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E:51

he ki mai a Ira.kiā Uure he mee.ra(-) Ira said to Uure [he ki mai a Ira.kiā Uure] 'The two of us talked about an ornament and a figure.'

Then Uure asked Ira [he ui hokoou mai a Uure.kiā Ira], 'Where are the ornament and the figure?'

Ira replied, [he ki mai a Ira.] 'Up there on the flat rock [i runga i te papa] Furthermore, (there is the secret of the) land. Seven (lands) remain in the midst of dim twilight during the fast voyage. Not even eight groups of people (i.e., countless boat crews) can find anything. Only one thing can be found, that is the fragment of earth (te pito o te kainga), an eighth land.'

hi.era o maua ko tou hokorua.e vananga e(-)
ra.he rei he moai.he ui hokoou mai a Uure.
kiā Ira.i he a te rei te moai.he ki mai a Ira.
i runga i te papa. he kāinga tokoa. ehitu.i roto i
te nehunehu kapuapua i te Pei ana evaru.kau(-)
kau ekō rava.etahi nō mō ravaa ko te Pito o
te kainga.he varu kainga.
ka hakarongo no mai a Makoi.ki te kī.a Ira While Makoi listened to the speech of Ira [ki te kī.a Ira] he absorbed the words completely. At the same time he gave off smacking and snoring noises.

Again Uure asked Ira [he ui hokoou a Uure.kia Ira] 'Where is it on the rock?' Ira replied to Uure, 'Up on the flat rock of Hangaroa.'

Again Uure spoke [he ki hokoou mai a Uure] 'Is it on the flat rock itself?' Ira replied [he ki mai a Ira], 'To find it, one has to ride the waves.'

ai ka runu tokoa no mai i te kupu. ai ka tangi
haavare no mai te ngorongoro o Makoi.
he ui hokoou a Uure.kia Ira.i runga i te
papa.i hangaroa.he ki hokoou mai a Uure.ho(-)
ki ai runga i te papa ana.he ki mai a Ira.
e hakaeke i te ngaru.he ki mai a Uure.

E:52

eaha te ngaru.he ki hokoou mai a Ira.e haka(-) Then Uure asked [he ki mai a Uure], 'Why (does one need) the wave?' [e-aha te ngaru]

 

Ê, yes. E ... é disjunct vocative marker. E vovo é! Girl! E te matu'a é! Father! (Vanaga) 1. By. 2. And. 3. Oh! 4. Yes. 5. Verb sign. 6. Negative verb sign; e maaa, inexperienced; ina e, negative sign; ina e rakerakega, innocent; ina e ko mou, incessant; e ko, not, except. 7. Wave. 8. Weak demonstrative, functioning as article. (Churchill)
eke mai ana te ngaru.he hakatere a te rara ma(-) Again Ira replied [he ki hokoou mai a Ira], 'While riding [haka-eke] the wave, it if moves [he haka-tere] to the right [a te rara mata'u], the eye looks diagonally [he hira] toward the right side, and the ornament [te rei] of Ruhi shines forth [he rapa]. If the wave moves in the direction from where the shine comes (from the left) [a te rapa mai], then the ornament of Pu shines forth. If the movement of the wave is toward the middle [a te tini], then the mother-of-pearl necklace [te tuitui reipá] shines [he rapa mai] around the neck of the figure of Hinariru.
tau.he hira atu tou mata a te rara matau.
he rapa mai te rei.i a ruhi.he hakatere he haka(-)
hoki .te ngaru a te rapa.mai.he rapa mai te rei
o pu.he hakahoki mai te ngaru a te tini. he rapa
mai te tuitui reipa.mai runga i te ngao o te moai
o hinariru.i papa o rae.
Eke. To climb, to mount, to mount (a female for copulating), to surface (of fish), and by extension, to bite; he eke te kahi the tuna bites. Vanaga. Trestle, stilt; to mount a horse, to go aboard. Hakaeke, to cause to mount, to carry on a boat. P Pau.: fakaeke, to transport, to carry, to hang up. Mgv.: eke, to embark, to mount upon an elevation. Mq.: eke, to rise, to go aboard; hakaeke, to heap up, to put upon, to raise. Ta.: ee, to mount, to go aboard; faaee, to hang up, to transport by water. Churchill.

Tere.1. To run, to flee, to escape from a prison. 2. To sail a boat (also: hakatere); tere vaka, owner of a fishing boat. 3. (Deap-sea) fisherman; tere kahi, tuna fisherman; tere ho'ou, novice fisherman, one who goes deap-sea fishing for the first time. Penei te huru tûai; he-oho te tere ho'ou ki ruga ki te hakanonoga; ana ta'e rava'a, he-avai e te tahi tagata tere vaka i te îka ki a îa mo hakakoa, mo iri-hakaou ki te hakanonoga i te tahi raá. The ancient custom was like this: the novice fisherman would go to a hakanonoga; if he didn't catch anything, another fisherman would give him fishes to make him happy so he'd go again one day to the hakanonoga (more distant fishing zones where larger fishes are found). Vanaga. To depart, to run, to take leave, to desert, to escape, to go away, to flee, fugitive, to sail, to row, to take refuge, to withdraw, to retreat, to save oneself; terea, rest, defeat; tetere, to beat a retreat, to go away, refugee; teretere, to go away, hurrah; hakatere, to set free, to despatch, to expel, to let go, to liberate, to conquer, helmsman; terega, departure, sailing; teretai, a sailor. Churchill.

Hira. To turn the eyes away, to leer. Hakahira; mata hakahira, squint-eyed. P Mq.: hiri, crosseyed. Ta.: hira, bashfulness; hihira, to look askance. To.: hila, to look askant. Churchill. Mgv..: hira, frank and hardy. Ta.: hirahira, bashful (sense-invert). Ma.: hihira, shy. Churchill.'

Rapa. 1. To shine; shiny, polished; he-rapa te moai miro, the wooden figurine is shiny, polished. 2. Emblem, badge of timo îka (person entrusted with putting a death spell on an assassin). Rapahago, name of a spirit (akuaku), anciently considered as benevolent; rapahago, a fish. Raparapa, to dazzle; dazzled: he-raparapa te mata. Marîa raparapa, calm, smooth shiny sea. Vanaga. 1. Pau.: rapa, a fool, madness. Ma.: rapa, a familiar spirit. 2. Pau.: rapa, blade of a paddle. Mgv.: raparapahoe, id. Ta.: rapa, id. Mq.: apa, id. Sa.: lapa, flat. Ma.: rapa, flat part of a shovel. 3. Pau.: rapae, a sand-pit. Ta.: rape, arapai, id. 4. Mgv.: rapahou, primipara. Ma.: rapoi, id. 5. Mgv.: raparapa, green. Ta.: rapa, id. 6. Mgv.: raparapa, flat. Ta.: rapa, a flat rock. Sa.: lapalapa, a flat coral. Ma.: raparapa, the flat part of the foot. 7. Ta.: raparapa, square. To.: labalaba, id. Ha.: lapalapa, square (of timber, of a bottle, of a cow yard). Churchill.

Rei, 1. To tread, to trample on: rei kiraro ki te va'e. 2. (Used figuratively) away with you! ka-rei kiraro koe, e mageo ê, go away, you disgusting man. 3. To shed tears: he rei i te mata vai. 4. Crescent-shaped breast ornament, necklace; reimiro, wooden, crescent-shaped breast ornament; rei matapuku, necklace made of coral or of mother-of-pearl; rei pipipipi, necklace made of shells; rei pureva, necklace made of stones. 5. Clavicle. Îka reirei, vanquished enemy, who is kicked (rei). Vanaga. T. 1. Neck. 2. Figure-head. Rei mua = Figure-head in the bow. Rei muri = Figure-head in the stern. Henry. Mother of pearl; rei kauaha, fin. Mgv.: rei, whale's tooth. Mq.: éi, id. This is probably associable with the general Polynesian rei, which means the tooth of the cachalot, an object held in such esteem that in Viti one tooth (tambua) was the ransom of a man's life, the ransom of a soul on the spirit path that led through the perils of Na Kauvandra to the last abode in Mbulotu. The word is undoubtedly descriptive, generic as to some character which Polynesian perception sees shared by whale ivory and nacre. Rei kauaha is not this rei; in the Maori whakarei designates the carved work at bow and stern of the canoe and Tahiti has the same use but without particularizing the carving: assuming a sense descriptive of something which projects in a relatively thin and flat form from the main body, and this describes these canoe ornaments, it will be seen that it might be applied to the fins of fishes, which in these waters are frequently ornamental in hue and shape. The latter sense is confined to the Tongafiti migration. Reirei, to trample down, to knead, to pound. Pau.: Rei-hopehopega, nape. Churchill.

evau kainga e hakahi mai ai e tooku matua My father [tooku matua] fished (? hakahi) the eighth land, that is, Te Pito O Te Kainga (like a fish), to own it (as a possession) [mo rava'a].
ko te pito o te kainga.mo ravaa.
Hi. 1. To have a headache (subject: roro, brain). Ku hí á tooku roro, I have a headache. 2. to fish; hí-kau, to fish while swimming. 3. To blow one's nose. Vanaga. 1. To angle. Mgv.: hi, hipo, to fish with a line. Mq., Ta.: hi, id. 2. Asthma, to wipe the nose; hihi, to have a cold. Churchill.
ehitu kainga eko ravaa.i roto i te nehunehu Seven lands are lost [ekó rava'a] in the midst of dim twilight. Once it is lost, eight groups of people (i.e., countless boat crews) can't find it again during the fast journey.'
kapuapua evaru kaukau eko ravaa.i te pei
ana ka ngaro ro era.ka runu tokoa no mai Makoi absorbed the text [te kupu] to himself. Ira and the three were sleeping [he hauru. a kua Ira.a totoru.].
a Makoi.i te kupu.he hauru. a kua Ira.a to(-)
toru.
Runu. To take, to grab with the hand; to receive, to welcome someone in one's home. Ko Timoteo Pakarati ku-runu-rivariva-á ki a au i toona hare, Timoteo Pakarati received me well in his house. Runurunu, iterative of runu: to take continuously, to collect. Vanaga. 1. To pluck, to pick, a burden. 2. A substitute; runurunu, a representative. Churchill.

Ku garo á te kupu o te tai i a au. I have forgotten the words of the song (lit. the words of the song have become lost to me). Vanaga.

The rectangular Field was evidently depicted as a submerged piece of land - with water visualized by its waves - and presumably it was a rice paddy:

... and then, with stunning abruptness, at a crucial date that can be almost precisely fixed at 3200 BC (in the period of the archaeological stratum known as Uruk B), there appears in this little Sumerian mud garden - as though the flowers of its tiny cities were suddenly bursting into bloom - the whole cultural syndrome that has since constituted the germinal unit of all the high civilization of the world. 

And we cannot attribute this event to any achievement of the mentality of simple peasants. Nor was it the mechanical consequence of a simple piling up of material artifacts, economically determined. It was actually and clearly the highly conscious creation (this much can be asserted with complete assurance) of the mind and science of a new order of humanity, which had never before appeared in the history of mankind; namely, the professional, full-time, initiated, strictly regimented temple priest.

The new inspiration of civilized life was based, first, on the discovery, through long and meticulous, carefully checked and rechecked observations, that there were, besides the sun and moon, five other visible or barely visible heavenly spheres (to wit, Mercury, Venus, Mars, Jupiter, and Saturn) which moved in established courses, according to established laws, along the ways followed by the sun and moon, among the fixed stars; and then, second, on the almost insane, playful, yet potentially terrible notion that the laws governing the movements of the seven heavenly spheres should in some mystical way be the same as those governing the life and thought of men on earth.

The whole city, not simply the temple area, was now conceived as an imitation on earth of the cosmic order, a sociological 'middle cosmos', or mesocosm, established by priestcraft between the macrocosm of the universe and the microcosm of the individual, making visible the one essential form of all.

The king was the center, as a human representative of the power made celestially manifest either in the sun or the moon, according to the focus of the local cult; the walled city was organized architecturally in the design of a quartered circle (like the circles designed on the ceramic ware of the period just preceeding), centered around the pivotal sanctum of the palace or ziggurat (as the ceramic designs around the cross, rosette, or swastika); and there was a mathematically structured calendar to regulate the seasons of the city's life according to the passages of the sun and moon among the stars - as well as a highly developed system of liturgical arts, including music, the art rendering audible to human ears the world-ordering harmony of the celestial spheres.

It was at this moment in human destiny that the art of writing first appeared in the world and that scriptorially documented history therefore begins. Also, the wheel appeared. And we have evidence of the development of the two numerical systems still normally employed throughout the civilized world, the decimal and the sexigesimal; the former was used mostly for business accounts in the offices of the temple compounds, where the grain was stored that had been collected as taxes, and the latter for the ritualistic measuring of space and time as well.

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.

Comparably, the ziggurat, the pivotal point in the center of the sacred circle of space, where the earthly and heavenly powers joined, was also characterized by the number five; for the four sides of the tower, oriented to the points of the compass, came together at the summit, the fifth point, and it was there that the energy of heaven met the earth.

The early Sumerian temple tower with the hieratically organized little city surrounding it, where everyone played his role according to the rules of a celestially inspired divine game, supplied the model of paradise that we find, centuries later, in the Hindu-Buddhist imagery of the world mountain, Sumeru, whose jeweled slopes, facing the four directions, peopled on the west by sacred serpents, on the south by gnomes, on the north by earth giants, and on the east by divine musicians, rose from the mid-point of the earth as the vertical axis of the egg-shaped universe, and bore on its quadrangular summit the palatial mansions of the deathless gods, whose towered city was known as Amaravati, 'The Town Immortal'. But it was the model also of the Greek Olympus, the Aztec temples of the sun, and Dante's holy mountain of Purgatory, bearing on its summit the Earthly Paradise.

For the form and concept of the City of God conceived as a 'mesochosm' (an earthly imitation of the celestial order of the macrocosm) which emerged on the threshold of history circa 3200 BC, at precisely that geographical point where the rivers of Tigris and Euphrates reach the Persian Gulf, was disseminated eastward and westward along the ways already blazed by the earlier neolithic. The wonderful life-organizing assemblage of ideas and principles - including those of kingship, writing, mathematics, and calendrical astronomy - reached the Nile, circa 2800 BC; it spread to Crete on the one hand, and on the other, to the valley of the Indus, circa 2600 BC; to Shang China, circa 1600 BC; and, according to at least one high authority, Dr Robert Heine-Geldern, from China across the Pacific, during the prosperous seafaring period of the late Chou Dynasty, between the seventh and fourth centuries BC, to Peru and Middle America.