TRANSLATIONS
Next page:
In Aruku
Kurenga there is a text with several poporo glyphs:
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I hesitated if I really should
include these Aruku Kurenga glyphs, there is no obvious way to
interpret them. Two reasons weighed for, viz. the possibility to use them
for examples later on, maybe tama in the last place can help, and the
numerical exercise resulting in a number twice as large as 472.
Moreover, Bb4-29
and Bb4-31 are designed as the norm for the poporo glyph type, I
think it was Bb4-29 which I picked as norm (with its 'seed' more seed-like
than that in Bb4-31).
Then to the summary page:
The poporo
glyph type indicates a time of darkness, and at the same time
says a 'seed of light' has been 'planted', which gives hope of a
coming lighter season.
The 'seed' is the
'head' of the previous light season. The vertical straight
'stem' is the same sign as in the center of henua ora,
though inverted, which means it is the opposite: a station of
'birth':
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Excursion:
Locating the
kuhane station Te Pei among the glyphs in the text of
Small Santiago (G). |
No comment. And I therefore will
use this space for listing the honu glyphs in G:
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Ga3-12 |
Ga4-2 |
Ga4-11 |
Ga5-10 |
Ga5-12 |
Ga5-14 |
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Ga5-22 |
Ga5-25 |
Ga5-28 |
Ga6-12 |
Ga6-24 |
Ga7-11 |
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Ga7-25 |
Ga7-26 |
Ga7-29 |
Gb1-3 |
Gb2-19 |
Gb2-34 |
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Gb3-1 |
Gb3-4 |
Gb3-5 |
Gb3-10 |
Gb3-15 |
Gb4-4 |
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Gb4-7 |
Gb6-8 |
Gb6-10 |
Gb6-26 |
Gb7-3 |
Gb8-17 |
It is possible to pick out 8
glyphs (redmarked) which resemble honu in what probably is Hanga
Hoonu:
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Ha10-35 |
Ha10-36 |
Pa10-5 |
Pa10-6 |
Ga7-25--26 and Ga7-29 belong
together and if we regard them as a unity, there will be 6 glyphs of this
type in G, a sun-number. They have no legs and cannot walk, possibly a sign
of solstice.
I remember from somewhere in
Heyerdahl's books that he considered it significant that neke-neke was
a special word in the vocabulary of Easter Island, it meant 'walking without legs, walking by
moving the weight this side and that slowly advancing forward'. He had
discovered the word when he asked how the statues had been moved - they
walked (neke-neke) was the answer.
I also remember from somewhere in
Barthel's books that he suggested the glyph type without legs depicted a
statue - which does not need any legs.
By coincidence - as usual - I now
discovered nee-nee in Fornander:
"Other names of the
West, only occurring in the older chants and prayers, and referring to the
same symbolism and identification of Kane with the sun, are found in
Kau-lana a Kane, 'the resting place of Kane', and in Kane
nee-nee, 'the moving, the departing sun'."
Kane = Tane, and -
we now can guess - his name equals ta-ne, the moving, ne(ke), one, the
one who moves without legs.
As to kau-lana, the resting
place, we can guess kau = tau = stone, but then, reflecting on
lana = raga, the possibility of kau = swim feels more
adequate, a kind of swimming on the surace of the water with only head
showing and no ambition to move in any special direction:
Raga
1. To run together, forming small lakes (of
rainwater) ku-raga-á te vai. 2. Fugitive (in times of war or
persecution); to take refuge elsewhere; to move house; homeless;
poki poreko raga, child born while its parents were fugitives.
3. Said of fish swarming on the surface of the sea: he-raga te
îka, ku-mea-á te moté, te nanue para..., you can see many fish,
fish are swarming, mote, nanue para, etc. Ragaraga: 1.
To float on the surface of the sea: miro ragaraga i ruga i te vai
kava, driftwood floating on the sea. 2. To move ceaselessly (of
people), to pace back and forth (te eve o te tagata); to be
restless: e-ragaraga-nó-á te eve o te tagata, the man is
nervous, worried, he paces back and forth. 3. E-ragaraga-nó-á te
mana'u is said of inconstant, fickle people, who cannot
concentrate on one thing: e-ragaraga-nó-á te mana'u o te ga poki;
ta'e pahé tagata hônui, ku-noho-á te mana'u ki ruga ki te aga,
children are fickle; they are not like serious adults who
concentrate their work. Vanaga.
1. Captive, slave, to take captive; hakaraga,
to enslave. Mq.: áka, conquered. 2. To banish, to expel, to
desert; ragaraga, to send away, to expel; hakaraga, to
banish, to drive off. Mq.: áka, wanderer, vagabond.
Ragaraga, to float, to fluctuate; eve ragaraga, ennui, to
weary. T Mgv.: raga, to swim or float on the surface of the
water. Mq.: ána, áka, to float. Churchill.
Sa.: langa, to raise, to rise. To.:
langa, to raise up the soil; fakalanga, to raise up.
Uvea, Fu.: langa, to raise. Niuē:
langa, to rise against;
langaaki, to raise up.
Nukuoro: langa, to float.
Ha.: lana, id. Ma.:
ranga, to raise, to cast
up. Mgv.: ranga, to float
on the surface of water. Pau.: fakaranga,
to raise, to lift up. Ta.: toraaraa,
to raise up. Mq.: aka,
ana, to swim on the
surface. Vi.: langa, to
be lifted up, said of a brandished club ... Churchill 2. |
Ta'u,
tau(tau) Year (ta'u), he-hoa
ite ta'u, to confess to a crime committed long ago, by
publishing it in the form of a kohau motu mo rogorogo (rongorongo
tablet). Vanaga.
1.To hang (tau), to perch (said of
chickens on tree branches at night); rock on the coast, taller than
others so that something can be deposited on it without fear of
seeing washed it away by the waves; hakarere i ruga i te tau,
to place something on such a rock; tau kupega, rope from
which is hung the oval net used in ature fishing. 2. Pretty,
lovely; ka-tau! how pretty! Vanaga.
1. Year, season, epoch, age. 2. Fit, worthy,
deserving, opportune; tae tau, impolite, ill-bred, unseemly;
pei ra tau, system. 3. To perch. 4. To hang; hakatau,
necklace; hakatautau, to append. 5. Anchor; kona tau,
anchorage, port. 6. To fight; hakatau, challenge, to defy, to
incite; hakatautau, to rival. Churchill.
The Malay word for 'year' is taun or
tahun. In all Polynesian dialects the primary sense is 'a
season', 'a period of time'. In the Samoan group tau or
tausanga, besides the primary sense of season, has the definite
meaning of 'a period of six months', and conventionally that of 'a
year', as on the island of Tonga. Here the word has the further
sense of 'the produce of the year', and derivatively 'a year'. In
the Society group it simply means 'season'. In the Hawaiian group,
when not applied to the summer season, the word keeps its original
sense of 'an indefinite period of time', 'a life-time, an age', and
is never applied to the year: its duration may be more or less than
a year, according to circumstances. So far our authority (Fornander,
I, 124; cp. 119). It seems however to be questionable whether the
original sense is not the concrete 'produce of the seasons', rather
than the abstract 'period of time'. It is significant that on the
Society Islands the bread-fruit season is called te tau, and
the names of the other two seasons, te tau miti rahi and
te tau poai, are formed by adding to this name. Nilsson.
At the risk of invoking
the criticism, 'Astronomers rush in where philologists fear to
tread', I should like to suggest that Taku-rua corresponds
with the two-headed Roman god Janus who, on the first of January,
looks back upon the old year with one head and forward to the new
year with the other, and who is god of the threshold of the home as
well as of the year... There is probably a play on words in
takurua - it has been said that Polynesian phrases usually
invoke a double meaning, a common and an esoteric one. Taku
means 'slow', the 'back' of anything, 'rim' and 'command'. Rua
is a 'pit', 'two' or 'double'. Hence takurua has been
translated 'double command', 'double rim', and 'rim of the pit', by
different authorities. Taku-pae is the Maori word for
'threshold'... Several Tuamotuan and Society Islands planet names
begin with the word Takurua or Ta'urua which Henry
translated Great Festivity and which is the name for the bright star
Sirius in both New Zealand and Hawaii. The planet names, therefore,
represent the final stage in the evolution of takurua which
was probably first applied to the winter solstice, then to Sirius
which is the most conspicious object in the evening sky of December
and January, and was then finally employed for the brilliant and
conspicious planets which outshone even the brightest star Sirius.
From its association with the ceremonies of the new year and the
winter solstice, takurua also aquired the meaning 'holiday'
or 'festivity'. Makemson |
Kau
1. To move one's feet (walking or swimming); ana oho koe, ana kau
i te va'e, ka rava a me'e mo kai, if you go and move your feet,
you'll get something to eat; kakau (or also kaukau),
move yourself swimming. 2. To spread (of plants): ku-kau-áte
kumara, the sweet potatoes have spread, have grown a lot. 3. To
swarm, to mill around (of people): ku-kau-á te gagata i mu'a i
tou hare, there's a crowd of people milling about in front of
your house. 4. To flood (of water after the rain): ku-kau-á te
vai haho, the water has flooded out (of a container such as a
taheta). 5. To increase, to multiply: ku-kau-á te moa,
the chickens have multiplied. 6. Wide, large: Rano Kau, 'Wide
Crater' (name of the volcano in the southwest corner of the island).
7. Expression of admiration: kau-ké-ké! how big! hare
kau-kéké! what a big house! tagata hakari kau-kéké! what
a stout man! Vanaga.
To bathe, to swim; hakakau, to make to
swim. P Pau., Mgv., Mq.: kau, to swim. Ta.: áu, id.
Kauhaga, swimming. Churchill.
The stem kau
does not appear independently in any language of Polynesian proper.
For tree and for timber we have the composite
lakau in various stages of transformation. But kau
will also be found
as an initial component of various tree names. It is in Viti that we
first find it in free existence. In Melanesia this form is rare. It
occurs as kau in Efaté, Sesake, Epi, Nguna, and perhaps may
be preserved in Aneityum; as gau in Marina; as au in
Motu and somewhere in the Solomon islands. The triplicity of the
Efaté forms [kasu, kas, kau] suggests a
possible transition. Kasu and kas are easy to be
correlated, kasu and kau less easy. They might be
linked by the assumption of a parent form kahu, from which
each might derive. This would appear in modern Samoan as kau;
but I have found it the rule that even the mildest aspirate in
Proto-Samoan becoming extinct in modern Samoan is yet retained as
aspiration in Nuclear Polynesia and as th in Viti, none of
which mutations is found on this record. Churchill 2 |
The sense is a peculiar state
where a great assemblage occurs: stone, tree, surface of the sea,
restlessness, moving the feet, it is at last time to start moving, and someone
must give the start signal (getegete):
Gete
M.:
Whakangete, to urge on a horse. Ngetengete, to make a
clicking sound with the tongue. to click with the tongue, as to
a horse; to chirrup. To express surprise or sorrow. Cf.
ketekete, to express surprise or regret. H.: neke, an
indistinct sound, as scratching on a rough board; to make the
noise of scratching; to scratch. Cf. ekeeke, to be in
pain; displeasure, arising from an offence; the feeling which
one has when that which he prizes is spoken against or injured.
T.: ete, to flinch; eteete, to be shocked
disgusted, or ashamed. Cf. paete, to be made angry. To.:
cf. ketekete, to chirrup; kekete, to chirp; to
chatter. Text Centre. |
The dawn is close nearby,
ata hakaneke mai:
... As with Ohua,
Otua and Ohiro (and some other night names) we have Oata
starting with O, which reminds me of the Japanese honorary O at the
beginning of words (e.g. in 'Ohayoo gozaimasu!' - Good Morning!).
Probably O in Oata etc also is a honorific sign.
The ata part of
Oata has to do with both sun-up and sun-down:
Ata, âta
Ata
1. Dawn, first light before sunrise; ku-hamu-á te ata ,
dawn has broken; ku-tehe-á te ata, it's already dawn
(lit.: the lights have flown). 2. Particle inserted between the
imperative prefix ka and the verb to signify ‘well,
carefully, intelligently’: ka-ata-hakarivariva, prepare
it well. Between the prefix e and kahara it
expresses ‘to make sure that, to take good care that...’ :
e-ata-kahara koe o oona, be careful not to get dirty;
e-ata-kahara koe o kori te moa o te tahi pa, be sure not to
steal chickens of another property. 3. More: iti, small;
ata iti, smaller; he-ata-ata iti-iti ró, the
smallest of all. Vanaga.
Âta
1. Shadow: he-veveri te poki, ana tikea toona âta, the
child is frightened at seeing his shadow; person's reflection
(in mirror, in water): he âta oou-á, it's your own
reflection. 2. To be frightened by a shadow: he-âta te îka,
the fish are frightened (and they flee) by people's shadows.
Vanaga.
1. Image,
picture, portrait, design; to draw, to paint (shadow sense). P
Mgv: ata, image, likeness, portrait, shadow of a human
being, form, shape, appearance, imprint, impression. Mq.: ata,
image, statue, portrait, shadow, surface; to design, to mark.
Ta.: ata, shade, shadow appearance, form, representation
of an object, cloud, cloudy. 2. Transparency, end of day, sunset
(bright sense); e ata, red clouds; ku ata,
transparent; ata mea, ata tea, ata tehe,
dawn, daybreak, sunrise; ataata, end of day, sunset. P
Mgv.: ata, morning or evening twilight, daybreak, dawn;
ata haihai, evening twilight, a beautiful sunset;
ataiai, twilight, clouds red with the sunset; atakurakura,
a beautiful sunrise or sunset; atareureu, dawn, the first
peep of day, morning twilight. Mq.: ata, to appear, to
rise, to shine (of stars); ata uá, morning twilight;
ataata, diaphanous, transparent. Ta.: ata, twilight.
3. A designation of space; ata hakahohonu, abyss; ata
hakaneke mai, nearby, close at hand; ata tapa,
lateral, marginal. 4 ? Ata kimikimi, to inquire; ata
puo, to hill a plant; ata ui, to examine, to taste.
Churchill.
Atahenua
(ata 3 - henua 1), landscape, countryside.
Atakai: 1. Generous, hospitable, beneficent, indulgent,
liberal, obliging; prodigality, indulgence; rima atakai,
benevolent, generous, open-handed; gift, liberality. 2. Calm,
unperturbed, grateful. Churchill.
Ata-ta
T, evening (?
ataata). Atatehe (ata 2 - tehe 1),
dawn; popohaga atatehe, morning, early in the morning.
Churchill. |
An English word covering much of
these seemingly different senses is 'nudge':
nudge ...
push gently with the elbow. XVII. Of unkn. origin; perh. in much earlier use
and rel. ult. to Norw. dial. nugga, nyggja, push, rub.
(English Etymology)
The stone statues may have been
pushed. The elbow is a joint, a symbol for a cardinal point (between the
straight hard and determined bones).
Where, according to the map of the
kuhane stations in the text of G, do these 'stone statues' fit in?
First let us consider side a, and we find that not until Te Puoko Uri
does the 'stone statue' appear:
Te Poko
Uri |
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Ga5-8 (118) |
Ga5-10 |
Te Pu
Mahore |
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Ga6-7 (147) |
Ga6-8 (148) |
Ga6-24 |
18 |
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Ga5-10 |
Ga5-11 |
Ga5-12 |
Ga5-13 |
Ga5-14 |
Ga5-15 |
Ga5-16 |
The 'period numbers' (18, 28)
definitely join these two occurrences. In Ga5-13 we can see the location is
at the end of the sun's journey, in Ga6-25 a similar message is delivered
('fish' going down). The numbers say so too, 5 and 13 respectively 6 and 25
(= 5 * 5), the 'fire' is 'finished'.
In Ga7-14 the 'sails of the sun'
belong in the past, and in Ga7-13 land (henua) is in the dark (hatchmarks), and
instead of 'no legs' (vae kore) a new glyph type (tagata rere)
is shown:
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Ga7-11 |
Ga7-12 |
Ga7-13 |
Ga7-14 |
Ga7-15 |
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Ga7-16 |
Ga7-17 |
Ga7-18 |
Ga7-19 |
Ga7-20 |
Ga7-13, in turn, connects back to
Ga1-7 and Ga1-9:
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Ga1-7 |
Ga1-9 |
Ga7-13 |
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Gb5-7 |
Gb5-8 |
Gb5-9 |
Gb5-11 |
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Gb5-26 |
A quick
investigation into what words Metoro said at the 'stone statue' type
of glyph gives as a possible result 'tagata'. The connection with 'tagata
rere' therefore seems to be reflected also in his choice of words. If the
'person' (tagata) 'flies' (rere), it may be his spirit who
hurries away from this earth.
Next development comes beyond
Ga7-20 and we are coming close to Mauga Hau Epa (Ga8-3--4):
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Ga7-21 |
Ga7-22 |
Ga7-23 |
Ga7-24 |
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Ga7-25 |
Ga7-26 |
Ga7-27 |
Ga7-28 |
Ga7-29 |
Ga7-30 |
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Ga7-31 |
Ga7-32 |
Ga7-33 |
Ika hiku
(the tail fish) once again is involved (Ga7-27, cfr Ga7-12), an unusual
glyph type which therefore carries much weight as a marker.
Ga7-23--24
should be compared with the two glyphs following Maunga Hau Epa:
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Ga7-23 |
Ga7-24 |
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Ga8-5 |
Ga8-6 |
With right = in
front = future a new generation seems to be illustrated in Ga7-24, and the
glyph says 'at Nga Kope Ririrva' (Ga7-8):
On side b we first find Gb1-3,
immediately before the first one of the two undulating wing birds
marking the glyphs necessary to understand how to count to Hanga Te Pau:
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Ga8-21 |
Ga8-22 |
Ga8-23 |
Ga8-24 |
Ga8-25 |
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Ga8-26 |
Gb1-1 |
Gb1-2 |
Gb1-3 |
Gb1-4 |
Instead of two little 'suns holes'
in the stomach there is only one, but now a great one. The head is restored
in Gb3-15, between Hua Reva and Akahanga:
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Gb3-10 |
Gb3-11 |
Gb3-12 |
Gb3-13 |
Gb3-14 |
Gb3-15 |
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Gb3-16 |
Gb3-17 |
Gb3-18 |
Gb3-19 |
And later (between Roto Iri Are
and Tama, Gb7-3) the hole has been mended:
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Gb6-17 |
Gb6-18 |
Gb6-19 |
Gb6-20 |
Gb6-21 |
Gb6-22 |
Gb6-23 |
Gb6-24 |
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Gb6-25 |
Gb6-26 |
Gb6-27 |
Gb6-28 |
Gb7-1 |
Gb7-2 |
Gb7-3 |
Gb7-4 |
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