The old rune alphabet had 16 characters, the younger had 24. Now the English alphabet has reached 26, a sign of development.

I decided to count on the back side of Pachamama (again). These are her 7 + 7 tresses (split in the midnight middle of course):

There are 400 wedge marks (which I remember was the result also earlier):

Looking again at my documentation in form of pictures from the book of Posnansky I become puzzled: A modern photo shows the rectangular stone statue with only 4 + 4 of the central columns of signs at its front.

The rectangular shape appears to have the dimensions 2 x 1 (with the sides being 1). That means the skirt must stretch all around Pachamama. 2 * 8 + 2 * 2 = 20, not enough to reach 30, yet more than enough to prove my statement.

But the feet must then be at her back, on the opposite side compared with her face and hands. Is her bottom half turned around? It would not be impossible, we should remember that guy swimming in the flow from Chalchiuchtlicue:

400, we should remember from Makemson, was once a measure in ancient India for the length of a year.

400 * 21 = 8400. The 3 wives (7) of the sun could be the fundamental unit of measurement. If so, then 400 wedgemarks in the 14 tresses could mean the dark side of the year.

Using my reconstruction of twice 84 (= 3 * 28) nights for the Easter Island winter, we could reach 800 by adjusting the fundamental unit of measurement in the Pachamama skirt from 21 to 42. Each wedge-mark could then mean 2, probably indicating waxing and waning, up and down, high and low etc.

Presumably 800 is the number intended to be read, 100 times the perfect number. I therefore change the table accordingly:

371 = 7 * 53 then is a reasonable number for the darker (left from us seen and also for Pachamama herself) side. Her frontal (defined by her face) left side is the light side - according to her skirt - while her left side on her back side is the dark side - according to her tresses. If her lower half had not been turned halfway around, compared with her top half, then the light side of her skirt would have been on her right side (as it should have been with all things in order).

429 = 3 * 11 * 13 is presumably not how we should read the number. 4 * 29 = 116 is not very exciting either. 42 * 9 = 378 might be the intended reading, because it is a number close to 371. 378 + 371 = 749 = 7 * 107 (twice seven - moon - combined with ten - sun). But we don't know if these people used 10 as their numerical base (which the Easter Islanders definitely did).

177 (light side of the year) + 168 (dark side) = 345 = 15 * 23. The dark side probably should be extended (in our imagination) to 187 (because 20 days are missing, and 1 should be 'te pito').

177 + 187 = 364 = 13 * 28 = 26 * 14 = 52 * 7. The last expression was probably what they used, because 371 (see above) = 7 * 53, i.e. the dark half of her tresses is 7 more than 364. Presumably the Pachamama creators used a 7-night week as a basic time unit rather than for instance fortnights.

1 + 7 + 7 = 15 (full moon), and 1 + 8 + 7 = 16 (full moon with sun added), I guess. 7 * 7 = 49 = 29 + 20 and 8 * 7 = 56 = 2 * 28 = 36 + 20.

Arthur Koestler has compared the process of creation with sleepwalking. I can understand his image now. We cannot see the future, we move backwards into it. Growth leads to unforeseen results, they cannot be predicted. This is what happens all the time now in this long investigation into the rongorongo texts. Hitherto unseen 'fruits' develop on all 'branches' of our new 'tree of knowledge'.

If Pachamama is halfway forwards and halfway backwards, then it might mean that on one side of the equator (her middle) one 'season' rules while at the same time the opposite 'season' rules on the other side of her 'equator'.

We have been there before, when wondering about the 'scrambled person' in Aa1-10:

Aa1-5	Aa1-6	Aa1-7	Aa1-8	Aa1-9	Aa1-10	Aa1-11	Aa1-12

If each glyph stands for 4, then we will reach 16 with Aa1-8 and 24 with Aa1-10. With Aa1-12 we will have 32.

At midsummer sun turns around, which means his top will turn. His lower body cannot grow anymore, nor turn, because it has become like a dry branch.

Pachamama gives the illusion of the opposite: that her lower body has twisted around. Which of course is as it should, because she is a female - doing things the opposite way.

What a lot of rubbish this could be. I do not know for certain that her feet are on her back side.

Said and done. I once again take look on the photography and compare it with Posnansky's drawing: Yes, I made a mistake. Because the middle of Posnansky's drawing shows her rump. Which means her feet must be on the front side. She is not halfway twisted. High summer is on her front and high winter on her back - the same 'mountain' seen from different directions.

Next pages in the glyph dictionary:

Considering what signs might have been applied in Gb5-12 to the standard haga rave glyph, we can immediately identify how narrow it is: Gb5-12 haga rave Maybe the narrow opening is partly there in order to make haga rave appear deep. Normal haga rave glyphs have a thicker left 'limb', but that is not so in Gb5-12. Both 'limbs' are lean. The ordinal number of Gb5-12 is 130 (counted from midsummer), which also is a sign, not only of the halfway point to 261 but furthermore to be interpreted as 10 * 13 = 5 * 26, numbers which suggest a kind of final. Reading 5-12 as 5 * 12 = 60 also suggests 'end' (maybe of a 'sun flame', a solar double-month). One may speculate as to the origin of the expression 'five minutes to twelve'.

Next we should consider the right part (tagata) of Gb5-12, which obviously has a sign in form of a strange bulbous leg: Gb5-12 Gb5-13 Tagata indicates a 'fully grown' season, we have learnt, a fact which agrees with interpreting Gb5-12 as standing at the end of the first half of the 'dark' season. The season which is 'fully grown' presumably stretches from midsummer. A bulbous leg on tagata glyphs is not a very common sign. But we have an instance in Saturday: Hb9-51 Hb9-52 Hb9-53 Hb9-54 Hb9-55 Hb9-56 Hb9-57 Hb9-58 Saturday is the 'dark' day of the week, and also the last one. The concept appears to be similar, especially considering the half hidden sign of haga rave at right in Hb9-51 (not to mention the fishes following).

I suggest the constellations in Gb5-12 respectively in Hb9-51--52 are to be read as Haga Te Pau, the bay in which the explorers under Ira anchored (during the darkest time of the year): Gb5-12 Hb9-51 Hb9-52 Haga Te Pau Haga Te Pau The strange bulbous leg is a clubfoot (va'e pau):   Pau 1. To run out (food, water): ekó pau te kai, te vai, is said when there is an abundance of food or water, and there is no fear of running out. Puna pau, a small natural well near the quarry where the 'hats' (pukao) were made; it was so called because only a little water could be drawn from it every day and it ran dry very soon. 2. Va'e pau, clubfoot. Paupau:  Curved. Vanaga. 1. Hakapau, to pierce (cf. takapau, to thrust into). Pau.: pau, a cut, a wound, bruised, black and blue. 2. Resin. Mq.: epau, resin. Ta.: tepau, gum, pitch, resin. (Paupau) Hakapaupau, grimace, ironry, to grin. 3. Paura (powder), gunpowder. 4. Pau.: paupau, breathless. Ta.: paupau, id. 5. Ta.: pau, consumed, expended. Sa.: pau, to come to an end. Ma.: pau, finished. 6. Ta.: pau, to wet one another. Mq.: pau, to moisten. Churchill. Pau also means to 'run out', as for instance in the idea that time has run out. The season has finished (pau). There is a slightly different meaning in Hb9-51--52 compared with Gb5-12. In Hb9-52 va'e pau is at left, probably meaning 'in the past', while in Gb5-12 va'e pae is at right, probably meaning 'in front of us' (present). Maybe the message is that the week ended (in a way) already with Friday, the 6th day.

This is important stuff, the first time I have stated how to read rongorongo signs, meaning not only how to understand them but also suggested how to pronounce them - which follows implicitly from what I have written.

I suspect pau = 'clubfoot' is based on the picture of a swollen foot. The primary meaning is not clubfoot, nor 'to run out'. Instead the picture seems to illustrate how the old foot has developed into a 'nut'. By some wordplay the dark bay got the name Haga Te Pau from the concept of regeneration in the darkest of times, I think.

If the week ends already on Friday, then I suggest it is ending already early on Friday morning:

Hb9-48	Hb9-49	Hb9-50

The week according to H has 42 glyphs, and the 32nd is Hb9-48. Then follows a hiding mauga, like a black cloth. The 7th black flame of the sun has 10 glyphs.

Extending the survey: 5 glyphs for Sunday is understandable, it signifies 'fire'. Monday, the moon, has 8 glyphs of course, and together with sun the measure becomes 13 (as in 13 * 28 = 364). Tuesday has only 3 glyphs, but together with 13 we reach 16, the limit of 'light'. Mars belongs to the 'light' group. The follows the dark liquid, Mercury, with 6 glyphs, and sun perishes (16 + 3 = 19) in the middle of Wednesday:

Hb9-33	Hb9-34	Hb9-35	Hb9-36	Hb9-37	Hb9-38

At 9-36 disorder follows. 9 * 36 = 324 and I recognize the number from somewhere, but cannot remember where. In the middle there is a point of twisting around. Hb9-36 is glyph number 20. Thursday has 9 glyphs and scenes of kava. 20 + 9 = 29, a dark day for the ruling king on earth (4). He must pretend he too is dead, going underground like a serpent (Coatl):

0	Cipactli (alligator)	10	Ozomatli (monkey)
1	Ehecatl (wind)	11	Malinalli (grass)
2	Calli (house)	12	Acatl (reed)
3	Cuetzpallin (lizard)	13	Ocelotl (jaguar)
4	Coatl (serpent)	14	Cuauhtli (eagle)
5	Miquitztli (death)	15	Cozcacuauhtli (buzzard)
6	Mazatl (deer)	16	Ollin (movement)
7	Tochtli (rabbit)	17	Tecpatl (flint knife)
8	Atl (water)	18	Quiahuitl (rain)
9	Itzcuintli (dog)	19	Xochitl (flower)

Friday means the real 'death' comes, Venus does a magical dance in the sky to induce the event. Afterwards Saturn plays the role of horizon in the west, swallowing (as Chronos) all who dared to live: