Ha5-33	Ha5-34	Ha5-35	Ha5-36
Pa5-15	Pa5-16	Pa5-17	Pa5-18
Qa5-23	Qa5-24	Qa5-25	Qa5-26

Immediately the maro signs (right) makes one think of the month Maro (and of chicken feathers). But there are two glyphs with maro, indicating that these glyphs probably do not represent the month Maro.

The maro are attatched to ihe (GD45), a fact that makes me read 'finished'. Maro and ihe are close together in my mind - both announce 'completed' (you should never say 'death' that would be coarse, and maybe even work as a charm for luring death closer).

In a calendar these double ihe-maro glyphs should be at the end, possibly representing the end of the regular year.

Following the parallel glyphs in the text of Tahua the glyphs of the X-area arrive, probably representing the extracalendrical days between old and new year, which would indicate that the sets of 4 glyphs above may correspond to the end of the regular year.

In H, P and Q the order is different. After the 4 glyphs above arrives the night calendar. But this is not the proper place to discuss why. 

In the sacred geography of Easter Island 'noon' is located at Anakena:

"Transferred to the fourfold division of the island, the contrast of 'night darkness' vs. 'daylight' corresponds to the contrast between the region of the night, including the landing site of Ira, which belongs to the third son, and the region of the noon sun, including the landing site of Hotu Matua, which belongs to the first-born." (Barthel 2)

But the real geography of the island has Poike as the highest point and that is in the east. The highest point is equivalent to 'noon'. Anakena is in the north and Poike in the east, both representing 'noon'.

Furthermore, Vinapu (in the south) also is 'noon', because after a 180º counterclockwise movement over the year from Anakena (the first month of the year) we reach Vinapu (180 days away from Anakena). Thus Vinapu is located at midsummer.

To resolve the problem of triple 'noons' we may think about the sun 'living' at Anakena in the month Anakena (July) and 'living' at Vinapu in the month Tuaharo (January).

With this model it is clear that sun will be 'living' at Poike in the month Vaitu Nui (April), i.e. at the time of autumn equinox.

At autumn equinox the 'year' will receive a deadly blow, as possibly is illustrated by the noon glyph (Aa1-26) in Tahua:

'The explanation of Poike as po-ike explains what we see in Aa1-26 not only the tapa beater (ike) but also we immediately recognize that the sign of Y could be read as po, whereas the sun and the haga are like determinants, making clear that the subject is the sun and its turnover point.'

'A wooden house will arrive at Tarakiu (near Vaihú), a barge will arrive, animals will arrive with the faces of eels (i.e. horses), golden thistles will come, and the Lord will be heard in heaven". The next morning he arrived back in Poike, and in the evening when it was getting dark, he died. Vanaga.'

Poike is the 16th station along the voyage of the kuhane of Hau Maka, a location representing 2/3 of the 24 'regular' stations (and a point where sun changes wife again). Autumn equinox, on the other hand, represents 3/4 of the regular year journey. Quarters are found on the 'male' maps, tertials on the 'female' maps.

Earlier I wrote: 'The open tail of hakaturu (in Aa1-26) does makes one think ... Open tail suggests a flow out of light and that is what is happening after noon.' Now I believe that the unfinished end of hakaturu probably primarily is to be interpreted as 'break', cfr e.g. Aa1-15 (where a 'break' between the old and new years seems to be illustrated):

Qa5-55 confirms the 'break' at 'noon':

Also, the day calendar of Q is finished at that point. Interpreting the location as Poike, autumn equinox, explains why the Q day calendar does not go on any further.

Nine months (from winter solstice) implies that death is near.

'Whereas, over the next two days, Lono plays the part of the sacrifice. The Makahiki effigy is dismantled and hidden away in a rite watched over by the king's 'living god', Kahoali'i or 'The-Companion-of-the-King', the one who is also known as 'Death-is-Near' (Koke-na-make). Close kinsman of the king as his ceremonial double, Kahoali'i swallows the eye of the victim in ceremonies of human sacrifice (condensed symbolic trace of the cannibalistic 'stranger-king').' (Islands of History)

The pregnancy period implies the birth of the dark half of the year. The light half of the year must therefore go away (northwards). 'Since it [the rowan] was the tree of quickening it could also be used in a contrary sense.' Birth and death belong together. Now we understand why 9 means the underworld:

"An iconographic study by Jeff Kowalski suggests a cosmological layout for the Nunnery. The higher placement of the North Building, with its 13 exterior doorways (reflecting the 13 layers of heaven), and the celestial serpents surmounting the huts identify it with the celestial sphere. 

The iconography of the West Building, with 7 exterior doorways (7 is the mystic number of the earth's surface), and figures of Pawahtun - the earth god as a turtle - indicate this to be the Middleworld, the place of the sun's descent into the Underworld.

The East Building has mosaic elements reflecting the old war cult of Teotihuacan, where tradition had it that the sun was born; thus, this may also be Middleworld, the place of the rising sun. Finally, the South Building has 9 exterior doorways (the Underworld or Xibalba had 9 layers), and has the lowest placement in the compex; it thus seems to be associated with death and the nether regions." (The Maya)

Based on the ideas here described I would suggest that the two ihe-maro glyphs refer to the 4th quarter of the regular year - the time when the 'summer' sun no longer is with us.

As these 2 glyphs then would represent ¼ of the regular year, this regular year must have 8 glyphs:

'... The number eight not only means 'many' but also denotes perfection. Thus, when Easter Island was called 'an eighth land', the expression contained first of all the idea of a 'last' island - an island farthest away from the rest of the islands that make up the oceanic world. At the same time, the expression indicated a special position among the other islands. The idea of groups of seven, which are surpassed by an eight element, seems to belong to the cosmology of Asian high cultures. For example, there are seven planets circling the world axis, which represents the eighth, and therefore central, position.' (Barthel 2)

 The first half of the regular year, then, should probably be represented by:

Ha5-29	Ha5-30	Ha5-31	Ha5-32
Pa5-11	Pa5-12	Pa5-13	Pa5-14
Qa5-19	Qa5-20	Qa5-21	Qa5-22

The half sun signs seen in the 4th glyphs above would also mean 'half'. There are 2 half years close together at midsummer. The first half of the year is represened by glyphs showing arms pressing the sky (or the sun) upwards (i.e. towards south).

"The Celtic year was divided into two halves with the second half beginning in July, apparently after a seven-day wake, or funeral feast, in the oak-king's honour." (The White Goddess)

For our modern minds this is all very bewildering. In ancient times there were many maps. Could they have been coordinated or was it chaos?

"The prosaic method was invented by the Greeks of the Classical age as an insurance against the swamping of reason by mythographic fancy. It has now became the only legitimate means of transmitting useful knowledge ...

As a result, the poetic faculty is atrophied in every educated person who does not privately struggle to cultivate it: very much as the faculty of understanding pictures is atrophied in the Bedouin Arab ... T. E. Lawrence once showed a coloured crayon scetch of an Arab Sheikh to the Sheik's own clansmen. They passed it from hand to hand, but the nearest guess as to what it represented came from a man who took the sheikh's foot to be the horn of a buffalo ..." (The White Goddess)