We can from this put Ca5-5 (110)

in its proper context:

Ca1-16	Ca1-17	Ca1-18 (→ 4 * 29½)	Ca1-19 (110 - 91)	Ca1-20
koia ka hua	koia ki te henua	kiore kikiu - te henua	te maitaki - te kihikihi	hakaraoa - te henua
Raoa. Pau.: To choke on a fishbone. Mgv.: roa, a bone stuck in the throat. Ta.: raoa, to choke on a bone. Sa.: laoa, to have something lodged in the throat. Ma.: raoa, to be choked. Churchill.
April 6 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)  REGULUS (α Leonis)	April 7 ν Phoenicis (17.4), κ Tucanae (17.6) *342.0  = *383.4 - *41.4 = *159.0 + *183.0	April 8 no star listed (18)	9 (365 + 99 = 464) ADHIL (Garment's Train) = ξ Andromedae (19.3), θ Ceti (19.7)	10 (100) KSORA (Knee) = δ Cassiopeiae (20.1), ω Andromedae (20.6), γ Phoenicis (20.8)
... Though Andromeda has its roots most firmly in the Greek tradition, a female figure in Andromeda's place appeared in Babylonian astronomy. The stars that make up Pisces and the middle portion of modern Andromeda formed a constellation representing a fertility goddess, sometimes named as Anunitum or the Lady of the Heavens ...
Oct 6 AL DAFĪRAH (Tuft) = β Com. Ber. (199.4) *158.0 = *199.4 - *41.4	Oct 7 (280) σ Virginis (200.4) *159.0 = *200.4 - *41.4	Oct 8 γ Hydrae (201.0), ι Centauri (201.4) *160.0 = *201.4 - *41.4	9 Al Simāk-12 (Lofty) / Chitra-14 (Bright One) / Horn-1 (Crocodile) / Sa-Sha-Shirū-20 (Virgin's Girdle) / ANA-ROTO-3 (Middle pillar) MIZAR = ζ Ursae Majoris (202.4), SPICA = α Virginis, ALCOR = 80 Ursae Majoris (202.7) SADALMELIK (α Aquarii) *161.0 = *202.4 - *41.4	10 71 VIRGINIS (203.6)
... Proclus informs us that the fox star nibbles continuously at the thong of the yoke which holds together heaven and earth; German folklore adds that when the fox succeeds, the world will come to its end. This fox star is no other than Alcor, the small star g near zeta Ursae Majoris (in India Arundati, the common wife of the Seven Rishis, alpha-eta Ursae ...
... Mons Maenalus, at the feet of Boötes, was formed by Hevelius, and published in his Firmamentum Sobiescianum; this title coinciding with those of neighboring stellar groups bearing Arcadian names. It is sometimes, although incorrectly, given as Mons Menelaus, - perhaps, as Smyth suggested, after the Alexandrian astronomer referred to by Ptolemy and Plutarch. The Germans know it as the Berg Menalus; and the Italians as Menalo. Landseer has a striking representation of the Husbandsman, as he styles Boötes, with sickle and staff, standing on this constellation figure. A possible explanation of its origin may be found in what Hewitt writes in his Essays on the Ruling Races of Prehistoric Times: The Sun-god thence climbed up the mother-mountain of the Kushika race as the constellation Hercules, who is depicted in the old traditional pictorial astronomy as climbing painfully up the hill to reach the constellation of the Tortoise, now called Lyra, and thus attain the polar star Vega, which was the polar star from 10000 to 8000 B.C. May not this modern companion constellation, Mons Maenalus, be from a recollection of this early Hindu conception of our Hercules transferred to the adjacent Bootes?

In April 6 the Little King (Regulus) culminated (at 21h).

The illustration in Ca1-16 shows a transformation of the thumb of the figure running away into a 'fruit' (hua, offspring).

4 days later was the line across connecting Adhil with Spica (and the Fox) - where the other king, Sad-al-melik (the Lucky King) in Aquarius culminated (at 21h).

From the bottom of the vertical line in the middle of the first of the maitaki signs we can see hua poporo growing upwards.

Metoro explained it was the season of 'ashes' (te kihikihi). Slash-and-burn agriculture used ashes to promote new growth.

Similarly, the shadow of the old ruler could be detrimental for the new ruler to achieve full maturity.

... When the man, Ulu, returned to his wife from his visit to the temple at Puueo, he said, 'I have heard the voice of the noble Mo'o, and he has told me that tonight, as soon as darkness draws over the sea and the fires of the volcano goddess, Pele, light the clouds over the crater of Mount Kilauea, the black cloth will cover my head. And when the breath has gone from my body and my spirit has departed to the realms of the dead, you are to bury my head carefully near our spring of running water. Plant my heart and entrails near the door of the house. My feet, legs, and arms, hide in the same manner. Then lie down upon the couch where the two of us have reposed so often, listen carefully throughout the night, and do not go forth before the sun has reddened the morning sky. If, in the silence of the night, you should hear noises as of falling leaves and flowers, and afterward as of heavy fruit dropping to the ground, you will know that my prayer has been granted: the life of our little boy will be saved.' And having said that, Ulu fell on his face and died. His wife sang a dirge of lament, but did precisely as she was told, and in the morning she found her house surrounded by a perfect thicket of vegetation. 'Before the door,' we are told in Thomas Thrum's rendition of the legend, 'on the very spot where she had buried her husband's heart, there grew a stately tree covered over with broad, green leaves dripping with dew and shining in the early sunlight, while on the grass lay the ripe, round fruit, where it had fallen from the branches above. And this tree she called Ulu (breadfruit) in honor of her husband ...

... the Maori singers in New Zealand, where the breadfruit did not grow, 'translated' kuru (= breadfruit) in the old songs - from the times when their forefathers lived in a warmer climate - into poporo. Barthel points out that in the Marquesas they counted the fruits from the breadfruit trees in fours, perhaps thereby explaining the four 'berries' in this type of glyph. The breadfruit did not grow on Easter Island but the berries of Solanum nigrum were eaten in times of famine. Barthel compares with the word koporo on Mangareva. The poor crop of breadfruits at the end of the harvest season was called mei-koporo, where mei stood for breadfruit. On other islands breadfruit was called kuru, except in the Marquesas which also used the word mei. Koporo was a species of nightshade ...

Tama. 1. Shoot (of plant), tama miro, tree shoot; tama tôa, shoot of sugarcane. 2. Poles, sticks, rods of a frame. 3. Sun rays. 4. Group of people travelling in formation. 5. To listen attentively (with ear, tariga, as subject, e.g. he tama te tariga); e-tama rivariva tokorua tariga ki taaku kî, listen carefully to my words. Tamahahine, female. Tamahine (= tamahahine), female, when speaking of chickens: moa tamahine, hen. Tamâroa, male. Vanaga. 1. Child. P Pau.: tama riki, child. Mgv.: tama, son, daughter, applied at any age. Mq.: tama, son, child, young of animals. Ta.: tama, child. Tamaahine (tama 1 - ahine), daughter, female. Tamaiti, child P Mq.: temeiti, temeii, young person. Ta.: tamaiti, child. Tamaroa, boy, male. P Mgv.: tamaroa, boy, man, male. Mq.: tamaóa, boy. Ta.: tamaroa, id. 2. To align. Churchill. In the Polynesian this [tama na, father in the Efaté language] is distinguished from táma child by the accent tamā or by the addition of a final syllable which automatically secures the same incidence of the accent, tamái, tamana ... Churchill 2