TRANSLATIONS

TRANSLATIONS

I guess that the 2 swimming figures (one crawling and one twisted around) represent the two half-years. The Easter Island 'sun-fish' presumably corresponds the the crawler, while moko is the twisted around figure.

The 'twister' seems to turn around at a point with 3 henua ('ribs') at left and 4 at right.

The border of the flowing 'river' is adorned with two sorts of embellishments: sun symbols and moon symbols. Together they measure the year.

The border may be divided into 5 segments:

*season (henua)*	suns	moons	sum
new year	2	-	2
rising sun	4	4	8
midsummer	3	3	6
sinking sun	5	5	10
*back side of the year (tu'a)*	2	1	3
sum	16	13	29

The 'hat' of Chalciuhtlicue has 2 * 10 = 20 marks at the back side. 13 similar vertical marks are arranged horizontally in the brim.

In addition to the 29 moon + sun signs around the border of her green skirt there is 1 additional at top left without such signs, i.e. a total of 30 'waves' in the green 'river'. Unless, of course, we also count the 'wave' which is transformed into the sleeve of her right arm.

There are 3 folds (great henua) in her skirt. The coffer-like part in front of the two swimmers has 3 * 2 + 1 = 7 light sun symbols at the top. 1 additional seems to be 'black'.

With 13 moons it is easy to understand 13 * 28 = 364. The season (henua) of rising sun will then be 4 * 28 = 112 days in length. The alternating pattern of sun symbols and moon symbols implies that the length of a 'sun season' must be the same as the length of a 'moon season'. Therefore, the fundamental length presumably is not 28 but 14 days. Half of 364 days belong to the sun:

*henua*	suns	moons	sum	days
new year	2	-	2	28	140
rising sun	4	4	8	112	140
midsummer	3	3	6	84	84
sinking sun	5	5	10	140	140
*tu'a*	2	1	3	42	-
sum	16	13	29	406	364

406 of course is 29 * 14. Both 84 and 42 are numbers which now are illuminated in a new way.

3 for tu'a agrees well with the fact that there are 3 glyphs in the X-area (Aa1-13--15).

With 42 as the difference between 406 and 364 also 42 must symbolize the X-area (tu'a), in a new way for understanding that number. Earlier we saw the explanation 420 - 360 = the 7th flame of the sun.

But now we suddenly grasp that the conjunction of sun (6) and moon (7) at tu'a equals 6 * 7 = 42. There are two suns and one moon meeting here. The 2nd half year must be 'liquidated' in order to make place for the new baby boy (1st half of next year).

The new 'swimmer' cannot see the light (live) until the old one has 'finished' (been put out) - cfr how Ulu must die before Mokuola could live. The 'dark cloth' puts out the old fire and then it must be 'pricked' (pú):

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.

The 'crossing over place' (hakapekaga mai), Ca5-20, or 'the cut-off navel cord' (o te pito motu), Ab8-43 (after the 42nd glyph in the last line on side b), is the place where the new baby will see the light:

In Saturday, another X-area, when we find GD24 (pú) visualized as two 'holes' (sun symbols) inside GD37 (henua), that probably means 'darkness' (no sun is open to the world). The 'black cloth' has not yet been 'pricked' (pú):

The navel cord has not been cut-off. Otherwise we would have seen a single sun 'hatched' as in e.g. Ha5-53:

Remember the Mayan 'zero-time' glyphs:

If we for example pick out the first (at left) glyph and turn it around 180º to get its 'face' pointing towards right (in accordance with the rongorongo convention), we have a symbol similar to GD33 (viri):

However, the Mayan symbol probably equals GD24 (pú), because the two suns are still 'inside' (ki roto):

Roto

1. Inside. 2. Lagoon (off the coast, in the sea). 3. To press the juice out of a plant; taheta roto pua, stone vessel used for pressing the juice out of the pua plant, this vessel is also just called roto. Roto o niu, east wind. Vanaga.

1. Marsh, swamp, bog; roto nui, pond; roto iti, pool. 2. Inside, lining; o roto, interior, issue; ki roto, within, into, inside, among; mei roto o mea, issue; no roto mai o mea, maternal; vae no roto, drawers. Churchill.

For GD33 (viri) the meaning should evidently be the opposite: 'outside' (ki aho):

Haho

Outside. Vanaga.

Hahoa (ha causative, hoa) to cut, to wound, to hurt. PS Mgv.: tahoa, to make papyrus by beating. Sa.: foa, to chip, to break. To.: foa, to crack, to make an opening. Fu.: foa, to dig, the rent in a mat. Underlying the Nuclear Polynesian significations the primal sense seems to be that of a hole. The Rapanui, a causative, is a clear derivative in the cutting sense; wound and hurt are secondary withing this language. The Mangarevan composite means 'to beat until holes appear', which is a distinctive character of the beaten bast of the paper mulberry in the condition in which it is ready for employment in making tapa. Churchill.

At noon (Aa1-26), at Poike, the 1st sun is 'beaten' (haho) and pushed out (haho), leaving just the old shell left (Aa5-17):

Aa5-17 is the 260th glyph from the beginning of side a after subtracting the introductory line a1.

The double open and left over shell in GD33, viri, tells about how now also the 2nd sun has been beaten and pushed out of rule.

As Makemson has made clear takurua is not only a feast celebrating the arrival of new light (Sirius etc) but also a word with several other meanings.

Rua means 'double' but also 'pit', i.e. at the 'back' (ta'u) of the year there are two pits (empty shells from which the residents have been pushed out). At the threshold (Maori: taku-pae) of the new year there is double command (takurua) and therefore no rule, because the double rulers fight each other and disorder results, as seen in Ab8-84: