TRANSLATIONS
The updated table of connections between kuhane stations - including
the special case Hanga Te Pau - and the glyphs in A and G, has a
conspicious gap between Hua Reva and Hatinga Te Kohe, where
Akahanga should be:
The meaning of Akahanga (the 'anchor bay') was mentioned already at
moa in the glyph dictionary:
The 'cock'
crying out is otherwise a soft death call:
"The king arose from
his sleeping mat and said to all the people: 'Let us go to
Orongo so that I can announce my death!' The king climbed on
the rock and gazed in the direction of Hiva, the
direction in which he had travelled (across the ocean). The king
said: 'Here I am and I am speaking for the last time.'
The people (mahingo)
listened as he spoke. The king called out to his guardian
spirits (akuaku), Kuihi and Kuaha, in a
loud voice: 'Let the voice of the rooster of Ariana crow
softly. The stem with many roots (i.e., the king) is entering!'
The king fell down, and Hotu A Matua died.
Then all the people
began to lament with loud voices. The royal child, Tuu Maheke,
picked up the litter and lifted (the dead) unto it. Tuu
Maheke put his hand to the right side of the litter, and
together the four children of Matua picked up the litter
and carried it.
He and his people
formed a line and went to Akahanga to bury (the dead) in
Hare O Ava. For when he was still in full possession of
his vital forces, A Matua had instructed Tuu Maheke,
the royal child, that he wished to be buried in Hare O Ava.
They picked him up, went on their way, and came to Akahanga.
They buried him in
Hare O Ava. They dug a grave, dug it very deep, and lined it
with stones (he paenga). When that was done, they lowered
the dead into the grave. Tuu Maheke took it upon
himself to cover the area where
the head lay. Tuu Maheke said, 'Don't cover the
head with coarse soil (oone hiohio)'. They
finished the burial and sat down." (Manuscript E according to
Barthel 2) |
At hau tea I then tried to
reconstruct the chain of events linking Akahanga with the previous
Hua Reva and the following Hatinga Te Kohe:
...
Hatinga Te Kohe probably means the rule of the sun is
broken, i.e. it is the moon queen who has broken his rule. But
the sun is already dead and buried in the earth, at Akahanga:
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28 |
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Akahanga |
Hatinga Te Kohe |
Moon is taking
command by acting at Hatinga Te Kohe, nobody will rule
unless she does. At the end of glyph line Gb3 growth has reached
to its limit (pau), but sun died already before that.
Evidently it takes some time from the death of sun until the
effects of his healthy rays have abated:
Moving
backwards we will find the first signs of what will happen
already at midsummer, with the downturn at Te Pei. From
there his strength is declining.
Indeed, some
say sun vanished at the apex of midsummer - it is no longer the
real sun who is shining in the sky. Te Pou is the last of
the kuhane stations with a definite article, and
presumably it means the soul of the sun has risen into the night
sky to become the magnificent Te Pou. Sirius is probably
not visible until Te Pou.
His earthly
stand-in, the king of the island, rules from midsummer, as if he
was the sun. Evidently he is not without success, because growth
continues. Then he makes a fatal move, he drinks water at Hua
Reva - and everybody understands he is just a mortal
(otherwise he should have avoided the sweet water - which
quenches fire). From that time he is doomed:
He is no longer
an image of the sun, he is only a sack filled with fluid,
like all of us.
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The last sentence may be true, but it seems to be the opposite of what the
glyph says - it is rather a dry 'sack' saving the spirit of the sun from
being drenched. I imagine there is an opposition between 'fire' and
'water' in pau and pua (and between haś and
hua).
We begin
by documenting the basic two glyphs at Akahanga in G:
Akahanga
11 * 29.5 = 324.5 |
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Gb4-4 |
Gb4-5 (325) |
A variant of takaure 'glowing' at bottom comes before
a glyph type which I have classified as vae kore (there are no
typical vae kore in G).
This pair belong to a story beginning at least as early as at
Gb2-27, which initiates a 20-glyph long sequence ending with this pair:
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Gb2-27 (282) |
Gb2-28 |
Gb2-29 |
Gb2-30 |
Gb2-31 |
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Gb2-32 |
Gb2-33 |
Gb2-34 |
Gb2-35 |
Gb3-1 (291) |
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Gb3-2 |
Gb3-3 |
Gb3-4 |
Gb3-5 (295) |
Gb3-6 |
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Gb3-7 |
Gb3-8 |
Gb3-9 |
Gb3-10 (300) |
Gb3-11 |
Vai is involved already at 282 (= 6 * 47). At Hua
Reva (Gb3-5) only its 'spectre' with one oval is left. Takaure
makes his entrance. Then we have the interesting variant of niu,
which probably is related to sun and the kuhane stations Te Pei
and Hanga Takaure in a complex way:
sun |
moon |
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Gb3-8 (298) |
Ga3-13 (72) |
Gb1-7 (236) |
Ga1-1 (400+72) |
247 = 13 * 19 |
236 = 4 * 59 |
282 (= 6 * 47) at Gb2-27 is no arbitrary number, it seems,
because 47 is involved also in 247, which corresponds to 236 (Te Pei).
Hua Reva comes 2 months after Te Pei, and 298 - 236 = 2 * 31.
The story goes on, and 2 more versions of the Akahanga
pair arrive, after 13 respectively 24 glyphs:
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Gb3-12 |
Gb3-13 |
Gb3-14 |
Gb3-15 |
Gb3-16 |
Gb3-17 |
Gb3-18 |
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Gb3-19 |
Gb3-20 |
Gb3-21 |
Gb3-22 |
Gb3-23 |
Gb3-24 (314) |
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Gb3-25 |
Gb3-26 |
Gb3-27 |
Gb3-28 |
Gb3-29 |
Gb3-30 (320) |
Gb4-1 |
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Gb4-2 |
Gb4-3 |
Gb4-4 |
Gb4-5 (325) |
314 at Gb3-24 is equal to 100π
and beyond comes 2 real vai glyphs (Gb3-25 - as in the ordinal number
for Gb4-5 - and Gb4-2).
A pau sign at Gb3-30 may refer
to how a dark season begins at Gb4-1 (with 'eye' at left). The dark season
should refer to the 2nd season of the sun (the 2 real vai glyphs),
when he is 'absent'.
Gb3-29 possibly could illustrate how the
'head' of the sun buried in the ground will be sprouting. The Akahanga station
begins earlier than at Gb4-4--5.
It has now been shown that Hua Reva and
Akahanga accordiong to G belong together as one story. But it seems to continue and end
with a hipu sign as at the beginning (Gb2-27):
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Gb4-6 |
Gb4-7 |
Gb4-8 |
Gb4-9 |
Gb4-10 |
Gb4-11 |
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Gb4-12 |
Gb4-13 |
Gb4-14 |
Gb4-15 |
Gb4-16 |
Gb4-17 (337) |
Hipu
Calabash, shell, cup, jug, goblet, pot, plate, vase, bowl, any such
receptacle; hipu hiva, melon, bottle; hipu takatore,
vessel; hipu unuvai, drinking glass. P Mgv.: ipu,
calabash, gourd for carrying liquids. Mq.: ipu, all sorts of
small vases, shell, bowl, receptacle, coconut shell. Ta.: ipu,
calabash, cup, receptacle. Churchill. |
Wordplay could use hipu takatore to
allude to the drink of water initiating takaure.
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