|
... Sun is fire (and
light and life) incorporated and cannot tolerate water, which
'kills' him. Into the western ocean he descends and it becomes
black. In the text of K he is alive up to 168, and then only his
spirit continues. But the watery stretch between the mainland and
Nga Kope Ririva cannot have any glyph ...
 |
 |
 |
 |
 |
 |
... |
19 |
|
Kb4-14 |
Kb4-15 |
Kb4-16 |
Kb4-17 |
Kb4-18 |
Kb4-19 |
*Kb5-1 |
|
167 |
168 |
169 |
170 |
22 |
However, at position 168 another important light in the sky, the
new waxing moon, would be perfectly located. And that is exactly
what we can read in the Mamari moon calendar - after
position 167 the great Moa cries out that a new moon is
'dawning'.
The period described
by 167 glyphs
presumably refers only to such nights when moon (potentially at
least) is visible. 6 * 29.5 = 177 could then be the total length
of the 'sun-is-present' season. Somewhere among the 3 islets (Nga
Kope Ririva) is the definite final.
Furthermore, the
'shield' at right in Kb4-17 may indicate (by way of its internal
signs) that a 'pivotal point' is reached at 170.
Maybe an attempt has been made to define the length of the
regular solar calendar year as 360 days:
170 / 167 * 12 *
29.5 = 360.36
Supporting evidence
is given by the fact that beyond Kb4-17 there are 22 glyph
positions remaining - and 22 probably refers
to π by way of 22 / 7. The circumference of a cycle is 2 * 22 /
7 times the radius. The measure of half a cycle is 22 / 7 times
the radius. So, 'half the cycle (of the year) remains beyond
Kb4-17' could be the message.
|
The wedgemarks inside the 'shield'
in Kb4-17 can be compared not only with the similar - though oppositely
oriented - two wedgemarks in Ca7-27, but also with the one in Gb1-5 and
perhaps also the one in Gb1-18:
|
|
 |
|
Kb4-17 |
Ca7-27 |
 |
 |
 |
 |
 |
| Gb1-4 |
Gb1-5 |
Gb1-6 |
Gb1-7 |
Gb1-8 |
 |
 |
 |
 |
etc |
| Gb1-9 |
Gb1-10 |
Gb1-11 |
Gb1-12 |
 |
 |
 |
 |
 |
| Gb2-14 |
Gb2-15 |
Gb2-16 |
Gb2-17 |
Gb2-18 |
These two later are outside (referring
to the sun), while in Kb4-17 and Ca7-27 they are inside (referring to 'moon').
I wrote 'moon' because
the opposite of outside (sun) is rather darkness, which moon rules over, but
which more adequately can be described as earth than moon. Sun goes down into
the water ('moon') in the west but equally well it can be said that he goes down into
a hole in the earth.
The wedgeshape is in
contrast to the rounded 'ball' as e.g. in the sign pau. The bottom of
Kb4-17 is curiously irregular, and it may be a sign that the rounded stage (left)
is changing over into a more 'squarish' stage - earth. This change could be the
reason for the pivotal point. Sun goes straight down from his
high position in the 'tree' into a hole in the ground. As the Rain God:
Next glyph dictionary page:
|
The parallel
structures (in C and K) continue, because the total number of glyphs in K is
192, equal to the ordinal number at full moon in the Mamari
moon calendar:
|
In Kb4-18 the 'sun sails' are at left
of the canoe-shape (tao), which I recently have become convinced refers to
the earth, an idea which is supported by the 'feathermarks' on tapa mea:
The 'fire' (feathers) on tapa mea are never drawn
on both sides, because when there is daylight on one side of the earth it must
be dark on the other side.
The following page is not from the
glyph dictionary. I attempted to use it there, but its character makes it
unsuitable. Instead I will document it only here:
|
In G it at first
appears as if we this time should count from Ga1-1 instead of from
Gb8-30 (which has been our first glyph when counting to
kuhane stations and to Hanga Te Pau). Position 168
in the G text ought to be 'inhabited' by Ga6-28 (with 6 * 28 = 168
as in Ca6-28), but such is not the case:
|
The page is too complicated and it
would have disturbed the main point of the excursion, viz. how the moon calendar
reflects the sun calendar and the other way around.
