There are no koti glyphs in G and neither in Q. In C, though, there are several: Ca3-12 Ca7-24 Ca9-9 Cb6-6 Cb6-22 Cb14-8 The full moon (Omotohi) glyph, Ca7-24, is exceptional. While assembling the koti glyphs from all the texts, I have here made an exception to the rule that there should be a 'vertical division in parts'. The 'broken' henua is - strictly speaking - not an example of koti. But the idea visualized is closely connected, it seems, with koti. The 'sucking' (omo) which explains the growth of moon is 'cut off' (tohi) at full moon. Full moon is where one phase is ending ('morning') and then next is beginning ('evening'). Earlier - in the excursion at ihe tau - I told about Nuahine ká umu a ragi kotikoti, the old woman who lights a fire in her 'oven' at full moon, 'in the divided (kotikoti) sky', which in a way 'proves' that Ca7-24 belongs among the koti glyphs: ... The divided (kotikoti) sky (ragi) means the point where one season is finished and another is beginning. We can compare with the kuhane station Hatinga Te Kohe (the broken 'bamboo' staff) at the end of the solar year (12 * 29.5 = 354), as illustrated in Ab1-37 A new season must begin where the old one ends, therefore hanau (birth) is the main sign in the middle between 'death' (ihe tau) and 'birth' (reversed ihe tau) ... Ab1-37 and other glyphs which may indicate a horizontal division have not been assembled among the koti glyphs in my catalogue. Ca7-24 is unique in that respect.

I have not decided yet whether to go on with C and investigate the 5 true koti glyphs. I mean, in the glyph dictionary. Here it is imperative to try to use the koti glyphs in C to see what the structure of the text can possibly be. We begin with the table for the number of glyphs:

392 + 348 = 740 = 20 * 37.

392 = 14 * 28 and 348 = 12 * 29. Does it mean side a has as its subject the moon (the moon calender is on side a) and side b the sun?

740 = 26 * 28.5 - 1. Maybe a sign that time does not stop.

The first koti glyph in C is located in an ordered 7-fold structure of glyphs:

Perhaps it is a calendar for the week (the planets). Koti has ordinal number 63 counted from Ca1-1, which is equal to 7 * 9 (and also the reverse of 3 * 12 = 36). The planets appear in the night and 63 is the reverse of 36 (sun).

If side a has as its subject the back side (tu'a) of the year, then we should expect to find not only the moon calendar but also a calendar for the planets.

Vai is the first glyph above, Ca2-20, a 'sun is present sign'. It shouldn't be so in a calendar for the planets. Therefore, I ought to change the beginning of the week to be Ca1-21 or Ca1-22.

The table above has 26 glyphs. In order to 'erase' the multiple vai signs ('sun is present') Ca2-21 maybe is necessary:

Possibly Ca2-21 is the first glyph of the week:

Koti will then come with Jupiter, and we have experience from H which has a similar message in its calendar for the week. A triplet of dark nights is followed by new light on Friday:

Instead of a koti glyph with focus on the dark gap between 'evening' and 'morning' star, the sitting back-to-back persons and other signs seem to serve the same function.

Tapa mea are reversed (there is no daylight):

However, moon has her light oriented forward (Ca2-24).

Mars and Jupiter (Ca3-2 respectively Ca3-9) have thick reversed tapa mea glyphs - presumably indicating strong light in the night. Mercury is the opposite, it has only a weak light, and Saturn has the same characteristic.

Two powerful night planets (Mars and Jupiter) are counterbalanced with two weak ones (Mercury and Saturn).

Venus is special, her tapa mea has at left a straight vertical line - by Venus time measurements are made.

4 feathers for the moon (she is close to the earth), and 6 for the true planets, excepting Jupiter who gets 7. The sum for the true planets is 4 * 6 + 7 = 31. With Jupiter comes the final and the new beginning - 'one more' than 30. He seems stand inside the 'door', though it is still dark.

64 is the number of the last glyph of Thursday. Then the morning star will rise and a new measurement will begin. The fists are held high and full. But the hands of Jupiter are 'in straw' (formed like Y).

The numbers for Venus are 3-14, 3-15, and 3-16, a pattern we recognize from G:

Mars and Jupiter belong together, not only do they have the Y-hands, but also the peculiar type of kiore amalgamated with henua:

Mars is seen to 'create' (toki) light (hau tea), true to his character as the planet 'ruling' the arrival of light in spring (the opposite of Ant-ares). Jupiter is his 'antipode', the phase of sun which rules autumn. In autumn it is not light which is being born (hanau), it is the dark season (7 feathers on reversed tapa mea).

Then the great 'mouth' in the west is threatening (vaha kai in Ca3-10), beyond which is puo and koti. Ata puo means to 'hill up a plant':

Pu'o (Also pu'a); pu'o nua, one who covers himself with a nua (blanket), that is to say, a human being. Vanaga. 1. To dress, to clothe, to dress the hair; puoa, clothed; puoa tahaga, always dressed. 2. To daub, to besmear (cf. pua 2); puo ei oone, to daub with dirt, to smear. 3. Ata puo, to hill up a plant. Churchill.

Mercury has his kiore-henua as number 59 (the dark night of the 2nd moon), and henua is depicted similar to henua for Venus (in her kiore-henua glyph):

But Venus has a little peg up front in her henua, whereas Mercury has lost a similar part in his.

Mercury comes after Mars. While Mars brings light (hau tea), Mercury brings land (henua), of a sort:

3 * 3 = 9 and 3 * 6 = 18. The season of dry land (henua) comes after light has been brought to the sky. Mercury is located between spring and autumn, in high summer.

But Mercury must also carry out his function to fertilize the dry earth by bringing heavenly rain:

Maybe the top end of henua (in Ca3-8) is drenched and cannot be seen.

Mercury, Jupiter, and Venus are necessary agents in bringing forth: