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Marcus Edensky, Alicia Ika and Nils in front of Ahu Tongariki

We are a family-based company that let our passengers not only learn facts but also feel and experience the spirit of the ancient Rapa Nui civilization.

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Legends and mythology

At Easter Island, stories were passed down verbally from generation to generation. History turns to legend, which turns to myth. All these different words we have today for these things are explained in only one word in Rapa Nui - 'a'amu. To doubt the truthness in some of these stories is modern phenomena. Before today's society reached Easter Island they were all seen as true events of the past.

Legend Description Language
Events preceding migration to Rapa Nui A lesser known legend about why the Rapa Nui settlers left their original home. English
Dream of Haumaka King Hotu Matu'a fled Hiva in search of a new land. English
Hanau 'E'epe The arrival and extermination of the second immigration to Rapa Nui. English & Rapa Nui
Moai kava-kava King Tu'u Ko Ihu and the wooden moai statues. English & Rapa Nui
Death of Hotu Matu'a The last actions of Hotu Matu'a. English & Rapa Nui
Tangaroa and Hiro King Tangaroa from Hiva that reached Rapa Nui in the shape of a seal. English & Rapa Nui
Make-Make creating man The legend of how man came to be. English & Rapa Nui

Events preceding migration to Rapa Nui

The following is a lesser known legend relating the events that resulted in king Hotu Matu'a and his people (later to be known as Hanau Momoko) fleeing from their home, here called Marae Toe Hau, part of the land Hiva.

It was recorded by William J. Thomson on the ship USS Mohican when staying at Rapa Nui during 11 days in 1886. Thomson's report on the island called Te Pito Te Henua Or Easter Island was first published in 1891.

Either the storyteller or the interpreter had the directions wrong, claiming that the settlers came from a land in direction of the rising sun (east), since there is no group of islands in that direction that would be a possible origin of these settlers. Also, other legends usually state that Hiva was in the direction of the setting sun (west).

...(The tradition states) that Hotu Matu'a and his followers came from a group of islands lyings towards the rising sun, and the name of the land was Marae Toe Hau, the literal meaning of which is the burial place. In this land, the climate was so intensely hot that the people sometimes died from the effects of the heat, and at certain seasons plants and growing things were scorched and shriveled up by the burning sun.

The circumstances that led up to the migration are related as follows: Hotu Matu'a succeeded his father, who was a powerful chief, but his reign in the land of his birth, owing to a combination of circumstances over which he had no control, was limited to a very few years. His brother, Machaa, fell in love with a maiden famed for her beauty and grace, but a rival appeared upon the scene in the person of Oroi, the powerful chief of a neighboring clan. After the manner of the sex in all ages and climes, this dusky beauty trifled with the affections of her suitors and proved fickle-minded. When pressed to make a choice between the two, she announced that she would marry Oroi, provided he would prove his love by making a pilgrimage around the island, and it was specified that he should walk continually without stopping to eat, or to rest by day or night, until the tour of the island was completed. Retainers were selected to carry food to be eaten on the route, and Oroi started upon his journey, accompanied for the first few miles by his affianced bride, who promised upon parting to permit her thoughts to dwell upon nothing but him until his return. The inconstant female eloped with her other lover, Machaa, on the same evening. Oroi did not hear these news until he had arrived at the farther end of the island; then he returned directly to his home, where he prepared a great feast to which he summoned all the warriors of his clan. The indignity that had been put upon him was related, and all present registered a vow that they would never rest until Hotu Matu'a and his entire family had been put to death.

It appears that Machaa was a man of prudence, and seeing that a desperate conflict was imminent, he embarked with six chosen followers and his bride, in a large double canoe, and with plenty of provisions sailed in the night for some more genial clime. The great spirit Make-Make is supposed to have appeared to him and made it known that a large uninhabited island could be found by steering towards the setting sun. The land was sighted after they had been out two months, and the canoe was beached on the south side of the island. On the second day after their arrival they found a turtle on the beach near Anakena, and one of the men was killed by a blow of its flipper in trying to turn it over. Two months after they had landed on the island, the two canoes with Hotu Matu'a and his followers, three hundred in number, arrived.

The desertion of Machaa did not appease the wrath of Oroi, and war to the death was carried on until Hotu Matu'a, after being defeated in three great battles, was driven to the last extremity. Discouraged by his misfortune, and convinced that his ultimate capture and death were certain, he determined to flee from the island of Marae Toe Hau, and accordingly had two large canoes, 90 feet long and 6 feet deep, provisioned and prepared for a long voyage. In the night, and on the eve of another battle, they sailed away, with the understanding that the setting sun was to be their compass.

It appears that the intended flight of Hotu Matu'a was discovered by Oroi at the last moment, and that energetic individual smuggled himself on board of one of the canoes, disguised as a servant. After arriving upon the island, he hid himself among the rocks at Orongo, and continued to seek his revenge by murdering every unprotected person who came in his way. This interesting state of affairs continued for several years, but Oroi was finally captured in a net thrown by Hotu Matu'a and was pounded to death.

Dream of Haumaka

Chaos rumbled across Hiva and the island was about to break. Night had come, and in his sleep priest Haumaka let his spirit fly freely in search of a new land. He saw from far the limits of the clouds above the ocean [when traveling by sea searching for an island, what you first will see are the cloud formations above it]. He saw the fog rising from below. He landed inbetween the limits of the clouds and said: Here is a good place for the king to live.

The spirit of Haumaka continued. He saw three islets outside of the main island and said: Ahh, here are the islets - Motu Nui, Motu 'Iti and Motu Kao-Kao. They are the people from the old times of Ta'aŋa and Haumaka of Hiva.

He climbed up Pū Mahore and said: This is Pū Mahore of Haumaka of Hiva. The spirit arrived to the top and felt the refreshing winds coming from down the volcanic crater and said: This is Puku 'Uri ["Black rock"] of Haumaka of Hiva.

The spirit continued walking, naming places of the island. He reached the hill in the middle and said: This is the navel of this land, in the top of this hill. He took a step to the top of the hill. He looked, he let his eyes follow the land, he said: This is Ma'uŋa Terevaka ["Hill of navigating boat"]. The name does not come from navigating a boat. When a man reaches the top of this hill then that is what he sees, for it is our eyes, it is us, who are the boat.

The spirit returns to Hiva and Haumaka wakes up. He sends a message to 'Ira, Rapareŋa, Mako'i, U'uri, Ku'u-Ku'u of Huatava, Riŋi-Riŋi of Huatava and to Nonoma of Huatava. They gather with Haumaka, and he tells them: Go search for the land where the King can live, in the far horizon where the land is wrapped in fog beneath the clouds.

The seven explorerers left in search of the new land. Only shortly after, their king Hotu Matu'a followed, along with the rest of his people. When the king was arriving, the seven explorerers who already had scouted the land advised the king of the best place to go ashore - a wide beach. This beach was to be known as Haŋa rau o te 'ariki - The bay of the king, where the king placed his first house.

Arrival and extermination of Hānau 'E'epe

Recorded by Sebastián Englert
Corrected and typed in Rapa Nui by Paulus Kieviet in 2008
Translated to English by Marcus Edensky and Maria Teresa Ika Pakarati in 2012

English
Rapa Nui
Hotu Matu'a did not live when the hānau 'e'epe were at this land.
'Ina Hotu Matu'a i ai ai te hānau 'e'epe 'i te kāiŋa nei.
The king of this land when the hānau 'e'epe were here was Tu'u ko Ihu.
Te 'ariki o nei i ai ai te hānau 'e'epe, ko Tu'u ko Ihu.
At the time when the hānau 'e'epe were here, the hānau mo-moko said:
I ai era te hānau 'e'epe, he kī te hānau mo-moko:
Where do those men come from? The earlobe is striking: hānau 'e'epe for the length of the earlobe!
¿O hē te taŋata era? 'Ai te 'epe: hānau 'e'epe 'o 'epe ro-roa!
There were no hānau 'e'epe women, only men; they were many, growing through the generations.
'Ina he vi'e hānau 'e'epe, he taŋata nō; ka rau, ka rau, ka pīere, ka pīere.
The hānau 'e'epe resided at Poike.
Te kona noho o te hānau 'e'epe 'i Pōike.
The hānau 'e'epe were hard-working stone workers.
Te hānau 'e'epe taŋata rava keu-keu i te pureva.
They told the hānau mo-moko to throw the stones laying all over the land into the ocean.
I kī ki te hānau mo-moko mo hoa i te pureva o ruŋa o te kāiŋa nei ki haho ki te tai.
The hānau mo-moko said: We don't want to.
He kī te hānau mo-moko: 'Ina kai haŋa mātou.
The hānau 'e'epe threw the stones from Pōike into the ocean to clean up the land.
O te hānau 'e'epe he hoa i te pureva mai Pōike ki tai mo haka tī-tika o te kāiŋa.
The desire of the hānau 'e'epe was to own this land.
Te haŋa o te hānau 'e'epe mō'ona te kāiŋa nei.
The hānau mo-moko said: "No, we discovered this land, and our king Hotu Matu'a is hānau mo-moko.
He kī te hānau mo-moko: "'Ina, a mātou i tike'a te kāiŋa nei, to mātou 'ariki ko Hotu Matu'a he hānau mo-moko.
The king is not of your kin, of the hānau 'e'epe.
'Ina o kōrua 'ariki, o te hānau 'e'epe.
We will not give our land away".
'Ina mātou e ko va'ai atu i to mātou kāiŋa nei".
The hānau 'e'epe were angered and war started.
He kava te manava o te hānau 'e'epe, he pae te tau'a.
They dug trench from Te Hakarava to Mahatua.
He keri i te rua mai Te Hakarava ki Mahatua.
Iko was king of hānau 'e'epe.
He 'ariki o te hānau 'e'epe ko Iko.
He threw wood into the trench, he burnt it.
He to'o mai i te hahie, he hoa ki raro ki te rua, he tutu.
Hānau 'e'epe dug a trench for the hānau mo-moko, to gather all, to throw down into the trench, to make the hānau mo-moko come, for only hānau 'e'epe to exist, for the land to be only for them.
O te hānau 'e'epe i keri ai i te rua mo te hānau mo-moko, mo patu mai, mo hoa ki raro ki te rua, mo pae o te hānau mo-moko, ki noho e hānau 'e'epe nō, ki noho te kāiŋa ki a rāua.
A hānau mo-moko woman was taken by the hānau 'e'epe to cook (ta'o: cook underground) for the hānau 'e'epe that resided up at Poike.
E tahi hānau mo-moko vi'e i to'o e te hānau 'e'epe mo ta'o o te kai o te hānau 'e'epe e noho era 'i ruŋa i Pōike.
One side of the fire was for the hānau 'e'epe, the higher side; one side of the fire was for the hānau mo-moko, the lower side.
E tahi tapa o te ahi 'i te hānau 'e'epe, tapa ruŋa; e tahi tapa o te ahi 'i te hānau mo-moko, tapa raro.
This woman, called Moko Pīŋe'i, cried for her people, because they will become part of the hānau mo-moko.
He taŋi ta'u vi'e era, ko Moko Pīŋe'i te 'īŋoa, mo tō'ona taŋata, mo taŋata mo te hānau mo-moko.
She hid in the night by the coast. She went upwards and met hānau mo-moko; they greeted and cried.
He piko mai 'i te pō a te taha-taha o te tai, he e'a mai ki ruŋa, he piri ki te hānau mo-moko; he 'aroha, he ta-taŋi.
The hānau mo-moko said to Moko Pīŋe'i:
He kī te hānau mo-moko ki a Moko Pīŋe'i:
How does one get to the hānau 'e'epe?
¿Pē hē ana rava'a mai i te hānau 'e'epe?.
Moko Pīŋe'i saids to the hānau mo-moko:
He kī Moko Pīŋe'i ki te hānau mo-moko:
Observe me carefully; if I sit, if I stich a bag they will be sleeping; send forward the warriors.
E u'i atu te mata ki a au; ana noho mai au, ana raraŋa mai au i te kete, ku ha'uru 'ā (te hānau 'e'epe); ka oho atu te tau'a.
The hānau mo-moko said: Done.
He kī te hānau mo-moko: "Ku mao 'ā".
Moko Pīŋe'i returned to the home of the hānau 'e'epe.
He hoki Moko Pīŋe'i ki te hare o te hānau 'e'epe, he noho.
The next day; hānau mo-moko saw Moko Pīŋe'i sitting, stiching a bag.
'I te rua ra'ā he u'i atu te hānau mo-moko, ku noho mai 'ā Moko Pīŋe'i, ku raraŋa mai 'ā i te kete.
The hānau mo-moko went along the coast, they arrived at Te Hakarava and blocked the road.
He oho atu te hānau mo-moko a tai 'ā, he vari mai ki Te Hakarava, he puru i te ara.
A few hānau mo-moko presented themselves ahead to show themselves to the hānau 'e'epe.
He noho atu tētahi hānau mo-moko 'i mu'a mo haka tikera ki te hānau 'e'epe.
The hānau 'e'epe came forward, they brought the warriors to the hānau mo-moko, showing themselves infront of the fire.
He e'a mai te hānau 'e'epe, he taū i te tau'a ki te hānau mo-moko haka tikera atu a mu'a o te ahi.
Hānau mo-moko warriors approached from behind to both sides; hānau 'e'epe did not see, constantly angered with the hānau mo-moko ahead.
He e'a mai te tau'a o tu'a, o te kao-kao, o te rua kao-kao; kai tikera e te hānau 'e'epe, 'ai ka taū nō te tau'a ki te hānau mo-moko o mu'a.
The hānau 'e'epe looked backwards and found that hānau mo-moko had blocked the road.
'Ī ka hārui atu ena te hānau 'e'epe, ku puru 'ā te ara o te tau'a, ko te hānau mo-moko.
They saw the hānau mo-moko behind them; hānau mo-moko did not listen, they were not afraid, but confronted them; Bring forward the warriors from behind, bring forward the warriors from the side, from Te Hakarava, bring forward the warriors from the other side, from Mahatua; they met in the middle.
He rori te 'āriŋa ki te hānau mo-moko a tu'a; 'ina kai haka roŋo te hānau mo-moko, kai mataku, he patu mai; ka oho mai te tau'a a tu'a, ka oho mai te tau'a o te kao-kao, o Te Hakarava, ka oho atu te tau'a o te rua kao-kao, o Mahatua; vāeŋa i piri ai.
When the hānau 'e'epe arrived, they chased them into the holes; like stones they were thrown into the fire, into Iko's trench.
He pahu-pahu te hānau 'e'epe a ohoŋa mai era; pa he tuna 'ā he hoa ki roto ki te ahi, ki Ava o Iko.
They were all ended, the hānau 'e'epe all died. The trench was filled up and the good smell of the dead hānau 'e'epe filled the air.
He pae ananake, he mā-mate te hānau 'e'epe; he tī-tika riva-riva te ava; he puko'u te nehe o te hānau 'e'epe mā-mate.
Only three men jumped past the hānau mo-moko and lived. They fled, and the hānau mo-moko chased them.
E toru nō i teki a ruŋa a te hānau mo-moko, i ora ai. He tē-tere mai, he tū-tute mai e te hānau mo-moko.
The three hānau 'e'epe, called Vai, Ororoine and (...) entered a cave. The hānau mo-moko hit them with poles and one died.
He o'o ki roto ki te 'ana a to-toru ŋāŋata hānau 'e'epe, ko Vai, Ororoine, he 'oka-'oka e te hānau mo-moko hai akauve, he mate e tahi.
They stroke again and a second man died.
He 'oka-'oka haka 'ou, he mate ka rua taŋata.
One hānau 'e'epe survived. His name was Ororoine. He fled.
E tahi hānau 'e'epe i ora, ko Ororoine, he haka rere.
When the hānau mo-moko stroke again, the hānau 'e'epe shouted from the water: ¡Orro, orro, orro!.
E 'oka-'oka atu era te hānau mo-moko, he raŋi mai te hānau 'e'epe mai roto mai te vai ki te hānau mo-moko: ¡Orro, orro, orro!.
It was the language of the hānau 'e'epe.
He vānaŋa o te hānau 'e'epe.
The hānau mo-moko let him flee and said:
He haka rere e te hānau mo-moko, he kī te hānau mo-moko:
Let this immigrant flee, so that his people will have descendants!
Ka haka rere atu te hō'ou mo haka rahi o tō'ona o te mahiŋo!.
He fled.
He haka rere.
When the night had come, the hānau 'e'epe got out of the water and ran to Ma'uŋa To'a-to'a. He arrived to the house of a hānau mo-moko woman whose name was Pipihoreko. Ororoine stayed.
I pō era, he e'a mai roto mai te vai te hānau 'e'epe, he tere ki Ma'uŋa To'a-to'a, he tu'u ki te hare o te hānau mo-moko, te 'īŋoa ko Pipihoreko. I noho ai a Ororoine.
He slept with the hānau mo-moko woman. A boy was conceived in the hānau mo-moko woman, who had decendancy from the Haoa family.
He moe ki te vi'e hānau mo-moko, he tupu te poki tama'aroa o roto o te vi'e hānau mo-moko, o te 'ure o Haoa.
They became many - in the hundreds.
He rahi te mahiŋo, ka kauatu, ka kauatu, ka rau, ka rau.
A hānau 'e'epe man came to Tāhai.
He oho mai tētahi mahiŋo hānau 'e'epe ki Tāhai.
There he sat down.
'I ira i [txt: I iri] noho ai.
The Captain's (James Cook's) ship arrived. The captain saw the hānau 'e'epe and gave him a glass of wine and food. He did not eat nor drink.
He tomo mai te miro o Kape, he tike'a e te Kape i te hānau 'e'epe, he va'ai i te kaha 'ava, i te kai ki te kai ki te hānau 'e'epe; 'ina kai kai, 'ina unu i te 'ava.
He only received the gifts and tipped the wine over his head.
I to'o nō mai, he hopu, he huri ki te pū'oko i te 'ava.

King Tu'u Ko Ihu and the moai kava-kava

Except for king Hotu Matu'a, most Easter Island kings are quite anonymous. King Tu'u Ko Ihu is an exception to this. What made him most famous is the invention of the so called moai kava-kava (rib moai) - wooden, naked statues with bones showing. This is the legend about how it all happened.

Recorded by Sebastián Englert
Corrected and typed in Rapa Nui by Paulus Kieviet in 2008
Translated to English by Marcus Edensky in 2013

English
Rapa Nui
At dawn, Tu'u Ko Ihu walked along the road from Tore Tahuna and arrived at Puna Pau.
He oho mai Tu'u Ko Ihu 'i te popohaŋa a te ara mai Tore Tahuna, he tu'u ki Puna Pau.
He saw Hitirau and Nuko te Maŋō as they were sleeping.
He tike'a i a Hitirau, a Nuko te Maŋō, e ha'uru rō 'ā.
The king stopped; he looked carefully; there was no meat, no liver, no intestines - only bones.
He noho te 'ariki, he māroa; he u'i te mata, 'ina he kiko, 'ina he 'ate, 'ina he kōkoma, he ivi nō.
Hitirau had his head to the right and Nuko te Maŋō had his head to the left, with his foot to the head of Hitirau.
Ko Hitirau te pū'oko a te mata'u, ko Nuko te Maŋō a te maui, he va'e a te pū'oko o Hitirau.
The king was looking.
He u'i te 'ariki.
An 'aku-'aku called Moaha shouted from the hill, from Taŋaroa: Wake up, the king has seen your miserable bodies.
He raŋi mai e tahi 'aku-'aku ko Moaha mai ruŋa mai te ma'uŋa, mai Taŋaroa: Ka 'ara kōrua, ku tike'a 'ā to kōrua ika kino e te 'ariki.
He's disappearing, he's disappearing, the king Tu'u Ko Ihu is leaving.
'Ai ka ŋaro, 'ai ka ŋaro, he oho te 'ariki ko Tu'u Ko Ihu.
It shouted again: Wake up, you sleeping people!.
He raŋi haka 'ou mai: ¡Ka 'ara, rava hā'uru kē, kōrua!.
They woke up and shouted: What?
He 'ara, he raŋi: ¿Pē hē rā?.
Tu'u Ko Ihu has seen your miserable bodies.
Ku tike'a 'ā to kōrua ika kino e Tu'u Ko Ihu.
When waking up again, the bones retrieved their meat again, and they looked like living men.
I 'ara haka 'ou era mai te ha'uru haŋa, he kiko haka 'ou te ivi era o ruŋa o te hakari, he tu'u pa he taŋata ora.
They went ahead, turned around and went towards the king.
He oho, he ao a mu'a, he pū a mu'a.
The king saw the two good comrades closing in.
He u'i atu te 'ariki, ka tata mai te repa riva e rua.
They greeted: Greetings, oh king! Welcome, oh king!
He 'aroha mai: ¡'Auē te 'ariki ē! ¡Ka oho mai e te 'ariki ē!.
The king shotued: The same to you, dear friends!.
He raŋi atu te 'ariki: ¡Ko kōrua 'ā, ko māhaki!.
The 'aku-'aku asked: What did you find when you came here?
He 'ui mai te 'aku-'aku: ¿Pē hē ta'a me'e piri, i oho mai ena koe?.
The king said: Nothing.
He kī atu te 'ariki: 'Ina.
They disappeared, so Tu'u Ko Ihu continued along the road.
He ŋaro, 'ai ka oho nō a te ara Tu'u Ko Ihu.
Four youngsters encountered with the king and they shouted: Greetings, dear king, be welcome!.
He pū haka 'ou mai hoko hā repa riva, he raŋi mai: "¡'Auē te Riki ē, koho mai!".
The king shouted: The same to you fellows, please come closer!
He raŋi atu te 'ariki: ¡Ko kōrua 'ana ko ŋā kope, ka oho mai!.
The 'aku-'aku asked: Ay, ay, ay, ay; the thing that you know!
He 'ui mai te 'aku-'aku: "¡Ai ai ai ai, ta'a me'e ma'a!".
The king said: No, I don't know anything.
He kī atu te 'ariki: 'Ina, 'ina he me'e ma'a.
The 'aku-'aku said again: Did you really not find anything, oh king, when you came here?
He kī haka 'ou mai te 'aku-'aku: ¿'Ina 'ō he me'e piri ki a koe e te 'ariki ē, i oho mai ena koe?.
Tu'u Ko Ihu said: No.
He kī atu Tu'u Ko Ihu: 'Ina.
The king continued walking. He encountered youngsters in front of him again. The king saw that they were ten.
He oho haka 'ou te 'ariki, he pū haka 'ou mai a mu'a, he u'i atu te 'ariki ko te repa riva, e tahi te kauatu.
It said: Welcome, dear king!
He 'aroha mai: ¡Ka oho mai, 'auē te 'ariki ē!.
The same to you.
Ko kōrua 'ana.
Did you not meet any fellows when you came here?
¿'Ina ŋā io i piri atu ki a koe, i oho mai ena e te 'ariki ē?.
The king said: No.
He kī atu te 'ariki: 'Ina.
The 'aku-'aku said: He did not see our miserable bodies.
He kī te 'aku-'aku: 'Ina kai tike'a to tātou ika kino.
They disappeared.
He ŋaro.
The king went on, and as he got close to his house in Haŋa Poukura, 'aku-'aku appeared in the hundreds, in the thousands.
He oho te 'ariki, he tupu'aki ki te hare o Haŋa Poukura, he tata mai ka rau, ka rau, ka rau, ka pīere te 'aku-'aku.
They shout: Greetings dear king! Welcome back from your land, from Tore Tahuna!
He raŋi mai: ¡'Auē te 'ariki ē, e Tu'u Ko Ihu ē, ka oho mai mai to'u kāiŋa, mai Tore Tahuna!.
The king Tu'u Ko Ihu responded: The same to you, dear people!
He haka hoki atu te 'ariki a Tu'u Ko Ihu: ¡Ko kōrua 'ā, ka oho mai, 'auē, te mahiŋo ē!.
Have you not met anyone, dear king?
¿'Ina 'ā me'e i piri ki a koe e te 'ariki ē?.
No.
'Ina.
The 'aku-'aku laughed happily, shouted happily and disappeared.
He ka-kata, he koa, he taŋi te karaŋa, he ŋaro te 'aku-'aku.
The king arrived to his house at Haŋa Poukura, entered and went to bed.
He tu'u te 'ariki ki mu'a ki te hare o Haŋa Poukura, he uru ki roto ki te hare, he moe.
The 'aku-'aku arrived again and stayed in front of and behind the house, and by both ends of the house.
Ku oho haka 'ou mai 'ā te 'aku-'aku, ku noho mai 'ā 'i te 'aro o te hare, 'i mu'a, 'i tu'a, 'i te tara o te hare, ararua tara.
They listened to Tu'u Ko Ihu.
He haka roŋo mai ki te vānaŋa o Tu'u Ko Ihu.
He did not speak.
'Ina kai vānaŋa.
They waited for a long time; the sun reached zenith.
He no-noho 'ā; he iri te ra'ā ka tini rō.
The king did not speak.
'Ina kai vānaŋa te 'ariki.
The 'aku-'aku said: He did not see the miserable bodies of Hitirau and Nuko te Maŋō; let us leave this place.
He kī te 'aku-'aku: 'Ina kai tike'a te ika kino o Hitirau, o Nuko te Maŋō; matu tātou ki oho rō.
The ear of king Tu'u Ko Ihu heard this.
E haka roŋo atu era te tariŋa o Tu'u Ko Ihu, o te 'ariki.
The aku-akus marched, they left. Hitiraus participants dispersed - participants in the thousands.
He paka te 'aku-'aku, he oho; he marere te pukuraŋa o Hitirau, ka pīere, ka pīere te pukuraŋa.
The king slept.
He ha'uru te 'ariki.
A new day arrived. The afternoon arrived.
He tu'u te ra'ā, he taha te ra'ā.
The king's servant saw the king's clothes on the floor and the closed door.
He tike'a e te tu'ura o te 'ariki, hokotahi nō ko te kahu mea, ku viri 'ā te papae.
He understood that king Tu'u Ko Ihu was sleeping inside the house.
He aŋi-aŋi, he 'ariki ko Tu'u Ko Ihu ha'uru 'i roto i te hare.
The servant made a fire to cook yams and sweet potatoes.
He oho tou taŋata era, he tu'ura, he puhi te 'umu, he kā, he ta'o i te 'uhi, i te kūmara.
In the sunset the servant opened up the cooking pit, he put the food in a canister and left it in the king's house: Hey, dear king, recieve this and eat!.
'I te ahi-ahi he ma'oa, he 'apa ki roto ki te tāropa, he to-toi, he oho mai, he haka uru ki te 'ariki: "Hē koe, e te 'ariki ē, ¡ka to'o, ka kai!".
He sat and ate. Night fell and the king slept.
He noho, he kai; he pō; he ha'uru te 'ariki.
It was dawn; the king awoke.
He popohaŋa; he 'ara te 'ariki.
The servant made fire again. At zenith he entered the food for the king.
He puhi haka 'ou te 'umu e te tu'ura; he tini te ra'ā; he haka uru haka 'ou i te 'umu ki te 'ariki.
The king ate.
He kai te 'ariki.
It was sunset and the sun was red.
He ahi-ahi, ku mea-mea 'ā te ra'ā.
The king went outside, to the entrance of the house.
He e'a te 'ariki ki haho ki te haha o te hare.
He sat outside and saw three young, beautiful women.
He noho o haho, he u'i atu ko te uka e toru, uka riva.
They came from the corner of the ahu of Haŋa Poukura.
He oho mai mai te tara o te ahu o Haŋa Poukura.
The king saw that they had no clothes.
He u'i atu te 'ariki, 'ina he kahu.
They approached until they were in front of the king.
He oho mai, he tu'u mai ki mu'a ki te 'aro o te 'ariki.
The king greeted: Welcome fellows, you beautiful and pure-hearted fellows!
He 'aroha te 'ariki: "¡Koho mai kōrua ko ŋā kope, ka ma'itaki kōrua ŋā kope!".
They beautiful young women responded: The same to the king.
He haka hoki mai te uka riva: Ko te 'ariki 'ana.
Tu'u Ko Ihu said: Where are you going, fellows?
He kī Tu'u Ko Ihu: ¿Ki hē kōrua ko ŋā kope?.
The beautiful women said: To you, oh king!.
He kī mai te uka riva: "¡Ki a koe nei e te 'ariki ē!".
The king asked: What are your names?.
He 'ui atu te 'ariki: ¿Ko ai to kōrua 'īŋoa?.
The eldest beautiful woman said: I'm Pa'a-pa'a Hiro.
He kī mai te uka riva 'atariki: Au ko Pa'a-pa'a Hiro.
The second: Pa'a-pa'a Kiraŋi.
Te rua: Pa'a-pa'a Kiraŋi.
The third young woman: To'o Tahe Turu mai te Raŋi.
Te toru uka: Ko To'o Tahe Turu mai te Raŋi.
They disappeared up into the air.
He ŋaro, a to-toru uka a ruŋa i ŋaro ai.
Night fell; the king went to sleep.
He pō; he moe te 'ariki.
At mid-day the king heard that there was a food ceremony in 'Akahaŋa.
He 'ōtea; he haka roŋo te 'ariki, ku puhi 'ana te 'umu o 'Akahaŋa.
The king went and arrived to 'Akahaŋa.
He oho te 'ariki, he tu'u ki 'Akahaŋa.
He removed the hot stones from the pit, took the wood and threw it to a side.
He uru te 'umu, he ketu i te tū-tuma, he hoa ki te tapa.
The king shouted to the people: These have to go with me; throw water over them!
He raŋi te 'ariki ki te taŋata: ¡Ka oho te me'e era ka pū-pū [txt: pūpú "rociar" - should this be rū-rū, or pī-pī?] hai vai!.
The fire was extinguished. The king took the firewood that was supposed to be for the food pit and put it on his shoulder. He went to Haŋa Poukura.
He mate te ahi, he to'o mai te 'ariki i te tū-tuma kā ki te 'umu, he 'amo ki te ŋao, he oho ki Haŋa Poukura.
In the evening the king went from Haŋa Poukura to Tore Tahuna.
'I te pō he oho te 'ariki mai Haŋa Poukura ki Tore Tahuna.
He entered the house and went to sleep. At mid-day he took the kautoki and held it in his hand. He took the toromiro and carved the eyes, he carved the nose, he carved the ears, he carved the throat, he carved the torso, he carved the hands, he carved the stomach, he carved the ribs, he carved the thighs, he carved the shoulders, he carved the knees, he carved the heels and he carved the feet.
He o'o ki roto ki te hare, he moe; he 'ōtea; he to'o te kautoki, he ma'u ki te rima, he to'o mai i te toromiro he tarai i te mata, he tarai i te ihu, he tarai i te tariŋa, he tarai i te ŋao, he tarai i te uma, he tarai i te rima, he tarai i te kōpū, he tarai i te kava-kava, he tarai i te hūhā, he tarai i te papakona, he tarai i te taki 'eve, he tarai i te uho 'eve, he tarai i te hoto, he tarai i te horeko, he tarai i te puku, he tarai i te va'e.
The king saw that the first mōai was Hitirau, the mōai kava-kava.
He u'i te 'ariki, ko Hitirau te mōai ra'e, mōai kava-kava.
He made another one: Nuko te Maŋō, the mōai kava-kava.
He aŋa haka 'ou: ko Nuko te Maŋō, mōai kava-kava.
He made another one: Pa'a-pa'a Hiro.
He aŋa haka 'ou: ko Pa'a-pa'a Hiro.
He carved another one: Pa'a-pa'a Kiraŋi.
He tarai haka 'ou: Pa'a-pa'a Kiraŋi.
He carved another mōai: To'o Tahe Tu'u mai te Raŋi.
He tarai haka 'ou i te mōai: To'o Tahe Tu'u mai te Raŋi.
The king took a thread made of mahute and braided it, and he passed it below both armpits of the moais
He to'o mai te 'ariki i te hau, hau mahute, he hiro, he haka uru a roto a te ha'iŋa ararua o te mōai.
He let the moais hang in the thread.
He tau i te mōai, he haka re-reva.
He took more thread. He tied one thread to the throat of the moais and another one to the feet.
He to'o haka 'ou mai i te hau; he here e tahi hau ki te ŋao o te mōai, e tahi hau ki te va'e.
They were hanging straight in a line. Pulling the strings with the hand made the moais walk.
He papa, he haka uŋa; he haro mai e tahi potu o te hau, he ma'u ki te rima, he haka ha'ere i te mōai.
The house was given the name: The house of making moais walk.
He nape te 'īŋoa o te hare: Ko te hare haka ha'ere mōai.
People came and then spread the word to other people; the moais are walking in the house of the king Tu'u Ko Ihu.
He oho mai te taŋata, he 'a'amu ki tētahi taŋata; ku ha'ere 'ā te mōai 'i roto i te hare o te 'ariki o Tu'u Ko Ihu.

Death of king Hotu Matu'a

Recorded by Sebastián Englert
Corrected and typed in Rapa Nui by Paulus Kieviet in 2008
Translated to English by Marcus Edensky in 2013

English
Rapa Nui
King Hotu Matu'a lives in Akahanga where everyone work with water.
He noho te 'ariki tama'aroa ko Hotu Matu'a 'i 'Akahaŋa, ananake te mahiŋo e aŋa i te vai.
The first son of Hotu Matu'a is Tu'u Maheke, the second son is Mitu te Matanui, the third son is Tu'u te Matanui and the fourth son is Hotu 'Iti te Mata'iti.
Te poki ra'e 'a Hotu Matu'a ko Tu'u Maheke, te rua poki ko Miru te Matanui, te toru poki ko Tu'u te Matanui, te hā poki ko Hotu 'Iti te Mata'iti.
The king has gotten old, so he goes up to the volcano to stay there.
Ku korohu'a 'ā te 'ariki, he iri ki te rano, he noho 'i te rano.
The name of the house is Te Vare te Reiŋataki.
Te 'īŋoa o te hare ko Te Vare te Reiŋataki.
He to'o mai i te mā'ea ha-hati, he hono i te mā'ea ha-hati, he kī te 'ariki: "Ko te mā'ea hono 'a Hotu Matu'a"
This is his last work1. The king is hurting.
Aŋa mauŋa. He mamae te 'ariki.
People come; first in the hundreds, then in the tousands.
He oho mai te mahiŋo, ka rau, ka rau, ka pīere, ka pīere.
The king says to his sons: Come closer, I'm dying.
He kī te 'ariki ki tā'ana ŋā poki: Ka oho mai kōrua ananake, he mate au.
The sons come closer. They reach Hotu Matu'a and greet him.
He oho mai te ŋā poki, he tu'u ki a Hotu Matu'a, he 'aroha.
The king says: Who are you?.
He kī te 'ariki: ¿Ko ai koe?.
The oldest son says: It's me - Tu'u Maheke.
He kī te poki 'atariki: Ko au nei, ko Tu'u Maheke.
The king says: Nothing will ever get to you, my firstborn! Much is the sand in Anakena, in your land. Many are the fleas in your land.2
He kī te 'ariki: ¡'Ina koe e ko rava'a, e te 'atariki ē! 'One nui 'i 'Anakena, 'i tō'ou kāiŋa, kō'ura nui 'i tō'ou kāiŋa.
The firstborn leaves the house. The second son, Miru te Matanui, enters and greets.
He e'a te poki 'atariki ki haho, he uru te rua poki, ko Miru te Matanui, he 'aroha.
The king says: Who are you?.
He kī te 'ariki: ¿Ko ai koe?.
He says: It's me, Miru te Matanui, son of Hotu Matu'a.
He kī: "Ko au nei, ko Miru te Matanui 'a Hotu Matu'a".
The king says: Nothing will ever get to you, so that you will be able to take care of your people.
He kī te 'ariki: 'Ina koe e ko rava'a, mo rō'ou o tō'ou mahiŋo.
The second son leaves the house.
He e'a ki haho te rua poki.
The third son, Tu'u te Matanui, enters and greets.
He uru te toru poki, ko Tu'u te Matanui, he 'aroha.
The king says: Who are you?.
He kī te 'ariki: ¿Ko ai koe?.
He says: It's me, Tu'u te Matanui, son of Hotu Matu'a.
He kī: Ko au nei, ko Tu'u te Matanui 'a Hotu Matu'a.
The king says: Nothing will ever get to you. Many are the pebbles in Hanga Tepau, many are the shells in Te Hue..
He kī mai te 'ariki: 'Ina koe e ko rava'a, kī-kiri nui 'i Haŋa Tepau, pipi nui 'i Te Hue.
The son leaves the house.
He e'a te poki.
The youngest son, Hotu 'Iti te Mata'iti, enters and greets.
He uru te haŋupotu ko Hotu 'Iti te Mata'iti, he 'aroha.
The king asks: Who are you?.
He 'ui mai te 'ariki: ¿Ko ai koe?.
He says: It's me, Hotu 'Iti te Mata'iti, son of Hotu Matu'a.
He kī atu: Ko au, ko Hotu 'Iti te Mata'iti 'a Hotu Matu'a.
The king hugs him and kisses him on both chins.
He teki, he hoŋi i te kukumu, ararua pā'iŋa.
The king knows that he is a good son, a strong son.
He aŋi-aŋi e te 'ariki poki riva-riva, poki hio-hio.
The king says: Nothing will ever get to you, dear Hotu 'Iti, dear te Mata'iti, son of Hotu Matu'a! There are niuhi tapaka'i in Motu Tōremo in Hiva and in your land!.3
He kī te 'ariki: "¡'Ina koe e ko rava'a e Hotu 'Iti ē, e te Mata'iti 'a Hotu Matu'a ē! He niuhi tapaka'i 'i Motu Tōremo Hiva 'i to'u kāiŋa".
The king says: Sit here my sons, by my head, by my feet and by my side.
He kī te 'ariki: Ka no-noho mai kōrua tā'aku ŋā poki, 'i tō'oku pu'oko, 'i tō'oku va'e, 'i te kao-kao.
They sit down.
He no-noho.
The king says to an adoptive son: Go to Huareva to get the last water that I'll ever drink. When I drink this water I will die.
He kī te 'ariki ki tā'ana mā'aŋa hāŋai tama'aroa: Ka oho koe ki Huareva4 ki te vai mouŋa mā'aku mo unu. Ana unu au i te vai era, he mate au.
He goes to get water and brings it back. He enters the house and leaves the water.
He oho, he to'o i te vai, he 'u-'utu i te vai, he ma'u, he oho ki roto ki te hare, he haka rere i te vai.
King Hotu Matu'a says: Help me drink!.
He kī te 'ariki o Hotu Matu'a: ¡Ka haka unu mai!.
When they helped him drink, he swallowed the water into the stomach.
I haka unu era, he horo i te vai ki roto ki te manava.
The king speaks again: Let your ears listen to my last words; I shall shout towards Hiva - to our homeland and its king.
He kī haka 'ou te 'ariki: Ka haka roŋo mai to kōrua tariŋa ki tā'aku vānaŋa mouŋa; he raŋi au ki Hiva, ki te kāiŋa, ki te 'ariki.
The sons tell everyone.
He kī te ŋā poki ki te mahiŋo ananake.
The king shouts towards Hiva: Oh, Kuihi and Kuaha! Sing some to me through the voice of the rooster of Ariaŋe!.
He raŋi te 'ariki ki Hiva: ¡E Kuihi, e Kuaha! ¡Ka haka 'o'oa 'iti-'iti mai koe i te re'o o te moa o Ariaŋe!.
The rooster sings. The rooster's voice reaches this land from Hiva: 'O'oa take heu-heu.
He 'o'oa mai te moa, mai Hiva, ka tu'u rō mai te re'o o te moa ki te kāiŋa nei: 'O'oa take heu-heu.
The king dies.
He mate te 'ariki.
These were the last words of the king Hotu Matu'a.
Vānaŋa mouŋa o te 'ariki o Hotu Matu'a.

1) The original says mauŋa (hill/mountain/volcano), but it probably should be mouŋa (last).

2) The "fleas" is metaphorically speaking, in the same sense as "kō'ura tere henua" (earth-walking fleas), meaning us humans that walk the earth. King Hotu Matu'a means that Tu'u Mahekes people will be as many as there are grains of sand in Anakena.

3) A niuhi is a kind of fish that is unusually brave. The meaning of the word tapaka'i is unknown. It seems like the king compares his youngest son to this brave fish, saying that they are in the part of Rapa Nui called Hotu 'Iti - the land assigned to this son who bears the same name.

4) Huareva is a place between 'Akahaŋa and Vaihū where a water well had been dug.

King Tangaroa from Hiva arriving to Rapa Nui as a seal, and his brother Hiro

Tangaroa is a character that appears in several polynesian cultures. In Rapa Nui legends he appears as a king from Hiva that reaches the land of Rapa Nui in the shape of a seal. He has a brother called Hiro. Both brothers have strong magical powers.

Recorded by Fritz Felbermayer
Corrected and typed in Rapa Nui by Paulus Kieviet in 2008
Translated to English by Marcus Edensky in 2013

English
Rapa Nui
King Tangaroa and his brother Hiro lived in Hiva.
'I Hiva te nohoŋa o te 'ariki ko Taŋaroa rāua tō'ona taina ko Hiro.
Both brothers had mana.
Ararua taina e ai rō 'ā te mana.
Tangaroa had a disguise of fish scales, turtle skull and seal skin.
A Taŋaroa e ai rō 'ā te nua 'ūnahi ika, pakahera honu, e kiri pakia.
Hiro put on a disguise of bird feathers.
A Hiro he uru i te nua huru-huru manu.
Both brothers were fighting fiercly every day.
Ararua taina me'e haka kē te rava tātake, te mahana te mahana.
If Tangaroa would win, the ocean would go bad.
Ana rē Taŋaroa, he rake-rake te vaikava.
The ocean got bad.
He ketu te vaikava.
Lightning was flashing, the lightning bolts were sounding.
He 'anapa te 'uira, he heruru te hatutiri.
Tangaroas power was of the ocean.
Te mana o Taŋaroa mo te vaikava.
If Hiro would win, the sky would clear up.
Mo rē o Hiro, he ma'itaki te mahana.
Hiro's power was of the land.
Te mana o Hiro mo ruŋa i te henua.
One day, Tangaroa said to Hiro:
E tahi mahana he kī Taŋaroa ki a Hiro:
I will enter the ocean as a tuna fish. I'll go to a new land to rule as a king.
He uru au ki roto i te vaikava pa he kahi. He oho au ki te henua e tahi mo 'ariki.
The brother answered:
He haka hoki atu te taina:
Don't go to a distant land, or you will die.
'Ina koe ko oho ki te henua roa 'o mate rō.
Tangaroa said: No. I will reach that land and return this very same day, if they don't like me.
He kī Taŋaroa: 'Ina. E tu'u nō ki rā henua mo oho e hoki mai 'anīrā nei 'ā, ana ta'e haŋa mai ki a au.
Hiro got mad and both brothers started fighting again.
He riri Hiro, he rake-rake haka 'ou ararua taina.
Tangaroa won.
I a Taŋaroa i rē ai.
Tangaroa entered the water and turned himself into a tuna.
He uru Taŋaroa ki roto i te vai, he haka riro pa he kahi.
He swam towards The Navel of the World.
He kau ki Te Pito o te Henua.
He reached a point where he turned into a turtle.
E oho era i tano era te roa, he haka riro pa he honu.
He continued swimming. When he reached The Navel of the World he turned into a seal.
He kau haka 'ou, i tu'u era ki Te Pito o te Henua, he haka riro pa he pakia.
He approached Hotu 'Iti and entered (the bay) in front of Ahu Tongariki.
He hāhine a Hotu 'Iti, he tomo a mu'a o te Ahu Toŋariki.
When he entered, people gathered by the edge of the ocean.
I tomo atu era, he oho mai te taŋata he taka-taka 'i te tapa o te vaikava.
A message was sent to the people of Tongariki and Poike.
He uŋa he hā'aki ki te taŋata o Toŋariki, o Pōike.
A message was sent to the people of Tongariki. The people of Orongo were called.
He uŋa he hā'aki ki te taŋata o Toŋariki, he ohu ki te taŋata o 'Ōroŋo.
The people of Tongariki said:
He kī te taŋata o Toŋariki:
A seal entered in front of ahu Tongariki. It has the body of a seal, the tail of a seal, the head of a man and hands of a man.
Ku tomo 'ā te pakia a mu'a i te ahu Toŋariki. Hakari pakia, hiku pakia, pū'oko taŋata, rima taŋata.
They dragged him onto land to kill him.
He to-toi mai ki 'uta mo tiŋa'i.
The seal shouted:
He raŋi mai te pakia:
I am not a seal. Don't kill me. I am a king called Tangaroa.
Ta'e au he pakia. 'Ina ko tiŋa'i mai. He 'ariki au ko Taŋaroa.
The people cheered: It's a seal with the voice of a man.
He vo'u te karaŋa 'i te taŋata: Pakia re'o taŋata.
They killed him with a stone and dragged him inland.
He tiŋa'i hai mā'ea, he to-toi mai ki 'uta.
They dug a great earth oven.
He keri te 'umu ko tetu.
They blew and the oven was lit up. They put the seal meat in the pit to cook it.
He puhi te 'umu, he tutu, he uru, he ta'o te kiko pakia.
The earth oven was covered with dirt.
He tanu te 'umu hai 'ō'one.
They waited for a long time before opening up the earth oven.
He tiaki ka roa te nohoŋa, he ma'oa te 'umu.
They saw that the meat was still raw of this seal.
He u'i, e ora nō 'ā te kiko o tou pakia era.
They brought it to another place and prepared an earth oven once again.
He ma'u ki te kona kē, he ta'o haka 'ou.
When they opened the earth oven they saw that the meat was almost raw. It wasn't cooked.
I ma'oa era, he u'i, re'e-re'e 'ā te kiko. 'Ina kai 'ō'otu.
The place was named Re'e.
He nape ko Re'e.
They brought it to another place to prepare it in an earth oven.
He tari haka 'ou mo ta'o 'i roto i te 'umu.
They waited until the time was right, and then uncovered the earth oven.
He tiaki ka tano rō, he ma'oa te 'umu.
They looked and saw that it had not been cooked. The meat was raw, it was not cooked.
He u'i, kai 'ō'otu, 'i-'ino te kiko, kai 'ō'otu.
The place where the earth oven was prepared was named 'Ī-'ī.
He nape ko 'Ī-'ī te kona ta'o 'umu.
They understood that they had been mistaken.
He aŋi-aŋi pē nei ē: ku hape 'ā rāua.
They said:
He kī te taŋata:
It really is clear now - he was a king. He was Tangaroa, not a seal; the meat doesn't cook.
He aŋi mau 'ā pē nei ē: he 'ariki. Ko Taŋaroa, ta'e he pakia; te kiko kai 'ō'otu.
When Tangaroa didn't reach Hiva again, Hiro came here to look for Tangaroa.
I ta'e tu'u haka 'ou era Taŋaroa ki Hiva, he oho mai Hiro kimi i a Taŋaroa.
For his long legs, he reached The Navel of the World with only sevens steps.
'I te va'e ro-roa, e hitu nō rao haŋa i tu'u rō mai ai ki Te Pito o te Henua.
When he arrived to this land he shouted:
I tu'u era ki te henua nei, he ohu:
Where is my brother Tangaroa?
¿'I hē tō'oku taina ko Taŋaroa?
The men of Tongariki, Poike and Orongo hid.
He kio te taŋata o Toŋariki, te taŋata o Pōike, te taŋata o 'Ōroŋo.
He put one foot on the land.
He rao e tahi va'e a ruŋa i te henua.
He was leaving the Navel of the World.
He oho rō 'ai mai Te Pito o te Henua.
He was so big that when he put his foot on the ground, his head blocked the sun.
He taŋata nui-nui, te va'e 'i ruŋa i te henua 'ā, te pū'oko ku poā 'ā ki te raŋi.
He looked for his brother, he left and never came back.
He kimi he oho i te tō'ona taina, kai reva-reva haka 'ou mai.

Make-Make creating man

This is the legend of how the god Make-Make created man.

Recorded by Sebastian Englert
Told by Arturo Teao Tori
Translated to English by Marcus Edensky in 2014

English
Rapa Nui
Make-Make was alone; this was not good.
He noho Make-Make hokotahi nō, 'ina kai riva.
He grabs a water container and looks inside it.
He to'o mai i te kaha vai, he u'i a roto a te kaha vai.
Make-Make's shadow entered the water.
He o'o te kohu o Make-Make ki roto ki te vai.
Make-Make saw how the shadow of his face had entered the water.
He u'i Make-Make ko tō'ona kohu 'āriŋa ku o'o 'ā ki roto ki te vai.
Make-Make greets and says to his shadow: "Greetings, friend! How beautiful you are, just like me".
He kī Make-Make, he 'aroha ki tō'ona kohu: "¡'Auē repa hē! Ka ma'itaki koe ki a au".
A bird sat on Make-Make's right shoulder.
He papakina mai te manu ki te hoto mata'u o Make-Make. He veveri Make-Make, he u'i me'e ŋutu me'e karā, me'e huru-huru.
Make-Make got scared and saw that it was a being with beak, wings and feathers.
He veveri Make-Make, he u'i me'e ŋutu me'e karā, me'e huru-huru.
Make-Make joined the bird with the shadow and let it go.
He to'o mai e Make-Make, he haka piri, he haka rere.
Make-Make sat down and thought about creating man, to make man look like him, to make him have a voice and to make him speak.
He noho, he mana'u Make-Make mo aŋa i te taŋata, mo tu'u pē ia, mo rere mai o te re'o, mo vāna-vanaŋa.
Make-Make fertalized the rocks, but it didn't result well - it was a failure.
He tuki Make-Make ki roto ki te mā'ea: 'ina kai riva-riva; iho-iho kiko mea, me'e rake-rake.
He fertalized again - this time the water. The fish paroko was the result.
He tuki haka 'ou ki roto ki te vai; i ava, i pāro-paroko.
He fertalized again - this time the soil. Man was born.
He tuki haka 'ou Make-Make ki te 'ō'one rapo; he poreko mai te taŋata.
Make-Make saw that the result was good.
He u'i Make-Make ku riva-riva 'ā.
Make-Make had a closer look and realized that the result was not enough, because the man was alone.
He u'i haka 'ou Make-Make kai riva-riva i horeko.
He made the man sleep in his house.
He haka ha'uru i te taŋata 'i roto i te hare.
When he was asleep, the god Make-Make arrived and fertalized the left side ribs.
Ki ha'uru he oho atu te 'Atua a Make-Make, he tuki ki roto ki te kava-kava maui.
A woman was born.
He poreko mai te vi'e.
Make-Make said: "¡Vivina, vivina, haka piro e ahu ē!".
He kī a Make-Make: "¡Vivina, vivina, haka piro e ahu ē!".
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