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Once upon a time the feet of the Gemini twins were rising at 0h. Since then (around 6h / 24h * 26,000 years ago) the precession must have pushed them forward in the year, presently to arrive just after the June solstice.

Ga1-27 Ga1-28 Ga1-29
6h (91.3) ξ Orionis (92.5) Al Han'ah-4
ν Orionis (91.4), θ Columbae (91.5), π Columbae (91.6)  TEJAT PRIOR (93.4), γ Monocerotis (93.5), κ Aurigae (93.6), κ Columbae (93.8)
June 20 (*91) SOLSTICE 22 (173)
ºJune 16 168 18
'May 24 (*64) 25 26 (146 = 2 * 73)
'Vaitu Potu 24 145 (= 5 * 29) 26
"May 10 (*50) 11 12 (132 = 73 + 59)
Zhōngshān (274.0), π Pavonis (274.6) ι Pavonis (275.1), Polis (275.9)

Menkar

η Sagittarii (276.9)
December 20 (354) SOLSTICE 22
ºDecember 16 (350) 17 18 (*272 = 2 * 136)
'November 23 (327) 24 (*248) 25
'Ko Ruti 23 24 25 (329)
"November 9 10 (314) 11 (*235)
Ga1-30 Ga2-1
 Furud (94.9) Well-22
δ Columbae (95.2), TEJAT POSTERIOR, Mirzam (95.4), CANOPUS (95.6), ε Monocerotis (95.7), ψ1 Aurigae (95.9)
June 23 (6 * 29 = 174) ST JOHN'S EVE
ºJune 19 (170) 20 (*91)
'May 27 (7 * 21 = 147) 28 (*68)
"May 13 (7 * 19 =133) 14 (*54 = 2 * 27)
Purva Ashadha-20
KAUS MEDIUS, κ Lyrae (277.5), Tung Hae (277.7) KAUS AUSTRALIS (278.3), ξ Pavonis (278.4), Al Athfar (278.6)
December 23 (*277) CHRISTMAS EVE
ºDecember 19 (*273) 20 (354 = 12 * 29½)
'November 26 (*250) 27
"November 12 (*236) 13 (317)

... In Hindu legend there was a mother goddess called Aditi, who had seven offspring. She is called 'Mother of the Gods'. Aditi, whose name means 'free, unbounded, infinity' was assigned in the ancient lists of constellations as the regent of the asterism Punarvasu. Punarvasu is dual in form and means 'The Doublegood Pair'. The singular form of this noun is used to refer to the star Pollux. It is not difficult to surmise that the other member of the Doublegood Pair was Castor.

Then the constellation Punarvasu is quite equivalent to our Gemini, the Twins. In far antiquity (5800 B.C.) the spring equinoctial point was predicted by the heliacal rising of the Twins (see fig. 6.6). By 4700 B.C. the equinox lay squarely in Gemini (fig. 6.7).

Punarvasu is one of the twenty-seven (or twenty-eight) zodiacal constellations in the Indian system of Nakshatras. In each of the Nakshatras there is a 'yoga', a key star that marks a station taken by the moon in its monthly (twenty-seven- or twenty-eight-day course) through the stars. (The sidereal period of the moon, twenty-seven days and a fraction , should be distinguished from the synodic, or phase-shift period of 29.5 days, which is the ultimate antecedent of our month.)

In ancient times the priest-astronomers (Brahmans) determined the recurrence of the solstices and equinoxes by the use of the gnomon. Later they developed the Nakshatra system of star reference to determine the recurrence of the seasons, much as the Greeks used the heliacal rising of some star for the same purpose. An example of the operation of the Nakshatra system in antiquity can be seen in figure 6.9.

Here we see that the spring equinox occurred when the sun was at its closest approach to the star Aldebaran (called Rohini by the Hindus) in our constellation Taurus. But, of course, the phenomenon would not have been visible because the star is too close to the sun for observation. The astronomers would have known, however, that the equinoctial point was at Aldebaran by observing the full moon falling near the expected date or near a point in the sky exactly opposite Aldebaran (since the full moon is 180º from the sun), that is, near the star Antares ...

The system of Nakshatras, then, is quite distinct from systems that use the appearance of heliacally rising or setting stars as the equinoctial marker. Furthermore, the Indian system is all but unique in that two calendar systems competed with each other - a civil system, in which the year's beginning was at the winter solstice, and a sacrificial year, which begins at the spring equinox. The beginning of the former was determined by the Nakshatra method, observing the winter full moon's apparition near the point of the summer solstice in the sky (as explained above).

The arrival of the beginning of the sacrificial year might be determined by the Nakshatra method - observation of the spring full moon near to the autumn Nakshatra in Virgo. More commonly, however, it was determined as in the Greek system, by direct observation of the heliacal rising of a sign star. In the current calendar, for example - one unchanged since the fifth century A.D. - the yoga star of the Nakshatra Ashvini (beta Arietis) ushers in the spring equinox at its heliacal rising ...

It was necessary to here describe the nakshatra method, implicitly to explain why I have meticulously presented also the nakshatra stars and dates in parallel with the glyphs.

This description (copied from Thomas D. Worthen, The Myth of Replacement. Stars, Gods, and Order in the Universe.) also forces us to consider the fact that probably the origin of the great structure was in the night sky of the month, where 27 (sidereal cycle) and 29½ (synodic cycle) had to be coordinated in a satisfactory way.

27 is the glyph number at 6h and Rei at 30 protects us from contemplating the fraction of 29½. The text should be possible to use not only for following the Sun in his yearly cycle but also to follow the Moon in her quicker cycles.

Perhaps the Rei type of glyph covered the threatening Moon fractions in the Sun calendar (on side a of the tablet), to help the Sun across the difficult night passages.

Rei

1. To tread, to trample on: rei kiraro ki te va'e. 2. (Used figuratively) away with you! ka-rei kiraro koe, e mageo ê, go away, you disgusting man. 3. To shed tears: he rei i te mata vai. 4. Crescent-shaped breast ornament, necklace; reimiro, wooden, crescent-shaped breast ornament; rei matapuku, necklace made of coral or of mother-of-pearl; rei pipipipi, necklace made of shells; rei pureva, necklace made of stones. 5. Clavicle. Îka reirei, vanquished enemy, who is kicked (rei). Vanaga.

T. 1. Neck. 2. Figure-head. Rei mua = Figure-head in the bow. Rei muri = Figure-head in the stern. Henry.

Mother of pearl; rei kauaha, fin. Mgv.: rei, whale's tooth. Mq.: éi, id. This is probably associable with the general Polynesian rei, which means the tooth of the cachalot, an object held in such esteem that in Viti one tooth (tambua) was the ransom of a man's life, the ransom of a soul on the spirit path that led through the perils of Na Kauvandra to the last abode in Mbulotu. The word is undoubtedly descriptive, generic as to some character which Polynesian perception sees shared by whale ivory and nacre. Rei kauaha is not this rei; in the Maori whakarei designates the carved work at bow and stern of the canoe and Tahiti has the same use but without particularizing the carving: assuming a sense descriptive of something which projects in a relatively thin and flat form from the main body, and this describes these canoe ornaments, it will be seen that it might be applied to the fins of fishes, which in these waters are frequently ornamental in hue and shape. The latter sense is confined to the Tongafiti migration. Reirei, to trample down, to knead, to pound. Churchill.

Pau.: Rei-hopehopega, nape. Churchill.

Mg. Reiga, Spirit leaping-place. Oral Traditions.

Reiga

... At Mangaia the spirits of those who ignobly died 'on a pillow' wandered about disconsolately over the rocks near the margin of the sea until the day appointed by their leader comes (once a year).

Many months might elapse ere the projected departures of the ghost took place. This weary interval was spent in dances and revisiting their former homes, where the living dwell affectionately remembered by the dead. At night fall they would wander amongst the trees and plantations nearest to these dwellings, sometimes venturing to peep inside. As a rule these ghosts were well disposed towards their own living relatives; but often became vindictive if a pet child was ill-treated by a stepmother or other relatives etc.

... Eventually the spirits would depart from known reinga, spirit leaping-places. Such leaping-places also existed on other islands. Even after this departure some spirit intrusions from the underworld were possible. (Oral Traditions)

... there are many little heaps of stones here and there on the bank along the Sea Coast, two or three of the uppermost stones of these piles are generally white, perhaps always so when the pile is compleat: it can hardly be doubted but these piles of stones have some meaning tho' we do not know it. (Beaglehole II) Beaglehole states that these piles of stones are temporary burial places.