TRANSLATIONS

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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:

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):

Ca14-203 Ca14-204 Ca14-205 Ca14-206 Ca14-207 Ca14-208 Ca14-209 Ca14-210 Ca14-211
- -
Eb4-2 Eb4-3 Eb4-4 Eb4-5 Eb4-6

Notable is how the preceding glyphs have maro and vai:

Ca13-19 Ca13-20
vero hia -
Ca14-101 Ca14-102 Ca14-103 Ca14-104 Ca14-105
Kua tupu te ata i te henua
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.