A paranthesis: The 2 sons of Hau Maka are named Ira and Raparenga. I once asked myself where Raparenga should be located, at Aa1-6 or at Aa1-10:

Names are important and Ira means not only 'to look around' (and indeed no Polynesian word seems to have just one meaning):

According to Bishop Jaussen ira at Aa8-18--21 indicates 'proper name (nomes propres):

I suspect Ira A Hau Maka has his proper name because he was sent out to put name labels on the places of Easter Island (just as the kuhane had earlier done).

... When it grew light Makoi arose again. He went off to further explore the area. He went along and came to the 'dark rat'. He looked around and said: 'Here we are at the dark rat of Hau Maka'. He gave it the name 'Te Kioe Uri A Hau Maka'. He went on and came to Te Piringa Aniva. When he arrived there, he looked around and gave the name 'Te Piringa Aniva'.

He went on and came to Te Pei, looked around, and said 'Here it is!' So he gave the name 'Te Pei A Hau Maka'. He went on, all alone he went on, and came to Te Pou. When he arrived there, he looked around and again said: 'Here it is!' and gave the name 'Te Pou A Hau Maka'. He sat down and rested. There was no bride-donor (tumu) to live with (? kia ora) ...

The story continues:

"He got up, the path went uphill, and he came (back) to the house. It was dark when he reached the house. When he came to the yam plantation of Kuukuu, he sat down. Night was falling.

Ira asked Makoi the following question: 'How did you fare when you wandered, when you went searching, when you found yourself on the path of the dream soul of the father?'

Makoi replied, 'There are indeed all those places. I did not forget that at all (? kai viri kai viri) when I saw the (text corrected, i-ui-nei). I alone saw no fewer than four of my places, and I returned here only because night was falling.'

Then Ira spoke again: 'How did you name them, last-born?'

Evidently it was not enough that the kuhane had named the places - that was only in a dream.

Makoi replied, 'This is what happened, this is how I gave the names. I wrote (ta) Te Manavai A Hau Maka on the surface of a banana leaf (kaka), and this is how I left it.'

This is how Makoi remembered it. No sooner had he said this, when Ira grew angry and quarreled with Makoi. He said the following (to him): 'You did not pay attention, last-born, and you did not give the (full) name. This is how it should be: the Manavai of Hau Maka of Hiva, in memory (mo aringa ora) of the father, of his dream soul.'

Makoi replied, 'In Hiva the land belongs to him - this land here is mine, not his!' ..."

Barthel comments:

"... Only when the economic base has been established on Easter Island do the explorers begin to trace Hau Maka's visionary trail. In this endeavour, the youngest of Hua Tava's sons stands out. Makoi's incursion (roughly 8 km to the east) is related to the four place names that correspond to the months of June and July, during which the change from one year to another [sic!] and the royal ceremonies take place.

The 4 place names (Te Kioe Uri, Te Piringa Aniva, Te Pei, Te Pou) possibly are represented by Aa1-5--8.

Furthermore, I suspect that Makoi - the last-born son of Hua Tava - who was going to stay alone on the island could be the 5th of the moa, i.e. Aa1-9 (past midsummer and equal to Te Pou, Sirius). His 4 elder brothers are then Aa1-5--8 (which turns the canoe around, just as sun does at noon, for the return trip).

He returns from 'Te Pou', the most distant point of his excursion, when he recognizes that he lacks a partner for (his own, an independent?) life. The institution of tumu is no longer understood by present-day Easter Islanders. Originally, it seems to have been applied to those in a given group who gave away brides (ME:122-123; notes based on my own fieldwork). Such marriage alliances were formed across tribal borders and constituted a form of insurance in times of need.

After Makoi's return, the first conflict involving Ira occurs. It appears that naming a place with a person's name and his place of origin fulfilled a legal function because the deliberate ommission of the place of origin seems to have rendered null and void the claim of ownership.

Because he does not give the full name of the place of origin, Makoi offends Ira's father and the leader of the explorers. He states his own claim to land in the new homeland in a determined manner since he is the only explorer who will remain on the island and in a sense anticipates future delevopments."

From this I arrived at the idea that the 5 sons of Hua Tava (lesser in rank than the 2 sons of Hau Maka) are 'allotted' the glyphs Aa1-5--9, while Ira represents the 1st half year and Raparenga the 2nd half year.

Ira means (among other things) dark patch on the skin (Ma.) and we remember the black 'eye' on Aa4-58:

Makoi is pushing Raparenga away from his position as leader of the 2nd 'year'.

Ira is not at Aa1-5 (as I suggested earlier), because at Aa1-5 we should find the eldest son of Hua Tava, viz.Kuukuu. At that stage (Te Kioe Uri), before midsummer, Kuukuu is still alive. 6 months later he dies (Aa1-11), presumably meaning that he is the summer year between the equinoxes.

Maybe Ira and Raparenga are located at Aa1-3--4:

I have already earlier thought these glyphs represented the two half-years.

Another alternative is to think of them as spring and autumn equinox, in which case it now becomes understandable that they are close together - they also represent Ira and Raparenga.

The name Raparenga should be divided into rapa-rega (the yellow dance-paddle?),  I at first thought.

Rapa-rega would be suitable name for someone who was about to take charge of the rulership at midsummer. Shining beautifully (rega) is the sun standing still at the flat (rapa) 'sunmit'.

But there might be another reading of Raparenga, viz. Raá-pare-ga, the place (ga) were the sun god (Raá) is becoming pare:

Raparenga should be Aa4-60 if Ira is Aa4-58:

Half raw, half cooked (pare) describes the situation with the 1st half of the year 'raw', while the other half is 'cooked' (has passed the sunmit), and sun is straddling the crack (parehe) between them.

In Aa1-9 we also can see the pare situation:

Although the 'elbow' is at (bottom) right, indicating the right 'arm', the 'fist' has the 'thumb' at right, indicating the left 'arm'.