Tablet E, side verso, lines 1-4

Added: 2013-09-08  Modified: 2017-08-22

ina maeha (1)

too ura-ura toa   

too hengu-hengu tangata i ra po

tae rangirua hia tangata i ra po

ihera ihe mahaki (3) iti

Should (they) not be slender?

Should (they) accept (our) anger (and) hostility?

Should those people in the dark accept (our) rejection?

Should those people in the dark not be in doubt already?

Where, o where are (their) slender friends?

(1) maeha ... hengu-hengu: a very similar passage can be found in line Ev6. (2) Alt.: "(who) live overthere in the dark" (3) mahaki: "In legends the term 'mahaki' frequently refers to a parent, brother, sister, son or daughter who is absent" (Métraux 1940:99).

hengu-hengu ka hanga kiko   

pa era ru kee e    

ira pa koro-koro (1)

takai ua

hangu ana hei no

tae (...) i nui

Should (they) be rejected until (we) approve of (their) bodies?

Should (they) be obstructed by severe tremors?

Look (how) (they) are hindered by (their) loose skin!

Those occupants are bound (to the cave),

(they) run out of breath just by fanning (2)!

(They) should not be praised (3) because (they) grow big!

(1) *koro-koro: cf. MAO korokoro: "loose", "slack"; korukoru, "looseness of the skin, as in aged persons" (Tregear 1891:170); HAW 'olo: "sagging skin" (POLLEX). (2) fanning: likely to chase away the flies. The fanning is also mentioned in a neru song (cf. text K2). (3) praised: the approximate meaning of this sign with unknown phonetic value has been deduced from the contexts in which it appears.

haka-riki-riki (1) (...) anga

moe mai ana parehe

too ra haka-teki-teki

rangirua era aano kee

nui ka (2) ahu kee ki kiko

too no i hanga hiko

Should (their) condition be weakened?

Should (they) lie on the ground when (it) breaks down?

Should (they) accept (their) lameness?

Should (they) be confused by (their) enormous size?

Should (they) grow until (their) bodies are very swollen?

Should (they) simply accept (it) because (we) approved of (their) abduction?

(1) The meaning of the component forming the base is not clear. (2) aano kee nui ka: an identical phrase is found in line Cb3.

haoa no

ai uha na ra i hanga hiko tetahi a

huru ta tao

kara o kara tetahi a

rae no haka-tari i kohu  

tae tari ro ata (2) tetahi a

Should (they) just suffer?

Should those "others" become women because (we) approved of (their) abduction?

Should (they) be covered by that color and those sores?

Should (they) smell because those "others" (are supposed to) smell?

Carrying (that smell) just starts in that gloom (1)!

Those "others" should not be carrying those "shadows"!

(1) that gloom: i.e., "the gloom they live in". It can hardly be a coincidence that ata, "shadow", is part of the sign that follows. As in line Ev7, the two terms were apparently paired to compare the living in the shadows of the cave to the living in the "shadow", i.e. the incarnation. (2) tae tari ro ata: it has been assumed that this sign is combination of ata and tae-tari (ro) with the e-component above the "wing" indicating the negation and triple use of the ta-body. This is an extension of the composite in line Er7 reading tae tari ata. A very similar contraction is found in line Ab4.

taringa ai taringa tetahi a  

hanga kiko toa

ina tangata i tehe tetahi a

pohe ki iharaa (2)

ahu aku (3) koro ko

ngaaha koro i a

Should those "others" go on carrying and carrying (them)?

Should (they) accept those bodies (and) that sugarcane (1)?

Should those "others" not be human(like) after (they) have reached menses?

(They) long very much to be normal!

Should (they) grow fat by swallowing (food) and (staying at) that koro-place overthere?

Should (they) be exhausted by that crowded (4) koro-place?

(1) those bodies (and) that sugarcane: alt.: "those bodies created by sugarcane". (2) iharaa: this term also appears in line Da2 as tama iharaa, "normal children", or possibly – as the ha-part is written upside down – tama (tae) iharaa, "abnormal children" (fig. 1). (3) aku: another example of o/u alternation. (4) crowded: it has been assumed that the i-sign represents the adjective i, "full".

ai a aira maatou ka haoa ka tetahi a

ina huru na ra   

huru ana tohu a maatou korua ka (1) tetahi a

ana hano (2) era tae oho (3) tetahi a

We should stay overthere ourselves until (we) are in pain, until (we) become "others"! (1)

Should (we) not be secluded?

Would (we) seclude (them) if we and you were cursed until (we) became "others"?

If (we) became repugnant, (we) would no longer abandon those "others"!

(1) ina huru ... korua ka: parallels of this passage are present in lines Ab4, Cb2, Gr2/Kr3, Ra6 and Sa1; variants of ina huru na ra appear in lines Ca2, Ev6 and Hv12. (2) hano: it has been assumed that the lower part represents the syllabic sign no. Cf. aano in segment 3. (3) oho: the second glyph appears to have been written in reverse to indicate the negation.

rae no puha (1) tetahi a

too tehe

haka-naa ana tehe mai

too tehe

haka-naa ana tehe mai

too tetahi a ao a uha  

aai tetahi a ahu (2)

Should those "others" just proceed (and) grow fat?

Should (we) accept (their) menses

(or) hide (them) away when (they) reach menses?

Should (we) accept (their) menses

(or) hide (them) away when (they) reach menses?

Should those "others" accept (it), should the women be serving (them) food?

Who (of them) has belonged to those "others" (and) grown fat?

(1) puha: cf. page Line Er1-4, segment 5, note 1. (2) ao ... : apart from the parallel text of line Na3, there are similar phrases in lines Ca14-Cb1 and Gr5.  

hahau toa tetahi a

ura-ura tiro a ura-ura ahi-ahi     

hanga aro

tae rangirua tetahi a  

tari-tari tae ta tohu tetahi a

hanga po ra tetahi a

Those "others" will leave that sugarcane behind!

(The sun's) flames (they) will gaze at will be fiery flames!

Is (their) front side going to tolerate (it)?

Are those "others" not going to become confused?

Those "others" should not carry that cursed color (1)!

Should those "others" accept being in the dark?

(1) ta tohu: the sign appears to be one half of the double-headed sign in Ev5 (cf. next page, segment 2).

tehe tama hiko

api tetahi a ta anako (1)

rangirua ta anako era

ana ka ana pee (4) tama

tama tari na ta na

tari a ata na tetahi a

Should those abducted children reach menses?

Should those "others" be covered by that ugly color (2)?

Should (they) be confused by that ugly color (3)?

If (they) are going mad, if the children are becoming exhausted,

should those children be carrying that skin color?

Should those "others" be carrying those "shadows"?

(1) anako: alt.: nako: "fat". (2) ugly color: alt.: "color and ugliness". (3) confused by that ugly color: this phrase shows that the term rangirua belongs in the same category as hehe, "to dazzle", and moe, "to faint", i.e., resulting from the sun's impact on fair skin and moving around with excessive body weight. (4) Cf. Er6-7: ka ka ana pee.

Fig. 1  (Da2)

   ta-ma   i-ha-raa

(all drawings by Paul Horley, except where underlined)