Hokohuki is a word which returns in the manzil
'Saturn day' (378):
|
Alrescha 15 |
Sheratan 1 |
2 |
3 |
8 |
|
May 16 (136) |
17 |
18 |
19 |
 |
 |
 |
 |
|
Ca3-5 |
Ca3-6 (57) |
Ca3-7 |
Ca3-8 |
| ihe
tapamea |
e
tagata mau toki ki te henua |
e hokohuki mau ki te
matagi |
kiore i
te henua |
|
Sheratan 12 |
13 (378) |
14 |
Pleione 1 |
|
May 28 |
29 |
30 (150) |
31 |
 |
 |
 |
 |
|
Ca3-17 (68) |
Ca3-18 |
Ca3-19 |
Ca3-20 |
| tapamea
- tagata rima iri |
te henua te hokohuki |
te kava |
te
kiore i te henua |
Ca3-19 corresponds to May 30 (Sheratan 14).
According to Metoro this is a place for te kava. The
strange glyph has a sign of viri at the top and a little
mata in front center:
| Kava
1. Sour; salty: vai kava,
saltwater, sea; te kava o te haíga, acrid
underarm smell; tagata kava - tagata kakara i te
kava, man with smelly armpits. 2. He-kava te
haha, to be thirsty. 3. To turn sour, to become
embittered, bad-tempered, exasperated (used with
manava): tagata manava kava,
bad-tempered, angry man. Vanaga.
Bitter, salt; vai kava,
brackish water; hakakava, to embalm;
kavakava, acid, sharp, bitter, salt, spiritous,
vinegar, poisonous, disagreeable; akavakava,
to make sharp; hakakavakava, to make acid. P
Pau.: kava, disagreeable to the taste;
kavakava, acid, sharp. Mgv.: kava, to be
bitter, sour, acid, salt. Mq.: kava, bitter.
Ta.: ava, bitter, acid, salt. Kavahia:
1. Comfort, comfortable, to feast; hakakavahia,
comfort, comfortable. 2. Repulsive (of food),
disgusted; hakakavahia, repulsion.
Kavakava, rib; moi kavakava, a house god
G. P Mgv.: vakavaka, the breast. Mq.:
vakavaka, vaávaá, rib. Ma.: wakawaka,
parallel ridges. We shall need all the available
material in order to determine the germ sense of
this word. Sa.: va'ava'a, the breast-bone of
a bird; fa'ava'a, the frame as of a slate.
To.: vakavaka, the side. Fu.: vakavaka,
the side below the armpit. Ha.: hoowaa, to
make furrows. In all these we may see the idea of
ridge or depression, or of both, as primal (Rapanui,
Samoa, Marquesas, Maori, Hawaii), and as secondary
the part of the body where such appearances is
common (Mangareva, Tonga, Futuna). Churchill.
Mgv.: kava, the pepper
plant and the drink made therefrom. Ta.: ava,
id. Mq.: kava, id. Sa.: 'ava, id. Ma.:
kawa, a pepper. Kavakava, a fish. Sa.:
'ava'ava, id. Kavapui, a tree. Ta.:
avapuhi, a fragrant plant. Mq.: kavapui,
wild ginger. Sa.: 'avapui, id. Ha.:
awapuhi, id. Churchill.
Mq.: ava, a small fish of
sweet water. Sa.. 'ava'ava, a small fish.
Ha.: awa, a fish. Kakava, burnt. Sa.:
'a'ava, very hot. Churchill. |
|
Viri
1. To wind, to coil, to roll up;
he viri i te hau, to wind, coil a string (to
fasten something). 2. To fall from a height, rolling
over, to hurl down, to fling down. Viriviri,
round, spherical (said of small objects). Viviri
te henua, to feel dizzy (also: mimiro te
henua). Vanaga.
To turn in a circle, to clew up,
to groom, to twist, to dive from a height, to roll (kaviri).
Hakaviri, crank, to groom, to turn a wheel,
to revolve, to screw, to beat down; kahu hakaviri,
shroud. Viriga, rolling, danger. Viriviri,
ball, round, oval, bridge, roll, summit, shroud, to
twist, to wheel round, to wallow. Hakaviriviri,
to roll, to round; rima hakaviriviri, stroke
of the flat, fisticuff. P Pau.: viriviri, to
brail, to clew up; koviriviri, twisting.
Mgv.: viri, to roll, to turn, to twist;
viviri, to fall to the ground again and again in
a fight. Mq.: vii, to slide, to roll, to fall
and roll. Ta.: viri, to roll up, to clew up.
Viritopa, danger. Mgv.: Viripogi, eyes
heavy with sleep. Mq.: viipoki, swooning,
vertigo. Churchill.
Viti: vili, to pick up
fallen fruit or leaves ... In Viti virimbai
has the meaning of putting up a fence (mbai
fence); viri does not appear independently in
this use, but it is undoubtedly homogenetic with
Samoan vili, which has a basic meaning of
going around; virikoro then signifies the
ring-fence-that-goes-about, sc. the moon. In the
Maori, aokoro is the cloud-fence ...
Churchill 2. |
The cycle of time has gone around (viri)
and the next cycle should then begin with a kava ceremony for
the new ruler:
|
"Sacred
product of the people's agriculture, the
installation kava is brought forth in
Lau by a representative of the native
owners (mataqali Taqalevu),
who proceeds to separate the main root in no
ordinary way but by the violent thrusts of a
sharp implement (probably, in the old time,
a spear). Thus killed, the root (child of
the land) is then passed to young men
(warriors) of royal descent who, under the
direction of a priest of the land, prepare
and serve the ruler's cup ...
...the
tuu yaqona or cupbearer on this occasion
should be a vasu i taukei e loma ni koro,
'sister´s son of the native owners in the
center of the village'... Traditionally,
remark, the kava root was chewed to
make the infusion: The sacrificed child of
the people is cannibalized by the young
chiefs.
The water
of the kava, however, has a different
symbolic provenance. The classic
Cakaudrove kava chant, performed
at the Lau installation rites, refers
to it as sacred rain water from the
heavens ... This male and chiefly water
(semen) in the womb of a kava bowl
whose feet are called 'breasts' (sucu),
(Very old Chinese cooking
vessels. Cecilia Lindqvist, Tecknens Rike.)
and from
the front of which, tied to the upper part
of an inverted triangle, a sacred cord
stretches out toward the chief ... The cord
is decorated with small white cowries, not
only a sign of chieftainship but by name,
buli leka, a continuation of the
metaphor of birth - buli, 'to form',
refers in Fijian procreation theory to the
conceptual acception of the male in the body
of the woman. The sacrificed child of the
people will thus give birth to the chief.
But only
after the chief, ferocious outside cannibal
who consumes the cannibalized victim, has
himself been sacrificed by it. For when the
ruler drinks the sacred offering, he is in
the state of intoxication Fijians call 'dead
from' (mateni) or 'dead from kava'
(mate ni yaqona), to recover from
which is explicitly 'to live' (bula). This
accounts for the second cup the chief is
alone accorded, the cup of fresh water. The
god is immediately revived, brought again to
life - in a transformed state."
"There is a further
motivation of the same in the kava
taken immediately after the chief's by the
herald, a representative of the land. This
drinking is 'to kick', rabeta, the
chief's kava. Raberabe, the
same reduplicated version, means 'a
sickness', the result of kicking accidently
against a 'drau-ni-kau'... The herald
here takes the effects on himself:
drau-ni-kau is the common name for
'sorcery'..."
(Marshall
Sahlins, Islands of History.) |
|
