... The two
hulls were no longer kept lashed together (i.e., they
were separated for the rest of the journey). Hotu
called out to the canoe of the queen: 'Steer the canoe
to the left side when you sail in. Teke will jump
over on board (your) canoe to work his mana when
you sail through the fishing grounds!' Teke
jumped on board the second canoe, (that) of the queen.
The king's canoe sailed to the right, the queen's to the
left. Honga worked his mana in the fishing
grounds. (List of five fishing grounds that belong to
Hotu and Honga.) Teke worked his
mana in the fishing grounds to the left side. (List
of nine fishing grounds that belong to Hotu and
Teke.) (E:78-79)
The men on
board the royal canoe looked out from Varinga Te
Toremo (the northeastern cape of the Poike
peninsula). Then they saw the canoe of the queen, the
canoe of Ava Rei Pua, as it reached Papa Te
Kena (on the northern shore, east of Hanga Oteo).
Honga came and gazed in the direction below
(i.e., toward the west). He called out to the noteworthy
ruler (? ariki motongi) Hotu: 'There is
the canoe of the queen! It will be the first one to
land!' At this news King Hotu replied to Honga,
'Recite (rutu) ('powerful incantations') as
though the ten brothers of the chief (ariki
maahu) were one whole (?).' The ten recited with all
their might. This is what they recited: 'Let all
movement (? konekone) cease!' They recited and
sailed on swiftly: Honga, Te Kena, Nuku
Kehu, Nga Vavai, Oti, Tive
(corrected for 'Sive'), Ngehu, Hatu,
Tuki, and Pu (corrected for 'Bu').
He worked mana in the fishing grounds. (Naming of
two fishing grounds.) (E:80)
When
Hotu's canoe had reached Taharoa, the vaginal
fluid (of Hotu's pregnant wife) appeared. They
sailed towards Hanga Hoonu, where the
mucus (kovare seems to refer to the amniotic sac
in this case) appeared. They sailed
on and came to Rangi Meamea, where the
amniotic fluid ran out and the contractions began. They
anchored the canoe in the front part of the bay, in
Hanga Rau. The canoe of Ava Rei Pua
also arrived and anchoraged. After Hotu's canoe
had anchoraged, the child of Vakai and Hotu
appeared. It was Tuu Maheke, son of Hotu,
a boy. After the canoe of Ava Rei Pua had also
arrived and anchoraged, the child of Ava Rei Pua
was born. It was a girl named Ava Rei Pua Poki
... (E:81)
In around 71 years (=
26000 / 365¼)
the
precession
created 1 day's
difference
between the
dates in the Sun
calendar and the
positions of the
corresponding
stars. The Sun
came earlier and
earlier
(preceded) as
viewed from the
stars and this
caused the
stars to come later
and later in the
Sun calendar.
Antares (Hotu)
was a star and
therefore he
came later (like
Raven).
...
Evidently the Southern Cross was perceived as a kind of
Fig Tree - such are always bearing at least some ripe
fruits I have heard
...
the bird, being sent with a cup for water, loitered at a
fig-tree till the fruit became ripe, and then returned
to the god with a water-snake in his claws and a lie in
his mouth, alleging the snake to have been the cause of
the delay. In punishment he was forever fixed in the sky
with the Cup and the Snake; and, we may infer, doomed to
everlasting thirst by the guardianship of the Hydra over
the Cup and its contents. From all this came other
poetical names for our Corvus - Avis Ficarius,
the Fig Bird; and Emansor, one who stays beyond
his time; and a belief, in early folk-lore, that this
alone among birds did not carry water to its young
...
|
Hau Epa
JULY 2 |
Hanga Moria One
3
(184) |
Oromanga
4 (*105) |
 |
 |
 |
|
Ga4-20 (187 - 84) |
Ga4-21 (104 = 288 - 184) |
Ga4-22 |
|
11h (167.4)
χ Leonis, χ¹ Hydrae
(167.1),
χ² Hydrae
(167.3) |
AL SHARAS (Rib) = β Crateris
(168.6) |
Al Zubrah (Mane)-9 /
Purva Phalguni-11
ZOSMA (Girdle) = δ Leonis
(169.2),
COXA (Hips) = θ Leonis
(169.4) |
|
September 4 |
5 (*168 = 2 * 84) |
6 |
|
°August 31 |
°September 1 (244) |
Hora Nui
2 (245 = 208 + 37) |
|
'August 8 (*140) |
9 |
10 (222) |
|
"July 25 (*126) |
26 |
Anakena
27 (208) |
|
NAKSHATRA DATES: |
|
JANUARY 1 (366) |
2 |
3 (*288) |
|
23h (350.0)
υ, θ Gruis
(350.0), π Cephei (350.6), ι Gruis (350.9) |
SIMMAH = γ Piscium
(351.7) |
φ Aquarii
(352.0),
ψ Aquarii
(352.4),
χ Aquarii
(352.6), γ
Tucanae, φ Gruis (352.8) |
|
March 6 (*350) |
7 (66) |
8 (432) |
|
°March 2 (*346) |
3 |
4 (63) |
|
'February 7 |
8 (*324) |
9 (40) |
|
"January 24 |
25 (*310) |
26 |
|
The Fig Tree where Raven was delayed seems
to refer to the place of Zosma and Coxa
(Cb6-27 respectively Ga4-22), where the sex of Atea
changed from female to male:
...
Atea then became the wife of
Rua-tupua-nui, Source of Great Growth,
and they became the parents of all the
celestial beings, first the shooting stars,
then the Moon and the Sun, next the comets,
then the multitude of stars and
constellations, and finally the bright and
dark nebulae. When this tremendous task had
been accomplished Atea took a third
husband, Fa'a-hotu, Make Fruitful.
Then occurred a curious event. Whether
Atea had wearied of bringing forth
offspring we are not told, but certain it is
that Atea and her husband
Fa'a-hotu exchanged sexes. Then the eyes
of Atea glanced down at those of his
wife Hotu and they begat Ru.
It was this Ru who explored the whole
earth and divided it into north, south,
east, and west
...
 |
|
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.
Molia,
v. Haw., to devote, to give up to
good or bad, to bless or to curse, according
to the prayer of the priest, to pray for, be
sanctified, to worship, sacrifice, to curse.
'Molia mai e ola', to bless him, let
him live; 'Molia mai e make', curse
him, let him die. Tah., moria, name
of a religious ceremony after restoration
from sickness; mori-mori, prayer at
do. Sam., molia-molia, be
disappointed, deceived. Marqu., moi;
Fiji., moli, thanks. Sunda.,
mulija; Mal., mulieja, dignified,
illustrious. Anc. Slav., moliti, to
pray; moliva, prayer. Pol., modlie,
to pray; modla, prayer. Lith.,
malda, prayer. Irish, molaim, to
praise; moladh, praise. Welsh,
mali, to adore; mawl, molud,
praise. A. Pictet (Orig. Ind.-Eur., ii. 701)
refers the above West Aryan forms to the
'Sanskrit mad, petere, rogare, in
Vedic (Westerz), prop. exhilare', though
Benfey (Sansk. Dict.) says that the original
meaning of mad was 'to be wet', and
that in the Vedas it means 'to get drunk'.
... But
the time of his predestined defeat by the
dark brother, Tezcatlipoca,
was ever approaching, and, knowing perfectly
the rhythm of his own destiny,
Quetzalcoatl would
make no move to stay it.
Tezcatlipoca,
therefore, said to his attendants, 'We shall
give him a drink to dull his reason and show
him his own face in a mirror; then, surely,
he will be lost'. And he said to the
servants of the good king, 'Go tell your
master that I have come to show him his own
flesh!' But when the message was brought to
Quetzalcoatl,
the aging monarch said, 'What does he call
my own flesh? Go and ask!' And when the
other was admitted to his presence: 'What is
this, my flesh, that you would show me?'
Tezcatlipoca
answered, 'My Lord and Priest, look now at
your flesh; know yourself; see yourself as
you are seen by others!' And he presented
the mirror. Whereupon, seeing his own face
in that mirror, Quetzalcoatl
immediately cried out, 'How is it possible
that my subjects should look upon me without
fright? Well might they flee from before me.
For how can a man remain among them when he
is filled as I am with foul sores, his old
face wrinkled and of an aspect so loathsome?
I shall be seen no more, I shall no longer
terrify my people'. Presented
the drink to quaff, he refused it, saying
that he was ill; but urged to taste it from
the tip of his finger, he did so and was
immediately overpowered by its magic. He
lifted the bowl and was drunk. He sent for
Quetzalpetlatl,
his sister, who dwelt on the Mountain
Nonoalco.
She
came, and her brother gave her the bowl, so
that she too was drunk. And with all reason
forgotten, the two that night neither said
prayers nor went to the bath, but sank
asleep together on the floor.
And in the
morning Quetzalcoatl
said, in shame, 'I have sinned; the stain of
my name cannot be erased. I am not fit to
rule this people. Let them build a
habitation for me deep under the ground; let
them bury my bright treasures in the earth;
let them throw the glowing gold and shining
stones into the Precious Waters where I take
my nightly bath.
And all
this was done. The king remained four days
in his underground tomb, and when he came
forth he wept and told his people that the
time had come for his departure to the Red
Land, the Dark Land, the Land of Fire ...
And Pictet considers the l
in the Anc. Slav. and Irish and Welsh as an
exchange for an original d or dl
as preserved in the Polish. We have no
remains of Ancient Polish with which to
compare the Ancient Slave or the Irish and
Welsh; and I think, therefore, that the
Polynesian offers a simpler and a better
reference. 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. (Fornander) |
|
One
One,
sand. Oneone (reduplication of
oone which see below), dirty, covered in
soil, in mud. Vanaga. Oone, ground,
soil; mud; dirty, to get dirty. Vanaga.
One, sword. (Cf. oe, dorsal fin;
àè, sword.) Ta.: óé, sword,
lance. Churchill. Oone, sand, clay,
dirt, soil, mire, mud, muck, gravel, filth,
manure, dust, to dirty; ao oone,
shovel; egu oone vehuvehu, mud;
moo te oone, shovel; oone hekaheka,
mud; puo ei oone, to daub;
kerihaga oone, husbandman; oone
veriveri, mud; oone no, muck, to
dirty, to powder; vai oone, roiled
water; oone rari, marsh, swamp;
oonea, dirty T; ooneoone, sandy;
oonevai, clay T; hakaoone, to
pollute, to soil. P Mgv.: one, land
in general, earth, soil. Mq.: one,
sand, beach. Ta.: one, sand, dust,
gravel. Churchill.
Miro-oone,
model boat made of earth in which the 'boat
festivals' used to be celebrated. Vanaga.
... on the first day of the year the natives
dress in navy uniforms and performs
exercises which imitate the maneuvers of
ships' crews ... Métraux. |
When the Sun
became old and
less powerful in
the afternoon
his position
should be at the
helm. One of his
pair of wives
('fishes')
should be in
front until the
rains were over.
However, these
ideas do not
appear to be
directly
connected with
the 11-day
difference
between the
Julian and the
Gregorian
calendars at the
time of the
Pope.
... The reform
was adopted
initially by the
Catholic
countries of
Europe.
Protestants and
Eastern Orthodox
countries
continued to use
the traditional
Julian calendar
and adopted the
Gregorian reform
after a time,
for the sake of
convenience in
international
trade. The last
European country
to adopt the
reform was
Greece, as late
as 1923 ...
Britain and the
British Empire
(including the
eastern part of
what is now the
United States)
adopted the
Gregorian
calendar in 1752
... Claims that
rioters demanded
'Give us our
eleven days'
grew out of a
misinterpretation
of a painting by
William Hogarth
...
Instead we can
assume Antares
served as a
place for
realigning both
calendars
('canoe hulls'),
both that of
Hotu and
that of Ava
Rei Pua.
First the
'hulls' were
firmly 'lashed
together' from the
alignment of a
previous such
place, then they
were separated,
and finally they
were brought together
again in proper
order at the new
place of birth.
... The old man
gave the Raven
two small
sticks, like
gambling sticks,
one black, one
multicoloured.
He gave him
instructions to
bite them apart
in a certain way
and told him to
spit the pieces
at one another
on the surface
of the sea. The
Raven climbed
back up the
pole, where he
promptly did
things
backwards, just
to see if
something
interesting
would occur, and
the pieces
bounced apart.
It may well be
some bits were
lost. But when
he gathered
what he could
and tried again
- and this time
followed the
instructions he
had been given -
the pieces stuck
and rumpled and
grew to become
the mainland and
Haida Gwaii
...
|
INVISIBLY CLOSE TO THE SUN (helical dates): |
|
SEPTEMBER 20 |
21 (*184) |
EQUINOX |
23 |
24 |
25 (268) |
 |
 |
 |
 |
 |
 |
|
Ga7-14 |
Ga7-15 (184) |
Ga7-16 |
Ga7-17 |
Ga7-18 |
Ga7-19 |
| |
|
ANTARES (*249) |
|
|
|
|
November 23 |
24 |
25 (329) |
26 (*250) |
27 |
28 |
|
°November 19 |
20 |
21 (325 = 314 + 11) |
22 |
23 |
24 (*248) |
|
19 - 11 = 8 |
9 November |
(314 =
288 + 26) |
11 |
12 (*236
= 4 * 59) |
13 |
|
'October 27 (300) |
28 |
29 (*222) |
30 |
31 (= 17 + 14) |
'November 1 |
|
"October 13 |
14 |
Tagaroa Uri 15 (288) |
16 |
17 (290 =
331 - 41) |
18 |
|
... The canoes of Ava Rei Pua and of
Hotu were seen near the (off-shore)
islets. On the fifteenth day of the month of
October (tangaroa uri) the
canoe of Hotu and the canoe of Ava
Rei Pua landed. On the fifteenth day of
the month of October (tangaroa uri),
Nonoma left the house during the
night to urinate outside. At this point
Ira called out to Nonoma, 'Look
at the canoe!' Nonoma ran, he quickly
went to Te Hikinga Heru (a ravine in
the side of the crater Rano Kau) and
looked around. There he saw the double canoe
way out near the (offshore) islets, and the
two (hulls of the canoe) were lashed
together. He ran and returned to the front
of the house. He arrived and called into the
house: 'Hey you! This canoe has arrived
during the night without our noticing it!'
Ira asked Nonoma, 'Where is
the canoe, which you say is lying out there
(in the water)?' Nonoma's voice came
back: 'It is out there (in the water) close
to the (offshore) islets! There it lies, and
the two (hulls) are lashed together.' The
four of them (corrected for 'the six of
them') went out and picked up leaves (on
branches) to give signals. They picked them
up, went and arrived at Te Hikinga
and saw the canoe. Raparenga got up,
picked up the leaves, took them in his
hands, and waved, waved, waved, waved
... (E:75) |
The last glyph
in line Ca9 is
of the
haka-ariki
(make a king)
type. Three men
(111) were here
making a king
for the
'leaves':
| MARCH 29 (88) |
 |
| Ca9-27 (255) |
| etoru gagata hakaariki kia raua |
| CLOSE TO THE FULL MOON: |
| June 1 (152,*72) |
| (111) = Vaitu Nui 21 |
| Rau Rau 1. (Also: raupá) leaf of a plant, stem and leaves. 2. Hundred: e tahi te rau, e rua te rau, etc., 100, 200... Also seems to have been used in the meaning of 'many'. Tu'u henua rau, someone who has travelled to many countries (such were called in the 19th century natives who had travelled abroad, employed as sailors). Compare with: tai raurau-á riki. Vanaga.
Ta.: rauhuru, dry banana leaf. Mq.: auhuu, id. (To.: hulu, leaves dry and dead.) Ha.: lauhulu, banana leaf. Churchill. Rau hei. 1. Branch of mimosa. 2. Killed enemy. 3. Hanged 'fish'. Branche du mimosa (signe de mort), ennemie túe (poisson suspendu) according to Jaussen. Barthel.
Ra'u 1. To take something without the owner's permission; to seize something forcibly. 2. Ra'u maahu, ancient expression, literally: to appropriate the steam (maahu) of the food just taken out of an earth oven. It refers to intruders coming to help themselves uninvited. Warriors off to a battle used to be told: E ra'u maahu no koe, o pagaha'a! meaning: 'Eat little, lest you be heavy (and lose your agility).' Vanaga.
1. Sa.: la'u, to clear off, to carry away; la'u mai, to bring. Uvea: laku, to send, to throw into. Ha.: laulau, a bundle, a bag; a wrapper of a bundle, the netting in which food is carried; lalau, to seize, to catch hold of. 2. To.: lau, lalau, lauji, to pinch with the fingers, to nip. Ha.: lau, to feel after a thing; lalau, to extend (as the hand), to seize, to catch hold of. 3. Sa.: lau, a leaf; lalau, to be in leaf; laulau, a food tray plaited from a coconut leaf, to set out food on such a tray or on a table. To.: lau, lou, a leaf; laulau, a tray. Fu., Uvea, Nuguria: lau, a leaf. Niuē: lau, a leaf; laulau, a table. Ha.: lau, a leaf; laulau, the netting in which food is carried. Ma., Ta., Rarotonga, Rapanui, Paumotu, Nukuoro, Fotuna: rau, a leaf. Mgv.: rau, rou, id. Mq.: au, ou, id. Churchill 2. |
|
Lau, s. Haw., to feel for, spread out, expand, be broad, numerous; s. leaf of a tree or plant, expanse, place where people dwell, the end, point; sc. extension of a thing; the number four hundred; lau-kua, to scrape together, to gather up from here and there confusedly; lau-la, broad, wide, extension, width; lau-na, so associate with, be friendly; lau-oho (lit. 'leaves of the head'), the hair. Tong., lau, low, spread out, be broad, exfoliate; s. surface area; lau-mata, eyelash; lo, a leaf; lo-gnutu, the lips (lit. 'leaves of the mouth'). N. Zeal. and Mang., rau, spread, expand; raku-raku, to scratch, scrape. Sam., lau, leaf, thatch, lip, brim of a cup, breadth, numeral hundred after the first hundred; lau-a, to be in leaf, full-leafed; laua-ai, a town, in opposition to the bush; lau-ulu, the hair of the head; launga-tasi, even, level; lau-lau, to lay out, spread out food on a table; lau-tata, a level place on a mountain or at its foot; lau-le-anga, uneven; lau-talinga, the lobe of the ear, a fungus; lau-tele, large, wide, common, of people. Tah., rau, a leaf, a hundred; when counting by couples, two hundred; many indefinitely; rau-rau, to scratch.
Fiji., lou, leaves for covering an oven; longa, a mat, a bed for planting; drau, a leaf; drau-drau, leaves on which food is served up, also a hundred. Saparua., laun, leaf. Mal., daun, id.; luwas, broad, extended. Sunda., Rubak., id., Amboyna, ai-low, id. Malg., rav, ravin, leaf; ravin-tadign, lobe of the ear; lava, long, high, indefinite expression of extension; lava-lava, eternal; lava-tangh, a spider.
The word lau, in the sense of expanse, and hence 'the sea, ocean', is not now used in the Polynesian dialects. There remain, however, two compound forms to indicate its former use in that sense: lau-make, Haw., lit. the abating or subsiding of water, i.e., drought; rau-mate, Tah., to cease from rain, be fair weather; rau-mate, N. Zeal., id., hence summer. The other word is koo-lau, Haw., kona-rau, N. Zeal., toe-rau, Tah., on the side of the great ocean, the weather side of an island or group; toa-lau, Sam., the north-east trade wind. In Fiji, lau is the name of the windward islands generally. In the Malay and pre-Malay dialects that word in that sense still remains under various forms: laut, lauti, lautan, lauhaha, olat, wolat, medi-laut, all signifying the sea, on the same principle of derivation as the Latin æquor, flat, level, expanse, the sea. Welsh, llav, to expand; lled, breadth. Armor., blad, flat, broad. Lat., latus, broad, wide, spacious. Greek, πλατυς, wide, broad, flat; πλατη, broad surface, blade of an oar; πλακοσ, broad, flat. Pers., lâtû, blade of an oar, oar. Lith., platus, flat. Sanskr., prath, be extended, to spread. Goth., laufs or laubs, a leaf. Icel., laug, bath; lauga, to bathe, lögr, the sea, water, moisture.
Bearing in mind l and n are convertible in the West Aryan as in the Polynesian dialects, we might refer to the following as original relatives of the Polynesian lau: Sanskr., nau, boat, ship; snâ, and its connections, 'to bathe'. Greek, ναω, to flow, float; ναω, νεω, to swim, to spin; νευσις, s. swimming; ναυς, ship, &c. Lat., no-are, to swim, float. A.-Sax., naca, id. O. Norse, snäcka, a shell, sobriquet of boats and vessels. Perhaps the Gothic snaga, a garment.
Liddell and Scott and also Benfey refer the Greek νεω and Latin neo, 'to spin', to the Sanskrit nah, 'to bind, tie'. With due deference, I would suggest that the underlying sense of 'to bind' and 'tie' is 'to shorten, contract, to knit' - necto, nodus - and that the original conception of 'to spin' was one of extension, lengthening, as represented in the Polynesian lau. (Fornander) |
| ... The four of them (corrected for 'the six of them') went out and picked up leaves (on branches) to give signals. They picked them up, went and arrived at Te Hikinga and saw the canoe. Raparenga got up, picked up the leaves, took them in his hands, and waved, waved, waved, waved ... ... They anchored the canoe in the front part of the bay, in
Hanga Rau ... |
| ... In north Asia the common mode of reckoning is in half-year, which are not to be regarded as such but form each one separately the highest unit of time: our informants term them 'winter year' and 'summer year'. Among the Tunguses the former comprises 6½ months, the latter 5, but the year is said to have 13 months; in Kamchatka each contains six months, the winter year beginning in November, the summer year in May; the Gilyaks on the other hand give five months to summer and seven to winter. The Yeneseisk Ostiaks reckon and name only the seven winter months, and not the summer months. This mode of reckoning seems to be a peculiarity of the far north: the Icelanders reckoned in misseri, half-years, not in whole years, and the rune-staves divide the year into a summer and a winter half, beginning on April 14 and October 14 respectively. But in Germany too, when it was desired to denote the whole year, the combined phrase 'winter and summer' was employed, or else equivalent concrete expressions such as 'in bareness and in leaf', 'in straw and in grass' ... |
 |
 |
 |
| Ca10-1 (256) |
Ca10-2 |
Ca10-3 |
| Erua inoino |
kua hua te vai |
| VISIBLE CLOSE TO THE FULL MOON: |
| HASSALEH (ι Aurigae) |
HAEDUS I (ζ) |
HAEDUS II (η) |
They brought prisoners onboard the royal canoe and these were located high up on the peninsula of Poike (place aloft), in the northeastern corner of the island, in the direction of the rising Sun.
... Hotu said to Teke, 'Look around for a suitable area (maara) to settle the Hanau Eepe and let them work the fields!' Teke took command of the Hanau Eepe and went with them to Poike. After he had settled them there, Teke said to the Hanau Eepe. 'Settle here, work, and keep peace among yourselves (he mee o mahamaha kina); let this be the goal of every one of you!' Then Teke assumed royal powers (pahere ariki) and passed them on to Iko. Teke installed the king; Iko was (now) the king (ariki) of the Hanau Eepe. Teke called out to the men, 'Iko is your king, oh people (mahingo)!' The Hanau Eepe remained there. Teke returned. (He) came to Oromanga. - Name corrected; alternative translation 'Along came the adopted rat', kiore ma(a)nga). - That was Iko. Twenty-five years ... (E:85)
| MARCH 29 (88) |
|
| Ca9-27 (255) |
| etoru gagata hakaariki kia raua |
| CLOSE TO THE FULL MOON: |
| June 1 (152 = 111 + 41) |
|
°May 28 (148 = 111 + 37) |
| (111) = Vaitu Nui 21 |
|
Dates according to Manuscript E -
the Explorers: |
|
Departure |
Sea voyage |
Arrival |
|
Vaitu
Nui 25 (115)
"April 25 (115,
*35) |
152 - 115 = 37 days |
Maro 1 (152)
°June 1 (152, *72) |
|
CURSA (*35) |
(*72 - *35) - (41 - 4) = 0 |
CURSA (*72) |
|
°June 1 (152, *72)
CURSA (*72) |
189 - 152 =
37 days |
°July 8 (189,
*109)
CASTOR (*109) |
|
Return
in
Tangaroa Uri
25 = "October 25 (298,
*218) |
ANTARES (*249 = *218 + 41) |
|
37 (Sea) + 146 (Land) =
183 (= 366 / 2) |
In the day before Hassaleh rose with the Sun the date had to be "April 21 (111) in the Bharani calendar, as well as
°May 28 (148) in the calendar of Gregory XIII. And after the precession had corrected his 'crooked canoe' the date became June 1 (152).
On Easter Island the corresponding season was found out by looking at the stars close to the Full Moon. The face of Full Moon (Hotu) was very much like that of the face of the Sun: ○
|
