The Great Old Man at the beginning of the year (tagata at left in Tua Haro 1) should be an important sign. He appears first at the beginning of line Ga2 and then also at the beginning of line Ga4:

					50
Ga1-27	Ga1-28	Ga1-29	Ga1-30	Ga2-1 (31)
6h (91.3)	ξ Orionis (92.5)	Al Han'ah-4	Furud (94.9)	Well-22
ν Orionis (91.4), θ Columbae (91.5), π Columbae (91.6)		TEJAT PRIOR (93.4), γ Monocerotis (93.5), κ Aurigae (93.6), κ Columbae (93.8)		δ Columbae (95.2), TEJAT POSTERIOR, Mirzam (95.4), CANOPUS (95.6), ε Monocerotis (95.7), ψ1 Aurigae (95.9)
He Maro 20	solstice (172)	22	23	St John's Eve
ºJune 16	17 (168)	18	19	20 (*91)

					133
Ga3-23	Ga3-24	Ga4-1 (84)	Ga4-2	Ga4-3
ψ Leonis (146.4), Ras Elaset Australis (146.6)	Vathorz Prior (147.9)	υ¹ Hydrae (148.4), Ras Elaste Borealis (148.7)	Tseen Ke (149.9)	ν Leonis (150.1), π Leonis (150.6)
Hora Iti 14	15	16	17 (229)	18
ºAug 10 (222)	11	12 (*144)	13	14

Ga8-17	Ga8-18		Ga8-19 (222)	Ga8-20	Ga8-21
South Dipper-8	Sheliak, ν Lyrae (285.1), λ Pavonis (285.7) Atlas		Ain Al Rami (286.2), δ Lyrae (286.3), κ Pavonis (286.5), Alya (286.6)	ξ Sagittarii (287.1), ω Pavonis (287.3), ε Aquilae, ε Cor. Austr., Sulaphat (287.4), λ Lyrae (287.7), Ascella, Bered (Ant.) (287.9)	Uttara Ashadha-21
Φ SAGITTARII (284.0), μ Cor. Austr. (284.6), η Cor. Austr., θ Pavonis (284.8)					NUNKI (288.4), ζ Cor. Austr. (288.5), Manubrium (288.8), ζ Aquilae (288.9)
Ko Koró 30 (364)	31		Tua Haro 1	2	3 (368)
ºDec 26 (360)	27		28	29	30 (364)

Such notable stars as Canopus, Ras Elaset Borealis (the Northern Head of the Lion), and Ain Al Rami (the Eye of the Archer) might have had some influence when the basic structure was determined.

The triplet of glyphs around the northern summer solstice - I suggest we should read the stars heliacally on side a - are clearly only the poor remnants of true figures. A new 'fire' was needed and Canopus could deliver. The tiny Rei between Tejat Prior and Tejat Posterior at the beginning of Gemini was the Mark (al han'ah) of the new 'earth' (henua) beyond the Milky Way:

... 'The earth rises up from the sea again, and is green and beautiful and things grow without sowing. Vidar and Vali are alive, for neither the sea nor the flames of Surt have hurt them and they dwell on the Eddyfield, where once stood Asgard. There come also the sons of Thor, Modi and Magni, and bring along his hammer. There come also Balder and Hoder from the other world. All sit down and converse together. They rehearse their runes and talk of events of old days. Then they find in the grass the golden tablets that the Aesir once played with.

Two children of men will also be found safe from the great flames of Surt. Their names, Lif and Lifthrasir, and they feed on the morning dew and from this human pair will come a great population which will fill the earth. And strange to say, the sun, before being devoured by Fenrir, will have borne a daughter, no less beautiful and going the same ways as her mother.'

... At the end of the Golden Age (Krita Yuga) a class of Asura who had fought against the 'gods' hid themselves in the ocean where the gods could not reach them, and planned to overthrow the government. So the gods implored Agastya (Canopus, alpha Carinae = Eridu) for help. The great Rishi did as he was bidden, drank up the water of the ocean, and thus laid bare the enemies, who were then slain by the gods. But now, there was no ocean anymore! Implored by the gods to fill the sea again, the Holy One replied: 'That water in sooth hath been digested by me. Some other expedient, therefore, must be thought of by you, if ye desire to make endeavour to fill the ocean ...

Counting from the tiny Rei between the feet of Castor there were 57 + 133 = 190 days to the Chinese 8th station at Φ Sagittarii, South Dipper, marking day 364 (Ko Koró 30).

Koro 1. Father (seems to be an older word than matu'a tamâroa). 2. Feast, festival; this is the generic term for feasts featuring songs and banquetting; koro hakaopo, feast where men and women danced. 3. When (also: ana koro); ana koro oho au ki Anakena, when I go to Anakena; in case, koro haga e îa, in case he wants it. Vanaga. If. Korokoro, To clack the tongue (kurukuru). Churchill. Ma.: aokoro, pukoro, a halo around the moon. Vi.: virikoro, a circle around the moon. There is a complete accord from Efaté through Viti to Polynesia in the main use of this stem and in the particular use which is set to itself apart. In Efaté koro answers equally well for fence and for halo. In the marked advance which characterizes social life in Viti and among the Maori the need has been felt of qualifying koro in some distinctive manner when its reference is celestial. In Viti virimbai has the meaning of putting up a fence (mbai fence); viri does not appear independently in this use, but it is undoubtedly homogenetic with Samoan vili, which has a basic meaning of going around; virikoro then signifies the ring-fence-that-goes-around, sc. the moon. In the Maori, aokoro is the cloud-fence. Churchill 2.

After a further 4 days - beyond the end of the old year in Ko Koró 30 (364) - came the 19th hour when the Moon light had returned in the night sky and where the nuku season had been inverted. At heliacal Nunki - at the end of Land - the sands may have run out from the upper hemisphere of the star hour-glass and ahead was now only the Sea ('High Tide'), which once again would return to its place. The hatchmarked (dark) henua in front in day 372 (= 12 * 31) has a dot and at left could be the Gemini twins with Castor at left and Pollux at right:

Ga8-22	Ga8-23	Ga8-24	Ga8-25	Ga8-26 (229)
19h (289.2)	Al Baldah-19	Aladfar (291.1), Nodus II (291.5), ψ Sagittarii (291.6), θ Lyrae (291.8)	ω Aquilae (292.1), ρ Sagittarii (292.6), υ Sagittarii (292.7)	Arkab Prior (293.0), Arkab Posterior, Alrami (293.2), χ Sagittarii (293.6)
λ Aquilae (Ant.) (289.1), γ Cor. Austr (289.3), τ Sagittarii (289.4), ι Lyrae (289.5), δ Cor. Austr. (289.8)	AL BALDAH, Alphekka Meridiana (290.1), β Cor. Austr. (290.2)
Tua Haro 4	5	6	7 (372)	8
ºDecember 31	ºJanuary 1 (366)	2	3	4

... In a moon calendar from Hawaii - I have fetched the following information from Makemson - various aspects of the days in a month are described, when to plant, when to go fishing etc. Often it is stated that in a certain day there is ebb, though this of course cannot reflect reality because it should be ebb and flood during all the days of a calendar: 1 Hilo 7 Ole-ku-kahi 14 Akua 21 Ole-ku-kahi 26 Kane 2 Hoaka 8 Ole-ku-lua 15 Hoku 22 Ole-ku-lua 27 Lono 3 Ku-kahi 9 Ole-ku-kolu 16 Mahea-lani 23 Ole-pau 28 Mauli 4 Ku-lua 10 Ole-pau 17 Kulu 24 Kaloa-ku-kahi 29 Muku 5 Ku-kolu 11 Huna 18 Laau-ku-kahi 25 Kaloa-ku-lua 6 Ku-pau 12 Mohalu 19 Laau-ku-lua   13 Hua 20 Laau-pau I have marked with red those day names in the month when it is said to be ebb. With black I have marked 2 days when a high sea level is noted. The blue items are defined neither as ebb days nor flood days. From number 18 in the list, Laau-ku-tahi (Rakau-tu-tahi - 'first night of tree rise'), there are 8 days which surely must belong in the phase of waning moon. In contrast we can count to 16 days from item number 1 - Hilo (Hiro - Mercury) - which should belong in the phase of waxing moon, i.e. ⅔ of 24 days probably represent the Waxing Moon and ⅓ of 24 days Waning Moon. Number 17, Kulu (Turu), should be the day when 'the rising fish' turns around into a 'descending fish'. Number 17 also represents, we know, the first item in a new sequence of events. The first sequence of glyphs - in at least certain glyph lines - are ending with number 16. Turu To come down, to go down, to descend; ka-turu-age koe ki tai, go down to the sea now; turuga, coming down, descent. 1. To fall in drops, to flow, to leak, to descend, a drop; turu ki tai, to take refuge at sea; hakaturu, to cause to descend, to lower, to take soundings; hakaturuturu, to heave and pitch. Turuga, declivity. Turuvai, water conduit. P Mgv.: akaturu, to conduct water in a drain. Ta.: tuturu, to fall in drops. 2. To stay, to prop. T Pau.: turu, a post, pillar, to sustain. Mgv.: turu, a support, rod, stay, to sustain. Ta.: turu, stay, support; turuturu, posts of a house. Ha.: kukulu, a pillar, a post.  3. To come, to arrive, to overcome; tehe e turu, through and through; hakarava hakaturu, quadrangular. Of great interest for us is the last 4 items, which are explicitly stated as being ebb: 26 Kane (Tane) Kane is the twenty-seventh night of the Moon. It was a day of prayer and on the day following, that of Lono, the prayer was freed. That day and the day of Lono are good days for planting potatoes. It is a day of very low tide but joyous for men who fish with lines and for girls who dive for sea-urchins. 27 Lono (Rogo) Lono is the twenty-eight night of the Moon. It is a day for planting crops. The tide is low, the sea calm, the sand is gathered up and returned to its place; in these days the sea begins to wash back the sand that the rough sea has scooped up. This is one account of the night of Lono. 28 Mauli (Mauri) Mauli is the last night that the Moon is visible and the name means 'the last breath'. It is a very good day for planting, a day of low tide. 'A sea that gathers up and returns the sand to its place' is the meaning of this single word.  The Moon rises just a little before sunrise and it is the twenty-ninth night of the Moon. 29 Muku (Mutu) Muku is the night on which the Moon does not rise. The name means 'finished' and it refers to the 'dying' of the Moon. It is a day for planting crops, a day of low tide, when the sea gathers up and returns the sand to its place, a day of diving for sea-urchins, small and large, for gathering sea-weed, for line-fishing by children, squid-catching, uluulu [uruuru] fishing, pulu [puru] fishing and so forth. Such is the activity of this day. Certainly we must read the ebb statements at the end of the calendar as a Sign. We are meant to observe it and to memorize it. Could it mean we should add 4 nights from the end of the previous month to those 16 first according to the calendar? 16 + 4 = 20 is the number of nights in a month which should be counted according to the Polynesians on Gilbert Islands. 20 is the number of fingers and toes (remember Mahuika, another 'fish') and also the number of years between the Great Conjunctions between Saturn and Jupiter. Also we must notice the oddity of numbering the nights, why is for instance Kane night number 27, when it occurs as item 28? The numbers mentioned in the calendar agrees with those expected up to and including number 25 Kaloa-ku-lua (Tagaroa-tu-rua), but night number 26 is conspiciously absent. Should we remember 26 as the day of the Sun King? From the absent number 26 there is ebb.

The absent Hawaiian night (after the 25th) should be number 0, because they were counting their months in haab time. The Mayas numbered there haab nights 0 Pop, 1 Pop, 2 Pop, etc.

... Also the ordinal number in the month according to the haab calendar was prefixed (see B cogwheel). But the counting began with 0 instead of with 1 (cfr for instance 1 Imix in the A cogwheel, the tzolkin). The last (19th) haab month (Vayeb - or as spelled in the picture: Uayeb) had only 5 days, and its highest number therefore became 4. Otherwise the highest number in a month was 19. Months were defined in the haab calendar, not in the tzolkin.

A star which was about to go down (turu) together with the Sun in the west would be too close to the Sun during the last 16 nights for it to be visible. 168 - 16 = 152 (June 1). 260 = 152 + 108 = September 17. However, a better structure ought to be 4 (Bacabs) + 104 (= 2 * 52) + 152, in which case 256 = September 13 would be a good final calendar day for the Sun. September could be read as the 9th month and day 13 then allude to 91 * 3 = 273 (September 30). But 273 - 256 = 17 = 16 + one more.

There were 3 Rakau nights following Turu (17) and a splendid 'tree of stars' could have been visible, showing were the Face of the Sun was not. Instead his cut off head was up in the dry Y of the scorpion tree in Xibalba and this Tree arrived there at the same time as his head:

... 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 ...

Rakau Raau, medicine, remedy, drug. Ra'a'u, scratch on the skin. Rakau, a plant. Râkau, goods, property. Vanaga. 1. Wood; rakau ta, cudgel, stick. P Pau.: rakau, tree, to dress a wound. Mgv.: rakau, wood, timber, a tree; medicine, a remedy; an object. Mq.: ákau, wood, tree. Ta.: raáu, id. 2. Medicine, remedy, potion, ointment, furniture, any precious object, resources, baggage, riches, heritage, dowry, merchandise, treasure, wealth; rakau hakaneinei, purgative; rakau nui, rich, opulent; rakau kore, poor, beggar, indigent, miserable, an inferior; hakakamikami ki te rakau, to impoverish; rakau o te miro, ballast. Mq.: akau, anything in general. The medicine sense is particularized in Tonga, Nukuoro, Hawaii, Tahiti, Mangareva, Paumotu. In no other speech does wood stand so fully for wealth of possessions, but it will be recalled that Rapanui is destitute of timber and depends wholly upon driftwood. Churchill.