... On the twenty-sixth day of the month of August ('Hora Iti') they went from Papa O Pea to Ahu Akapu. They all went and reached Ahu Akapu. They looked around and gave the name 'Ahu Akapu A Hau Maka'. They also saw (all of) Te Pito O Te Kainga, looked around, and gave (the whole island) the name 'Te Pito O Te Kainga A Hau Maka'. [E:31] They made camp and rested at Ahu Akapu for two days. On the twenty-ninth day of the month of August ('Hora Iti') they went to Pu Pakakina. They arrived, remained there, and gave the name 'Pu Pakakina A Ira'. They remained one month in Pu Pakakina.

[E:31] he noho he hakaora.i ahu akapu.erua raa	They made camp and rested at Ahu Akapu for two days.
i te angahuru te maiva. o te raa o hora iti	On the twenty-ninth day of the month of August ('Hora Iti')
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. The word maiva could possibly be mai-iva, where mai = sick and iva = 9, in a way possibly implying the day which was number 10 (hangahuru) + mai(i)va = 29. When the Sun was in August (Hora Iti) then the Full Moon (Hotu) was in February and there was no day 29 in Tehetu'upú. Furthermore, Tehetu'upú 9 (40) could have been alluded to (2-9) because in Roman times this would have been day 40 + 14 = 54 ('February 23 = Terminalia). The Full Moon was in Tehetu'upú 28 (= 9 + 19) when the Sun reached the 'plumb line' between the Fox and Spica. ... There is a further motivation of the same in the kava taken immediately after the chief's by the herald, a representative of the land. This drinking is 'to kick', rabeta, the chief's kava. Raberabe, the same reduplicated version, means 'a sickness', the result of kicking accidently against a 'drau-ni-kau'... The herald here takes the effects on himself: drau-ni-kau is the common name for 'sorcery'...
i oho ai ki pu pakakina.he tuu he noho he na(-)	they went to Pu Pakakina. They arrived, remained there, and gave
pe i te ingoa ko pu pakakina.a Ira.he noho	the name 'Pu Pakakina A Ira'. They remained
etahi marama.i pu pakakina.	one month in Pu Pakakina.
he ki a Ira.kia Raparenga.kia Nonoma to(-)	Ira said to Raparenga and Nonoma,
koa.ka oho korua hokorua ki hanga te Pa(-)	Go to Hanga Te Pau, you two companions,
u.ka too mai i te makoi.he ki hokoou a Ira.	and bring the Makoi back (wordplay on 'fruit of the tree' and 'name of the explorer'?).
kia Raparenga.ana oho korua ana tuu	Ira further said to Raparenga, When you have gone and arrived there,
e too mai koe i to tau moenga raakau e moe	take the treasure wrapped in our mat, which is lying
Too. 1. To adopt, to take, to acquire, to admit, to accept, to gather, to dispose, to seize, to pull up, to extirpate, stripped, to withdraw, to intercept, to frustrate, to touch, to employ, to serve; tae too, to renounce. Mq.: too, to take, to receive, to accept, to adopt, to seize, to pull up. 2. Raa too, noon. 3. Numeral prefix. P Mgv.: toko, id. Mq.: toko, too, id. Ta.: too, id. Samoa and Futuna use to'a and toka, Tonga and Niuē use toko, and the remainder of Polynesia uses the latter form. Tooa: kai tooa, intact, entire, whole; paea tooa, to deprive. Churchill. Moe. To sleep, to lie at full length, to dream, to brood, to place, to cohabit; moe atu, to leave off, to desist; moe atu ra, to adjourn, to postpone; moe hakahepo, to talk in the deep; moe aherepo, somnambulist, sleepwalker; moe hakataha, to sleep on the side; moe no, to oversleep, concubinage; moe tahae, to be a light sleeper; moe tahaga, a sleeper; moe vaeahatu, moe hakaroa, to sleep sprawling; rava moe, to sleep sound; ariga moe ki raro, to lie flat on the ground; tae moe, bachelor; hakamoe, to brood, to fold the wings; to reserve, to lay up; to struggle. P Pau.: moe, sleep. Mgv.: moe, sleep, to lie down, coitus, to shut the eyes. Mq.: moe, to sleep, to lie down; haámoe, to set down on the ground. Ta.: moe, to sleep, to lie down. Moea raruga, lying flat. Moeaivi, thin. Mq.: ivi, haáivi, id. Ta.: ivi, id. Moega, mat. Pau.: moehega, bed. Mgv.: moega, a sleeping mat. Mq.: moena, moeka, mat, floor cloth, bed. Ta.: moea, bed. Moemata, to sleep with the eyes open; mea moemata, phantom. Moemoea, a dream, vision; tikeahaga moemoea, apparition by night. T Mgv., Mq., Ta.: moemoea, dream. Churchill. Mgv. Moemoe, to steal, to purloin at a food distribution. Mq.: moemoe, to seize, to grasp. Churchill. Ta.: 1. Moemoe, ambush. Ha.: moemoe, id. 2. Moemoe, Phyllanthus simplex. To.: mohemohe, a tree. Churchill. Mq.: Moehu, exiled, banished, prisoner of war. Ma.: morehu, a survivor. Churchill. Rakau. Raau, medicine, remedy, drug. Ra'a'u, scratch on the skin. Rakau, a plant. Râkau, goods, property. Vanaga. 1. Wood; rakau ta, cudgel, stick. P Pau.: rakau, tree, to dress a wound. Mgv.: rakau, wood, timber, a tree; medicine, a remedy; an object. Mq.: ákau, wood, tree. Ta.: raáu, id. 2. Medicine, remedy, potion, ointment, furniture, any precious object, resources, baggage, riches, heritage, dowry, merchandise, treasure, wealth; rakau hakaneinei, purgative; rakau nui, rich, opulent; rakau kore, poor, beggar, indigent, miserable, an inferior; hakakamikami ki te rakau, to impoverish; rakau o te miro, ballast. Mq.: akau, anything in general. The medicine sense is particularized in Tonga, Nukuoro, Hawaii, Tahiti, Mangareva, Paumotu. In no other speech does wood stand so fully for wealth of possessions, but it will be recalled that Rapanui is destitute of timber and depends wholly upon driftwood. Churchill.
ena he mee koe e mataki a o tikea ro.e te	there. Your job when you open it is to (make sure) that the
P Pau.: mataki, shame. Tikea. To see, to perceive, to examine, to find; (also: tikera). Vanaga. To see, to feel, to recognize, to perceive, to know, manifest, to appreciate; tikea mai, to appear, visible; tikea horahorau, to skim a book; tae tikea, unknown, invisible, misunderstand, unperceived, unheard; tikeahaga, science, a dream; hakatikea, to announce, to make known, to prove, to propose, to prejudice, to show, immodest; hakatikeahaga, instruction. Churchill. Ro. 1. Of, concerning. 2. Yet, nevertheless, still; kakore ro, our; ka kikiu ro, to importune (? no). Churchill.
kope erua.e roou koe ana mau mai.	other fellow can't see you. Be very careful when you pick up (the treasure)!
Kope. Lad, lass, youth, young man or woman; he-oho te kope ra'e Ko Ira, the first youth, Ko Ira, went; pehé korua ga kope? How are you, lads? Koho-mai korua ko ga kope, ka-maitaki korua ga kope! Welcome to you, lasses, what beautiful lasses you are! Kope tugutugu, youth T. Pau.: kope, string, filament. Ma.: kope, to bind in flax leaves. Churchill.
he oho arurua.	The two left,
he tuu he too mai i te kai he hoki he oho mai	arrived, took the provisions, turned around, went, and
he tuu ki pu pakakina.he hakarere i te kai	returned to Pu Pakakina and left the provisions there.
he avai i te raakau o Ira.e Raparenga	Raparenga handed over the treasure (raakau) of Ira.
[E:32] he noho he tuu ki te tahi raa.he ki a Ira.	They stayed, and another day dawned. Then Ira said,

[0] They stayed, and another day dawned. Then Ira said, Let's go! Let's go down to swim with the board, to ride the waves! They all got up, climbed down, and arrived. They took off cape and loincloth (he huni e te hami). Then they all hurried and mounted the topside of a plank. They climbed on it, moved it, and reached the islets (motu, here, 'cliffs off the shore'). They all formed a line and looked towards the waves. When the wave began to rise, when it began to move faster and faster, they all turned the lower part of their body (? tiaeve) and coasted on top of the wave toward the right side. Once they were underway (literally, 'when the turtle was gone'), their eyes looked toward the land at an angle. Ira called out with a loud voice, Our ride on the wave is to the right! (Fast) as on a sled was the ride on the wave, and it brought them to the shore. The place where they landed was given the name Hanga Roa. They all turned around and went back (to the starting place out at sea). Then the ride on the waves went in the direction of the left side, and they landed in Apina Iti. [E:33] Again they all turned around and came back (to the starting point), and once again they rode in on the waves. They landed in Rio and gave the name Hanga O Rio. They went on land, sat down, stretched out, and dried in the sun. Then they all went back again and arrived (out there), and once again they all rode on the waves toward the beach. Again and again (they did it). They went on land, turned around, and climbed up together to the cave Pu Pakakina. There they stayed.

[1] It grew light, and again Ira spoke. This is what he said: 'Turn around, all of you, and go down to ride the waves (literally, 'to the turtle, to act like a turtle').' Five of them went down; only Ira did not go down to let himself be carried on a board by a wave. After the young kinsmen had gone down to surf, Ira got up, picked up the mat with the treasure, unfolded the mat, pulled out the mother-of-pearl ornament (reipa), folded the mat again tightly, and left it on the ground. Ira got up, climbed up, went on, and reached Ruhi Hepii. He drilled a hole into the stone. After the hole was deep enough, he took the ornament (rei) and put it into the hole so that the shiny side (rapa) was turned outward. He gave the place the name 'Ruhi Hepii'. He turned around, climbed down, went on, and entered the cave Pu Pakakina. When he arrived there, he sat down. The young kinsmen arrived and rested.

[2] It grew light. On the second day, Ira said again, 'Go back to riding the waves!' They all went back out there. [In order to count this day as number 2 we cannot count the earlier mentioned 'another day dawned' as the same kind of day. Therefore 'another day dawned' could possibly refer to the 'dawn of the year'. This special 'day' is similar to the year before the first birthday. When a great cog in the wheel of time moves one step ahead all the smaller cogs should stand still.] Ira got up and again picked up the (second) ornament. He took it, went on, came to Apina Nui, drilled a hole into the stone, put the ornament in the hole, with the shiny side to the outside, and gave (the place) the name 'Pu'. He turned around, went on, and came to the cave Pu Pakakina. There he lay down. The young kinsmen arrived and also lay down.

[3] It grew light on the third day, and again Ira said, 'Go back to swimming on a board, to riding the waves!' All went back out there, and Ira got up. He picked up two stone figures (moai maea) and two mother-of-pearl necklaces (tuitui reipa). The name of the first stone figure was Apina Iti, and the second one was Rapa Kura. Ira took the figures and the ornaments, went on, and came to Apina Iti. He dug a pit, let the figure slide down into the pit, and covered it up with pebbles (kirikiri). The head remained completely free (? he puoko i hakapaka). He put the necklace around the neck of the figure and called the place 'Apina Iti A Rapa Kura'. Ira gave the stone figure [earlier named Apina Iti] the name 'Hinariru', the name of the master, (son) of Tuu Hokorua, who had given the figure to Ira. He turned around, went on, and entered the cave Pu Pakakina and remained there. All the young men arrived and settled down (to sleep).

[4] It grew light on the fourth day, and they all got up (together). They climbed down, went on, and arrived at the bay. They hurried, went into the water, and reached the islet (off the shore). The wave began to move, and they all rode the wave (literally, 'they turned their lower body into the position of a turtle'). Ira rode the waves toward the right side. He looked diagonally toward the land, looked in the direction of Ruhi Hepii, and the ornament of Ruhu Hepii shone brightly. [I suspected Ruhu was Barthel's misspelling of Ruhi and looked in the Polynesian original. To my surprise - I guess Barthel could have used Ruhu as a Sign - the original text seems to be: he ui mai a ruhi hepii he rapa atu te rei.mai ruhi hePii. Possibly we should read hePii as a reference to π.]

He went back out into the sea, and the movement of the wave was to the left side. Again he glanced, this time in the direction of Pu, and the ornament of Pu shone brightly. [Pu was the name of the place with a hole in the stone at Apina Nui. Maybe Pi(i) was meant to be the opposite of Pu, as when right is contrasted with left.] Again he went out into the sea. From the middle, the two necklaces around the neck of the two figurines shone (toward him). His ride on the wave ended in Rio, and therefore the name 'Hanga O Rio' was given. [There were 2 necklaces, but the story recounts only how one of them was used around the neck of the stone figure Apina Iti. The other stone figure was Rapa Kura and nothing is said if also this figure was buried up to her neck or not. Instead the name of the Apina Iti figure was strangely changed to Apina Iti A Rapa Kura. If Barthel has translated the story correct, then it contains puzzles to solve. Was the Apina Iti statue joined to the Rapa Kura statue when he got the necklace around his neck? But then the name changed again, this time to Hinariru, the son of Tuu Hokorua, where indeed the latter name is in harmony with my question - 'in a group of two'.] Ira remained on shore, pondered, and said, 'This is well done! Ruhi to the right, Pu to the left, and Hinariru Nui and Hinariru Iti in the middle.'

Wordplays were evidently used for securing the meanings, with many allusions creating a rich texture composed as if by countless coloured filaments and to be understood only given the context. As I remember it the early missionaries in South America destroyed the textiles (mats) woven by the indigenous women, after having been told they contained information.

... I pass over the preliminary installation of the chief as Tui Nayau at Nayau Island, though its significance will be taken into account. The ensuing investiture of the Tui Nayau as paramount of Lau consciously follows the legend of an original odyssey, which brought the ancestral holder of the title into power at Lakeba, ruling island of the Lau Group. The chief thus makes his appearance at Lakeba from the sea, as a stranger to the land. Disembarking at the capital village of Tubou, he is led first to the chiefly house (vale levu) and next day to the central ceremonial ground (raaraa) of the island.

At both stages of this progression, the pretender is led along a path of barkcloth by local chieftains of the land. In Lau, this barkcloth is prescriptively a type considered foreign by origin, Tongan barkcloth. Later, at the kava ceremony constituting the main ritual of investiture, a native chieftain will bind a piece of white Fijian tapa about the paramount's arm. The sequence of barkcloths, together with the sequence of movements to the central ceremonial ground, recapitulate the correlated legendary passages of Tui Nayau from foreign to domestic, sea to land, and periphery to center.

The Fijian barkcloth that in the end captures the chief represents his capture of the land: upon installation, he is said to hold the 'barkcloth of the land' (masi ni vanua). The barkcloth thus has deeper significance. In general ritual usage, barkcloth serves as 'the path of the god'. Hanging from the rafters at the rear, sacred end of the ancient temple, it is the avenue by which the god descends to enter the priest ... There is still more to the barkcloth. The barkcloth which provides access for the god/chief and signifies his sovereignity is the preeminent feminine valuable (i yau) in Fiji. It is the highest product of woman's labor, and as such a principal good of ceremonial exchange (soolevu). The chief's accession is mediated by the object that saliently signifies women ...

The context here seems to be the correspondences on Easter Island to the early year structure taken over from north of the equator (from Hiva). There were 9 weeks from 0h (at the Navel of the Horse, Sirrah) to the end of side b on the G tablet and there were 9 weeks from Spica to the Sting of the Scorpion:

*Hora Iti 29 (241)*	46	*Tangaroa Uri 15 (288)*	14	*30 (264 + 39)*
SPICA (202)		ANTARES (288 - 39)		LESATH (264)
48			15
9 weeks

366 - 2 * 63 = 2 * 120 = 240 (= 8 * 30 = 6 * 40 = 16 * 15). North of the equator the 'navel' of the newborn was in Andromeda and south of the equator there was an umbilical cord stretching up from Virgo to Ursa Major.

... 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 whole bi-cycle could then start again from the north polar cap.

However, anciently the return of Canopus to visibility occurred 16 days after its true heliacal rising. And counting from this insight we will find Spica to be twice in the center, possibly the reason for the pair of necklaces (tui-tui) for the Hinariru figures placed in the pit dug at Apina Iti A Rapa Kura:

*Vaitu Potu 14 (134)*	15	*31 (151)*	89	*Hora Iti 29 (241)*	*Hora Iti 29 (241)*	46	*Tangaroa Uri 15 (288)*	14	*30 (264 + 39)*
CANOPUS (95)		(112)		SPICA (202)	SPICA (202)		ANTARES (288 - 39)		LESATH (264)
16		91			48			15
107 days					9 weeks
180 days

... He picked up two stone figures (moai maea) and two mother-of-pearl necklaces (tuitui reipa). The name of the first stone figure was Apina Iti, and the second one was Rapa Kura. Ira took the figures and the ornaments, went on, and came to Apina Iti. He dug a pit, let the figure slide down into the pit, and covered it up with pebbles (kirikiri). The head remained completely free (? he puoko i hakapaka). He put the necklace around the neck of the figure and called the place 'Apina Iti A Rapa Kura'. Ira gave the stone figure the name 'Hinariru', the name of the master, (son) of Tuu Hokorua, who had given the figure to Ira. He turned around, went on, and entered the cave Pu Pakakina and remained there. All the young men arrived and settled down (to sleep) ...

Tui. 1. To sew mats, to make strings. E-tahi tuitui reipá i Te Pei, ekó rava'a e-varu kaukau; i-garo ai i Hiva, i te kaiga, a necklace of mother-of-pearl is on te Pei, few will find it (lit: eight groups of people); it has remained in Hiva, in our homeland. 2. The three stars of Orion's Belt. Vanaga.

On the back side of Pachamama (Mother Earth) also her tresses tell about an assymmetry, here though with twice 16 as the difference between 214 and 182:

*Counting the tresses of Pachamama* (the World Mother) from left to right:**
1	29	90 = 106 - 16	1	26	78 = 168 - 90
2	30		2	26
3	31		3	26
4	34	214 - 180	4	25	182 - 314 / 2
5	31	90 = 106 - 16	5	26	79 = 107 - 28
6	30		6	27
7	29		7	26
*214 (AUGUST 2) + 13 14 = 396 (JANUARY 31)**
... Ecclesiastically, the equinox is reckoned to be on 21 March (even though the equinox occurs, astronomically speaking, on 20 March [79] in most years) ...

JAN 31 (396)	FEBR 1	2	3	4 (*320)	5 (36)

*Ca14-18	*Ca14-19	*Ca14-20	*Ca14-21 (384)	*Ca14-22	*Ca14-23
te honu paka	te henua	honu kau	te mata	te honu	kua heheu
Paka. 1. Dry; to become dry (of things); pakapaka, to dry out. Te paka is also the name of the moss-covered areas, between the small lakes of volcano Rano Kau, through which one can pass without getting one's feet wet. 2. To go, to depart; he-paka-mai, to come; he-oho, he-paka, they go away. 3. To become calm (of the sea): ku-paka-á te tai. Pakahera, skull, shell, cranium; pakahera puoko tagata, human skull; pakahera pikea, shell of crab or crayfish. Gutu pakapaka, scabbed lips. Hau paka, fibres of the hauhau tree, which were first soaked in water, then dried to produce a strong thread. Moa gao verapaka, chicken with bald neck. Ariki Paka, certain collateral descendents of Hotu Matu'a, who exercised religious functions. Vanaga. 1. Crust, scab, scurf; paka rerere, cancer; pakapaka, crust, scabby. 2. Calm, still. 3. Intensive; vera paka, scorching hot; marego paka, bald; nunu paka, thin. 4. To arrive, to come. 5. To be eager. 6. To absorb. 7. Shin T. Pakahera, calabash, shell, jug. Pakahia, to clot, curdle, coagulate. Pakapaka, dry, arid, scorching hot, cooked too much, a desert, to fade away, to roast, a cake, active; toto pakapaka, coagulated blood; hakapakapaka, to dry, to broil, to toast. Pakahera pikea, shell of crab or crayfish. Churchill.
1h (15.2) β Phoenicis (15.1), υ Phoenicis, ι Tucanae (15.6), η Ceti, ζ Phoenicis (15.7)	*Al Batn Al Hūt-26 (Belly of the Fish) /* Revati-28 (Prosperous) / *1-iku (Field Measure)* MIRACH (Girdle) = β Andromedae, KEUN MAN MUN (Camp's South Gate) = φ Andromedae (16.0), ANUNITUM = τ Piscium (16.5), REVATI (Abundant) = ζ Piscium (16.9) ~~REGULUS (α Leonis)~~	ν Phoenicis (17.4), κ Tucanae (17.6)	no star listed (18)	ADHIL (Garment's Train) = ξ Andromedae (19.3), θ Ceti (19.7)	KSORA (Knee) = δ Cassiopeiae (20.1), ω Andromedae (20.6), γ Phoenicis (20.8)

CLOSE TO THE FULL MOON:

13h (197.8) ξ¹ Centauri (197.1), ξ² Centauri (197.9)	APAMI-ATSA (Child of Waters) = θ Virginis, ψ Hydrae (198.5), DIADEM = α Com. Ber. (198.9)	AL DAFĪRAH (Tuft) = β Com. Ber. (199.4)	σ Virginis (200.4)	γ Hydrae (201.0), ι Centauri (201.4)	*Al Simāk-12 (Lofty) /* Chitra-14 (Bright One) / Horn-1 (Crocodile) / *Sa-Sha-Shirū-20* **(Virgin's Girdle) / ANA-ROTO-3 (Middle pillar) MIZAR = ζ Ursae Majoris (202.4), SPICA = α Virginis, ALCOR = 80 Ursae Majoris (202.7) ~~SADALMELIK (α Aquarii)~~** 161 = 202.4 - 41.4
... Possibly they used the nakshatra method and found Apami-Atsa (θ Virginis) close to the Full Moon, corresponding in Babylonian times to day 214 (AUGUST 2) - i.e. 'a day for all hearts'. ... Apami-Atsa ('Child of Waters', θ Virginis) at 13h maybe should be contrasted with Apam Napat ('Grandson of Waters') ... θ is on the front of the garment, below the girdle ... Moderns have no name for it, but in the Surya Siddhanta it was Apami-Atsa, the Child of the Waters ... ... Apam Napatis an eminent figure of the Indo-Iranian pantheon. In Hinduism, Apām Napāt is the god of fresh water, such as in rivers and lakes. In Zoroastrianism, Apąm Napāt is also a divinity of water ... Apām Napāt in Sanskrit and Apąm Napāt in Avestan mean 'grandson of waters' ... Sanskrit and Avestan napāt ('grandson') are cognate to Latin nepōs and English nephew, but the name Apām Napāt has also been compared to Etruscan Nethuns and Celtic Nechtan and Roman Neptune. In Yasht 19 of the Avesta Apąm Napāt appears as the Creator of mankind. Here, there is an evident link between the glory of sovereignty (Khvarenah) and Apąm Napāt who protects Khvarenah as the royal glory of Iranian kings. Apām Napāt is sometimes, for example in Rigveda book 2 hymn 35 verse 3, described as a fire-god who originates in water ... The reference to fire may have originally referred to flames from natural gas or oil seepages surfacing through water, as in a fire temple at Surakhany near Baku in Azerbaijan ... There is a conjecture that the word 'naphtha' came (via Greek, where it meant any sort of petroleum) from the name 'Apampat' ...
AUG 1	2 (214)	3	*4 (136 = 200 - 64)**	*5 (320 - 183)*	6 (36 + 182)