The words of Metoro are located in parallel with the glyphs, and now it is clear that his 'i te fenua' must belong to Aa1-45 and 'e ia toa tauuru' to Aa1-46. (The rest of the decisions about where to locate his words have been made earlier.)

With fenua he means henua. Although Metoro mostly used his native Rapanui language, here the Tahitian language crept in.

There are 10 tôa glyphs, but as 8 is the number of the moon (therefore also the number of the night) the first two glyphs (with maro) in a way must belong to the day. Presumably they 'are' the 'dead' a.m. and p.m. periods.

The tôa in Aa1-41 is thin and with an appendage at right (i.e. underneath) in the form of an oval with marks around its perimeter:

The marks seem to be 8 in number and to be divided into two groups: 2 + 6. I guess that those 2 at bottom left represent the first two periods of the night (i.e. that they correspond to Aa1-39--40), while those 4 at right represent the last four periods of the night (i.e. n.p. = Aa1-43--48). I regard Aa1-43 - midnight - as belonging to the beginning of the new 'day'.

Aa1-42 is the last tôa of the old 'day' and I guess that it is represented by the mark at the top of the tôa in Aa1-41. The mark at left will therefore be corresponding to Aa1-41 itself.

A quick search through Tahua to see what words Metoro elsewhere might have used at the type of glyph which forms the appendage reveals only one example:

In Aruku Kurenga I think there might be five examples:

In Mamari I found:

In Keiti I can see:

This survey reveals only ten possible examples; this type of glyph is unusual. Maybe the words hua (twice) and heu (twice) indicates that Metoro thought about some kind of offspring (hua).

Heu Offspring of parents from two different tribes, person of mixed descent, e.g. father Miru, mother Tupahotu. Vanaga. 1. Heheu; ivi heheu, the cachalot, bone needle; hakaheu, spade, to shovel, to grub up, to scratch the ground, to labor; rava hakaheu, laborious, toilsome. 2. Hakaheu, affair. Churchill.

Or maybe he identified the marks around the circumference of the glyphs as body hair:

Heuheu Body hair (except genitals and armpits). Vanaga.

The word pu (in Aa5-41) together with poporo might point at digging up something:

Pú 1. To come forward to greet someone met on the road; to walk in front, to go in front: ka-pú a mu'a, let them go first. 2. Pú a mu'a, to intervene, to come to someone's rescue; he-pú-mai a mu'a, he-moaha, he came to my rescue and saved my life. 3. Ancient expression: ai ka-pú, ai ka-pú, tell us frankly what you think. 4. Hole, opening, orifice; well; circumference, rotundity; swirling water; pú-haga, vaginal orifice; pú-henua (also just henua), placenta. He pú henua nó te me'e aau, he-oti-á; ina-á me'e ma'u o te rima i-topa-ai koe, a placenta was all you had, it is a past thing now; you held nothing in your hands when you were born (stern words said to children to make them realize that they must not be demanding, since they were born naked and without possessions). 5. To dig out (tubers): he-pú i te uhi, to dig out yams. Vanaga. 1. A trumpet. 2. A small opening, hole, mortise, stirrup, to pierce, to perforate, to prick; pu moo naa, hiding place; taheta pu, fountain, spring; hakapu, to dowel, to pierce, to perforate. Churchill.

We get a hint of something growing, but not upwards. Rather it is something flowing backwards from the waterpressure resulting from the fish swimming forward:

This unidentified flowing object cannot (at least as yet) be found in my glyph catalogue. Maybe I should sort it into the compartment GD51 (hua). Because if it did not flow like this example, it would presumably be hanging down.

If it is a fruit, then I guess it is the new 'day' in uterus.

Metoro's words at Ba1-44--45 perhaps affirm that my guess is right:

     ki te hua rae

Ba1-45 is a nuku type of glyph and with only one 'eye' (mata) - cfr Aa1-39.

Ra'e First (always follows the noun): te tagata ra'e, the first man; (the other ordinal numerals, second, third, etc., precede the noun. Translator's note: ra'e is likely the noun which means forehead, face, in other Polynesian language, e.g. Tahitian rae). Vanaga. 1. Commencement, beginning, to strike up, to essay, to occasion, to proceed, former, primitive, precedent, predecessor, first-fruits; rai ki te mea hou, to innovate; oho rae, to march at the head; tagata rae, advance guard, van; raega, commencement, beginning, occasion, first-fruits. 2. To attack, to provoke; kakai rae, toua rae, to provoke. Churchill.

After this long introduction it is now time to think about Metoro's words e tauru papagete.

I do not think that we should assume tauru to be a 'misprint' for tauuru. Instead we need to investigate this word tauru. It makes me think about Makemson's taurua:

"At the risk of invoking the criticism, 'Astronomers rush in where philologists fear to tread', I should like to suggest that Taku-rua corresponds with the two-headed Roman god Janus who, on the first of January, looks back upon the old year with one head and forward to the new year with the other, and who is god of the threshold of the home as well as of the year...

There is probably a play on words in takurua - it has been said that Polynesian phrases usually invoke a double meaning, a common and an esoteric one. Taku means 'slow', the 'back' of anything, 'rim' and 'command'. Rua is a 'pit', 'two' or 'double'. Hence takurua has been translated 'double command', 'double rim', and 'rim of the pit', by different authorities. Taku-pae is the Maori word for 'threshold'...

Several Tuamotuan and Society Islands planet names begin with the word Takurua or Ta'urua which Henry translated Great Festivity and which is the name for the bright star Sirius in both New Zealand and Hawaii. 

The planet names, therefore, represent the final stage in the evolution of takurua which was probably first applied to the winter solstice, then to Sirius which is the most conspicious object in the evening sky of December and January, and was then finally employed for the brilliant and conspicious planets which outshone even the brightest star Sirius. From its association with the ceremonies of the new year and the winter solstice, takurua also aquired the meaning 'holiday' or 'festivity'..."

We have tauono = 'six stones' = the Pleiades, and tautoru = 'three stones' = The Belt of Orion. Therefore it would not be surprising to find taurua = 'two stones'. But I have not been able to find taurua in the Rapanui language. However, ta'u means year (etc.) and rua (two etc):

Rua 1. Two; second; other (precedes the noun); te rua paiga, the other side. 2. Hole, grave; holes in the rocks or between the rocks of the coastal lagoons; he keri i te rua, to dig a hole. 3. To vomit. Vanaga. 1. Two. P Mgv., Ta.: rua, id. Mq.: úa. 2. Nausea, seasickness, to vomit, disgust; hakarua, to vomit, to spew. PS Mgv.: aruai, ruai, to vomit. Mq.: úa, id. Ta.: ruai, id. Pau.: ruaki, id. Sa.: lua'i, to spit out of the mouth; lulua, to vomit. To.: lua to vomit. Fu.: lulua, luaki, id. Niuē: lua, id. Viti: lua, id.; loloa, seasick. 3. Cave, hollow, ditch, pit, hole, beaten path, grave; rua papaka, a ditch. P Pau.: rua, a hole. Mgv.: rua, a hole in the ground, ditch, trench. Mq.: úa, dish, hole, cavern. Ta.: rua, hole, opening, ditch. Churchill.

Perhaps tauru means the two 'days' which meet like Janus at midnight?

Although a final -a is missing and we should not be blind for the fact that there exists a word ru in the Rapanui language:

Ru A chill, to shiver, to shudder, to quake; manava ru, groan. Ruru, fever, chill, to shiver, to shake, to tremble, to quiver, to vibrate, commotion, to apprehend, moved, to agitate, to strike the water, to print; manava ruru, alarm; rima ruru, to shake hands. Churchill.

I think: manava ru - groan, manava ruru - alarm, (manava ?) rua - vomit.

In Ca13-11 Metoro seems to be using the expression tapa mea (or to be more exact: te hokohuki te tapamea) for the object with marks:

This fact should make us notice two things: 1) Metoro also used hokohuki as an appellation for tapa mea type in Aa1-23 and Aa1-29. 2) In Ca13-11 the marks around the perimeter (11 or 12 in number) covers both sides, not just one as in the tapa mea in the day calendar.

Earlier I had arrived at the conclusion that marks on both sides of a glyph could not mean 'red' (as in tapa mea), because glyphs with this characteristic seems to occur surrounded by glyphs indicating darkness. So I thought maybe marks on both sides meant 'black'.

But now, having taking note of these new facts, I tend to believe that it does not matter if the marks cover both sides or only one of the sides - they indicate feathers in light colours anyhow.

Maybe both tapa mea and the 'appendage' (in Aa1-41) are some kind of fruit with a light coloured skin (like an orange)?

Often Metoro used to say uhi tapa mea and uhi = yam. But the skin of yam is brown or black. Its flesh, however, may be red:

"The yam tuber has a brown or black skin which resembles the bark of a tree and off-white, purple or red flesh, depending on the variety ..."

As to the second part of tauru papagete we recognize papa, but what is gete?

Possibly it should be spelled geti, because that is a type of taro (according to Vanaga).

But given that tauru is a kind of wordplay hinting at taurua (two stones / stars), which in turn hints at ta'u rua (two years), I would bet on yam rather than taro for translating pagagete, because the famous twins Castor and Pollux were called the Dioscuri:

"We  have shown that it does not necessarily follow that when the parenthood of the Thunder is recognised, it necessarily extends to both of the twins. 

The Dioscuri may be called unitedly, Sons of Zeus; but a closer investigation shows conclusively that there was a tendency in the early Greek cults to regard one twin as of divine parentage, and the other of human.Thus Castor is credited to Tyndareus, Pollux to Zeus ... 

The extra child made the trouble, and was credited to an outside source. Only later will the difficulty of discrimination lead to the recognition of both as Sky-boys or Thunder-boys. An instance from a remote civilization will show that this is the right view to take.

For example, Arriaga, in his 'Extirpation of Idolatry in Peru' tells us that 'when two children are produced at one birth, which they call Chuchos or Curi [cfr Dios-curi], and in el Cuzco Taqui Hua-hua [hua seems like a Polynesian word - fruit etc], they hold it for an impious and abominable occurence, and they say, that one of them is the child of the Lightning, and require a severe penance, as if they had committed a great sin.'

And it is interesting to note that when the Peruvians, of whom Arriaga speaks, became Christians, they replaced the name of Son of Thunder, given to one of the twins, by the name Santiago, having learnt from their Spanish (missionary) teachers that St James (Santiago) and St John had been called Sons of Thunder by our Lord, a phrase which these Peruvian Indians seem to have understood, where the great commentators of the Christian Church had missed the meaning...

Another curious and somewhat similar transfer of the language of the Marcan story in the folk-lore of a people, distant both in time and place... will be found, even at the present day, amongst the Danes...

Besides the conventional flint axes and celts, which commonly pass as thunder-missiles all over the world, the Danes regard the fossil sea-urchin as a thunderstone, and give it a peculiar name. Such stones are named in Salling, sebedaei-stones or s'bedaie; in North Salling they are called spadeije-stones. In Norbaek, in the district of Viborg, the peasantry called them Zebedee stones! At Jebjerg, in the parish of Cerum, district of Randers, they called them sebedei-stones... 

The name that is given to these thunderstones is, therefore, very well established, and it seems certain that it is derived from the reference to the Sons of Zebedee in the Gospel as sons of thunder. The Danish peasant, like the Peruvian savage, recognised at once what was meant by Boanerges, and called his thunderstone after its patron saint." (Hamlet's Mill)

And yams are called Dioscorea, a word with a beginning like that in Dioscuri.

Clearly uhi is a word derived from the Phillippine ubi and purple is the colour par préference for kings.

"Ube in general refers to all varieties, while ubi is a specific vernacular applied to the aromatic dark-purpled 'kinampay' found in Bohol.

Essentially, ubi is a carbohydrate food from which starch is the main component, which is needed mostly in processing in the world market today. The sweet taste of ubi is due to the sugar content such as sucrose and glucose. It is also contains protein, carbohydrates, calcium and phosphorus as well as moisture and energy - thus, ubi is better compared to cassava and sweet potato.

The historical significance of the ubi crop to the Boholanos is described by a Jesuit missionary  Father Ignacio Alcina ... in his Historia de las Islas e indios de Bisayas (Madrid, 1668) wrote: '... the so-called ubi, which are numerous in kind, color and shape. The larger ones are called quinampay and are mulberry in color. The ubi are the chief staple on the island of Bohol and other islands (Dauis/Panglao island) where they yield abundantly and very well.'

Bohol province boasts of being the bread basket as the biggest rice producer in the Central Visayas. There is more to this, however. Bohol is recognized as the source of the rare kinampay variety, an aromatic and velvet-colored variety, scientifically named Dioscorea Alata Linn. Hence, that Boholanos venerate and consider the root crop holy has a more or less decent basis." (Internet)

Ubi is connected with a legend about a female sun:

"... there was a beautiful royal princess in the island of Bohol named Bugbung Humasanun, so secluded (binokotan) in her chamber where she could only be found spinning, weaving or embroidering. She was adored for her coiffured panta or talabhok, a great mass of hair accented with artificial switches which is of great offense for a man to even touch. Her appearance to the public was like the first ray of the sun that gives joy and delight, or like a sudden flash of lightning that causes fear and respect ...

A great, brave and just chief named Datung Sumanga married her after several pangngagad and going through ordeals to prove his love to the princess. He ruled his subjects, settled their disputes, protect them from the enemies, and lead them in battle. There was peace in Bohol during his rule. From this couple and the barangays and communities they led, grew the population of the Boholanos." (Internet)

This makes me realize that tauru may be tá uru (with tá = weave a net - cfr uhi-uhi = sew):

 

Tá OR. Write, writing. The name of writing before the term rongorongo in 1871 became current. Fischer. 1. To tattoo ( = tatú), to tattoo pictures on the skin, also: he-tá ite kona, tá-kona. 2. To weave (a net): he-tá i te kupega. 3. To shake something, moving it violently up and down and from one side to the other; he-tá e te tokerau i te maga miro, the wind shakes the branches of the trees; also in the iterative form: e-tá-tá-ana e te tokerau i te tôa, the wind continuously shakes the leaves of the sugarcane. 4. To pull something up suddently, for instance, an eel just caught, dropping it at once on a stone and killing it: he-tá i te koreha. Vanaga. 1. Of. 2. This, which. 3. Primarily to strike: to sacrifice, to tattoo, to insert, to imprint, to write, to draw, to copy, to design, to color, to paint, to plaster, to note, to inscribe, to record, to describe, number, letter, figure, relation; ta hakatitika, treaty; ta igoa, sign; ta ki, secretary; ta kona, to tattoo; ta vanaga, secretary. Churchill. Tá-tá-vena-vena, ancient witching formula. Vanaga.

'The wind continously shakes the leaves of the sugarcane'. There we have tôa again, we are going around in a circle.

In Barthel 2 we may find a way out from this labyrinth. But first - to make it clear - The Twins (possibly Taurua, the two 'years' sitting back to back with their faces, mata, in opposite directions) could once upon a time have marked the beginning of the year (at spring equinox). Later they would be superseded by The Belt of Orion (Tautoru) and yet later the precession would have pointed at The Pleiades (Tauono). The remains of earlier 'year'-markers will never be disintegrated, instead they will be remembered in myths.

Maybe there once - before the twins - were just one star at spring equinox?

'... where the Little Eyes are Matariki, and at one time but a single star, so bright that their god Tane in envy got hold of Aumea, our Aldebaran, and, accompanied by Mere, our Sirius, chased the offender, who took refuge in a stream.

Mere, however, drained off the water, and Tane hurled Aumea at the fugitive, breaking him into the six pieces that we now see ...'

In Hamlet's Mill it is suggested that it all began with spring equinox at the end of the Milky Way, a kind of stream.

Tôa (sugarcane) as the name of the glyph type for night periods is no more strange than uhi (yams) as the name of the glyph type for the day time periods.

According to Barthel 2 uhi is at one end and tôa at the other end of a list of 7 basic food plants on Easter Island:

I suggest that the 7th food (tôa) is corresponding to that last period of the day (Aa1-37--38) which is inside the night in the same way as there are 5 extra nights outside the regular year.

During the night it is natural to be inside, during the day it is natural to be outside.

The year and the day are sunny periods, periods which are characterized by 'outside' (because sun is outside). Night and those extracalendrical 5 nights are 'inside', i.e. outside the sun calendars.

Barthel shows that there is a pairwise pattern in the table above, with A+B in one group, C+D in another group etc. But that leaves G outside this pairwise grouping.

I think that the first element in each twin-group is 'male' and the second 'female'. Males come first.

I also imagine that there is a congruence between the 7 days in the week and the 4 groups of 7 (= 28) above. The week - also on Easter Island - starts with Sunday and ends with Saturday, that I am convinced of from what the rongorongo texts have told me (cfr e.g. Hb9-17--58). Therefore uhi should correspond to the sun and tôa to Saturn (the 'death' planet).

Why does not Barthel say anything about 'male' / 'female' here? He is very close when writing that 'In each pair, the name listed first is one that is higer in rank, more valuable, and more popular than the second one.'

And he also avoids comparing the 7-groups above with the 7 days of the week. Surely he must have recognized the importance of the planets in legend and myth.

Inside and outside are as fundamental as darkness and light:

"Though many have discoursed upon the theory of the heavens, few have been as well acquainted with the principles of the Yin and the Yang as Chang Hêng and Lu Chi.

They considered that in order to trace the paths and degrees of motion of the Seven Luminaries, to observe the calendrical phenomena and the times of dawn and dusk, and to collate these with the forty-eight chhi [= the halves of the 24 'fortnight' periods, each such being 15 7/16 ^o of 365 1/4^o - but it should have been 7/32 instead of 7/16, I think], to investigate the divisions of the clepsydra and to predict the lengthening and shortening of the shadows of the gnomon, (finally) verifying all these changes by phenological observations - there was no instrument more precise than the (computational) armillary (hun hsiang).

(Thus) Chang Hêng made [ca in the year +132] his bronze armillary sphere (hun thien i) and set it up in a close chamber, where it rotated by the (force of) flowing water.

Then, the order having been given for the doors to be shut, the observer in charge of it would call out to the watcher on the observatory platform, saying the sphere showed that such and such a star was just rising, or another star just culminating, or yet another star just setting.

Everything was found to correspond (with the phenomena) like (the two halves of) a tally. (No wonder that) Tshui Tzu-Yü wrote the following inscription on the (burial) stele of Chang Hêng: 'His mathematical computations exhausted (the riddles of) the heavens and the earth. His inventions were comparable even to those of the Author of Change. The excellence of his talent and the splendour of his art were one with those of the gods.' And indeed this was demonstrated by the armillary sphere and the seismographic apparatus which he constructed'" (Chin Shu according to Needham 3).

I think this pattern (inside/outside = yin/yang) was in the minds of those who decided how to express meanings by using outside marks and inside marks as in e.g.:

    

If we now proceed to the next tôa-glyph, Aa1-42,

we find that Metoro used the expression e ia toauruuru (with an extra uru at the end). Does this extra uru express the extra thickness? We have to look into the meanings of uru again:

 

Uru, úru-úru Uru. 1. To lavish food on those who have contributed to the funerary banquet (umu pâpaku) for a family member (said of the host, hoa pâpaku). 2. To remove the stones which have been heated in the umu, put meat, sweet potatoes, etc., on top of the embers, and cover it with those same stones while red-hot. 3. The wooden tongs used for handling the red-hot stones of the umu. 4. To enter into (kiroto ki or just ki), e.g. he-uru kiroto ki te hare, he-uru ki te hare. 5. To get dressed: kahu uru. Vanaga. 1. To enter, to penetrate, to thread, to come into port (huru); uru noa, to enter deep. Hakauru, to thread, to inclose, to admit, to drive in, to graft, to introduce, penetrate, to vaccinate, to recruit. Akauru, to calk. Hakahuru, to set a tenon into the mortise, to dowel. Hakauruuru, to interlace; hakauruuru mai te vae, to hurry to. 2. To clothe, to dress, to put on shoes, a crown. Hakauru, to put on shoes, to crown, to bend sails, a ring. 3. Festival, to feast. 4. To spread out the stones of an oven. Uruuru, to expand a green basket. 5. Manu uru, kite. Churchill. Uruga. Prophetic vision. It is said that, not long before the first missionaries' coming a certain Rega Varevare a Te Niu saw their arrival in a vision and travelled all over the island to tell it: He-oho-mai ko Rega Varevare a Te Niu mai Poike, he mimiro i te po ka-variró te kaiga he-kî i taana uruga, he ragi: "E-tomo te haûti i Tarakiu, e-tomo te poepoe hiku regorego, e-tomo te îka ariga koreva, e-tomo te poporo haha, e-kiu te Atua i te ragi". I te otea o te rua raá he-tu'u-hakaou ki Poike; i te ahi mo-kirokiro he-mate. Rega Varevare, son of Te Niu, came from Poike, and toured the island proclaiming his vision: "A wooden house will arrive at Tarakiu (near Vaihú), a barge will arrive, animals will arrive with the faces of eels (i.e. horses), golden thistles will come, and the Lord will be heard in heaven". The next morning he arrived back in Poike, and in the evening when it was getting dark, he died. Vanaga. Uruga (uru 1). Entrance. Churchill. Uru manu. Those who do not belong to the Miru tribe and who, for that reason, are held in lesser esteem. Vanaga. Cfr Manu uru above (at uru 5. Churchill). Úru-úru. To catch small fish to use as bait. Vanaga. Cfr uruuru above (at uru 4. Churchill) Uru-uru-hoa. Intruder, freeloader (person who enters someone else's house and eats food reserved for another).Vanaga.

Uruuru may mean 'expand', i.e. to make bigger, a concept congruent with an extra thick tôa. To spread out the stones of an oven = uruuru. The meaning perhaps is that it is just about time for preparing the meal (at midnight).