However, the design of Cb5-4 suggests someone who is blowing, who has plenty of wind.

When Menkaure (→ Alnitak, the Girdle) culminated (at 21h) - together with Phakt (α Columbae) - the Sun was at the Stag (δ Hydrae), implying a place with fire:

... A sidelight falls upon the notions connected with the stag by Horapollo's statement concerning the Egyptian writing of 'A long space of time: A Stag's horns grow out each year. A picture of them means a long space of time.' Chairemon (hieroglyph no. 15, quoted by Tzetzes) made it shorter: 'eniautos: elaphos'. Louis Keimer, stressing the absence of stags in Egypt, pointed to the Oryx (Capra Nubiana) as the appropriate 'ersatz', whose head was, indeed, used for writing the word rnp = year, eventually in 'the Lord of the Year', a well-known title of Ptah. Rare as this modus of writing the word seems to have been - the Wörterbuch der Aegyptischen Sprache (eds. Erman and Grapow), vol. 2, pp. 429-33, does not even mention this variant - it is worth considering (as in every subject dealt with by Keimer), the more so as Chairemon continues his list by offering as number 16: 'eniautos: phoinix', i.e., a different span of time, the much-discussed 'Phoenix-period' (ca. 500 years).

There are numerous Egyptian words for 'the year', and the same goes for other ancient languages. Thus we propose to understand eniautos as the particular cycle belonging to the respective character under discussion: the mere word eniautos ('in itself', en heauto; Plato's Cratylus 410D) does not say more that just this. It seems unjustifiable to render the word as 'the year' as is done regularly nowadays, for the simple reason that there is no such thing as the year; to begin with, there is the tropical year and sidereal year, neither of them being of the same length as the Sothic year. Actually, the methods of Maya, Chinese, and Indian time reckoning should teach us to take much greater care of the words we use. The Indians, for instance, reckoned with five different sorts of 'year', among which one of 378 days, for which A. Weber did not have any explanation. That number of days, however, represents the synodical revolution of Saturn. Nothing is gained by the violence with which the Ancient Egyptian astronomical system is forced into the presupposed primitive frame.

The eniautos of the Phoenix would be the said 500 (or 540) years; we do not know yet the stag's own timetable: his 'year' should be either 378 days or 30 years, but there are many more possible periods to be considered than we dream of - Timaios told us as much. For the time being the only important point is to become fully aware of the plurality of 'years', and to keep an eye open for more information about the particular 'year of the stag' (or the Oryx), as well as for other eniautio, especially those occurring in Greek myths which are, supposedly, so familiar to us, to mention only the assumed eight years of Apollo's indenture after having slain Python (Plutarch, De defectu oraculorum, ch. 21, 421C), or that 'one eternal year (aidion eniauton)', said to be '8 years (okto ete)', that Cadmus served Ares ...

... 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 ...

The period of the Fire Bird (Phoenix) was 500 'years' and 365 + 135 = 500 was the day number for May 15 (when counted from January 1 in the previous year), and at that time the Sun reached the 6 stones (Tau-ono) in the Pleiades. Or it was 540 = the day number for St John (135 + 40 = 175 = June 24, i.e. a week before July 1).

Cb5-8 (500 - 6)	Cb5-9 (495)	Cb5-10 (104)	Cb5-11
te hoko huki	kua kake te manu  puoko erua	E nuku mata	te kihikihi o te ariki - te hokohuki
Jan 26	27 (392)	28	29 (*314 = 394 - 80)
MENKAURE ALNILAK (ζ Orionis) ROTTEN MELON = ε Delphini, φ Pavonis (311.2), η Delphini (311.4), ζ Delphini, ρ Pavonis (311.7) PHAKT (α Columbae)	ROTANEV = β Delphini, ι Delphini (312.3), τ Capricorni (312.6), κ Delphini (312.7), SVALOCIN = α Delphini, υ Capricorni, υ Pavonis (312.8)	μ², μ¹ Oct. (313.2), DENEB CYGNI (Tail of the Swan) = α Cygni (313.5), β Pavonis (313.6), δ Delphini (313.8)	Al Sa’d al Bula'-21 (Good Fortune of the Swallower) / Dhanishta-24 / Girl-10 (Bat) YUE (Battle-Axe) = ψ Capricorni (314.3), GIENAH CYGNI = ε Cygni, η Cephei (314.5), γ Delphini (314.6), σ Pavonis (314.7), ALBALI (Swallower) = ε Aquarii (314.8) BETELGEUZE (α Orionis)
Āshleshā-9 (Embrace) / Willow-24 (Stag) π¹ Ursa Majoris, Δ Hydrae (129.6), AL MINHAR AL SHUJĀ (Nose of the Serpent) = Σ Hydrae, MUSEIDA = π² Ursae Majoris (129.9) RAS ALHAGUE (α Ophiuchi)	Al Nathrah-6 (The Gap) BEEHIVE = ε Cancri, η Pyxidis (130.4), XESTUS = ο Velorum (130.5), ζ Pyxidis (130.7), ASCELLUS BOREALIS = γ Cancri, β Pyxidis (130.9)	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)	ι Cancri (132.0), ρ Hydrae (132.4)
July 28	29 (210 = 392 - 182)	30	31
'July 1	2	3 (*104)	4 (185 = 212 - 27)
"June 17 (168 = 209 - 41)	18	19	20 (*91 = *132 - *41)
121 (= 80 + 41)	122	123	124

Egyptian door		Phoenician dalet		Greek delta	Δ (δ)
... Delta (uppercase Δ, lowercase δ) ... is the fourth letter of the Greek alphabet. In the system of Greek numerals it has a value of 4. It was derived from the Phoenician letter Dalet. Letters that come from delta include Latin D and Cyrillic Д. A river delta (originally, the Nile River delta) is so named because its shape approximates the upper-case letter delta (the shape is a triangle) ... Dalet (dāleth, also spelled Daleth or Daled) is the fourth letter of many Semitic alphabets ... The letter is based on a glyph of the Middle Bronze Age alphabets, probably called dalt 'door' (door in Modern Hebrew is delet), ultimately based on a hieroglyph depicting a door. ... Sorrowing, then, the two women placed Osiris's coffer on a boat, and when the goddess Isis was alone with it at sea, she opened the chest and, laying her face on the face of her brother, kissed him and wept. The myth goes on to tell of the blessed boat's arrival in the marshes of the Delta, and of how Set, one night hunting the boar by the light of the full moon, discovered the sarcophagus and tore the body into fourteen pieces, which he scattered abroad; so that, once again, the goddess had a difficult task before her. She was assisted, this time, however, by her little son Horus, who had the head of a hawk, by the son of her sister Nephtys, little Anubis, who had the head of a jackal, and by Nephtys herself, the sister-bride of their wicked brother Set. Anubis, the elder of the two boys, had been conceived one very dark night, we are told, when Osiris mistook Nephtys for Isis; so that by some it is argued that the malice of Set must have been inspired not by the public virtue and good name of the noble culture hero, but by this domestic inadventure. The younger, but true son, Horus, on the other hand, had been more fortunately conceived - according to some, when Isis lay upon her dead brother in the boat, or, according to others, as she fluttered about the palace pillar in the form of a bird. 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 ...

When Betelgeuze culminated (at 21h) it was in day 314 (→ π) counted from 0h and 185 days after the culmination of the Head of the Serpent-holder.