TRANSLATIONS
The first
activities of
the explorers
contain an
enigma:
According
to
Manuscript
E
the
explorers
under
Ira's
leadership
landed
at
Haga
Te
Pau
at
the
beginning
of
the
month
He
Maro
(June,
the
winter
solstice
month
on
Easter
Island).
They
began
at
once
to
construct
a
house
and
to
plant
yams.
"Hanga
Te
Pau
lies
halfway
between
the
places
Kioe
Uri
and
Piringa
Aniva,
both
of
which
are
also
designations
for
the
month
of
June.
In
this
sense,
Hanga
Te
Pau
occupies
the
correct
position
in
the
time-space
scheme.
Instead
of
turning
to
the
right
(facing
the
land)
in
their
search
for
the
residence
of
the
king,
the
explorers
turn
in
the
opposite
direction.
From
a
chronological
point
of
view,
this
turning
to
the
left
signifies
a
going
back
to
the
two
winter
months
that
have
passed.
Considering
the
condition
in
the
new
land,
building
a
house
on
the
rim
of
the
crater
and
establishing
a
yam
plantation
are
indeed
suitable
activities
for
the
new
settlers."
(Barthel
2)
If ragi is
type of glyph representing pillars for a sky 'house', then also the house of the
explorers - according to myth - should be ready for occupying in
December (Ko Koró), half a year later. Going back in time
should not be necessary, because the two main ragi 'beams'
are to be raised at winter solstice.
Planting yams should
be done in September (Hora nui), at the end of winter, i.e.
the explorers ought to move forward in time, not backwards.
Barthel's idea of a coordination between activities (moving left,
constructing a house, planting yam) and a 'time travel' (from
midwinter to early winter) does not agree with his description of
when activities happen.
The 'clock' maybe
needed to be re-turned to winter solstice of the old year in order
to raise its 'house pillars', but that would be an impossibility,
because at autumn equinox old sun 'disappeared'. Planting yams is an
activity coordinated with the arrival of summer sun (the opposite of
when he 'falls on his face'). |
"... The canoe
continued its exploration and in a sweep sailed on to Hanga Te
Pau. They went ashore and took the food with them. They pulled
the canoe onto the beach and left it there.
Ira
sat down with all the other (companions) and spoke to Makoi:
'You shall mark the land for me and make it known (by its names)!'
After that, Ira spoke these words: 'This is the digging stick
(? ko koko), Kuukuu. You shall work the land for me
and plant the yam roots!'
Makoi
named the place Hanga Te Pau, 'the landing site of Ira'.
So that they would remember (? he aringa, literally, 'as
face'), the open side of Hanga Te Pau was given this name.
Ira
got up. They all climbed to the top of the hill. They climbed up on
the tenth day of the month of June ('Maro'). They reached the
side crater (te manavai) and looked around carefully.
Makoi said, 'This is the Manavai of Hau Maka'.
They climbed farther
and reached the top. They saw the dark abyss and the large hole (of
the crater Rano Kau). They all said, 'Here it is, young men,
the dark abyss of Hau Maka.' They made camp and constructed a
house. Kuukuu got up, worked the ground, and heaped up the
earth for the yam roots.
Makoi
got up and began to familiarize himself with the (new) land. (This
took place) on the fifteenth day of the month of June ('Maro').
He went toward the sheer face of the rocks (titi o te opata),
was astonished (aaa), came up to the middle (of the outer rim
of the crater), and stood at the very edge. He looked down and saw
the 'Pu Mahore of Hau Maka' (on the coast) and said,
'There it is, the hole of the mahore fish of Hau Maka!'
He turned his face
and looked toward the back (i.e., in the direction of the crater).
No sooner had he seen how the dark abyss opened up (below him), when
a fragrant breeze came drifting by. Again Makoi said, 'This
is the dark abyss of Hau Maka.'
He turned around,
walked on in utter amazement, and arrived at the house. He spoke to
Ira, 'Hey you, my friends! How forgetful we (truly) are. This
place is adequate (? tau or 'beautiful'), the dark abyss lies
there peacefully!' Ira replied, 'And what should that remind us of
up here?' All arose and climbed up. They went on and arrived; they
all had a good look (at the inside of the crater). They returned
home and sat down. Night fell, and they went to sleep ..."
(Manuscript E according to Barthel 2) |
Coordinating the 24 first kuhane stations
with the year Barthel 2 has suggested the following (the table
is adapted by me):
1st
quarter |
2nd
quarter |
3rd
quarter |
4th
quarter |
He Anakena
(July) |
Tagaroa uri
(October) |
Tua haro
(January) |
Vaitu nui
(April) |
Te Pei |
Te Pou |
Tama |
One Tea |
Mahatua |
Taharoa |
Nga Kope Ririva |
Te Pu Mahore |
Hora iti
(August) |
Ko Ruti
(November) |
Tehetu'upú
(February) |
Vaitu poru
(May) |
Hua Reva |
Akahanga |
Hanga Takaure |
Poike |
Hanga Hoonu |
Rangi Meamea |
Te Poko Uri |
Te Manavai |
Hora nui
(September) |
Ko Koró
(December) |
Tarahao
(March) |
He
Maro
(June) |
Hatinga Te Kohe |
Roto Iri Are |
Pua Katiki |
Maunga Teatea |
Peke Tau O Hiti |
Mauga Hau Epa |
Te
Kioe Uri |
Te
Piringa Aniva |
Winter solstice occurs in June and I have blackmarked the month with
its two halves. The 'house' at summer solstice probably has
Te Pou (Sirius) as a 'ragi
pillar' erected already in July.
Notice the similarities between the names Te Pou and Te
Pau (in Haga Te Pau) - as if mirror images of each other - one at the beginning
and the other at the end of the year.
Te Pau is located before winter solstice, while Te Pou
comes after winter solstice. |
Toko
The
higher-ranked
of
the
two
largest
political
units
on
Rapa
Nui
was
the
Ko
Tu'u
Aro
Ko
Te
Mata
Nui.
This
literally
translates
as
The
Mast/Pillar/Post
[standing]
Before
the
Greater
Tribes.
Toko
te
rangi,
or
Sky
Propper,
is
named
by
Métraux
in
his
corrected
Miru
genealogy
as
the
thirteenth
king
of
Easter
Island
and
as
one
of
the
lineages
or
subgroups
of
the
Miru.
Although
we
have
no
record
of
the
Sky
Propper
legend
on
Rapa
Nui,
other
Polynesian
legends
of
the
Sky
Propper
are
widely
known,
and
they
are
formative
elements
in
the
basic
cosmogenic
theory
of
Polynesian
beleif.
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.
Just
as
children
fought
sleep
in
the
stifling
darkness
of a
hare
paenga,
the
gods
grew
restless
between
their
parents
and
longed
for
light
and
air. The
herculean
achievement
of
forcing
Sky
to
separate
from
Earth
was
variously
performed
by
Tane
in
New
Zealand
and
the
Society
Islands,
by
Tonofiti
in
the
Marquesas
and
by
Ru
(Tu)
in
Cook
Islands. After
the
sky
was
raised
high
above
the
earth,
props
or
poles
were
erected
between
them
and
light
entered,
dispelling
the
darkness
and
bringing
renewed
life.
One
detail
which
is
iconographically
of
interest
is
whether
the
god
responsible
for
separating
Earth
and
Sky
did
so
by
raising
the
Sky
with
his
upraised
arms
and
hands,
as
in
Tahiti
and
elsewhere,
or
with
his
feet
as
in
New
Zealand.
The
actual
props,
pillars
or
posts
which
separated
the
sky
and
earth
are
called
toko
in
New
Zealand,
to'o
in
the
Marquesas
Islands
and
pou
in
Tahiti.
In
Rapanui
tuu
and
pou
are
known,
with
pou
meaning
column,
pillar
or
post
of
either
stone
or
wood.
Sometimes
the
word
is
applied
to a
natural
rock
formation
with
postlike
qualities
which
serves
as
an
orientation
point.
The
star
Sirius
is
called
Te
Pou
in
Rapanui
and
functions
in
the
same
way.
One
monolithic
basalt
statue
is
called
Pou
Hakanononga,
a
somewhat
obscure
and
probably
late
name
thought
to
mean
that
the
statue
served
to
mark
an
offshore
tuna
fishing
site.
The
Rapanui
word
tokotoko
means
pole
or
staff.
Sacred
ceremonial
staves,
such
as
the
ua
on
Rapa
Nui,
were
called
toko
in
Polynesia.
Based
upon
the
fact
that
toko
in
New
Zealand
also
means
'rays
of
light',
it
has
been
suggested
that
the
original
props
which
separated
and
held
apart
Sky
and
Earth
were
conceived
of
as
shafts
of
dawn
sunlight.
In
most
Polynesian
languages
the
human
and
animate
classifier
is
toko-,
suggesting
a
congruence
of
semantic
and
symbolic
meaning
between
anthropomorphic
form
and
pole
or
post.
Tane
as
First
Man
and
the
embodiment
of
sunlight
thus
becomes,
in
the
form
of a
carved
human
male
figure,
the
probable
inspiration
for
the
moai
as
sacred
prop
between
Sky
and
Earth.
The
moai
as
Sky
Propper
would
have
elevated
Sky
and
held
it
separate
from
Earth,
balancing
it
only
upon
his
sacred
head.
This
action
allowed
the
light
to
enter
the
world
and
made
the
land
fertile.
Increasing
the
height
of
the
statues,
as
the
Rapa
Nui
clearly
did
over
time,
would
symbolically
increase
the
space
between
Sky
and
Earth,
ensuring
increased
fertility
and
the
greater
production
of
food.
The
proliferating
image,
consciously
or
unconsciously,
must
have
visually
(and
reassuringly)
filled
the
dangerously
empty
horizon
between
sea
and
land,
just
as
the
trees
they
were
so
inexorably
felling
once
had.
(Van
Tilburg) |
Pau
1.
To
run
out
(food,
water):
ekó
pau
te
kai,
te
vai,
is
said
when
there
is
an
abundance
of
food
or
water,
and
there
is
no
fear
of
running
out.
Puna
pau,
a
small
natural
well
near
the
quarry
where
the
'hats'
(pukao)
were
made;
it
was
so
called
because
only
a
little
water
could
be
drawn
from
it
every
day
and
it
ran
dry
very
soon.
2.
Va'e
pau,
clubfoot.
Paupau:
Curved.
Vanaga.
1.
Hakapau,
to
pierce
(cf.
takapau,
to
thrust
into).
Pau.:
pöau,
a
cut,
a
wound,
bruised,
black
and
blue.
2.
Resin.
Mq.:
epau,
resin.
Ta.:
tepau,
gum,
pitch,
resin.
(Paupau)
Hakapaupau,
grimace,
ironry,
to
grin.
3.
Paura
(powder),
gunpowder.
4.
Pau.:
paupau,
breathless.
Ta.:
paupau,
id.
5.
Ta.:
pau,
consumed,
expended.
Sa.:
pau,
to
come
to
and
end.
Ma.:
pau,
finished.
6.
Ta.:
pau,
to
wet
one
another.
Mq.:
pau,
to
moisten.
Churchill. |
"1.
Hanga
Te
Pau,
the
landing
site
of
Ira
and
his
band
of
explorers,
is
the
natural
anchorage
for
those
approaching
Vinapu
by
sea.
The
remarkable
stone
fronts
of
the
ahu
of
Vinapu
are
all
facing
the
sea.
The
explorers
landed
at
Hanga
Te
Pau
during
the
month
'Maro',
that
is,
June
...
2.
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
connected
with
Vinapu.
Also,
June
is
the
month
of
summer
solstice
[a
mistake:
winter
solstice],
which
again
points
to
the
possibility
that
the
Vinapu
complex
was
used
for
astronomical
purposes.
3.
On
the
'second
list
of
place
names',
Hanga
Te
Pau
is
called
'the
middle
(zenith)
of
the
land'
(he
tini
o te
kainga).
This
may
refer
to a
line
bisecting
the
island,
but
it
can
just
as
easily
mean
the
gathering
of a
great
number
(of
islanders).
The
plaza
(130
x
130
meters)
would
have
been
very
well
suited
for
this
purpose.
4.
The
transformation
of
the
'second
list
of
place
names'
into
a
lunar
calendar
links
Hanga
Te
Pau
and
Rano
Kau.
A
similar
linkage
occurs
in
connection
with
the
third
son
of
Hotu
Matua
between
the
'pebbles
of
Hanga
Te
Pau'
and
his
name
'Tuu
Rano
Kau'.
There
can
be
no
doubt
that
Vinapu
was
dependent
on
the
economic
resources
of
the
large
crater.
5.
In
the
'scheme
of
lunar
nights',
Hanga
Te
Pau
introduces
the
second
half
of
the
month
in
contrast
to
Hanga
Ohiro,
which
introduces
the
first
half.
That
means
that
Vinapu
and
Anakena
were
calendary
opposites. Based
on
the
encoded
information
gained
from
numbers
1
and
2, 'Maro'
(for
the
Vinapu
area)
is
contrasted
with
'Anakena'
(for
the
Anakena
area)
-
or,
to
put
it
differently,
the
last
month
of
the
year
is
contrasted
with
the
first
month
of
the
year.
6.
The
fact
that
the
year
ends
at
Vinapu
and
begins
anew
at
Anakena
may
have
meaning
beyond
the
obvious
transition
of
time
and
may
also
indicate
a
historic
transition.
The
carbon-14
dating
test
assigned
a
much
earlier
date
to
Vinapu
(ninth
century)
than
to
Anakena.
This
raises
the
question
of
an
'original
population',
which,
according
to
the
traditions,
lived
along
the
northern
rim
of
Rano
Kau
(i.e.,
inland
from
Vinapu)
and
their
relationship
to
the
explorers.
7.
During
his
visit
in
1886,
Thomson
wrote
about
the
plaza:
Immediately
behind
this
platform
(that
is,
Ahu
Vinapu)
a
wall
of
earth
encloses
a
piece
of
ground
about
225
feet
in
diameter
and
circular
in
shape.
This
is
believed
to
have
been
the
theater
of
the
native
ceremonies,
and
perhaps
the
spot
where
the
feasts
were
held.
(PH:512-513)
Two
names,
he
tini
o te
kainga
('a
great
number
of
people
from
the
homeland')
from
the
'second
list
of
place
names'
and
te
hue
('the
gathering'),
a
local
name
from
the
area
of
the
third-born,
tend
to
confirm
the
statement
by
Thomson,
and
so
does
a
revealing
passage
about
Vinapu
in
one
of
the
traditions
(ME:373;
Knoche
1925:266).
This
passage
deals
with
a
festival
(te
koro
o
vinapu),
during
which
a
young
woman
appears,
disguised
as a
bird
(poki
manu,
Campbell
1971:224).
She
is
the
daughter
of
Uho,
who
had
married
Mahuna-te-raa
('sun
with
curly
hair?
hidden
sun?')
in
the
'land
of
the
nocturnal
eye'
(henua
mata
po
uri).
But
she
longed
for
her
homeland,
the
'land
of
the
light
and
clear
eye'
(henua
mata
maeha)
until
she
was
able
to
return
to
it.
Uho's
journey
across
the
sea
began
on
the
beach
of
Anakena,
that
is,
the
'opposite'
place
from
Vinapu.
In
the
foreign
land
Uho
instructs
her
daughter
how
to
transform
herself
into
a
bird.
The
tale
is
interesting
because
it
is
the
only
one
with
the
motif
of a
solar
marriage.
As
such,
it
is
possibly
connected
with
the
solar
orientation
of
the
Vinapu
complex.
Furthermore,
the
RAP.
text
lists
the
contrasting
qualities
of
the
two
regions
as
mata
pu
uri
vs.
mata
maeha.
Transferred
to
the
fourfold
division
of
the
island,
the
contrast
of
'night
darkness'
vs.
'daylight'
corresponds
to
the
contrast
between
the
region
of
the
night,
including
the
landing
site
of
Ira,
which
belongs
to
the
third
son,
and
the
region
of
the
noon
sun,
including
the
landing
site
of
Hotu
Matua,
which
belongs
to
the
first-born.
This
tale
again
emphasizes
the
contrasting
values
assigned
to
Anakena
and
Vinapu.
According
to
an
unpublished
fragment
by
Arturo
Teao,
which
was
recorded
by
Englert
in
1936,
'Uho'
was
born
in 'Hare
Tupa
Tuu',
that
is,
in
the
house
of
the
first-born.
However,
having
been
born
in
Anakena,
she
would
not
have
gone
on a
journey
across
the
sea
upon
being
married,
but
would
have
left
her
home
for
a
region
on
the
other
side
of
the
island.
Her
husband,
'Mahuna
Te
Raa',
may
have
been
a
quasi-historic
figure
connected
with
the
Vinapu
complex.
Since
mata
also
refers
to
the
political
unit
of a
tribe
on
Easter
Island,
the
metaphysical
contrast
arising
from
the
fourfold
division
of
the
land
also
has
its
political
counterpart
in
the
form
of
four
different
tribal
attributes:
1. mata maeha |
for Tuu Maheke and Anakena |
2. mata nui |
for Miru |
3. mata po uri |
for Tuu Rano Kau and Hanga Te Pau |
4. mata iti |
for Hotu Iti |
The
first
pair
(numbers
1
and
2)
expresses
positive
qualities,
the
second
(numbers
3
and
4)
mostly
negative
ones.
This
again
seems
to
foreshadow
the
later
conflict
between
the
tribal
federations."
(Barthel
2) |
If the 2nd half
year is a mirror
image of the
1st, then,
surely, Sirius
must have a
mirror image at
the end of the
year.
From this
follows that we
must have 2
ragi glyphs
close together -
one representing
Te Pou
and one Te
Pau.
The 2 ragi
glyphs would
then - like alfa
and omega - be
located at the
beginning and
end. A
consequence
ought to be that the
meaning of Aa1-1
etc should be
shifted to an
earlier point in
time (just as
the explorers
went back in
time):
|
|
|
New
sun
born
beyond
autumn
equinox,
rule
of
the
moon,
Te
Pau. |
Aa1-1 |
Aa1-2 |
Aa1-3 |
tagata
ui |
ki
tona
marama |
e
tagata
noho
ana
- i
te
ragi |
|
|
|
|
|
|
Aa1-4 |
Aa1-5 |
Aa1-6 |
Aa1-7 |
Aa1-8 |
Aa1-9 |
te
tagata
-
hakamaroa
ana
i te
ragi |
ko
te
moa |
e
noho
ana
ki
te
moa |
e
moa
te
erueru |
e
moa
te
kapakapa |
e
moa
te
herehua |
|
|
|
2nd
moon
rule
beyond
summer
solstice,
death
of
old
sun. |
Aa1-10 |
Aa1-11 |
Aa1-12 |
ka
hora
ka
tetea |
ihe
kuukuu
ma
te
maro |
ki
te
henua |
|