Next page:

There are no hoea glyphs exhibiting a 'fist' in G (or in K), but in Tahua a few are found: Aa8-33 Aa8-72 Ab2-17 Although showing different kinds of signs, all three glyphs are located at the end of side a and the beginning of side b. They characterize a season. The season in question can be located by using the kuhane journey as a map over time-space. The method has been used in G (cfr the excursion at poporo) and in the excursion from the summary page of hoea it will be shown how also the text of Tahua can be mapped by the kuhane journey. The section of the kuhane journey which incorporates Aa8-33, Aa8-72, and Ab2-17, is located on the south coast between Akahanga (where the sun king has been buried) and Tama (where presumably a sun child will be born). There are no 'sun rays' in these three hoea glyphs (the sun king is buried). Instead we can see how from the 'house' a 'fist' (or hua, 'fruit') is growing, probably a sign of the baby (tamaiti) soon to emerge.

Time and space are interlocked, I hesitated which tempus to use at Akahanga and decided for the past ('been buried'), and then it must be future when referring to Tama. This follows from where we stand looking - in the section incorporating the three listed glyphs.

Yet, the explorers knew the king would be buried at Akahanga, they saw the future because time is cyclical. With cyclical time every event becomes present. The Polynesian language is the product of minds thinking in cyclical time. Fornander (quoting from Professor A. H. Sayce):

"... long before the Aryan separation, the several relations in which a word might stand within a sentence had been clearly evolved, and certain terminations had been adapted and set apart to denote these relations. The creative epoch had passed, and the cases and numbers of the noun had entered on their period of decay.

But with the verb it was quite otherwise. Here we can ascend to a time when as yet an Aryan verb did not exist, when, in fact, the primitive Aryan conception of the sentence was much the same as that of the modern Dyak. Most verbs presuppose a noun, that is to say, their stems are identical with these of nouns ...

Verbs being only aspects of nouns should not give any 'room' for tempus, I think. And how can tempus be thought of in a stable world, where everything arrives in its proper place? Only in a destabilized world can there be a true before and after. And with a language following the perceptions of a stable world there will be no true verbs, therefore no evolved tempus.

If chaos enters, then it is just a 'joint' between two stable situations. If the unprecedented happens, then there must be a greater cycle which explains the turn of events.

On the other hand, before man invented cycles to explain events, there could have been a language incorporating before and after in a way which we would find natural. The rise of verbs together with the fall of nouns probably, I think, go hand in hand with the corresponding changes in human mind - what once is understood will sooner or later become meaningless and change first mind and then language. Our own society is preoccupied with the present, with history unknown and future without concern, therefore the verbs will disintegrate into nouns again, while the nouns will develop.

The summary page:

The hoea glyphs are of different kinds and the meaning varies according to what signs constitute the upper and lower parts, e.g.: hua (at the top) indicates a new sun (son) will come three 'fingers' (at the top) indicate sun is born pau (at bottom right) indicates sun is finished Hoea glyphs consequently show what the situation is as regards the light coming from the sky.

Excursion: Locating the kuhane stations from Te Pei to Hanga Takaure among the glyphs in the text of Tahua (A).