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10-3. Once again. Bishop Jaussen was on Hawaii and when Metoro explained ('read') rongorongo texts for him he was using the Tahitian vocabulary, where inoino should corresponded to Easter Island kinokino:

Oct 10 (→ 80) 11 12 (285) 13 14
71 VIRGINIS (203.6) No star listed (204) HEZE = ζ Virginis (205.0), SOUTHERN PINWHEEL GALAXY = M83 Hydrae (205.7)

ε Centauri (206.3), κ Oct. (206.4)

*165.0 = *206.4 - *41.4
No star listed (207)
Eb1-4 Eb1-5 Eb1-6 Eb1-7 Eb1-8
te heu te inoino henua te maitaki te poporo

Kino. 1. Bad; kikino, very bad, cursed; kona kino, dangerous place. 2. blemish (on body). Kinoga, badness, evil, wickedness; penis. Kinokino, badly made, crude: ahu kinokino, badly made ahu, with coarse, ill-fitting stones. Vanaga. 1. Bad, wrong. T Pau.: kiro, bad, miserable. Mgv.: kino, to sin, to do evil. Mq.: ino, bad, abominable, indecent. Ta.: ino, iino, bad, evil; kinoga (kino 1) sin; Mgv.: kinoga, sin, vice. 2. A skin eruption, verruga, blotched skin, cracked feet T. Churchill.

April 10 (100) 11 12 13 14 (104)
KSORA (Knee) = δ Cassiopeiae (20.1), ω Andromedae (20.6), γ Phoenicis (20.8) δ Phoenicis (21.5) υ Andromedae (22.9) ACHERNAR (End of the River) = α Eridani (23.3), χ Andromedae (23.6), τ Andromedae (23.9) ALSEIPH (Scimitar) = φ Persei (24.5), τ Ceti (24.7)
'March 14 15 16 (75) 17 18 (104 - 27 = 77)

... I became interested in what really happened at March 15 and reopened Henrikson to find out: Caesar was forewarned of the threat by the prophet Spurinna, who told him that a great threat was coming at Idus Martiae or just before. The day arrived and Caesar was still living. He was walking to his meeting with the Senate when he happened to encounter Spurinna and told him jokingly that he was still alive. Spurinna calmely answered that the day had yet not ended. The Romans divided their months in two parts and the dividing point was Idus, which in some way was connected with full moon. March 15 was the midpoint of March, which is close to spring equinox. The old agricultural year defined the beginning of the year to the time when sun returned, and it was connected with Mars ...

"Febr 28 (59) "March 1 (60) 2 3 4 (104 - 41 = 63)
FEBR 5 (36) 6 7 8 (414 → Bharani) 9 (104 - 64 = 40)

... 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 ...

'Sept 13 (4 * 64) 14 15 (75 + 183) 16 17 (260)
"Aug 30 (2 * 121) 31 "Sept 1 (258 - 14) 2 (490 / 2) 3 (246 = 63 + 183)
AUG 7 8 (220 = 37 + 183) 9 10 11 (246 - 23 = 223)

However, Bishop Jaussen seems to have grasped the meaning:

Inoino. Ce qui est éclarante, rayonnant. Jaussen according to Barthel.

The Arabs saw February as a happy (good, lucky) month, Sa'd:

20 Al Sa’d al Dhabih Lucky One of the Slaughterers α Capricorni (Gredi), β (Dabih) *308.0 Jan 23 (388) 297
21 Al Sa’d al Bula' Good Fortune of the Swallower ε Aquarii (Albali), μ, ν *314.8 Jan 29 (394) 303
22 Al Sa'd al Su'ud Luckiest of the Lucky β Aquarii (Sadalsud), ξ (Bunda), c (46) Capricorni *325.9 Febr 9 (405) 314
23 Al Sa'd al Ahbiyah Lucky Star of Hidden Things α Aquarii (Sadalmelik), γ (Sadachbia), ζ, η, π *338.6 Febr 22 (418) 327

By the rule of contrasts the following time-space ought to be unlucky (bad), and in my glyph type dictionary I have collected inoino glyphs together with maitaki glyphs, perceiving their common structure although they obviously are opposites:

maitaki

te inoino

good

bad

A clear sky will follow after rainclouds, and later the rain will return and the clouds once again hide the stars.

... In South America the rainbow has a double meaning. On the one hand, as elsewhere, it announces the end of rain; on the other hand, it is considered to be responsible for diseases and various natural disasters [dis-aster]. In its first capacity the rainbow effects a disjunction between the sky and the earth which previously were joined through the medium of rain. In the second capacity it replaces the normal beneficient conjunction by an abnormal, maleficient one - the one it brings about itself between sky and earth by taking the place of water ...

... 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 ...

Why would a clear sky be so bad? Possibly because it meant there now was hard work to do, foremost face down weeding the plantations:

... During his descent the ancestor still possessed the quality of a water spirit, and his body, though preserving its human appearance, owing to its being that of a regenerated man, was equipped with four flexible limbs like serpents after the pattern of the arms of the Great Nummo. The ground was rapidly approaching. The ancestor was still standing, his arms in front of him and the hammer and anvil hanging across his limbs. The shock of his final impact on the earth when he came to the end of the rainbow, scattered in a cloud of dust the animals, vegetables and men disposed on the steps. When calm was restored, the smith was still on the roof, standing erect facing towards the north, his tools still in the same position. But in the shock of landing the hammer and the anvil had broken his arms and legs at the level of elbows and knees, which he did not have before. He thus acquired the joints proper to the new human form, which was to spread over the earth and to devote itself to toil ...

... Another year passed, and a man by the name of Ure Honu went to work in his banana plantation. He went and came to the last part, to the 'head' (i.e., the upper part of the banana plantation), to the end of the banana plantation. The sun was standing just right for Ure Honu to clean out the weeds from the banana plantation. On the first day he hoed the weeds. That went on all day, and then evening came. Suddenly a rat came from the middle of the banana plantation. Ure Honu saw it and ran after it. But it disappeared and he could not catch it. On the second day of hoeing, the same thing happened with the rat. It ran away, and he could not catch it. On the third day, he reached the 'head' of the bananas and finished the work in the plantation. Again the rat ran away, and Ure Honu followed it. It ran and slipped into the hole of a stone. He poked after it, lifted up the stone, and saw that the skull was (in the hole) of the stone. (The rat was) a spirit of the skull (he kuhane o te puoko). Ure Honu was amazed and said, 'How beautiful you are! In the head of the new bananas is a skull, painted with yellow root and with a strip of barkcloth around it.' Ure Honu stayed for a while, (then) he went away and covered the roof of his house in Vai Matā. It was a new house. He took the very large skull, which he had found at the head of the banana plantation, and hung it up in the new house. He tied it up in the framework of the roof (hahanga) and left it hanging there ...

When in October 10 (*203) the Sun reached 71 Virginis, then the Full Moon should ideally be at the Knee of Cassiopeia in April 10 (100, *20).