|
TRANSLATIONS
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
...
|