Sinta = S`it.nah

Jawi weaveress-goddess SINTA = S`IT.NAh (B-Re>s^iyt 26:21) which is a water-well (/<eyn/) -- thus regarded in Manda< symbolism as emblematic of the female -- nigh (B-Re>s^iyt 26:20) Grar ('saw/serra' -- the saw being a Vajra-yana emblem of the female).

Because this water-well was excavated by, therefore he could be more-or-less identified with the Hound-man's son, and the Hound-man with >abram/>abraham; unless >abraham's "servant", who fetched a bride for (B-Re>s^iyt 24:2-66), be the appropriate aequivalent to the Hound-man's son : this latter possibility may be suggested by the water-well (B-Re>s^iyt 24:11-20) in this narrative.

The "sow sown by a god" (Headley 2005, p. 58) may be aequivalent to Vajra-yana ('thundrebolt-career') goddess Vajra-varahi ('thundrebolt-sow'), whose male accompaniment Kuru-kulla ( [Tamil /kuru/ 'philosopher's powder (intended as triturated philospher's stone?)' + /KULLa/ [Tamil] 'skullcap [name of an herb]; outrigger (of canoe)') might allude to the CULDee psychedelic alchemy of Eire.

Fijian /tama/ 'outrigger (of canoe)' (M-PCD, p. 9) is apparently cognate with /tuwm/ 'garlic' (DMWA, p. 131b). According to Plinius, garlic and onions were invoked as deities by the Aiguptians at the taking of oaths; and oath as obligation is matched by /koi/ (< */toi/) 'oblige' (HD"E-H", p. 106a), which is cognate with /toi/ 'to rehearse canoe-songs' (M-PCD, p. 525). Likewise, while the Toi are descendants of (M-PCD, p. 524) Nuku-tawhiti (< */-tafiti/), the latter name is cognate with (HD"H-E", p. 64b) /ho>o-hiki/ 'to vow, swear, take an oath' (< /*-fiti/). Whereas Toi is eater of "preserved" (MM&L, s.v. "Toi", p. 220b) tuber, garlic is the tuber best able to be preserved (being found in the royal tomb of TWT).

M-PCD = Edward Tregear : Maori-Polynesian Comparative Dictionary. Wellington : Lyon & Blair, 1891. s.v. /ama/

Ibid., s.v. /toitoi/

Ibid., s.v. /Toi/

DMWA = Cowan : A Dictionary of Modern Written Arabic. 4th edn, 1979.

HD"E-H" = Pukui & Elbert : Hawaiian Dictionary, "English-Hawaiian". 1971 (1964).

HD"H-E" = Pukui & Elbert : Hawaiian Dictionary, "Hawaiian-English". 1971 (1957).


Moitie's d'hommes = L'HOMME 2005.2 (174).

[pagination as in the English translation "Incomplete men Java".]

p. 53 A divine weaveress, "daughter of a god and a sow", committed incest with her own son.

p. 54 The weaveress was was born from semen or urine of her father fallen into a coconut, or a stone container, "and then drunk by the mother." The weaveress stayed in a house on top of a pillar. "The angry son kills the man-dog because of his behavior" without knowing that it was his father. "The son brings the flesh of the dead dog as food for his mother. Reaction of the beautiful weaveress before the gesture of her son : she hurts him with a wooden spoon rice that leaves a scar." Then the weaveress departed aboard a raft for oversea {cf. departure of Quetzal-coatl aboard raft}. {The heart of Quetzal-coatl survived as planet-god Tlahuizcalpan-tecuhtli; much as the heart of Zagreus survived as god Dio-nusos, who was nursed by [DCM, s.v. "Hyades", p. 219a] the Huades goddesses -- sows, including one named Phaioi, cf. sow-goddess Phaia -- cf. weaveress as "daughter of .. a sow".}

p. 56 Her son she recognized from the scar which she had gouged in his scalp (with a rice-spoon {cf. the caerimonial rice-ladles in Omoto}) on account of his having murdered his own father, who had been accompanying him in the form of a hound {cf. Yudhis.t.hira's father Dharma's accompanying him in the guise of a hound on the journey to the after-death realm}. {Somewhat remotely similar, cf. Uto-Aztecan Coyote's son's having disclosed to his sister the identity of Coyote as her father which whom she had unwittingly been committing incest.}

p. 57 This situation "requires that her son, she now recognized by the scar on his head, attack the gods in heaven."

p. 57 The son is named Watu Gunun ('Stone Mountain') {: cf. S`aila-giri ('Stone Mountain'), the name of the Sthavira-vada religious denomination based on Simhala (Ceylon)}.

p. 62 /Panji/ 'banner'.

p. 63 "Panji is embodied by the banner planted before the Javanese palace".

p. 67 "Raden Ino [Panji, Prince of Koripan]" married "Candra Kirana [princess of Daha]".

Stephen C. Headley : "Des hommes incomplets a` Java". L'HOMME 2005.2 (174):23-44 (161-182).


{There are also the eastern Indonesian variations, such as from Halmahera, Roti, Seram, and Kei (Platenkamp 2005).}

[pagination as in the English translation "People with Incomplete Accomplished Companies".] 

(Loloda and Roti are non-Austronesian languages)

Loloda of Halmahera

[after half-bodied Younger Brother is provided with complete body :]

p. 31 Elder Brother : "he had become a black dog with a white collar." {Cf. David Humiston Kelley : Our Elder Brother Coyote.} {Cf. also Maori myth of Ira-waru, a hero who became tranformed into a hound.}


[after half-bodied Younger Sistre is provided with complete body :]

p. 57 Elder Sistre : Her "body is fragmented ..., this body into pieces is placed in a pot behind the chimney. This process (he refers to the treatment of the corpse?)" Her body became black bitch {cf. heroine Hekabe}.

Iban of Borneo

p. 66 Woman escaped deluge : thereafter "she lived from [then on, by eating] raw mushrooms ... . ... . ... spark entered the vagina Dayang Racha and fertilized." {Cf. Etruscan myth of woman impraegnated by fire.}

p. 68 "she bore a son. But this child had only one side. There was only one set of limbs and organs. Instead of a pair of each, the child had only one leg, one arm, one eye and one ear."

p. 71 Drifting aboard raft downriver, Simpan Impan 'Having One Side' came to "a woman bathing in the river. ... . ... her name was Indai Jabua, "mother of Jabua" Bunsu Tikus, the "goddess Rat" and had seven children."

p. 88 S.I. was instructed by the wind-god Bunsu Ribut that he "Simpang Impang was the son of Bunsu Api (fire god) and Dayang Racha."

Platenkamp 2005 = Jos D. M. Platenkamp : "Des personnes incomplètes aux sociétés accomplies". L'HOMME 2005.2 (174):8-43 (125-160).


"the Wemale, an Austronesian speaking society living in the Western part of the island of Seram (Central Maluku, Eastern Indonesia)"

[pagination as in the English]

{/HAINUwele/ = /AINU/ (of Yezo) + /WEL/ ('country/language' in Qart-wel), whereas /TAUNala/ = /TAH.AN/ (Strong's 8465 : cf. 8466 /TAH.Nah/ 'encampment'; 2583 /h.anah/ 'to camp') = /TAANE/ (a Maori god's name).}

p. 2 "myth of half-body Taunala who travels to the upperworld in order to search for his second half and thereby brings the first rice".

p. 10 "it was not yet decided what bodily shape Humankind would assume. The banana tree and the stone were quarrelling about this issue. The stone said that human beings should look like and command the same strength as himself, that is, consisting only of a right half with one arm, one leg, one eye and one ear. As a result human beings would not die."

p. 11 origin of "the first nine families (nine pairs of men and women) at the mountain of Nunusaku out of nine clusters from a banana tree. From a tenth unripe banana ... the girl Mulua Satene who is assigned the task to be the ruler of Mankind (Jensen 1939: 39-41)."

p. 14 "Taunala. He consisted only of a right side with one ear, one eye, one leg, etc." 

p. 14 "Taunala finally met Duniai (the highest deity) in the upperworld. Dunai showed him his other half (the left side) which was suspended from a rack. Duniai put Taunala and his missing left side into a pot and prepared a stew by cooking the ingredients over the fire. From the stew Taunala was modelled ... . ... After having realized that Taunala had stolen the rice, Duniai became so angry that he send mice down on earth on a coral rope." {Duniai's mice = mice of Smintheus/Apollon, who is opposed by Hermes the thief (cattle-rustler). Whereas Hermes weareth wings on his feet, Taunala hid stolen rice-grains "in a wound on the bottom of his foot." [N.B. A long-since-healed wound on the bottom of one's foot can easily become sore again from eating an MAOI inhibitor along with MAOI-containing food; as I am aware from personal experience.]}

p. 15 "collected two decades earlier by the colonial officer G. De Vries (1927: 182-183). In De Vries’ version of the myth the hero is called Haumala :"

p. 16 "Having cursed the sun, a woman called Tunsewa begot Haumala, who is born as a half-body. Since Haumala was mistreated by the people due to the shape of his body he decided to travel to the upperworld where he met Tuwale, the sun deity. Tuwale showed him a tree where the other part of his body was hanging. After having glued the two parts together, Tuwale showed him gardens which were planted with the bones and the hair of human beings. Duniai also showed him many kalongs (bats) which were hanging on a tree and explained that these kalongs were representing human « souls ». Whenever Tuwale is hungry he consumes one of these kalongs, and, as a consequence, a human being dies on earth." {The names in this earlier version by DeVries may be more authentic than the later version by Jensen (the later version perhaps having punned names, so as to conceal the real ones); if so, /HAUMala/ = /HOWHaM/ (Strong's 1944; cf. Strong's 1990 /Ham/ [name of city of Zuwziym/; 1993 /hamah/ 'to make a noise', as in "Make a joyful noise unto YHWH" with musical instruments)].}

p. 20 "In the second version it is stated that while the fecies of human beings have a terrible stench for the people in the upperworld, their own fecies consist of beautiful plates. After the hero has stolen and planted the rice in his garden, the people of the upperworld take revenge by sending birds down along a rope." {What are these "plates" (if indigenous)? mica-sheets (if so, cf. "Silver Spring" [i.e., 'mica (aluminium-mineral) source'], Maryland)?} {Birds often perch on a horizontally-hung rope (but not on a vertical one); so it is implied that the communication betwixt worlds is horizontal (i.e., egalitarian, co-operative), and could be performed in modes as of bird-song (i.e., by whistling or with flutes).}

p. 28 "The Half-Man myth collected by Adolf Jensen lays emphasis on the fact that Taunala consists only of a right side. In the origin myth ..., the right side was embodied by the stone whose existence was linked to ... eternity ... . ... According to ... informants every human being is composed of a right and left side (leini wanane; leini ukale). The right side is provided by the parents, whereas the left derives from somewhere «beyond» (ibid. : 211)."

p. 34 the Hainuwele myth : "After six days a coconut palm had grown to full height and flowered. ... Nine days later a young girl grew from the blossom. Ameta ... named her Hainuwele. After three days Hainuwele was fully grown and had developed into a marriageable woman (mulua {cf. Latin /MULier/}). Her fecies consisted of valuable objects, such as ... gongs. ... When the dance was performed ... on the ninth night they threw Hainuwele in and danced the ground firm on top of her. Ameta, however, dug her up and cut the corpse in two parts. The right half of the corpse he further dismembered into parts which he buried in the vicinity of the dancing place. From these parts emerged the first tubers, the basic form of food on Seram. When Mulua Satene became aware of the killing of Hainuwele she was so angry that she created a huge gate at the dancing place. In front of this gate she put the trunk of a tree. The nine families were commanded to assemble at the front side of the gate and Mulua Satene told them that due to the killing of Hainuwele she was going to withdraw from this world. The people were now commanded to walk through the gate. Those who did not manage to walk through the gate were transformed into animals and spirits. Those who entered the gate by passing the trunk of the tree at the left side became the patalima (the five people), and those who entered from the right side became the patasiwa (the nine people). Mulua Satene told them that from this moment onwards Man has to die first before he can reach her again. With these words she withdrew to the mountain of Salahua, the mountain of death, where the «soul» has to travel after death."

p. 50, fn. 8 "the information that Adolf Jensen provides on the Wemale concept of the «soul». As he stated, the Wemale conceive of the person as being constituted of two «souls» which are denoted as Walui {cf. /WAiRUa 'soul of the dead' (MM&L, pp. 31-2)} and Tunui {cf. /TUtuNUI/ (the name of a mythic whale -- MM&L, p. 215)} (1948a: 156). ... At least we are informed that one of the souls travels to the mountain of Salahua which is associated with the «direction of the sea» {is it perhaps intended to be a submarine mountain?}, whereas the other soul remains in the vicinity of the village (ibid. : 166-167)."

MM&L = Margaret Orbell : Maori Myth and Legend. Canterbury Univ Pr, 1995.

Prager 2005 = Michael Prager : "Half-Men, Tricksters and Dismembered Maidens : The Cosmological Transformation of Body and Society in Wemale Mythology". L'HOMME 2005.2 (174):103-124.


"The child of Papa is born without arms or legs and is buried in the night ... . In the morning appear the stalk and leaves of a taro plant... [named Ha-loa 'stalk long']. ... . ... Waia, child of Haloa ... . In his time appeared a portent in the heavens {sky} in the shape of a head which spoke" (HM, p. 298).

HM = Martha Beckwith : Hawaiian Mythology. 1940.

Furthermore, "Ha-loa ... son of Wakea ... by his own daughter, Ho>ohoku-ka-lani." (HD, p. 382a) [/ho>o-hoku/ 'to produce fruit' (HD"H-E", p. 71b) + /i/ 'in' + /ka lani/ 'the sky' {"And the stars of heaven fell unto the earth, even as a fig tree casteth her untimely figs, when she is shaken of a mighty wind." (Apokalupsis of Ioannes 6:13) -- Bima {Bhima} performed the subdivision (Headley 2005, p. 4) : for, "Jarasanda {Jara-sandha} can be redivided as a meteorite stone." (Headley 2005, p. 4, fn. 5}]

Apokalupsis of Ioannes 6:13


[written March 2016]