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.

Topatagi. To remember with sorrow, to miss, to pine for (mo); ananake te raá he topatagi te ûka riva ko Uho mo toona ga matu'a, Ko Uho the good girl missed her parents every day. Vanaga. Grief. Churchill.

he kī. kia Hotu.a Teke.i mua i te hanga ana i re(-)

Teke thought about the question [he hakatopa.a Teke. i roto a ia.i te ki] and then said to Hotu [he kī. kia Hotu.a Teke], 'It was left out in the bay.' [i mua i te hanga ana i re(h)u ro ia.]

(h)u ro ia.he ki a Hotu.kia Pure ō.kia Pure ki.

Hotu said [he ki a Hotu] to Pure O [Ō], to Pure Ki, and to Pure Vanangananga: 'You fellows (kope), sail [ko oho.korua ko nga kope] to the friend (hoou), to Oto Uta.

Bring him here [ka too mai], he who is resting out there in the bay [i mua.i te hanga].

Move him carefully (? nee), you fellows, so that the king, that Oto Uta is not damaged!' [o kori a i te ariki.i a oto uta.]

kia Pure vananganaga.ko oho.korua ko nga kope

ki te hoou.kia oto uta.ka too mai.ma e moe ena

i mua.i te hanga.he nee korua ko nga kope.o kori a

i te ariki.i a oto uta.

Gete. M.: Whakangete, to urge on a horse. Ngetengete, to make a clicking sound with the tongue. to click with the tongue, as to a horse; to chirrup. To express surprise or sorrow. Cf. ketekete, to express surprise or regret. H.: neke, an indistinct sound, as scratching on a rough board; to make the noise of scratching; to scratch. Cf. ekeeke, to be in pain; displeasure, arising from an offence; the feeling which one has when that which he prizes is spoken against or injured. T.: ete, to flinch; eteete, to be shocked disgusted, or ashamed. Cf. paete, to be made angry. To.: cf. ketekete, to chirrup; kekete, to chirp; to chatter. Text Centre.

... I remember from somewhere in Heyerdahl's books that he considered it significant that neke-neke was a special word in the vocabulary of Easter Island, it meant 'walking without legs, walking by moving the weight this side and that slowly advancing forward'. He had discovered the word when he asked how the statues had been moved - they walked (neke-neke) was the answer ...

Nahe. Ta.: Angiopteris erecta [maybe evecta?: 'Mule's-foot Fern']. Sa.: nase, the giant fern. Churchill. Bishop Jaussen: crustacé. Barthel. In Jamaica the species Angiopteris evecta ['Mule's-foot Fern'] is widely naturalized and is registered as an invasive species. The plant was introduced by Captain Bligh from Tahiti as a staple food for slaves and cultivated in the Castleton Gardens in 1860. From there it was able to distribute itself throughout the eastern half of the island. Wikipedia.

E:68a - 69a:

1	he	hauhau.
1	he	mahute.

1	he	ngaatu	a Oti.
1		tavari
1		riku
1		ngaoho
1		naunau.
1		uku koko
1		nehenehe
1		poporo.
1		kavakava atua
1		kohe.
1		nehenehe [sic!]
1		pua
1		harahara
1		hua taru.
1		makere
1		hata.
1		tuere heu.
1		tureme
1		matie.
1		pua nakonako.
1		ipu ngutu

E:88 → 22 * 4

'Yes, for he was a monstrous thing and fashioned marvelously, nor was he like to any man that lives by bread, but like a wooded peak of the towering hills, which stands out apart and alone from others.' Odysseus, choosing twelve men, the best of the company, left his ships at shore and sallied to the vast cave. It was found stocked abundantly with cheeses, flocks of lambs and kids penned apart, milk pails, bowls of whey; and when the company had entered and was sitting to wait, expecting hospitality, the owner came in, shepherding his flocks. He bore a grievous weight of dry wood, which he cast down with a din inside the cave, so that in fear all fled to hide. Lifting a huge doorstone, such as two and twenty good four-wheeled wains could not have raised from the ground, he set this against the mouth of the cave, sat down, milked his ewes and goats, and beneath each placed her young, after which he kindled a fire and spied his guests.

Ba5 (43) + Ba6 (44) + Ba7 (43) + Ba8 (46) = 2 * 88:

a1	47	47	b1	31	31
a2	40	87	b2	47	78
a3	37	124	b3	43	121
a4	40	164	b4	42	163
a5	43	207	b5	40	203
a6	44	251	b6	40	243
a7	43	294	b7	41	284
a8	46	340	b8	42	326
a9	49	389	b9	50	376
a10	32	421	b10	42	418
			b11	43	461
			b12	45	506
sum	*421 = 245 + 2 88**		sum	506

he too mai a Pure ō. a Pure.ki.a Pure vananga(-)

[Pure Ō, Pure ki, and Pure vananganaga left (land behind), (they) launched the canoe and sailed to Hiva,]

nanga.he hoa i te vaka.he oho.ki hiva.

Too. 1. To adopt, to take, to acquire, to admit, to accept, to gather, to dispose, to seize, to pull up, to extirpate, stripped, to withdraw, to intercept, to frustrate, to touch, to employ, to serve; tae too, to renounce. Mq.: too, to take, to receive, to accept, to adopt, to seize, to pull up. 2. Raa too, noon. 3. Numeral prefix. P Mgv.: toko, id. Mq.: toko, too, id. Ta.: too, id. Samoa and Futuna use to'a and toka, Tonga and Niuē use toko, and the remainder of Polynesia uses the latter form. Tooa: kai tooa, intact, entire, whole; paea tooa, to deprive. Churchill.

i te porima o te raa.o ruti. i oho.ai te vaka.

The canoe of Pure O left [i oho.ai] on the fifth day of November ('Ruti').

o Pure o.i oho.era te vaka.o Pure ō.i tomo era.

After the canoe of Pure O had sailed [i oho.era te vaka.o Pure ō.] and had anchored [tomo = to make landfall] out in the bay [i tomo era.ki mua ki te hanga], in Hanga Moria One [ki hanga moria one], Pure saw the figure [he ui a Pure ō.ko te moai], which had been lying there all this time [e moe no ana], and said to his younger brothers (ngaio taina), 'Let's go my friends (hoa), let's break the neck [hahati atu te ngao] of this mean one (or, ugly one, rakerake).

ki mua ki te hanga ki hanga moria one.he ui

a Pure ō.ko te moai e moe no ana.he ki ki ta(-)

u ngaio.taina era.he ro korua.e aku hoa e.

ki hahati atu te ngao o te rakerake era.ki he.

Garo. 1. To disappear, to become lost. He tere, he garo. He ran away and disappeared. He û'i te Ariki, ku garo á te kaíga i te vai kava. The king saw that the land had disappeared in the sea. I te ahiahi-ata he garo te raá ki raro ki te vai kava. In the evening the sun disappears under the sea. Ku garo á te kupu o te tai i a au. I have forgotten the words of the song (lit. the words of the song have become lost to me). Ina koe ekó garo. Don't disappear (i.e. don't go), or: don't get lost on the way. 2. Hidden. Te mana'u garo, hidden thoughts. Kona garo o te tagata, 'people's hidden places': pudenda. Vanaga. To disappear, to stray, to omit, to lose oneself, to pass, absent, to founder, to drown, to sink; garo noa, to go away forever, to be rare; garo atu ana, formerly. Hakagaro, to cover with water; hakagaro te rakerakega, to pardon. Garoa, loss, absence, to be away, to drown, not comprehended, unitelligible. Garoaga, setting; garoaga raa, sunset, west. Garoraa, the sun half-set. Garovukua, to swallow up. Churchill.

Rake, rakerake: 1. Bad, ugly, unjust; to turn nasty (of a situation); ku rakerake-á a haho a te tai, the sea has turned rough. 2. To be abundant: ku rakerake-á te îka, there are lots of fish. Rakerakega, wickedness. Vanaga. Bad, in its most general sense; patu toona rake, immodest, to expose the person obscenely; rakega, evil, perversity; rakerake, abominable, frightful, low, shocking, culpable, crime, debauchery, dishonor, fault, hideous, ignoble, deformed, illicit, immodest, immoral, impious, irreligious, lascivious, evil, bad, obscene, sinful, ugly; rakerakega, sin, cirme, fault, impiety, iniquity, evil, vice; hakarakerake, causative, to make bad, etc. Pau.: marakerake, afflicted, disconsolate. Churchill.

a.tatou i hoki atu ai ki te pito o te kainga.

Why should we return [ki he.a.tatou i hoki atu ai] to that fragment of earth (te pito o te kainga), i.e. Easter Island? Let us stay in our (home)land!' [he noho ro ai tatou i to tatou kainga.]

he noho ro ai tatou i to tatou kainga.

i oho.era te vaka o Pure ō.he hakaunga atu

After the canoe of Pure O had departed [i oho.era te vaka o Pure ō.], King Hotu contacted [he hakaunga atu] his guardian spirits (atua akuaku), first Kuihi and, second Kuaha. [ko kuihi.katahi.ko kuaha.karua.]

te ariki a Hotu.i toona atua akuaku.

ko kuihi.katahi.ko kuaha.karua.

i roto i a Ika hiva.rua.te ki nei.o kuihi.o kuaha.

Here the story of Kuihi and Kuaha is taken over by Ika Hiva (i.e., by another narrator.) [???]

[? From the midst of the cave of Ika Hiva came the speech of Kuihi and Kuaha. (To be abundant: ku rakerake-á te îka, there are lots of fish.)]

Aku. Spirit of the otherworld (good or evil). Ki a au te ákuáku oga apó. I have a dream of bad omen last night. Vanaga. 1. Ambition. 2. Soul, shade, ghost, specter, immaterial, spiritual. Churchill. The spiritual component of a person after he or she has died, i.e. his or her 'ghost'. Bierbach.

Rapa Nui and Ra'ivavae are the only Polynesian islands where the term akuaku or a'u and a'ua'u respectively is applied to numinous beings which are believed in by the islanders, from time immemorial up to this day, at least on Rapa Nui. To the best of our knowledge, Pukapuka in the northern Cook Islands is the only other island where there is a 'lesser ancestral god' or atua tangata named Te Akuaku said to have been a 'foreign god who came from Akalava (Mangaia?)'. According to the Rapa Nui dictionaries, akuaku means 'noise when swallowing', 'ambition', 'soul, shade, ghost, specter, immaterial, spiritual' ... there is no literary or lexical evidence from Rapa Nui which allows for a more precise definition of the term akuaku, and the present day inhabitants of the island are completely unaware of the semantics of the word. We are compelled, therefore, to compare the Rapa Nui evidence with that of other Polynesian islands, in order to determine the basic meaning of the word akuaku and thus, gain an insight into the underlying idea of the phenomenon so denominated.

The word akuaku occurs semantically cognate in several Polynesian languages. In Mangareva we find it as an adjective meaning 'thin; slender' 'said of men and women only' and the Marquesan dictionary says 'mince, fluet; 'enana akuaku, homme fluet'. About the phonetically corresponding and semantically similar Tongan form of the word Churchward says: a'ua'u, ... (of persons) old and feeble, more or less decrepit, ... a stage beyond luku. And luku, again is defined as 'old and weak: of persons, horses, and boats, but not of trees or houses'.

The older dictionary by Rabone has au (a'u) meaning 'old people; weak and aged persons' or 'old, ripe'.Desmedt, in speaking of Mangareva, comments on the term akuaku and relates it explicitly to that of Rapa Nui when he says:

le terme courant par lecquel on désignait ces esprits-fantômes change avec les archipels: Tahiti, les Marquises, les Gambier ont leur mot différent et l'Ile de Pâques est seule à les nommer aku-aku. Or, il semble que le sens étymologique de akuaku soit 'mince'. Dans la langue des Gambier, si proche de celle de l'Ile de Pâques, aku-aku veut dire 'mince, en parlant des personnes' ...; en marquisien, aki-aki signifie aussi mince, fin ... N'est-ce pas que cette étymologie répond à la fois à l'idée des insulaires: esprits = spectres n'ayant que des côtes .., et aux formes si émaciées des statuettes anciennes?

This view is appreciated by Emory who makes the following comment:

G. Maurice Desmedt reveals himself a keen thinker ... he has performed a service of real value, and in bringing out clearly the identity of Easter Island mortuary practices with those of Mangareva he has forged one more link in the chain which binds Easter Island to the basic culture of Eastern Polynesia.

Roussel provides the following description of the appearance of the akuaku in the eyes of the Rapa Nui people:

Quelle idée se faisaient-ils des âmes ou des esprits? Ce n'est pas très clair. C'était, selon eux, quelque chose de subtil, une espèce de spectre sans tête, revêtu seulment de côtes.

and Métraux, on the basis of Roussel's statement just quoted, sympathizes with Desmedt when he remarks:

The name akuaku, now used indiscriminately for lesser gods and spirits, must have meant originally only ghosts or spirits of the dead, although it is not found elsewhere in Polynesia with this meaning. Desmedt ... considers the Easter Island term akuaku cognate with the Mangarevan akuaku, which means 'thin, speaking only of men and women'. This parallel is supported by the Easter Island idea in which ghosts resemble emaciated men.

A still more detailed account of the Rapa Nui beliefs as to the appearance of akuaku in this sense has been recorded from Arturo Teao by Englert. It is the story of the 'ariki Tu'u ko Iho seeing two akuaku, Hitirau and Nuko te Magō who were asleep ...

In Legends of the South Seas there is an English version The Story of the Wooden Images. The version in Bierbach, Los Mo'ai Toromiro del 'ariki Tu'u Ko Iho, is in the original Rapanui language with translation into Spanish.

Los Mo'ai Toromiro del 'ariki Tu'u Ko Iho

... A still more detailed account of the Rapa Nui beliefs as to the appearance of akuaku in this sense has been recorded from Arturo Teao by Englert. It is the story of the 'ariki Tu'u ko Iho seeing two akuaku, Hitirau and Nuko te Mago who were asleep, and reads in its here relevant parts as follows: ... (Bierbach)

He tikea i Hitirau, Nuku te Mago, e ha'uru ro a. He noho te 'ariki, he maroa; he u'i te mata, ina he kiko, ina he 'ate, ina he kokoma, he ivi no ...	Vió a Hitirau y Nuku te Magó que estaban durminendo. El 'ariki se detuvo en pie; sus ojos vieron que no había carne (en los cuerpos de esas personas), ni hígado, ni intestinos, sino puros huesos ... El 'ariki los miraba.
He ragi mai e tahi akuaku Ko Moaha mai ruga mai te ma'uga, mai Tagaroa: 'Ka 'ara korua, ku tikea a to korua ika kino e te 'ariki! Ai ka garo, ai ka garo, he oho te 'ariki Ko Tu'u ko Iho. He ragi haka'ou mai: 'Ka 'ara, rava ha'uru ke, korua!' He 'ara, he ragi: 'Pehe a?' 'Ku tikea a to korua ika kino e Tu'u ko Iho'.	En este momento gritó en diablo desde la altura del monte Tagaroa: 'Despertad, el Rey a visto vuestros cuerpos miserables!' Entonces desapareció ligero y se fué el 'ariki Tu'u ko Iho. Llamó otra vez (el diablo): 'Despertad, dormilones!' Despertaron y preguntaron: '¿Qué cosa?' 'Tu'u ko Iho a visto vuestros cuerpos miserables'.
I 'ara haka'ou era mai te ha'uruhaga, he kiko haka'ou te ivi era o ruga o te hakari, he tu'u pehe tagata ora. He oho, he ao amu'a, he pu amu'a.	Cuando se levantaron del sueño, se cubrieron otra vez de carne los huesos por todo el cuerpo y se levantaron ellos como personas vivas. Se fueron, llegaron (dando una vuelta) adelante y vinieron al encuentro.
He u'i atu te 'ariki, ka tata mai te repa riva e rua ... He ahiahi, ku meamea a te ra'a. He e'a te 'ariki ki haho ki te haha o te hare.	El 'ariki vió que se acercaban dos jóvenes apuestos ... Llegó la tarde y el sol resplandecía con color de rosa. El 'ariki salió por la entrada de la casa.

... In order to establish an etymology for the Rapa Nui term akuaku or a'ua'u as applied to ghosts, a display of the lexical evidence from all parts of Polynesia is required ... we do not share Blixen's preference for its derivation from the PPN word *haku ... Therefore we concentrate on the alternative possibility of deriving it from the PPN root *aku meaning 'scrape out with hands', which Blixen disqualifies.

In our opinion this root is derivable from the POC *aku 'scrape out with hands' and the PAN *Ta(N)kur meaning 'scrape out with hands'.

The reflexes of this PPN root with identical or similar meanings are to be found in practically all Polynesian languages. To start with, there is the Māori word aku or akuaku, said to mean 'to clear out an oven by removing the stones, before heating' and 'scrape out, cleanse'. According to Davies the Tahitian au - which ought to be spelled a'u - signifies 'to scrape together or heap up rubbish'.

For Rapa Nui we find: akui 'to rub, to scrub; to sharpen, to put an edge on; to brush, to daub, to paint, to grease, to anoint ...'

For Rarotonga we have a'u (ahu) 'a plane, such as a carpenter's plane: v. t. to make a surface, as of wood; level or smooth by means of a plane ...' and the Samoan dictionaries define au and its reduplicated form auau, i.e. a'u and a'ua'u, as 'nettoyer en creusant (to pick)' or 'to scrape the dirt from the hole of the fresh planted taro, and to press down the tigapula'.

In Tonga we find auau or 'au'au, certainly more correctly, a'ua'u, signifying 'to shell; to pick out bones' or 'dégraisser, ôter lenveloppe ou l'écorce, écosser, écorcer ...' and aku, 'gratter (vieux mot)'.

In Niue there is aku 'to shovel up (as gravel, rubbish, etc.), to dig up ... akuaku ... to dig up; ... maakuaku ... dug up (as by a rat)'. That the Niuean word is used in the sense of scraping becomes clear in the sentence: Mo e akuaku aki we tau hui haana e mena ne tu ai a ia: '(the horse) scraped with his hooves the place where he was standing'.

The Rennellese verb aku means 'to excavate, dig, shovel, as the ground oven; to ransack, as the contents of a bag ...' and its reduplication, akuaku, is rendered 'to scratch or dig a little but repeatedly, as chickens or dogs do ...'

The Tikopian noun aku means 'handful' and the verb akuaku 'collect, take up in handfulls ...'

Stimson & Marshall give for the Tuamotuan island of Fagatau maku 'to scoop out a groove as in working a log' and poetically for the Tuamotus as a whole 'to cleave the surface of the sea; as the prow of a ship, the fin of a shark ...'

The Rotuman dictionary lists the following: a'u, 'to scratch ... to dig, dig for, dig up; to investigate minutely' and in Gilbertese we find: au, auau 'to extract, to pull out of a cavity from under or within, to pull cord out of hole in canoe making ... te auau: act of extracting ... fishing under rocks ... auta: to pull out, to withdraw from, to extract'.

Finally, we quote the Fijian yaku which is translated as: 'to take soft wood with the fingers instead of with a spoon ... yakuta and yaku-raka, remove with the fingers, as a fly from tea, or to take handfuls'.

Through the detailed presentation of this material it is evident that the PPN *aku and its reflexes in the different Polynesian languages and beyond are phonetically and semantically cognate and often identical. Besides a number of rather more secondary significations, their basic ones are: to scrape, to scoop, to scratch, to rub, to scrub, to shave, to cut, to shovel, to dig and to plane. Actions expressed by these verbs are carried out to remove, to withdraw, to extract, to excavate, to hollow out, to clear out, to cleanse or to smoothen. All actions and their effects are explicitly or implicitly reducing, diminishing, weakening or even annihilating and appear, therefore, as cognates with the Marquesan, Mangarevan and Tongan words akuaku or a'ua'u which refer to thin, meager, weak, feeble or even decrepit, hence physically reduced persons and, in the last analysis, to such phenomena as the Rapa Nui akuaku or ghosts and the Ra'ivavean 'spirits' called a'ua'u. This etymology of the term akuaku or the cognate a'ua'u becomes still more plausible and convincing after the analysis of the term vārua and a description of the Polynesians' handling of corpses, which we propose to provide subsequently. (Bierbach)

As to 'handling of corpses', see a short 'extract' from Bierbach about the mummification process: ...Embalming is known and practised with surprising skill in one particular family of chiefs. Unlike the Egyptian method, as described by Herodotus, it is performed in Samoa exclusively by women. The viscera being removed and buried, they, day after day, anoint the body with a mixture of oil and aromatic juices. To let the fluids escape, they continue to puncture the body all over with fine needles. In about two months, the process of desiccation is completed. The hair, which had been cut and laid aside at the commencement of the operation, is now glued carefully on to the scalp by a resin from the bush. The abdomen is filled up with folds of native cloth; the body is wrapped up with folds of the same material, and laid out on a mat, leaving the hands, face, and head exposed ...