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I think Hevelius saw the imbalance caused by abandoning Thuban, by breaking the golden spirit level connecting the equinoxes:

 

... The dream soul went on. She was careless (?) and broke the kohe plant with her feet. She named the place 'Hatinga Te Koe A Hau Maka O Hiva'. The dream soul went on and came to Roto Ire Are. She gave the name 'Roto Ire Are A Hau Maka O Hiva'. The dream soul went on and came to Tama. She named the place 'Tama', an evil fish (he ika kino) with a very long nose (he ihu roroa) ...

Instead of a pair of equal halfspheres covering 12h, one for winter time and one for the summer, a single-minded time of disorder began to form the western civilization - no longer was there any veneration for the old, instead an exclusive adoration of what was young and new:

"The Romans claimed that it was added by them to the original eleven signs, which is doubtless correct in so far as they were concerned in its modern revival as a distinct constellation, for it first appears as Libra in classical times in the Julian calendar¹ which Caesar as pontifex maximus took upon himself to form, 46 B.C., aided by Flavius, the Roman scribe, and Sosigenes, the astronomer from Alexandria.

¹ The much-vaunted Julian calendar was substantially the same in its method of intercalation as that formed 238 B.C. under Ptolemy III (Euergetes), - a fact discovered by Lepsius, in 1866, when he found the Decree of Canopus at Sanor Tanis.

Some have associated Andrew Marvell's line,

Outshining Virgo or the Julian star,

with Libra, but this unquestionably referred to the comet of 43 B.C. that appeared soon after, and, as Augustus asserted, in consequence of, Caesar's assassination in September of that year, being utilized by the emperor and Caesar's friends to carry his soul to heaven." (Allen)

I had to look up in Wikipedia to see if the assassination was in September or in March (which Henrikson had stated). It was in March 15 in the year 44 B.C. Why then did Augustus suggested September was the month? I guess the reason was that September was at the Full Moon when spring equinox was in March. In a way it was the same time as March, and Moon was the time giver rather than the Sun.

March equinox around 76 B.C. could have been the time when the 'twins' Thuban and Alrisha were abandoned, forced to by the precession:

'Equinox around 76 B.C. 'March 22 (81) 23 (448)
'September 20 21 (264) 'Equinox
April 17 (107) 18 19 (475)
October 17 (290) 18 19
Cb1-1 (393) Cb1-2 Cb1-3
E tupu - ki roto o te hau tea
Al Sharatain-1 / Ashvini-1 / Bond-16 ι Arietis (28.0), λ Arietis (28.2) ALRISHA, χ Phoenicis (29.2), Alamak (29.7)
Segin, Mesarthim, ψ Phoenicis (27.2), SHERATAN, φ Phoenicis (27.4)
Muphrid (210.1), ζ Centauri (210.3) φ Centauri (211.0), υ¹ Centauri (211.1), υ² Centauri (211.8), τ Virginis (211.9) Agena (212.1), θ Apodis (212.5), THUBAN (212.8)

From that time the twin stars Al Sharatain were at the northern spring equinox, and probably this was primarily due to the force of the preceding Polaris at the opposite side of the sky compared to Thuban, the old star at the pole. Alrisha, the Knot in Aries, had to be abandoned at the same time as Thuban, because the First Point in Aries had become more accurate.

The Polynesians were hardly impressed by the Sun as time giver - he did not have 'the necessary stability':

Mâ-û-i was also a prophet; he told the people that there would come a vaa ama ore  [= va'a ama 'ore = vaka ama kore] (canoe without an outrigger) after which would also come a vaa taura ore (canoe without cordage), which predictions from prehistoric times the priests and bards faithfully handed to their people, always puzzled to understand how such things could be, until the arrival of Captain Wallis, whose ship had also later been described before it appeared as the vaa ama ore by more modern prophets. Those went still further and also described the foreigners who would bring it, and in due time came before the astonished people the steamship propelled without rigging, and the steam tug, literally, without cordage... (Teuira Henry, Ancient Tahiti.)

... At Opoa, at one of the last great gatherings of the Hau-pahu-nui, for idolatrous worship, before the arrival of European ships, a strange thing happened during our [the two priests of Porapora, Auna-iti and Vai-au] solemn festivity. Just at the close of the pa'i-atua ceremony, there came a whirlwind which plucked off the head of a tall spreading tamanu tree, named Paruru-mata'i-i-'a'ana (Screen-from-wind-of-aggravating-crime), leaving the bare trunk standing. This was very remarkable, as tamanu wood is very hard and close-grained. Awe struck the hearts of all present. The representatives of each people looked at those of the other in silence for some time, until at last a priest of Opoa named Vaità (Smitten-water) exclaimed, - E homa, eaha ta 'outou e feruri nei? (Friends, upon what are you meditating?) - Te feruri nei i te tapa'o o teie ra'au i motu nei; a'ita te ra'au nei i motu mai te po au'iu'i mai. (We are wondering what the breaking of this tree may be ominous of; such a thing has not happened to our trees from the remotest age), the people replied. Then Vaità feeling inspired proceeded to tell the meaning of this strange event… I see before me the meaning of this strange event! There are coming the glorious children of the Trunk (God), who will see these trees here, in Taputapuatea. In person, they differ from us, yet they are the same as we, from the Trunk, and they will possess this land. There will be an end to our present customs, and the sacred birds of sea and land will come to mourn over what this tree that is severed teaches. This unexpected speech amazed the people and sages, and we enquired where such people were to be found. Te haere mai nei na ni'a i te ho'e pahi ama 'ore. (They are coming on a ship without an outrigger), was Vaitàs reply. Then in order to illustrate the subject, Vaità, seeing a large umete (wooden trough) at hand, asked the king to send some men with it and place it balanced with stones in the sea, which was quickly done, and there the umete sat upon the waves with no signs of upsetting amid the applauding shouts of the people. (Teuira Henry, Ancient Tahiti.)

The beginning of the time of the severed tree was probably understood as such also among the learned men of Europe:

... The seventh tree is the oak, the tree of Zeus, Juppiter, Hercules, The Dagda (the chief of the elder Irish gods), Thor, and all the other Thundergods, Jehovah in so far as he was 'El', and Allah. The royalty of the oak-tree needs no enlarging upon: most people are familiar with the argument of Sir James Frazer's Golden Bough, which concerns the human sacrifice of the oak-king of Nemi on Midsummer Day. The fuel of the midsummer fires is always oak, the fire of Vesta at Rome was fed with oak, and the need-fire is always kindled in an oak-log. 

When Gwion writes in the Câd Goddeu, 'Stout Guardian of the door, His name in every tongue', he is saying that doors are customarily made of oak as the strongest and toughest wood and that 'Duir', the Beth-Luis-Nion name for 'Oak', means 'door' in many European languages including Old Goidelic dorus, Latin foris, Greek thura, and German tür, all derived from the Sanskrit Dwr, and that Daleth, the Hebrew letter D, means 'Door' - the 'l' being originally an 'r'.

Midsummer is the flowering season of the oak, which is the tree of endurance and triumph, and like the ash is said to 'court the lightning flash'. Its roots are believed to extend as deep underground as its branches rise in the air - Virgil mentions this - which makes it emblematic of a god whose law runs both in Heaven and in the Underworld ... The month, which takes its name from Juppiter the oak-god, begins on June 10th and ends of July 7th. Midway comes St. John's Day, June 24th, the day on which the oak-king was sacrificially burned alive. The Celtic year was divided into two halves with the second half beginning in July, apparently after a seven-day wake, or funeral feast, in the oak-king's honour.

Sir James Frazer, like Gwion, has pointed out the similarity of 'door' words in all Indo-European languages and shown Janus to be a 'stout guardian of the door' with his head pointing in both directions. As usual, however, he does not press his argument far enough. Duir as the god of the oak month looks both ways because his post is at the turn of the year; which identifies him with the Oak-god Hercules who became the door-keeper of the Gods after his death. He is probably also to be identified with the British god Llyr of Lludd or Nudd, a god of the sea - i.e. a god of a sea-faring Bronze Age people - who was the 'father' of Creiddylad (Cordelia) an aspect of the White Goddess; for according to Geoffrey of Monmouth the grave of Llyr at Leicester was in a vault built in honour of Janus. Geoffrey writes:

Cordelia obtaining the government of the Kingdom buried her father in a certain vault which she ordered to be made for him under the river Sore in Leicester (Leircester) and which had been built originally under the ground in honour of the god Janus. And here all the workmen of the city, upon the anniversary solemnity of that festival, used to begin their yearly labours.

Since Llyr was a pre-Roman God this amounts to saying that he was two-headed, like Janus, and the patron of the New Year; but the Celtic year began in the summer, not in the winter. Geoffrey does not date the mourning festival but it is likely to have originally taken place at the end of June ... What I take for a reference to Llyr as Janus occurs in the closing paragraph of Merlin's prophecy to the heathen King Vortigern and his Druids, recorded by Geoffrey of Monmouth:

After this Janus shall never have priests again. His door will be shut and remain concealed in Ariadne's crannies.

In other words, the ancient Druidic religion based on the oak-cult will be swept away by Christianity and the door - the god Llyr - will languish forgotten in the Castle of Arianrhod, the Corona Borealis. This helps us to understand the relationship at Rome of Janus and the White Goddess Cardea who is ... the Goddess of Hinges who came to Rome from Alba Longa. She was the hinge on which the year swung - the ancient Latin, not the Etruscan year - and her importance as such is recorded in the Latin adjective cardinalis - as we say in English 'of cardinal importance - which was also applied to the four main winds; for winds were considered as under the sole direction of the Great Goddess until Classical times.

As Cardea she ruled over the Celestial Hinge at the back of the North Wind around which, as Varro explains in his De Re Rustica, the mill-stone of the Universe revolves. This conception appears most plainly in the Norse Edda, where the giantesses Fenja and Menja, who turn the monstrous mill-stone Grotte in the cold polar night, stand for the White Goddess in her complementary moods of creation and destruction. Elsewhere in Norse mythology the Goddess is nine-fold: the nine giantesses who were joint-mothers of the hero Rig, alias Heimdall, the inventor of the Norse social system, similarly turned the cosmic mill.

Janus was perhaps not originally double-headed: he may have borrowed this peculiarity from the Goddess herself who at the Carmentalia, the Carmenta Festival in early January, was addressed by her celebrants as 'Postvorta' and 'Antevorta' - 'she who looks both back and forward'. However, a Janus with long hair and wings appear on an early stater of Mellos, a Cretan colony at Cilicia. He is identified with the solar hero Talus, and a bull's head appears on the same coin. In similar coins of the late fifth century B.C. he holds an eight-rayed disc in his hand and has a spiral of immortality sprouting from his double head.

Here at last I can complete my argument about Arianrhod's Castle and the 'whirling round without motion between three elements'. The sacred oak-king was killed at midsummer and translated to the Corona Borealis, presided over by the White Goddess, which was then just dipping over the Northern horizon. But from the song ascribed by Apollonius Rhodius to Orpheus, we know that the Queen of the Circling Universe, Eurynome, alias Cardea, was identical with Rhea of Crete; thus Rhea lived at the axle of the mill, whirling around without motion, as well as on the Galaxy. This suggests that in a later mythological tradition the sacred king went to serve her at the Mill, not in the Castle, for Samson after his blinding and enervation turned a mill in Delilah's prison-house.

Another name for the Goddess of the Mill was Artemis Calliste, or Callisto ('Most Beautiful'), to whom the she-bear was sacred in Arcadia; and in Athens at the festival of Artemis Brauronia, a girl of ten years old and a girl of five, dressed in saffron-yellow robes in honour of the moon, played the part of sacred bears. The Great She-bear and Little She-bear are still the names of the two constellations that turn the mill around. In Greek the Great Bear Callisto was also called Helice, which means both 'that which turns' and 'willow-branch' - a reminder that the willow was sacred to the same Goddess ...

Hercules first appears in legend as a pastoral sacred king and, perhaps because shepherds welcome the birth of twin lambs, is a twin himself. His characteristics and history can be deduced from a mass of legends, folk-customs and megalithic monuments. He is the rain-maker of his tribe and a sort of human thunder-storm. Legends connect him with Libya and the Atlas Mountains; he may well have originated thereabouts in Palaeolithic times. The priests of Egyptian Thebes, who called him Shu, dated his origin as '17,000 years before the reign of King Amasis'.

He carries an oak-club, because the oak provides his beasts and his people with mast and because it attracts lightning more than any other tree. His symbols are the acorn; the rock-dove, which nests in oaks as well as in clefts of rocks; the mistletoe, or Loranthus; and the serpent. All these are sexual emblems. The dove was sacred to the Love-goddess of Greece and Syria; the serpent was the most ancient of phallic totem-beasts; the cupped acorn stood for the glans penis in both Greek and Latin; the mistletoe was an all-heal and its names viscus (Latin) and ixias (Greek) are connected with vis and ischus (strength) - probably because of the spermal viscosity of its berries, sperm being the vehicle of life.

This Hercules is male leader of all orgiastic rites and has twelve archer companions, including his spear-armed twin, who is his tanist or deputy. He performs an annual green-wood marriage with a queen of the woods, a sort of Maid Marian. He is a mighty hunter and makes rain, when it is needed, by rattling an oak-club thunderously in a hollow oak and stirring a pool with an oak branch - alternatively, by rattling pebbles inside a sacred colocinth-gourd or, later, by rolling black meteoric stones inside a wooden chest - and so attracting thunderstorms by sympathetic magic. 

The manner of his death can be reconstructed from a variety of legends, folk-customs and other religious survivals. At mid-summer, at the end of a half-year reign, Hercules is made drunk with mead and led into the middle of a circle of twelve stones arranged around an oak, in front of which stands an altar-stone; the oak has been lopped until it is T-shaped. He is bound to it with willow thongs in the 'five-fold bond' which joins wrists, neck, and ankles together, beaten by his comrades till he faints, then flayed, blinded, castrated, impaled with a mistletoe stake, and finally hacked into joints on the altar-stone. His blood is caught in a basin and used for sprinkling the whole tribe to make them vigorous and fruitful. The joints are roasted at twin fires of oak-loppings, kindled with sacred fire preserved from a lightning-blasted oak or made by twirling an alder- or cornel-wood fire-drill in an oak log.

The trunk is then uprooted and split into faggots which are added to the flames. The twelve merry-men rush in a wild figure-of-eight dance around the fires, singing ecstatically and tearing at the flesh with their teeth. The bloody remains are burnt in the fire, all except the genitals and the head. These are put into an alder-wood boat and floated down the river to an islet; though the head is sometimes cured with smoke and preserved for oracular use. His tanist succeeds him and reigns for the remainder of the year, when he is sacrificially killed by a new Hercules ...

The lamentations for the death of Great Pan came when Polaris had been established as the new star at the pole:

'March 15 16 17 18 (77) 19 20 (445)
April 11 12 13 14 (104) 15 (471) 16
October 11 12 (285) 13 14  15 16
*Ca14-24 *Ca14-25 *Ca14-26 *Ca14-27 *Ca14-28 *Ca14-29 (392)
te henua te honu kau manu kake rua te henua te honu te rima
δ Phoenicis (21.5) no star listed (22) Achernar (23.3) no star listed (24) no star listed (25) ANA-NIA
POLARIS, Baten Kaitos (26.6), Metallah (26.9)
no star listed (204) Heze (205.0) ε Centauri (206.3) no star listed (207) τ Bootis (208.2), BENETNASH (208.5), ν Centauri (208.7), μ Centauri, υ Bootis (208.8) no star listed (209)

... Everyone has once read, for it comes up many times in literature, of that pilot in the reign of Tiberius, who, as he was sailing along in the Aegean on a quiet evening, heard a loud voice announcing that 'Great Pan was dead'.

This engaging myth was interpreted in two contradictory ways. On the one hand, it announced the end of paganism: Pan with his pipes, the demon of still sun-drenched noon, the pagan god of glade and pasture and the rural idyll, had yielded to the supernatural. On the other hand the myth has been understood as telling of the death of Christ in the 19th year of Tiberius: the Son of God who was everything from Alpha to Omega was identified with Pan = 'All'.

Here is the story, as told by a character in Plutarch's On why oracles came to fail (419 B-E):

The father of Aemilianus the orator, to whom some of you have listened, was Epitherses, who lived in our town and was my teacher in grammar. He said that once upon a time in making a voyage to Italy he embarked on a ship carrying freight and many passangers. It was already evening when, near the Echinades Islands, the wind dropped and the ship drifted near Paxi. Almost everybody was awake, and a good many had not finished theire after-dinner wine.

Suddenly, from the island of Paxi was heard the voice of someone loudly calling Thamus, so that all were amazed. Thamus was an Egyptian pilot, not known by name to many on board. Twice he was called and made no reply, but the third time he answered; and the caller, raising his voice, said, 'When you come opposite to Palodes, announce that Great Pan is dead.'

On hearing this, all, said Epitherses, were astounded and reasoned among themselves whether it were better to carry out the order or to refuse to meddle and let the matter go. Under the circumstances Thamus made up his mind that if there should be a breeze, he would sail past and keep quiet, but with no wind and a smooth sea about the place he would announce what he had heard.

So, when he came opposite Palodes, and there was neither wind nor wave, Thamus from the stern, looking toward the land, said the words as he heard them: 'Great Pan is dead'. Even before he had finished there was a great cry of lamentation, not of one person, but of many, mingled with exclamations of amazement.

As many persons were on the vessel, the story was soon spread abroad in Rome, and Thamus was sent for by Tiberius Caesar. Tiberius became so convinced of the truth of the story that he caused an inquiry and investigation to be made about Pan; and the scholars, who were numerous at his court, conjectured that he was the son born of Hermes and Penelope ...'

We should remember Metoro's words around Cb1-6 (16) - coinciding with number 398 (not counting day zero) for the cycle of Jupiter (Father Light), another candidate for Great Pan. Should we not add 16 to heliacal Polaris and reach Cb1-6?

'March 25 26 (85) 27 (452) rutua - te pahu - rutua te maeva - atua rerorero - atua hiko ura - hiko o tea - ka higa te ao ko te henua ra ma te hoi atua
'September 24 25 (268) 26
April 21 (111) 22 (478) 23
October 21 22 (295) 23
Cb1-5 Cb1-6 (398) Cb1-7
η Arietis (31.9) no star listed (32) θ Arietis (33.3), Mira (33.7)
Neck-2 Al Ghafr-13 / Svāti-15

TAHUA-TAATA-METUA-TE-TUPU-MAVAE

ι Lupi, 18 Bootis (216.3), Khambalia (216.4), υ Virginis (216.5), ψ Centauri (216.6), ε Apodis (216.8)
Asellus Tertius, κ VIRGINIS, 14 Bootis (214.8) 15 Bootis (215.2), ARCTURUS (215.4), Asellus Secundus (215.5), SYRMA, λ Bootis (215.6), η Apodis (215.8)
'March 28 29 30 (455) 31 (90)
'September 27 28 29 30 (273)
April 24 25 26 (116) 27
October 24 25 26 27 (300)
Cb1-8 Cb1-9 Cb1-10 Cb1-11 (403)
no star listed (34) ξ Arietis (35.0) no star listed (36) no star listed (37)
Asellus Primus (217.8) τ Lupi (218.1), φ Virginis (218.7)

Fomalhaut

σ Lupi (219.1), ρ Bootis (219.5), Haris (219.7) σ Bootis (220.2), η Centauri (220.4)

In Cb1-16 the nightside string connecting left and right has been broken. I correlate rutua - te pahu - rutua te maeva (sound of drums, sound of sky roof moving) with the 16th Mayan drum month Pax (peculiarly similar in name to the windless Aegean island Paxi where suddenly could be heard a loud voice calling out).

200
13 Mac 14 Kankin 15 Moan
16 Pax 17 Kayab 18 Cumhu 19 Vayeb

... There is a sign, tun, which occurs both in 16 Pax and 19 Vayeb, and it has been identified as a picture of a log drum:

The tun glyph was identified as a wooden drum by Brinton ... and Marshal H. Saville immediately accepted it ... [the figure above] shows the Aztec drum representation relied on by Brinton to demonstrate his point. It was not then known that an ancestral Mayan word for drum was *tun: Yucatec tunkul 'divine drum' (?); Quiche tun 'hollow log drum'; Chorti tun 'hollow log drum' ... (Kelley)

The word tun was used when counting, for instance in katun = 20 days, and it had a glyph of its own:

tun

The [tun] glyph is nearly the same as that for the month Pax ... except that the top part of the latter is split or divided by two curving lines. Brinton, without referring to the Pax glyph, identified the tun glyph as the drum called in Yucatec pax che (pax 'musical instrument'; che < *te 'wooden). Yucatec pax means 'broken, disappeared', and Quiche paxih means, among other things, 'split, divide, break, separate'. It would seem that the dividing lines on the Pax glyph may have been used as a semantic/phonetic determinative indicating that the drum should be read pax, not tun ... Thus, one may expect that this glyph was used elsewhere meaning 'to break' and possibly for 'medicine' (Yuc. pax, Tzel., Tzo. pox). (Kelley)

The idea of 'break' agrees with the picture in Cb1-6 (where 1-6 presumably is to be read as 16, the number of the Pax month) ...

Above I have reversed the Mayan drum lady to 'translate' the time order to our own convention, reading from left to right. We can then see her leg at right, in front, but maybe there is a 'yoke' here, uniting her leg with the left leg cut with a knife from a butchered Jupiter. His right leg could be somewhere else, perhaps down in Xibalba. The strange package in front of Horus - similar to a reversed Phoenician kaph - contains a leg and above there is a knife:

Egyptian hand Phoenician kaph Greek kappa Κ (κ)

Kaph is thought to have been derived from a pictogram of a hand (in both modern Arabic and modern Hebrew, kaph means palm/grip) ...

... The manik, with the tzab, or serpent's rattles as prefix, runs across Madrid tz. 22 , the figures in the pictures all holding the rattle; it runs across the hunting scenes of Madrid tz. 61, 62, and finally appears in all four clauses of tz. 175, the so-called 'baptism' tzolkin. It seems impossible, with all this, to avoid assigning the value of grasping or receiving. But in the final confirmation, we have the direct evidence of the signs for East and West. For the East we have the glyph Ahau-Kin, the Lord Sun, the Lord of Day; for the West we have Manik-Kin, exactly corresponding to the term Chikin, the biting or eating of the Sun, seizing it in the mouth.

  

The pictures (from Gates) show east, north, west, and south; respectively (the lower two glyphs)  'Lord' (Ahau) and 'grasp' (Manik). Manik was the 7th day sign of the 20 and Ahau the last ...

32 no glyph
Gb7-30 (440) Ga1-1 Ga1-2 (475)
η Arietis (31.9) Hyadum II (δ¹ Tauri) (64.2) AIN, θ¹ Tauri, θ² Tauri (65.7) no star listed (66)
Asellus Tertius, κ VIRGINIS, 14 Bootis (214.8)

In Gb7-30 - significantly at nakshatra κ Virginis - we can see a pair of arms but only a single leg.

vae haati
Hati

Hati 1. To break (v.t., v.i.); figuratively: he hati te pou oka, to die, of a hopu manu in the exercise of his office (en route from Motu Nui to Orongo). 2. Closing word of certain songs. Vanaga.

Hahati. 1. To break (see hati). 2. Roughly treated, broken (from physical exertion: ku hahati á te hakari) 3. To take to the sea: he hahati te vaka. Vanaga.

Ha(ha)ti. To strike, to break, to peel off bark; slip, cutting, breaking, flow, wave (aati, ati, hahati); tai hati, breakers, surf; tumu hatihati, weak in the legs; hakahati, to persuade; hatipu, slate. P Pau.: fati, to break. Mgv.: ati, hati, to break, to smash. Mq.: fati, hati, id. Ta.: fati, to rupture, to break, to conquer. Churchill.

Atiga

Angle, corner. Mgv.: hatiga, the corner of a house; hatiga, hatihatiga, the joints or articulation of a limb. Mq.: fatina, hatika, joint, articulation, link. Ta.: fatiraa, articulation. Churchill.

HAKI, v. Haw., also ha'i and ha'e, primary meaning to break open, separate, as the lips about to speak, to break, as a bone or other brittle thing, to break off, to stop, tear, rend, to speak, tell, bark as a dog; hahai, to break away, follow, pursue, chase; hai, a broken place, a joint; hakina, a portion, part; ha'ina, saying; hae, something torn, as a piece of kapa or cloth, a flog, ensign.

Sam., fati, to break, break off; fa'i, to break off, pluck off, as a leaf, wrench off; fai, to say, speak, abuse, deride; sae, to tear off, rend; ma-sae, torn. Tah., fati, to break, break up, broken; fai, confess, reveal, deceive; faifai, to gather or pick fruit; haea, torn, rent; s. deceit, duplicity; hae-hae, tear anything, break an agreement; hahae, id. Tong., fati, break, rend. Marqu., fati, fe-fati, to break, tear, rend; fai, to tell, confess; fefai, to dispute.

The same double meaning of 'to break' and 'to say' is found in the New Zealand and other Polynesian dialects.

Malg., hai, haïk, voice, address, call.

Lat., seco, cut off, cleave, divide; securis, hatchet; segmentum, cutting, division, fragment; seculum (sc. temporis), sector, follow eagerly, chase, pursue; sequor, follow; sica, a dagger; sicilis, id., a knife; saga, sagus, a fortune-teller.

Greek, άγνυμι, break, snap, shiver, from Ѓαγ (Liddell and Scott); άγν, breakage, fragment; έκας, adv, far off, far away. Liddell and Scott consider έκας akin to έκαςτος, each, every, 'in the sense of apart, by itself', and they refer to the analysis of Curtius ... comparing Sanskrit kas, , kat (quis, qua, quid), who of two, of many, &c. Doubtless έκας and έκαςτος are akin 'in the sense of apart, by itself', but that sense arises from the previous sense of separating, cutting off, breaking off, and thus more naturally connects itself with the Latin sec-o, sac-er, and that family of words and ideas, than with such a forced compound as είς and κας.

Sanskr., sach, to follow. Zend, hach, id. (Vid. Haug, 'Essay on Parsis'.) I am well aware that most, perhaps all, prominent philologists of the present time - 'whose shoe-strings I am not worthy to unlace' - refer the Latin sequor, secus, even sacer, and the Greek έπω, έπομαι, to this Sanskrit sach. Benfey even refers the Greek έκας to this sach, as explanatory of its origin and meaning.

But, under correction, and even without the Polynesian congeners, I should hold that sach, 'to follow', in order to be a relative to sacer, doubtless originally meaning 'set apart', then 'devoted, holy', and of έκας, 'far off', doubtless originally meaning something 'separated', 'cut off from, apart from', must also originally have had a meaning of 'to be separated from, apart from', and then derivatively 'to come after, to follow'.

The sense of 'to follow' implies the sense of 'to be apart from, to come after', something preceding. The links of this connection in sense are lost in Sanskrit, but still survive in the Polynesian haki, fati, and its contracted form hai, fai, hahai, as shown above. I am therefore inclined to rank the Latin sequor as a derivative of seco, 'to cut off, take off'.

Welsh, haciaw, to hack; hag, a gash, cut; segur, apart, separate; segru, to put apart; hoc, a bill-hook; hicel, id.

A.-Sax., saga, a saw; seax, knife; haccan, to cut, hack; sægan, to saw; saga, speech, story; secan, to seek.

Anc. Germ., seh, sech, a ploughshare. Perhaps the Goth. hakul, A.-Sax. hacele, a cloak, ultimately refer themselves to the Polynes. hae, a piece of cloth, a flag. Anc. Slav., sieshti (siekā), to cut; siekyra, hatchet.

Judge Andrews in his Hawaiian-English Dictionary observes the connection in Hawaiian ideas between 'speaking, declaring', and 'breaking'. The primary idea, which probably underlies both, is found in the Hawaiian 'to open, to separate, as the lips in speaking or about to speak'; and it will be observed that the same development in two directions shows itself in all the Polynesian diaclects, as well as in several of the West Aryan dialects ...  (Fornander)

... Sorrowing, then, the two women placed Osiris's coffer on a boat, and when the goddess Isis was alone with it at sea, she opened the chest and, laying her face on the face of her brother, kissed him and wept. The myth goes on to tell of the blessed boat's arrival in the marshes of the Delta, and of how Set, one night hunting the boar by the light of the full moon, discovered the sarcophagus and tore the body into fourteen pieces, which he scattered abroad; so that, once again, the goddess had a difficult task before her. She was assisted, this time, however, by her little son Horus, who had the head of a hawk, by the son of her sister Nephtys, little Anubis, who had the head of a jackal, and by Nephtys herself, the sister-bride of their wicked brother Set. Anubis, the elder of the two boys, had been conceived one very dark night, we are told, when Osiris mistook Nephtys for Isis; so that by some it is argued that the malice of Set must have been inspired not by the public virtue and good name of the noble culture hero, but by this domestic inadventure. The younger, but true son, Horus, on the other hand, had been more fortunately conceived - according to some, when Isis lay upon her dead brother in the boat, or, according to others, as she fluttered about the palace pillar in the form of a bird.

The four bereaved and searching divinities, the two mothers and their two sons, were joined by a fifth, the moon-god Thoth (who appears sometimes in the form of an ibis-headed scribe, at other times in the form of a baboon), and together they found all of Osiris save his genital member, which had been swallowed by a fish. They tightly swathed the broken body in linen bandages, and when they performed over it the rites that thereafter were to be continued in Egypt in the ceremonial burial of kings, Isis fanned the corpse with her wings and Osiris revived, to become the ruler of the dead. He now sits majestically in the underworld, in the Hall of the Two Truths, assisted by forty-two assessors, one from each of the principal districts of Egypt; and there he judges the souls of the dead. These confess before him, and when their hearts have been weighed in a balance against a feather, receive, according to their lives, the reward of virtue and the punishment of sin.