no glyph
	Ca1-1	Ca1-2	Ca1-3	Ca1-4	Ca1-5	Ca1-6
	koia	ki te hoea	ki te henua	te rima te hau tea	haga i te mea ke	ki te henua - tagata honui
*Sept 20 (183)**	264	EQUINOX	23 (366 - 100)	24	*25 (188**)	(59 + 183 + 27)
St John's day	*96	*177 = 6 29½**	*98	*99	188 - 88	*101 (30 June)
Al Fargh al Thāni-25 (Rear Spout) *0h (366)** CAPH (Hand) = β Cassiopeiae, SIRRAH (Navel of the Horse) = α Andromedae (0.5), ε Phoenicis, γ³ Oct. (0.8)	*Uttara Bh*ādrapadā-27 (2nd of the Blessed Feet) / Wall-14 (Porcupine) ο Oct. (1.3), ALGENIB PEGASI = γ Pegasi (1.8)	χ Pegasi (2.1), θ Andromedae (2.7)	σ Andromedae (3.0), ι Ceti (3.3), ζ Tucanae (3.5), ρ Andromedae, π Tucanae (3.7)	no star listed (4)	ANKAA = α Phoenicis, κ Phoenicis (5.0) ~~ALPHARD (α Hydrae)~~	λ Phoenicis (6.3), β Tucanae (6.4)
*March 21 (366)**	*22 (1)**	23 (82)	24	JULIAN EQUINOX	26	27
Christmas Eve	96 + 183	*360 = 6 60**	98 + 183	362	180 + 183	*284 (30 Dec)
ALCHITA (The Southern Tent) = α Corvi, MA WEI (Tail of the Horse) = δ Centauri (183.7), ρ Centauri (183.9)	PÁLIDA = δ Crucis (184.6), MEGREZ = δ Ursae Majoris (184.9)	Hasta-13 (Hand) / Chariot-28 (Worm) GIENAH = γ Corvi (185.1), ε Muscae (185.2), ζ Crucis (185.4), ZANIAH = η Virginis (185.9)	CHANG SHA (Long Sand-bank) = ζ Corvi (186.3)	INTROMETIDA = ε Crucis (187.4), ACRUX = α Crucis (187.5)	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 = η Corvi (189.3), ASTERION = β Canum Ven. (189.5), KRAZ = β Corvi, κ Draconis (189.7)
... After the great flood had at long last receded, Raven had gorged himself on the delicacies left by the receding water, so for once, perhaps the first time in his life, he wasn't hungry. But his other appetites, his curiosity and the unquenchable itch to meddle and provoke things, to play tricks on the world and its creatures, these remained unsatisfied. 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. Raven was delighted. Here was a break in the monotony of the day. But how was he to get the creatures to come out of their shell and play with him? Nothing would happen as long as they stayed inside the giant clamshell ...

"... Other early titles for the whole [of Corvus] were Al Ajmāl, the Camel, and Al Hibā, the Tent; this last generally qualified by Yamaniyyah, the Southern, to distinguish it from that [λ] in Auriga ..." (Allen)

The pictorial nature of at least some of the rongorongo glyphs is another support for these great myths, and the 6th glyph counted from the Tail of the Sun Horse at the Full Moon at the time of the initial St John's day (24 June) - and also 3 days after the Long Sand-bank at the Full Moon in day 266 (= 366 - 100) at the time of rongorongo - was designed to draw attention:

Here there are 3 elements bound together. At left (in the past) we can imagine the ghostly figure of Mother Earth (henua) no longer illuminated by the Sun Horse because his tail was 6 days in the past. Darkness has fallen over the earth - as when in the evening a dark cloth would be thrown over a bird cage to make him silent.

...When the man, Ulu, returned to his wife from his visit to the temple at Puueo, he said, 'I have heard the voice of the noble Mo'o, and he has told me that tonight, as soon as darkness draws over the sea and the fires of the volcano goddess, Pele, light the clouds over the crater of Mount Kilauea, the black cloth will cover my head. And when the breath has gone from my body and my spirit has departed to the realms of the dead, you are to bury my head carefully near our spring of running water. Plant my heart and entrails near the door of the house. My feet, legs, and arms, hide in the same manner. Then lie down upon the couch where the two of us have reposed so often, listen carefully throughout the night, and do not go forth before the sun has reddened the morning sky. If, in the silence of the night, you should hear noises as of falling leaves and flowers, and afterward as of heavy fruit dropping to the ground, you will know that my prayer has been granted: the life of our little boy will be saved.' And having said that, Ulu fell on his face and died ...

And the right element (in front) seems to illustrate darkness ahead. This is mea ke in my preliminary glyph type dictionary:

mea ke

Ke. 1. Other; different; different being; hare ké, a different house; e-ké-ro-á... e-ké-ro-á... there are some who... and others who...; me'e ké, something distinct, different: te puaka ina oona kuhane; me'e ké te tagata, he hakari oona, he kuhane, an animal has no soul; man is different, he has a body, and a soul; matu'a ké, the other relatives. 2. Ké te kairua, person who turns up for meals at other people's homes. 3. Used in exclamations: hahau ké! what a cool breeze!; hana ké! how hot! takeo ké! how cold! Vanaga.

Other, distinct, different, diverse, otherwise; koona ke, elsewhere; tagata ke, some one else; mea ke, contrary, distinct, otherwise; hakake, feint, stratagem, to feign; hagake, to act contrary. T Pau.: ke, different. Mgv.: ke, another, other, else, different, of partial comparative value. Mq.: ke, é, to be different, changed, no longer the same. Ta.: e, different, strange, other. Churchill.

E, adv. and ppr. Haw., from, away, off, by, through, means of; also, adverbially, something other, something strange, new; adj. contrary, opposed, adverse, other, foreign. Sam.: e, ppr. by, of; ese, other different, strange. Ta., e, ppr. by, through, from; adv. away, off; adj. different, strange, distant; ee, strange. N. Zeal., ke, strange, different.

Malg., eze, of, by. Greek, έκ, έξ, from out of, from, by, of; έκει, in that place, opp. to ένθαδε, in some other place than that of the speaker, thither; έκας, afar off. Lat., e, ex, out of, from. Liddell and Scott (Gr.-Engl. Dict., s. v.) say: 'The root of έτ-ερος is said to be the same as Sanskr. ant-aras, Goth. auth-ar, Germ. and-er, Lat. alt-er, aut, French aut-rui, our eith-er, oth-er, itara = alius, also in Sanskrit.' Whatever the root of ant-aras, auth-ar, alter, it seems to me that έκας shows nearer kindred to the Polynesian e, ke, ee, ese, eze, than to forms so developed as ant-ar, ant-ara, &c. (Fornander)

The central (important) figure has water on his belly (navel) and he could correspond to Aquarius - whose sweet water was keeping Earth and Sky locked close together in primal embrace. In ancient Babylonia he was the Great One:

Honui. 1. Person worthy of respect, person of authority. 2. Livelihood, heirloom, capital; ka moe koe ki toou hônui, you must marry to ensure your livelihood (said to a little girl); he hônui mo taaku poki, this is the heirloom for my son. Vanaga. Great (hoonui); honui, chief T.; tagata hoonui, personage; hakahonui, to praise, to commend. Churchill.

The fact that the stars of Aquarius was at the other side of the sky compared to dry Raven implies the halfyear ruled by water ended where the Hydra (Water Serpent) had his Tail:

Therefore the water should recycle by going straight across from the Abyss - i.e. as the Crow flies - to the Great One who was standing on a Fish as a sign of a position far down below the surface of the earth, the place towards which gravitation makes sweet water flow.

At the time of Betelgeuze the position of Ca1-6 was where the Sun had been in 30 June and the Full Moon in 30 December. A new half year should begin with 31 December (365 = *285). At the time of rongorongo, 88 precessional days later, the Sun was in September 26 (269 = 181 + 88) and the Full Moon in March 27 (*6 = *284 + *88 - *366).

Day 269 can be understood to mean day number 59 + 183 + 27 counted from January 1. And 59 could correspond to the number of days in January (31) and February (28). 183 should be half *366, and 27 ought to correspond to the right ascension position of the First Point of Aries (*27), which had been at 0h in Roman times. I.e. the Julian calendar had inserted a pair of months (the months of Julius and Augustus) in the ancient structure and precession had added another 27 days.

But counted from 31 December instead of from 1 January the day number should be 60 + 183 + 27 = 270. The ancient Babylonians counted with 60:

... Utnapishtim is spry enough to tell [Gilgamesh] in great detail the story of the Deluge. He tells how Enki-Ea has warned him of Enlil's decision to wipe out mankind, and instructed him to build the Ark, without telling others of the impending danger. 'Thus shalt thou say to them: (I will ... go) down to the apsu and dwell with Ea, my (lor)d.' He describes with great care the building and caulking of the ship, six decks, one iku (acre) the floor space, as much for each side, so that it was a perfect cube [a sign of Saturn], exactly as Ea had ordered him to do. This measure '1-iku' is the name of the Pegasus-square, and the name of the temple of Marduk [the spring sun god] in Babylon, as is known from the New Year's Ritual at Babylon, where it is said: 'Iku-star, Esagil, image of heaven and earth.'

... The Wing of the Pegasus horse was where the Babylonians had their 1-iku constellation, ruled by Anunitum (τ Piscium) - and the Wing (Gienah) of Raven was when in rongorongo times the Sun reached the southern spring equinox in September ...

... Esagila is '1-iku - the Pegaus-square between the two Fishes that ruled the hibernal solstice during the Age of Gemini ...

The hibernal solstice during the Age of Gemini could have been at a time when the Full Moon was at the Long Sand-bank, because day 360 at the time of Betelgeuze was when the Sun reached 27 December and this was 6 days after 21 December (355). Or counting from 31 December in the previous year it would have been day 360 + 1 and a week after day 354.

Hagahuru. Ten (agahuru, hagauru). P Mq.: onohuú, okohuú, id. Ta.: ahuru. id. Churchill.

The Maori recognized two main divisions of the year: winter or takurua, a name for Sirius which then shone as morning star, and summer, raumati or o-rongo-nui, 'of the great Rongo', god of agriculture. They occasionally recognized spring as the digging season koanga, from ko, the digging stick or spade. The autumn or harvest season was usually spoken of as ngahuru, 'tenth' (month), although it was considered to include also the last two months of the year. Mahuru was the personification of spring. Makemson.

Maru. Samoa: malū, gentle, easy, soft. Tonga: malu, loose, soft, mild, easy. Uvea, Nukuoro: malu, tender, soft. Hawaii: malu, quiet. Futuna: malŭ, tender. Nuguria: maru, soft. Tahiti: maru, soft, gentle, easy. Paumotu: hakamaru, to grow milder. Rapanui: maruaki, to decay. Churchill 2. Maru a Pó in Tahiti was another [in addition to Ovakevake, Hiva and Maori] 'place where ákuáku supposedly lived before coming here'. Vanaga.

The Maori used the same word for both solstices, marua-roa, 'long pit', and applied the term also to the month or season during which the Sun passed through its most northerly or southerly declination. A qualifying word such as takurua, 'winter', or o-rongo-nui, 'summer', was usually appended to denote which solstice was meant. When no explanatory word was added marua-roa seems to have signified the winter solstice... Makemson.

Viti: malua, to go gently, to be in no hurry, by-and-by; vakamalua, gently. Churchill 2. Maruaki, to feel hungry, to be starving, hunger; he-topa te maruaki, to feel hungry. Vanaga. Maruaki, appetite, desire to eat, greedy, hunger, fasting, famine, weak from hunger, dearth, stavation; hakamaruaki, to starve; we note in Motu maro, famine, dearth. Churchill.

Maruaki, to decay. Churchill 2. Marumaru, shady; ka-oho ki te kona marumaru, go in the shade. Vanaga. Marumaru, shade, thicket, somber, umbrella; koona marumaru, sheltered spot, copse; hakamaru, to cover with shade; hakamarumaru, to shade. P Pau.: hakamaru, to shadow. Mgv.: maru, shade, shadow, obscurity. Mq.: maú, shade, shadow, shelter. Ta.: maru, shade. Churchill.

There was a long pit and there was a long sandbank, or was there nowadays on Easter Island only a long pebbly path among the rocks?

Taku. Prediction, prophecy, prognostic, to predict; tagata taku, wizard. P Ta.: tau, to invoke, to pray. Takurua, full of stones, pebbly, stony, a path among the rocks. Churchill. Samoa: ta'u, to tell, to mention, to announce, to certify, to acknowledge. Tonga: taku, to call by, to designate; takua, to mention, to call by name. Rapanui; taku, to predict. Maori: takutaku, to threaten, to recite imprecations. Fotuna: no-tukua, to confess. Viti: tukuna, to report, to tell. Churchill 2.

At the risk of invoking the criticism, 'Astronomers rush in where philologists fear to tread', I should like to suggest that Taku-rua corresponds with the two-headed Roman god Janus who, on the first of January, looks back upon the old year with one head and forward to the new year with the other, and who is god of the threshold of the home as well as of the year... There is probably a play on words in takurua - it has been said that Polynesian phrases usually invoke a double meaning, a common and an esoteric one. Taku means 'slow', the 'back' of anything, 'rim' and 'command'. Rua is a 'pit', 'two' or 'double'. Hence takurua has been translated 'double command', 'double rim', and 'rim of the pit', by different authorities. Taku-pae is the Maori word for 'threshold'... Several Tuamotuan and Society Islands planet names begin with the word Takurua or Ta'urua which Henry translated Great Festivity and which is the name for the bright star Sirius in both New Zealand and Hawaii. The planet names, therefore, represent the final stage in the evolution of takurua which was probably first applied to the winter solstice, then to Sirius which is the most conspicious object in the evening sky of December and January, and was then finally employed for the brilliant and conspicious planets which outshone even the brightest star Sirius. From its association with the ceremonies of the new year and the winter solstice, takurua also aquired the meaning 'holiday' or 'festivity'. Makemson.

Posnansky has explained that the Gateway of the Sun was located at the southern spring equinox and we know its position on the ground was in the west. We also know that the Twin in the west was Castor (Mash-mashu-Mahrū-10) and in Polynesia maru means a shady place.

... When Castor the Beaver (Castor Fiber) was in command he sprinkled raindrops all the time and fire could not be restarted at that time of course:

... Castor², perforated vessel for sprinkling pepper, sugar, etc. XVII (Sugar Castar, Pepper Caster); swivel wheel on legs of furniture XVIII. var. of caster, agent-noun f. CAST + -ER¹. The sp. -or for -er (still current) may have been favoured as being more appropriate to an instrument; cf. razor, mirror, and words in -ATOR ...

At the Gateway of the Sun he was a Weeping God and the staff in his right hand surely represented the previous half-year with his left hand grasping the following half-year.

... In north Asia the common mode of reckoning is in half-year, which are not to be regarded as such but form each one separately the highest unit of time: our informants term them 'winter year' and 'summer year'. Among the Tunguses the former comprises 6½ months, the latter 5, but the year is said to have 13 months; in Kamchatka each contains six months, the winter year beginning in November, the summer year in May; the Gilyaks on the other hand give five months to summer and seven to winter. The Yeneseisk Ostiaks reckon and name only the seven winter months, and not the summer months. This mode of reckoning seems to be a peculiarity of the far north: the Icelanders reckoned in misseri, half-years, not in whole years, and the rune-staves divide the year into a summer and a winter half, beginning on April 14 and October 14 respectively. But in Germany too, when it was desired to denote the whole year, the combined phrase 'winter and summer' was employed, or else equivalent concrete expressions such as 'in bareness and in leaf', 'in straw and in grass' ...

toga

Toga. 1. Winter season. Two seasons used to be distinguished in ancient times: hora, summer, and toga, winter. 2. To lean against somehing; to hold something fast; support, post supporting the roof. 3. To throw something with a sudden movement. 4. To feed oneself, to eat enough; e-toga koe ana oho ki te aga, eat well first when you go to work. Vanaga. 1. Winter. P Pau., Mgv.: toga, south. Mq.: tuatoka, east wind. Ta.: toa, south. 2. Column, prop; togatoga, prop, stay. Togariki, northeast wind. Churchill. Wooden platform for a dead chief: ka tuu i te toga (Bb8-42), when the wooden platform has been erected. Barthel 2.

The expressions Tonga, Kona, Toa (Sam., Haw., Tah.), to indicate the quarter of an island or of the wind, between the south and west, and Tokelau, Toerau, Koolau (Sam., Haw., Tah.), to indicate the opposite directions from north to east - expressions universal throughout Polynesia, and but little modified by subsequent local circumstances - point strongly to a former habitat in lands where the regular monsoons prevailed. Etymologically 'Tonga', 'Kona', contracted from 'To-anga' or 'Ko-ana', signifies 'the setting', seil. of the sun. 'Toke-lau', of which the other forms are merely dialectical variations, signifies 'the cold, chilly sea'. Fornander.

His 3 fingers (+ thumb) is the same pattern as that used for hands when depicted in the rongorongo texts - which secures my interpretation because 3 fingers is not very common. Thus Ca1-6 was intended to depict the Weeping God (Castor), who initially stood at a very slow place.