TRANSLATIONS

TRANSLATIONS

Tahua has 13 toga glyphs, 10 of them on side a:


Aa1-11	Aa1-33	Aa2-13	Aa2-24	Aa2-27

Aa3-6	Aa3-7	Aa4-39	Aa6-46	Aa6-58

Ab2-34	Ab6-34	Ab8-47

The 13th of them is drawn as especially prominent:


Ab8-45 (1295)	Ab8-46	Ab8-47	Ab8-48	Ab8-49	Ab8-50

It comes close to the end of the back side (which surely must be side b in view of the 10 toga glyphs on side a). The following hau tea indicates diminishing light and a lower sky ahead (the vertical lines grow shorter to the right). 13 * 29.5 = 383.5 and 8 * 48 = 384.

8 * 45 = 360. Furthermore 1295 / 5 = 259, which says that '260' has been reached at Ab8-45 - it is the end of the year. This year has 13 months and each such month is counted with 20 nights only, the first of them when Moon becomes visible again. The first night of the month is not counted - it is still in the dark and 'unknown'. Counting time is beginning when light returns.

We can now begin to understand why we should count 20 * 13 = 260. It means 21 * 14 = 294, and the 294th day will then be the very last day for the Sun.

Toga in Ab8-47 means the year has ended.

With 91 = 7 * 13 there is a mixture. 7 contains a dark one (Saturn), but 13 not.

According to Tahua the toga glyphs apparently are related to the sun. Not only have we established that the greatest of the 13 such glyphs marks where the sun year is endíng, but the number and distribution of them (10 + 3 = 13) definitely is relating them to the sun.

We must then explain why toga glyphs appear also elsewhere in the Tahua text (than at the end). The two first will serve the pupose:


Aa1-11	Aa1-33

Both these glyphs have been mentioned on several occasions earlier in this dictionary. Now the time has come to review their function more in detail.

Aa1-11 is located at the time when Sun disappears in autumn and Aa1-33 at the time when Sun disappears because the night is falling. My statement will be proven true in the pages which can be read following these links: Aa1-11 respectively Aa1-33.

The first of the pages 'Aa1-11':

The beginning of side a can initially be structured as follows:


Aa1-1	Aa1-2	Aa1-3	Aa1-4

Aa1-5	Aa1-6	Aa1-7	Aa1-8

Aa1-9	Aa1-10	Aa1-11	Aa1-12

Aa1-13	Aa1-14	Aa1-15	Aa1-16

Aa1-17	Aa1-18	Aa1-19	Aa1-20

Aa1-21	Aa1-22	Aa1-23	Aa1-24

This regular structure is based on the signs in the glyphs. Obviously Aa1-5--8 constitutes a group of itself (although, of course, this group must also have a function in its surrounding).

Also obvious is the quartet Aa1-9--12. There is a common sign in form of ihe tau:


Aa1-9	Aa1-10	Aa1-11	Aa1-12

In Aa1-9--10 the ihe tau signs are integrated to be the uplifted 'arms' in front.

Aa1-1--12 can therefore be read as 3 quartets of glyphs. Mind will then easily construct also the following glyphs into quartets. With a hammer in hand everything becomes nails.

The first quartet, once we have begun to see these 4 glyphs as a quartet, will have a moon crescent as its common denominator:


Aa1-1	Aa1-2	Aa1-3	Aa1-4

The body of the 'little bird' in Aa1-1 is formed like a waning moon crescent and in Aa1-3--4 the ragi signs also have moon crescents in the background.

At the summary of ihe tau I have stated: 'The glyph type ihe tau appears at the close of calendars, or at the end of main sections of calendars.' Consequently we can guess that ihe tau in Aa1-12 marks the end of a year with 12 months.

I have therefore added 12 more glyphs in the table above to extend the perspective, and Aa1-24 possibly indicates where the first part of the 20 glyph long 'daytime calendar' is ending. In the excursion at toa the structure of the daytime calendar has been unveiled, and the 'rising morning sun' in Aa1-16 does not belong at the beginning of the calendar. It must instead be the last glyph of the preceding 'sentence'. I.e., it will probably be the 4th member of a quartet which is beginning with niu in Aa1-13.

The waning moon sign in Aa1-1 could refer to previous days when Sun has been absent. When Sun returns and grows again the Moon should move in the other direction, she should subside from her position as ruler.

It could alternatvely (also) show how the sun head illuminates the earth (or moon) - forming the body and wings of the bird. And the waxing crescent in Aa1-2 could be a symbol for the sun, because a night is drawn as a waning crescent (marama).

Next subpage:

Things are, though, not so easy. The rongorongo texts are constructed like the pictures of Archimboldo:

(This person represents summer. Wikipedia)

In the overall text on a tablet there are several separate distinctive parts which can be interpreted as wholes. But they are always (I believe) meant to be read also from other directions. For instance must such a whole be a part in the greater picture.

If the perspective changes, then the picture will change. A head viewed from the backside is not the same as the head viewed from the front. Moon viewed at the beginning of a month is not like the moon we can see at the end of the month. Summer is not like winter.