E:84 → Julian spring equinox ↔ Equinox at Antares

... He cleared the trunks of their branches and bark, hewed them into shape, and with strong fau ropes he and his men drew them down the valley over cliffs and ravines, seeming to feel it merely light work. Thus King Puna was robbed of his fine aha-tea tree, his mara-uri tree, a toi (Alphitonia) tree, and a hauou (pua, Fagraea) tree; and Hiro spared not the trees sacred to the gods around the marae. He cut down a great tamanu (Callophylum), stripped the trunk of its branches and bark, split it up for planks for the bows of his canoe, and trimmed the branches for outriggers and crossbeams. He cut down a most sacred miro (Thespesia) tree for planks for the after part of his canoe, and he took two tall straight breadfruit trees for planks for the deck houses. Then he went into the woods and cut down straight fau trees (Hibiscus tiliaceus) for paddles and for floor planks, and three slim hutu (Barringtonia) trees for masts. After all this depredation, Hiro and his men helped themselves to wood and thatch and reeds and all other material needed for a shed in which to build the canoe and for rollers to place under it, King Puna not daring to oppose them, as Hiro was too powerful and dangerous to vex ...

KOI, v. Haw., to flow, rush, like water over a dam; koi-ei-ei, a rapid current; koi-ele, to overflow. N. Zeal., toi, to dip in water, to duck.Iaw., toya, water. Sanskr., toya, water. Apparently there is no etymon for this word in Sanskrit or Vedic, for Benfey suggests that it derives 'perhaps from tu.' But the primary, at least the Vedic, meaning of tu is 'to be all-powerful'. Taking the New Zealand term as the best-preserved among the Polynesian dialects, it certainly offers a better etymon to the Sanskrit toya than the Vedic tu. (Fornander)

... the progeny of Tu increased: [1] Rongo, Tane, Tangaroa, Rongomai, Kahukura, Tiki, Uru, Ngangana, Io, Iorangi, Waiorangi, Tahu, Moko, Maroro, Wakehau, Tiki,  [17] Toi, Rauru, Whatonga - these were the sons ...

Ta.: toi, axe. Churchill.

Tiri. Mgv.: To throw away, to reject, to neglect. Ta.: tiri, to cast a small net. Mq.: tii, titii, to throw away, to abandon, to reject. Sa.: tili, a small net and its cast. Ma.: tiri, to throw one by one. Titiri, to abandon, to abjure; rima titiri, to walk with the hands behind the back. T Pau.: titiri, to abandon, to leave, to abjure, to deny. Mgv.: tiri, to throw away, to reject, to neglect, to lose. Mq.: tií, titií, to throw away, to reject, to abandond, to leave behind. Ta.: titiri, to reject, to throw away. Churchill.

He mate te matu'a he ato tepoki i te rîu o toona matu'a; he-ariga ora o toona matu'a [when] the father dies, [and] the son sings a riu for his father, this constitutes an ariga ora of his father. Vanaga.

Everyone took his share of the plants that had been brought along.

Ura, lobster. Ûra, flame, blaze (ûra ahi), to become furious (with manava as subject: ku-ûra-á te manava). Úraúra, bright red. Vanaga. 1. Crayfish, lobster, prawn. P Mgv.: ura, crayfish. Mq.: uá, lobster. Ta.: oura, crayfish, lobster. 2. Fire, burning, to be in flames; uraga, combustion, flame, torch; hakaura, to cause to glow, to kindle, to light. P Mgv., Ta.: ura, a flame, to burn. Mq: uá, id. Uraga, burden, load, weight. Uraura, vermilion, scarlet. P Pau.: kurakura, red. Mgv.: uraura, an inflamed countenance. Mq.: uáuá, red, ruddy. Ta.: uraura, red. Churchill.

Kura. 1. Also: poukura, the short, thin, multicoloured feathers of chickens and other birds. 2. The best of something, choice. Vanaga. Tutui kura, shawl. Kurakura, fair, light. Hakakurakura, to make to blush. P Pau.: kurakura, red, violet. Mgv.: kurakura, red, yellow, scarlet. Mq.: uáuá, red, ruddy. Ta.: uraura, red. Churchill.

Uá. Ata uá, morning twilight. Uáuá, to reside; resident; noho uáuá to settle somewhere; ina koe ekó noho uáuá, do not establish yourself there. Vanaga.

E:85

... During his descent the ancestor still possessed the quality of a water spirit, and his body, though preserving its human appearance, owing to its being that of a regenerated man, was equipped with four flexible limbs like serpents after the pattern of the arms of the Great Nummo. The ground was rapidly approaching. The ancestor was still standing, his arms in front of him and the hammer and anvil hanging across his limbs. The shock of his final impact on the earth when he came to the end of the rainbow, scattered in a cloud of dust the animals, vegetables and men disposed on the steps. When calm was restored, the smith was still on the roof, standing erect facing towards the north, his tools still in the same position. But in the shock of landing the hammer and the anvil had broken his arms and legs at the level of elbows and knees, which he did not have before. He thus acquired the joints proper to the new human form, which was to spread over the earth and to devote itself to toil ...

Maara. Flat coastal area usable as landing stage. Vanaga. Hakanoho, to abolish, to rent, to lease, to enslave, to dissuade, to exclude, to exempt, to install, to substitute, hostage. Hakanohohia, stopped. Churchill.

Teke installed the king; Iko was (now) the king (ariki) of the Hanau Eepe.

Teke called out to the men, 'Iko is your king, oh people (mahingo)!'

The Hanu Eepe remained there. Teke returned. (He) came to Oromanga (name corrected; alternative translation: Along came the adopted rat, kiore ma(a)nga.). That was Iko.

Twenty-five years.

... Up to the present time, fertility spells for fowls have played an important role. Especially effective were the so-called 'chicken skulls' (puoko moa) - that is, the skulls of dead chiefs, often marked by incisions, that were considered a source of mana. Their task is explained as follows: 'The skulls of the chiefs are for the chicken, so that thousands may be born' (te puoko ariki mo te moa, mo topa o te piere) ... As long as the source of mana is kept in the house, the hens are impregnated (he rei te moa i te uha), they lay eggs (he ne'ine'i te uha i te mamari), and the chicks are hatched (he topa te maanga). After a period of time, the beneficial skull has to be removed, because otherwise the hens become exhausted from laying eggs ...

Hakatuu, to erect, to establish, to inactivate, to form, immobile, to set up, to raise. Churchill.

... The state of the tree loomed large in their thoughts, because it came about at the same time the head of One Hunaphu was put in the fork. The Xibalbans said among themselves: 'No one is to pick the fruit, nor is anyone to go beneath the tree', they said. They restricted themselves, all of Xibalba held back. It isn't clear which is the head of One Hunaphu; now it's exactly the same as the fruit of the tree. Calabash came to be its name, and much was said about it. A maiden heard about it, and here we shall tell of her arrival. And here is the account of a maiden, the daughter of a lord named Blood Gatherer. And this is when a maiden heard of it, the daughter of a lord. Blood Gatherer is the name of her father, and Blood Moon is the name of the maiden. And when he heard the account of the fruit of the tree, her father retold it. And she was amazed at the account: I'm not acquainted with that tree they talk about. It's fruit is truly sweet! they say, I hear, she said. Next, she went all alone and arrived where the tree stood. It stood at the Place of Ball Game Sacrifice. What? Well! What's the fruit of this tree? Shouldn't this tree bear something sweet? They shouldn't die, they shouldn't be wasted. Should I pick one? said the maiden.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 ...

E:86

Ira left [for Hiva, for Maori, i ōho ai a Ira.ki hiva.ki maori] on the twenty-fifth day of the month of October ('Tangaroa Uri').

Io. Mgv.: At the house of. Ta.: io, id. Mq.: io, id. Aka-ioio, feeble, lean and thin. Mq.: hakaioio, to be wrinkled, flabby flesh of the aged. Churchill.

Iore. Indistinctly. Churchill.

Kio. 1. Defeated; one who has taken refuge in a house or in a cave. 2. To come out a winner, to win, to be victorious in war, in a quarrel, in a race: ku-kio-á te taûa i a Miru, the war was won by the Miru; ku-kio-á te toru vaka, the third boat won. Kiokio, to smell of smoke, to smell smoky (of food). Vanaga. 1. Stick wherewith to rake things into a heap. 2. Slave, servant, inferior, of low estate, husbandsman. Hakakio, to enslave, to reduce to subjection; tagata hakakio, master. Mgv.: kio, a servant, slave, tiller of the soil. 3. To discourage; also kioa. Kiokio, foul smelling smoke. Mgv.: kio, kiohe, to extinguish, to put out a light. 4. Pau.: kiokio, to chirp. Mgv.: kio, id. Ta.: ioio, to cry, said of a baby. Mq.: kiokio, to chirp. Sa.: 'io, id. Ha.: ioio, id. 5. Mgv.: kio, little, small, said of birds and animals. Mq.: kio, young of birds. 6. Mgv.: kiokio, a fish. Mq.: kiokio, id. 7. Mq.: kio, said of women and children who run away to the mountain shelters in time of war. Ha.: kio, to flee, to hasten away in fear. Churchill. Hakakio, festival of thanksgiving. Barthel 2.

... Io dwelt within the breathing-space of immensity. // The universe was in darkness, with water everywhere. // There was no glimmer of dawn, no clearness, no light. And he began by saying these words,

'Darkness, become a light-possessing darkness.' And at once a light appeared. He then repeated these self-same words in this manner,

'Light, become a darkness-possessing light.' And again an intense darkness supervened. Then a third time He spake, saying:

Io then looked to the waters which compassed him about, and spake a fourth time, saying:

(Tiwai Paraone, New Zealand, c. 1880, and translated by Hare Hongi.)

More than fifty years after Christianity reached New Zealand it was suddenly disclosed by certain Maori elders that the pantheistic mythology hitherto revealed was not in fact the full story, and that according to an esoteric or 'higher' learning - withheld till then because of its sanctity - the Maori did have a single, Supreme Creator, whose name was Io.

The first reference in print to Io seems to have been made in 1876, by C. O. Davis, who said a member of the Ngapuhi tribe had told him 'that the Maoris in olden times had worshipped a Supreme Being whose name was so sacred that none but a priest might utter it at certain times and places ... The only complete account was given much later, in a manuscript dictated by the Maori elder Te Matorohanga and published  in 1913 ... But both this elder and his scribe Te Whatahoro were converted to Christianity long before the manuscript was composed.

The little word 'io' or 'kio', as Buck points out in an amused survey of the principal evidence and claims ... can sometimes mean the squeak of a rat or bird, at other times muscular twitches of the body that were regarded as omens by the Maori. Even so, Io-Jehovah caused some excitement in an age which wished to persuade itself that primitive peoples had really been Believers all along, and His revelation soon led to further discoveries elsewhere in Polynesia - notably in the Tuamotu, where Stimson believed as late as 1933 that he had unearthed a cult of 'Kiho'. (Antony Alpers, Legends of the South Seas.)

'Eight lands (are there), one has been found (or, an eighth land has been found for the first time, evaru [ēvaru] kainga katahi i ravaa), that is, Te Pito O Te Kainga.

During the fast journey, one cannot find the seven lands [ehitu kainga] in the midst of dim twilight. Once (Easter Island) has been lost [ka ngaro ro ēra], not even eight groups of people (i.e., countless boat crews) can find (it) again.

- Ruhi to the right, Pu to the left, necklace around the neck of the figure of Hinariru at Papa O Rae!'