The unusual bottom end of henua in Aa8-32 probably has been designed to draw attention to the strange top end in Aa8-26. The last viri is cut off at the top end and the first henua is similarly abrupt at the bottom end. The 5 glyphs between are in a way outside the calendar, a time of 'darkness' or temporary 'death'.

In the Fijian kava ceremony continuity was ascertained by 'forming' new life:

... The water of the kava, however, has a different symbolic provenance. The classic Cakaudrove kava chant, performed at the Lau installation rites, refers to it as sacred rain water from the heavens... This male and chiefly water (semen) in the womb of a kava bowl whose feet are called 'breasts' (sucu),

(pictures from Lindqvist showing very old Chinese cooking vessels)

and from the front of which, tied to the upper part of an inverted triangle, a sacred cord stretches out toward the chief ...

The cord is decorated with small white cowries, not only a sign of chieftainship but by name, buli leka, a continuation of the metaphor of birth - buli, 'to form', refers in Fijian procreation theory to the conceptual acception of the male in the body of the woman ...