... For the Maori the past is an important and pervasive dimension of the present and future. Often referred to as the 'ever-present now', Maori social reality is perceived as though looking back in time from the past to the present. The Maori word for 'the front of' is mua and this is used as a term to describe the past, that is, Nga wa o mua or the time in front of us. Likewise, the word for the back is muri which is a term that is used for the future. Thus the past is in front of us, it is known; the future is behind us, unknown. The point of this is that our ancestors always had their backs to the future with their eyes firmly on the past. Our past is not conceived as something long ago and done with, known only as an historical fact with no contemporary relevance or meaning. In the words of a respected Maori elder: The present is a combination of the ancestors and 'their living faces' or genetic inheritors, that is the present generations. Our past is as much the face of our present and future. They live in us ... we live in them ...

... The system of notation in the Bakhshali arithmetic [used in the Bakhshali manuscript written perhaps in the ninth century, but with contents composed 'no later than the fourth century AD'] is much the same as that employed in the arithmetical works of Brahmagupta and Bhaskara. There is, however, a very important exception. The sign for the negative quantity is a cross (+). It looks exactly like our modern sign for the positive quantity, but is placed after the number which it qualifies. Thus

12 7 +

1 1

means 12 - 7 (i.e. 5). This is a sign which I have not met with in any other Indian arithmetic; nor, so far as I have been able to ascertain, is it now known in India at all. The sign now used is a dot placed over the number to which it refers. Here, therefore, there appears to be a mark of great antiquity.

The following statement, from the first example of the twenty-fifth sutra, affords a good example of the system of notation employed in the Bakhshali arithmetic:

l 1 1 1

1 1 1 1 bha 32 phalam 108

3+ 3+ 3+

Here the initial dot is very much in the same way as we use the letter 'X' to denote the unknown quantity the value of which is sought. The number 1 under the dot is the sign of the whole (in this case, the unknown) number. A fraction is denoted by placing one number under the other without any line of separation; thus

is 1/3, i.e. one-third. A mixed number is shown by placing the three numbers under one another; thus

is 1 + 1/3 or 1 1/3, i.e. one and one-third. Hence

means 1 - 1/3 (i.e. 2/3).

Multiplication is usually indicated by placing the numbers side by side; thus

5 32

8 1 phalam 20

means 5/8 * 32 = 20. Similarly

1 1 1

3+ 3+ 3+

means 2/3 * 2/3 * 2/3 or (2/3)³, i.e. 8/27.

Bha is an abbreviation of bhaga, 'part', and means that the number preceeding it is to be treated as a denominator. Hence

1 1 1

1 1 1 bha

3+ 3+ 3+

means 1 : 8/27 or 27/8. The whole statement, therefore, means 27/8 * 32 = 108,

l 1 1 1

1 1 1 1 bha 32 phalam 108

3+ 3+ 3+

and may be thus explained - 'a certain number is found by dividing with 8/27 and multiplying with 32; that number is 108' ...

... The dot is also used for another purpose, namely as one of the ten fundamental figures of the decimal system of notation, or the zero (0 1 2 3 4 5 6 7 8 9). It is still so used in India for both purposes, to indicate the unknown quantity as well as the nought. With us the dot, or rather its substitute the circle (0), has only retained the latter of its two intents, being simply the zero figure, or 'the mark of position' in the decimal system.

The Indian usage, however, seems to show how the zero arose, and that it arose in India. The Indian dot, unlike our modern zero, is not properly a numerical figure at all. It is simply a sign to indicate an empty place or a hiatus. This is clearly shown by its name sunya 'empty' ...

The above is quoted from Midonick and I have redmarked the final relevant part. But we should also notice how the counting example connects 108, 32, and 8 (numbers of importance in rongorongo) ...

Let's now count in the C text:

742
174	157	136	200	75
348	314	272	400	150
522	471	408	600	225
*2226 = 1½ 1484**

2226 days = 318 weeks = 42 * 53. Here we can read 42 as a reference to the Underworld:

... The four bereaved and searching divinities, the two mothers and their two sons, were joined by a fifth, the moon-god Thoth (who appears sometimes in the form of an ibis-headed scribe, at other times in the form of a baboon), and together they found all of Osiris save his genital member, which had been swallowed by a fish. They tightly swathed the broken body in linen bandages, and when they performed over it the rites that thereafter were to be continued in Egypt in the ceremonial burial of kings, Isis fanned the corpse with her wings and Osiris revived, to become the ruler of the dead. He now sits majestically in the underworld, in the Hall of the Two Truths, assisted by forty-two assessors, one from each of the principal districts of Egypt; and there he judges the souls of the dead. These confess before him, and when their hearts have been weighed in a balance against a feather, receive, according to their lives, the reward of virtue and the punishment of sin ...

And 53 makes sense if we should count number of days from January 1 when we will arrive at February 22 (→ 222). According to Wilkinson the Egyptian glyph sesch (G48, bird nest) was used as a determinative and also as an ideogram for tau (chicken):

Egyptian sticks

Phoenician taw

Greek chi

Χ (χ)

Greek tau

Τ (τ)

In Plato's Timaeus, it is explained that the two bands that form the soul of the world cross each other like the letter Χ.

Roman XII = 12 → XIII = 13, with the Nose in between - and later, after the Mouth, the cycle would begin anew (I).

Chi or X is often used to abbreviate the name Christ, as in the holiday Christmas (Xmas). When fused within a single typespace with the Greek letter Rho, it is called the labarum and used to represent the person of Jesus Christ. (Wikipedia)

... tau is the 19th letter of the Greek alphabet. In the system of Greek numerals it has a value of 300 ... Taw is believed to be derived from the Egyptian hieroglyph meaning 'mark' ...

Taw, Tav or Taf is the twenty-second and last letter in many Semitic abjads ... In gematria Tav represents the number 400, the largest single number that can be represented without using the Sophit forms ...

'From Aleph to Taf' describes something from beginning to end; the Hebrew equivalent of the English 'From A to Z' ...

Tav is the last letter of the Hebrew word emet, which means truth. The midrash explains that emet is made up of the first, middle, and last letters of the Hebrew alphabet (Aleph, Mem, and Tav...). Sheqer (falsehood), on the other hand, is made up of the 19th, 20th, and 21st (and penultimate) letters.

Thus, truth is all-encompassing, while falsehood is narrow and deceiving. In Jewish mythology it was the word emet that was carved into the head of the Golem which ultimately gave it life. But when the letter 'aleph' was erased from the Golem's forehead, what was left was 'met' - dead. And so the Golem died ... (Wikipedia)

For in the pre-Roman calendar the last day in the regular year, Terminalia, was number 53 counted from the last day of December. 1 (December) + 29 (January) + 23 (February) = 53 (Terminalia):

December	29	31	+2
Ianuarius	29	31	+2
Februarius	28	28	-

... 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 ...

53 can also be understood as one more week than 52 (= 364 / 7), and 53 weeks = 371 days = 300 + 71 = 300 + 26000 (precessional year) / 364 (days around the Sun).


Ca3-1	Ca3-2 (53)	Ca3-3
kiore - henua	tapamea	tagata rere ki te toki - te hau tea
CLOSE TO THE FULL MOON:
May 12 no star listed (52)	13 (133 = 80 + 53) ψ Persei (53.1) ~~ACRUX (α CRUCIS)~~	14 δ Persei (54.7)


Ca3-4	Ca3-5	Ca3-6	Ca3-7	*Ca3-8 (59 = 2 29½)**
kiore ki te henua	ihe tapamea	e tagata mau toki ki te henua	e hokohuki mau ki te matagi	kiore i te henua
Tapa. 1. Side, corner, edge; he-hakarere a te tapa, to leave aside, to abandon; a te tapa mata'u o te haga, on the right-hand side of the bay. 2. Tapa mahute, piece of mahute material; this term is very common nowadays, but it seems probable that it was borrowed from the Tahitian in replacement of parehe mahute. 3. To recount the years, the months; to recount happenings of many years ago, in verses called manu, in which a murderer confided his crime to his victim's relatives; the murderer himself asked a brother or a friend to compose those verses: e tapa koe itooku manu, compose my manu. The expression tapa ite manu was also used of a group of people expressing the desire to kill someone. 4. Tagata tapa ta'u, according to traditions, this term referred to the scribes who recorded births on the tablets. Vanaga. 1. Border, fringe, edge, groin, cloth, clothing, dress, garment. Tatapa, lateral, bank. Tapatapa, edge. P Mgv.: tapa, the edge of the bast cloth, bast cloth in general. Mq.: tapa, fringe, cloth. 2. To name, to mention, to count, to calculate, to reckon, to number, to figure up, to recapitulate; tapa ki te igoa, to take a census; tapa igoa, list. Tatapa, to count, to number, to reckon. Tapatapa, to mention. P Mgv.: tapa, to give a pet name. Mq.: tapatapa, to recite, to invoke; tatapa, to take the name of some one, to announce by name. Ta.: tapa, to call by name. Churchill.Mq.: Tapaau, coconut leaf plaited to serve as a mat. Sa: tapa'au, a coarse coconut leaf mat. Tapatai, a dweller on the strand. Ma.: tapatai, beach. Churchill. Kapa¹, adj. Haw., rustling, rattling; s. cloth made of bark, cloth of any kind. Sam.: tapa, to beckon with the hand, to demand; s. the white border of a siapo; tapa-au, mat made of cocoa-nut leaf. Tong., tapa, id.; kapa-kapa, to flap with a noise as wings of birds. Marqu., tapa, bark cloth. Tah., tapa-ie, envelop in leaves; apa, the lining of a garment; apa-a, thick cloth made by men, not by the women; 'apa'apa, to flap as sail or the wings of a bird. Fiji., kava, a roll of sinnet; kaba, to climb. Motu (N. Guinea), kava, bark girdle for men. Biaju, tepoh, a mat. Salayer (Celebes), tupur, id. Malag., komba, a monkey. Kawi, kapala, a horse. Sanskr., kamp, to move to and fro, to tremble; chapala ('i.e., kampa-ala', Benfey), trembling, unsteady, giddy; châpala, quickness; kapi ('i.e., kamp-i', Benfey), a monkey. Perhaps kambala, a wollen blanket. Greek, καμπη, bending, winding, as a river, turn, trick, sudden change. A. Pictet (Orig. Ind.-Eur., i. 347-348) derives the Greek καβαλλης, a nag, and other kindred West Aryan forms for horse and its varieties, as well as καπρος, a wild boar, and caper, a buck, from the Kawi or obselete Sanskrit application of the original sense, 'to tremble, rustle, flap', found in the Sanskrit kap, kamp, and the Polynesian kapa, tapa. Kapa², s. Haw., a bank, shore, side, as of a river, lake, wood, or the like. Rarot., tapa, id. Tah., apa'apa, one side of a thing when divided, the side of a house. Sam., tafa, the side of a hill; v. to turn on one side; tafa-fa, four-sided; tafatafa, the side; tafa-tasi, one-sided; tafa-to, perpendicular, steep as seen from above; tafa-tu, id., as seen from below. Marqu., tapa-hai, coral; kapa-i, on the side of the sea. Fiji., taba, wing, shoulder, branch, one side. Malg., taf, tafo, the roof of a house; tambon, above. Welsh, tab, tav, an extended surface, a spread; tob, top, top, crest; cop, summit. Irish, capat, head. Armor., kab, id. Lat., tabula, board, plank, table; caput, head. Sanskr., kapala, skull, head, either half of an egg; kapola, cheek, the temples of the head. Pers., kabah, elevation, eminence; tabrak, tabûk, table, flat. Greek, κεφαλη, head, top, upper end. Goth., haubith, head. Sax., heafod, id.; hafala, hafula, head, casque. Anc. Germ., haupit, head; hufela, the temples. Germ., kopf, head. A. Pictet (loc. cit., ii. 273) refers the Persian tabrak and the Latin tabula to Sanskrit sthâ, or perhaps stabh, tabula, for stabula, and (i. 308) he says, speaking of the Sanskrit kapala, and its West Aryan relations: - 'J'y trouve un composé de pâla, protecteur, avec l'interrogatif ka, dans le sense laudatif. Quel (bon) protecteur! on ne saurait mieux caractériser le rôle naturel du crâne. Or kapât et kapâ ou kapa auraient la même signification; car pât, pâ, pa, à la fin des composés, sont synonymes de pâla, et dérivent également de la racine pâ, tueri.' Under correction, the 'quel bon protecteur' of Mr. Pictet appears to me a singular and fatal misnomer of the most prominent and most exposed part of the body. The original meaning of the Polynesian word was probably something raised, spread out, obtruding, projecting, beyond or above the common level of things. Hence such compound words in the Polynesian as kapa-au, Haw., the raised place of the Heiau (temple), where the image of the god stood and offerings were laid; 'apa-'au, Sam., a wing; 'apa-'apa, the fin of a fish; apa-ta, to clap the wings. The West Aryan forms: Lat., cap-ut, cap-pilus (capillus); the Irish cap-at, alongside of ceap and cap; the double forms in the Goth. and Sax., hau-ith, heaf-od, and hafa-la, hofu-la, seem to indicate a different composition and root for themselves, as well as the Sanskrit and Greek, than what Mr. Pictet offers. And the probably primary sense of 'elevation, eminence', in the root-word has survived in the Persian kabah, the Armorian kab, the Welsh tob or top. Fornander.
CLOSE TO THE FULL MOON:
May 15 (365 + 135 = 500) *Al Thurayya-27 (Many Little Ones) / Krittikā-3 (Nurses of Kārttikeya) / TAU-ONO (Six Stones)* ATIKS = ο Persei, RANA (Frog) = δ Eridani (55.1), CELAENO (16 Tauri), ELECTRA (17), TAYGETA (19), ν Persei (55.3), MAIA (20), ASTEROPE (21), MEROPE (23) (55.6)	16 (136) *Hairy Head-18 (Cockerel) / Temennu-3 (Foundation Stone)* ALCYONE (56.1), PLEIONE (28 Tauri), ATLAS (27 Tauri) (56.3)	17 MENKHIB (Next to the Pleiades = ζ Persei (57.6) ~~PORRIMA (γ Virginis)~~	18 ZAURAK (The Boat) = γ Eridani (58.9)	19 λ Tauri (59.3), ν Tauri (59.9)

JAN 19	20	*21 (101 - 80)*	*22 → Mercury*
MARCH 17 (76 = 140 - 64)	18	19	*20 (79 = 22 + 3 19)**

Ca3-9	Ca3-10	Ca3-11	*Ca3-12 (63 = 7 9)**
tapamea tagata kua iri	ki te pa	kua hua	ki te kotiga
Hua. 1. Testicle. 2. Figuratively: son, hua tahi, only son; fruits of the earth; to grow well (of fruits). 3. To cause a fight, a quarrel. Hua-ai, generation, as lineage of direct descendents; contemporaries. Huahua, coccyx of bird, 'parson's nose': huahua moa, huahua uha. Huataru, a creeper (Chenopodium ambiguum). Vanaga. 1. The same; ki hua, again, to continue, to strain, to struggle, to move, to repeat, over and above. Mq.: hua, the same, to return, to recommence. 2. To bloom, to sprout; flower, fruit (huaa); huaa tae oko, huaa vahio, young fruit; hua atahi, only son; huahaga, fruit; mei te huahaga o tokoe kopu, the fruit of thy body; tikea huahaga, deceptive appearance. P Pau.: ua, to be born; huahaga, lineage. Mgv.: hua, to produce (said of trees, grain, etc.), blooming time of flowers, abundance of fruit. Mq.: hua, to produce, to bear fruit. Ta.: ua, to sprout. Huahua. 1. Tailless fowl. 2. Vein, tendon, line. 3. Mgv.: huahua, pimples covering the face. Ta.: huahua, id. Mq.: hua, tubercules. Sa.: fuafua, abscess on hand or feet. Ma.: huahua, small pimples. Pau.: Hua-gakau, rupture. Ta.: áau, entrails. Sa.: ga'au, id. Ma.: ngakau, id. Churchill. 1. Fruit. 2. Egg. 3. Tā hua = 'genealogical writing' or 'same writing'. Fischer.
CLOSE TO THE FULL MOON:
May 20 (140) 4h (60.9) JĪSHUĬ (Piled-up Waters) = λ Persei (60.7) ~~COR CAROLI (α Canum Ven.)~~	21 υ Persei (61.2)	22 (21 + 121 = 142) BEID (Egg) = ο¹ Eridani (62.2), μ Persei (62.8) VINDEMIATRIX ( ε Virginis)	*23 (11 13 = 143) Al Dabarān-2 (The Follower) HYADUM I = γ Tauri (63.4)** 22 = 63.4 - *41.4
*'April 23 (60 - * 27 = 33)*	24	25 (115 → Mercury → Hermes Trismegistos)	26
... [E:17] On the twenty-fifth day of the first month (Vaitu Nui), Ira and Makoi set sail; on the first day of June ('Maro'), the bow of Ira's canoe appeared on the distant horizon, came closer and closer on its course, and sailed along, and finally (one) could see the (new home) land ...
"April 9 (140 - 41 = 99)	10 (100)	*11 (21)**	12

CLOSE TO THE SUN:
Nov 19 (140 + 183 = 323) 16h (243.5) ACRAB (Scorpion) = β Scorpii, JABHAT AL ACRAB (Forehead of the Scorpion) = ω Scorpii (243.3), θ Lupi, RUTILICUS = β Herculis (243.5), MARFIK (Elbow) = κ Herculis (243.7), φ Herculis (243.8)	20 ψ Scorpii (244.6), LESATH (Sting) = ν Scorpii (244.8)	*21 (245)** χ Scorpii (245.1), YED PRIOR (Hand in Front) = δ Ophiuchi, δ Tr. Austr. (245.5)	22 YED POSTERIOR (Hand Behind) = ε Ophiuchi, RUKBALGETHI SHEMALI (Northern Knee of the Giant) = τ Herculis (246.6). δ Apodis (246.7), ο Scorpii (246.8)

When the Sun reached the left hand of Ophiuchus, then the Full Moon was half a year away at the Egg (Beid, ο, hua) down in the Eridanus River.

"That there is a whirlpool in the sky is well known, it is most probably the essential one, and it is precisely located. It is a group of stars so named (zalos) at the foot of Orion, close to Rigel (beta Orionis, Rigel being the Arabic word for 'foot'), the degree of which was called 'death', according to Hermes Trismegistos, whereas the Maori claim outright that Rigel marked the way to Hades (Castor indicating the primordial homeland)." (Hamlet's Mill.)