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TRANSLATIONS
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The self-similar structure continues from the moon to the week, because the week is the 'quarter' of the moon cycle. 4 * 7 = 28 and that is the 'life' (i.e. light) cycle of the moon. In Hb9-55 (pu), following hua poporo, the new 'baby' presumably has been 'born', and the fertility is then assured by Rei. Hb9-53 (which I earlier have thought of as indicating Ikaika - the supposed name of Saturn on Easter Island) has now taken on another primary message: New 'life' (light as in a shimmering little fish) arrives from a barren Y by way of a thread (like the spittle from One Hunaphu in the tree fork). In Hb9-52 the lack of life (light, water) starts the sequence by illustrating pau by way of va'e pau (clubfoot). No single word can be used to translate pau into English, and I therefore must refer to the item in my wordlist:
To run out ('consumed, expended') is relevant in Saturday, the day when the week is running out. Reasonably a description of Saturday starts with stating this fact. Puna pau lies close to the quarry where the red 'hats' (pukao) were made, and these were placed on top of the heads of the moai statues, probably indicating the light rays from the sun. Each evening the sun rays are gone, and the logic of a puna pau close to the quarry of the red stone seems clear. The word for stone is tau (as in for instance Tautoru, The Belt of Orion). But tau also means season (as Te Tau, the breadfruit season in the Society Islands). On the Marquesas they counted breadfruits in fours, and therefore we can expect people on Easter Island to have counted the berries from Solanum nigrum (poporo) in fours - the 4 quarters. Some berries (the cerise cherries for instance) have 'stones' inside. The standing person (tagata) in Hb9-59 explains by way of his clubfoot (va'e pau) that at the end of the week (the fully grown and standing person) light has run out (pau). Pau also means 'to moisten, 'to wet', which would be hard to understand in conjunction with Puna pau (meaning the opposite of wet) if we did not see the opposition between a fire and water. The light from the fire (from sun via the moon) must have been quenched with water. In the rongorongo system of writing the pau phase can also be illustrates as in Pa10-1:
9 * 59 (cfr Hb9-59) = 531 and Pa10-1 (note the ordinal numbers) is glyph number 531. 531 - 115 = 416. 1158 (the total number of glyphs in P) - 416 = 742 = 14 * 53. In other words: 1158 - te pito (Pb9-33) = 1157 = 415 + 14 * 53. 415 is presumably to be regarded as 52 * 8 - 1, because 53 = 52 + 1. This indicates we should add Pa3-3 and reach 416, an even number congruent with 8, the perfect number. But then we do not have to jump over te pito in counting the 'dark season':
The light season (416) is divisible by 2 (because it is the season of the sun), while the dark season is divisible by 3 (the wives of the sun), each one assigned 13 * 19 = 247 glyphs. Te pito does not belong to anybody. On the other hand, there should be a wife with him when sun is present. Therefore another presentation may be better:
62 (a3) - 3 = 59. 59 + 61 (a4) + 80 (a5) + 60 (a6) = 260. Alternatively: 42 (a9) + 55 (a8) + 58 (a7) + 60 (a6) = 215. 215 - 8 = 207 36 (a10) + 33 (a11) + 25 (b1) + 36 ( b2) + 39 (b3) + 56 (b4) = 225. 248 - 225 = 23. Alternatively: 32 (b9) + 65 (b8) + 63 (b7) + 59 (b6) + 50 (b5) = 269. 269 - 23 = 246. 50 (b9) - 33 = 17. 17 + 56 (b10) + 60 (b11) = 133. Alternatively: 53 (a1) + 59 (a2) + 2 (a3) = 114. 60 (b11) - 51 = 9. 114 + 9 = 123. There surely is much to discover yet! We must return or drown (be exhausted, pau). |
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