All evidence thus suggests line Cb9 ought to describe
the revival in spring:
October
28 |
29 |
30 |
31 (304) |
November
1 |
2 |
|
|
|
|
|
|
Cb8-24 |
Cb8-25 |
Cb8-26 |
Cb8-27 |
Cb8-28 |
Cb8-29
(592) |
te
maitaki |
kua hua te kahi |
te
ahine poo puo |
ki
te huaga |
ma
te tara huki |
te kahi |
ρ Lupi (221.0),
Toliman
(221.2) |
π Bootis
(221.8), ζ Bootis (221.9), 31 Bootis (222.0), Yang
Mun (222.1), Rijl al Awwa (222.5) |
ο Bootis
(222.9), Izar (223.0), α Apodis, 109 Virginis
(223.3) |
Zuben
Elgenubi (224.2), ξ Bootis, ο Lupi (224.5) |
Kochab
(225.0) |
Ke Kwan
(226.3), Ke Kwan (226.4) |
April 30 |
May 1 |
2 |
3 (123) |
4 |
5 (490) |
Head of the Fly (39.6), Kaffaljidhma (39.8),
ο Arietis (40.0), Angetenar (40.2) |
Bharani-2 /
Stomach-17 |
ς Arietis, τ² Eridani
(41.7) |
ρ
Arietis (43.0) |
Acamar (43.6), ε Arietis
(43.7) |
Menkar
(44.7) |
Right Wing (40.9), π Arietis (41.2),
Bharani (41.4) |
A pair of persons with fists held high
in front appear to announce this:
November 3 |
4 |
5 |
6 (310) |
|
|
|
|
Cb9-1
(593) |
Cb9-2 |
Cb9-3 |
Cb9-4 |
Vai o ero hia |
kua tere |
ki te marama |
kua
oho |
May
6 |
7 |
8 |
9
(129) |
November 7 |
8 |
9 (313) |
|
|
|
Gb9-5 |
Cb9-6 |
Cb9-7
(599) |
ki te Rei - ku
mata kuku |
te kava |
ka kake te manu |
May 10 |
11 |
12 (132) |
November 10 |
11 |
12 |
13 |
|
|
|
|
Cb9-8 |
Cb9-9 |
Cb9-10 |
Cb9-11 (603) |
te kava |
hakagana ki te maro |
te kava |
hakatino
hia |
May 13 |
14 |
15 (500) |
16 (136) |
The 3 kava glyphs could indicate it is
about time
to inaugurate a new king:
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. |
... 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),
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 ...
Hura
1. To fish with a small
funnel-shaped net tied to the end of a pole. This
fishing is done from the shore; fishing with the
same net, but swimming, is called tukutuku.
2. To be active, to
get moving when working: ka hura, ka aga!
come on, get moving! to work! 3. Tagata
gutu hura, a flatterer, a flirt, a
funny person, a witty person. Hurahura,
to dance, to
swing. Vanaga.
1. Sling. In his brilliant study
of the distribution of the sling in the Pacific
tracts, Captain Friederici makes this note (Beiträge
zur Völker- und Sprachenkunde von Deutsch-Neuguinea,
page 115b): 'Such, though somewhat modified, is the
case in Rapanui, Easter Island. The testimony
of all the reporters who have had dealings with
these people is unanimous that stones of two to
three pounds weight, frequently sharp chunks of
obsidian, were thrown by the hand; no one mentions
the use of slings. Yet Roussel includes this weapon
in his vocabulary and calls it hura. In my
opinion this word can be derived only from the
Mangareva verb kohura, to throw a stone or a
lance. So far as we know Rapanui has received
its population in part by way of Mangareva.' To this
note should be added the citation of kirikiri
ueue as exhibiting this particular use of
ueue in which the general sense is the
transitive shake. 2. Fife, whistle, drum, trumpet,
to play; hurahura, whistle. P Mq.:
hurahura, dance, divertissement, to skip. Ta.:
hura, to leap for joy. Pau.: hura-viru,
well disposed. Churchill.
H. Hula, a swelling, a
protuberance under the arm or on the thigh.
Churchill 2 |
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'...
Rave
Ta.: Rave, to take. Sa.:
lavea, to be removed, of a disease. To.:
lavea, to bite, to take the hook, as a fish.
Fu.: lave, to comprehend, to seize. Niuē:
laveaki,
to convey. Rar.: rave,
to take, to receive. Mgv: rave,
to take, to take hold; raveika,
fisherman. Ma.: rawe,
to take up, to snatch. Ha.: lawe,
to take and carry in the hand. Mq.: ave,
an expression used when the fishing line is caught
in the stones. Churchill 2. |
Unless there is rain from the sky Mother
Earth will not come alive again, will not be fertile. Rain is preceded by
dark clouds
and then the releasing flash of lightning (which could be
the origin of the kava glype type design).
... It was 4
August 1968, and it was the feast day of Saint Dominic,
patron of Santo Domingo Pueblo, southwest of Santa Fe. At
one end of the hot, dusty plaza, a Dominican priest watched
nervously as several hundred dancers arranged in two long
rows pounded the earth with their moccasined feet as a
mighty, collective prayer for rain, accompanied by the
powerful baritone singing of a chorus and the beat of
drums.
As my family
and I viewed this, the largest and in some ways the most
impressive Native American public ceremony, a tiny cloud
over the Jémez Mountains to the northwest got
larger
and larger, eventually filling up the sky; at last the storm
broke, and the sky was crisscrossed by lightning and the
pueblo resounded with peals of rolling thunder.
Drums were sounding (rutua te pahu)
in order to receive a response from the sky. But, as we have
reason to assume, this was also a Sign of the death needed
to ensure the new life (as when Ulu died in order to
save Mokuola ('the Living Island').
... Indeed, at the rituals
of the installation, the chief is invested with the 'rule'
or 'authority' (lewaa) over the land, but the land
itself is not conveyed to him. The soil (qele) is
specifically identified with the indigenous 'owners' (i
taukei), a bond that cannot be abrogated. Hence the
widespread assertion that traditionally (or before the Lands
Commission) the chiefly clan was landless, except for what
it had received in provisional title from the native owners,
i.e., as marriage portion from the original people or by
bequest as their sister's son ...
The ruling chief has no
corner on the means of production. Accordingly, he cannot
compel his native subjects to servile tasks, such as
providing or cooking his daily food, which are obligations
rather of his own household, his own line, or of conquered
people (nona tamata ga, qali kaisi sara).
Yet even more dramatic
conditions are imposed on the sovereignity at the time of
the ruler's accession. Hocart observes that the Fijian chief
is ritually reborn on this occasion; that is, as a domestic
god. If so, someone must have killed him as a dangerous
outsider. He is indeed killed by the indigenous people at
the very moment of his consecration, by the offering of
kava that conveys the land to his authority (lewaa).
Grown from the leprous body of a sacrificed child of the
native people, the kava the chief drinks poisons him.
I suggest we should understand the great
vero at Spica / Alcor as the 'spear' which necessarily had
to kill the Sun king. And then we can identify the ragi type of
glyph as the opposite, the point in time when life is reborn:
|
|
vero |
ragi |
Mokuola was born before Ulu
fell on his face and in the C text we should expect a
similar flow of events:
October 5 |
6 |
7 (280) |
8 |
9 |
|
|
|
|
|
Cb8-1 (564) |
Cb8-2 |
Cb8-3 |
Cb8-4 |
Cb8-5 |
Hetu erua |
tagata rere ki te ragi |
te hokohuki |
te moko |
ξ² Centauri (197.9),
Apami-Atsa (198.5) |
Diadem (198.9), Al Dafīrah (199.4) |
σ Virginis (200.4) |
ι Centauri (201.4) |
Mizar (202.4) |
Sadalmelik (647) |
April 7 (462) |
8 |
9 |
10 (100) |
11 |
Revati-28 |
κ Tucanae
(17.6) |
no star
listed |
Ksora (20.1) |
γ Phoenicis
(20.8), δ Phoenicis (21.5) |
REVATI (16.9),
ν Phoenicis (17.4) |
October 10 |
11 (284) |
12 |
|
|
|
Cb8-6 (569) |
Cb8-7 |
Cb8-8 |
vero hia |
tagata honui |
e ha mata |
Chitra-14 /
Horn-1 /
T3 |
71 Virginis (203.6) |
Heze
(205.0) |
SPICA,
Alcor (202.7) |
April 12 |
13 (468) |
14 (104) |
no star listed |
Achernar (23.3) |
no star listed |
In October 7 (280 = 40 weeks) σ Virginis
was with the Sun, but on Easter Island there were no
prominent stars close to the Full Moon.
According to Hevelius the star σ should
be in the middle between ε
and ζ, in the shadowy lower part of the right wing,
approximately at the toes of the left foot of Bootes:
From day 280 (October 7) to the hanau (birth)
glyph at Achernar (the origin of Eridanus) there are 4
days. We can guess ihe tau+moko means death+life,
i.e. the new generation coming alive through the death
of the old generation. A moko (lizard) embodies
the spirit of quickness.
... When the man,
Ulu, returned to his wife from his visit to the
temple at Puueo, he said, 'I have heard the voice
of the noble Mo'o, and he has told me that
tonight, as soon as darkness draws over the sea and the
fires of the volcano goddess, Pele, light the
clouds over the crater of Mount
Kilauea, the black cloth will cover my head. And
when the breath has gone from my body and my spirit has
departed to the realms of the dead, you are to bury my
head carefully near our spring of running water ...
North of the equator, on the other hand, heliacal σ
Virginis presumably meant the limit for Old Sun. The
fraction 0.4 suggests so much:
0 |
- |
Zero |
η Andromedae |
11.4 |
April 1 (91) |
- |
0 |
1 |
Al Sharatain |
Pair of Signs |
β Arietis (Sheratan),
γ (Mesarthim) |
27.4 |
April 17 (107) |
16 |
16 |
|
|
Musca Borealis |
35 (Head of the Fly), 39 (Kaffaljidhma),
and
41 Arietis (Bharani) |
41.4 |
May 1 (121) |
14 |
30 |
2 |
Al Dabarān |
Follower |
α Tauri (Aldebaran), θ¹, θ²´,
γ (Hyadum I),
δ (Hyadum II), ε (Ain) |
63.4 |
May 23 (143) |
22 |
52 |
3 |
Al Hak'ah |
White Spot |
λ Orionis (Heka), φ¹, φ² |
84.4 |
June 13 (164) |
21 |
73 |
4 |
Al Han'ah |
Brand |
γ Gemini (Alhena), μ (Tejat Posterior), ν,
η (Tejat Prior),
ξ (Alzirr) |
93.4 |
June 22 (173) |
9 |
82 |
5 |
Al Dhirā' |
Forearm |
α Gemini (Castor),
β (Pollux) |
113.4 |
July 12 (193) |
20 |
102 |
6 |
Al Nathrah |
Gap |
ε Cancri (Beehive) |
130.4 |
July 29 (210) |
17 |
119 |
7 |
Al Tarf |
End |
ξ Cancri,
λ Leonis (Alterf) |
143.4 |
August 11 (223) |
13 |
132 |
8 |
Al Jabhah |
Forehead |
η Leonis (Al Jabhah),
α (Regulus), ζ (Adhafera), γ (Algieba) |
152.4 |
August 20 (232) |
9 |
141 |
9 |
Al Zubrah |
Mane |
δ Leonis (Zosma),
θ (Coxa) |
169.4 |
Sept 6 (249) |
17 |
158 |
10 |
Al Sarfah |
Turn |
β Leonis (Denebola) |
178.3 |
Sept 15 (258) |
9 |
167 |
11 |
Al Áwwā' |
Barker |
β (Alaraph), η (Zaniah),
γ (Porrima),
δ (Minelauva), ε Virginis (Vindemiatrix) |
191.5 |
Sept 28 (271) |
13 |
180 |
|
|
|
σ Virginis |
200.4 |
Oct 7 (280) |
9 |
189 |
12 |
Al Simāk |
Lofty |
α Virginis (Spica) |
202.7 |
Oct 10 (283) |
3 |
192 |
|
|
|
α Bootis (Arcturus) |
215.4 |
Oct 22 (295) |
12 |
204 |
13 |
Al Ghafr |
Covering |
ι (Syrma),
κ, φ Virginis |
215.6 |
Oct 23 (296) |
1 |
205 |
... One of the
effects of kava drinking is to
enhance the sensitivity of the eyes -
light appears to be growing ...
'Red Torch' (Etlingera
elatior), an example of
zingiberaceae according to Wikipedia
...
On
Easter Island they had not the kava
root. Instead they used the word kava
for ginger. And ginger roots are yellow,
twisted and knobby:
Picture from Internet (Wikipedia). It is
said that the root of Zingiber -
from Tamil Iñci Officinale -
traditionally was eaten by pregnant
Chinese women to 'combat morning
sickness'. In India they apply it to the
temples as a paste to relieve headache.
The
side of the head represents the border
line between the front side and the back
side (or vice versa which seems to be
the case when we consider the kava
ceremony). Temples are like ears signs
of the borderline between light and
darkness, they are like the horizon. |
Rega Ancient
word, apparently meaning 'pretty,
beautiful'. It seems to have been used
also to mean 'girl' judging from the
nicknames given young women: rega
hopu-hopu. girl fond of bathing;
rega maruaki, hungry girl; rega
úraúra, crimson-faced girl. Vanaga.
Pau.: rega,
ginger. Mgv.: rega, turmeric.
Ta.: rea, id. Mq.: ena,
id. Sa.: lega, id. Ma.: renga,
pollen of bulrushes. Churchill. |
|