Next page: Once again. Sirius was special, like a trustworthy bridge once in a year accross from midnight to the front side:
It could have been the midnight culmination of Sirius at heliacal Bunda which determined the date February 9 for the beginning of the Chorti spring activities. If heliacal Sirius went completely against the precession which forced the stars later and later in the Sun year, then the proper motion of Sirius ought to in the same way make also its midnight culmination stable like a pillar (pou) in the time flow of the centuries. But then it may have been just a coincidence that Bunda - at the center of the 5 important heliacal days - happened to be where Sirius culminated at midnight. Unless Bunda had a proper motion in parallel with that of Sirius. Anyhow, line Gb2 should be similar in general meaning to line Ga1, because both these lines preceded the lines which had no sign of the 'earth' (henua). There was no light (life) in line Ga2 and neither in line Gb3. Midnight culminations could have been important for the calendar makers, because Atlas culminated at midnight in December 31. And 136 days later, in May 16, Atlas rose together with the Sun. Or counted from its heliacal date to its midnight culmination: 365 - 136 = 229 = the number of glyphs on side a of the G tablet. This could indicate the creator of the G text had designed side a of his tablet to be heliacal in character. Atlas held the world of the living high:
For Sirius the distance was slightly different: June 30 (181) - February 11 (42) = 139 = 365 - 226. Obviously we have to return to all these complicated matters later. And we have also to try to make contact with the ideas in Manuscript E: ... Night came, midnight came, and Tuu Maheke said to his brother, the last-born: 'You go and sleep. It is up to me to watch over the father.' (He said) the same to the second, the third, and the last. When all had left, when all the brothers were asleep, Tuu Maheke came and cut off the head of Hotu A Matua. Then he covered everything with soil. He hid (the head), took it, and went up. When he was inland, he put (the head) down at Te Avaava Maea. Another day dawned, and the men saw a dense swarm of flies pour forth and spread out like a whirlwind (ure tiatia moana) until it disappeared into the sky. Tuu Maheke understood. He went up and took the head, which was already stinking in the hole in which it had been hidden. He took it and washed it with fresh water. When it was clean, he took it and hid it anew. Another day came, and again Tuu Maheke came and saw that it was completely dried out (pakapaka). He took it, went away, and washed it with fresh water until (the head) was completely clean. Then he took it and painted it yellow (he pua hai pua renga) and wound a strip of barkcloth (nua) around it. He took it and hid it in the hole of a stone that was exactly the size of the head. He put it there, closed up the stone (from the outside), and left it there. There it stayed ...
After noon the Sun descended, reaching nadir at midnight. Somehow he then had to get up against the force of gravity. But his spirit could fly. The kuhane stations has Poko Uri before Te Kioe Uri (with Te at the beginning) and these names should allude to Te Puoko a Hotu Matua (the head of the king) respectively to his spirit, the Black Water Rat (Aquarius): ... The dream soul climbed up and reached the rim of the crater. As soon as the dream soul looked into the crater, she felt a gentle breeze coming toward her. She named the place Poko Uri A Hau Maka O Hiva. The dream soul continued her search for a residence for King Matua. The dream soul of Hau Maka reached (the smaller crater) Manavai and named the place Te Manavai A Hau Maka O Hiva. The dream soul went on and reached Te Kioe Uri. She named the place Te Kioe Uri A Hau Maka O Hiva. The dream soul went on and came to Te Piringa Aniva. She named the place Te Piringa Aniva A Hau Maka O Hiva. Again the dream soul went on her way and reached Te Pei. She named the place Te Pei A Hau Maka O Hiva. The dream soul went on and came to Te Pou. She named the place Te Pou A Hau Maka O Hiva. The dream soul went on and came to Hua Reva. She named the place Hua Reva A Hau Maka O Hiva. The dream soul went on and came to Akahanga. She named the place Akahanga A Hau Maka O Hiva ... Te Piringa Aniva has been explained by Barthel as the place for gathering all the people and I guess the idea was to induce the Sun in his Rain God apparition to return: ... several hundred dancers arranged in two long rows ['benches'] pounded the earth with their moccasined feet as a mighty, collective prayer for rain, accompanied by the powerful baritone singing of a chorus and the beat of drums ... ... The cult place of Vinapu is located between the fifth and sixth segment of the dream voyage of Hau Maka. These segments, named Te Kioe Uri (inland from Vinapu) and Te Piringa Aniva (near Hanga Pau Kura) flank Vinapu from both the west and the east. The decoded meaning of the names 'the dark rat' (i.e., the island king as the recipient of gifts) and 'the gathering place of the island population' (for the purpose of presenting the island king with gifts) links them with the month Maro, which is June ...
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