268. The Moon-god Thoth
measured out time and therefore the circuit of
the year could hardly be 365 days. A better
measure would be 8 cycles of the
double-month = 472 nights:
22 Febr (2-22) |
23 (54) |
24 (420 = 7 * 60) |
25 |
|
|
|
|
Gb6-17 (399) |
Gb6-18 |
Gb6-19 |
Gb6-20 |
APRIL 24 (*399) |
25 (115) |
26 |
27 |
June 27 (178) |
28 |
29 (420 - 240) |
30 (364 + 182 - 365) |
Dec 27 |
28 |
29 (180 + 183) |
nakshatra Sirius |
63 |
zero |
229 |
169 |
22 Febr (2-22) |
23 (Terminalia) |
24
(Bissextum) |
25 (421) |
6 |
... The leap day was
introduced as part of the
Julian reform. The day
following the Terminalia
(February 23) was
doubled, forming the
'bis sextum -
literally 'double sixth',
since February 24 was 'the
sixth day before the Kalends
of March' using Roman
inclusive counting (March 1
was the 'first day').
Although exceptions exist,
the first day of the bis
sextum (February 24) was
usually regarded as the
intercalated or 'bissextile'
day since the third century.
February 29 came to be
regarded as the leap day
when the Roman system of
numbering days was replaced
by sequential numbering in
the late Middle Ages ...
|
|
|
|
|
Gb6-17 (229 + 170) |
Gb6-18 → 108 |
Gb6-19 (401) |
Gb6-20 (472 - 70) |
no star listed (98) |
ν Puppis (99.2), ψ3 Aurigae
(99.4), ψ2 Aurigae (99.5)
GEMMA
(α Cor. Bor.) |
ψ4 Aurigae (100.5),
MEBSUTA
(Outstretched) = ε Gemini
(100.7) |
SIRIUS
= α Canis Majoris
(101.2), ψ5 Aurigae (101.4),
ν Gemini (101.6), ψ6 Aurigae
(101.7) |
June 27 |
28 |
29 (180) |
30 (*107 - *6) |
Abhijit-22 (Victorious)
θ Cor. Austr. (281.0),
VEGA
= α Lyrae
(281.8) |
no star listed (282) |
ζ Pavonis (283.4), λ Cor.
Austr. (283.6),
DOUBLE DOUBLE
= ε Lyrae
(283.7), ζ Lyrae
(283.8) |
South Dipper-8 (Unicorn)
Φ SAGITTARII
(284.0), μ Cor. Austr.
(284.6), η Cor. Austr., θ
Pavonis (284.8) |
64 |
398 |
Dec 27 (361 = 19 * 19) |
12-28 → 336 |
29 → 348 |
30 (364 = 421 - 57) |
462 = 542 - 80 |
463 |
542 - 70 - 8 |
465 |
466 = 64 + 402 |
472 (= 1½ * 314 + 1) = 8 *
59 (= 413 + 2 * 29½) = 408 +
64 = 336 + 136 |
...
Easter Island (te pito o
te kainga) is the last
of all known islands. Seven
lands lie before it, but
these do not recommend
themselves for settlement.
Easter Island is the 'eighth
land' (te varu kainga).
Actually, we are dealing
here with a figure of speech
because 'seven' and 'eight'
used as qualifying
quantities play a
traditional role in Oceania
(Barthel 1962a). While the
number seven is known as a
topos in MQS., HAW., and
MAO., the topos of the
number eight goes far beyond
eastern Polynesia (MQS.,
HAW., TAH.). In TON., the
number eight is 'a
conventional term signifying
many or a well-balanced
number' (McKern 1929:17),
and on Malaita in the
southern Solomon Islands,
the physical world in its
entirety is referred to as
'eight islands (wālu
malau) (Ivens 1927:400).
The number eight not only
means 'many' but also
denotes perfection. Thus,
when Easter Island was
called 'an eighth land', the
expression contained first
of all the idea of a 'last'
island - an island farthest
away from the rest of the
islands that make up the
oceanic world. At the same
time, the expression
indicated a special position
among the other islands. The
idea of groups of seven,
which are surpassed by an
eight element, seems to
belong to the cosmology of
Asian high cultures. For
example, there are seven
planets circling the world
axis, which represents the
eighth, and therefore
central, position ... |
The glyph at 23 February (the date
corresponding to the Roman
Februarius 23 = Terminalia, the
end station) is a peculiar illustration
which possibly could be a reflection
of the myth about the fate of the
head of One Hunaphu up in the
Tree:
... The state of the tree loomed
large in their thoughts, because it
came about at the same time the head
of One Hunaphu was put in the fork.
The Xibalbans said among themselves:
'No one is to pick the fruit, nor is
anyone to go beneath the tree', they
said. They restricted themselves,
all of Xibalba held back.
It isn't clear which
is the head of One Hunaphu; now it's
exactly the same as the fruit of the
tree. Calabash came to be its name,
and much was said about it. A maiden
heard about it, and here we shall
tell of her arrival. And here is the
account of a maiden, the daughter of
a lord named Blood Gatherer.
And this is when a maiden heard of
it, the daughter of a lord. Blood
Gatherer is the name of her father,
and Blood Moon is the name of the
maiden. And when he heard the
account of the fruit of the tree,
her father retold it. And she was
amazed at the account: I'm not
acquainted with that tree they talk
about. It's fruit is truly sweet!
they say, I hear, she said. Next,
she went all alone and arrived where
the tree stood. It stood at the
Place of Ball Game Sacrifice. What?
Well! What's the fruit of this tree?
Shouldn't this tree bear something
sweet? They shouldn't die, they
shouldn't be wasted. Should I pick
one? said the maiden. And then the
bone spoke; it was there in the fork
of the tree: Why do you want a mere
bone, a round thing in the branches
of a tree? said the head of One
Hunaphu when it spoke to the maiden.
You don't want it, she was told. I
do want it, said the maiden. Very
well. Stretch out your right hand
here, so I can see it, said the
bone. Yes, said the maiden. She
stretched out her right hand, up
there in front of the bone. And then
the bone spit out its saliva, which
landed squarely in the hand of the
maiden.
And then she looked in her hand, she
inspected it right away, but the
bone's saliva wasn't in her hand. It
is just a sign I have given you, my
saliva, my spittle. This, my head,
has nothing on it - just bone,
nothing of meat. It's just the same
with the head of a great lord: it's
just the flesh that makes his face
look good. And when he dies, people
get frightened by his bones. After
that, his son is like his saliva,
his spittle, in his being, whether
it be the son of a lord or the son
of a craftsman, an orator.
The father does not
disappear, but goes on being
fulfilled. Neither dimmed nor
destroyed is the face of a lord, a
warrior, craftsman, an orator.
Rather, he will leave his daughters
and sons. So it is that I have done
likewise through you.
Now go up
there on the face of the earth;
you will not die. Keep the word. So
be it, said the head of One and
Seven Hunaphu - they were of one
mind when they did it
...
One and Seven Hunaphu ordered Blood
Moon to go up to the face of 'the
earth',
and a 'fist' (cfr Cb6-18
with the preceding and the following
glyph) is like a completely dried out
(paka) head high up which
will go down (towards the southwest) and then
turn around to go up again, to
grow anew, to return to life.
Paka.
1. Dry; to
become dry (of things);
pakapaka, to dry out.
Te paka is also the name
of the moss-covered areas,
between the small lakes of
volcano Rano Kau,
through which one can pass
without getting one's feet
wet. 2. To go, to depart;
he-paka-mai, to come;
he-oho, he-paka, they go
away. 3. To become calm (of
the sea): ku-paka-á te
tai.
Pakahera,
skull, shell, cranium;
pakahera puoko tagata,
human skull; pakahera
pikea, shell of crab or
crayfish. Gutu pakapaka,
scabbed lips. Hau paka,
fibres of the hauhau
tree, which were first
soaked in water, then dried
to produce a strong thread.
Moa gao verapaka,
chicken with bald neck.
Ariki Paka, certain
collateral descendents of
Hotu Matu'a, who
exercised religious
functions. Vanaga. 1. Crust,
scab, scurf; paka rerere,
cancer; pakapaka,
crust, scabby. 2. Calm,
still. 3. Intensive; vera
paka, scorching hot;
marego paka, bald;
nunu paka, thin. 4. To
arrive, to come. 5. To be
eager. 6. To absorb. 7. Shin
T. Pakahera,
calabash, shell, jug.
Pakahia, to clot,
curdle, coagulate.
Pakapaka, dry, arid,
scorching hot, cooked too
much, a desert, to fade
away, to roast, a cake,
active; toto pakapaka,
coagulated blood;
hakapakapaka, to dry, to
broil, to toast. Pakahera
pikea, shell of crab or
crayfish. Churchill. |
Hipu.
Calabash,
shell, cup, jug, goblet,
pot, plate, vase, bowl, any
such receptacle; hipu
hiva, melon, bottle;
hipu takatore,
vessel; hipu unuvai,
drinking glass. P Mgv.:
ipu, calabash, gourd for
carrying liquids. Mq.:
ipu, all sorts of small
vases, shell, bowl,
receptacle, coconut shell.
Ta.: ipu, calabash,
cup, receptacle. Churchill. |
... Les Mahigo
(enfants) et les petites calebasses
sont ici réunis. Dans leurs prières,
en demandant à Makémaké de
petits calebasses, c'étaient surtout
des enfants qu'ils désignaient par
ce mot ...
... Night came, midnight came, and
Tuu Maheke said to his
brother, the last-born: 'You go and
sleep. It is up to me to watch over
the father.' (He said) the same to
the second, the third, and the last.
When all had left, when all the
brothers were asleep, Tuu Maheke
came and cut off the head of Hotu
A
Matua. Then he covered
everything with soil. He hid (the
head), took it, and went up. When he
was inland, he put (the head) down
at Te Avaava Maea. Another
day dawned, and the men saw a dense
swarm of flies pour forth and spread
out like a whirlwind (ure tiatia
moana) until it disappeared into
the sky.
Tuu Maheke
understood. He went up and took the
head, which was already stinking in
the hole in which it had been
hidden. He took it and washed it
with fresh water. When it was clean,
he took it and hid it anew. Another
day came, and again Tuu Maheke
came and saw that it was completely
dried out (pakapaka). He took
it, went away, and washed it with
fresh water until (the head) was
completely clean. Then he took it
and painted it yellow (he pua hai
pua renga) and wound a strip of
barkcloth (nua) around it. He
took it and hid it in the hole of a
stone that was exactly the size of
the head. He put it there, closed up
the stone (from the outside), and
left it there. There it stayed.
Another year passed, and a man by
the name of Ure Honu went to
work in his banana plantation. He
went and came to the last part, to
the 'head' (i.e., the upper part of
the banana plantation), to the end
of the banana plantation. The sun
was standing just right for Ure
Honu to clean out the weeds from
the banana plantation.
On the first day he hoed the weeds.
That went on all day, and then
evening came. Suddenly a rat came
from the middle of the banana
plantation. Ure Honu saw it
and ran after it. But it disappeared
and he could not catch it. On the
second day of hoeing, the same thing
happened with the rat. It ran away,
and he could not catch it. On the
third day, he reached the 'head' of
the bananas and finished the work in
the plantation. Again the rat ran
away, and Ure Honu followed
it. It ran and slipped into the hole
of a stone. He poked after it,
lifted up the stone, and saw that
the skull was (in the hole) of the
stone. (The rat was) a spirit of the
skull (he kuhane o te puoko).
Ure Honu
was amazed and said, 'How beautiful
you are! In the head of the new
bananas is a skull, painted with
yellow root and with a strip of
barkcloth around it.'
Ure Honu
stayed for a while, (then) he went
away and covered
the roof of his house in Vai Matā.
It was a new house. He took the very
large skull, which he had found at
the head of the banana plantation,
and hung it up in the new house. He
tied it up in the framework of the
roof (hahanga) and left it
hanging there ...
It was here - at Gb6-18 between Vega and
Double Double in conjunction with the Full Moon
- that
Gemma culminated at 21h:
... In other words, the ancient
Druidic religion based on the
oak-cult will be swept away by
Christianity and the door - the god
Llyr - will languish forgotten in
the Castle of Arianrhod, the
Corona Borealis. This helps us
to understand the relationship at
Rome of Janus and the White Goddess
Cardea who is ... the Goddess of
Hinges who came to Rome from Alba
Longa. She was the hinge on which
the year swung - the ancient Latin,
not the Etruscan year - and her
importance as such is recorded in
the Latin adjective cardinalis
- as we say in English 'of cardinal
importance - which was also applied
to the four main winds; for winds
were considered as under the sole
direction of the Great Goddess until
Classical times ...
Possibly these 4
main winds were illustrated where
the Sun reached July 1 and the Full
Moon 26 February:
26 Febr (57) |
27 |
28 (420 + 4) |
2-29 |
|
|
|
|
Gb6-21 (174) |
Gb6-22 |
Gb6-23 |
Gb6-24 (229 + 6 * 29½) |
CLOSE TO THE SUN: |
July 1 (182 = 396 - 214) |
2 |
3 (424 - 240) |
4 (185) |
Khufu
MINTAKA (Belt) + *20 |
Khafre
ALNILAM (String of
Pearls) + *20 |
Menkaure
ALNITAK (Girdle) + *20 |
*105 (= 185 - 80) |
|
CLOSE TO THE FULL MOON: |
Dec 31 |
Jan 1 |
2 (424 - 57) |
3 (368 = 185 + 183) |
*285 (= *102 + *183) |
*286 (= *226 + *20) |
ASCELLA
(Armpit) = ζ Sagittarii |
NUNKI
= σ Sagittarii |
... The most important
of all drums, he said,
was the armpit drum. The
Nummo made it. It
consists of two
hemispherical wooden
cups connected through
their centres by a
slender cylinder. It is
like an hour-glass with
a very long narrow neck.
With this instrument
tucked between his left
arm and armpit, the
drummer, by pressing on
the hollow structure of
thin wood, can tighten
or relax the tension on
the skins and so modify
the tone. 'The Nummo
made it. He made a
picture of it with his
fingers, as children do
today in games with
string.' Holding his
hands apart, he passed a
thread ten times round
each of the four
fingers, but not the
thumb. He thus had forty
loops on each hand,
making eighty threads in
all, which, he pointed
out, was also the number
of teeth of his jaws.
The palms of his hands
represented the skins of
the drum, and thus to
play on the drum was,
symbolically, to play on
the hands of the Nummo
...
... This [σ
Sagittarii] has been
identified with Nunki
of the Euphratean
Tablet of the Thirty
Stars, the Star of
the Proclamation of the
Sea, this Sea
being the quarter
occupied by Aquarius,
Capricornus, Delphinus,
Pisces, and Pisces
Australis. It is the
same space in the sky
that Aratos designated
as Water ... |
Possibly this quartet personified
the 4 corners of the 'earth'. The
glyph type resembles the Hawaiian
war-god Kuu:
...
In many Polynesian cultures the
bodies of gods were conceived of
as covered with feathers and
they were frequently associated
with birds: in Tahiti and the
Society Islands, bird calls on
the marae signaled the
presence of the gods. Hawaiian
feathered god figures generally
depict only the head and neck of
the god
...
... Among the multitude of gods
worshipped by these people were
four whom they called by the
name Bacab. These were,
they say, four brothers placed
by God when he created the world
at its four corners to sustain
the heavens lest they fall ...
... In the ms. Ritual of the
Bacabs, the cantul kuob
[the suffix '-ob'
indicates plural], cantul
bacabob, the four gods, the
four bacabs, occur constantly in
the
incantations,
with the four colors, four
directions, and their various
names and offices...
... This connects up the present
section with the beginning of
the 'sacred tonalamatl',
at the Spring equinox with the
Mayas as with the Mexicans, and
in the center of the 364-day
year (52 days of which preceded
and 52 followed the
tonalamatl or tzolkin),
ruled by its 91-day quarters by
the Four Bacabs, whose
quarternary repetition (in the
1820-day period) we have thus
verified ...
... 1820 = 20
* 91, i.e. the bacabs
circulated 5 times in the
1820-day period, 5 * 364 = 1820,
and 7 * 260 also 'happens to be'
1820. They were ruling the 4
quarters of a 364-day long year,
and in the center of this year
there were 260 days, the sacred
tonalamatl (tzolkin)
calendar, which began at spring
equinox:
52 |
260 = 5 * 52 |
52 |
364 = 4 * 91 = 7 * 52 |
2-14 is day 45 in the Gregorian
calendar and in order to reach 52 (=
2 * 26) at spring equinox (the
beginning of the sacred 5 * 52 day
circuit) it would be necessary to
add 7 days before January 1. Or
rather to add 7 - 4 = 3 days before
January 1 if the corner was at the
Julian equinox in March 25 (3-25).
... When it was evident that the
years lay ready to burst into life,
everyone took hold of them, so that
once more would start forth - once
again - another (period of)
fifty-two years. Then (the two
cycles) might proceed to reach one
hundred and four years. It was
called 'One Age' when twice they had
made the round, when twice the times
of binding the years had come
together. Behold what was done when
the years were bound - when was
reached the time when they were to
draw the new fire, when now its
count was accomplished. First they
put out fires everywhere in the
country round. And the statues, hewn
in either wood or stone, kept in
each man's home and regarded as
gods, were all cast into the water.
Also (were) these (cast away) - the
pestles and the (three) hearth
stones (upon which the cooking pots
rested); and everywhere there was
much sweeping - there was sweeping
very clear. Rubbish was thrown out;
none lay in any of the houses...
Possibly the key number 57
(= 3 * 19) for the difference
between the Full Moon at the Armpit dates 424 and
367 in my table above could have
been
designed to include also the Pleiades in
the picture:
|
|
|
|
Cb2-4 (420 = 285 + 135) |
Cb2-5 (392 + 29) |
Cb2-6 (30) |
Cb2-7 |
te ua |
koia
ra |
kua
tuku ki to mata - ki
tona tukuga |
e
kiore - henua
-
pa rei |
INVISIBLY CLOSE TO THE
SUN (helical dates): |
π
Cor. Borealis,
UNUK ELHAIA
(Necks
of the Serpents) = λ
Serpentis
(238.1),
CHOW = β Serpentis
(238.6) |
κ Serpentis (239.3), δ
Cor. Borealis,
TIĀNRŪ = μ Serpentis
(239.5), χ Lupi,
(239.6), ω Serpentis
(239.7),
BA (= Pa) = ε Serpentis,
χ Herculis (239.8). κ
Cor. Borealis, ρ
Serpentis (239.9) |
λ Librae (240.0), β Tr.
Austr. (240.3), κ Tr.
Austr. (240.4), ρ
Scorpii (240.8) |
Iklīl al Jabhah-15
(Crown of the Forehead)
/
Anuradha-17 (Following
Rādhā)
/
Room-4 (Hare)
ξ Lupi, λ Cor.
Bor.(241.1),
ZHENG = γ Serpentis,
θ Librae (241.2),
VRISCHIKA = π Scorpii
(241.3), ε Cor. Borealis
(241.5), DSCHUBBA
(Front of the Forehead)
= δ Scorpii
(241.7), η Lupi (241.9) |
Nov 14 |
15 |
16 (320) |
17 |
ºNov 10 (314 = 318 - 4) |
11 |
12 |
13 |
'Oct 18 (291 = 318 - 27) |
19 |
20 |
21 |
"Oct 4 (277 = 318 - 41) |
5 |
6 |
7 |
SEPT 11 (254 = 318 - 64) |
12 |
13 |
14 |
234 = 318 - 84 |
235 |
236 (= 8 * 29½) |
237 |
Pa.
1. Mgv.: pa,
an inclosure, a
fenced place.
Ta.: pa,
inclosure,
fortification.
Mq.: pa,
inclosure. Sa.:
pa, a
wall. Ma.: pa,
a fort. 2. Mgv.:
pa, to
touch. Sa.:
pa'i, id.
Ma.: pa,
id. 3. Mgv.:
pa, to
prattle. Ta.:
hakapapa, to
recount. 4. Mq.:
pa, a
hook in bonito
fishing. Sa.:
pa, a
pearlshell
fishhook. Ma.:
pa, a
fishhook.
Pau.: hakapa,
to feel, to
touch. Mgv.:
akapa, to
feel, to touch,
to handle
cautiously.
ε, of 3.7
magnitude, was
Pa, the
name of a
certain
territory in
China. (Allen) |
Pae.
1. To end, to
come to an end;
ku-pae-á
taaku kai, I
have no more
food;
pae-atu, to
leave en
masse;
ku-pae-atu-á
tagata ki
Hangaroa tai.
everybody
has left for
Hangaroa
Bay. 2. To
start, to break
out (of wars,
fights: taûa);
ku-pae-á te
taûa, the
fight, the war,
has started. 3.
Dressed, edged
stones anciently
used to enclose
a permanent
umu;
paepae wall
of undressed
stones built as
protection
against the
wind; also any
other
protection.
Pa'e: Of a
boat, to
deviate, to
drift, to stray
under the
effects of
currents or
winds;
ku-pa'e-á te
vaka i te
tokerau, the
wind has made
the boat deviate
from its course.
Vanaga.
Paega: 1.
Dressed stones
forming the
foundations of
the ancient
houses or of the
walls of the
monumental
ahus;
hare paega,
house with stone
foundations;
paega-ahu,
ahu wall. 2.
Household,
people who live
in a hare
paega. 3. To
lay stones on
the bottom and
against the
sides of a hole:
he-paega i te
rua. Vanaga.
1. Enough. 2.
Division of a
subject (paiga).
Pau.: paega,
a party, a side.
Ta.: pae,
division, part.
3. Threshold,
sill, joist. P
Ta.: pae,
sill, joist. 4.
To exhaust, to
finish, past;
e ko pae,
impregnable;
hakapae, to
exhaust, to
finish, to end,
to execute, to
accomplish, to
conclude, to
consummate, to
consume, to
achieve, to
acquit. Paea:
1. Enough, past.
2. To decay, to
waste away;
paea tooa,
to deprive.
Paega,
foundation.
Paepae,
pavement, plank,
canoe;
hakapaepae,
to lay planks,
to floor. P
Pau.: paepae,
a raft. Mgv.:
paepae, a
pavement, to lay
up stones with
regularity into
a wall. Mq.:
paepae,
elevated
pavement on
which the house
is built. Ta.:
paepae,
pavement, raft.
Paero,
all, totalit, to
sweep off all.
Churchill. |
Pahi. T.
Double-canoe.
Henry.
Pahu.
Drum.
Pahu-rutu-roa
=
Long-beating-drum.
Barthel. M.
Pahū.
Tree
gong. Starzecka.
Pahu uma,
coffin; in
modern usage,
any sort of jar.
Pahupahu
= To dig a hole.
Vanaga.
A
trough, barrel,
cask, cradle,
drum, chest,
box;
pahu nui,
a kettle;
pahu oka,
a drawer;
pahu papaku,
coffin;
pahu rikiriki,
sheath;
pahu viriviri,
hogshead.
Pahupahu,
box. Churchill.
A
trough, barrel,
cask, cradle,
drum, chest,
box;
pahu nui,
a kettle;
pahu oka,
a drawer;
pahu papaku,
coffin;
pahu rikiriki,
sheath;
pahu viriviri,
hogshead;
pahupahu,
box. P Mgv.,
Ta.:
pahu,
a drum. Mq.:
pahu,
a drum, a large
cylindrical
container. (To.:
bahu,
a hollow tree
set in water as
a filter.) Sa.:
pusa,
a box. To.:
buha,
id. Fu.:
pusa,
id. Niue:
puha,
id. Pau.:
puha,
id.
Pahuahi,
lantern, beacon.
Paukumi,
closet,
cupboard.
Pahupopo,
a mould;
pahupopokai,
cupboard for
food.
Pahure:
1. To sweep
everything away.
2. To wound, to
lacerate, scar,
bruise, lesion,
sore;
pahurehure,
to wound, to
scratch;
hakapahure,
to wound. T
Pau.:
pahure,
to be skinned;
pahore,
to peel off, to
scale. Mgv.:
pahore,
to cut off, to
chop, to slice.
Ta.:
pahore,
to flay, to
skin. Churchill
2. |
|
CLOSE TO THE FULL MOON
(and nakshatra dates): |
Al Thurayya-27 (Many
Little Ones) /
Krittikā-3 (Nurses of
Kārttikeya)
/
TAU-ONO
(Six Stones)
ATIKS = ο Persei,
RANA
(Frog) = δ Eridani
(55.1),
CELAENO (16 Tauri),
ELECTRA (17), TAYGETA
(19),
ν Persei (55.3),
MAIA (20), ASTEROPE
(21), MEROPE (23)
(55.6) |
Hairy Head-18
(Cockerel) /
Temennu-3 (Foundation
Stone)
ALCYONE
(56.1),
PLEIONE
(28 Tauri),
ATLAS
(27)
(56.3) |
MENKHIB (Next to the
Pleiades) = ζ Persei
(57.6)
PORRIMA (γ Virginis)
|
ZAURAK
(The Boat) = γ Eridani
(58.9) |
|
15 (135 + 365 = 500) |
May 16 (136) |
17 |
18 (*58) |
ºMay 11 |
12 (132) |
13 |
14 (*54) |
4-18 (473 = 108 + 365) |
'April 19 |
4-20 |
21 (111) |
"April 4 |
5 (501 - 41 = 460) |
6 (*16) |
7 |
MARCH 12 |
13 |
3-14 (73) |
15 |
417 (= 51 + 366) |
52 (= 136 - 84) |
53 (= 73 - 20) |
54 (= *58 - 4) |
... The Mahabharata
insists on six as
the number of the
Pleiades as well as of
the mothers of Skanda
and gives a very broad
and wild description of
the birth and the
installation of
Kartikeya 'by the
assembled gods ... as
their generalissimo',
which is shattering,
somehow, driving home
how little one
understands as yet. The
least which can be said,
assuredly: Mars was
'installed' during a
more or less close
conjunction of all
planets; in Mbh. 9.45
(p. 133) it is stressed
that the powerful gods
assembled 'all poured
water upon Skanda,
even as the gods had
poured water on the head
of Varuna, the
lord of waters, for
investing him with
dominion'. And this
'investiture' took place
at the beginning of the
Krita Yuga, the
Golden Age
... |
... According to Wilkinson
Heh personified eternity:
The semantic meaning of the word
heh was 'one million' or
a very large number. The
iconography in the picture
therefore seems to tell us
heh-em-renput, 'a million
years'. The palm branches (renpet)
in the picture rest on tadpoles
symbolizing 100 000 (meaning
fruitfulness, birth,
regeneration etc) and the
tadpoles are sitting on schen,
signs which symbolize eternity
...
... Three hundred and sixty
degrees, then as now,
represented the circumference of
a circle - the cycle of the
horizon - while three hundred
and sixty days, plus five,
marked the measurement of the
circle of the year, the cycle of
time. The five intercalated days
that bring the total to three
hundred and sixty-five were
taken to represent a sacred
opening through which spiritual
energy flowed into the round of
the temporal universe from the
pleroma of eternity, and they
were designated, consequently,
days of holy feast and festival
...
Now, after having
tried to digest the above, we
can guess why there is a 'dry'
(empty) limb at left in Ca1-6 in
contrast to the covered up (puo)
element in
front (at right):
|
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|
|
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|
Ca1-1 |
Ca1-2 |
Ca1-3 |
Ca1-4 |
Ca1-5 |
Ca1-6 |
koia |
ki
te hoea |
ki
te henua |
te
rima te hau tea |
haga i te mea ke |
ki
te henua - tagata
honui |
Puo.
(Also
pu'a);
pu'o nua, one
who covers himself
with a nua
(blanket), that is
to say, a human
being. Vanaga.
1. To
dress, to clothe, to
dress the hair;
puoa, clothed;
puoa tahaga,
always dressed. 2.
To daub, to besmear
(cf. pua 2);
puo ei oone,
to daub with dirt,
to smear. 3. Ata
puo, to hill up
a plant. Churchill.
|
|
puo |
Ca1-5 |
|
Puoko.
1.
Head; tagata
puoko hiohio,
hard-headed,
opinionated person.
2. Skull (also:
pakahera puoko).
Vanaga.
Head,
skull, crown of a
hat; puoko garuru,
headache; kiri
puoko, scalp. T.
Mgv.: upoko,
head (men or
animals). Mq.:
upoko, upoó,
head. Ta.: upoó,
human head. (Sa.:
ulupo'o, skull.
To.: uluboko,
id. Niuē:
ulupoko,
id.) Churchill. |
Pua.
1. A zingiberacea
(plant of which few
specimens are left
on the island). 2.
Flower: pua ti,
ti flower,
pua taro, taro
flower, pua maúku
pasture flower;
pua nakonako,
a plant which grows
on steep slopes and
produce red, edible
berries. 3. Pua
tariga (or
perhaps pu'a
tariga),
anciently, hoops put
in earlobes. 4. The
nanue fish
when young and
tender. Puapua,
summit, top, upper
part; te puapua o
te maúga, the
top of the mountain;
te puapua kupega,
the upper part
of a fishing net.
Vanaga.
Pu'a.
1. (Modern form of
pu'o), to
cover up something
or oneself, to put
on; ka-pu'a te
ha'u, put on
your hat;
ka-pu'a-mai te nua,
cover me up with
a blanket. 2. To
respond to the song
of the first group
of singers; to sing
the antistrophe;
he-pu'a te tai.
3. To help;
ka-pu'a toou rima ki
a Timo ite aga,
help Timothy with
the work. 4.
Pu'a-hare, to
help a relative in
war or in any need;
ka-oho,
ka-pu'a-hare korua,
ko ga kope, go,
give your relative a
hand, lads. 5. To
speak out in
someone's favour;
e pu'a-mai toou re'o
kia au, speak in
my favour, intercede
for me. Pu'apu'a,
to hit, to beat.
Vanaga. 1. Flower,
ginger, soap; pua
mouku, grass. 2.
To grease, to coat
with tar, to pitch;
pua ei meamea,
to make yellow.
Puapua, a piece
of cloth. Mgv.:
pua, a flower,
turmeric, starchy
matter of the
turmeric and hence
soap. Mq.: pua,
a flower, soap. Ta.:
pua, id. Ma.:
puapua, cloth
wrapped about the
arm. Churchill. |
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