TRANSLATIONS

TRANSLATIONS

The 'humpback' glyphs should be accumulated and compared:

-1 (= the 1st 'period' before the beginning of the calendar)	21	22

Ka3-3	Kb2-111	Kb3-4
-5 (= the 5th glyph before the beginning of the calendar)	*Kb2-16	Kb3-4
	*75	*81

3 * 3 = 9, 2 * 16 = 32 and 3 * 4 = 12.

75 = 3 * 25 = 5 * 15 and 81 = 9 * 9.

The hand in Ka3-3 is like a mirror image of the hand in Kb3-4. Both glyphs are located in the 3rd line, but in line a3 the glyph is the 3rd one (presumably indicating the 1st part of the cycle), while in line b3 the glyph is the 4th one (indicating the 2nd part of the cycle). The middle glyph (Kb2-111) has the hand converted into Y (like a dead dry branch).

In Ka3-3 the foot is invisible, while in Kb2-111 it has a curious 'split' appearance, and in Kb3-4 the foot appears to have been amputated.

The 'humps' are different too, likewise the body shape, the arms etc. Kb3-4 has a swollen stomach, probably indicating pregnancy, i.e. a sign of the coming season. Invisible foot in Ka3-3 and ghostly Y hand in Kb2-111 both indicate absence of life (sun light), whereas the pregnancy in Kb3-4 (with a border without any breaks) indicates the opposite.

Let us now study also G:

-1 (= the 1st 'period' before the beginning of the calendar)	23		24

Ga2-15	Ga6-9	Ga6-10	Ga6-15
-5 (= the 5th glyph before the beginning of the calendar)	149	150	155

Most obvious difference is the double (takurua) glyphs in the 23rd period.

2 * 15 = 30 (= 6 * 5), 6 * 10 = 60 and 6 * 15 = 90. Or, rather, 1 * 30, 2 * 30 respectively 3 * 30. In which case we probably should interpret K as 1 * 9, 2 * 16 respectively 3 * 4.

G
G	*1 30**	*2 30 = 60**	*3 30 = 90**
K	*1 9**	*2 16**	*3 4**
K

The feet in G are all there as they should, but a sign of ghostly status is indicated by the missing feet in the old fellow of the takurua sign (Ga6-9):

Pregnancy is seen also in the 3rd and last stage of the G humpback.

The prominent 'humpback' signs possibly indicate tu'a, the time when sun is 'absent'. Their locations in the texts of G and K indicate 'outside the season of light'.

The change from an old dead 'habit(ation)' (pure) to a new living 'vessel' is a development in the darkest part of the year.

Although the humpback glyphs are very few in the rongorongo texts we must introduce a text from Aruku Kurenga which seems to agree with the interpretation given here above:


Bb11-29	Bb11-30	Bb11-31	Bb11-32	Bb11-33	Bb11-34

Bb11-35	Bb11-36	Bb11-37	Bb11-38	Bb11-39	Bb11-40

I have earlier suggested (and I have no reason to change my opinion for the moment):

... Where GD33 appears twice in a row (e.g. in Sa1-229--230):

a reasonable translation is the solstices ...

We can see a fully grown tagata in Bb11-30 holding 'snakes' (hakaturou) with double heads in his both hands. At right is a glyph (Bb11-33) with double niu connected by what may be a sign of viri. In Bb11-34 a similar viri appears to connect a variant of mauga (carrying 'feathers' all around) with hau.

The niu are, though, not two but one - because the limb at bottom right of the left one is integrated with the right niu by its bottom left limb.

Metoro:


Bb11-30	Bb11-31	Bb11-32	Bb11-33	Bb11-34
kua haga hopu hia ra - ka oho - ka hopu	e tagata hakarau* hia era - ka oho korua*		ki te niu e tutu* mai ena - koia - kua haga ki to mea - e ka hahaú hia*

Hopu means to bathe, an activity proper for this time of the year, we remember from Hawaii:

... In the deep night before the image [of Lono] is first seen, there is a Makahiki ceremony called 'splashing-water' (hi'uwai). Kepelino tells of sacred chiefs being carried to the water where the people in their finery are bathing; in the excitement created by the beauty of their attire, 'one person was attracted to another, and the result', says this convert to Catholicism, 'was by no means good' ...

Hopu

1. To wash oneself, to bathe, 2. Aid, helper, in the following expressions: hopu kupega, those who help the motuha o te hopu kupega in handling the fishing nets; hopu manu, those who served the tagata manu and, upon finding the first manutara egg, took it to Orongo. Vanaga.

Bath; to bathe, to cleanse (hoopu). Churchill.

Hakarau ought to mean make (haka) new leaves (rau) - possibly a symbolic expression of the development from barren Y branches to the new life of the coming spring season.

Tutu means to light a (new) fire:

Tutu, tûtú

1. Circle of fishing nets arranged in the shape of a funnels or baskets. 2. To light a fire; he-tutu i te ahi: to burn something. 3. To hit, to strike, to beat. Tûtú, to shake (something) clean of dust or dirt; he-tûtú te oone o te nua, to shake the dirt off a nua cape. Tutuhi, to reject the responsibility for a mistake onto one another, to blame one another for a mistake (see tuhi). Tutuki, to stumble, to trip. O tutuki te va'e, in order not to trip. Tutuma, firebrand, partly burnt stick. Tuturi, to kneel. Vanaga.

1. To beat bark for cloth. PS Pau., Mgv., Mq., Ta.: tutu, id. Sa., To., Fu.: tutu, id. 2. A broom, to sweep, to clean. Mq.: tutu, to beat out the dust. 3. To shake, to winnow. Mgv.: tutu, to tremble, to leap. Mq.: tutu, to shake. 4. To kindle, to light, to ignite, to set fire, to burn. Mq.: tutu, to burn, to set fire. 5. To stand; hakatutu, to set joists. P Mgv., Mq.: tutu, to stand upright. Ta.: tu, id. Tutua (tutu 1): board on which bark is beaten into cloth. PS Mgv.: tutua, a cloth beater. Mq., Ta.: tutua, wood on which cloth is beaten. Sa., Fu.: tutua, id. Tutui: tutui ohio, chain, tutui kura, shawl. Mq.: tuitui kioé, chain. Tutuki: shock, contusion, to run against, to collide; tukukia, to run foul of. P Pau.: tukituki, to strike, to pound, to grind. Mgv.: tukia, to strike against, shock, concussion. Mq.: tutuki, id. Ta.: tui, id. Tutuma: 1. (tutu - ma) a live coal. 2. Tree trunk T (? tumu). Tutumata, ligament of the eye, orbit, eyelid. T (tutumate, eyelid G). Tutuu, bristling. Churchill.