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When documenting kava glyphs in the Santiago Staff text to the glyph dictionary I arrived at the conclusion that rima with a little 'eye' always meant kava, and acted accordingly. Instead of copying such glyphs from rima to kava for all the other texts, though, I inserted a hyperlink from kava to rima and vice versa.

In G there are 2 glyphs which I have not catalogized as kava, but which - I now guess - contain kava signs:

Both glyphs are complex and interesting. Gb1-12 is very much like Gb1-4:

Gb1-6	Gb1-7	Gb1-8	Gb1-9	Gb1-10
Gb1-11	Gb1-12	Gb1-13	Gb1-14	Gb1-15

Gb1-12 has ordinal number 216 = 9 * 26. In Gb1-13 the kai gesture is upside down and, moreover, pointing to the back of the head - obviously meaning that it is darkness which is 'feeding' = growing. A vae sign with extreme 'knee' possibly is combined with viri. The wings of manu rere are undulating (both in Gb1-4 and Gb1-12) presumably indicating the turbulent season when one half year is going away and another entering. In Gb1-10 the 1st half year is still alive at left, but at right the head is gone.

The head form in the Gb1-12 manu rere is possibly indicating a more elderly bird than in Gb1-4.

Gb7-30 is the glyph arriving immediately before the earlier recognized kava glyph Gb7-31:

It follows a glyph with ordinal number 29 and with a ragi sign only half alighted (the left, past, sky is dark). The constellation strengthens my conclusion that Gb7-30 has kava signs. Also that Gb7-31 has signs of kava.

So there are 5 glyphs with kava signs in G.

7 * 30 = 210 (Gb7-30) and 260 + 210 = 470, what we ought to revise the earlier calculation into. 210 is one more than the dark 209 = 13 * 16 + 1. Gb7-30 is one more glyph beyond the dark -29 (and 209 is like 29, only a zero in the middle).

If we also include Gb1-12, we reach the sum 482 = 2 * 241, which hardly is intended. The sum is numerically uninteresting and - more important - the distance between Gb1-12 and the other 4 kava glyphs is too great.

In Gb8-1 (a new glyph line) a variant of Janus (with faces towards each other) porbably informs about the arrival of a new year. Maybe in Gb7-31 the empty hand and undulating leg tells about the demise of the old year (or rather half-year). The kai gesture is oriented downwards and 4 'feathers' adorns the 'foot'. In Gb8-2 a spectral henua has 2 + 2 = 4 'feathers' in front. In Gb8-3 a 'fruit' (hua) develops from the old 'spectre'.

January is in our calendar the first month of the year. February is special - it is short. First comes winter solstice, then the beginning of the calendar year in a month named after Janus. Why is February short?

February ... second month of the year ... repl. OE. solmōnaþ 'mud-month' ... L. februārius, f. februa n. pl. (Sabine fevruum purification) Roman festival of purification held on 15 February ... (English Etymology)

February once was the month preceding the new year, I think. Therefore it was necessary to sweep everything away and throw all signs of the old year into the water. 15 is the full moon night. 28 is the last night with a visible sign of the old moon. Therefore February must be a moon month and have no more than 28 nights.

Although at leap year also the black 29th night is counted - the night when the leap between one 4-year group and the next is accomplished.

In the week Saturday is a similar 'leap day'. It is connected with earth (as mud in solmōnaþ) - a day when sun is invisible because his 'head' has entered into mother earth. The offspring (as in spring when the new year baby arrives) dawns already in the day after, in Sunday.

In the Swedish language Saturday is called Lördag (with -dag meaning day). Earlier Lör- was Lögar- an old word for washing oneself. At the end of the toil of the week Saturday came and it was cleaning time. Water finishes fire.