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I have not suggested anything here about the moon perspective - that she changes sex at noon, and therefore later on presumably back to being fertile again before she can create a new generation. Ordinal numbers -18 and -19 indicate it will be a new sun born, not a new moon. Moon creates (by using the head of the 1st half year) a new sun at the proper time. The new sun is the 2nd half year. The baby cannot be a new waxing moon if the father is the old sun. Or can it? The cycle of the moon ought to have reached the black new moon position when sun is at the top of the tree. Moon (earth) is waiting below with open hands. In the cycle of the moon she has come to the point where she turns around and becomes female (waxing) at the same time as sun turns around and becomes male (descending and not growing any more, infertile). Fists show no flames. What is inside is hidden until later, when the fingers will start to unfold. The 4 flames around the 'droplet' in Ga7-19 could indicate that it is not the sun who is inside the fist in Ga7-20. In Aa1-24 there seems to be 4 + an extra (odd little one) at left. In Aa8-30 too there seems to be 4 + an extra irregular (the bottom one) flame:
The extra irregular bottom flame in Aa8-30 is drawn extremely regular - that is why it is irregular. I suppose it is a sign which means the opposite of the 'mauga' sign we have noted in Gb1-5:
If the 'flames' in Aa1-24, Aa8-30, and Ga7-19 represent the flower petals of pua, then 4 is reasonable. Fists show no flames. In Ga7-15 (full moon time) the open hand waits for poporo fruits. They seem to be 6 in number and therefore ought to represent the sun. But the hua poporo cannot be solar, because it means that the male generator would be black. Or can it? All over Polynesia and the surrounding area the east side of the islands is regarded as black and the west side as white. Therefore sun (east) and black (growing) are connected. A.m. sun is generating growth, and being fertile he must be black (as the soil). This division into halves is in harmony with the calendar, which identifies new year and growing sun as appearing around winter solstice. Moon governs the calendar, and a divison into east and west halves is the perspective of the moon. Sun is primarily responsible for the divison into day and night. His movement across the sky from east to west every day defines a divison of the sky into north and south halves - that is the perspective of the sun. If we imagine 4 quadrants in a circle we habitually number (order) them into 1 = northeast, 2 = southeast, 3 = southwest, and 4 = northwest. When we do that our perspective is that we look towards south and think of the movement of the sun - he moves clockwise for us north of the equator. But when we think about the calendar for the year we turn around and look north (the habitat of the moon). The 4 quadrants will then be numbered into 1 = the season from winter solstice to spring equinox, 2 = from spring equinox to summer solstice, 3 = from summer solstice to autumn equinox, and 4 = from autumn equinox to winter solstice. That is our ingrown habit. The cardinal directions in space are ordered after the sun and the cardinal directions in time are ordered after the moon. According to the Incas (north of the equator) the 1st quadrant (Chinchaysuyu) was white, which - I believe - was because moon rules in the north and she produces the first quadrant (in time):
New moon, therefore, arrives after the IVth quadrant (Cuntisuyu) which was black. But also the IIIrd quadrant (Antisuyu) was black. With moon ruling in the north she will leave the southern half of the sky to the sun. Also sun is generated from the black (soil) and when he emerges in the east he therefore is black. After noon he will change into white (because only his bones are left). The IInd quadrant (Collasuyu) was white. The order between the quadrants must be IV - I for the moon and III - II for the sun, because he moves in the opposite direction. In his 2nd quadrant he takes on the role of One Hunaphu in the fork of the tree. His old bones are needed for the regeneration of the moon which must start in her first quadrant. We now can be sure that the calendars of the day, as I have been calling them from the very beginning, really are describing the daily cycle of the sun and not his cycle through the year. The division into one set of calendars for the day and another set for the calendars for the night makes it clear that it is a structure defined by the movement of the sun. East-west is his path, and from this follows two halves, each one with a separate calendar. Reading for instance Aa1-24 we must think first of all about the sun, and what happens with him at noon. Something radical happens. From that point on he is not himself, his power is gone. His head is lost and will be recycled. Ancient gods were undefined as to sex. No wonder because they changed their habits. From a fertile habit the sun changes to sterile at noon. From black he goes to white. Similarly, moon changes from fertile to sterile at full moon. And then the opposite must happen - sun becomes virile again during the night and moon fertile at new moon. We must conclude that the 'person' in Aa1-24 probably is the sun - in spite of the words of Metoro - while the similar 'person' in Ga7-15 (and Ga7-20) could be the moon (because the calendar for the year is governed by the moon):
In Ga7-20 the 'fist' is an integral part of the moon person, according to how the glyph is drawn. There is presumably a foetus inside, still hidden - the 'moon' is 'full'. In Aa1-24 and Ga7-25 the elbow 'births' are revealed as separate beings, yet as two quite different 'babies' - light in Aa1-24 and darkness in Ga7-15. Important is the fact that the 'navel string' in Aa1-24 is like a band while in Ga7-15 it is a one-dimensional thread. I think the 'band' visualizes the sun half of the year and the 'thread' the moon half. Poporo time arrives late in summer. The juice of the poporo berries are 'mixed with ashes of ti leaves in tattoing'. And ashes (ehu) are the remains of the 'fire':
The sun 'person' in Aa1-24 ('eating' - therefore a.m. sun) generates another sun 'person' at noon. The moon 'person' in Ga7-15 also generates another 'person' at summer solstice ('noon'). The newborn 2nd sun 'person' is sterile, while the newborn 2nd moon 'person' will be fruitful - she must produce a firstborn sun at winter solstice ('midnight', 'full moon'). The structure is self-similar. The cycle of the moon is locked to the cycle of the sun although not according to our western minds. When sun is at noon moon must be new. When sun is at summer solstice moon must be new. If so, then in Ga7-15 the moon 'person' must be new. Blood Moon was young, when eager to meet with the 'bone' of One Hunaphu. 7 and 15 makes 21 when multiplying, halfway to 42. At full moon she is on the point of becoming fruitful, I suppose. At full bloom the bees will be attracted. Sun moves from east to west in space, and he has to generate his follower at noon. The two halves of his 'sky shell' meet at noon (and at midnight). The two halves of the 'sky shell' of the moon is oriented the other way. The rim between the two halves is defined by the horizon (space) instead of by time. When sun goes down in the west he passes into earth by way of the horizon, and suddenly moon is the ruler. |
