1. To run together, forming small lakes (of rainwater) ku-raga-á te vai. 2. Fugitive (in times of war or persecution); to take refuge elsewhere; to move house; homeless; poki poreko raga, child born while its parents were fugitives. 3. Said of fish swarming on the surface of the sea: he-raga te îka, ku-mea-á te moté, te nanue para..., you can see many fish, fish are swarming, mote, nanue para, etc. Ragaraga: 1. To float on the surface of the sea: miro ragaraga i ruga i te vai kava, driftwood floating on the sea. 2. To move ceaselessly (of people), to pace back and forth (te eve o te tagata); to be restless: e-ragaraga-nó-á te eve o te tagata, the man is nervous, worried, he paces back and forth. 3. E-ragaraga-nó-á te mana'u is said of inconstant, fickle people, who cannot concentrate on one thing: e-ragaraga-nó-á te mana'u o te ga poki; ta'e pahé tagata hônui, ku-noho-á te mana'u ki ruga ki te aga, children are fickle; they are not like serious adults who concentrate their work. Vanaga.

1. Captive, slave, to take captive; hakaraga, to enslave. Mq.: áka, conquered. 2. To banish, to expel, to desert; ragaraga, to send away, to expel; hakaraga, to banish, to drive off. Mq.: áka, wanderer, vagabond. Ragaraga, to float, to fluctuate; eve ragaraga, ennui, to weary. T Mgv.: raga, to swim or float on the surface of the water. Mq.: ána, áka, to float. Churchill.

Sa.: langa, to raise, to rise. To.: langa, to raise up the soil; fakalanga, to raise up. Uvea, Fu.: langa, to raise. Niuē: langa, to rise against; langaaki, to raise up. Nukuoro: langa, to float. Ha.: lana, id. Ma.: ranga, to raise, to cast up. Mgv.: ranga, to float on the surface of water. Pau.: fakaranga, to raise, to lift up. Ta.: toraaraa, to raise up. Mq.: aka, ana, to swim on the surface. Vi.: langa, to be lifted up, said of a brandished club ... Churchill 2.

Henua

Land, ground, country; te tagata noho i ruga i te henua the people living on the earth. Placenta: henua o te poki. Vanaga.

1. Land, country, region (heenua); henua tumu, native land. P Pau.: henua, country. Mgv.: enua, land, said of shallow places in the sea; mamuenua, the earth. Mq.: fenua, henua, land, country, place, property. Ta.: fenua, land, country place. There is apparently nothing critical in the first vowel; e is the most widely extended; a is found only in Samoa, Viti, and Rotumā in Nuclear Polynesia, but is the dominant vowel in Melanesian survivals. 2. Uterus. T (cf eve). T Pau.: pufenua, placenta. Mgv.: enua, id. Mq.: fenua, henua, id. 3. Pupuhi henua, volley. PS Sa.: fana-fanua, cannon. To.: mea fana fonua, id. Fu.: fanafenua, id. Niuē: fanafonua, id. Viti: a dakal ni vanua, id. Churchill.

M.: Whenua, the Earth; the whole earth: I pouri tonu te rangi me te whenua i mua. 2. A country or district: A e tupu tonu mai nei ano i te pari o taua whenua. Tangata-whenua, natives of a particular locality: Ko nga tangata-whenua ake ano o tenei motu. Cf. ewe, the land of one's birth. 3. The afterbirth, or placenta: Ka taka te whenua o te tamaiti ki te moana. Cf. ewe, the placenta. 4. The ground, the soil: Na takoto ana i raro i te whenua, kua mate. 5. The land, as opposed to the water: Kia ngaro te tuapae whenua; a, ngaro rawa, ka tahi ka tukua te punga. Text Centre.

Ha.: Honua. 1. nvs. Land, earth, world; background, as of quilt designs; basic, at the foundation, fundamental. See lani. Kaua honua, world war. Ka wahine 'ai honua, the earth-eating woman [Pele]. ho'o honua To establish land, act as land; to scoop out earth, as for a fireplace; firmly established. Fig., rich (rare). (PPN fanua.). 2. part. Suddenly, abruptly and without reason. Cf. kūhonua. Huha honua ihola nō, suddenly angry and for no reason. Maka'u honua ihola nō ia, sudden fear. 3. n. Middle section of a canoe; central section of a canoe fleet, as fishing iheihe fish; main section, as of an army. Wehewehe.

This interpretation agrees with my (i.e. from Metoro Tau'a Ure) name puo for the glyph type at the end of side b, because light which is 'hilled up' (puo) cannot be seen and darkness rules.


Gb8-30 (472)	Gb8-30 (1)
Hyadum I	Hyadum II

Puo

(Also pu'a); pu'o nua, one who covers himself with a nua (blanket), that is to say, a human being. Vanaga.

1. To dress, to clothe, to dress the hair; puoa, clothed; puoa tahaga, always dressed. 2. To daub, to besmear (cf. pua 2); puo ei oone, to daub with dirt, to smear. 3. Ata puo, to hill up a plant. Churchill.

But 'Hyades' means 'watery' and not 'down in earth'. Maybe the creator of the G text thought that north of the equator the term 'watery' was applied to the region south of the equator. With Easter Island down in this region - though unquestionably a land - he may have had to transform the 'watery' Hyades to a place below the surface of land.

When there is winter ('water') north of the equator there is summer ('land') south of the equator and with Aldebaran just around the corner summer must soon be at its end. The arrival of summer is announced by Ana-mua (Antares) and its end by Ana-muri (Aldebaran).

The 'mountain' of winter has the front of Hathor emerging as a cow with a double-rimmed circle (= water) between her horns, while the Sun 'beetle' is raised high by arms and is enclosed in a single-rimmed circle. Number 2 for winter (water etc) is separated at spring equinox from number 1 for summer (fire etc):

In the beginning it was dark because sky and land were 'embracing' each other and not until they separated could light enter:

... They were Ranginui, the Sky Father, and Papatuanuku, the Earth Mother, both sealed together in a close embrace. Crushed between the weight of their bodies were their many children, whose oppression deepened. They yearned to be free; they fought their parents and each other to break loose. Tuumatauenga, virile god of war, thrust and shouted; Tangaroa of the oceans whirled and surged; Tawhirirangimaatea howled with many raging winds; Haumiatiketike and Rongomatane, of wild foods and cultivated crops tried their best but were not successful; and Ruamoko, god of earthquakes, yet to be born, struggled in the confinement of his mother's womb. Of them all, Taane Mahuta, the god of the forests, was the most determined; he set his sturdy feet upon his father's chest, and braced his upper back and shoulders against the bosom of his mother. He pushed; and they parted. So the world; as the Maori understand it; came into being ...

When the hungry Muri Ranga Whenua sniffed in different directions she began in the south (toga, the direction of winter) and then proceeded withershins:

... At length the old chieftainess realised that there was some mischief going on, and the next time Maui came by she put her nose in the air and sniffed. She sniffed and sniffed, feeling sure that there was food not far away. By now she was greatly exasperated by her many days of hunger, and her stomach began to swell out, ready to eat up Maui as soon as he came within reach. Leaning on her stick the old woman turned towards the south, and sniffed the air, but no scent of food or man could she detect. She turned her nose round slowly to the east, and then to the north, sniffing carefully at every angle. Still no scent of food or man could she detect, and she would have devoured either, instantly. She almost thought she must have been mistaken, but then she turned to the west for one more try. From the west, the scent of a man came plainly to her nose, and she cried: 'I know from the smell in this breeze that someone is close to me.'

Up in the land of the living the direction west is where Sun and all the other light sources go down, where they enter the Underworld. Then in the upside down world below their course goes in the opposite direction towards the place in the east where they once again will rise from the dead. In the land of the dead the horizon at the end of their journey (in the east) is similar to the direction west in the land of the living - that is where they will disappear. Therefore, I think, the scent of Maui - who ought to stand in the east - was felt by Muri Ranga Whenua to be in the 'west'. Everything is upside down in the world below and therefore west down there will correspond to east up here. However, Moon is a special case because she goes withershins, she is rising in the west (= east down there) and she is going down in the east (= west down there). Thus Moon must belong in the land of the dead.