Then we have
also the
calendar of
Atan to
consider:
|
1 |
he
tahi
kokore |
the
1st
moon |
16 |
he
maure |
?
(for
clan?) |
|
2 |
he
rua
kokore |
the
2nd
moon |
17 |
he
ohiro |
new
moon |
|
3 |
he
toru
kokore |
the
3rd
moon |
18 |
he
rua
te
ohiro |
the
2nd
new
moon |
|
4 |
he
ha
kokore |
the
4th
moon |
19 |
he
toru
te
ohiro |
the
3rd
new
moon |
|
5 |
he
rima
kokore |
the
5th
moon |
20 |
he
ha
te
ohiro |
the
4th
new
moon |
|
6 |
he
ono
kokore |
the
6th
moon |
21 |
he
rima
te
ohiro |
the
5th
new
moon |
|
7 |
he
hitu
kokore |
the
7th
moon |
22 |
he
ono
te
ohiro |
the
6th
new
moon |
|
8 |
he
vau
o
hua |
the
8th,
hua |
23 |
he
vau
te
ohiro |
the
8th
(?)
new
moon |
|
9 |
he
haru
tea |
white
haru |
24 |
he o
hea |
'victim'
(?) |
|
10 |
he
popo
tea |
white
ball |
25 |
he o
hau |
'hat'
(?) |
|
11 |
he
popo
mea |
pink
ball |
26 |
he o
huri |
'tribe,
kin'
(?) |
|
12 |
he
popo
uri |
black
ball |
27 |
o
ari |
'point'
(?) |
|
13 |
he
popo
hega |
red
ball |
28 |
o
ata |
(month
of)
shadow |
|
14 |
he
raakau
(=
rakau) |
plant |
29 |
a
raga |
(month
of)
fugitive |
|
15 |
he
omo
tohi |
full
moon |
30 |
a
tai |
(month
of)
sea |
Maybe his
ambition was to
create a 3 * 10
= 30 night
calendar for the
month. Maybe the
structure made
him slip at the
23rd night (he
vau te ohiro),
because we
expect the 7th
(not the 8th)
'new moon'
night.
If, once, the
month was
considered
'finished'
beyond number
20, and if new
information from
the missionaries
told another
story, then
there ought to
be a 'new' month
in addition to
the one which
ends with
Omotohi.
|
3rd
period |
 |
 |
 |
 |
|
Ca7-8 |
Ca7-9 |
Ca7-10 |
Ca7-11 |
 |
 |
 |
 |
|
Ca7-13 |
Ca7-14 |
Ca7-15 |
Ca7-16 |
|
Maharu |
Ohua |
Otua |
|
4th
period |
 |
 |
 |
 |
|
Ca7-21 |
Ca7-22 |
Ca7-23 |
Ca7-24 |
|
Maśre |
Ina-ira |
Rakau |
Omotohi |
Yet, the
Mamari
calendar shows
how Omotohi
belongs to the
2nd half of the
month, as
defined by the
waxing and waning
shapes of the
moon.
Beyond number 16
a new 'month'
must begin
(comparable to
how after
midsummer a new
'year' began).
Moon being like
a mirror image
of sun maybe has
her cardinal
points after
the calendar
turnover points?
Equinoxes and
solstices arrive
before
the calendrical
changes.
No, not
according to
Mamari, where
calendric change
(Omotohi)
occurs after
Maśre.
When Atan
describes night
17 as he
ohiro ('the
new moon') he
may have
extended the
dark last phase
of the moon
backwards to
cover the whole
2nd half of his
calendar, as if
he had tried to
make a structure
resembling the
calendar for the
year: The 2nd
half of the
solar calendar
covers the
waning sun, a
new 'year' (the
2nd) begins at
summer vero.
Atan may
have tried to
use the solar
calendar for his
lunar calendar,
while the
rongorongo
solar calendars
may have been
mapped after the
old lunar
calendar.
If so, then we
understand why
Atan
located 4
coloured balls
before rakau
- he may have
read London
Tablet (Ka5-4):
His 9, he
haru tea,
suggests the
glyph type
hau tea.
But his 8, he
vau o hua,
ought to have
arrived later.
Ohua is
the night after
Maharu.
Though Atan
may have relied
on the left part
of Ka5-4, where
the moon
imprints her
force:
|
Haru
Haruharu.
To
rob,
to
steal,
to
arrest,
to
seize,
to
cling,
to
grasp
unexpectedly,
to
take
by
force;
robber
(aruaru,
aaru).
Pau.:
haru,
to
extort,
to
carry
off,
to
usurp.
Ta.:
haru,
robber,
to
seize
by
force.
Churchill. |
Beyond haru
tea
(overwhelming
the a.m. light) we
have hua
poporo.
Haru, the
robber, for the
1st part of the
month, and
O(hiro), the
twister, for the
2nd, I think -
the names
reflect each
other.
Ohiro
reminds me about
ohirohiro:
|
...
I
have
not
only
once
used
the
word
'intertwined'
to
describe
the
double
'faces'
which
are
visible
in
the
calendars.
To
my
surprise,
when
I
searched
for
the
meaning
of
the
word
Ohiro
I
found
that
it
had
a
similar
meaning:
|
Hiro
1. A deity invoked when praying for rain (meaning uncertain). 2. To twine tree fibres (hauhau, mahute) into strings or ropes. Vanaga.
To spin, to twist. P Mgv.: hiro, iro, to make a cord or line in the native manner by twisting on the thigh. Mq.: fió, hió, to spin, to twist, to twine. Ta.: hiro, to twist. This differs essentially from the in-and-out movement involved in hiri 2, for here the movement is that of rolling on the axis of length, the result is that of spinning. Starting with the coir fiber, the first operation is to roll (hiro) by the palm of the hand upon the thigh, which lies coveniently exposed in the crosslegged sedentary posture, two or three threads into a cord; next to plait (hiri) three or other odd number of such cords into sennit. Hirohiro, to mix, to blend, to dissolve, to infuse, to inject, to season, to streak with several colors; hirohiro ei paatai, to salt. Hirohiroa, to mingle; hirohiroa ei vai, diluted with water. Churchill. |
|
Ohirohiro
Waterspout (more exactly pś ohirohiro), a column of water which rises spinning on itself. Vanaga. |
The
moon
indeed
rises
from
the
waters
by
itself
and
a
little
knowledge
of
astronomy
tells
us
that
it
is
spinning
on
itself.
Although
the
moon
always
turns
her
back
away
from
us;
her
back
is
unknown.
Easily
it
would
have
been
understood,
in
very
ancient
times,
that
the
moon
spins
on
her
axis,
because
the
frame
of
reference
was
the
starry
heaven.
The
moon
moves
against
the
background
of
the
fixed
stars
and
if
we
never
can
see
her
back,
then
she
must
be
slowly
revolving
on
her
axis,
keeping
her
back
against
the
stars
... |
|
...
The
next
riddle
I
had
to
solve,
a
combination
of
lines
9
and
26,
was
'I
have
been
in
the
firmanent,
on
the
Galaxy'.
The
Galaxy,
or
Milky
Way,
is
said
to
have
been
formed
when
the
milk
of
the
Great
Goddess
Rhea
of
Crete
spouted
abundantly
into
the
sky
after
the
birth
of
the
infant
Zeus.
The
word
tahiri
now
becomes
clear
(I
think)
as
to
its
meaning:
it
is
not
'blood'
but
'milk'
(depicted
as
'feathers'
in
the
glyph
Ab8-45)
which
is
spouting
(gushing
forth)
-
according
(as
I
guess)
to
the
interpretation
of
Metoro.
Though
the
distinction
between
blood
and
milk
may
be
unclear;
both
are
liquids
signifying
life.
If
colour
(red
respectively
white)
is
the
judge,
then
haumea
may
be
spouting
'blood'
(given
that
mea
means
'red'
- in
addition
to
'abundance').
But
since
the
Great
Goddess's
name
varies
from
mythographer
to
mythographer
-
Hyginus,
for
example,
debates
whether
to
call
her
Juno
or
Ops
(Wealth)
-
Gwion
has
considerately
given
us
another
clue:
'When
Roma
was
built'.
He
is
correctly
identifying
a
Cretan
with
a
Roman
goddess,
and
what
is
more
surprising,
recognizes
Romulus
as a
Latin
deity
of
the
same
religious
system
as
Cretan
Zeus.
Romulus's
mother
was
also
named
Rhea,
and
if
she
had
trouble
with
her
milk
when
she
was
forced
to
wean
her
twins
in
order
to
conceal
their
birth,
so
had
Creatan
Rhea
in
the
same
circumstances.
The
main
difference
was
that
Romulus
and
Remus
had
a
she-wolf
for
their
foster-mother,
whereas
Zeus
(and
some
say
his
foster-brother
Goat
Pan,
too),
was
suckled
by
the
she-goat
Amalthea,
whose
hide
he
afterwards
wore
as a
coat;
or,
as
still
others
say,
by a
white
sow.
Both
Romulus
and
Zeus
were
brought
up
by
shepherds.
So:
'I
have
been
in
the
firmanent,
on
the
Galaxy,
when
Roma
was
built'.
The
answer
is
Rhea,
though
it
was
not
Rhea
herself
but
the
spurt
of
her
milk,
rhea
in
Greek,
that
was
on
the
Galaxy
... |
The she-wolf,
isn't she
Upwaut, the
Opener of the
Way? Alias
kiore uri?
She is the
'mother' of the
two 'years'.
Hiri (in
tahiri),
hiro (in
Ohiro),
haru (in
he haru tea)
- the consonants
carry a
fundamental
meaning, while
the vocals give
different
colours.
In the misty
(due
to the
waterspout)
beginning a
rainbow appears,
therefore the
coloured balls
before the
ohiro nights
in Atan's
calendar.
Maybe the
central 'tree' /
'solar canoe'
(etc) in hua
poporo
generates
coloured balls?
