At hanga rave I have presented the following table describing a Mayan calendar with 18 months à 20 days together with a final 5-day long special month:

 

... After studying glyphs, names and other aspects (ref. mainly Gates and Kelley) I arranged the months into the pattern above, with 10 redmarked months for 'summer', and with 'winter' being divided in two equal parts by the 19th exceptional 5-day month. 200 + 80 + 5 + 80 = 365 ...

My arrangement has 15 Moan as the first month of 'winter', i.e. the time of the year corresponding to when sun has gone down in the west in the evening. The mouth which opened wide in spring (cfr 4 Zotz) to allow Sun to enter (in 5 Tzek) has closed again in 15 Moan to show that darkness has returned. The outside 3 black dots in 16 Pax are much greater than those in 9 Ch'en. Darkness falls first with the onset of the rain clouds (the grapelike hanging formation) and then when Sun leaves in autumn.

15 Moan is my candidate for an owl. However, Gates is of the opinion that it is a falcon:

"Six glyphs at least are clearly pictographic in base: Pop, mat; Sotz, bat; Xul, ?; Kankin, skeleton ribs; Moan, falcon; Kayab, turtle." (Gates)

The 'skeleton ribs' in 14 Kankin should be regarded as a version of the 'Tree', I guess. Beyond the 'Tree' comes the 'Fall', after 200 days of 'summer'. 15 Moan could also be imagined as the month of the Vulture, someone has to take care of the fallen body. Counted from new year to 15 Moan a period of 80 + 200 = 280 = 10 * 28 days has finished.

After 280 days of light (the first 80 days with light from Moon only and then 200 days with Sun present) the region of 'water' lies ahead:

"... The origin and explanation of the custom [of sacred water] is thus given in the Hawaiian 'Kumuhonua' legend:

The Ocean, ka moana nui a Kane, which surrounds the earth, was made salt by Kane, so that its waters should not stink, and to keep it thus in a healthy and uninfected state is the special occupation of Kane.

In imitation of Kane, therefore, the priests prepared waters of purification, prayer, and sanctification, Wai-hui-kala, Wai-lupa-lupa, and ke kai-olena, for the public ceremonials, for private consolation, and to drive away demons and diseases. Such holy waters were called by the general name of ka wai kapu a Kane.

From the sprinkling of a new-born child to the washing of the dying, its application was constant and multifarious. The baptismal ceremony - E Riri - of the New Zealanders, related by Dieffenbach, with the accompanying prayers invoking the gods Tu and Rongo (the Hawaiian Ku and Lono), is a valuable and remarkable remnant of the ancient culte. It was a necessary adjunct in private and public worship, a vade mecum in life, a viaticum in death; and even now, fifty years after the introduction of Christianity in these Hawaiian islands, there are few of the older people who would forego its use to alleviate pain and remove disease." (Fornander)

The 'ocean' (moana) begins - according to my interpretation - with 15 Moan (in Polynesian a word cannot end with a consonant) and 'land' is now in the past. Slight differences between words which basically are the same must be expected. For instance is muan probably an alternatively spelled moan (picture from Kelley):