|
|
|
|
Gb5-5 |
Gb5-6 (360) |
Gb5-7 |
Gb5-8 |
|
|
|
|
Gb5-9 |
Gb5-10 (364) |
Gb5-11 |
Gb5-12 (366) |
Counted by the moon, by multiples of 29.5 nights, the end instead is reached
at 12 * 29.5 = 354:
|
|
|
|
Gb4-22 |
Gb4-23 |
Gb4-24 |
Gb4-25 |
|
|
|
|
Gb4-26 |
Gb4-27 |
Gb4-28 |
Gb4-29 |
|
|
|
|
Gb4-30 |
Gb4-31 |
Gb4-32 |
Gb4-33 |
|
|
|
|
Gb5-1 (354) |
Gb5-2 |
Gb5-3 |
Gb5-4 |
The 12th kuhane station is Hatinga Te Kohe (where the dream
soul broke the 'bamboo staff' to let out the beautiful young moon who was
dwelling inside). In the text of Tahua we can find the same day at
glyph number 354 * 2 = 708 (counting from Ab8-44, the first glyph beyond the
end of the cycle at Te Pito O Te Kainga):
|
|
|
|
|
|
Aa8-67 |
Aa8-68 |
Aa8-69 |
Aa8-70 |
Aa8-71 |
Aa8-72 |
|
|
|
|
|
|
|
Aa8-73 |
Aa8-74 |
Aa8-75 |
Aa8-76 |
Aa8-77 |
Aa8-78 |
Aa8-79 |
|
|
|
|
|
|
Aa8-80 |
Aa8-81
|
Aa8-82
(708) |
Aa8-83 |
Aa8-84 |
Aa8-85 |
The light seen emerging as a little 'sun' at the 'knee' of haati in
Aa8-81 must be young moon. In G she is exhibited at left in hau tea
in Gb5-1.
Using the measure of the moon (29.5) next station, beyond Hatinga Te Kohe,
must arrive at 13 * 29.5 = 383.5 and its name (we know from Manuscript E) is
Roto Iri Are:
1. Te Pito
O Te Kainga |
2.
Nga Kope Ririva |
3.
Te Pu Mahore |
4.
Te Poko Uri |
5.
Te Manavai |
6.
Te Kioe Uri |
7.
Te Piringa Aniva |
8. Te Pei |
9.
Te Pou |
10.
Hua Reva |
11. Akahanga |
12. Hatinga Te Kohe |
13. Roto Iri Are |
14. Tama |
15. One Tea |
16. Hanga Takaure |
17. Poike |
18. Pua Katiki |
19. Maunga Teatea |
20. Mahatua |
21. Taharoa |
22. Hanga Hoonu |
23. Rangi Meamea |
24.
Peke Tau O Hiti |
25.
Mauga Hau Epa |
26. Oromanga |
27. Hanga Moria One |
28.
Papa O Pea |
29. Ahu
Akapu |
The name has roto as the
primary word, while iri are are qualifying appellations:
Roto
1. Inside. 2. Lagoon (off the coast, in the sea). 3.
To press the juice out of a plant; taheta roto pua, stone
vessel used for pressing the juice out of the pua plant, this
vessel is also just called roto. Roto o niu, east
wind. Vanaga.
1. Marsh, swamp, bog; roto nui, pond;
roto iti, pool. 2. Inside, lining; o roto, interior,
issue; ki roto, within, into, inside, among; mei roto o
mea, issue; no roto mai o mea, maternal; vae no roto,
drawers. Churchill. |
The watery allusions are appropriate because the old fire (sun) is quenched.
On the other hand a new fire must be alighted, and in the Creation Chant it
is obvious this aspect is also covered by roto, e.g.:
Ti by copulating with Ta
(Tattoing) produced the ti. |
(6. he ti ki ai ki roto ki a he ta ka pu
te ti) |
Acridness by copulating with bad-taste
produced the arum. |
(23. mangeongeo ki ai ki roto he rakerake
ka pu te kape) |
In the Mayan calendar based on the Rain God the last of the four elements is
'fire':
|
1
(beginning) |
2 |
3 |
4
(end) |
dark |
|
|
|
|
light |
|
|
|
|
4
elements |
|
|
|
|
Iri-are is a kind of
seaweed:
Iri
1. To go up; to go in a boat on the sea (the surface of which gives
the impression of going up from the coast): he-eke te tagata ki
ruga ki te vaka, he-iri ki te Hakakaiga, the men boarded the
boat and went up to Hakakainga. 2. Ka-iri ki puku toiri ka
toiri. Obscure expression of an ancient curse. Vanaga.
Iri-are, a seaweed. Vanaga. |
In Barthel 2 he has tried to explain how the Polynesian language is open to
different interpretations and very suitable for wordplay. His main example
includes 'seaweed':
kainga kino /
kahukahu o heke / rimurimu roroa / mai te unu / mai te vere / ka
toe / kainga kino hoki / tai ua / ka okooko / tai papaku / ka
ora |
The land is bad. /
The growing shoots cannot spread. / Too long is the tangle (of
weeds) / when one pulls it out, / when one weeds it. / Leave
(this bad land) behind (you)! |
The uterus is bad.
/ The original yam cannot slide out / because of the long
seaweeds. / Let's have a drink! / Let's have a bit (of food)! /
Leave something behind! |
The food is bad. /
The octopus is hiding in his ink. / His tentacles sway like
seeweeds / when one tries to pull him (from his hiding place) /
when his tentacles / are parting. |
A bad meal. / The
hymen will not be deflowered / in the long tangle (of the pubic
hair) / when one thrusts back and forth. / Let's have the fold
(of the female genitals). / Tear open (the hymen)! |
In G the 13th station possibly is described beginning already from glyph
number 355, but the extension in glyphs of each station is not yet
determined. My guess is it is beginning with Gb5-17 and ending with Gb6-16:
|
|
|
|
|
|
Gb5-11 |
Gb5-12 (366) |
Gb5-13 |
Gb5-14 |
Gb5-15 |
Gb5-16 |
|
|
|
|
|
|
Gb5-17
(371) |
Gb5-18 |
Gb5-19 |
Gb5-20 |
Gb5-21 |
Gb5-22 |
|
|
|
|
|
|
Gb5-23 |
Gb5-24 |
Gb5-25 |
Gb5-26 |
Gb5-27 |
Gb5-28 |
|
|
|
|
|
Gb5-29 |
Gb6-1 (384) |
Gb6-2 |
Gb6-3 |
Gb6-4 |
|
|
|
|
|
|
Gb6-5 |
Gb6-6 |
Gb6-7 |
Gb6-8 |
Gb6-9 |
Gb6-10 |
|
|
|
|
|
|
Gb6-11 |
Gb6-12 |
Gb6-13 |
Gb6-14 |
Gb6-15 |
Gb6-16
(399) |
There may be a fundamental pattern, observed for instance in
364 - 360, of leaving 4 glyphs at the end. Gb5-13--16 could be explained so.
In Aa8-82-85 a kind of parallel is seen, but a final with 6 glyphs is also
hinted at:
|
|
|
|
|
|
Aa8-80 |
Aa8-81
|
Aa8-82 (708) |
Aa8-83 |
Aa8-84 |
Aa8-85 |
|
|
|
|
|
|
Gb5-11 |
Gb5-12 (366) |
Gb5-13 |
Gb5-14 |
Gb5-15 |
Gb5-16 |
And then we can understand that pau in Gb5-12 is not a
clubfoot (va'e pau). The meaning is the dark ('tattooed') knee.
Presumably there are 12 glyphs before the end at Gb5-29 and 16 after. 12 + 1 +
16 = 29.
In Tahua we must search for Roto Iri Are at 13 * 29.5
* 2 = 767 (and the following 768):
|
|
|
|
|
Ab1-55 |
Ab1-56 |
Ab1-57 (768) |
Ab1-58 |
Ab1-59 |
|
|
|
|
Ab1-60 |
Ab1-61 |
Ab1-62 |
Ab1-63 |
The reversed upper part of tara in Ab1-57 is a sign which together
with the curious inverted 'fish-tail foot' suggests a cardinal point has
been reached and passed. Only the numbers tell us it should be Roto Iri
Are.
If we try to locate the glyph which corresponds to Gb6-16, we should add 15
* 2 = 30 glyphs to 768:
|
|
|
|
|
Ab1-80 |
Ab1-81 |
Ab1-82 |
Ab2-1 |
Ab2-2 |
|
|
|
|
|
Ab2-3 |
Ab2-4 |
Ab2-5 (798) |
Ab2-6 |
Ab2-7 |
|
|
|
|
Ab2-8 |
Ab2-9 |
Ab2-10 |
Ab2-11 |