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TRANSLATIONS
The two sun cycles is really only one sun cycle, because from midsummer sun suddenly disappears to be reborn in the other hemisphere. It must be an abrupt change according to the 'map'. Sun 'falls on his face' and at once his light has disappeared, the face is an image of the sun.
During sun's absence in the other hemisphere moon is the source of light. But moon has two faces, waxing and waning, which could explain why there must be a 'break' also in the middle of her reign. Moving from west to east moon grows, and with the sun cycle being defined as the growing sun cycle it is probable that the growth cycle of the moon (waxing moon) begins at Te Pei. When moon reaches her end in the east, at One Tea, it could mean full moon. One Tea is station number 14 according to Manuscript E. If we add as a zero station Te Pito O Te Kainga at the beginning, we reach 15. Before full moon is reached, moon takes on the shape of a great fruit (Ohua):
The pattern in the Mamari moon calendar can help us understand why Hua Reva has hua in its name - moon is maturing and will soon reach her full roundness. In Ca7-16 moon carries sun inside her 'boat', as if telling about Akahanga. In Ca7-23 it is time for moon to be carried away in a 'sun canoe'. There is also a parallel between Ca7-14 and Ca7-21 - a separate entity emerges at left (at the top respectively at bottom). In Ko Koró (December) new houses are being occupied, and possibly it alludes to how sun at midsummer is going to put his head into the opening of a 'hare paega'. Barthel has coordinated Ko Koró with Pua Katiki and Maunga Teatea. Pua means ginger (and flower), and like insects sun is visiting his 'flower' - putting his head in. Not even we in our deaf civilization can miss that point (bees and flowers). East is black and west is white and in the west moon is rising, gradually showing her white (tea) face. Maunga Teatea is a suitable name for the first station beyond - when sun has left.
Is then Te Pei equal to December (Ko Koró)? If moon dies at One Tea, then it must be a new moon sun is facing at Pua Katiki. Or else: moon, according to this scheme, is moving from Pua Katiki backwards in time to One Tea, where her sun child is born and she then dies. Another possibility is to dissociate the two cycles of the year completely from each other. There cannot be any causal relationship between One Tea and Pua Katiki. The sun child resulting from sun visiting Pua Katiki is going to be born in midwinter, presumably at Rangi Meamea (5 stations later):
From Te Pou to Tama (the child of the moon) there are also 5 stations. In G the order from Te Pei to One Tea is straightforward, while the 6 remaining stations (on side a) comes in reversed order. Roto Iri Are bridges the gap (13 * 29.5 = 383.5) and Tama comes at 14 * 29.5 = 413. One Tea is beginning at 15 * 29.5 = 442.5 and stretches to the end of side b. 16 * 29.5 = 472 (1 more than 471). 8 * 29.5 = 236 is the beginning of Te Pei:
But there must be room for 236 / 29.5 = 8 stations before Te Pei, not 6 only:
Earlier we counted with 15. Hanga Takaure being at the end of side b. But at that time we defined the glyphs which were multiples of 29.5 as the end glyphs of the stations. Now, with the multiples of 29.5 defined as the first glyphs of the stations there is no room for Hanga Takaure at the end of side b. We must revisit side a to update and clearly define the 'net'. |
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