46. There is only one more of these 'double-eyed' glyphs on the C tablet (and significantly none in the G text):
Evidently the origin of time could have been defined as when the Sun rose in Auriga at the northern spring equinox. Hassaleh is ι Aurigae:
We can guess the one-eyed Polyphemus lost his single great eye here, pierced by an olive green stake - not blue as the line through the pentagon of Auriga above. ... Odysseus and his fleet were now in a mythic realm of difficult trials and passages, of which the first was to be the Land of the Cyclopes, 'neither nigh at hand, nor yet afar off', where the one-eyed giant Polyphemus, son of the god Poseidon (who, as we know, was the lord of tides and of the Two Queens, and the lord, furthermore, of Medusa), dwelt with his flocks in a cave. 'Yes, for he was a monstrous thing and fashioned marvelously, nor was he like to any man that lives by bread, but like a wooded peak of the towering hills, which stands out apart and alone from others.' Odysseus, choosing twelve men, the best of the company, left his ships at shore and sallied to the vast cave. It was found stocked abundantly with cheeses, flocks of lambs and kids penned apart, milk pails, bowls of whey; and when the company had entered and was sitting to wait, expecting hospitality, the owner came in, shepherding his flocks. He bore a grievous weight of dry wood, which he cast down with a din inside the cave, so that in fear all fled to hide. Lifting a huge doorstone, such as two and twenty good four-wheeled wains could not have raised from the ground, he set this against the mouth of the cave, sat down, milked his ewes and goats, and beneath each placed her young, after which he kindled a fire and spied his guests ... Because two and twenty times four makes 88 = MARCH 29. And the reason the Cyclopes were single-eyed could have been that they had lost the other eye earlier: ... In the morning of the world, there was nothing but water. The Loon was calling, and the old man who at that time bore the Raven's name, Nangkilstlas, asked her why. 'The gods are homeless', the Loon replied. 'I'll see to it', said the old man, without moving from the fire in his house on the floor of the sea. Then as the old man continued to lie by his fire, the Raven flew over the sea. The clouds broke. He flew upward, drove his beak into the sky and scrambled over the rim to the upper world. There he discovered a town, and in one of the houses a woman had just given birth. The Raven stole the skin and form of the newborn child. Then he began to cry for solid food, but he was offered only mother's milk. That night, he passed through the town stealing an eye from each inhabitant. Back in his foster parents' house, he roasted the eyes in the coals and ate them, laughing. Then he returned to his cradle, full and warm. He had not seen the old woman watching him from the corner - the one who never slept and who never moved because she was stone from the waist down. Next morning, amid the wailing that engulfed the town, she told what she had seen. The one-eyed people of the sky dressed in their dancing clothes, paddled the child out to mid-heaven in their canoe and pitched him over the side ... ... in the ceremonial course of the coming year, the king is symbolically transposed toward the Lono pole of Hawaiian divinity ... It need only be noticed that the renewal of kingship at the climax of the Makahiki coincides with the rebirth of nature. For in the ideal ritual calendar, the kali'i battle follows the autumnal appearance of the Pleiades, by thirty-three days - thus precisely, in the late eighteenth century, 21 December, the winter solstice. The king returns to power with the sun. Whereas, over the next two days, Lono plays the part of the sacrifice. The Makahiki effigy is dismantled and hidden away in a rite watched over by the king's 'living god', Kahoali'i or 'The-Companion-of-the-King', the one who is also known as 'Death-is-Near' (Koke-na-make). Close kinsman of the king as his ceremonial double, Kahoali'i swallows the eye of the victim in ceremonies of human sacrifice ... At the time of Gregory XIII the date had changed to 88 + 60 = 148 (°May 28) and according to the Mayas the present creation originated when the false Sun was defeated in day 148:
... 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-Columbian event, as we believe it does, then Itzam-Yeh was defeated on 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 ... When the Explorers left their old homeland in Vaitu Nui 25 this was probably corresponding to the date "April 25 (115), and at the time of Gregory XIII Cursa would have risen with the Sun 41 - 4 = 37 days later, in °June 1 (152). When the Explorers reached Easter Island it was in Maro 1 ("June 1). We can therefore guess the sea-voyage of the Explorers - which took 37 days = Maro 1 (152) - Vaitu Nui 25 (115) - should be understood as alluding to the precessional distance to their old homeland (Hiva), i.e. from the time of Bharani to the time of Gregory XIII. When Hotu A Matua reached Easter Island in "October 15 (288) this was not 37 but 43 days after his departure from his old home. 288 - 43 = 245 (= 490 / 2) = "September 2. However, Nonoma (Jupiter) was out in the night urinating
and when Zosma and Coxa were at the Full Moon it mirrored the time when the Sun was in the Pegasus Square, on his way towards Sirrah:
We can deduce the order:
... Quite possibly we have to think like Waman Puma when reading the rongorongo texts - moving in time when following the stars and the glyphs: ... Space and time are a single, related concept in Runasimi [the language of the Inca people], represented by one word, pacha, which can also mean 'world' and 'universe'. The image of time familiar to Waman Puma was static and spatial: one could travel in time as one travels over earth - the structure, the geography, remaining unchanged. To him it does not matter that he shows Inka Wayna Qhapaq, who died in 1525, talking to Spaniards who did not arrive until 1532. Wayna Qhapaq was the last Inca to rule an undivided empire: he is therefore the archetype, and it must be he who asks the Spaniards. 'Do you eat gold?' 10 days after the Sun had reached Antares the Explorers departed from Easter Island to return home. This was 173 + 10 = 183 (= 366 / 2) days after the Sun had been at Cursa and the Explorers had arrived to Easter Island.
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