6. Such peculiar expressions as One and Seven Hunaphu (cfr at Hipu) can now be understood: ... 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 ... It was the head of One Hunaphu = daytime Sun which was in the fork of the Tree (which stood at the place where the ball games were played). One and Seven Hunaphu means the whole cycle of daytime plus nighttime. It should be noticed that it is stated that the Tree 'came about' at the same time as the head of Sun was put in its fork. The Pleiades birds seem to be 7 in number although there could be one more at the opposite end of the G text:
However, the Sun-day bird - at the heliacal rising of Zaurak - has another type of head and the Polynesians saw only 6 stars in the Pleiades (Tau-ono). Maybe the Sun bird had left in a boat: ... Phoenix, the French Phénix, the German Phönix, and the Italian Fenice, is one of Bayer's new figures, between Eridanus and Grus, south of Fornax and Sculptor, - its α, κ, μ, β, ν, and γ in a line curving toward the south like that of a primitive Boat, by which figure, as Al Zaurak, the Arabs knew them ... Glyph 242 is also a Sun-day (according to my colouring scheme) and the back of the bird head is similar (though not quite identical with) those of the Tauono birds:
The missing head in Gb1-10 (where 11 possibly spells 'void' as well as 'one more') could be relevant for understanding the form of the head of manu rere in Gb1-12. In the preceding Thursday the fate of the Old Head seems to be illustrated. 'January 19 is day 384 and the limit at 13 * 29½ = 383½ is here in the past. If we should count only up to 20 also for right ascension hours a new cycle will begin with Gb1-12. There are 242 glyphs on side b of the tablet. ... In the Northern Hemisphere the coldest day on an average is January 19. From winter solstice (day 355) to day 365 + 19 = 384 (½ more than 13 * 29½) there are 29 days ... Although the Pavo constellation is said to be a fairly recent construction it evidently has been built from old parts. On Easter Island the summer year was not beginning with the heliacal rising of Tauono, it was rather beginning 248 days later. 136 ('May 16) + 248 = 384 ('January 19), i.e. half a month later than 'January 4. The position of Peacock is described with twin glyphs before hakaturou in glyph 248:
A twin sign presumably means a negation. Such a negation might here imply the negation of a single upside down 'fin' leg (with no visible toes). The twin upside down fin legs are possibly equal to a single rightside up fin leg (va'e).
Va'e is 'division' and with 314 looming ahead there indeed is a division approaching.
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