Comparisons with the G calendar have shown that the first 16 periods in the K calendar have 56 glyphs because that number is twice 28:

G calendar
period no.	number of glyphs
1, 2, 3	19	19
4, 5, 6	8	27
7, 8, 9	8	35

10, 11, 12	7	42
13, 14, 15	12	54
16, 17, 18	16	70

K calendar
period no.	number of glyphs
1, 2, 3	14	14
4, 5, 6	8	22
7, 8, 9	6	28

10, 11, 12	7	35
13, 14, 15	8	43
16	*13	*56

The K calendar may therefore (28 = 4 weeks = the moonlit nights in a month) reflect not only the cycle of the sun during a year but also the path of the moon. It may be a multipurpose tool (a 'Swiss pocketknife') like the E calendar (discussed in the 'Excursion' at mauga).

The Mamari moon calendar has twice 36 (as in 360) glyphs, i.e. the calendar can be used also to count the days and nights of a year. The number of regular periods in the K calendar is 29, a sign of influence from the moon. Adding a last 'irregular' period (counted as ½) gives the more exact 29.5:

Kb4-15	Kb4-16	Kb4-17	Kb4-18

In Kb4-18 the 'sails of the canoe' are still at left, i.e. the old year (or month) is still living. The ordinal numbers indicate, however, that the end has been reached: 4 * 18 = 72 (equal to the number of glyphs in the Mamari moon calendar).

17	-			-
		*Kb1-20	*Kb1-21		*Kb1-22
19
	Ga5-17	Ga5-18	Ga5-19	Ga5-20	Ga5-21

Yet, the vero glyph was in the G calendar, not in K. Maybe the vero glyph is missing because the creator of the K calendar primarily thought about the cycle of the moon. It is the sun who is 'killed' by a 'spear' and 'falls on his face'.

The 16th night of the moon is the first night of descending moon. The 'vero' of moon ought to arrive in the 16th period. The 19th period in G can be understood as the first after sun has left for his winter maid in the far north. 19 is one more than the full cycle of 18(0) days and 16 is one more than the full moon night (15).

The reason why the K calendar has one period (16) when the G calendar has three (16-18) has now been explained.

The last procedure was regarded as acceptable because of parallel glyphs at the end of the E calendar. In a cyclic movement it is not easy to determe what is the end and what is the beginning. The 'fire generators' beyond pure (the empty shell) ought to be included at the beginning:

Ka3-7	Ka3-8	Ka3-9	Ka3-10	Ka3-11	Ka3-12	Ka3-13	Ka3-14
	5 glyphs

The discussion moved on to the distribution of the three Rei glyphs. The 2nd was evidently located at the beginning of the 1st half of the year (summer) while the 3rd appeared in what was thought of as the middle of summer. (Now we would rather say at the beginning of descending moon.)

Anyhow, the 1st Rei ought to be at the beginning of some other great season. Therefore another, '1st', calendar presumably came earlier. What up to that point had been called the calendar, must now be renamed as the '2nd calendar'. The following table was the result:

The periods in the 1st calendar were allotted letters. The Rei glyphs are red-marked. Glyph number 100, counted from the 1st Rei, is *Kb2-14:

20
	*Kb2-12	*Kb2-13	*Kb2-14	*Kb2-15

In the 20th period (of the 2nd calendar) a great henua seemed to mark a final, presumably of the summer. Thinking in terms of the moon cycle another final must be presented. Maybe only the first 20 nights of the moon (were) counted.

"The Gilbert Islanders are Polynesians, having emigrated, according to their traditions, from Upolu, Samoa, which they look upon as te buto (Maori pito), the Navel of the World.

They never counted the nights of the Moon beyond the twentieth, so far as Grimble was able to ascertain, and in the vagueness of their lunar calendar bore no resemblance to their Micronesian neighbors of the Carolines. 

The Gilbertese tiaborau or astronomers conceived of a system of imaginary lines drawn on the sky by means of which they could estimate altitudes of stars within a degree or two. They thought of the sky as the 'roof of voyaging,' the ridgepole of which was the meridian, a line running from the north point on the horizon through the zenith to the south point. The horizon was te tatanga, 'the roof-plate'. 

 One of the names for east, Makai-oa, was said to be the name of a far eastern land, not an island, which their navigators had visited in ancient times. Tradition called this great land 'the containing wall of the sea, beyond the eastern horizon, a continous land spreading over north, south, and middle, having a marvelous store of all sorts of food, high mountains and rivers'. It was also called Maia-wa (wa being 'space, distant'). 

This is a clear reference to ancient voyages to the American coast from which the Polynesians are thought to have introduced the sweet potato into the Pacific area. The similarity of Maia to Maya may be more than a coincidence." (Makemson)