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TRANSLATIONS
Said and done. The new hyperlink
leads to these pages:
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Although the
fishes with head
up (waxing) and
head down
(waning) divide
the 8 periods in
the middle, with
4 periods for
each phase,
there is another
structure hidden
in the calendar,
a structure
which divides
the 8 periods
into 3 groups:
waxing moon,
full moon and
waning moon.
The calendar has
72 glyphs, 36 up
to full moon and
36 beyond full
moon. A closer
investigation
reveals,
however, another
distribution:
|
waxing |
full
moon |
waning |
|
period
1 |
8 |
period
4 |
8 |
period
6 |
7 |
|
period
2 |
11 |
full
moon |
period
7 |
11 |
|
period
3 |
9 |
period
5 |
10 |
period
8 |
8 |
|
sum |
28 |
sun |
18 |
sum |
26 |
We recognize
these numbers
(28 + 18 + 26 =
72). For
example: The
central 18 is a
number which
coincides with
how period 18 in
the G calendar
for the year
ends 'summer'.
28 is the number
of glyphs in the
first quarter of
the K calendar
for the year. 26
is the number of
glyphs in the
last (24th)
period of the E
calendar for the
year.
Numbers alone
are, though, not
enough as proof.
Therefore we
need to look for
confirmation at
the signs in the
glyphs too. |
The 3rd
waxing moon
period ends
with a
haú
glyph
followed
by a moon
canoe while
the 4th
(first full
moon) period
ends with a
pair of
glyphs where
a sun canoe
comes
before
the full
moon oval:
| 3 |
 |
 |
'branch' not broken, but the 'fruit' is heavy |
| Ca7-15 |
Ca7-16 |
| 4 |
'branch' 'breaks' |
 |
 |
| Ca7-23 |
Ca7-24 |
The haú
glyphs are
pictures of
branches
with
feathers
attached at
the back
side (tu'a).
In Ca7-24 we
can see a
'broken
branch' at
bottom
inside an
oval.
The moon
sickle canoe
holding sun
inside as
passenger,
Ca7-16, has
a
counterpart
in Ca7-23,
where a
solar canoe
has moon
inside.
Inside
implies
'cannot be
seen'.
There is a
total
reflection,
as if a
mirror was
placed
between the
end of
period 3 and
the
beginning of
period 4.
There is a
different
order
between
branch and
canoe and
there is
also a
reversal
from moon
holding sun
hidden
inside to
sun holding
moon inside
The
'passengers'
are both sun
and moon and
they meet
(face to
face) at
full moon,
as we all
can see by
looking at
the well fed
rounded full
moon, a time
for
celebration
and feast.
The gods
assemble in
Ca7-15
because they
are the
first to be
served at
the feast,
in Ca7-24
the feast
continues
for the rest
of the
people
(inside the
full moon
oval
somebody is
shown
sitting down
eating).
Ca7-24 is a
mirror-like
reversal of
Ca7-15. Not
only is the
branch
broken, but
it is the
people who
eat, not the
gods.
Furthermore,
we can
conclude
from the
full moon
oval in
Ca7-24 that
there must
be a
non-oval sun
(feather
marked)
glyph in
Ca7-15, on
the other
side of the
'mirror'.
Ca7-15--16
is a pair
and so is
Ca7-23--24.
One pair
reflects the
other. In
mixed double
the pairs
face their
opponents. |
I think this will be enough for
an introduction to the Mamari
moon calendar, although much
more important evidence can be
accumulated as we already have seen.
My work with these three pages,
to which the hyperlink leads,
has forced me to be more clear
and to argue more powerfully
than in these exploratory pages
(Translations).
Back-to-back (tu'a) they
sit in the 8th period:
How can they possibly 'light a
fire' together? The proper time
must be full moon, when they
meet face-to-face (matamata):
|
3 |
 |
 |
 |
 |
 |
|
Ca7-8 |
Ca7-9 |
Ca7-10 |
Ca7-11 |
Ca7-12 |
 |
 |
|
|
|
Ca7-13 |
Ca7-14 |
Ca7-15 |
Ca7-16 |
|
Maharu |
Ohua |
Otua |
28 |
|
4 |
 |
 |
 |
 |
|
Ca7-17 |
Ca7-18 |
Ca7-19 |
Ca7-20 |
 |
 |
|
|
|
|
Ca7-21 |
Ca7-22 |
Ca7-23 |
Ca7-24 |
|
Maúre |
Ina-ira |
Rakau |
Omotohi |
Ca7-11 and Ca7-17 are the only
glyphs in the calendar where
(inside) eyes have been drawn. I guess it
can be a way to say matamata,
eye-(to-)eye.
Among the 8
moe glyphs Ca7-11 is the
only one with such a markedly protruding
stomach, as if the bird was pregnant with a
son/sun ripe to be born.
In Ca7-14 we can read from the 6
feather marks that the 'fruit' (hua)
to be born is the sun. Ca7-11
and Ca7-9 both say 'pregnant'.
Waxing moon is pregnant with the
sun.
Ca7-11 has a
strange body shaped like S,
possibly to indicate the
turn-around to come. Beyond full
moon, in the 5th period,
the reversal is illustrated by
the moe bird having
turned around:
|
1 |
 |
 |
4 |
|
|
6 |
 |
 |
|
2 |
 |
 |
full moon |
7 |
 |
 |
|
3 |
|
|
5 |
 |
 |
8 |
 |
 |
The contact
between moon sickle and tu'a
in the 4th period is past in the
6th period. In the 4th period
there is contact - not only
between moon sickle and back of
moe bird but also between
finger and mouth. It reminds me
about the Egyptian
representation of the sun child:
To 'see' somebody is 'to know
sexually':
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"The eye is the
symbolic site of
subjection. Valeri
observes that: 'The
two sentiments that
permit the
transcendence of the
self are, according
to Hawaiians, desire
and respect. One and
the other are called
kau ka maka,
literally, 'to set
one's eyes on'...
'To see' (ike)
in Hawaiian (as in
French or English)
is 'to understand',
but it is also 'to
know sexually'.
Witness to the
order, the world of
forms generated by
the chief, the eye,
is the sacrifice of
those who violate
that order. The left
eye of the slain
tabu-transgressors
is swallowed by
Kahoali'i,
ceremonial double of
the king and living
god of his
sacrificial rites.
Like the sun, chiefs
of the highest tabus
- those who are
called 'gods',
'fire', 'heat', and
'raging blazes' -
cannot be gazed
directly upon
without injury. The
lowly commoner
prostrates before
them face to the
ground, the position
assumed by victims
on the platforms of
human sacrifice.
Such a one is called
makawela,
'burnt eyes'."
(Islands of History) |
Eye-to-eye, face-to-face,
mata-mata, is located at
'noon'. The Hawaiians wished new
year to begin with full moon:
|
'... The
correspondence
between the winter
solstice and the
kali'i rite of
the Makahiki
is arrived at as
follows: ideally,
the second ceremony
of 'breaking the
coconut', when the
priests assemble at
the temple to spot
the rising of the
Pleiades, coincides
with the full moon (Hua
tapu) of the
twelfth lunar month
(Welehu) ... |
The tapu
nights in the moon calendar
includes Ohua, we can
conclude. Indirectly we know
that already, because the other
(tapu-free) nights were
called kokore followed by
a number. Maharu, the
night before Ohua should
then also be a tapu
night, although it is depicted
in the Mamari calendar in
the same fashion as a kokore
night. Possibly Maharu
once upon a time was a kokore
night?
We should compare the different
Polynesian moon calendars. But
first we must remember
matamata (half-cooked):
'... Let us now
investigate what pare may
mean:
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Pare
Half raw, badly
cooked. Parehaoga,
food prepared in the
earth oven (umu
parehaoga) for a
feast or for people
whose help is needed
for some work or for
organizing a feast.
Parehe,
piece, bit; to fall,
break into pieces.
Parei, dirty,
to have a dirty face
and eyes, someone
who gets up without
washing. Parera,
sea bottom. Vanaga.
Parehe,
to break, a crack.
Parei, 1.
(paré), dressed up.
2. To sparkle (of
the eyes). Parera,
1. A shallow, a
reef. 2. Deep water,
profound, gulf;
parera tai, deep
sea; tai parera,
high tide; hohonu
parera,
fathomless,
unsoundable. 3. To
lead astray.
Hakaparera, to
frighten, to scare.
Pareu, skirt,
apron. Mgv., Mq.,
Ta.: pareu,
loincloth, apron.
Churchill.
Pau.: parego,
to drown oneself.
Ta.: paremo,
drowned. Ma.:
paremo, id.
Ta.: pare, a
fort, a place of
refuge. Ma.:
parepare, a
breastwork in a
stockade. Churchill. |
The meaning 'half
raw, badly cooked' sounds very
much like matamata (while
the single mata means
completely raw and uncooked):
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Mata
1. Tribe, people;
te mata tûai-era-á,
the ancient tribes.
2. Eye; mata ite,
eyewitness. 3. Mesh:
mata kupega.
4. Raw, uncooked,
unripe, green,
matamata,
half-cooked,
half-ripe.
Kahi matamata, a
tuna fish. Vanaga.
1. The eye; mata
neranera,
mata kevakeva,
mata mamae,
to be drowsy;
mata keva,
mataraparapa,
matapo, blind;
mata hakahira,
squint eyed; mata
pagaha, eye
strain. 2. Face,
expression, aspect,
figure, mien,
presence, visage,
view; mata mine,
mata hakataha,
mata pupura,
mata hakahiro,
to consider. 3. Raw,
green, unripe. 4.
Drop of water. 5.
Mesh; hakamata,
to make a net. 6.
Cutting, flint. 7.
Point, spear, spike
(a fish bone). 8.
Chancre. Matamata,
sound of water.
Churchill.
There is a wide
range of
significations in
this stem. It will
serve to express an
opening as small as
the mesh of a net or
as large as a door
of a house; it will
serve to designate
globular objects as
large as the eye or
as small as the bud
on a twig or the
drop of rain, and
designating a
pointed object it
answers with equal
facility for the
sharpened tip of a
lance or the acres
of a headland; it
describes as well
the edge of a paddle
or the source from
which a thing
originates.
Churchill 2. |
Another
insufficiently cooked word is
kikiu:
... Hamiora Pio
once spoke as
follows to the
writer: 'Friend! Let
me tell of the
offspring of
Tangaroa-akiukiu,
whose two daughters
were Hine-raumati
(the Summer Maid -
personified form of
summer) and
Hine-takurua
(the Winter Maid -
personification of
winter), both of
whom where taken to
wife by the sun."
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Ki(u)kiu
Kikiu.
1. Said
of food
insufficiently
cooked
and
therefore
tough:
kai
kikiu.
2. To
tie
securely;
to
tighten
the
knots of
a snare:
ku-kikiu-á
te
hereíga,
the
knot has
been
tightened.
3.
Figuratively:
mean,
tight,
stingy;
puoko
kikiu.
a
miser;
also:
eve
kikiu.
4. To
squeak
(of
rats,
chickens).
Kiukiu,
to chirp
(of
chicks
and
birds);
to make
short
noises.
The
first
bells
brought
by the
missionaries
were
given
this
name.
Vanaga.
Kiukiu
(kikiu).
1. To
resound,
to ring,
sonorous,
bell,
bronze;
kiukiu
rikiriki,
hand
bell;
tagi
kiukiu,
sound of
a bell;
kikiu,
to ring,
the
squeeking
of rats;
tariga
kikiu,
din,
buzzing;
hakakiukiu,
to ring.
Mgv.:
kiukiu,
a thin
sound, a
soft
sweet
sound.
2. To
disobey,
disobedience;
mogugu
kiukiu,
ungrateful;
ka
kikiu ro,
to
importune.
Churchill. |
... From the
fragments we can
reconstruct but
little of the native
mythology. Atea
and Papa, the
primary parents,
have not been
recorded.
Tangaroa came to
Easter Island in the
form of a seal with
a human face and
voice. The seal was
killed but, though
baked for the
necessary time in an
earth oven, the seal
refused to cook.
Hence the people
inferred that
Tangaroa must
have been a chief of
power ...
|
Raumati
Ta.: To
cease
raining,
to
remain
fair.
Sa.:
naumati,
dry,
arid.
Ma.:
raumati,
summer.
Mgv.:
noumati,
drought,
hot
weather.
Churchill. |
... Now, these women
had different homes.
Hine-takurua
lived with her elder
Tangaroa (a
sea being - origin
and personified form
of fish). Her
labours were
connected with
Tangaroa - that
is, with fish.
Hine-raumati
dwelt on land, where
she cultivated food
products, and
attended to the
taking of game and
forest products, all
such things
connected with
Tane ...
... The Sun spends
part of the year
with the Winter Maid
in the south, afar
out on the ocean. In
the month of June
occurs the changing
of the Sun and he
slowly returns to
his other wife, to
the Summer Maid who
dwells on land and
whose other name is
Aroaro-a-manu.
This period we call
summer. And so acts
the Sun in all the
years.
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Aro
Face,
front,
side (of
a
figure);
ki te
aro o
...,
to the
front of
...
Vanaga.
Presence,
body,
frontispiece;
ki te
aro,
face to
face. P
Pau.:
aroga,
the
visage;
ki te
aroga,
opposite.
Mgv.:
aro,
presence,
before;
i te
aro,
in the
presence
of. Mq.:
aó,
face, in
the
presence
of,
before.
Ta.:
aro,
face,
front,
presence,
view. It
is
probable
that
more
than one
word is
confounded
in
alo.
The
significations
which
appear
in
Southeast
Polynesia
are most
likely
derived
from a
Tongafiti
alo
and do
not
appear
in
Nuclear
Polynesia.
The
alo
belly
and
alo
chief
which do
occur in
Nuclear
Polynesia
are also
probably
Tongafiti,
for in
Samoa
and
Tonga
they are
honorific
and
applied
only to
folk of
rank, a
good
indication
of
borrowing
by the
Proto-Samoans
from
Tongafiti
masters.
Churchill. |
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We remember that
also Oroi was
matamata:
... When the corpse of Oroi
was put in the earth oven to
cook, it came to life again. So
they had to take him over to the
other side of the island to
where the ahu is called
Oroi, and there he cooked
quite satisfactorily, and they
ate him ...
... the individuals who are
'cooked' are those deeply
involved in a physiological
process: the newborn child, the
woman who has just given birth,
or the pubescent girl ...
... The conjunction of a member
of the social group with nature
must be mediatized through the
intervention of cooking fire,
whose normal function is to
mediatize the conjunction of the
raw product and the human
consumer, and whose operation
thus has the effect of making
sure that a natural creature is
at one and the same time
cooked and socialized ...
Considering
pare in conjunction with
GD81 as a glyph type used at
solstice, the 'physiological
process' of the sun could be
regarded as 'being cooked' =
forced to adjust to a new phase
in his life ...
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GD81 (pare) and GD84 (rona)
may be related:
The figure at
left has a toe-out position, the
one at right a toe-in position,
which I associate with male
respectively female.
During the 'noon' season there
is a reversal, as seen in the
turned around body of the
swimmer in the flood emanating
from
Chalciuhtlicue:
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