There is an alternative to using 3 star paths, viz. to let the glyph text run in the same path more than once. Evidence suggests this could have been the case:
My method of coordinating stars and dates incorporates an assymetry, because to the heliacal positions I am adding 183 to reach the nakshatra positions. Therefore Bharani at Gb8-8 has Zuben Elgenubi at its nakshatra position, whereas heliacal Zuben Elgenubi at Ga6-20 will have nakshatra Bharani not 183 positions but 182 positions ahead. Moving forward another 182 glyphs (from Gb8-8 to Ga6-20 there were 183 days) therefore means we could find heliacal Bharani again:
However, the glyph text is more eloquent. I think Gb4-16 (where Fomalhaut culminated at midnight) may have represented Yoni:
Gb4-22 together with Gb4-23 are then perhaps illustrating how the head of the 'sky horse' at the northern spring equinox touched Mother Earth. Denebola (the 'tail' of the Lion) culminated not 8 but 190 nights after (or 365 - 190 = 175 days before) Fomalhaut.
... Hevelius has - as if by mistake - drawn the head of Virgo on the line between 93 Leonis and Denebola, with Alaraph (β Virginis) as the same star as Denebola (β Leonis) ... This explains why the hind quarter of the Lion disintegrated in 'water':
In rongorongo times Sadalmelik rose with the Sun in February 19 (50) and culminated at midnight in October 9 (282).
Therefore Gb4-22--23 was hardly describing the flow from the Urn of Aquarius. The sign emerging from the back of the head in Gb4-22 is rima aueue, which was used in the so-called Moon calendar on the Mamari tablet:
... When the new moon appeared women assembled and bewailed those who had died since the last one, uttering the following lament: 'Alas! O moon! Thou has returned to life, but our departed beloved ones have not. Thou has bathed in the waiora a Tane, and had thy life renewed, but there is no fount to restore life to our departed ones. Alas ...
... The state of the tree loomed large in their thoughts, because it came about at the same time the head of One Hunaphu was put in the fork. The Xibalbans said among themselves: 'No one is to pick the fruit, nor is anyone to go beneath the tree', they said. They restricted themselves, all of Xibalba held back. It isn't clear which is the head of One Hunaphu; now it's exactly the same as the fruit of the tree. Calabash came to be its name, and much was said about it. A maiden heard about it, and here we shall tell of her arrival. And here is the account of a maiden, the daughter of a lord named Blood Gatherer. And this is when a maiden heard of it, the daughter of a lord. Blood Gatherer is the name of her father, and Blood Moon is the name of the maiden. And when he heard the account of the fruit of the tree, her father retold it. And she was amazed at the account: I'm not acquainted with that tree they talk about. It's fruit is truly sweet! they say, I hear, she said. Next, she went all alone and arrived where the tree stood. It stood at the Place of Ball Game Sacrifice. What? Well! What's the fruit of this tree? Shouldn't this tree bear something sweet? They shouldn't die, they shouldn't be wasted. Should I pick one? said the maiden. And then the bone spoke; it was there in the fork of the tree: Why do you want a mere bone, a round thing in the branches of a tree? said the head of One Hunaphu when it spoke to the maiden. You don't want it, she was told. I do want it, said the maiden. Very well. Stretch out your right hand here, so I can see it, said the bone. Yes, said the maiden. She stretched out her right hand, up there in front of the bone. And then the bone spit out its saliva, which landed squarely in the hand of the maiden. And then she looked in her hand, she inspected it right away, but the bone's saliva wasn't in her hand. It is just a sign I have given you, my saliva, my spittle. This, my head, has nothing on it - just bone, nothing of meat. It's just the same with the head of a great lord: it's just the flesh that makes his face look good. And when he dies, people get frightened by his bones. After that, his son is like his saliva, his spittle, in his being, whether it be the son of a lord or the son of a craftsman, an orator. The father does not disappear, but goes on being fulfilled. Neither dimmed nor destroyed is the face of a lord, a warrior, craftsman, an orator. Rather, he will leave his daughters and sons. So it is that I have done likewise through you. Now go up there on the face of the earth; you will not die. Keep the word. So be it, said the head of One and Seven Hunaphu - they were of one mind when they did it. We have to read also the other places where an event took place. The death skull (gagana) probably represented the male 'spirit' which naturally should be joined to the female producer of eggs. ... Up to the present time, fertility spells for fowls have played an important role. Especially effective were the so-called 'chicken skulls' (puoko moa) - that is, the skulls of dead chiefs, often marked by incisions, that were considered a source of mana. Their task is explained as follows: 'The skulls of the chiefs are for the chicken, so that thousands may be born' (te puoko ariki mo te moa, mo topa o te piere) ...As long as the source of mana is kept in the house, the hens are impregnated (he rei te moa i te uha), they lay eggs (he ne'ine'i te uha i te mamari), and the chicks are hatched (he topa te maanga). After a period of time, the beneficial skull has to be removed, because otherwise the hens become exhausted from laying eggs. The male part in the play was clearly underlined in Gb8 and the female in Gb4. There were hipu water containers in line Gb4, but for the skull of a dead chief to work properly it had to be completely dried out (just as seeds have to do before moisture is added): ... Night came, midnight came, and Tuu Maheke said to his brother, the last-born: 'You go and sleep. It is up to me to watch over the father.' (He said) the same to the second, the third, and the last. When all had left, when all the brothers were asleep, Tuu Maheke came and cut off the head of Hotu A Matua. Then he covered everything with soil. He hid (the head), took it, and went up. When he was inland, he put (the head) down at Te Avaava Maea. Another day dawned, and the men saw a dense swarm of flies pour forth and spread out like a whirlwind (ure tiatia moana) until it disappeared into the sky. Tuu Maheke understood. He went up and took the head, which was already stinking in the hole in which it had been hidden. He took it and washed it with fresh water. When it was clean, he took it and hid it anew. Another day came, and again Tuu Maheke came and saw that it was completely dried out (pakapaka). He took it, went away, and washed it with fresh water until (the head) was completely clean [maitaki]. Then he took it and painted it yellow (he pua hai pua renga) and wound a strip of barkcloth (nua) around it. He took it and hid it in the hole of a stone that was exactly the size of the head. He put it there, closed up the stone (from the outside), and left it there. There it stayed ... Possibly gagana in Ga1-18 corresponded to the 'stone head' of John the Baptist:
Because his right (Sun) eye was in good clean (maitaki) shape:
... In ancient Egypt a right wedjat eye meant Sun and a left one meant Moon. Modern man relies heavily on his right eye, so let us therefore take a quick look at the world from the other side, to use our inherent faculty of 'perceiving in depth':
Inside (in the dark of) the great circle at top center are 2 + 1 persons. The last of them has turned around, a sign of 'end' or 'old age'. Below this great black 'cycle' are 2 Moon crescents tightly bound together. Probably it means 2 * 29½ = 59, because it is necessary to add 2 consecutive lunar months in order to reach a countable (natural) number. The Moon wedjat is riding in a kind of ship, which of course is necessary for travelling across the 'watery' domain on the 'back side' of the world ... Close to the Full Moon was the single sting of the Scorpion. And the Star in the Bull towards the north (Shur-narkabti-sha-iltanu, Elnath) had risen with the Sun 2 days earlier, which possibly was saving his right eye. In Ga1-16 there is a great egg-formed mata with a creature inside. From June 11 (gagana in Ga1-11) to St John's Eve (June 24) there were 13 days.
... Lobster said to Flounder: 'Let us-two hide from each other, see who is best at that.' Flounder agreed to play this game. Lobster went to a hole in the coral, hid his body; but his feelers stuck out, he could not hide them. Flounder knew where he was, found him. Said Flounder; 'Now it is my turn.' He stirred up a cloud of mud and scooted into it. Then he returned to Lobster's side, so quietly that Lobster did not know he was there. 'Here I am sir, Lobster!' Lobster was so angry at being beaten that he stamped on the fish and smashed him flat. Cried Flounder; 'Now I've got one eye in the mud!' Therefore Lobster gouged it out for him and roughly stuck it back on top. This is the reason why men tread on the Flounder, but can always see the Lobster's feelers outside his hole.
|
|||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
