52. On Hawaii it was stated that the line of division between the pair Kane (Tane, god of forests) and Kanaloa (Tagaroa, the fish being) had to be drawn from Polaris down to Acrux in the Southern Cross:

... Take the lower part of a gourd or hula drum, rounded as a wheel (globe), on which several lines are to be marked and burned in, as described hereafter. These lines are called na alanui o na hoku hookele, the highways of the navigation stars, which stars are also called na hoku ai-aina, the stars which rule the land. Stars lying outside these three lines are called na hoku a ka lewa, foreign, strange, or outside stars.

The first line is drawn from Hoku-paa, the fixed or North Star, to the most southerly star of Newe, the Southern Cross. (This hour circle coincides with the meridian on an evening in June, when it would divide the visible sky into halves.) The portion (of the sky) to the right or east of this line (the observer is evidently assumed to be facing north) is called ke ala ula a Kane, the dawning or bright road of Kane, and that to the left or west is called ke alanui maawe ula a Kanaloa, the much-traveled highway of Kanaloa. (Kane and Kanaloa were important gods in the Polynesian pantheon, Kane being associated with light, Kanaloa with darkness.)

Then three lines are drawn east and west, one across the northern section indicates the northern limit of the Sun (corresponding with the Tropic of Cancer) about the 15th and 16th days of the month Kaulua (i.e., the 21st or 22nd of June) and is called ke alanui polohiwa a Kane, the black-shining road of Kane. The line across the southern section indicates the southern limit of the Sun about the 15th or 16th days of the month Hilinama (December 22) and is called ke alanui polohiwa a Kanaloa, the black-shining road of Kanaloa. The line exactly around the middle of the sphere is called ke alanui a ke ku'uku'u, the road of the spider, and also ke alanui i ka Piko a Wakea, the way to the navel of Wakea (the Sky-father). Between these lines are the fixed stars of the various lands, na hokupaa a ka aina. (These are the stars which hang suspended in the zeniths of the Polynesian islands most of which lie within the tropics.) On the sides are the stars by which one navigates ...

It could not be a star globe, because only half the sky was visible at a given time.

The C text reverses the time order and the text is running from Acrux to Polaris at the end of side a - although adjusted with 4 days ahead due to the 'crooked canoe' of the Pope and the precession of the night sky since his time:

Easter Island was far down and Hawaii far up. Gravitation moved everything downwards, but there had to be a return force in order to keep the cycle going. The first day sign of the Mayas was Imix (the water dragon) and its undulating movements illustrated how there was another force than gravitation, viz. the force of growth.

This could have been the reason for the rongorongo glyph lines ascending in an undulating fashion instead of descending.

... The life-force of the earth is water. God moulded the earth with water. Blood too he made out of water. Even in a stone there is this force, for there is moisture in everything. But if Nummo is water, it also produces copper. When the sky is overcast, the sun's rays may be seen materializing on the misty horizon. These rays, excreted by the spirits, are of copper and are light. They are water too, because they uphold the earth's moisture as it rises. The Pair excrete light, because they are also light ... 'The sun's rays,' he went on, 'are fire and the Nummo's excrement. It is the rays which give the sun its strength. It is the Nummo who gives life to this star, for the sun is in some sort a star.' It was difficult to get him to explain what he meant by this obscure statement. The Nazarene made more than one fruitless effort to understand this part of the cosmogony; he could not discover any chink or crack through which to apprehend its meaning. He was moreover confronted with identifications which no European, that is, no average rational European, could admit. He felt himself humiliated, though not disagreeably so, at finding that his informant regarded fire and water as complementary, and not as opposites. The rays of light and heat draw the water up, and also cause it to descend again in the form of rain. That is all to the good. The movement created by this coming and going is a good thing. By means of the rays the Nummo draws out, and gives back the life-force. This movement indeed makes life ...

The second day sign was Ik (air, life) and this was the next stage, when the lower hemisphere (of fishes) gave way for the upper hemisphere (of birds).

Imix	Ik
Water	Air

The parallel with Tagaroa (fishes far down) and Tane is obvious - indeed it was Tane who with his trees forcing themselves upwards created space (air):

... Sky (rangi) and Earth (papa) lay in primal embrace, and in the cramped, dark space between them procreated and gave birth to the gods such as Tane, Rongo and Tu. Just as children fought sleep in the stifling darkness of a hare paenga, the gods grew restless between their parents and longed for light and air. The herculean achievement of forcing Sky to separate from Earth was variously performed by Tane in New Zealand and the Society Islands, by Tonofiti in the Marquesas and by Ru (Tu) in Cook Islands. After the sky was raised high above the earth, props or poles were erected between them and light entered, dispelling the darkness and bringing renewed life. One detail which is iconographically of interest is whether the god responsible for separating Earth and Sky did so by raising the Sky with his upraised arms and hands, as in Tahiti and elsewhere, or with his feet as in New Zealand ...

South of the equator the constellations looked upside down. Orion, for instance, began with his left foot (Rigel, β) - as viewed from a point in the north - but down in the south it looked as if Rigel was his left fist at the receiving end of the Eridanus River of fresh water:

A Rigel year would therefore naturally be viewed as beginning with a closed fist:

... The practice of turning down the fingers, contrary to our practice, deserves notice, as perhaps explaining why sometimes savages are reported to be unable to count above four. The European holds up one finger, which he counts, the native counts those that are down and says 'four'. Two fingers held up, the native counting those that are down, calls 'three'; and so on until the white man, holding up five fingers, gives the native none turned down to count. The native is nunplussed, and the enquirer reports that savages can not count above four ...