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The idea of looking back becomes peculiar when considering the flow of the glyphs. They follow time which is flowing ahead, and then, by looking back among the glyphs it must mean to look into the past, not looking ahead to see e.g. who will be inaugurated as the next king. But probably this is no problem because the son and future king would already have been born and could be observed.

The 'Aldebaran bird' possibly is the opposite of manu rere and the special wing tips must have some meaning. Metoro said manu instead of manu rere:

4. Rohini    
12 Sheratan 13 14
28 (148) May 29 30
Cb2-18 Cb2-19 Cb2-20
manu toga ka tuu te toga o te manu
Aldebaran (68.2), Theemin (68.5) no stars listed
28 (332) 29 30
13 (196) Az Zubana 1 2
ζ Herculis (252.1), η Herculis (252.5) no star listed Wei, η Arae (254.3)
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.

His ka tuu te toga o te manu is not easy to translate, but the expression ka tuu ('stands') we can recognize:

... Rangitokona, prop up the heaven! // Rangitokona, prop up the morning! // The pillar stands in the empty space.

The thought [memea] stands in the earth-world - // Thought stands also in the sky.

The kahi stands in the earth-world - // Kahi stands also in the sky.

The pillar stands, the pillar - // It ever stands, the pillar of the sky ...

The 'dead old bird' (manu) type of glyph has occurred earlier for instance:

Albatain 1 (28) 2 3 4 5
June 13 14 15 16 17 (168)
Ca4-8 Ca4-9 Ca4-10 Ca4-11 Ca4-12
manu te rau hei te hokohuki te moko te hokohuki
Lesath (264.7), Shaula (265.3) Sargas (266.3)   Girtab (267.6) Apollyon (268.9)
Hatysa (83.5), φ² Orionis (83.6), Alnilam (83.7) Alnitak, (84.7)   Saiph (86.5) Betelgeuze (88.3
Alhena 11 (77) 12 13 Murzim 1
August 1 2 3 4 (216)
Ca5-28 Ca5-29 Ca5-30 Ca5-31 (136)
e manu te kahi te henua haro rima i ruga
no star listed ζ Hydrae (134.1) Acubens, Talitha Borealis (135.0)  ρ Ursa Majoris (135.6), ν Cancri (136.0), Talitha Australis (136.1)

Ca4-11 and Ca5-31 exhibit 'lifeless' figures with no mata. There is a rau hei in Ca4-9.

In Ca5-29 (as in May 29) the is a kahi. The distance from Ca5-29 to Cb2-19 is 19 + 24 + 392 - 134 = 301 (including February 29).

However, later in the text Metoro changed his description from manu to manu rere:

Auva 2 3 (160) 4 5 6 7
October 22 23 24 25 26 27 (300)
Ca8-16 Ca8-17 (216) Ca8-18 Ca8-19 Ca8-20 Ca8-21
- Orongo Tane Mauri-nui Mauri-kero Omutu Tireo
manu rere erima marama
Asellus Tertius, κ Virginis (214.8),  Arcturus (215.4), Asellus Secundus (215.5) Syrma, λ Bootis (215.6), ι Lupi (216.3), Khambalia (216.4), υ Virginis (216.5) ψ Centauri (216.6) Asellus Primus (217.8), τ Lupi (218.1) φ Virginis (218.7), σ Lupi (219.1), ρ Bootis (219.5) Haris (219.7). σ Bootis (220.2), η Centauri (220.4)
April 23 24 25 26 (116) 27 28
Al Muakhar 5 6 7 8 (345) 9 10
no star listed Mira (33.7) no stars listed

Ca8-16 is a bird with outspread wing tips but a powerful beak, a kind of mixted creature:

Cb2-18 Ca8-16 manu rere

The position of manu rere in Ca8-16 is special, not only in the text structure (where the bird has been squeezed in between the ordered sequences in the Moon calendar) but also because time suddenly seems to flow backwards, with Asellus Primus coming later than Asellus Tertius and Secundus.

October 22 is Gregorian day 295.

The outspread wings could be a sign which means 'post supporting the roof' (toga). Such could be at 'corners' in time. Possibly both Aldebaran (Cb2-18) and Arcturus (Ca8-16) were 'sky proppers' (toko te ragi).

From Aldebaran (68.2) to Arcturus (215.4) there are 21 weeks.

1

Ana-mua, entrance pillar

Antares, α Scorpii

2

Ana-muri, rear pillar (at the foot of which was the place for tattooing)

Aldebaran, α Tauri

3

Ana-roto, middle pillar

Spica, α Virginis

4

Ana-tipu, upper-side-pillar (where the guards stood)

Dubhe, α Ursae Majoris

5

Ana-heu-heu-po, the pillar where debates were held

Alphard, α Hydrae

6

Ana-tahua-taata-metua-te-tupu-mavae, a pillar to stand by

Arcturus, α Bootis

7

Ana-tahua-vahine-o-toa-te-manava, pillar for elocution

Procyon, α Canis Minoris

8

Ana-varu, pillar to sit by

Betelgeuse, α Orionis

9

Ana-iva, pillar of exit

Phakt, α Columbae

10

Ana-nia, pillar-to-fish-by

North Star, α Ursae Minoris

Toko

The higher-ranked of the two largest political units on Rapa Nui was the Ko Tu'u Aro Ko Te Mata Nui. This literally translates as The Mast/Pillar/Post [standing] Before the Greater Tribes. Toko te rangi, or Sky Propper, is named by Métraux in his corrected Miru genealogy as the thirteenth king of Easter Island and as one of the lineages or subgroups of the Miru. Although we have no record of the Sky Propper legend on Rapa Nui, other Polynesian legends of the Sky Propper are widely known, and they are formative elements in the basic cosmogenic theory of Polynesian belief.

Sky (rangi) and Earth (papa) lay in primal embrace, and in the cramped, dark space between them procreated and gave birth to the gods such as Tane, Rongo and Tu. Just as children fought sleep in the stifling darkness of a hare paenga, the gods grew restless between their parents and longed for light and air. The herculean achievement of forcing Sky to separate from Earth was variously performed by Tane in New Zealand and the Society Islands, by Tonofiti in the Marquesas and by Ru (Tu) in Cook Islands. After the sky was raised high above the earth, props or poles were erected between them and light entered, dispelling the darkness and bringing renewed life. One detail which is iconographically of interest is whether the god responsible for separating Earth and Sky did so by raising the Sky with his upraised arms and hands, as in Tahiti and elsewhere, or with his feet as in New Zealand.

The actual props, pillars or posts which separated the sky and earth are called toko in New Zealand, to'o in the Marquesas Islands and pou in Tahiti. In Rapanui tuu and pou are known, with pou meaning column, pillar or post of either stone or wood. Sometimes the word is applied to a natural rock formation with postlike qualities which serves as an orientation point. The star Sirius is called Te Pou in Rapanui and functions in the same way. 

One monolithic basalt statue is called Pou Hakanononga, a somewhat obscure and probably late name thought to mean that the statue served to mark an offshore tuna fishing site. The Rapanui word tokotoko means pole or staff. Sacred ceremonial staves, such as the ua on Rapa Nui, were called toko in Polynesia. 

Based upon the fact that toko in New Zealand also means 'rays of light', it has been suggested that the original props which separated and held apart Sky and Earth were conceived of as shafts of dawn sunlight. 

In most Polynesian languages the human and animate classifier is toko-, suggesting a congruence of semantic and symbolic meaning between anthropomorphic form and pole or post. Tane as First Man and the embodiment of sunlight thus becomes, in the form of a carved human male figure, the probable inspiration for the moai as sacred prop between Sky and Earth.

The moai as Sky Propper would have elevated Sky and held it separate from Earth, balancing it only upon his sacred head. This action allowed the light to enter the world and made the land fertile. Increasing the height of the statues, as the Rapa Nui clearly did over time, would symbolically increase the space between Sky and Earth, ensuring increased fertility and the greater production of food. The proliferating image, consciously or unconsciously, must have visually (and reassuringly) filled the dangerously empty horizon between sea and land, just as the trees they were so inexorably felling once had. (Van Tilburg)

Tokotoko, stick, cane, crutches, axe helve, roller, pole, staff. P Pau.: tokotoko, walking stick. Mgv.: toko, a pole, stilts, staff. Mq.: tokotoko, toótoó, stick, cane, staff. Ta.: too, id. Churchill.