33. Consequently Polaris at the Full Moon will correspond to the last glyph on side a with Sheratan following at the first glyph on side b:
At the time of rongorongo the stars forming the Head of Ku and also the First Point of Aries (heliacal Sheratan) had moved forward in the year due to the precession. They no longer rose with the Sun 'at dawn' but in broad daylight. The little bird to be seen at the Full Moon after Hamal was in full view (between the eyes of the Ram) compared to the little bird 4 weeks earlier:
Although her left eye (as defined by Hevelius) was not visible because she was looking back - or because her left eye had disappeared (been swollen). ... In the morning of the world, there was nothing but water. The Loon was calling, and the old man who at that time bore the Raven's name, Nangkilstlas, asked her why.
'The gods are homeless', the Loon replied. 'I'll see to it', said the old man, without moving from the fire in his house on the floor of the sea. Then as the old man continued to lie by his fire, the Raven flew over the sea. The clouds broke. He flew upward, drove his beak into the sky and scrambled over the rim to the upper world. There he discovered a town, and in one of the houses a woman had just given birth. The Raven stole the skin and form of the newborn child. Then he began to cry for solid food, but he was offered only mother's milk. That night, he passed through the town stealing an eye from each inhabitant. Back in his foster parents' house, he roasted the eyes in the coals and ate them, laughing. Then he returned to his cradle, full and warm. He had not seen the old woman watching him from the corner - the one who never slept and who never moved because she was stone from the waist down. Next morning, amid the wailing that engulfed the town, she told what she had seen. The one-eyed people of the sky dressed in their dancing clothes, paddled the child out to mid-heaven in their canoe and pitched him over the side ... ... in the ceremonial course of the coming year, the king is symbolically transposed toward the Lono pole of Hawaiian divinity ... It need only be noticed that the renewal of kingship at the climax of the Makahiki coincides with the rebirth of nature. For in the ideal ritual calendar, the kali'i battle follows the autumnal appearance of the Pleiades, by thirty-three days - thus precisely, in the late eighteenth century, 21 December, the winter solstice. The king returns to power with the sun. Whereas, over the next two days, Lono plays the part of the sacrifice. The Makahiki effigy is dismantled and hidden away in a rite watched over by the king's 'living god', Kahoali'i or 'The-Companion-of-the-King', the one who is also known as 'Death-is-Near' (Koke-na-make). Close kinsman of the king as his ceremonial double, Kahoali'i swallows the eye of the victim in ceremonies of human sacrifice ... In the deep night before the image [of Lono] is first seen, there is a Makahiki ceremony called 'splashing-water' (hi'uwai). Kepelino tells of sacred chiefs being carried to the water where the people in their finery are bathing; in the excitement created by the beauty of their attire, 'one person was attracted to another, and the result', says this convert to Catholicism, 'was by no means good'. At dawn, when the people emerged from their amorous sport, there standing on the beach was the image of Lono. White tapa cloth and skins of the ka'upu bird hang from the horizontal bar of the tall crosspiece image. The ka'upu is almost certainly the albatross, a migratory bird that appears in the western Hawaiian chain - the white Lanyon albatross at Ni'ihau Island - to breed and lay eggs in October-November, or the beginning of the Makahiki season ...
There were 392 + 348 (= 12 * 29) = 740 glyphs on the C tablet and glyph 370 (740 / 2) was where Acrux rose with the Sun.
64 precessional days earlier Acrux had risen heliacally in JULY 22. In this Style: 22 / 7 (= π). Half a circle should be measured as π times its radius. At the time of Julius Caesar heliacal Acrux would have risen with the Sun 27 days earlier than in September 24 (267), i.e. in day 267 - 27 = 240 (= 8 * 30) or in 'August 28. This was 53 precessional days later than the time when Sheratan was at 0h. 27 + 53 = 80 (March 21). 'September was the '7th month' (septem) and therefore 'August should be the 6th month (as counted from 'March). Thus 'August 28 could in this style be regarded as equal to 6.28 (= 2 * 3.14). In which case the Sun in Roman times would have completed a full cycle when he reached Acrux.
As to the number of glyphs in line Ea8 there is in principle uncertainty because there is a vacant glyph space (a wormhole?) after Ea8-4 (260). Glyph 370 is basically a variant of hoea (tattooing instrument), although upside down. Which could mean there was here a change from dark times to light times by reemerging again from the Underworld. As if being reborn from the 'ashes' (te kihikihi) of the previous 'old fire':
... The state of the tree loomed large in their thoughts, because it came about at the same time the head of One Hunaphu was put in the fork. The Xibalbans said among themselves: 'No one is to pick the fruit, nor is anyone to go beneath the tree', they said. They restricted themselves, all of Xibalba held back. It isn't clear which is the head of One Hunaphu; now it's exactly the same as the fruit of the tree. Calabash came to be its name, and much was said about it. A maiden heard about it, and here we shall tell of her arrival. And here is the account of a maiden, the daughter of a lord named Blood Gatherer. And this is when a maiden heard of it, the daughter of a lord. Blood Gatherer is the name of her father, and Blood Moon is the name of the maiden. And when he heard the account of the fruit of the tree, her father retold it. And she was amazed at the account: I'm not acquainted with that tree they talk about. It's fruit is truly sweet! they say, I hear, she said. Next, she went all alone and arrived where the tree stood. It stood at the Place of Ball Game Sacrifice. What? Well! What's the fruit of this tree? Shouldn't this tree bear something sweet? They shouldn't die, they shouldn't be wasted. Should I pick one? said the maiden. And then the bone spoke; it was there in the fork of the tree: Why do you want a mere bone, a round thing in the branches of a tree? said the head of One Hunaphu when it spoke to the maiden. You don't want it, she was told. I do want it, said the maiden. Very well. Stretch out your right hand here, so I can see it, said the bone. Yes, said the maiden. She stretched out her right hand, up there in front of the bone. And then the bone spit out its saliva, which landed squarely in the hand of the maiden. And then she looked in her hand, she inspected it right away, but the bone's saliva wasn't in her hand. It is just a sign I have given you, my saliva, my spittle. This, my head, has nothing on it - just bone, nothing of meat. It's just the same with the head of a great lord: it's just the flesh that makes his face look good. And when he dies, people get frightened by his bones. After that, his son is like his saliva, his spittle, in his being, whether it be the son of a lord or the son of a craftsman, an orator. The father does not disappear, but goes on being fulfilled. Neither dimmed nor destroyed is the face of a lord, a warrior, craftsman, an orator. Rather, he will leave his daughters and sons. So it is that I have done likewise through you. Now go up there on the face of the earth; you will not die. Keep the word. So be it, said the head of One and Seven Hunaphu - they were of one mind when they did it ...
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