"... The seasons - Tau or Kau - of the year were generally two, ... The commencement of the seasons, however, were regulated by the rising of the Makarii stars, the Pleiades, at the time of the setting of the sun. Thus in the Society group, the year was divided into Makarii-i-nia, Pleiades above the horizon, and Makarii-i-raro, Pleiades below - the first from November to May, the latter from May to November.

... In regard to the division of the year by months, the Polynesians counted by twelve and by thirteen months, the former obtaining in the Tonga, Samoan, and Hawaiian groups, the latter in the Marquesas and Society groups. Each month consisted of thirty days.

It is known that the Hawaiians, who counted twelve months of thirty days each, intercalated five days at the end of the month Welehu, about the 20th December, which were tabu-days, dedicated to the festival of the god Lono, after which the New Year began with the first day of the month Makalii, which day, being the first of the year, was called Maka-hiki (equivalent to 'commencement day'), and afterwards became the conventional term for a year in the Hawaiian, Marquesas. and Society groups ..." (Thor Heyerdahl, American Indians in the Pacific, is here quoting Fornander.)

Quite possibly, therefore, the end of the old year had 5 intercalated days also on Easter Island, and the new year could have began with June 6 (at the beginning of line Ca4):

Pleione 2	3	4 (383)	5	6 (20)
June 1	2	3	4	5 (156)

Ca3-21 (72)	Ca3-22	Ca3-23	Ca3-24	Ca3-25
tagata tuu rima ki ruga	te maitaki	te henua	Rei hata ia	tagata rogo

Hata

1. Table, bureau. P Pau.: afata, a chest, box. Mgv.: avata, a box, case, trunk, coffin. Mq.: fata, hata, a piece of wood with several branches serving as a rack, space, to ramify, to branch; fataá, hataá, stage, step, shelf. Ta.: fata, scaffold, altar. 2. Hakahata, to disjoint; hakahatahata, to loosen, to stretch. P Pau.: vata, an interval, interstice. Mgv.: kohata, the space between two boards, to be badly joined; akakohata, to leave a space between two bodies badly joined; hakahata, to be large, broad, wide, spacious, far off. Mq.: hatahata, fatafata, having chinks, not tightly closed, disjointed. Ta.: fatafata, open. 3. Hatahata, calm, loose, prolix, vast. Mgv.: hatahara, broad, wide, spacious, at one's ease. Ta.: fatafata, free from care. Mq.: hatahata, empty, open. 4. Hatahata, tube, pipe, funnel. Churchill.

Sa.: fata, a raised house in which to store yams, a shelf, a handbarrow, a bier, a litter, an altar, to carry on a litter; fatāmanu, a scaffold. To.: fata, a loft, a bier, a handbarrow, to carry on a bier; fataki, a platform. Fu.: fata, a barrow, a loft; fatataki, two sticks or canes attached to each other at each side of a house post to serve as a shelf. Niuē: fata, a cage, a handbarrow, a shelf, a stage, (sometimes) the upper story of a house. Uvea: fata, a barrow, a bier. Fotuna: fata, a stage. Ta.: fata, an altar, a scaffold, a piece of wood put up to hang baskets of food on; afata, a chest, a box, a coop, a raft, a scaffold. Pau.: fata, a heap; afata, a box, a chest. Ma.: whata, a platform or raised storehouse for food, an altar, to elevate, to support. Moriori: whata, a raft. Mq.: fata, hata, hataá, shelves. Rapanui: hata, a table. Ha.: haka, a ladder, an artificial henroost; alahaka, a ladder. Mg.: ata, a shelf; atamoa, a ladder; atarau, an altar. Mgv.: avata, a coffer, a box. Vi.: vata, a loft, a shelf; tāvata, a bier. The Samoan fata is a pair of light timbers pointed at the ends and tied across the center posts of the house, one in front, the other behind the line of posts; rolls of mats and bales of sennit may be laid across these timbers; baskets or reserved victuals may be hung on the ends. The litter and the barrow are two light poles with small slats lashed across at intervals. The Marquesan fata is a stout stem of a sapling with the stumps of several branches, a hat tree in shape, though found among a barehead folk. These illustrations are sufficient to show what is the common element in all these fata identifications, light cross-pieces spaced at intervals. With this for a primal signifaction it is easy to see how a ladder, a raft, a henroost, an altar come under the same stem for designation. Perhaps Samoan fatafata the breast obtains the name by reason of the ribs; it would be convincing were it not that the plumpness of most Samoans leaves the ribs a matter of anatomical inference. Churchill 2.

Personal pronoun: he, she, it; often preceded in the nominative by e: e îa; and in the other cases by a; a îa, ki a îa. Vanaga.

1. To, toward; i muri oo na, to accompany. P Mgv.: ia, a sign of the dative before proper names. Mq.: ia, to (used before pronouns and proper names of persons). Ta.: ia, to, toward (same usage). Sa.: 'ia, id. To.: kia, id. Fu.: kia, id. Niuē: kia, id. See also kia 2. The two differ only as differ the simple prepositions, i and ki, locative and objective. They agree in restriction to the names of persons and personal pronouns. In my comprehension of the use of kia it becomes somewhat clear that it is not a simple preposition but a phrase locution (ki-a) of preposition and demonstrative object abstractely stated and then immediately particularized by the name in apposition. This comports with another idiom indicating that persons are considered superior to parsing, an idea which must, of course, be held by such as have a proper respect of persons: 'o ai lana igoa in Samoan, o dhei na ya-dhana in Viti, in each case 'who is his name?' instead of what. In this understanding of the phrase 'ia Malietoa signifies 'to that one, viz., Malietoa'. 2. In order to, so that. Ta.: ia, in order that. 3. Third personal prononun singular; ko ia, he, she, yes, it is, this; ka ko ia, a greeting T.; ko ia a, oneself, particualarly, precisely; no ia, his, her. P Pau.: ia, he, she, it. Mgv.: ia, id.; ko ia, that is it. Mq.: ia, he, she, it, that; ò ia, it is. Ta.: ia, o ia, he, she, it, that. Churchill.

The old year (Rogo) was 'dead' and reasonably he (ia) was placed on a scaffold (hata).

Van Tilburg (Easter Island. Archeology, Ecology and Culture.) presents two variants:

Metoro could not have seen anything else than we in Ca3-24, viz. Rei, but he knew what happened at this time of the year. He smuggled in his comment in spite of what Bishop Jaussen had ordered him to do.