Insight (meaning) was also communicated through language, and its words (names) were submitted to pressure from the survival of the fittest. Ursa was a female bear and a male bear was ursus - it had been found necessary to distinguish between the sexes. Major was great and minor was little, also size was fundamental.

When in Manuscript E it was stated that Hotu (as in the name for the night of the full moon) arrived in Tagaroa Uri 15, it was a date chosen in order to illuminate what his arrival meant for the inhabitants on Easter Island. The night of the Full Moon was in the center of the month, between the waxing and waning faces, and in its 'nakshatra' position was the New Moon.

... When the new moon appeared women assembled and bewailed those who had died since the last one, uttering the following lament: 'Alas! O moon! Thou has returned to life, but our departed beloved ones have not. Thou has bathed in the waiora a Tane, and had thy life renewed, but there is no fount to restore life to our departed ones. Alas ...

Aue

Ah, alas. Aueue, oh. P Pau., Ta.: aue, alas. Mgv.: aue, auhe, alas. Mq.: aue, oh, alas; auhe, a sigh. Exclamation in general representing the most primordial type of speech, it seems that this may be reduced to recognizable elements. The e is throughout these languages a vocative or hailing sign, commonly postpositive in relation to the person hailed. In the examination of au we have shown that the primal first person singular designation is u. With the comparatively scanty material afforded by this vocabulary we may not attempt ot define the use of a but we have no hesitation in noting that proof based on wider studies will show it to have, inter alia, a characteristic function as a word-maker. In a very high degree, then, a-u-e is represented by a common English interjection 'oh my!' in which oh = a, my = u, and e = !. Churchill.

What is this cry which our primitive islanders share with the animals? Look at its elements, all full-throated. First we have a, the sound of mouth open, fauces open, lungs full of air. As air expires the sound recedes in the mouth towards the palate and we find the u. Last comes the conscious finish of the utterance, the muscles begin to retract, the sound-making point is forced forward and the sound is e. If the man had but a few more cubic centimeters of lung capacity he could attain cow volumne for his cry, or interjection, since it amounts to the same thing. Churchill 2.

Au 1. Me, I. Personal pronoun used in conjunction with verbs; when on its own, the form used is koau. 2. Smoke; au kiokio, thick, pungent smoke (of a fire). 3. Current; he-haro te vaka i te au , the boat is towed off course in the current. 4. Dew. 5. bile, gall. 6. Au moa, chicken's gall; greenish colour (like that of gall). 7. Au ra'e, the people first served in a feast where food or gifts are distributed. 8. Au hopu bonito fish. Vanaga.

A'u 1. Birthing pains; matu'a a'u, biological mother (not adoptive); vi'e hakaa'u, midwife. 2. Vessel, cup (Tahitian word). Vanaga.

1. I (vau). P Mgv., Mq., Ta.: au, I. Ta.: vau, id. In its simplest Polynesian form this pronoun is compound, u being the element in which inheres the ego sense. We note here the occurrence of forms in which au is modified. The Maori has ahau, a composite of a and hau. The vau type is found in Rapanui, Paumotu and Tahiti, ovau in Tahiti and Paumotu, kovau in Rapanui, wau in Hawaii, owau in Hawaii, awau in the South Island Maori, avou in Aniwa. 2. The gall. P Mgv.: au, hau, eahu, gall. Mq., Ta.: au, id. The aspirated Mangarevan eahu may preserve a Proto-Samoan original, for we find ahu in Tonga and Niuē, two languages generally retentive of an original aspiration which has vanished from Samoan. 3. Vapor, smoke T. P Mgv.: ahu, au, cloud mist. Ta.: au, smoke vapor. Of the Proto-Samoan stem asu all the Tongafiti languages have lost the consonant, except for its interesting preservation as an alternative in Mangarevan, and all have lost the distinctive smoke sense. The attribution of smoke as a meaning in Rapanui we owe to an authority of the second rank, but taken with the form preservation in Mangarevan this sense retention is probable, and taken in coagmentation they bear upon the central theme of a Proto-Samoan migration onward to Southeast Polynesia. Auahi (au 3 - ahi 1), smoke; miro auahi, steamboat. Mgv.: auahi, smoke. Mq.: auahi, smoke, vapor. Ta.: auahi, fire. Churchill.

Hotu

Ta.: hotu, to produce fruit, Sa.: fotu, id. Mgv.: akahotu, the September season. Churchill.

H.: Hoku, Night of the full moon. When this moon set before daylight it was called Hoku Palemo, Hoku that slips away. When it set after daylight it was called Hoku Ili, grounded Hoku. Ka mahina o Hoku, the full moon of the night Hoku. Cf. hōkū, star. Hō kū, star. (PPN fetu'u). Wehewehe.

... When this tremendous task had been accomplished Atea took a third husband, Fa'a-hotu, Make Fruitful. Then occurred a curious event. Whether Atea had wearied of bringing forth offspring we are not told, but certain it is that Atea and her husband Fa'a-hotu exchanged sexes. Then the [male] eyes of Atea glanced down at those of his wife Hotu and they begat Ru. It was this Ru who explored the whole earth and divided it into north, south, east, and west ...

It implied nighttime was reborn with the Moon at the horizon in the southwest, as if the Night had been magically produced by separating a pair of hulls (like knees).

1. Night; to get dark, to fall (of night): he-po, it is getting dark. Formerly used, with or without raá, in the meaning of a whole day: po tahi, one day; katahi te kauatu marima po, fifteen days; po tahi raá, first day of the week; po rua raá, po toru raá, second, third day, etc. 2. Alone or as po nui, used to express the idea of good luck, happiness. He-avai-atu au to'ou po, I wish you good luck (when taking leave of someone). Very common was this parting formula: aná po noho ki a koe! good luck to you! Po-á, morning; i te po-á, in the morning; i te po-era-á, very early in the morning. Po-ará, quickly, rapidly, swiftly: he-iri po-ará, go up quick; he-ta'o itau umu era po-ará, he cooked it quickly. Po-e-mahina, formerly used of sleep-walkers (haha a po). Vanaga.

1. Darkness, night, late; po haha, dark night, gloom. P Tu. po-tagotago, darkness. Mgv., Mq., Ta.: po, darkness, night. 2. Calendar day; po e rua, Tuesday; po o te tagata, life. P Pau., Mgv., Mq., Ta.: po, calendar day. Churchill.

Therefore the date Tagaroa Uri 15 ought to have corresponded to the southern spring equinox, in the middle (vaega) between the northern summer and winter.

Vae

Va'e: Foot, leg; te va'e mata'u, te va'e maúi, right foot, left foot. Va'e ruga, va'e raro, quick and light, without detour (lit.: foot up, foot down). Ka-oho koe ki a nua era va'e ruga va'e raro, ina ekó hipa-hipa, hurry straight to your mother, do not make any detours. Va'e pau, misshapen foot, clubfoot. Vae, to choose. Vaega, middle, centre; i vaega o, in the middle of. Vanaga.

1. Foot, paw, leg, limb; vae no roto, drawers; karikari vae, ankle. P Pau.: vaevae, foot, leg. Mgv.: vaevae, id. Mq.: vae, id. Ta.: vaevae, avae, id. 2. Pupil. 3. To choose, elect, prefer, promote, vote; vavae, to destine, to choose; vaea (vae 2), pupil. Vaeahatu (vae 1 - ahatu): moe vaeahatu, to sleep sprawling with legs extended. Vaega, center, middle, within, half; o vaega, younger; ki vaega, among, between, intermediate. P Pau.: vaega, the middle. Mgv.: vaega, center, middle. Mq.: vaena, vavena, vaveha, id. Ta.: vaehaa, half. Vaehakaroa (vae 1 - roa): moe vaehakaroa, to sleep with legs stretched out. Vaehau (vae 1 - hau 3), pantaloons, trousers. Vaeherehere (vae 1 - here 1), to attach by the paw. Vaerere (vae 1 - rere 1), to run. Churchill.

Ta.: 1. Timbers of a boat. Ha.: wae, knees, side timbers of a boat. 2. To share out. Sa.: vae, to divide, to share. Ma.: wawae, to divide. Churchill.

Wooden clappers were used in ancient China to make clear for everyone that 'the hulls should be tightly lashed together' in preparation for the new 'spring fire':

... In China, every year about the beginning of April, certain officials called Sz'hüen used of old to go about the country armed with wooden clappers. Their business was to summon the people and command them to put out every fire. This was the beginning of the season called Han-shih-tsieh, or 'eating of cold food'. For three days all household fires remained extinct as a preparation for the solemn renewal of the fire, which took place on the fifth or sixth day after the winter solstice [Sic!]. The ceremony was performed with great pomp by the same officials who procured the new fire from heaven by reflecting the sun's rays either from a metal mirror or from a crystal on dry moss. Fire thus obtained is called by the Chinese heavenly fire and its use is enjoined in sacrifices: whereas fire elicited by the friction of wood is termed by them earthly fire, and its use is prescribed for cooking and other domestic purposes ...

Thus Easter Island was reborn in spring in a fashion which resembled the way in which Raven had created Haida Gwaii (and the mainland):

... The old man gave the Raven two small sticks, like gambling sticks, one black, one multicoloured. He gave him instructions to bite them apart in a certain way and told him to spit the pieces at one another on the surface of the sea. The Raven climbed back up the pole, where he promptly did things backwards, just to see if something interesting would occur, and the pieces bounced apart. It may well be some bits were lost. But when he gathered what he could and tried again - and this time followed the instructions he had been given - the pieces stuck and rumpled and grew to become the mainland and Haida Gwaii ...

But the powerful spring sun could not be allowed to continue indefinitely.

... At mid-summer, at the end of a half-year reign, Hercules is made drunk with mead and led into the middle of a circle of twelve stones arranged around an oak, in front of which stands an altar-stone; the oak has been lopped until it is T-shaped. He is bound to it with willow thongs in the 'five-fold bond' which joins wrists, neck, and ankles together, beaten by his comrades till he faints, then flayed, blinded, castrated, impaled with a mistletoe stake, and finally hacked into joints on the altar-stone ...

... Skulls with incised carvings, imbued with power by Makemake, were placed in the fowl house to promote the egg-laying capacity of the occupants ... The skulls of the chiefs are for the chicken, so that thousands may be born' (te puoko ariki mo te moa, mo topa o te piere) ... As long as the source of mana is kept in the house, the hens are impregnated (he rei te moa i te uha), they lay eggs (he ne'ine'i te uha i te mamari), and the chicks are hatched (he topa te maanga) ...