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456. The return of the Pleiades meant winter was in the past. Earlier it bothered me when reading how in Roman times this happened in May, which seemed impossible to harmonize with the fact that at the time of rongorongo Alcyone rose with the Sun in May 16. Precession must have pushed the Pleiades ahead in the Sun year with about a month since classical times.

But given a perception of a direct and firm connection between the fixed stars and the calendar dates the precession of the Sun would not change the fact that May together with the Pleiades was an established phenomenon. Likewise, when reading for instance about how the defeat of Itzam-Yeh had occurred in 28 May in the year 3149 BC this should be understood as the day when in 28 May the Sun rose with Aldebaran:

... the Palenque scribes repeated Creation again and described it as 'it was made visible, the image at Lying-down-Sky, the First-Three-Stone-Place'. Then we learned that five hundred and forty-two days later (1.9.2 in the Maya system), Hun-Nal-Ye 'entered or became the sky' (och ta chan). This 'entering' event occurred on February 5, 3112 B.C. The act of 'entering the sky' is recorded on another extraordinary painted pot.

This pot depicts one of the Hero Twins (One-Ahaw in the Classic texts and One-Hunaphu in the K'iche' Popol Vuh) and a great bird who is trying to land in a huge ceiba tree heavy with fruit. This mythical bird is Itzam-Yeh, Classic prototype of Wuqub-Kaqix, 'Seven-Macaw', of Popol Vuh fame. In that story, in the time before the sky was lifted up to make room for the light, the vainglorious Seven-Macaw imagined himself to be the sun. Offended by his pride, the Hero Twins humbled him by breaking his beautiful shining tooth with a pellet from their blowgun. This pot shows One-Ahaw aiming at the bird as he swoops down to land in his tree. As Itzam-Yeh lands on his perch, the text tells us he is 'entering or becoming the sky'. This particular 'sky-entering' is not the one mentioned in the Palenque text. It is the final event that occurred in the previous creation before the universe was remade. Before the sky could be raised and the real sun revealed in all its splendor, the Hero Twins had to put the false sun, Itzam-Yeh, in his place. If the date on this pot corresponds to that pre-Creation event, as we believe it does, then Itzam-Yeh was defeated in 12.18.4.5.0 1 Ahaw 3 K'ank'in (May 28, 3149 B.C.). After the new universe was finally brought into existence, First Father also entered the sky by landing in the tree, just as Itzam-Yeh did ...'

We can count: 1842 AD (my assumed epoch for rongorongo) + 3149 BC (there was no year 0 AD) = 4991 and 4991 / 26000 * 365.25 = 70 precessional right ascension days. This means Itzam-Yeh had been defeated at heliacal Aldebaran in 28 May at a time in the Sun year which corresponded to day 148 - 70 = 78 (March 19) in the time-frame of rongorongo, i.e. 2 days before the Gregorian equinox and 6 days before the Julian day for spring equinox. This was where Aldebaran had been together with the Sun in 28 May:

CLOSE TO THE SUN:
15 March (144 - 70)

16 (300 / 4)

17 (66 + 10)
0h (445 - 80 = *365) MARCH 22 (*1) 23 (82)
no glyph
Ga1-1 (= 65 - 64) Ga1-2

HYADUM II = δ¹ Tauri (64.2)

 

Net-19 (Crow)

AIN (Eye) = ε Tauri, θ¹ Tauri, θ² Tauri (65.7)

no star listed (66)
May 24 25 (145 = 290 / 2) 26 (*66)
'April 27 28 (118 = 4 * 29½) 29 (*39)
"April 13 14 (104 = 8 * 13) 15 (*25)
CLOSE TO THE SUN:
18 March 19 (78) 20 21 (150 - 70)
MARCH 24 JULIAN EQUINOX 26 (*5) 27
Ga1-3 Ga1-4 Ga1-5 Ga1-6
no star listed (67)

Rohini-4 (The Red One) / Pidnu-sha-Shame-4 (Furrow of Heaven) / ANA-MURI-2 (Rear pillar - at the foot of which was the place for tattooing)

ALDEBARAN = α Tauri (68.2), THEEMIN = υ² Eridani (68.5)
no star listed (69) no star listed (70)
May 27 28 (148) 29 30 (*70)
°May 23 24 (144) 25 (*65) 26
'April 30 'May 1 (121) 2 (*42) 3
16 (471) "April 17 (107) 18 (*28) 19
Itzam-Yeh (7-Macaw, Ursa Major) defeated 28 May, 3149 BC (148) 19 March, 1842 AD (78) Aldebaran (*68)
First 3-stone place 21 May, 3114 BC (141) 12 March, 1842 AD (71) υ (48) Persei (*61)

... For they say that the course of human life resembles the letter Y, because every one of men, when he has reached the threshold of early youth, and has arrived at the place 'where the way divides itself into two parts', is in doubt, and hesitates, and does not know to which side he should rather turn himself´...

Creation of our present world 13 Aug, 3114 BC (225) 4 June, 1842 AD (155)  ο Leonis (*145)
Hun-Nal-Ye became the sky 5 Febr. 3112 BC (36) 26 Nov. 1842 AD (330) Dramasa (*320)

21 May, 3114 BC - 13 August, 3114 BC = 225 - 141 = 84 (= 12 * 7)

21 May, 3114 BC - 5 February, 3112 BC = 542, which 'happens to be' the sum of 365 days and 6 * 29½ nights.

At the time of rongorongo the day May 28 (148, *68) was where Aldebaran rose with the Sun and 77 days later, in August 13 (225, *145) the Sun had reached the Knot (Ukdah) with the Full Moon at the Foundation (Bunda).

Julius Caesar returned the calendar to order after the precession had carried the Sun much too early against the background of the fixed stars, restoring the places of the Pleiades and Aldebaran and the rest of the important stars to their proper ancient positions in the Sun year.

... The Decree of Canopus is a bilingual inscription in two languages, and in three scripts. It was written in three writing systems: Egyptian hieroglyphs, Demotic, and Greek, on an ancient Egyptian memorial stone stele, the Stone of Canopus. The inscription is a decree by Egyptian priests honoring Pharaoh Ptolemy III Euergetes; Queen Berenice, his wife; and Princess Berenice in 238 BC ...

The inscription touches on subjects such as military campaigns, famine relief, Egyptian religion and governmental organization in Ptolemaic Egypt. It mentions the king's donations to the temples, his support for the Apis and Mnevis cults, which enjoyed huge success in the Macedonian - Egyptian world, and the return of divine statues which had been carried off by Cambyses. It extols the king's success in quelling insurgencies of native Egyptians, operations referred to as 'keeping the peace.' It reminds the reader that during a year of low inundation, the government had remitted taxes and imported grain from abroad ...

... It inaugurates the most accurate solar calendar known to the ancient world, with 365¼ days per year. It declares the deceased princess Berenike a goddess and creates a cult for her, with women, men, ceremonies, and special 'bread-cakes'. Lastly it orders the decree to be incised in stone or bronze in both hieroglyphs and Greek, and to be publicly displayed in the temples. The traditional Egyptian calendar had 365 days: twelve months of thirty days each and an additional five epagomenal days. According to the reform, the 5-day 'Opening of the Year' ceremonies would include an additional 6th day every fourth year. The reason given was that the rise of Sothis advances to another day in every 4 years, so that attaching the beginning of the year to the heliacal rising of the star Sirius would keep the calendar synchronized with the seasons. This Ptolemaic calendar reform failed, but was finally officially implemented in Egypt by Augustus in 26/25 BCE, now called the Alexandrian calendar, with a sixth epagomenal day occurring for the first time on 29 August 22 BCE. Julius Caesar had earlier implemented a 365¼ day year in Rome in 45 BCE as part of the Julian calendar ...

And then up from the time of Caesar to the time of rongorongo there ought to be 27 precessional days. For this number was inherited from the ancients by way of 68 (Aldebaran) - 41 (Bharani) = 27 (→ September 27, 270).

In the C text side b begins 366 + 27 = 393 precessional days later than side a, which could imply another effort to restore order.

... Maui took the sacred tresses of his sister Hina, he cut off lengths of Hina's hair and plaited it, to make a rope whose mana could not be destroyed by Ra. He took that noose of Hina's hair, he travelled eastward to the border of the sea; he placed his ropes around the pit from which the sun rises, waited there, he waited for the dawn. Then Ra came up, he came up from the spirit-world which lies in the east. Maui pulled the cord, he caught the sun-god by the throat! Ra struggled, kicked, he screamed against the sky. 'Then will you go more slowly if I turn you loose?' The sun then promised Maui, 'Let me go, and I will move more slowly, I will make longer days for your fishing'. Since that time, men have had longer days in which to go about their work ...

How, then should a text with glyph days in parallel with the right ascension positions of the stars be designed and read?

Ca3-4 Ca3-5 Ca3-6 Ca3-7 Ca3-8 (59 = 2 * 29½)
kiore ki te henua ihe tapamea e tagata mau toki ki te henua e hokohuki mau ki te matagi kiore i te henua

Tapa. 1. Side, corner, edge; he-hakarere a te tapa, to leave aside, to abandon; a te tapa mata'u o te haga, on the right-hand side of the bay. 2. Tapa mahute, piece of mahute material; this term is very common nowadays, but it seems probable that it was borrowed from the Tahitian in replacement of parehe mahute. 3. To recount the years, the months; to recount happenings of many years ago, in verses called manu, in which a murderer confided his crime to his victim's relatives; the murderer himself asked a brother or a friend to compose those verses: e tapa koe itooku manu, compose my manu. The expression tapa ite manu was also used of a group of people expressing the desire to kill someone. 4. Tagata tapa ta'u, according to traditions, this term referred to the scribes who recorded births on the tablets. Vanaga. 1. Border, fringe, edge, groin, cloth, clothing, dress, garment. Tatapa, lateral, bank. Tapatapa, edge. P Mgv.: tapa, the edge of the bast cloth, bast cloth in general. Mq.: tapa, fringe, cloth. 2. To name, to mention, to count, to calculate, to reckon, to number, to figure up, to recapitulate; tapa ki te igoa, to take a census; tapa igoa, list. Tatapa, to count, to number, to reckon. Tapatapa, to mention. P Mgv.: tapa, to give a pet name. Mq.: tapatapa, to recite, to invoke; tatapa, to take the name of some one, to announce by name. Ta.: tapa, to call by name. Churchill.Mq.: Tapaau, coconut leaf plaited to serve as a mat. Sa: tapa'au, a coarse coconut leaf mat. Tapatai, a dweller on the strand. Ma.: tapatai, beach. Churchill.

Kapa¹, adj. Haw., rustling, rattling; s. cloth made of bark, cloth of any kind. Sam.: tapa, to beckon with the hand, to demand; s. the white border of a siapo; tapa-au, mat made of cocoa-nut leaf. Tong., tapa, id.; kapa-kapa, to flap with a noise as wings of birds. Marqu., tapa, bark cloth. Tah., tapa-ie, envelop in leaves; apa, the lining of a garment; apa-a, thick cloth made by men, not by the women; 'apa'apa, to flap as sail or the wings of a bird. Fiji., kava, a roll of sinnet; kaba, to climb. Motu (N. Guinea), kava, bark girdle for men. Biaju, tepoh, a mat. Salayer (Celebes), tupur, id. Malag., komba, a monkey. Kawi, kapala, a horse. Sanskr., kamp, to move to and fro, to tremble; chapala ('i.e., kampa-ala', Benfey), trembling, unsteady, giddy; châpala, quickness; kapi ('i.e., kamp-i', Benfey), a monkey. Perhaps kambala, a wollen blanket. Greek, καμπη, bending, winding, as a river, turn, trick, sudden change. A. Pictet (Orig. Ind.-Eur., i. 347-348) derives the Greek καβαλλης, a nag, and other kindred West Aryan forms for horse and its varieties, as well as καπρος, a wild boar, and caper, a buck, from the Kawi or obselete Sanskrit application of the original sense, 'to tremble, rustle, flap', found in the Sanskrit kap, kamp, and the Polynesian kapa, tapa. Kapa², s. Haw., a bank, shore, side, as of a river, lake, wood, or the like. Rarot., tapa, id. Tah., apa'apa, one side of a thing when divided, the side of a house. Sam., tafa, the side of a hill; v. to turn on one side; tafa-fa, four-sided; tafatafa, the side; tafa-tasi, one-sided; tafa-to, perpendicular, steep as seen from above; tafa-tu, id., as seen from below. Marqu., tapa-hai, coral; kapa-i, on the side of the sea. Fiji., taba, wing, shoulder, branch, one side. Malg., taf, tafo, the roof of a house; tambon, above. Welsh, tab, tav, an extended surface, a spread; tob, top, top, crest; cop, summit. Irish, capat, head. Armor., kab, id. Lat., tabula, board, plank, table; caput, head. Sanskr., kapala, skull, head, either half of an egg; kapola, cheek, the temples of the head. Pers., kabah, elevation, eminence; tabrak, tabûk, table, flat. Greek, κεφαλη, head, top, upper end. Goth., haubith, head. Sax., heafod, id.; hafala, hafula, head, casque. Anc. Germ., haupit, head; hufela, the temples. Germ., kopf, head. A. Pictet (loc. cit., ii. 273) refers the Persian tabrak and the Latin tabula to Sanskrit sthâ, or perhaps stabh, tabula, for stabula, and (i. 308) he says, speaking of the Sanskrit kapala, and its West Aryan relations: - 'J'y trouve un composé de pâla, protecteur, avec l'interrogatif ka, dans le sense laudatif. Quel (bon) protecteur! on ne saurait mieux caractériser le rôle naturel du crâne. Or kapât et kapâ ou kapa auraient la même signification; car pât, , pa, à la fin des composés, sont synonymes de pâla, et dérivent également de la racine , tueri.' Under correction, the 'quel bon protecteur' of Mr. Pictet appears to me a singular and fatal misnomer of the most prominent and most exposed part of the body. The original meaning of the Polynesian word was probably something raised, spread out, obtruding, projecting, beyond or above the common level of things. Hence such compound words in the Polynesian as kapa-au, Haw., the raised place of the Heiau (temple), where the image of the god stood and offerings were laid; 'apa-'au, Sam., a wing; 'apa-'apa, the fin of a fish; apa-ta, to clap the wings. The West Aryan forms: Lat., cap-ut, cap-pilus (capillus); the Irish cap-at, alongside of ceap and cap; the double forms in the Goth. and Sax., hau-ith, heaf-od, and hafa-la, hofu-la, seem to indicate a different composition and root for themselves, as well as the Sanskrit and Greek, than what Mr. Pictet offers. And the probably primary sense of 'elevation, eminence', in the root-word has survived in the Persian kabah, the Armorian kab, the Welsh tob or top. Fornander.

CLOSE TO THE FULL MOON:
6 March 7 (136 - 70 = 66) 8 9 10
May 15 (365 + 135 = 500)

Al Thurayya-27 (Many Little Ones) / Krittikā-3 (Nurses of Kārttikeya) / TAU-ONO (Six Stones)

ATIKS = ο Persei, RANA (Frog) = δ Eridani (55.1), CELAENO (16 Tauri), ELECTRA (17), TAYGETA (19), ν Persei (55.3), MAIA (20), ASTEROPE (21), MEROPE (23) (55.6)
16 (136)

Hairy Head-18 (Cockerel) / Temennu-3 (Foundation Stone)

ALCYONE (56.1), PLEIONE (28 Tauri), ATLAS (27 Tauri) (56.3)

17

MENKHIB (Next to the Pleiades = ζ Persei (57.6)

PORRIMA (γ Virginis)

18

ZAURAK (The Boat) = γ Eridani (58.9)

19

λ Tauri (59.3), ν Tauri (59.9)

360
Cb2-4 (420 = 54 + 366) Cb2-5 Cb2-6 (56 + 366) Cb2-7
te ua koia ra kua tuku ki to mata - ki tona tukuga e kiore - henua - pa rei

Uha. Hen; female (familiar): taaku uha = taaku vî'e, my wife, or my daughter (i.e. taaku poki). Vanaga. Female. T Pau.: koufa, female of animals. Mq.: uha. id. Ta.: ufa, uha, id. Ma.: uwha, uha, id. Uhamau (uha - mau 7), to brood, to hatch. Churchill. Tonga, Niuē: uha, rain. Viti: utha, rain. Churchill 2.

Ua. 1. Cause, reason why something happens or is done; he ûa te ua, au i-ta'e-iri-ai ki tooku hare, because of the rain, I did not go home; ua kore, without cause, without reason. 2. Ceremononial stave with a human face carved at one extremity. Vanaga. Cfr toko. 1. A long club T. 2. Mgv.: ua, the genitalia. Ta.: hua, id. Mq.: hua, id. Ha.: hua, testicles. 3. Ta.: ua, the back of the neck. Ma.: ua, id. Sa.: ua, the neck. 4. Ta.: ua, a land crab which shears iron. Ma.: uka, lobster. Sa.: uga, the hermit crab. Churchill. Ûa. Rain; 1. ûa hakamito, persistent, but not strong, rain; 2. ûa kura, fine rain, drizzle; 3. ûa matavaravara, strong rain; 4. ûa parera, torrential rain; 5. ûa tai, rain followed by fair weather at sea. Ehu ûa, drizzle. Vanaga. Ûaûa. Tendons, muscles. 1. Hau ûaûa kio'e, line made from rats' tendons. 2. Ûaûa toto, vein, artery. 3. Ûaûa piki, spasm. Vanaga. 1. Rain; hoa mai te ua, to rain; mou te ua, to cease raining. P Mgv., Mq., Ta.: ua, rain. 2. Vein, artery, tendon (huahua 1) (uha G); ua nene, pulse; ua nohototo, artery, ua gaei, pulse. Uaua, vein, tendon, line; kiko uaua, muscle T. Hakauaua, to mark with lines. P Pau.: tare-ua, tendon. Mgv., Mq., Ta.: uaua, vein, tendon. Churchill. U'a. Of the tide, to reach its maximum; tai u'a, high tide. Vanaga. Wave, surge; tai ua, high tide. Churchill. Uá. Ata uá, morning twilight. Uáuá, to reside; resident; noho uáuá to settle somewhere; ina koe ekó noho uáuá, do not establish yourself there. Vanaga.

CLOSE TO THE FULL MOON:
5 March (64) 6 7 8
May 14 (80 + 54 = 134)

no star listed (54 = 420 - 366)

15 (365 + 135 = 500)

Al Thurayya-27 (Many Little Ones) / Krittikā-3 (Nurses of Kārttikeya) / TAU-ONO (Six Stones)

ATIKS = ο Persei, RANA (Frog) = δ Eridani (55.1), CELAENO (16 Tauri), ELECTRA (17), TAYGETA (19), ν Persei (55.3), MAIA (20), ASTEROPE (21), MEROPE (23) (55.6)
16 (136)

Hairy Head-18 (Cockerel) / Temennu-3 (Foundation Stone)

ALCYONE (56.1), PLEIONE (28 Tauri), ATLAS (27 Tauri) (56.3)

17

MENKHIB (Next to the Pleiades = ζ Persei (57.6)

PORRIMA (γ Virginis)

 
CLOSE TO THE SUN:
4 Sept (247) 5 6 7 (240 + 10)
Nov 13 (134 + 183 = 317)

κ Librae (237.2), ι Serpentis (237.4), ψ² Lupi, ρ Oct. (237.5), γ Cor. Borealis, η Librae (237.7),  COR SERPENTIS = α Serpentis (237.9)

*196 = *237.4 - *41.4

14

π Cor. Borealis, UNUK ELHAIA (Necks of the Serpents) = λ Serpentis (238.1), CHOW = β Serpentis (238.6)

15

κ Serpentis (239.3), δ Cor. Borealis, TIĀNRŪ = μ Serpentis (239.5), χ Lupi, (239.6), ω Serpentis (239.7), BA (= Pa) = ε Serpentis, χ Herculis (239.8). κ Cor. Borealis, ρ Serpentis (239.9)

16 (*240)

λ Librae (240.0), β Tr. Austr. (240.3), κ Tr. Austr. (240.4), ρ Scorpii (240.8)

*199 = *240.4 - *41.4

We can see that evidently the C creator used a framework for the fixed stars with 366 right ascension days rather than a year with 360º.