Yesterday it was summer solstice, June 21. The weather was very sunny, as it should be at the 'belly of the sun'. Today the clouds have covered the sky and it is raining. I looked at the temperature outside and it was 16.8º Celsius. I am no longer surprised by what appears to be coincidences. They are not coincidences. I perceive (or rather assimilate) only those observations which agree with my inside world.

How can I then know that what I seem to recognize in the rongorongo texts are 'real', i.e. objective fact and not only what agrees with my inside world? The answer must lie in repeated 'experiments', looking at several texts and see if the 'facts' recur. Another, similar, method is to look and think again when the earlier perceptions have faded from memory:

There are 1334 glyphs in Tahua. There are 4 viri glyphs among those 1334. Discounting them (they stand at dark places - multiples of 29) we get 5 * 266 = 1330 glyphs. How can I verify this interesting fact, meaning how can I know that 5 * 266 is embedded in the text by its creator as part of his design?

266 is 100 less than 366, which can be perceived as a number with meaning. Te Pou is located at 9 * 29.5, and in Tahua it means at glyph number 265.5 * 2 = 531. But that glyph is not in any obvious way referring to Sirius, because in glyph line a7 the special calendar cannot be destroyed by Te Pou:

OK. Let us then try with 12 * 29.5 = 354, or glyph number 708. For that we need to turn to side b:

Ab1-30 (701)	Ab1-31	Ab1-32	Ab1-33	Ab1-34	Ab1-35	Ab1-36
Ab1-37 (708)	Ab1-38	Ab1-39	Ab1-40	Ab1-41	Ab1-42	Ab1-43

That is more like it, and we recognize the person trying to bridge the gap between the years (at Hatinga Te Kohe). But it may be a concidence.

Hua Reva at glyph number 10 * 29.5 * 2 = 590 is located beyond the special calendar in line a7:

 

Aa8-2	Aa8-3	Aa8-4 (590)	Aa8-5	Aa8-6	Aa8-7

Together with the preceding rau hei glyph vai confirms we have indeed reached Hua Reva, where the sun king takes his last drink of water.

If midsummer was looked for by the aid of a gnomon, then - I guess - it would have been used also some time afterwards, first by way of confirming that midsummer indeed was in the past, and then, perhaps, following the further changes up to Hatinga Te Kohe, at which point the staff used as gnomon was broken in a ritual act. The gnomon staff symbolized the 2nd half of the sun year and also Sirius (Te Pou).

During the 1st half of the sun year a staff presumably was not used (though in the moon calendar of Mamari a staff is being broken at full moon - the moon 'midsummer'). Instead the advancement of the sun would have been observed against the horizon in the east at the time of sunrise.

The gnomon time, from Te Pei - the hole into which the staff was placed - and forward to Hatinga Te Kohe, we should find documented in most of the rongorongo texts, I believe.

Secondarily, documentations of the time flow from new year up to midsummer could have used kiore + henua as a way to allude to the staff, the same type of sign (henua) but oriented horizontally instead of vertically.