*MAY 1 (41)**	205	NOV 23	*24 (248)**	121

Ga2-11 (41)		Gb1-18 (41 + 183 + 23)	Gb1-19 (248)
ºJune 30 (181) heliacal SIRIUS		'June 30 (364 - 183) "June 16 (350 - 183)	'July 1 (182) 17 (168 = 182 - 14)
ºDec 30 (181 + 183)		'Dec 30 (364) nakshatra SIRIUS	*31 (285) "Dec 17 (271 = 285 - 14)**
*NUNKI (288)**		'Dec 30 (364) nakshatra SIRIUS	*31 (285) "Dec 17 (271 = 285 - 14)**

Helical dates:
*MARCH 26 (5)**	27	28	3-29 (88)	30
Close to the Full Moon:
SEPTEMBER 25	26	27 (270)	28	*29 (2 136)**

Gb5-17 (370)	Gb5-18	Gb5-19	*Gb5-20 (144 = 2 72)**	Gb5-21
no star listed (69)	no star listed (70)	TABIT (Endurer) = π³ Orionis (71.7), π² Orionis (71.9)	π4 Orionis (72.1), ο¹ Orionis (72.4), π5 Orionis (72.8)	π¹ Orionis (73.0), ο² Orionis (73.4), HASSALEH = ι Aurigae (73.6), π6 Orionis (73.9)
May 29	30	*31 (71)**	June 1 (152)	2
°May 25	26	27	°May 25 (148)	29
'May 2 (487 = 365 + 122)	3	4	5 (125 = 88 + 37)	6
"April 18	*19 (29)**	20	Vaitu Nui 21 (111)	22

Helical dates:
MARCH 31	*APRIL 1 (11)**	2	3 (93)
Close to the Full Moon:
*SEPTEMBER 30 (3 91)**	OCTOBER 1	2	3

Gb5-22	Gb5-23	Gb5-24 (148 = 144 + 4)	Gb5-25 (378)
ALMAAZ (He Goat) = ε Aurigae (74.7), HAEDUS I = ζ Aurigae (74.8)	HAEDUS II = η Aurigae (75.9)	5h (76.1) ε Leporis (76.0), CURSA = β Eridani (76.4), λ Eridani (76.7)	μ Aurigae, μ Leporis (77.6)
June 3	4	*5 (156 = 2 78)**	6 (157 = 471 / 2)
°May 30	31	°June 1 (152)	2
'May 7	*8 (48)**	9 (129)	10
"April 23	*24 (399)**	Vaitu Nui 25 (115)	*26 (36)**
.. Later on in this series of rituals, the Chorti go through a ceremony they call raising the sky. This ritual takes place at midnight on the twenty-fifth of April and continues each night until the rains arrive. In this ceremony two diviners and their wives sit on benches so that they occupy the corner positions of the cosmic square. They take their seats in the same order as the stones were placed, with the men on the eastern side and the women on the west. The ritual actions of sitting down and lifting upward are done with great precision and care, because they are directly related to the actions done by the gods at Creation. The people represent the gods of the four corners and the clouds that cover the earth. As they rise from their seats, they metaphorically lift the sky. If their lifting motion is uneven, the rains will be irregular and harmful ...

*177 = 6 29½**	3-29 (88)

	Ca9-27 (255 = 72 + 183)
	etoru gagata hakaariki kia raua
	HELIACAL DATE:
	*Tangaroa Uri 21 (294)*
	CLOSE TO THE FULL MOON:
	*June 1 (152 = 111 + 41 = 72 + 80)**
	°May 28 (148 = 111 + 37)
	*(111) = Vaitu Nui 21*

In Gb5-24 the hakaariki men are probably heliacal and moving ahead, not standing still facing the Full Moon (and us). In G it was thus a new Sun 'king' who should be inaugurated. On such an occasion drinking kava could have been the rule.


kava	Gb5-25 (378)

Kava

1. Sour; salty: vai kava, saltwater, sea; te kava o te haíga, acrid underarm smell; tagata kava - tagata kakara i te kava, man with smelly armpits. 2. He-kava te haha, to be thirsty. 3. To turn sour, to become embittered, bad-tempered, exasperated (used with manava): tagata manava kava, bad-tempered, angry man. Vanaga.

Bitter, salt; vai kava, brackish water; hakakava, to embalm; kavakava, acid, sharp, bitter, salt, spiritous, vinegar, poisonous, disagreeable; akavakava, to make sharp; hakakavakava, to make acid. P Pau.: kava, disagreeable to the taste; kavakava, acid, sharp. Mgv.: kava, to be bitter, sour, acid, salt. Mq.: kava, bitter. Ta.: ava, bitter, acid, salt. Kavahia: 1. Comfort, comfortable, to feast; hakakavahia, comfort, comfortable. 2. Repulsive (of food), disgusted; hakakavahia, repulsion.

Kavakava, rib; moi kavakava, a house god G. P Mgv.: vakavaka, the breast. Mq.: vakavaka, vaávaá, rib. Ma.: wakawaka, parallel ridges. We shall need all the available material in order to determine the germ sense of this word. Sa.: va'ava'a, the breast-bone of a bird; fa'ava'a, the frame as of a slate. To.: vakavaka, the side. Fu.: vakavaka, the side below the armpit. Ha.: hoowaa, to make furrows. In all these we may see the idea of ridge or depression, or of both, as primal (Rapanui, Samoa, Marquesas, Maori, Hawaii), and as secondary the part of the body where such appearances is common (Mangareva, Tonga, Futuna). Churchill.

Mgv.: kava, the pepper plant and the drink made therefrom. Ta.: ava, id. Mq.: kava, id. Sa.: 'ava, id. Ma.: kawa, a pepper. Kavakava, a fish. Sa.: 'ava'ava, id. Kavapui, a tree. Ta.: avapuhi, a fragrant plant. Mq.: kavapui, wild ginger. Sa.: 'avapui, id. Ha.: awapuhi, id. Churchill. Mq.: ava, a small fish of sweet water. Sa.. 'ava'ava, a small fish. Ha.: awa, a fish. Kakava, burnt. Sa.: 'a'ava, very hot. Churchill.

... Indeed, at the rituals of the installation, the chief is invested with the 'rule' or 'authority' (lewaa) over the land, but the land itself is not conveyed to him. The soil (qele) is specifically identified with the indigenous 'owners' (i taukei), a bond that cannot be abrogated. Hence the widespread assertion that traditionally (or before the Lands Commission) the chiefly clan was landless, except for what it had received in provisional title from the native owners, i.e., as marriage portion from the original people or by bequest as their sister's son ... The ruling chief has no corner on the means of production. Accordingly, he cannot compel his native subjects to servile tasks, such as providing or cooking his daily food, which are obligations rather of his own household, his own line, or of conquered people (nona tamata ga, qali kaisi sara). Yet even more dramatic conditions are imposed on the sovereignity at the time of the ruler's accession. Hocart observes that the Fijian chief is ritually reborn on this occasion; that is, as a domestic god. If so, someone must have killed him as a dangerous outsider. He is indeed killed by the indigenous people at the very moment of his consecration, by the offering of kava that conveys the land to his authority (lewaa) ...

The idea of a fertile armpit could have been given expression in the C text:


Ca9-16 (244)	Ca9-17	Ca9-18	Ca9-19	Ca9-20
E rima ki te henua	koia ku honui	erua maitaki		ko koe ra
*Tangaroa Uri 10*	11	12 (285)	13	14
CLOSE TO THE FULL MOON:
*61	BEID (Egg)	HYADUM I	HYADUM II	AIN (Eye)
... A very detailed myth comes from the island of Nauru. In the beginning there was nothing but the sea, and above soared the Old-Spider. One day the Old-Spider found a giant clam, took it up, and tried to find if this object had any opening, but could find none. She tapped on it, and as it sounded hollow, she decided it was empty. By repeating a charm, she opened the two shells and slipped inside. She could see nothing, because the sun and the moon did not then exist; and then, she could not stand up because there was not enough room in the shellfish. Constantly hunting about she at last found a snail. To endow it with power she placed it under her arm, lay down and slept for three days. Then she let it free, and still hunting about she found another snail bigger than the first one, and treated it in the same way. Then she said to the first snail: 'Can you open this room a little, so that we can sit down?' The snail said it could, and opened the shell a little. Old-Spider then took the snail, placed it in the west of the shell, and made it into the moon. Then there was a little light, which allowed Old-Spider to see a big worm. At her request he opened the shell a little wider, and from the body of the worm flowed a salted sweat which collected in the lower half-shell and became the sea. Then he raised the upper half-shell very high, and it became the sky. Rigi, the worm, exhausted by this great effort, then died. Old-Spider then made the sun from the second snail, and placed it beside the lower half-shell, which became the earth ...
... 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) ...

Moon crescents were growing under the left respectively under the right arm - at the Egg (ο¹ Eridani) respectively at the Eye (ε Tauri).

And under the right respectively the left armpit there is a sign which should illustrate the presence of the Sun (Father Light). This sign is upside down, presumably to indicate the situation when the image of the Sun was on the face of the Full Moon. We can contrast this inverted sign with the drawn up right knee of daytime Shu and also with the added sign in front in Gb1-5:

... Hercules first appears in legend as a pastoral sacred king and, perhaps because shepherds welcome the birth of twin lambs, is a twin himself. His characteristics and history can be deduced from a mass of legends, folk-customs and megalithic monuments. He is the rain-maker of his tribe and a sort of human thunder-storm. Legends connect him with Libya and the Atlas Mountains; he may well have originated thereabouts in Palaeolithic times. The priests of Egyptian Thebes, who called him Shu, dated his origin as 17,000 years before the reign of King Amasis ...

NOVEMBER 6	*7 (231)**	8	9	10 (314)

Gb1-1 (230)	Gb1-2	Gb1-3	Gb1-4	Gb1-5
January 9	*10 (295)**	11	12	13 (378)

Light would increase in front. In Ca9-16 henua is still in the dark, but the usual hatch marks for indicating such a darkness have here been changed to 4 signs of increase (<<<):


Ca9-16	Ca9-20

The standing tagata figure 4 nights later has not the usual mata in both directions (like Janus) but a sign of decrease (left) balanced by a sign of increase towards the front. This easily recognizable sign has been expanded to indicate broad beams of light. We can compare with how the powerful eye of the Mayan astronomer is reaching out to a special star among 24:

At bottom of this picture is Akbal (night), the 3rd day sign, but the Mayan glyphs had their signs inside in contrast to most of the rongorongo glyphs: