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The sequence of following pages contains the glyph text in line Cb7 with most of the details so far assembled. I have added 3 glyphs from the end of line Cb6 and 5 glyphs from the beginning of line Cb8. 3 + 27 + 5 = 35 (or 5 weeks):

September 5 6 (249) 7 8 9
Cb6-27 Cb6-28 Cb6-29 (536) Cb7-1 Cb7-2
kua tupu te kihikihi ku kikiu te henua Te hokohuki te moko
no star listed Al Zubrah-9 / Purva Phalguni-11 Alula (170.5)  Labrum (170.6) λ Crateris (171.6), ε Crateris (171.9), γ Crateris, π Centauri (172.0), κ Crateris (172.5)
 Al Sharas (168.6), Zosma(169.2), COXA (169.4)
March 7 (432) 8 9 10 11
π Cephei (350.6) Simmah (351.7), φ Aquarii (352.0), ψ Aquarii (352.4) χ Aquarii (352.6), γ Tucanae (352.8), ο Cephei (353.3) Kerb (353.6), κ Piscium (354.2), θ Piscium (354.4) υ Pegasi (354.9)

From the 'ashes' (of the 'old fire'), te kihikihi, there is growth (kua tupu). The 'fallen old one' (in Cb6-27) could represent the previous 'year in leaf'.

This glyph picture could then correspond to the situation half a year later than September (i.e. in March), because in September - and north of the equator - growth is not a prominent feature of Mother Nature. South of the equator, however, on Easter Island - heliacal Coxa in September ought to have announced that spring was on its way.

Another interpretation would be to identify the fallen person not with the previous 'year in leaf' but with the 'year in straw' which ends with the arrival of spring (in September respectively in March).

The very great henua with lines across (Cb6-29) could depict some great old calendar cycle which has been bound (kikiu):

... When it was evident that the years lay ready to burst into life, everyone took hold of them, so that once more would start forth - once again - another (period of) fifty-two years. Then (the two cycles) might proceed to reach one hundred and four years. It was called 'One Age' when twice they had made the round, when twice the times of binding the years had come together ...

Kikiu

Kikiu. 1. Said of food insufficiently cooked and therefore tough: kai kikiu. 2. To tie securely; to tighten the knots of a snare: ku-kikiu-á te hereíga, the knot has been tightened. 3. Figuratively: mean, tight, stingy; puoko kikiu. a miser; also: eve kikiu. 4. To squeak (of rats, chickens). Kiukiu, to chirp (of chicks and birds); to make short noises. The first bells brought by the missionaries were given this name. Vanaga.

Kiukiu (kikiu). 1. To resound, to ring, sonorous, bell, bronze; kiukiu rikiriki, hand bell; tagi kiukiu, sound of a bell; kikiu, to ring, the squeeking of rats; tariga kikiu, din, buzzing; hakakiukiu, to ring. Mgv.: kiukiu, a thin sound, a soft sweet sound. 2. To disobey, disobedience; mogugu kiukiu, ungrateful; ka kikiu ro, to importune. Churchill.

Cb6-27 could be counted as 62 weeks = 434 and as a pointer to the 'bound henua' in March 9 (434 = 14 * 31).

Cb6-28 could similarly be regarded as a pointer to number 62 * 8 = 496 = 16 * 31 (= 500 - 4). Finally could Cb6-29 (where 29 alludes to the dark night of the Moon) be counted as 62 * 9 = 558 = 18 * 31.

March 7 is Gregorian day 432 and 432 = 2 * 216 = 4 * 108 = 8 * 54 = 16 * 27.

Glyph 535 (kikiu), however, can also be counted as 5 (Sun) * 107 (April 7). And then 535 - 107 = 428, could be an allusion to March 3 (3-3):

August 31 September 1 2 (245) 3 4
Cb6-22 Cb6-23 (530) Cb6-24 Cb6-25 Cb6-26
kotia hia te kava tu kiore tu te ika te moko e te hokohuki
Peregrini, η Carinae (162.6), ν Hydrae (163.1) no stars listed Alkes (165.6), Merak (166.2) 11h (167.4)
Dubhe (166.7)
March 2 3 4 (429) 5 6
τ Aquarii (345.7), μ Pegasi (345.9), ι Cephei (346.0), λ Aquarii, γ Piscis Austrini, σ Pegasi (346.5)  Scheat Aquarii (347.0), ρ Pegasi (347.2), δ Piscis Austrini (347.4) Fomalhaut (347.8), Fum al Samakah (348.3) Al Fargh al Mukdim-24 / Purva Bhādrapadā-26 23h (350.0)
Scheat Pegasi, π Piscis Austrini (349.3), MARKAB PEGASI (349.5) no star listed

The exceptional kiore (here not kikiu) in Cb6-24 (where 62 * 4 = 8 * 31) is connected with both the star at the mouth of the reversed (and upside down) Southern Fish - Fomalhaut - and with the star at the mouth of the not reversed (nor upside down) southern of the pair of fishes in Pisces (Fum al Samakah). Metoro may have thought of these fish stars when he said tu te ika.

But March 3 (428 = 535 - 107) 'carried' δ Piscis Austrini (347.4), and this star rose precisely 336 days later than η Andromedae.

347.4 - 11.4 = 336.0 although 428 (= 4 * 107) - 91 (April 1) = 337. Star counting is sharper than day counting.

0 - Zero η Andromedae 11.4 April 1 (91) - 0
1 Al Sharatain Pair of Signs β Arietis (Sheratan), γ (Mesarthim) 27.4 April 17 (107) 16 16
2 Al Dabarān Follower α Tauri (Aldebaran), θ¹, θ²´, γ (Hyadum I), δ (Hyadum II), ε (Ain) 63.4 May 23 (143) 36 52
3 Al Hak'ah White Spot λ Orionis (Heka), φ¹, φ² 84.4 June 13 (164) 21 73
4 Al Han'ah Brand γ Gemini (Alhena), μ (Tejat Posterior), ν, η (Tejat Prior), ξ (Alzirr) 93.4 June 22 (173) 9 82
5 Al Dhirā' Forearm α Gemini (Castor), β (Pollux) 113.4 July 12 (193) 20 102
6 Al Nathrah Gap ε Cancri (Beehive) 130.4 July 29 (210) 17 119
7 Al Tarf End ξ Cancri, λ Leonis (Alterf) 143.4 August 11 (223) 13 132
8 Al Jabhah Forehead η Leonis (Al Jabhah), α (Regulus), ζ (Adhafera), γ (Algieba) 152.4 August 20 (232) 9 141
9 Al Zubrah Mane δ Leonis (Zosma), θ (Coxa) 169.4 Sept 6 (249) 17 158
 
      δ Piscis Austrini 347.4 March 3 (428)   336

336 is a special number, because it equals 2 * 168. 336 = 48 weeks and 168 = 24 weeks. The Mayas used 168 in order to measure out the ecliptic path ahead during a 5-year long cycle:

1820 / 5 = 364 = 52 weeks. 5 * 52 = 260 weeks = 7 * 260 = 1820 days. I.e., 260 = 5 / 7 * 364.

The Mayas had their sacred tzolkin at the center of their solar year, and we can assume these 260 days represented summer. The remaining part of the year, 364 - 260 = 104 (= twice fifty-two) days would then be winter, when Sun was at the other side of the equator:

... The Mayas called their 4 supporters of the sky Bacab:

'Among the multitude of gods worshipped by these people were four whom they called by the name Bacab. These were, they say, four brothers placed by God when he created the world at its four corners to sustain the heavens lest they fall.'  (Diego De Landa according to Graham Hancock in his Fingerprints of the Gods.)

'In the ms. Ritual of the Bacabs, the cantul kuob [the suffix '-ob' indicates plural], cantul bacabob, the four gods, the four bacabs, occur constantly in the incantations, with the four colors, four directions, and their various names and offices.' (William Gates, An Outline Dictionary of Maya Glyphs.)

'... This connects up the present section with the beginning of the 'sacred tonalamatl', at the Spring equinox with the Mayas as with the Mexicans, and in the center of the 364-day year (52 days of which preceded and 52 followed the tonalamatl or tzolkin), ruled by its 91-day quarters by the Four Bacabs, whose quarternary repetition (in the 1820-day period) we have thus verified ...' (Gates, a.a.)

1820 = 20 * 91, i.e. the bacabs circulated 5 times in the 1820-day period, 5 * 364 = 1820, and 7 * 260 also happens to be 1820.

They were ruling the 4 quarters of a 364-day long year, and in the center of this year there were 260 days, the sacred tonalamatl (tzolkin) calendar, which began at spring equinox:

91

91

91

91

52

260 = 5 * 52

52

364 = 4 * 91 = 7 * 52

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 ...

Later on in this series of rituals, the Chorti go through a ceremony they call raising the sky. This ritual takes place at midnight on the twenty-fifth of April and continues each night until the rains arrive. In this ceremony two diviners and their wives sit on benches so that they occupy the corner positions of the cosmic square. They take their seats in the same order as the stones were placed, with the men on the eastern side and the women on the west. The ritual actions of sitting down and lifting upward are done with great precision and care, because they are directly related to the actions done by the gods at Creation. The people represent the gods of the four corners and the clouds that cover the earth. As they rise from their seats, they metaphorically lift the sky. If their lifting motion is uneven, the rains will be irregular and harmful. (Maya Cosmos)