3. In a cycle of time the periods succeed each other. When one goes away another comes. This is a fundamental observation which puts light on the meaning of a 'joint' in time. In the beginning, when rational mind still was dormant, there were no joints in time. They are artifacts, not there from the very beginning. ... During his descent the ancestor still possessed the quality of a water spirit, and his body, though preserving its human appearance, owing to its being that of a regenerated man, was equipped with four flexible limbs like serpents after the pattern of the arms of the Great Nummo. The ground was rapidly approaching. The ancestor was still standing, his arms in front of him and the hammer and anvil hanging across his limbs. The shock of his final impact on the earth when he came to the end of the rainbow, scattered in a cloud of dust the animals, vegetables and men disposed on the steps. When calm was restored, the smith was still on the roof, standing erect facing towards the north, his tools still in the same position. But in the shock of landing the hammer and the anvil had broken his arms and legs at the level of elbows and knees, which he did not have before. He thus acquired the joints proper to the new human form, which was to spread over the earth and to devote itself to toil ... When a period becomes old, its back becomes 'broken' (like in a very old person). A successor must come. The new one is very young, and we can interpret the presence of 'hua' (offspring) glyphs beyond a 'joint' as showing this fact: Gb4-33 Gb5-1 Gb5-2 Gb5-3 Gb5-4 In between Hatinga Te Kohe and Tama (the child) we have Roto Iri Are: the 'door' is opened Hatinga Te Kohe annunciation Roto Iri Are birth Tama The birth of a new 'rising fish' seems to be the motif in Ab1-37--38: Ab1-35 Ab1-36 Ab1-37 Ab1-38 Ab1-39 Ab1-40 In Aa8-77--78 the 'conception' perhaps is illustrated, with the old 'bird' at left (Aa8-77) and the 'youngster' at right (Aa8-78): Aa8-75 Aa8-76 Aa8-77 Aa8-78 Aa8-79 Aa8-80 Aa8-81

The 'old bird' in Aa8-77 is rising to the sky and vae in Aa8-79 therefore - possibly - is open at the top, no longer a physical reality.

The left foot in Aa8-75 seems to be drawn with 4 instead of the normal 3 toes. Maybe it means the 4 quarters of the preceding season ('year', year?) are in the past. The 'person' is in a hanau position, and vaha kai is showing no sign of any 'undulation'. There is only one more such in Tahua:

Ab4-48	Ab4-49	Ab4-50	Ab4-51	Ab4-52
Ab4-53	Ab4-54	Ab4-55	Ab4-56	Ab4-57

Aa8-75 is glyph number 704 counted from Ab8-43, and 8 * 75 = 600. We can compare with Gb5-10 (with 5 * 10 = 50 = 600 / 12):

Gb4-28	Gb4-29	Gb4-30	Gb4-31	Gb4-32
Gb4-33 (354)	Gb5-1	Gb5-2	Gb5-3	Gb5-4
Gb5-5	Gb5-6	Gb5-7	Gb5-8	Gb5-9
Gb5-10	Gb5-11	Gb5-12	Gb5-13	Gb5-14

Counting from Gb8-30 glyph number 704 / 2 = 352 is Gb4-31, and 352 = 16 * 22. The rising fish at Gb4-31 is identical with the new year fish at Gb5-13 (with 31 reshuffled into 13). There are no more such fishes in G (excepting the one at right in Gb5-11). The slightly forward leaning ragi in Gb4-32 can be compared with the slightly leaning forward ragi fish in Aa8-78.

Glyph line Gb5 seems to begin with a description of what happens when the year has ended (hatiga). Day 354 = 12 * 29.5 (counted from Gb8-30) is Gb4-33, the last of the year. 10 glyphs (days) later we find vaha kai at 364 = 4 * 91 = 13 * 28.

Already at Gb4-28, though, we can see the new tao expected, illustrated as the top flame in hetuu. I did not observe this fact when I classified all the glyphs. Therefore I will now add Gb4-28 to the tao glyphs.

After having quickly searched through all the hetuu glyphs I have assembled the following 23 which possibly could allude to tao with their top flames:

Ab2-17	Ab7-73	Ca5-15	Cb7-26	Fa5-101
Gb2-23	Gb4-20	Gb4-28	Ha4-12	Ha5-19
I1-50	Pa5-60	Qb4-11	Qb5-113	Qb6-105
Qb7-109	Ra3-123	Ra7-107	Ra7-114	Rb4-201
Sa3-118	Sa3-120	Sb2-3

Only the redmarked 4 are, though, carrying such signs which persuaded me to add them to the tao glyphs. They may allude to tao, but not necessarily so. The other glyphs seem rather to indicate flames (or 'sails') being born.

Ra3-123, Ra7-107, and Ra7-114 can illustrate turtles, I think, with their heads formed like tao signs.

Let us count to vaha kai in Ab4-51:

Ab4-48	Ab4-49	Ab4-50	Ab4-51 (966)	Ab4-52
Ab4-53	Ab4-54	Ab4-55	Ab4-56	Ab4-57

From the last glyph on side b it will be number 966 = 6 * 161 = 42 * 23 = 666 + 300. From the beginning of side b it will be number 295 (= 10 * 29.5). From Ab8-43 it will be number 966 + 41 = 1007 = 19 * 53. All three ordinal numbers can therefore be interpreted as hatiga numbers. But the oval has no break.

Hau tea in Ab4-49 carries two eyes, probably indicating a solstice. Haati in Ab4-50 may signify that the moon is leaving, in contrast to vae meaning sun is leaving.

Haú in Ab4-53 carries 10 'feathers'.

The curious moe in Ab4-52 can be compared with that in Ab1-39 (there are no similar such in Tahua). The missing break in Ab4-51 possibly is located in Ab4-52 (but the break in Ab4-50 is an alternative):

	256 = 4 * 64
Ab1-39		Ab4-52
710		967

The 'leg' in Ab1-39 is formed like a haati sign, and in Ab4-52 it has revolved to the opposite side. The 'knee' in vae kore glyphs probably is the same sign as the haati sign in Ab1-39. Which casts a new light on Metoros' appellation - indeed it is not vae but haati.

The distance 256 is surely significant. If we count the long distance we get 1,334 - 256 = 1078 = 7 * 7 * 22.

256 glyphs should be equal to 128 days, and 364 - 128 = 236 = 8 * 29.5.