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The name Hanga Moria
One implies, it seems, a bay (haga) with sand (one).
In my veiw the bay,
as expressed by the haga rave sign, is a place for recreation
- in all the meanings of that word. It would not be surprising if the
result was a new baby 'hua'.
The sand is by its
myriad of grains ideal for the magic of 'multiplication', a fruitful place.
... The king went into
his house and laid down. The first child of King A Matua,
Tuu Maheke, came and went into the house. He came and kissed his
father on the cheek. King Hotu A Matua asked, 'Who are you?'
The royal child replied, 'It is I, the royal child, Tuu Maheke'.
King Hotu A Matua said, 'Ah, I wish you luck, oh King, for
your sand, very fine sand, fleas [in the sand]!'
... From a religious
point of view, the high regard for flies, whose increase or
reduction causes a similar increase or reduction in the size of the
human population, is interesting, even more so because swarms of
flies are often a real nuisance on Easter Island, something most
visitors have commented on in vivid language.
The explanation seems to be that there is a parallel relationship
between flies and human souls, in this case, the souls of the
unborn. There is a widespread belief throughout Polynesia that
insects are the embodiment of numinous beings, such as gods or the
spirits of the dead, and this concept extends into Southeast Asia,
where insects are seen as the embodiment of the soul ...
Moria is the
main word, while haga and one are added only to make
it more clear:
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Mori
Oil; mori eoeo, pomade.
Pau.: mori, oil for burning. Mgv.:
mori, candle, taper, wax. Mq.: moi,
coconut. Ta.: mori, oil, lamp. Churchill.
Pau.: Ha-morihaga,
pious. Mgv.: morimori, to consecrate.
Ta.: moria, prayer. Ma.: morina,
to remove tabu. Churchill.
Mgv.: Moriga, a minor
festival. Ta.: moria, offering after
recovery from illness. Ma.: morina, to
remove the crop tabu. Churchill. |
Praying (moria,
pure) and offering after a recovery sounds like the end of
winter solstice, or at least as a festival after one cycle
has finished and a new cycle is about to begin:
 |
|
pure |
It should also be a
time when the gods (atua) will assemble, and the night
Otua, I think, alludes to both the back side (tu'a) and
to the gods:
|
3rd period |
 |
 |
 |
 |
 |
|
Ca7-8 |
Ca7-9 |
Ca7-10 |
Ca7-11 |
Ca7-12 |
 |
 |
 |
 |
|
Ca7-13 |
Ca7-14 |
Ca7-15 |
Ca7-16 |
|
Maharu |
Ohua |
Otua |
We must take into account that Ca7-14 is not only the 26th glyph
of the moon
calendar but also the 260th glyph counted from Ca1-1.
But we cannot say
that it is the end of a sacred 260-day year, because in Mamari
the 'currency' seems to be 2 glyphs per day. Therefore, the reversed
hua at Ca7-14 should rather be the halfway station of such a
sacred year:
... Tua in
Otua
should mean the back side. Beyond the 15 'feathers' (nights) on
haú the back side will come. It is as if the 3rd period is at
the end of growing moon, and that the rest of the month is something
else and separate.
|
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 |
Ohua
divides the 36 red glyphs above into 26 +
10. These 10 can be added to the 10 in period 5 in order to
reach 20, and then an additional 26 will balance the first 26 glyphs.
72 = 26 + 20 + 26.
According to this structure Ca7-14 is the end of waxing. It is
time for saying thanks. Fornander has noted:
"... Marqu., moi; Fiji., moli, thanks
..." We can
also quote:
"... In Haug's 'Essays on the Sacred Songs of the
Parsis', p. 175, n. 2, he states that 'for blessing and cursing one
and the same word is used' in the Avesta - âfrênâmî - which
thus corresponded to the old Hebrew word berek, 'to give a
blessing and to curse'. It strengthens the West Aryan connections
shown above of the Polynesian molia to find that the ancient
Iranians also used a word expressing the same double sense ..."
I guess the curse
would be used when crops failed.
Maori morina means
to remove the crop tabu, and this ought to happen, I guess, when the
waxing season is over.
The double sense of
moria, implied in this quotation from Fornander, is not
surprising in view of Man being not only equal in status with God but
als his superior. Man is standing erect as an equal of the tree, but
he has an adze in his hand.
With moon as a model
there should be 4 seasons: new moon, growing, full moon, and waning.
However, only 3 of them have the order of light. New moon is a dark
uncertain time. With 3 seasons of the moon to count with, 72
divides into 26 + 20 + 26 (according to the above arguments), or
expressed in days: 36 = 13 + 10 + 13.
The
pair of 26 glyphs (130 days) should have the same structure (be
'twins'), I think, which means that
also the waning season should have a bay of praying, and it should
come at the end of waning. At that time, though, it should be a
non-reversed hua to mark it in the calendar texts. It should
be a time for praying for a good 'crop' in the future, not a
thanksgiving festival. |
