TRANSLATIONS

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In Aruku Kurenga there is a text with several poporo glyphs:
 
1st half one poporo
Bb4-26 Bb4-27
1 + 1 poporo with another kind of top
Bb4-28 Bb4-29
2nd half
Bb4-30 Bb4-31
two poporo signs
Bb4-32 Bb4-33

We are not yet prepared to read the meaning, but we can count: 26 + 27 + ... + 32 + 33 = 236 = 4 * 59.

If we believe the creator assumed the reader should multiply, the sum will be 4 * 26 + 4 * 27 + ... + 4 * 32 + 4 * 33 = 4 * 236 = 944 = 16 * 59, in other words 16 lunar double months, which is twice the number of glyphs in the text of G (assuming Gb8-30 is counted twice).

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':
 
poporo henua ora kahi

The ika glyph type with a poporo sign (kahi) carries both meanings, both a 'rising fish' and 'birth'. If kahi is inverted it means both a 'sinking fish' and a station of 'death', as for instance in the preview of the year in K:

Ka3-1 Ka3-2 Ka3-3 Ka3-4 Ka3-5 Ka3-6 Ka3-7
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:

Ga3-12 Ga4-2 Ga4-11 Ga5-10 Ga5-12 Ga5-14
Ga5-22 Ga5-25 Ga5-28 Ga6-12 Ga6-24 Ga7-11
Ga7-25 Ga7-26 Ga7-29 Gb1-3 Gb2-19 Gb2-34
Gb3-1 Gb3-4 Gb3-5 Gb3-10 Gb3-15 Gb4-4
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:

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
Ga5-8 (118) Ga5-10
Te Pu Mahore
Ga6-7 (147) Ga6-8 (148) Ga6-24
18
Ga5-10 Ga5-11 Ga5-12 Ga5-13 Ga5-14 Ga5-15 Ga5-16
28
Ga6-24 Ga6-25 Ga6-26

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:

Ga7-11 Ga7-12 Ga7-13 Ga7-14 Ga7-15
Ga7-16 Ga7-17 Ga7-18 Ga7-19 Ga7-20

Ga7-13, in turn, connects back to Ga1-7 and Ga1-9:

Ga1-7 Ga1-9 Ga7-13
Gb5-7 Gb5-8 Gb5-9 Gb5-11
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):

Ga7-21 Ga7-22 Ga7-23 Ga7-24
Ga7-25 Ga7-26 Ga7-27 Ga7-28 Ga7-29 Ga7-30
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:

Ga7-23 Ga7-24
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): 

Ga7-8 Ga7-24 Ga8-6

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:

Ga8-21 Ga8-22 Ga8-23 Ga8-24 Ga8-25
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:

Gb3-10 Gb3-11 Gb3-12 Gb3-13 Gb3-14 Gb3-15
Gb3-16 Gb3-17 Gb3-18 Gb3-19

And later (between Roto Iri Are and Tama, Gb7-3) the hole has been mended:

Gb6-17 Gb6-18 Gb6-19 Gb6-20 Gb6-21 Gb6-22 Gb6-23 Gb6-24
Gb6-25 Gb6-26 Gb6-27 Gb6-28 Gb7-1 Gb7-2 Gb7-3 Gb7-4