TRANSLATIONS

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If the 16 kuhane stations in G should refer to 16 different parts of the solar year, then each kuhane station cannot have 29.5 days. Though 22 days is possible: 16 * 22 = 352.

And, we remember, in Tahua there is room for 22 kuhane stations à 29.5 days: 22 * 29.5 * 2 = 1298. With 22 stations distributed over the solar year, each station would get 16 days. 22 * 16 = 352.

With 28 stations a solar year would limit the length of each station to 13 days. 28 * 13 = 364.

The sequence of kuhane stations allows many possibilities, not only different lengths in days for each station but also calendars with different numbers of stations. Our task is primarily not do unlock the secrets of this kind but to read the glyphs.

We can, however, use the kuhane stations when reading the glyphs because we can identfy them in the glyphs. Numbers give stablitiy to this process, and when the glyphs are being interpreted the numbers can be used to either support or deny the suggested readings. One of the firm results of counting is that each kuhane station in Tahua takes twice as many glyphs as in G.

And now we have reached One Tea. At poporo in the glyph dictionary there was no discussion around the One Tea glyphs in G. Neither was there any at hau tea, though we would have expected a hau tea glyph at One Tea. Instead another sign for 'white' was used in G:

 

Gb7-31 Gb8-1 Gb8-2 (443) Gb8-3 Gb8-4 Gb8-5

The 'black' viri wings in Te Puoko Uri (Ga5-8) are inverted into 'white' viri wings at One Tea (Gb8-1). It may be of value to refer here to what was written earlier regarding this and other matters relating to One Tea:

 

... Maybe the 'wings' in Gb8-1 illustrate tea, because in Ga5-8 they may mean uri:

Ga5-8 (118) Gb8-1 (442)
Te Poko Uri One Tea

442 - 118 = 324 = 9 * 36, and 471 - 324 = 147 (a jumbled version of 471).

If so, then Gb8-2 should in some way illustrate one, I think. The exceptional kiore - henua has a 'spooky' henua with 2 + 2 'feather' marks forward, and having read Barthel 2 we should know why:

'Ms. E does not give an account of the final activities and the death of Hotu Matua; so for this information we have to go to Englert's texts (TP:53-63). Early in October 1957, Leonardo Pakarati wrote down for me a RAP. version, which agrees on many points with the traditions orally transmitted by Arturo Teao in 1936.

It is hard to say whether my informant had read the Englert edition or whether he received his information by word of mouth. I am inclined to believe the former. We discussed several of the passages whose intepretation caused difficulties. Lengthy enumerations of local names along the routes travelled by the king have been shortened in the following translation. The vernacular contains amazingly few Tahitisms and is frequently modelled after old RAP.

After the three children of Hotu A Matua had been born, they went with his wife, Vakai, to Te Ngao O Te Honu and lived there.

Gao

1. Neck. 2. Glans penis (te gao o te kohio), neck of penis. Vanaga.

Neck, throat, (naho G); gao pukupuku, scrofula; hore te gao, to cut the head off; arakea gao, scrofula. Gaogao, calm. Gaoku, to eat greedily. Gaopu, to choke on a bone. Churchill.

The last child of Hotu A Matua, Tuu Hotu Iti, was born. Vakai laid down and died. The king wept for his wife. Then the lamentation ceased, and all the youths (RAP. tanga; or, 'all those assembled', MAO. tanga) had the task of preparing the litter to carry the corpse. They lifted the corpse unto the litter. The men walked up and picked up the litter with the corpse. They carried it and went to Akahanga, to Ahu Ature Ho(a). They arrived and buried her. When that was over, Hotu A Matua sat down again to rest.

If taga means youth, then tagata should mean those of them who are chiefs old enough to have been tattooed.

Another month went by. He got up and went to Te Vai More Vae O Te Rahi, Maunga O Pipi, Vai Hiti Kiakia, Vai Kena Tea, Te Umu Roa Tavake, Ahu O Kena, Pui, Nga Moa Aito, Paka Atai, Manavai Te Retu, Tere Ue, Kahurea, Te Ava Ranga Uka, Ahu Kinokino, (and finally to) Akahanga. There the king and his peopled settled down. They stayed (there) ...'

We need not read further to suspect what happened at One Tea - the queen died. To cut the head off (hore te gao) means midsummer and Vakai went there to live there (at Te Ngao O Te Honu - meaning that the king was the 'turtle').

Vakai went along the south coast, I guess, passing the kuhane stations one by one. The 8th station is One Tea, and beyond comes darkness (Hanga Hoonu, number 9). [It was Hanga Takaure, not Hanga Hoonu, and also the numbers are wrong. It is the end of Hoonu, not its beginning, which is its Hanga.] In the forward direction (as seen by the queen) lies a new season dominated by the sun, therefore 'feathers' in front (ra'e):

Gb7-31 Gb8-1 Gb8-2 Gb8-3 Gb8-4 Gb8-5

The 'spooky' henua must be the deceased queen, from which we can conclude that kiore - henua may be something else than a picture of mother earth holding a staff in front of her. The earth mother is the queen, and the king is the 'rat'. The king needs a place to 'reside on', and that is the queen.

Possibly in Gb8-3 (3 * 8 = 24) we can see how the dead queen (left) has produced her last sun baby (5 + 5 'feather' marks), and maybe in Gb8-4 (4 * 8 = 32) the end of procreation of Vakai is illustrated by a picture of a canoe (vaka) with a little rising fish (Tuu Hotu Iti) connected. And maybe the king in Gb8-5 is looking back in sorrow ...

Moving to Tahua we count 2 * 443 = 886. 886 - 41 = 845. 845 - 670 = 175. The number of glyphs in b1 and b2 are 82 respectively 85. 175 - 82 - 85 = 8, i.e. Ab3-8 is the last of the 4 glyphs we should look at.

Maybe by intention the creator of Tahua defined the last glyph of One Tea to arrive 845 glyphs beyond Ab8-84, because 845 = 5 * 169, where 169 is both the number beyond 168 (= 6 * 28 = 2 * 84) and equal to 13 * 13. 8 * 84 (as in Ab8-84) = 4 * 168 = 24 * 28 = 672. Furthermore, 3 * 8 (as in Ab3-8) = 24 = 168 / 7. One Tea ought to be one of the main points to define in the calendar, because moon 'dies' here. In G it is the last station on side b.

 

b3-1 Ab3-2 Ab3-3 Ab3-4 Ab3-5 Ab3-6
Ab3-7 Ab3-8 (886) Ab3-9 Ab3-10 Ab3-11 Ab3-12

Manu kake in Ab3-8 is the last glyph of One Tea, and seems to express something similar to Te Pei:

 

Ab3-8 Gb1-7

Top center in Ab3-8 has a sign which may be the opposite of the sign of birth often seen in hanau (birth) glyphs, e.g. in Ab4-55:

 
Aa4-55 Aa4-56 Aa4-57 Aa4-58 Aa4-59 Aa4-60 Aa4-61 Aa4-62

We can update our table with One Tea:

 

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)
Roto Iri Are

13 * 29.5 = 383.5

Gb5-29 Gb6-1 (384) Ab1-54 Ab1-55 Ab1-56 Ab1-57 (768)
Tama

14 * 29.5 = 413

Gb7-2 Gb7-3 (413) Ab2-30 Ab2-31 Ab2-32 Ab2-33 (826)
One Tea

15 * 29.5 = 442.45

Gb8-1 Gb8-2 (443) Ab3-5 Ab3-6 Ab3-7 Ab3-8 (886)

A close look at Ab3-6 reveals how the maro string of feathers is divided in tow parts, definitely a sign of a break (hatiga, tohi). Having noticed this, we can observe in Ab3-5 how the maro string is preparing itself for the division, there is a dislocation where the cut will come.

The first column should in principle have no numbers, because we have arrived at the conclusion that 29.5 may be a false lead. The number of days for each station should be constantly the same all through the kuhane stations, but what the number is may differ between the texts and it is far from certain that 29.5 is relevant.

For practical reasons, though, I will let the numbers remain as they are, because they give a needed stability to our work.