The sequence of following pages contains the glyph text in line Cb7 with
most of
the details so far assembled. I have added 3 glyphs from the end
of line Cb6 and 5 glyphs from the beginning of line Cb8. 3 + 27
+ 5 = 35 (or 5 weeks):
September 5 |
6 (249) |
7 |
8 |
9 |
|
|
|
|
|
Cb6-27 |
Cb6-28 |
Cb6-29
(536) |
Cb7-1 |
Cb7-2 |
kua
tupu te kihikihi |
ku
kikiu |
te
henua |
Te
hokohuki |
te
moko |
no star listed |
Al
Zubrah-9 / Purva Phalguni-11 |
Alula
(170.5) |
Labrum
(170.6) |
λ
Crateris (171.6), ε Crateris (171.9), γ Crateris, π
Centauri (172.0), κ Crateris (172.5) |
Al
Sharas (168.6), Zosma(169.2),
COXA (169.4) |
March 7 (432) |
8 |
9 |
10 |
11 |
π Cephei (350.6) |
Simmah (351.7), φ
Aquarii (352.0), ψ Aquarii (352.4) |
χ Aquarii (352.6),
γ Tucanae (352.8), ο Cephei (353.3) |
Kerb (353.6), κ
Piscium (354.2), θ Piscium (354.4) |
υ Pegasi (354.9) |
From the 'ashes' (of the 'old fire'), te kihikihi,
there is growth (kua tupu). The 'fallen old one' (in
Cb6-27) could represent the previous 'year in leaf'.
This glyph picture could
then correspond to the
situation half a year later than September (i.e. in March), because in
September - and north of the equator - growth is not a prominent
feature of Mother Nature. South of the
equator, however, on Easter Island - heliacal Coxa in September
ought to have announced that spring was on its way.
Another interpretation would be to identify the fallen person not
with the previous 'year in leaf' but with the 'year in
straw' which ends with the arrival of spring (in September
respectively in March).
The
very great henua with lines across (Cb6-29) could
depict some great old calendar cycle which has been bound (kikiu):
... When it was
evident that the years lay ready to burst into life,
everyone took hold of them, so that once more would start
forth - once again - another (period of) fifty-two years.
Then (the two cycles) might proceed to reach one hundred and
four years. It was called 'One Age' when twice they had made
the round, when twice the times of binding the years had
come together ...
Kikiu
Kikiu. 1. Said of food
insufficiently cooked and therefore tough:
kai kikiu. 2. To tie
securely; to tighten the knots of a
snare: ku-kikiu-á te hereíga, the knot
has been tightened. 3. Figuratively: mean,
tight, stingy; puoko kikiu. a miser;
also: eve kikiu. 4. To squeak (of rats,
chickens). Kiukiu, to chirp (of chicks
and birds); to make short noises. The first
bells brought by the missionaries were given
this name. Vanaga.
Kiukiu (kikiu).
1. To resound, to ring, sonorous, bell, bronze;
kiukiu rikiriki, hand bell; tagi
kiukiu, sound of a bell; kikiu, to
ring, the squeeking of rats; tariga kikiu,
din, buzzing; hakakiukiu, to ring. Mgv.:
kiukiu, a thin sound, a soft sweet sound.
2. To disobey, disobedience; mogugu kiukiu,
ungrateful; ka kikiu ro, to importune.
Churchill. |
Cb6-27 could be counted as 62 weeks = 434 and as a pointer to the
'bound henua' in March 9 (434 = 14 * 31).
Cb6-28 could similarly be regarded as a pointer to number 62 *
8 = 496 = 16 * 31 (= 500 - 4).
Finally could Cb6-29 (where 29 alludes to the dark night of
the Moon) be counted as 62 * 9 = 558 = 18 * 31.
March 7 is Gregorian day 432 and 432 = 2 * 216 = 4 * 108 = 8
* 54 = 16 * 27.
Glyph 535 (kikiu), however, can also
be counted as 5 (Sun) * 107 (April 7). And then 535 - 107 =
428, could be an allusion to March 3 (3-3):
August
31 |
September 1 |
2 (245) |
3 |
4 |
|
|
|
|
|
Cb6-22 |
Cb6-23
(530) |
Cb6-24 |
Cb6-25 |
Cb6-26 |
kotia hia |
te
kava tu |
kiore |
tu
te ika |
te
moko e te hokohuki |
Peregrini, η Carinae (162.6), ν Hydrae (163.1) |
no stars listed |
Alkes
(165.6), Merak (166.2) |
11h (167.4) |
Dubhe (166.7) |
March 2 |
3 |
4 (429) |
5 |
6 |
τ Aquarii
(345.7), μ Pegasi (345.9), ι Cephei (346.0), λ
Aquarii, γ Piscis Austrini, σ Pegasi (346.5) |
Scheat Aquarii (347.0), ρ Pegasi (347.2),
δ Piscis Austrini (347.4) |
Fomalhaut (347.8),
Fum al Samakah (348.3) |
Al Fargh
al Mukdim-24 / Purva Bhādrapadā-26 |
23h (350.0) |
Scheat Pegasi,
π Piscis Austrini (349.3),
MARKAB PEGASI (349.5) |
no
star listed |
The
exceptional kiore (here not kikiu) in Cb6-24 (where
62 * 4 = 8 * 31) is connected with both the star at the mouth of the
reversed (and upside down) Southern Fish - Fomalhaut - and
with the star at the mouth of the not reversed (nor upside down) southern of the pair
of fishes in Pisces (Fum al Samakah).
Metoro may have thought of these fish stars when he said
tu te ika.
But March 3 (428 = 535 - 107) 'carried' δ Piscis
Austrini (347.4), and this star rose precisely 336 days
later than η
Andromedae.
347.4 - 11.4 = 336.0 although 428 (= 4 * 107) - 91 (April 1)
= 337. Star counting is sharper than day counting.
0 |
- |
Zero |
η Andromedae |
11.4 |
April 1 (91) |
- |
0 |
1 |
Al Sharatain |
Pair of Signs |
β Arietis (Sheratan),
γ (Mesarthim) |
27.4 |
April 17 (107) |
16 |
16 |
2 |
Al Dabarān |
Follower |
α Tauri (Aldebaran), θ¹, θ²´,
γ (Hyadum I),
δ (Hyadum II), ε (Ain) |
63.4 |
May 23 (143) |
36 |
52 |
3 |
Al Hak'ah |
White Spot |
λ Orionis (Heka), φ¹, φ² |
84.4 |
June 13 (164) |
21 |
73 |
4 |
Al Han'ah |
Brand |
γ Gemini (Alhena), μ (Tejat Posterior), ν,
η (Tejat Prior),
ξ (Alzirr) |
93.4 |
June 22 (173) |
9 |
82 |
5 |
Al Dhirā' |
Forearm |
α Gemini (Castor),
β (Pollux) |
113.4 |
July 12 (193) |
20 |
102 |
6 |
Al Nathrah |
Gap |
ε Cancri (Beehive) |
130.4 |
July 29 (210) |
17 |
119 |
7 |
Al Tarf |
End |
ξ Cancri,
λ Leonis (Alterf) |
143.4 |
August 11 (223) |
13 |
132 |
8 |
Al Jabhah |
Forehead |
η Leonis (Al Jabhah),
α (Regulus), ζ (Adhafera), γ (Algieba) |
152.4 |
August 20 (232) |
9 |
141 |
9 |
Al Zubrah |
Mane |
δ Leonis (Zosma),
θ (Coxa) |
169.4 |
Sept 6 (249) |
17 |
158 |
|
|
|
|
δ Piscis Austrini |
347.4 |
March 3 (428) |
|
336 |
336 is a special number, because it equals 2
* 168. 336 = 48 weeks and
168 = 24 weeks. The Mayas used 168 in order to measure out
the ecliptic path ahead during a 5-year long cycle:
1820 / 5 = 364 = 52 weeks. 5 * 52 = 260 weeks = 7 * 260 =
1820 days. I.e., 260 = 5 / 7 * 364.
The Mayas had their
sacred tzolkin at the center of their solar year, and we can
assume
these 260 days represented summer. The remaining part of the
year, 364 - 260 = 104 (= twice fifty-two) days would then be
winter, when Sun was at the other side of the equator:
... The Mayas
called their 4 supporters of the sky Bacab:
'Among the multitude of gods worshipped by these
people were four whom they called by the name
Bacab. These were, they say, four brothers
placed by God when he created the world at its
four corners to sustain the heavens lest they
fall.' (Diego De Landa according to Graham
Hancock in his Fingerprints of the Gods.)
'In
the ms. Ritual of the Bacabs, the
cantul kuob [the suffix '-ob'
indicates plural], cantul bacabob, the
four gods, the four bacabs, occur constantly in
the incantations, with the four colors, four
directions, and their various names and
offices.' (William Gates,
An Outline Dictionary of Maya Glyphs.)
'...
This connects up the present section with the
beginning of the 'sacred tonalamatl', at
the Spring equinox with the Mayas as with the
Mexicans, and in the center of the 364-day year
(52 days of which preceded and 52 followed the
tonalamatl or tzolkin), ruled by
its 91-day quarters by the Four Bacabs, whose
quarternary repetition (in the 1820-day period)
we have thus verified ...' (Gates, a.a.)
1820 = 20 * 91,
i.e. the bacabs circulated 5 times in the
1820-day period, 5 * 364 = 1820, and 7 * 260
also happens to be 1820.
They were ruling
the 4 quarters of a 364-day long year, and in
the center of this year there were 260 days, the
sacred tonalamatl (tzolkin)
calendar, which began at spring equinox:
52 |
260 = 5 * 52 |
52 |
364 = 4 * 91 = 7 * 52 |
On
February 9 the Chorti Ah K'in,
'diviners', begin the agricultural year. Both
the 260-day cycle and the solar year are used in
setting dates for religious and agricultural
ceremonies, especially when those rituals fall
at the same time in both calendars.
The
ceremony begins when the diviners go to a sacred
spring where they choose five stones with the
proper shape and color. These stones will mark
the five positions of the sacred cosmogram
created by the ritual. When the stones are
brought back to the ceremonial house, two
diviners start the ritual by placing the stones
on a table in a careful pattern that reproduces
the schematic of the universe. At the same time,
helpers under the table replace last year's
diagram with the new one. They believe that by
placing the cosmic diagram under the base of God
at the center of the world they demonstrate that
God dominates the universe.
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. In this ceremony two
diviners and their wives sit on benches so that
they occupy the corner positions of the cosmic
square. They take their seats in the same order
as the stones were placed, with the men on the
eastern side and the women on the west. The
ritual actions of sitting down and lifting
upward are done with great precision and care,
because they are directly related to the actions
done by the gods at Creation. The people
represent the gods of the four corners and the
clouds that cover the earth. As they rise from
their seats, they metaphorically lift the sky.
If their lifting motion is uneven, the rains
will be irregular and harmful. (Maya Cosmos) |
|