By Nicholas Campion
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Additional info for Astrology and Cosmology in the World's Religions
Atmospheric events, we should also remember, are sky phenomena and therefore potentially astrological. In New Zealand, Raki, heaven, sheds tears of love for Papa, earth, which fall as dew, while Papa’s sighs of love for Raki rise toward him as mist. There may be no stars involved in this account of meaning in the cosmos, but it portrays the cosmos as infused with romantic love better than any stellar story. The relationship between planets and human activities, such as the oversight of women’s work by Hina, the Polynesian moon, also points in an astrological direction.
Although the Polynesians speak around thirty-six languages, Oceania is a single cultural zone, with a shared cosmology. As applied to the stars, most scholars are in agreement on this matter. For example, David Lewis claimed that “Astronomy . . ”3 This duplication is evident in the consistency of naming: The Pleiades were revered as Matariki by Easter Islanders and New Zealanders, Matali on Hawaii, and Matarii by the Tahitians. 6 The cosmology of the Pacific islands shares much with those of other cultures: The cosmos emerges from a formless void and human beings inhabit a world imbued with life, and with meaning.
In the central Carolines the creator was a goddess, Lukelong, and in the Gilbert Islands, now part of the republic of Kiribati, the male creator, Naruau, or Na Reau, collaborated with his daughter, Kobine. Generally, all creation originates in po, the dark, preexistent cause, eternity, the beginning of all things. Po had a counterpart, ao, or aiu, that was light, brilliant, and virtuous. From po and ao emerges the divine trinity of Kane (who was associated with the sun and sky), Ku (the god of war), and Lono (representing fertility, agriculture, rainfall, and music).
Astrology and Cosmology in the World's Religions by Nicholas Campion