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TRANSLATIONS
There are two other glyphs which presumably also represent Haua and Makemake (though in the opposite order), viz.:
... In Aa7-38 and Aa7-59 we can count to 9 + 9 and in the uplifted 'arm' we can recognize the moon. While Aa7-59 definitely has a black eye, there may be a glimmering of white at the center of the eye of Aa7-38 ... The two glyphs are the last GD26 (tara) on side a:
... Aa3-54 and Aa3-60 constitue one group at left of Aa5-17, while we find another group at right (Aa7-38 and Aa7-59).
These two groups together with the middle single Aa5-17 could be read as T. The peculiar form of Aa5-17 could then be interpreted as a 'bowl' on top of the 'oak stem' ... ... Rearranging the 18 glyphs of GD26 we get 4 main groups:
That Haua and Makemake appears in opposite order is not strange in a cyclic evolution. Here we see them after midsummer, and possibly they indicate that their rules once again are about to shift, this time from Makemake to Haua. We cannot have a transfer of rulership from Haua to Makemake at midsummer without restoring the original order later. Unquestionably Haua represents the dark order (eye). It is enough to remember that motuhaua = archipelago, an abundance of islets. It is during the dark season that new life is generated. One more glyph may show Haua (this time alone as far as I can judge), viz.:
Neva is a new word for us:
The black eye in the center probably means mata nevaneva - sleepy, and probably Metoro tried to express the idea by saying a neva (= lethargic, nivaniva o te mata?):
The person who is sleepy is Haua, I guess, because she has been up a long time now. Given that neva equals niva, we should remember Te Piriga A-Niva (significantly the 6th station in the dream journey of Hau-Maka):
... The cult place of Vinapu is located between the fifth and sixth segment of the dream voyage of Hau Maka. These segments, named 'Te Kioe Uri' (inland from Vinapu) and 'Te Piringa Aniva' (near Hanga Pau Kura) flank Vinapu from both the west and the east. The decoded meaning of the names 'the dark rat' (i.e., the island king as the recipient of gifts) and 'the gathering place of the island population' (for the purpose of presenting the island king with gifts) links them with the month 'Maro' which is June. Thus, the last month of the Easter Island year is twice mentioned with Vinapu. Also, June is the month of the summer [a misprint for winter] solstice, which again points to the possibility that the Vinapu complex was used for astronomical purposes ... ... The kuhane of Hau Maka named timespace locations on Easter Island:
The 'dizziness' (nivaniva) at the time-space of Te Piriga A-Niva could be originally caused by the circulation of the sky around its center, the center being located at the 'pole' in the extreme south. I have touched upon this subject earlier, and we need a reminder, but it must be rather long: ... The name Fakataka is worth investigating. Faka- clearly is equivalent to the common Polynesian haka- meaning 'doing' etc. At the opposite end of the word -taka give us many alternatives to chose among:
As usual in a situation with many alternatives I let my subconsious do the job of picking out the right threads. I feel that the meaning in some way must be 'circle' and 'tie together' (both meanings at once). In particular I notice the Tahitian: 'circular piece which connects the frame of a house'. Given my point of departure for translating the rongorongo texts, i.e. three axioms in the form of calendars (day, week, month), everything connected with 'houses' ('doors', 'beams', 'thresholds' etc) must draw attention. The 'houses' are the dwellings of the 'planets', i.e. where they are 'residing' (noho). 'There is a couple residing in one place named Kui and Fakataka' = E i ei te tahi ulugaalī nae nonofo i te tahi fenua, ko Kui ma Fakataka. In the middle of the night and in the middle of the dark season of the year one period will end and another will start. At that point there must be somebody who ties the ends of the ‘branches’ together to make a circle, Fakataka. The circle in question presumably is the cycle of the sun. We notice that one of the meanings of taka is ruddy. "Ruddy … red, reddish, orig. of the face ... The lapwing indicates the place of birth (at water's edge). Therefore that must also be the place where the tying together is 'bound to happen'. In the sacred geography of Easter Island we must be close to Rano Kau.
The explanation (according to Vanaga) of Rano Kau as the Wide Crater is misleading. The primary meaning must instead be connected with life and death, freshwater after saltwater. To spread wide (of plants), to swarm (of people), to flood (of fresh water), to multiply (of chickens) are meanings which lead further on to 'wide' and 'expression of admiration'. We have learnt in school that alpha and omega stand for the beginning and the end, but that they somehow are close together anyhow. Why they are close together is usually not explained. But if we bend the string of letters around to make a circle we will understand. In Robert Graves' quest for understanding he arrives at identifying the lapwing with A: 'Day of the Winter Solstice - A - aidhircleóg, lapwing; alad, piebald. Why is the Lapwing at the head of the vowels? Not hard to answer. It is a reminder that the secrets of the Beth-Luis-Nion [the ABC of the pre-latin Ogham alphabet] must be hidden by deception and equivocation, as the lapwing hides her eggs. And Piebald is the colour of this mid-winter season when wise men keep to their chimney-corners, which are black with soot inside and outside white with snow; and of the Goddess of Life-in-Death and Death-in-Life, whose prophetic bird is the piebald magpie.' I guess Robert Graves here is acting as a lapwing himself. The explanation of why the other bird - Piebald - is at winter solstice is obviously evasive. As I remember it he every day used to read about old meanings of words. So what does piebald mean? piebald ... of two colours mingled, esp. white and black ... f. PIE1 + BALD (in the sense 'streaked with white' ... pie1 ... MAGPIE ... L. pīca magpie, rel. to pīcus green woodpecker, and Skr. pikás Indian cuckoo, and referred by some to IE. *(s)pl- be pointed ... magpie ... common European bird, Pica caudata, noted for its noisy chatter and pilfering habits ... f. Mag, pet-form of Margaret + PIE1 ... Earlier (dial.) maggot-pie ... f. Maggot - (O)F. Margot, pet-form of Marguerite Margaret ... Black with white streaks, a crooked bird (pilfering habits) and ultimately with a meaning (according to 'some') 'to be pointed'. That closes the case; we can identify the magpie on Easter Island with manu tara.
The 'corner of the house' should refer to a cardinal point. The eggs of the lapwing, I guess, are located at the three islets outside Orongo. There they stole the first manu tara egg of the season (as if mimicking the pilferous magpie). The month March was called Tara Hau, and that 'points' at autumn equinox rather than at winter solstice. Tara Hau corresponds to the two last 'regular' stations of the kuhane of Hau Maka: 23 Peke Tau O Hiti and 24 Mauga Hau Epa. Uruga. Prophetic vision. It is said that, not long before the first missionaries' coming a certain Rega Varevare a Te Niu saw their arrival in a vision and travelled all over the island to tell it: He-oho-mai ko Rega Varevare a Te Niu mai Poike, he mimiro i te po ka-variró te kaiga he-kî i taana uruga, he ragi: 'E-tomo te haûti i Tarakiu, e-tomo te poepoe hiku regorego, e-tomo te îka ariga koreva, e-tomo te poporo haha, e-kiu te Atua i te ragi'. I te otea o te rua raá he-tu'u-hakaou ki Poike; i te ahi mo-kirokiro he-mate. Rega Varevare, son of Te Niu, came from Poike, and toured the island proclaiming his vision: 'A wooden house will arrive at Tarakiu (near Vaihú), a barge will arrive, animals will arrive with the faces of eels (i.e. horses), golden thistles will come, and the Lord will be heard in heaven'. The next morning he arrived back in Poike, and in the evening when it was getting dark, he died. Vanaga. At Tara-kiu a 'wooden house', 'haûti', (like a barge) will arrive with new strange people on board.
... The ancient names of the month were: Tua haro, Tehetu'upú, Tarahao, Vaitu nui, Vaitu poru, He Maro, He Anakena, Hora iti, Hora nui, Tagaroa uri, Ko Ruti, Ko Koró … As we know that He Maro and He Anakena correspond to June and July, we are able to state that 'Tarahao' (Tarahau according to Barthel 2) is March. Autumn equinox 'is' the tara. In Latin tara becomes Spica, and now we can remove that S because ‘IE. *(s)pl- be pointed’. ‘Spica signifies, and marks, the Ear of Wheat shown in the Virgin's left hand ...’ ‘In Chinese astronomy Spica was a great favorite as Kió, the Horn, or Spike, anciently Keok or Guik, the special star of springtime; and with ζ formed their 12th sieu under that title.’ In China tara (Kió) marked spring equinox, not autumn equinox, but China is situated north of the equator and the same month is therefore meant, March. Presumably that Kió has something to do with the Tarakiu pointed out in the vision (uruga) of Rega Varevare a Te Niu. Though Tarakiu is said to be located near Vaihú (i.e. not at Orongo) ... We note hare haúti, which now takes on a new possible meaning for us - the house of Haua 'down at the backside' (ti):
We also note that the crucial month is called Tarahau (not Tarahao) in Barthel 2, which gives us a better understanding. At that point (tara) presumably Makemake is 'turning his back to us' (i.e. we no longer will see his eyes). Instead we see Haua, the dark hairs (his female side). I guess we may be at autumn equinox here too:
... Metoro erklärt mehrere Vorkommen auf der Tafel 'Tahua' mit 'ahine poopouo', und Jaussen übersetzt in seiner Liste 'vie poko pouo' als 'femme coiffée'. Eine Ähnlichkeit mit dem geflochtenen Frauenhut ist jedoch nicht zu entdecken. Stattdessen dürften sich die graphischen Besonderheiten auf eine bestimmte über das Ohr reichende Haartracht beziehen. Tatsächlich trugen auf der Osterinsel die Frauen tief in den Nacken fallendes Haar. Der Haarschopf scheint demnach den zugehörigen Körper als weiblich charakterisiert zu haben ... In Métraux I found the constellation uru + dizzy: "It is evident from the allusions of the missionaries that in Easter Island, as in all of Polynesia, the gods were supposed to take possession of the priests and to use them as mediums between themselves and the people. The present natives remember that when a priest was possessed by a god, he spoke in a shrill, high-pitched voice. In the legend of the young men who pretended to be Makemake, it is said that '... they made their voice like that of a god (hakaatua i te reo).' The word used in Easter Island, as in most Polynesia, to mean possession by a god was the verb uru (to penetrate, to enter). To express the action of the priest Uru-a-rei, who tried to exterminate the Miru by means of religious rites, my informant used the word uru and translated it 'to make sorcery'. The story tells that the priest was dizzy because he turned round and round (mimiro) in order to make his uru."
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