These 20 glyphs can be amounting to 360 days if each glyph
stands for 18 days. It would then be a system which is like a mirror image
of the Mayan with 18 months à 20 days (+ 5). South of the
equator things are 'upside down'.
The reversed 'empty hand' gesture in Ca6-3 ought to mean a 'full
hand', i.e. 'fire' (rima) is returning. The preceding hau tea
illustrates the situation at hand because it has no mata.
Then follows a low hau tea with 6 'feathers' on top and
double mata. The twin mata eyes in Ca6-1 could
refer to winter solstice and the twin mata in Ca6-4 to
the change from the 'season of Moon' to the 'season of Sun'.
In Ca6-5 (where 6 * 5 = 30) the 3 'persons' could refer to the 3 major season which
lie ahead, first the return of Spring Sun, with a triplet of
'feathers' on top of his head and with 7 at bottom.
If we should include Ca6-4 then each of the 7 bottom
'feathers' will correspond to a glyph:
Ca6-4
Ca6-5
Ca6-6
Ca6-7
Ca6-8
Ca6-9
Ca6-10
Next major season has 6 bottom 'feathers' (in Ca6-5) and also 6 glyphs:
Ca6-11
Ca6-12
Ca6-13
Ca6-14
Ca6-15
Ca6-16
7
+ 6 = 13 and we can interpret these 13 glyphs as
months with 28 days in each: 13 * 28 = 364. But it would mean we
have to isolate these 13 glyphs from the rest of the 20, which
can be used as an argument for creating another separated calendar for
the Moon:
Sun
13
28
364
+ 1
365
Moon
7
59
413
+ 1
414
The last of the
3 major seasons (in Ca6-5) has no 'feather' signs at all and
a single mata in front. I guess we should read 'winter':
Ca5-32
Ca5-33
Ca5-34
Ca5-35
Ca6-1
Ca6-2
Ca6-3
7 months of
winter will precede the return of Sun in Ca6-4.
The 3 'feathers'
at the top of the first (and tallest) of the 'persons' in Ca6-5
could refer to events in the sky rather than to their
reflections down on earth. With 6 * 5 = 30 we could multiply by
18 and reach 540, which could be symbolized by 3 'feathers' at
the top - the Chinese seem to have used a system with 1½ years
(= 3 halfyears).
Light and life
returns to earth in spring by way of a path leading down from
the sky. The earth will become warmer and warmer until it is
much too hot and dry. Relief will then come with water from the
sky. Winter, spring, water.
16 * 18 = 288 days,
we have seen, could describe the path of Sun:
Ca6-1
Ca6-2
Ca6-3
Ca6-4
Ca6-5
Ca6-6 (108)
Ca6-7
Ca6-8
Ca6-9
Ca6-10 (180)
Ca6-11
Ca6-12
Ca6-13
Ca6-14
Ca6-15
Ca6-16
'Etoru
kiori' would then be located between day 108 and day 180 (=
360 / 2) counted from winter solstice. Another possibility is to count 20
times 20 in
order to measure out a calendar with 400 days for a year. In that case Ca6-10
will be at day 200 instead of day 180 and Ca6-16 at day 300
instead of 288.
Either way Ca6-7--9 will be in the last part of the path leading
up to high summer, with niu in Ca6-11 symblizing the
turnover 'ahead'. In Ca6-12 (day 216 or day 240) water (vai)
is indicated, and the hole in Ca6-13 seems to show where the
'eye' of Sun once was. Maybe 6 * 12 = 72 = 360 / 5 at the doubly
rimmed vai in Ca6-12 depicts a 'canoe' seen from above -
'en face' - with the 'eye of Sun' inside. Instead of 2
mata on each side of the 'head' in such glyphs as Ca6-1 and
Ca6-4 the Moon version of a 'turnover point' could have 2
crescents oppositely oriented in the vertical dimension as in the vai glyph type.
180 - 108 = 72 (= 360 / 5), and 200 - 120 = 80 = 400 / 5. I.e. the
'etoru kiori' season represents, it seems, 1 / 5 of the
cycle. I guess the best number at Ca6-10 is 200, because
henua is of the 'midnight' type (indicating 'Moon' rather than
'Sun').
The 'feathers' at the back should mean 'fire in the past' or
'not-fire'. We can compare with how in Tahua there are 3
(etoru) reversed tapa mea glyphs at
crucial points in the path of daytime Sun (cfr at toa):
Aa1-17
Aa1-23
Aa1-27
Aa1-29
Aa1-34
Aa1-19
Aa1-21
Aa1-25
Aa1-31
Aa1-36
i
uhitapamea
e
uhitapamea
e
uhitapamea
e
uhi tapamea
e
uhi tapamea
a.m.
noon
p.m.
The rays from Sun are arrow straight, and in order to reach a
curved path they must be added one after the other with flexible
'knees' in between them.
If a new Sun
has to be ignited after 400 days (counted from
midsummer), then the 'feathers' at the back of 'etoru
kiori' could represent the dark season during which
a new 'fire' in the sky has to be prepared. The old one
has reached earth and will soon be drenched in water.
The change
from the normal kiore to kiori could be
due to a twist in meaning:
Ri
1. Mgv.:
ri,
a string, a girdle, to tie together. Sa.:
li,
the sennit lashing of canoe outriggers.
Mgv.: rino,
to twist a thread between the forefinger and
thumb. Ta.:
nino, to twist, to spin. Mq.:
nino,
id. Ma.:
rina, a twist of two or three
strands. 2. Ta.:
ri,
to hang. Ha.:
li, to hang by the neck.
Hakariga,
to subdue. Churchill.
In Aa1-24 an
elbow is used instead of a knee, but we can - with help
from Metoro - understand that at 'noon' a new
fire is ignited (cfr at ihe tau):
Aa1-24
ko te nuahine
- i mamau i te ahi
... se
selia nombrar Ko te Nuahine káumu à rangi kote kote
que significa: La vieja que enciende el curanto en el
cielo kotekote. Puedo haber sido una
personificación de la luna porque las viejos decían,
comentando este nombre, que no es una montaña que seve
en la luna, sino una mujer anciana que está suntada
[sentada?] al lado un gran curanto umu pae (de
piedras en circulo) ...
My idea of haú ke
as a sign of a 'luminary rising' has now been 'proven' false. Instead both haú and haú ke are evidently
referring to 'light at the back' (in the past):
Ca6-7
Ca6-8
Ca6-9
(149)
Cb10-9
Cb10-10
Cb10-11
(266)
In Ca6-7--9 this
'fire at the back' may have more than one designation.
Consistent with the triplet of eating persons for spring is
an interpretaion of the 'feathers' at the back as signifying
how the season of 'fire in the sky' now is in the past.
Befor spring arrives there is a time when the 'sky roof' is
being separated from 'earth' (in the sky) and in between
the spring light enters. This 'fire' is brought down to earth by
some divine intervention:
... During his
descent the ancestor still possessed the quality of a water
spirit, and his body, though preserving its human
appearance, owing to its being that of a regenerated man,
was equipped with four flexible limbs like serpents after
the pattern of the arms of the Great Nummo.
The ground was
rapidly approaching. The ancestor was still standing, his
arms in front of him and the hammer and anvil hanging across
his limbs. The shock of his final impact on the earth when
he came to the end of the rainbow, scattered in a cloud of
dust the animals, vegetables and men disposed on the steps
...
Sun is
reborn at winter solstice and Moon - being his
opposite - will therefore begin her cycle at midsummer.
Maybe Sun
is allotted 9 * 40 = 360 days, but Moon is not being
'decapitated' (instead rejuvenated each month) and her
cycle can be 10 * 40 = 400 days long. Counting by her cycle
we should begin
at summer solstice, and accordingly Sun appears to have reached his limit at
etoru kiori:
