Suppose 'about
the beginning of April' once upon a time was commonly
understood -strange as it seems - as equal to 'around the winter solstice'. There should then be a vero type of glyph at
this time, a sign of the finish for the Old One:
|
Vero
To throw, to hurl (a lance, a spear).
This word was also used with the particle kua
preposed: koía kua vero i te matá, he is the
one who threw the obsidian [weapon]. Verovero,
to throw, to hurl repeatedly, quickly (iterative of
vero). Vanaga.
1. Arrow, dart, harpoon, lance,
spear, nail, to lacerate, to transpierce (veo).
P Mgv.: vero, to dart, to throw a lance, the
tail; verovero, ray, beam, tentacle. Mq.:
veó, dart, lance, harpoon, tail, horn. Ta.:
vero, dart, lance. 2. To turn over face down. 3.
Ta.: verovero, to twinkle like the stars.
Ha.: welowelo, the light of a firebrand
thrown into the air. 4. Mq.: veo, tenth month
of the lunar year. Ha.:
welo, a month (about April). Churchill.
Sa.: velo, to cast a spear
or dart, to spear. To.: velo, to dart. Fu.:
velo, velosi, to lance. Uvea: velo,
to cast; impulse, incitement. Niuē:
velo, to
throw a spear or dart. Ma.: wero,
to stab, to pierce, to spear. Ta.: vero,
to dart or throw a spear. Mg.: vero,
to pierce, to lance. Mgv.: vero,
to lance, to throw a spear. Mq.: veo,
to lance, to throw a spear. Churchill 2. |
WELO, v.
Haw., to float or stream in the wind; to flutter
or shake in the wind, s. the setting of
the sun, or the appearance of it floating on the
ocean; welo-welo, colours or cloth
streaming in the wind, a tail, as of a kite,
light streaming from a brand of fire thrown into
the air in the dark; hoku-welo-welo, a
comet, a meteor; ko-welo, to drag behind,
as the trail of a garment, to stream, as a flag
or pennant.
Sam., Tong.,
welo, to dart, cast a spear of dart. Tah.,
wero, to dart, throw a spear; a storm,
tempest, fig. great rage; wero-wero, to
twinkle, as the stars. Marqu., weo, a
tail. Mangar., wero, a lance, spear.
Greek, βαλλω,
εβαλον,
to throw, cast, hurl, of missiles, throw out,
let fall, push forward; βελος,
a missile, a dart; βελεμνον,
id., βολη,
a throw, a stroke; βολος,
anything thrown, missile, javelin, a cast of the
dice.
Sanskr.,
pal,
to go, to move. To this Benfey refers the Lat.
pello,
Greek παλλω,
O. H. Germ. fallan,
A.-Sax. feallan.
Liddell and Scott are silent on these
connections ..." (Fornander)
|
... A vestige
of the practice of putting the king to death at the end of a
year's reign appears to have survived in the festival called
Macahity, which used to be celebrated in Hawaii
during the last month of the year. About a hundred years ago
a Russian voyager described the custom as follows: 'The
taboo Macahity is not unlike to our festival of
Christmas. It continues a whole month, during which the
people amuse themselves with dances, plays, and sham-fights
of every kind. The king must open this festival wherever he
is. On this occasion his majesty dresses himself in his
richest cloak and helmet, and is paddled in a canoe along
the shore, followed sometimes by many of his subjects. He
embarks early, and must finish his excursion at sunrise.
The strongest
and most expert of the warriors is chosen to receive him on
his landing. The warrior watches the canoe along the beach;
and as soon as the king lands, and has thrown off his cloak,
he darts his spear at him, from a distance of about thirty
paces, and the king must either catch the spear in his hand,
or suffer from it: there is no jesting in the business.
Having caught it, he carries it under his arm, with the
sharp end downwards, into the temple or heavoo. On
his entrance, the assembled multitude begin their
sham-fights, and immediately the air is obscured by clouds
of spears, made for the occasion with blunted ends.
Hamamea (the king) has been frequently advised to
abolish this ridiculous ceremony, in which he risks his life
every year; but to no effect. His answer always is, that he
is as able to catch a spear as any one on the island is to
throw it at him. During the Macahity, all punishments
are remitted throughout the country; and no person can leave
the place in which he commences these holidays, let the
affair be ever so important ...
We have been here before. On Hawaii there was
a month named Welo [Vero].
... Nevertheless, by virtue of a series of
spectacular coincidences, Cook made a near-perfect ritual
exit on the night of 3 February. The timing itself was
nearly perfect, since the Makahiki rituals would end
1 February (± 1
day), being the 14th day of the second Hawaiian month [Kau-lua].
|
Hawaiian months according to Makemson: |
|
Makalii |
Kaelo |
Kaulua |
Nana |
Welo |
Ikiiki |
|
Kaaona |
Hinaia-eleele |
Hilin(a)ehu |
Hilina-ma |
Ikuwa |
Welehu |
|
Mahoe-mua |
Mahoe-hope |
|
"165. Kaelo, a
Hawaiian star and month name. The
corresponding Tongan Takelo is
applied to two stars so called from their
'yellow or ruddy tinge (kelo)'. The
Tuamotuan equivalent Takero is
Orion's Belt. Taelo is also the name
of a Samoan Moon in the rainy season.
Taero is Mercury in the Society Islands.
The Hawaiian Kaelo may stand for
Betelgeuze, a brilliant red star, since it
'blazes in the Makalii or winter
season' ..." (Makemson) |
Indeed we can find a vero
located as glyph 378 (= synodic cycle of Saturn) and at the
beginning of April:
|
March 30 |
31
(90) |
April 1 |
2 |
3
(*73) |
4 |
 |
 |
 |
 |
 |
 |
|
*Ca14-12 |
*Ca14-13 |
*Ca14-14 |
*Ca14-15
(378) |
*Ca14-16 |
*Ca14-17 |
| te
kihikihi |
o
te henua - kua haga hia |
kua
pua |
te
vero |
te
henua |
kiore - te henua |
|
April 5
(460) |
6
(96) |
7 |
8
(*78) |
 |
 |
 |
 |
|
*Ca14-18 |
*Ca14-19 |
*Ca14-20 |
*Ca14-21
(384) |
| te
honu paka |
te
henua |
honu kau |
te mata |
|
April
9 |
10
(100) |
11 (466) |
12 |
 |
 |
 |
 |
|
*Ca14-22 |
*Ca14-23 |
*Ca14-24 |
*Ca14-25 |
|
te honu |
kua heheu |
te henua |
te honu kau |
|
ANA-NIA-10 (Pillar-to-fish by)
χ
Ceti (26.1),
POLARIS
= α Ursae Minoris, BATEN KAITOS = ζ Ceti
(26.6),
METALLAH
= α Trianguli
(26.9) |
Al
Sharatain-1 /
Ashvini-1 /
Bond-16
/
Mahrū-sha-rishu-ku-1
(Front of the Head of
Ku)
SEGIN = ε Cassiopeia, MESARTHIM = γ Arietis, ψ
Phoenicis
(27.2),
SHERATAN
= β Arietis, φ Phoenicis
(27.4) |
ι
Arietis (28.0), λ Arietis (28.2), υ Ceti (28.8) |
ALRISHA
= α Piscium, χ Phoenicis
(29.2),
ALAMAK =
γ Andromedae
(29.7) |
|
April 13 |
14 (104) |
15 (*25) |
16 (471) |
 |
 |
 |
 |
|
*Ca14-26 |
*Ca14-27
(390) |
*Ca14-28 |
*Ca14-29 |
|
manu kake rua |
te
henua |
te
honu |
te
rima |
|
October
13 |
14 |
15
(*208) |
16 (289) |
|
no star listed (209) |
MUPHRID
= η Bootis
(210.1), ζ Centauri (210.3) |
φ Centauri (211.0), υ¹
Centauri (211.1), υ² Centauri (211.8), τ Virginis
(211.9) |
AGENA =
β Centauri
(212.1), θ Apodis (212.5),
THUBAN
= α Draconis
(212.8) |
 |
 |
 |
 |
|
Cb1-1 |
Cb1-2 |
Cb1-3 |
Cb1-4 (396) |
|
April 17
(107) |
18 |
19 |
20 |
|
HAMAL |
κ Virginis |
ARCTURUS |
MIRA
(*33) |
|
October
17 (290) |
18 |
19 |
20 |
What great star could be 'falling on his face'
at vero in *Ca14-15
(where 14 * 15 = 210)?
|
CIH
(Whip)
= γ Cassiopeiae,
λ Tucanae (12.4),
φ³ Ceti
(12.6), μ Andromedae (12.8) |
φ4
Ceti
(13.2) |
no star
listed (14) |
β
Phoenicis (15.1), υ Phoenicis, ι Tucanae (15.6), η
Ceti, ζ Phoenicis (15.7) |
Al
Batn Al Hūt-26 /
Revati-28 /
1-iku
MIRACH = β Andromedae, KEUN MAN MUN (Camp's South
Gate) = φ Andromedae
(16.0),
ANUNITUM
= τ Piscium
(16.5),
REVATI =
ζ Piscium
(16.9)
REGULUS (α
Leonis)
|
ν
Phoenicis (17.4), κ Tucanae (17.6) |
|
March 30 |
31
(90) |
April 1 |
2 |
3
(*73) |
4 |
|
|
|
|
|
|
|
|
*Ca14-12 |
*Ca14-13 |
*Ca14-14 |
*Ca14-15
(378) |
*Ca14-16 |
*Ca14-17 |
| te
kihikihi |
o
te henua - kua haga hia |
kua
pua |
te
vero |
te
henua |
kiore - te henua |
|
September 29 |
30 |
October
1 |
2 |
3 (*256) |
4 (277) |
|
MINELAUVA
= δ Virginis
(195.1),
COR CAROLI
= α
Canum Ven.
(195.3) |
δ Muscae (196.5),
VINDEMIATRIX
= ε Virginis
(196.8) |
13h
(197.8)
ξ¹
Centauri (197.1),
ξ² Centauri
(197.9) |
APAMI-ATSA (Child of Waters)
= θ Virginis,
ψ Hydrae (198.5),
DIADEM
= α Com. Ber.
(198.9) |
AL
DAFĪRAH = β Com. Ber.
(199.4) |
σ Virginis (200.4) |
|
υ
Andromedae (22.9) |
ACHERNAR
= α Eridani
(23.3), χ Andromedae (23.6), τ
Andromedae (23.9) |
ALSEIPH = φ Persei
(24.5), τ Ceti (24.7) |
no star
listed (25) |
|
April
9 (*19) |
10
(100) |
11 (466) |
12 |
|
|
|
|
|
|
*Ca14-22 |
*Ca14-23 |
*Ca14-24 |
*Ca14-25 |
|
te honu |
kua heheu |
te henua |
te honu kau |
|
October
9 |
10 |
11 (*264) |
12
(285) |
|
HEZE
= ζ Virginis
(205.0), Southern Pinwheel Galaxy = M83 Hydrae
(205.7) |
ε Centauri (206.3), κ
Oct. (206.4) |
no star listed (207) |
τ
BOOTIS (208.2),
BENETNASH
= η Ursae Majoris
(208.5), ν Centauri (208.7), μ Centauri, υ Bootis
(208.8) |
Considering my interpretation of the
beginning of the text as having coincided with Acrux, at the
opposite side of the sky and year as compared to the
northern spring equinox, it seems reasonable to put the
glyphs in line Ca14 in parallel with the stars of Virgo
(Mother Earth, the Earth Turtle).
Vero in position 378 would then
coincide with the Child of Waters:
...
Possibly they used the nakshatra method and
found Apami-Atsa (θ
Virginis) close to the Full Moon, corresponding
in Babylonian times to day 214 (AUGUST 2) - i.e.
'a day for all hearts'.
...
Apami-Atsa ('Child of Waters',
θ
Virginis) at 13h maybe should be contrasted with
Apam Napat ('Grandson of Waters'):
...
θ
... is on the front of the garment, below the
girdle ... Moderns have no name for it, but in
the Surya Siddhanta it was Apami-Atsa,
the Child of the Waters
...
...
Apam Napat is an eminent figure
of the Indo-Iranian pantheon. In Hinduism,
Apām Napāt is the god of fresh water, such
as in rivers and lakes. In Zoroastrianism,
Apąm Napāt is also a divinity of water
...
Apām Napāt
in Sanskrit and Apąm Napāt in Avestan
mean 'grandson of waters' ... Sanskrit and
Avestan napāt ('grandson') are cognate to
Latin nepōs and English nephew,
but the name Apām Napāt has also
been compared to Etruscan Nethuns and
Celtic Nechtan and Roman Neptune.
In
Yasht 19 of the Avesta Apąm Napāt appears
as the Creator of mankind. Here, there is an
evident link between the glory of sovereignty (Khvarenah)
and Apąm Napāt who protects Khvarenah
as the royal glory of Iranian kings. Apām
Napāt is sometimes, for example in Rigveda
book 2 hymn 35 verse 3, described as a fire-god
who originates in water
...
The
reference to fire may have originally referred
to flames from natural gas or oil seepages
surfacing through water, as in a fire temple at
Surakhany near Baku in Azerbaijan ...
There is a conjecture that the word 'naphtha'
came (via Greek, where it meant any sort of
petroleum) from the name 'Apampat'
...
|
