I will include the following paragraph here for now but this will be moved to its on page later. Bear in mind it will be edited later and would not be on public domain except for a personal reason.

What does the North Queensland tribal name Kuku Yalanji mean? Lets look at possibilities for its equivalent in Maori. Kuku E-Ara? I-Ara? Ii-ara? I'i-ara followed by Nati or Ngati. I would choose I'i-ara as the most likely candidate as this would have a relationship with the Pitjinjarra word iwara meaning 'pathway of the ancestors' which in turn is related to the Maori words iwi ara which means 'pathway of the people'. The name Pitjinjarra would translate to one of the following; Pitatingatarera, Pitahungatarera, Pi-tahunga-tarera, Pi-tahu-nga-ta-rera or similar, while Anaa-ngu most likely is related to anaa in Maori which means, 'There!', and I would relate this to when you see someone on the way (these are desert people). In Maori, ana ngu could mean 'cave ghost' although I would find this a strange name to give living people. Perhaps anaa ngu could be about how a person in the distance looks ghost like, or the Anaangu are the ancestors of some Maori so their name came to mean 'ghost'. Tjukurpa directly translates as tutu kuri pa meaning 'to defend against the dog' a dog head monster aptly named Kurpani. Another of the Anangu dialects calls Tjukurpa, Wapar. . In Maori this is kuri pane or 'dog head' and wa pari meaning 'small opening-bark as a dog'. Both may be in regard to a dog barking creature that traveled underground to take away people. Maori refered to this creature as Tuoro. As I do not know and possibly no-one knows the full story regarding their ancient strategy of defence which Pitjinjarra Law is based on except that men formed a circle around the outside of the camp to protect the women and children. This is the same principle as forming a moat except the men are the water. The word tutu implies this and in Maori we find the word whakatutu meaning 'to place something so water runs into it' which could include the building of a moat. Indeed the word 'moat', if properly pronounced as mo-at' [supposedly Old French mote] comes from mo-a-tu, mo-atu hence motu, to be 'separated' and thus meaning an island or similar such as a fragmented stand of trees. Mo is the root word for 'concern', used in many words internationally as like the Polynesian word for 'ocean' is moana, 'concern' A, means it is thus on, at, belonging and also, drive, compel and collect. Perhaps this has dual meanings. One the people are cleared away, collected up by the water driven by God's left hand or after the fact the survivors driven by God gather together and remain compelled to adhere to the tapu (covenant). Na satisfied, lull to security, acted on in any way, to care for/nurse, rest, remain. For na these are things related to the tapu covenant for using the left hand and not the right, which God does also. Tu is the 'God of War' or used in words of war and 'standing' as only Tu could stand against Ru (or hover over Ru). The first syllable Pi means 'looking over the landscape', or in this case 'keeping watch'. tji or tati is regarding the females and was related to the Indian word Sati but before the introduction of the sa covering (see root words book) and also translates to tahu. Nja is ngata or tangata regarding men. Re meaning to speak and ra away from the speaker. Did the men 'shout out loud to scare away the Kurpani'. In Maori, waha rera means 'a boasting or talkative person', and rera is the last two syllables of . Unfortunately there has been a mispelling of Indigenous Australian languages by Europeans because of a misconception that they rolled the 'r' like Scottish people. The truth is they actually speak a language related to Polynesian dialects but very fast and with some repetitive groups of vowels such as ra, re, ri, ro, ru being very quick and short. In my booklet on first language this concept is explained in more detail. Re is the root word for...[see book]... used in many words for speech. In present day Maori, Pitjinjarra is Pi Tahungata Rera. In Maori, taati-ka or taha-ti-ka the ka was changed from nga as in Ngai Tahu , Te Waitaha e Kati Mamoe languages and those words and the word tahu-nga are words for coastline or beach. By Law the 'Man' Ngata belongs to the troposphere domain which is inclusive of oceans as they are connected by evaporation. The ocean meets the 'Woman' tati who belongs in the terrestrial domain. Where the 'Sea meets the Land', joining together makes taatingata or tahungata. So from this we can also see that the joining of nga and ti is the joining of a man and a woman to make a tribe ngati which was shortened to nji in Kuku Yalanji language. Later New Zealand Maori broke this rule by allowing men to undertake cultivation, but to do so they had to follow strict purerites involving sacrifices, the placing of stone 'gods' around the fields and the understanding of omens that had to be admonished to retain tapu. I believe some of India broke the tapu further when introducing the religion Sati Rani. Sati Rani introduces a goddess as belonging to ran(g)i or the troposphere zone, which in turn allowed for the elevation of women spiritually to also be admitted to the troposphere zones breaking the tapu. In the various cultures that adopted the 'covering' allowing for such changes the words ta, te, ti, to, tu, ha, he, hi, ho, hu were changeable to sa, se, si, so, su. In this case the highest honour apparently (and some what dubiously followed) was for her to be cremated alive with her deceased husband in order to go with him to the troposphere zone. It is possible that Sati Rani religion or a close relative was the precurser for the ideologies that developed in Christianity and Islam, where a person aspires to get to heaven. For this reason and the comparisons of nouns from Samoa and New Zealand Maori I would suggest Samoa and Savai'i would without a covering, or once upon a time have been referred to as Tamoa and Tavai'i or Ta-va-ihi (iki). From this I was confronted with two possible theories for why the name should have been changed. Were the star mounds actually covering up something, and for a good reason? Or were they actually built to provide protection to the people from Ta-vai-hi, which could be an old way of saying tsunami. This second theory may not be feasible however, as the sea or ocean is never referred to as vai but rather tai. I would look to the Maori word Poko-tiwha also known as tawaki or tawhaki for the answer. Poko can mean 'hole' or 'extinguish' as a fire, and tiwha means various things that could be related to this situation. They are 'patch, spot, titiwha 'show out', 'gleam', tiwhatiwha, 'dark', tiwhai 'wave about a torch' (provide light), tiwhaki 'expand', 'open'. Atsui desu ne, aa tahu-hi te-hu ne!, Is this place where a volcanoe erupted then sank back down into the earth leaving a hole of continuously molten rock (mu-ta-re) or something much more? Tehu indicates proximity 'near' the speaker (Rotuma).

To consider the Nga-ti motu theory and copulation of man and woman a little further we arrive at the whole 'Earth Mother' terrestrial is surrounded by the 'Sky Father' troposphere and outer atmosphere. In Genesis Chapter 6: 1 And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, 2 That the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose. Is this an accurate translation of the happening? Does nga-ti relate to this? Nga-ta means 'they fall/hit' while Ta-ti means 'fall/hit overcome'. Did winged men fall (from the sky) on to the Earth and overcome the women, and from those unions evolved human men. Or were the 'sons of God' actually no more than a particular tribe who believed they were superior to all other tribes, but who still required women from those inferrior stock to breed with. Thus they set out across the sea by canoe on raiding parties to capture women to take back for their wives. This was a common occurrence that was still happening in the Nga Pu Toru Islands up until the introduction of Christianity. Is it coincidence that the island of the invading tribe was named Atiu, 'there soaring' and before that Enua-manu, island of birds. Could the theories that revolve around winged angels have evolved from a mistranslation regarding such men from a bird man cult practiced on many islands? Or does the bird man cult remember back to the time of angels and especially the time of Tu and Ru.
However if the languages and stories are all a form of remembering an ancient science developed by a long lost civilisation then the way for understanding the existance of life could be this. A living organism of some form containing the male spermotozoa is formed in the troposphere (Thrown down by God). This organism coexist in the evaporated mists and clouds as well as the oceans so that it can be transported through the troposphere. From the troposphere it falls with the rain landing on the Earth where a hermaphroditic organism containing the female chromosome exists. Their gametes copulated and from this ebryonic union were formed the hu, tree dwelling worms which we have all evolved from. Possibly God sent a meteor to introduce the organisms to Earth. Could such a meteor have been Kata Tjuta. Using my Polynesian translation code at its present stage of development translates to Kata Tututa with the possible meaning 'cracked open ground' - 'placed where water pours down into' or 'to place anything so that water can play on it'. Tututa can be found in the Maori words, tutu and uta. Such a meaning for this place would predate the present 'many heads' which I believe has evolved from the meaning of Uluru a larger single head. I mean no offense to any Anangu or their culture, but this translation fits to well to be ignored and it is not to anyones disgrace if a story changed or a new one developed, just as the landscape has changed often over the many millennia man has walked the Earth. The only other possible meaning for kata I can think of is ngata 'man' from 'water falling' and Tjuta is tati-u-ta, ta-tu-ta or ti-tu-ta. It probably means something similar when changed around but the first translation seems more appropriate to me for now. n.e.v. For those who wonder, nga is equivelant to wa and some Polynesian tapu law require either one to replace the other in conversation. For example if a chief of the Waikato was present and his name contained the word wai during conversation all other words containing wai had to have the wai changed to ngai, so Waikato had to be spoken as Ngaikato. This would most likely have been because, nga is masculine and wa is feminine, when the word is regarding water only. So if wa is feminine it should be used in words when referring to ground water, and the springs, streams, and river that flow from Her. Wa-hi-ne the Maori word for 'woman' comes from this water being pulled up from the Earth Mothers vagina(s). Va in tuatua Rarotonga and other languages means a small opening. A spring comes from a small opening in the Earth. Even the Old English 'waaeter' (water) and 'taeppa' (tap) are most likely regarding wae-tera and tae-pa-pa. Wae-tera as with regard to spiritual things and also as a question of, "Where does the water come from ?" and thus the Maori question O ai tera? or O wai tera? which is asking "Who is it ?" of someone that cannot be seen. Do not forget the wai issues from the Underworld. The use of the i suffix implies something of a 'positive or good nature' to the word. So the question O wai tera? is actually asking, "Are you good?" or "Are you friendly?", of an unseen spiritual being or a person. From Te-ra, te means 'there' and ra as a suffix usually implies the word is directed 'away from the speaker'. Being fresh water Wai is also good to drink. From the spring there is a separation denoted by the suffix for something of a negative or derogatory nature. Wa-wae means 'divide', part and 'separate'. Wae or waewae are the streams or legs running from the wa. Tae papa or 'tap' means to dam the water. Tae means falling (water) is undesirable, and pa-pa is for the water being held at various levels, originally by means of rocks. I would translate the Maori whakapapa as coming from this situation. The example of this were the now demolished papa of O-tuka-pu-a-rangi. From this name we see tuu-kapu the 'standing of the tribes' at their various levels. Kapu means a concave implement or the palm of the hand 'cupped' (another Old English word most likely wrongfully said to be derived from the Latin kupa) to hold water to drink. Ka-pu or Nga-pu also means 'the tribe'. So tuukapu is the same as Tuukati meaning 'obstructed' or 'closed up' could also be translated as tuu-nga-ti in reference to the people of the tribe. O-tukapu-a-Rangi truly means 'the descendants of Rangi, (at their various levels), but also the translation "fountain of the clouded sky' is true as well. This is because the spermatozoa descended from within the clouds above. The pua, or heated pools are the reproductive organs. Could there have been a cycle between Rangi, Kata Tjuta, the sea, Rangi and Otuukapuarangi. According to the Greek's Hermaphroditus son of the Hermes messenger of the Gods, became united with a nymph in a single body. The 'nymphs' were minor female divinities dwelling in groves, forests, fountains, etc. Such a description fits with my above theory and helps suggest all ancient 'myths' were actually ways of recording science and other knowledge or that science and spirituality are connected. Indeed I would suggest that these 'nymphs' are the same or a tribe of faerie and from this word we can decipher the meaning of ?, which is a very interesting story.
This is why people run just as the water runs and if you want to be a truly spiritual person actual walking or running is important. I would be weary of fat pastors/priests or those who have nice big cars and claim to have spiritual powers or connections to the One. This is another subject which merits a separate discussion from here and one that requires more detail to explain than I wish to delve into right now. The four root words for 'water' are, nga, wa or va, ta and pa. These are dealt with in more detail within another paper I am writing.

Run; Rinnan, ri na na na Greek rhinos for 'nose' from running nose, or two nostrils. ri see files .....rie rienga came to mean two. related to waewae. The nose gives protection and hairs screen out dirt.

From here people could set up villages and ba changed to ka for home or village as life centred around domestic fire. So basa is relatively the same as the European casa. The reason for the difference can be found in the name Baliwhich is equivalent to the Maori, pari and kari.
In Kuku Yalanji a North Queensland language bali-bali means leaky. "Bayan bali-bali, bana walalarrku", meaning, House leaky, water comes or "When the house is leaky the water comes in."
Using my Polynesian translation code for first language Bayan, meaning 'house, camp or shelter' is pa'iana. In Polynesian this could be two words, however both could have two or more meanings depending where in the word the vowel accentuation is made or what the last obsolete vowel sound was. The first word could be one of either pa'ii or pahii and paa'i or paahi and the second word could be ana or possibly no meaning, 'belonging to' or in Nihongo, ni meaning, 'to do' thus a 'place of employment'. Ni is also a marker in time, location .... In Maori, ana means cave so thus could imply a dwelling. In Maori, pahii or pupahi means, 'temporary camping place' or, 'section of a tribe' or, 'company of travelers'. It must be remembered that Australian Indigenous peoples and early Maori relocated with the seasons. Here the accentuation is on 'being raised up'. If this was the correct choice it would imply that the Kuku Yalanji descended from people who previosly lived for long periods at sea in large canoes or lived in houses raised above the water by stilts. It is quite conceivable people could evolve from a sea going vessel to a cave due to their new landscapes. This may have been the case for the Pablo of Texas, America. The Cook Islanders, whose Maori pronunciation, translates closer to Aboriginal languages have stories of a time when ocean-going canoes capable of carrying hundreds of people, spent long periods of time at sea. The diversity of New Zealand Maori dialects, possibly because of a mixture of Prehistoric Moriori and later migrants created Classic Maori, which contains the dialects that match Australian Aboriginal. The Aboriginal of the Northern Territory have an old-time story of two newly weds being dicovered drowned in a cave and their spirits became..... This could be a way of telling of a time when it was not safe to live in low lying caves and people had to live higher up because of Tsunami. So another possibility is that bayan or pa'iana means 'cave raised up above the sea' although this does not theorise as logical because a cave is a hole. Why would a ship be considered to be 'raised up'? Did they consider the fact of going up over the waves as being subjected to a supernatural force (fear) and a frightening experience or because the large canoes had to be pulled across land from the construction site to the ocean?
However, if the accentuation is on paahi the paa often has equal meaning to ma as in mahi for types of work or patia or matia both meaning spear. In Maori, Paahia can mean, 'to slap or 'to mash food' and paahika 'to clear'. The use of paa instead of maa likely evolved from the attitudes of the people and the word associations they carried from the place of origin and the tsunami that were a regular part of that landscape. Pa-ti-a from the obstruction root meaning 'stop-people-urge' or stop-people-of/at/after the manner of' or ma-ti-a from the moon root meaning 'clear-people-of/at/after the manner of'. From this it can be seen that pa words translated as 'clearing' are really derived from 'stopping from growing', which is what we do when clearing weeds. So bayan or paa'i ana or paa'ia ni could imply the word for house evolved from, 'a cave where work was undertaken', but that these people traveled from a place of desolation. One needs to know where the accentuation should be, if any, before getting the correct answer and to use spelling with ya is deceiving as this means the accentuation could be on ii or aa and if the language is taught from books the original version of the pronunciations will be lost to all for ever. For their present day pronunciation the more correct spelling should be either baa'ian', ba'iaan', baa'iian' or, because of the various meanings of pa-hii most likely ba'iian'. Another simple example of this is the spelliing oris-spelling of the Kuku Yalanji word ya meaning 'exclamation of surprise'. In Maori this is more correctly spelt eaaand another similar word meaning 'indeed' or 'then' is spelt iara. This will be covered more in my root word language book presently under construction. Continuing on, bana means 'water' from the pa root for 'an obstruction'. Walalarrku is four words in Polynesian. Wara ra rere ku. In Maori, Wara or wawara means a 'rustling sound' and also came to mean sounds or murmurs carried by the wind. Rere means 'uncared for' and 'fall of rain' while Ku is the Earth Mother. An example that comes to mind would be, 'loose weaving in a roof that has not been cared for rustles in the wind as well as letting in the rain. Possibly an older meaning for, Wara ra rere ku, is 'abandond uncared for lands'.
Now to return to pahii, meaning to be 'raised up above the water' and the word for a 'large sea-going canoe'. It is tempting to choose the 'cave' as the predecessor for the meaning of bayan, simply because our educational programming has us convinced that we all descend from cave dwellers so this must be older. However, for the creation of the word bayan I would actually choose the fear and therefore the canoes 'being raised up over the waves', as the predecessor. Waves which incidentally are caused by Hi-na the moon (tareverei'i). So from this we can see that the word bayan meaning 'house, camp or shelter' and possibly the name for a cave dwelling was actually derived from the name for large sea-going canoes, inferring that people at some time had to live at sea on those canoes for reasonably long enough periods of time for them to be considered homes. Was the Ark of Noa the original pahii?.
Coincidently before knowing this I had thought that North Queensland was a likely candidate for where Noa constructed his pahi. Is the canoe Ngati Porou claim settled on Hikurangi the same one? This would mean that it landed there before the occurance of Tonga-riro. Regarding the afore mentioned I do not believe it a coincidence that the Philippine balikbanyan, means, to 'return to your home or homeland' and the Indian banyan means, 'the left hand'. Balik translates to pari-k(a)(e)(i)(o)(u)' and the Indian version of bayan is related to Ma- u- ii.
The left hand
As in many cultures around the world the Law for good reason states you put in food or do other good things spiritual or otherwise with the right hand and remove or wipe the remains or waste away with the left hand. This Law is obeyed by the covenant of those who made it so therefore He too does the same. For this reason the Indian bayan or pa ii a na and Polynesian ma u ii is the left hand. Both are regarding wiping away exess waste and worms kutu. Mauii personified is the instigative force from Gods word to undertake this task. Mauii is God's left hand that moves Hina the moon towards and away from Ku waking Ru the 'Earthquake demi-god' and Pere the 'Volcano demi-goddess' inside her, destroying the overpopulated kutu, us people. New islands have been created doing this, which have come to provide new homes for those scattered. Ma u ii can mean various things but all are related. Ma the 'moon', 'to clear', 'come' and 'go'. U 'God's word', 'arrive by sea'. Ii 'good', to 'raise up'. After which there is mahua raised up, lifted, it is (absolute), and mahue negative point, derogatory, left, left behind. Although both these words contain ahu in these terms they stem from an Ma-u-ii controlled event. In pa'ii a na, pa to obstruct, stop thus for water and to stop growing which means to clear. Ii is the same as explained for mauii. A, means it is thus on, at, belonging and also, drive, compel and collect. Perhaps this has dual meanings. One the people are cleared away, collected up by the water driven by God's left hand or after the fact the survivors driven by God gather together and remain compelled to adhere to the tapu (covenant). Na satisfied, lull to security, acted on in any way, to care for/nurse, rest, remain. For na these are things related to the tapu covenant for using the left hand and not the right, which God does also.

to be continued
a clump of trees, rush along violently, wound and thus regarding fighting and quarreling. Kari would have originally meant 'to knock down a house or village', as tsunami do. For this reason houses were built to withstand small tidal waves (built on stilts) or more importantly, with regard to the whole island of Bali, the name implies they lived high up in the hills for safety. The ka was changed to pa or bameaning 'to obstruct', which is what mountain ridges do totsunami and is equivalent to the Polynesian pa like those at Rurutu. Increased population changed the main reasons for living on a pa from protection from tsunami to a fortress styled for protection against enemies. Ka for village and ha breath give kaha a persistent, strong, ridge. This was especially evident in New Zealand. Basa Bali is a house or place to provide protection from the tsunami and possibly implies they were en-route between two or more other points. Sameans a covering and is used from Samoa and Tonga throughAsia to Europe.

My choice of changing Basa si to Maori ti is based on my Polynesian language code still under development. HoweverMaori tahi and aamiki do have the same meaning, making one realise that the code theory is not yet completed.

Kia tanga-iti.
wa rara rere ku the rib placed down in the Earth Mother. Tohunga ne pe. My sunrise sol sa.