Koro. 1. Father (seems to be an older word than matu'a tamâroa). 2. Feast, festival; this is the generic term for feasts featuring songs and banquetting; koro hakaopo, feast where men and women danced. 3. When (also: ana koro); ana koro oho au ki Anakena, when I go to Anakena; in case, koro haga e îa, in case he wants it. Vanaga. If. Korokoro, To clack the tongue (kurukuru). Churchill. Ma.: aokoro, pukoro, a halo around the moon. Vi.: virikoro, a circle around the moon. There is a complete accord from Efaté through Viti to Polynesia in the main use of this stem and in the particular use which is set to itself apart. In Efaté koro answers equally well for fence and for halo. In the marked advance which characterizes social life in Viti and among the Maori the need has been felt of qualifying koro in some distinctive manner when its reference is celestial. In Viti virimbai has the meaning of putting up a fence (mbai fence); viri does not appear independently in this use, but it is undoubtedly homogenetic with Samoan vili, which has a basic meaning of going around; virikoro then signifies the ring-fence-that-goes-around, sc. the moon. In the Maori, aokoro is the cloud-fence. Churchill 2.

E:21

Makoi replied, 'This is what happened, this is how I gave the names. I wrote (ta [?]) 'Te Manavai A Hau Maka' on the surface of a banana leaf (kaka), and this is how I left it'.

This is how Makoi remembered it.

Topa. 1. To bend down, to drop to the ground; to fall on a certain date. 2. To stop doing something, to drop; ina ekó topa taau aga, do not stop, keep doing your work. 3. To remain, to be left over, to be unfinished; he topa te kai, the food is not finished, there is some left. 4. To come to one's memory; i te aamu he topa te vânaga tûai, in the legends old words come to memory. 5. To remember, to reflect (with mana'u as subject); e-topa rivariva tokorua mana'u ki te me'e nei, let the two of you think carefully about this thing. Vanaga. 1. Wine; topa tahaga, id. 2. To fall in drops, to descend, to go down, to abdicate; topa iho, to fall; hakatopa, to knock down, to cause to fall; hakatopa ki raro, to knock down, to subjugate. 3. Childbirth, abortion; topa te poki, to lie in. 4. A feast, to feast. 5. To arrive, to result; topa rae, newcome; topa iho, to come unexpectedly; topa ke, to deviate; topa no mai, topa hakanaa, topa tahaga, mau topa pu, unexpected; topa okotahi, solitary; hakatotopa, to excite, to foment. 6. Bad, low, cheap, failure; igoa topa, nickname; ariga topa, sinister, sly, ill-tempered, to hang the head; hakatopa, to disparage; hakatotopa, irresolute. 7. (Of upward movement) topa ki raro, to scale, to surpass; hakatopa ki te ao, to confer a dignity; hakatopa ki te kahu, to spread a sail; hakatotopa, to make a genealogy. Churchill.

He said the following (to him): 'You did not pay attention, last-born, and you did not [tae] give the (full) name. This is how it should be [Penei]: the Manavai of Hau Maka of Hiva, in memory (mo aringa ora) of the father, of his dream soul'.

... For the Maori the past is an important and pervasive dimension of the present and future. Often referred to as the 'ever-present now', Maori social reality is perceived as though looking back in time from the past to the present. The Maori word for 'the front of' is mua and this is used as a term to describe the past, that is, Nga wa o mua or the time in front of us. Likewise, the word for the back is muri which is a term that is used for the future. Thus the past is in front of us, it is known; the future is behind us, unknown. The point of this is that our ancestors always had their backs to the future with their eyes firmly on the past. Our past is not conceived as something long ago and done with, known only as an historical fact with no contemporary relevance or meaning. In the words of a respected Maori elder: The present is a combination of the ancestors and 'their living faces' or genetic inheritors, that is the present generations. Our past is as much the face of our present and future. They live in us ... we live in them ...

They stayed (there longer),

They took their provisions with them ...

Kai. 1. Ina kai; verbal negation (but not used with the imperative); ina kai kai matou, we have not eaten. 2. To eat; meal. 3. Fruits or produces of the land, vegetables, edible plants. 4. Figuratively: he-kai ite rogorogo, to recite the inscriptions kohau rogorogo (as spiritual food). 5. Eclipse: ku-kai-á te raá, te mahina, the sun, the moon has been eaten (eclipsed). Vanaga. 1. Negative; kai rogo, to fast; kai oho, to forego; kai maa, to be ignorant, to doubt; vave kai kohe, inaccessible; ina kai, see ina 1. Ta.: ai, no. 2. To undergo, to suffer. 3. Sharp, cutting. T Mgv.: koi, koikoi, pointed, sharp, adapted for cutting; kokoi, prickly, stinging, irritating. Mq.: koi, sharp, cutting. Ta.: oi, sharp, keen. Since this is the only language which has kai in this sense the possibility of typographical error should not be overlooked. The form koi outside of Southeast Polynesia is found in Maori, Rarotonga and Hawaii. 4. To eat, to feed, to feast; food, meat, a meal, repast; kai nui, provision, intemperate, voracious; kai no iti, sober, temperate; hue ki te kai, to victual; kai taria te kai, abundance, to abound; hakapee no kai hoao, abundance, to abound. Kaia, eaten. P Pau.: kai, food, to eat. Mgv.: kai, food, nourishment, to eat. Mq.: kai, ai, food, to eat. Ta.: ai, to eat. 5. Hakakai, to take, to attack. Mgv.: kai, to receive. Mq.: ai, to catch some one, to seek to surprise. Ta.: ai, to receive, to get possession of, to become master of. Churchill. Kaihue, a heap of food. Kaikino, selfish, avaricious, faithless, ingrate, miserly, rascal. Mq.: kaikino, selfish, stingy, avaricious. Kaipurua, issue, outlet, egress. Kaitagata, cannibal; paoa kaitagata, cannibal, savage.  Kaiu, nursling, suckling. Pau.: kaiu, a child at the breast. Mq.: kaiu, child at the breast, unweaned, suckling, young of animals. Ta.: aiu, nursling. Churchill. Pau.: Fakakai, earring. Ta.: faaai, ear ornament. Mq.: hakakai, id. Ma.: whakakai, id. Kaikaia, a league, a plot. Mgv.: kaia, cruel, cannibal. Ta.: aiaa, fault, sin. Mq.: kaia, quarrelsome. Ma.: kaia, to steal. Kaito, brave, robust. Ta.: aito, brave. Ma.: kaitoa, a brave man. Kaitoa, well and good! Ta.: aitoa, good! Ma.: kaitoa, id. Kaitura, bravery, manhood. Ta.: turatura, honored, exalted. Churchill. Mgv.: Kaiota, raw food. Ta.: aiota, raw, ill cooked. Ma.: kaiota, id. Churchill. Ta.: Ai, a bet, a wager, a game. Mq.: kai, to throw lots, to lose a game. Sa.: 'ai, a count toward the score of a game. Ma.: kai, a puzzling toy. Aihamu, to eat leavings. Mq.: kaihamu, id. Churchill. Mq.: Kaiheehee, to go from place to place to enjoy feasts. Sa.: 'aisee, to beg food at feasts. Kaihue, thief. Ha.: aihue, to steal. Kaika, a meal, feast. Sa.: 'aiga, meal. Ha.: aina, id. Kaioto, a sort of hemorrhage, piles. Sa.: 'ailoto, a cancerous ulcer. Kaitu, to perfume oneself during a tabu period when it was forbidden. Ha.: aiku, to break a tabu. Churchill. AI, v. Haw., to eat; s. food, vegetable food, in distinction from ia, meat; ai-na, for ai-ana, eating, means of eating, fruits of the land; hence land, field, country.New Zeal., kai, to eat; kainga, food, meal, home, residence, country. Tong., kai, to eat. Sam., 'ai, to eat; ainga, family, kindred. Marqu., kaika, kainga, food, meal. Tagal., cain, to eat. Zend., gaya, life; gaetha, the world; gava, land, country. Vedic, gaya, house, family (A. Pictet). Sanskr., ghâsa, food; ghas, devour. Greek, αία, γαια, γη, different forms occurring in Homer, land, country, cultivated land; γειος, indigenous; γειτων, a neighbour; ήια, provisions for a journey. Goth., gawi, gauja, country, region. Germ., gau. Lat., ganea, eating-house; ganeo, glutton. Lith., goyas; Ant. Slav. and Russ., gai, 'past-rage', nemus. Polish, gay, id. Mr. A. Pictet, in his 'Les Origines Indo-Europ.', vol. II. p. 15, says that the Vedic and Zend gay 'n'ont surement aucun rapport avec le grec γαια.' This assertion evokes a doubt, inasmuch as, as late a in Homer's time, two other dialectical variations of this word existed in the Greek, viz. αία and δα or δη, in δη-μητηρ, contracted from some ancient form in δαια, as γη and γα, from γαια. As neither of these can be supposed to be derived from, or to be a phonetic corruption of, the other, it seems to me that they must have come down abreast from primeval times, thus indicating that the original root was differently pronounced by various sections of the still united Aryan stock; and I believe that this root, in its archaic forms, still survives in the Polynesian ai and kai, to eat. The Sanskrit go, land, the earth, from which Benfey derives a hypthetical gavyd and a Greek γαfια - by elimination γαια - is probably itself a contraction from the Vedic and Zend gaya, as the Greek γη and γα, as the ancient Saxon gâ and gô, pagus, regio, and the ancient Slav. gai, nemus, are contractions from derivations of that ancient root still found in Polynesia. The above derivatives in sound and sense certainly refer themselves better to some ancient ai of kai, food, the fruits of the forest or the roots of the field, than to the Sanskrit go, bull, cow, cattle; for the Aryan family undoubtedly had one or more names for eating and for food before its various divisions applied themselves to the herding of cattle. The Sanskrit ghas, ghâsa, the Latin ganea, ganeo, point strongly to the underlying original sense of eating and food. According to Professor A. H. Sayce, in 'Introduction to the Science of Language', vol ii. p. 19, it is probable that the Latin edere, to eat, is a compound word = e-dere, like ab-dere, con-dere, cre-dere, and others, thus leaving e as the root. How far that e may have been a dialectical variant or a phonetic decay of an older form more nearly allied to the Polynesian ai, kai, I leave to abler philologists to determine. Fornander.