The serpent
occupies the
eastern side and
the vulture the
western side:
In the middle we
can see an
insect, which -
I have learnt
from the
authorities - is
a bee. In view
of the
importance of
the 'Tree of
Life', I have a
suspicion,
however, that it
instead might be
a certain kind
of wasp:
... Although
this species of
fig requires the
presence of the
symbiotic wasp Ceratosolen arabicus to reproduce sexually, and this insect is extinct in Egypt, Zohay and Hopf have no doubt that Egypt was 'the principal area of sycamore fig development
...
In 'The Naked
Man', I
remember,
butterflies were
compared to
flat-fish -
sometimes they
show much area
and at other
times they look
very thin
(depending on
whether the
wings of the
butterfly are
stretched out in
all their beauty
of are held up
folded).
Ants have
another
peculiarity,
the front and
back part of
their bodies are
connected with
an extremely
narrow waist. It
is as if their
front and back
parts were
twins, connected
by a short
string. I guess
this may be the
reason why an
insect occupies
'noon' time;
'a.m.' and
'p.m.' are like
twins and there
must be a short
'string'
connecting them.
The picture
above has twin
pairs of
semi-circles and
the 'bee'
connects them.
To be or not to
be, that is the
question. The
form of the
letter B
illustrates my
thoughts. At
'noon' one
season 'dies'
and another is
'born'. Time is
reproducing
herself.
The smile of the
Chesire Cat is
formed like the
crescent of the
moon - with
carnivorous
teeth. In the
west moon is
born and she is
growing from
west up to
'zenith'. Growth
implies teeth.
The sickle of
the moon must
mean the season
beyond 'zenith',
and to the
horizon in the
east must be the
time when
'harvest' is
due. Sun and
moon behave
contrary to each
other.
In the west a
vulture is
hacking at the
bones of the
cat. The
straight white
hard dry
bones illustrate
the opposite of
the soft dark slippery
sinous curves of
the snake in the
east.
The smile of the
Chesire Cat is
formed into a
canoe; it is
drawn in the
resemblance of a canoe,
the canoe
which transports
the spirit of
the sun (the
smile) across
the waters -
though only from
'noon' to
'midnight' at
which time sun
'materializes'
again. Beyond
'midnight' he
travels in
another 'boat',
this time in a
cradle (a cat's
cradle):
... The swinging doors theme, which is found all the world over, belongs most certainly to the oldest mythic tradition known to man. The same is probably true of the swing, around which the American Indians built up a whole mythology ...swings existed in real life, particularly among the Salish, whose various dialects distinguished between the cradle-swing - 'suspended from a long thin pole stuck in the ground and the upper end bent over ... the weight of the child being sufficient ... to allow the cradle to swing gently up and down with the movements of the child, which were kept up by a cord attached to the cradle and given to the mother or one of the old women of the household to pull from time to time' ... and the seat swing, which at least among certain groups had a ceremonial or ritual use, reserved, it would seem, for adult women ...
|
Who kills the
Cat at 'noon'?
Is it the Wasp?
The sting is
equal to a
spear (vero).
|
Vero
To
throw,
to
hurl
(a
lance,
a
spear).
This
word
was
also
used
with
the
particle
kua
preposed:
koía
kua
vero
i te
matá,
he
is
the
one
who
threw
the
obsidian
[weapon].
Verovero,
to
throw,
to
hurl
repeatedly,
quickly
(iterative
of
vero).
Vanaga.
1.
Arrow,
dart,
harpoon,
lance,
spear,
nail,
to
lacerate,
to
transpierce
(veo).
P
Mgv.:
vero,
to
dart,
to
throw
a
lance,
the
tail;
verovero,
ray,
beam,
tentacle.
Mq.:
veó,
dart,
lance,
harpoon,
tail,
horn.
Ta.:
vero,
dart,
lance.
2.
To
turn
over
face
down.
3.
Ta.:
verovero,
to
twinkle
like
the
stars.
Ha.:
welowelo,
the
light
of a
firebrand
thrown
into
the
air.
4.
Mq.:
veo,
tenth
month
of
the
lunar
year.
Ha.:
welo,
a
month
(about
April).
Churchill.
Sa.:
velo,
to
cast
a
spear
or
dart,
to
spear.
To.:
velo,
to
dart.
Fu.:
velo,
velosi,
to
lance.
Uvea:
velo,
to
cast;
impulse,
incitement.
Niuē:
velo,
to
throw
a
spear
or
dart.
Ma.:
wero,
to
stab,
to
pierce,
to
spear.
Ta.:
vero,
to
dart
or
throw
a
spear.
Mg.:
vero,
to
pierce,
to
lance.
Mgv.:
vero,
to
lance,
to
throw
a
spear.
Mq.:
veo,
to
lance,
to
throw
a
spear.
Churchill
2. |
The Marquesan
veo is the
10th month,
while Hawaiian
welo is
more difficult
to understand.
Mabye it is the
Pleiades
constellation
who 'dies' in
April? The
Hawaiian year
began beyond
atumn equinox:
... A connection
between the new
year and the
harvesting of
crops
reminiscent of
an earlier
period when the
evening
appearance of
the Pleiades in
the east more
nearly coincided
with the arrival
of the Sun at
the autumnal
equinox is seen
in the prolonged
Hawaiian
ceremonies
ushering in the
new year. For in
the month
September-October,
while the old
year still had
two months to
run,
announcement was
made to the
people by
placing a
certain signal
outside the
temple walls
that the new
year had begun
...
Makemson also
tells about New
Zealand:
... The Pleiades
are situated 24°
above the
celestial
equator at the
present time on
the circle which
marks the
northern limit
of the Sun in
declination
[23°26′ 22″].
They rise soon
after sunset on
November 20, are
on the meridian
at sunset about
February 20, and
set in the rays
of the setting
Sun toward the
end of April ...
Sun, moon and
the Pleiades
ought to
cooperate in
establishing the
time of new
year:
...in the
ceremonial
course of the
coming year, the
king is
symbolically
transposed
toward the
Lono pole of
Hawaiian
divinity; the
annual cycle
tames the
warrior-king in
the same way as
(e.g.) the
Fijian
installation
rites. It need
only be noticed
that the renewal
of kingship at
the climax of
the Makahiki
coincides with
the rebirth of
nature. For in
the ideal ritual
calendar, the
kali'i
battle follows
the autumnal
appearance of
the Pleiades, by
thirty-three
days - thus
precisely, in
the late
eighteenth
century, 21
December, the
winter solstice.
The king returns
to power with
the sun.7
7
The
correspondence
between the
winter solstice
and the
kali'i rite
of the
Makahiki is
arrived at as
follows:
ideally, the
second ceremony
of 'breaking the
coconut', when
the priests
assemble at the
temple to spot
the rising of
the Pleiades,
coincides with
the full moon (Hua
tapu) of the
twelfth lunar
month (Welehu). In
the latter
eighteenth
century, the
Pleiades appear
at sunset on 18
November. Ten
days later (28
November), the
Lono
effigy sets off
on its circuit,
which lasts
twenty-three
days, thus
bringing the god
back for the
climactic battle
with the king on
21 December, the
solstice (=
Hawaiian 16
Makali'i). The
correspondence
is 'ideal' and
only rarely
achieved, since
it depends on
the coincidence
of the full moon
and the
crepuscular
rising of the
Pleiades ...
'Breaking the
coconut' is an
euphemism of
something more
severe:
|
...
The
players
all
played
at
once,
without
waiting
for
turns,
quarreling
all
the
while,
and
fighting
for
the
hedge-hogs;
and
in a
very
short
time
the
Queen
was
in a
furious
passion,
and
went
stamping
about,
and
shouting
'Off
with
his
head!'
or
'Off
with
her
head!'
about
once
in a
minute.
Alice
began
to
feel
very
uneasy:
to
be
sure,
she
had
not
as
yet
had
any
dispute
with
the
Queen,
but
she
knew
that
it
might
happen
any
minute,
'and
then',
thought
she,
'what
would
become
of
me?'
They're
dreadfully
fond
of
beheading
people
here:
the
great
wonder
is,
that
there's
any
one
left
alive!
...
 |