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TRANSLATIONS
My lucky discovery of Tama and the other kuhane stations on side b of G has now been confirmed by a similar - though shorter - sequence of kuhane stations on side a (remarkably moving in opposite, sun-oriented, order). We can therefor update our table:
Both Hanga Takaure and Poike belong on side a, but I have let them stay where they are in the table. Moreover, Poike is beyond the end point (Ga1-1) of the time flow from west to east on side b. For better overview I have here eliminated the 2nd and 3rd quarters of the year. But shouldn't Te Pou, One Tea etc (the blue-marked stations above) be present in their proper places in the text of G? A complication is that their ordinal numbers are halfway between whole numbers (29.5 etc). Relying on earlier experience I predict it means we must look at two glyphs:
For ease of verification the basic counting table is given here. Redmarked are the new figures necessary to reach the double-glyph midpoint between each of the 8 earlier established '59-glyphs'.
On side b, having used the same method - and continued the counting from side a - we immediately can observe well-known points, e.g. the earlier suggested Saturday in Gb2-10--11:
It should be added, that the triplet of tagata glyphs mentioned is followed by a similar triplet with just a hint of 'feathers' at the top of their heads:
Side b should be easier to understand, because moon time flows towards rising sun in the east, exactly as in the rongorongo system of writing - the faces are normally towards right:
At first it is not easy to find any signs which could confirm that the 4 kuhane stations listed at left may be hidden in the corresponding pairs of glyphs. Clearly, though, cardinal points are located at each pair of glyphs, quite as expected for purely numerical reasons: 472 = 16 * 29.5 and each lunar month should be marked. The 16 first kuhane stations stretch over the south (moon) coast and on side b, we can conclude, Te Pou must come first. Sirius is by ancient tradition all over the world recognized as the brightest star in heaven functioning as marking where a new year begins. The preceding Te Pei is though also on side b, and it is the opposite of the bright Sirius. First there is utter darkness and then comes the brightest of stars. We will come back later to Te Pei. In the darkest part of the week, Saturday, the new light should be ignited. If my interpretation is correct, then it is reasonable to colour Gb2-10 (twice 10 means end of fingers and toes) black and the following Gb2-11 (with 7 'feathers' at its top) red:
Gb2-11 apparently indicates Te Pou, a ragi glyph without any moon crescent but with 'feathers' instead. Next comes Akahanga which, we should remember, is where Hotu Matua rests in peace:
... The king arose from his sleeping mat and said to all the people: 'Let us go to Orongo so that I can announce my death!' The king climbed on the rock and gazed in the direction of Hiva, the direction in which he had travelled (across the ocean). The king said: 'Here I am and I am speaking for the last time.' The people (mahingo) listened as he spoke. The king called out to his guardian spirits (akuaku), Kuihi and Kuaha, in a loud voice: 'Let the voice of the rooster of Ariana crow softly. The stem with many roots (i.e., the king) is entering!' The king fell down, and Hotu A Matua died. Then all the people began to lament with loud voices. The royal child, Tuu Maheke, picked up the litter and lifted (the dead) unto it. Tuu Maheke put his hand to the right side of the litter, and together the four children of Matua picked up the litter and carried it. He and his people formed a line and went to Akahanga to bury (the dead) in Hare O Ava. For when he was still in full possession of his vital forces, A Matua had instructed Tuu Maheke, the royal child, that he wished to be buried in Hare O Ava. They picked him up, went on their way, and came to Akahanga. They buried him in Hare O Ava. They dug a grave, dug it very deep, and lined it with stones (he paenga). When that was done, they lowered the dead into the grave. Tuu Maheke took it upon himself to cover the area where the head lay. Tuu Maheke said, 'Don't cover the head with coarse soil (oone hiohio)'. They finished the burial and sat down ... The old king went to Orongo because that is where his path ends - at the extremity in the west on the south coast. Hotu Matua is the sun. Therefore, the light from him (respresented by 'feathers' in the rongorongo system of writing) could be the 3 + 3 = 6 'feathers' at the bottom end of Gb4-4. He has become a takaure, he has completed his cycle:
We have already earlier counted with Gb4-4 marking the end of a solar year, and it is all very complicated (yet obvious when focusing on one detail at a time) and I have to quote it all exactly as written (in the excursion at haga rave in the glyph dictionary):
Gb4-5 presumably is the red one here, because the 'feathers' are inversed compared with their normal location at the top:
If toes are similar to 'feathers', we can conclude that their normal position should be in front, not reversed as in Gb2-10. So far the reconstruction is credible, I believe. We must, though, take a little break before continuing. |
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