... The king went toward the sea (i.e., toward the southern shore). When he reached Hatinga Te Kohe A Hau Maka, Oroi saw that the king had reached Hatinga Te Kohe. Oroi picked up the rope, took it, and came to the path (which the king had to pass). He made a loop (hakapu) in the rope, covered (the trap) with grass, and took the end of the rope into his hand. He went into a (grove of ) sandalwood. He had hidden there so he could watch the arrival of the king and (at the moment when) the foot (of the king touched the loop) quickly pull the rope. Then Oroi would come out immediately and kill the king.

The terns calmly circled above the king when he arrived. King Hotu came along and reached Te Tingaanga O Te Hereke (literally, 'the meeting place of the dangerous one'). King Hotu looked down on the loop of the rope, which was open, as it was lying there, covered with grass. He moved his foot and stepped on the edge of the loop. King [!] Oroi saw that the foot of King Hotu was in the loop and pulled the rope. King Hotu let himself fall to the ground (on purpose).

But in doing so, King Hotu firmly stepped with his foot on the rope, which made it taut, so that Oroi would think the follwing: the foot of King Hotu has entered into (the loop of) the rope. Oroi came out of the sandalwood (grove?), ran very fast, and headed straight for the king to run him through with the needle-sharp bone dagger (ivi heheu).

At that moment, the king cast a spell (tohu) on Oroi, namely:

Screaming, Oroi fell to the ground, he who had set the trap, and he died ...

... acquatic plants, which are on the water and, by maintaining a relationship of contiguity between the dry element and the wet element, define them by mutual exclusion rather than by mutual inclusion ...

12 loops in the soul catcher (picture above) indicates the 12 month of the year, I have thought. It is time to instead see the 12 half-months of the 'year'.

The kohe plant may be 'the troop of young men', if so a new piece of information.

... Ure sat out and caught eels, lobsters, and morays. He procured a great number (? he ika) of chickens, yams, and bananas and piled them up (hakatakataka) for the banquet to celebrate the new house. [This sounds like magic growth resulting from aquiring the skull of Hotu A Matu'a. And it seems that Ure is in phase with the morning sun.  A banquet must be held; presumably to return the boons, to return the best to the 'old bones' who have delivered.]

He sent a message to King Tuu Ko Ihu to come to the banquet for the new house in Vai Matā. A foster child (maanga hangai) of Ure Honu was the escort (hokorua) of the king at the banquet and brought the food for the king, who was in the house. The men too came in groups and ate outside. When Tuu Ko Ihu had finished his dinner, he rested. At that time he saw the skull hanging above, and the king was very much amazed. Tuu Ko Ihu knew that it was the skull of King Hotu A Matua, and he wept. This is how he lamented: 'Here are the teeth that ate the turtles and pigs (? kekepu) of Hiva, of the homeland!'

After Tuu Ko Ihu had reached up with his hands, he cut off the skull and put it into his basket. Out (went) the king, Tuu Ko Ihu, and ran to Ahu Tepeu. He had the skull with him. King Tuu Ko Ihu dug a hole, made it very deep, and let the skull slide into it. Then he cushioned the hole with grass and put barkcloth on top of it, covered it with a flat slab of stone (keho), and covered (everything) with soil. Finally, he put a very big stone on top of it, in the opening of the door, outside the house ...

... tama means 'sun rays', but also 'rods of a frame'. The 4 pillars, to be aligned (tama) one at each cardinal point, are sun beams (presumably differently coloured). The sun (te Raá) is the son, the son of the day, i.e. he is his own father. In Churchill 2 we can learn that there is such a close connection between the concepts of son and father that the same word had to be marked in different ways to make the distinction clear:

The very long nose (ihu roroa) of Tama means, I guess, the long period between spring equinox and midsummer:

Aa1-5	Aa1-6	Aa1-7	Aa1-8

This important period may be equal to the raw force of nature as expressed by all living things spreading out. King Tuu Ko Ihu was eager to get hold of the skull of Hotu A Matua, because this skull is the generator of all new life. The magical effect of the skull is Aa1-5--8, a period so long as to need 4 glyphs.

At the same time the very long nose presumably equals the promontory (Ma.: mataihu) of Poike.

 

14 One Tea	15 Hanga Takaure	16 Poike	17 (Mauga) Pua Katiki
Aa1-5	Aa1-6	Aa1-7	Aa1-8
Aa1-18	Aa1-20	Aa1-22	Aa1-24

At Pua Katiki we have the genesis of the 2nd 'year', growing from the dark (left and female) elbow of change, and presumably indicated by the double 'mata' in H, P and Q:

Aa1-8	Ha5-32	Pa5-14	Qa5-22

Seven. P Pau.: ahito. id. Mgv.: itu, id. Mq.: fitu, hitu, id. Ta.: hitu, id. Churchill.

Of course they knew how to make a fire, and of course they had all the means necessary at hand without needing to return to the canoe.

Instead:  1) There must be no fire because before a new fire is alighted the old one must be finished. 2) The new fire (ruler) is Makoi, but Ira (and maybe Raparenga) are yet on the island and therefore 'a Ira a Raparenga'. 3) There is 'cooking' not only at midsummer but also at winter solstice, the 'poles' are symmetric. 4) The canoe must have the new fire (inside):

The tree which on T. was called miro, Thespesia populnea. Van Tilburg.

Makoikoi, kidney T. Churchill.

But at the 24th station the A is back again (Hau Epa A Hau Maka). Therefore the absence of A maybe is due to the inserted O?

However, the kuhane named the 23rd station Peke Tau O Hiti A Hau Maka O Hiva (following the pattern from the other stations - with A Hau Maka O Hiva at the end).

... They all sat down and rested, when suddenly they saw that a turtle had reached the shore and had crawled up on the beach. He [Ira] looked at it and said, 'Hey, you! The turtle has come on land!' He said, 'Let's go! Let's go back to the shore.' They all went to pick up the turtle. Ira was the first one to try to lift the turtle - but she didn't move.

Then Raparenga said, 'You do not have the necessary ability. Get out of my way so that I can have a try!' Raparenga stepped up and tried to lift the turtle - but Raparenga could not move her. Now you spoke, Kuukuu: 'You don't have the necessary ability, but I shall move this turtle. Get out of my way!' Kuukuu stepped up, picked up the turtle, using all his strength. After he had lifted the turtle a little bit, he pushed her up farther.

No sooner had he pushed her up and lifted her completely off the ground when she struck Kuukuu with one fin. She struck downward and broke Kuukuu's spine. The turtle got up, went back into the (sea) water, and swam away. All the kinsmen spoke to you (i.e. Kuukuu): 'Even you did not prevail against the turtle!'

They put the injured Kuukuu on a stretcher and carried him inland. They prepared a soft bed for him in the cave and let him rest there. They stayed there, rested, and lamented the severely injured Kuukuu. Kuukuu said, 'Promise me, my friends, that you will not abandon me!' They all replied, 'We could never abandon you!' 

They stayed there twenty-seven days in Oromanga. Everytime Kuukuu asked, 'Where are you, friends?' they immediately replied in one voice, 'Here we are!' They all sat down and thought. They had an idea and Ira spoke, 'Hey, you! Bring the round stones (from the shore) and pile them into six heaps of stones!' One of the youths said to Ira, 'Why do we want heaps of stone?' Ira replied, 'So that we can all ask the stones to do something.' They took (the material) for the stone heaps (pipi horeko) and piled up six heaps of stone at the outer edge of the cave.

Then they all said to the stone heaps, 'Whenever he calls, whenever he calls for us, let your voices rush (to him) instead of the six (of us) (i.e., the six stone heaps are supposed to be substitutes for the youths). They all drew back to profit (from the deception) (? ki honui) and listened. A short while later, Kuukuu called. As soon as he had asked, 'Where are you?' the voices of the stone heaps replied, 'Here we are!' All (the youths) said, 'Hey, you! That was well done!'"