E:38

1 Ko Apina Iti

2 Ko Hanga O Uo

3 Hanga Roa

4 Okahu

5 Ra Tahai

6 Ahu Akapu

7 Kihikihi Rau Mea

8 Renga A Tini

Ga2-11 (41)		Gb1-18 (247 = 41 + 183 + 23)
ºJune 30 (181) - heliacal Sirius	182	'Dec 30 (364) - nakshatra Sirius
ºDec 30 (364 = 181 + 183)		'June 30 (181 = 364 - 183)
23 = precessional depth from the time of Gregory XIII down to Roman times
... Thus was dry land fished up by Maui, which had lain beneath the sea ever since the great rains that were sent by the Sky father and the god of winds. The Maori people say that the north island of Aotearoa, which certainly is shaped much like a fish, is Te Ika a Maui; and according to some tribes the south island is the canoe from which he caught it. And his hook is the cape at Heretaunga once known as Te matau a Maui, Maui's Fishhook (Cape Kidnappers). In some of the other islands which lie across the sea towards Hawaiki, the people say that theirs is the land that Maui pulled up from below ...

The name Rua Hana at the fishhook could possibly allude to the Hot Oven (Cooking Pit), the place at the end of the dry month (He Maro = Making Dry) which was marked by the heliacal rising of Sirius (who would restore the water swallowed by Canopus).

Hana. Warmth, heat, suffocation (mahana). Churchill. Ta.: Hanahana, splendid, illustrious, glory. Ma.: hana, so shine, to glow. Churchill. Mq.: Hanamana, miracle, a wonder. Ha.: hanamana, id. Churchill.

... The Sothic cycle was based on what is referred to in technical jargon as 'the periodic return of the heliacal rising of Sirius', which is the first appearance of this star after a seasonal absence, rising at dawn just ahead of the sun in the eastern portion of the sky. In the case of Sirius the interval between one such rising and the next amounts to exactly 365.25 days - a mathematically harmonious figure, uncomplicated by further decimal points, which is just twelve minutes longer than the duration of the solar year ...

Rua. 1. Two; second; other (precedes the noun); te rua paiga, the other side. 2. Hole, grave; holes in the rocks or between the rocks of the coastal lagoons; he keri i te rua, to dig a hole. 3. To vomit. Vanaga. 1. Two. P Mgv., Ta.: rua, id. Mq.: úa. 2. Nausea, seasickness, to vomit, disgust; hakarua, to vomit, to spew. PS Mgv.: aruai, ruai, to vomit. Mq.: úa, id. Ta.: ruai, id. Pau.: ruaki, id. Sa.: lua'i, to spit out of the mouth; lulua, to vomit. To.: lua to vomit. Fu.: lulua, luaki, id. Niuē: lua, id. Viti: lua, id.; loloa, seasick. 3. Cave, hollow, ditch, pit, hole, beaten path, grave; rua papaka, a ditch. P Pau.: rua, a hole. Mgv.: rua, a hole in the ground, ditch, trench. Mq.: úa, dish, hole, cavern. Ta.: rua, hole, opening, ditch. Churchill. Ta.: ruahine, an old woman. Ma.: ruahine, id. Ta.: ruaroa, tropic of Capricorn. Mq.: uaoa, a constellation, the eleventh month. The sense in Tahiti is probably that of some constellation which may be used to determine the position. Ta.: ruau, an old man, an old woman. Ha.: luau, a parent. Churchill.

Fornander:

HANA¹, v. Haw., to do, to work, labour, produce; s. work, labour, calling, trade; hana-hana; v. to be severe, to be hard, to afflict, as a famine, to be fatal or deadly, as a sickness; adj. disagreeable, offensive, stinking. N. Zeal., anga, to work, &c. Sam., sanga, adv. continually, without intermission; s. the dowry or property given by a woman's family at her marriage; v. to face, be opposite; anga, to do, to act; s. conduct. Tong., anga, custom, habit. Marqu., hana, wo work. Tah., haa, to work, operate in any way. Fiji., onga, engaged, employed; yanga, to do, act, use, useful. Malg., angan, to do, to make; fanau, fanganon, custom, usage, habitude.

Sanskr., han, to strike ('probably from original dhan', Benfey); dhan¹, to put in motion, to bear or produce grains, &c.; hanana, multiplication (sc. increase); hatnu, i.e., han+tnu, sickness; hataka, miserable; compare Tah., hana, fatigued, mournful; ghana ('i.e., han+a', Benfey), firm., hard, solid; ghat ('akin to han, partly to ghatt', Benfey), to endeavour, to work; dhana, property of any description, abundance; dhanus, dhanvan ('i.e., probably han+vant', Benfey), a bow, a desert.

Goth., ginnan, du-ginnan, perf. gann, to begin, undertake. Sax., ginnan, id. Greek, I will not refer to θανατος, θνησκω, θεινω, which Benfey refers to Sanskr. han, but to which Liddell and Scott give different roots. But the Greek εύ-θενεω, εύ-θηνια, to flourish, prosper, abundance, may probably maintain their relation to the Sanskr. dhana.

HANA², v. Haw., mostly used in frequ. and compounds; hahana, to be warm; hanahana, warm, heated; koe-hana, ma-hana, id.; mehana, heat, generally of the sun or the weather, sometimes warmth arising from exercise. Sam., Tong., ma-fana, hot, warm; faa-fana, warm up food. Tah., ma-hana, the sun, day; ma-hana-hana, hot, warm; hana-hana, bright, glorious. Marqu., fana, warm, ardent, materially and mentally. Paum., hana, the sun. Jav., panas, warm. Sunda, hanet, id. Tagal., banas, id. Buru (Waiapo), hangat, sun. Ceram. (Gah), mo-fanes, hot, Malg., fan, ma-fan, hot, be warm.

Sanskr., bhâ, to shine, appear, the sun, light, splendour; bhânu, bhâma ... Greek, βαυνος, furnace, forge; βανανσος, working by the fire, mechanical, a mechanic, an artisan. Liddell and Scott refer these to αύω, to light, to kindle a fire; but whence the β and the βαν?

 

LUA, s. Haw., a pit, hole, cave; v. to dig a hole; also in ancient times a process of killing a man by breaking his back or bones; lua-lua, be flexible, pliant, soft, old garments, a road with many small ravines crossing it; lua-u and lua-ni, a parent; lua-hine, an old woman. Mang., rue-ine, id. Sam., lua, hole, pit; lua-o, an abyss. Tah., rua, hole, pit; rua-rua, to slander, to backbite; rufa, worn out, as garments; rua-u, old, stricken in years; s. old man or woman. Tong., luo, hole. N. Zeal., rua, id. Fiji., rusa, decayed perished. Malg., loakh, luaka, hole, cave, pierced.

Greek, τρυω, τρυχω, to rub down, wear out, waste; τρυςω, toil, labour; τρυπα, τρυμη, a hole; τρυπανον, a borer, auger; τρυχος, a tattered garment, rags; τρυφη, softness, delicacy; θρυπτω, break in pieces. Liddell and Scott refer these words to τειρω, to rub, rub away, as derivatives of it, wear out, and τειρω, to the Sanskrit tŗi, to pass over, hasten, fulfil, &c. Benfey also concurs in that derivation when he refers τρυμα, a hole, and τρυτανη, the tongue of a balance, to the same tŗi. With due deference to so great authorities, I would suggest that the above group of Greek words be referred to the Sanskrit ru, lu, lædere, secare, with the prefix t; and they would thus at once fall into line with their Polynesian relatives, whose development of sense is perfectly analogous to the Greek group, though their development of form has been arrested.

It may be noted, moreover, as distinctive of the two roots, tŗi and ru, that while from the former - to pass over frequently, to rub, to smootheen - the idea of 'young, fresh, a youth' (taruna), 'soft, delicate' (τερην), 'tender, soft, and childhood' (tener), were developed, the root ru, lu, gave birth to the idea of 'old age, weakness, crumpled, flexible, as an old garment'; lua, lua-u, τρυχος.

Lat., trua, trulla, a tray, ladle, basin; ruo, to tumble down, but whose primary sense must have been 'to dig', as evidenced in the phrase 'ruta et cæsa', and in rutrum, a spade, mattock. Quære, rus, country, from ruo, to dig, cultivate?

Goth., riurs, mortal, corruptible. Scand., rye; Swed., rycka, pull up, pluck out. Anc. Slav., ryti, to dig; ruvati, to tear away. Irish, ruam, a spade; rumhar, a mine; rumahar, labour.

At the time of rongorongo Sirius rose with the Sun at 37 Ahu Tutae, where the comment of Barthel about hare kava suggests the reading hare kavahia:

... The 'ahu of excrements' [37 Ahu Tutae], number 196 in Englert's inventory, is located close to Runga Vae. The additional name 'house in which one belches' [kavahia] remains obscure. The text insertion in the form of a command to 'vomit' [hakarua] seems to be somehow connected with the additional name ...

But he did not touch upon the more reasonable interpretation of a 'house for the kava ceremony' (with hia primarily belonging to ka haka-ruarua ka haka-uaua tamai).

T. Hakauaua, to mark with lines. Churchill

... A square cloth (as we can see in the picture above from Chinese Turkestan) was held high as proof of having been properly installed after having passed the Kava installation ceremony. It was held high like a royal sail (kahu o ruga).

Kahu. Clothing, dress, habit, cloth, curtain, vestment, veil, shirt, sheet; kahu hakaviri, shroud; kahu nui, gown; rima o te kahu, sleeve; kahu rahirahi, muslin; hare kahi, tent; horega kahu, shirt; hakarivariva ki te kahu, toilet; rakai ki te kahu, toilet; patu ki te kahu, to undress; kahu oruga, royal sail; kahu hakatepetepe, jib; kahu nui, foresail; hakatopa ki te kahu, to set sail; (hecki keho, canvas T.) P Pau.: kahu, dress, garment, native cloth. Mgv.: kahu, cloth, stuff, garment, clothing. Mq.: kahu, habit, vestment, stuff, tunic. Ta.: ahu, cloth in general, vestment, mantle. Chuchill.

... I pass over the preliminary installation of the chief as Tui Nayau at Nayau Island, though its significance will be taken into account. The ensuing investiture of the Tui Nayau as paramount of Lau consciously follows the legend of an original odyssey, which brought the ancestral holder of the title into power at Lakeba, ruling island of the Lau Group. The chief thus makes his appearance at Lakeba from the sea, as a stranger to the land. Disembarking at the capital village of Tubou, he is led first to the chiefly house (vale levu) and next day to the central ceremonial ground (raaraa) of the island. At both stages of this progression, the pretender is led along a path of barkcloth by local chieftains of the land. In Lau, this barkcloth is prescriptively a type considered foreign by origin, Tongan barkcloth.

Later, at the kava ceremony constituting the main ritual of investiture, a native chieftain will bind a piece of white Fijian tapa about the paramount's arm. The sequence of barkcloths, together with the sequence of movements to the central ceremonial ground, recapitulate the correlated legendary passages of Tui Nayau from foreign to domestic, sea to land, and periphery to center. The Fijian barkcloth that in the end captures the chief represents his capture of the land: upon installation, he is said to hold the 'barkcloth of the land' (masi ni vanua). The barkcloth thus has deeper significance. In general ritual usage, barkcloth serves as 'the path of the god'. Hanging from the rafters at the rear, sacred end of the ancient temple, it is the avenue by which the god descends to enter the priest. The priest, for his part, is a representative of - in certian locales, he is the malosivo, the original and superseded chief of - the indigenous people, those the Fijians call 'owners' (i taukei) or 'the land' (na vanua), in contrast to immigrants such as the chief who comes by sea ... 

... There is still more to the barkcloth. The barkcloth which provides access for the god/chief and signifies his sovereignity is the preeminent feminine valuable (i yau) in Fiji. It is the highest product of woman's labor, and as such a principal good of ceremonial exchange (soolevu). The chief's accession is mediated by the object that saliently signifies women ...

... That Fijian barkcloth, woman's good, which provides the path for the god also functions in everyday life as a loincloth, concealing - culturalizing - the primary site of male power. There is a contradiction latent in the chief's appropriation of 'the barkcloth of the land'. As Hocart puts it, barkcloth is used to 'catch' the spirit' ...

... The Mnajdra Temple is located on Malta and very ancient, dating to the time before the pyramids. Marija Gimbutas: 'To sleep within the Goddess's womb was to die and to come to life anew'. In a system of reincarnation the old one must die in order to be reborn, of course. At midsummer Sun comes to a standstill, and this must therefore be an occasion when the 'flame of life' had to be transported into a new body ...