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461. The fundamental C text idea of 1½ (= 3 / 2) can be expressed by counting 366 * 3 / 2 = 549 (= 9 * 61 = 3 * 183):

393 + 349 = 742 = 1½ * 366 + 193
174 157 136 200 75  = 742
348 314 272 400 150 = 1484
522 471 408 600 225 = 2226
2226 = 1½ * 1484
128 44
Ca3-12 (63) Ca7-24 (192)
348 / 2 = 174 = 6 * 29
155 zero
Ca9-9 (237)
314 / 2 = 157
120 15 199 11 zero 62
Cb6-6 (63 + 450) Cb6-22 (63 + 466) Cb14-8 (63 + 666)
272 / 2 = 136 400 / 2 = 200 = 336 - 136 150 / 2 = 75

Glyph 192 ought to have represented day 193 (= 183 + 10) because Sirrah was at the Full Moon at position zero on side a:

Ca7-24 (192)

And this number (193) should have alluded to Castor (the Beaver, the hairy twin, kiore hiva),

Kiore. Rat. Vanaga. Rat, mouse; kiore hiva, rabbit. P Pau., Mgv.: kiore, rat, mouse. Mq.: kioē, íoé, id. Ta.: iore, id. Churchill.

together with the way down to Hades, for Castor (*113.4 = *41.4 + *72.0) rose with the Sun in July 12 (193 = 183 + 10).

... 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) ...

The culmination of Castor coincided with the Full Moon at Terminalia:

Ca12-21 Ca12-22 Ca12-23 (339)
te niu ku hakatu ua te maitaki - kupega tuku hia mai mata hakatuu

Tutu. 1. Circle of fishing nets arranged in the shape of a funnels or baskets. 2. To light a fire; he-tutu i te ahi: to burn something. 3. To hit, to strike, to beat. Tûtú, to shake (something) clean of dust or dirt; he-tûtú te oone o te nua, to shake the dirt off a nua cape. Tutuhi, to reject the responsibility for a mistake onto one another, to blame one another for a mistake (see tuhi). Tutuki, to stumble, to trip. O tutuki te va'e, in order not to trip. Tutuma, firebrand, partly burnt stick. Tuturi, to kneel. Vanaga. 1. To beat bark for cloth. PS Pau., Mgv., Mq., Ta.: tutu, id. Sa., To., Fu.: tutu, id. 2. A broom, to sweep, to clean. Mq.: tutu, to beat out the dust. 3. To shake, to winnow. Mgv.: tutu, to tremble, to leap. Mq.: tutu, to shake. 4. To kindle, to light, to ignite, to set fire, to burn. Mq.: tutu, to burn, to set fire. 5. To stand; hakatutu, to set joists. P Mgv., Mq.: tutu, to stand upright. Ta.: tu, id. Tutua (tutu 1): board on which bark is beaten into cloth. PS Mgv.: tutua, a cloth beater. Mq., Ta.: tutua, wood on which cloth is beaten. Sa., Fu.: tutua, id. Tutui: tutui ohio, chain, tutui kura, shawl. Mq.: tuitui kioé, chain. Tutuki: shock, contusion, to run against, to collide; tukukia, to run foul of. P Pau.: tukituki, to strike, to pound, to grind. Mgv.: tukia, to strike against, shock, concussion. Mq.: tutuki, id. Ta.: tui, id. Tutuma: 1. (tutu - ma) a live coal. 2. Tree trunk T (? tumu). Tutumata, ligament of the eye, orbit, eyelid. T (tutumate, eyelid G). Tutuu, bristling. Churchill.

Tuu. 1. To stand erect. 2. Mast, pillar, post. Van Tilburg. 1. To stand erect, mast, pillar, post; tuu noa, perpendicular; tanu ki te tuu, to set a post; hakatu tuu, to step a mast; tuu hakamate tagata, gallows; hakatuu, to erect, to establish, to inactivate, to form, immobile, to set up, to raise. P Mgv., Mq., Ta.: tu, to stand up. 2. To exist, to be. Mgv.: tu, life, being, existence. 3. To accost, to hail; tuu mai te vaka, to hail the canoe. Mgv.: tu, a cry, a shout. 4. To rejoin; tuua to be reunited. 5. Hakatuu, example, mode, fashion, model, method, measure, to number. PS Sa.: tu, custom, habit. Fu.: tuu, to follow the example of. 6. Hakatuu, to disapprove; hakatuu riri, to conciliate, to appease wrath. 7. Hakatuu, to presage, prognostic, test. 8. Hakatuu, to taste. 9. Hakatuu, to mark, index, emblem, seal, sign, symbol, trace, vestige, aim; hakatuu ta, signature; akatuu, symptom; hakatuua, spot, mark; hakatuhaga, mark; hakatuutuu, demarcation. Churchill. 1. To arrive: tu'u-mai. 2. Upright pole; to stand upright (also: tutu'u). 3. To guess correctly, to work out (the meaning of a word) correctly: ku-tu'u-á koe ki te vânaga, you have guessed correctly [the meaning of] the word. 4. To hit the mark, to connect (a blow). 5. Ku-tu'u pehé, is considered as... ; te poki to'o i te me'e hakarere i roto i te hare, ku-tu'u-á pehé poki ra'ura'u, a child who takes things that have been left in the house is considered as a petty thief. Tu'u aro, northwest and west side of the island. Tu'u haígoígo, back tattoo. Tu'u haviki, easily angered person.Tu'u-toga, eel-fishing using a line weighted with stones and a hook with bait, so that the line reaches vertically straight to the bottom of the sea. Tu'utu'u, to hit the mark time and again. Tu'utu'u îka, fish fin (except the tail fin, called hiku). Vanaga. ... To the Polynesian and to the Melanesian has come no concept of bare existence; he sees no need to say of himself 'I am', always 'I am doing', 'I am suffering'. It is hard for the stranger of alien culture to relinquish his nude idea of existence and to adopt the island idea; it is far more difficult to acquire the feeling of the language and to accomplish elegance in the diction under these unfamiliar conditions. Take for an illustrative example these two sentences from the Viti: Sa tiko na tamata e kila: there are (sit) men who know. Sa tu mai vale na yau: the goods are (stand) in the house. The use of tu for tiko and of tiko for tu would not produce incomprehensibility, but it would entail a loss of finish in diction, it would stamp the speaker as vulgar, as a white man ... Savage life is far too complex; it is only in rich civilization that we can rise to the simplicity of elemental concepts ... Churchill 2.

CLOSE TO THE FULL MOON:
12 Dec (337 + 10) 13 (348) 14
DEC 19 (*273 = *337 - *64) 20 (354) SOLSTICE
February 21

μ Gruis (337.0), ε Cephei (337.2), 1/325 Lac. (337.3), ANCHA (Hip) = θ Aquarii (337.4), ψ Oct. (337.5), α Tucanae (337.9)

*296 = *337.4 - *41.4

22

Al Sa'ad al Ahbiyah-23 (Lucky Star of Hidden Things) / Shatabisha-25 (Comprising a Hundred Physicians)

 ε Oct. (338.1), ρ Aquarii (338.2), 2/365 Lac. (338.5), SADACHBIA = γ Aquarii (338.6), π Gruis (338.9)
23 (Terminalia)

β/172 Lac. (339.2), 4/1100 Lac. (339.4), π Aquarii (339.5)

*298 = *339.4 - *41.4

CASTOR (α Gemini)

... Al Sa'd al Ahbiyah ... has been interpreted the Lucky Star of Hidden Things or Hiding-places, because when it emerged from the sun's rays all hidden worms and reptiles, buried during the preceding cold, creep out of their holes!

The distance from Castor rising together with the Sun in July 12 to its culmination date February 23 appears to have been *298 - *72 = *226 days. However, the right ascension cycle was not 365 but 366 days, which means the distance should be counted as *299 - *72 = *227, a much better number for 22 / 7 surely referred to 314 (π).

Egyptian sebchet Phoenician pe Greek pi Π (π)

Wikipedia: '... according to a theory by Theodor Nöldeke from 1904, some of the letter names were changed in Phoenician from the Proto-Canaanite script ... pit 'corner' to pe 'mouth' ...'

However, I think the Egyptian source hieroglyph could have been Gardiner's O14 (sebchet), a sign which illustrates a corner with feather-like ornaments upon the walls. The meaning was 'portal' according to Wilkinson. Or why not an Archway for exit, the Mayas had a 'grasping hand' (Chikin) in the west:

 

To be in a corner means there is no way forward.

Time went from heliacal day to culmination night, not in the shorter opposite direction, because in the early mornings the Sun would hide the heliacal star for at least 16 days before it would become visible again - late at night. I.e., in his year the Sun moved ahead among the stars and as a consequence the stars appeared to drift in the other direction, towards the Sun. This apparent movement of the stars in the year was opposite to that caused by the precession.

CASTOR
July 12 (193) 226 Febr 23 (54, Terminalia)
right ascension position culmination

Perhaps it was the time of midnight (when the culminating star was straight above the observer) which once upon a time had ended the period counted from sunrise.

... Saturn (= Chronos, Time) is effectively telling the time by cutting it to pieces with his scythe, and the Babylonian spring sun god Marduk divided the night Tiamat (the ocean god in form of a great water monster) in half by a slash:

"... Marduk, die Frühsonne des Tages und des Jahres, wurde eben wegen dieses seines Charakters der Lichtbringer am Weltmorgen. Marduk, der die leblose, chaotische Nacht, die keine Gestaltungen erkennen lässt, besiegt, der den Winter mit seinem Wasserfluten, den Feind des Naturlebens, überwindet, wurde der Schöpfer des Lebens und der Bewegung, der Ordner des Regellosen, der Gestalter des Unförmlichen am Weltmorgen ...

Die Sonne, die des Morgens das Weltmeer durchschreitet und besiegt und das Licht bringt, lässt aus dem Chaos der Nacht zuerst den Himmel, dann erst die Erde hervortreten, spaltet das gestaltlose Reich der Nacht in die zwei Hälften, den Himmel und die Erde ..." (Jensen)

The Apophis snake is similarly ‘finished’ by ‘knives’:

Wilkinson comments that magic knives were involved in destroying the enemies of the sun at each dawn and the two sycomore trees between which the sun rises each morning were called the 'two knives' ...

But Allen has documented all his star culminations at 21h, which should be due to an effort of keeping the culminations at their proper places according to the ancients, 24h (spring equinox) - 21h = 3h = 24h / 8 = 45º.

3h corresponds to 366 / 8 = 45.75 of my right ascension days and *366 - *46 = *320 (Dramasa):

no glyph koia ki te hoea ki te henua te rima te hau tea haga i te mea ke ki te henua - tagata honui
Ca1-1 Ca1-2 Ca1-3 (121 - 118) Ca1-4 Ca1-5 Ca1-6
CLOSE TO THE FULL MOON:
10 Jan (80 - 70) 11 12 13 14 15 16
JAN 16 (80 - 64) 17 18 19 20 21 22
March 21 (80)

Al Fargh al Thāni-25 (Rear Spout)

0h (365.25)

CAPH (Hand) = β Cassiopeiae, SIRRAH (Navel of the Horse) = α Andromedae (0.5), ε Phoenicis, γ³ Oct. (0.8)
22

Uttara Bhādrapadā-27 (2nd of the Blessed Feet) / Wall-14 (Porcupine)

ο Oct. (1.3), ALGENIB PEGASI = γ Pegasi (1.8)
23

χ Pegasi (2.1), θ Andromedae (2.7)

24

σ Andromedae (3.0), ι Ceti (3.3), ζ Tucanae (3.5), ρ Andromedae, π Tucanae (3.7)

25 (84)

no star listed (4)

26

ANKAA = α Phoenicis, κ Phoenicis (5.0)

ALPHARD (α Hydrae)

27

λ Phoenicis (6.3), β Tucanae (6.4)

CLOSE TO THE SUN:
12 July 13 (264 - 70) 14 15 (196) 16 (14 + 183) 17 18
JULY 18 19 (264 - 64) 20 21 22 (20 + 183) 23 24
Sept 20 (263) 21 Equinox 23 24 (183) 25 (*5 + *183) 26 (185)
24 (236 = 8 * 29½) 'Aug 25 26 (265 - 27) 27 28 (*160) (157 = 314 / 2) 30
"Aug 10 (222) 11 12 (265 - 41) 13 (15 * 15) 14 (227 = 268 - 41) 16 (*148)
ALCHITA = α Corvi, MA WEI (Tail of the Horse) = δ Centauri (183.1), MINKAR = ε Corvi (183.7), ρ Centauri (183.9) PÁLIDA (Pale) = δ Crucis (184.6), MEGREZ (Root of the Tail) = δ Ursae Majoris (184.9)

Hasta-13 (Hand) / Chariot-28 (Worm)

GIENAH (Wing) = γ Corvi (185.1), ε Muscae (185.2), ζ Crucis (185.4), ZANIAH (Corner) = η Virginis (185.9)

*144.0 = *185.4 - *41.4 (= 12 * 12)

CHANG SHA (Long Sand-bank) = ζ Corvi (186.3) INTROMETIDA (Inserted) = ε Crucis (187.4), ACRUX = α Crucis (187.5)

*146.0 = *187.4 - *41.4

γ Com. Berenicis (188.0), σ Centauri (188.1), ALGORAB = δ Corvi (188.5), GACRUX = γ Crucis (188.7) γ Muscae (189.0), AVIS SATYRA (Bird of the Satyrs) = η Corvi (189.3), ASTERION (Starry) = β Canum Ven. (189.5), KRAZ = β Corvi, κ Draconis (189.7)

... Raven gazed up and down the beach. It was pretty, but lifeless. There was no one about to upset, or play tricks upon. Raven sighed. He crossed his wings behind him and strutted up and down the sand, his shiny head cocked, his sharp eyes and ears alert for any unusual sight or sound. The mountains and the sea, the sky now ablaze with the sun by day and the moon and stars he had placed there, it was all pretty, but lifeless. Finally Raven cried out to the empty sky with a loud exasperated cry. And before the echoes of his cry faded from the shore, he heard a muffled squeak. He looked up and down the beach for its source and saw nothing. He strutted back and and forth, once, twice, three times and still saw nothing. Then he spied a flash of white in the sand. There, half buried in the sand was a giant clamshell. As his shadow fell upon it, he heard another muffled squeak. Peering down into the opening between the halves of the shell, he saw it was full of tiny creatures, cowering in fear at his shadow ...

61 JAN 27 28 29 30
MARCH 25 (84 = 27 + 57) 26 27 28
Ca3-17 (84 - 16 = 68) Ca3-18 (69) Ca3-19 Ca3-20 → Dramasa
tapamea - tagata rima iri te henua te hokohuki te kava te kiore i te henua
CLOSE TO THE FULL MOON:
Itzam-Yeh (7-Macaw, Ursa Major) defeated 20 March (79) 21 22

May 28 (148)

Rohini-4 (The Red One) / Pidnu-sha-Shame-4 (Furrow of Heaven) / ANA-MURI-2 (Rear pillar - at the foot of which was the place for tattooing)

ALDEBARAN = α Tauri (68.2), THEEMIN = υ² Eridani (68.5)
29

no star listed (69)

30 (→ 5 * 30 = 150)

no star listed (70)

31

TABIT = π³ Orionis (71.7), π² Orionis (71.9)

320 (South Pole star, Dramasa) - 71 (Tabit) = 249 (Antares)

... This pot depicts one of the Hero Twins (One-Ahaw in the Classic texts and One-Hunaphu in the K'iche' Popol Vuh) and a great bird who is trying to land in a huge ceiba tree heavy with fruit. This mythical bird is Itzam-Yeh, Classic prototype of Wuqub-Kaqix, 'Seven-Macaw', of Popol Vuh fame. In that story, in the time before the sky was lifted up to make room for the light, the vainglorious Seven-Macaw imagined himself to be the sun. Offended by his pride, the Hero Twins humbled him by breaking his beautiful shining tooth with a pellet from their blowgun. This pot shows One-Ahaw aiming at the bird as he swoops down to land in his tree. As Itzam-Yeh lands on his perch, the text tells us he is 'entering or becoming the sky'. This particular 'sky-entering' is not the one mentioned in the Palenque text. It is the final event that occurred in the previous creation before the universe was remade. Before the sky could be raised and the real sun revealed in all its splendor, the Hero Twins had to put the false sun, Itzam-Yeh, in his place. If the date on this pot corresponds to that pre-Creation event, as we believe it does, then Itzam-Yeh was defeated in 12.18.4.5.0 1 Ahaw 3 K'ank'in (May 28, 3149 B.C.) ...

CLOSE TO THE SUN:
Nov 27 (148 + 183)

HAN = ζ Ophiuchi (251.0)

28 (332 = 149 + 183)

ζ Herculis, η Tr. Austr. (252.1), η Herculis, β Apodis (252.5)

29 (300 + 33)

ATRIA = α Tr. Austr. (253.9)

30 (*254 = *71 + *183)

Tail-6 (Tiger)

WEI (Tail) = ε Scorpii, η Arae (254.3), DENEBAKRAB = μ Scorpii (254.7)

Tabit (one of 6 stars marked π in Orion) was at the 'hairy fleece' (a word related to the warming feather plumes of birds) of the Lion and we can guees this position referred to the 5 days after the northern autumn equinox at the time of the Bull, 87 (MARCH 28) + 183 = 270 (SEPTEMBER 27).

... Mad Dog (Lupus) The Mad Dog is probably a relic of an ancient star configuration which included the now derelict Bison-man. Together they constituted a version of the 'Lion-bull' conflict, which is widely thought to symbolise the seasonal conflict between summer and autumn. Here the bull, who represents the autumn rains slays the lion of summer ...

The Tail of the Scorpion (Deneb Akrab) was at November 30 (334) - 64 days = 270 (SEPTEMBER 27) = 265 (Antares) + 5 days at the time when the Full Moon had been at the Tail of the Fleece of the Old Lion.

Spica at the Tail of the Blue Dragon (together with the Tail of the Red Bird) had been in day 282 (October 9) - 64 = 218 (AUGUST 6), which was 270 - 218 = 52 days earlier in the year than the Tail of the Scorpion.

Similarly, from the Tail of the White Tiger (presumably alluded to in the Chinese station for Deneb Akrab) - together with the Tail of the Green Serpent - to Tabit at the Tail of the Lion Fleece there should also be 52 days. Tabit (151, May 31) - 52 = 99 = 384 - 365 = 80 + 19:

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.

Ca1-16 Ca1-17 Ca1-18 Ca1-19 Ca1-20
ANUNITUM (*16) April 7 8 9 (464 = 365 + 99) 10 (100)

... 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 ...

There were 10 right ascension days from Ca3-12 at Hyadum I (*63.4) to te maitaki (good) at Hassaleh (together with the last of the 6 π Orionis stars),

which could correspond to the Hawaiian perspective of 10 days from the return of the Pleiades in the night sky to the beginning of the cycle of Rogo:

JAN 31 (88 - 57) FEBR 1 (32 = 73 - 41) 2 3 4 (115 - 80)
MARCH 29 (152 - 64 = 88) 30 31 APRIL 1 (364 / 4) 2
Ca3-21 (→ March 21 → Gregorian equinox) Ca3-22 (73) Ca3-23 Ca3-24 Ca3-25 (→ March 25→ Julian equinox)
tagata tuu rima ki ruga te maitaki te henua Rei hata ia tagata rogo

Hata. 1. Table, bureau. P Pau.: afata, a chest, box. Mgv.: avata, a box, case, trunk, coffin. Mq.: fata, hata, a piece of wood with several branches serving as a rack, space, to ramify, to branch; fataá, hataá, stage, step, shelf. Ta.: fata, scaffold, altar. 2. Hakahata, to disjoint; hakahatahata, to loosen, to stretch. P Pau.: vata, an interval, interstice. Mgv.: kohata, the space between two boards, to be badly joined; akakohata, to leave a space between two bodies badly joined; hakahata, to be large, broad, wide, spacious, far off. Mq.: hatahata, fatafata, having chinks, not tightly closed, disjointed. Ta.: fatafata, open. 3. Hatahata, calm, loose, prolix, vast. Mgv.: hatahara, broad, wide, spacious, at one's ease. Ta.: fatafata, free from care. Mq.: hatahata, empty, open. 4. Hatahata, tube, pipe, funnel. Churchill. Sa.: fata, a raised house in which to store yams, a shelf, a handbarrow, a bier, a litter, an altar, to carry on a litter; fatāmanu, a scaffold. To.: fata, a loft, a bier, a handbarrow, to carry on a bier; fataki, a platform. Fu.: fata, a barrow, a loft; fatataki, two sticks or canes attached to each other at each side of a house post to serve as a shelf. Niuē: fata, a cage, a handbarrow, a shelf, a stage, (sometimes) the upper story of a house. Uvea: fata, a barrow, a bier. Fotuna: fata, a stage. Ta.: fata, an altar, a scaffold, a piece of wood put up to hang baskets of food on; afata, a chest, a box, a coop, a raft, a scaffold. Pau.: fata, a heap; afata, a box, a chest. Ma.: whata, a platform or raised storehouse for food, an altar, to elevate, to support. Moriori: whata, a raft. Mq.: fata, hata, hataá, shelves. Rapanui: hata, a table. Ha.: haka, a ladder, an artificial henroost; alahaka, a ladder. Mg.: ata, a shelf; atamoa, a ladder; atarau, an altar. Mgv.: avata, a coffer, a box. Vi.: vata, a loft, a shelf; tāvata, a bier. The Samoan fata is a pair of light timbers pointed at the ends and tied across the center posts of the house, one in front, the other behind the line of posts; rolls of mats and bales of sennit may be laid across these timbers; baskets or reserved victuals may be hung on the ends. The litter and the barrow are two light poles with small slats lashed across at intervals. The Marquesan fata is a stout stem of a sapling with the stumps of several branches, a hat tree in shape, though found among a barehead folk. These illustrations are sufficient to show what is the common element in all these fata identifications, light cross-pieces spaced at intervals. With this for a primal signifaction it is easy to see how a ladder, a raft, a henroost, an altar come under the same stem for designation. Perhaps Samoan fatafata the breast obtains the name by reason of the ribs; it would be convincing were it not that the plumpness of most Samoans leaves the ribs a matter of anatomical inference. Churchill 2. ... Teke said to Oti, 'Go and take the hauhau tree, the paper mulberry tree, rushes, tavari plants, uku koko grass, riku ferns, ngaoho plants, the toromiro tree, hiki kioe plants (Cyperus vegetus), the sandalwood tree, harahara plants, pua nakonako plants, nehenehe ferns, hua taru grass, poporo plants, bottle gourds (ipu ngutu), kohe plants, kavakava atua ferns, fragrant tuere heu grass, tureme grass (Diochelachne sciurea), matie grass, and the two kinds of cockroaches makere and hata.' ... The division into quarters of a 28-series can be applied to the main phases of the moon during the visible period as was as to a (reflex of the old world?) sidereal month. The separate subgroup (29 makere - 30 hata) consists of the names of two types of cockroaches, but in related eastern Polynesian languages these names can also be explained on a different level. MAO. makere, among others, 'to die', and whata, among others, 'to be laid to rest on a platform', deserve special attention. The theme hinted at is one of death and burial. In our scheme they occur at just that time when the moon 'has died'! This lends further support to the lunar thesis. Barthel 2.

CLOSE TO THE FULL MOON:
June 1

π4 Orionis (72.1), ο¹ Orionis (72.4), π5 Orionis (72.8)

*31.0 = *72.4 - *41.4

2 (336 - 183 = 153)

π¹ Orionis (73.0), ο² Orionis (73.4), HASSALEH = ι Aurigae (73.6), π6 Orionis (73.9)

3

ALMAAZ (The Male Goat) = ε Aurigae (74.7), HAEDUS I = ζ Aurigae (74.8)

4

HAEDUS II = η Aurigae (75.9)

5

5h (76.1)

ε Leporis (76.0), CURSA = β Eridani (76.4), λ Eridani (76.7)

"April 21 22 (153 - 41 = 112) 23 24 25

CLOSE TO THE SUN:
22 Sept (Equinox) 23 (266 = 272 - 6) 24 25 26
SEPT 28 29 (2 * 136 = 336 - 64) 30 (273) OCT 1 2
Dec 1

Ophiuchi (255.3), GRAFIAS (Claws) = ζ Scorpii (255.4)

*214.0 = *255.4 - *41.4

2 (336 = 4 * 84)

κ Ophiuchi (256.2), ζ Arae (256.5), ε Arae (256.8), CUJAM (Club) = ε Herculi (256.9)

3

no star listed (257)

4

17h (258.7)

ARRAKIS = μ Draconis (258.7)

5

Mula-19 (The Root)

SABIK (The Preceding One) = η Ophiuchi (259.7), η Scorpii (259.9)
"Oct 21 22 (336 - 41 = 295) 23 24 25
FEBR 5 (36) 6 (37 = 78 - 41) 7 (118 - 80)
APRIL 3 (*13 = *77 - *64) 4 5 (95 = 118 - 23)

... the Palenque scribes repeated Creation again and described it as 'it was made visible, the image at Lying-down-Sky, the First-Three-Stone-Place'. Then we learned that five hundred and forty-two days later (1.9.2 in the Maya system), Hun-Nal-Ye 'entered or became the sky' (och ta chan). This 'entering' event occurred on February 5, 3112 BC ...

Ca4-1 (77) Ca4-2 Ca4-3
kua tupu te rakau kua tupu - te kihikihi te hau tea

Tupu. 1. Shoot, sprout, bud; to sprout, to bud. 2. Pregnant: vî'e tupu (o te poki); to be conceived (of fetus in its mother's womb): he-tupu te poki i roto i te kopú o toona matu'a. Vanaga. To grow, to sprout, to germinate, to come forth, to conceive, pregnant, germ; mea tupu, plant; tupu ke avai, of rapid growth; tupu horahorau, precocious; hakatupu, to produce, to stimulate growth, to excite. P Pau.: fakatupu, to raise up, to create. Mgv.: tupu, to grow, to conceive, to be pregnant. Mq.: tupu, to grow, to sprout, to conceive. Ta.: tupu, to grow, to sprout. Churchill. Mgv.: Tupu, the best or worst, used of men or of bad qualities. Sa.: tupu, king. Ma.: tupu, social position, dignity. Churchill.

CLOSE TO THE FULL MOON:
μ Aurigae, μ Leporis (77.6)  ĸ Leporis (78.0), RIGEL (Foot) = β Orionis (78.1), Flaming Star = IC405 (78.2), CAPELLA = α Aurigae (78.4), ο Columbae, τ Orionis (78.8)

*37.0 = *78.4 - *41.4

THUBAN (α Draconis)

λ Aurigae (79.0), λ Leporis (79.6), ρ Aurigae (79.7)

ARCTURUS (α Bootis)

... In view of the almost universal prevalence of the Pleiades year throughout the Polynesian area it is surprising to find that in the South Island and certain parts of the North Island of New Zealand and in the neighboring Chatham Islands, the year began with the new Moon after the yearly morning rising, not of the Pleiades, but of the star Rigel in Orion ...

June 6 (157 = 314 / 2) 7 (*78) 8
'May 10 (*50 = *77 - * 27) 11 12 (132 = 118 + 14)
"April 26 (*36 = *77 - *41) 27 28 (118)
CLOSE TO THE SUN:
Dec 6 (340 = 157 + 183) 7 (*261 = *78 + *183) 8
NODUS I = ζ Draconis (260.0), π Herculis (260.7), RAS ALGETHI = α Herculis (260.8) SARIN = δ Herculis (261.0), ο Ophiuchi (261.4)

*220.0 = *261.4 - *41.4

ALRISHA (α Piscium)

ξ Ophiuchi (262.2), θ Ophiuchi, ν Serpentis, ζ, ι Apodis (262.4), ι Arae (262.8), ρ Herculis (262.9)

*221.0 = *262.4 - *41.4

The distance from the right ascension position of the Knot (Alrisha) to its culmination (at 21h) was 5 days longer than that of Castor - for the cycle of the Earth around the Sun was not a circle:

AL-RISHA
April 19 (109) 231 Dec 7 (341)
right ascension position culmination

Al Risha was a name quite similar to the 7 Rishi stars in Ursa Major (Itzam-Yeh).

... 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 ...

... The story of Rip Van Winkle is set in the years before and after the American Revolutionary War. Rip Van Winkle, a villager of Dutch descent, lives in a nice village at the foot of New York's Catskill Mountains. An amiable man whose home and farm suffer from his lazy neglect, he is loved by all but his wife. One autumn day he escapes his nagging wife by wandering up the mountains. After encountering strangely dressed men, rumored to be the ghosts of Henry Hudson's crew, who are playing nine-pins, and after drinking some of their liquor, he settles down under a shady tree and falls asleep. He wakes up twenty years later and returns to his village. He finds out that his wife is dead and his close friends have died in a war or gone somewhere else. He immediately gets into trouble when he hails himself a loyal subject of King George III, not knowing that in the meantime the American Revolution has taken place. An old local recognizes him, however, and Rip's now grown daughter eventually puts him up ...

... The story is a close adaptation of Peter Klaus the Goatherd by J.C.C. Nachtigal, which is a shorter story set in a German village. The story is also similar to the ancient Jewish story about Honi M'agel who falls asleep after asking a man why he is planting a carob tree which traditionally takes 70 years to mature, making it virtually impossible to ever benefit from the tree's fruit. After this exchange, he falls asleep on the ground and is miraculously covered by a rock and remains out of sight for 70 years. When he awakens, he finds a fully mature tree and that he has a grandson. When nobody believes that he is Honi, he prays to God and God takes him from this world. Note also that the family name of Honi is also a term of geometry ('M'agel' is Hebrew for 'circle maker'), as well as the family name of Rip ('Winkel' is German for 'angle').

The story is also similar to a 3rd century AD Chinese tale of Ranka, as retold in Lionel Giles in A Gallery of Chinese Immortals. In Orkney there is a similar and ancient folklore tale linked to the Burial mound of Salt Knowe adjacent to the Ring of Brodgar. A drunken fiddler on his way home hears music from the mound. He finds a way in and finds the trowes (Trolls) having a party. He stays and plays for two hours, then makes his way home to Stenness, where he discovers fifty years have passed. The Orkney Rangers believe this may be one source for Washington Irving's tale, because his father was an Orcadian from the island of Shapinsay, and would almost certainly have often told his son the tale.

The original story was by Diogenes Laertius, an Epicurean philosopher circa early half third century, in his book On the Lives, Opinions, and Sayings of Famous Philosophers. The story is in Chapter ten in his section on the Seven Sages, who were the precursors to the first philosophers. The sage was Epimenides. Apparently Epimenides went to sleep in a cave for fifty-seven years. But unfortunately, 'he became old in as many days as he had slept years'. Although according to the different sources that Diogenes relates, Epimenides lived to be one hundred and fifty-seven years, two hundred and ninety-nine years, or one hundred and fifty-four years. A similar story is told of the Seven Sleepers of Ephesus, Christian saints who fall asleep in a cave while avoiding Roman persecution, and awake more than a century later to find that Christianity has become the religion of the Empire ...