Once again. The last day of the kuhane station (13-day long period) Te Pei corresponded to the day in the Golden Age of the Bull which I have named MAY 15 (500 = 365 + 135).
This could have been extrapolated by the creators of Manuscript E from the pace of the precession - i.e. the last day of Te Pei was the same time of the year as the position of Tau-ono had at their own time. 135 (May 15) was 64 (= 8 * 8) days earlier than day 135 + 64 = 199 (July 18), and 64 * 71 (the pace of the precession) = 4544 = 1842 AD (my assumed epoch for rongorongo) + 2702 BC (in the era in which the 3 great Egyptian pyramids were created).
Had the creators of Manuscript E studied the text on the G tablet they would certainly have noticed the abrupt change from Ga2-25 to Ga2-26, as it was forcefully expressed by the master who wrote the G text:
They would have perceived the resemblance between the upper parts and the differences between the bottom parts. The top part they ought to have recognized as the upper half of the ua (rain) type of glyph.
Rain was above. When rain is above it will soon pour down onto the ground - i.e. presumably here in the G text into some dry and thirsty entity eagerly waiting to be revived.
... It was 4 August 1968, and it was the feast day of Saint Dominic, patron of Santo Domingo Pueblo, southwest of Santa Fe. At one end of the hot, dusty plaza, a Dominican priest watched nervously as several hundred dancers arranged in two long rows pounded the earth with their moccasined feet as a mighty, collective prayer for rain, accompanied by the powerful baritone singing of a chorus and the beat of drums. As my family and I viewed this, the largest and in some ways the most impressive Native American public ceremony, a tiny cloud over the Jémez Mountains to the northwest got larger and larger, eventually filling up the sky; at last the storm broke, and the sky was crisscrossed by lightning and the pueblo resounded with peals of rolling thunder ... Due to the pair of glyphs 181 positions apart - which they surely must have recognized as representing heliacal Aldebaran and heliacal Antares - the creators of Manuscript E would have concluded that this place (Ga2-25--26) corresponded to the current heliacal position of the Pleiades:
According to my reconstructed Golden Era of the Bull the first (i.e. of any importance) star in Cancer to rise with the Sun was ω in MAY 16, at the time when the final part of Sagittarius had been at the Full Moon.
The creators of Manuscript E would have understood the connection between this part of the G text and the Milky Way cycle of souls. At the time of the Bull the Sun year was not beginning with the Pleiades but with Cancer: ... Men's spirits were thought to dwell in the Milky Way between incarnations. This conception has been handed down as an Orphic and Pythagorean tradition fitting into the frame of the migration of the soul. Macrobius, who has provided the broadest report on the matter, has it that souls ascend by way of Capricorn, and then, in order to be reborn, descend again through the 'Gate of Cancer'. Macrobius talks of signs; the constellations rising at the solstices in his time (and still in ours) were Gemini and Sagittarius: the 'Gate of Cancer' means Gemini. In fact, he states explicitly (I,12.5) that this 'Gate' is 'where the Zodiac and the Milky Way intersect'. Far away, the Mangaians of old (Austral Islands, Polynesia), who kept the precessional clock running instead of switching over to 'signs', claim that only at the evening of the solstitial days can spirits enter heaven, the inhabitants of the northern parts of the island at one solstice, the dwellers in the south at the other ... Considering the fact that the crossroads of ecliptic and Galaxy are crisis-resistant, that is, not concerned with the Precession, the reader may want to know why the Mangaians thought they could go to heaven only on the two solstitial days. Because, in order to 'change trains' comfortably, the constellations that serve as 'gates' to the Milky Way must 'stand' upon the 'earth', meaning that they must rise heliacally either at the equinoxes or at the solstices. The Galaxy is a very broad highway, but even so there must have been some bitter millenia when neither gate was directly available any longer, the one hanging in midair, the other having turned into a submarine entrance ... The Milky Way is indeed a very broad highway in most places. At the time when the Sun (*64 precessioan days earlier than my assumed epoch for rongorongo) reached Cancer the Full Moon would have been in the zodiacal region of Sagittarius and with Aquila a bit farther away from the north pole, and both these places were mainly in the Milky Way. However, Aquila was not at such a broad part of the river as Sagittarius:
Here the Babylonians depicted the Eagle (Aquila)
holding a Dead Man in his claws,
which agrees with the idea of the Milky Way as a road for the dead to follow in order to come back and be reborn. At Eridu (below Crab = Cancer) there was a double flow of water we can see, and a child followed at Ninmah. ... Ninmah was Vela (the Sail) in Argo Navis and a Sail was named Ra in Polynesia: ... The substitution of the sun for the sail, both of which are called ra or raa in Polynesia, is a remarkable feature in Easter Island art ... However, the double flow of water at Eridu was nowadays lifeless - because the ends were open to the air. Canopus was the cause: ... The Pythagoreans make Phaeton fall into Eridanus, burning part of its water, and glowing still at the time when the Argonauts passed by. Ovid stated that since the fall the Nile hides its sources. Rigveda 9.73.3 says that the Great Varuna has hidden the ocean. The Mahabharata tells in its own style why the 'heavenly Ganga' had to be brought down. At the end of the Golden Age (Krita Yuga) a class of Asura who had fought against the 'gods' hid themselves in the ocean where the gods could not reach them, and planned to overthrow the government. So the gods implored Agastya (Canopus, alpha Carinae = Eridu) for help. The great Rishi did as he was bidden, drank up the water of the ocean, and thus laid bare the enemies, who were then slain by the gods. But now, there was no ocean anymore! Implored by the gods to fill the sea again, the Holy One replied: 'That water in sooth hath been digested by me. Some other expedient, therefore, must be thought of by you, if ye desire to make endeavour to fill the ocean ...
... Now Eridanus, the watery grave of Phaeton - Athanasius Kircher's star map of the southern hemisphere still shows Phaethon's mortal frame lying in the stream - was seen as a starry river leading up to the other world. The initial frame stands, this time traced in the sky. And here comes a crucial confirmation. That mysterious place, pī nārāti, literally the mouth of the rivers', meaning, however, the 'confluence' of the rivers, was traditionally identified by the Babylonians with Eridu. But the archeological site of Eridu is nowhere near the confluence of the Two Rivers of Mesopotamia. It is between [?] the Tigris and Euphrates, which flow separately into the Red Sea, and placed rather high up. The proposed explanation, that it was the expanding of alluvial land which removed Eridu from the joint 'mouth' of the rivers, did not contribute much to an understanding of the mythical topos of pī nārāti, and some perplexed philologist supposed in despair that those same archaic people who had built up such impressive waterworks had never known which way the waters flow and had believed, instead, that the two rivers had their source in the Persian Gulf ... It was a dry place in contrast to the forceful pair of watery flows at the Great One (Aquarius). In the rongorongo idiom such empty water channels as those at Eridu corresponded to the glyph type which I have defined as rima aueue (although this was drawn upside down and singular):
... 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' ... Above Ninmah (Vela) was the Lion (Leo) and between Crab (Cancer) and the Head of the Lion was the emblem of Jupiter:
This was the place opposite to the Dead Man in the claws of the Eagle. The man in his claws had been immobilized like a prisoner:
... During the reign of Matua, the Hanau Eepe came [he ea]. They stole [he toke] one side (etahi painga) of the land of he king of Hanau Momoko and moved [he hakaneke] the border [te tita'a koîa] from their side toward the side of the Hanau Momoko. Five hundred [erima te rau] Hanau Eepe stole the land of the king of the Hanau Momoko. [E:53]. ... 'Oh, you, why [mo-te-aha] have you violated [toke] the borders of my [tooku] land?' The Hanau Eepe answered, 'There is not enough land [he kainga kore] to live on!' Thereupon the king called out [he rangi] to the Hanau Eepe, 'Here I stand, and I tell all of you: I am taking [he too au] you prisoners [he puru] and I am locking you up in the house of prisoners (hare kopu) for fifty [50, erima te kauatu] years!' Then the king called out [he rangi] to his men, 'Seize [ka too] all of them, and lock up all of the Hanau Eepe! Lock them up [ka puru] for good!' [E:55 → right ascension day corresponding to May 15]. They (365 + 135 = 500 robbers) were locked up (made motionless as if dead) for 50 days, and this measure was probably intended to allude to the Phoenix-period: ... A sidelight falls upon the notions connected with the stag by Horapollo's statement concerning the Egyptian writing of 'A long space of time: A Stag's horns grow out each year. A picture of them means a long space of time.' Chairemon (hieroglyph no. 15, quoted by Tzetzes) made it shorter: 'eniautos: elaphos'. Louis Keimer, stressing the absence of stags in Egypt, pointed to the Oryx (Capra Nubiana) as the appropriate 'ersatz', whose head was, indeed, used for writing the word rnp = year, eventually in 'the Lord of the Year', a well-known title of Ptah. Rare as this modus of writing the word seems to have been - the Wörterbuch der Aegyptischen Sprache (eds. Erman and Grapow), vol. 2, pp. 429-33, does not even mention this variant - it is worth considering (as in every subject dealt with by Keimer), the more so as Chairemon continues his list by offering as number 16: 'eniautos: phoinix', i.e., a different span of time, the much-discussed 'Phoenix-period' (ca. 500 years) ...
... A man had a daughter who possessed a wonderful bow and arrow, with which she was able to bring down everything she wanted. But she was lazy and was constantly sleeping. At this her father was angry and said: 'Do not be always sleeping, but take thy bow and shoot at the navel of the ocean, so that we may get fire.' The navel of the ocean was a vast whirlpool in which sticks for making fire by friction were drifting about. At that time men were still without fire. Now the maiden seized her bow, shot into the navel of the ocean, and the material for fire-rubbing sprang ashore. Then the old man was glad. He kindled a large fire, and as he wanted to keep it to himself, he built a house with a door which snapped up and down like jaws and killed everybody that wanted to get in. But the people knew that he was in possession of fire, and the stag determined to steal it for them. He took resinous wood, split it and stuck the splinters in his hair. Then he lashed two boats together, covered them with planks, danced and sang on them, and so he came to the old man's house. He sang: 'O, I go and will fetch the fire.' The old man's daughter heard him singing, and said to her father: 'O, let the stranger come into the house; he sings and dances so beautifully.' The stag landed and drew near the door, singing and dancing, and at the same time sprang to the door and made as if he wanted to enter the house. Then the door snapped to, without however touching him. But while it was again opening, he sprang quickly into the house. Here he seated himself at the fire, as if he wanted to dry himself, and continued singing. At the same time he let his head bend forward over the fire, so that he became quite sooty, and at last the splinters in his hair took fire. Then he sprang out, ran off and brought the fire to the people ...
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