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All evidence thus suggests line Cb9 ought to describe the revival in spring:

October 28 29 30 31 (304) November 1 2
Cb8-24 Cb8-25 Cb8-26 Cb8-27 Cb8-28 Cb8-29 (592)
te maitaki kua hua te kahi te ahine poo puo ki te huaga ma te tara huki te kahi
ρ Lupi (221.0), Toliman (221.2) π Bootis (221.8), ζ Bootis (221.9), 31 Bootis (222.0), Yang Mun (222.1), Rijl al Awwa (222.5) ο Bootis (222.9), Izar (223.0), α Apodis, 109 Virginis (223.3) Zuben Elgenubi (224.2), ξ Bootis, ο Lupi (224.5) Kochab (225.0) Ke Kwan (226.3), Ke Kwan (226.4)
April 30 May 1 2 3 (123) 4 5 (490)
Head of the Fly (39.6), Kaffaljidhma (39.8), ο Arietis (40.0), Angetenar (40.2) Bharani-2 / Stomach-17 ς Arietis, τ² Eridani (41.7) ρ Arietis (43.0) Acamar (43.6), ε Arietis (43.7) Menkar (44.7)
Right Wing (40.9), π Arietis (41.2),  Bharani (41.4)

A pair of persons with fists held high in front appear to announce this:

November 3 4 5 6 (310)
Cb9-1 (593) Cb9-2 Cb9-3 Cb9-4
Vai o ero hia kua tere ki te marama kua oho
May 6 7 8 9 (129)
November 7 8 9 (313)
Gb9-5 Cb9-6 Cb9-7 (599)
ki te Rei - ku mata kuku te kava ka kake te manu
May 10 11 12 (132)
November 10 11 12 13
Cb9-8 Cb9-9 Cb9-10 Cb9-11 (603)
te kava hakagana ki te maro te kava hakatino hia
May 13 14 15 (500) 16 (136)

The 3 kava glyphs could indicate it is about time to inaugurate a new king:

Kava

1. Sour; salty: vai kava, saltwater, sea; te kava o te haíga, acrid underarm smell; tagata kava - tagata kakara i te kava, man with smelly armpits. 2. He-kava te haha, to be thirsty. 3. To turn sour, to become embittered, bad-tempered, exasperated (used with manava): tagata manava kava, bad-tempered, angry man. Vanaga.

Bitter, salt; vai kava, brackish water; hakakava, to embalm; kavakava, acid, sharp, bitter, salt, spiritous, vinegar, poisonous, disagreeable; akavakava, to make sharp; hakakavakava, to make acid. P Pau.: kava, disagreeable to the taste; kavakava, acid, sharp. Mgv.: kava, to be bitter, sour, acid, salt. Mq.: kava, bitter. Ta.: ava, bitter, acid, salt. Kavahia: 1. Comfort, comfortable, to feast; hakakavahia, comfort, comfortable. 2. Repulsive (of food), disgusted; hakakavahia, repulsion. Kavakava, rib; moi kavakava, a house god G. P Mgv.: vakavaka, the breast. Mq.: vakavaka, vaávaá, rib. Ma.: wakawaka, parallel ridges. We shall need all the available material in order to determine the germ sense of this word. Sa.: va'ava'a, the breast-bone of a bird; fa'ava'a, the frame as of a slate. To.: vakavaka, the side. Fu.: vakavaka, the side below the armpit. Ha.: hoowaa, to make furrows. In all these we may see the idea of ridge or depression, or of both, as primal (Rapanui, Samoa, Marquesas, Maori, Hawaii), and as secondary the part of the body where such appearances is common (Mangareva, Tonga, Futuna). Churchill.

Mgv.: kava, the pepper plant and the drink made therefrom. Ta.: ava, id. Mq.: kava, id. Sa.: 'ava, id. Ma.: kawa, a pepper. Kavakava, a fish. Sa.: 'ava'ava, id. Kavapui, a tree. Ta.: avapuhi, a fragrant plant. Mq.: kavapui, wild ginger. Sa.: 'avapui, id. Ha.: awapuhi, id. Churchill.

Mq.: ava, a small fish of sweet water. Sa.. 'ava'ava, a small fish. Ha.: awa, a fish. Kakava, burnt. Sa.: 'a'ava, very hot. Churchill.

... Sacred product of the people's agriculture, the installation kava is brought forth in Lau by a representative of the native owners (mataqali Taqalevu), who proceeds to separate the main root in no ordinary way but by the violent thrusts of a sharp implement (probably, in the old time, a spear). Thus killed, the root (child of the land) is then passed to young men (warriors) of royal descent who, under the direction of a priest of the land, prepare and serve the ruler's cup ... 

...the tuu yaqona or cupbearer on this occasion should be a vasu i taukei e loma ni koro, 'sister´s son of the native owners in the center of the village'... Traditionally, remark, the kava root was chewed to make the infusion: The sacrificed child of the people is cannibalized by the young chiefs. 

The water of the kava, however, has a different symbolic provenance. The classic Cakaudrove kava chant, performed at the Lau installation rites, refers to it as sacred rain water from the heavens ... This male and chiefly water (semen) in the womb of a kava bowl whose feet are called 'breasts' (sucu),

and from the front of which, tied to the upper part of an inverted triangle, a sacred cord stretches out toward the chief ... The cord is decorated with small white cowries, not only a sign of chieftainship but by name, buli leka, a continuation of the metaphor of birth - buli, 'to form', refers in Fijian procreation theory to the conceptual acception of the male in the body of the woman. The sacrificed child of the people will thus give birth to the chief.

But only after the chief, ferocious outside cannibal who consumes the cannibalized victim, has himself been sacrificed by it. For when the ruler drinks the sacred offering, he is in the state of intoxication Fijians call 'dead from' (mateni) or 'dead from kava' (mate ni yaqona), to recover from which is explicitly 'to live' (bula). This accounts for the second cup the chief is alone accorded, the cup of fresh water. The god is immediately revived, brought again to life - in a transformed state ...

Hura

1. To fish with a small funnel-shaped net tied to the end of a pole. This fishing is done from the shore; fishing with the same net, but swimming, is called tukutuku. 2. To be active, to get moving when working: ka hura, ka aga! come on, get moving! to work! 3. Tagata gutu hura, a flatterer, a flirt, a funny person, a witty person. Hurahura, to dance, to swing. Vanaga.

1. Sling. In his brilliant study of the distribution of the sling in the Pacific tracts, Captain Friederici makes this note (Beiträge zur Völker- und Sprachenkunde von Deutsch-Neuguinea, page 115b): 'Such, though somewhat modified, is the case in Rapanui, Easter Island. The testimony of all the reporters who have had dealings with these people is unanimous that stones of two to three pounds weight, frequently sharp chunks of obsidian, were thrown by the hand; no one mentions the use of slings. Yet Roussel includes this weapon in his vocabulary and calls it hura. In my opinion this word can be derived only from the Mangareva verb kohura, to throw a stone or a lance. So far as we know Rapanui has received its population in part by way of Mangareva.' To this note should be added the citation of kirikiri ueue as exhibiting this particular use of ueue in which the general sense is the transitive shake. 2. Fife, whistle, drum, trumpet, to play; hurahura, whistle. P Mq.: hurahura, dance, divertissement, to skip. Ta.: hura, to leap for joy. Pau.: hura-viru, well disposed. Churchill.

H. Hula, a swelling, a protuberance under the arm or on the thigh. Churchill 2

There is a further motivation of the same in the kava taken immediately after the chief's by the herald, a representative of the land. This drinking is 'to kick', rabeta, the chief's kava. Raberabe, the same reduplicated version, means 'a sickness', the result of kicking accidently against a 'drau-ni-kau'... The herald here takes the effects on himself: drau-ni-kau is the common name for 'sorcery'...

Rave

Ta.: Rave, to take. Sa.: lavea, to be removed, of a disease. To.: lavea, to bite, to take the hook, as a fish. Fu.: lave, to comprehend, to seize. Niuē: laveaki, to convey. Rar.: rave, to take, to receive. Mgv: rave, to take, to take hold; raveika, fisherman. Ma.: rawe, to take up, to snatch. Ha.: lawe, to take and carry in the hand. Mq.: ave, an expression used when the fishing line is caught in the stones. Churchill 2.

Unless there is rain from the sky Mother Earth will not come alive again, will not be fertile. Rain is preceded by dark clouds and then the releasing flash of lightning (which could be the origin of the kava glype type design).

... It was 4 August 1968, and it was the feast day of Saint Dominic, patron of Santo Domingo Pueblo, southwest of Santa Fe. At one end of the hot, dusty plaza, a Dominican priest watched nervously as several hundred dancers arranged in two long rows pounded the earth with their moccasined feet as a mighty, collective prayer for rain, accompanied by the powerful baritone singing of a chorus and the beat of drums. 

As my family and I viewed this, the largest and in some ways the most impressive Native American public ceremony, a tiny cloud over the Jémez Mountains to the northwest got larger and larger, eventually filling up the sky; at last the storm broke, and the sky was crisscrossed by lightning and the pueblo resounded with peals of rolling thunder.

Drums were sounding (rutua te pahu) in order to receive a response from the sky. But, as we have reason to assume, this was also a Sign of the death needed to ensure the new life (as when Ulu died in order to save Mokuola ('the Living Island').

... Indeed, at the rituals of the installation, the chief is invested with the 'rule' or 'authority' (lewaa) over the land, but the land itself is not conveyed to him. The soil (qele) is specifically identified with the indigenous 'owners' (i taukei), a bond that cannot be abrogated. Hence the widespread assertion that traditionally (or before the Lands Commission) the chiefly clan was landless, except for what it had received in provisional title from the native owners, i.e., as marriage portion from the original people or by bequest as their sister's son ... 

The ruling chief has no corner on the means of production. Accordingly, he cannot compel his native subjects to servile tasks, such as providing or cooking his daily food, which are obligations rather of his own household, his own line, or of conquered people (nona tamata ga, qali kaisi sara). 

Yet even more dramatic conditions are imposed on the sovereignity at the time of the ruler's accession. Hocart observes that the Fijian chief is ritually reborn on this occasion; that is, as a domestic god. If so, someone must have killed him as a dangerous outsider. He is indeed killed by the indigenous people at the very moment of his consecration, by the offering of kava that conveys the land to his authority (lewaa). Grown from the leprous body of a sacrificed child of the native people, the kava the chief drinks poisons him.

I suggest we should understand the great vero at Spica / Alcor as the 'spear' which necessarily had to kill the Sun king. And then we can identify the ragi type of glyph as the opposite, the point in time when life is reborn:

vero ragi

Mokuola was born before Ulu fell on his face and in the C text we should expect a similar flow of events:

October 5 6 7 (280) 8 9
Cb8-1 (564) Cb8-2 Cb8-3 Cb8-4 Cb8-5
Hetu erua tagata rere ki te ragi te hokohuki te moko
ξ² Centauri (197.9),  Apami-Atsa (198.5)  Diadem (198.9), Al Dafīrah (199.4) σ Virginis (200.4) ι Centauri (201.4) Mizar (202.4)
Sadalmelik (647)
April 7 (462) 8 9 10 (100) 11
Revati-28 κ Tucanae (17.6) no star listed Ksora (20.1) γ Phoenicis (20.8), δ Phoenicis (21.5)
REVATI (16.9), ν Phoenicis (17.4)
October 10 11 (284) 12
Cb8-6 (569) Cb8-7 Cb8-8
vero hia tagata honui e ha mata
Chitra-14 / Horn-1 / T3 71 Virginis (203.6) Heze (205.0)
SPICA, Alcor (202.7)
April 12 13 (468) 14 (104)
no star listed Achernar (23.3) no star listed

In October 7 (280 = 40 weeks) σ Virginis was with the Sun, but on Easter Island there were no prominent stars close to the Full Moon.

According to Hevelius the star σ should be in the middle between ε and ζ, in the shadowy lower part of the right wing, approximately at the toes of the left foot of Bootes:

From day 280 (October 7) to the hanau (birth) glyph at Achernar (the origin of Eridanus) there are 4 days. We can guess ihe tau+moko means death+life, i.e. the new generation coming alive through the death of the old generation. A moko (lizard) embodies the spirit of quickness.

... When the man, Ulu, returned to his wife from his visit to the temple at Puueo, he said, 'I have heard the voice of the noble Mo'o, and he has told me that tonight, as soon as darkness draws over the sea and the fires of the volcano goddess, Pele, light the clouds over the crater of Mount Kilauea, the black cloth will cover my head. And when the breath has gone from my body and my spirit has departed to the realms of the dead, you are to bury my head carefully near our spring of running water ...

North of the equator, on the other hand, heliacal σ Virginis presumably meant the limit for Old Sun. The fraction 0.4 suggests so much:

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
    Musca Borealis 35 (Head of the Fly), 39 (Kaffaljidhma), and 41 Arietis (Bharani) 41.4 May 1 (121) 14 30
2 Al Dabarān Follower α Tauri (Aldebaran), θ¹, θ²´, γ (Hyadum I), δ (Hyadum II), ε (Ain) 63.4 May 23 (143) 22 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
10 Al Sarfah Turn β Leonis (Denebola) 178.3 Sept 15 (258) 9 167
11 Al Áwwā' Barker β (Alaraph), η (Zaniah), γ (Porrima), δ (Minelauva), ε Virginis (Vindemiatrix) 191.5 Sept 28 (271) 13 180
      σ Virginis 200.4 Oct 7 (280) 9 189
12 Al Simāk Lofty α Virginis (Spica) 202.7 Oct 10 (283) 3 192
      α Bootis (Arcturus) 215.4 Oct 22 (295) 12 204
13 Al Ghafr Covering ι (Syrma), κ, φ Virginis 215.6 Oct 23 (296) 1 205
... One of the effects of kava drinking is to enhance the sensitivity of the eyes - light appears to be growing ...

'Red Torch' (Etlingera elatior), an example of zingiberaceae according to Wikipedia ...

On Easter Island they had not the kava root. Instead they used the word kava for ginger. And ginger roots are yellow, twisted and knobby:

Picture from Internet (Wikipedia). It is said that the root of Zingiber - from Tamil Iñci Officinale - traditionally was eaten by pregnant Chinese women to 'combat morning sickness'. In India they apply it to the temples as a paste to relieve headache.

The side of the head represents the border line between the front side and the back side (or vice versa which seems to be the case when we consider the kava ceremony). Temples are like ears signs of the borderline between light and darkness, they are like the horizon.

Rega

Ancient word, apparently meaning 'pretty, beautiful'. It seems to have been used also to mean 'girl' judging from the nicknames given young women: rega hopu-hopu. girl fond of bathing; rega maruaki, hungry girl; rega úraúra, crimson-faced girl. Vanaga.

Pau.: rega, ginger. Mgv.: rega, turmeric. Ta.: rea, id. Mq.: ena, id. Sa.: lega, id. Ma.: renga, pollen of bulrushes. Churchill.