TRANSLATIONS

TRANSLATIONS

The model of the moon (thin, growing, and change of sexes) may have been used for the sun (and other sky 'persons' wandering across the sky) too.

In mind immediately comes the noon glyphs, e.g.:


Aa1-24	Aa1-25	Aa1-26	Aa1-27
ko te nuahine - i mamau i te ahi	e uhi tapamea	ko te ahi - hakaturou	ki te henua

The growing (kai) woman (nuahine) is at the beginning of the noon time changeover. From her elbow emerges her 'offspring', a male symbol, the 'fire' (ahi).

In Aa1-26 the sign of death has been incorporated into the 'fire' (an open Y instead of the top flame). Even the hakaturou part of the glyph is open at its end.

The reversed tapa mea in Aa1-27 for once is said to represent henua (and ki implies destination) - from earth you came and into earth you will go:

Ki, kî

Ki. To, towards (a place, a person); after (time); for, in order to... Vanaga.

Kî. To say, to speak; word, language; will, wish (verbally expressed): e-hakarogo koe ki te kî o toou matu'a, obey you father's will. Vanaga.

1. In, toward, to, for, at; ki ra, there; ki ra hoki, exactly there; ki aho, outside; ki roto, within, into, inside, among. 2. In order that. 3. To say, to speak, to chat, to pronounce, to respond; argument, conversation, description, doctrine, expression, word, relation; ki veveveve, voluble; ki vaiapuga, nonsense, to speak much and say nothing; ki ihoiho, to speak forcefully. Churchill.

The ordinal numbers (24-27) may allude to the corresponding kuhane stations:

1	*Nga Kope Ririva Tutuu Vai A Te Taanga*	9	*Hua Reva*	17	*Pua Katiki*
2	*Te Pu Mahore*	10	*Akahanga*	18	*Maunga Teatea*
3	*Te Poko Uri*	11	*Hatinga Te Kohe*	19	*Mahatua*
4	*Te Manavai*	12	*Roto Iri Are*	20	*Taharoa*
5	*Te Kioe Uri*	13	*Tama*	21	*Hanga Hoonu*
6	*Te Piringa Aniva*	14	*One Tea*	22	*Rangi Meamea*
7	*Te Pei*	15	*Hanga Takaure*	23	*Peke Tau O Hiti*
8	*Te Pou*	16	*Poike*	24	Mauga Hau Epa
*(24/2) 30 = 360**
25	Oromanga	26	Hanga Moria One	residences of the current king at Anakena
27	Papa O Pea	28	*Ahu Akapu*	residences for the future and the abdicated kings
*(28/2) 30 = 420**

... The dream soul moved along a curve from Peke Tau O Hiti to the mountain Hau Epa, which she named 'Maunga Hau Epa A Hau Maka O Hiva'. The dream soul stepped forth lightly and reached Papa O Pea. She carefully looked around for a place where the king could settle down after his arrival and gather his people around (? hakaheuru). Having assembled his people (?) and having come down, he would then go from Oromanga to Papa O Pea, so went the speech of the dream soul. She named the place 'Papa O Pea A Hau Maka O Hiva' ...

The redmarked expressions are curious, but can be understood to mean the curve of turning around into descending (hakaturou) respectively referring to the light at its 'noon' maximum, respectively the sun having descended to the horizon in the west.

Another curiosity: I discover that I have not documented in the glyph dictionary the full text from Manuscript E. The correct text (including Oromanga and Hanga Moria One) is:

... The dream soul moved along a curve from Peke Tau O Hiti to the mountain Hau Epa, which she named 'Maunga Hau Epa A Hau Maka O Hiva'.

The dream soul went to the other side of the mountain Hau Epa. As soon as the dream soul looked around, she saw the sand (beach), which was very white and light. She remained there and explored everything. After she had looked around carefully, the dream soul of Hau Maka said, 'Ah! This is the place that will serve as a residence for the king. She named the place 'Oromanga A Hau Maka O Hiva' and also named the neighboring bay 'Hanga Moria One A Hau Maka O Hiva'.

The dream soul stepped forth lightly and reached Papa O Pea. She carefully looked around for a place where the king could settle down after his arrival and gather his people around (? hakaheuru). Having assembled his people (?) and having come down, he would then go from Oromanga to Papa O Pea, so went the speech of the dream soul. She named the place 'Papa O Pea A Hau Maka O Hiva' ...

The 'other side of the mountain Hau Epa' may suggest that the Anakena beach is located on the downwards slope, beyond 'noon'. If noon is high up, then a beach cannot be the noon.

According to Q the daylight calendar ends at noon:


Qa5-51	Qa5-52	Qa5-53	Qa5-54	Qa5-55

The new moon phase is dark, moon is not visible. Maybe the creator of Q considered it proper not to carve any glyphs beyond noon because that time corresponds to 'new sun'? A new sun must be born in the dark like a new moon.

New year, according to the Easter Island month calendar, is located at Anakena:

1st quarter		2nd quarter		3rd quarter		4th quarter
He Anakena (July)		Tagaroa uri (October)		Tua haro (January)		Vaitu nui (April)
*Te Pei*	*Te Pou*	*Tama*	*One Tea*	*Mahatua*	*Taharoa*	*Nga Kope Ririva*	*Te Pu Mahore*
Hora iti (August)		Ko Ruti (November)		Tehetu'upú (February)		Vaitu poru (May)
*Hua Reva*	*Akahanga*	*Hanga Takaure*	*Poike*	*Hanga Hoonu*	*Rangi Meamea*	*Te Poko Uri*	*Te Manavai*
Hora nui (September)		Ko Koró (December)		Tarahao (March)		He Maro (June)
*Hatinga Te Kohe*	*Roto Iri Are*	*Pua Katiki*	*Maunga Teatea*	*Peke Tau O Hiti*	*Mauga Hau Epa*	*Te Kioe Uri*	*Te Piringa Aniva*

In March (Tarahao), around autumn equinox, we find Mauga Hau Epa. It lies ca 8 months later than He Anakena.

1. Why is not Mauga Hau Epa close to He Anakena?

2. Why is not He Anakena in December?

The 'change in sexes' is not necessary as long as sun still moves in his horizontal path in midsummer. The the top part of the haú glyph type may even indicate a prolongation beyond the horizontal phase:

Presumably haú originated as a symbol for the path of the moon. Atea (the moon) had 3 husbands, and the name of the last one, Fa'a-hotu, means 'make fruitful' - full of 'fruits'. It is in late summer the fruits appear and the hanging 'head' in haú glyphs implies the path includes the 'fruit' phase.