Next page is the summary:

I was on the point of referring here in the summary to Piringa Aniwa, but avoided it in time and inserted the citation earlier used at henua ora. The new season is inaugurated by a 'thunderous cracking' according to Snorri, which probably refers to lightning:

"What happens after (or happened, or will happen sometime, for this myth is written in the future tense), is told in the Völuspa, but it is also amplified in Snorri's Gylfaginning (53), a tale of a strange encounter of King Gylfi with the Aesir themselves, disguised as men, who do not reveal their identity but are willing to answer questions: 'What happens when the whole world has burned up, the gods are dead, and all of mankind is gone? You have said earlier, that each human being would go on living in this or that world.'

So it is, goes the answer, there are several worlds for the good and the bad. Then Gylfi asks: 'Shall any gods be alive, and shall there be something of earth and heaven?' And the answer is:

'The earth rises up from the sea again, and is green and beautiful and things grow without sowing. Vidar and Vali are alive, for neither the sea nor the flames of Surt have hurt them and they dwell on the Eddyfield, where once stood Asgard. There come also the sons of Thor, Modi and Magni, and bring along his hammer.

There come also Balder and Hoder from the other world. All sit down and converse together. They rehearse their runes and talk of events of old days. Then they find in the grass the golden tablets that the Aesir once played with.

Two children of men will also be found safe from the great flames of Surt. Their names, Lif and Lifthrasir, and they feed on the morning dew and from this human pair will come a great population which will fill the earth. And strange to say, the sun, before being devoured by Fenrir, will have borne a daughter, no less beautiful and going the same ways as her mother.'

Then, all at once, concludes Snorri's tale wryly, a thunderous cracking was heard from all sides, and when the King looked again, he found himself on the open plain and the great hall had vanished." (Hamlet's Mill)

Beyond Hanga Te Pau follows Piringa Aniva:

... Hanga Te Pau lies halfway between the places Kioe Uri and Piringa Aniva, both of which are also designations for the month of June. In this sense, Hanga Te Pau occupies the correct position in the time-space scheme. Instead of turning to the right (facing the land) in their search for the residence of the king, the explorers turn in the opposite direction. From a chronological point of view, this turning to the left signifies a going back to the two winter months that have passed. Considering the condition in the new land, building a house on the rim of the crater and establishing a yam plantation are indeed suitable activities for the new settlers ...

Pau is when the old time runs out:

The clubfoot, va'e pau, in Saturday presumably alludes to (or might even be a rebus for) pau:

Hb9-51	Hb9-52	Hb9-53	Hb9-54
Hb9-55	Hb9-56	Hb9-57	Hb9-58

In Hb9-52 the ordinal numbers suggest final, 9 is 1 beyond the perfect 8 and 52 alludes to 52 weeks in a year. 9 * 52 = 468 = 13 * 36.

Moving counterclockwise around the island the kuhane is reaching the darkest place (June):

The 6th station is when winter solstice will arrive and the island population will gather (probably to ensure that time will go on):

... The cult place of Vinapu is located between the fifth and sixth segment of the dream voyage of Hau Maka. These segments, named 'Te Kioe Uri' (inland from Vinapu) and 'Te Piringa Aniva' (near Hanga Pau Kura) flank Vinapu from both the west and the east. The decoded meaning of the names 'the dark rat' (i.e., the island king as the recipient of gifts) and 'the gathering place of the island population' (for the purpose of presenting the island king with gifts) links them with the month 'Maro', which is June. Thus the last month of the Easter Island year is twice connected with Vinapu. Also, June is the month of summer solstice [a mistake: winter solstice], which again points to the possibility that the Vinapu complex was used for astronomical purposes ...

The kuhane journey is beginning at autumn equinox. Why there? I cannot write about it until I know more. Therefore I avoided Piringa Aniwa and wrote about Rangarök instead (the events are mythologically equal).

The kava root is equal - I guess - to the mistletoe which "... in the Norse legend killed Balder the Sun-god after having been slighted as too young to take the oath not to harm him ..." (The White Goddess)

"The month, which takes its name from Juppiter the oak-god, begins on June 10th and ends on 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.

Sir James Frazer, like Gwion, has pointed out the similarity of 'door' words in all Indo-European languages and shown Janus to be a 'stout guardian of the door' with his head pointing in both directions. As usual, however, he does not press his argument far enough. Duir as the god of the oak month looks both ways because his post is at the turn of the year; which identifies him with the Oak-god Hercules who became the door-keeper of the Gods after his death.

He is probably also to be identifed with the British god Llyr or LLudd or Nuidd, a god of the sea - i.e. a god of a sea-faring Bronze Age people - who was the 'father' of Creiddylad (Cordelia) an aspect of the White Goddess; for according to 'Geoffrey of Monmouth the grave of Llyr at Leicester was in a vault built in honour of Janus. Geoffrey writes:

Cordelia obtaining the government of the Kingdom buried her father in a certain vault which she ordered to be made for him under the river Sore in Leicester (Leircester) and which had been built originally under the ground in honour of the god Janus. And here all the workmen of the city, upon the anniversary solemnity of that festival, used to begin their yearly labours." (The White Goddess)

There are two halves in the year. Summer solstice north of the equator becomes winter solstice on Easter Island. At this time there is a festival when all men gather solemnly together. On Easter Island the feast is also located to December (Ko Koró). Both solstices represent finals and new beginnings, Janus.

Father light (Jus-piter) is a sturdy oak reaching high up into the sky (midsummer), but likely to be hit by lightning.

"Midsummer is the flowering season of the oak, which is the tree of endurance and triumph, and like the ash is said to 'court the lightning flash'. Its roots are believed to extend as deep underground as its branches rise in the air - Virgil mentions this - which makes it emblematic of a god whose law runs both in Heaven and in the Underworld. Poseidon the ash-god and Zeus the oak-god were both once armed with thunderbolts; but when the Achaeans humbled the Aeolians, Poseidon's bolt was converted into a trident or fish-spear and Zeus reserved the sole right to wield the bolts." (The White Goddess)

I did not refer to Thursday (the day of lightning bolts and thunder) in the kava part of the glyph dictionary because there are extra signs on the kava glyphs, but - as we have seen - there are extra signs also on Aa8-31 and on Ka3-11.

Another argument against referring to Thursday is that time is not ripe yet, neither for the presumed reader of the glyph dictionary nor for myself. The 'eyes' and the 'cross' signs on the kava glyphs in Thursday ought to be understood before attempting to read the Thursday part of the week.