The following rau hei has position 14 in the line, which happens to be also the fraction of π (3.14), i.e. it reinforces the interpretation of 14 as half a 'month' (cycle of time). Moon is, though, counted only up to 20, and possibly 6 could be regarded as already having been 'used up' for Sun. However, it is better to regard only 4 of them (half 8) as having been 'used up', which we have learned from the Hawaiian moon calendar and from the 2nd list of place names, cfr at hupee.

The 'flood' (the waning phase of a 'bicycle') will vanish before the end of the month if we add 4, in which case the redmarked nights below will belong to next cycle and night number 25 will be renumbered as 29:

*1 Hilo*	*7 Ole-ku-kahi*	*14 Akua*	*21 Ole-ku-kahi*	*26 Kane*
*2 Hoaka*	*8 Ole-ku-lua*	*15 Hoku*	*22 Ole-ku-lua*	*27 Lono*
*3 Ku-kahi*	*9 Ole-ku-kolu*	*16 Mahea-lani*	*23 Ole-pau*	*28 Mauli*
*4 Ku-lua*	*10 Ole-pau*	*17 Kulu*	*24 Kaloa-ku-kahi*	*29 Muku*
*5 Ku-kolu*	*11 Huna*	*18 Laau-ku-kahi*	*25 Kaloa-ku-lua*
*6 Ku-pau*	*12 Mohalu*	*19 Laau-ku-lua*
	*13 Hua*	*20 Laau-pau*

In the 2nd list of place names the 14th item will be renumbered as 4 + 14 = 18, and the rising moon phase will end at Hanga Kuokuo, which becomes 20 instead of 16, and then a new season will begin with a Capital letter:

13	17	*ko te hereke a kino ariki*	rising moon
14	18	hatu ngoio a taotao ika.
15	19	*ara koreu a pari maehaeha.*
16	20	*hanga kuokuo a vave renga.*

17	21	*Opata roa a mana aia.*	'climbing the tree'
18	22	*vai tara kai u(a) a ngao roaroa a ngao tokotokoa.*
19	23	*hia uka a hakairiiri a hakaturuturu.*
20	24	*hanga ohiro a pakipaki renga.*

Ngoio (the small black bird living on fish) is prepared for the earth oven, and it agrees in general meaning, I think, with the rau hei 'fish' in *Rb1-14. 240 = 8 * 30 days of spring may have reached its end here. At the same time item 14

... could denote the 1st period of 'Waxing Moon' in her voyage beyond spring, in her cycle of 'stand-in' for absent Sun:

14 hatu ngoio a taotao ika.	15
*28 ko t*ongariki a henga eha tunu kioe hakaputiti.ai
*ka haka punenenene henua mo opoopo o*
29 ko te rano a raraku.

Tagata with mata in *Rb1-16 has a separate rising fish at right, and his left hand is empty. He presumably represents Spring and the fish Moon, who in mythology often is compared to a fish. The little black fish ngoio is probably the 'infant Moon' and Hanga Ohiro (notice how the vowel triplet oio in ngoio recurs in Ohiro) the 'mature' phase of waxing Moon. The development takes a 'week' (7 items).

The vanishing glyph *Rb1-17 is the first glyph beyond 4 + 16 = 20, and it corresponds to 17 Kulu (Turu) in the Hawaian calendar. 17 is like 13 a 'black' number, a 'joint' in time. The same goes for 4 + 17 = 21, of course. Beyond this dark day next glyph line (Rb2) will begin the season of 'climbing the tree'.

The primary perspective from which to view the first glyph line on side b seems to be by way of Moon. Such is the case also in G, where 8 * 29.5 = 472 / 2 apparently is the fundamental key to line b1 (and the whole calendar).

In R we do not know the length of the text, but 8 is a number which occurs not only in 8 * 30 = 240 but also in form of 8 missing glyphs at the very beginning of the line. 8 signifies Moon, and 8 should be there at the beginning of the back side. Presumably 8 also correlates counting time by the moon with counting time by Venus, and when Venus is shifting from the 'front side' (as morning star) to the 'back side' (as evening star) it would be perfect if the calendar could begin with 8 'dark' glyphs (corresponding to how Venus disappears for 8 nights between her morning and evening appearances). The timegiver Venus can be regarded as an 'incarnation' of Moon in the same way as the red planet Mars is an 'incarnation' of Sun.