Below I
have added Metoro's
words for the glyphs in
line Cb7:
|
September 5 |
6 |
7 (250) |
8 |
9 |
 |
 |
 |
 |
 |
|
Cb6-27 |
Cb6-28 |
Cb6-29
(536) |
Cb7-1 |
Cb7-2 |
| kua
tupu te kihikihi |
ku
kikiu |
te
henua |
Te
hokohuki |
te
moko |
|
no star listed |
Al
Zubrah-9 / Purva Phalguni-11 |
Alula
(170.5) |
Labrum
(170.6) |
λ
Crateris (171.6), ε Crateris (171.9), γ Crateris, π
Centauri (172.0), κ Crateris (172.5) |
|
Al
Sharas (168.6), Zosma(169.2),
COXA (169.4) |
|
March 7 |
8 |
9 |
10 |
11
(436) |
|
π Cephei (350.6) |
Simmah (351.7), φ
Aquarii (352.0), ψ Aquarii (352.4) |
χ Aquarii (352.6),
γ Tucanae (352.8), ο Cephei (353.3) |
Kerb (353.6), κ
Piscium (354.2), θ Piscium (354.4) |
υ Pegasi (354.9) |
|
September 10 |
11 (254) |
12 |
13 |
14 |
 |
 |
 |
 |
 |
|
Cb7-3 |
Cb7-4 (540) |
Cb7-5 |
Cb7-6 |
Cb7-7 |
| te rau hei |
te hokohuki -
rere te manu |
te rau hei |
te moko - te
hokohuki |
rere te manu |
|
no star listed |
ο¹
Centauri (173.8), ξ Hydrae (174.3) |
ο²
Centauri, λ Centauri (174.8), θ Crateris (175.0), ω
Virginis (175.3), ι Crateris (175.5) |
ο Hydrae
(176.1) |
ζ
Crateris, ξ Virginis (177.0), λ Muscae (177.1), ν
Virginis (177.2) |
|
March 12 |
13 |
14 (3-14) |
15 (440) |
16 |
|
no star listed |
ι Phoenicis (357.3), ι
Piscium (357.4) |
λ Piscium (358.0),
Alrai, θ Phoenicis (358.4) |
ω Aquarii (359.2) |
σ Phoenicis (360.4) |
|
September 15 |
16 (259) |
 |
 |
|
Cb7-8
(544) |
Cb7-9 |
| te hoko huki |
te moko tu |
|
Uttara
Phalguni-12 |
Alaraph
(178.6), Phekda, β Hydrae (179.3) |
|
μ Muscae
(177.8),
93 Leonis (178.0),
DENEBOLA (178.3) |
|
17 (442) |
18 |
|
no star listed |
φ Pegasi (361.7), Dzaneb
(362.4) |
I
guess te moko tu possibly could mean that a star or
asterism named Moko was rising (tu) heliacally in March 18.
Dzaneb (a name which perhaps means the 'tail') is ω Piscium (at the tail of
the southern of the pair of fishes) and φ Pegasi is a
rather faint
(5.06) star not far away. I did not bother to add
φ to Hevelius' picture, but it
is in the middle of the shadowy part under the right wing,
approximately halfway between ψ Pegasi and Dzaneb (at the
ring around the fish tail). In other words, φ Pegasi
is at the back of the horse:
|
September 17 |
18 (261) |
19 |
20 |
21 |
 |
 |
 |
 |
 |
|
Cb7-10 |
Cb7-11 |
Cb7-12
(548) |
Cb7-13 |
Cb7-14 |
| te hokohuki |
te maitaki |
te hau tea |
te rau hei |
te moko tanu |
|
η
Crateris (179.9) |
π
Virginis (181.0) |
ο
Virginis (182.1) |
12h
(182.6) |
Minkar
(183.7), ρ Centauri (183.9) |
|
Alchita,
Ma Wei (183.1) |
|
March 19 |
20 (445) |
21 |
22 |
23 |
|
η Tucanae (363.0), ψ
Pegasi (363.1), 32 Piscium (363.2), π Phoenicis
(363.4) |
ε Tucanae (363.6), τ
Phoenicis (363.9) |
Al
Fargh al Thāni-25 /
A12 |
ε Phoenicis (0.8) |
Uttara
Bhādrapadā-27 / Wall-14 |
|
0h
(365.25) |
|
Caph,
SIRRAH (0.5) |
ALGENIB PEGASI (1.8), χ Pegasi (2.1) |
At Cb7-12 Metoro has given us a Sign,
because the type of glyph is a variant of nuku with
no legs,
not a hau tea type of glyph:
|
Nuku
1. Pau.: nuka, crowd,
throng. Ta.: nuú, army, fleet. Mg.:
nuku, a host, army. 2. Mgv.: nuku,
land, country, place. Sa.: nu'u,
district, territory, island. Churchill. |
|
I guess Metoro
could have used the word nuku when he
meant the other 'land' which arrived not in
spring but later (farther down) in the year - at
the back side of the year, where there were no
rima (arms etc) - i.e. when Sun was south of
the equator.
However, the
figure in Cb7-12 appears to have neither legs
nor arms. The explanation could be that he is on
his way to be born and that therefore his
extremities are not yet visible. I did not
create any such type of glyph in my catalogue
structure and therefore Cb7-12 was regarded as
an example of nuku.
Another
explanation could be to state that not only his
arms but also his legs are in the past - spent - which is
another view of the same coin, seen from the
opposite side:
...
According to an etiological Hawaiian myth, the
breadfruit originated from the sacrifice of the
war god Ku. After deciding to live
secretly among mortals as a farmer, Ku
married and had children. He and his family
lived happily until a famine seized their
island. When he could no longer bear to watch
his children suffer, Ku told his wife
that he could deliver them from starvation, but
to do so he would have to leave them.
Reluctantly, she agreed, and at her word, Ku
descended into the ground right where he had
stood until only the top of his head was
visible. His family waited around the spot he
had last been, day and night watering it with
their tears until suddenly a small green shoot
appeared where Ku had stood. Quickly, the
shoot grew into a tall and leafy tree that was
laden with heavy breadfruits that Ku's
family and neighbours gratefully ate, joyfully
saved from starvation ...
...
This, my head, has nothing on it - just bone,
nothing of meat. It's just the same with the
head of a great lord: it's just the flesh that
makes his face look good. And when he dies,
people get frightened by his bones. After that,
his son is like his saliva, his spittle, in his
being, whether it be the son of a lord or the
son of a craftsman, an orator. The father does
not disappear, but goes on being fulfilled.
Neither dimmed nor destroyed is the face of a
lord, a warrior, craftsman, an orator. Rather,
he will leave his daughters and sons
... |
Metoro very seldom said hau tea
at other glyph types and we can here use my preliminary glyph
type dictionary:
|
The hau tea glyph type is a
stylized picture of the horizon in the
east with a sun 'eye' (at right in the
glyph) together with the horizon in the
west (at left in the glyph), connected
by (in the north) the 'roof of the sky'
with vertex at noon:
Sky 'roof', sun 'eye', and the two
horizons where sun will rise and go
down, are connected, and in between is a
rectangular area in which Easter Island
lies.
In the middle of the glyph a third
vertical line is drawn as a theoretical
construct (not real, not connected with
the rest of the glyph).
It is the imagined line between
Vinapu and Anakena, a line
reaching from the south pole to the
north pole, a line for 'generating
fire'. It is a line to induce a new
'sun' (year) in midwinter after the old
one has 'gone out' (cfr the glyph type
vae and also how the Polynesians
used a 'fire plow' for creating new
fire).
The meaning of hau tea is
basically 'day light', the kind of light
which during summer magically makes
everything grow. |
Probably Metoro was trying to
inform Bishop Jaussen that here was spring
equinox, the point where Sun (the daylight
bringer) returned (north of the equator). Metoro's hau
tea could be the opposite of the black
cloth of night:
|
Tea 1.
Light, fair, whitish. 2. To rise (of the
moon, the stars); ku-tea-á te hetu'u
ahiahi, the evening star has risen.
Vanaga.
1. To shine, be
bright, brilliant, white; tea niho,
enamel of the teeth; ata tea,
dawn; teatea, white, blond, pale,
colorless, invalid; rauoho teatea,
red hair; hakateatea, to blanch,
to bleach. P Pau.: faatea, to
clear, to brighten. Mgv.: tea,
white, blanched, pale. Mq.: tea,
white, clear, pure, limpid. Ta.: tea,
white, brilliant. 2. Proud, vain,
haughty, arrogance, to boast; tae tea,
humble; teatea, arrogant,
bragging, pompous, ostentatious, to
boast, to show off, haughty;
hakateatea, to show off. Mgv.:
akateatea, pride, vanity,
ostentatious, to be puffed up. Ta.:
teoteo, boastful, proud, haughty. 3.
Mgv.: teatea, heavy rain. Ha.:
kea, the rain at Hana and
Koolau. Churchill.
1. White, clear;
fair-complexioned person, often
favorites at court; shiny, white
mother-of-pearl shell, cfr. keakea,
kekea, Mauna Kea. Po'o kea,
towhead, gray-haired person. One kea,
white sand (this is shortened to ōkea
or kea, as in the expression
kea pili mai, drift gravel -
vagabond). (PPN tea). 2. Breast
milk. See Nu'a-kea. 3. A variety
of sugar cane, among Hawaiians one of
the best-known and most-used canes,
especially in medicine: clumps erect,
dense, of medium height; pith white.
Ua ola ā 'ō kō kea, living until
kea cane tassels (until the hair
turns gray). 4. Name listed by
Hillebrand for kolomona (Mezoneuron
kavaiense); see uhiuhi.
Wehewehe. |
KEA. adj.
Haw., also keo,
keo-keo,
white, lucid, clear;
a-kea,
openly, public;
au-akea, at
noon, midday.
Sam.:
tea-tea-vale, be
pale; ao-atea,
forenoon;
atea-tea, wide,
spacious.
Tah.:
tea, white;
teo-teo,
pride, haughtiness;
atea, clear,
distinct, far off.
Marqu., tea,
atea, white,
broad daylight, also
name of the
principal god; light
generally, as
opposed to darkness.
Fiji., cea-cea,
pale, deathlike;
cecea, daybreak,
light of morning.
Malg., tziok,
brilliant,
snowwhite. Ceram
(Mahai), teen,
a star.
Greek,
θεος,
m.
θεα,
f. god, goddess,
divinity generally.
In Greek,
θεος
signified no god in
particular, but was
applied ot almost
all the gods, though
perhaps more often
to the sun. As the
first gods were the
sun, moon, &c.,
their brilliancy and
whiteness were the
underlying sense of
the names given
them. That primary
sense was apparently
lost in the Greek
and the other West
Aryan branches,
though in the
Polynesian both the
primary and
derivative sense has
been preserved, ans
in the Marqu.
atea,
both god and light,
in the Tah.
tapu-tea,
the rainbow, and the
Sam.
tapu-i-tea,
the evening star...
(Fornander)
|
|
