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TRANSLATIONS
The link 'detour' continues
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Already before having
read Fornander I had arrived at the conclusion that ariki
probably is a word which is related to Latin Rex, etc.
Whatever a in ariki means it is certain that ariki
means king. It would not surprise me, though, if this suffix
means 'son of', i.e. a-riki = 'son to
a regent' (cfr a in e.g. Hotu A Matua).
In Polynesia the eldest son of a
king is predestined to become a king in due time.
Ata-riki, can
possibly be understood as the king of the shadows (ata). But
a shadow cannot exist in utter darkness, and therefore we must go beyond those
incredibly dark 58
nights at the very beginning.
The meaning of ata is
close to what we have learnt about moe glyphs - they are located
inside the 'threshold' to the 'room' of the new light. Although the new luminant still
is below the horizon its light can be perceived, and therefore also
shadows. Ga1-24 comes not far after moe in Ga1-20:
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A, á
A.
1. Prep.: for, over, by; a nei, over here; a ruga,
above; a te tapa, by the side. 2. Genitive particle, used
preceding proper names and singular personal pronouns: te poki a
Mateo, Mateo's child; aana te kai, the food is his. 3.
Particle often used before nouns and pronouns, especially when these
are introduced by a preposition such as i, ki; ki a îa, to
him, for him. Vanaga.
Á. 1. Á or also just
a, article often used preceding proper names and used in the
meaning of 'son of...': Hei á Paega, Hei, son of Paenga. 2.
Very common abbreviation of the particle ana, used following
verbs: ku-oti-á = ku-oti-ana; peira-á = peira-ana.
3. (Also á-á.) Exclamation expressing surprise or joy, which
can also be used as a verb: he-aha-koe, e-á-ana? what's
happening with you, that you should exclaim 'ah'? He tu'u au
e-tahi raá ki te hare o Eva i Puapae. I-ûi-mai-era ki a au,
he-á-á-mai, he-tagi-mai 'ka-ohomai, e repa ê'. one day I came to
Eva's house in Puapae. Upon seeing me she exclaimed: 'ah, ah' and
she said, crying: 'Welcome, lad'. Vanaga. |
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The nose (ihu)
of the shark (mago) refers to the firstborn (ihu):
| Ihu
1. Nose; ihu more, snub nose,
snub-nosed person. 2. Ihuihu cape, reef;
ihuihu - many reefs, dangerous for boats. 3. Ihu
moko, to die out (a family of which remains only one
male without sons); koro hakamao te mate o te mahigo,
he-toe e-tahi tagata nó, ina aana hakaara, koîa te me'e
e-kî-nei: ku-moko-á te ihu o te mahigo, when the
members of family have died and there remains only one
man who has no offspring, we say: ku-moko-á te ihu o
te mahigo. To disappear (of a tradition, a custom),
me'e ihu moko o te tagata o te kaiga nei, he êi,
the êi is a custom no longer in use among the
people of this island. 4. Eldest child; first-born; term
used alone or in conjunction with atariki.
Vanaga.
1. Nose, snout, cape T (iju G).
Po ihuihu, prow of a canoe. P Pau.: ihu,
nose. Mgv.: ihu, nose; mataihu, cape,
promontory. Mq., Ta.: ihu, nose, beak, bowsprit.
Ihupagaha, ihupiro, to rap on the nose, to
snuffle. 2. Mgv.: One who dives deep. Ta.: ihu,
to dive. Churchill.
Sa.: isu, nose, snout, bill.
Fu., Fakaafo, Aniwa, Manahiki: isu, the nose.
Nuguria; kaisu, id. Fotuna: eisu, id.
Moiki: ishu, id. To., Niuē,
Uvea, Ma., Ta., Ha., Mq., Mgv., Pau., Rapanui,
Tongareva, Nukuoro: ihu,
id. Rarotonga: putaiu,
id. Vaté: tus,
id. Viti: uthu,
nose. Rotumā: isu,
id. ... usu
and ngusu ...
serve as transition forms, usu
pointing to isu
the nose in Polynesia and ngusu
to ngutu the
mouth, which is very near, nearer yet when we bear in
mind that ngutu
the mouth is snout as well and that isu
the nose is snout too ...
Churchill 2. |
The eldest son of
king Hotua Matua is the one who rules the 4th quarter and the
one who will succeed the king, while the youngest son will rule the
1st quarter (spring). The youngest son is like a shark, but the
eldest son is like a 'nose', ihu (who dives deep, ihu).
The long nose of the
shark is what comes first. All 4 children are one and the same, just personifications of different ages.
Atariki should be the precursor of the spring
shark. And maybe 'the shadow king' can be regarded as an opposite to
the similarly sounding Matariki (the Pleiades), given we
translate that word as mata-riki, 'the rulers of light' -
mata are eyes, as we can see in e.g. normal tagata
glyphs. Atariki could be watched for in the morning sky and
Matariki in the sky of evening.
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In Hawaii the rising of the Pleiades
was a sign to be observed and
coordinated with full moon:
... The correspondence between the
winter solstice and the kali'i
rite of the Makahiki is
arrived at as follows: ideally, the
second ceremony of 'breaking the
coconut', when the priests assemble
at the temple to spot the rising of
the Pleiades, coincides with the
full moon (Hua tapu) of the
twelfth lunar month (Welehu). In
the latter eighteenth century, the
Pleiades appear at sunset on 18
November. Ten days later (28
November), the Lono effigy
sets off on its circuit, which lasts
twenty-three days, thus bringing the
god back for the climactic battle
with the king on 21 December, the
solstice (= Hawaiian 16 Makali'i). The
correspondence is 'ideal' and only
rarely achieved, since it depends on
the coincidence of the full moon and
the crepuscular rising of the
Pleiades ...
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rising of Pleiades |
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2nd ceremony: breaking
of the coconut |
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full moon (Hua tapu)
in 12th lunar month (Welehu) |
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Example: |
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sunset 18 November |
28 November |
21 December = 28
November + 23 days |
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rising of Pleiades |
Lono is set in
motion |
Lono back to to
battle with the king |
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16 Makali'i =
solstice |
Full moon ought to coincide with
winter solstice, I think, but the Pleiades
should first rise. Then there will
be 10
days before Lono is set in
motion. Lono will come
back, it is said, 33 days after the Pleiades
have been sighted. The phase of the
moon is not ruling the date of
winter solstice.
I guess we should say that from the
rising of the Pleiades in the
evening sky there are 32 days in
waiting for winter solstice (33
cannot be a true measure). Lono
will therefore move during 32 - 10 =
22
nights:
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sunset 18 November |
28 November -
20 december |
21 December
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rising of Pleiades |
Lono in motion
(22 nights) |
Lono back to to
battle with the king |
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16 Makali'i =
solstice |
If the Pleiades are rising together
with a full moon, then 16
Makali'i becomes reasonable:
Half a month (waning moon after the
rising of the Pleiades) is
followed by a new moon with half a month of waxing
moon in order to reach another full
moon at winter solstice.
To make a
perfect fit it could rather be Ohua
which should be there at the rising
of the Pleiades: 29.5 - 16 = 13.5,
and according to Mamari this
night is Ca7-14:
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Ca7-14 |
Ca7-15 (183) |
182-183 (half a year)
connects Ohua (with the added
haú) to the solar cycle, and
it must be at a solstice.
The Hawaiian Hua
tapu indicates the full moon
night, it is said, and it should be
Welehu, the 12th lunar month.
We ought to be able to retrace 32
steps from what we assume is winter
solstice, and - if we are lucky -
find some type of confirmation among
the glyphs. But we have several
possible candidates for winter
solstice, and the task seems too
difficult as yet.
South of the equator the rising
Pleiades appear in the evening sky
at the same time as north of the
equator. But the event does not
happen late in autumn, it happens late in
spring. Possibly we can therefore
use the clue Ca7-14 and hazard a
guess that Ga7-14 is where we should
look:
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Ga7-11 |
Ga7-12 |
Ga7-13 |
Ga7-14 (184) |
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Ga7-15 |
Ga7-16 |
Ga7-17 |
Ga7-18 |
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Ga7-19 |
Ga7-20 |
Ga7-21 |
Ga7-22 (192) |
It might be the
Pleiades (Tau Ono) which are
in front in Ga7-15, a sign of hua
poporo, the black 'fruits' - the
autumn is on its way (cfr the
following mago).
6 is also the number for the season
which follows 7.
My point, however, was that
Matariki could be half a year
away from Atariki. Let us
look:
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159 |
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Ga1-24 (25) |
Ga7-15 (185) |
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160 |
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