Hupee. Mucus; hupeehupee, asthma. T Pau., Ta.: hupe, mucus. Churchill. Ta.: Hupe, mucus. (Sa.: isupē, id.) Ma.: hupe, id. Churchill. Rhume, air froide. Jaussen according to Barthel.

Ruga. Upper part, higher part; when used as a locative adverb, it is preceded by a preposition: i ruga, above, on; ki ruga, upwards, mai ruga, from above. When used with a noun the same preposition is repeated: he-ea te vî'e Vakai, he-iri ki ruga ki te Ahu ruga, the woman Vakai went, she climbed Ahu Runga. Ruga nui, high, elevated, lofty: kona ruga nui, high place, elevated position, high office; mana'u ruga nui, elevated thoughts. Vanaga. High up; a ruga, above; ki ruga, on, above, upon; ma ruga, above; o ruga, upper; kahu o ruga, royal (sail); ruga iho, celestial. Hakaruga, to accumulate, to draw up. P Pau., Mgv.: ruga, above. Mq.: úna, úka, id. Ta.: nua, nia, id. Churchill.

Hoko. 1. To jump; to rock or swing in rhythm with the chants in festivals, as was the ancient custom; an ancient dance.  He to'o mai e te hoa manu i te mamari ki toona rima, he ma'u, he hoko, the 'bird master' receives the egg in his hand and carries it, dancing. 2. Number prefix: 'in a group of...': hokotahi, alone; hokorua, in a group of two (also companion, e hakarere te kai mo toou hokorua, leave some food for my companion); hakatoru, in a group of three, etc.; hokohía, in a group of how many? Hokohía ana oho koe ki te rano? With how many people will you go to the volcano? Vanaga. 1. To traffic, to trade, to buy, to ransom (hoò); hoòa te kaiga, to buy land. 2. To sport, to play. Churchill. Move the body to and fro with the rythm of a song. Barthel.

... On February 9 the Chorti Ah K'in, 'diviners', begin the agricultural year. Both the 260-day cycle and the solar year are used in setting dates for religious and agricultural ceremonies, especially when those rituals fall at the same time in both calendars. The ceremony begins when the diviners go to a sacred spring where they choose five stones with the proper shape and color. These stones will mark the five positions of the sacred cosmogram created by the ritual. When the stones are brought back to the ceremonial house, two diviners start the ritual by placing the stones on a table in a careful pattern that reproduces the schematic of the universe. At the same time, helpers under the table replace last year's diagram with the new one. They believe that by placing the cosmic diagram under the base of God at the center of the world they demonstrate that God dominates the universe. The priests place the stones in a very particular order. First the stone that corresponds to the sun in the eastern, sunrise position of summer solstice is set down; then the stone corresponding to the western, sunset position of the same solstice. This is followed by stones representing the western, sunset position of the winter solstice, then its eastern, sunrise position. Together these four stones form a square. They sit at the four corners of the square just as we saw in the Creation story from the Classic period and in the Popol Vuh. Finally, the center stone is placed to form the ancient five-point sign modern researchers called the quincunx ...

Al Sa'd al Su'ud-22 (Luckiest of the Lucky) / Emptiness-11 (Rat)

Star-25 (Horse) / ANA-HEU-HEU-PO-5 (Pillar where debates were held)

Ba7-1

Ba7-4

11