"In the legends of the Polynesian Islanders, notably those of the Hervey group, the stars in the Scorpion, from the two lettered μ to λ and υ [i.e., with a pair of stars at both ends], were the Fish-hook of Maui, with which that god drew up from the depths the great island Tongareva; and the names and legend that Ellis, in his Polynesian Researches, applied to Castor and Pollux in Gemini, the Reverend Mr. W. W. Gill asserts, in his Myths and Songs of the South Pacific, belong here, and are the favorites among the story-tellers of the Hervey Islands.

They make the star μ¹ a little girl, Piri-ere-ua, the Inseparable, with her smaller brother, μ², fleeing from home to the sky when ill treated by their parents, the stars λ and υ, who followed them and are still in pursuit."

We have read how Maui drew up the 'fish' of New Zealand (cfr Fishing Up Land):

... Thus was dry land fished up by Maui, which had lain beneath the sea ever since the great rains that were sent by the Sky father and the god of winds. The Maori people say that the north island of Aotearoa, which certainly is shaped much like a fish, is Te Ika a Maui; and according to some tribes the south island is the canoe from which he caught it. And his hook is the cape at Heretaunga once known as Te matau a Maui, Maui's Fishhook (Cape Kidnappers). In some of the other islands which lie across the sea towards Hawaiki, the people say that theirs is the land that Maui pulled up from below ...

The cape at Here-tau-nga (as I read it), once known as Te Mata-ua (as I imagine it), suggests on one hand how the 'Eye' (Sun) is hidden by rain (ua) and on the other hand how a great season (tau) is caught in a snare like an eel (here):

Here

1. To catch eels in a snare of sliding knots; pole used in this manner of fishing, with a perforation for the line. 2. To tie, to fasten, to lash; rasp made of a piece of obsidian with one rough side; cable, tie; figuratively: pact, treatise. Vanaga.

1. To lash, to belay, to knot the end of a cord, to lace, to tie, to fasten, to knot; to catch in a noose, to strangle, to garrote; here pepe, to saddle; moa herea, a trussed fowl; hehere, collar, necklet; herega, bond, ligament; heregao, scarf, cravat. 2. Hakahere. To buy, to sell, to barter, to part with, to pay for, to do business, to compensate, to owe, to disburse, to expiate, to indemnify, to rent out, to hire, to traffic, to bargain, to bribe; merchant, trader, business, revenge; tagata hakahere, merchant, trader; hakahere ki te ika, to avenge; hakaherega, ransom, redemption; hakahererua, to exchange, to avenge. 3. Here ei hoiho, incense. Churchill.

Hereke, festering wound, cracked skin. Barthel 2.

Earlier, in the Pipi Horeko chapter, this word here has been noted (e moa te herehua at Aa1-9):

... Manuscript E has 2 versions of the circuit of names given by Makoi. The first version has numbered items and it has ko te pipi horeko a morokiroki as number 35. Pipi means both the rump (the rear) and the sprout (the beginning) of something, and hore defines more explicitly how the rear is cut short:

Pipi

1. Bud, sprout; to bud, to sprout; ku-pipi-á te tumu miro tahiti, the trunk of the miro tahiti has sprouted. 2. A small shellfish, common on the coast.

1. To blanch, to etiolate. 2. A spark, to sparkle. 3. Young branches, shoot, sprout, to bud. Mq.: pipi, tip of the banana blossom. 4. Snail, T, pea, bean. P Mgv.: pipi, small shellfish in the shape of a mussel. Mq.: pipi, generic term for shells. Ta.: pipi, generic term for beans. 5. To boil with hot stones. 6. A wave. 7. Thorn, spiny, uneven. 8. Small; haha pipi, small mouth. 9. Rump, the rear. Pipine, to be wavy, to undulate.

Hore

(Hore, horehore): to cut with a knife or with an obsidian blade (also: horea). Horeko, solitary, lonely; kona horeko, solitary place, loneliness.

To hew, to cut off, to amputate, to castrate, to cut with a knife, to decapitate, to abridge, to incise, to set landmarks; a notch, incision, tenon; hore poto, to cut short off; hore te gao, to chop the head off.

Number 35 at Te Pipi Horeko seems to fit well, because we can compare with number 24 (counted from Te Pu Mahore) on the kuhane list, viz. Oromanga. The explorers spent 27 days outside the 'cave' of Kuukuu before they invented the pipi horeko solution to their dilemma. Number 27 is one less than 28 (= 4 * 7) and 35 is one less than 36 (= 4 * 9), and Ahu Akapu (27) is apparently similar in meaning to Te Pipi Horeko (35).

In our primary text example the final glyph is number 35 in the line:


Eb7-17	Eb7-18	Eb7-19	Eb7-20	Eb7-21	Eb7-22	Eb7-23

Eb7-24	Eb7-25	Eb7-26	Eb7-27	Eb7-28	Eb7-29	Eb7-30

Eb7-31	Eb7-32	Eb7-33	Eb7-34	Eb7-35 (581)

The thumb is here converted into a 'fruit' (hua), i.e. into a new generation, and Tauono could be alluded to by the 6 'feathers' around the hua sign. A complete cycle could be hinted at by number 581. E.g. could we reduce by 326 (the number of glyphs on side a) and 581 - 326 = 255 = 1 less than 256 (which is equal to 16 * 16). Most obvious, though, is 73 * 5 = 365 ...

... The word morokiroki could allude to the prophetic vision (uruga) of Rega Varevare a Te Niu. Instead of mo-kirokiro, getting dark, mo-rokiroki could mean the opposite, i.e. getting light:

Uru

Uru. 1. To lavish food on those who have contributed to the funerary banquet (umu pâpaku) for a family member (said of the host, hoa pâpaku). 2. To remove the stones which have been heated in the umu, put meat, sweet potatoes, etc., on top of the embers, and cover it with those same stones while red-hot. 3. The wooden tongs used for handling the red-hot stones of the umu. 4. To enter into (kiroto ki or just ki), e.g. he-uru kiroto ki te hare, he-uru ki te hare. 5. To get dressed: kahu uru.

Ta.: uru, the human skull. Mq.: uu, the head. Sa.: ulu, id. Moriori: ulu, id. Uru, make even.

1. To enter, to penetrate, to thread, to come into port (huru); uru noa, to enter deep. Hakauru, to thread, to inclose, to admit, to drive in, to graft, to introduce, penetrate, to vaccinate, to recruit. Akauru, to calk. Hakahuru, to set a tenon into the mortise, to dowel. Hakauruuru, to interlace; hakauruuru mai te vae, to hurry to. 2. To clothe, to dress, to put on shoes, a crown. Hakauru, to put on shoes, to crown, to bend sails, a ring. 3. Festival, to feast. 4. To spread out the stones of an oven. Uruuru, to expand a green basket. 5. Manu uru, kite.

Uru manu. Those who do not belong to the Miru tribe and who, for that reason, are held in lesser esteem. Úru-úru. To catch small fish to use as bait. Uru-uru-hoa. Intruder, freeloader (person who enters someone else's house and eats food reserved for another).

Uruga (uru 1). Entrance. Uruga. Prophetic vision. It is said that, not long before the first missionaries' coming a certain Rega Varevare a Te Niu saw their arrival in a vision and travelled all over the island to tell it: He-oho-mai ko Rega Varevare a Te Niu mai Poike, he mimiro i te po ka-variró te kaiga he-kî i taana uruga, he ragi: 'E-tomo te haûti i Tarakiu, e-tomo te poepoe hiku regorego, e-tomo te îka ariga koreva, e-tomo te poporo haha, e-kiu te Atua i te ragi'. I te otea o te rua raá he-tu'u-hakaou ki Poike; i te ahi mo-kirokiro he-mate. Rega Varevare, son of Te Niu, came from Poike, and toured the island proclaiming his vision: 'A wooden house will arrive at Tarakiu (near Vaihú), a barge will arrive, animals will arrive with the faces of eels (i.e. horses), golden thistles will come, and the Lord will be heard in heaven'. The next morning he arrived back in Poike, and in the evening when it was getting dark, he died.

Pipi is to boil with hot stones.Uru is to remove the stones which have been heated in the umu, or to put meat, sweet potatoes, etc., on top of the embers, and to cover it with those same stones while red-hot. Stones are used together with fire in order to cook. The earth oven (umu) will cook, heat up, that which will be uncovered, 'born from the oven'.

To die is to become cold, to be born is to 'come out hot from the oven'.

Although roki means a sleeeping-place its double (roki-roki) could mean the opposite:

Roki

Pau.: roki, a bed. Mgv.: roki, bed, sleeping-place. Ta.: roi, bed. Mq.: oki, sleeping-place. Sa.: lo'i, pigsty.

A negation of kai is similarly expressed by kai-kai (the string games). Kai (eating) refers to the season when Sun is present and the strings (kaikai) will hamper Sun, catch him and ultimately cover him (by the dark cloth woven from strings).

Kuukuu is evidently strangled by strings, according to how Metoro interpreted Aa1-11:


Aa1-1	Aa1-2	Aa1-3	Aa1-4
tagata ui	ki tona marama	e tagata noho ana - i te ragi	te tagata - hakamaroa ana i te ragi

Aa1-5	Aa1-6	Aa1-7	Aa1-8
ko te moa	e noho ana ki te moa	e moa te erueru	e moa te kapakapa

Aa1-9	Aa1-10	Aa1-11	Aa1-12
e moa te herehua	ka hora ka tetea	ihe kuukuu ma te maro	ki te henua

Presumably the 4 figures in the center represent the 4 pillars which keep the sky roof high. Metoro mentioned Kuukuu only at Aa1-11, never anywhere else while reading the rongorongo tablets for Bishop Jaussen.

We have earlier found a parallel between the 6 glyphs including Aa8-26 (the cut off viri) and the 6 glyphs including atua mata viri:


Aa8-25	Aa8-26	Aa8-27	Aa8-28	Aa8-29	Aa8-30


Eb7-11	Eb7-12	Eb7-13	Eb7-14	Eb7-15	Eb7-16

A new fire comes beyond the dark Saturn. The 11th kuhane station is Roto Iri Are, and roto means inside (as when Kuukuu was put in a 'cave').

At this point in our seemingly endless journey of exploration I find it necessary to try to integrate into a whole all the main arguments I have suggested earlier, to wake up again all those images which were left behind. An impossible task of course.

Then there is another major problem, viz. how to integrate also the enormous amount of more or less relevant information from my (thousands of pages long) attempt at a glyph type dictionary. One example is the concept of moa, as described by Barthel:

"... It was a mark of distinction for a grown son or a brave young man to be referred to as a 'rooster' (moa).

One of the Rongorongo tablets and a petroglyph (Barthel 1962) indicate that the group of explorers of the immigrant cycle were known as 'roosters'. The same figurative meaning is found in a fragment of the Metoro chants:

e moa te erueru	Oh rooster, who scratches diligently!
e moa te kapakapa	Oh rooster, who beats his wings!
e moa te herehua	Oh rooster, who ties up the fruit!
ka hora	Spread out!
ka tetea	Have many descendants!
(Barthel 1958:186)

The deeper meaning of this passage can be discovered by comparing it with the 'great old words' (Barthel 1959a:168).

The 'one who beats his wings' refers to the best person, and the 'one who ties up the fruit' refers to the richest. The 'one who scratches diligently' must be a person who is industrious, so that we can interpret the praise of a promising young man." (Barthel 2)

Another example is a part of a page at the vaero (the tail of a kite, of a bird, or similar) type of glyph:

... Herehua can be translated as 'ties up the fruit' (Barthel 2). The 'fruit' is presumably the 'skull' of the Sun King, and we should remember the fate of this skull (cfr at hua poporo and at ua), not to mention how the skull of One Hunaphu fascinated Blood Moon:

... And then the bone spoke; it was there in the fork of the tree: Why do you want a mere bone, a round thing in the branches of a tree? said the head of One Hunaphu when it spoke to the maiden. You don't want it, she was told. I do want it, said the maiden. Very well. Stretch out your right hand here, so I can see it, said the bone. Yes, said the maiden. She stretched out her right hand, up there in front of the bone. And then the bone spit out its saliva, which landed squarely in the hand of the maiden ...

The hand is female in character and 'squarely in the hand' apparently refers to Mother Earth (Nuku). So I imagine:


Aa3-64	Aa3-65

Before the 'fruit' is tied it must certainly be lifted up and this could be the reason behind the expression hua reva:

Ca9-4 (232)

63 + 232 = 295 and 9 * 4 = 36

The 'hand' at the horizon in the west (the Mayan Chikin) 'swallows' the descending Sun and the result will be a Son in the east. A new Sun is a new fire and he must be 'drilled' into being (cfr at rima):

And at another place there is an illuminating little note:

'... He Rehua [as in herehua] could be Antares. Possibly this star indicates also the end of summer, when he disappears from view in autumn:

The generally accepted version of the Rehua myth, according to Best, is that Rehua had two wives, the stars on either side of Antares. One was Ruhi-te-rangi or Pekehawani, the personification of summer languor (ruhi), the other Whaka-onge-kai, She-who-makes-food-scarce before the new crops can be harvested ...