Haida Gwaii
was 'on the boundary between
worlds' (Xhaaydla Gwaayaay)
but the land of Easter Island
had also a boundary case, viz. a
boundary of water cutting off (koti)
the 3 islets (motu) from
the 'main world.
|
Koti
Kotikoti. To
cut with scissors
(since this is an
old word and
scissors do not seem
to have existed, it
must mean something
of the kind).
Vanaga.
Kotikoti. To
tear; kokoti,
to cut, to chop, to
hew, to cleave, to
assassinate, to
amputate, to scar,
to notch, to carve,
to use a knife, to
cut off, to lop, to
gash, to mow, to
saw; kokotiga
kore,
indivisible;
kokotihaga,
cutting, gash
furrow. P Pau.:
koti, to chop.
Mgv.: kotikoti,
to cut, to cut into
bands or slices;
kokoti, to cut,
to saw;
akakotikoti, a
ray, a streak, a
stripe, to make
bars. Mq.: koti,
oti, to cut,
to divide. Ta.:
oóti, to cut, to
carve; otióti,
to cut fine.
Churchill.
Pau.: Koti,
to gush, to spout.
Ta.: oti, to
rebound, to fall
back. Kotika,
cape, headland. Ta.:
otiá,
boundary, limit.
Churchill. |
|
Motu
1.
To cut; to snap off:
motu-á te hau,
the fishing line
snapped off; to
engrave, to inscribe
letters or pictures
in stone or in wood,
like the motu mo
rogorogo,
inscriptions for
recitation in lines
called kohau.
2. Islet; some names
of islets: Motu
Motiro Hiva,
Sala y Gómez; and
around the island:
Motu Nui, Motu
Iti, Motu Kaokao,
Motu Tapu, Motu
Marotiri, Motu Kau,
Motu Tavake, Motu
Tautara, Motu Ko
Hepa Ko Maihori,
Motu Hava.
Motu rau uri,
southeast wind.
Motu takarua,
west wind. Vanaga.
To
break, to cut with a
knife, to sever, to
rupture; rent, reef,
shoal, rock; motu
poto, to cut
short; aretare
motu, an
oratory; motu
kivakiva, an
uncovered shoal;
motumotu, to cut
up; tae motumotu,
e ko motumotu,
indissoluble. P
Pau.: motu,
island; komutu,
to break. Mgv.:
motu, an island,
a rock, to cut, to
be broken. Mq.:
motu, island,
land, to break, to
cut up, to take to
pieces. Ta.: motu,
a low island, to be
broken, cut up.
Motuava (motu
- ava 1), a
hollowed rock.
Motuhaua,
archipelago.
Motupiri (motu
- piri),
archipelago.
Motuputuputu (motu
- putuputu),
archipelago.
Moturauri, south
wind T.
Moturogorogo, to
write T. Churchill.
H
Moku 1. To be
cut, severed,
amputated, broken in
two, as a rope;
broken loose, as a
stream after heavy
rains, or as a bound
person; to
punctuate. Moku
ka pawa, dawn
has broken. Kai
moku ka noho 'ana,
relations separated
by the sea. Ho'o
moku, to cut and
divide; a cutting,
division,
separation. 2.
District, island,
islet, section,
forest, grove,
clump, severed
portion, fragment,
cut, laceration,
scene in a play.
Cfr. mokupuni,
momoku.
Moku lehua,
lehua forest.
Ho'o moku, to
place one over a
moku, district.
3. Ship, schooner,
vessel, boat, said
to be so called
because the first
European ships
suggested islands.
4. A stage of
pounded poi
(such poi
sticks together as a
mass and can be
separated cleanly -
moku - from
the pounding board).
Wehewehe. |
27º
S is outside the tropical belt
of the Sun and longitude
109º W is late compared to
Greenwich. But looking up
towards the fixed stars it was
easy to find Antares in Scorpio
as a star of guidance:
When the
double-canoe of Hotu Matua
reached Easter Island, the
explorers had to explain to
their king what 'land' he had
arrived to:
... 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."
(The Eighth Island)
They intended to
use branches with fresh leaves (rau)
in order to give the proper
signals out to the double-canoe
on the threshold to the island -
still with its pair of hulls
lashed together - to wave with
these summer ('year in leaf',
raumati) branches in orderly
fashion as a language of common
understanding.
|
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)
|
Ira
appears to make dumb questions
about where the canoe was - when
it was he who first had observed
the King's canoe! This strange
part of the narrative was
necessary, I believe, to
underline the position of the
double-canoe - a point not to be
missed. It gave information
about the location in time.
Nga Kope Ririva A Taanga was
not the real land of the Sun
King, it did not belong to
Hau Maka. The 'owner' of the
3 islets could be the 'horizon'
(te tatanga in the
dialect of the Gilbertese).
Thus Tagaroa Uri
15 probably referred to the 3
islets.
|
Nga Kope Ririva A
Taanga
|
 |
 |
 |
|
Ga6-3 |
Ga6-4 (144) |
Ga6-5 |
|
no star listed (207) |
τ Bootis (208.2),
Benetnash
(208.5), ν Centauri
(208.7), μ Centauri,
υ Bootis (208.8) |
no star listed (209) |
|
Tagaroa Uri 14 |
15 (288) |
16 |
|
ºOctober 10 |
11 (*204) |
12 (285) |
|
'September 17 (260) |
18 |
19 (*182) |
|
"September 3 (246) |
4 |
5 (*168) |
|
no star listed (24) |
no star listed (25) |
ANA-NIA |
|
POLARIS,
Baten Kaitos (26.6),
Metallah (26.9) |
|
Vaitu Nui 14 |
15 |
16 (472) |
|
ºApril 11 (101) |
12 |
13 (468) |
|
'March 18 (78) |
19 (*364) |
20 (445) |
|
"March 4 (64) |
5 (*350) |
6 (431) |
 |
 |
 |
|
Ga6-6 |
Ga6-7 |
Ga6-8 (148) |
|
Muphrid (210.1), ζ
Centauri (210.3) |
φ Centauri (211.0),
υ¹ Centauri (211.1),
υ² Centauri (211.8),
τ Virginis (211.9) |
Agena (212.1), θ
Apodis (212.5),
Thuban (212.8) |
|
Tagaroa Uri 17 (290) |
18 |
19 |
|
ºOctober 13 |
14 |
15 (288) |
|
'September 20 (*183) |
21 (264) |
22 |
|
"September 6 |
7 (250) |
8 (*171) |
|
Al Sharatain-1 /
Ashvini-1 /
Bond-16 |
ι Arietis (28.0), λ
Arietis (28.2) |
Alrisha, χ Phoenicis
(29.2), Alamak
(29.7) |
|
Segin,
Mesarthim, ψ
Phoenicis (27.2),
SHERATAN, φ
Phoenicis (27.4) |
|
Vaitu Nui 17 |
18 (474 = 108 + 366) |
19 (109) |
|
ºApril 14 |
15 (104 = 59 + 46) |
16 (*25) |
|
'March 21 (80 = 59 +
21) |
22 (*367) |
23 (448 = 366 + 82) |
|
"March 7 (432 = 66 +
366) |
8 (67 = 59 + 22) |
9 (*354) |
According to my
reading of the Mamari
tablet its side b is beginning
where in Roman times the Sun
rose at the First Point of Aries
= when the Full Moon was at
Muphrid (η
Bootis) and ζ Centauri.
|
'Equinox around 76
B.C. |
'March 22 (81) |
23 (448) |
|
'September 20 |
21 (264) |
'Equinox (around 76
B.C.) |
|
April 17 (107) |
18 |
19 (475) |
|
October 17 (290) |
18 |
19 |
 |
 |
 |
|
Cb1-1 (393) |
Cb1-2 |
Cb1-3 |
|
E
tupu - ki roto |
o
te hau tea |
|
Al Sharatain-1 /
Ashvini-1 /
Bond-16 |
ι Arietis (28.0), λ
Arietis (28.2) |
Alrisha, χ Phoenicis
(29.2), Alamak
(29.7) |
|
Segin,
Mesarthim, ψ
Phoenicis (27.2),
SHERATAN, φ
Phoenicis (27.4) |
|
Muphrid (210.1), ζ
Centauri (210.3) |
φ Centauri (211.0),
υ¹ Centauri (211.1),
υ² Centauri (211.8),
τ Virginis (211.9) |
Agena (212.1), θ
Apodis (212.5),
Thuban (212.8) |
Possibly these 3
islets corresponded to the stars
Polaris, Baten Kaitos (ζ
Ceti), and Metallah (α
Trianguli).
The tail of the
Sea Beast (Cetus) is marked by
Deneb Kaitos (β,
9.4) and the stone figure from
Easter Island has its tail
twisted around (hiro) in
order to exhibit a pentagonal
fire place (umu) above
the death skull:
|
Hiro
1.
A deity invoked when
praying for rain
(meaning uncertain).
2. To twine tree
fibres (hauhau,
mahute) into
strings or ropes.
Ohirohiro,
waterspout
(more exactly pú
ohirohiro), a
column of water
which rises spinning
on itself.
Vanaga.
To
spin, to twist. P
Mgv.: hiro,
iro, to make
a cord or line in
the native manner by
twisting on the
thigh. Mq.: fió,
hió, to spin,
to twist, to twine.
Ta.: hiro, to
twist. This differs
essentially from the
in-and-out movement
involved in hiri
2, for here the
movement is that of
rolling on the axis
of length, the
result is that of
spinning. Starting
with the coir fiber,
the first operation
is to roll (hiro)
by the palm of the
hand upon the thigh,
which lies
coveniently exposed
in the crosslegged
sedentary posture,
two or three threads
into a cord; next to
plait (hiri)
three or other odd
number of such cords
into sennit.
Hirohiro, to
mix, to blend, to
dissolve, to infuse,
to inject, to
season, to streak
with several colors;
hirohiro ei paatai,
to salt.
Hirohiroa, to
mingle; hirohiroa
ei vai, diluted
with water.
Churchill.
Ta.: Hiro, to
exaggerate. Ha.:
hilohilo, to
lengthen a speech by
mentioning little
circumstances, to
make nice oratorial
language. Churchill.
Whiro
'Steals-off-and-hides';
also [in addition to
the name of Mercury]
the universal name
for the 'dark of the
Moon' or the first
day of the lunar
month; also the
deity of sneak
thieves and rascals.
Makemson. |
|
Umu
Cooking pit,
Polynesian oven
(shallow pit dug
in the ground,
in which food is
cooked over
heated stones);
the food cooked
in such a pit
for a meal,
dinner, or
banquet; umu
pae,
permanent
cooking pit, in
a stone
enclosure.;
umu paepae,
permanent
cooking pit with
straw cover for
protection from
rain and wind;
umu keri
okaoka,
temporary
cooking pit
without stone
enclosure;
umu ava,
very large
temporary
cooking pit,
made for feasts;
umu takapú,
exclusive
banquet,
reserved for
certain groups
of persons, for
instance the
relatives of a
deceased family
member; umu
tahu, daily
meals for hired
workers; umu
parehaoga,
inaugural
banquet (made on
occasion of a
communal
enterprise or
feastival);
umu ra'e,
banquet for
fifth or sixth
month of
pregnancy;
umu pâpaku,
banquet on
occasion of the
death of a
family member.
Vanaga.
Cooking place,
oven (humu).
Churchill.
Samoa, Maori,
Nukuoro, Niue,
Tahiti, Hawaii,
Mangaia,
Marquesas,
Mangareva,
Paumoto: umu,
oven. Tonga:
ngotoumu,
id. Uvea:
ngutuùmu,
id. Futuna:
ùmu-kai, id.
Fotuna: amu,
cooking place.
Rapanui:
umu,
oven; humu
hare, cook
house ... The
Polynesian
radical is
consistently
umu. Tonga
and Uvea
compound with it
a word which in
Uvea is
distinctly
ngutu mouth
and in Tongan we
may feel that
ngutu has
been
specifically
differentiated
in this
composite. In
the Futuna
composite the
latter element
is merely kai
food ...
Particular
interest
attaches to the
discovery of the
amu type
in Mabulag and
Miriam, western
and eastern
islands of the
straits and
remote from the
New Guinea coast
... The
existence of
amu in
Fotuna affords
us reason to
regard the type
as ancient
Proto-Samoan,
and that Mabulag
and Miriam
received it
directly and not
on secondary
loan from Motu.
Churchill 2. |
...
A man had a daughter who
possessed a wonderful
bow and arrow, with
which she was able to
bring down everything
she wanted. But she was
lazy and was constantly
sleeping. At this her
father was angry and
said: 'Do not be always
sleeping, but take thy
bow and shoot at the
navel of the ocean, so
that we may get fire.'
The navel of the ocean
was a vast whirlpool in
which sticks for making
fire by friction were
drifting about. At that
time men were still
without fire. Now the
maiden seized her bow,
shot into the navel of
the ocean, and the
material for
fire-rubbing sprang
ashore.
Then the old man was
glad. He kindled a large
fire, and as he wanted
to keep it to himself,
he built a house with a
door which snapped up
and down like jaws and
killed everybody that
wanted to get in. But
the people knew that he
was in possession of
fire, and the stag
determined to steal it
for them. He took
resinous wood, split it
and stuck the splinters
in his hair. Then he
lashed two boats
together, covered them
with planks, danced and
sang on them, and so he
came to the old man's
house. He sang: 'O, I go
and will fetch the
fire.'
The old man's daughter
heard him singing, and
said to her father: 'O,
let the stranger come
into the house; he sings
and dances so
beautifully.'
The stag landed and drew
near the door, singing
and dancing, and at the
same time sprang to the
door and made as if he
wanted to enter the
house. Then the door
snapped to, without
however touching him.
But while it was again
opening, he sprang
quickly into the house.
Here he seated himself
at the fire, as if he
wanted to dry himself,
and continued singing.
At the same time he let
his head bend forward
over the fire, so that
he became quite sooty,
and at last the
splinters in his hair
took fire. Then he
sprang out, ran off and
brought the fire to the
people.
(From the
Catlo'Itq in British
Columbia according to
Hamlet's Mill.)
... In Greek mythology,
the Symplegades, also
known as the Cyanean
Rocks or Clashing Rocks
were a pair of rocks at
the Bosporus that
clashed together
randomly. They were
defeated by Jason and
the Argonauts, who would
have been lost and
killed by the rocks
except for Phineas'
advice. Jason let a dove
fly between the rocks;
it lost only its tail
feathers. The Argonauts
rowed mightily to get
through and lost only
part of the stern
ornament. After that,
the Symplegades stopped
moving permanently. The
Romans called them
cyaneae insulae ...
... Argo Navis dominates
this crowded scene in
the southern celestial
hemisphere in the
Uranographia of Johann
Bode (1801). On the
blade of one of the
steering oars lies the
bright star Canopus, now
part of the
constellation Carina.
The prow of the ship was
usually imagined as
disappearing between the
Clashing Rocks or
vanishing into the mists
of the Milky Way, but
here the rocks are
replaced by
Charles’s Oak (Robur
Caroli II), a
now-obsolete
constellation invented
by Edmond Halley. Unlike
other depictions of
Argo, this version has
no main mast rising from
the body of the ship.
The spar around which
the sail is wrapped
appears to emerge from
the stern ...
Hevelius has in contrast
used the main mast of
Argo Navis in order to
'spear' (vero)
the Hydra (in a manner
similar to how the Crane
'mast' impaled the
Southern Fish):
"... The
singing and dancing of
the stag is intricately
involved with a
proto-Pythagorean theme.
And the theme appears
full-fledged in still
another tale from the
Northwest. The Son of
the Woodpecker, before
shooting his bow,
intoned a song, and as
soon as he had found the
right note, the flying
arrows stuck in each
other's necks until they
built the bridge of
arrows to heaven; Sir
James Frazier himself
identified this theme
with that of the scaling
of Olympus in the
Gigantomachy.
But there
is more. Although it is
not stated explicitly
that the 'clashing
doors' (the precessing
equinoxes) of the old
owner of fire ceased to
clash, surely the stag
opened a new passage by
passing the door at the
predestined right moment
in his quest of the
'fire'." (Hamlet's
Mill, p. 320)
I think
the origin of this
singing, dancing, and
courting, when spring
was in the air, ought to
have been observations
of the behaviour of the
migrating birds who were
returning to produce
offspring.
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