Once again, probably the creator of the C text decided to draw an oval with a broken stick inside half a year (= 13 * 29½ / 2) from the beginning of his text. Glyph 192 + 1 would then coincide with manzil day 136 + 1 and with Gregorian day 2 * 136 + 1:
This position could well motivate Metoro to say te hare pure e tagata noho ki roto, because inside (ki roto) the oval, and above the 'broken stick' (Hatinga Te Koe), there is a person (tagata) sitting down, residing (noho). He is inside te hare pure, 'the bivalve house' (the egg-formed oval), and his gesture is kai ('eating') thereby reasonably identifying him with the summer half of the 'bivalve' year. The 'staff' is broken, we can see, and he could be the missing part, like a 'pyramidion' raised high. The position is a week after September 22 (equinox), and 383½ / 2 - 365¼ / 2 = ca 9 days. 265 (September 22) + 9 = 274 (October 1), and on the other side of the year the date is not April 1 but April 2 possibly forcing September 30 to be a 'leap' day:
The heliacal positions for the stars, according to the Gregorian calendar, are correct and in no need to be adjusted. Sun moves around the zodiac in approximately 365¼ years. Only each 4th year is there a need to add a leap day. But 365 = 52 weeks + a day. If the week days are to be correlated with the dates in a calendar it is necessary to subtract (jump over) 1 day among the 365. The position of the day to jump over could possibly be related to February 23-24 (when Mensis Intercalaris) sometimes was inserted in the old Roman calendar. 273 (September 30) - 54 (February 23) = 219 = 3 * 73 = 60 % of 365. 364 - 219 = 145 = 5 * 29. Rogo in Ca7-25 (where we can count 72 * 5 = 360) could represent Raven (the winter half of the bivalve year). His mouth is shut because he is the opposite of the kai (summer) person. In myth they say Raven could not 'drink'. The Rain God is Sun and when Raven is present it should be a dry time because winter cannot overlap with summer. Ogotemmêli connects Sun with rain and concludes life needs both: ... 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.' Allen: ... the bird, being sent with a cup for water, loitered at a fig-tree till the fruit became ripe, and then returned to the god with a water-snake in his claws and a lie in his mouth, alleging the snake to have been the cause of the delay. In punishment he was forever fixed in the sky with the Cup and the Snake; and, we may infer, doomed to everlasting thirst by the guardianship of the Hydra over the Cup and its contents. From all this came other poetical names for our Corvus - Avis Ficarius, the Fig Bird; and Emansor, one who stays beyond his time; and a belief, in early folk-lore, that this alone among birds did not carry water to its young ... Thus Raven (Corvus) could not get sweet water, because in winter vai-ora is residing on the other side of the equator. Therefore Raven was unable to enjoy also the other qualities of life. He had no food, no water, and no external penis. His beak should be drawn as closed. | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
