Bb12.5 It might be thought of as a coincidence, but we should notice that it was a blow gun
which one of the hero twins used in order to shoot down the vainglorious Itzam-Yeh (alias 7-Macaw alias Ursa Major),
and furthermore there is a Sign of the Scorpion down in front below the Ceiba midsummer Tree (alias the King).
The vertical orientation of the Midsummer Tree (Υ, the letter of Pythagoras), with Itzam-Yeh in its top, is followed - reading as the Mayas did from right to left - by a horizontal bough (or boomerang with the capacity to return if thrown properly), behind which there was a great Water Serpent (Hydra) making a loop, the tip of the tail of which formed 6 (rain tears, tagi), followed by a 5 further such below the Flame of the Giant fully awake and oriented ahead like the mirror image of the previous dormant such figure.
... 'Tell us a story!' said the March Hare. 'Yes, please do!' pleaded Alice. 'And be quick about it', added the Hatter, 'or you'll be asleep again before it's done.' 'Once upon a time there were three little sisters', the Dormouse began in a great hurry: 'and their names were Elsie [ε, Kaus Australis], Lacie [λ, Kaus Borealis], and Tillie [τ, *289.4]; and they lived at the bottom of a well — ' ... ... He was moreover confronted with identifications which no European, that is, no average rational European, could admit. He felt himself humiliated, though not disagreeably so, at finding that his informant regarded fire and water as complementary, and not as opposites. The rays of light and heat draw the water up, and also cause it to descend again in the form of rain. That is all to the good. The movement created by this coming and going is a good thing. By means of the rays the Nummo draws out, and gives back the life-force. This movement indeed makes life. The old man realized that he was now at a critical point. If the Nazarene did not understand this business of coming and going, he would not understand anything else. He wanted to say that what made life was not so much force as the movement of forces. He reverted to the idea of a universal shuttle service. 'The rays drink up the little waters of the earth, the shallow pools, making them rise, and then descend again in rain.' Then, leaving aside the question of water, he summed up his argument: 'To draw up and then return what one had drawn - that is the life of the world' ... ... Vainamoinen set about building a boat, but when it came to the prow and the stern, he found he needed three words in his rune that he did not know, however he sought for them. In vain he looked on the heads of the swallows, on the necks of the swans, on the backs of the geese, under the tongues of the reindeer. He found a number of words, but not those he needed. Then he thought of seeking them in the realm of Death, Tuonela, but in vain. He escaped back to the world of the living only thanks to his potent magic. He was still missing his three runes. He was then told by a shepherd to search in the mouth of Antero Vipunen, the giant ogre. The road, he was told, went over swords and sharpened axes. Ilmarinen made shoes, shirt and gloves of iron for him, but warned him that he would find the great Vipunen dead. Nevertheless, the hero went. The giant lay underground, and trees grew over his head. Vainamoinen found his way to the giant's mouth, and planted his iron staff in it. The giant awoke and suddenly opened his huge mouth. Vainamoinen slipped into it and was swallowed. As soon as he reached the enormous stomach, he thought of getting out. He built himself a raft and floated on it up and down inside the giant. The giant felt tickled and told him in many and no uncertain words where he might go, but he did not yield any runes. Then Vainamoinen built a smithy and began to hammer his iron on an anvil, torturing the entrails of Vipunen, who howled out magic songs to curse him away. But Vainamoinen said, thank you, he was very comfortable and would not go unless he got the secret words. Then Vipunen at last unlocked the treasure of his powerful runes. Many days and nights he sang, and the sun and the moon and the waves of the sea and the waterfalls stood still to hear him. Vainamoinen treasured them all and finally agreed to come out. Vipunen opened his great jaws, and the hero issued forth to go and build his boat at last ... 6 5 → 60 5 → 65 = 13 * 5 → 135 = 500 - 365) spells 5 6 reversed (→ 2 * 28 = 4 * 14 → Bharani *41.4 → 364 + 50 = 49 + 365). 65 → *65 (Ain) and 56 → *56 (Alcyone).
And, we ought to remember, there were four Cardinal Winds connected with Corona Borealis, The Castle of Arianrhod: ... In other words, the ancient Druidic religion based on the oak-cult will be swept away by Christianity and the door - the god Llyr - will languish forgotten in the Castle of Arianrhod, the Corona Borealis. This helps us to understand the relationship at Rome of Janus and the White Goddess Cardea who is ... the Goddess of Hinges who came to Rome from Alba Longa. She was the hinge on which the year swung - the ancient Latin, not the Etruscan year - and her importance as such is recorded in the Latin adjective cardinalis - as we say in English 'of cardinal importance - which was also applied to the four main winds; for winds were considered as under the sole direction of the Great Goddess until Classical times ... Matagi. Wind, air, breeze, squall, tempest, rhumb. P Pau.: matagi, the air, wind. Mgv.: matagi, wind. Mq.: metani, metaki, wind, air. Ta.: matai, wind. Churchill. → Motogi. Tagi. To cry, to weep, to moan; tatagi, to cry much; to cry loudly: he-tagi te karaga; tagata rava, tagi karaga, bawling, vociferous person. Vanaga. To cry, to bark, to mew, to bawl, to whine, to ring, to wail, to prattle, to weep, lamentation, condolence, to regret, to affect, to wish, to will, to choose, earnestness; tae tagi, inhuman, insensible, to refuse, to renounce; tagi kiukiu, ring of a bell; tagi rakerake, to wish one ill; tagi kore, indifferent; manava tagi, to affect; hakatagi, to cause to weep, to make resound, to ring; tagitagi, to covet; tatagi, cry mourning, grief, lamentation, to groan, to weep, to be affected, to grow tender; tatagi tahaga, inconsolable; tatagihaga, friendship. Churchill. Perceived from an observational position in the equatorial belt the Sun would pass above at zenith in the middle between the Tropic of Cancer and that of Capricorn, i.e. at the equinoxes. Here there should be holes for the cardinal winds to move through.
... Then three lines are drawn east and west, one across the northern section indicates the northern limit of the Sun (corresponding with the Tropic of Cancer) about the 15th and 16th days of the month Kaulua (i.e., the 21st or 22nd of June) and is called ke alanui polohiwa a Kane, the black-shining road of Kane. The line across the southern section indicates the southern limit of the Sun about the 15th or 16th days of the month Hilinama (December 22) and is called ke alanui polohiwa a Kanaloa, the black-shining road of Kanaloa. The line exactly around the middle of the sphere is called ke alanui a ke ku'uku'u, the road of the spider, and also ke alanui i ka Piko a Wakea, the way to the navel of Wakea (the Sky-father) ...
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