TRANSLATIONS

TRANSLATIONS


Aa4-58	Aa4-59	Aa4-60
ki te ragi	ko te manu kua agau - ki te ihe	e pare* tuu ki te ragi*

I have classified Aa4-58 and Aa4-60 as GD81:

This odd and unusual glyph type does not appear directly in Tahua. However, Aa4-58 and Aa4-60 together seem to be GD81:

The pair obviously belong together. Two 'eyes' appear in Aa4-60 and 6 marks are located at the top of its egg-shaped 'head', while there is only one 'eye' and 5 marks on Aa4-58. In Aa4-58 we have two downward sloping 'arms'. The bottom parts are mirror images (more or less so) of each other, and together Aa4-58 and Aa4-60 contain most of the signs in the 'archetype' of GD81. Even the two 'balls' (like 'fists') have their correspondences - one at the 'knee' at left in Aa4-58 and one at the 'knee' at right in Aa4-60.

When I later searched for a suitable label for GD81, using as a guide the words of Metoro, the result was pare.

Admittedly there were quite too few instances of GD81 glyphs in B, A, C and E to serve as some kind of statistical guide, but the occurrence of Ba6-11 saved the day:

Ba6-11

i to pare

Therefore I regard e pare tuu ki te ragi at Aa4-60 as a confirmation that I have classified Aa4-58 and Aa4-60 correctly as belonging to GD81.

I regard it as certain that Ba6-11 is an example of GD81. Although we see only one 'eye' in contrast to the two in the norm for GD81, that is no trouble. Because the norm for GD81 is Pa3-3 which can be compared with the parallel glyphs in Q and H:


Pa3-3	Qa2-140	Ha3-11

(The 5 'flames' adorning the 'heads' in Pa3-3 and Ha3-11 harmonize with the 5 marks on top of the 'head' in Aa4-58.)

Another kind of confirmation (that Aa4-58 and Aa4-60 belong to GD81) is the fact that Ba6-11 arrives immediately after the 10 glyphs in which the vae kore showing reversal are embedded:


Ba6-1	Ba6-2	Ba6-3	Ba6-4	Ba6-5
Kua huki	ko Toia	kua vaha mea ïa	kua huki - ia ki to nuku	e to ika kua mau

Ba6-6	Ba6-7	Ba6-8	Ba6-9	Ba6-10
i to ihe - ki te ragi	ka huri te hatu	e tagata huri	hatu	e tagata haga

Two questions remain to be answered: 1) What is the meaning of the word pare? 2) What is the meaning conveyed by GD81 glyphs?

These questions ought to be answered in the opposite order, by first disregarding what Metoro saw (and induced him to say pare) and instead using only the cues conveyed by the GD81 glyphs.

At present I have no idea of what pare means. Perfect.

GD81 looks like some kind of sun person, I think, which agrees with my hypothesis that shifting the orientation of 'knees' means solstice. We have found GD81 glyphs both at what I believe is summer solstice (Aa4-58 / Aa4-60) and at what I guess is winter solstice (Ba6-8 / Ba6-10). At summer solstice the 'knees' are shifted from left to right and at winter solstice they are shifted from right to left.

The rongorongo texts must be the foundation of judgment, though at the same time my ideas arrive from the texts (and from Metoro's readings of them). The dilemma is solved by comparing different texts (and readings) with each other and to always check whether new findings agree with the axioms.

From a beginning with three axioms (p. 1, p. 2 below and the calendar of the year in Ga2-27--Ga7-10 with a parallel in K) my focus after a while shifted to these four axioms:

Glyph sequence	Content
1. Ca6-17 -- Ca9-2	moon calendar
2. Hb9-17 -- Hb9-58 (with parallel in P)	week calendar
3. Ab6-42 -- Ab6-57	week calendar
4. Aa1-16 -- Aa1-48 (with parallels in H, P, Q)	day calendar

I had found the calendars of the year in G and K too vague for relying upon.

It would be of use to have a calendar for the year as an axiom, though, and I think it is time to add a 5th axiom to the list above:

5. Aa1-1 -- Aa1-12 (with parallels in H, P, Q)

year calendar

The X-area (Aa1-13--15) is not included.

Presumably it is valuable at this point to repeat what I earlier wrote about the methods used:

... Aristotelian logic is not possible to use here. Instead what I call Chinese logic is necessary (and sufficient):

... In labouring to apprehend (lit. exhaust) patterns fully, we are not necessitated to attempt an exhaustive and complete research into the patterns of all the myriad phenomena in the world. Nor can we attain our aim by fully apprehending only a single one of these patterns. It is simply necessary to accumulate (lit. pile up and tie together, chi lei) a large number (of phenomena). Then (the patterns) will become visible spontaneously ...

Strictly seen, this axiom [the day calendar in A] (and every other axiom too) is just a component part of cyclical (not circular) reasoning. The conclusions from an axiom have already taken part in the process of electing the axiom among all possible such candidates.

Furthermore, the conclusions drawn ... are - strictly seen - not exclusively dependent upon the axiom and rules of reasoning (including the accumulation of a large number of 'phenomena'), because there will always be more 'phenomena' behind the conclusions than those which I have put forward.

Although I have tried to put everything on the table, tried to exhaust the day calendar glyphs, I have found that it is not possible (as the Chhêng brothers also said) to exhaust anything. Therefore, we need vigilance. Because no axiom and no conclusion is absolute. New 'phenomena' must be accepted, not denied ...

In 'Chinese logic' axioms must be allowed to come and go (though preferably seldom).

What kind of solstice (if so) is documented in the texts around Pa3-3 (and parallels)? Judging from the 'knees' in Ha3-10 and Ha3-15 it seems to be summer solstice:


Ha3-7	Ha3-8	Ha3-9	Ha3-10	Ha3-11


Ha3-12	Ha3-13	Ha3-14	Ha3-15	Ha3-16

The double ihe tau at Ha3-13 (with parallels) maybe should be interpreted as having a similar function to the triple ihe tau at the end of the year (Aa1-49--51 and parallels):


Aa1-49	Aa1-50	Aa1-51	Aa1-52	Aa1-53	Aa1-54	Aa1-55	Aa1-56
e ihe ka pipiri* i te henua*			ma te Rei	mata	te ua roa	te nuku	vai

Ha6-106	Ha6-107	Ha6-108	Ha6-109	Ha6-110	Ha6-111	Ha6-112	Ha6-113

Pa5-73			Pa5-74	Pa5-75	Pa5-76	Pa5-77	Pa5-78
-

I have redmarked pipiri because that alludes to the 'black slug' (meaning winter solstice, I presume).

... The black slug which secretes a sticky fluid (piripiri) has three fundamental characteristics: It is slow, it is black and it is sticky.

From this follows that hakapipiri becomes to 'glue'. To 'catch' is pipiri, a similar concept. We remember how the sun moves slow at solstice, as if he was a slug or as if caught in a snare ...

... Expanding our consciousness to include all 9 different meanings of pipi attributed by Churchill is difficult. However, we can understand 'rump, the rear' because the year is at its end. It is time for a new year, a new 'spark' (pipi) to generate the sprouts (pipi) of life.

Maybe, even, we can imagine the undulations (pipine) of the 'frigate bird' (taha) wing in Ab1-42 as an allusion to the generation of new life:

There is another place in H/P/Q where GD81 occurs:


Ha10-30	Ha10-31	Ha10-32	Ha10-33	Ha10-34	Ha10-35	Ha10-36	Ha10-37

Pa9-42	Pa10-1	Pa10-2	Pa10-3	Pa10-4	Pa10-5	Pa10-6	Pa10-7
*Maybe niu* (GD18) at Qb1-3 / Pa10-7 signifies winter solstice?**
					Qb1-1	Qb1-2	Qb1-3