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TRANSLATIONS
The last viri
is located as glyph number 1275 counted from the first viri:
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Aa8-26 |
Aa8-27 |
Aa8-28 |
Aa8-29 |
Aa8-30 |
Aa8-31 |
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1275 |
1276 |
1277 |
1278 |
1279 |
1280 |
1275 = 255 * 5 and there are only 5 glyphs before the old fire
will be quite gone. The glyphs tell about the reversal from
light to darkness, but also about a new fire brought about by the
kava ceremony (Aa8-31).
In Aa8-29 - notably the 29th glyph in the glyph line - tapa
mea (meaning the light from the sun) is reversed. At Aa8-30
Metoro said ka puhi i te ahi i te toga nui - 'the
fire is blown out in the great winter'. When a new fire must be
alighted, at the beginning of a new cycle, the old fire is
'quenched' and all remains of the old cycle are
swept away:
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... When
it was evident that the years lay ready to burst
into life, everyone took hold of them, so that once
more would start forth - once again - another
(period of) fifty-two years. Then (the two cycles)
might proceed to reach one hundred and four years.
It was called 'One Age' when twice they had made the
round, when twice the times of binding the years had
come together.
Behold
what was done when the years were bound - when was
reached the time when they were to draw the new
fire, when now its count was accomplished. First
they put out fires everywhere in the country round.
And the statues, hewn in either wood or stone, kept
in each man's home and regarded as gods, were all
cast into the water.
Also (were) these (cast away) - the pestles and the
(three) hearth stones (upon which the cooking pots
rested); and everywhere there was much sweeping -
there was sweeping very clear. Rubbish was thrown
out; none lay in any of the houses ... |
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There was twice 52 in 'One Age'. 260 for the light part of the year and 261 for the dark part can be translated into 'One Age', because there are twice 26 (weeks) in a 364-night long year. A pair of 52-year long cycles is structurally close to a pair of 26-week long cycles.
44 * 29 = 1276 is vero in Aa8-27, where 27 can allude to the 27th kuhane station Papa O Pea.
The hyperlink 'swept away' leads to:
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3 |
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53 |
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520 |
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752 |
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1279 |
1280 |
1334 |
1 |
522 |
1275 |
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2 *
29 |
522
= 18 * 29 |
754
= 26 * 29 |
The explorers
lead by Ira
stayed 5 days at Papa O Pea, the 27th station of the
kuhane. Beyond the season with 26 'stations' each
with 29 glyphs (which
ends with the last viri) the 27th 'station' is
located. The meaning of peau is 'to sweep all away':
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Pea
(Also peapea): To go
away with bits of food or mud sticking to one's
face or garments. Vanaga.
Peaha, perhaps ...
maybe, chance, doubtful; reoreo peaha
... Ma.: pea, perhaps. Peapea, an
erasure ... hakapeapea ... Peau,
to sweep all away. Ma.: peau, to be
turned away. Churchill.
Peau, a wave (Sa., To.,
Fu., Fotuna, Niuē,
Mq., Nuguria); Mgv.: peau,
peahu,
id. Churchill 2. |
The
meaning 'wave', which otherwise would be strange to
combine in your mind with sweeping your house, now
becomes natural - the old fire is drenched by water.
Certainly
the name of the 27th station is Papa O Pea - not
Papa O Peau - but word plays were appreciated by
the Polynesians and other 'primitive' peoples who still
knew how to restructure the world around them into a cosmos.
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"In a completely pre-literate society the oral tradition is not memorized, but remembered. Thus, every telling is fresh and new, as the teller's mind's eye re-views the imagery of origins or journeys or loves or hunts. Themes and formulae are repeated as part of an ever-changing tapestry composed of both the familiar and the novel. Direct experience, generation by generation, feeds back into the tale told." (Philippi)
Next page:
Beyond the kava
ceremony a new season appears - in the rongorongo system of
writing described as a henua glyph:
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Aa8-26 |
Aa8-27 |
Aa8-28 |
Aa8-29 |
Aa8-30 |
Aa8-31 |
Aa8-32 |
The unusual bottom end of henua in Aa8-32 probably has
been designed to draw attention to the strange top end in
Aa8-26. The last viri is cut off at the top end and the
first henua is similarly abrupt at the
bottom end. The 5 glyphs between are in a way outside the
calendar, a time of 'darkness' or temporary 'death'.
In the Fijian kava ceremony continuity was ascertained by
'forming' new life:
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... The water of
the kava, however, has a different symbolic
provenance. The classic Cakaudrove kava
chant, performed at the Lau installation
rites, refers to it as sacred rain water from the
heavens... This male and chiefly water (semen) in
the womb of a kava bowl whose feet are called
'breasts' (sucu),
(pictures from Lindqvist showing very
old Chinese cooking vessels)
and from the front
of which, tied to the upper part of an inverted
triangle, a sacred cord stretches out toward the
chief ...
The cord is
decorated with small white cowries, not only a sign
of chieftainship but by name, buli leka, a
continuation of the metaphor of birth - buli,
'to form', refers in Fijian procreation theory to
the conceptual acception of the male in the body of
the woman ... |
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... 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 ...
The dark space between years is where birth takes place.
Henua is not only land but also placenta:
| Henua Land, ground, country; te tagata noho i ruga i te henua the people living on the earth. Placenta: henua o te poki. Vanaga.
1. Land, country, region; henua tumu, native land. 2. Uterus. 3. Pupuhi henua, volley. Churchill.
M.: Whenua, the Earth; the whole earth: I pouri tonu te rangi me te whenua i mua. 2. A country or district: A e tupu tonu mai nei ano i te pari o taua whenua. Tangata-whenua, natives of a particular locality: Ko nga tangata-whenua ake ano o tenei motu. Cf. ewe, the land of one's birth. 3. The afterbirth, or placenta: Ka taka te whenua o te tamaiti ki te moana. Cf. ewe, the placenta. 4. The ground, the soil: Na takoto ana i raro i te whenua, kua mate. 5. The land, as opposed to the water: Kia ngaro te tuapae whenua; a, ngaro rawa, ka tahi ka tukua te punga. Text Centre. |
Does it mean the child is born at Aa8-31?
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