Once the Crane and the Southern Fish were regarded as a single constellation, an undivided pictographic idea. Possibly the peculiar outgrowths at the back side of the opposed pair before heliacal Arcturus could similarly been regarded as integrated wholes, with a vero buried into their necks:
If I am right, then the Sun 'person' (right) could have a vero originating from water and the Moon person (left) a vero originating from land. Vero in Ga5-17 could have been intended for the Sun person:
Lets now continue with the story according to Manuscript E: ... 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. 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!' (This means that the runners of the yam roots that were planted are unable to prevail against the heavy weeds, which have to be pulled out continually.) King Hotu called to Tuki, 'Sígnal and answer the following: The homeland is bad too, (because there) the flood brings destruction and the low tide brings relief (this is a reference to the losses caused in Hiva by the rising of the water, or rather, by the subsidence of the land.) (In the meantime) Ira and Nga Tavake had arrived. Tuki signaled and answered the message in this manner - he waved and waved. The signal arrived up (at the cliffs) where Raparenga was. He looked out and watched for it. Then the waving stopped (?). Ira asked, 'Why did they send signals?' Raparenga replied, 'Because we sent signals first'. Ira said, 'We have lost the bad news for you (which means, we have warned you in vain).' Ira said to Raparenga, 'Give signals and tell this: If the canoe continues to the right side (of Easter Island, seen from Motu Nui), they should sail way out because of Tama, an evil fish with a very long nose (this is a wordplay with the place name on the southeastern shore, which 'demands bad victims because of its cliffs').' He waved, waved, waved, waved. The ones on board the boat saw Raparenga's waving and understood. The signals arrived on board the canoe; the waving arrived below (i.e., in the west). The two hulls were no longer kept lashed together (i.e., they were separated for the rest of the journey). Hotu called out to the canoe of the queen: 'Steer the canoe to the left side when you sail in. Teke will jump over on board (your) canoe to work his mana when you sail through the fishing grounds!' Teke jumped on board the second canoe, (that) of the queen. The king's canoe sailed to the right, the queen's to the left. Honga worked his mana in the fishing grounds. (List of five fishing grounds that belong to Hotu and Honga.) Teke worked his mana in the fishing grounds to the left side. (List of nine fishing grounds that belong to Hotu and Teke.) The men on board the royal canoe looked out from Varinga Te Toremo (the northeastern cape of the Poike peninsula). There they saw the canoe of the queen, the canoe of Ava Rei Pua, as it reached Papa Te Kena (on the northern shore, east of Hanga Oteo). Honga came and gazed in the direction below (i.e., toward the west). He called out to the noteworthy ruler (? ariki motongi) Hotu: 'There is the canoe of the queen! It will be the first one to land!' At this news King Hotu replied to Honga, 'Recite (rutu) ('powerful incantations') as though the ten brothers of the chief (ariki maahu) were one whole (?).' The ten recited with all their might. This is what they recited: 'Let all movement (? konekone) cease!' They recited and sailed on swiftly: Honga, Te Kena, Nuku Kehu, Nga Vavai, Oti, Tive (corrected for 'Sive'), Ngehu, Hatu, Tuki, and Pu (corrected for 'Bu'). He worked mana in the fishing grounds. (Naming of two fishing grounds.)" (The Eighth Island) These powerful incantations worked and therefore the canoe of the king reached its destination before that of the queen. But then they were close together again.
At the beginning of a new year there tend to be divinations in order to find out what will come. The 'canoe' of the Queen threatened to come too early, before the canoe of the King had landed. The narrative is about time and calendars, perhaps about how different calendars have to be synchronized at the beginning of a new year. The King may have 'alighted' at Ga6-15, because a kai ('eating') gesture characterized the Sun. October (Tagaroa Uri) 27 was day 300, at Ga6-16 (156 = 12 * 13). 61 * 6 = 366 and 366 - 156 = 210 = 7 * 30:
I early noted a correlation between the 'eating' gesture (kai) and the season from the 'break of dawn' (possibly spring equinox) to 'noon' (possibly midsummer):
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