The Father of Light (Jupiter) was illustrated with what looks like fire flowing out from his right hand - both upwards and downwards:
I was struck by the similarity in design with Gb4-6, where 'fiery fists' are at left in the day before Polaris, one at the back and one in front:
| FEBRUARY 9 (40) |
10 |
11 |
12 (408) |
13 (*329) |
 |
 |
 |
 |
 |
| Gb4-5 (325) |
Gb4-6 |
Gb4-7 |
Gb4-8 (99) |
Gb4-9 |
| ALSEIPH = φ Persei (24.5), τ Ceti (24.7) |
no star listed (25) |
ANA-NIA-10 (Pillar-to-fish by) |
Al Sharatain-1 / Ashvini-1 / Bond-16 / Mahrū-sha-rishu-ku-1 (Front of the Head of Ku) |
ι Arietis (28.0), λ Arietis (28.2), υ Ceti (28.8) |
| χ Ceti (26.1), POLARIS = α Ursae Minoris, BATEN KAITOS = ζ Ceti (26.6), METALLAH = α Trianguli (26.9) |
SEGIN = ε Cassiopeia, MESARTHIM = γ Arietis, ψ Phoenicis (27.2), SHERATAN = β Arietis, φ Phoenicis (27.4) |
| 4-14 (*24) |
15 (470) |
16 |
April 17 (107) |
18 (473) |
| °April 10 (100) |
11 (466) |
12 |
13 |
14 (104) |
| 'March 18 |
19 (78) |
20 (*364) |
(0h) |
22 |
| "March 4 |
5 (64) |
6 (*350) |
7 |
8 |
The Chorti began their Foundation ceremonies in ºFebruary 9, it was said. But they may have meant FEBRUARY 9.
... On February 9 the Chorti Ah K'in, 'diviners', begin the agricultural year. Both the 260-day cycle and the solar year are used in setting dates for religious and agricultural ceremonies, especially when those rituals fall at the same time in both calendars. The ceremony begins when the diviners go to a sacred spring where they choose five stones with the proper shape and color. These stones will mark the five positions of the sacred cosmogram created by the ritual.
When the stones are brought back to the ceremonial house, two diviners start the ritual by placing the stones on a table in a careful pattern that reproduces the schematic of the universe. At the same time, helpers under the table replace last year's diagram with the new one. They believe that by placing the cosmic diagram under the base of God at the center of the world they demonstrate that God dominates the universe.
The priests place the stones in a very particular order. First the stone that corresponds to the sun in the eastern, sunrise position of summer solstice is set down; then the stone corresponding to the western, sunset position of the same solstice. This is followed by stones representing the western, sunset position of the winter solstice, then its eastern, sunrise position. Together these four stones form a square. They sit at the four corners of the square just as we saw in the Creation story from the Classic period and in the Popol Vuh. Finally, the center stone is placed to form the ancient five-point sign modern researchers called the quincunx ...
Relating their date to FEBRUARY 9 makes sense, because then Polaris could be at the center of a quincunx pattern and the First Point of Aries (heliacal Sheratan) would come in the following day. At the time of rongorongo the position of heliacal Sheratan was April 17 (where 107 = 472 - 365 = 80 + 27).
Their new cosmic diagram was placed on a table in full view, but at the same time was also their old diagram below replaced. There were 5 'fingers' (months?) in the 'fist' above (i nika), and also 5 below (i raro).
| Nika 'Savage tribes knew the Pleiades familiarly, as well as did the people of ancient and modern civilization; and Ellis wrote of the natives of the Society and Tonga Islands, who called these stars Matarii, the Little Eyes: The two seasons of the year were divided by the Pleiades; the first, Matarii i nia, the Pleiades Above, commenced when, in the evening, those stars appeared on the horizon, and continued while, after sunset, they were above. The other season, Matarii i raro, the Pleiades Below, began when, at sunset, they ceased to be visible, and continued till, in the evening, they appeared again above the horizon.
Gill gives a similar story from the Hervey group, where the Little Eyes are Matariki, and at one time but a single star, so bright that their god Tane in envy got hold of Aumea, our Aldebaran, and, accompanied by Mere, our Sirius, chased the offender, who took refuge in a stream. Mere, however, drained off the water, and Tane hurled Aumea at the fugitive, breaking him into the six pieces that we now see, whence the native name for the fragments, Tauono, the Six, quoted by Flammarion as Tau, both titles singularly like the Latin Taurus. They were the favorite one of the various avelas, or guides at sea in night voyages from one island to another; and, as opening the year, objects of worship down to 1857, when Christianity prevailed throughout these islands.' (Allen) |
| Raro Bottom, bottom end, lower part; when used as a locative adverb, it is preceded by a preposition: a raro, down (lit.: along down); ki raro. downwards; mai raro, upwards (lit.: from down); o raro, lower (lit.: of down). When used with a noun the same preposition is repeated: ki ea-mai mai raro mai te rano, when coming up from the bottom of the crater.
Hé-ara, he-ûi a raro o te vai kava, concentrating, he looked at the sea-bottom. I te ahiahi-ata he garo te raá ki raro ki te vai kava. In the evening the sun disappears under the sea. Gutu raro, lower lip. Ana ká i te umu, he hahei hai rito i raro, when you cook food (lit.: light the oven) you cover it all around with banana leaves at the bottom. Koreha o raro o te oone, earthworm. Manava topa ki raro, humble, to humiliate. Te tagata hau-ha'a i raro, ina ekó ma'u-tako'a i te hauha'a o te kaiga nei ana mate; bienes terrenales cuando muere → a rich man in this world world cannot take his earthly belongings with him when he dies. Ariga moe ki raro, to lie flat on the ground. Hakarere ki raro, to put down. Ku-toka-ana te vai i raro i te puna, there is little water left at the bottom of the lake. Hakatopa ki raro, to knock down, to subjugate. |
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