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There are no more rakau glyphs than these 5 + 1 in the C text:

Ca4-12 (88) Ca4-13
te hokohuki kua tuu tona mea

June 17 (168 = 88 + 80 = 408 - 320)

Ardra-6 (The Moist One) / ANA-VARU-8 (Pillar to sit by)

χ¹ Orionis, ξ Aurigae (88.1), BETELGEUZE = α Orionis (88.3), ξ Columbae (88.5), σ Columbae (88.7)

ZUBEN ELGENUBI (α Librae)

June 18

η Leporis (89.0), PRAJA-PĀTI (Lord of Created Beings) = δ Aurigae, MENKALINAN (Shoulder of the Rein-holder) = β Aurigae, MAHASHIM (Wrist) = θ Aurigae, and γ Columbae (89.3), π Aurigae (89.4), η Columbae (89.7)

*48.0 = *89.4 - *41.4

Dec 17 (351)

RUKBALGETHI GENUBI = θ Herculis (271.1), ξ Herculis (271.5), ETAMIN = γ Draconis, ν Herculis (271.7), ν Ophiuchi (271.8)

BHARANI (41 Arietis)

Dec 18

CAT'S EYE = NGC6543 Draconis (272.2), ζ Serpentis (272.4), τ Ophiuchi (272.9)

*231.0 = *272.4 - *41.4
Ca4-19 Ca4-20 (96)
te hau tea tupu te rakau
ST JOHN'S DAY June 25 (176)
CHRISTMAS EVE Dec 25 (359)
Ca4-24 (100) Ca4-25
manu rere tupu te rakau
June 29 June 30 (SIRIUS)
Dec 29 Dec 30 (364)
Ca5-4 Ca5-5 (110)
te henua kua iri i te rakau
July 8 (WASAT) July 9 (190)
Jan 7 Jan 8 (373)

Ca10-5 (260 = 88 + 172)

Ca10-6

kua oho te rima kua kai - ihe nuku hoi

Tupu te toromiro

Dec 6 (340 = 157 + 183)

NODUS I = ζ Draconis (260.0), π Herculis (260.7), RAS ALGETHI (Head of the Giant) = α Herculis (260.8)

Dec 7 (264 + 77)

SARIN = δ Herculis (261.0), ο Ophiuchi (261.4)

*220.0 = *261.4 - *41.4

ALRISHA (α Piscium)

June 6 (314 / 2)

μ Aurigae, μ Leporis (77.6)

June 7 (81 + 77)

ĸ Leporis (78.0), RIGEL (Foot) = β Orionis (78.1), Flaming Star = IC405 (78.2), CAPELLA = α Aurigae (78.4), ο Columbae, τ Orionis (78.8)

*37.0 = *78.4 - *41.4

THUBAN (α Draconis)

Cb1-5 (260 + 137) Cb1-6 (88 + 310)
rutua - te pahu - rutua te maeva
April 21 (477 = 340 + 137) April 22 (478 = 80 + 398)
The sky was moving (rutua te maeva) and this was 310 days after Betelgeuze. 168 (June 17) + 310 = 478 = 366 + 16 weeks = April 22.

Looking in my glyph type catalogue for other examples of rakau glyphs we will find only 3 clearcut such, viz. these in the P text:

Pa3-58 (170)

Pb4-16 (116)

Pb4-45 (145)

However, by comparing with the parallel glyphs in the H and Q texts we will be able to deduce there are other examples:

Ha4-11 Ha4-12 Ha4-13 Ha4-14 Ha4-15 Ha4-16 (176) Ha4-17 Ha4-18
Pa3-53 Pa3-54 Pa3-55 Pa3-56 Pa3-57 Pa3-58 (170) Pa3-59 Pa3-60
Notably the parallel glyph to Pa3-58 (170) is Ha4-16 (176) - as if alluding to Pb4-16 (116). Or to April 16 (4-16) at the right ascension line of Polaris. But the 'nut' at bottom is missing in Ha4-16. The conclusion ought to be that the 'bottom nut' is not a necessary feature of the rakau type of glyph.
*Hb1-49 *Hb1-50 *Hb1-51 Hb2-1 Hb2-2 Hb2-3 Hb2-4 Hb2-5
Pb4-10 Pb4-11 Pb4-12 Pb4-13 Pb4-14 Pb4-15 Pb4-16
Hb2-30 Hb2-31 Hb2-32 Hb2-33 Hb2-34
Pb4-41 Pb4-42 Pb4-43 Pb4-44 Pb4-45
*Qb5-12 *Qb5-13 *Qb5-14 *Qb5-15 *Qb5-16
In my glyph catalogue I once upon a time included the rakau type of glyph among the hua poporo glyphs. There was a similarity in shape between the central elements:

rakau

hua poporo

Poporo. A plant (Solanum forsteri); poporo haha, a sort of golden thistle. Vanaga. A berry whose juice is mixed with ashes of ti leaves in tattoing. Ta.: oporo, a capsicum plant. The Tahiti oporo is not a degradation of poporo but is the original poro stem augmented by that o which in Tahiti is word-formative in a sense too elusive to find expression in European ideas. Mgv.: poporo, the July season when the leaves fall. Mq.: pororo, dry, arid. Sa.: palolo-mua, July. Ma.: paroro, cloudy weather. Poporohiva, milk thistle. Churchill.

Might not hua poporo indicate the season of fruits (offspring, 'hua')?

Hua. 1. Testicle. 2. Figuratively: son, hua tahi, only son; fruits of the earth; to grow well (of fruits). 3. To cause a fight, a quarrel. Hua-ai, generation, as lineage of direct descendents; contemporaries. Huahua, coccyx of bird, 'parson's nose': huahua moa, huahua uha. Huataru, a creeper (Chenopodium ambiguum). Vanaga. 1. The same; ki hua, again, to continue, to strain, to struggle, to move, to repeat, over and above. Mq.: hua, the same, to return, to recommence.  2. To bloom, to sprout; flower, fruit (huaa); huaa tae oko, huaa vahio, young fruit; hua atahi, only son; huahaga, fruit; mei te huahaga o tokoe kopu, the fruit of thy body; tikea huahaga, deceptive appearance. P Pau.: ua, to be born; huahaga, lineage. Mgv.: hua, to produce (said of trees, grain, etc.), blooming time of flowers, abundance of fruit. Mq.: hua, to produce, to bear fruit. Ta.: ua, to sprout. Huahua. 1. Tailless fowl. 2. Vein, tendon, line. 3. Mgv.: huahua, pimples covering the face. Ta.: huahua, id. Mq.: hua, tubercules. Sa.: fuafua, abscess on hand or feet. Ma.: huahua, small pimples. Pau.: Hua-gakau, rupture. Ta.: áau, entrails. Sa.: ga'au, id. Ma.: ngakau, id. Churchill. 1. Fruit. 2. Egg. 3. Tā hua = 'genealogical writing' or 'same writing'. Fischer.

... Next, she went all alone and arrived where the tree stood. It stood at the Place of Ball Game Sacrifice. What? Well! What's the fruit of this tree? Shouldn't this tree bear something sweet? They shouldn't die, they shouldn't be wasted. Should I pick one? said the maiden. And then the bone spoke; it was there in the fork of the tree: Why do you want a mere bone, a round thing in the branches of a tree? said the head of One Hunaphu when it spoke to the maiden. You don't want it, she was told. I do want it, said the maiden. Very well. Stretch out your right hand here, so I can see it, said the bone. Yes, said the maiden. She stretched out her right hand, up there in front of the bone. And then the bone spit out its saliva, which landed squarely in the hand of the maiden. And then she looked in her hand, she inspected it right away, but the bone's saliva wasn't in her hand. It is just a sign I have given you, my saliva, my spittle. This, my head, has nothing on it - just bone, nothing of meat. It's just the same with the head of a great lord: it's just the flesh that makes his face look good. And when he dies, people get frightened by his bones. After that, his son is like his saliva, his spittle, in his being, whether it be the son of a lord or the son of a craftsman, an orator. The father does not disappear, but goes on being fulfilled. Neither dimmed nor destroyed is the face of a lord, a warrior, craftsman, an orator. Rather, he will leave his daughters and sons. So it is that I have done likewise through you. Now go up there on the face of the earth; you will not die. Keep the word. So be it, said the head of One and Seven Hunaphu - they were of one mind when they did it ...