This is the 3rd period. In Aa1-20 we can see the gesture of growing (the three fingers). Above the sun appears what looks like the crescent of the moon, and as this 'boat' is turned upside down it signifies 'death'. The night, as symbolized by the moon, is no longer with us.

Tapa mea, in Aa1-21, is like the one in the preceeding period:

In Aa1-20 the way of writing about the fact that darkness has left us is different from that in the corresponding glyphs in P:

Aa1-20	Pa5-39	Pa5-40

In P we saw a broken bough (Pa5-40), not the moon, and the idea we therefore were able to read was 'day-break', the time when daylight definitely breaks the lingering shadows of darkness. Here in Tahua there is a more laconic message: Night is dead and gone.

We should be careful when interpreting rongorongo. Easily (and wrongly) we could have  understood the upside down moon sickle as a broken bough. Especially if we earlier had read Pa5-39--40.

However, this upside down canoe is shorter and more compressed than the usual glyph for the moon. This results in a more shadowy inside than usual. The under side of anything indicates darkness. Which means that presumably also the writer of Tahua had 'breaking shadows', in mind.

The oval shape of tapa mea in Tahua, cfr Aa1-21 above, has a little gap at the bottom. This gap presumably illustrates the idea that a tiny part of the sun's orbit is outside what is possible to describe.

They counted 30 days for a solar month and 12 such months for a year, but then there is a remainder of ca 5.25 days which will be outside the regular calendar. This fact ought to be mirrored in some way in the solar path illustrated by tapa mea. The solar path for the year and the solar path for the day should be congruent.

The tiny absent part of the orbit as visualized in tapa mea is located at the bottom of the glyph. Rongorongo glyphs (like the texts on the rongorongo tablets) start at the bottom, which in this instance means that sun starts from the invisible (dark) part of the orbit.

New year means that a new year is born, just as a new day means that the sun is born anew. The old year dies in those 5.25 days which lie beyond the 360 days and the new year is conceived in the same period.

This old thought structure was well known and widely spread before our civilization emerged and wiped it out.

"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." (Larousse)

The dark part of tapa mea is at left, the light part at right. Birth is located at the bottom. This means that sun proceeds counterclockwise in the glyph. That corresponds to the view from a place south of the equator. Sun rises in the east (at right), is in the north at noon, and descends in the west (at left).

In Tahua this calendar of the daylight consequently is located immediately before the glyphs describing the night time - not as in the texts of H/P/Q where night comes before the day.