TRANSLATIONS

TRANSLATIONS

I have to change the text a little into:

H, P and Q glyphs in parallel with Aa1-4 tell us that a season of the sun is defined here (ordinal numbers 28, 10 respectively 18).

The two ragi glyphs are the equivalents of alfa and omega. Aa1-4 probably is alfa (Te Pou) and Aa1-3 omega (Te Pau). I add this page in the dictionary:

Evidence indicates that Te Pou and Te Pau are the stations in the yearly cycle of the sun at which 'the house posts for the sky house' are set in place:

		A new little sun is born beyond autumn equinox, and during autumn he is still under the rule of the moon.
Aa1-1	Aa1-2

Aa1-3	Aa1-4	Aa1-5	Aa1-6	Aa1-7	Aa1-8	Aa1-9
Winter solstice		The sky roof is being raised higher and higher
			Summer solstice, and later the death of old sun.
Aa1-10	Aa1-11	Aa1-12	Summer solstice, and later the death of old sun.

The new page comes immediately after the page with the enigma of the explorers:

... 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 enigma has now changed: '... to winter solstice of the old year ...' must - in a way - be wrong. It is not a matter of turning the clock more than a year backwards. The clock must be turned backwards to autumn equinox (exactly as Barthel has suggested), because the calendar begins there (not at winter solstice).

I do not need to change the text, it presents a question mark. Instead I will add, below the table above:

When (according to Manuscript E) the explorers 'went back in time' to the beginning of the dark winter season, it was in order to commence at the same point in time as the calendar.

The question mark is thereby mostly eliminated.

Why the explorers planted yam 'at autumn equinox' (though in reality at winter solstice) - and not at spring equinox - is still an unanswered question.

Yam (uhi) plantation naturally agrees with the uhi tapamea of Metoro for the stations during the diurnal cycle when sun is above the horizon. Maybe autumn equinox was preferable - there is more life at equinox (and more light too) than at winter solstice. Maybe the obvious displacement in time - with yam plantation at the same time as building a house - was a sign in order to make the reader reflect.

Finally we arrive at the last page of ragi in the ditionary:

Ragi glyphs (with moon crescent signs) represent several congruent ideas, all - it seems - connected with the East Polynesian concept of sun rays delivering the necessary ingredients for growth.

At winter solstice, in calendars for the year, ragi glyphs tend to appear. The 'raising of the sky roof' is announced by Te Pou (Sirius) and evidence point at Sirius being imagined as one of the major toko te ragi (sky proppers).

Sky roof and sky proppers are the fundamental units in the sky house, which will be ready at summer solstice. In the following month, Ko Koró (December), man follows step:

"Because of the increasing heat, work ceases in the fields. Time for fishing, recreation, and festivities. The new houses are occupied (reason for the festivities). Like the previous month, a good time for surfing (ngaru) on the beach of Hangaroa O Tai." (Barthel 2)

The stone statues (moai) on Easter Island are equivalent symbols of sky proppers, with red top knots and eyes turned inwards (uta) to the land:

"... 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 ..." (Van Tilburg)