We can try to put in days, using 2 glyphs per day and count with day 1 equal to Aa1-1--2:

6-24 (ariga erua) can be understood as sun's (6) end (24), because 6 * 24 = 144 = 12 * 12. And 22 (as in day 22 * 10 = 220) maybe alludes to the formula: The circumference of a circle = its diameter times 7 * π. Measuring a circle you can begin anywhere, but once you come back to the beginning you have reached its end.

Alternatively, we could count days from nuku in Ab8-41:

This alternative seems to be in a better harmony with the glyphs, e.g. are Aa6-30--31 obviously a pair and Aa6-30 connected with Aa6-31.

The ordinal number for koti in Aa6-23 will be changed from 439 to 439 + 45 = 484, which can be interpreted as 48 * 4 = 192. The 'henua season' is ending, henua koti.

Beyond day 240 a Rei glyph indicates the beginning of another season (beyond 8 months à 30 days), and 6 * 20 (in Aa6-20) = 120 is what remains to day 360. These last 4 months evidently are beginning before the previous 'henua season' has ended.

We can compare with G:

Metoro said pu (hole) at henua koti (Aa6-23) and in Gb1-10 there is also has a 'pu' (in addition to a lost head at right). The dramatic events which follow in Gb1-13 - we can imagine - resemble to a certain degree what happens at the same time (day 243) according to Aa6-24--25. Someone is going down, and 243 is a number we should recognize:

If now the 8th station of the moon is so important as to determine what is half the text of G, then it probably means that also the 8th station of the sun (240) should be important. This could be the true explanation for henua koti.

There is a moe glyph in Aa6-17, the last glyph before day 240. Moe, we have deduced, indicates the last part of a period, the time when the new period not yet has arrived but when - like in early dawn - we can observe its effects. In addition it must be mentioned here that there is a sign '6-17' which indicates beginning.

 

 

We have noticed how the Mamari moon calendar is full with significant numbers, e-g. glyph number 192 (equal to the number of glyphs in K) at Omotohi:

The importance of the first glyph (Ca6-17) is marked by its ordinal number counted from Ca1-1, viz. 157 = 314 / 2.

In G number 6-17 has likewise been chosen for an important first glyph:

Gb6-17 (400)	Gb6-18	Gb6-19	Gb6-20
Gb6-21	Gb6-22	Gb6-23	Gb6-24

For some reason 6-17 apparently was used by the rongorongo writers as the first glyph in major time cycles. And Aa6-17 is a moe glyph, a glyph which announces the first light although the new 'person' still is below the horizon:

Aa6-12	Aa6-13	Aa6-14	Aa6-15	Aa6-16 (432)	Aa6-17 (433)	Aa6-18	Aa6-19
237		238		239		240

Moa in Aa6-16 is followed by moe, then a tagata (at left) with a strange sign at right, the first glyph of day 240.

Day 237 is the first beyond 236 and 241 the first beyond 240. Day 242 has a koti sign, and if we look close we will find a koti also in day 238 (between the bottom tamaiti and the top part).

Moe in Aa6-17 looks like a sleepy old bird with head on its way down, and likewise a head is going down in day 243 (Aa6-25 and Gb1-13):

Aa6-20	Aa6-21	Aa6-22	Aa6-23 (439)	Aa6-24	Aa6-25	Aa6-26	Aa6-27
241		(439 + 45) / 2 = 242		243		244

The same rhythm characterizes the evolution beyond day 236 (8 * 29.5) as beyond day 240 (8 * 30).

The sign of a head hanging down alludes to rau hei, which illustrates the beginning of a rebirth 243 days later.