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he ki hokoou a Teke.kia Oti.ka oho ki roto Then Teke said to Oti, 'Go to the sugarcane plantation [ka oho ki roto ki te toa] and carefully break off [ka hahati] pieces of cane. Not one variety shall be left (i.e., shall be omitted) when the pieces of sugarcane are taken along.'
ki te toa ka hahati tahi.te mee o to ea eta(-)
hi.koia ko pupura ana too.mai.he oho.
Pura. To turn white; glow, brilliance; he-pura te mata, the eyes twinkle (said of someone who looks at something with great interest). Purapura, descendent; koau he purapura o Miru, I am a descendent of the Miru tribe. Pupura, the part of the sugarcane or of the ti plant which is cut off and planted again: pupura tôa, pupura ti. Vanaga.
a Teke.a Oti.toraua titiro tokoa.he ōo. ki Teke and Oti went with their assistants, entered into the sugarcane plantation, and broke off pieces everywhere.

Teke said the names [he nape i te ingoa] of all the different varieties of sugarcane.

roto ki te toa.he hahati tahi.he nape i te ingoa o
te toa.e Teke.

E:70

etahi te piere te amonga o te toa.he ki a Teke. There were a thousand loads [te amonga] of sugarcane.

Teke said to Oti [oti], 'Bring [ka mau] (that) on board the canoe!'

The men picked up [he mau] the sugarcane, came on board the canoe, and left it there.

The men returned (to the other things) [ki te me'e] and took these too.

kia oti ka mau ki runga ki te miro.he mau te
tangata.i te toā.he tuu he hakarere i runga i te
miro.he hoki mai te tangata.ki te mee
he too tokou.
The definite article te could have indicated a time of standstill (solstice) in contrast to the active definite article he. June 17 (*88) + *6 = *95. Betelgeuze (168) + 6 = 175 (Canopus).

Amo. Amo. To carry on one's shoulders: O Yetú i-amo-ai te tatauró ki ruga ki-te maúga Kalvario. Jesus carried his cross up to the Calvary. Amoga, bundle; to tie in a bundle: he-amoga i te hukahuka, to tie a bundle of wood. Vanaga. 1. A yoke, to carry; amoga, burden, load.  2. To bend, to beat a path. Churchill. Âmo. 1. To clean, to clean oneself: he-âmo i te umu, to clean the earth oven; ka-âmo te hare, ka haka-maitaki, clean the house, make it good; he-âmo i te ariga, to clean one's face wetting it with one's hand. 2. Clear; ku-âmo-á te ragi, the sky is clear. 3. To slip, to slide, to glide (see pei-âmo). Ámoámo, to lick up, to lap up, to dry; to slap one's body dry (after swimming or bathing): he-âmoâmo i te vaihai rima. Vanaga. Amoamo. 1. To feed, to graze. 2. To spread, to stretch (used of keete). Churchill.

... During his coronation year king Taufa'ahau Tupou IV advanced the theory that the Ha'amonga stones must have served a greater purpose than the more obvious function as a gateway. This proved to be the case when closer investigation revealed a secret mark on the lintel (= threshold) stone ... On June 21st 1967 at dawn his majesty was present at this place and it was a thrilling moment when the sun rose at the exact point indicated by his interpretation of the lines etched on the great stone ...

he ki hokoou te ariki a Hotu kia Teke. Then King Hotu spoke to Teke, 'Take along the four-legged animals (manu vae eha), the pigs (? kekepu), the sea swallows (manu tara), and the flies (takaure) [te takaure he]!'

King Hotu continued to speak to Teke, 'The thing [he mee] that you must not forget under any circumstances are the flies! The flies are creatures [he mee o rehu a takaure] that must not be forgotten.

If you forget the flies [ana rehu te takaure i a koe] the multitude [te piere] of people will perish [he ngaro]. But when you bring the flies on land [ana tomo ki runga ki te kainga te takaure], then there will be a great number of people (he piere tangata)!'

ka too te manu vae eha.te kekepu. te manu
tara.te takaure.(h)e ki hokoou te ariki a Hotu
kia Teke. te mee mo tae rehu i a koe he taka(-)
ure.he mee o rehu a te takaure. ana rehu te
takaure i a koe.he ngaro te piere tangata.
ana tomo ki runga ki te kainga te takaure ena
i a koe ka aī te mee he piere tangata.

...From a religious point of view, the high regard for flies, whose increase or reduction causes a similar increase or reduction in the size of the human population, is interesting, even more so because swarms of flies are often a real nuisance on Easter Island, something most visitors have commented on in vivid language. The explanation seems to be that there is a parallel relationship between flies and human souls, in this case, the souls of the unborn. There is a widespread belief throughout Polynesia that insects are the embodiment of numinous beings, such as gods or the spirits of the dead, and this concept extends into Southeast Asia, where insects are seen as the embodiment of the soul ...

E:71 → 26000 / 366

... The right ascension ('longiturde') positions of the stars change over time and the total cycle of the precession has been estimated to be around 26000 years. This was well known since ancient times: ... The verdicts concerning the familiarity of ancient Near Eastern astronomers with the Precession depend, indeed, on arbitrary factors; namely, on the different scholarly opinions about the difficulty of the task. Ernst Dittrich, for instance, remarked that one should not expect much astronomical knowledge from Mesopotamia around 2000 BC. 'Probably they knew only superficially the geometry of the motions of sun and moon. Thus, if we examine the simple, easily observable motions by means of which one could work out chronological determinants with very little mathematical knowledge, we find only the Precession.' There was also a learned Italian Church dignitary, Domenico Testa, who snatched at this curious argument to prove that the world had been created ex nihilo, as described in the first book of Moses, an event that supposedly happened around 4000 BC. If the Egyptians had had a background of many millennia to reckon with, who, he asked, could have been unaware of the Precession? 'The very sweepers of their observatories would have known.' Hence time could not have begun before 4000, Q. E. D.

he ki hokoou a Hotu.kia Teke.e hakarite te Then Hotu said to Teke, 'There shall be an equal number of people (i.e., of both sexes) when you take them aboard the canoe. The same (goes) for the four-legged animals, the pigs (?) and the chicken.'
tangata.ana too koe ki runga ki te miro.peira
tokoa te manu vae ehā. te kekepu. tokoa.te moa
tokoa.

he oho.a Teke.anake ko toona titiro.he too mai Teke went with all his assistants. They took the four-legged animals, male and female, fifty in all. [25 + 25 = 50]
i te manu vae ehā. ko te tamaaroa ko te tama-
hahine.erima te kauatu te manu vae eha.
Matua. 1. Father (also matu'a tamâroa); matu'a hâgai, adoptive father or mother; matu'a ké, uncle, aunt, close relative. 2. Part of a net from which the weaving started: te matu'a o te kupega. Vanaga. 1. Chronic. Ta.: matua, id. 2. A parent (metua); matua tamaroa, father; matua tamaahine, mother; matua too, adoptive father; matua kore, orphan. P Pau.: makuahine, mother. Mgv.: motua, father; matua, superintendent, overseer. Mq.: matua, any man; motua, father. Ta.: metua, metia, father, mother, parent. Churchill.
50     manu vae ehā. (There were) fifty four-legged animals. [50 * 4 = 200]
         he too mai anake te huru o te manu ko te tamaa(-)

They took all kinds of birds [anake te huru o te manu], male and female,

a hundred pigs (?), [50 + 50 = 100]

500 chickens, [250 + 250 = 500]

and five large calabashes (kaha) full of flies.
         roa ko te tamahahine tokoa
100   kekepu.
500   he moa
5       erima kaha o te takaure.
Crossed out:

5       takaure

         manu tara.

[Five sooty sea swallows, manu tara, recreating the cycle of life, taka-ure. 355 / 5 = 71.]

... There is a couple residing in one place named Kui [Tui] and Fakataka (Haka-taka). After the couple stay together for a while Fakataka is pregnant. So they go away because they wish to go to another place - they go. The canoe goes and goes, the wind roars, the sea churns, the canoe sinks. Kui expires while Fakataka swims. Fakataka swims and swims, reaching another land. She goes there and stays on the upraised reef in the freshwater pools on the reef, and there delivers her child, a boy child ...

... 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. And then she looked in her hand, she inspected it right away, but the bone's saliva wasn't in her hand. It is just a sign I have given you, my saliva, my spittle. This, my head, has nothing on it - just bone, nothing of meat. It's just the same with the head of a great lord: it's just the flesh that makes his face look good. And when he dies, people get frightened by his bones. After that, his son is like his saliva, his spittle, in his being, whether it be the son of a lord or the son of a craftsman, an orator. The father does not disappear, but goes on being fulfilled. Neither dimmed nor destroyed is the face of a lord, a warrior, craftsman, an orator. Rather, he will leave his daughters and sons. So it is that I have done likewise through you. Now go up there on the face of the earth; you will not die. Keep the word. So be it, said the head of One and Seven Hunaphu - they were of one mind when they did it ...