TRANSLATIONS
4.
Another
possible wordplay is
poporo =
po poro,
with the sense of dawn breaking (poro) the night (po):
Po 1. Night; to get dark, to fall (of
night): he-po, it is getting dark. Formerly used,
with or without raá, in the meaning of a whole
day: po tahi, one day; katahi te kauatu marima
po, fifteen days; po tahi raá, first day of
the week; po rua raá, po toru raá, second, third
day, etc. 2. Alone or as po nui, used to express
the idea of good luck, happiness. He-avai-atu au
to'ou po, I wish you good luck (when taking leave of
someone). Very common was this parting formula: aná
po noho ki a koe! good luck to you! Po-á, morning;
i te po-á, in the morning; i te po-era-á, very early in the morning. Po-ará, quickly,
rapidly, swiftly: he-iri po-ará, go up quick; he-ta'o itau umu era po-ará, he cooked it quickly.
Po-e-mahina, formerly used of sleep-walkers (haha
a po). Vanaga.
1. Darkness, night, late; po haha,
dark night, gloom. P Tu. po-tagotago, darkness.
Mgv., Mq., Ta.: po, darkness, night. 2. Calendar
day; po e rua, Tuesday; po o te tagata,
life. P Pau., Mgv., Mq., Ta.: po, calendar day.
Churchill. |
Poro To chip (vt), to nick, to notch; chips,
nicks, dents, splits, gaps, breaks; hoe poro, broken knife, with nicks; poroporo, blunt; poroporo hata, nicks or notches on the edge of
something. Vanaga.
To notch; porohata, to sink
into ruin, to crumble; poroieko, to slip, to
slide. Churchill. |
Cfr how
in Ca7-24 (Omotohi) waxing moon is broken:
When a period is 'broken' it can alternatively be said to be 'pounded to
pieces, 'mashed', like taro into poi. |
"Poi
is a Hawaiian word for the primary Polynesian staple
food made from the corm of the kalo plant (known
widely as taro). Poi is produced by mashing the
cooked corm (baked or steamed) to a highly viscous
fluid. Water is added during mashing and again just
before eating, to achieve a desired consistency, which
can range from liquid to dough-like (poi can be
known as two-finger or three-finger, alluding to how
many fingers you would have to use to eat it, depending
on its consistency).
Poi
should not be confused with Tahitian po'e, which
is a sweet, pudding-like dish made with bananas, papaya,
or mangoes cooked with manioc and coconut cream. The
bowl of poi was considered so important and a
sacred part of daily Hawaiian life that whenever a bowl
of poi
was uncovered at the family dinner table, it was
believed that the spirit of Hāloa, the ancestor
of the Hawaiian people, was present. This is because
Hawaiians believed that the taro plant, or kalo,
was the original ancestor of the Hawaiian people.
Because of that, all conflict among family members had
to come to an immediate halt ... Most first-time tasters
describe poi as resembling library paste - more
an allusion to the texture than the fruit, which is
delicate. The flavor changes distinctly once the poi
has been made. Fresh poi is sweet and edible all
by itself. Each day thereafter the poi loses
sweetness and turns slightly sour. Because of this, some
people find poi more palatable when it is mixed
with milk and/or sugar, although purists frown on this.
The speed of this fermentation process depends upon the
bacteria level in the poi. The bacteria are
harmless, and some would even say beneficial. To slow
the souring process, poi should be stored in a
cool, dark location (such as a kitchen cupboard). Poi
stored in the refrigerator should be squeezed out of the
bag into a bowl, and a thin layer of water drizzled over
the top to keep a crust from forming. Sour poi is
still quite edible with salted fish or lomi
salmon on the side. Some would reasonably argue that poi is inedible beyond five days. Sourness is
prevented by freezing or dehydrating, although the
resulting poi tends to be bland in comparison
with the fresh product ..." (Wikipedia) |
The primal mound - in the
middle of the water - upon
which the phoenix bird
stands, is composed of dead
organic material.
... In ancient
Egypt there was
also a special
type of bird to
indicate this,
the benu
bird (named
phoenix by the
Greeks).
According to
Wilkinson the
benu bird
was a heron (Ardea
cinerea - cǐnis
=
ashes) and '...
standing for
itself on an
isolated rock or
on a little
island in the
middle of the
water the heron
was an
appropriate
image for how
the first life
appeared on the
primary hill
which arose from
the watery chaos
at the time of
the original
creation.'
'Similarly to
the sun the
heron rose up
from the primary
waters, and its
Egyptian name,
benu,
was probably
derived from the
word weben,
to 'rise' or
'shine'. This
magnificent
wader was also
associated with
the inundations
of the Nile.'
|
I
guess the mound marks the center
of the world. The vertical
straight line under the feet of
the benu bird presumably
indicates 'middle'. The
construction is obviously
stylized, and the triangle
reminds me of the full moon
triangular sign:
Henua ora is not far away
either:
Indeed, the resemblance makes me
wonder if not the henua ora
design is equivalent to the
primal mound in the Nile. I have
in the glyph dictionary
suggested a meaning of 'return
to harbour', and that is much
like being decomposed.
... Captain Cook
recorded (the first
record of Polynesian
mythology ever made)
this Tahitian
account of the
Creation: 'Ta'aroa
tahi tumu,
Ta'aroa origl.
stock - most
commonly Ta'aroa
or Te Tumu -
existed before
everything except of
a rock (Te Papa)
which he compressed
and begat a daughter
(Ahuone) that
is Vegetable Mole.*
* Ahuone
means 'earth heaped
up' - a widespread
name for the
Polynesian first
woman. It sounds as
if Cook also heard
the term applied to
the banks of humus
and rotting material
on which taro
is grown. In the
English of his day
this was known as
'vegetable mould'. |
When a new bird (light) is
created from the decomposed
material of the old one, the
history is that the old fire
(world) has been inundated. We
should remember how huri
means not only to turn over but
also to pour liquid from a
container:
Huri
1. To
turn (vt.), to
overthrow, to
knock down:
huri moai,
the overthrowing
of the statues
from their
ahus during
the period of
decadence on the
island. 2. To
pour a liquid
from a
container: ka
huri mai te vai,
pour me some
water. 3. To
end a lament, a
mourning: he
huri i te tagi,
ina ekó tagi
hakaou, with
this the
mourning (for
the deceased) is
over, there
shall be no more
crying. 4. New
shoot of banana:
huri maîka.
Vanaga.
1. Stem. P Mgv.:
huri, a
banana shoot.
Mq.: hui,
shoot, scion. 2.
To turn over, to
be turned over
onto another
side, to bend,
to lean, to
warp; huri ke,
to change, to
decant; tae
huri ke,
invariable;
huri ke tahaga
no mai, to
change as the
wind; tae
huri,
immovable; e
ko huri ke,
infallible;
huhuri,
rolling;
hakahuri, to
turn over;
hakahuri ke,
to divine. P
Pau.: huri,
to turn. Mgv.:
huri,
uri, to turn
on one side, to
roll, to turn
upside down, to
reverse. Mq.:
hui, to
turn, to
reverse. 3. To
throw, to shoot.
4. To water, to
wet. 5. To
hollow out.
Hurihuri: 1.
Wrath, anger;
kokoma hurihuri,
animosity,
spite, wrath,
fury, hate,
enmity,
irritable, quick
tempered, to
feel offended,
to resent, to
pester;
kokoma hurihuri
ke, to be in
a rage. 2. (huri
4) hurihuri
titi, to
fill up. 3. To
polish. 4. (uriuri).
Hurikea,
to transfigure,
to transform.
Churchill.
Mq. huri,
resemblance.
Sa.: foliga,
to resemble.
Churchill. |
One wonders how Aquarius is
related to the indundation
of the Nile. To survive the
inundation a boat is needed,
obviously the moon.
Therefore huri means
also banana shoot and we
remember Ure Honu:
... Another year
passed, and a man by
the name of Ure
Honu went to
work in his banana
plantation. He went
and came to the last
part, to the 'head'
(i.e., the upper
part of the banana
plantation), to the
end of the banana
plantation. The sun
was standing just
right for Ure
Honu to clean
out the weeds from
the banana
plantation.
On the first day he
hoed the weeds. That
went on all day, and
then evening came.
Suddenly a rat came
from the middle of
the banana
plantation. Ure
Honu saw it and
ran after it. But it
disappeared and he
could not catch it.
On the second day of
hoeing, the same
thing happened with
the rat. It ran
away, and he could
not catch it. On the
third day, he
reached the 'head'
of the bananas and
finished the work in
the plantation.
Again the rat ran
away, and Ure
Honu followed
it.
It ran and slipped
into the hole of a
stone. He poked
after it, lifted up
the stone, and saw
that the skull was
(in the hole) of the
stone. (The rat was)
a spirit of the
skull (he kuhane
o te puoko)
...
Ure Honu was
amazed and said,
'How beautiful you
are! In the head of
the new bananas is a
skull, painted with
yellow root and with
a strip of barkcloth
around it.' Ure
Honu stayed for
a while, (then) he
went away and
covered the roof of
his house in Vai
Matā. It was a
new house. He took
the very large
skull, which he had
found at the head of
the banana
plantation, and hung
it up in the new
house. He tied it up
in the framework of
the roof (hahanga)
and left it hanging
there ... |
The head of the banana
plantation presumably means at
winter solstice, where moon (the
banana) reigns supremely. The
head of the old sun king is at
his nadir.
Ure Honu, we can understand,
is the new king, because he
found the yellow skull in his
plantation (garden of life). He had
received it by the aid of the
kuhane (the black rat), he
had the good 'will' of the old
king.
"... The king,
wearing now a short,
stiff archaic
mantle, walks in a
grave and stately
manner to the
sanctuary of the
wolf-god Upwaut,
the 'Opener of the
Way', where he
anoints the sacred
standard and,
preceded by this,
marches to the
palace chapel, into
which he disappears.
A period of time
elapses during which
the pharaoh is no
longer manifest.
When he reappears he
is clothed as in the
Narmer palette,
wearing the kilt
with Hathor
belt and bull's tail
attatched. In his
right hand he holds
the flail scepter
and in his left,
instead of the usual
crook of the Good
Shepherd, an object
resembling a small
scroll, called the
Will, the House
Document, or Secret
of the Two Partners,
which he exhibits in
triumph, proclaiming
to all in attendance
that it was given
him by his dead
father Osiris,
in the presence of
the earth-god Geb.
'I have run', he
cries, 'holding the
Secret of the Two
Partners, the Will
that my father has
given me before
Geb. I have
passed through the
land and touched the
four sides of it. I
traverse it as I
desire.' ... "
(Campbell 2) |
We can
identify the black rat with
the wolf-god, the 'Opener of
the Way'.
Ure means lineage and
honu means turtle. Ure
Honu is the name of the
successor to the 'honu'
(sun king).
The
upper carapace resembles the top
of the head of Ku, above
the 'water', where the new
banana plant will grow. The
first woman Ahuone was
also a hill.
From the vegetable mould a new
world was moulded.
Where is the hill, where is the
beginning? The new house of
Ure Honu was built in Vai
Matā,
i.e. 'water spearhead'. (I guess
matā
= matá).
With water implying darkness,
the conclusion becomes that the
hill (house) is connected with
autumn equinox (vero).
Maybe the glyph type
vero
should be read as vai
matá?
Another clue is to find out
where / when weeding of the
banana plantations take place
('...
The sun was standing
just right for Ure
Honu to clean
out the weeds from
the banana
plantation ...').
A
surprise - in Ruti,
according to Barthel:
1st quarter |
2nd quarter |
3rd quarter |
4th quarter |
He Anakena
(July) |
Tagaroa uri
(October) |
Tua haro (January) |
Vaitu nui
(April) |
Same as the previous
month. |
Cleaning up of the
fields. Fishing is
no longer taboo.
Festival of
thanksgiving (hakakio)
and presents of
fowl. |
Fishing. Because of
the strong sun very
little planting is
done. |
Planting of sweet
potatoes. |
Hora iti
(August) |
Ko Ruti (November) |
Tehetu'upú (February) |
Vaitu poru
(May) |
Planting of plants
growing above
the ground (i.e.,
bananas, sugarcane,
and all types of
trees).
Good time to fish
for eel along the
shore. |
Cleaning of the
banana plantations,
but only in the
morning since the
sun becomes too hot
later in the day.
Problems with
drought. Good month
for fishing and the
construction of
houses (because of
the long days). |
Like the previous
month. Some sweet
potatoes are planted
where there are a
lot of stones
(pu). |
Beginning of the
cold season. No more
planting. Fishing is
taboo, except for
some fishing along
the beach.
Harvesting of paper
mulberry trees (mahute).
Making of tapa capes
(nua). |
Hora nui
(September) |
Ko Koró (December) |
Tarahao (March) |
He Maro
(June) |
Planting of plants
growing below
the ground (i.e.,
sweet potatoes,
yams, and taro).
A fine spring month. |
Because of the
increasing heat,
work ceases in the
fields. Time for
fishing, recreation,
and festivities. The
new houses are
occupied
(reason for the
festivities). Like
the previous month,
a good time for
surfing (ngaru)
on the beach of
Hangaroa O Tai. |
Sweet potatoes are
planted in the
morning; fishing is
done in the
afternoon. |
Because of the cold
weather, nothing
grows (tupu meme),
and there is hardly
any work done in the
fields. Hens grow an
abundance of
feathers, which are
used for the
festivities. The
time of the great
festivities begins,
also for the
father-in-law (te
ngongoro mo te
hungavai).
There is much
singing (riu). |
In
December the new houses are
occupied, which gives a
confirmation: the kuhane
appeared before midsummer, not
at autumn equinox. He tied the
skull to the framework of the
roof (hahaga), which - we
now understand - means that the
sun was hanging high above.
The
new king is inaugurated at
midsummer. In Egypt new year
began in summer too. In Keiti,
we remember, there is a vero
glyph in the 11th period:
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Eb4-2 |
Eb4-3 |
Eb4-4 |
Eb4-5 |
Eb4-6 |
te
vero |
te
henua |
toko tokoga |
te
henua - e rima |
te
kiore - te henua |
Mamari has a parallel
occuring just before the end of
side a (where also the tablet
must be turned over):
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Ca14-203 |
Ca14-204 |
Ca14-205 |
Ca14-206 |
Ca14-207 |
Ca14-208 |
Ca14-209 |
Ca14-210 |
Ca14-211 |
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- |
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- |
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Eb4-2 |
Eb4-3 |
Eb4-4 |
Eb4-5 |
Eb4-6 |
Notable is how the preceding
glyphs have maro and
vai:
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Ca13-19 |
Ca13-20 |
vero hia |
- |
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Ca14-101 |
Ca14-102 |
Ca14-103 |
Ca14-104 |
Ca14-105 |
Kua tupu te ata i te
henua |
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Ca14-106 |
Ca14-201 |
Ca14-202 |
kua ruku te manu |
te
kihikihi - te hoea |
te
kihikihi - o te vai
- te kihikihi |
We note ordinal number 19
('death of the sun') at vero.
Possibly the missing bottom parts
of the glyphs at the beginning
of line a14 are intentionally
drawn so. If so, then the bottom
represents the 'year' which
disappeared with vero.
In Ca14-201 the whole glyph is
visible, and I have earlier
interpreted the hoea
(instrument for tattooing) glyph
type to mean autumn equinox.
Here we see at left a maro
string with 4 'feathers' which
presumably indicates the 4
'quarters' of the past 'year'.
The string is attatched at the
left 'limb' of hoea,
probably meaning 'female', i.e.
the past 'year' was 'black' (in
need of a new sun king).
Metoro's toko tokoga
at Eb4-4 indicates how the
'pillar' now has been raised.
The 'axe helve' is ready:
Toko
The
higher-ranked of the
two largest
political units on
Rapa Nui was
the Ko Tu'u Aro
Ko Te Mata Nui.
This literally
translates as The
Mast/Pillar/Post
[standing] Before
the Greater Tribes.
Toko te rangi,
or Sky Propper, is
named by Métraux in
his corrected
Miru genealogy
as the thirteenth
king of Easter
Island and as one of
the lineages or
subgroups of the
Miru. Although
we have no record of
the Sky Propper
legend on Rapa
Nui, other
Polynesian legends
of the Sky Propper
are widely known,
and they are
formative elements
in the basic
cosmogenic theory of
Polynesian beleif.
Sky (rangi)
and Earth (papa)
lay in primal
embrace, and in the
cramped, dark space
between them
procreated and gave
birth to the gods
such as Tane,
Rongo and
Tu. Just as
children fought
sleep in the
stifling darkness of
a hare paenga,
the gods grew
restless between
their parents and
longed for light and
air. The herculean
achievement of
forcing Sky to
separate from Earth
was variously
performed by Tane
in New Zealand and
the Society Islands,
by Tonofiti
in the Marquesas and
by Ru (Tu)
in Cook
Islands. After the
sky was raised high
above the earth,
props or poles were
erected between them
and light entered,
dispelling the
darkness and
bringing renewed
life. One detail
which is
iconographically of
interest is whether
the god responsible
for separating Earth
and Sky did so by
raising the Sky with
his upraised arms
and hands, as in
Tahiti and
elsewhere, or with
his feet as in New
Zealand.
The
actual props,
pillars or posts
which separated the
sky and earth are
called toko
in New Zealand,
to'o in the
Marquesas Islands
and pou in
Tahiti. In Rapanui
tuu and
pou are known,
with pou
meaning column,
pillar or post of
either stone or
wood. Sometimes the
word is applied to a
natural rock
formation with
postlike qualities
which serves as an
orientation point.
The star Sirius is
called Te Pou
in Rapanui
and functions in the
same way.
One
monolithic basalt
statue is called
Pou Hakanononga,
a somewhat obscure
and probably late
name thought to mean
that the statue
served to mark an
offshore tuna
fishing site. The
Rapanui word
tokotoko means
pole or staff.
Sacred ceremonial
staves, such as the
ua on Rapa
Nui, were called
toko in
Polynesia.
Based
upon the fact that
toko in New
Zealand also means
'rays of light', it
has been suggested
that the original
props which
separated and held
apart Sky and Earth
were conceived of as
shafts of dawn
sunlight.
In
most Polynesian
languages the human
and animate
classifier is
toko-,
suggesting a
congruence of
semantic and
symbolic meaning
between
anthropomorphic form
and pole or post.
Tane as First
Man and the
embodiment of
sunlight thus
becomes, in the form
of a carved human
male figure, the
probable inspiration
for the moai
as sacred prop
between Sky and
Earth.
The
moai as Sky
Propper would have
elevated Sky and
held it separate
from Earth,
balancing it only
upon his sacred
head. This action
allowed the light to
enter the world and
made the land
fertile. Increasing
the height of the
statues, as the
Rapa Nui clearly
did over time, would
symbolically
increase the space
between Sky and
Earth, ensuring
increased fertility
and the greater
production of food.
The proliferating
image, consciously
or unconsciously,
must have visually
(and reassuringly)
filled the
dangerously empty
horizon between sea
and land, just as
the trees they were
so inexorably
felling once had.
(Van Tilburg)
Tokotoko,
stick, cane,
crutches, axe helve,
roller, pole, staff.
P Pau.:
tokotoko,
walking stick. Mgv.:
toko,
a pole, stilts,
staff. Mq.:
tokotoko,
toótoó,
stick, cane, staff.
Ta.:
too,
id. Churchill. |
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