TRANSLATIONS

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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:

 

Te Pei

8 * 29.5 = 236

Gb1-6 Gb1-7 (236) Aa6-12 Aa6-13 Aa6-14 Aa6-15 (472)
Te Pou

9 * 29.5 = 265.5

Gb2-10 Gb2-11 (266) Aa6-72 Aa6-73 Aa6-74 Aa6-75 (532)
Hua Reva

10 * 29.5 = 295

Gb3-4 Gb3-5 (295) Aa7-46 Aa7-47 Aa7-48 Aa7-49 (590)
Hatinga Te Kohe

12 * 29.5 = 354

Gb4-33 Gb5-1 (354) Aa8-79 Aa8-80 Aa8-81 Aa8-82 (708)
Hanga Te Pau
Gb5-11 Gb5-12 (366) Ab1-16 Ab1-17 Ab1-18 Ab1-19 (730)
Hanga Takaure

16 * 29.5 = 472

Gb8-30 Ga1-1 (472) Ab3-63 Ab3-64 Ab3-65 Ab3-66 (944)

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:

28
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:

2

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.

28
Te Pei Te Pou

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:

24

He is no longer an image of the sun, he is only a sack filled with fluid, like all of us.

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

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:

 
Gb2-27 (282) Gb2-28 Gb2-29 Gb2-30 Gb2-31
Gb2-32 Gb2-33 Gb2-34 Gb2-35 Gb3-1 (291)
Gb3-2 Gb3-3 Gb3-4 Gb3-5 (295) Gb3-6
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
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:

 

Gb3-12 Gb3-13 Gb3-14 Gb3-15 Gb3-16 Gb3-17 Gb3-18
Gb3-19 Gb3-20 Gb3-21 Gb3-22 Gb3-23 Gb3-24 (314)
Gb3-25 Gb3-26 Gb3-27 Gb3-28 Gb3-29 Gb3-30 (320) Gb4-1
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):

 

Gb4-6 Gb4-7 Gb4-8 Gb4-9 Gb4-10 Gb4-11
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.