Lunar calendar in rongorongo texts and rock art of Easter Island
This paper analyzes the Mamari lunar calendar using paleographic, astronomical and ethnological data. It confirms that the two last crescents of the calendar correspond to moonless nights. Two small superscript crescents (thought to represent insertion of intercalary nights) have a clear paleographi...
Guardado en:
| Publicado en: | URI:https://journals.openedition.org/jso, |
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| Autor principal: | |
| Formato: | Article ou chapitre numérique |
| Lenguaje: | Anglais |
| Publicado: |
Journal de la société des océanistes
2011
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| Acceso en línea: | Accès Université d'Orléans et IFPM Accès Université d'Orléans et IFPM |
| Sumario: | This paper analyzes the Mamari lunar calendar using paleographic, astronomical and ethnological data. It confirms that the two last crescents of the calendar correspond to moonless nights. Two small superscript crescents (thought to represent insertion of intercalary nights) have a clear paleographic explanation. Thus, the Mamari calendar consists of 30 nights in full agreement with astronomy and other Polynesian calendars. Studies of Rapa Nui petroglyphs and naked-eye observation of a complete lunation present the evidence for possible relation between delimiter groups of Mamari calendar and sunrise/sunset moon gazing. As full moon is marked with the pictographic sign 152, it was proposed that other explanatory night glyphs may also depict prominent features of moon surface, allowing identification of the current moon phase. Comparison of lunar calendars throughout Polynesia proves that Easter Island calendar has clear Polynesian roots. The variations and shuffling of night names in Rapa Nui calendar suggest that the island was inhabited by a single event, after which it was impossible to reconcile its calendar with those of other Polynesian societies. |
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