8	Ana-varu, pillar to sit by	Betelgeuse, α Orionis
9	Ana-iva, pillar of exit	Phakt, α Columbae
10	Ana-nia, pillar-to-fish-by	North Star, α Ursae Minoris

... Now every morning at daybreak, Taranga used to wake up before her children and leave the house, and vanish until night. The older brothers were used to this, they knew that their mother was there at night but gone in the morning, but little Maui was not used to it and he found it very annoying. At first he thought in the mornings, 'Well, perhaps she has only gone to prepare some food for us.' But no, she really was gone, she was far away. In the evening, when her children were all singing and dancing in the meeting house as usual, she used to return. And after the dancing she called young Maui to her sleeping mat, and this happened every night. And as soon as the daylight came she disappeared again.

One day Maui asked his brothers to tell him where their mother and father lived. He said he wanted to visit them. They said they did not know. 'How can we tell?' they said. 'We don't know whether they live up there somewhere, or down below, or over there.' 'Well, never mind,' said Maui, 'I'll find them for myself.' 'Nonsense,' they said, 'how can you tell where they are, you, the youngest of all of us, when we ourselves don't know? After that first night when you turned up in the meeting house and made yourself known to us all, you know that our mother slept here every night, and as soon as the sun rose she went away, and she came back at evening, and this is how it always is. How can we tell where she goes?' 

Now when Maui had this conversation with his brothers he had already discovered something for himself. During the previous night, as his mother and brothers were all sleeping, he had crept out and stolen his mother's skirt, her woven belt, and her warm, feathered cloak, and had hidden them. Then he had taken various garments and stopped up all the chinks around the doorway of the house and of its single wooden window, so that the first light of day would not get in and Taranga would not wake in time to go. When that was done he could not sleep. He was afraid his mother would wake up in the dark and spoil the trick. But Taranga did sleep on. When the first faint light appeared at the far end of the house, Maui could see the legs of all the other people sleeping, and his mother was sleeping too. Then the sun came up, and Taranga stirred, and partly woke. 'What kind of night is this,' she wondered, 'that lasts so long?' But because it was dark in the house she dozed off again. At last she woke up properly, and knew that something was wrong. She threw off the cloak that covered her and jumped up, with nothing on, and went round looking for her skirt and belt. Little Maui pretended to be fast asleep. Taranga rushed to the door, and the window beside it, and pulled out all the things that Maui had used to stop them up. When she saw that the sun was already in the sky she muttered some angry things and hurried out, holding in front of her a piece of old flax cloak that Maui had used to stop up the door. Away she ran, crying and whimpering in being so badly treated by her children.

No sooner was she out of the house than little Maui was on his knees behind the sliding door, which she had closed behind her as she left. He was watching to see which way she went. Not far away he saw her stop and pull up a clump of rushes. There was a hole under it, which she dropped into. She pulled the rushes into place behind her, and was gone. Maui slipped out and ran as fast as he was able to the clump of rushes. He pulled it and it came away, and he felt a wind against his face as he looked through the hole. Looking down, he saw another world, with trees and the ocean, and fires burning, and men and women walking about. He put the rushes back, and returned to the house and woke his brothers, who were still fast asleep. 'Come on, come on! Wake up!' he cried. 'Here we are, tricked by our mother again!' So they all got up, and realised from the height of the sun that they had overslept. That was the day when Maui asked them to tell him where his parents lived. He did not admit what he had seen that morning. And they said they did not know, and he would never know either ...

So the hole of exit should be in February and not in March where instead the Sun would enter (although as viewed from a point north of the equator).

On Easter Island Te Hetu'u Pú was at the opposite side of the year, corresponding to the month of August north of the equator. It was a month when the nights grew longer. The idea of Taranga sleeping too long was not far fetched.

In February and in Roman times, however, the custom was to make the women wake up:

... At the beginning of 44 B.C. - when Ceasar was still alive - the Senate decided to raise statues of him in all the temples and to sacrifice to him on his birthday in the month Quintilis, which in honour of him was renamed July. He was raised to the status of a god (among the other gods of the state) under the name Jupiter Julius. Marcus Antonius, who this year was consul together with Ceasar, became high priest and responsible for the ceremonies. In the middle of February, at the time of the old feast of Lupercalia, he ran around naked (except for a girdle), and whipped the Roman ladies with thongs made from goat-skin [februa], in order to promote their fertility ...

The Polynesian languages do not allow words to end in a consonant like -r, therefore the Egyptian little shape-shifting tadpole should be pronounced kereru.

... the vowel is the skeleton of every Polynesian vocable, a fixed value, structural entity subject only to secular modification and that but rarely. On another occasion I have registered my impression of the Polynesian vowel: A man with a quick ear and an obedient tongue may, as the result of long discipline, acquire almost perfect use of the Samoan consonants, but it is most probable that no Caucasian has mastered the art of the Samoan vowels. It is as in their music; the intervals, the supertones and the fractions of the tone are developed on a system which we find it impossible to aquire. It establishes a new group of units of vibration of the vocal cords, for which the fundamental diapason of our own speech is not set in unison.*

*17 Journal of the Polynesian Society, 87. Withdrawn by amputation from the context which expressed the purpose which the last sentence was designed to serve this may now appear misleading. It should be understood that the variety does not obtain in definitely measurable vibration of the vocal cords, but does obtain in the mass of overtones derivable from changes in the form of the head cavities, whether singly or in conjunction, acting as soft-walled sound-chambers.

Holding this opinion I must discountenance any idea of emptiness in the vowel tract. It seems empty only for the reason that the collectors of the vocabularies upon which our studies are based either have failed to catch the rich shadings of the vowels through ears trained to find the strength of speech in the consonants, or have recognized their inability to represent them by any of the type resources at their command. We who can make the type fairly speak for us must commiserate these poor missionaries with their shabby fonts.

I might evaluate these vowels by proper symbols in several of the languages under collateral review, but that would remain unsatisfactory because incomplete. In fact, before these languages have become too far corrupted, records should be taken phongraphically, so that a careful study may be made and a common system of expression devised in order that their full vowel beauty may be represented as an object at which to aim, even though we may fall short of the mark ...

Pu 1. To come forward to greet someone met on the road; to walk in front, to go in front: ka-pú a mu'a, let them go first. 2. Pú a mu'a, to intervene, to come to someone's rescue; he-pú-mai a mu'a, he-moaha, he came to my rescue and saved my life. 3. Ancient expression: ai ka-pú, ai ka-pú, tell us frankly what you think. 4. Hole, opening, orifice; well; circumference, rotundity; swirling water; pú-haga, vaginal orifice; pú-henua (also just henua), placenta. He pú henua nó te me'e aau, he-oti-á; ina-á me'e ma'u o te rima i-topa-ai koe, a placenta was all you had, it is a past thing now; you held nothing in your hands when you were born (stern words said to children to make them realize that they must not be demanding, since they were born naked and without possessions). 5. To dig out (tubers): he-pú i te uhi, to dig out yams. Vanaga. 1. A trumpet. P Mgv.: pu, a marine shell. Mq.: pu, conch shell. Ta.: pu, shell, trumpet. 2. A small opening, hole, mortise, stirrup, to pierce, to perforate, to prick; pu moo naa, hiding place; taheta pu, fountain, spring; hakapu, to dowel, to pierce, to perforate. PS Sa., Fu., Niuē: pu, a hole. Churchill. Mq.: Pu, source, origin. Ma.: pu, root, origin, foundation. Churchill.