The 'eating' (kai) hand in front in December 1 probably refers to spring in front:
'... The life-force of the earth is water. God moulded the earth with water. Blood too he made out of water. Even in a stone there is this force, for there is moisture in everything. But if Nummo is water, it also produces copper. When the sky is overcast, the sun's rays may be seen materializing on the misty horizon. These rays, excreted by the spirits, are of copper and are light. They are water too, because they uphold the earth's moisture as it rises. The Pair excrete light, because they are also light ... 'The sun's rays,' he went on, 'are fire and the Nummo's excrement. It is the rays which give the sun its strength. It is the Nummo who gives life to this star, for the sun is in some sort a star.' It was difficult to get him to explain what he meant by this obscure statement. The Nazarene made more than one fruitless effort to understand this part of the cosmogony; he could not discover any chink or crack through which to apprehend its meaning. 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.' When young Sun increases in size during spring this is because his rays are sucking up water, which could be illustrated by the kai sign. In G, we should remember, there is only one hakaariki glyph:
Tagata in Gb5-21 has empty hands and a narrow waist. This is glyph 375 (counted from Gb8-31) and the RA day number should be 63 + 375 - 365 = 73, which equals Gregorian day 80 + 73 = 153 (June 2). Half a year earlier is 153 + 365 - 182 = 336 (December 2). Or half a year later is 153 + 183 = 336. The stars in the nakshatra sky of December 2 equals those which rose heliacally in early June. 336 - 183 = 153 (June 2). Hakaariki in Ca9-27 coincided with Sun at Denebakrab (μ Scorpii). 12 days earlier Sun had been rising together with Akrab (β Scorpii) and in the center was Antares (α):
Hakaariki in Gb5-24 coincided with Sun at 5h. At 16h Sun was at mauga pu in Ca9-15, in November 9 = 243 days from March 21. Although there is an 'eating' sign in front in Gb5-21 it is not a true kai sign. And kava in Gb5-25, where we count 52 * 5 = 260, has 2 mata in front. These signs imply it is not Sun but Moon who is the ruler. In December 1 hakaariki in Ca9-27 probably illustrates the 'birth' of a new Sun, how a new Sun King (ariki) is created (haka). In Gb5-24 (where 52 * 4 = 208 = 16 * 13) and June 5 hakaariki ought to mean the 'birth' of a new Moon year, how the Moon Queen (ariki) is created (haka). The Polynesian language does not indicate if a subject is male of female, therefore ariki can be either a king or a queen. When the Moon Queen was reborn in June 5 (156) there was half a year to the time when the Sun King would be reborn:
If the Old Sun dies in December 21 (solstice), then a new Sun should preferably be born before that. Probably the Moon calendar in C was designed to begin 157 (= 314 / 2) days from March 21:
Metoro's oho rima (at the end of the Chinese 26th station Extended Net) can be contrasted with his oho te vae, e.g. in Ca12-16:
Spring time is characterized by rima (fingers) and autumn by 'knees' (vae):
The first half of the year (rima) was leaving in August 25 and the second half (vae) was leaving in February - when Sun (fire, rima) should return. Fire was magically initiated in ancient Rome by using thongs of goat-skin: ... Marcus Antonius, who this year was consul together with Ceasar, became high priest and responsible for the ceremonies. In the middle of February, at the time of the old feast of Lupercalia, he ran around naked (except for a girdle - like a maro), and whipped the Roman ladies with thongs made from goat-skin, in order to promote their fertility ... The hide of the Goat (winter) meant he had been sacrificed. In September 9 the Goat star (Gredi) was culminating, which is hard to understand unless it refers to the Moon perspective - night is born in the evening in contrast to how the day is born in the east:
When Sun reached Gredi in January 22 this presumably 'killed' the Goat (Capricornus):
Counting from January 22 to September 9, the nakshatra date at hakaariki in March 9, the results in 252 - 22 = 230. The measure 230 could have been used to jump from Sun at one side of the year to Moon at the other side:
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