The threads of association are spreading out, eventually creating a kind of web for the whole: ... Then three lines are drawn east and west, one across the northern section indicates the northern limit of the Sun (corresponding with the Tropic of Cancer) about the 15th and 16th days of the month Kaulua (i.e., the 21st or 22nd of June) and is called ke alanui polohiwa a Kane, the black-shining road of Kane. The line across the southern section indicates the southern limit of the Sun about the 15th or 16th days of the month Hilinama (December 22) and is called ke alanui polohiwa a Kanaloa, the black-shining road of Kanaloa. The line exactly around the middle of the sphere is called ke alanui a ke ku'uku'u, the road of the spider, and also ke alanui i ka Piko a Wakea, the way to the navel of Wakea (the Sky-father). Between these lines are the fixed stars of the various lands, na hokupaa a ka aina. (These are the stars which hang suspended in the zeniths of the Polynesian islands most of which lie within the tropics.) On the sides are the stars by which one navigates ...
... Five days of illumination, called the 'Lighting of the Flame' (which in the earlier reading of this miracle play would have followed the quenching of the fires on the dark night of the moon when the king was ritually slain), preceded the five days of the festival itself; and then the solemn occasion (ad majorem dei gloriam) commenced. The opening rites were under the patronage of Hathor. The king, wearing the belt with her four faces and the tail of her mighty bull, moved in numerious processions, preceded by his four standards, from one temple to the next, presenting favors (not offerings) to the gods. Whereafter the priesthoods arrived in homage before his throne, bearing the symbols of their gods. More processions followed, during which, the king moved about - as Professor Frankfort states in his account - 'like the shuttle in a great loom' to re-create the fabric of his domain, into which the cosmic powers represented by the gods, no less than the people of the land, were to be woven ...
... 'The life-force of the earth is water. God moulded the earth with water. Blood too he made out of water. Even in a stone there is this force, for there is moisture in everything. But if Nummo is water, it also produces copper. When the sky is overcast, the sun's rays may be seen materializing on the misty horizon. These rays, excreted by the spirits, are of copper and are light. They are water too, because they uphold the earth's moisture as it rises. The Pair excrete light, because they are also light ... 'The sun's rays,' he went on, 'are fire and the Nummo's excrement. It is the rays which give the sun its strength. It is the Nummo who gives life to this star, for the sun is in some sort a star.' It was difficult to get him to explain what he meant by this obscure statement. The Nazarene made more than one fruitless effort to understand this part of the cosmogony; he could not discover any chink or crack through which to apprehend its meaning. He was moreover confronted with identifications which no European, that is, no average rational European, could admit. He felt himself humiliated, though not disagreeably so, at finding that his informant regarded fire and water as complementary, and not as opposites. The rays of light and heat draw the water up, and also cause it to descend again in the form of rain. That is all to the good. The movement created by this coming and going is a good thing. By means of the rays the Nummo draws out, and gives back the life-force. This movement indeed makes life. The old man realized that he was now at a critical point. If the Nazarene did not understand this business of coming and going, he would not understand anything else. He wanted to say that what made life was not so much force as the movement of forces. He reverted to the idea of a universal shuttle service. 'The rays drink up the little waters of the earth, the shallow pools, making them rise, and then descend again in rain.' Then, leaving aside the question of water, he summed up his argument: 'To draw up and then return what one had drawn - that is the life of the world.' ...
Weaving means the shuttle is moving from one side to the other and then back again. This could be the explanation for the peculiar structure of the rongorongo textlines. It explains why the text(ure)s are growing upwards. ... The first imperfect Word was associated with a technical process, simple in character and no doubt the most archaic of all processes, which had produced the most primitive form of clothing made of fibre. The fibre, which was neither knotted nor woven, flowed in a wavy line, and might be said therefore to be of one dimension. The second Word, less restricted than the first, arose from weaving, done on a wide warp crossed by vertical threads forming a surface, that is to say, having two dimensions. The third Word, clear and perfect in character, took shape in a cylinder with a strip of copper winding through it, that is to say, in a three-dimensional figure. These three technical processes (as he further remarked) all proceeded by following a line, either undulating or zig-zag, and each was characterized by three distinct features: humidity of the fibres, ensuring the freshness necessary for procreation; light for the weaving, that being a daylight process, prohibited at night on pain of blindness; sonority of the drum. There was also a development, from the material point of view, from trimmed bark to cotton thread, and from thread to leather strips and to a copper band ... ... Now Susanowo was banished from the sky for having thrown the hind part of this backward-flayed piebald stallion in the weaving hall of his sister Amaterasu. These sudden discourteous gestures seem to be part of the code: Enkidu had thus thrown the hind quarter of the Bull of Heaven in the face of Ishtar, but here there is an additional code feature (it is code) of the backward-flayed animal. Susanowo's gesture caused the Sun-lady to withdraw in anger into a cave: the world was plunged into darkness. The 80,000 gods assembled in the Milky Way to take counsel, and at last came upon a device to coax the Sun out of the cave and end the great blackout. It was a low-comedy trick, part of the stock-in-trade that is used to coax Rā in Egypt, Demeter in Greece (the so-called Demeter Agelastos or Unlaughing Demeter) and Skadi in the North - obviously another code-device. The obscene dance of old Baubo, also called Iambe in Eleusis, parallels the equally unsavory comic act of Loke in the Edda. The point in all cases is that the deities must be made to laugh ...
What I mean is that the rongorongo texts evidently were using many cross-references, in order to create symmetry and a beautiful whole (cosmos). For instance is the distance from the rain (te ûa) preceding the Pleiades 248 days before a similar place in Aquila:
... In late September or early October 130, Hadrian and his entourage, among them Antinous, assembled at Heliopolis to set sail upstream as part of a flotilla along the River Nile. The retinue included officials, the Prefect, army and naval commanders, as well as literary and scholarly figures. Possibly also joining them was Lucius Ceionius Commodus, a young aristocrat whom Antinous might have deemed a rival to Hadrian's affections. On their journey up the Nile, they stopped at Hermopolis Magna, the primary shrine to the god Thoth. It was shortly after this, in October [in the year A.D.] 130 - around the time of the festival of Osiris - that Antinous fell into the river and died, probably from drowning. Hadrian publicly announced his death, with gossip soon spreading throughout the Empire that Antinous had been intentionally killed. The nature of Antinous's death remains a mystery to this day, and it is possible that Hadrian himself never knew; however, various hypotheses have been put forward. One possibility is that he was murdered by a conspiracy at court. However, Lambert asserted that this was unlikely because it lacked any supporting historical evidence, and because Antinous himself seemingly exerted little influence over Hadrian, thus meaning that an assassination served little purpose. Another suggestion is that Antinous had died during a voluntary castration as part of an attempt to retain his youth and thus his sexual appeal to Hadrian. However, this is improbable because Hadrian deemed both castration and circumcision to be abominations and as Antinous was aged between 18 and 20 at the time of death, any such operation would have been ineffective. A third possibility is that the death was accidental, perhaps if Antinous was intoxicated. However, in the surviving evidence Hadrian does not describe the death as being an accident; Lambert thought that this was suspicious. Another possibility is that Antinous represented a voluntary human sacrifice. Our earliest surviving evidence for this comes from the writings of Dio Cassius, 80 years after the event, although it would later be repeated in many subsequent sources. In the second century Roman Empire, a belief that the death of one could rejuvenate the health of another was widespread, and Hadrian had been ill for many years; in this scenario, Antinous could have sacrificed himself in the belief that Hadrian would have recovered. Alternately, in Egyptian tradition it was held that sacrifices of boys to the Nile, particularly at the time of the October Osiris festival, would ensure that the River would flood to its full capacity and thus fertilize the valley; this was made all the more urgent as the Nile's floods had been insufficient for full agricultural production in both 129 and 130. In this situation, Hadrian might not have revealed the cause of Antinous's death because he did not wish to appear either physically or politically weak. Conversely, opposing this possibility is the fact that Hadrian disliked human sacrifice and had strengthened laws against it in the Empire ...
420 (Cor Serpentis) - 248 = 172 and 668 (Drus) + 172 = 840 (→ 10 * 84), and counting ahead past the last glyph on side b of the C tablet (Cb14-19, 740) means we should search for glyph number 100 on side a:
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