The beginning of the current discussion was a perception of how a year with 364 days could be structured in two radically different ways, either as our well known 4 quarters for the calendar days of the Sun (according to the Julian / Gregorian pattern):
Or as a pair of cycles, one for the 'winter year' and another for the 'summer year', a kind of 'bicycle pattern':
... In north Asia the common mode of reckoning is in half-year, which are not to be regarded as such but form each one separately the highest unit of time: our informants term them 'winter year' and 'summer year'. Among the Tunguses the former comprises 6½ months, the latter 5, but the year is said to have 13 months; in Kamchatka each contains six months, the winter year beginning in November, the summer year in May; the Gilyaks on the other hand give five months to summer and seven to winter. The Yeneseisk Ostiaks reckon and name only the seven winter months, and not the summer months. This mode of reckoning seems to be a peculiarity of the far north: the Icelanders reckoned in misseri, half-years, not in whole years, and the rune-staves divide the year into a summer and a winter half, beginning on April 14 [104] and October 14 [104 + 183] respectively. But in Germany too, when it was desired to denote the whole year, the combined phrase 'winter and summer' was employed, or else equivalent concrete expressions such as 'in bareness and in leaf', 'in straw and in grass' ...
The glyphs in the G text could probably be correlated with the days in the Julian / Gregorian calendar, because the right ascension positions beginning at 0h and March 21 could be translated into 'right ascension days' with for instance 12h corresponding to right ascension day 365¼ / 2 = 183. It was like a pair of a spider's webs:
But the G text could also have been possible to correlate with a 'bicycle pattern',
because the total number of glyphs (471) could be explained as the sum of 364 and 107, where the latter was the sum of 80 (days from January 1 up to and including March 21 = 0h) and the 27 precessional days from Roman times to the days of rongorongo.
52 + 52 = 104 = 8 * 13 and 364 = 28 * 13. A 'summer year' could have been described as 20 * 13 = 260 days, i.e. as 13 months with 20 days in each: ... The Gilbert Islanders are Polynesians, having emigrated, according to their traditions, from Upolu, Samoa, which they look upon as te buto (Maori pito), the Navel of the World. They never counted the nights of the Moon beyond the twentieth, so far as Grimble was able to ascertain ... Or these 260 days could be described as the complementary structure of 20 periods with 13 days, which was the structure of the Mayan tzolkin - see cogwheel A below:
91 days = 13 weeks, but neither 52 nor 260 days could be expressed as whole numbers of weeks. We can therefore guess the creator of the G text could instead have used sequences of glyphs measured as multiples of 13 (the complementary number of days because 20 - 7 = 13):
Such a structure had then to be placed at the correct place in relation to 0h in the text. The stars were helpful, because 0h at the time of Taurus - which was located at the beginning of side a - implied the Sun would have been at the Knot (Ukdah) in JUNE 10:
... The month, which takes its name from Juppiter the oak-god, begins on June 10th and ends of July 7th. Midway comes St. John's Day, June 24th, the day on which the oak-king was sacrificially burned alive. The Celtic year was divided into two halves with the second half beginning in July, apparently after a seven-day wake, or funeral feast, in the oak-king's honour ... JUNE 10 was 81 days after 0h and therefore glyph 81 (haś at Ga3-22) should be a place where the string of time was 'bound with a knot'.
In DECEMBER 10 - at the opposite side of the year - was right ascension day 81 + 183 = 264 with Ukdah at the Full Moon. But in rongorongo times the Full Moon was at Ukdah in February 12 and the Sun was at Ukdah in August 13 - precession had moved Ukdah ahead with 64 days since the days when the Sun was at 0h together with Ain (the Eye, ε Tauri). August 13 was 145 days after 0h and 145 - 64 = 81. In other words, 9 * 9 + 8 * 8 = 5 * 29 = 290 / 2 = *145 (August 13). The binding knot (hau) at the end of the Sun time 'bead string of days' had moved forward to August 13 (225), ... Among the Nahyssan of S. Carolina time was measured and a rude chronology arranged by means of strings of leather with knots of various colour, like the Peruvian quipos. The Dakota use a circle as the symbol of time, a smaller one for a year and a larger one for a longer period: the circles are arranged in rows, thus: OOO or O-O-O. The Pima of Arizona make use of a tally. The year-mark is a deep notch across the stick ... and the Full Moon at the opposite side of the right ascension year was now at the 5 birth stones to be layed out into a Foundation for the new 'world':
... Nut, whom the Greeks sometimes identified with Rhea, was goddess of the sky, but it was debatable if in historical times she was the object of a genuine cult. She was Geb's twin sister and, it was said, married him secretly and against the will of Ra. Angered, Ra had the couple brutally separated by Shu and afterwards decreed that Nut could not bear a child in any given month of any year. Thoth, Plutarch tells us, happily had pity on her. Playing draughts with the Moon, he won in the course of several games a seventy-second part of the Moon's light with which he composed five new days. As these five intercalated days did not belong to the official Egyptian calendar of three hundred and sixty days, Nut was thus able to give birth successively to five children: Osiris, Haroeris (Horus), Set, Isis and Nepthys ... February 14 (45) was All Hearts' Day,
and 225 - 45 = 180. Or counting from February 9 there were 225 - 40 = 185 days to August 13. But the central 'stone' (star) in the Foundation (Bunda) was probably 183 days earlier than August 13, because 183 = 365¼ / 2 and the Bunda (ξ at the left arm of Aquarius) was rising with the Sun in day 407 (February 11) - when Sirius culminated at midnight.
... On February 9 the Chorti Ah K'in, 'diviners', begin the agricultural year. Both the 260-day cycle and the solar year are used in setting dates for religious and agricultural ceremonies, especially when those rituals fall at the same time in both calendars. The ceremony begins when the diviners go to a sacred spring where they choose five stones with the proper shape and color. These stones will mark the five positions of the sacred cosmogram created by the ritual. When the stones are brought back to the ceremonial house, two diviners start the ritual by placing the stones on a table in a careful pattern that reproduces the schematic of the universe. At the same time, helpers under the table replace last year's diagram with the new one. They believe that by placing the cosmic diagram under the base of God at the center of the world they demonstrate that God dominates the universe. The priests place the stones in a very particular order. First the stone that corresponds to the sun in the eastern, sunrise position of summer solstice is set down; then the stone corresponding to the western, sunset position of the same solstice. This is followed by stones representing the western, sunset position of the winter solstice, then its eastern, sunrise position. Together these four stones form a square. They sit at the four corners of the square just as we saw in the Creation story from the Classic period and in the Popol Vuh. Finally, the center stone is placed to form the ancient five-point sign modern researchers called the quincunx ... Later on in this series of rituals, the Chorti go through a ceremony they call raising the sky. This ritual takes place at midnight on the twenty-fifth of April and continues each night until the rains arrive. In this ceremony two diviners and their wives sit on benches so that they occupy the corner positions of the cosmic square. They take their seats in the same order as the stones were placed, with the men on the eastern side and the women on the west. The ritual actions of sitting down and lifting upward are done with great precision and care, because they are directly related to the actions done by the gods at Creation. The people represent the gods of the four corners and the clouds that cover the earth. As they rise from their seats, they metaphorically lift the sky. If their lifting motion is uneven, the rains will be irregular and harmful ... From February 11 (407) to April 25 (480) there were 73 days. Possibly this distance was to be measured out because 407 was counted from January 1 in the previous year and if counted from January 1 in the current year day 73 would have been March 14 - which then could be perceived as the date 3-14 and an allusion to π (meaning half a circle). 73 + 183 = 256 = 16 * 16. Furthermore, the Sun ought to begin to rise in April 25 because from a 'birth' of time centered at February 11 there would then be another 73 (= 365 / 5) days before a cycle of 4 * 73 = 292 days would begin: ... The synodic cycle of Venus was locked to the year of the Sun, because 5 * 73 = 365. There were 5 Venus cycles for 8 Sun years. 365 * 8 = 292(0) = 5 * 584 ... 292 could be understood as 2920 when there was no zero to count with. The Sun ought to begin to rise at a time which coincided with the return of Venus as morning star, when she began to rise in the east. ... The star Al Tarf (the End) rose with the Sun 124 days after 0h and the star Al Sharas (the Rib) rose heliacally in day *168. The synodic cycle of Venus was 584 nights = twice (124 + 168) = 2 * 292, which sounds similar to 'twice fifty-two years' or 'One Age'.
In the center between Al Tarf and Al Sharas was right ascension day (124 + 168) / 2 = 146 = 292 / 2 = 584 / 4, where Ras Elaset Australis (the Southern Head of the Lion) rose with the Sun ...
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