Once again. The pattern I have perceived on the C tablet - with a heliacal presentation on the front side (side a) and on side b (the back side) with a nakshatra presentation of the fixed stars in Roman times - could evidently have been used also on the G tablet:
In rongorongo times the birth of the Gregorian calendar was 4 precessional days in the past. Therefore, we can understand, the beginning of the G text could not be at heliacal Aldebaran but had to be 4 days earlier:
On the C tablet the beginning of side b could similarly have been adjusted with 4 precessional days, resulting in an overflow from the end of side a to the beginning of side b. The last glyph on side a would in rongorongo times have coincided with heliacal Polaris and not with heliacal Hamal (which rose with the Sun 4 days later):
When Revati (ζ Piscium) rose with the Sun α Leonis (Regulus) culminated at midnight. This place was 'underlined' in the text by the pair of identical honu glyphs, one before and one after. 14 days later (at Cb1-4) the Sun rose at Hamal with Alkes culminating at midnight. A 3rd honu - identical with the previous pair - was between Sheratan and Alrisha. Its position could have alluded to π because 394 - 80 = 314. The number of glyphs on the G tablet was 471 (= 314 * 1½) = 400 + 71 (the precessional constant). ... The Sacred Book of the ancient Maya Quiche, the famous Popol Vuh (the Book of Counsel) tells of Zipacna, son of Vucub-Caquix (= Seven Arata). He sees 400 youths dragging a huge log that they want as a ridgepole for their house. Zipacna alone carries the tree without effort to the spot where a hole has been dug for the post to support the ridgepole. The youths, jealous and afraid, try to kill Zipacna by crushing him in the hole, but he escapes and brings down the house on their heads. They are removed to the sky, in a 'group', and the Pleiades are called after them ... Counted from °January 1 in the preceding year day 471 was °April 16. This (and much other circumstantial evidence) suggests the intention of the creator of the C text was to change from the calendar of Gregory XIII to something else from Cb1-5. Cb1-5 is a type of glyph which I have named hoea (tattooing instrument). Possibly it indicated the dark interregnum time of needfire, when the previous ruler was falling on his face.
... needfire ceremonies usually take place near the summer solstice (the Feast of St. John) ... but they occur in several other seasons as well. The summer date of the rite and its accompanying festival have to do, among other things, with fertility, as can can clearly be seen in a variant from the valley of the Moselle preserved for us by Jakob Grimm. Each household in the village was constrained to contribute a shock of straw to the nearby high place, Stromberg, where the males went at evening while the females went to a spring lower down on the slope. A huge wheel was wrapped with this straw. An axle run through the wheel served as the handles for those who were to guide it on its downward plunge. The mayor of a nearby town kindled the straw, for which office he was rewarded with a basketful of cherries. All the men kindled torches and some followed the burning orb as it was released downhill to shouts of joy. The women at the spring echoed these shouts as the wheel rushed by them. Often the fire went out of its own accord before it reached the river, but should the waters of the river extinguish it, an abundant vintage was forecast for that year ...
Father Light (Jupiter) ended his term late in June and the cycle of Jupiter was 398 days and a fraction:
... Midsummer is the flowering season of the oak, which is the tree of endurance and triumph, and like the ash is said to 'court the lightning flash'. Its roots are believed to extend as deep underground as its branches rise in the air - Virgil mentions this - which makes it emblematic of a god whose law runs both in Heaven and in the Underworld ... The month, which takes its name from Juppiter the oak-god, begins on June 10th and ends of July 7th. Midway comes St. John's Day, June 24th, the day on which the oak-king was sacrificially burned alive. The Celtic year was divided into two halves with the second half beginning in July, apparently after a seven-day wake, or funeral feast, in the oak-king's honour ...
Assuming this was well known by all, we could then guess the number of glyphs from Cb1-5 to the end of side b was constructed to be twice 172 - alluding to the northern summer solstice - i.e. in order to indicate where the 2nd cycle was about to take over. First the Father had to fall on his face, to sacrifice himself, in order to give place for his Son, to vitalize him through his own spirit. ... When the man, Ulu, returned to his wife from his visit to the temple at Puueo, he said, 'I have heard the voice of the noble Mo'o, and he has told me that tonight, as soon as darkness draws over the sea and the fires of the volcano goddess, Pele, light the clouds over the crater of Mount Kilauea, the black cloth will cover my head. And when the breath has gone from my body and my spirit has departed to the realms of the dead, you are to bury my head carefully near our spring of running water. Plant my heart and entrails near the door of the house. My feet, legs, and arms, hide in the same manner. Then lie down upon the couch where the two of us have reposed so often, listen carefully throughout the night, and do not go forth before the sun has reddened the morning sky. If, in the silence of the night, you should hear noises as of falling leaves and flowers, and afterward as of heavy fruit dropping to the ground, you will know that my prayer has been granted: the life of our little boy will be saved.' And having said that, Ulu fell on his face and died. His wife sang a dirge of lament, but did precisely as she was told, and in the morning she found her house surrounded by a perfect thicket of vegetation. 'Before the door,' we are told in Thomas Thrum's rendition of the legend, 'on the very spot where she had buried her husband's heart, there grew a stately tree covered over with broad, green leaves dripping with dew and shining in the early sunlight, while on the grass lay the ripe, round fruit, where it had fallen from the branches above. And this tree she called Ulu (breadfruit) in honor of her husband. The little spring was concealed by a succulent growth of strange plants, bearing gigantic leaves and pendant clusters of long yellow fruit, which she named bananas. The intervening space was filled with a luxuriant growth of slender stems and twining vines, of which she called the former sugar-cane and the latter yams; while all around the house were growing little shrubs and esculent roots, to each one of which she gave an appropriate name. Then summoning her little boy, she bade him gather the breadfruit and bananas, and, reserving the largest and best for the gods, roasted the remainder in the hot coals, telling him that in the future this should be his food. With the first mouthful, health returned to the body of the child, and from that time he grew in strength and stature until he attained to the fullness of perfect manhood. He became a mighty warrior in those days, and was known throughout all the island, so that when he died, his name, Mokuola, was given to the islet in the bay of Hilo where his bones were buried; by which name it is called even to the present time ... However, St. John's day was not in 'June 21 (172) but 3 days later:
Possibly this fact (based on the way the Pope Gregory XIII had avoided a complete updating of the ancient structure for arranging stars and dates together) could explain why my alternative reading of the glyphs on the C tablet demanded an addition with 3 star positions. ... But, we should remember, the Gregorian 'canoe' was 'crooked'. His calendar was not in perfect alignment with the ancient star structure. Because he had avoided to adjust for the effects of the precession between the creation of the Julian calendar and the Council of Niceae in 325 A.D. Therefore the stars evidently occupied positions which were 3 days later in his calendar than in the Julian calendar ... There were 3 days missing: ... 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 ... |
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