The evidence presented is flimsy, to say the least. My idea was to establish a correspondence in structure between the distribution of tagata glyphs in the 'growth' interval (Bb3-33 -- Bb9-16) on one hand and the distribution of the two kuhane haga stations in the summer (12-23) on the other hand.

Fully grown seasons (tagata) ought to be marked by Hanga Takaure and Hanga Hoonu, and the distance between them is equal to half summer (6 stations). This means locations at 3 / 12 (25 %) respectively at 9 / 12 (75 %) of the whole summer (100 %). But the arrived at 'solution' has another distribution, viz. 33 % and 67 %:

Furthermore, there are more en face tagata glyphs in the interval:

Judging from the visual cues in these 24 glyphs I would guess the redmarked 5 possibly mark cardinal points. Let us count again:

Certain patterns emerge, and I imagine Bb5-8 together with Bb6-18 were designed and located so we should find this pair.

In Keiti, we remember, a fully grown season was marked by a mauga, and I have for a long time considered the possibility of manu rere also marking the end of a season. The souls of the dead fly upwards like smoke. Sunday, Thursday, and Saturday have manu rere glyphs, and we recently identified looking back manu rere glyphs which also, evidently, are standing at an end:

I12-117	I12-118	I12-119	I12-120	I12-121	I12-122
I12-123	I12-124	I12-125	I12-126	I12-127

Gb7-31	Gb8-1	Gb8-2	Gb8-3	Gb8-4	Gb8-5

There must be some differences in function between tagata, mauga, and manu rere.

The Aztec structure has helped us understand that there are two 'worlds' which emerge from the chaotic primordial 'sea', and by ordinal numbers assigned according to the old fashion, starting with zero, the parallels become evident:

The buzzard in the sky world (right column) may be related to the Egyption vulture at the horizon in the west:

A vulture is interested in death. A buzzard may mean death for their prey, and they too may be drawn to carcasses. The horizon in the west marks the end of the world in the light - regardless if we talk about the sky or our own world (under the sky and above the underworld). Light (life) characterizes both our world and the sky, but not the underworld.

The eagle flies high and the serpent is his opposite, on the earth he crawls. In Egypt the serpent symbolized life (sun) emerging from the underground in the east. There are no birds in the left column above.

In a magic system sky and the earth we live should correlate in time. The two sides of the rongorongo tablets should be read with this in mind. Side b on B may for instance refer to the right column above - to the sky world.

I have come to suspect this from the words of Metoro. It is easy to fetch information from my facility 'The vocabulary of Metoro'. The 'night' world (for instance winter) could imply not only 'water' but possibly also the 'star world' - in summer you have too much sun interfering. Metoro said vai only once on side a of B:

We remember tagi, another kind of water (tears), which was used by Metoro on the opposite side of the sunny side at Aa 6-60:

I decide to add tagi to the my Metoro word list. When doing this, I discover how also matagi (wind) is delivered by the search program, another word which is needed in the list. The sign of matagi is similar to the sign in Ab6-60, for instance in Bb6-7:

Maybe matagi means ma tagi. Rain is accompanied by wind. Though Ehecatl does not follow immediately behind Quiahuitl.

Only three glyphs in B is connected with tagi:

Ba3-27	Bb9-9	Bb9-15
ki vai tagi rua	ko te tagata kua oho - kua tagi mai ki te vai	mai tagi ai i te vai