Also H has its parallel hupee in line a6, and here at the very end of the line:

*Ha6-66	*Ha6-67	*Ha6-68	*Ha6-69

The following hipu  indicates a 'break' between line a6 and a7:

Ha7-1	Ha7-2	Ha7-3	Ha7-4	Ha7-5
Ha7-6	Ha7-7	Ha7-8	Ha7-9	Ha7-10 (354)

The glyph type hipu exhibits the opposite characteristics of hupee, a single hanging down 'fruit' instead of a triplet of 'fingers' held high. The word hipu looks like the result of hupee having been played around with.

Furthermore, there is a 'midnight' type of henua in Ha7-10. Counting with 5 'invisible' glyphs in the burnt area in line a6 its ordinal number becomes 12 * 29½ = 354.

Tagata in Ha7-3 has a single mata sign as head. It could refer to Sun - who is only half a 'person' because he is present only during half the year. In the sacred geograhpy of the island his presence probably is corresponding to the northern coast, his absence to the southern coast.

Tagata in Ha7-9 is drawn en face and with empty hands. The elbow ornaments are like legs, the one at left fatter than the one at right. It fits with my idea of a correspondence between item 24 in the 2nd list of place names and hupee in line a6 (of both Q and H). The season when Sun is present brings affluence, the season of his absence brings hunger (empty hands):

... Rehua had two wives, the stars on either side of Antares. One was Ruhi-te-rangi or Pekehawani, the personification of summer languor (ruhi), the other Whaka-onge-kai, She-who-makes-food-scarce before the new crops can be harvested ...

The 'extra pair of legs' at the elbows is a sign which presumably indicates a change from one sequence in time to another. It could be a sign adapted from the 'extra pair of arms' in Indian iconography:

The right hand of the central figure is not only open but also has a 'zero' sign. Is the left hand holding out a bread? The torso seems to have 3 sun symbols (circles with 'pupils'). Also the 'beast' (bottom right from us seen) and the man (bottom left) have these triplets of sun symbols, which presumably means all 3 figures are one and the same. They correspond to the triplet of sun symbols.

 

If we could use the sacred geography of Easter Island as a map for relating glyph sequences in the rongorongo texts to 'stations' in the 2nd list of place names it would be of great value.

Probably the northern coast of the island represents the 'domain of Sun', the season when he is present, and when we have counted to 24 in order to reach 'ko ehu' (ashes) we should be at the end of his season. Ancient traditions could have told about 24º from the equator to the tropics.

Locating ko ehu in the east instead of in the west (where Sun goes down in the evening) rises an obstacle, but it can be overcome by assuming the islanders had a method of  using the position of full moon against the starry sky to deduce the current location of sun on his path, i.e. a system of lunar mansions which are 'reflecting' the stations of the sun. Such a system was used in India and there the lunar mansions were named nakshatras (from Sanskrit nakshatra = star).

If 24 stations will cover the half year when Sun is present, then we will expect midsummer to be at the 12th station, in the center of the northern coast:

Presumably vai is a technical term which means the 'fire' is extinguished. The 'eye' (mata) of sun (raa) will descend ('drop') beyond midsummer:

Turu To come down, to go down, to descend; ka-turu-age koe ki tai, go down to the sea now; turuga, coming down, descent. Vanaga. 1. To fall in drops, to flow, to leak, to descend, a drop; turu ki tai, to take refuge at sea; hakaturu, to cause to descend, to lower, to take soundings; hakaturuturu, to heave and pitch. Turuga, declivity. Turuvai, water conduit. P Mgv.: akaturu, to conduct water in a drain. Ta.: tuturu, to fall in drops. 2. To stay, to prop. T Pau.: turu, a post, pillar, to sustain. Mgv.: turu, a support, rod, stay, to sustain. Ta.: turu, stay, support; turuturu, posts of a house. Ha.: kukulu, a pillar, a post.  3. To come, to arrive, to overcome; tehe e turu, through and through; hakarava hakaturu, quadrangular. Churchill.

Vai poko sounds as if it was alluding to Te Poko Uri (according the 1st list of names), i.e. to Rano Kau:

Poko 1. Fragrant; to smell, to give off a smell: he-poko te eo, it gives off a pleasant smell. 2. To hunt, to catch with a trap, to snare. He-kî e Tori: maaku-á e-ea ki te manu, e-poko i te po i ruga i te opata. Tori said: I shall go and catch birds at night, up on the cliff. 3. Thunder (also hatutiri). 4. (Also: pokopoko.) Hollow, hole, depression, any deep, concave object; to leave in a hole, in a depression. Pokoga, chasm; summit. Pokohata, female rat: kio'e pokohata. Pokopoko, woman bent under the weight of her years: vî'e pokopoko. Vanaga. 1. Sound of the sea; tai poko, breakers. Pokopoko, to slap water. Mgv.: pokokina, resonant, clear-toned. Mq.: poko, to slap the water in imitation of drumming; pokokina, sound of water. 2. Rut, beaten path. P Pau.: poko, hollow; pokopoko, concave, to excavate. Mgv.: poko, to dig, to excavate, to hollow out. Mq.: pokoko, to crack open; pokona, to hollow out, to excavate. Ta.: poópoó, hollow, deep. 3. Infernal; pokoga, hell, infernal cave; topa ki te pokoga, to damn (lit: to go down to hell.) Mq.: pokona, cavity, hole. Churchill. Pokopoko: 1. Womb. PS Sa.: po'opo'o, clitoris. Mq.: pokopoko, pudendum muliebre. 2. Pokopoko vae, footprints. 3. Concave, deep, ditch, mysterious; pokopoko ihu, nostril (Ta.: poópoó ihu); pokopoko ke, fathomless; pokopoko taheta, concave. Hakapokopoko, to deepen. Chuchill

Looking at glyph line Qa3 (halfway to Qa6) - guessing each line covers 1 month - we find tahana glyphs:

Qa6-30	Qa6-31	Qa6-32 (237)	Qa6-33	Qa6-34	Qa6-35

Qa3-25	Qa3-26	Qa3-27	Qa3-28	Qa3-29	Qa3-30
Qa3-31	Qa3-32 (98)	Qa3-33	Qa3-34	Qa3-35

Sun is here shown growing (kai in Qa3-28 and Qa3-34) but seemingly his growth is at its end (maro). The bottom part of tahana in Qa3-26 is similar to that in hupee in Qa6-32, and the number of the glyph for tahana in Qa3-32 agrees with the number for hupee in Qa6-32. 6 * 32 = 196 and 3 * 32 = 96. Maybe 32 was used to symbolize 'growth' (being the 5th term in the series 2, 4, 8, 16, 32, 64 ...).

The rare tahana glyphs may be related to the rare hupee glyphs. Once we have realized this, we can perceive a hupee sign also in tahana in Ab5-23:

Ab5-21	Ab5-22	Ab5-23	Ab5-24	Ab5-25	Ab5-26

However, according to Barthel 2 the 12th item in the 2nd list of names is not anywhere near Anakena, the 'beach' of the king, although it lies rather close to the center of the northeastern shore of the island:

"The 'deep watering place' (wordplay, 'fragrant watering place') is located a short distance south of Ahu Tepeu. Perhaps the additional name 'sun with weeping eyes' is connected with the 'weeping-eye' motif painted on dancing paddles ..."

Instead, the 12th item evidently refers to a location on the western coast south of Ahu Tepeu - where Tuu Ko Ihu the carver of the wooden images (cfr at kava) lived:

Tuu Ko Ihu we should also remember for buring the skull of Hotu Matua in a very deep hole (at Ahu Tepeu). The technical term vai for this place is understandable - the 'skull' goes down deep and can definitely not be seen at the location of the 12th item.

... After Tuu Ko Ihu had reached up with his hands, he cut off the skull and put it into his basket. Out (went) the king, Tuu Ko Ihu, and ran to Ahu Tepeu. He had the skull with him. King Tuu Ko Ihu dug a hole, made it very deep, and let the skull slide into it. Then he cushioned the hole with grass and put barkcloth on top of it, covered it with a flat slab of stone (keho), and covered (everything) with soil. Finally, he put a very big stone on top of it, in the opening of the door, outside the house ...

The flat slab of stone, keho, suggests a solstice, where the path of Sun (the ecliptic) does not appear to bend at all:

The word is similar to kehu (hidden), which in turn connects to ehu (ashes), as if kehu 'originally' meant 'covered by ashes'. Kekeho is coagulated blood, blood turned into a kind of dry (kehokeho) earth.

To keep our model intact, with the northern coastline corresponding to the season when Sun is present on the island, we must count also the western coast as belonging to this Sun-is-present season.

Looking again at the available maps we can see that the orientation of the map above is misleading. North is not straight up, which for instance this overview from Van Tilburg shows:

Here we can also see the 'political' areas with Ko Tu'u as a central mountain determining a shore line in the north which we can guess corresponds to our hypothetical Sun-is-present season.

Spring with its vegetational growth will coincide with Sun 'eating' and coming closer (the stretch from a point somewhere north of Hangaroa up to the North Cape). Beyond high summer (the area around the North Cape) Sun will slowly withdraw in proportion to how the coastline recedes southwards.

Our new and improved perspective of the island does not help much, though. Vai poko aa raa mata turu is not in the center of Sun's journey from the equator up to Easter Island and then back again. But its position could reflect the position of Rano Kau, if we place a mirror in between, maybe at Hangaroa.

A solution to the problem at hand can be found if we assume there are 20 stations for Sun-is-present, because then the halfway station will be at item 24 - 10 = 14:

The 14th item in the 2nd list of place names is located 'close to Ahu Vai Matā' according to Barthel 2, and this is exactly where we hope it to be. The 'disoriented' map above has Vai-mata at the North Cape of the island.

The ahu is not visible on the map, but the locations (according to Barthel 2) of item 13 and item 15 as 'not far from Ahu Maitaki Te Moa' respectively 'an ahu and a cave east of Ana Heu' makes the identification of item 14 exact and secure - item 14 represents the 'north cape of summer'.

We must, of course, try to interpret the name hatu ngoio a taotao ika in order to see that there are meanings which agree with 'our map', and also to gain more knowledge which might be of value in reading the rongorongo texts. This endeavour needs a set of separate pages.