"... in the ceremonial course of the coming year, the king is symbolically transposed toward the Lono pole of Hawaiian divinity ... It need only be noticed that the renewal of kingship at the climax of the Makahiki coincides with the rebirth of nature. For in the ideal ritual calendar, the kali'i battle follows the autumnal appearance of the Pleiades, by thirty-three days - thus precisely, in the late eighteenth century, 21 December, the winter solstice. The king returns to power with the sun.

Whereas, over the next two days, Lono plays the part of the sacrifice. The Makahiki effigy is dismantled and hidden away in a rite watched over by the king's 'living god', Kahoali'i or 'The-Companion-of-the-King', the one who is also known as 'Death-is-Near' (Koke-na-make). Close kinsman of the king as his ceremonial double, Kahoali'i swallows the eye of the victim in ceremonies of human sacrifice ...

The 'living god', moreover, passes the night prior to the dismemberment of Lono in a temporary house called 'the net house of Kahoali'i', set up before the temple structure where the image sleeps. In the myth pertinent to these rites, the trickster hero - whose father has the same name (Kuuka'ohi'alaki) as the Kuu-image of the temple - uses a certain 'net of Maoloha' to encircle a house, entrapping the goddess Haumea; whereas, Haumea (or Papa) is also a version of La'ila'i, the archetypal fertile woman, and the net used to entangle her had belonged to one Makali'i, 'Pleiades'.

Just so, the succeeding Makahiki ceremony, following upon the putting away of the god, is called 'the net of Maoloha', and represents the gains in fertility accruing to the people from the victory over Lono. A large, loose-mesh net, filled with all kinds of food, is shaken at a priest's command. Fallen to earth, and to man's lot, the food is the augury of the coming year. The fertility of nature thus taken by humanity, a tribute-canoe of offerings to Lono is set adrift for Kahiki, homeland of the gods. The New Year draws to a close. At the next full moon, a man (a tabu transgressor) will be caught by Kahoali'i and sacrificed. Soon after the houses and standing images of the temple will be rebuilt: consecrated - with more human sacrifices - to the rites of Kuu and the projects of the king." (Marshall Sahlins, Islands of History.)

On Hawaii Lono played the role of sacrifice. He was dismembered (or at least his legs were removed we can guess), he should not move any more, he should die, be defeated. And then fertility would return.

Rogo is the opposite of kea, a type which is loaded with legs, fully prepared to move around on land:

Al Muakhar 8 (345)	19	Alrescha 15 (365)	19	Pleione 6 (385)
April 26 (116)		May 16 (136)		June 5 (156)

Ca2-10		Ca3-5		Ca3-25

On Hawaii, north of the equator, the defeat of Lono coincided with winter solstice. South of the equator, on Easter Island, the defeat of Rogo could have coincided with day 385 (= 11 * 35) in the manzil calendar. South of the equator the timing would not depend on when Sun stood still but on when Moon had reached the end of her cycle for the year (13 * 29½ = 383½).

Possibly Rogo implies a very low position, because Metoro used the word ruga at Ca3-21. And the chest belongs in the upper part (ruga) of the body.

Ruga

Upper part, higher part; when used as a locative adverb, it is preceded by a preposition: i ruga, above, on; ki ruga, upwards, mai ruga, from above. When used with a noun the same preposition is repeated: he-ea te vî'e Vakai, he-iri ki ruga ki te Ahu ruga, the woman Vakai went, she climbed Ahu Runga. Ruga nui, high, elevated, lofty: kona ruga nui, high place, elevated position, high office; mana'u ruga nui, elevated thoughts. Vanaga.

High up; a ruga, above; ki ruga, on, above, upon; ma ruga, above; o ruga, upper; kahu o ruga, royal (sail); ruga iho, celestial. Hakaruga, to accumulate, to draw up. P Pau., Mgv.: ruga, above. Mq.: úna, úka, id. Ta.: nua, nia, id. Churchill.

Tuu

1. To stand erect. 2. Mast, pillar, post. Van Tilburg.

1. To stand erect, mast, pillar, post; tuu noa, perpendicular; tanu ki te tuu, to set a post; hakatu tuu, to step a mast; tuu hakamate tagata, gallows; hakatuu, to erect, to establish, to inactivate, to form, immobile, to set up, to raise. P Mgv., Mq., Ta.: tu, to stand up. 2. To exist, to be. Mgv.: tu, life, being, existence. 3. To accost, to hail; tuu mai te vaka, to hail the canoe. Mgv.: tu, a cry, a shout. 4. To rejoin; tuua to be reunited. 5. Hakatuu, example, mode, fashion, model, method, measure, to number. PS Sa.: tu, custom, habit. Fu.: tuu, to follow the example of. 6. Hakatuu, to disapprove; hakatuu riri, to conciliate, to appease wrath. 7. Hakatuu, to presage, prognostic, test. 8. Hakatuu, to taste. 9. Hakatuu, to mark, index, emblem, seal, sign, symbol, trace, vestige, aim; hakatuu ta, signature; akatuu, symptom; hakatuua, spot, mark; hakatuhaga, mark; hakatuutuu, demarcation. Churchill.

1. To arrive: tu'u-mai. 2. Upright pole; to stand upright (also: tutu'u). 3. To guess correctly, to work out (the meaning of a word) correctly: ku-tu'u-á koe ki te vânaga, you have guessed correctly [the meaning of] the word. 4. To hit the mark, to connect (a blow). 5. Ku-tu'u pehé, is considered as... ; te poki to'o i te me'e hakarere i roto i te hare, ku-tu'u-á pehé poki ra'ura'u, a child who takes things that have been left in the house is considered as a petty thief. Tu'u aro, northwest and west side of the island. Tu'u haígoígo, back tattoo. Tu'u haviki, easily angered person.Tu'u-toga, eel-fishing using a line weighted with stones and a hook with bait, so that the line reaches vertically straight to the bottom of the sea. Tu'utu'u, to hit the mark time and again. Tu'utu'u îka, fish fin (except the tail fin, called hiku). Vanaga.

... To the Polynesian and to the Melanesian has come no concept of bare existence; he sees no need to say of himself 'I am', always 'I am doing', 'I am suffering'. It is hard for the stranger of alien culture to relinquish his nude idea of existence and to adopt the island idea; it is far more difficult to acquire the feeling of the language and to accomplish elegance in the diction under these unfamiliar conditions. Take for an illustrative example these two sentences from the Viti: Sa tiko na tamata e kila: there are (sit) men who know. Sa tu mai vale na yau: the goods are (stand) in the house. The use of tu for tiko and of tiko for tu would not produce incomprehensibility, but it would entail a loss of finish in diction, it would stamp the speaker as vulgar, as a white man ... Savage life is far too complex; it is only in rich civilization that we can rise to the simplicity of elemental concepts ... Churchill 2.