TRANSLATIONS

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The Meso-American cosmos is explaining the Easter Island cosmos for us and vice versa. Ure Honu casts light on the first 6 day-names and 80 (cah-vinak) casts light on 84.

84 I can find in the rongorongo texts, but I have not (yet) seen any signs of Ure Honu. There is a possibility that Manuscript E (where the exploits of Ure Honu are documented) was created under influence from abroad, influence which arrived later that the rongorongo writings. Possibly there is no Ure Honu in the rongorongo texts. We have to acknowledge a possible development:

1 oral traditions
2 rongorongo texts incised on tablets
3 Metoro explaining a few of the texts for Bishop Jaussen
4 Manuscript E created

The Meso-American cosmos may have been there from the beginning, but it may alternatively have arrived later.

Our task is to decipher the rongorongo texts and we cannot allow the Meso-American cosmos or Manuscript E to influence our readings. We cannot even allow the statements of Metoro to influence us.

I happened to notice this sequence of glyphs, though:

I10-223 I10-224 I10-225

I10-223--225 is an example of the typical X-Y-Z formula (according to Fischer: 'X is copulating with Y and the result is Z') in the text of the Large Santiago Staff, and its meaning may differ from that of the suggested equation below, but probably they have some power of explaining each other:

=

The 'beaks' in the fishhook hakaturou signs are of the same kind. In I10-225 another ('female') sort appears. In I10-223 the 'body' is not slim as in the other fishhook hakaturou, and presumably we therefore should read 'sun' in the body of I10-223. The fused (in a Z position) fishhook hakaturou still has the 'head' of sun as if up in the 'tree', while events may have moved a step further in I10-223--225 because a sign of 'planting' seems to be illustrated in I10-225.

Now to next page in the glyph dictionary:

5. To investigate the possibility of haga rave glyphs marking cardinal points, a map based on the stations on the journey of the kuhane of Hau Maka should be of value:

 

1st quarter

2nd quarter

3rd quarter

4th quarter

He Anakena (July)

Tagaroa uri (October)

Tua haro (January)

Vaitu nui (April)

Te Pei

Te Pou

Tama

One Tea

Mahatua

Taharoa

Nga Kope Ririva

Te Pu Mahore

Hora iti (August)

Ko Ruti (November)

Tehetu'upú (February)

Vaitu potu (May)

Hua Reva

Akahanga

Hanga Takaure

Poike

Hanga Hoonu

Rangi Meamea

Te Poko Uri

Te Manavai

Hora nui (September)

Ko Koró (December)

Tarahao (March)

He Maro (June)

Hatinga Te Kohe

Roto Iri Are

Pua Katiki

Maunga Teatea

Peke Tau O Hiti

Mauga Hau Epa

Te Kioe Uri

Te Piringa Aniva

84 (?)

96 (?)

96 (?)

84 (?)

The numbers (with question marks) indicate how many days, presumably, there were in each quarter. How the numbers are derived is explained here.

The distance between Haga Takaúre and Haga Hônu - given that the days are spread out evenly between the summer kuhane stations - must be 96 days if each summer quarter covers 96 days.

These bays (haga) lie 6 kuhane stations apart from each other. The distances between the kuhane stations located in summer are 16 days. The distances between the kuhane stations located in winter are 14 days apart. The average distance is 15 days, and 24 * 15 = 360.

South of the equator summer is shorter than winter. If the explorers rested 2 * 5 = 10 days, with their journey temporary stopped, it probably means the summer measured 96 + 96 - 10 = 182 days. Twice 182 = 364, the moon measure for the length of the year. Summer covers 13 fortnights, and winter also 13 fortnights. 26 * 14 = 364.

When the kuhane stations are defined as 14 days apart during winter, it resembles those 14 'hours' ('fortnight') for the sun's night travel under ground. The Easter Island cosmos appears to be close to a presumed ancient precursor of the Aztec model:

1

Cipactli (alligator)

11

Ozomatli (monkey)

2

Ehecatl (wind)

12

Malinalli (grass)

3

Calli (house)

13

Acatl (reed)

4

Cuetzpallin (lizard)

14

Ocelotl (jaguar)

5

Coatl (serpent)

15

Cuauhtli (eagle)

6

Miquitztli (death)

16

Cozcacuauhtli (buzzard)

7

Mazatl (deer)

17

Ollin (movement)

8

Tochtli (rabbit)

18

Tecpatl (flint knife)

9

Atl (water)

19

Quiahuitl (rain)

10

Itzcuintli (dog)

20

Xochitl (flower)

With 12 * 16 = 192 it is tempting to put 168 = 21 (reversed 12) * 8. Or - to reverse also the order of the terms - 168 = 8 * 21.

12 summer 'months' with 16 days in each and 21 winter 'months' with 8 nights in each (remember the 8 periods in the Mamari moon calendar). 16 + 8 = 24, in other words ⅔ for sun (summer) and ⅓ for moon (winter).

8 and 16 belong to the growth series: 1, 2, 4, 8, 16, 32, 64 ... The numbers in a calendar should be chosen from the growth series. The number of 'sun' periods in G is 32.

Maybe 12 * 16 = 192 for summer in a way indicates 12 sets of growth nights for the moon, as if summer continued all through the year. Or, better, 16 days between the kuhane summer stations are to be applied only to the 6 summer months - there are 6 times 16 (= 96) growing moon nights in the summer half of the year. I.e. 29.5 / 16 * 96 = 177 days can be understood as the true length of summer south of the equator.