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16 days before vero at Cor Caroli (the Liver of the Lion) we can see how exactly the same vero was used at the Thigh (γ) of Ursa Major. Also here (cfr *JANUARY 23 - where its day number 365 + 23 = 388 corresponded to 4 less than the number of glyphs on side a of the tablet) Metoro invited Bishop Jaussen to count (vero hia):

... Another name for the Goddess of the Mill was Artemis Calliste, or Callisto ('Most Beautiful'), to whom the she-bear was sacred in Arcadia; and in Athens at the festival of Artemis Brauronia, a girl of ten years old and a girl of five, dressed in saffron-yellow robes in honour of the moon, played the part of sacred bears. The Great She-bear and Little She-bear are still the names of the two constellations that turn the mill around. In Greek the Great Bear Callisto was also called Helice, which means both 'that which turns' and 'willow-branch' - a reminder that the willow was sacred to the same Goddess ...

*JULY 7 (256 - 68) 8 9 (*110 = *174 - 64) 10 (*111 = *179 - 68) 11 11
September 13 (256) 14 15 16 17 (*180)
'August 17 18 (*150) 19 20 21 (233)
"August 3 4 (*136) 5 6 7 (219)
ο Hydrae (176.1) ζ Crateris, ξ Virginis  (177.0), λ Muscae (177.1), ν Virginis (177.2), μ Muscae (177.8) Al Sarfah-10 / Uttara Phalguni-12 / Zibbat A.-16 (Tail of the Lion) / Shēpu-arkū sha-A-17 (Hind Leg of the Lion)

93 Leonis (178.0), DENEBOLA = β Leonis (178.3), ALARAPH = β Virginis (178.6)

PHEKDA (Thigh) = γ Ursae Majoris, β Hydrae  (179.3), η Crateris (179.9)

DENEB CYGNI (α Cygni)

no star listed (180)
Ca13-16 Ca13-17 (360) Ca13-18 Ca13-19 (4 + 358) Ca13-20
oho te vae tagata puoko erua tagata puo pouo vero hia -
March 14 (3-14, 73) 15 (*360) 16 (441) 17 18
°March 10 11 12 (71 = 441 - 370) 13 (72) 3-14 (*359)
'February 15 16 17 18 (*335) 19 (50)
"February 1 2 3 4 (*321)  5 (36)
λ Piscium (358.0), MANUS CATENATA = ι Andromedae (358.1), ALRAI = γ Cephei, θ Phoenicis (358.4), κ Andromedae (358.7) ω Aquarii (359.2), 78 Pegasi (359.5) ψ Andromedae (360.1), σ Phoenicis (360.4) γ¹ Oct. (361.4), φ Pegasi (361.7) DZANEB = ω Piscium (362.4), γ² Oct. (362.8)
*JANUARY 6 7 8 (373 = 441 - 68) 9 (378 - 4) 10 (439 - 64 = 375)

... Ishtar, scorned, goes up to heaven in a rage, and extracts from Anu the promise that he will send down the Bull of Heaven to avenge her. The Bull descends, awesome to behold. With his first snort he downs a hundred warriors. But the two heroes tackle him. Enkidu takes hold of him by the tail, so that Gilgamesh as espada can come in between the horns for the kill. The artisans of the town admire the size of those horns: 'thirty pounds was their content of lapis lazuli'. (Lapis lazuli is the color sacred to Styx, as we have seen. In Mexico it is turquoise.) Ishtar appears on the walls of Uruk and curses the two heroes who have shamed her, but Enkidu tears out the right thigh of the Bull of Heaven and flings it in her face, amidst brutal taunts. It seems to be part of established procedure in those circles. Susanowo did the same to the sun-goddess Amaterasu, and so did Odin the Wild Hunter to the man who stymied him ...

*JULY 23 (204) 24 25 26 27 (*128 = *196 - 68) 28
September 29 (272) 30 (*193) October 1 2 3 4
'September 2 (245) 3 4 5 (*168) 6 7
"August 19 (231) 20 21 22 (*154) 23 24
ι Crucis (192.2), β Muscae (192.5), MIMOSA = β Crucis (192.9) no star listed (193) κ Crucis (194.4), ψ Virginis (194.5), μ Crucis, λ Crucis (194.6), ALIOTH (Fat Tail) = ε Ursae Majoris, ι Oct. (194.8) MINELAUVA = δ Virginis (195.1), COR CAROLI = α Canum Ven. (195.3) δ Muscae (196.5), VINDEMIATRIX (Grape Gatherer) = ε Virginis (196.8) 13h (197.8)

ξ¹ Centauri (197.1), ξ² Centauri (197.9)

*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
March 30 31 April 1 2 (92 = *378 - 366 + 80) 3 4
'March 3 4 5 (*350) 6 (65) 7 8
"February 17 18 19 (*336) 20 (51) 21 22
ξ Phoenicis (9.0), ρ Tucanae (9.1), DENEB KAITOS = β Ceti, η Phoenicis (9.4), AL NITHĀM (String of Pearls) = φ¹ Ceti (9.6) ACHIRD (Woman with Luminous Rays) = η Cassiopeiae (10.7) Legs-15

ν Andromedae (11.0), φ² Ceti (11.1), ρ Phoenicis (11.2), η ANDROMEDAE (11.4)

CIH (Whip) = γ Cassiopeiae, λ Tucanae (12.4), φ³ Ceti (12.6), μ Andromedae (12.8) φ4 Ceti (13.2) no star listed (14)
*JANUARY 22 (388 = 392 - 4) 24 25 (14 * 15 + 180) 26 27
15
Ca13-19 (362) *Ca14-15 (378)
vero hia te vero

In *JULY 7 the Great Bear had her left back leg (vae) uplifted as if ready to go - the Jupiter month was finished and it was in the middle (vaega) of the year. Maybe she had lifted her leg in order to make place for a little one, for Leo Minor.

Vae

Va'e: Foot, leg; te va'e mata'u, te va'e maúi, right foot, left foot. Va'e ruga, va'e raro, quick and light, without detour (lit.: foot up, foot down). Ka-oho koe ki a nua era va'e ruga va'e raro, ina ekó hipa-hipa, hurry straight to your mother, do not make any detours. Va'e pau, misshapen foot, clubfoot. Vae, to choose. Vaega, middle, centre; i vaega o, in the middle of. Vanaga.

1. Foot, paw, leg, limb; vae no roto, drawers; karikari vae, ankle. P Pau.: vaevae, foot, leg. Mgv.: vaevae, id. Mq.: vae, id. Ta.: vaevae, avae, id. 2. Pupil. 3. To choose, elect, prefer, promote, vote; vavae, to destine, to choose; vaea (vae 2), pupil. Vaeahatu (vae 1 - ahatu): moe vaeahatu, to sleep sprawling with legs extended. Vaega, center, middle, within, half; o vaega, younger; ki vaega, among, between, intermediate. P Pau.: vaega, the middle. Mgv.: vaega, center, middle. Mq.: vaena, vavena, vaveha, id. Ta.: vaehaa, half. Vaehakaroa (vae 1 - roa): moe vaehakaroa, to sleep with legs stretched out. Vaehau (vae 1 - hau 3), pantaloons, trousers. Vaeherehere (vae 1 - here 1), to attach by the paw. Vaerere (vae 1 - rere 1), to run. Churchill.

Ta.: 1. Timbers of a boat. Ha.: wae, knees, side timbers of a boat. 2. To share out. Sa.: vae, to divide, to share. Ma.: wawae, to divide. Churchill.

... Midsummer is the flowering season of the oak, which is the tree of endurance and triumph, and like the ash is said to 'court the lightning flash'. Its roots are believed to extend as deep underground as its branches rise in the air - Virgil mentions this - which makes it emblematic of a god whose law runs both in Heaven and in the Underworld ... The month, which takes its name from Juppiter the oak-god, begins on June 10th and ends of July 7th. Midway comes St. John's Day, June 24th, the day on which the oak-king was sacrificially burned alive. The Celtic year was divided into two halves with the second half beginning in July, apparently after a seven-day wake, or funeral feast, in the oak-king's honour ...

These dates, for instance July 7, was determined, it seems, only from where the Sun reached his apex (his Liver). Therefore the same date should be used for such an event at all times, also at the star date at the time of the Bull. However, 16 days was the minimum distance before a star would return into visibility after a conjunction with the Sun and therefore we can guess Metoro meant we should count 16 glyphs ahead from the midnight culmination of the Tail of the Swan (Deneb Cygni) - which had been in full view at the opposite side of the sky when the Left Thigh of the Great Bear was at the Sun.'

... we should remember the distribution of the rakau glyphs. All 6 of them are probably belonging on the front side of the text, which might mean we should not end counting heliacally until we at least have reached Cb1-6 - as if alluding to 16 and the minimum number of nights before a star reappeared again after having risen together with the blinding Sun ...

But also the conjunction between Denebola in Leo and Alaraph in Virgo, followed by the Left Thigh of the Great Bear, motivated a vero hia here - where in a way the dry (maro) Mother Earth would receive the fertilizing rain from Father Sky. Metoro evidently used hia as a technical term for his instruction Count!

... Ta'aroa sat in his heaven above the earth and conjured forth gods with his words. When he shook off his red and yellow feathers they drifted down and became trees. He created the first parents, Tumu-nui, Great Foundation, to be the husband, and Paparaharaha, Stratum Rock, to be the wife. He put the very essence of himself into their creation; yet when he commanded them to wed, each refused to go to the other. So Ta'aroa created other gods and Atea, Bright Expanse, the Sky-goddess, who dwelt in darkness in the confined sky Rumia. By Papa-tuoi, Thin Earth, Atea was the mother of children who became artisans for Rai-tupua-nui, Great-Sky-builder. They assisted him in erecting the ten heavens above the earth. In the highest of these dwelt the god Tane, so it was called the Sky-of-the-sacred-omens of Tane and Sky-of-the-water-of-life of Tane. The next highest heaven was called Hiro's Sky-of-prophets. Atea then became the wife of Rua-tupua-nui, Source of Great Growth, and they became the parents of all the celestial beings, first the shooting stars, then the Moon and the Sun, next the comets, then the multitude of stars and constellations, and finally the bright and dark nebulae. When this tremendous task had been accomplished Atea took a third husband, Fa'a-hotu, Make Fruitful. Then occurred a curious event. Whether Atea had wearied of bringing forth offspring we are not told, but certain it is that Atea and her husband Fa'a-hotu exchanged sexes. Then the [male] eyes of Atea glanced down at those of his wife Hotu and they begat Ru. It was this Ru who explored the whole earth and divided it into north, south, east, and west ...

... The canoes of Ava Rei Pua and of Hotu were seen near the (off-shore) islets. On the fifteenth day of the month of October (tangaroa uri) the canoe of Hotu and the canoe of Ava Rei Pua landed. On the fifteenth day of the month of October (tangaroa uri), Nonoma left the house during the night to urinate outside.

At this point Ira called out to Nonoma, 'Look at the canoe!' Nonoma ran, he quickly went to Te Hikinga Heru (a ravine in the side of the crater Rano Kau) and looked around. There he saw the double canoe way out near the (offshore) islets, and the two (hulls of the canoe) were lashed together. He ran and returned to the front of the house. He arrived and called into the house: 'Hey you! This canoe has arrived during the night without our noticing it!' Ira asked Nonoma, 'Where is the canoe, which you say is lying out there (in the water)?' Nonoma's voice came back: 'It is out there (in the water) close to the (offshore) islets! There it lies, and the two (hulls) are lashed together.'

The four of them (corrected for 'the six of them') went out and picked up leaves (on branches) to give signals. They picked them up, went and arrived at Te Hikinga and saw the canoe. Raparenga got up, picked up the leaves, took them in his hands, and waved, waved, waved, waved ...

Uri

1. Dark; black-and-blue. 2. Green; ki oti te toga, he-uri te maúku o te kaiga, te kumara, te taro, te tahi hoki me'e, once winter is over, the grasses grow green, and the sweet potatoes, and the taro, and the other plants. Uriuri, black; very dark. Vanaga.

Uriuri, black, brown, gray, dark, green, blue, violet (hurihuri). Hakahurihuri, dark, obscurity, to darken. P Pau.: uriuri, black. Mgv.: uriuri, black, very dark, color of the deep sea, any vivid color. Mq.: uiui, black, brown. Ta.: uri, black. Churchill.

Uli, s. Haw., the blue sky; adj., blue, cerulean, green; uli-uli, verdure; adj., green, dark-coloured, black. Sam., Tong., Fak., uli; Tah., uri, blue-black, any dark colour. Fornander.

The hulls were still lashed together. They had not yet separated and the land was not yet fruitful, not yet reborn. But Nonoma (Jupiter) had urinated and then quickly ran to the ravine Te Hikinga Heru, and then Raparenga (Moon) had waved with her many green leaves (rau).

... This was seen by the man who understood signals; he looked down and called out the following to the king: 'They are waving, they are signaling the following message: 'The land is bad, the shoots growing out of the ground cannot spread because the algae-like thicket is very long when it is pulled out, when it is ripped out!' ...

Manavai

Hollow where rainwater accumulates; anciently, small, round gardens, preferably situated in low shady spots, where the mahute tree was grown. Vanaga.

1. Brain. 2. Valley, ravine, river, torrent, brook; manavai miro, orchard, Mq.: manavai, valley, brook. Ta.: anavai, river, brook. It scarcely appears that these are fully coordinate. In Tahiti anavai has a clear etymology, ana meaning the bed of a stream. In Rapanui and in the Marquesas mana most readily associates with maga, as water in a forked bed. Churchill.

Heu

Offspring of parents from two different tribes, person of mixed descent, e.g. father Miru, mother Tupahotu. Heuheu, body hair (except genitals and armpits). Vanaga. 1. Heheu; ivi heheu, the cachalot, bone needle; hakaheu, spade, to shovel, to grub up, to scratch the ground, to labor; rava hakaheu, laborious, toilsome. 2. Hakaheu, affair. Churchill.

M. Heu, to separate, to pull asunder; the eaves of a house; heu, a single hair; hau. to hew; heru, to comb; huru, hair on the body; down; feathers; maheu, scattered; maheuheu, shrubs; mahuru, scrub; heuea, to be separated. Text Centre.

Hiki

To flex the knees lightly, as used to do the youths of both sexes when, after having stayed inside for a long period to get a fair complexion, they showed themselves off in dances called te hikiga haúga, parading on a footpath of smooth stones, with their faces painted, lightly flexing their knees with each step. Vanaga.

Tail fin G (? hiku). Churchill. Hiki kioe (Cyperus vegetus), a plant whose roots were eaten during times of famine and the stems of which were used for medicinal purposes. Barthel 2. 

Pau.: Hiki. 1. To fondle. Mgv.: hiki, to dandle. Ta.: hii, id. Mq.: hiki, id. 2. To flee. Mq.: hiki, flight. Pau.: Fakahihiu, to scare away, Ma.: whiu, to drive. Churchill.

Mgv.: Hiki, to commence or to finish mat weaving. Mq.: hiki, to finish mat weaving. Churchill.

... The brothers of Maui sat trembling in the middle of the canoe, fearing for their lives. For now the water was frothing and heaving, and great hot bubbles were coming up, and steam, and Maui was chanting the incantation called Hiki, which makes heavy weights light ...

Rau

Rau 1. (Also: raupá) leaf of a plant, stem and leaves. 2. Hundred: e tahi te rau, e rua te rau, etc., 100, 200... Also seems to have been used in the meaning of 'many'. Tu'u henua rau, someone who has travelled to many countries (such were called in the 19th century natives who had travelled abroad, employed as sailors). Compare with: tai raurau-á riki. Vanaga.

Rau hei. 1. Branch of mimosa. 2. Killed enemy. 3. Hanged 'fish'. 'Branche du mimosa (signe de mort), ennemie túe (poisson suspendu)' according to Jaussen. Barthel.

Ra'u 1. To take something without the owner's permission; to seize something forcibly. 2. Ra'u maahu, ancient expression, literally: to appropriate the steam (maahu) of the food just taken out of an earth oven. It refers to intruders coming to help themselves uninvited. Warriors off to a battle used to be told: E ra'u maahu no koe, o pagaha'a! meaning: 'Eat little, lest you be heavy (and lose your agility).' Vanaga.

1. Sa.: la'u, to clear off, to carry away; la'u mai, to bring. Uvea: laku, to send, to throw into. Ha.: laulau, a bundle, a bag; a wrapper of a bundle, the netting in which food is carried; lalau, to seize, to catch hold of. 2. To.: lau, lalau, lauji, to pinch with the fingers, to nip. Ha.: lau, to feel after a thing; lalau, to extend (as the hand), to seize, to catch hold of. 3. Sa.: lau, a leaf; lalau, to be in leaf; laulau, a food tray plaited from a coconut leaf, to set out food on such a tray or on a table. To.: lau, lou, a leaf; laulau, a tray. Fu., Uvea, Nuguria: lau, a leaf. Niuē: lau, a leaf; laulau, a table. Ha.: lau, a leaf; laulau, the netting in which food is carried. Ma., Ta., Rarotonga, Rapanui, Paumotu, Nukuoro, Fotuna: rau, a leaf. Mgv.: rau, rou, id. Mq.: au, ou, id. Churchill 2.

Ta.: rauhuru, dry banana leaf. Mq.: auhuu, id. (To.: hulu, leaves dry and dead.) Ha.: lauhulu, banana leaf. Churchill.

Lau, s. Haw., to feel for, spread out, expand, be broad, numerous; s. leaf of a tree or plant, expanse, place where people dwell, the end, point; sc. extension of a thing; the number four hundred; lau-kua, to scrape together, to gather up from here and there confusedly; lau-la, broad, wide, extension, width; lau-na, so associate with, be friendly; lau-oho (lit. 'leaves of the head'), the hair.

Tong., lau, low, spread out, be broad, exfoliate; s. surface area; lau-mata, eyelash; lo, a leaf; lo-gnutu, the lips (lit. 'leaves of the mouth'). N. Zeal. and Mang., rau, spread, expand; raku-raku, to scratch, scrape.

Sam., lau, leaf, thatch, lip, brim of a cup, breadth, numeral hundred after the first hundred; lau-a, to be in leaf, full-leafed; laua-ai, a town, in opposition to the bush; lau-ulu, the hair of the head; launga-tasi, even, level; lau-lau, to lay out, spread out food on a table; lau-tata, a level place on a mountain or at its foot; lau-le-anga, uneven; lau-talinga, the lobe of the ear, a fungus; lau-tele, large, wide, common, of people.

Tah., rau, a leaf, a hundred; when counting by couples, two hundred; many indefinitely; rau-rau, to scratch. Fiji., lou, leaves for covering an oven; longa, a mat, a bed for planting; drau, a leaf; drau-drau, leaves on which food is served up, also a hundred.

Saparua., laun, leaf. Mal., daun, id.; luwas, broad, extended. Sunda., Rubak., id., Amboyna, ai-low, id. Malg., rav, ravin, leaf; ravin-tadign, lobe of the ear; lava, long, high, indefinite expression of extension; lava-lava, eternal; lava-tangh, a spider.

The word lau, in the sense of expanse, and hence 'the sea, ocean', is not now used in the Polynesian dialects. There remain, however, two compound forms to indicate its former use in that sense: lau-make, Haw., lit. the abating or subsiding of water, i.e., drought; rau-mate, Tah., to cease from rain, be fair weather; rau-mate, N. Zeal., id., hence summer.

The other word is koo-lau, Haw., kona-rau, N. Zeal., toe-rau, Tah., on the side of the great ocean, the weather side of an island or group; toa-lau, Sam., the north-east trade wind. In Fiji, lau is the name of the windward islands generally. In the Malay and pre-Malay dialects that word in that sense still remains under various forms: laut, lauti, lautan, lauhaha, olat, wolat, medi-laut, all signifying the sea, on the same principle of derivation as the Latin æquor, flat, level, expanse, the sea.

Welsh, llav, to expand; lled, breadth. Armor., blad, flat, broad. Lat., latus, broad, wide, spacious. Greek, πλατυς, wide, broad, flat; πλατη, broad surface, blade of an oar; πλακοσ, broad, flat.

Pers., lâtû, blade of an oar, oar. Lith., platus, flat. Sanskr., prath, be extended, to spread. Goth., laufs or laubs, a leaf. Icel., laug, bath; lauga, to bathe, lögr, the sea, water, moisture.

Bearing in mind l and n are convertible in the West Aryan as in the Polynesian dialects, we might refer to the following as original relatives of the Polynesian lau: Sanskr., nau, boat, ship; snâ, and its connections, 'to bathe'. Greek, ναω, to flow, float; ναω, νεω, to swim, to spin; νευσις, s. swimming; ναυς, ship, &c. Lat., no-are, to swim, float. A.-Sax., naca, id. O. Norse, snäcka, a shell, sobriquet of boats and vessels. Perhaps the Gothic snaga, a garment.

Liddell and Scott and also Benfey refer the Greek νεω and Latin neo, 'to spin', to the Sanskrit nah, 'to bind, tie'. With due deference, I would suggest that the underlying sense of 'to bind' and 'tie' is 'to shorten, contract, to knit' - necto, nodus - and that the original conception of 'to spin' was one of extension, lengthening, as represented in the Polynesian lau. (Fornander)