Hetu 1. To (make) sound; figuratively: famous, renowned. 2. To crumble into embers (of a bonfire). Hetu'u. Star, planet; hetu'u popohaga morning star; hetu'u ahiahi evening star; hetu'u viri meteorite. Vanaga  Hetu 1. Star (heetuu); hetu rere, meteor; hetu pupura, planet. P Pau.: hetu, star. Mgv.: etu, id. Mq.: fetu, hetu, id. Ta.: fetu, fetia, id. The alternative form fetia in Tahiti, now the only one in common use, need not be regarded as an anomaly in mutation. It seems to derive from Paumotu fetika, a planet. Its introduction into Tahiti is due to the fashion of accepting Paumotu vocables which arose when the house of Pomare came into power. 2. Capital letter (? he tu). 3. To amuse. 4. To stamp the feet. Hetuhetu, to calk, to strike the water. Hetuke, sea urchin. Churchill.

Rere. To jump; to run; to fly. Rere-taúra, to carry a child astride on one's shoulder: ku rere-taúra-á i te poki e te matu'a ki te gao, the mother carries her child astride her neck. Vanaga. 1. To fly, to run, to leap, to scale, to be carried away by the wind; ika rere, flying fish; rere aruga, to rebound; hetuu rere, meteor, flying star. Hakarere, to leap. P Pau.: rere, to soar, to fly; fakarere, to precede. Mgv., Ta.: rere, to fly, to leap. 2. To come, to reach to. Mq.: éé mai, to come. 3. To swerve, to deviate. (4. Hakarere, to cease, desist, postpone, quit, vacation; tae hakarere, perseverance. Mq.: rere, to disappear. 5. Hakarere, to save, preserve, put, place, reserve, burden, destine. 6. Hakarere, to abandon, forsake, give up, depose, expose, leave, omit, abjure, repudiate; hakarere ki te hau, uncover the head; hakarere ki te vie, to divorce, hakarere ki raro, to put down, tooa te kiko e ivi i hakarere, to strip off the flesh. Mq.: éé, to run away, to escape. 7. Hakarere? Ikapotu hakarere, to abut, to adjoin; e tahi hakarere, synonym.) Churchill. Vi.: Lele, the end of a branch farthest from the body of a tree; leletha, to bend a branch in order to gather the fruit on it. Churchill 2. In the present phase of Polynesian lele so much means to fly that the plainest way of particularizing birds is to describe them as the flying animals, manulele. But to manifest that flight, an exercise or balancing of wings, was by no means the primordial sense, for how could that give rise to a description of water in the water-courses? It will be no end to mass the several significations which lele exhibits ... Flight of birds ... Wind drive ... Meteors ... To leap ... To run ... Flow of water ... To swim ... To sail ... These several activities are exercised in earth, air, and water. The common factor is the swift motion. The means of motion cut no figure. It is an invisible means in the driving of the wind, the flash of the meteor silent athwart the sky on its lethal errand, the slip and slide of the stream in its deep course, the set of the sea, the gliding of the canoe upon its surface. Churchill 2.

*158.0 = *199.4 - *41.4

*159.0 = *200.4 - *41.4

... Apami-Atsa ('Child of Waters', θ Virginis) at 13h maybe should be contrasted with Apam Napat ('Grandson of Waters') ... θ is on the front of the garment, below the girdle ... Moderns have no name for it, but in the Surya Siddhanta it was Apami-Atsa, the Child of the Waters ... Apam Napat is an eminent figure of the Indo-Iranian pantheon. In Hinduism, Apām Napāt is the god of fresh water, such as in rivers and lakes. In Zoroastrianism, Apąm Napāt is also a divinity of water ... Apām Napāt in Sanskrit and Apąm Napāt in Avestan mean 'grandson of waters' ... Sanskrit and Avestan napāt ('grandson') are cognate to Latin nepōs and English nephew, but the name Apām Napāt has also been compared to Etruscan Nethuns and Celtic Nechtan and Roman Neptune. In Yasht 19 of the Avesta Apąm Napāt appears as the Creator of mankind. Here, there is an evident link between the glory of sovereignty (Khvarenah) and Apąm Napāt who protects Khvarenah as the royal glory of Iranian kings. Apām Napāt is sometimes, for example in Rigveda book 2 hymn 35 verse 3, described as a fire-god who originates in water ... The reference to fire may have originally referred to flames from natural gas or oil seepages surfacing through water, as in a fire temple at Surakhany near Baku in Azerbaijan ... There is a conjecture that the word 'naphtha' came (via Greek, where it meant any sort of petroleum) from the name 'Apampat' ...

Here above I have moved Ahu Akapu 1 day ahead, compared to my earlier presentations, in order to make it begin when the Full Moon reached Cb8-3 (→ 24).

Aka. 1. Anchor: he-hoa te aka, to drop anchor. 2. Root of certain plants (banana tree, taro, sugar-cane). 3. To be paralyzed by surprise. Vanaga. 1. Root; aka totoro, to take root. P Pau., Mq.: aka, root. Ta.: aa, id. 2. (āka) anchor. 3. Causative (haka). Churchill.

The Explorers stayed for 2 days in Ahu Akapu and Cb8-6 (→ 48) should therefore correspond to "September 29 when the Full Moon reached Spica.

1h (15.2)

Al Batn Al Hūt-26 (Belly of the Fish) / Revati-28 (Prosperous) / 1-iku (Field Measure)

MIRACH (Girdle) = β Andromedae, KEUN MAN MUN (Camp's South Gate) = φ Andromedae (16.0), ANUNITUM = τ Piscium (16.5), REVATI (Abundant) = ζ Piscium (16.9)

ν Phoenicis (17.4), κ Tucanae (17.6)

= *159.0 + *183.0

... The leap day was introduced as part of the Julian reform. The day following the Terminalia (February 23) was doubled, forming the 'bis sextum - literally 'double sixth', since February 24 was 'the sixth day before the Kalends of March' using Roman inclusive counting (March 1 was the 'first day'). Although exceptions exist, the first day of the bis sextum (February 24) was usually regarded as the intercalated or 'bissextile' day since the third century. February 29 came to be regarded as the leap day when the Roman system of numbering days was replaced by sequential numbering in the late Middle Ages ...