TRANSLATIONS

If Saturn in Ca2-11 is the one who lights the 'first fire' (down in the 'water') then Sun in Ca12-12 should be at the other end of time, he should be the one who 'covers the fire with earth' (as when food should be cooked in the umu oven):


Ca2-11	Ca12-12

The upraised and prolonged arm shows no added crescent signs, light cannot be seen. At Ca12-12 Metoro said kua ere te tagata - te hetu. The word ere seems to be a word play involving rere - while rere is expressing the essence of life, viz. quick movement, ere means the opposite - down in the earth nothing moves. Maybe that is the reason why they bury people after their death, to make sure they will not come back (in that form at least).

Ca12-12 is the 4th glyph in a structure with 6 vae glyphs, the first of which is at Ca12-9 (Mercury):


Ca12-9	Ca12-10	Ca12-11	Ca12-12

As has been described at vae this glyph type probably is associated with Sun leaving the stage. There are 290 glyphs from Ca2-12 to Ca12-12:

	289
Ca2-12	289	Ca12-12 (328)

290 has presumably been chosen instead of 295 (10 lunar months) in order to allude to a state of invisibility (in the 29th night of the Moon she is not visible).

3 stones is the minimum number for arranging a fire with a pot on top for cooking. For once fire is below water.

Nga Kope Ririva is the first of the kuhane stations, probably referring to the beginning of time by way of the 3 'stones' outside the southwest corner of Easter Island. If so, then they should not be counted - Saturn is in the dark and not until he has created 'light' and time has flowed for a while can we note 1. This happens when we can see the 'light' in form of Venus being born from the deep.

The difference between the ordinal numbers of the stations in G and the list of stations in Manuscript E cannot be explained by the argument above. For instance is number 7 on the list (Te Pei) in G counted as number 8 (236 = 8 * 29.5).

The difference should work in the other direction, which means we can suspect number 9 on the list (Hua Reva) to be at 236. Indeed we have evidence for this in C, because at maro in the glyph dictionary we have the following page:

The 10th kuhane station, Hua Reva ('the fruit is elevating'), is where the sun king Hotu Matua had his last drink of water - earlier he had 'sucked water' in the form of vapour but now he was no longer as strong and hot as before. The result was that his flames were quenched. He died. End of 'sucking', Omotohi. But his spirit will live on, it is rising speedily, probably to the North Star (the 10th Tahitian 'pillar').

Such can Hua Reva be imagined. I have earlier tried to reconstruct these events in the excursion at Haati, and I will not repeat myself. The last glyph (number 72) of the moon calendar is Ca8-29:

waxing (36 glyphs)		34
	Ca6-17 (157)		Ca7-24 (192)
waning (36 glyphs)		34
	Ca7-25		Ca8-29 (228)

Taking 8-29 as a cue, we count 8 * 29 = 232 and glyph number 232 comes not far later:


Ca9-1	Ca9-2	Ca9-3	Ca9-4 (232)	Ca9-5	Ca9-6

Ca9-7	Ca9-8	Ca9-9	Ca9-10	Ca9-11	Ca9-12

It is Ca9-4 (where 9 * 4 = 36), and its lemon-formed vai is raised high compared with the normal position of glyphs. Hua Reva has arrived. Counted from winter solstice it is day number 232 + 63 = 295.

But this evidence in no way changes the earlier 'map' we have been using, with Te Pei at 236 in G. G is G and C is C.

The page from 'ere':

Kere

To moor, to make fast. Kerekere, black, dark, blue, obscure, gloom; niho kerekere, blackened teeth. Hakakerekere, to blacken. P Pau.: kerekere, black, dark, somber. Mgv.: kerekere, blue, dark blue almost black, the color of the deep ocean, black, somber, darkness. Mq.: kerekere, keékeé, black, somber, livid; ere, blue, azure. Ta.: ereere, black. Churchill.

Fornander:

"ELE, v. Haw., be dark, black; adj. dark-coloured, black, blue, dark-red, brown; ele-ele, id.

Tah., ere-ere, dark, black, blue. Rarot., kerekere, id. Marqu., kekee, id.; kee-voo, darkness, gloom.

The application of this word to colour is doubtless derivative from the Polynes. Haw. kele, mud, mire (quod vide), Tong. kèle-kere, earth, soil, dirt, Sam. 'ele and 'ele-ele, red earth, dirt, rust; elea, Tong., kelea, rusty, dirty; probably all akin to ala, ara, in ala-ea, earth, clay ...

Jav., iran, black. N. Celebes (Kema), hirun, id.

In the following Greek words the first constituent proclaims their affinity to the Polynesian ere, ele: -

ερεβος, darkness of the grave, the dark passage from earth to Hades; ερεβεννος, dark, gloomy; ερεμνος, sync. fr. previous word, black, swarthy; ερεφω, to cover; ορφνη, darkness of night; ορφνος, dark, dusty; οροφη, roof of a house.

Sanskr., aruņa, tawny, dark, red; s. the dawn, the sun; aruņita, made red.

Benfey refers the Sanskrit word to arus, a wound. Lidell and Scott refer the Greek words to ερεφω, to cover. They are plausible; but are they the true roots of stems, in view of the Polynesian ele, ere? Dr. J. Pickering, in his Greek Lexicon, derives ερεβος 'from ερα (the earth) or ερεφω (to cover)'. The former seems to me the better reference.

ELE², prefix. Haw., an intensitive added to many words, imparting a meaning of 'very much, greatly'; ele-u, alert, quick; ele-ma-kule, old, aged, helpless; ele-mio, tapering to a point; ele-ku, easily broken, very brittle; ele-hei, too short. Tah., ere-huru, encumbered, too much of a thing.

A. Pictet ... says, apropos of the derivation of the word Erin: 'L'irlandais er comme adjectif magnus, nobilis, paraît être identique à l'er intensitif de l'irlandais et du cymrique, considéré comme une particule inséparable, et qui serait ainsi proprement un adjectif. Il est à remarquer en confirmationm, que le zend airya = sanskr. arya avec l'acception de bon, juste, est également devny ér dans les composés du Pârsi, comme ér-maneshu, bon esprit, er-tan, bon corps (Spiegel, Avesta, i. 6). De là à un sens intensitif, transition était facile.'

Why not widen the philological horizon by admittning the Polynesian ere, ele, to consideration as well as the Irish, Welsh, or Parsi? And why may not the O. Norse ar, early, first; aerir, messengers; the Sax. er, before, in time, go up to the same root as those others?"

I have not said anything about the opposite of (k)ere, viz. keri:

Keri

To dig, to grub up, to root up, to excavate, to mine; rubbish; the wake of a ship; to sow (kekeri). Kerikeri, to scratch. Keriga, excavation. Kerihaga oone, farmer. P Pau.: keri, to dig. Mgv.: keri, to dig, to scrape. Mq.: kei, to dig, to spade up, to excavate, to work the soil. Ta.: eri, to mine. The manner of digging underlies the sense of this word; the digging implement is a sharpened stick (oka) driven into the earth by arm power and then used as a lever to loosen the mold. Churchill.

There is a double-sided word play: On one side is the obvious opposition between rere (to move quickly) and kere (to be bound), on the other side of kere (to be covered by earth - a meaning I have extrapolated) we have keri (to dig up again).

Saturn is connected with earth:

Elements:	wood	fire	earth	metal	water
Cardinal points:	east	south	middle	west	north
Planets:	Jupiter	Mars	Saturn	Venus	Mercury
Sense organ:	eye	tongue	mouth	nose	ear
Taste:	sour	bitter	sweet	rank	salty
Crop:	wheat	beans	hirs (Panicum)	hemp	hirs (Setaria)
Animal:	sheep	hen	ox	dog	pig
Colour:	bluegreen	red	yellow	white	black

The Chinese had yellow earth, otherwise it could have been black (kere). Would Mercury then have been yellow? On the atolls the earth is white from coral sand. Like Venus the coral sand has emerged from the deep sea.

Saturn has the middle of the earth as his location. The fire is presumably on his head:

The cross-like designs above the head of Xiuhtecuhtli surely must indicate the 4 directions with Sun in the center. There is a hole in the middle of the Sun, the pupil is the opening (mouth) through which 'new life' (the 'girl', pūpa) emerges. Only 3 of these directions (those raised above and clear from the circle of the earth) can be identified with 'flames'. The bottom one rests square upon the earth.