From Gregorian day 177 (= 3 *
59) to the end of June there are 5 days:
Al Tuwaibe' 1 |
2 |
3 |
4 (409) |
5 (45) |
June 26 (177) |
27 |
28 |
29 (180) |
30 |
|
|
|
|
|
Ca4-21 |
Ca4-22 |
Ca4-23 |
Ca4-24 (100) |
Ca4-25 |
ihe
pepe
rere |
ka
rere ki
tona nohoga |
te moko |
manu
rere |
tupu te rakau |
|
|
|
|
Sirius (101.2) |
The
manzil Al Tuwaibe' is
ruled by Aldebaran,
which rose heliacally in
May 28, i.e. 29 days
earlier than June 26.
177 - 80 - 68 = 29.
Counting
from Aldebaran to Sirius
the distance is
precisely 33 days.
101.2 - 68.2 = 33.0.
Here
Metoro said rere
3 times, maybe trying to
indicate what took place between
Canopus (in June 25) and
Sirius. Basically
rere seems to mean a
'quick
motion' - like when a lizard
(moko)
dives into a hole:
Rere
To jump; to
run; to fly.
Rere-taúra,
to carry a
child
astride on
one's
shoulder:
ku
rere-taúra-á
i te poki e
te matu'a ki
te gao,
the mother
carries her
child
astride her
neck.
Vanaga.
1. To fly,
to run, to
leap, to
scale, to be
carried away
by the wind;
ika rere,
flying fish;
rere
aruga,
to rebound;
hetuu
rere,
meteor,
flying star.
Hakarere,
to leap. P
Pau.:
rere, to
soar, to
fly;
fakarere,
to precede.
Mgv., Ta.:
rere,
to fly, to
leap. 2. To
come, to
reach to.
Mq.: éé
mai, to
come. 3. To
swerve, to
deviate. (4.
Hakarere,
to cease,
desist,
postpone,
quit,
vacation;
tae hakarere,
perseverance.
Mq.: rere,
to
disappear.
5.
Hakarere,
to save,
preserve,
put, place,
reserve,
burden,
destine. 6.
Hakarere,
to abandon,
forsake,
give up,
depose,
expose,
leave, omit,
abjure,
repudiate;
hakarere
ki te hau,
uncover the
head;
hakarere ki
te vie,
to divorce,
hakarere
ki raro,
to put down,
tooa te
kiko e ivi i
hakarere,
to strip off
the flesh.
Mq.: éé,
to run away,
to escape.
7.
Hakarere?
Ikapotu
hakarere,
to abut, to
adjoin; e
tahi
hakarere,
synonym.)
Churchill.
Vi.: Lele,
the end of a
branch
farthest
from the
body of a
tree;
leletha,
to bend a
branch in
order to
gather the
fruit on it.
Churchill 2.
In the
present
phase of
Polynesian
lele
so much
means to fly
that the
plainest way
of
particularizing
birds is to
describe
them as the
flying
animals,
manulele.
But to
manifest
that flight,
an exercise
or balancing
of wings,
was by no
means the
primordial
sense, for
how could
that give
rise to a
description
of water in
the
water-courses?
It will be
no end to
mass the
several
significations
which
lele
exhibits ...
Flight of
birds ...
Wind drive
... Meteors
... To leap
... To run
... Flow of
water ... To
swim ... To
sail ...
These
several
activities
are
exercised in
earth, air,
and water.
The common
factor is
the swift
motion. The
means of
motion cut
no figure.
It is an
invisible
means in the
driving of
the wind,
the flash of
the meteor
silent
athwart the
sky on its
lethal
errand, the
slip and
slide of the
stream in
its deep
course, the
set of the
sea, the
gliding of
the canoe
upon its
surface.
Churchill 2. |
We
should remember how Ure Honu
shot like a lizard
into the house of
Tuu Ko Ihu in
search for his missing
skull:
...
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.
Another
year
passed,
and a
man by
the name
of
Ure Honu
went to
work in
his
banana
plantation.
He went
and came
to the
last
part, to
the
'head'
(i.e.,
the
upper
part of
the
banana
plantation),
to the
end of
the
banana
plantation.
The sun
was
standing
just
right
for
Ure Honu
to clean
out the
weeds
from the
banana
plantation.
On the
first
day he
hoed the
weeds.
That
went on
all day,
and then
evening
came.
Suddenly
a rat
came
from the
middle
of the
banana
plantation.
Ure
Honu
saw it
and ran
after
it. But
it
disappeared
and he
could
not
catch
it.
On the
second
day of
hoeing,
the same
thing
happened
with the
rat. It
ran
away,
and he
could
not
catch
it. On
the
third
day, he
reached
the
'head'
of the
bananas
and
finished
the work
in the
plantation.
Again
the rat
ran
away,
and
Ure Honu
followed
it.
It ran
and
slipped
into the
hole of
a stone.
He poked
after
it,
lifted
up the
stone,
and saw
that the
skull
was (in
the
hole) of
the
stone.
(The rat
was) a
spirit
of the
skull (he
kuhane o
te puoko).
Ure Honu
was
amazed
and
said,
'How
beautiful
you are!
In the
head of
the new
bananas
is a
skull,
painted
with
yellow
root and
with a
strip of
barkcloth
around
it.'
Ure Honu
stayed
for a
while,
(then)
he went
away and
covered
the roof
of his
house in
Vai
Matā.
It was a
new
house.
He took
the very
large
skull,
which he
had
found at
the head
of the
banana
plantation,
and hung
it up in
the new
house.
He tied
it up in
the
framework
of the
roof (hahanga)
and left
it
hanging
there.
Ure
sat out
and
caught
eels,
lobsters,
and
morays.
He
procured
a great
number
(? he
ika)
of
chickens,
yams,
and
bananas
and
piled
them up
(hakatakataka)
for the
banquet
to
celebrate
the new
house.
He sent
a
message
to King
Tuu
Ko Ihu
to come
to the
banquet
for the
new
house in
Vai Matā.
A foster
child (maanga
hangai)
of
Ure Honu
was the
escort (hokorua)
of the
king at
the
banquet
and
brought
the food
for the
king,
who was
in the
house.
The men
too came
in
groups
and ate
outside.
When
Tuu Ko
Ihu
had
finished
his
dinner,
he
rested.
At that
time he
saw the
skull
hanging
above,
and the
king was
very
much
amazed.
Tuu
Ko Ihu
knew
that it
was the
skull of
King
Hotu A
Matua,
and he
wept.
This is
how he
lamented:
'Here
are the
teeth
that ate
the
turtles
and pigs
(?
kekepu)
of
Hiva,
of the
homeland!'
After
Tuu Ko
Ihu
had
reached
up with
his
hands,
he cut
off the
skull
and put
it into
his
basket.
Out
(went)
the
king,
Tuu Ko
Ihu,
and ran
to
Ahu
Tepeu.
He had
the
skull
with
him.
King
Tuu Ko
Ihu
dug a
hole,
made it
very
deep,
and let
the
skull
slide
into it.
Then he
cushioned
the hole
with
grass
and put
barkcloth
on top
of it,
covered
it with
a flat
slab of
stone (keho),
and
covered
(everything)
with
soil.
Finally,
he put a
very big
stone on
top of
it, in
the
opening
of the
door,
outside
the
house.
Ure
Honu
looked
around
for his
skull.
It was
no
longer
in the
house.
When he
questioned
those
who
knew,
the
foster
child of
Ure
Honu
said,
'On the
day on
which
the
banquet
for the
new
house
was
held,
Tuu Ko
Ihu
saw the
skull.
He was
very
much
moved
and
wept,
'Here
are the
teeth
that ate
the
turtles
and the
pigs (?
kekepu)
of
Hiva,
of the
homeland!'
When the
foster
child of
Ure
Honu
had
spoken,
Ure
Honu
grew
angry.
He
secretly
called
his
people,
a great
number
of men,
to
conduct
a raid (he
uma te
taua).
Ure
set out
and
arrived
in front
of the
house of
Tuu
Ko Ihu.
Ure
said to
the
king, 'I
(come)
to you
for my
very
large
and very
beautiful
skull,
which
you took
away on
the day
when the
banquet
for the
new
house
was
held.
Where is
the
skull
now?'
(whereupon)
Tuu
Ko Ihu
replied,
'I don't
know.'
When
Tuu Ko
Ihu
came out
and sat
on the
stone
underneath
which he
had
buried
the
skull,
Ure
Honu
shot
into the
house
like a
lizard.
He
lifted
up the
one side
of the
house.
Then
Ure Honu
let it
fall
down
again;
he had
found
nothing.
Ure
Honu
called,
'Dig up
the
ground
and
continue
to
search!'
The
search
went on.
They dug
up the
ground,
and came
to where
the king
was. The
king
(was
still)
sitting
on the
stone.
They
lifted
the king
off to
the side
and let
him
fall.
They
lifted
up the
stone,
and the
skull
looked
(at
them)
from
below.
They
took it,
and a
great
clamour
began
because
the
skull
had been
found.
Ure
Honu
went
around
and was
very
satisfied.
He took
it and
left
with his
people.
Ure
Honu
knew
that it
was the
skull of
the king
(puoko
ariki)
... |
In Ca4-21 there
is a peculiar
figure standing
on what could
correspond to
the head of the
Sun king. Or
maybe he is
'sitting' (pepe)
- like a
butterfly on a
flower:
Pepe
1. A
sketch.
2.
Bench,
chair,
couch,
seat,
sofa,
saddle;
here
pepe,
mau
pepe,
to
saddle;
noho
pepe,
a
tabouret.
Pepepepe,
bedstead.
3.
Pau.:
butterfly.
Ta.:
pepe,
id.
Mq.:
pepe,
id.
Sa.:
pepe,
id.
Ma.:
pepe,
a
moth;
pepererau,
fin,
Mgv.:
pererau,
wing.
Ta.:
pereraru,
id.
Ma.:
parirau,
id.
Churchill.
Sa.:
pepe,
a
butterfly,
a
moth,
to
flutter
about.
Nukuoro,
Fu.,
Niuē,
Uvea,
Fotuna,
Nuguria,
Ta.,
Mq.:
pepe,
a
butterfly.
Ma.:
pepe,
a
grup,
a
moth;
pepepepe,
a
butterfly;
pepeatua,
a
species
of
butterfly.
To.:
bebe,
a
butterfly.
Vi.:
mbèbè,
a
butterfly.
Rotumā:
pep,
id.
Churchill
2.
Mq.:
Pepepepe,
low,
flat.
Ha.:
pepepe,
id.
Churchill. |
...
According
to
the
'Butterflies'
chapter
in
Kwaidan:
Stories
and
Studies
of
Strange
Things,
by
Lafcadio
Hearn,
a
butterfly
is
seen
as
the
personification
of a
person's
soul;
whether
they
be
living,
dying,
or
already
dead
...
The
Ancient
Greek
word
for
'butterfly'
is
ψύχη
(psychē),
which
primarily
means
'soul',
'mind'
...
The
Taoist
philosopher
Zhuangzi
once
had
a
dream
of
being
a
butterfly
flying
without
care
about
humanity,
however
when
he
woke
up
and
realized
it
was
just
a
dream,
he
thought
to
himself
'Was
I
before
a
man
who
dreamt
about
being
a
butterfly,
or
am I
now
a
butterfly
who
dreams
about
being
a
man?'
In
some
old
cultures,
butterflies
also
symbolize
rebirth
into
a
new
life
after
being
inside
a
cocoon
for
a
period
of
time
...
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