In my veiw the bay, as expressed by the haga rave sign, is a place for recreation - in all the meanings of that word. It would not be surprising if the result was a new baby 'hua'.

The sand is by its myriad of grains ideal for the magic of 'multiplication', a fruitful place.

... The king went into his house and laid down. The first child of King A Matua, Tuu Maheke, came and went into the house. He came and kissed his father on the cheek. King Hotu A Matua asked, 'Who are you?' The royal child replied, 'It is I, the royal child, Tuu Maheke'. King Hotu A Matua said, 'Ah, I wish you luck, oh King, for your sand, very fine sand, fleas [in the sand]!'

... From a religious point of view, the high regard for flies, whose increase or reduction causes a similar increase or reduction in the size of the human population, is interesting, even more so because swarms of flies are often a real nuisance on Easter Island, something most visitors have commented on in vivid language. The explanation seems to be that there is a parallel relationship between flies and human souls, in this case, the souls of the unborn. There is a widespread belief throughout Polynesia that insects are the embodiment of numinous beings, such as gods or the spirits of the dead, and this concept extends into Southeast Asia, where insects are seen as the embodiment of the soul ...

Moria is the main word, while haga and one are added only to make it more clear:

Praying (moria, pure) and offering after a recovery sounds like the end of winter solstice, or at least as a festival after one cycle has finished and a new cycle is about to begin:

pure

It should also be a time when the gods (atua) will assemble, and the night Otua, I think, alludes to both the back side (tu'a) and to the gods:

3rd period
	Ca7-8	Ca7-9	Ca7-10	Ca7-11	Ca7-12
	Ca7-13	Ca7-14	Ca7-15	Ca7-16
	Maharu	Ohua	Otua

We must take into account that Ca7-14 is not only the 26th glyph of the moon calendar but also the 260th glyph counted from Ca1-1.

But we cannot say that it is the end of a sacred 260-day year, because in Mamari the 'currency' seems to be 2 glyphs per day. Therefore, the reversed hua at Ca7-14 should rather be the halfway station of such a sacred year:

... Tua in Otua should mean the back side. Beyond the 15 'feathers' (nights) on haú the back side will come. It is as if the 3rd period is at the end of growing moon, and that the rest of the month is something else and separate.

Ohua divides the 36 red glyphs above into 26 + 10. These 10 can be added to the 10 in period 5 in order to reach 20, and then an additional 26 will balance the first 26 glyphs.

72 = 26 + 20 + 26. According to this structure Ca7-14 is the end of waxing. It is time for saying thanks. Fornander has noted:

"... Marqu., moi; Fiji., moli, thanks ..."

We can also quote:

"... In Haug's 'Essays on the Sacred Songs of the Parsis', p. 175, n. 2, he states that 'for blessing and cursing one and the same word is used' in the Avesta - âfrênâmî - which thus corresponded to the old Hebrew word berek, 'to give a blessing and to curse'. It strengthens the West Aryan connections shown above of the Polynesian molia to find that the ancient Iranians also used a word expressing the same double sense ..."

I guess the curse would be used when crops failed. Maori morina means to remove the crop tabu, and this ought to happen, I guess, when the waxing season is over. The double sense of moria, implied in this quotation from Fornander, is not surprising in view of Man being not only equal in status with God but als his superior. Man is standing erect as an equal of the tree, but he has an adze in his hand.

With moon as a model there should be 4 seasons: new moon, growing, full moon, and waning. However, only 3 of them have the order of light. New moon is a dark uncertain time. With 3 seasons of the moon to count with, 72 divides into 26 + 20 + 26 (according to the above arguments), or expressed in days: 36 = 13 + 10 + 13.

The pair of 26 glyphs (130 days) should have the same structure (be 'twins'), I think, which means that also the waning season should have a bay of praying, and it should come at the end of waning. At that time, though, it should be a non-reversed hua to mark it in the calendar texts. It should be a time for praying for a good 'crop' in the future, not a thanksgiving festival.