A few preliminary remarks and imaginations:

1. This type of glyph perhaps originates from the image of a shepherd's staff. But it may be that it is intended to show an adze (toki).

"A Maori saying: he iti toki, e rite ana ki te tangata = though the adze be small, yet does it equal a man."  (Starzecka)

It is a male attibute, and a chief must carry a big 'stick':

"The Araukan Indians in the coastal area of northern Chile, have customs similar to those on the Marquesas and in both areas toki means adze according to José Imbelloni. The Araukans also called their chief of war toki and the ceremonial adze symbolized his function and was exhibited at the outbreak of war. In Polynesia Toki was the name of a chief elevated by the Gods and his sign was the blade of a toki." (Fraser) [Or was it a henua sign?]

"... A depiction of an adze was also used as a hieroglyph, representing the consonants stp, 'chosen' ... Pharaoh XX, chosen of God/Goddess YY..." (Wikipedia)

A big stick ought to be represented in the rongorongo texts as a big toki sign, if we can rely on Metoro's identification of this glyph type as a picture of an adze:

The fluids form double rows of 'droplets' (and the goddesses surely must represent the two faces of the moon). Each such double row is divided in two parts, a shorter part from the vessel to the mountain with double peaks and then a longer part from there to the bottom.

280 probably represents the number of nights moon is illuminated from the light of sun during 10 months or 20 fortnights. If we add 80 dots (inside the mountain with double peaks) we will reach 360.

The fundamental topological division into inside and outside has 128 + 106 = 234 dots on the inside of the central circle and 280 on the outside. To this must be added the dots inside the doublepeaked mountain. 234 + 80 = 314 is the number of dots inside either the central disc or the doublepeaked mountain.

Another possibility is to add the redmarked numbers: 128 + 280 = 408, which can be said to reflect 10 months with 32 days in each (because 40 * 8 = 320). This number apparently occurs as the ordinal number (counted from Gb8-30) of the last glyph before Rogo:

Gb6-25 (408)	Gb6-26	Gb6-27	Gb6-28	Gb7-1	Gb7-2	Gb7-3

The blackmarked 106 above will then, of course, be paired with those 80 inside the doublepeaked mountain: 106 + 80 = 186, which could indicate the 'nighttime' duration of the year. 18 * 6 = 108, a well known mythical number, and this can 'boil down' to 10 * 8 = 80. 108 + 300 = 408.

If we regard the standard year as 360 days (which the Egyptians did), then 360 - 186 = 174 = 6 * 29 = 464 - 290. If we instead count with 6 * 29.5 = 177 days for half a year, then 177 + 186 = 363 (the day of Rogo) = 354 + 9. 472 - 295 = 177.

The number of dots in the picture above are, though, hard to count with certainty. My numbers must therefore be considered as purely guesswork.

Futuna month names:

Remarks and imaginations:

I guess that in a way December-June was the first part and July-November the second part of the year. Counting together Vai-mua with Vai-muli and Palolo-mua with Palolo-muli the number of regular months will shrink from 12 to 10. Furthermore, Fakaafu-ola and Fakaafu-mate presumably should also be counted together, in which case the number of regular months will be as low as 9 (= 5 + 4, cfr the picture from the grave in Egypt). On the other hand, if we separate Lisa-mua and Lisa-muli the number will instead increase from 12 to 13.

With the pattern 5 + 4 Tula-lupe will be seen as the last month of the 'front side' and Mataliki the first month of the 'back side'.

Tau in Tau-afu, the extra month, can possibly be read as the place where the 'sun bird' is perching (tau) in his tree. Considering the Fijian rube (to hang up, suspend) we can guess there is also a tree branch for the 'pigeon' (lupe) to perch on at Tula-lupe. The cosmic tree is encountered both at the top and the bottom of the year. According to Popol Vuh the bird at the top is Seven-Macaw:

Orion is rising slightly after the Pleiades (Matariki) and for the Maya the Turtle was 'hanging' below the ecliptic. The Mayan Turtle with 3 stones was the Belt of Orion, which could explain Tolu - if we consider Tula-lupe, Mataliki and Tolu as a group (Tula and Tolu are forming a wordplay pair). Classical writers said Orion the mighty hunter was 'blind', and the 3 stones could allude to a missing 'fire'.

Gemini comes after Orion and the twin months Palolo-mua and Palolo-muli come after Tolu. The logic of time order will force us to say that tula in Tula-lupe means that there are no prominent constellations (no 'fire') before Mataliki (the little 'eyes'). A new 'year' is therefore beginning with the Pleiades.

Orion was seen as a bird snare by the Maori, a place where the 'bird' got stuck and couldn't move away:

"Pewa-o-Tautoru, Bird-snare-of-Tautoru; the constellation Orion in New Zealand. The Belt and Sword form the perch, te mutu or te teke, while Rigel is the blossom cluster, Puanga, used to entice the unsuspecting bird. To visualize the bird-snare we must remember that Orion, as we see it in the northern hemisphere, is upside down to the view obtained from New Zealand where Orion stands in the northern sky." (Makemson)

(Picture from Text Centre)

Makemsons remark also means that for the Maori the belt stars were not down in the 'water' (below the ecliptic) but up on 'land'.

Ua-roa indicates 'water', Tula-lupu refers to 'air', and 'land' is definitely reached with Mataliki. There are 3 double-months before Ua-roa and these could indicate the 'front side'. From Mataliki we can count 4 (or 5) regular months (for the 'back side').

8 (or 5) months are needed before 'land' arrives with Mataliki. Tula-lupe could correspond to Te Pei and Te Pou (Sirius) could correspond to Tolu - also the kuhane station Te Pou lies in July (according to Barthel 2).

Maybe Sirius (Reitaga on Easter Island) was imagined as the 'pigeon' caught in the snare. Its fame is based not only on brightness but also on its power to remain standing still in spite of the precession (at least in ancient Egyptian times). Taga means 'sack'. The form of the bird snare 'stick' is not very far from the shape of a toki.

4. 542 days in the Mayan system is 1.9.2, strangely like number 192 (which occurs in the rongorongo texts). After 542 (possibly to be read as 5 * 42 = 210 = 192 + 18) days Hun-Nal-Ye 'entered or became the sky'. Great powers do not merely 'enter' through a doorway, they immediately will dominate (take possession of) the new room.

A man of power entered the room and everybody stopped talking to watch him. Not out of curiosity, but by deference. Not by cause of his rank or reputation, but by cause of his personality. The room grew lighter when he entered, attention was called for. He had mana. Therefore Hun-Nal-Ye became the sky when he entered the sky and the date was February 5, 3112 B.C.

Different levels of the cosmic order are inhabited at different times by the Sun (alias the Rain God, cfr at henua and at maitaki). It is to be noted that he has different kinds of 'sticks' in different seasons:

'Water', 'air', respectively 'land', is followed by a climb in the cosmic tree, and its (the head at the bottom) reversed orientation probably means the year is ending. Next sequence shows how the Rain God has his 'sticks' held high instead of in a low position:

The symmetry includes 'alighting' in the cosmic tree in the 4th position. 4 + 4 = 8 are the number of stations. But there is no reversed orientation in this station, which presumably indicates that the journey continues. If so, then the beginning should be with the station which I have in position 5 above, the exceptional station where the Rain God is sitting hidden inside the earth. It is probably no coincidence that he carries no 'stick' in this station.

The journey of the Rain God (Sun) has 8 stations and seems to begin where he cannot be seen. In the beginning there is no light and we are in the station of the blind Orion (Te Pei), where the Rain God is 'in the sack', i.e. Sky and Earth are lying in close embrace: ... the Palenque scribes repeated Creation again and described it as 'it was made visible, the image at Lying-down-Sky, the First-Three-Stone-Place' ...

If any of the Rain God stations is connected with toki, it should be the one following the dark station, in which we can see him as a true rain god, wading in water with a water lily in his hand. And he is holding high a kind of hewing implement.

 Possibly we can see the Mayan sign for flint knife (etz'nab), because of the wavy line across:

In this (double) form it is the sign for day 18 in the Mayan calendar.

The single wavy line in the 'adze' of the Rain God can allude to lightning (flint stones are used to generate sparks) and there may be a connection with the kava glyph type:

Presumably the Rain God can be said to 'enter the sky' (and also to 'become the sky') when he emerges from the embrace of Mother Earth.

Is the kava sign on its way to stretch itself in order to become a henua sign, and then like an umbrella extend itself to become a 'roof'? It cannot become a parasol because night comes before daylight.