
Cb7-7	*Cb7-8 (4 136)**	Cb7-9	Cb7-10	Cb7-11	*Cb7-12 (4 39)**	Cb7-13 (157)
rere te manu	te hoko huki	te moko	te hokohuki	te maitaki	te hau tea	te rau hei
CLOSE TO THE SUN:
361 March 16 (75)*	*362 17	*363 18	*364 19	*365 20	SIRRAH 0h	ALGENIB PEGASI 22
"February 3	4	5	6	*7 (324)**	8	9 (40)
JANUARY 11	12	13	*14 (300)**	15	16	17
CLOSE TO THE FULL MOON:
DENEBOLA, ALARAPH (Unarmed) September 15	*179 16	180 17 (260)*	*181 18	ο Virginis 19	ALCHITA 20	*184 21
ºSeptember 11	12	13	*14 (177)**	15	16	17 (260)
"August 5	6 (218)	7	*8 (140)**	9	10	11
JULY 13	14	15	16	*17 (118)**	18	19 (200)

His calendar was 'crooked' - out of tune with the ruling stars. There should be 5 days from the conjunction between Leo and Virgo before reaching Alchita.

... Day 80 in the Gregorian calendar was March 21 and right ascension 0h was there because the Pope had decided this should be the day of spring equinox.

... Ecclesiastically, the equinox is reckoned to be on 21 March (even though the equinox occurs, astronomically speaking, on 20 March in most years) ...

... When the Pope rearranged the day for spring equinox from number 84 ('March 25) to number 80 (ºMarch 21) the earlier Julian structure was buried, was covered up (puo). At the same time the Pope deliberately avoided to correct the flow of Julian calendar days for what he may have regarded as 4 unneccesary leap days prior to the Council of Nicaea. Thus his balance sheet for days was in order. The day numbers counted from the equinox were increased with 4 and this was equal to allowing the 4 'unneccessary' leap days to remain in place. But he had moved spring equinox to a position which was 4 days too early compared to the ancient model ...

These '4 unneccessary leap days' (prior to the Council of Nicaea) were equal in number to the precessional distance in time between the Pope and the time of rongorongo. The Gregorian calendar could therefore be easily understood by the Easter Islanders. The Pope had created a 'crooked calendar' but since his time the precession had fixed it ...

The topknot of Andromeda (Sirrah) was a ball of black hair from which Maui emerged, like a chicken from his egg shell confinement.

Andromeda was his mother, Taranga. And at the other side of the year was the other wife of the Sun, viz. Virgo.

... 'From the time I was in your womb,' Maui went on, 'I have known the names of these children of yours. Listen,' he said as he pointed to his brothers in turn. 'You are Maui mua, you are Maui roto, you are Maui taha, and you are Maui pae. And as for me, I am Maui potiki, Maui-the-last-born. And here I am.' When he had finished, Taranga had to wipe her eyes because there were tears in them, and she said: 'You are indeed my lastborn son. You are the child of my old age. When I had you, no one knew, and what you have been saying is the truth. Well, as you were formed out of my topknot you can be Maui tikitiki a Taranga.' So that became his name, meaning Maui-formed-in-the-topknot-of-Taranga. And this is very strange, because women in those days did not have topknots. The topknot was the most sacred part of a person, and only men had them ...

From α Andromedae (the birth place of Maui) to the corresponding place in Virgo (ο Virginis) there was half a year.

From the beginning of the text on side a of the C tablet there were 549 (= 3 * 183) days to the return of the Navel of the Horse (Sirrah):

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
CLOSE TO THE SUN:
ALCHITA = α Corvi, MINKAR (Beak) = ε Corvi	PÁLIDA (Pale) = δ Crucis	GIENAH (Wing) = γ Corvi, ζ Crucis	CHANG SHA (Long Sand-bank) = ζ Corvi	INTROMETIDA = ε Crucis, ACRUX = α Crucis	ALGORAB = δ Corvi, GACRUX = γ Crucis	AVIS SATYRA = η Corvi, KRAZ = β Corvi
September 20 'August 24	(264 = 237 + 27) (237 = 242 - 5)	EQUINOX 26	23 (266) 27	JULY 22 (π) 28 (240)	*25 (5 + 183)** 29	(59 + 183 + 27) *30 (242 = 11 22)**
"August 10	11	12	13	14	15 (227)	16
CLOSE TO THE FULL MOON:
SIRRAH (Navel of the Horse)	ALGENIB PEGASI				ANKAA
March 21 (0h) 'February 22	22 TERMINALIA	23 24	24 (83) 25	JULIAN EQUINOX 26	26 27	27 28 (59)
"February 8	9	10	11	12	13	14 (45)

357						174
	*Ca14-1	*Ca14-2	*Ca14-3 (366)	*Ca14-4	*Ca14-5
	Kua tupu te ata i te henua
	CLOSE TO THE SUN:
	September 18	19	ALCHITA (263)	21	EQUINOX
	'August 22	23	24 (236 = 263 - 27)	25	26
	"August 8 (8-8)	9	10 (222 = 263 - 41)	11	12
	CLOSE TO THE FULL MOON:
	March 19	20	SIRRAH (80)	22	23
	'February 20	21	22 (53 = 80 - 27)	TERMINALIA	24
	"February 6	7	8 (39 = 222 - 183)	9 (2-9)	10


Cb7-7	*Cb7-8 (4 136)**	Cb7-9	Cb7-10	Cb7-11	*Cb7-12 (4 39)**	Cb7-13 (157)
rere te manu	te hoko huki	te moko	te hokohuki	te maitaki	te hau tea	te rau hei
CLOSE TO THE SUN:
361 March 16 (75)*	*362 17	*363 18	*364 19	*365 20	SIRRAH 0h	ALGENIB PEGASI 22
'February 17 (48)	18	19	20	21	22	TERMINALIA
"February 3	4	5	6	*7 (324)**	8	9 (40)
JANUARY 11	12	13	*14 (300)**	15	16	(366 + 17 = 383)
CLOSE TO THE FULL MOON:
DENEBOLA, ALARAPH (Unarmed) September 15	*179 16	*180 17	*181 18	ο Virginis 19	ALCHITA 20	184 21 (264)*
ºSeptember 11	12	13	*14 (177)**	15	16	17 (260)
'August 19	20	21	22	23	*24 (8 29½)**	25
"August 5	6 (218)	7	8	9	10	*(143 = 11 * 13)**
JULY 13	14	15	16	*17 (118)**	18	19 (200)

Te rau hei (branch of mimosa) means a 'hanging victim', a dead person who later will return to life again (be recycled).


rau hei	Cb7-13

... The Sensitive plant (Mimosa pudica L.) is a creeping annual or perennial herb often grown for its curiosity value: the compound leaves fold inward and droop when touched, re-opening within minutes. Mimosa pudica is native to Brazil, but is now a pantropical weed. Other names given to this curious plant are Humble plant, TickleMe plant, Shame plant, Sleeping Grass, Prayer plant, Touch-me-not, Makahiya (Philippines, meaning 'shy'), Mori Vivi (West Indies), mate-loi (false death) (Tonga) ...

... In the evening the leaflets will fold together and the whole leaf droops downward. It then re-opens at sunrise ...

Rau

Rau 1. (Also: raupá) leaf of a plant, stem and leaves. 2. Hundred: e tahi te rau, e rua te rau, etc., 100, 200... Also seems to have been used in the meaning of 'many'. Tu'u henua rau, someone who has travelled to many countries (such were called in the 19th century natives who had travelled abroad, employed as sailors). Compare with: tai raurau-á riki. Vanaga.

Rau hei. 1. Branch of mimosa. 2. Killed enemy. 3. Hanged 'fish'. 'Branche du mimosa (signe de mort), ennemie túe (poisson suspendu)' according to Jaussen. Barthel.

Ra'u 1. To take something without the owner's permission; to seize something forcibly. 2. Ra'u maahu, ancient expression, literally: to appropriate the steam (maahu) of the food just taken out of an earth oven. It refers to intruders coming to help themselves uninvited. Warriors off to a battle used to be told: E ra'u maahu no koe, o pagaha'a! meaning: 'Eat little, lest you be heavy (and lose your agility).' Vanaga.

1. Sa.: la'u, to clear off, to carry away; la'u mai, to bring. Uvea: laku, to send, to throw into. Ha.: laulau, a bundle, a bag; a wrapper of a bundle, the netting in which food is carried; lalau, to seize, to catch hold of. 2. To.: lau, lalau, lauji, to pinch with the fingers, to nip. Ha.: lau, to feel after a thing; lalau, to extend (as the hand), to seize, to catch hold of. 3. Sa.: lau, a leaf; lalau, to be in leaf; laulau, a food tray plaited from a coconut leaf, to set out food on such a tray or on a table. To.: lau, lou, a leaf; laulau, a tray. Fu., Uvea, Nuguria: lau, a leaf. Niuē: lau, a leaf; laulau, a table. Ha.: lau, a leaf; laulau, the netting in which food is carried. Ma., Ta., Rarotonga, Rapanui, Paumotu, Nukuoro, Fotuna: rau, a leaf. Mgv.: rau, rou, id. Mq.: au, ou, id. Churchill 2.

Ta.: rauhuru, dry banana leaf. Mq.: auhuu, id. (To.: hulu, leaves dry and dead.) Ha.: lauhulu, banana leaf. Churchill.

Lau, s. Haw., to feel for, spread out, expand, be broad, numerous; s. leaf of a tree or plant, expanse, place where people dwell, the end, point; sc. extension of a thing; the number four hundred; lau-kua, to scrape together, to gather up from here and there confusedly; lau-la, broad, wide, extension, width; lau-na, so associate with, be friendly; lau-oho (lit. 'leaves of the head'), the hair. Tong., lau, low, spread out, be broad, exfoliate; s. surface area; lau-mata, eyelash; lo, a leaf; lo-gnutu, the lips (lit. 'leaves of the mouth'). N. Zeal. and Mang., rau, spread, expand; raku-raku, to scratch, scrape.

Sam., lau, leaf, thatch, lip, brim of a cup, breadth, numeral hundred after the first hundred; lau-a, to be in leaf, full-leafed; laua-ai, a town, in opposition to the bush; lau-ulu, the hair of the head; launga-tasi, even, level; lau-lau, to lay out, spread out food on a table; lau-tata, a level place on a mountain or at its foot; lau-le-anga, uneven; lau-talinga, the lobe of the ear, a fungus; lau-tele, large, wide, common, of people. Tah., rau, a leaf, a hundred; when counting by couples, two hundred; many indefinitely; rau-rau, to scratch. Fiji., lou, leaves for covering an oven; longa, a mat, a bed for planting; drau, a leaf; drau-drau, leaves on which food is served up, also a hundred.

Saparua., laun, leaf. Mal., daun, id.; luwas, broad, extended. Sunda., Rubak., id., Amboyna, ai-low, id. Malg., rav, ravin, leaf; ravin-tadign, lobe of the ear; lava, long, high, indefinite expression of extension; lava-lava, eternal; lava-tangh, a spider. The word lau, in the sense of expanse, and hence 'the sea, ocean', is not now used in the Polynesian dialects. There remain, however, two compound forms to indicate its former use in that sense: lau-make, Haw., lit. the abating or subsiding of water, i.e., drought; rau-mate, Tah., to cease from rain, be fair weather; rau-mate, N. Zeal., id., hence summer.

The other word is koo-lau, Haw., kona-rau, N. Zeal., toe-rau, Tah., on the side of the great ocean, the weather side of an island or group; toa-lau, Sam., the north-east trade wind. In Fiji, lau is the name of the windward islands generally. In the Malay and pre-Malay dialects that word in that sense still remains under various forms: laut, lauti, lautan, lauhaha, olat, wolat, medi-laut, all signifying the sea, on the same principle of derivation as the Latin æquor, flat, level, expanse, the sea.

Welsh, llav, to expand; lled, breadth. Armor., blad, flat, broad. Lat., latus, broad, wide, spacious. Greek, πλατυς, wide, broad, flat; πλατη, broad surface, blade of an oar; πλακοσ, broad, flat. Pers., lâtû, blade of an oar, oar. Lith., platus, flat. Sanskr., prath, be extended, to spread. Goth., laufs or laubs, a leaf. Icel., laug, bath; lauga, to bathe, lögr, the sea, water, moisture.

Bearing in mind l and n are convertible in the West Aryan as in the Polynesian dialects, we might refer to the following as original relatives of the Polynesian lau: Sanskr., nau, boat, ship; snâ, and its connections, 'to bathe'. Greek, ναω, to flow, float; ναω, νεω, to swim, to spin; νευσις, s. swimming; ναυς, ship, &c. Lat., no-are, to swim, float. A.-Sax., naca, id. O. Norse, snäcka, a shell, sobriquet of boats and vessels. Perhaps the Gothic snaga, a garment.

Liddell and Scott and also Benfey refer the Greek νεω and Latin neo, 'to spin', to the Sanskrit nah, 'to bind, tie'. With due deference, I would suggest that the underlying sense of 'to bind' and 'tie' is 'to shorten, contract, to knit' - necto, nodus - and that the original conception of 'to spin' was one of extension, lengthening, as represented in the Polynesian lau. (Fornander)

... Across the bows connecting each double canoe was a floor, covering the chambers containing idols, drums, trumpet shells, and other treasures for the gods and people of Ra'itea; and upon the floor were placed in a row sacrifices from abroad, which consisted of human victims brought for that purpose and just slain, and great fishes newly caught from fishing grounds of the neighboring islands. They were placed upon the floor, parallel with the canoe, alternatively a man and a cavalli fish, a man and a shark, a man and a turtle, and finally a man closed in the line.

Behind this grim spectacle stood two or three priests in sacerdotal attire, which consisted of a plain loin girdle, a shoulder cape reaching down to the waist and tipped with fringe, wide or narrow according to their grades, and a circular cap fitting closely to the head - all made of finely braided purau bark bleached white. Seated at the paddles were the navigators and warrior chiefs in gay girdles and capes of tapa and helmets of various shapes, and wise men in plain girdles, capes, and turbans of brown or white tapa.

As this terribly earnest procession arrived, the canoes were quietly drawn up along the shore, and the guests were met at the receiving marae by an imposing procession of the dignitaries and warriors of the land grandly attired, and also unarmed, headed by the king, the two primates, Paoa-uri and Paoa-tea, and the priests of the realm, who greeted them in low, solemn tones.

Then everybody alike set to work silently disposing of the sacrifices just arrived, combined with others of the same mixed kind prepared by the inhabitants of the land. They strung them through the heads with sennit, and act called tu'i-aha, and then suspended them upon the boughs of the trees of the seaside and inwards, the fish diversifying the ghastly spectacle of the human bodies, a decoration called ra'a nu'u a 'Oro-mata-'oa (sacredness of the host of Warrior-of-long-face) ...