Inspired by the 'dolmen' structure of the ancient Irish alphabet I imagined a similar structure for the bird list in Manuscript E:

kukuru toua	white pigeon	makohe	frigate	kena	booby	tavake	redtailed tropic bird
ascending						descending
ka araara	sooty tern					ruru	black petrel
te verovero						taiko
kava eoeo	sooty tern					kumara	white tern
pi riuriu						kiakia

manu tara erua

2 sooty terns

tavi

small lead-coloured tern

tuao

dark brown tern

tuvi

gray tern

4 + 4 = 8 months for ascending and descending Sun amount to 236 days (or to 240 if each month has 30 days, or to 248 if each month has 31 days, or to 256 if each month has 32 days). 4 months form the top of the year and possibly 5 (or 4?) extracalendrical days can be imagined in the 'subsurface' bottom line:

4	118	120	124	128
4	118	120	124	128
4	118	120	124	128
sum	354	360	372	384
5 days added	359	365	377	389

The pair of manu tara 'parents' and their 4 offspring chickens maybe are depicted in Aa1-3--8.

Aa1-3	Aa1-4	Aa1-5	Aa1-6	Aa1-7	Aa1-8
manu tara erua		pi riuriu	kava eoeo	te verovero	ka araara

If this is correct, then we can expect tuvi, tuao, and tavi at the preceding glyphs:

Ab8-84	Aa1-1	Aa1-2
tuvi	tuao	tavi

Tuao is the bird of central importance among these 3. Tu-ao seems to mean 'daylight' (ao) is 'rising' (tu), and Aa1-1 is the 5th ('fire') glyph beyond the 'egg' in Ab8-80 (where 8 * 80 = 640). If we apply the structure of the Hawaiian Moon calendar there should be 4 'ebb' glyphs before Aa1-1 brings light, 4 glyphs for the time of 'incubation':

Ab8-80	Ab8-81	Ab8-82	Ab8-83	Ab8-84	Aa1-1
	Tane ?	Rogo ?	Mauri ?	Mutu ?

Kea in Ab8-84 corresponds - it appears - to the final black ('Saturn') night before a new Sun emerges.

In Aa1-2 a rising Moon crescent is depicted, but the 'chicken' in Aa1-1 has his back formed like a waning Moon and his front is broken in 2 places. Maybe it is the broken eggshell, from which his head emerges?

8 * 85 = 680 (10 times 68) = 17 * 40. Furthermore, 1335 = 5 * 267 (where 267 is 'one more' than 266). If the little bird in Aa1-1 represents the old year Sun, it could make us infer that marama in Aa1-2 is the first glyph 'in the new season of light'.

Tuvi could be at Ab8-84 if the broken little chicken in Aa1-1 announces the daylight (ao) which will shine on Moon in Aa1-2:

end of the back side
	Ab8-80 ('zero')	Ab8-81	Ab8-82	Ab8-83	Ab8-84 ('tu-vi')
start of the front side
	Aa1-1 ('tu-ao')	Aa1-2	Aa1-3	Aa1-4

With tuao = tu-ao it seems unavoidable to read tuvi as tu-vi:

Vi Pau.: To succumb. Ta.: vi, to be subjugated, the beginning of a retreat. Churchill. Mgv.: 1. A fruit. Ta.: vi, Spondias dulcis. Mq.: vi, id. Sa.: vi, id. Ha.: wi, the tamarind. 2. A fish. Mq.: vi, id. Churchill

"WI, adj. Haw., destitute, suffering, starving; s. starvation, famine; wiwi, lean, meagre; hoo-wiwi, to lessen, diminish. Marqu., wiwi, poor, feeble; wiwi-i, solitude. Tah., veve, poor, destitute, bare; v. to be in want. Sanskr., vi, prep. 'compounded with verbs and nouns it implies: 1. separation; 2. privation; 3. wrongness, baseness', &c. (Benfey); as vi-deha, without body; vi-dharâ, without man, a widow; vi-dhantâ, poverty, without wealth. Lat., ve or vi, in compound words, as ve-cors, without reason, frantic; ve-grandis, not large, small; ve-sanus, out of the senses, raving unsound; vi-duus, vi-dua, without husband or wife, widower, widow. Of other things, empty, void, without. Goth, widuwo, A.-Sax., wuduwa, widow. Benfey (Sanskr. Dict., s. v.) leads one to infer that vi is but an aphærsis of dui. It seems to me that the natural inference, and the natural turn of men's thoughts, would be that dui, two, implied addition rather than diminution. It is possible that the Sanskrit dui may have been 'worn down', as Professor Sayce calls it, to a preposition or mere affix, not only in the Sanskrit, but also in the Gothic and Latin; but with a substantial Polynesian wi still alive indicating destitution, deprivation, diminution, I incline to consider the latter as the base of, and proper relative to, the Sanskrit, Gothic, and Latin preposition or affix." (Fornander)

When the old fire is 'starving' (wi) it will soon turn into ashes. The time of 'retreat' (vi) is 'rising' (tu). But tuvi could 'announce' the event one glyph ahead of the actual retreat of the old fire.

Tavi at marama in Aa1-2 must be something else than tuvi and tuao:

Ta OR. Write, writing. The name of writing before the term rongorongo in 1871 became current. Fischer. 1. To tattoo ( = tatú), to tattoo pictures on the skin, also: he-tá ite kona, tá-kona. 2. To weave (a net): he-tá i te kupega. 3. To shake something, moving it violently up and down and from one side to the other; he-tá e te tokerau i te maga miro, the wind shakes the branches of the trees; also in the iterative form: e-tá-tá-ana e te tokerau i te tôa, the wind continuously shakes the leaves of the sugarcane. 4. To pull something up suddenly, for instance, an eel just caught, dropping it at once on a stone and killing it: he-tá i te koreha. Tá-tá-vena-vena, ancient witching formula. Vanaga. 1. Of. 2. This, which. 3. Primarily to strike: to sacrifice, to tattoo, to insert, to imprint, to write, to draw, to copy, to design, to color, to paint, to plaster, to note, to inscribe, to record, to describe, number, letter, figure, relation; ta hakatitika, treaty; ta igoa, sign; ta ki, secretary; ta kona, to tattoo; ta vanaga, secretary. Churchill. ... the root ta through its long series of known combinations carries a strongly featured sense of action that is peripheral, centrifugal, and there seems to be at least a suspicion of the further connotation that the action is exerted downward ... The secondary sense of cutting will easily be seen to be a striking with a specialized implement, and we find this sense stated without recognition of the primal striking sense only in Mangareva, Nukuoro, Viti, and Malekula. In Indonesia this secondary sense is predominant, although Malagasy ta may come somewhat close to the striking idea ... Churchill 2.

Maybe tavi means 'to strike down' (ta) the time of 'retreat' (vi).

 

When the 'old ones' composed Manuscript E they may have thought of their bird list in also another way. They could have seen (or remembered or heard of) a list which in Tahua appears as the glyphs Aa1-1--15:

back side
	Aa1-9	Aa1-10	Aa1-11	Aa1-12
	Aa1-13	Aa1-14	Aa1-15 ('tu-vi')
front side
	Aa1-1 ('tu-ao')	Aa1-2 ('ta-vi')	Aa1-3	Aa1-4
	Aa1-5	Aa1-6	Aa1-7	Aa1-8

If such is the case, then there will be 14 birds up in the light, and we have to include among them also manu tara erua and tavi:

kukuru toua	white pigeon	makohe	frigate	kena	booby	tavake	redtailed tropic bird
ascending						descending
ka araara	sooty tern					ruru	black petrel
te verovero						taiko
kava eoeo	sooty tern					kumara	white tern
pi riuriu						kiakia

manu tara erua

2 sooty terns

tavi

small lead-coloured tern

tuao

dark brown tern

tuvi

gray tern

Tavi could be the first bird of these 14. And it should be located in a 'Monday' if we only were to judge from marama in Aa1-2. However, Mondays should come in days 6, 13, and 20. In the summary at gagana the following chart was presented:

Venus	Saturn	Sun	Moon	Mars	Mercury	Jupiter
3	4	5	6	7	8	9
10	11	12	13	14	15	16
17	18	19	20	21	22	23
24	25	26	27	28

Later, at toga, it was noted that Mars should have only 2 days because Moon will define the last day of those 20 to be counted. Day number 21 will therefore correspond to day 1 and belong to Mercury etc. Mars has 2 'faces'.

If Mars corresponds to manu tara erua (and to Aa1-3--4), then the rule of only 2 Tuesdays among the 20 days is upheld. Mars brings 'fire' and the preceding tavi 'strikes down' (ta) the retreating (vi) old season. Marama in Aa1-2 is a 'waning Monday' crescent.

If we add Aa1-1 and Aa1-2 to the at first glance rather meaningless number of glyphs on the Tahua tablet (1334) it becomes 1336, which can be understood as a clear statement referring to the sun cycle (13 * 28 = 364 and 36 as in 20 * 18 = 360).

On the other hand we know that 1334 = 29 * 46 (cfr the summary at viri). Picture language must be redundant to avoid misunderstandings.

The front side ought to begin with Sun, and then must come Moon. But, we know, Moon is the one who ends the periods. Therefore Aa1-2 should mark the 'full stop' of the old year and the new year light must arrive with manu tara erua (which maybe represent the 'garment' of Sun in form of the two 'faces' of Mars):

end of the old year
	Aa1-15 ('tu-vi')		Aa1-1 ('tu-ao')	Aa1-2 ('ta-vi')
start of the new year
	Aa1-3--4 ('manu tara erua')

The 'dolmen' structure must be changed. I will also include the 'planetary colours' used earlier, but only in the ascending phase. Colours are brought by the rainbow which comes together with returning Sun.

With returning rain clouds, on the other hand, the beautiful colours disappear and all changes into shades of gray:

ascending		kukuru toua	white pigeon	makohe	frigate	descending
ka araara	sooty tern	2 adult manu tara months added to 4 juvenile ones = 6 months for ascending, together with 3 double months for descending add up to 12 months.				kena	booby
te verovero						tavake	redtailed tropic bird
kava eoeo						ruru	black petrel
pi riuriu						taiko
manu tara erua						kumara	white tern
						kiakia

tavi	small lead-coloured tern	tuao	dark brown tern	tuvi	gray tern
Moon		Sun		Saturn

It is of considerable interest to compare the beginning of side a of Tahua with the corresponding parallel glyph sequences of H, P, and Q. In Tahua we can read the end of side b together with the beginning of side a at the same time as we will connect the end of the 15-glyph long sequence to its beginning:

back side
	Ab8-80	Ab8-81	Ab8-82	Ab8-83	Ab8-84 'tu-vi')
front side
	Aa1-1 ('tu-ao')	Aa1-2 ('ta-vi')	Aa1-3	Aa1-4

back side
	Aa1-11	Aa1-12	Aa1-13	Aa1-14	Aa1-15 ('tu-vi')
front side
	Aa1-1 ('tu-ao')	Aa1-2 ('ta-vi')	Aa1-3	Aa1-4

Ihe kuukuu ma te maro was what Metoro said at Aa1-11 (one more than 10). Old Sun is finished here, and his 'head' seems to be severed, possibly to be used as an 'egg' (cfr Ab8-80). The 11th month-bird could be, I suggest (having disregarded the pair of 'lintel birds'), the 'down in the earth' kumara and the 12th the 'up-in-the-light' kiakia:

The 7th bird on the list of Manuscript E, if we count from pi riuriu, is kena. Kena could correspond to a 'Sunday' because of its location high up and because of the preceding ka araara, which has been located to a 'Saturn-day'. I do not count with kukuru toua and makohe when looking for the path of Sun - during the flat horizontal part he does not move, he is in his 'harbour' (haga rave).

And tavake should also be coloured red because Tavake took over the role of Kuukuu the planter (which I assume corresponds to kukuru toua):

Aa1-3	Aa1-4
manu tara erua
Aa1-5	Aa1-6	Aa1-7	Aa1-8
pi riuriu	kava eoeo	te verovero	ka araara
Aa1-9	Aa1-10	Aa1-11	Aa1-12
kena	tavake	ruru	taiko
Aa1-13	Aa1-14
kumara	kiakia

Kukuru toua and makohe cannot be counted if we are to reach 12 months in a year. The frigate is black and I have therefore guessed the colour of the 'pigeon' to be white, the colour of the dead. Spring Sun is 'cut short' before his heat will be devastating. His colours returns to white. His 'cranium' must be put down into the earth and the colour will be black. In the afternoon sky turns red and the tail of tavake is red.

In we then turn to for instance H the 'birds' are not close to the end of the back side of the tablet:

Ha5-27 (3)	Ha5-28	Ha5-29	Ha5-30	Ha5-31	Ha5-32 (8)
manu tara
Ha5-33 (9)	Ha5-34	Ha5-35	Ha5-36 (12)
kena	tavake	ruru	taiko

The imagined bird list here ends with the 'owl' (ruru-taiko) instead of moving on into the territory of the white Moon (white tern). I have assigned the ordinal numbers counted from Ha5-25:

Ha5-19	Ha5-20	Ha5-21	Ha5-22
Ha5-23	Ha5-24 (240)	Ha5-25 (1)	Ha5-26

Marama in Ha5-26 (rima together with the last station number for the ruling Sun King) is a formed as the 'broken eggshell' in Aa1-1 (as the waning Moon crescent). It could therefore represent tuao and the preceding Ha5-25 will then be the Saturn tuvi. There is only 1  glyph (not 5) from the 'egg' to 'tuao', and it could be a shorter 'incubation time' for Moon. Unless matariki in Ha5-25 indicates a longer duration.

Beyond the 'owl' (Ha5-35--36) we will find the first glyphs of the nighttime cycle:

Ha5-37	Ha5-38	Ha5-39	Ha5-40	Ha5-41	Ha5-42	Ha5-43

Excepting Ha5-37 these night glyphs have their counterparts in Tahua (though there allocated after the daytime calendar). Possibly we should regard Ha5-37 as a Moon glyph, one more than 5 * (20 + 16) = 180.

Tahua has here, instead of the beginning of the nighttime cycle, the first glyphs of the daytime calendar:

Aa1-16 ('Sunday')	Aa1-17	Aa1-18	Aa1-19

It agrees with the position at the beginning of side a.