Cosmos is synchronous - everything dances in coordination. This fact is exemplified by how in the morning all nature comes alive. The birds start to sing when the daylight returns in the east. Before that the night has been silent, but then someone breaks through the shadows and the sky roof will be uplifted (propped up), become a raised-up sky.

Light was first established high up and then brought down to us by the Stag:

NOV 24 (199 + 129 = 328)	25 (210 -  64 = 146)	26 (131 - 64 + 183 + 80)	27 (148 = 331 - 183)
Ca5-24	Ca5-25 (130)	Ca5-26	Ca5-27
tuu te rima i ruga	etoru kahi
CLOSE TO THE FULL MOON:
Āshleshā-9 (Embrace) / Willow-24 (Stag) π¹ Ursa Majoris, δ HYDRAE (129.6), AL MINHAR AL SHUJĀ = σ Hydrae, MUSEIDA = π² Ursae Majoris (129.9) RAS ALHAGUE (α Ophiuchi)	Al Nathrah-6 (Gap) BEEHIVE (Exhalation of Piled-up Corpses) = ε Cancri, η Pyxidis (130.4), XESTUS = ο Velorum (130.5), ζ Pyxidis (130.7), ASCELLUS BOREALIS = γ Cancri, β Pyxidis (130.9) *89.0 = *130.4 - *41.4	Extended Net-26a (Ox) / Arkū-sha-nangaru-sha-shūtu-12 (Southeast Star in the Crab) η Hydrae (131.0), ASCELLUS AUSTRALIS = δ Cancri (131.4), KOO SHE (Bow and Arrow) = δ Velorum (131.6), α Pyxidis (131.8), ε Hydrae (131.9) *90.0 = *131.4 - *41.4	ι Cancri (132.0), ρ Hydrae (132.4) *91.0 = *132.4 - *41.4
... He is bound to it with willow thongs in the 'five-fold bond' which joins wrists, neck, and ankles together ... ... They were Ranginui, the Sky Father, and Papatuanuku, the Earth Mother, both sealed together in a close embrace. Crushed between the weight of their bodies were their many children, whose oppression deepened. They yearned to be free; they fought their parents and each other to break loose. Tuumatauenga, virile god of war, thrust and shouted; Tangaroa of the oceans whirled and surged; Tawhirirangimaatea, Haumiatiketike and Rongomatane, of wild foods and cultivated crops, tried their best but were not successful; and Ruamoko, god of earthquakes, yet to be born, struggled in the confinement of his mother's womb ... Of them all, Taane Mahuta [cfr Mahute, Boussonetia papyrifera], the god of the forests, was the most determined; he set his sturdy feet upon his father's chest, and braced his upper back and shoulders against the bosom of his mother. He pushed; and they parted. So the world, as the Maori understand it, came into being ... ... A man had a daughter who possessed a wonderful bow and arrow, with which she was able to bring down everything she wanted. But she was lazy and was constantly sleeping. At this her father was angry and said: 'Do not be always sleeping, but take thy bow and shoot at the navel of the ocean, so that we may get fire.' The navel of the ocean was a vast whirlpool in which sticks for making fire by friction were drifting about. At that time men were still without fire. Now the maiden seized her bow, shot into the navel of the ocean, and the material for fire-rubbing sprang ashore. Then the old man was glad. He kindled a large fire, and as he wanted to keep it to himself, he built a house with a door which snapped up and down like jaws and killed everybody that wanted to get in. But the people knew that he was in possession of fire, and the stag determined to steal it for them. He took resinous wood, split it and stuck the splinters in his hair. Then he lashed two boats together, covered them with planks, danced and sang on them, and so he came to the old man's house. He sang: 'O, I go and will fetch the fire.' The old man's daughter heard him singing, and said to her father: 'O, let the stranger come into the house; he sings and dances so beautifully.' The stag landed and drew near the door, singing and dancing, and at the same time sprang to the door and made as if he wanted to enter the house. Then the door snapped to, without however touching him. But while it was again opening, he sprang quickly into the house. Here he seated himself at the fire, as if he wanted to dry himself, and continued singing. At the same time he let his head bend forward over the fire, so that he became quite sooty, and at last the splinters in his hair took fire. Then he sprang out, ran off and brought the fire to the people ...

This was allowed to happen only by cause of Lucia; she made a sacrifice - like Antinous. And like the Bull who became an Ox:

... In late September or early October 130, Hadrian and his entourage, among them Antinous, assembled at Heliopolis to set sail upstream as part of a flotilla along the River Nile. The retinue included officials, the Prefect, army and naval commanders, as well as literary and scholarly figures. Possibly also joining them was Lucius Ceionius Commodus, a young aristocrat whom Antinous might have deemed a rival to Hadrian's affections. On their journey up the Nile, they stopped at Hermopolis Magna, the primary shrine to the god Thoth. It was shortly after this, in October [in the year A.D.] 130 - around the time of the festival of Osiris - that Antinous fell into the river and died, probably from drowning. Hadrian publicly announced his death, with gossip soon spreading throughout the Empire that Antinous had been intentionally killed. The nature of Antinous's death remains a mystery to this day, and it is possible that Hadrian himself never knew; however, various hypotheses have been put forward.

One possibility is that he was murdered by a conspiracy at court. However, Lambert asserted that this was unlikely because it lacked any supporting historical evidence, and because Antinous himself seemingly exerted little influence over Hadrian, thus meaning that an assassination served little purpose. Another suggestion is that Antinous had died during a voluntary castration as part of an attempt to retain his youth and thus his sexual appeal to Hadrian. However, this is improbable because Hadrian deemed both castration and circumcision to be abominations and as Antinous was aged between 18 and 20 at the time of death, any such operation would have been ineffective.

A third possibility is that the death was accidental, perhaps if Antinous was intoxicated. However, in the surviving evidence Hadrian does not describe the death as being an accident; Lambert thought that this was suspicious. Another possibility is that Antinous represented a voluntary human sacrifice. Our earliest surviving evidence for this comes from the writings of Dio Cassius, 80 years after the event, although it would later be repeated in many subsequent sources. In the second century Roman Empire, a belief that the death of one could rejuvenate the health of another was widespread, and Hadrian had been ill for many years; in this scenario, Antinous could have sacrificed himself in the belief that Hadrian would have recovered.

Alternately, in Egyptian tradition it was held that sacrifices of boys to the Nile, particularly at the time of the October Osiris festival, would ensure that the River would flood to its full capacity and thus fertilize the valley; this was made all the more urgent as the Nile's floods had been insufficient for full agricultural production in both 129 and 130. In this situation, Hadrian might not have revealed the cause of Antinous's death because he did not wish to appear either physically or politically weak. Conversely, opposing this possibility is the fact that Hadrian disliked human sacrifice and had strengthened laws against it in the Empire ...

Then the 4th Son behind the King arrived beyond the end of the Extended Net:

6	22 (6 + 350 = 355 + 1)	23 (200 + 157)	DEC 24 (2 * 179)	25 (199 + 160)
	Ca6-17 (314 / 2)	Ca6-18 (2 * 79)	Ca6-19	Ca6-20 (160)
	tagata oho rima - ki te marama	koia kua oho	ki te marama	kua moe
	CLOSE TO THE FULL MOON:
	Extended Net-26b (Ox) μ Hydrae (157.1) Aug 25 (237)	Maru-sha-arkat-Sharru-15 (4th Son behind the King) SHIR (Possessing Luminous Rays) = ρ Leonis (158.9)	p Carinae (159.3) Aug 27 (358 + 64 - 183)	φ Hydrae (160.3) 28 (240)
	... From a point a little to the west of ζ [Adhafera, ζ Leonis] and not much farther from γ - when first observed the radiant point was in Cancer - issue the Leonids, the meteor stream of November 9th to 17th, its maximum now occurring on the 13th to 14th, which about every thirty-three years has furnished such wonderful displays, the last in 1866 and the next due in 1899. Their first noticed appearance may have been in the year 137, since which date the stream has completed fifty-two revolutions. According to Theophanes of Byzantium, the shower was seen from there in November, 472; but the late Professor Newton, our deservedly great authority on the whole subject of meteors, commenced his list of the Leonids with their appearance on the 13th of October, 902, the Arabian Year of the Stars, during the night of the death of King Ibrahim ben Ahmad, and added: It will be seen that all these showers are at intervals of a third of a century, that they are at a fixed day of the year, and that the day has moved steadily and uniformly along the calendar, at the rate of about a month in a thousand years ...
	CLOSE TO THE SUN:
	JUNE 22 (366 - 183)	23	24 (ST JOHN'S DAY)	25
	Febr 24 (420 = 237 + 183) δ Tucanae (340.1), ρ Cephei (340.2),  ν Gruis (340.3), ζ Aquarii, δ Gruis (340.4), 5/1100 Lac. (340.7), σ Aquarii, 6/650 Lac. (340.9) PROCYON (α Canis Minoris) *299.0 = *340.4 - *41.4	25 υ Oct. (341.0), α/91 Lac. (341.1), HOMAN (Hero) = ζ Pegasi, β Piscis Austrini (341.2), ν Tucanae (341.5), υ Aquarii (341.9)	Febr 26 (57) η Aquarii (342.1), σ Gruis (342.4), SITULA (Water-jar) = κ Aquarii (342.7) *301.0 = *342.4 - *41.4	27 ε Piscis Austrini (343.5), ο Pegasi, β Gruis (343.8)