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TRANSLATIONS
We now move on to the vae glyph type and its first page in the glyph dictionary:
Several ideas are generated from this page. I hesitated if I ought to remove the sentence: At the bottom of the meaning in va'e presumably lies the fact the we have two legs - which one should we move first? Is this really the bottom of the meaning? Is it the uncertainty or is it the choices we have to make in order to move on? The statue of Pachamama is standing still, not only because it is made of stone but also because the designer has made her so, a picture of stability. Pachamama presents a total (global) view, not so the vae glyph type. It refers only to some part - more or less dynamic - of the whole. And she has all her toes visible, not so the vae glyphs. 10 toes could be symbols for 10 months.
The elbows (in Ha5-52 and Ha6-12) are oriented downwards. If we turn a vae glyph upside down - which never is seen in the rongorongo texts - the knee will be to the left (not downwards). No matter which way we turn vae it does not fit as an elbow:
The rongorongo convention says arms should be right arms and legs should be left legs. Going forward right arm moves ahead accompanied by left leg. Left leg in the Pachamama statue is summer. Right arm should also be summer. Three noteworthy vae glyphs:
In Gb2-15 the tail end of the creature, the 'leg', has cycled around in order to feed the top end. The suggestion is that a leg is possible to imagine as a feeding arm. Furthermore, the outline is certainly meant to allude to a vaha kai glyph - one with undulation at the top - a not so often seen variant, but exemplified by Qa7-116:
From Ga8-16 up to and including Gb2-26 there is a 63 glyph long coherent sequence:
The redmarked glyphs appear to follow events regarding the same 'person':
Although ordinal number 15 in Gb2-15 suggests the time of full moon, the other ordinal numbers are sun-oriented (10 the last month of the sun - and no 'moon signs' on vai), 13 old sun dies, 18 half 36(0) i.e. (presumably) the summer season (is born - at spring quinox, the curve is maximally bent). 15 maybe was used as a convention for summer (we remember the 150 glyphs oriented around the middle mauga in the calendar of E). The numbers within parenthesis are counted from Ga8-16. 63 / 3 = 21. Maybe (24) should be (3) and (29) be (8) counting a new 21-glyph sequence? If so, then (52) ought to be (10) after reducing with twice 21. The results are not convincing. Instead, 21 is equal to 'death' by way of being one more than the maximum 20 (cfr the Mayan 'death jaw' in glyphs beyond their maximum number 13). 24 obviously can allude to midnight. 29 for birth is reasonable because new moon (birth) can be regarded as the dark moon night. 52 for 'noon' reminds us of how in the calendar of K there are twice 26 glyphs in what probably is summer. Gb1-13 tells us vae occurs immediately before 'midnight'. Maybe a wordplay between vai for summer and vae for winter? Between kai for spring and kae for autumn?
Hungry in spring and thirsty in autumn? We should remember the last deed of King Hotu Matua: "Among Hotu Matua's last accomplishments were his attempts to dig wells (anga i te vai, TP:53) along the shore of Akahanga. My informant did not mention these endeavors, but since Easter Island has neither streams nor wells, the supply of fresh water, aside from the three crater lakes, presents a real problem (HM:281-292). Recent trial excavations in the area of Akahanga have shown that this area was ideal for the establishment of wells. The dying king has his foster child bring him his last drink of water (vai maunga mo unu) from neighboring Huareva, a sure indication of the success of his last efforts to better the lot of the settlers (TP:55)." (Barthel 2) After the summer heat it is quite natural to worry about the sweet water supply. ... But the time of his predestined defeat by the dark brother, Tezcatlipoca, was ever approaching, and, knowing perfectly the rhythm of his own destiny, Quetzalcoatl would make no move to stay it. Tezcatlipoca, therefore, said to his attendants, 'We shall give him a drink to dull his reason and show him his own face in a mirror; then, surely, he will be lost'. And he said to the servants of the good king, 'Go tell your master that I have come to show him his own flesh!' ... ... But Osiris's evil brother, Set, whose sister-wife was the goddess Nephtys, was mortally jealous both of his virtue and of his fame, and so, stealthily taking the measure of his good brother's body, he caused a beautifully decorated sarcophagus to be fashioned and on a certain occasion in the palace, when all were drinking and making merry, had it brought into the room and jestingly promised to give it to the one whom it should fit exactly ... ... In Amazonia, the Pleiades disappear in May and reappear in June, thus heralding floods, the molting of birds, and the renewal of vegetation ... the natives think that the Pleiades, during their short period of invisibility, hide at the bottom of a well where the thirsty can come to drink. This well is reminiscent of the one dug by Asare's brothers - who were incarnations of the Pleiades - on order to appease the hero's thirst ... ... There was no water in the village. The lakes and rivers were dry. Raven and Crow, two young girls who were having their first menstrual courses, were told to go and draw water from the ocean. Finding the journey too long, Raven decided just to urinate into her basket-bucket. She deceived no one and was severly scolded. Crow returned much later but with drinking water. As a punishment, Raven was condemned never to find water ... ... Beside the second root [of the world tree], which penetrated the land of giants, covered with frost and ice, flowed the fountain of Mimir, in which all wisdom dwelt and from which Odin himself desired to drink even though the price demanded for a few draughts was the loss of an eye ... ... An amiable man whose home and farm suffer from his lazy neglect, he is loved by all but his wife. One autumn day he escapes his nagging wife by wandering up the mountains. After encountering strangely dressed men, rumored to be the ghosts of Henry Hudson's crew, who are playing nine-pins, and after drinking some of their liquor, he settles down under a shady tree and falls asleep. He wakes up twenty years later and returns to his village ... ... Two were eaten that night for dinner, two the next morning for breakfast, and two the following night. (Six gone.) But the companions meanwhile had prepared a prodigous stake with which to bore out the Cyclops' single eye; and when clever Odysseus, declaring his own name to be Noman, approached and offered the giant a skin of wine, Polyphemus, having drunk his fill, 'lay back', as we read, 'with his great neck bent round, and sleep that conquers all men overcame him.' Wine and fragments of the men's flesh he had just eaten issued forth from his mouth, and he vomited heavy with drink ... To continue with Sb5-316 it seems to be the only example of a vae glyph which shows also the 'thumb' of the foot:
Sb5-315 may seem to illustrate, at left, a mirror image of Sb5-316. But the 'knee' is at right. A better interpretation is to imagine a vertical flip around, with the cut off top of the leg relocated to the bottom end, and the 'foot' (or rather hand - cfr Sb5-316) closed into a 'fist'. Probably Sb5-316 is not a leg but an arm. Ca12-24 is a glyph which I did not realize might be an example of vae. It is not listed as a vae glyph in my catalogue. I saw only an allusion to the characteristics of ua:
Neither is there a hyperlink from vae to ua. A trained eye will find more allusions in the glyphs than an untrained eye. Metoro saw the vae characteristics: te vae paupau he said.
The surrounding niu glyphs point at winter solstice, likewise the ordinal numbers in 12-24. The open arms at left in Ca12-25--26 appear to be prolongations of the two open ends between the 'toes' in Ca12-24. Paupau could mean 'very much finished':
In Saturday, when the week is finished, there is what may be a sign of a clubfoot (va'e pau):
Ordinal number 52 indicates a final of sorts. |
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