1. I think Sir Lockyer's discovery of how the 'names of gods' were referring not to 'individual persons' but to 'stations in time' is essential for us to be able to appreciate what the rongorongo texts really may be saying. We have been looking at a spectrum of possibilities for interpreting the inside signs of the Full Moon glyph, and signs inside the perimeter of a glyph ought first of all to serve as a means to indicate that the glyph is a Sign (rather than a sign). It is could be similar to underlining or to use cursive letters. We must therefore pay much attention to the Omotohi glyph (and there is only one such among the total of about 10,000 glyphs in the rongorongo texts):
If Sir Lockyer's observation, based on the alignments of the ancient 'telescopes' (temples) in Egypt, can be applied to the texts on the rongorongo tablets - which I believe - then we must avoid trying to identify 'individual persons' in the texts, we must instead concentrate on abstract 'stations in time'. For example, I was at first quite certain that the 'calendar of the daytime' (which occurs in somewhat different versions in A, H, P, and Q) described the 'hours' of the day. This my conviction was based on how I imagined I could see a.m. Sun 'eating' (growing) and how at noon he was standing up like a man (tagata):
Furthermore, adjoining (coming immediately after in H, P, and Q, but coming immediately before in A) was a 'calendar of the nighttime' which seemed to imply the description of a whole day (or 'night' as the Polynesians say) - daytime followed by nighttime (or the revese depending on where the creator of the text wished to begin). However, the time when Sun is shining (growing during his first half and descending during his second half) describes a pattern which equally well can illustrate what happens from the return of Sun at spring equinox to his 'death' at autumn equinox. And, if Sun should expire earlier, already in high summer - which we have accumulated much circumstantial evidence for - then we can understand why in Q the 'daylight' ends abruptly after 'noon', viz. because his 'head' has come off:
There remain - to the end of the 'daytime' calendars - 9 glyphs in A (beyond Aa1-27), 12 glyphs in P (beyond Pa5-54), and ca 14 glyphs in H (beyond Ha6-8), but there are none beyond Qa5-55 - there is no sign of Sun beyond tagata. There is no parallel to Aa1-26 (where 26 probably indicates the Sun King), to Ha6-5 (where 6 * 5 = 30 could allude to the number of 10-day periods for Sun), or to Pa5-51 (whatever these numbers could refer to - the text of P deviates from 'normal' in many respects). This indicates I probably was mistaken (at least regarding Q) - that it is not a matter of 'daytime' and 'nighttime' calendars but instead the patterns of 'summer' respectively 'winter' which are described. The sun does not disappear at noon, that is a fact which everyone can observe daily. |
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