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.
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