3. Mercury (at Te Pu Mahore) could here indicate a time when the rain clouds have covered Sun, when the 4 Ah K'in diviners have fulfilled their task: ... 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. Later on in this series of rituals, the Chorti go through a ceremony they call raising the sky. This ritual takes place at midnight on the twenty-fifth of April and continues each night until the rains arrive ... The 5th stone, the center stone, is drawn in the middle of the square form of the quincunx, and an example is offered by kan, the Mayan glyph for yellow:
I guess the corresponding rongorongo sign is vai (fresh sweet rain water):
When the precious rain is falling from the sky the vai sign can be changed into the sign of vaha kai, because the 4 diviners (supporters of the sky roof) are no longer needed. In other words, at the beginning of land (when the sky roof is raised high by the 4 supporters) the sweet water is gradually accumulating in the sky (from the evaporation of small water puddles down on earth), and at this time of the year the Mayan quincunx glyph shows 4 corner stones as sky proppers with Sun shining in the center. Then his Rain God time has come and Sun lets go of all these waters, creating a situation of flood down on earth, and the sky proppers are no longer needed. The sign changes to vaha kai. If my suggestion is correct, then we can anticipate a reversal when we compare the domain of the sky with what happens down in our own region. When the sweet water is above in the sky it cannot be down below and contrariwise. Beyond the center of the days of Sun, in the G text, we no longer can see the 'sky proppers':
The hole in the belly (manava) of Rogo in Gb1-3 has no 'crescent' signs, i.e. the waters in the sky have fallen.
So Te Manavai (clearly alluding to both manava and to rain water) ought to be connected with a pool of fresh water. It is first up in the sky and then named by the kuhane down onto earth. |
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