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TRANSLATIONS
Emerging up from the series of
pages 'a stone covering an opening' next link is 'more pages' (in order to
compare G, H, Q and the Dendera zodiac):
If we
continue in the text of H, beyond glyph 240 we have
earlier found a sequence
which stretches to ariki
in Ha10-29:
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 |
 |
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|
Ha5-19 |
Ha5-20 (236) |
Ha5-21 |
Ha5-22 |
Ha5-23 |
Ha5-24 (240) |
|
290 |
 |
 |
 |
 |
|
Ha10-29
(531) |
Ha10-30 |
Ha10-31 |
Ha10-32 (534) |
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177 = 6 * 29.5 |
534 / 3 = 178 |
Its
day
number possibly can be read as 177 (= 531 / 3) + 64 = 241
('one more' than 240), or maybe we instead - and more to the
point - should count 177 + 59 = 236
= 8 * 29½ = 4 * 59 - as if expressing that the
growing phase (a 'square earth' with 4 corners) has been completed.
Furthermore, 531 (Ha10-29) - 236 (Ha5-20) = 295
= 10 * 29½, i.e. 531 = 18 * 29½. Counting 10
kuhane stations beyond Te Pei we
arrive at Pua Katiki:
"... [the names
Pua Katiki and Mauga Teatea] should
be examined in connection with the 'festival' (koro,
ninth month in our scheme; actually December and
month of the summer solstice).
Both
pua katiki
'the flowers arranged like an aura (i.e., like a
wreath)' and
teatea
('the very light') are characteristics of the
participants of the festival, especially of the
children old enough to be initiated, whose skin
had been lightened by keeping them secluded in
caves ..." (Barthel 2)
The description of
Pua Katiki
and
Mauga Teatea
(high up on
Poike)
hardly fits what we can read at
ariki
(without feathers) in Ha10-29 and the
surrounding glyphs. December must come earlier.
Furthermore, I think there is a wordplay
involved in
Pua
Katiki,
it could be pronounced
Puaka Tiki,
i.e. the 'chief of the beasts' and refer to the
Spring Sun as a forceful animal.
531 = 231 + 300 suggests we should try to use
triplets of glyphs to identify day number 231 -
(which is equal to 236 - 5 = 64 - 59) - in
order to possibly find the first day of the back
side of the year (because Gb1-1 is glyph number
231). This will be done in
a pair of separate pages.
The text of H continues on side a, which has
either 579, 648 or 666 glyphs depending on
view. 579 / 3 = 193, 648 / 3 = 216, and 666 / 3
= 222. All three alternatives are possible to
divide by 3:
|
glyphs |
d:o / 3 |
|
579 |
648 |
666 |
193 |
216 |
222 |
|
531 |
531 |
531 |
177 |
177 |
177 |
|
48 |
117 |
135 |
16 |
39 |
45 |
However, at
honui
another possibility was discovered, viz. of 66
extra inserted days (= glyphs / 3) from
ua
in Ha10-33 up to and including glyph number 732 (= 2 * 366) at
Hb2-33:
 |
 |
 |
192 |
 |
 |
 |
|
Ha10-33 |
Ha10-34 |
Ha10-35 |
Hb2-31 |
Hb2-32 |
Hb2-33
(732) |
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66 (=
198 / 3
= 2 * 99
/ 3) |
192 glyphs (= 3
* 64 as if
alluding to day
364) are separating honu
with a Rei
(Ha10-35) from
day number 244
(= 732 / 3 as if
playing with 3 *
144 = 432).
Then follows a
version of, or
presumably rather
an allusion to, the
back side of the
year, beginning
with day number
231 (read from 2-31
in Hb2-31).
And the text
continues with:
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The link 'Puaka Tiki' lead
to this page:
We
have earlier discovered that the first half of the
year is like an 'raw and uncultivated beast' and only after the time of 'initiation'
('noon') is a habit of human nature acquired. The 'beast' needs to
be 'cooked'. Cfr for instance at vaha kai, where 'the major
event of the year' was discussed, and where I suggested 'half-cooked' to
be a proper description for the summer half of the year:
...
These gambling sticks which had to be bit apart,
then to sail on the surface of the sea, resemble
(not by accident) the two parts of the double-canoe
of Hotu Matua. The black stick is the stick
of night and the multicoloured one is the stick of
day.
But for
the Haida Gwaii the story was told from the
other direction: Land grew because the pieces stuck
together, tied instead of untied. I think the
opposite Easter Island version is an adaptation to
local 'geography'.
In
ancient Egypt the uniting of the two parts of 'land'
was illustrated thus:
Wilkinson says that the coloured sign means 'uniting',
sema. On top is Ramses III and he as king is
uniting upper and lower Egypt. Horus (left) should be
the day (the upper part) and Seth the night, the lower
part close to the sea.
The
word sema is related to hemi (in
hemisphere), to demi (in demigod), to semi
(in semicircle), and also to words with the first vowel
as a instead of e:
"... Skr. sāmi,
and OS. sām-, OHG. sāmi-, OE. sām-
(as in sambærned half-burnt, samcwic
'half-alive', half-dead, samsoden partly cooked
..." (English Etymology) ...
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The
tug-of-war between summer and winter can be illustrated as a
struggle between
'beast' on one side and 'men and gods' on the other:
Puaka-tiki can be interpreted as the 'head'
(chief) of the season of the beast. The 5-fold head end of the
serpent rope in the picture above belongs to the side of the beasts,
and the 3rd of the beasts has begun to turn his head towards us (probably a
sign of summer solstice being immediately 'ahead').
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Puaka
Animal, cattle (but not swine horu);
puaka toro, steer; puaka tamaroa, bull;
puaka tamaahine, heifer; tiaki puaka,
neatherd. P Pau.: puaka, beast, animal. Mgv.:
puaka, animal, pig. Mq.: puaka, puaá,
id. Ta.: puaá, id. Churchill. |
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Tiki
1. Chief, boss, director, coordinator;
expert, master in a craft, a science, or an art; tiki
rerorero kohau rogorogo, rongorongo scribe; tiki
moai, sculptor; tiki ahu, master builder who
directs and coordinates the construction of ahu; tiki
îka. master fisherman, professional fisherman. 2.
Ancient title, probably meaning 'grandmaster', used
before the names of gods and semigods. Only vague
memories remain today of Tiki Makemake, Tiki Te Hatu,
Tiki Hati. It is said that the main one was Tiki
Makemake and that Tiki Hati was the chief of
a band of ákuáku. Vanaga.
Sick, ill. [Imported from the English
language.] Churchill. |
Puaka-tiki does not eliminate the interpretation in Barthel 2,
that Pua-katiki means 'flowers arranged like an aura'. On the
contrary, it supplements it, which we can see from the top goddess
above, who is showing us an 'aura' sign with her higher hand (on the
side of the beasts).
In
the Dendera round zodiac puaka tamaroa (so to say) is
covering, it seems,
the bluemarked sign which could have been there in front of Orion
(which would increase the number of blue signs to 13):
The
time of the year in the Golden Age was early after winter solstice
(at Pisces). Nowadays Taurus has advanced forward in the year and
together with the 'rainy' Pleiades and Orion will be rising
heliacally in early summer (cfr at ragi):
The X
form of Orion is here oriented, close to the equator, with one half
at left (north) and one half at right (south), and the constellation is
not standing up like an hourglass. The north and left halves will
correspond to winter respectively summer as seen from Easter Island.
The
Pleiades are hidden in the rays from the rising sun in May, cfr at
maitaki. Could this be the invisible missing 'blue' sign?
Taurus is the 'garment' of Sun at that time.
I
here remember from Allen:
"... The
Hindus called the moon Çacin, or
Şaşānka, Marked with the Hare, from the story told of
Sakya muni (Buddha). This holy man, in an early stage of
his existence, was a hare, and, when in company with an ape and a
fox, was applied to by the god Indra, disguised as a beggar,
who, wishing to test their hospitality, asked for food.
All went in search of it, the
hare alone returning unsuccessful; but, that he might not fall
short in duty to his guest, had a fire built and cast himself into
it for the latter's supper. In return, Indra rewarded him by
a place in the moon where we now see him ..."
From
our experience in reading myths we can guess that the event was a
conjunction of Moon (water) and Sun (fire). If the hare (Moon) really
threw himself (how difficult it is to avoid saying 'herself') on the fire it would 'kill'
the fire and the result would
be smoke.
The
Polynesians saw the dark moon night as an event in which Moon took a
revitalizing bath in the pool of the Sun. The peculiar head
in Ha5-19 could be an illustration of how new Moon is in front of the sun:
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