The Sun followed a path down towards the equator in the sky, where Orion was. Precession had moved this path earlier and earlier among the stars since the very ancient past when the northern spring equinox had been in Orion:

At the time of Bharani the Sun would have reached the first star in the Belt of Orion (Mintaka, the Belt) 41 days after 0h (viz. in "May 21), and this had been around 41 * 71 = 2911 years later than at the time when Orion was at 0h.

APRIL 8	9 (99)	10 (*20)
Ga1-18 (261 = 242 + 1 + 18)	Ga1-19 (11 * 9 = 99)	Ga1-20
KHUFU	KHAFRE	MENKAURE
MINTAKA (Belt) = δ Orionis, υ Orionis (82.4), χ Aurigae (82.5), ε Columbae (82.6)	Al Hak'ah-3 / Mrigashīrsha-5 / Turtle-20 / Mas-tab-ba-tur-tur (Little Twins) ARNEB = α Leporis, Crab Nebula = M1 Tauri (83.0, φ¹ Orionis (83.1), HEKA = λ Orionis, Orion Nebula = M42 (83.2), φ² Orionis (83.6), ALNILAM (String of Pearls) = ε Orionis (83.7)	Three Stars-21 / Shur-narkabti-sha-shūtū-6 (Star in the Bull towards the south) / ANA-IVA-9 (Pillar of Exit) HEAVENLY GATE = ζ Tauri, ν Columbae (84.0), ω Orionis (84.2),  ALNITAK (Girdle) = ζ Orionis, PHAKT (Phaet) = α Columbae (84.7)
June 11	12	13 (*84)
°June 7	8	9 (170)
'May 15 (500)	16 (136)	17
"May 1 (121)	2	3 (133)
NAKSHATRA DATES:
OCTOBER 8	9 (*202)	10
December 11 (345)	12	13
°December 7 (341)	8	9
'November 14 (318)	15	16 (*240)
"October 31 (304)	"November 1	2 (306)

At the time of rongorongo it had been Bharani which was 41 days after 0h, i.e. the Sun reached Mintaka 41 + 41 = 82 days after 0h.

Sirrah (α Andromedae)	40	Bharani (41 Arietis)	40	Mintaka (δ Orionis)
March 21 (80)		May 1 (121)		June 11 (162)

Ga1-19 could have been designed to look like a fish-hook in order to visualize the position where the southern hemisphere in the sky was due to be 'drawn up'.

Ga1-18 (where 118 = 472 / 4) clearly demonstrates the loss of an eye, which odd event was reflected not only in the ceremonies on Hawaii (half a year away) but also at the beginning of Raven time (when he was paddled out to mid-heaven):

... in the ceremonial course of the coming year, the king is symbolically transposed toward the Lono pole of Hawaiian divinity ... It need only be noticed that the renewal of kingship at the climax of the Makahiki coincides with the rebirth of nature. For in the ideal ritual calendar, the kali'i battle follows the autumnal appearance of the Pleiades, by thirty-three days - thus precisely, in the late eighteenth century, 21 December, the winter solstice. The king returns to power with the sun. Whereas, over the next two days, Lono plays the part of the sacrifice. The Makahiki effigy is dismantled and hidden away in a rite watched over by the king's 'living god', Kahoali'i or 'The-Companion-of-the-King', the one who is also known as 'Death-is-Near' (Koke-na-make). Close kinsman of the king as his ceremonial double, Kahoali'i swallows the eye of the victim in ceremonies of human sacrifice ...

... The Raven stole the skin and form of the newborn child. Then he began to cry for solid food, but he was offered only mother's milk. That night, he passed through the town stealing an eye from each inhabitant. Back in his foster parents' house, he roasted the eyes in the coals and ate them, laughing. Then he returned to his cradle, full and warm. He had not seen the old woman watching him from the corner - the one who never slept and who never moved because she was stone from the waist down. Next morning, amid the wailing that engulfed the town, she told what she had seen. The one-eyed people of the sky dressed in their dancing clothes, paddled the child out to mid-heaven in their canoe and pitched him over the side ...

Hoe Hoe 1. Paddle. Mgv.: hoe, ohe, id. Mq., Ta.: hoe, id. 2. To wheeze with fatigue (oeoe 2). Arero oeoe, to stammer, to stutter; Mgv. oe, to make a whistling sound in breathing; ohe, a cry from a person out of breath. Mq.: oe, to wheeze with fatigue. 3. Blade, knife; hoe hakaiu, clasp-knife, jack-knife; hoe hakanemu, clasp-knife; hoe pikopiko, pruning knife. 4. Ta.: oheohe, a plant. Ma.: kohekohe, id. Churchill. T. Paddle. E hoe te heiva = 'and to paddle (was their) pleasure'. Henry. Hoea, instrument for tattooing. Barthel.

The moe (sleep) type of glyph, for instance at Menkaure, bothered me for a long time because I had perceived it tended to be at the beginning of a time cycle - but why should there be sleep at dawn when instead the Cock (Cook) should be wide awake and calling out?

moe	moa

... Cook's first visit, to Kaua'i Island in January 1778, fell within the traditional months of the New Year rite (Makahiki). He returned to the Islands late in the same year, very near the recommencement of the Makahiki ceremonies. Arriving now off northern Maui, Cook proceeded to make a grand circumnavigation of Hawai'i Island in the prescribed clockwise direction of Lono's yearly procession, to land at the temple in Kealakekua Bay where Lono begins and ends his own circuit. The British captain took his leave in early February 1779, almost precisely on the day the Makahiki ceremonies closed. But on his way out to Kahiki, the Resolution sprung a mast, and Cook committed the ritual fault of returning unexpectedly and unintelligibly. The Great Navigator was now hors catégorie, a dangerous condition as Leach and Douglas have taught us, and within a few days he was really dead - though certain priests of Lono did afterward ask when he would come back ...

The explanation of moe seems to be that the beginning was not at birth but 9 months earlier, viz. at conception. The new child would not be out in the open until 9 * 36 = 324 nights had passed - because "May 1 (11 * 11) + 325 (as in the Julian equinox date 3-25) = 446 = 365 + 81 ("March 22).

vai	2-27 (π)
sweet spring water of life	"March 22 (*366)

Pito 1. Umbilical cord; navel; centre of something: te pito o te henua, centre of the world. Ana poreko te poki, ina ekó rivariva mo uru ki roto ki te hare o here'u i te poki; e-nanagi te pito o te poki, ai ka-rivariva mo uru ki roto ki te hare, when a child is born one must not enter the house immediately, for fear of injuring the child (that is, by breaking the taboo on a house where birth takes place); only after the umbilical cord has been severed can one enter the house. 2. Also something used for doing one's buttons up (buttonhole?). Vanaga. Navel. Churchill. H Piko 1. Navel, navel string, umbilical cord. Fig. blood relative, genitals. Cfr piko pau 'iole, wai'olu. Mō ka piko, moku ka piko, wehe i ka piko, the navel cord is cut [friendship between related persons is broken; a relative is cast out of a family]. Pehea kō piko? How is your navel [a facetious greeting avoided by some because of the double meaning]? 2. Summit or top of a hill or mountain; crest; crown of the head; crown of the hat made on a frame (pāpale pahu); tip of the ear; end of a rope; border of a land; center, as of a fishpond wall or kōnane board; place where a stem is attached to the leaf, as of taro. 3. Short for alopiko. I ka piko nō 'oe, lihaliha (song), at the belly portion itself, so very choice and fat. 4. A common taro with many varieties, all with the leaf blade indented at the base up to the piko, junction of blade and stem. 5. Design in plaiting the hat called pāpale 'ie. 6. Bottom round of a carrying net, kōkō. 7. Small wauke rootlets from an old plant. 8. Thatch above a door. 'Oki i ka piko, to cut this thatch; fig. to dedicate a house. Wehewehe.

... 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) ...

... A man had a daughter who possessed a wonderful bow and arrow, with which she was able to bring down everything she wanted. But she was lazy and was constantly sleeping. At this her father was angry and said: 'Do not be always sleeping, but take thy bow and shoot at the navel of the ocean, so that we may get fire.' The navel of the ocean was a vast whirlpool in which sticks for making fire by friction were drifting about. At that time men were still without fire. Now the maiden seized her bow, shot into the navel of the ocean, and the material for fire-rubbing sprang ashore ...

... At the moment of delivery the man who ties the navel cord (tangata hahau pito) is called in. The tying of the navel cord is sacred and must be performed according to ritual ... The first knot (hahau a te matau, string of the right) is tied after the string has made transverse turns around the navel cord passing from left to right. After three more transverse turns around the navel cord right to left, the second knot (hahau patu maui, string to the left) is tied. These knots keep the child's strength in his body. The navel cord is cut by a boy or girl (kope or vie nagi pito, young man or woman who bites the navel) ...

... One of the parallels suggested by Heyerdahl is that between Polynesian pito 'navel'…and Quito, the very ancient Ecuadorian capital. In Hawaiian, the equator is defined as ke ala i ka piko a wakea 'the road to the navel (or birth-place) of Wakea (= Light)', where piko is the regular reflex of PPN *pito. Thus the possibility should exist to postulate kito, meaning 'navel', as a word of the pre-Incaic Andean language(s), to be used as a place-name later and therefore preserved today. The question remains open whether there could be - as in the Hawaiian example - any connection with the equator crossing the area. (The Incas' ancient capital, Kosco or Cuzco, meant 'navel' too.) ...

... Thus a group of islands which considered itself te pito, the navel of the universe, was conceived of as situated at the center of a series of concentric spaces of great but indefinite extent, separated from one another by the walls of the various sky domes which rested on the earth ...

... The Gilbert Islanders are Polynesians, having emigrated, according to their traditions, from Upolu, Samoa, which they look upon as te buto (Maori pito), the Navel of the World ... ... An oracle reached him from the town of Buto, which said 'six years only shalt thou live upon this earth, and in the seventh thou shalt end thy days' ...

... How serious that worship [tree worship] was in former times may be gathered from the ferocious penalty appointed by the old German laws for such as dared to peel the bark of a standing tree. The culprit's navel was to be cut out and nailed to the part of the tree which he had peeled, and he was to be driven round and round the tree till all his guts were wound about its trunk ...

... 4 March 1779. The British ships are again at Kaua'i, their last days in the islands, some thirteen months since their initial visit. A number of Hawaiian men come on board and under the direction of their women, who remain alongside in the canoes, the men deposit navel cords of newborn children in cracks of the ships' decks (Beaglehole 1967:1225).  For an analogous behavior observed by the missionary Fison on the Polynesian island of Rotuma, see Frazer (1911, 1:184). Hawaiians are connected to ancestors (auumakua), as well as to living kinsmen and descendants, by several cords emanating from various parts of the body but alike called piko, 'umbilical cord'. In this connection, Mrs. Pukui discusses the incident at Kaua'i:  I have seen many old people with small containers for the umbilical cords... One grandmother took the cords of her four grandchildren and dropped them into Alenuihaha channel. 'I want my granddaughters to travel across the sea!' she told me.  Mrs. Pukui believes that the story of women hiding their babies' pikos in Captain Cook's ship is probably true. Cook was first thought to be the god Lono, and his ship his 'floating island'. What woman wouldn't want her baby's piko there?

Until then and during 18 * 18 = 12 * 27 nights the new Sun (son) would be inside Mother Earth:

365 - 324 = 41. And 324 + 260 = 584 (cycle of Venus). However, the G tablet did not allow for so many glyphs. On side b there are 242 and to reach 260 it was necessary to add 1 + 17.

Pu 1. To come forward to greet someone met on the road; to walk in front, to go in front: ka-pú a mu'a, let them go first. 2. Pú a mu'a, to intervene, to come to someone's rescue; he-pú-mai a mu'a, he-moaha, he came to my rescue and saved my life. 3. Ancient expression: ai ka-pú, ai ka-pú, tell us frankly what you think. 4. Hole, opening, orifice; well; circumference, rotundity; swirling water; pú-haga, vaginal orifice; pú-henua (also just henua), placenta. He pú henua nó te me'e aau, he-oti-á; ina-á me'e ma'u o te rima i-topa-ai koe, a placenta was all you had, it is a past thing now; you held nothing in your hands when you were born (stern words said to children to make them realize that they must not be demanding, since they were born naked and without possessions). 5. To dig out (tubers): he-pú i te uhi, to dig out yams. Vanaga. 1. A trumpet. P Mgv.: pu, a marine shell. Mq.: pu, conch shell. Ta.: pu, shell, trumpet. 2. A small opening, hole, mortise, stirrup, to pierce, to perforate, to prick; pu moo naa, hiding place; taheta pu, fountain, spring; hakapu, to dowel, to pierce, to perforate. PS Sa., Fu., Niuē: pu, a hole. Churchill. Mq.: Pu, source, origin. Ma.: pu, root, origin, foundation. Churchill.

Eve 1. Placenta, afterbirth (eeve). T Pau.: eve, womb. Ta.: eve, placenta. Ma.: ewe, id. Haw.: ewe, navel string. 2. The rear; taki eeve, the buttocks; hakahiti ki te eeve, to show the buttocks; pupuhi eve, syringe. 3. The bottom of the sea. Churchill.

Henua Land, ground, country; te tagata noho i ruga i te henua the people living on the earth. Placenta: henua o te poki. Vanaga. 1. Land, country, region (heenua); henua tumu, native land. P Pau.: henua, country. Mgv.: enua, land, said of shallow places in the sea; mamuenua, the earth. Mq.: fenua, henua, land, country, place, property. Ta.: fenua, land, country place. There is apparently nothing critical in the first vowel; e is the most widely extended; a is found only in Samoa, Viti, and Rotumā in Nuclear Polynesia, but is the dominant vowel in Melanesian survivals. 2. Uterus. T (cf eve). T Pau.: pufenua, placenta. Mgv.: enua, id. Mq.: fenua, henua, id.  3. Pupuhi henua, volley. PS Sa.: fana-fanua, cannon. To.: mea fana fonua, id. Fu.: fanafenua, id. Niuē: fanafonua, id. Viti: a dakal ni vanua, id.  Churchill. M.: Whenua, the Earth; the whole earth: I pouri tonu te rangi me te whenua i mua. 2. A country or district: A e tupu tonu mai nei ano i te pari o taua whenua. Tangata-whenua, natives of a particular locality: Ko nga tangata-whenua ake ano o tenei motu. Cf. ewe, the land of one's birth. 3. The afterbirth, or placenta: Ka taka te whenua o te tamaiti ki te moana. Cf. ewe, the placenta. 4. The ground, the soil: Na takoto ana i raro i te whenua, kua mate. 5. The land, as opposed to the water: Kia ngaro te tuapae whenua; a, ngaro rawa, ka tahi ka tukua te punga. Text Centre. Ha.: Honua. 1. nvs. Land, earth, world; background, as of quilt designs; basic, at the foundation, fundamental. See lani. Kaua honua, world war. Ka wahine 'ai honua, the earth-eating woman [Pele]. ho'o honua To establish land, act as land; to scoop out earth, as for a fireplace; firmly established. Fig., rich (rare). (PPN fanua.). 2. part. Suddenly, abruptly and without reason. Cf. kūhonua. Huha honua ihola nō, suddenly angry and for no reason. Maka'u honua ihola nō ia, sudden fear. 3. n. Middle section of a canoe; central section of a canoe fleet, as fishing iheihe fish; main section, as of an army. Wehewehe.

... The two hulls were no longer kept lashed together (i.e., they were separated for the rest of the journey). Hotu called out to the canoe of the queen: 'Steer the canoe to the left side when you sail in. Teke will jump over on board (your) canoe to work his mana when you sail through the fishing grounds!' Teke jumped on board the second canoe, (that) of the queen. The king's canoe sailed to the right, the queen's to the left. Honga worked his mana in the fishing grounds. (List of five fishing grounds that belong to Hotu and Honga.) Teke worked his mana in the fishing grounds to the left side. (List of nine fishing grounds that belong to Hotu and Teke.)

The men on board the royal canoe looked out from Varinga Te Toremo (the northeastern cape of the Poike peninsula). Then they saw the canoe of the queen, the canoe of Ava Rei Pua, as it reached Papa Te Kena (on the northern shore, east of Hanga Oteo). Honga came and gazed in the direction below (i.e., toward the west). He called out to the noteworthy ruler (? ariki motongi) Hotu: 'There is the canoe of the queen! It will be the first one to land!' At this news King Hotu replied to Honga, 'Recite (rutu) ('powerful incantations') as though the ten brothers of the chief (ariki maahu) were one whole (?).' The ten recited with all their might. This is what they recited: 'Let all movement (? konekone) cease!' They recited and sailed on swiftly: Honga, Te Kena, Nuku Kehu, Nga Vavai, Oti, Tive (corrected for 'Sive'), Ngehu, Hatu, Tuki, and Pu (corrected for 'Bu'). He worked mana in the fishing grounds. (Naming of two fishing grounds.)

When Hotu's canoe had reached Taharoa, the vaginal fluid (of Hotu's pregnant wife) appeared. They sailed towards Hanga Hoonu, where the mucus (kovare seems to refer to the amniotic sac in this case) appeared. They sailed on and came to Rangi Meamea, where the amniotic fluid ran out and the contractions began. They anchored the canoe in the front part of the bay, in Hanga Rau. The canoe of Ava Rei Pua also arrived and anchoraged. After Hotu's canoe had anchoraged, the child of Vakai and Hotu appeared. It was Tuu Maheke, son of Hotu, a boy. After the canoe of Ava Rei Pua had also arrived and anchoraged, the child of Ava Rei Pua was born. It was a girl named Ava Rei Pua Poki ...

Ana 1. Cave. 2. If. 3. Verbal prefix: he-ra'e ana-unu au i te raau, first I drank the medicine. Vanaga. 1. Cave, grotto, hole in the rock. 2. In order that, if. 3. Particle (na 5); garo atu ana, formerly; mee koe ana te ariki, the Lord be with thee. PS Sa.: na, an intensive postpositive particle. Anake, unique. T Pau.: anake, unique, to be alone. Mgv.: anake, alone, single, only, solely. Mq.: anake, anaé, id. Ta.: anae, all, each, alone, unique. Anakena, July. Ananake, common, together, entire, entirely, at once, all, general, unanimous, universal, without distinction, whole, a company; piri mai te tagata ananake, public; kite aro o te mautagata ananake, public; mea ananake, impartial; koona ananake, everywhere. Churchill. Splendor; a name applied in the Society Islands to ten conspicious stars which served as pillars of the sky. Ana appears to be related to the Tuamotuan ngana-ia, 'the heavens'. Henry translates ana as aster, star. The Tahitian conception of the sky as resting on ten star pillars is unique and is doubtless connected with their cosmos of ten heavens. The Hawaiians placed a pillar (kukulu) at the four corners of the earth after Egyptian fashion; while the Maori and Moriori considered a single great central pillar as sufficient to hold up the heavens. It may be recalled that the Moriori Sky-propper built up a single pillar by placing ten posts one on top of the other. Makemson.