1. If north of the equator the source of light above was compared to a fire (Sun) and the southern regions (È) were associated with water, its opposite, then the final of the rising Sun at midsummer could be explained as due to his 'death'. The rains would cause the 'fire' to die out, resulting in much smoke (clouds). Some other ruler took over beyond midsummer, named e.g. the 'Smoking Mirror':

... But the time of his predestined defeat by the dark brother, Tezcatlipoca, was ever approaching, and, knowing perfectly the rhythm of his own destiny, Quetzalcoatl would make no move to stay it. Tezcatlipoca, therefore, said to his attendants, 'We shall give him a drink to dull his reason and show him his own face in a mirror; then, surely, he will be lost' ... (See Adjuncts.)

In the murky waters of far back time his name could also have been Anax (cfr Boanerges):

... The 'giver of bread' (Lord) should indicate the king who enters at the beginning of summer (through the Π door) and the 'bringer of spoils' (Anax) the other king who enters at the beginning of winter (through the underground Η door). The ceramic fragment depicts the Lord King upside down - he has turned around from a 'cap' position to a 'cup', he has 'toppled'.

The 'underground H door', as I saw the dokana symbol, could have been intended as a picture of an upside down Π on top of another (not upside down) Π. This pattern is like the upside down Hercules on top of Ophiuchus.

To build an arch from stones is difficult and therefore the Π form could have been the best possible practical approximation of a halfcircle (Ç).

The 'Adversary' was doomed to perish when the Lord King, 'giver of bread', returned. Creatures of the dark disappear with the morning light. The coat of arms of Arkhangelsk in Russia has illustrated the idea:

In Manuscript E the myth of Ure Honu can be understood from a similar perspective:

... Ure set out and arrived in front of the house of Tuu Ko Ihu. Ure said to the king, 'I (come) to you for my very large and very beautiful skull, which you took away on the day when the banquet for the new house was held. Where is the skull now?' (whereupon) Tuu Ko Ihu replied, 'I don't know.'

When Tuu Ko Ihu came out and sat on the stone underneath which he had buried the skull, Ure Honu shot into the house like a lizard. He lifted up the one side of the house. Then Ure Honu let it fall down again; he had found nothing. Ure Honu called, 'Dig up the ground and continue to search!' The search went on. They dug up the ground, and came to where the king was. The king (was still) sitting on the stone. They lifted the king off to the side and let him fall. They lifted up the stone, and the skull looked (at them) from below. They took it, and a great clamour began because the skull had been found. Ure Honu went around and was very satisfied. He took it and left with his people. Ure Honu knew that it was the skull of the king (puoko ariki).

The skull of the Sun King (Hotu A Matua) had been stolen 'when the banquet for the new house was held', and Ure Honu - who earlier had found the skull assisted by a rat (the spirit of the skull, he kuhane o te puoko) - had tied it up (here) in the framework of his new house:

... Ure Honu stayed for a while, (then) he went away and covered the roof of his house in Vai Matā. It was a new house. He took the very large skull, which he had found at the head of the banana plantation, and hung it up in the new house. He tied it up in the framework of the roof (hahanga) and left it hanging there ...

We recognize the idea of here-hua (as in he Rehua). South of the equator Sun was tied high up in the sky roof in contrast to how people in the far northern regions had restrictions on string games because it could keep Sun low:

... string games could be resumed after it was clear that the Sun had managed to leave the horizon and was rapidly gaining in altitude: 'Before the sun starts to leave the horizon ... when it shows only on the horizon, ... then string games were no longer allowed as they might lacerate the sun. Once the sun had started to go higher and could be seen in its entirety, string games could be resumed, if one so wished. So the restriction on playing string games was only applicable during the period between the sun's return and its rising fully above the horizon ... (Cfr at Cradle of the Cat.)

The Sign of strings was the same on Easter Island as among the Inuit peoples, but in Manuscript E it was interpreted in the opposite way (as if reflected in a mirror).

An archer (Sagittarius) needs a bow in order to shoot his arrows and a bow will function only if it has a string. Likewise are strings necessary for playing the Lyre:

If an arrow (a Sign of Sun) can create fire, then the sound of string music (a Sign of Moon) ought to have the opposite effect:

"(1 Samuel 16:14-23) Saul is troubled by an evil spirit sent by God (some translations euphemistically just describe God not preventing an evil spirit from troubling Saul). Saul requests soothing music, and a servant recommends David the son of Jesse, who is renowned as a skillful harpist and soldier.

When word of Saul's needs reach Jesse, he sends David, who had been looking after a flock [he was a shepherd], and David is appointed as Saul's armor bearer. David remains at court playing the harp as needed by Saul to calm his moods." (Wikipedia)