Tablet E, side recto, lines 1-
e matua e (1) tae tama (2) hanga he pu
hanga ro tae pu hanga tae puhi pupa-
e tangata e tae tangata tangata riva (4) o tama e
tae tama hanga i punga-
O parents, (your) children do not like (living in) a hole!
(They) really do not like that hole, (they) do not like (its) cold draft!
O people, the best of (your) children (will become) inhuman!
Those children do not like to become fat!
(1) e matua e: the damaged part can be compared to the vocative expression e tangata e in this and other lines. (2) tae tama: although the "head" is not clearly turned to the left but upwards, it has been assumed that the glyph has the same meaning as the tama-
pu maatou na
pu tae maatou a pu roa pu
e tangata e tangata riva o mata (2) e
tae hanga kopu
pii hanga pu pipi
hanga pu po pu too roou
Would we (ourselves) go into that hole?
(No,) we would not go into that hole (because) it is an isolated (1) hole!
O people, (they) are the best people of the tribe!
(They) do not like those bellies!
Are (we) going to put an end to it (or) do (we) accept that small hole?
Do (we) accept that dark hole, a hole that hinders taking care (3) (of them)?
(1) isolated: lit. "far away"; alt. "deep". (2) mata: it has been assumed that the long beak was used in this sign to indicate that it does not read tama, "child". The most logical alternative is mata, "tribe". (3) taking care: as in other Polynesian languages roou means "to steer", an alternative is "selfcontrol" (cf. also disyllabic sign rou).
e tangata e tangata riva o tama e
tae hanga pu tae kokoro
hanga pu na (1) hanga pu kohu
hanga pu kohu i puku (2) tohu
hehe tangata tae riva o [tama] e
[tae] (3) hanga pupa punua
O people, (they) are the best of (your) children!
(They) do not like that narrow hole!
Should (they) like that hole? Should (they) like that gloomy hole?
Should (they) like that gloomy hole on that cursed cliff?
The best of (your) children will be dazzled!
Those "hatchlings" do not like (their) "nest"!
(1) na: if this interpretation is correct, this is a rare example of the (a)na-
pu too kiki tae roou
hehe tae tangata riva o tama e
tae hanga kopu puti (1)
o tae tama ana hanga pu
(It is) a hole that takes away (their) firmness (and) does not take care (of them)!
(They) will be blinded by the glare of the sun!
The best of (your) children should not be dazzled!
(They) do not like those fat bellies!
Those children should not grow fat,
because (they) will no longer be children when (they) accept that hole!
(1) hanga kopu puti: it has been assumed that this is a similar reduplicative construction as hanga pupa punua in the previous segment. An alternative interprettation is an enumeration of things the children do not like: "bellies", "menses", and "growing fat". The term puti – written as pute – usually appears as causative haka-
mo pu e tangata e
tae tangata tangata riva o tama e
tae hanga i puhi-
If (they) go into that hole, o people,
the best of (your) children (will become) inhuman!
(They) will not like (it) when (they) become bloated!
The best of (your) children will be bloated (and) dazzled,
(they) will become "heavenly shadows" (1)!
pu ua (2) pu nohu-
hehe tangata riva o tama e
tae ata pu
hehe pu e pu tetahi
e tangata e tangata riva o matua e
How can (they) be carried away (1)?
That hole (they) occupy (is) a poisonous hole!
The best of (your) children will be dazzled!
(They) should not become "shadows" of that hole!
That hole will dazzle (them), so let others go into that hole!
O people, (you) should be the best of the parents!
(1) carry: if "carry" can be interpreted figuratively, an alternative is "bear": "How can (they) bear (it)?" (2) ua: cf. Englert (1978:276) uàuà: "residir", "residente".
tae ranginga pupa tetahi ira
(2) hahatu (3) ta na maatou
pehe nga toenga tonga
maa nui maa
Some (of them) overthere cannot control (their) trembling (1)!
Should (their) color be distorted by us?
(The children of) Tonga (4) should be like the rest!
That experience (is) too severe (for them)!
(1) trembling: from cold or fever. (2) the segment from hahatu up to toenga has a parallel in line Ab6. (3) hahatu: it has been assumed that the four round appendages – which are lacking in Ab6 – are a (rare) means to indicate reduplication. This was probably necessary because doubling the "stick" gives a different word, whereas cross hatching produces the interrogative aha. (4) Tonga: this name – in connection with large and small hills – is mentioned in some versions of the He timo te akoako chant. It likely referred to Poike, adjacent to Tongariki, which name could then be explained as "lesser Tonga".
o tama e tae tangata nako (1)
uha tae raua o
ina a heanga ua
tae ranginga ko
ina tetahi ko mo tae nua
tata ana tae hue (3)
tae ranginga i apa
(They) will be swollen!
Those children should not become fat people!
They really are not going to be women!
Are those occupants able to stand up?
No, those occupants are victims (2)!
(They) have no control overthere!
There are no others overthere (as replacements) for (their) mothers' absence!
Would (they) be in agony if (they) were not secluded?
(They) have no control because (they) were taken away!
(1) nako: alt. anako: "ugly". (2) victims: heanga also means "sacrifice" (Churchill 1912:201). (3) ana tae hue: this expression is also found in Hv7: o hano ana tae hue: "Surely (they) would not be defiled if (they) were not secluded?" and Hv8: ahu ana tae hue "Would (they) be fat if (they) were not secluded?", which is paralleled in Pv9 by mae ana tae hue: "Would (they) be pale if (they) were not secluded?"
(1) heavenly shadows: the neru had to go through a transformation process which apparently made them 'ata, "shadow images" or "reflections", i.e., incarnations of one or more divine powers. In the neru chants, the gods Tangaroa and Hiro make their appearance. Both of them were associated with heavenly phenomena such as dark clouds, storm, and rainfall. Tregear (1891:27) has MAO atarangi: "a shadow", and HAW akalani, "a heavenly shadow", "a splendid light". For Easter Island, the term appears (misprinted as atarungi) in Ure Vaeiko’s Apai recitation (Thomson 1891:517; cf. De Laat 2014:31) and in a chant about two neru girls which was recorded by Métraux (1934-
(drawings by Paul Horley)