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154. Beyond Cb1-24 was the beginning of line number 14 + 2 = 16 and its first glyph corresponded to "April 1, where Metoro stated that (Mother Earth as) Turtle (te honu) was flourishing (kua tupu). At Cb12-24 Metoro saw rain (te ua) and this ought reasonably to have led to such an effect on Mother Earth:

ko te rima kua oo ki te vai ma te ua
Cb1-22 Cb1-23 Cb1-24
CLOSE TO THE FULL MOON (and nakshatra dates):
 *49 ALGENIB PERSEI = α Persei

GIENAH (γ Corvi)

*51
May 9 10 (130) 11
şMay 5 6 7
'April 12 4-13 (→ 14 * 29½) 14 (104 = 314 - 183 - 27)
"March 29 (88) 30 31
MARCH 6 7 (66 = 130 - 64) 8
45 46 = 130 - 84 47

18

27

38

38

 = 121 (= 11 * 11)

The number of 'rain droplets' in the 4 'rivers of time' above are here 121 as in şMay 1 (Algol) or as in Cb1-21 (Zuben Elschemali).

Hat-hor (the House of Horus) emerged after 11 * 11 dark nights. But she could not be observed before night number 121 + 16 = 137. In ancient Egypt everything was upside down and it was a Cow instead of a Bull. But Bulls cannot give birth.

Cb2-1 (392 + 25) Cb2-2 (418) Cb2-3 (27)
Eaha te honu kua tupu i to maitaki - o te hau te hono huki - maro
CLOSE TO THE FULL MOON (and nakshatra dates):
*52 *53

ACRUX (α CRUCIS)

*54
May 12 (132) 13 14 (500 = 134 + 366)
"April 1 (91 = 7 * 13) 2 3 (*13 = *54 - 41)
MARCH 9 (68 = 132 - 64) 10 11 (436 = 70 + 366)
48 (= 68 - 20) 49 (= *53 - 4) 416 (= 500 - 84)
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.

Metoro repeated his te ua 4 days later at the ua type of glyph, which suggests there could have been 3 days of different quality in between, possibly corresponding to those 3 days when only cold food was served:

... In China, every year about the beginning of April, certain officials called Sz'hüen used of old to go about the country armed with wooden clappers. Their business was to summon the people and command them to put out every fire. This was the beginning of the season called Han-shih-tsieh, or 'eating of cold food'. For three days all household fires remained extinct as a preparation for the solemn renewal of the fire, which took place on the fifth or sixth day after the winter solstice [Sic!] ...

Cb2-4 (420 = 407 + 13) Cb2-5 (396 + 25) Cb2-6 (30) Cb2-7
te ua koia ra kua tuku ki to mata - ki tona tukuga e kiore - henua - pa rei
CLOSE TO THE FULL MOON (and nakshatra dates):
Al Thurayya-27 / Krittikā-3 / Hairy Head-18 (Cockerel) MENKHIB = ζ Persei (57.6)

PORRIMA (γ Virginis)

ZAURAK (The Boat) = γ Eridani (58.9)
TAU-ONO (Six Stones) Temennu-3 (Foundation Stone)
ATIKS = ο Persei, RANA = δ Eridani (55.1), CELAENO (16 Tauri), ELECTRA (17), TAYGETA (19), ν Persei (55.3), MAIA (20), ASTEROPE (21), MEROPE (23) (55.6) ALCYONE (56.1), PLEIONE (28 Tauri), ATLAS (27) (56.3)
15 (135 + 365 = 500) May 16 (136) 17 18 (*58)
şMay 11 12 13 14
(473 = 108 + 365) 19 'April 20 21 (111)
"April 4 5 (501 - 41 = 460) 6 (*16) 7
MARCH 12 13 3-14 (73) 15
417 (= 501 - 84) 52 53 (= 73 - 20) 54 (= *58 - 4)

... They go inland at the land. The child nursed and tended grows up, is able to go and play. Each day he now goes off a bit further away, moving some distance away from the house, and then returns to their house. So it goes on and the child is fully grown and goes to play far away from the place where they live. He goes over to where some work is being done by a father and son. Likāvaka is the name of the father - a canoe-builder, while his son is Kiukava. Taetagaloa goes right over there and steps forward to the stern of the canoe saying - his words are these: 'The canoe is crooked.' (kalo ki ama). Instantly Likāvaka is enraged at the words of the child. Likāvaka says: 'Who the hell are you to come and tell me that the canoe is crooked?' Taetagaloa replies: 'Come and stand over here and see that the canoe is crooked.' Likāvaka goes over and stands right at the place Taetagaloa told him to at the stern of the canoe. Looking forward, Taetagaloa is right, the canoe is crooked. He slices through all the lashings of the canoe to straighten the timbers. He realigns the timbers. First he must again position the supports, then place the timbers correctly in them, but Kuikava the son of Likāvaka goes over and stands upon one support. His father Likāvaka rushes right over and strikes his son Kuikava with his adze. Thus Kuikava dies. Taetagaloa goes over at once and brings the son of Likāvaka, Kuikava, back to life. Then he again aligns the supports correctly and helps Likāvaka in building the canoe. Working working it is finished ...

... They all sat down and rested [on the plain of Oromanga], when suddenly they saw that a turtle had reached the shore and had crawled up on the beach. He [Ira] looked at it and said, 'Hey, you! The turtle has come on land!' He said, 'Let's go! Let's go back to the shore.' They all went to pick up the turtle. Ira was the first one to try to lift the turtle - but she didn't move. Then Raparenga said, 'You do not have the necessary ability. Get out of my way so that I can have a try!' Raparenga stepped up and tried to lift the turtle - but Raparenga could not move her. Now you spoke, Kuukuu: 'You don't have the necessary ability, but I shall move this turtle. Get out of my way!' Kuukuu stepped up, picked up the turtle, using all his strength. After he had lifted the turtle a little bit, he pushed her up farther. No sooner had he pushed her up and lifted her completely off the ground when she struck Kuukuu with one fin. She struck downward and broke Kuukuu's spine.The turtle got up, went back into the (sea) water, and swam away. All the kinsmen spoke to you (i.e. Kuukuu): 'Even you did not prevail against the turtle!'

They put the injured Kuukuu on a stretcher and carried him inland. They prepared a soft bed for him in the cave and let him rest there. They stayed there, rested, and lamented the severely injured Kuukuu. Kuukuu said, 'Promise me, my friends, that you will not abandon me!' They all replied, 'We could never abandon you!' They stayed there twenty-seven days in Oromanga. Everytime Kuukuu asked, 'Where are you, friends?' they immediately replied in one voice, 'Here we are!' They all sat down and thought. They had an idea and Ira spoke, 'Hey, you! Bring the round stones (from the shore) and pile them into six heaps of stones!' One of the youths said to Ira, 'Why do we want heaps of stone?' Ira replied, 'So that we can all ask the stones to do something.' They took (the material) for the stone heaps (pipi horeko) and piled up six heaps of stone at the outer edge of the cave. Then they all said to the stone heaps, 'Whenever he calls, whenever he calls for us, let your voices rush (to him) instead of the six (of us) (i.e., the six stone heaps are supposed to be substitutes for the youths). They all drew back to profit (from the deception) (? ki honui) and listened. A short while later, Kuukuu called. As soon as he had asked, 'Where are you?' the voices of the stone heaps replied, 'Here we are!' All (the youths) said, 'Hey, you! That was well done!' ...

... The Mahabharata insists on six as the number of the Pleiades as well as of the mothers of Skanda and gives a very broad and wild description of the birth and the installation of Kartikeya 'by the assembled gods ... as their generalissimo', which is shattering, somehow, driving home how little one understands as yet. The least which can be said, assuredly: Mars was 'installed' during a more or less close conjunction of all planets; in Mbh. 9.45 (p. 133) it is stressed that the powerful gods assembled 'all poured water upon Skanda, even as the gods had poured water on the head of Varuna, the lord of waters, for investing him with dominion'. And this 'investiture' took place at the beginning of the Krita Yuga, the Golden Age ...

... Vainamoinen set about building a boat, but when it came to the prow and the stern, he found he needed three words in his rune that he did not know, however he sought for them. In vain he looked on the heads of the swallows, on the necks of the swans, on the backs of the geese, under the tongues of the reindeer. He found a number of words, but not those he needed. Then he thought of seeking them in the realm of Death, Tuonela, but in vain. He escaped back to the world of the living only thanks to his potent magic. He was still missing his three runes. He was then told by a shepherd to search in the mouth of Antero Vipunen, the giant ogre. The road, he was told, went over swords and sharpened axes. Ilmarinen made shoes, shirt and gloves of iron for him, but warned him that he would find the great Vipunen dead. Nevertheless, the hero went. The giant lay underground, and trees grew over his head. Vainamoinen found his way to the giant's mouth, and planted his iron staff in it. The giant awoke and suddenly opened his huge mouth. Vainamoinen slipped into it and was swallowed. As soon as he reached the enormous stomach, he thought of getting out. He built himself a raft and floated on it up and down inside the giant. The giant felt tickled and told him in many and no uncertain words where he might go, but he did not yield any runes. Then Vainamoinen built a smithy and began to hammer his iron on an anvil, torturing the entrails of Vipunen, who howled out magic songs to curse him away. But Vainamoinen said, thank you, he was very comfortable and would not go unless he got the secret words. Then Vipunen at last unlocked the treasure of his powerful runes. Many days and nights he sang, and the sun and the moon and the waves of the sea and the waterfalls stood still to hear him. Vainamoinen treasured them all and finally agreed to come out. Vipunen opened his great jaws, and the hero issued forth to go and build his boat at last ...

A pair of niu glyphs were following the Boat (Zaurak, γ Eridani), possibly because here the Sea Beast (Cetus) had put up his paws on dry Land:

Cb2-8 (32) Cb2-9 Cb2-10 (426)
Niu moe te goe
*59 *60 *61
şMay 15 16 (136) 17
55 56 (= 136 - 80) 57

Clearly, however, this pair of niu were pointing back to the similar pair at Algenib Persei 9 days earlier. 424 - 9 = 50 + 365:

Ca2-24 (50) Ca2-25 (→ 50)
niu - kupega hia mai tu te niu - ku huki
INVISIBLY CLOSE TO THE SUN (helical dates):
ALKALUROPS = μ Bootis (233.1), ED ASICH = ι Draconis (233.2) NUSAKAN = β Cor. Bor. (234.0), κı Apodis (234.3), ν Bootis (234.7), ζ Librae (234.9)
Nov 9 (130 + 183) 10 (314 = 288 + 26)
CLOSE TO THE FULL MOON (and nakshatra dates):
ALGENIB PERSEI = α Persei (50.0), ο Tauri (50.2), ξ Tauri (50.8)

GIENAH (γ Corvi)

σ Persei (51.6)
May 10 (130) 11 (314 - 183)
şMay 6 7 (127)
'April 13 (4-13 → 14 * 29½) 14 (104 = 314 - 183 - 27)
"March 30 31 (90)
MARCH 7 8 (67)
46 47