In both cases, though, results which seem to be contradictory have to be looked at again. Réculer pour mieux sauter. My method cannot be to go ahead without looking back time and again. Any straight forward method will always fail, the path has to be curved, enabling returns to look again from some other new viewpoint. Thus my hyperlinks to previous views are necessary and with time they will surely grow in number. Anciently they had an easier task - simply relying on internalized and often repeated memories:

... 'Most ingenious Thoth', said the god and king Thamus, 'one man has the ability to beget arts, but the ability to judge of their usefulness or harmfulness to their users belongs to another; and now you, who are the father of letters, have been led by your affection to ascribe to them a power the opposite of that which they really possess. For this invention will produce forgetfulness in the minds of those who learn to use it, because they will not practise their memory. Their trust in writing, produced by external characters which are no part of themselves, will discourage the use of their own memory within them. You have invented an elixir not of memory, but of reminding; and you offer your pupils the appearance of wisdom, not true wisdom, for they will read many things without instruction and will therefore seem to know many things, when they are for the most part ignorant and hard to get along with, since they are not wise, but only appear wise.' ...

... For the Maori the past is an important and pervasive dimension of the present and future. Often referred to as the 'ever-present now', Maori social reality is perceived as though looking back in time from the past to the present. The Maori word for 'the front of' is mua and this is used as a term to describe the past, that is, Nga wa o mua or the time in front of us. Likewise, the word for the back is muri which is a term that is used for the future. Thus the past is in front of us, it is known; the future is behind us, unknown. The point of this is that our ancestors always had their backs to the future with their eyes firmly on the past. Our past is not conceived as something long ago and done with, known only as an historical fact with no contemporary relevance or meaning. In the words of a respected Maori elder: The present is a combination of the ancestors and 'their living faces' or genetic inheritors, that is the present generations. Our past is as much the face of our present and future. They live in us ... we live in them ...

... Space and time are a single, related concept in Runasimi [the language of the Inca people], represented by one word, pacha, which can also mean 'world' and 'universe'. The image of time familiar to Waman Puma was static and spatial: one could travel in time as one travels over earth - the structure, the geography, remaining unchanged. To him it does not matter that he shows Inka Wayna Qhapaq, who died in 1525, talking to Spaniards who did not arrive until 1532. Wayna Qhapaq was the last Inca to rule an undivided empire: he is therefore the archetype, and it must be he who asks the Spaniards. 'Do you eat gold?' ...

Once upon a time I was quite blown away by discovering how Pachamama (the perceived Earth Mother) clearly was self-repairing - like a string of DNA. She was - or rather had been - a living entity:

... 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 ...

This became evident for me when I was reading the immense work created by Gamkrelidze and Ivanov where they compared the sets of phonemes from all available data regarding the disparate yet related languages spoken in the multiple valleys in the Caucasian mountain range. I should not have been surprised, though, because languages are created from spoken images.

Looking at the documented fixed stars for support was not possible in daytime, therefore my heliacal dates (according to the Gregorian calendar) should here be transformed into the corresponding dates at the Full Moon. Easter Island was too far south for the Sun to be able to reach zenith.

7 / 5 * 506 (Bb12-45) = 361.4 (γ Octantis) = 320.0 (Dramasa) + 41.4 (Bharani)

May 21 (506) + 2 = 508 → MARCH 20 → "April 12 (*22) = "April 10 (100) + 2 = May 21 + 2:

Nov 21 (508 - 183 = 325)

22 (80 + 246 = 326)

Ea1-8

Ea1-9

rere te toki

rere ki hau tea - eko te toki

Atea. The name of the district or section of country over which Olopana is to have ruled in Kahiki was in Hawaiian Moa-ula-nui-akea. Analyzing this word, it consists of one appellative, Moa, and three adjectives or epithets, ula, nui, akea, 'red, great, open, or wide-spreading' ... (Fornander) Pau.: fakaatea, to remove, to put away. Ta.: atea, clear. Mq.: atea, id. Sa.: ateatea, wide, spacious. Ma.: atea, clear. Churchill.

Tea. 1. Light, fair, whitish. 2. To rise (of the moon, the stars); ku-tea-á te hetu'u ahiahi, the evening star has risen. Vanaga. 1. To shine, be bright, brilliant, white; tea niho, enamel of the teeth; ata tea, dawn; teatea, white, blond, pale, colorless, invalid; rauoho teatea, red hair; hakateatea, to blanch, to bleach. P Pau.: faatea, to clear, to brighten. Mgv.: tea, white, blanched, pale. Mq.: tea, white, clear, pure, limpid. Ta.: tea, white, brilliant. 2. Proud, vain, haughty, arrogance, to boast; tae tea, humble; teatea, arrogant, bragging, pompous, ostentatious, to boast, to show off, haughty; hakateatea, to show off. Mgv.: akateatea, pride, vanity, ostentatious, to be puffed up. Ta.: teoteo, boastful, proud, haughty. 3. Mgv.: teatea, heavy rain. Ha.: kea, the rain at Hana and Koolau. Churchill. 1. White, clear; fair-complexioned person, often favorites at court; shiny, white mother-of-pearl shell, cfr. keakea, kekea, Mauna Kea. Po'o kea, towhead, gray-haired person. One kea, white sand (this is shortened to ōkea or kea, as in the expression kea pili mai, drift gravel - vagabond). (PPN tea). 2. Breast milk. See Nu'a-kea. 3. A variety of sugar cane, among Hawaiians one of the best-known and most-used canes, especially in medicine: clumps erect, dense, of medium height; pith white. Ua ola ā 'ō kō kea, living until kea cane tassels (until the hair turns gray). 4. Name listed by Hillebrand for kolomona (Mezoneuron kavaiense); see uhiuhi. Wehewehe.


hau tea	HYADUM II	toki

VISIBLE CLOSE TO THE FULL MOON:

Al Dabarān-2 (The Follower)

HYADUM I = γ Tauri (63.4)

*22.0 = *63.4 - *41.4

HYADUM II = δ¹ Tauri (64.2)

May 23 (508 = 444 + 64 = *63)

24 (*64 = 144 - 80)

'April 26 (481 = 508 - 27)

27 (*37 = *64 - *27)

"April 12 (*22)

13 (144 - 41 = 103)

MARCH 20 (*364 = 444 - 80)

21 (80 = 144 - 64)

To repeat:

Nov 14 (318)	15 (137 + 182)	16 (320)	17 (504 - 183)	Nov 18 (322)
VISIBLE CLOSE TO THE FULL MOON:
Hairy Head-18 (Cockerel) / Temennu-3 (Foundation Stone) ALCYONE (56.1), PLEIONE (28 Tauri), ATLAS (27 Tauri) (56.3)	MENKHIB (Next to the Pleiades = ζ Persei (57.6) ~~PORRIMA (γ Virginis)~~	ZAURAK (Boat) = γ Eridani (58.9)	λ Tauri (59.3), ν Tauri (59.9)	4h (60.9) JĪSHUĬ = λ Persei (60.7) ~~COR CAROLI (α Canum Ven.)~~

May 16 (501)	17	18 (74 + 64)	19 (139)	20 (20 weeks)
'April 19	20	21 (111)	22 (139 - 27)	23
"April 5	6	7 (88 = 74 + 14)	8	9 (99 = 140 - 41)
MARCH 13	14 → 3-14	15 (74)	16	17

Ea1-1	Ea1-2	Ea1-3	Ea1-4	Ea1-5
E hakamata hia tu mai tae vahu ku huku hia te vaha ko te tagata - kua mau ki te hukiga
Va. 1. Hakava, judge, judgement. T Mgv.: akava, to judge, to pass sentence. Pau.: haava, to judge, to conjecture. Ma.: whakawa, to charge with crime, to condemn. Ta.: haava, to judge. 2. Hakava, to speak. P Mgv.: va, to speak. Mq.: vaa, to chatter like a magpie. The Marquesan retains more of the primal sense although the simile is an alien importation. In Samoa va means a noise, in Tonga va is a laughing noise, in Futuna va is the disorderly cry of tumult, and probably it is the initial element of Viti wa-borabora to speak quickly and confusedly as when scolding. Its only identification in Tongafiti territory is Hawaii wawa the confused noise of a tumult ... Churchill. Ta.: va, space between the leaves in a roof. Sa.: va, space between. Ma.: wa, interval. Churchill. Hu. 1. Breaking of wind. T Mgv., uu, to break wind. Mq., Ta.: hu, id. 2. Whistling of the wind, to blow, tempest, high wind. P Pau.: huga, a hurricane. Churchill. Mgv.: hu, to burst, to crackle, to snap. Ha.: hu, a noise. Churchill. Ha. 1. Four. 2. To breathe. Hakaha'a, to flay, to skin. Vanaga. 1. Four. P Mgv., Mq., Ta.: ha, id. 2. To yawn, to gape. 3. To heat. 4. Hakaha, to skin, to flay; unahi hakaha, to scale fish. Mgv.: akaha, to take to pieces, to take off the bark or skin, to strip the leaves off sugarcane. 5. Mgv: ha, sacred, prohibited. Mq.: a, a sacred spot. Sa.: sa, id. Churchill. Vaha. Hollow; opening; space between the fingers (vaha rima); door cracks (vaha papare). Vahavaha, to fight, to wrangle, to argue with abusive words. Vanaga. 1. Space, before T; vaha takitua, perineum. PS Mgv.: vaha, a space, an open place. Mq.: vaha, separated, not joined. Ta.: vaha, an opening. Sa.: vasa, space, interval. To.: vaha, vahaa, id. Fu.: vasa, vāsaà, id. Niuē: vahā. 2. Muscle, tendon; vahavaha, id. Vahahora (vaha 1 - hora 2), spring. Vahatoga (vaha 1 - toga 1), autumn. 3. Ta.: vahavaha, to disdain, to dislike. Ha.: wahawaha, to hate, to dislike. Churchill.Vaha. Hollow; opening; space between the fingers (vaha rima); door cracks (vaha papare). Vahavaha, to fight, to wrangle, to argue with abusive words. Vanaga. 1. Space, before T; vaha takitua, perineum. PS Mgv.: vaha, a space, an open place. Mq.: vaha, separated, not joined. Ta.: vaha, an opening. Sa.: vasa, space, interval. To.: vaha, vahaa, id. Fu.: vasa, vāsaà, id. Niuē: vahā. 2. Muscle, tendon; vahavaha, id. Vahahora (vaha 1 - hora 2), spring. Vahatoga (vaha 1 - toga 1), autumn. 3. Ta.: vahavaha, to disdain, to dislike. Ha.: wahawaha, to hate, to dislike. Churchill.
→ INVISIBLY CLOSE TO THE SUN:
π Cor. Borealis, UNUK ELHAIA (Necks of the Serpents) = λ Serpentis (238.1), CHOW = β Serpentis (238.6)	κ Serpentis (239.3), δ Cor. Borealis, TIĀNRŪ = μ Serpentis (239.5), χ Lupi, (239.6), ω Serpentis (239.7), BA (= Pa) = ε Serpentis, χ Herculis (239.8). κ Cor. Borealis, ρ Serpentis (239.9)	λ Librae (240.0), β Tr. Austr. (240.3), κ Tr. Austr. (240.4), ρ Scorpii (240.8) 199.0 = 240.4 - *41.4	Iklīl al Jabhah-15 (Crown of the Forehead) / Anuradha-17 (Following Rādhā) / Room-4 (Hare) ξ Lupi, λ Cor. Bor.(241.1), ZHENG = γ Serpentis, θ Librae (241.2), VRISCHIKA = π Scorpii (241.3), ε Cor. Borealis (241.5), DSCHUBBA (Front of Forehead) = δ Scorpii (241.7), η Lupi (241.9)	υ Herculis (242.3), ρ Cor. Borealis (242.4), ι Cor. Borealis (242.5), θ Draconis (242.6), ξ Scorpii (242.7) ~~SCHEDIR (Breast) α Cassiopeiae~~ 201.0 = 242.4 - *41.4

... In the morning of the world, there was nothing but water. The Loon was calling, and the old man who at that time bore the Raven's name, Nangkilstlas, asked her why. 'The gods are homeless', the Loon replied. 'I'll see to it', said the old man, without moving from the fire in his house on the floor of the sea. Then as the old man continued to lie by his fire, the Raven flew over the sea. The clouds broke. He flew upward, drove his beak into the sky and scrambled over the rim to the upper world. There he discovered a town, and in one of the houses a woman had just given birth. 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 [→ ~~Schedir~~] 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 ...

November 18 according to statements on Hawaii:

... The correspondence between the winter solstice and the kali'i rite of the Makahiki is arrived at as follows: ideally, the second ceremony of 'breaking the coconut', when the priests assemble at the temple to spot the rising of the Pleiades, coincides with the full moon (Hua tapu) of the twelfth lunar month (Welehu). In the latter eighteenth century, the Pleiades appear at sunset on 18 November. Ten days later (28 November), the Lono effigy sets off on its circuit, which lasts twenty-three days, thus bringing the god back for the climactic battle with the king on 21 December, the solstice (= Hawaiian 16 Makali'i). The correspondence is 'ideal' and only rarely achieved, since it depends on the coincidence of the full moon and the crepuscular rising of the Pleiades ...

Nov 19

20 (324)

VISIBLE CLOSE TO THE FULL MOON:

υ Persei (61.2)

BEID (Egg) = ο¹ Eridani (62.2), μ Persei (62.8)

~~VINDEMIATRIX ( ε Virginis)~~

May 21 (365 + 141 = 506)

22 (*62)

'April 24 (506 - 27 = 479)

25 (*35 = 115 - 80)

"April 10 (100)

11 (*21)

MARCH 18 (442)

19 (78)

Ea1-6

Ea1-7

rere te toki rere ki uta

rere ki te vao

Uta. Higher up (from the coast, or from another place); i uta era, further up, up there; ki î te îka i uta, as there are lots of fish on the beach. Vanaga. 1. Inland, landward; paepae ki uta, to strand, to run aground; mouku uta, herbage. 2. To carry; uta mai, to import; hakauta, to give passage. Campbell.

Vao. Mgv.: vao, uninhabited land. Ta.: ? [obliterated text] ... of the valleys. Mq.: vao, bottom of a valley. Sa.: vao, the bush. Ma.: wao, the forest. Churchill.


*toki*	honui

Honui. 1. Person worthy of respect, person of authority. 2. Livelihood, heirloom, capital; ka moe koe ki toou hônui, you must marry to ensure your livelihood (said to a little girl); he hônui mo taaku poki, this is the heirloom for my son. Vanaga. Great (hoonui); honui, chief T.; tagata hoonui, personage; hakahonui, to praise, to commend. Churchill.

Toki. Small basalt axe. Vanaga. Stone adze. Van Tilburg. Ha'amoe ra'a toki = 'Put the adze to sleep' (i.e. hide it in the temple during the night). Barthel. Month of the ancient Rapanui calendar. Fedorova according to Fischer. To'i. T. Stone adze (e to'i purepure = with the wounderful adze). Henry. The Araukan Indians in the coastal area of northern Chile, have customs similar to those on the Marquesas and in both areas toki means adze according to José Imbelloni. The Araukans also called their chief of war toki and the ceremonial adze symbolized his function and was exhibited at the outbreak of war. In Polynesia Toki was the name of a chief elevated by the Gods and his sign was the blade of a toki. Fraser. Axe, stone hatchet, stone tool ...; maea toki, hard slates, black, red, and gray, used for axes T. P Pau.: toki, to strike, the edge of tools, an iron hatchet. Mgv.: toki, an adze. Mq.: toki, axe, hatchet. Ta.: toi, axe. Churchill. A Maori saying: he iti toki, e rite ana ki te tangata = though the adze be small, yet does it equal a man. (Starzecka)

→ INVISIBLY CLOSE TO THE SUN:

16h (243.5)

ACRAB (Scorpion) = β Scorpii, JABHAT AL ACRAB (Forehead of the Scorpion) = ω Scorpii (243.3), θ Lupi, RUTILICUS = β Herculis (243.5), MARFIK (Elbow) = κ Herculis (243.7), φ Herculis (243.8)

ψ Scorpii (244.6), LESATH (Sting) = ν Scorpii (244.8)

... should we not rather guess the day for the beginning of the month of Toki was the proper equinox date in time-space, viz MARCH 20 (79)? Counting the eggs of birds (high up above the road of the Spider) and the eggs of fishes (far down below the way to the Sky-Father) the proper measure surely ought to be 20 (the score for counting something round) ...

Nov 21 (508 - 183 = 325 → 322 + 3)

→ 22 (80 + 246 = 326)

... In China, every year about the beginning of April, certain officials called Sz'hüen used of old to go about the country armed with wooden clappers. Their business was to summon the people and command them to put out every fire. This was the beginning of the season called Han-shih-tsieh, or 'eating of cold food' ...

VISIBLE CLOSE TO THE FULL MOON:

Al Dabarān-2 (The Follower)

HYADUM I = γ Tauri (63.4)

*22.0 = *63.4 - *41.4

HYADUM II = δ¹ Tauri (64.2)

May 23 (508 = 444 + 64 = *63)

24 (*64 = 144 - 80)

'April 26 (481 = 508 - 27)

27 (*37 = *64 - *27)

"April 12 (*22)

13 (144 - 41 = 103)

MARCH 20 (*364 = 444 - 80)

21 (80 = 144 - 64)

Ea1-8

Ea1-9

rere te toki

rere ki hau tea - eko te toki


hau tea	HYADUM II	toki

→ INVISIBLY CLOSE TO THE SUN:

χ Scorpii (245.1), YED PRIOR (Hand in Front) = δ Ophiuchi, δ Tr. Austr. (245.5)

YED POSTERIOR (Hand Behind) = ε Ophiuchi, RUKBALGETHI SHEMALI (Northern Knee of the Giant) = τ Herculis (246.6). δ Apodis (246.7), ο Scorpii (246.8)

This is not the military chain of command 'Repeat!', which is used in order to ascertain the chain of obedience holds together, leaving no room for changes. No life there, and it should be depicted as Still-leben ('not moving yet Still Alive').