155. Once again. In the year AD 2025 the planet Mars will (according to Cartes du Ciel) be together with the Sun at right ascension day *161 (→ Φbonacci). In order to calibrate the dates we have first to set the date to July 3 (184) AD 2025, because that will be the day when Coxa (θ Leonis) will be at the Sun: 
The position of Coxa in my assumed era for rongorongo should be around *169.4 (September 6, 249 = 184 + 65), and therefore we can from the the difference in the right ascension dates for Coxa and Mars at July 3 in AD 2025 find out that with Coxa at July 3 (184) the place of Mare will be about a week earlier.
Coxa (*169.4) - *7.6 = *161.8 (Mars) → 241 (August 29). And July 3 (184) - 7 = 177 (June 26). 249 - 177 = 64. 3 * 83 - 6 * 29½ = 8 * 8.
... There was no water in the village. The lakes and rivers were dry. Raven and Crow, two young girls who were having their first menstrual courses, were told to go and draw water from the ocean. Finding the journey too long, Raven decided just to urinate into her basket-bucket. She decieved no one and was severly scolded. Crow returned much later but with drinking water. As a punishment, Raven was condemned never to find water in the summer; only in winter would she find something to drink. For that reason the Raven never drinks during the hot months; she speaks with a raucous voice because of her dry throat ... According to my old astronomy book the Leo constellation stretches down towards the Crater in the region below Zosma and Coxa. The idea can also be seen in the star chart from South America above. In order to see this phenomenon via Cartes du Ciel it is convenient to return to June 10 AD 2025:
Here we can guess why this was the place for the First Spring of the Gazelle, because there was indeed a conspicious 'jump' (leap) at JULY 5 (marked by dots in the G text). One right ascension day appears to be missing in the Gregorian calendar:
I think we should compare with the Central American Ball Court. ... 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 Euripus, which has already come up in the Phaedo, was really a channel between Euboea and the mainland, in which the conflict of the tides reverses the current as much as seven times a day, with ensuing dangerous eddies - actually a case of standing waves rather than a true whirl. We meet the name again at a rather unexpected place, in the Roman circus or hippodrome, as we know from J. Laurentius Lydus (De Mensibus I.12), who states that the center of the circus was called Euripos; that in the middle of the stadium was a pyramid, belonging to the Sun; that by the Sun's pyramid were three altars, of Saturn, Jupiter, Mars, and below the pyramid, altars of Venus, Mercury, and the Moon, and that there were not more than seven circuits (kykloi) around the pyramid, because the planets were only seven. (See also F. M. Cornford's chapter on the origin of the Olympic games in J. Harrison's Themis (1962), p. 228; G. Higgins' Anacalypsis (1927), vol. 2., pp. 372ff.) This brings to mind (although not called Euripus, obviously, but 'the god's place of skulls') the Central American Ball Court which had a round hole in its center, termed by Tezozomoc 'the enigmatic significance of the ball court', and from this hole a lake spread out before Uitzilopochtli was born ...
A quick look in Wikipedia reveals there were occasionally also a pair of holes around 6 feet above ground, and when some player was lucky enough to hit the solid heavy rubber ball hard enough and with such precision as to force the ball through such a hole the game would immediately come to a stop.
The players were not allowed to use their arms or feet - they could only use their hips.
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