|
TRANSLATIONS
The new page
inserted from
the
'Butterflies'
link:
|
Butterflies undergo
marvellous metamorphoses during their life cycles and this
phenomenon caught the attention of the ancient peoples:
| A butterfly is an insect of
the order Lepidoptera. Like all Lepidoptera,
butterflies are notable for their unusual life cycle
with a larval caterpillar stage, an inactive pupal
stage, and a spectacular metamorphosis into a familiar
and colourful winged adult form ...
According to the 'Butterflies' chapter in
Kwaidan: Stories and Studies of Strange Things,
by Lafcadio Hearn, a butterfly is seen as the
personification of a person's soul; whether they be
living, dying, or already dead ... The Ancient Greek
word for 'butterfly' is ψύχη (psychē), which
primarily means 'soul', 'mind' ...
The Taoist philosopher Zhuangzi once
had a dream of being a butterfly flying without care
about humanity, however when he woke up and realized it
was just a dream, he thought to himself 'Was I before a
man who dreamt about being a butterfly, or am I now a
butterfly who dreams about being a man?' In some old
cultures, butterflies also symbolize rebirth into a new
life after being inside a cocoon for a period of time
...
(Wikipedia) |
The butterfly has 4 life stages: egg,
caterpillar, pupa, and imago. The beautiful last stage -
symbolizing the 'soul' or 'spirit' - arrives after a period of
stillness (pupa). The egg stage is also a period of stillness,
while on the other hand the voracious caterpillar eats and eats
in order to grow.
The 4 life stages of the butterfly were chosen
to illustrate how during the yearly cycle of the sun (also
yellow as butter) the beginning comes at winter solstice (egg)
and how at the midstation (summer solstice, pupa) another season
of rest arrives.
When
'in some old cultures' rebirth was likened to the emergence from
a pupa, the pupa - presumably - in turn was likened to the egg.
Birth originates from an egg, rebirth from a pupa.
Spring is like the caterpillar, a season of
growth, while autumn is the opposite, a season of decline.
Spring is a season of life, autumn a season of death. According
to English Etymology:
|
pupa
... chrysalis ... modL. use by Linnæus
(1758) of L. pūpa, doll; cfr PUPPET.
puppet
... †doll; (human) figure jointed and moving on
strings or wires ... lathe-head ...
chrysalis
... form taken by an insect in the stage between
larva and imago ... L. chrysal(l)is ... Gr.
khrūsallis gold-coloured sheath of
butterflies, f. khrūsós gold ...
imago
... (entom.) final stage of an insect ... Mod. use
(by Linnæus,
1767) of L. imāgō IMAGE.
image
... artificial representation of an object,
likeness, statue; (optical) counterpart ... mental
representation ... rel. to IMITATE ... |
The imago stage is just an imitation of the
spring stage. Ghosts are just mirages. The stone
statues on Easter Island are not real persons, only
representations of them.
Why is it forbidden in some cultures to make
images of the god(s)? Answer: Because that would threaten to kill them.
|
If Ana-mua
(Antares) marks
the entrance to
the 'full-moon'
season of the
year, then we
should expect
its opposite,
Ana-muri
(Aldebaran) to
mark the
entrance into
the dark half of
the year. The
'rear pillar',
'at the foot of
which was the
place for
tattooing' is a
suitable name:
|
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 |
The distance
between
Ana-mua and
Ana-muri
is 16h 26 minus
04h 33 = ca 12
hours, i.e. the
stars are ca
180º apart. Once
they marked the
equinoxes, now
they have moved
to November (Ko
Ruti)
respectively to
May (Vaitu
poru):
|
2nd
quarter |
4th
quarter |
|
Tagaroa uri
(October) |
Vaitu
nui
(April) |
|
Cleaning
up
of
the
fields.
Fishing
is
no
longer
taboo.
Festival
of
thanksgiving
(hakakio)
and
presents
of
fowl. |
Planting
of
sweet
potatoes. |
|
Ko Ruti (November) |
Vaitu
poru
(May) |
|
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). |
Beginning
of
the
cold
season.
No
more
planting.
Fishing
is
taboo,
except
for
some
fishing
along
the
beach.
Harvesting
of
paper
mulberry
trees
(mahute).
Making
of
tapa
capes
(nua). |
|
Ko Koró (December) |
He
Maro
(June) |
|
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. |
Because
of
the
cold
weather,
nothing
grows
(tupu
meme),
and
there
is
hardly
any
work
done
in
the
fields.
Hens
grow
an
abundance
of
feathers,
which
are
used
for
the
festivities.
The
time
of
the
great
festivities
begins,
also
for
the
father-in-law
(te
ngongoro
mo
te
hungavai).
There
is
much
singing
(riu). |
Vaitu poru
is the month for
making tapa
capes (nua).
We remember the
noise:
|
...
There
was
noise
at
night
at
Marioro,
it
was
Hina
beating
tapa
in
the
dark
for
the
god
Tangaroa,
and
the
noise
of
her
mallet
was
annoying
that
god,
he
could
endure
it
no
longer.
He
said
to
Pani,
'Oh
Pani,
is
that
noise
the
beating
of
tapa?'
and
Pani
answered,
'It
is
Hina
tutu
po
beating
fine
tapa.'
Then
Tangaroa
said,
'You
go
to
her
and
tell
her
to
stop,
the
harbour
of
the
god
is
noisy.' Pani
therefore
went
to
Hina's
place
and
said
to
her,
'Stop
it,
or
the
harbour
of
the
god
will
be
noisy.'
But
Hina
replied,
'I
will
not
stop,
I
will
beat
out
white
tapa
here
as a
wrapping
for
the
gods
Tangaroa,
'Oro,
Moe,
Ruanu'u,
Tu,
Tongahiti,
Tau
utu,
Te
Meharo,
and
Punua
the
burst
of
thunder'.
So
Pani
returned
and
told
the
god
that
Hina
would
not
stop.
'Then
go
to
her
again',
said
Tangaroa,
'and
make
her
stop.
The
harbour
of
the
god
is
noisy!'
So
Pani
went
again,
and
he
went
a
third
time
also,
but
with
no
result. Then
Pani
too
became
furious
with
Hina,
and
he
seized
her
mallet
and
beat
her
on
the
head.
She
died,
but
her
spirit
flew
up
into
the
sky,
and
she
remained
forever
in
the
moon,
beating
white
tapa.
All
may
see
her
there.
From
that
time
on
she
was
known
as
Hina
nui
aiai
i te
marama,
Great-Hina-beating-in-the-Moon
... |
While Tane
belongs to the
spring time when
the sky is being
pushed up,
Tangaroa
belongs to the
'spirit season'.
He was the
father of the
summer and
winter maids:
... 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 ...
Tangaroa
was also the
father of
Tane:
... From
Ta'aroa and
Atea, who
figures in the
early part of
this
mythological
period as a
female, the god
Tane was
born as a viable
mass without
form.
Skilled artisans
were called to
shape Tane.
They came in
pairs, carrying
their kits of
stone tools
slung over their
shoulders, but
at the sight of
the majesty of
Atea,
they retired in
fear.
Then Atea
herself assumed
the task of
shaping Tane,
and successively
formed all the
anatomical
details
associated with
the human body,
including the
boring of the
external ear
passages with a
fine spiral
shell.
After these many
plastic
operations, duly
enumerated in
myth, Tane
assumed perfect
form and became
the god of
beauty (te
atua o te purotu).
Ta'aroa
exalted Tane
in power, and he
became the god
of craftsmen ...
We should notice
how the ear
passages are
specially
mentioned, and
how they are
connected with a
spiral shell.
The Milky Way is
a spiral galaxy
and the ears
(instead of the
eyes) are used
in the dark. The
ear passages
cannot refer to
the equinoxes if
Tane
represents the
half-year from
winter solstice
to summer
solstice, the
ear passages
must refer to
the solstices.
Tane
is born from the
winter solstice
egg and leaving
(reborn)
as a spirit from
the summer
solstice pupa.
But May and
November are not
located at the
solstices. And
the festivities
will not begin
until June
respectively
December, when
work also
ceases, a magic
sign connected
with how the sun is
slowing down.
The birth must
come after the
rebirth. The
9th, exit,
pillar (Ana-iva,
Phaed) is
located high (δ
= 53° 58') and
close to Polaris
(Ana-nia),
the 10th and
last pillar. The
distance between
them is ca 10
hours (= 11h 51
- 01h 49),
a number
agreeing with
the ancient
count of 10 for
the months in a
year. In the
moon calendar 10
occurs
immediately
after full 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 glyph
numbers (25--29)
affirm a season
of decline, yet
another glyph
line (a8) also
has these
numbers:
|
5 |
 |
 |
 |
 |
 |
|
Ca7-25 |
Ca7-26 |
Ca7-27 |
Ca7-28 |
Ca7-29 |
 |
 |
 |
 |
 |
|
Ca7-30 |
Ca7-31 |
Ca8-1 |
Ca8-2 |
Ca8-3 |
|
6 |
 |
 |
 |
 |
|
Ca8-4 |
Ca8-5 |
Ca8-6 |
Ca8-7 |
 |
 |
 |
|
Ca8-8 |
Ca8-9 |
Ca8-10 |
|
7 |
 |
 |
 |
 |
 |
|
Ca8-11 |
Ca8-12 |
Ca8-13 |
Ca8-14 |
Ca8-15 |
 |
 |
 |
 |
 |
 |
|
Ca8-16 |
Ca8-17 |
Ca8-18 |
Ca8-19 |
Ca8-20 |
Ca8-21 |
|
8 |
 |
 |
 |
 |
 |
|
Ca8-22 |
Ca8-23 |
Ca8-24 |
Ca8-25 |
Ca8-26 |
 |
 |
 |
|
Ca8-27 |
Ca8-28 |
Ca8-29 |
The month is
divided in two
parts, the 'Tane'
half and the 'Tangaroa'
half, with 36
glyphs in each
part.
Next page in the
glyph
dictionary:
|
4.
If the spirits of the recently dead had to wait for their leader
before they could go up into the sky, then the path they would follow
probably was the starstudded
Milky Way.
The movement of earth around the sun during the year would at one
and only one point be in touch with the galactic path. The different calendars for the year with two halves, summer and
winter (or - alternatively - with the halves equal to the events
between the solstices) cannot rule over what happens in the sky.
There is only one time in the year when the path for the spirits
will be
in touch with the earth. I quote from Allen:
...
This Snake-river of sparkling dust, the stream of the abyss on high
through which it runs, the golden cord of the heaven-god ... connected alike with the hill of
the Sun-god and with the passage of ghosts, is the Milky Way ...
The Norsmen knew it
as the Path of the Ghosts going to Valhöll (Valhalla), in the
region Gladsheimr, - the palace of their heroes slain in
battle; and our North American Indians had the same idea, as
witness the 'wrinkled old Nokomis', when, teaching the little
Hiawatha, she
Showed the broad white
road in heaven, / Pathway of the ghosts, the shadows, / Running
straight across the heavens, / Crowded with the ghosts, the shadows,
/ To the Kingdom of Ponemah, / To the land of the hereafter;
the brighter stars along
the Road marking their camp-fires ...
... Our aborigines and
the Eskimo also called it the Ashen Path, as did the Bushmen
of Africa, - the ashes hot and glowing, instead of cold and dark ...
A panoramic picture of the Milky
Way as seen from Death Valley. (Wikipedia)
The 'Snake-river' in the sky surely must run in a
valley - a valley of death. The dream soul (kuhane)
of Hau Maka
named the
6th place
(on her journey chartering Easter Island) Te Piringa Aniva.
The word aniva
means 'people', and the 'shadows' of the recently dead people are
presumably travelling along the Milky Way. According to Makemson the
Milky Way was called
Aniva in the Samoan Islands.
Te Piringa Aniva
is the last half-month of
He Maro
(June), in which winter solstice occurs:
|
1st quarter |
2nd quarter |
3rd quarter |
4th quarter |
|
He Anakena
(July) |
Tagaroa uri
(October) |
Tua haro
(January) |
Vaitu nui
(April) |
|
Te Pei |
Te Pou |
Tama |
One Tea |
Mahatua |
Taharoa |
Nga Kope Ririva |
Te Pu Mahore |
|
Hora iti
(August) |
Ko Ruti
(November) |
Tehetu'upú
(February) |
Vaitu poru
(May) |
|
Hua Reva |
Akahanga |
Hanga Takaure |
Poike |
Hanga Hoonu |
Rangi Meamea |
Te Poko Uri |
Te Manavai |
|
Hora nui
(September) |
Ko Koró
(December) |
Tarahao
(March) |
He Maro
(June) |
|
Hatinga Te Kohe |
Roto Iri Are |
Pua Katiki |
Maunga Teatea |
Peke Tau O Hiti |
Mauga Hau Epa |
Te Kioe Uri |
Te Piringa Aniva |
|
|