TRANSLATIONS

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Let us make the table more complete by including the rectascensions:

1

Ana-mua, entrance pillar

Antares, α Scorpii

-26° 19'  16h 26

2

Ana-muri, rear pillar (at the foot of which was the place for tattooing)

Aldebaran, α Tauri

16° 25'  04h 33

3

Ana-roto, middle pillar

Spica, α Virginis

-10° 54'  13h 23

4

Ana-tipu, upper-side-pillar (where the guards stood)

Dubhe, α Ursae Majoris

62° 01'  11h 01

5

Ana-heu-heu-po, the pillar where debates were held

Alphard, α Hydrae

-08° 26'  09h 25

6

Ana-tahua-taata-metua-te-tupu-mavae, a pillar to stand by

Arcturus, α Bootis

19° 27'  14h 13

7

Ana-tahua-vahine-o-toa-te-manava, pillar for elocution

Procyon, α Canis Minoris

05° 21'  07h 37

8

Ana-varu, pillar to sit by

Betelgeuse, α Orionis

07° 24'  05h 52

9

Ana-iva, pillar of exit

Phaed, γ Ursae Majoris

53° 58'  11h 51

10

Ana-nia, pillar-to-fish-by

North Star, α Ursae Minoris

89° 02'  01h 49

Immediately it becomes obvious that there is a pattern here too: The distribution is limited to the region between Ana-nia (01h 49) and Ana-mua (16h 26). No pillar is located in the hours 17-24:

 01h 49 10

Ana-nia, pillar-to-fish-by

North Star, α Ursae Minoris
04h 33 2

Ana-muri, rear pillar (at the foot of which was the place for tattooing)

Aldebaran, α Tauri

05h 52 8

Ana-varu, pillar to sit by

Betelgeuse, α Orionis

07h 37 7

Ana-tahua-vahine-o-toa-te-manava, pillar for elocution

Procyon, α Canis Minoris

 09h 25 5

Ana-heu-heu-po, the pillar where debates were held

Alphard, α Hydrae

11h 01 4

Ana-tipu, upper-side-pillar (where the guards stood)

Dubhe, α Ursae Majoris

11h 51 9

Ana-iva, pillar of exit

Phaed, γ Ursae Majoris

13h 23 3

Ana-roto, middle pillar

Spica, α Virginis

14h 13 6

Ana-tahua-taata-metua-te-tupu-mavae, a pillar to stand by

Arcturus, α Bootis

16h 26 1

Ana-mua, entrance pillar

Antares, α Scorpii

Dubhe (4) arrives 50 minutes before Phaed (9) and the pair obviously must belong together - also by reason of being the only two stars listed belonging to the same constellation.

If Ana-mua is a pillar marking entrance, it must refer to the entrance of the season without pillars, 17h - 24 h.

⅔ of the sky has pillars, ⅓ has none. I remember the Mamari moon calendar:

3 'branch' not broken, but the 'fruit' is heavy
Ca7-15 Ca7-16
4 'branch' 'breaks'
Ca7-23 Ca7-24

There is a correlation between the season with pillars (1h - 16h) and the waxing period of the moon.

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

The full moon period would then correspond to a part of the season without pillars (17h - 24h). 16 in Ca7-16 and 24 in Ca7-24 appear to allude to this phenomenon. Too much light from the moon makes observation of stars difficult.

What happens beyond full moon? What comes beyond Ca7-24?

28 + 8 = 36 glyphs are balanced by 10 + 26 = 36 glyphs. When moon fades away it takes an equal amount of time. The pillars would become visible again, when the full moon period has passed, but there is no longer any need for pillars to raise the moon. 24h is the maximum, ⅔ * 36 = 24. Maybe in Hiva they are being used - if the time is running backwards there.

The rectascension numbers in the table above refer to observations at the meridian counted from spring equinox north of the equator. South of the equator it means from autumn equinox.

⅔ (16h 26) from atumn equinox we find Antares (Ana-mua). With autumn equinox in March, we have to move 16 half-months ahead and reach November (Ko Ruti). Rectascension numbers go up to 24, while months go up to 12 and we realize why it is necessary to count with half-months.

The 'entrance pillar' (Ana-mua) stands in the 2nd quarter, at the beginning of summer (in the 2nd half of 'May', Ko Ruti). At that time the new vegetation is truly making itself known:

As next step in analysing the story about Ure Honu and the skull of the old king, let us locate in time the weeding of banana plantations. It is an activity due in Ko Ruti, during the 1st half of summer:

2nd quarter

3rd quarter

Tagaroa uri (October)

Tua haro (January)

Cleaning up of the fields. Fishing is no longer taboo. Festival of thanksgiving (hakakio) and presents of fowl.

Fishing. Because of the strong sun very little planting is done.

Ko Ruti (November)

Tehetu'upú (February)

Cleaning of the banana plantations, but only in the morning since the sun becomes too hot later in the day. Problems with drought. Good month for fishing and the construction of houses (because of the long days).

Like the previous month. Some sweet potatoes are planted where there are a lot of stones (pu).

Ko Koró (December)

Tarahao (March)

Because of the increasing heat, work ceases in the fields. Time for fishing, recreation, and festivities. The new houses are occupied (reason for the festivities). Like the previous month, a good time for surfing (ngaru) on the beach of Hangaroa O Tai.

Sweet potatoes are planted in the morning; fishing is done in the afternoon.

New houses were also constructed:

... Another year passed, and a man by the name of Ure Honu went to work in his banana plantation. He went and came to the last part, to the 'head' (i.e., the upper part of the banana plantation), to the end of the banana plantation. The sun was standing just right for Ure Honu to clean out the weeds from the banana plantation.

On the first day he hoed the weeds. That went on all day, and then evening came. Suddenly a rat came from the middle of the banana plantation. Ure Honu saw it and ran after it. But it disappeared and he could not catch it. On the second day of hoeing, the same thing happened with the rat. It ran away, and he could not catch it. On the third day, he reached the 'head' of the bananas and finished the work in the plantation. Again the rat ran away, and Ure Honu followed it. It ran and slipped into the hole of a stone. He poked after it, lifted up the stone, and saw that the skull was (in the hole) of the stone. (The rat was) a spirit of the skull (he kuhane o te puoko) ...

Ure Honu was amazed and said, 'How beautiful you are! In the head of the new bananas is a skull, painted with yellow root and with a strip of barkcloth around it.' Ure Honu stayed for a while, (then) he went away and covered the roof of his house in Vai Matā. It was a new house. He took the very large skull, which he had found at the head of the banana plantation, and hung it up in the new house. He tied it up in the framework of the roof (hahanga) and left it hanging there ...

The new house of Ure Honu was built in Vai Matā, i.e. 'water spearhead'. (I guess matā = matá).

Not only weeds but also houses are growing. Ohua is the parallel time of the month:

3rd period
Ca7-8 Ca7-9 Ca7-10 Ca7-11 Ca7-12 Ca7-13 Ca7-14 Ca7-15 Ca7-16
          Maharu Ohua Otua

Makemson:

527. Reao; a Tuamotuan star said to be the same as Rehia and Rehua.

528. Rehia; an alternative name for Rehua in the Tumamotus. Rehia is the name of an edible seaweed in New Zealand.

529. Rehua; an important Maori star and an influential god, elder brother of Tane dwelling in the tenth heaven. Rehua has been variously identified with Jupiter by Tregear, with Sirius by Stowell, and with Antares by Best, and there can be no doubt that the name was applied to different objects in various sections of New Zealand.

And old native declared: 'Rehua is a star, a bird with two wings; one wing is broken. Under the unbroken wing is Te Waa-o-Tamarereti (the Canoe of Tamarereti is the Tail of Scorpius in this instance). When Rehua mates with his wife Pekehawani (a star close to Antares) the ocean is windless and motionless.'

Antares, visible in the morning sky of December-January, came to stand for summer heat; hence the saying, 'Rehua cooks (ripens) all fruit'.

The generally accepted version of the Rehua myth, according to Best, is that Rehua had two wives, the stars on either side of Antares. One was Ruhi-te-rangi or Pekehawani, the personification of summer lanaguor (ruhi), the other Whaka-onge-kai, She-who-makes-food-scarce before the new crops can be harvested.

In another old story Rehua mated with Puanga, Rigel, and their offspring were the clematis and another plant which were born in Mahuru, spring (August).

"Clematis (from Ancient Greek klematis, a climbing plant ... is a genus of mostly vigorous climbing lianas, with attractive flowers ...

... Most species are known as Clematis in English, while some are also known as traveller's joy, leather flower, vase vine and virgin's bower, the last three being names used for North American species ...

... The entire genus contains essential oils and compounds which are extremely irritating to the skin and mucous membrames. Unlike Black Pepper or Capsicum, however, the compounds in clematis cause internal bleeding of the digestive tract if ingested internally in large amounts. The plants are essentially toxic. Despite its toxicity, Native Americans used very small amounts of clematis as an effective treatment for migraine headaches and nervous disorders. It was also used as an effective treatment of skin infections ..." (Wikipedia)

They still suckle their mother during August and herald the coming of spring. Their birth was facilitated by Rua-moko, god of earthquakes, who marks the change of seasons.

According to Ellis, Castor and Pollux are known as Pipiri and Rehua in the Society Islands, but this identity is disputed by other authorities. Fariua the Tuamotuan declared Rehua to be a medium bright star in the northeast during August, which would apply to Deneb or Albireo in Cygnus.

S. P. Smith quotes a statement made to him many years ago by the Maori sage Tarakawa: 'Regarding nga turanga whatu o Rehua - the position of the eyes of Rehua - these whatu (eyes; literally 'stones') are in the sky looking down. The prayer of the navigator calls on them to maintain the canoe in its proper course. Rehua was the guiding star of the Aotea canoe', the craft in which Turi arrived on the west coast of New Zealand following Kupe's sailing directions. In this instance Rehua is undoubtedly Antares.

530. Rehua-paonga is the Moriori star ruling January, probably Antares.

534. Rerehu, Burning; a Maori name for Antares related to Rehua. Rerehu presided over the sixth month November-December in Stowell's enumeration, while Tregear associated Rerehu with the ninth month, February-March. Rehu is found in the Hawaiian star and month name Welehu, the Tuamotuan Herehu, and in the Rehu, Varehu, and Avarahu of the Society Islands.

92. Herehu is a Tuamotuan star whose name suggests the Maori Rerehu and Rehua and the Marquesan Ehua, all names for Antares. The Hawaiian equivalent lehu is found in the star name Lehuakona, Lehua-of-the-south. Rehu is seen in such month names a Serehu of Tongareva, Welehu of Hawaii, and Rehu and Varehu of the Society Islands.

733. Waerehu is listed as a Maori star and was a name for Antares among the Moriori as well as for the month of January.

46. Ehua is a Marquesan form of Rehua and stands for Antares as well as for August-September.

289. Lehua-kona, Lehua-of-the-south; a Hawaiian star in the Milky Way. It may stand for Antares, corresponding with the Maori Rehua and the Marquesan Ehua.

Many reflections occur while reading the cited pieces from Makemson, some of which are:

Rehia, the edible seaweed, reminds me of the Iri-are and the 12th kuhane station (Roto Ire Are).

The bird with two wings, one of which is broken, reminds me of the 11th kuhane station (Hatinga Te Kohe) and manu rere with undulating wing:

When sun marries the 'summer maid' Pekehawani, = Ruhi-te-rangi the personification of summer languor (ruhi), the ocean is calm and windless, i.e. the opposite state of when the neck of king Oto Uta broke. The 23rd kuhane station was Maunga Peke Tau O Hiti. Ruti (in Ko Ruti) resembles ruhi.

Clematis - the offspring of Antares and Rigel - has a flower with 8 petals and is a climbing vine, appropriate for symbolizing the (cater)pillar season.

Caterpillar ... larva of butterfly or moth ... †rapacious person ... earliest recorded form, catyrpel ... is prob. - AN. var. ... katplōz, ka(r)plūz, -plōz ... of OF. chatepelose 'hairy cat' (popL. *catta pilōsa) ... For the application to caterpillars of words meaning 'cat', cf. It. dial. gat(a), gatin(a), gatola, G. dial. teufelskatz 'devil's cat' ... (English Etymology)

The two plants (Clematis and the unnamed twin) 'still suckle their mother during August and herald the coming of spring'. The similarity with Omotohi is obvious, omo tohi, the 'sucking time' (is over) = full moon. In the beginning even the gods have to suck:

Aa ttl sghaana quiidas yasgagas ghiinuusis gangaang

Like sea-cucumbers, gods lay across it,

llagu gutgwii xhihldagahldiyaagas.

putting their mouths against it side by side.

I happen to notice the Tahitian word omotu, the meaning of which seems to be relevant:

Omo

To suck; omoaga, bulky cloud;  ragi omoaga cumulus; omoomo; to suck repeatedly, to suckle; omotahi, to win everything at a game (lit: to suck whole): omotahi-mai-á e au, he has cleaned me out; omotohi, full (of the moon); ku-omotohiá te mahina, the moon is full. Vanaga.

Rima omo, infidelity, faithless, unfaithful. Omoomo, to smack the lips, to suck the breast, to smoke tobacco, to taste of; hakaomoomo, to suckle, to paint. Churchill.

Ta.: Omotu, an ember, a coal. Mq.: komotu, omotu, firebrand. Churchill.

To ripen is to cook (and some stay midway as half-cooked). Rehua is probably re-hua - the one who makes the fruit ripen.

The spring month Mahuru is like Maharu (immediately before Ohua in the moon calendar).

... The Maori recognized two main divisions of the year: winter or takurua, a name for Sirius which then shone as morning star, and summer, raumati or o-rongo-nui, 'of the great Rongo', god of agriculture. They occasionally recognized spring as the digging season koanga, from ko, the digging stick or spade. The autumn or harvest season was usually spoken of as ngahuru, 'tenth' (month), although it was considered to include also the last two months of the year. Mahuru was the personification of spring ...

Huru

Custom, tradition, behaviour, manners, situation, circumstances; poki huru hare, child who stays inside (to keep a fair complexion); te huru o te tagata rivariva, a fine person's behaviour; pehé te huru o Hiva? what is the situation on the mainland? Huruhuru, plumage, feathers (the short feathers, not the tail feathers), fleece of sheep. Vanaga.

Samoa: sulu, a torch; to light by a torch; sulusulu, to carry a torch; susulu, to shine (used of the heavenly bodies and of fire). Futuna: susulu, the brightness of the moon. Tonga: huluaki, huluia, huluhulu, to light, to enlighten; fakahuhulu, to shine; iuhulu, a torch or flambeau, to light with a torch. Niuē: hulu, a torch; huhulu, to shine (as the moon). Maori: huru, the glow of the sun before rising, the glow of fire. Churchill 2.

The glow of fire (huru) is like feathers (huruhuru).

... Maui at first assumed the form of a kiore, or rat, to enter the body of Hine. But tataeko, the little whitehead, said he would never succeed in that form. So he took the form of a toke, or earth-worm. But tiwaiwaka the fantail, who did not like worms, was against this. So Maui turned himself into a moko huruhuru, a kind of caterpillar that glistens. It was agreed that this looked best, and so Maui started forth, with comical movements ...