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TRANSLATIONS
Next glyph type is ariga erua:
I wonder how much of this 'looking back' is connected with agriculture. I suspect that only in the modern cities are the cords with the elders often quickly severed. In a rural village where everybody knows everybody else the cords of society are strong. Especially if migration is difficult. And in such a village family bonds certainly must be even stronger. Next page:
Popol Vuh continues: '... Rather, he will leave his daughters and sons. So it is that I have done likewise through you. Now go up there on the face of the earth; you will not die. Keep the word. So be it, said the head of One and Seven Hunaphu - they were of one mind when they did it.' The scene is the underworld. Up moon shold go onto the 'face' of the earth, i.e. the side which is visible, the side where the eyes are ruling. There are two eyes in order to look better, with somewhat different perspectives, one for the morning and one for the evening. One for finding things to devour and one for contemplating what has happened; teeth are no longer necessary, soup is nourishing - the result of 'fire' and 'water'. I suspect the curious name 'One and Seven', used for instance together with Hunaphu, refers to the double 'person' of life, growing and declining. During the day sun is the single ruler, during the night the stars come out, especially those of the Great Dipper. 7 was also once chosen to represent the planets of the week. I happened to notice that 'a week' is called etahi pohitu on Easter Island. Such a name is simply a construct, 'one night-seven', and I therefore at first thought it was a recent translation of the western idea of a week, because in olden times they should have counted by fortnights, not weeks. Western civilization has lost one of the eyes, the contemplating one. But 'One and Seven' is not far from etahi pohitu. Popol Vuh was written down only after the European missionaries had arrived. Next page:
The question surely will rise at this point: Why is there an ariga erua glyph at midwinter, where the year is ending?
Day 366, with two back-to-back sitting down persons, presumably refers to the end of the calendar (at Hanga Te Pau). If aringa erua implies the head of the sun is turned around at midsummer, then the head must be turned right again in midwinter. That is enough reason to explain Hb9-40--41. The Janus concept is not necessary. Hb9-42 will then stand at the beginning of the 1st half of the new year. Yet we can see somebody flying away (manu rere) a little later. It could be the same 'person' as in Hb9-46, the back of whom is be bent, perhaps a sign of how old he is. Anyhow, the one who is flying away ought to be the old year (or half-year). With the old king gone and the new one just an infant, the queen must take over, and here it is said to be Venus. The new infant king has in Hb9-42 been given the sign of kingship - how he half a year later will look. Considering the structure of the week, we can see the two basic important components for survival, fire and water:
When anciently Homo Sapiens took over the heritage from earlier species of man it included fire. The name homo sapiens (wise man) should be given to some older race, not to our. We have lost the wisdom, the heritage, lately we have become one-eyed. The taming of fire was not important because it gave warmth and comfort in the chilly nights. It was not important because of scaring away dangerous beasts. It was not important because it prolonged the light of daytime, enabling singing and dancing long into the night. It was imporant because it brought cooking. The old could survive longer, in spite of their lost teeth. Nourishing soup was the key factor for turning man into wise man. It has been discussed why man is living so long. The reason seems rather obvious, it is the same answer as for elephants: the memory banks of the old ones are important for the survival of the local group. Only the men and elephant species who have the capacity to grow old will survive. Anciently man knew this. Therefore they have put the knowledge into the structure of the week. The 7th planet, Saturn, personifies the ultimate death of any living creature. It is like the 'crack in the carapace' of the 'turtle'. A dark, non-living, vacuum separates the old one who dies and the newborn little baby. Even the stars 'die' like this.
The cycle of life thus measures 6, not 7. Once there were only 6 zodiacal constellations regulating the cycle of the year. The regular hexagon characterized the cycle of the sun. But sun was like the moon, he was two 'persons', waxing and waning. And like the moon he must be 'living', i.e. follow the cycle of life. Beyond the 'crack' he must be born again. The pattern of the week can be impressed upon the 'life cycle' of the sun:
Between the stages of the sun there are 'females', points where change will happen, where there is movement, like in the joints between the bones. Following the astrological clues we will find there is only female zodiacal sign, Virgo. She comes after high summer. She is a queen who must take over after the king has 'gone away'. Sun himself we can place at the beginning of the new year, Moon (a female) will then take over for a while, until Mars the warrior enters the stage. We are at spring equionx, where light is returning for real. Mercury is a weak character which must come after Mars, in order to continue the wave pattern. The place of Jupiter is midsummer, he will function as the old king, 'father light', and then Venus (Virgo) will take over. This discussion leads to a conclusion: We ought in H have another ariga erua around 432 / 2 = 216 days later than Thursday. From Hb9-42 to the end of side b there are 1296 - 3 - 1098 = 195 (= 13 * 15) glyphs (65 days) 216 - 65 = 151 days are located on side a (and the first of them obviously at Ha1-1--4). 3 * 151 = 453 glyphs from Ha1-1 we have Ha9-4:
A break in time is clearly illustrated in Ha9-2, and another break is hinted at in Ha8-54, where head and limbs towards right end in nothing. 9 * 2 = 18, and 8 * 54 = 432. |
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