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2. Below I have eliminated all stars without a name in Lepus, but kept such (for the moment) in Columba:
We should also repeat the parallel glyphs in the G text:
Beyond η Columbae the glyphs continue with the last 4 in the 1st line on side a and, seemingly, the first 12 in the 2nd line, 4 + 12 = 16 is a reasonable number:
If we count the glyphs in pairs from Ga2-1 there is a countdown to zero: 4, 3, 2, and 1, with the sum 10. Hakaturou in Ga2-11 is number 514 = 472 + 42 and in the following Ga2-12 we can count 21 * 2 = 42. Much effort has earlier been used to discuss these glyphs. For instance did we reach the tentative conclusion that we should continue to 'count colours' past Rei in Ga1-30. The man who personifies toki will then - appropriately enough - be at a day of Saturn, and we can think of him as Canopus or the Lord of Fire. "In China it was Laou Jin, the Old Man, and an object of worship down to at least 100 B.C." (Allen) If we instead count with the last 4 glyphs in line Ga1 as the first of the new season - which agrees with the pattern we have found for counting the nights of Moon on Hawaii (cfr at Fishing up Land) - the colour of Ga2-1 will be red (5) as for Sun:
It is not impossible to regard this as an equally valid reading, because the child (in Chinese Sun) will in a way continue the life of his father. ... In China they [α, β, v², ε, θ, and ĸ Columbae] were Sun, the Child; λ being Tsze, a Son; and the nearby small stars, She, the Secretions ... A similar thought was presented in the myth of young Blood Moon and the Old Bone in the Tree, whose spittle evidently could be 'congruent' with the small nearby She stars: ... Next, she went all alone and arrived where the tree stood. It stood at the Place of Ball Game Sacrifice. What? Well! What's the fruit of this tree? Shouldn't this tree bear something sweet? They shouldn't die, they shouldn't be wasted. Should I pick one? said the maiden. And then the bone spoke; it was there in the fork of the tree: Why do you want a mere bone, a round thing in the branches of a tree? said the head of One Hunaphu when it spoke to the maiden. You don't want it, she was told. I do want it, said the maiden. Very well. Stretch out your right hand here, so I can see it, said the bone. Yes, said the maiden. She stretched out her right hand, up there in front of the bone. And then the bone spit out its saliva, which landed squarely in the hand of the maiden. And then she looked in her hand, she inspected it right away, but the bone's saliva wasn't in her hand. It is just a sign I have given you, my saliva, my spittle. This, my head, has nothing on it - just bone, nothing of meat. It's just the same with the head of a great lord: it's just the flesh that makes his face look good. And when he dies, people get frightened by his bones. After that, his son is like his saliva, his spittle, in his being, whether it be the son of a lord or the son of a craftsman, an orator. The father does not disappear, but goes on being fulfilled ... However, here there was an old male in the Tree and the young one was a maiden. I guess the time was different. Maybe when the little Sun boy (Maui) turned into a young man it was the result of his initiation to the world of the grownups, presumably at 'noon'. And maybe the Moon maiden was initiated at another end of the cycle, presumably in the 'evening'. Her initiation must contain the fundamental insight of what it means to be pregnant, to carry a child and to give birth. The initiation of a young boy, on the other hand, must incorporate as a necessary element, the experience of being killed, meeting death, thereby making him capable to be a brave warrior. |
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