TRANSLATIONS
 
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They knew what they did. Therefore we know that there was one of the four birds (tuao, 'the dark brown tern with a round tail') who flew to the 'exit'. Possibly the Brown Noddy (Anous stolidus) is meant:

"The largest of the noddies, it can be told from the closely related Black Noddy by its larger size and plumage, which is dark brown rather than black. The Brown Noddy is a tropical seabird with a worldwide distribution, ranging from Hawaii to the Tuamotu Archipelago and Australia in the Pacific Ocean, from the Red Sea to the Seychelles and Australia in the Indian Ocean and in the Caribbean to Tristan da Cunha in the Atlantic Ocean. In 1989, 25 pairs were discovered breeding on cliff ledges on Curtis island in the Kermadec Islands (New Zealand). The Brown Noddy is colonial, usually nesting on the ground. A single egg is laid by a pair each breeding season.

Etymology: Anous is Greek for 'unmindful' ... stolidus means 'impassive' in Latin ... The birds are often unwary and find safety in enormous numbers. To sailors, they were well known for their apparent indifference to hunters or predators." (Wikipedia)

To be indifferent is to be close to death, I think.

The pattern of the story (that one in the group is 'disappearing') reminds me about how Kuukuu disappeared from the group of explorers. Number 4 normally refers to the four cardinal points (the equinoxes and solstices). If sun 'exits' after nine 28-night months (or similar), then he will not have reached autumn equinox, he cannot have more than 3 'wives'.

The Inca indians had a system (ceque) with 4 quadrants and a substructure built on 3 of the quadrants being similar, but the 4th (the black one) different:

As I remember it now (from Zuidema) the 4th quadrant was a kind of disorderly chaotic sector from which the 1st quadrant rulers once had originated.

The sum of the subsectors in the ceque are 3 * 9 + 2 * (1 + 6) = 41, i.e. with one more to add the next circuit and the interesting number 42 will be reached (as when 59 nights in a doublemonth became 60).

We can discern that extra space is distributed as 8 + 7 = 15. Extra space between 9 ordered triples requires 8. Extra space inside the 4th quadrant requires 5 and then 2 more are needed between the 3rd and 4th respectively the 4th and 1st quadrants.

The immigrant explorers were not 4 but 2 + 5 = 7 (at least according to Manuscript E), but that does not disturb the fundamental concept - that there of necessity is a recirculation in nature. Some go away and others arrive.

"The explorers are the sons of brothers (men classified as brothers?); two are the sons of Hau Maka; five are the sons of Hua Tava.

Ira and Raparenga, the sons of Hau Maka, have been the subject of traditional songs up to the present time because they searched for a residence (kimi te maara) for the emigrant king (Campbell 1971:186, 220).

Kimi

To seek; to investigate. Vanaga.

Kimikimi, to seek, to search, to inquire, to examine; ata kimikimi, to inquire; kimikimi ei moni, to speculate, to seek money; kimikimiga, research. T Pau.: kimi, to look for. Mq.: imi, to search, to examine, to sift thoroughly. Ta.: imi, to seek, to search. Churchill.

Maara

Flat coastal area usable as landing stage. Vanaga.

On the other hand, nothing is said of the sons of Hua Tava in popular traditions.

Ira, the oldest son of Hau Maka, carries the added designation of 'the first-born' and 'the esteemed one', while Makoi (TP, Mako'i), the youngest son of Hua Tava, is addressed as 'last-born'.

The names of the seven explorere of Ms. E agree with the ones listed by Arturo Teao. We are, therefore, dealing with the same traditional content. Brown was told six names by Juan Tepano (partly misspelled were 'Parenga', 'Ringaringa', and 'Moomona'; Makoi was missing altogether), but Métraux received only four from the same informant, together with the ambigous reference to 'Tavatava A Huatava', the first reference to the father Hua Tava.

A somewhat confused list of names in Ms. C (NA II:Fig. 150) contains the names of three explorers and a reference to the representative of the original population ('Ko Pukupuku Ngatavake'), as well as the garbled family name 'Ko Uhatava'.

Puku

1. To feel an urge to defecate or to urinate, etc.: ku-puku-á te mimi: to need to urinate. 2. Rock, boulder: puku ma'ea; puku oone, hillock, earth mound. 3. Puku tagata, pubis. Puku-ine, to get stuck in the oesophagus (of food). Pukupuku, joints, bones of a joint; pukupuku rima, wrist bones; pukupuku va'e, ankle. Pukuraga, followers, disciples, students. Vanaga.

1. Puku haga oao, east, east wind. 2. Pubes. T Mgv.: puku, clitoris; pukuhou, the age of puberty; pukutea, a man between 30 and 45. 3. Unripe; puku no, unripe; pukupuku, green, immature. Mgv. puku, to be unripe. Mq.: puku, a fruit which has not yet reached its maturity. 4. To gorge; mahaga puku, to take the bait greedily. PS Sa.: pu'u, to take the whole at one mouthful, to put into the mouth whole. Fu.: pukupuku, to rinse the mouth, to gargle. Niuē: puku, to take into the mouth. Pukuhina, (puku 4), to choke on a fishbone. Pau.: pukua, to choke with a fishbone. Mgv.: pukua, to be suffocated by anything that sticks in the throat. Mq.: pukua, bad deglutition. Ta.: puunena, puufeto, to choke, to gag. Ha.: puua, to be choked, to have something sticking in the throat. Pukupuku; 1. Elbow. G. 2. Wrinkled, knotty, wen, scrofula; gao pukupuku, scrofula. T Pau.: puku, a swelling; pukupuku, a wrinkle, knotty, rough. Mgv.: puku, a knot in the wood; pukupuku, knotted, rough, uneven, lumpy. Mq.: puku, knot in wood, boss, protuberance, tumor, boil; pukupuku, wrinkled, knotty. Ta.: puú, boss, protuberance, swelling; puúnono, tumour; puúpuú, wrinkled, knotty. Pukuraga, servant T. Churchill.

According to the best sources (E; TP), there were seven explorers; according to the ethnographers who worked with Juan Tepano (Routledge, Brown, and Métraux), only six. This difference may be due to the desire for the magic number 'six'." (Barthel 2)

The structure of the year in the Tahua text we are studing has two triplets plus one at the solstices, maybe like this:

winter solstice
kiakia tuvi tuao tavi
summer solstice
kukuru toua makohe kena tavake

In the dark all colours disappear. But kena ought to be blindingly white as the sands of Anakena. Perhaps that explains the location of kena (the bird) at midsummer when light is at its maximum? Tuao should be its opposite: dark brown. Tavi is gray as lead and tuvi is also grey.

"Tuvi, also tuvituvi (number 14), is the locat name for a gray tern. This bird is mentioned in a war chant:

mata ui a tai The eyes look out to the sea
a te manu iri hokohuki to the bird, who rises alone
a rua tuvi to the nesting place of the gray tern.

(Barthel 1960:850)" (Barthel 2)

What about the colour of kiakia?

"In a short recitation that accompanies the string game, the next bird on the list, kiakia (number 13), the white tern, is associated with the leaves of the sweet potato [note that kumara is bird number 12]:

kiakia kiakia The white terns
tari rau kumara carry the leaves of sweet potatoes in their beaks.

(Barthel 1960:842; Campbell 1971:419)

The 'egg of the white tern' (mamari kiakia) is the name of a variety of sweet potato. I suppose that the names kumara and kiakia are linked the same way as ruru and taiko.

"The next two names on the list ar ruru and taiko (numbers 10 and 11). While those two represent two different species, it should be pointed out that the combined name ruru-taiko refers in MAO. to a black petrel (Procellaria parkinsoni). There are no cultural data available for ruru, which seems to be derived from PPN. *lulu 'owl', or for taiko (compare RAR. taiko 'black petrel', MGV. tiaku, 'petrel?, omen of death'), but the textual association of taiko and spirits should be kept in mind (Campbell 1971:113)." (Barthel 2)

The white tern appears to have had some cultural significance and seems to have had its habitat in the Rano Raraku area." (Barthel 2)

That does it. The white tern of course corresponds in the 'north' to kena in the 'south'. In the 4th quadrant sun has gone away and only his spirit remains. Blackness (ruru-taiko) is ruling. We can now understand GD45 (ihe) in Aa1-11 -- 12:

The owl belongs to autumn and in some mysterious way has caused the death of the sun:

"... The only legend about the Galaxy that Heinin and the other bards at Maelgwyn's court would have known concerns Blodeuwedd, conjured by Gwydion to be the bride of Llew Llaw Gyffes. Llew's other name was Huan and Blodeuwedd was transformed into an owl and called Twyll Huan ('the deceiving of Huan') for having caused Llew's death: the Welsh for owl being tylluan. The legend of Blodeuwedd and the Galaxy occurs in the Peniardd MSS.:

The wife of Huan ap Dôn was a party to the killing of her husband and said that he had gone to hunt away from home. His father Gwydion, the King of Gwynedd, traversed all countries in search for him, and at last made Caer Gwydion, that is the Milky Way, as a track by which to seek his soul in the heavens; where he found it.

In requittal for the injury that she had done he turned the young wife into a bird, and she fled from her father-in-law and is called to this day Twyll Huan. Thus the Britons formerly treated their stories and tales after the manner of the Greeks, in order to keep them in memory.

It should be added that the form 'Caer Gwydion', instead of 'Caer Wydion, proves the myth to be a late one. Blodeuwedd ... was Olwen, 'She of the White Track', so Gwydion was right to search for her in the Galaxy: Rhea with her white track of stars was the celestial counterpart of Olwen-Blodeuwedd with her white track of trefoil." (The White Goddess)

But after the darkness there will be light:

"The White Tern (Gygis alba) is a small seabird found across the tropical oceans of the world. Sometimes known as the Fairy Tern (but not the Fairy Tern, Sternula nereis), this small tern is famous for laying its egg on bare thin branches in a small fork or depression without a nest. This balancing act is a predator-avoidance behaviour as the branches they choose are too small for rats or even small lizards to climb. Safe from predators, but still vulnerable to strong winds, the White Terns are also quick to relay should they lose the egg. The newly hatched chicks have well developed feet to hang on to their precarious nesting site with. It is a long-lived bird, having been recorded living for 17 years.

The White Tern is a small, all white tern with a long black bill, related to the noddies. It ranges widely across the Pacific and Indian Oceans, and also nests in some Atlantic islands. It nests on coral islands, usually on trees with thin branches but also on rocky ledges and on man-made structures. The White Tern feeds on small fish which it catches by plunge diving. The White Tern is not considered threatened as it is a wide-spread species with several large colonies around the world.

The White Tern, Manu-o-Ku, was named Honolulu, Hawai'i's official bird on April 2, 2007." (Wikipedia)

 
Ó

Ó; 1. Prepositon marking the genitive. 2. Preposition expressing the cause, the reason: because of (also i): e-tahataha-á te vaka o te tokerau. the boat rocks from side to side because of the wind. 3. Lest, in order not to... e-ûi koe o higa, be careful not to fall. 4. Sometimes used as conditional: if, whether; ina kai agiagi au o tu'u-mai te Matu'a, I don't know if the Padre has arrived. 5. Article sometimes used preceding proper names; ó Hotu Matu'a, ó Santiago. 6. To answer saying 'oh'; ana ragi te tagata ki te rua tagata, 'hé koe?', he-ó-mai, he-kî: 'ó, î au', when a man calls another, asking 'where are you?' (the other) answers saying 'oh, I am here'. O; to celebrate a festival: he-o i te gogoro. Vanaga.

Manu-o-Ku seems to mean the bird of Tu. Is that why Metoro said kua tuu at Aa1-13?

If so, then there could be some 'pun' intended, as tu is the opposite of tu'u. Tu is a witches cauldron rather than a firm post:

 
Tu

To crush into puree, like women of old did, crushing sweet potatoes and mixing them with cooked egg to give the children. Vanaga.

To mix, to confound. Churchill.