O Kahiki, moku kai a loa,	O Tahiti, motu tai a roa,	O Kahiki, land of the far-reaching ocean,
Aina o Olopana i noho ai!	Kaiga o Oropaga [Oropana?] i noho ai!	Land where Olopana dwelt!
Iloku ka moku, i waho ka la;	Irotu [cfr iroto] ta Motu, i vaho [cfr vaha] ta Raá;	Within is the land, outside is the sun;
O ke aloalo o ka la, ka moku, ke hiki mai,	O te aroaro [cfr aruaru] o ta Raá, ta Motu, te hiti mai,	Indistinct is the sun and the land when approaching
Ane wa ike oe?	Ane va ike [ite?] koe?	Perhaps you have seen it?
Ua ike.	Ua [cfr u'a and uá] ite.	I have seen it.
Ua ike hoi aú ia Kahiki ...	Ua ite hoi au ia Tahiti ...	I have surely seen Tahiti ...

The middle column has been inserted by me to try to get some order in the Hawaiian spelling and language.

Fornander thinks this is a reference to a journey to North America by a Hawaiian taken on board a Spanish vessel. I think he has misunderstood. It is a myth.

On Hawaii Kahiki was used in the same way as Hiva on Easter Island - a mysterious not quite real land abroad. Manuscript E is using a very similar description of Easter Island as seen from the old homeland. Barthel 2 is quoting and translating from Manuscript E (E:12):

evaru kainga	Eight lands there are.	Acht Länder gibt es
etahi i ravaa	One was grabbed:	Eines ist aufgefunden worden
ko te pito o te kainga	'The Navel of the Earth'.	Nämlich das Stückchen vom Erdreich
ohitu i roto	Seven they were inside,	Sieben bleiben drinnen
i te nehunehu kapuapua	in the misty 'Morning' twilight,	Im nebelhaften Zwielicht
i te pei	when the 'black cloth' fell.	Bei der schnellen Fahrt
ana ka ngaro ro era	When She got lost in the waves,	Wenn (die Insel) einmal verlorengegangen ist
evaru kaukau eko ravaa	'Eight Men' cannot grab Her again.	Können zahllose Bootsmannschaften sie nicht wiederfinden

Once again the middle column is the result of my own efforts to translate. As I think, the allusions center around time-space, not around any specific island.

My attention was drawn to i roto ('within the land, outside is the sun'), disguised as irotu (iloku). Already very early in this investigation into the mysteries of rongorongo I discovered that 'inside' is the opposite of 'outside' in many dimensions. One dimension is the erotic one - to go inside. It is the Chant of Creation again.

When leaving the outside world (in the light from rational sun), moving in through the tunnel, into the dark hare paega, you enter the domain of the woman, the night. There new life is created. At Roto Ire Are. A new morning will dawn in the light of Eros.

Have you 'seen' (ike) her? Po-ike is the location, where you can find Pua Katiki, the 18th station - where 'sun is at apex'.

The 8 sign, with double 'eyes', indicates old and new cycle together. In Gb6-5--16 the last of the 4 'creations' has a sign of gagana generating another similar one:

Why are there not 8 such 'creations'? If there are 2 cycles in a year, there could be 2 locations for 'regeneration'.

With 192 glyphs in K it is natural to imagine them as 182 + 10. The 2nd cycle (not described in K) should have an equal amount of glyphs (= days). 192 + 192 = 384 = ca 13 * 26.5.

13 - 6 = 7 should be the 1st 'regeneration station'.

1. Te Pito O Te Kainga
2. Nga Kope Ririva	3. Te Pu Mahore
4. Te Poko Uri	5. Te Manavai
6. Te Kioe Uri	7. Te Piringa Aniva
8. Te Pei	9. Te Pou
10. Hua Reva	11. Akahanga
12. Hatinga Te Kohe	13. Roto Iri Are

The glyphs indicate a relationship between Te Piringa Aniva and Roto Iri Are, with 'ghosts' needed to reach 29.5 respectively 383.5.

The distance in glyphs between these two stations is 354 - not 29.5 * (13 - 7) = 177 - an effect of the kuhane moving withershins on side a.

There is no proper place for 'ghosts' among these 354 days of order in the light from the sun. 'Ghosts' must be located in the misty twilight between the cycles.

I also suddenly realize who the eight men are, of course they are 'tagata glyphs', symbols for the eight fully grown seasons. 8 * 59 = 472.