Evidently the dark time of Aldebaran may have had to do with his position close to the end of the cycle. In Polynesia he was like an old man ('Mountain').
We have not yet reached to Aldebaran on side b, but a dark ('Saturn') time could have been associated with 4h:
The tiny dot in front of moe in Cb2-11 could refer to the beginning of the 5th hour. Cb2-11 is number 35 on side b. 392 + 35 = 427 = 61 weeks. Caesar determined spring equinox as March 25, i.e. as 3-25, which can be alluded to with November 21 (325). Beid in May 22 (where 52 * 2 = 8 * 13) is ο¹ Eridani and from having studied the G text we remember 'the gate' I suggested was leading from the back side to the front side of the tablet, a 'gate' formed by Hyadum I and Hyadum II:
... Easter Island (te pito o te kainga) is the last of all known islands. Seven lands lie before it, but these do not recommend themselves for settlement. Easter Island is the 'eighth land' (te varu kainga). Actually, we are dealing here with a figure of speech because 'seven' and 'eight' used as qualifying quantities play a traditional role in Oceania (Barthel 1962a). While the number seven is known as a topos in MQS., HAW., and MAO., the topos of the number eight goes far beyond eastern Polynesia (MQS., HAW., TAH.). In TON., the number eight is 'a conventional term signifying many or a well-balanced number' (McKern 1929:17), and on Malaita in the southern Solomon Islands, the physical world in its entirety is referred to as 'eight islands (wālu malau) (Ivens 1927:400). The number eight not only means 'many' but also denotes perfection. Thus, when Easter Island was called 'an eighth land', the expression contained first of all the idea of a 'last' island - an island farthest away from the rest of the islands that make up the oceanic world. At the same time, the expression indicated a special position among the other islands. The idea of groups of seven, which are surpassed by an eight element, seems to belong to the cosmology of Asian high cultures. For example, there are seven planets circling the world axis, which represents the eighth, and therefore central, position. The 'eye' - Ain (ε at the right eye of the Bull) - rose in May 26 and 2 days earlier than Aldebaran (at the left eye of the Bull):
Yed Prior (in May 21) and Yed Posterior (in May 23) are δ and ε in Ophiuchi (the Serpent Bearer). They form another 'gate' at the other end of the sky compared to that in the Hyades. Inside this gate (where I have no star listed) there is room for a raaraa ('no Sun') glyph. But I guess Cb2-12 could refer both to RA day 246 (where 24 * 6 = 12 * 12) and to RA day 62 (where 6 * 2 = 12). In late November the southern summer was ahead and in late May the northern summer was ahead. "The search of the dream soul for a future homeland is complicated by the fact that she can see the islands only in a 'dim twilight' (te nehunehu kapuapua). Leonardo Pakarati explained this situation with the expression that follows in the text (i te pei 'during the fast journey'). He said the dream soul had built up so much speed (as if gliding down a grassy slope with a sled, RAP. pei) that she could see the land below her only in a blur ..." (The Eighth Island) ... On other Polynesian islands, pei (or pehi) is the name of a game of skill that involves throwing. In MAO. it can mean 'earth; clump of earth', which may be a possible translation when there is talk of a 'clump of earth as residence' (ko te pei te nohonga) or of 'Te Pei', which can be lost and found. Te Pei is also the name of a place on the southern shore of Easter Island. The six references in the text do not allow for a general definition, but perhaps an expression from Mangaia can provide some insight: 'Hina alone keeps seven, yes eight balls in motion' (Pei aea i te pei itu, i te pei varu, é Ina é, Tregear 1891:596). Here an outstanding achievement is characterized by the ability to extend control beyond seven to eight ... "The expression 'dim twilight' shows up in a slightly altered form in the recitations (ko te ehuehu, ko te kapuapua), '... the grey smoke ... that which is hazy' (Barthel 1960:855 and 842); 'Es la hora de la penumbra y hay neblina suave' (Campbell 1971:404 and 419) and, in this context at least, seems to refer to a natural phenomenon." (The Eighth Island) I suggest the 8th land in Manuscript E refers to the time when Sun breaks through the fogs in early spring, like Taurus forcing himself out from the rainy Hyades. In Cb2-16 (where 21 * 6 = 18 weeks and 216 = 8 * 27) the right eye of the Bull rose with the Sun and this event was announced by Antares close to the Moon in the preceding night. In May (respectively November) everything happens quickly (nature explodes with life) because the long grassy downhill slope (from the mountain clouds of winter) has made the carriage pick up speed:
In May 24, the first day of the front side of the G text - and the day before Antares rose with the Moon - no glyph can be seen and Gb8-30 has a puo (covered) type of glyph:
This could throw light on Metoro's expression kua pua to hau, because we can read pua (pu'a) as puo (pu'o). Cb2-14 (alluding to 3-14) has a nuku glyph - only legs, no arms (rima, 5, fire):
Land (nuku) is covered (kua pua) - by the fogs of dawn - before Sun will rise (to).
The central glyph is the rising kahi huga in Cb2-15 - where 52 * 5 = 260 - a glyph which is corresponding to a night when in rongorongo times Antares rose with the nakshatra full Moon:
Antares must have been close to the moon once every month, but only once in a year would Sun be precisely at the other end of the sky and illuminate the whole face of the moon. The sign inside the kahi fish is the ancient Egyptian star pillar for pushing up the sky:
And the situation immediately before this act of creating a new 'land' was described as (covered by, pua) cloth:
... In the beginning were Rangi and Papa, Sky and Earth. Darkness existed. Rangi adhered over Papa his wife. Man was not. A person arose, a spirit who had no origin; his name was Rangitokona, the Heaven-propper. He went to Rangi and Papa, bid them go apart, but they would not. Therefore Rangitokona separated Rangi and Papa, he thrust the sky above. He thrust him with his pillars ten in number end to end; they reached up to the Fixed-place-of-the-Heavens. After this separation Rangi lamented for his wife: and his tears are the dew and the rain which ever fall on her. This was the chant that did the work: Rangitokona, prop up the heaven! // Rangitokona, prop up the morning! // The pillar stands in the empty space. The thought [memea] stands in the earth-world - // Thought stands also in the sky. The kahi stands in the earth-world - // Kahi stands also in the sky. The pillar stands, the pillar - // It ever stands, the pillar of the sky. Then for the first time was there light between the Sky and the Earth; the world existed ... Not only Sun but also Wind can disperse fogs ('tear' earth and sky apart) - te kahi huga:
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