3. The sun 'standing up'

is an image of the sun as a 'fish', only the hind part of the fish being shown. As regards the general meaning of 'fish' cfr 'ika' GD38.

This type of glyph is in parallel texts often used instead of the usual 'sun'-glyph. However, that does not imply that their meanings are equivalent. The fishtail means 'movement'. This is suggested by Sb2-15 (without fishtail) compared with the fishtail suns in the same calendar - Sb2-15 is located at a solstice.

All fishtail suns are swimming in the same direction, from east to west.

Aa1-35 and Pa5-64:

Here two 'persons' are shown at the top of the glyphs. The meaning could e.g. be that the 'sun' is a man-made one. Fires are beginning to be lit at dusk, when the real sun no longer is seen above the horizon. Although man-made fires could of course also be lit to tempt the sun to rise above the eastern horizon:

"The first of all foreign visitors was the Dutch admiral Jacob Roggeveen, who approached the island in the evening twilight of Easter Sunday, 1722. As the sun rose above the sea next morning the Dutchmen brought their ships close inshore and observed a mixed crowd of fair-skinned and dark-skinned people who had lit fires before some enormous statues standing in a row. The people ashore were squatting in front of the statues, with their heads bent while they alternately raised and lowered their arms. When the sun rose they prostrated themselves on the ground facing the sunrise, their fires still flickering before the stone colossi." (Heyerdahl 2)

The time in the evening when fires are being lit is called ahiahi. Possibly the10th and last period of the day according to the parallel 'calendars' in Tahua and Large St Petersburg refer to this double ahi (in Aa1-35 respecitively Pa5-64).

It is presumably significant that in the English language this time of the day is called 'twilight' = 'double light' in English. 'Double light' sounds as if the light were twice as strong as the ordinary light, but that is - of course - not the correct explanation.

The double light instead means that we have a borderline time, a time which night and day together are ruling. During the night the light is the moon and during the day the sun is the light, i.e. at twilight both moon and sun rule.

There is a further sign, the circle large as an egg in the middle of the 'sun' in Aa1-35. Presumably this sign indicates that the sun now is preparing for its next incarnation in the early morning the following day.

Eggs belong to spring and morning, not to autumn and twilight time. So the large circle is presumably not meant to signify an egg but instead the coming generation. A nut would perhaps be a more appropriate sign, also a sign of the next generation but belonging to autumn (and therefore also evening time). However, hua covers both egg, nut and other offspring.

In Pa5-64 a sign with similar meaning is found in the two thick upper flames of the 'sun', a sign of pregnancy perhaps.

Both sun and moon when close to the horizon appear larger than otherwise, and that is  a further explanation for the thick sun disc in A and the thick upper flames in P.

Aa1-16, Ha5-49, Pa5-32 and Qa5-40:

This type of glyph is illustrating the 1st period of the day, when the sun's rays are emerging like arms at the eastern horizon; hiero = the sun's rays appears but the sun itself is still below the horizon.

The four parallel glyphs are differently designed. In H and Q the rays are emerging from what looks like an egg. This impression is strengthened in Q where we can see two wings. And after having seen this we can recognize the same sign in P.

In H there is a space like a rhomb between the 'arms' of the sun. At the top of this rhomb there is a little opening. I guess this indicates that a little bit of the sun now has entered the time of our day, while most of the sun still is enlightening a more eastern part of the globe. We must try to imagine a frame of mind which is global in the true sense of this word.

"In his orientation scheme, the Cakchiquel shaman clearly seems to be distinguishing among the celestial equator, the ecliptic, and the lunar orbit. He utilizes the celestial paths not only to keep the time of year but also to mark the time of day and night. When [the anthropologist J. A.] Remington queried an informant about where a star visible in the sky earlier in the year could be found now, the respondent replied by pointing downward at a 30^o angle under the horizon to the east. He then pointed upward to where it would have been located at sunset." (Skywatchers)

In H, P and Q the 'arms' of the sun are ending in Y-shapes, like stylized hands. I believe this is a sign that the sun not yet has 'been born' for us. It is 'still' - like 'dead branches'.

"The statues we discovered from Easter Island's earliest period could be divided into four basically different types, out of which three were not previously known on the island nor in any other part of Oceania. Monument Type I is represented by squared, sometimes flattish, stone heads without body or limbs and with a rounded rectangular outline. The plane face carved in low relief has invariably enormous eyes and prominent eyebrows that run in a Y-shape into the flat nose. Other details like ears and mouth are insignificant or missing." (Heyerdahl 2)