Ke. 1. Other; different; different being; hare ké, a different house; e-ké-ro-á... e-ké-ro-á... there are some who... and others who...; me'e ké, something distinct, different: te puaka ina oona kuhane; me'e ké te tagata, he hakari oona, he kuhane, an animal has no soul; man is different, he has a body, and a soul; matu'a ké, the other relatives. 2. Ké te kairua, person who turns up for meals at other people's homes. 3. Used in exclamations: hahau ké! what a cool breeze!; hana ké! how hot! takeo ké! how cold! Vanaga. Other, distinct, different, diverse, otherwise; koona ke, elsewhere; tagata ke, some one else; mea ke, contrary, distinct, otherwise; hakake, feint, stratagem, to feign; hagake, to act contrary. T Pau.: ke, different. Mgv.: ke, another, other, else, different, of partial comparative value. Mq.: ke, é, to be different, changed, no longer the same. Ta.: e, different, strange, other. Churchill.E, adv. and ppr. Haw., from, away, off, by, through, means of; also, adverbially, something other, something strange, new; adj. contrary, opposed, adverse, other, foreign. Sam.: e, ppr. by, of; ese, other different, strange.Ta., e, ppr. by, through, from; adv. away, off; adj. different, strange, distant; ee, strange. N. Zeal., ke, strange, different.Malg., eze, of, by.Greek, έκ, έξ, from out of, from, by, of; έκει, in that place, opp. to ένθαδε, in some other place than that of the speaker, thither; έκας, afar off. Lat., e, ex, out of, from. Liddell and Scott (Gr.-Engl. Dict., s. v.) say: 'The root of έτ-ερος is said to be the same as Sanskr. ant-aras, Goth. auth-ar, Germ. and-er, Lat. alt-er, aut, French aut-rui, our eith-er, oth-er, itara = alius, also in Sanskrit.' Whatever the root of ant-aras, auth-ar, alter, it seems to me that έκας shows nearer kindred to the Polynesian e, ke, ee, ese, eze, than to forms so developed as ant-ar, ant-ara, &c. Fornander.

ε Centauri (206.3), κ Oct. (206.4)

Paka. 1. Dry; to become dry (of things); pakapaka, to dry out. Te paka is also the name of the moss-covered areas, between the small lakes of volcano Rano Kau, through which one can pass without getting one's feet wet. 2. To go, to depart; he-paka-mai, to come; he-oho, he-paka, they go away. 3. To become calm (of the sea): ku-paka-á te tai. Pakahera, skull, shell, cranium; pakahera puoko tagata, human skull; pakahera pikea, shell of crab or crayfish. Gutu pakapaka, scabbed lips. Hau paka, fibres of the hauhau tree, which were first soaked in water, then dried to produce a strong thread. Moa gao verapaka, chicken with bald neck. Ariki Paka, certain collateral descendents of Hotu Matu'a, who exercised religious functions. Vanaga. 1. Crust, scab, scurf; paka rerere, cancer; pakapaka, crust, scabby. 2. Calm, still. 3. Intensive; vera paka, scorching hot; marego paka, bald; nunu paka, thin. 4. To arrive, to come. 5. To be eager. 6. To absorb. 7. Shin T. Pakahera, calabash, shell, jug. Pakahia, to clot, curdle, coagulate. Pakapaka, dry, arid, scorching hot, cooked too much, a desert, to fade away, to roast, a cake, active; toto pakapaka, coagulated blood; hakapakapaka, to dry, to broil, to toast. Pakahera pikea, shell of crab or crayfish. Churchill.

... 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 ...