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TRANSLATIONS
We must look
again, the table
is important:
|
1 |
Ana-mua,
entrance
pillar |
Antares,
α
Scorpii |
δ =
-26°
19' |
|
2 |
Ana-muri,
rear
pillar
(at
the
foot
of
which
was
the
place
for
tattooing) |
Aldebaran,
α
Tauri |
δ =
16°
25' |
|
3 |
Ana-roto,
middle
pillar |
Spica,
α
Virginis |
δ =
-10°
54' |
|
4 |
Ana-tipu,
upper-side-pillar
(where
the
guards
stood) |
Dubhe,
α
Ursae
Majoris |
δ =
62°
01' |
|
5 |
Ana-heu-heu-po,
the
pillar
where
debates
were
held |
Alphard,
α
Hydrae |
δ =
-08°
26' |
|
6 |
Ana-tahua-taata-metua-te-tupu-mavae,
a
pillar
to
stand
by |
Arcturus,
α
Bootis |
δ =
19°
27' |
|
7 |
Ana-tahua-vahine-o-toa-te-manava,
pillar
for
elocution |
Procyon,
α
Canis
Minoris |
δ =
05°
21' |
|
8 |
Ana-varu,
pillar
to
sit
by |
Betelgeuse,
α
Orionis |
δ =
07°
24' |
|
9 |
Ana-iva,
pillar
of
exit |
Phaed,
γ
Ursae
Majoris |
δ =
53°
50' |
|
10 |
Ana-nia,
pillar-to-fish-by |
North
Star,
α
Ursae
Minoris |
δ =
89°
02' |
Dubhe, Phaed and
the North Star
have high
declination
values. They are
different. They
seem to be
located on the
route leading
between the
'sky' and the
'earth'. While
Ana-iva
and Ana-nia
marks the way up
to the 'sky',
Ana-tipu
seems to mark
the way down to
'earth'. I
cannot find the
word tipu
defined
anywhere, but
tiputa
suggests a hole
in the 'sky':
| Tiputa
Pau.: To bore, to perforate. Ta.: tiputa, to
pierce. Mq.: tiputa, id. Ha.: kipuka, an opening.
Churchill. |
The declination
values in the
first triplet of
stars are
interesting: 26
for Ana-mua
is balancing 16
+ 10 = 26 for
Ana-muri and
Ana-roto.
The sum for
Ana-mua and
Ana-muri
is 26 + 16 = 42.
The second
triplet of stars
has 46 as
difference
between
Ana-iva and
Ana-varu
and 36 as
difference
between
Ana-nia and
Ana-iva.
16, 26, 36 and
46. Adding 7 (Ana-varu)
to 53 (Ana-iva)
we get 60 (i.e.
the missing 6).
Ana-iva
together with
Ana-varu
seem to measure
the full
distance of the
cycle.
We remember that
the distance
between Antares
and Spica
counted in
rectascension
was 46º.
46º was counted
with 360º for
the full circle.
If we count the
Chinese way, 46
will become 45
(= 360 / 8):
46 * 360 / 365 =
45
Let us now
proceed with
pure:
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A
few
preliminary
remarks
and
imaginations:
1.
GD25
could
very
well
illustrate
a
pure
=
cowrie
(or
maybe
an
open
bivalve
in
general).
|
Cypraea Caputserpentis ['head of the serpent']
Cowries have historically been used as currency in several parts of the world, as well as being used, in the past and present, very extensively in jewelry and for other decorative and ceremonial purposes ... The shells of cowries are almost always smooth and shiny (a few species have granular shells) and more or less egg-shaped, with a long, narrow, slit-like opening (aperture) ...
Cowries (esp. Cypraea moneta) were used as a currency in Africa (Ghanaian cedi in Ghana named after cowry shells) and elsewhere, such as in China and India where the shell or copies of the shell were in theory used as a means of exchange. They are also worn as jewelry or otherwise used as ornaments or charms, as they are viewed as symbols of womanhood, fertility, birth and wealth. The symbolism of the cowry shell is associated with the appearance of its underside: the lengthwise opening makes the shell look like a vulva or an eye.
Cowry shells are sometimes used in a way similar to dice, e.g., in board games like Pachisi, or in divination (cf. Ifá and the annual customs of Dahomey). A number of shells (6 or 7 in Pachisi) are thrown, with those landing aperture upwards indicating the actual number rolled ..." (Wikipedia)
|
The
supposed clam
in
the
glyph
is
not
lying
down
the
way
we
usually
see
it,
but
this
presumably
is
mostly
a
way
to
reduce
the
space
needed
for
the
glyph
(cfr
Rei
which
is
also
standing
on
its
short
end).
Aperture
up
may
mean
female
(vulva),
but
then
aperture
down
should
mean
male
-
two
possibilities;
just
like
flipping
a
coin
(or
in
the
lottery
of
the
baby
being
born
as a
boy
or a
girl). |
A board
game mentioned
in Wikipedia is
the Yoruba
divination game
named Ifá,
where instead of
cowries palm
nuts are used:
... The tray and tapper are used in Ifa divination, a central ritual within Yoruba religion. This tray, adorned with carved images and dusted with powder, serves as the template on which sacred signs (odu) related to the personal concerns of a diviner's client are traced as the point of departure for analysis. In contrast to those transitory signs, the more permanent backdrop of the carved motifs on the tapper and tray constitutes an artistic exegesis of the forces that shape human experience and the universal needs fulfilled by such quests for enlightenment.To initiate the ritual, the babalawo places the tray in front of him and taps rhythmically on it with the pointed end of the tapper, invoking the presence of past diviners and of Ifa (also called Orun-mila) the god of divination as well as other Orisa.
There are a variety of palm nuts that are available, but only specific kinds may be used for Ifa divination and must have at least 3 'eyes' or more. The palm nuts are grouped in one hand, then the diviner attempts to shift them all to his/her other hand at once, and counts the remaining Ikin left, hopefully to discover that either one or two remain. (Odu, which are the foundation of the binary data, can only be marked with either one or two palm nuts, remaining in the diviner's original hand. As this process goes on, the diviner marks single or double marks in wood powder spread on his divination tray until he or she has created one of the 256 odus that are available.
Each of these odus is associated with a traditional set of Ese (verses), often relating to Yoruba mythology, which explain their divinatory meaning. These verses represent thousands of years of observation and are filled with predictions, and both mundane and spiritual prescriptions that resolve issues found in that Odu. Within Ifa, Believers find all the knowledge of the world past present and future.
After obtaining the Odu that governs a situation or event, the diviner then determines whether the Odu comes with Ire (which is poorly translated to mean good luck) or Ibi (which could be viewed as obstacles or impediments to success). After this process the diviner now determined appropriate offerings, spiritual disclipines and/or behavioral changes necessary to bring, keep or compel success for the person receiving divinatory counsel ... (Wikipedia)
|
The tray
depicted has 4
turtles engraved
on the border,
and at the 'takurua
position' (top
center) we
find the
two 'persons'
expected. The
central plane is
delimited by 2
serpents
Behind the turtles
we find triplets
of signs very
much reminiscent
of maitaki:
Nuts for
divinatory
purposes were
used also by the
Maori:
|
Niu
Palm
tree,
coconut
tree;
hua
niu,
coconut.
Vanaga.
Coconut,
palm,
spinning
top.
P
Pau.,
Ta.:
niu,
coconut.
Mgv.:
niu,
a
top;
niu
mea,
coconut.
Mq.:
niu,
coconut,
a
top.
Churchill.
The
fruit
of
miro.
Buck.
T.
1.
Coconut
palm.
2.
Sign
for
peace.
Henry
The
sense
of
top
lies
in
the
fact
that
the
bud
end
of a
coconut
shell
is
used
for
spinning,
both
in
the
sport
of
children
and
as a
means
of
applying
to
island
life
the
practical
side
of
the
doctrine
of
chances.
Thus
it
may
be
that
in
New
Zealand,
in
latitudes
higher
than
are
grateful
to
the
coconut,
the
divination
sense
has
persisted
even
to
different
implements
whereby
the
arbitrament
of
fate
may
be
declared.
Churchill
2. |
The season for
divination is
midwinter:
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Hiva
Name
of
the
country
from
where,
according
to
tradition,
came
the
Polynesian
immigration
of
Hotu
Matu'a;
nowadays,
this
name
designate
any
continent
or
foreign
country:
tagata
Hiva,
foreigner,
person
from
the
mainland.
Vanaga.
Strange,
alien,
foreign;
a
stranger;
kuhane
hiva,
Holy
Ghost;
hakahiva:
mata
hakahiva,
to
look
back
(?
hakahira).
Mq.,
Mgv.:
hiva,
iva,
a
stranger,
a
person
from
another
district
or
country.
Pau.:
pure-hiva,
a
butterfly.
Churchill.
H.:
1.
Entirely
black,
as
of
pigs
offered
to
the
gods,
a
desirable
blackness
contrasting
with
uli
and
'ele'ele,
which
have
pejorative
connotations.
2.
Choice.
3.
A
term
qualifying
coconuts
and
kava.
Polo
hiwa,
dark,
glistening
black,
as
clouds
or
tapa.
Ua
hala
i ke
ao
polohiwa
a
Kāne,
passed
to
the
dark
clouds
of
Kāne
(death).
Hiwa
hiwa,
precious,
beloved,
esteemed,
petted,
darling,
indulged;
favorite.
Ka
Mesia,
ka
hiwahiwa
a ke
Akua,
the
Messiah,
the
chosen
of
God.
Ho'o
hiwa
hiwa
to
honor,
adorn,
decorate;
to
display,
as
the
flag;
to
treat
as a
favorite;
festive.
He
mea
ho'ohiwahiwa
i ke
akua,
a
thing
to
honor
the
gods.
'O
ka
mea
ho'ohiwahiwa
i
kāna
kauā
mai
kona
wā
'u'uku
mai,
he
who
delicately
brings
up
his
servant
from
his
childhood.
Wehewehe. |
Kava, in
turn, should
make us remember
the cowries used
at the kava
ceremonies:
|
'...
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),
(pictures
from
Lindqvist
showing
very
old
Chinese
cooking
vessels)
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
...' |
The palm
nuts (in
Ifá) are
encircled by
a
double-headed
serpent, and
the
arrangement
seems to be
another
version of
the palm
tree (niu)
being
generated
from the
'head of the
serpent'.
Niu
glyphs are
located at
the 'head'
of the year
and so are
the twin
heads of the
Ifá
serpent.
The
conjunction
of male and
female by
means of the
'serpent' is
concisely
told by a
cowrie
shell; the
lower end
with 'a
long,
narrow,
slit-like
opening
(aperture)'
is female,
while the
upper end -
'smooth and
shiny' - is
male, and
together
they
generate a
form 'more
or less
egg-shaped'.
I am
currently
rereading
'Kapten
Cook's död'
and
associate to
the Hawaiian
women's
behaviour:
In secrecy
they ate the
flesh of
pigs and
coco-nuts
together
with the
English
sailors -
although it
was
forbidden -
but they
could not be
persuaded to
eat turtles
and certain
kinds of
bananas.
Pigs were a
relatively
new 'import'
to
Polynesia,
and that may
explain why
the terror
of breaking
the rules
was not so
ingrained in
the women.
To eat
coco-nuts is
another
matter. I
guess the
'eating' of
'serpent's
heads' and
other 'nuts'
is so
natural as
to be
irresistible.
If 'nuts'
could be
'eaten'
during some
period of
the year (or
month), then
they could
surely be
'eaten' in
secrecy at
other times
too.
Turtles and
certain
kinds of
bananas, on
the other
hand, were
too
terrifying.
The white
cowries (buli
leka) on
the sacred
cord (in the
kava
ceremony)
seem to mean
that the
cord between
the chief
and the
'womb' of
the bowl is
a string of
life (buli
= to form =
birth).
The inverted
triangle at
the front of
the kava
bowl may be
a female
sign. A
non-inverted
triangle
should then
mean male.
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