LA, s. Haw., sun, light, day. N. Zeal., ra, sun, day. Marqu., a, id. Sam., la, id. Deriv.: Haw., lae, be light, clear, shining; lai, shining as the surface of the sea, calm, still; laelae and lailai, intens. Sam., lelei, something very good; lala, to shine; lalangi, to broil. Fiji., rai, to see, appear; rai-rai, a seer, a prophet. Teor., la, sun. Aru Islands, lara, id.; rarie, bright, shining. Amblaw., laei, sun, day. Irish, la, lae, day. Laghmani (Cabul), la'e, day. Sanskr., laj, lanj, to appear, shine; râj, to shine. Ved., to govern; s. a king. If, as Benfey intimates, the Sanskrit verb bhrâj, to shine, to beam, is 'probably abhi-râj', an already Vedic contraction, then the Polynesian root-word al and lae will reappear in several of the West Aryan dialects. Lat., flagrare, flamma, flamen. Greek, φλεγω, φλοξ. A.-Sax., blac, blæcan, &c. Probably the universal Polynesian lani, langi, rangi, ra'i, lanits (Malg.) designating the upper air, sky, heaven, and an epithet of chiefs, refers itself to the same original la, lai, lanj, referred to above, to which also be referred: Welsh, glan, clean pure, bright, holy. Sax. clæne, clean, pure. Swed., ren, clean. pure; grann (?), fine, elegant. It may be noted in connection with this word, either as a coincidence or as an instance of ancient connection, that in the old Chaldean the name of the sun and of the Supreme Deity was Ra, and that in Egypt the sun was also named Ra. LA², s. Haw., Sam., Tong., ra. N. Zeal., the sail of a canoe; abbreviated from, or itself an older form of, the Fiji. laca, a sail, also the mats from which the sails were made. Sunda., Mal., layar, sail. Malg., laï, sail, tent, flag. Sanskr., lâta (Pictet), a cloth; latâ (Benfey), a creeper, a plant; lak-taka, a rag. As mats and clothing in primitive times were made of bark or flexible plants, the connection between the Sanskrit latâ and Polynesian laca, la, becomes intelligible. Armen., lôtig, a mantle. Lat., lodix, a blanket. Irish, lothar, clothing. (Fornander)

The first glyph in line Cb8 coincided (in rongorongo times) with the midnight culmination of Regulus in April 6 (day 96 + 365 = 461 in an ordinary year but day 96 + 366 = 462 in a leap year). This fact could have motivated a pair of Suns (hetuu erua) - because double means negation according to my rule of thumb.

The prosperous times returned to the sound of drums and with the heliacal rising of ζ Piscium (Revati). The Old Lion was carried away and a new little 'Lion King' (Regulus) would take over:

In rongorongo times Revati rose with the Sun in day 16.9 + 81 (not 80 because it was a leap year) = 98 counted from January 1. This was in April 7, and counted from January 1 the previous year the day number was 98 + 365 = 463. In an ordinary year it would have been 16.9 + 80 + 365 = 462 = April 7 (97). Unless the previous year was a leap year, in which case 16.9 + 80 + 366 = 463 (= April 7).

16.9 + 365¼ = 382.15, or 17 + 366 = 383.

13 * 29½ = 383½, or 384.

Possibly April 8 and day number 464 could have been preferred (instead of 463 and April 7), because 384 > 383½ and because 16 (Moon) * 24 (Sun) = 384.

In the G text glyph 464 is the last before the heliacal rising of Tauono, and considering the distance from April 8 to April 17 (and heliacal Sheratan) - 9 days - we can count 464 + 9 = 473 = 8 * 59 + 1 = the beginning of side a on the G tablet. The same structure but not the same dates or stars.

When a year ended and the next was due then the drums would be sounding in order to establish a contact from the level of the earth and all the way up to the sky.

... The tun glyph was identified as a wooden drum by Brinton ... and Marshal H. Saville immediately accepted it ... [the figure above] shows the Aztec drum representation relied on by Brinton to demonstrate his point. It was not then known that an ancestral Mayan word for drum was *tun: Yucatec tunkul 'divine drum' (?); Quiche tun 'hollow log drum'; Chorti tun 'hollow log drum' ...

The [tun] glyph is nearly the same as that for the month Pax ... except that the top part of the latter is split or divided by two curving lines. Brinton, without referring to the Pax glyph, identified the tun glyph as the drum called in Yucatec pax che (pax 'musical instrument'; che < *te 'wooden). Yucatec pax means 'broken, disappeared', and Quiche paxih means, among other things, 'split, divide, break, separate'. It would seem that the dividing lines on the Pax glyph may have been used as a semantic/phonetic determinative indicating that the drum should be read pax, not tun ... Thus, one may expect that this glyph was used elsewhere meaning 'to break' and possibly for 'medicine' (Yuc. pax, Tzel., Tzo. pox) ...

... The word tun was used when counting, for instance in katun = 20 days, and it had a glyph of its own: