The
Great Old Man at the
beginning of the
year (tagata
at left in Tua Haro
1) should be
an important sign.
He appears first at
the beginning of
line Ga2 and then
also at the
beginning of line
Ga4:
 |
 |
 |
 |
 |
50 |
|
Ga1-27 |
Ga1-28 |
Ga1-29 |
Ga1-30 |
Ga2-1 (31) |
|
6h (91.3)
|
ξ Orionis
(92.5) |
Al Han'ah-4 |
Furud
(94.9) |
Well-22 |
|
ν Orionis
(91.4), θ
Columbae
(91.5), π
Columbae
(91.6) |
TEJAT PRIOR
(93.4), γ
Monocerotis
(93.5),
κ Aurigae
(93.6), κ
Columbae
(93.8) |
δ Columbae
(95.2),
TEJAT
POSTERIOR,
Mirzam
(95.4),
CANOPUS
(95.6), ε
Monocerotis
(95.7), ψ1
Aurigae
(95.9) |
|
He Maro
20 |
solstice
(172) |
22 |
23 |
St John's
Eve |
|
ºJune
16 |
17 (168) |
18 |
19 |
20 (*91) |
 |
 |
 |
 |
 |
133 |
|
Ga3-23 |
Ga3-24 |
Ga4-1 (84) |
Ga4-2 |
Ga4-3 |
|
ψ Leonis
(146.4),
Ras Elaset
Australis
(146.6) |
Vathorz
Prior
(147.9) |
υ¹ Hydrae
(148.4),
Ras Elaste
Borealis
(148.7) |
Tseen Ke
(149.9) |
ν Leonis
(150.1), π
Leonis
(150.6) |
|
Hora Iti 14 |
15 |
16 |
17 (229) |
18 |
|
ºAug 10
(222) |
11 |
12 (*144) |
13 |
14 |
 |
 |
|
 |
 |
 |
|
Ga8-17 |
Ga8-18 |
Ga8-19
(222) |
Ga8-20 |
Ga8-21 |
|
South Dipper-8 |
Sheliak, ν Lyrae
(285.1), λ Pavonis (285.7) Atlas
|
Ain
Al Rami (286.2), δ
Lyrae (286.3), κ Pavonis (286.5), Alya (286.6) |
ξ Sagittarii (287.1), ω
Pavonis (287.3), ε Aquilae, ε Cor. Austr., Sulaphat (287.4), λ Lyrae
(287.7), Ascella,
Bered (Ant.) (287.9) |
Uttara Ashadha-21 |
|
Φ SAGITTARII
(284.0), μ Cor. Austr. (284.6), η Cor. Austr., θ Pavonis (284.8) |
NUNKI
(288.4), ζ Cor. Austr. (288.5), Manubrium (288.8), ζ Aquilae (288.9) |
|
Ko Koró 30 (364) |
31 |
Tua Haro 1 |
2 |
3
(368) |
|
ºDecember
26 (360) |
27 |
28 |
29 |
30
(364) |
Such notable
stars as Canopus,
Ras Elaset Borealis
(the Northern Head
of the Lion), and
Ain Al Rami (the Eye
of the Archer) might
have had some
influence when the
basic structure was
determined.
The
triplet of glyphs
around the northern
summer solstice - I
suggest we should
read the stars
heliacally on side a
- are clearly only the poor
remnants of true
figures. A new
'fire' was needed
and Canopus could
deliver. The tiny
Rei between
Tejat Prior and
Tejat Posterior at
the beginning of
Gemini was the Mark (al
han'ah) of the
new 'earth' (henua)
beyond the Milky
Way:
... 'The earth rises
up from the sea
again, and is green
and beautiful and
things grow without
sowing. Vidar and
Vali are alive, for
neither the sea nor
the flames of Surt
have hurt them and
they dwell on the
Eddyfield, where
once stood Asgard.
There come also the
sons of Thor, Modi
and Magni, and bring
along his
hammer. There come
also Balder and
Hoder from the other
world. All sit down
and converse
together. They
rehearse their runes
and talk of events
of old days. Then
they find in the
grass the golden
tablets that the
Aesir once played
with.
Two children of men
will also be found
safe from the great
flames of Surt.
Their names, Lif and
Lifthrasir, and they
feed on the morning
dew and from this
human pair will come
a great population
which will fill the
earth. And strange
to say, the sun,
before being
devoured by Fenrir,
will have borne a
daughter, no less
beautiful and going
the same ways as her
mother.'
... At the end of
the Golden Age (Krita
Yuga) a class of
Asura who had
fought against the
'gods' hid
themselves in the
ocean where the gods
could not reach
them, and planned to
overthrow the
government. So the
gods implored
Agastya
(Canopus, alpha
Carinae = Eridu) for
help. The great
Rishi did as he was
bidden, drank up the
water of the ocean,
and thus laid bare
the enemies, who
were then slain by
the gods. But now,
there was no ocean
anymore! Implored by
the gods to fill the
sea again, the Holy
One replied: 'That
water in sooth hath
been digested by me.
Some other
expedient,
therefore, must be
thought of by you,
if ye desire to make
endeavour to fill
the ocean ...
Counting from the
tiny Rei
between the feet of
Castor
there were 57 + 133
= 190 days to the
Chinese 8th station
at Φ Sagittarii,
South Dipper,
marking day 364 (Ko Koró 30).
|
Koro
1. Father
(seems to be
an older
word than
matu'a
tamâroa).
2. Feast,
festival;
this is the
generic term
for feasts
featuring
songs and
banquetting;
koro
hakaopo,
feast where
men and
women
danced. 3.
When (also:
ana koro);
ana koro oho
au ki
Anakena,
when I go to
Anakena;
in case,
koro haga e
îa,
in case
he wants it.
Vanaga.
If.
Korokoro,
To clack the
tongue (kurukuru).
Churchill.
Ma.:
aokoro,
pukoro,
a halo
around the
moon. Vi.:
virikoro,
a circle
around the
moon. There
is a
complete
accord from
Efaté
through Viti
to Polynesia
in the main
use of this
stem and in
the
particular
use which is
set to
itself
apart. In
Efaté
koro
answers
equally well
for fence
and for
halo. In the
marked
advance
which
characterizes
social life
in Viti and
among the
Maori the
need has
been felt of
qualifying
koro
in some
distinctive
manner when
its
reference is
celestial.
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-around,
sc. the
moon. In the
Maori,
aokoro
is the
cloud-fence.
Churchill 2. |
|
Egyptian
bread, (-t,
female
determinant) |
 |
Phoenician
qoph |
 |
Greek
phi |
Φ(φ) |
|
... is
the 21st
letter
of the
Greek
alphabet
... Its
origin
is
uncertain
but it
may be
that phi
originated
as the
letter
qoppa
... In
traditional
Greek
numerals,
phi has
a value
of 500
or
500000
...
Isaac
Taylor,
History
of the
Alphabet:
Semitic
Alphabets,
Part 1,
2003:
'The old
explanation,
which
has
again
been
revived
by
Halévy,
is that
it
denotes
an
'ape,'
the
character
Q
being
taken to
represent
an ape
with its
tail
hanging
down. It
may also
be
referred
to a
Talmudic
root
which
would
signify
an
'aperture'
of some
kind, as
the 'eye
of a
needle,'
...
Lenormant
adopts
the more
usual
explanation
that the
word
means a
'knot'
...
... The
king,
wearing
now a
short,
stiff
archaic
mantle,
walks in
a grave
and
stately
manner
to the
sanctuary
of the
wolf-god
Upwaut,
the
'Opener
of the
Way',
where he
anoints
the
sacred
standard
and,
preceded
by this,
marches
to the
palace
chapel,
into
which he
disappears.
A period
of time
elapses
during
which
the
pharaoh
is no
longer
manifest.
When he
reappears
he is
clothed
as in
the
Narmer
palette,
wearing
the kilt
with
Hathor
belt and
bull's
tail
attatched.
In his
right
hand he
holds
the
flail
scepter
and in
his
left,
instead
of the
usual
crook of
the Good
Shepherd,
an
object
resembling
a small
scroll,
called
the
Will,
the
House
Document,
or
Secret
of the
Two
Partners,
which he
exhibits
in
triumph,
proclaiming
to all
in
attendance
that it
was
given
him by
his dead
father
Osiris,
in the
presence
of the
earth-god
Geb.
'I have
run', he
cries,
'holding
the
Secret
of the
Two
Partners,
the Will
that my
father
has
given me
before
Geb.
I have
passed
through
the land
and
touched
the four
sides of
it. I
traverse
it as I
desire.'
... |
After
a further 4 days -
beyond the end of
the old year in Ko
Koró 30 (364) - came
the 19th hour when
the Moon light had
returned in the
night sky and where
the nuku
season had been
inverted. At
heliacal Nunki - at
the end of Land -
the sands may have
run out from the
upper hemisphere of
the star hour-glass
and ahead was now
only the Sea ('High
Tide'), which once
again would return
to its place. The
hatchmarked (dark)
henua in
front in day 372 (=
12 * 31) has a dot
and at left could be
the Gemini twins
with Castor at left
and Pollux at right:
 |
 |
 |
 |
 |
|
Ga8-22 |
Ga8-23 |
Ga8-24 |
Ga8-25 |
Ga8-26 (229) |
|
19h (289.2) |
Al
Baldah-19 |
Aladfar
(291.1),
Nodus II
(291.5), ψ
Sagittarii
(291.6), θ
Lyrae
(291.8) |
ω Aquilae
(292.1), ρ
Sagittarii
(292.6), υ
Sagittarii
(292.7) |
Arkab Prior
(293.0),
Arkab
Posterior,
Alrami
(293.2), χ
Sagittarii
(293.6) |
|
λ Aquilae
(Ant.)
(289.1), γ
Cor. Austr
(289.3), τ
Sagittarii
(289.4), ι
Lyrae
(289.5), δ
Cor. Austr.
(289.8)
|
AL BALDAH,
Alphekka
Meridiana
(290.1), β
Cor. Austr.
(290.2) |
|
Tua Haro
4 |
5 |
6 |
7 (372) |
8 |
|
ºDecember
31 |
ºJanuary
1 (366) |
2 |
3 |
4 |
...
In a
moon
calendar
from
Hawaii
- I
have
fetched
the
following
information
from
Makemson
-
various
aspects
of
the
days
in a
month
are
described,
when
to
plant,
when
to
go
fishing
etc.
Often
it
is
stated
that
in a
certain
day
there
is
ebb,
though
this
of
course
cannot
reflect
reality
because
it
should
be
ebb
and
flood
during
all
the
days
of a
calendar:
| 1 Hilo |
7 Ole-ku-kahi |
14 Akua |
21 Ole-ku-kahi |
26 Kane |
| 2 Hoaka |
8 Ole-ku-lua |
15 Hoku |
22 Ole-ku-lua |
27 Lono |
| 3 Ku-kahi |
9 Ole-ku-kolu |
16 Mahea-lani |
23 Ole-pau |
28 Mauli |
| 4 Ku-lua |
10 Ole-pau |
17 Kulu |
24 Kaloa-ku-kahi |
29 Muku |
| 5 Ku-kolu |
11 Huna |
18 Laau-ku-kahi |
25 Kaloa-ku-lua |
| 6 Ku-pau |
12 Mohalu |
19 Laau-ku-lua |
| |
13 Hua |
20 Laau-pau |
I
have
marked
with
red
those
day
names
in
the
month
when
it
is
said
to
be
ebb.
With
black
I
have
marked
2
days
when
a
high
sea
level
is
noted.
The
blue
items
are
defined
neither
as
ebb
days
nor
flood
days.
From
number
18
in
the
list,
Laau-ku-tahi
(Rakau-tu-tahi
-
'first
night
of
tree
rise'),
there
are
8
days
which
surely
must
belong
in
the
phase
of
waning
moon.
In
contrast
we
can
count
to
16
days
from
item
number
1 -
Hilo
(Hiro
-
Mercury)
-
which
should
belong
in
the
phase
of
waxing
moon,
i.e.
⅔ of
24
days
probably
represent
the
Waxing
Moon
and
⅓ of
24
days
Waning
Moon.
Number
17,
Kulu
(Turu),
should
be
the
day
when
'the
rising
fish'
turns
around
into
a
'descending
fish'.
Number
17
also
represents,
we
know,
the
first
item
in a
new
sequence
of
events.
The
first
sequence
of
glyphs
- in
at
least
certain
glyph
lines
-
are
ending
with
number
16.
| Turu
To come down, to go down, to descend; ka-turu-age koe ki tai, go down to the sea now; turuga, coming down, descent.
1. To fall in drops, to flow, to leak, to descend, a drop; turu ki tai, to take refuge at sea; hakaturu, to cause to descend, to lower, to take soundings; hakaturuturu, to heave and pitch. Turuga, declivity. Turuvai, water conduit. P Mgv.: akaturu, to conduct water in a drain. Ta.: tuturu, to fall in drops. 2. To stay, to prop. T Pau.: turu, a post, pillar, to sustain. Mgv.: turu, a support, rod, stay, to sustain. Ta.: turu, stay, support; turuturu, posts of a house. Ha.: kukulu, a pillar, a post. 3. To come, to arrive, to overcome; tehe e turu, through and through; hakarava hakaturu, quadrangular. |
Of
great
interest
for
us
is
the
last
4
items,
which
are
explicitly
stated
as
being
ebb:
| 26 Kane (Tane) |
Kane is the twenty-seventh night of the Moon. It was a day of prayer and on the day following, that of Lono, the prayer was freed. That day and the day of Lono are good days for planting potatoes. It is a day of very low tide but joyous for men who fish with lines and for girls who dive for sea-urchins. |
| 27 Lono (Rogo) |
Lono is the twenty-eight night of the Moon. It is a day for planting crops. The tide is low, the sea calm, the sand is gathered up and returned to its place; in these days the sea begins to wash back the sand that the rough sea has scooped up. This is one account of the night of Lono. |
| 28 Mauli (Mauri) |
Mauli is the last night that the Moon is visible and the name means 'the last breath'. It is a very good day for planting, a day of low tide. 'A sea that gathers up and returns the sand to its place' is the meaning of this single word. The Moon rises just a little before sunrise and it is the twenty-ninth night of the Moon. |
| 29 Muku (Mutu) |
Muku is the night on which the Moon does not rise. The name means 'finished' and it refers to the 'dying' of the Moon. It is a day for planting crops, a day of low tide, when the sea gathers up and returns the sand to its place, a day of diving for sea-urchins, small and large, for gathering sea-weed, for line-fishing by children, squid-catching, uluulu [uruuru] fishing, pulu [puru] fishing and so forth. Such is the activity of this day. |
Certainly
we
must
read
the
ebb
statements
at
the
end
of
the
calendar
as a
Sign.
We
are
meant
to
observe
it
and
to
memorize
it.
Could
it
mean
we
should
add
4
nights
from
the
end
of
the
previous
month
to
those
16
first
according
to
the
calendar?
16 +
4 =
20
is
the
number
of
nights
in a
month
which
should
be
counted
according
to
the
Polynesians
on
Gilbert
Islands.
20
is
the
number
of
fingers
and
toes
(remember
Mahuika,
another
'fish')
and
also
the
number
of
years
between
the
Great
Conjunctions
between
Saturn
and
Jupiter.
Also
we
must
notice
the
oddity
of
numbering
the
nights,
why
is
for
instance
Kane
night
number
27,
when
it
occurs
as
item
28?
The
numbers
mentioned
in
the
calendar
agrees
with
those
expected
up
to
and
including
number
25
Kaloa-ku-lua
(Tagaroa-tu-rua),
but
night
number
26
is
conspiciously
absent.
Should
we
remember
26
as
the
day
of
the
Sun
King?
From
the
absent
number
26
there
is
ebb.
|
The absent
Hawaiian night
(after the 25th)
should be number
0,
because they
were counting
their months in
haab time. The
Mayas numbered
there haab nights 0
Pop, 1 Pop, 2
Pop, etc.
... Also the
ordinal number
in the month
according to the
haab
calendar was
prefixed (see B
cogwheel). But
the counting
began with 0
instead of with
1 (cfr for
instance 1
Imix in the
A cogwheel, the
tzolkin).
The last (19th)
haab
month (Vayeb
- or as spelled
in the picture:
Uayeb)
had only 5 days,
and its highest
number therefore
became 4.
Otherwise the
highest number
in a month was
19. Months were
defined in the
haab
calendar, not in
the tzolkin.
A
star which was
about to go down
(turu) together with
the Sun in the
west would be
too close to the
Sun during the
last 16 nights
for it to be
visible. 168 -
16 = 152 (June
1). 260 = 152 +
108 = September
17. However, a
better structure
ought to be 4
(Bacabs) + 104
(= 2 * 52) +
152, in which
case 256 =
September 13
would be a good
final calendar
day for the Sun.
September could
be read as the
9th month and
day 13 then
allude to 91 * 3
= 273 (September
30). But 273 -
256 = 17 = 16 +
one more.
There were 3
Rakau nights
following
Turu (17)
and a splendid
'tree of stars'
could have been
visible, showing
were the Face of
the Sun was
not. Instead his cut off
head was up in
the dry Y of the
scorpion tree
in Xibalba and
this Tree arrived there at
the same time as
his head:
... The state of
the tree loomed
large in their
thoughts,
because it came
about at the
same time the
head of One
Hunaphu was put
in the fork ...
|
Rakau
Raau,
medicine,
remedy,
drug.
Ra'a'u,
scratch
on the
skin.
Rakau,
a plant.
Râkau,
goods,
property.
Vanaga.
1. Wood;
rakau
ta,
cudgel,
stick. P
Pau.:
rakau,
tree, to
dress a
wound.
Mgv.:
rakau,
wood,
timber,
a tree;
medicine,
a
remedy;
an
object.
Mq.:
ákau,
wood,
tree.
Ta.:
raáu,
id. 2.
Medicine,
remedy,
potion,
ointment,
furniture,
any
precious
object,
resources,
baggage,
riches,
heritage,
dowry,
merchandise,
treasure,
wealth;
rakau
hakaneinei,
purgative;
rakau
nui,
rich,
opulent;
rakau
kore,
poor,
beggar,
indigent,
miserable,
an
inferior;
hakakamikami
ki te
rakau,
to
impoverish;
rakau
o te
miro,
ballast.
Mq.:
akau,
anything
in
general.
The
medicine
sense is
particularized
in
Tonga,
Nukuoro,
Hawaii,
Tahiti,
Mangareva,
Paumotu.
In no
other
speech
does
wood
stand so
fully
for
wealth
of
possessions,
but it
will be
recalled
that
Rapanui
is
destitute
of
timber
and
depends
wholly
upon
driftwood.
Churchill. |
|