NR21 Artistic development. AAGA IEGOOSA. Orbit of UMMO and NAWEE. Astronomical reckoning.

(U-C Note: English version made from the U-C Spanish translation of the French. The original text is at NR21)

 

Mr Jean‑François Dupouy

 

In reply to your question of 3 January 2009, you will find below the information sent for your attention by our sister NABGAA 112, daughter of DORIO 34, at the time of her departure, now more than four years ago.

 

I wish here to answer in part the question you raised on 8 July 2003 in the compilation of the electronic messages you exchange publicly among yourselves concerning our civilization of OUMMO. We note with some bewilderment that our texts are, for you and your brothers, a source of speculations that are sometimes based on trivial details and often on a lack of precision in our wording.

 

We have in the past informed your brothers that your artistic development is exceptional, above all in the field of music. You must understand from this statement that in our travels we have not found any advanced civilization that has developed this art to the level of perfection reached by your great classical or contemporary artists. Likewise, pictorial or sculptural art is more accomplished on your planet than on OYAOUMMO. These statements do not mean that disciplines such as music, sculpture or painting are unknown on OUMMO, although in this last field we do not dare claim to have a form of pictorial expression that you could describe as artistic. Our music is based on crystalline sonorities and xylophonic percussion, not on a melodic sequence of standardized acoustic frequencies. Our ear is accustomed to these sonorities, which we find pleasant and which bring about an increase in our serenity and an elevation of our general emotional state. Our architecture is hardly comparable to yours aesthetically, since monumental buildings follow totally different schemes in our two worlds. In particular we reject all angular forms in our buildings, systematically preferring to them the harmony of curves. However, just as we are able to appreciate your pyramids, castles, temples, mosques or cathedrals, you would no doubt appreciate our administrative, religious or cultural buildings, often hidden in the ground and offering to the view of the outside visitor only a glassy whole that reflects the sky, surrounded by fragrant shrubs and flower beds. Our art of landscaping is highly accomplished and is practised by our whole population from a very young age. The art of perfume is as developed among us as music is among you, and we have found no other civilization so expert in this field. In that sense we take, we admit, a certain pride in this art, the only one capable of offering us the possibility of distinguishing ourselves from the other civilizations we know, all of which surpass us on one point or another of our social, scientific, spiritual or artistic development. You, for your part, may feel this same pride in your musical art.

 

It is remarkable to observe the similarities in the prehistoric pictorial art of our two cultures. Our ancestors lived for a long time in the natural or artificial caves that extend across our planet. The figurative rock art found, for example, in the caves of Lascaux or Altamira is thus found again, transposed, on OUMMO, at an appreciably more elaborate level because of a better knowledge of pigments and a more advanced evolutionary phase of the OEMMII who made those works.

 

We have already informed your brothers in the past of the existence on OUMMO of museums devoted to OYAGAA. Your ecological, ethnological and artistic diversity has led us to build three separate buildings, each devoted to one of these three spheres and located in three different colonies. Our brothers and sisters on OUMMO know the most notable aspects of your beautiful planet, as well as the most outstanding episodes of your history, past and present, which we never try to soften with any kind of paternalistic or diplomatic condescension towards your peoples. Know, then, that one of our brothers, who communicated with your brothers in Spain nearly forty of your years ago under the name DAA 3, son of EYEA 502, is actively involved in the development of the museum devoted to the artistic culture of OYAGAA, whose architecture he himself conceived, inspired by the Colosseum in Rome. He continues to work for the dissemination of your culture on OUMMO. I myself attended, in this museum, the playing of one of your classical liturgical works recorded in a church or cathedral. Nevertheless, the culture of OYAGAA still seems to us somewhat hermetic at first. While your musical, pictorial, sculptural and architectural arts are now correctly identified by our brothers and sisters on OUMMO and appreciated by part of our population, your literature and your classical myths are really known only to a small number of specialists. On the other hand, the splendour of your wild nature and the exuberance of colours found in your flora and fauna are unanimously recognized on OUMMO and make OYAGAA a jewel that it is our moral duty to preserve. We are undoubtedly more aware of this than many of your own brothers, blinded by a greed as vain as it is devastating.

 

We cannot protect you from your voluntary errors, but we want to develop progressively in your brothers an awareness of the existence of a common planetary identity, shared among all your peoples and including your whole ecosystem. It is your responsibility as OEMMII to maintain and make that global planetary network evolve in order to develop all its potentialities. It is true that our OUAA (moral laws) forbid us to interfere directly in any foreign civilization. Our OUAA nevertheless oblige us to protect life in all its forms. The state of emergency in which your planet finds itself thus obliges us to intervene indirectly within your social network to try to minimize the catastrophic effects to which the very often irrational decisions of your leaders could lead you.

 

The military authorities of your main nations know the reality of the extraterrestrial presence on your planet. They constantly have proof of the futility of any attempt at repression against our space or atmospheric vehicles, in which we have deliberately reduced the stealth threshold. Some spectacular actions have been carried out to convince them that our will is not to do harm, even though our coercive capacity could be fearsome. Actions of assistance or prevention are carried out occasionally when we judge them necessary and if their effects do not harm your social network. The catastrophe at Chernobyl was an important event in your history, the result of a succession of negligences and involuntary errors. We wish here to bear witness to our respect for your brothers present on the spot throughout many exhausting hours during which their self-sacrifice and dedication were remarkable.

 

I hope I have answered your first set of questions unambiguously. You will find enclosed overleaf a supplement concerning the IEGOOSSAA anthropoids of OUMMO, the subject of another of your questions.

 

I beg you to consider, Mr Jean‑François Dupouy, the singular character of this correspondence. No objective element validates the identity or the implicit origin of its author. Consider simply that some answers to your questions have been provided and that their author hopes to have satisfied your legitimate curiosity. Please accept the expression of my sincere respect, expressed according to the custom in force on OUMMO by symbolically placing my hand on your chest.

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ANNEX: SUPPLEMENT ON THE ANTHROPOID ANIMALS OF OUMMO

 

Your interest in our civilization of OUMMO honours us, and it is with great pleasure that I will answer your questions concerning the animal species IEGOOSSAA.

 

These cave-dwelling animals are omnivorous anthropoids, essentially fond of fruit, insects and fish, which you could compare to large chimpanzees with a thick white or faintly golden coat. However, unlike those Earth primates, the IEGOOSSAA are entirely bipedal and show a strong difference in conformation between hands and feet. The latter have no prehensile function, although their toes are more developed than the vestigial ones of the OEMMII. The IEGOOSSAA differ from the other anthropoid species of OUMMO by their greater size and a sharper intelligence. They have a complex language of communication combining bodily or facial mimicry and modulated cries. They are organized in highly hierarchical groups, from which they do not stray except in the breeding seasons. After mating, all return to the original cell, in which the females will give birth to their young, who will thus increase the group. Territorial fights are frequent between the different groups and invariably degenerate into mortal combats in which only the large adult males take part, strongly egged on by the cries and agitation of the females and the young. The death of one of the dominant males invariably signals the end of the combat, and the defeated group is savagely driven out. The individuals who met their death in the combat are taken charge of by the females of the victorious group and subjected to a ritual funeral ceremony in the course of which they are covered with leaves and branches, without distinction of their clan of origin.

 

The IEGOOSSAA live in the upper part of our colony WOAROO, set aside as a nature reserve. We maintain relations only with the border groups. We willingly exchange food products with them in return for small polished pebbles of various colours, used mainly for our landscape art. We use them, for example, to compose frescoes, mark out paths or adorn the beds of the pools and streams we create to embellish our family gardens and our public parks. This barter prevents any impulses towards territorial expansion by the border families into the zones assigned to the OEMMII and makes it possible to maintain a peaceful relationship between our two populations.

 

Among the IEGOOSSAA we distinguish the AAGA IEGOOSSAA, who come from a group selected at the beginning of our third age, in whom we try to promote a directed evolution by mating the individuals who seem to us most promising, hoping one day to activate in them the function OEMBOUAW ‑connection to the soul, which we defined in our letters in the past‑ and so allow them to reach the phase of conscious OEMMII.

 

The term AAGA designates, in its general acceptation [*], restriction of freedom of movement through constant control. We could translate it as: under constant surveillance. In the case of the AAGA IEGOOSSAA, the closest possible acceptation [*] of the term AAGA in your language would be: domesticated. (*: Written thus in the French original, “acceptation” -instead of “acception”-, which led the Spanish translator to render it as “aceptación” instead of the apparently more suitable “acepción”. The same comment applies to the French)

 

The IEGOOSSAA and the OEMMII of OUMMO come from the same Phylum, and we of course share with them many more common genes than could exist between you and us. All the experiments attempted long ago in the laboratory to obtain a cross between AAGA IEGOOSSAA and OEMII only succeeded in creating monstrous, brainless or non-viable hybrids. Strong differences in the composition of cellular chromatin make crosses of animal or plant species between OYAOUMMO and OYAGAA absolutely unimaginable without the use of advanced biotechnological means.

 

The AAGA IEGOOSSAA are now completely domesticated. They live peacefully in families in IGOYAABII (grottoes or caves) specially fitted out for them within the wooded grounds of the university centres where their behaviour is studied. They enjoy relative freedom and are sometimes employed in social tasks to which they are better suited than the OEMII, such as fruit picking or carrying heavy loads over hardly accessible terrain. In fact they are fully integrated into our social network, and a strong feeling of mutual affection binds us to them. They understand the main words of our spoken language and express themselves graphically among themselves and with the OEMMII by pointing with the finger to an ordered sequence of symbols arranged in a set of 38 basic coloured ideograms inscribed on an apron that constitutes, in a way, a keyboard-garment.

 

We nevertheless come to an acknowledgement of failure when comparing the evolution, over more than an Earth millennium, of the AAGA IEGOOSSAA and of the IEGOOSSAA living in freedom. Despite an undeniably lower level of intelligence, the latter integrate the notions of social network and solidarity more strongly than the former, who sometimes develop depressive syndromes or asocial behaviours that lead them to reject their fellows. This leads us to predict that the OEMBOUAW connection ‑the W is pronounced here like the short “OU” in the word “oui”‑ will occur first in the IEGOOSSAA left in the wild. It is not possible, however, to reintegrate the AAGA IEGOOSSAA into their original natural environment, since they would be unable to withstand for long the aggressions of their wild brothers and would inevitably die out within a few generations.

 

The comparative behavioural study of the two populations over this long period of time is of inestimable interest for understanding the appearance of pre-human factors in the animal. It also gives us the deep conviction that the directed evolution of a human or proto-human population is desirable only in certain extreme situations and always for a very limited period of time. Nevertheless, minor interactions with such a population can induce in it the appearance of desirable social phases and the decline of other phases that would be harmful to the social network as a whole.

 

The documentary work on chimpanzees carried out by your sister Jane Goodall is illuminating in impressing on you the importance of studying the behavioural similarities and differences between man and the other evolved primates. These documentaries highlight the importance both of the concept of social network and of the role of each individual/node in such a network. You must remember that man is a social being whose role, which in your case becomes a responsibility, is not only to maintain the stability of his own social network but also to generate negentropy in that network and in the planetary ecology. This is a fundamental moral law.

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ASTRONOMICAL ORIGIN OF OUR TIME RECKONING

 

Our way of measuring long periods is different from yours, and it has been maintained throughout our history, having its origin in a very ancient astronomical measurement. We sometimes define, wrongly, the XEE (OUMMO “year”) as one third of the period of revolution of our OYAA OUMMO around our sun IOUMMA. The value of the XEE is 77,3 Earth days.

 

IOUMMA is a star with a mass of 1,48·10³⁰ kilograms. Its light spectrum is shifted towards the red compared with your Sun, with U‑B and B‑V photometric indices equal to 1,15 according to your system of reference.

 

OUMMO revolves around IOUMMA in an almost circular path with an eccentricity of 0,0078. The mean distance OUMMO ‑ IOUMMA is 9,96·10¹⁰ metres. Another OYAA of considerable size, NAWEE, revolves around IOUMMA in an elliptical path of eccentricity 0,026, at a mean distance of 5,97·10¹⁰ metres.

 

The ancient astronomers used as references the two bodies IOUMMA and NAWEE, the latter being clearly visible together with IOUMMA at dusk and dawn. The astronomers observed the passages of NAWEE in superior conjunction aligned with IOUMMA, which occur on average every 2,571 XEE, that is, 0,866 of the sidereal revolution time of OUMMO. At each conjunction they noted a considerable vertical variation in the position of NAWEE with respect to the disc of IOUMMA (see figure 1), the oscillation resetting every XEEOUMMO ‑eighteen XEE‑, when NAWEE had made thirteen complete revolutions and OUMMO six revolutions (figure 2). The cosmologists, unaware that the plane of the ecliptic of OUMMO had a different orientation from that of NAWEE, concluded that the path of OUMMO was double-helical and that OUMMO described three descending and three ascending translations on the fictitious surface of a cylinder to complete one XEEOUMMO (figure 3).

 

The XEE can therefore be defined as one third of the period of revolution of OUMMO. There is, however, a minimal error in this definition, since the ancient cosmologists of OUMMO mostly devoted a cult to the number π. They wanted at all costs to make the value of the XEE correspond to the fraction 2/(2+π) of the synodic revolution time of NAWEE, accepting a drift of six OUIW (18,55 minutes) every XEE. The accumulated drift thus reaches one day of OUMMO every 100 XEE and one XEE every 6000 XEE. The adherents of the cult of NAWEE, indignant at this offence to objective rigour, immediately promulgated an eschatological edict announcing the end of time at the end of a cycle of 6000 XEE if the error was not corrected. The monarch of the time decided in favour of the majority. The error was ignored and is perpetuated to this day. Some projects were proposed in the past to influence the orbit of OUMMO in order to cancel the drift, but the various OUMMOAELEWEE to which they were submitted systematically rejected them.

 

Apart from these considerations regarding the XEE, there is another drift in the definition of the XI (OUMMO day), which corresponds in practice to 600 OUIW. The real value is, however, 600,0117 OUIW. This approximation of the value of the XI logically implies a progressive shift in the time of rising of IOUMMA at a given fixed point on the equator of OUMMO. When the OUIW was introduced during the scientific development our people experienced in their second historical era, the official value of the XI was redefined and an attempt was made to readjust the calendar to give it a better correlation with astronomical reality. One OUIW was added to the time reckoning every 84 XI, except once every 84 XEE. This method was quickly abandoned, since it was judged needlessly complex. On OUMMO we do not have the imperative of a precise calculation of the calendar to know when to sow our crops according to the coming climatic conditions. Climatic conditions on OUMMO depend entirely on latitude, and in no way on the physical location of OUMMO along its orbital path.

 

We enclose with this letter the French translation of the answer we recently gave to one of your young brothers in the Free Hanseatic City of Bremen who was wondering about the existence of leap years on OUMMO. The present letter is a supplement to that answer, from which it takes up some passages.

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ANNEX: CLARIFICATIONS CONCERNING OUR CALENDAR SYSTEM

 

I suppose this will seem curious to you, but there is no specific word in our language to designate the time of revolution of OUMMO around our sun IOUMMA. That time does not constitute a reference for us, and the word “year” has no strict equivalent in our language. To mention in its context the period of revolution of OUMMO we use the term SAAXEE.

 

Our concept of the day, on the other hand, is identical to yours. The rotation time of OUMMO on its axis is exactly 600,0117 OUIW. One OUIW, our unit of time measurement, is equivalent to 185,527 Earth seconds. Our official time reckoning nevertheless considers that a nychthemeral cycle (XI) consists of exactly 600 OUIW.

 

We use the term XEE (pronounce xéè) to refer to our calendar periods. One XEE corresponds exactly to 60 XI. It would be incorrect to translate this term by a single word of your language. It corresponds functionally to the term “year” used among you, but it does not have the same astronomical meaning. The XEE was determined by our ancient astronomers as the fraction 2/(2+π) of the mean synodic period between two passages of NAWEE in superior conjunction on the same vertical axis occupied by the centre of the disc of IOUMMA. NAWEE is a body you would describe as a “gas giant”, about half the size of your planet Saturn; NAWEE revolves around IOUMMA in an orbit closer than that of OUMMO. It is clearly visible in our sky at the rising and setting of IOUMMA. Its extremely hot atmosphere is driven by strong convective currents and permanently stirred by violent hurricanes that cause incessant flickering, giving it a luminosity of its own, complementary to the light reflected from IOUMMA. Its apparent motion was observed from antiquity, NAWEE being at the centre of the prehistoric cults and primitive legends that we can still decipher today in the megalithic mausoleums engraved at the beginnings of the use of writing.

 

Characteristics of NAWEE

 

Equatorial radius: 6,22·10⁷ m

 

Mass: 9,91·10²⁵ kg

 

Mean distance to IOUMMA: 5,97·10¹⁰ m

 

Orbital eccentricity: 0,026

 

Inclination of the orbit with respect to OUMMO: 1,53°

 

During six orbital cycles of OUMMO, seven superior synodic conjunctions of NAWEE can be observed. Our ancient astronomers relied on the apparent course of this body relative to IOUMMA to define the calendar. However, because of the orbital eccentricities of NAWEE and OUMMO, the time between two conjunctions is not constant. It is necessary to wait eighteen XEE ‑one XEEOUMMO‑ to observe a complete astronomical cycle between NAWEE and OUMMO. The XEE was therefore defined as the eighteenth part of this apparent cycle, which is equivalent to precisely 1079,979 rotation periods of OUMMO (1391,22 Earth days). The value of the XEE was deliberately fixed at exactly 60 old XI. Although the value of the XI was readjusted later, the definition of the XEE remains identical. One XEE is therefore equivalent to 36.000 OUIW (111316,36 minutes or 77,303 Earth days). The sidereal revolution period of OUMMO, equivalent to about 229,5 Earth days, is very slightly less than three XEE.

 

The approximations made in the values of the XI and the XEE imply, as with you, a shift relative to the astronomical references. The approximation in the value of the XI logically implies a progressive shift in the time of rising of our sun at a given fixed point on the Equator of OUMMO. When the OUIW was introduced during the scientific development our people experienced in their second historical era, the official value of the XI was redefined and an attempt was made to readjust the calendar to give it a better correlation with astronomical reality. One OUIW was added to the time reckoning every 84 XI, except once every 84 XEE. This method was quickly abandoned, since the people judged it needlessly complex. On OUMMO we do not have the imperative of a precise calculation of the calendar to know when to sow our crops according to the coming climatic conditions. Climatic conditions depend entirely on latitude, and in no way on the physical position of OUMMO along its orbital path.

 

As an anecdote we can confide to you that the chronicles describing the creation of our calendar, in year 0 of our first era, indicate that a quarrel took place between the astronomers, adherents of a cult based on sacred mathematics, and the theologians of the cult of NAWEE over the establishment of the XEE. The latter, extremely rigorous, did not accept the approximation made by the royal astronomers, for theological reasons concerning the constant π, then associated with the purest expression of the divinity. They declared that the humanity of OUMMO would perish when the shift between the true synodic period of NAWEE and the official XEE reached one XEE, after 6000 XEE. The monarch reigning at that time vehemently rejected this imprecation. He had the priests of NAWEE who were behind it stripped and publicly flogged. The cult gradually disappeared later. We can draw a parallel between the evolution of our two cultures by linking this event on OUMMO with the establishment of your Gregorian calendar. The beginning of our first era corresponds fairly precisely to the social and technological developments observed in Europe in the Renaissance.

 

For OUMMOAELEWE: NABGAA 112, daughter of DORIO 34, approved by AYIOA 1, son of ADAA 67