Tablet E, side recto, lines 5-9

Added: 2013-09-08  Modified: 2017-08-02

hanga kiko

apa ata kee ki ngaaha

pa ata kee

ki pa ata kee na

pa ata kee na a ua

pa ata kee na

ka ka pa a maatou

Should (they) accept (their) bodies

(or) should those strange "shadows" be removed when (they) are exhausted (by them)?

Are those "shadows" going to obstruct (them)

until those strange "shadows" are obstructed (by them)?

Are the occupants (of the cave) going to obstruct those strange "shadows"

(or) should those strange "shadows" obstruct (them)?

When (they) are going mad, we should obstruct (them)!             

too maatou too ata

too tama na too ata e

ata kee (1) i a

ata i a mo ua o tama e

tae tako-tako (3) tape-tape (4)

Are we going to reject (them) (or) are (we) going to reject those "shadows"?

Are (we) going to accept the children (as they are) (or) those "shadows"?

Those strange "shadows" have filled (them) (2)!

Those "shadows" fill (them) because (they) are the occupants of the children!

(Therefore) (they) are not able to stand upright, (they) are stumbling!

(1) kee: the appendage below the arm is very vague in the pictures. (2) have filled them: it has been assumed that this refers to the supernatural influences overtaking the neru. Apparently, these ata (as channels to Po) were regarded as the source of the menstrual blood. (3) *tako-tako: the signs are turned against the reading direction in support of the negation. The reduplicated term appears in contracted form twice in line Aa1. Instead of the "head" the ko-part is reversed for the negation. Cf. MAO: tako-tako: "upright", "erect"; TUA: tako: "to be upright, erect" (POLLEX). (4) *tape-tape: cf. MAO: tapepe: "to slip", "to stumble" (Tregear 1891:564); TUA: tapi-tapi: "be perplexed", "feel hesitation, doubt", "be undecided, of two minds" (POLLEX).

hanga ?peve-peve-peve-peve (1) o tama e

anga tohu maa tangata

maa tae tahanga (2) tangata hoki

tae tama tangata a tama

tuu tangata tae amo raua  

Should (they) accept (their) (...) because (they) are children?

Are those cursed creatures going to recognize the people?

And the people will not recognize those "sacrifices" (3)!

Those children will not (look like) human children!

Human beings stand upright, they are not carried!

(1) peve-peve: the meaning of this term is unclear. Perhaps there is a connection with MAO pewa, "arched", "bow-shaped" (Tregear 1891:334). (2) tahanga: the "head" is apparently dislocated to distinguish the word from tangata. (3) sacrifices: that the neru and their stay at 'Ana O Keke were seen as some form of ritual sacrifice is confirmed by the term heanga, "sacrifice", "victim", used in line Er4 and by the word api, "to offer". Another term that is used on tablet Tahua is tangata ika.

hanga a hangai o tama e

tae hanga tau

ahu tau

tahuri-tahuri tau

maa tae kai tau

maa tae kai tau

tari tau

tari-tari tau veke tohu-tohu  

Should (they) accept that feeding because (they) are children?

Those pretty children should not accept (it)

(because) those pretty children will swell up!

Those pretty children will be completely transformed

(because) those pretty children are not familiar with that food (1)!

Those pretty children are not familiar with the food

(that) will take away (their) beauty!

(Their) beauty will be taken away by that cursed banana flower (juice) (2)!

(1) unfamilair with that food: the special diet for fattening which would undermine their constitution. (2) banana flower juice: apparently, the diet of the neru consisted mainly of sweet foods, such as sugarcane. In one neru text a girl describes herself as mata nui araha e mata ‘iti araro pi‘opi‘o e: “a gross figure to look at, but a delicate figure beneath all this banana juice!” (cf. text C1).

hehe tangata riva o tama e

tae hanga kiko (1) ua

ka ka no

ana pee (2) hehe     

mo hehe hua mai i maatou

hua mai i maatou   

Should healthy people become dazzled because (they) are children?

Are (we) not going to approve of the bodies (of) the occupants (of the cave)

until (they) have gone completely crazy?

If (they) are exhausted, (they) will become dazzled!

If (they) are in a daze, (our) children (3) will be away from us!

(Our) children will be away from us!

(1) kiko: the ko-glyph is reversed in support of the negation. (2) ka ka no / ana pee: cf. Ev4: ana ka no / ana pee tama. (3) children: hua means "fruit", "to grow well", "flower", "to bloom". A metaphorical reference to "children" is only recorded for "son" (Englert 1978:137).

hua mai i maatou too maatou

too maatou too tae kohu-kohu (1)  

tae pa ata ua

tari-tari ata ana heke ata na

Should (our) children be away from us, should we reject (them)?

Should we reject (them) (or) should (we) oppose (their living in) that gloom?

Should (we) not obstruct the "shadows" of the occupants (of the cave)?

Should (they) be carrying those "shadows" if those "shadows" violate (them)?

(1) kohu-kohu: the next sentence suggests that this word for "shadow", "gloom", is used here as a reference to both the darkness of the cave and the "shadow" (ata) of the fattened bodies.

tae tari ata (1) tari

tae rangirua too na ina o tama e

tae ata ki kee

anga tohu ana kee

haoa (1) tuunga (3)

haoa tuunga ...

Should (they) not be carrying those "shadows" (or) should (they) be carrying (them)?

(We) have no doubt: nobody should accept (it) because (they) are children!

(They) should not become//have "shadows" in order to change!

(They) will become wretched creatures when (they) change!

Standing up will hurt (them)!

Standing up will hurt (them)!

(1) tae tari ata: this sign is a composite of the fused signs for ata and tae tari (cf. Ev4) which means that the "body"-ta is used threefold. (2) haoa: another example of o/u alternation. (3) tuunga: it has been assumed that this is derived from tuu: "to rise", "to stand up", "to stand erect". The form would probably have been tū-u-nga.

o tama e

tae aa korua po nau-nau (1)

ai maa hiko o tama e

tae hanga tapa naa-naa hakari (2)  

(...) because (they) are children!  

You are not surrounded by darkness and mosquitos!

(Their) abduction is a disgrace because (they) are children!

(We) should not approve of tapa-cloth covering (their) bodies!

(1) nau-nau: i.e., naonao, (2) naa-naa hakari: possibly, causative haka should be reduplicated forming haka-naa-naa.

maa no (1) ana naa

tae naanga o tama e

tae hanga i tehe ura-ura maatou

ka no tetahi ko o maatou e

tae aha hanga ro maatou mo maa

(It is) simply a disgrace if (they) are covered!

(They) should not be covered all the time because (they) are children!

We do not accept (them) because of that "red flow",

(so) those "others" overthere go mad because of us!

(This is) not what we want to know about!

tehe huri-huri tehe

ata haka-teki tae naa-naa (1)

uhu tetahi tahuri-tahuri

tahuri-tahuri hua   

tahuri-tahuri e haka-riki-riki tetahi ka ka

tae maa ngii     

(Their) menses will upset (them),

(but) (they) should not be covered by those "shadows" that lame (them)!

The "others" who are transforming should be strong!

(Our) children will be transformed,

(but) should the "others" be transformed and weakened until (they) go mad?

(They) should not feel the glare of the sun!

(1) tae naa-naa: the right part of the sign is a rare example of hatching indicating reduplication of a glyph other than the "stick"-version of the (h)a-sign (giving INT aha).

tae maa ngaaha

tae veve o maatou e

tae anga (1) mamae mai ana parehe uhu a

pehe korua tari-tari ka ahu a

(They) should not feel exhaustion!

(They) should not be miserable because of us!

Will (they) not be in a sick condition when (their) strength breaks down?

How are you going to carry (them) when (they) grow fat?

(1) anga ... ina: the sequence starting with anga and ending with ina on the next page is paralleled by the beginnings of inscriptions C and H/P, and by lines Ra6-7. The first part is also found in the final part of line Ev1 and in line Sa7.

(all drawings by Paul Horley, except where underlined)

(1) maa no: alt.: hano, "repugnant".