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TRANSLATIONS
It is easy to convert the old ordinal numbers (created by counting from the last glyph on side b) into ordinal numbers according to the new structure (counted from the last glyph in line b7). You only have to add 30 (the number of glyphs in line b8). The kuhane station Te Pou (at 9 * 29.5 = 265.5) we have located (by using the old system) at Gb2-9--11:
Following the pattern of a creation chant (X copulates with Y creating Z), with Gb2-9 as X, we must have 3 glyphs. In Gb2-12, I now suggest, comes a determinating sign which should be read together with Gb2-11 (Z). The glyph type has been named tao (following the lead of Metoro).
To cook in an earth oven is to bury into mother earth. The Rain God sequence also says that from the 'high tree' we arrive inside mother earth:
2 * 12 (in Gb2-12) = 24, the cycle of the sun is closed. By using the new system we will find Te Pou 30 glyphs earlier:
Here the glyphs tell the same story in a different manner. The head down which follows the tall straight 'fire man' can be read as being put head down into the 'earth oven', with an abstract regenerative effect (ure) emerging from maro, fire, at right in the glyph. We can read the glyphs (or at least a few important ones) either after counting from Gb8-30 or from Gb7-31. Or, Te Pei (Gb1-6) is so 'intimately connected' with Te Pou that it is difficult to distinguish one from the other. 236 (= 8 * 29.5) together with 206.5 (= 9 * 29.5) = 17 * 29.5 is a bad omen for the sun. At 18 the cycle must close. There will be no more Te in the name of the kuhane stations. The sun will go down in the water in the west. 18 * 29.5 (at Hua Reva) = 531, which number we have encountered earlier, e.g.:
(En passent I notice that not only is 6 * 28 (in 628) = 168 (a 'black' number), but also that 4 * 16 (in 416) = 64 = 8 * 8.) Reading Worthen (now ca 1/3 into the book) I find him useful, he has put into words much of what I myself can 'read' from myths. But I do not like his methods, like Lévi-Strauss he abstracts (cuts into confetti) and looses the 'threads' in the process. 'Threads' connect, and cutting them makes meaning disappear. At this point (when 'sun' goes down into the 'water') I need to quote him, though: "... needfire ceremonies usually take place near the summer solstice (the Feast of St. John) ... but they occur in several other seasons as well. The summer date of the rite and its accompanying festival have to do, among other things, with fertility, as can can clearly be seen in a variant from the valley of the Moselle preserved for us by Jakob Grimm. Each household in the village was constrained to contribute a shock of straw to the nearby high place, Stromberg, where the males went at evening while the females went to a spring lower down on the slope. A huge wheel was wrapped with this straw. An axle run through the wheel served as the handles for those who were to guide it on its downward plunge. The mayor of a nearby town kindled the straw, for which office he was rewarded with a basketful of cherries. All the men kindled torches and some followed the burning orb as it was released downhill to shouts of joy. The women at the spring echoed these shouts as the wheel rushed by them. Often the fire went out of its own accord before it reached the river, but should the waters of the river extinguish it, an abundant vintage was forecast for that year ..." The structue of the week (which I have argued also should be applied for the calendar of the 1st half of the year) has two parts, first a phase when fire comes down from heaven all the way into a liquid (mercury), and then a second phase where fire comes to the land of man (or rather, of woman). The first phase is more or less vertical and involves the gods, the second horizontal - fire brought by a canoe coming ashore from afar, delivering a Stranger King to the island to renew the genetic stock. Caesar was forced into the habits of a god and such must die in the west at the proper time, they cannot live more than half 360 degrees. The proper time is defined by the motion of the stars. The Pleiades often define the beginning of a 'year'. The constellation is associated with rain. The rising of the Pleiades should therefore coincide with the beginning of the 2nd half of the solar year, I think. The sequence of the Rain God confirms that beyond Te Pou and digging into mother earth a season of water is due:
I quote from the end of a myth originating in South America: "... the ghost demanded that his brother give a proper burial to his maimed corpse and promised him an abundance of fish, on the condition that he buried only the body and scattered the entrails. The murderer did as he had been requested, and he saw the entrails floating through the air and rising to the sky, where they became the Pleiades. Since that time, every year, when the Pleiades appear, the rivers teem with fish." (Worthen) Mercury, who has unpredictable entrail cycles (like snakes), should as the Pleaides have a function similar to how the Pleiades appear with fertility in the cycle of a year. If so, then we can understand why there is so much sitting down and eating in Thursday:
Mercury (Gb2-6) seems to induce Sirius (coinciding with Saturn) into a generative mood:
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