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TRANSLATIONS
With Aa2-9 we once again are back at te pito, I
believe:
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Aa2-6 |
Aa2-7 |
Aa2-8 |
Aa2-9 |
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ma te hupee |
ka pu te
ipu |
ka pu - i
te mahigo |
ka pu i te
tamaiti |
From the primeval misty state (hupee) to the emergence (pú)
of spring sun the process necessarily must contain te
pito.
| Hupee
Mucus; hupeehupee, asthma. T Pau., Ta.: hupe, mucus.
Churchill.
Rhume, air froide. Jaussen according to
Barthel. |
| ... When
Hotu's canoe had reached Taharoa [station 19 of the voyage
of the kuhane of Hau Maka], the vaginal fluid (of Hotu's
pregnant wife) appeared. They sailed toward Hanga Hoonu [station
20], where the mucus (kovare seems to refer to the amniotic sac
in this case) appeared. They sailed on and came to Rangi Meamea
[station 21], where the amniotic fluid ran out and the contractions
began. |
|
Pú
1. To come forward to greet
someone met on the road; to walk in front,
to go in front: ka-pú a mu'a, let
them go first. 2. Pú a mu'a, to
intervene, to come to someone's rescue;
he-pú-mai a mu'a, he-moaha, he came to
my rescue and saved my life. 3. Ancient
expression: ai ka-pú, ai ka-pú, tell
us frankly what you think. 4. Hole, opening,
orifice; well; circumference, rotundity;
swirling water; pú-haga, vaginal
orifice; pú-henua (also just henua),
placenta. He pú henua nó te me'e aau,
he-oti-á; ina-á me'e ma'u o te rima
i-topa-ai koe, a placenta was all you
had, it is a past thing now; you held
nothing in your hands when you were born
(stern words said to children to make them
realize that they must not be demanding,
since they were born naked and without
possessions). 5. To dig out (tubers):
he-pú i te uhi, to dig out yams. Vanaga.
1. A trumpet. 2. A small
opening, hole, mortise, stirrup, to pierce,
to perforate, to prick; pu moo naa,
hiding place; taheta pu, fountain,
spring; hakapu, to dowel, to pierce,
to perforate. Churchill. |
|
Pito 1.
Umbilical cord; navel; centre of
something: te pito o te henua,
centre of the world. Ana poreko te
poki, ina ekó rivariva mo uru ki roto ki
te hare o here'u i te poki; e-nanagi te
pito o te poki, ai ka-rivariva mo uru ki
roto ki te hare, when a child is
born one must not enter the house
immediately, for fear of injuring the
child (that is, by breaking the taboo on
a house where birth takes place); only
after the umbilical cord has been
severed can one enter the house. 2. Also
something used for doing one's buttons
up (buttonhole?). Vanaga.
Navel. Churchill.
H Piko 1.
Navel, navel string, umbilical cord.
Fig. blood relative, genitals. Cfr
piko pau 'iole, wai'olu.
Mō ka piko, moku ka piko, wehe i ka piko,
the navel cord is cut [friendship
between related persons is broken; a
relative is cast out of a family].
Pehea kō piko? How is your navel [a
facetious greeting avoided by some
because of the double meaning]? 2.
Summit or top of a hill or mountain;
crest; crown of the head; crown of the
hat made on a frame (pāpale pahu);
tip of the ear; end of a rope; border of
a land; center, as of a fishpond wall or
kōnane board; place where a stem
is attached to the leaf, as of taro. 3.
Short for alopiko. I ka piko
nō 'oe, lihaliha (song), at the
belly portion itself, so very choice and
fat. 4. A common taro with many
varieties, all with the leaf blade
indented at the base up to the piko,
junction of blade and stem. 5. Design in
plaiting the hat called pāpale 'ie.
6. Bottom round of a carrying net,
kōkō. 7. Small wauke rootlets
from an old plant. 8. Thatch above a
door. 'Oki i ka piko, to cut this
thatch; fig. to dedicate a house.
Wehewehe. |
Before I try to describe why Aa2-9 presumably is another
glyph describing te pito I have to make a detour:
Once I decided to document the further translation
process separately (no longer in INDEX.doc), and from that
point onwards allow only administrative decisions
accumulate the pages of INDEX (respectively under
the hyperlinks with dates corresponding to when they were
released).
INDEX has today a volume of 182 MB (1,782 counted in
number of printed A4 pages) and I cannot
allow it to grow unchecked. TRANSLATION.doc, however, is
increasing fast and has already reached 153 MB (1,669 A4
pages).
I am also aware of a problem with my glyph dictionary: necessarily it will contain important parts of the
translation process. The dictionary will document the
results of the translation process, but in order to make
the dictionary readable the fundamental decisions of
translation must be documented there too.
When I document in the glyph dictionary what the
different glyph types mean, there must be arguments why.
These arguments are not all the arguments used in the
translations process (some have not survived and some
are impossible to document in short).
A problem arises, however, when new arguments and facts
are presented as a natural step in documenting in the
glyph dictionary what glyphs mean. This information must
be documented here too, i.e. find their places also in
TRANSLATION.
Therefore I have to make this detour. I have recently rewritten
about GD11, GD12 and GD13 in the glyph dictionary and
what is written there must now be presented here in
order for me to be able to explain why Aa2-9 has to do with
te pito.
I am toying with the idea that the glyph dictionary
should
be constructed in a way which will enable a new reader
to understand and digest if he reads it in the order which
is determined by the numbers of the GD (i.e. GD11, GD12,
GD13 ...).
A difficulty with this approach is that I cannot use
arguments in for example GD13 (rei miro) which
need explanations by way of GD37 (henua) to be understood. Yet I am
convinced that rei miro in a way represents a
bent henua. I cannot use that argument when I
explain the meaning of GD13 glyphs.
In what follows below I will only present those parts of
GD11, GD12 and GD13 which are at the 'highest level',
i.e. I will not go down into the details (what is
reached by hyperlinks such as 'signs', 'mixed glyph
types' etc).
The new reader will (I plan) be advised to read the
glyph dictionary through at its 'highest level' (passing
all GD:s), before he should try to read about the
details. The arguments I will need to document what the
details mean often will be based on the 'higest level'
of knowledge, as recorded otherwhere among the GD.
So here we go with the 'highest level', phase 1,
GD11-GD13. By the way, it is refreshing to see that at
least something has been accomplished:
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A few preliminary remarks and imaginations:
1.
The GD11 bird gives the
impression of holding a position high up
above (in zenith), not just literally so but
also in status.
In ancient Egypt the god Horus ('he
who is far away', 'he who is up there') was
depicted as a falcon. The eyes of the falcon
were the sun and the moon and its body was
the sky. The falcon was also a symbol for
the pharaoh. (Wilkinson)
What kind of bird is it? It may be a
condor, a falcon, a frigate bird or another
type of bird. Clearly, though, it is a
bird of prey. The hooked beak
tells us that. To be 'up there' you need to
be that kind of bird.
2. At the top level - at the
apex of the pyramid - the 'bird' must be a
bird of prey and like a
king.
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.'
But herons have straight
beaks in order to be able to harpoon
frogs and fishes. The picture above,
also from Wilkinson, instead suggests a
slightly bent beak.
'As a symbol for the sun
the heron was the sacred bird of
Heliopolis, which became the mythical
phoenix of the Greeks. Without doubt
through its association with the
descending and rising sun the heron was
comprehended as lord over the royal
jubilee of rejuvenation, which was
staged for a pharao who had reigned in
thirty years.'
3. Birds are
'superhuman', they fly above our
heads while we stand below admiring
them. Birds were anciently regarded
as gods, and a bird who is top
ranked must be a supreme
god.
'Captain Vancouver was very anxious
to convert these people [the
Hawaiians] to Christianity, but that
cannot possibly take place until
they are more civilized. Their King,
Amma-amma-hah (Kamehameha),
told Captain Vancouver that he
should accompany him to the highest
mountain Mona Roah (Mauna Loa [Mauga
Roa]) and that they would then
throw themselves out into the air
together, and that each one should
turn to his special god for
protection, and that if Captain
Vancouver's god saved him - but he
himself was not saved by his own god
- then his people would assume the
beliefs of Captain Vancouver... This
experiment did not appeal to Captain
Vancouver...'
(Translated by me
from a Swedish edition of a book by
Sahlins.)
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The preliminary remarks and imaginations
lead to the conclusion that manu rere
means 'royal god'. Support for this meaning
is given in Sunday, Thursday and Saturday
according to H:
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Hb9-17 |
Hb9-18 |
Hb9-19 |
Hb9-20 |
Hb9-21 |
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Hb9-39 |
Hb9-40 |
Hb9-41 |
Hb9-42 |
Hb9-43 |
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Hb9-44 |
Hb9-45 |
Hb9-46 |
Hb9-47 |
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"... Saturn does give the measures: this
is the essential point. How are we to
reconcile it with Saturn the First King,
the ruler of the Golden Age who is now
asleep at the outer confines of the
world?
The conflict is only apparent, as will
be seen. For now it is essential to
recognize that, whether one has to do
with the Mesopotamian Saturn, Enki / Ea,
or with Ptah of Egypt, he is the 'Lord
of Measures' - spell it 'me' in
Sumerian, 'parshu' in Akkadian, 'maat'
in Egyptian. And the same goes for His
Majesty, the Yellow Emperor of China -
yellow, because the element earth
belongs to Saturn - 'Huang-ti
established everywhere the order for the
sun, the moon and the stars'. The melody
remains the same. It might help to
understand the general idea, but
particularly the lucubrations of
Proclus, to have a look at the figure
drawn by Kepler, which represents the
moving triangle fabricated by 'Great
Conjunctions', that is those of Saturn
and Jupiter. One of these points needs
roughly 2.400 years to move through the
whole zodiac." (Hamlet's Mill)
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There is no reason to believe that
GD11 glyphs can refer only to Sun,
Jupiter or Saturn. There are other
celestial rulers. In E a slightly
modified GD11 indicates that also
Moon is a ruler in the sky:
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Sun |
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Jupiter |
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Eb7-3 |
Eb7-4 |
Eb7-11 |
Eb7-12 |
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Moon |
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Veunus |
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Eb7-5 |
Eb7-6 |
Eb7-13 |
Eb7-14 |
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Mars |
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Saturn |
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Eb7-7 |
Eb7-8 |
Eb7-15 |
Eb7-16 |
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Mercury |
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Sun and Jupiter are
here referred to by
other signs than GD11,
while the rulership of
Saturn is indicated by a
complex glyph based on
GD11. |
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Eb7-9 |
Eb7-10 |
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To continue with another example of Moon
referred to as a ruler, we have Ab6-42--55:
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Sunday |
Monday-Wednesday |
Thursday-Saturday |
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Mars and Venus |
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Mercury and Saturn |
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|
There is no reason to believe that GD11
glyphs can refer only to Sun, Jupiter or
Saturn. There are other celestial rulers. In
E a slightly modified GD11 indicates that
also Moon is a ruler in the sky:
|
Sun |
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Jupiter |
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Eb7-3 |
Eb7-4 |
Eb7-11 |
Eb7-12 |
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Moon |
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Veunus |
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Eb7-5 |
Eb7-6 |
Eb7-13 |
Eb7-14 |
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Mars |
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Saturn |
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Eb7-7 |
Eb7-8 |
Eb7-15 |
Eb7-16 |
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Mercury |
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Sun and Jupiter are here
referred to by other signs than
GD11, while the rulership of
Saturn is indicated by a complex
glyph based on GD11.
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Eb7-9 |
Eb7-10 |
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To continue with another example of Moon
referred to as a ruler, we have Ab6-42--55:
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Sunday |
Monday-Wednesday |
Thursday-Saturday |
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Mars and Venus |
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Mercury and Saturn |
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