In ancient times, a tou was someone who had recovered from an epidemic, but whose illness meant that someone else in the family had to die. The tou were regarded as portents of evil. Toutou, lush; fertile (land).  Toûa: Egg yolk; the colour yellow; soft, fibrous part of tree bark; toûa mahute, mahute fibres. Vanaga.

Toua: Wrath, anger, rage, revenge, battle, combat, debate, dispute, dissension, uprising, revolt, quarrel, fight, hostility (taua); toua rae, to provoke, rae toua, to open hostilities, toua kakai, to rebuke, tuki toua, to stir up dissension; totoua, hostility; hakatoua, fighter, warrior. P Mgv.: toua, war, battle. Mq.: toua, war, dispute, quarrel. The form with o is found only in these three languages, taua is found in the general migration, Rapanui is the only speech which has both. Toutou, fertile (tautau); hakatoutou, to fertilize. Mq.: taútaú, fertile. Toùvae, to run; hakauruuru toùvae, id. Churchill.

1. Back, shoulder, tu'a ivi, shoulder blade; tu'a ivi more, lumbago; moa tu'a ivi raá, 'sun-back chicken': chicken with a yellow back which shines in the sun. 2. Behind (a locative adverb, used with i, ki, a, o, etc). Tu'a-papa, pelvis, hips. Vanaga.

1. Behind, back, rear; ki tua, after; o tua, younger; taki tua, perineum. 2. Sea urchin, echinus. The word must have a germ sense indicating something spinous which will be satisfactorily descriptive of the sea urchin all spines, the prawn with antennae and thin long legs, and in the Maori the shell of Mesodesma spissa. Tuaapapa, haunch, hip, spine. Tuahaigoigo, tattooing on the back. Tuahuri, abortion; poki tuahuri, abortive child. Tuaivi, spine, vertebræ, back, loins; mate mai te tuaivi, ill at ease. Tuakana, elder, elder brother; tuakana tamaahina, elder sister. Tuamouga, mountain summit. Tuatua, to glean. Mgv. tua: To fell, to cut down. Ta.: tua, to cut. Mq.: tua, to fell, to cut down. Ma.: tua, id. Tuaki, to disembowel. Ma.: tuaki, to clean fish. Tuavera, the last breadfruit spoiled by the wind. Ta.: tuavera, burnt by the sun. Churchill.

(Prep.) for (found in some cases instead of mo). Vanaga.

1. And, with, in addition. P Pau.: ma, together with. Mgv.: ma, for, with. Mq.: ma, and. Ta.: ma, and, with. (... we may say of ma that it points to the non-ego and not-here and links it to the central concept of that which is active and present ... we should hold the consonantal value as carrying the linking, conjunctive, associative sense; the shade of variety in meaning would be found to exist as the nucleus of the e and of the o respectively - Churchill 2) 2. Shame; hakama, shame, confusion, timid, to blush, bashfulness. P Pau.: mataki, shame. Mgv.: akama, shame, bashfulness, modesty, shy. Mq.: maamaa, ninny, simpleton. Ta.: haama, timidity, shameful, confused. Churchill.

Boat. Mgv., Mq., Ta.: poti, boat, canoe. The Mgv. tipoti, a small trough, and the Maori poti, a basket, lead Mr. Tregear to the note that this may be not an importation [from English boat]. Churchill.

Mgv.: Potiki, children as the parents' support. Ta.: poti, a young girl. Mq.: poiti, poitii, child. Ma.: potiki, the youngest child. Churchill.

Moreover, potiki sounds very much like po-tiki, which I imagine is po = 'night' together with a suffix tiki possibly indicating a personified center (of power), i.e. potiki = the midnight god. Tiki is an old term for master or chief and the resemblance with teke (the top of the roof) should be kept in mind.

... Chepo's ['an old Indian ... said to be 115 or 120 years of age'] reference to the supreme chief of Qüen as Qüentique is also interesting when considered with the fact that the Easter Island name for 'chief' was recorded as teque-teque, probably tiki-tiki, by the first Spaniards who arrived in 1770. Qüen-tique could therefore well be 'chief' of the island of Qüen ...

Indeed I believe this is true. Tiki is Saturn, the black king ruling over death, the only possible rule for an earthly king. Life is a gift from above. Though the earthly kings try and try to be the sun. It is woman who gives birth, not the man. But he can kill.

... We remember the names of the two assistants of Hotu Matu'a, Teke and Oti, words which we have came to associate with 'gables' (teko, tekoteko) and 'to expire' (koti, kotikoti, kotekote) ...

... The two names (mutu and teke) given by Makemson for the perch of the bird snare mean about the same thing ('finished'): 'Pewa-o-Tautoru, Bird-snare-of-Tautoru; the constellation Orion in New Zealand. The Belt and Sword form the perch, te mutu or te teke, while Rigel is the blossom cluster, Puanga, used to entice the unsuspecting bird ...'

... Kete is the inverse teke and means basket (etc).

1. Thorn: tara miro. 2. Spur: tara moa. 3. Corner; te tara o te hare, corner of house; tara o te ahu, corner of ahu. Vanaga.

(1. Dollar; moni tara, id.) 2. Thorn, spike, horn; taratara, prickly, rough, full of rocks. 3. To announce, to proclaim, to promulgate, to call, to slander; tatara, to make a genealogy. Churchill

... But little Maui stood up for himself. 'Well then, I'd better go, I suppose', he said. 'Since you say so, I must be someone else's child. But I did think I was yours, because I know I was born at the edge of the sea, and you cut off a tuft of your hair and wrapped me in it and threw me in the waves. After that the seaweed took care of me and I drifted about in the sea, wrapped in long tangles of kelp, until a breeze blew me on shore again, and some jelly-fish rolled themself around me to protect me on the sandy beach. Clouds of flies settled on me and I might have been eaten up by the maggots; flocks of seabirds came, and I might have been pecked to pieces. But then my great-ancestor Tama nui ki te rangi arrived. He saw the clouds of flies and all the birds, and he came and pulled away the jelly-fish, and there was I, a human being! Well, he picked me up and washed me and took me home, and hung me in the rafters in the warmth of the fire, and he saved my life. And I grew, and  eventually I heard about the dancing you have here in this house, and that is what brought me here tonight.'

Now Taranga listened to all this in amazement. For in the custom of our people, if a child was born before it finished growing in its mother's womb and died without knowing any of the pleasures of life, it was supposed to be buried with special prayers and ceremonies, otherwise it became a kind of evil spirit, always doing mischief to the human race and hurting them out of spite, because of having missed the happiness that they enjoy. All the evil spirits had a beginning of this sort. So Maui was a little demi-god of mischief. The story he had told was true, and as his mother listened she remembered it all.

'From the time I was in your womb,' Maui went on, 'I have known the names of these children of yours. Listen,' he said as he pointed to his brothers in turn. 'You are Maui mua, you are Maui roto, you are Maui taha, and you are Maui pae. And as for me, I am Maui potiki, Maui-the-last-born. And here I am.'

When he had finished, Taranga had to wipe her eyes because there were tears in them, and she said: 'You are indeed my lastborn son. You are the child of my old age. When I had you, no one knew, and what you have been saying is the truth. Well, as your were formed out of my topknot you can be Maui tikitiki a Taranga.'

So that became his name, meaning Maui-formed-in-the-topknot-of-Taranga. And this is very strange, because women in those days did not have topknots. The topknot was the most sacred part of a person, and only men had them ...

Tekai, curl, a round ball, as of twine. (Tekateka) hakatekateka, rudder, helm. Churchill.

Routledge's informants still knew the names of the immigrant canoes (RM:278); they were given as 'Oteka' and 'Oua'. One Rongrongo text shows ua as the term used for two canoes, while RR:76 [Barthel's no. 76, GD111] (phallus grapheme ure, used in this case for an old synonym teka; compare TUA. teka 'penis of a turtle', HAW. ke'a 'virile male') tends to confirm the oral tradition with a transpositional variant (Barthel 1962:134). (Barthel 2)

Pau.  teka, arrow. Ta.: tea, id. Mq.: teka, a game with darts. Sa.: te'a, id. Ma.: teka, id. Churchill.

Mgv. teka, a support, scaffold. Ta.: tea, the horizontal balk of a palisade, the crossbeam of a house. Mq.: tekateka, across, athwart. Ha.: kea, a cross. Churchill.

Hai: 1. With (instrumental). 2. To, towards. He oho hai kona hare, to go home. He oho hai kona hagu, mo kai, to go where there is food to eat. 3. Give me: hai kumara, give me some sweet potatoes. Ha'i: 1.To give, to deliver, to hand over. 2. To carry under the armpit. 3. To hug, to embrace. 4. To wrap up; parcel, packet. Ha'iga, armpit. Haîara, to guide, to direct (someone). Ka haîara koe i taaku poki ki te kona rivariva, guide my son to a good spot. Vanaga.

1. To wrap up, to make into parcels, to envelop; food tied up in bundles (ai). PS Sa.: sai, a tightly bound bundle. To.: haihai, to tie up in a bundle. Fu.: sai, to tie; saisaiga, a bundle. Niuē: hai, to tie fast. 2. To carry, to transport. Ta.: afai, to carry an object, to transport; afafai, capable of carrying a heavy burden, to carry here and there. 3. To be in heat, to copulate, to embrace; concupiscence, fornication, impurity; lascivious, impure (ai). P Ta.: ai, to copulate. Haiga, armpit. PS Sa.: fa'iga, a joint. Haipo, heart; haipo rahirahi, shortness of breath. Mq.: houpo, heart. Haite (ha causative, ite) numeral. Churchill.

Pau.: haifa, virile, manly. Ta.: aiaha, a brave young warrior. Churchill. Mgv.: hai, a fish. Ta.: fai, the stingray. Mq.: fai, hai, id. Sa.: fai, id. Ma.: whai, id. Haihai, evening (metathetic). Sa.: afiafi, id. Churchill.

1. To catch eels in a snare of sliding knots; pole used in this manner of fishing, with a perforation for the line. 2. To tie, to fasten, to lash; rasp made of a piece of obsidian with one rough side; cable, tie; figuratively: pact, treatise. Vanaga.

1. To lash, to belay, to knot the end of a cord, to lace, to tie, to fasten, to knot; to catch in a noose, to strangle, to garrote; here pepe, to saddle; moa herea, a trussed fowl; hehere, collar, necklet; herega, bond, ligament; heregao, scarf, cravat. 2. Hakahere. To buy, to sell, to barter, to part with, to pay for, to do business, to compensate, to owe, to disburse, to expiate, to indemnify, to rent out, to hire, to traffic, to bargain, to bribe; merchant, trader, business, revenge; tagata hakahere, merchant, trader; hakahere ki te ika, to avenge; hakaherega, ransom, redemption; hakahererua, to exchange, to avenge. 3. Here ei hoiho, incense. Churchill.

... One of the Rongorongo tablets and a petroglyph (Barthel 1962) indicate that the group of explorers of the immigrant cycle were known as 'roosters'. The same figurative meaning is found in a fragment of the Metoro chants:

e moa te erueru	Oh rooster, who scratches diligently!
e moa te kapakapa	Oh rooster, who beats his wings!
e moa te herehua	Oh rooster, who ties up the fruit!
ka hora	Spread out!
ka tetea	Have many descendants!

The deeper meaning of this passage can be discovered by comparing it with the 'great old words' (Barthel 1959a:168). The 'one who beats his wings' refers to the best person, and the 'one who ties up the fruit' refers to the richest. The 'one who scratches diligently' must be a person who is industrious, so that we can interpret the praise of a promising young man ...

The 'rooster who beats his wings' cannot, I think, be Ab1-42:

or any of the other 3 frigate birds, because they are not rooster (moa).

... According to Wilkinson the barn swallow (Hurundo rustica) sitting foremost on the sunboat (travelling under the earth) is there to greet the morning sun's reappearance in the east ...

... she took her jawbone - for she was dead all down one side from being starved - and handed it to Maui. He carried to the stream to wash off the blood and the bits of rotten flesh, and the blood went into the kokopu, giving that fish its reddish colour ...

sun gets a blow. Maybe he has his 'nose' at that spot?

1. Nose; ihu more, snub nose, snub-nosed person. 2. Ihuihu cape, reef; ihuihu - many reefs, dangerous for boats. 3. Ihu moko, to die out (a family of which remains only one male without sons); koro hakamao te mate o te mahigo, he-toe e-tahi tagata nó, ina aana hakaara, koîa te me'e e-kî-nei: ku-moko-á te ihu o te mahigo, when the members of family have died and there remains only one man who has no offspring, we say: ku-moko-á te ihu o te mahigo. To disappear (of a tradition, a custom), me'e ihu moko o te tagata o te kaiga nei, he êi, the êi is a custom no longer in use among the people of this island. 4. Eldest child; first-born; term used alone or in conjunction with atariki. Vanaga.

Nose, snout, cape. Po ihuihu, prow of a canoe. Churchill.

Mau. 1. Very, highly; ûka keukeu mau, very hard-working girl. 2. To be plentiful; he-mau to te kaiga, the island abounds in food. 3. Properly. Ma'u. 1. To carry, to transport; he-ma'u-mai, to bring; he-ma'u-atu, to remove, ma'u tako'a, to take away with oneself; te tagata hau-ha'a i raro, ina ekó ma'u-tako'a i te hauha'a o te kaiga nei ana mate; bienes terrenales cuando muere → a rich man in this world world cannot take his earthly belongings with him when he dies. 2. To fasten, to hold something fast, to be firm; ku ma'u-á te veo, the nail holds fast. 3. To contain, to hold back; kai ma'u te tagi i roto, he could not hold his tears back. Vanaga.

1. As soon as, since. 2. Several; te mau tagata, a collective use. 3. Food, meat; mau nui, abundance of food, provision, harvest; mau ke avai, abundance. 4. End, to take away. 5. To hold, to seize, to detain, to arrest, to retain, to catch, to grasp. 6. Certain, sure, true, correct, to confide in; mau roa, indubitable, sure. 7. Fixed, constant, firm, stable, resolute, calm; tae mau, not fixed, unstable; mau no, stable; hakamau, to make firm, to attach, to consolidate, to tie, to assure; pena hakamau, bridle; hakamau ihoiho, to immortalize; hakamau iho, restoration. 8. To give, to accord, to remit, to satisfy, to deliver; to accept, to adopt, debt; to embark, to raise. Mamau. To arrest. Churchill.

OR. All. Fischer.

T. 1. Really. E ari'i mau teie vahine = this woman really is a princess. 2. Things. Te mau mautai = plenty of things. 3. Hold. A toro te a'a, a mau te one = the roots spread and held the sand. Henry.

Tonganui (Great South) is down in the water, i.e. Maui and his brothers inhabit the north. Stubbornly he 'holds', which I guess means 'stands still at winter solstice'.

 In Tahua the greatest GD73 (toga) appears at Ab8-47:

Ab8-43	Ab8-44	Ab8-45	Ab8-46	Ab8-47
Ab8-48	Ab8-49	Ab8-50	Ab8-51	Ab8-52

... I knew of two men who lived in another settlement on the Noatak river. They did not believe in the spirit of the string figures, but said they originated from two stars, agguk, which are visible only when the sun has returned after the winter night. One of these men was inside a dance-house when a flood of mist poured in ... His two companions rapidly made and unmade the figure 'Two Labrets', an action intended to drive away the spirit of the string figures, uttering the usual formula ... but the mist kept pouring in ...

... Again, in a diary entry dated 18 December 1913 Jenness notes the same Alak telling him that 'they never played cat's cradles while two stars called agruk were visible, just before the long days of summer... They played other games then, like whizzer [a noise maker] ...

... Alak's comments indicate that, for the Noatak area at least, the appearance of Aagjuuk, rather than the Sun, signalled the end of the string-game season. And the opinion, expressed in the first passage, that string figures came from, and are therefore related to, Aagjuuk may have given rise to the prohibition against playing them after the solstice appearance of these stars. It is also possible that the string game mentioned by Alak - 'Two Labrets' - rapidly made and unmade in an attempt to drive off the 'string figure spirit', was intended to symbolize Aagjuuk's two stars and so confound the constellation with its own likeness or spirit.

... Etalook refers to the 'aagruuk' as 'labrets' (the circular lower-lip ornaments of some Western Arctic Eskimo groups, certainly evoke an astral image if we recall that early Inuit gaphic representations of stars were usually circular ...) giving them, it seems, an alternate name, ayaqhaagnailak, 'they prohibit the playing of string games':

They [the aagruuk stars] are the ones that discourage playing a string game... That's what they're called, ayaqhaagnailak, those two stars... When the two stars come out where is no daylight, people are advised not to play a string game then, but [play instead] with hii, hii, hii... toy noisemakers of wood or bone and braided sinew... Our parents tell us not to play the string games anymore ...

To flex the knees lightly, as used to do the youths of both sexes when, after having stayed inside for a long period to get a fair complexion, they showed themselves off in dances called te hikiga haúga, parading on a footpath of smooth stones, with their faces painted, lightly flexing their knees with each step. Vanaga.

Tail fin G (? hiku). Churchill.

Hiki kioe (Cyperus vegetus), a plant whose roots were eaten during times of famine and the stems of which were used for medicinal purposes. Barthel 2. 

... we see the Maelstrom ('horrenda caribdis'), the whirpool, at lower right (F) ... The sky is turning around but there are two spots, one in the extreme north and one in the extreme south, where there must be a center around which the whole sky dome moves. When water turns churning around we can always find a depression in the surface at the central spot. If the water turns quickly, then the central spot goes down and a spiral around will suck floating stuff (like ships) down - as if swallowing ...

... A man had a daughter who possessed a wonderful bow and arrow, with which she was able to bring down everything she wanted. But she was lazy and was constantly sleeping. At this her father was angry and said: 'Do not be always sleeping, but take thy bow and shoot at the navel of the ocean, so that we may get fire.' The navel of the ocean was a vast whirlpool in which sticks for making fire by friction were drifting about. At that time men were still without fire. Now the maiden seized her bow, shot into the navel of the ocean, and the material for fire-rubbing sprang ashore.

Then the old man was glad. He kindled a large fire, and as he wanted to keep it to himself, he built a house with a door which snapped up and down like jaws and killed everybody that wanted to get in. But the people knew that he was in possession of fire, and the stag determined to steal it for them. He took resinous wood, split it and stuck the splinters in his hair. Then he lashed two boats together, covered them with planks, danced and sang on them, and so he came to the old man's house. He sang: 'O, I go and will fetch the fire.' The old man's daughter heard him singing, and said to her father: 'O, let the stranger come into the house; he sings and dances so beautifully.'

The stag landed and drew near the door, singing and dancing, and at the same time sprang to the door and made as if he wanted to enter the house. Then the door snapped to, without however touching him. But while it was again opening, he sprang quickly into the house. Here he seated himself at the fire, as if he wanted to dry himself, and continued singing. At the same time he let his head bend forward over the fire, so that he became quite sooty, and at last the splinters in his hair took fire. Then he sprang out, ran off and brought the fire to the people ...

... The water is suggested from various cues, e.g. tuu mai te vaka (to hail the canoe). Tu'u aro, northwest and west side of the island, indicates that the cycle of the year has arrived (tu'u) at late autumn (fall). The dark 'half' of the year is 'underground', in the land of the spirits (dead). Being underground is equivalent to be 'in the depth of the sea':

... the canoe adventure of two Cherokees at the mouth of Suck Creek. One of them was seized by a fish, and never seen again. The other was taken round and round to the very lowest center of the whirlpool, when another circle caught him and bore him outward. He told afterwards that when he reached the narrowest circle of the maelstroem the water seemed to open below and he could look down as through the roof beam of a house, and there on the bottom of the river he had seen a great company, who looked up and beckoned to him to join them, but as they put up their hands to seize him the swift current caught him and took him out of their reach ...

Raising the 'fish' up from the deep is similar to raising the sky up from the earth. The tripartitie cosmos consists of the watery underworld, the dry land we live on, and the sky high above, the abode of gods.

In the beginning everything was close together and then separation started with letting light in between sky and earth. In the misty beginnings the rainbow snake accomplished that.

Next feat was the 'fishing up' (into the light) of the great fish (mother) earth (Ao-tea-roa,  the long white cloud, New Zealand).

Possibly, Aa1-45--48 alludes to the feat of Maui.

Aa1-45	Aa1-46	Aa1-47	Aa1-48

If so, then we could understand Aa1-47 as the raising of the sky and Aa1-48 as the raising of the land (immediately before dawn).

Aa1-46 may show how the sun (Maui) by looking backwards at Muri ranga whenua is given the necessary strength.

Raga means to raise up to the surface of the water (etc) and maybe Aa1-43 is the waterlogged piece of land representing the old year:

Aa1-42	Aa1-43	Aa1-44	Aa1-45
e ia toa tauuruuru raaraa		e ia toa tauuru - i te fenua

Metoro's raaraa is now understood: '... Ragaraga: 1. To float on the surface of the sea: miro ragaraga i ruga i te vai kava, driftwood floating on the sea ...'

The new land presumably is the canoe of Aa1-45 at which Metoro used Tahitian fenua, maybe to mark the difference from his ordinary henua. Fenua could then be understood as 'baby land': ... e-ragaraga-nó-á te mana'u o te ga poki; ta'e pahé tagata hônui, ku-noho-á te mana'u ki ruga ki te aga, children are fickle; they are not like serious adults who concentrate their work ...