TRANSLATIONS

next page previous page up home

Next page with underpages:

 

It could be instructive to compare the kea glyphs of Tahua with the ariga erua glyphs:

Aa1-35 Aa6-7 Aa6-24
Ab3-76 Ab5-71 Ab6-84 Ab7-54 Ab8-84
 
Instead, though, we will leave Tahua and investigate the single kea in G (where there is no ariga erua glyph):
 
Gb7-31 Gb8-1 Gb8-2 Gb8-3 Gb8-4 Gb8-5

Like kea in Aa6-7 and Ab8-84 the twin heads are united through their torso. It is not a 'pikea' glyph (cfr Aa6-84). The two heads are not close together as in Ab8-84, rather oriented upwards as in Aa6-7. Not much of the kea signs at Gb8-1 is resembling what we can see in the 3 kea glyphs of Tahua.

Manu rere in Gb8-4 is looking back (a strong sign), and presumably the 'season of the flying bird' is ending here, thereby returning 'the spirit-breath of life' to earth:

... Let the spirit of the man be gathered to the world of being, the world of light. / Then see. Placed in the body is the flying bird, the spirit-breath. / Then breathe! / Sneeze, living spirit, to the world of being, the world of light. / Then see. Placed in the body is the flying bird, the breath ...

 
When you sneeze, let's hope your spirit will not escape and abandon you!
 
We must now consider the number signs.
 
 
I once decided to locate the last glyph of line b7 together with the following ones at the beginning of line b8, thereby forming a sequence of 6 glyphs:
 
Gb7-25 Gb7-26 Gb7-27 Gb7-28 Gb7-29 (440) Gb7-30
Gb7-31 Gb8-1 Gb8-2 Gb8-3 Gb8-4 Gb8-5

In retrospect I find this constructed contact between the end of line b7 and line b8 to be a reasonable decision, because the preceding 26 glyphs seem to belong together. If we regard 29 as a sign of the last dark night in the month, then ragi carrying light in front (in Gb7-29) should announce the arrival of next month. 440 = 5 * 88 could be a sign, too.

This line of argumentation leads us to consider whether we should put also the complex (and therefore important) glyph Gb7-30 together with the following glyph sequence. We can imagine a quartet of glyphs forming a unit:

Moon
Gb7-30 Gb7-31
Sun
Gb8-1 Gb8-2 (444)

There are 2 mata heads in Gb7-30 and 2 heads of another sort in Gb8-1. In Gb7-31 and Gb8-2 there are only single heads.

A minute henua variant is at bottom right in Gb7-30, perhaps indicating the 'baby light' of a new cycle. There are 5 'feather' signs at bottom right in Gb7-31 and 4 at right in Gb8-2. The 'jaw' in Gb7-31 is a thicker variant than that in Gb8-3, which together with the 2 mata head persons in the preceding glyph have made me decide this pair of glyphs should be located in the Moon part of the year. The typical kiore - henua sign in Gb8-2, on the other hand, indicates the time of climbing Spring Sun.

The 4 feathers at right in Gb8-2 are growing from the carcase of the old spring 'beam', it seems. But another possibility is to arrange 8 glyphs into a 'list' corresponding to the quarters of the year:

1st quarter
Gb7-26 Gb7-27
2nd quarter
Gb7-28 Gb7-29
3rd quarter
Gb7-30 Gb7-31
4th quarter
Gb8-1 Gb8-2

I believe this could be the best way to arrange the glyphs, and it forces us to perceive a triplet beyond the 8-glyph long 'list' over the ordinary calendar year:

Gb8-3 Gb8-4 Gb8-5

 

 

They can be regarded as for instance a formation of (10 + 10) + 6:

Gb7-5 (416) Gb7-6 Gb7-7
Gb7-8 Gb7-9 (420) Gb7-10 Gb7-11
Gb7-12 Gb7-13 Gb7-14 (425)
Gb7-15 (426) Gb7-16 Gb7-17
Gb7-18 Gb7-19 Gb7-20 Gb7-21
Gb7-22 Gb7-23 Gb7-24 (435)

At Gb7-24 we can count 7 * 24 = 168, and ordinal number 24 indicates this is a day of Saturn. A bent Moon type of henua could maybe identify the end of a cycle, but we would then expect its curvature to be in the other direction (formed like the waning moon). Perhaps, therefore, this henua is meant to be the left half of a pure. If so, then next half ought to be henua in Gb8-13 (a day of Mercury):

19
Gb7-24 (435) Gb8-13 (455) pure
435 = 15 * 29 455 = 5 * 91

Otherwise there are no pure glyphs in G. 20 glyphs is the distance between these 2 henua glyphs. 7 * 13 = 91 = 364 / 4, and Gb8-13 could therefore indicate where a '5th quarter', a quarter for 'fire-making', is ending.

The position at ordinal number 436 (counted from Gb8-30) is occupied by the last one of those glyphs which I have classified as ika hiku in G, and it has no horizontal 'legs'. Primarily, though, it seems to be a variant of vaha mea:

Gb7-25 (436) Gb7-26 Gb7-27 Gb7-28
Gb7-29 Gb7-30

There are 472 glyphs all together in the text, and 472 = 400 + 2 * 36. 400 - 364 = 36 and 472 = 364 + 3 * 36 = 364 + 108:

35 35 35
Gb5-10 Gb6-17 (400) Gb7-25 (436) Gb8-30 (472)
364 108 = 3 * 36

Maybe we should continue further backwards in time taking 36 glyphs per step:

35 35 35
Gb1-26 Gb3-1 (292) Gb4-7 (328) Gb5-10 (364)
256 = 8 * 32 108 = 3 ' 36

This seems quite convincing. 472 = 4 * 64 (the season of growth) + 6 * 36 = 216 (the season of 'straw'). With two cycles in a 'year', it is not enough to 'square' one circle - two circles must be 'squared'. The black-and-white chessboard has 64 fields to illustates the season of growth (governed by Moon), but to measure Sun you need 6 (or 2) triangles:

It might be argued that the season of Spring Sun should be counted by Sun and not by Moon. However, it is the female Moon who governs the growth on the fields. It does not matter if Sun was the one who impregnated. Down in the black earth it is like the inside of the womb of a woman.

The season of 'straw' must then be measured by Sun, which can be easily explained. During the season of 'leaf' attention is focused on the growing fields while during the season of 'straw' attention is instead focused on the lack of Sun and the need to light fires down on earth.

Another argument possibly raised by my imaginary opponent is the 'obvious' mismatch between a square and a hexagon. To answer I need an extra page.

 

 

First let us repeat: there is a connection between the 8 * 8 = 64 = 32 + 32 black-and-white squares on the chessboard and the fields down on earth. Ogotemmêli has explained that in the beginning man counted on his hands but not to 10 but to 16 (8 on each hand):

"Ogotemmêli had his own ideas about calculation. The Dogon in fact did use the decimal system, because from the beginning they had counted on their fingers, but the basis of their reckoning had been the number eight and this number recurred in what they called in French la centaine, which for them meant eighty. Eighty was the limit of reckoning, after which a new series began. Nowadays there could be ten such series, so that the European 1,000 corresponded to the Dogon 800.

But Ogotemmêli believed that in the beginning men counted by eights - the number of cowries on each hand, that they had used their ten fingers to arrive at eighty, but that the number eight appeared again in order to produce 640 (8 x 10 x 8). 'Six hundred and forty', he said, 'is the end of the reckoning.' According to him, 640 covenant-stones had been thrown up by the seventh Nummo to make the outline in the grave of Lébé.

So the cowries that the father of the first twins found in the ground when harvesting millet after the second sowing, were a foreshadowing of commerce ..."

I can count to 131 cowries in this picture of Lébé. 4 * 8 = 32 cowries form the hands and feet. Each limb (arm, leg) has 2 * 7 = 14 cowries. If we add the cowries for hands and feet the number will be 4 * 22 = 88. The central spinal column is marked by 13 cowries and it is responsible for '1 more'. Otherwise we would have had 88 + 12 = 100 (respectively 130). The rib cage is formed by 18 + 12 = 30 cowries. The head of Lébé is missing, or maybe it is represented by the highest cowrie of the spine. The cowries are drawn not very different from the 'balls' of maitaki:

After this preliminary - in order to bring some perspective on how a one-dimensional sequence of numbers can form patterns (like kaikai strings) - let us move on to the two-dimensional area of a field:

"Above the door of the temple is depicted a chequer-board of white squares alternating with squares the colour of the mud wall. There should strictly be eight rows, one for each ancestor.  

This chequer-board is pre-eminently the symbol of the 'things of this world' and especially of the structure and basic objects of human organization. It symbolizes: the pall which covers the dead, with its eight strips of black and white squares representing the multiplication of the eight of human families; the façade of the large house with its eighty niches, home of the ancestors; the cultivated fields, patterned like the pall; the villages with streets like seams, and more generally all regions inhabited, cleared or exploited by men. The chequer-board and the covering both portray the eight ancestors." (Ogotemmêli)

Life down on earth is like the light on Moon, it alternates between two 'faces' (growing and decaying). The 'squares' of the 'gameboard of life' alternates in a cyclic and regular pattern.

Moving on from Moon, who governs the horizontal fields down on earth, we must move in the vertical dimension in order to reach Sun. Let us once again (cfr at honu) consider this gameboard (for Chinese checkers):

The 6 coloured triangular 'mountains' around the white hexagon field, when merged together become white. Colours are generated from white and white is also the end of the colours.

Colours can be seen only in daytime. There are 1 + 2 + 3 + 4 = 10 coloured marbles in each of these 6 triangles. But counting the white holes (corresponding to nighttime) we will find 6 * 10 + 1 hole. The central hole in the white hexagon represents 'one more' and is necessary for moving the little balls. At the beginning of the game no hole is located in any of the 'mountains' - they have no room for 'life'. They are like the clenched fists of the season of straw.

6 * 10 + 1 = 61 is the total number of white holes in the hexagon, which can be imagined as waiting for the 'turning in' (at the horizon in the west) of the 'coloured marbles'. Yet a single hole is left empty (maybe waiting for the head of Lébé):

If we reduce the size of the Chinese gameboard, the next smaller size will have 6 * 6 + 1 = 37 holes. Reducing the size once again will bring us down to 6 * 3 + 1 = 19 holes. We can recognize the connection with the Sun numbers 18, 36, and 60, as if once man used to count pebbles (or cowries) in triangular patterns to measure Sun. These Sun numbers are 'eternal' and not involved in the cycles of change ('life'). In order to create life  (increase by 'one more') holes must be filled.

The smallest possible game board of this sort is 6 * 1 + 1 = 7, because with next reduction we will reach 6 * 0 + 1 = 1 and we can no longer recognize the triangular form. This last step in reduction leads us, so to say, to the hole of 'one more'. In the beginning there is no form.

If we return upwards in size, and add the steadily growing gameboards together (forming a pyramid with a hexagonal base and with a little hole at the apex going all the way down), we will get the following series: 1 + 7 = 8, 1 + 7 + 19 = 27, 1 + 7 + 19 + 37 = 64, 1 + 7 + 19 + 37 + 61 = 125, ...

In other words we will reach the cubic numbers: 1 = 1 * 1 * 1, 8 = 2 * 2 * 2, 27 = 3 * 3 * 3, 64 = 4 * 4 * 4, 125 = 5 * 5 * 5, ... Moving up from a hexagonal field we will reach a cube.

The cube reflects the hexagonal gameboard of Chinese checkers. This is, as I believe, what is meant by 'squaring' when the 'circle' is the path of Sun over the year. If you look at a cube you can only see half of its sides. Each such side can be divided in two triangular areas. What you see is similar in form to the Chinese gameboard. The central hole corresponds to the position of the closest cube corner. The back side of the cube represents the underside of the gameboard.

The cube is the form of Saturn (the last 'planetary garment' in the Sun cycle). He should be counted as 5 * 5 * 5 = 125 (12 and 'fire'). 365 - 125 = 240 = 8 * 30.

 

And the last summary page:

 

Based on a study of the kea glyphs in A and G an intuitive approach lead to a few conclusions. Kea in Ab8-84, the last glyph on side b, seems to illustrate how the 'egg' in Ab8-80 (where 8 * 8 = 64 apparently is a number sign for maximum) is evolving into 2 'persons':

3
Ab8-80 Ab8-84
Gb7-31 Gb8-3
 
The imagery is different in G, where instead a thumb evolves into a hanging fruit (hua).
 
In midwinter Sun will turn around (cfr Gb8-3) and daylight (ao) will once again 'stand up' (tu). The bird list in Manuscript E has a triplet of birds (tuvi, tuao, tavi) located immediately before the arrival of the spring bird manu tara and this triplet of birds could refer to the same events as those described in Gb8-4 (cfr 84 in Ab8-84), Gb8-5, and Gb8-6:
 
Gb8-1 Gb8-2 Gb8-3
Mercury Jupiter Venus
Gb8-4  Gb8-5 Gb8-6 (448)
Saturn ('tu-vi') Sun ('tu-ao') Moon ('ta-vi')

The new beginning is close to the old end, and it is difficult to discern the one from the other. While Tahua has kea as the last glyph on the back side of the tablet the creator of G has instead put a kea as the first glyph in the last line of the back side.

The double heads of these two kea glyphs presumably represent the front and back sides of the year, and we should remember the Yoruba board for the divination game Ifá (cfr at niu):

Already the ancient Babylonians associated winter solstice, and also summer solstice, with uncertainty ('the chamber of hazard' months, Ubšugina respectively Duazaga), and the hard to see planets Saturn and Mercury are possible to use in order to illustrate how difficult it is to perceive the future - the future in uncertain.