However, there ought to be 10 kings and we should therefore think of the 10th king as the extraordinary Ga2-29, corresponding to the day after St John's Day at the time of Julius Caesar:

MAY 14	15	16 (136)	17	18	19 (*59)
Ga2-24 (54)	Ga2-25	Ga2-26	Ga2-27	Ga2-28	Ga2-29 (59)
July 17	18	19 (200)	20 (*121)	21	22 / 7
°July 13	14	15 (196)	16	17 (*118)	18
'June 20	SOLSTICE	22 (173)	23	ST JOHN'S DAY	25 (*96)

Ga2-29 should be special because the number of glyphs on side a of the tablet is 229. There should be a well structured order in the text.

... in a Cosmos everything had to be in perfect order. In order for the whole to be beautiful every item had to be in its proper place compared to the rest. Everything should reflect everything else, everything should imply the whole - it should be a hologram, an 'implex'. Otherwise it would be insignificant, not noteworthy, ugly and not to be remembered ...

At the time of rongorongo the date was July 22, which alluded to π (= 22 / 7), but 27 precessional days earlier the date had been 'June 25.

... Midsummer is the flowering season of the oak, which is the tree of endurance and triumph, and like the ash is said to 'court the lightning flash'. Its roots are believed to extend as deep underground as its branches rise in the air - Virgil mentions this - which makes it emblematic of a god whose law runs both in Heaven and in the Underworld ... The month, which takes its name from Juppiter the oak-god, begins on June 10th and ends of July 7th. Midway comes St. John's Day, June 24th, the day on which the oak-king was sacrificially burned alive. The Celtic year was divided into two halves with the second half beginning in July, apparently after a seven-day wake, or funeral feast, in the oak-king's honour ...

The Father of Light (Jus-piter), the oak-king, was burned alive in the middle of the month of Jupiter. Counting from Hamal in Gb7-28, where we can see the Hamal bird with legs spreading out

Hora Ancient name of summer (toga-hora, winter summer). Vanaga. 1. In haste (horahorau). 2. Summer, April; hora nui, March; vaha hora, spring. 3. 'Hour', 'watch'. 4. Pau.: hora, salted, briny. Ta.: horahora, bitter. Mq.: hoáhoá, id. 5. Ta.: hora, Tephrosia piscatoria, to poison fish therewith. Ha.: hola, to poison fish. Churchill. Horahora, to spread, unfold, extend, to heave to; hohora, to come into leaf. P Pau.: hohora, to unfold, to unroll; horahora, to spread out, to unwrap. Mgv.: hohora, to spread out clothes as a carpet; mahora, to stretch out (from the smallest extension to the greatest), Mq.: hohoá, to display, to spread out, to unroll. Ta.: hohora, to open, to display; hora, to extend the hand in giving it. Churchill.

and ready to walk up onto land (ki uta), there was a quarter to the π glyph Ga2-27. Counting from the Julian equinox (84) to Ga2-24 will give us the result 171 - 84 = 87 (= 3 * 29) days. From Ga2-24 to Ga2-29 there were 5 days more.

... Nut, whom the Greeks sometimes identified with Rhea, was goddess of the sky, but it was debatable if in historical times she was the object of a genuine cult. She was Geb's twin sister and, it was said, married him secretly and against the will of Ra. Angered, Ra had the couple brutally separated by Shu and afterwards decreed that Nut could not bear a child in any given month of any year. Thoth, Plutarch tells us, happily had pity on her. Playing draughts with the Moon, he won in the course of several games a seventy-second part of the Moon's light with which he composed five new days. As these five intercalated days did not belong to the official Egyptian calendar of three hundred and sixty days, Nut was thus able to give birth successively to five children: Osiris, Haroeris (Horus), Set, Isis and Nepthys ...

87 * 4 = 348 = 12 * 29 = the number of glyphs on side b of the C tablet. Number 29 was used to create structure also in the text on the A tablet:

Ga2-29 is depicting a young and vigorous (drawn with a powerful outline) coco-nut tree, a niu:

... Most of the people in our van took advantage of the interlude to shop at the nearby stalls set up by highland Maya who had come down to Tikal to take advantage of the steady supply of tourists. However, one of our group, Harriet Gillett, a retired physician and an inveterate bird-watcher, had other interests. She noticed a nearby tree hevy with white blossoms and surrounded by a raucous sphere of birds and bees. She climbed out of the van with her binoculars around her neck, and walked over to take advantage of the unexpected opportunity the morning had provided. Our local guide, Francisco Florián, who knew the forest and its creatures in an unusually intimate way, joined her, explaining that the birds came to the tree only early in the morning. The sounds and the odd sight finally drew my attention and I too disembarked from the van and edged closer to the buzzing center of the action. I stared at the screaming birds as they fought for positions among the flowers and the hovering drone of thousands of bees. How beautiful, I thought, and then my gaze happened to settle on the trunk of the tree. It had thorns and it bulged just above the ground. It was a young ceiba tree.

I already knew that the ceiba tree was the model for the sacred World Tree of the Maya, but I had never seen one in flower when I knew what I was looking at. I was really excited because normally you can't see the blossoms even if you're there when the tree is in blossom. The fully mature trees are hundreds of feet high. and the blossoms are very small. 'It's a ceiba', I chirped and began looking for a branch low enough to see one of the blossoms up close. Joyce Livingstone, a retired teacher, did the logical thing. She bent over, picked up a fallen branch, and held it out for me to see. I was too excited and full of myself to listen. She tapped my arm more insistently and still I didn't hear her. Finally, in frustration, she grabbed my wrist and raised her voice. 'Will you look at these?' she said, waving the branch, and finally I did. What I saw stunned me, for in her hand lay a perfect replica of the earflares worn by the Classic Maya kings. Suddenly I understood the full symbolism of so many of the things I had been studying for years. The kings dressed themselves as the Wakah-Chan tree, although at the time I didn't know it was also the Milky Way.

The tzuk [partition] head on the trunk of the tree covered their loins. The branches with their white flowers bent down along their thighs, the double-headed ecliptic snake rested in their arms, and the great bird Itzam-Yeh stood on their head. I already knew as I stood under the young tree in Tikal that the kings were the human embodiment of the ceiba as the central axis of the world. As I stood there gazing at the flowers in Joyce's hand, I also learned that the kings embodied the ceiba at the moment it flowers to yield the sak-nik-nal, the 'white flowers', that are the souls of human beings. As the trees flowers to reproduce itself, so the kings flowered to reproduce the world ...

The King became the World Tree at midsummer, in Tikal in form of a flowering Ceiba. Another representation illustrating the union between King and Tree:

But in ancient Rome it was Jupiter the Oak-king who flowered and died at midsummer - who was burned alive in 'June 24.

There was thus a close connection between the King and the Midsummer Tree. It is possible to read Ga2-29 as the embodiment of the King as the Tree. Once upon a time Regulus (the Little King, α Leonis) would have succeeded the Old King (Rex) in JUNE 17 (168 = 2 * 84):

However, the creator of the G text had chosen the Coco-nut palm as his World Tree - a tree which in Polynesia thrives on the sandy beaches close to the sea.

niu	Ga2-29

Niu Palm tree, coconut tree; hua niu, coconut. Vanaga. Coconut, palm, spinning top.  P Pau., Ta.: niu, coconut. Mgv.: niu, a top; niu mea, coconut. Mq.: niu, coconut, a top. Churchill. The fruit of miro. Buck. T. 1. Coconut palm. 2. Sign for peace. Henry The sense of top lies in the fact that the bud end of a coconut shell is used for spinning, both in the sport of children and as a means of applying to island life the practical side of the doctrine of chances. Thus it may be that in New Zealand, in latitudes higher than are grateful to the coconut, the divination sense has persisted even to different implements whereby the arbitrament of fate may be declared. Churchill 2.

Nikau Mgv.: The coco palm. Ta.: niau, coconut leaf. Ha.: niau, stem of the coconut leaf. Ma.: nikau, an areca palm. Churchill. Mgv.: niu, the coconut palm when young, ripening into nikau. ... the ni of New Caledonia leads us to infer that niu was anciently a composite in which ni carried at least some sort of generic sense, it being understood that this refers to those characteristics which might strike the islanders as indicating a genus. In composition with kau tree we should then see nikau, the ni-tree, serving in Mangareva for the coconut palm, in New Zealand for the characteristic palm (Areca sapida) of that land, in Tahiti as niau for coconut leaf, and as niau in Hawaii for the leaf stalk of the coconut. The ni-form is found in Micronesia, and in the Marshall Islands ni is the coconut. Churchill 2.

Other versions had the Bread-fruit as the World Tree of Life:

... When the man, Ulu, returned to his wife from his visit to the temple at Puueo, he said, 'I have heard the voice of the noble Mo'o, and he has told me that tonight, as soon as darkness draws over the sea and the fires of the volcano goddess, Pele, light the clouds over the crater of Mount Kilauea, the black cloth will cover my head. And when the breath has gone from my body and my spirit has departed to the realms of the dead, you are to bury my head carefully near our spring of running water. Plant my heart and entrails near the door of the house. My feet, legs, and arms, hide in the same manner. Then lie down upon the couch where the two of us have reposed so often, listen carefully throughout the night, and do not go forth before the sun has reddened the morning sky. If, in the silence of the night, you should hear noises as of falling leaves and flowers, and afterward as of heavy fruit dropping to the ground, you will know that my prayer has been granted: the life of our little boy will be saved.' And having said that, Ulu fell on his face and died.

His wife sang a dirge of lament, but did precisely as she was told, and in the morning she found her house surrounded by a perfect thicket of vegetation. 'Before the door,' we are told in Thomas Thrum's rendition of the legend, 'on the very spot where she had buried her husband's heart, there grew a stately tree covered over with broad, green leaves dripping with dew and shining in the early sunlight, while on the grass lay the ripe, round fruit, where it had fallen from the branches above. And this tree she called Ulu (breadfruit) in honor of her husband. 

The little spring was concealed by a succulent growth of strange plants, bearing gigantic leaves and pendant clusters of long yellow fruit, which she named bananas. The intervening space was filled with a luxuriant growth of slender stems and twining vines, of which she called the former sugar-cane and the latter yams; while all around the house were growing little shrubs and esculent roots, to each one of which she gave an appropriate name. Then summoning her little boy, she bade him gather the breadfruit and bananas, and, reserving the largest and best for the gods, roasted the remainder in the hot coals, telling him that in the future this should be his food. With the first mouthful, health returned to the body of the child, and from that time he grew in strength and stature until he attained to the fullness of perfect manhood. He became a mighty warrior in those days, and was known throughout all the island, so that when he died, his name, Mokuola [Living Islet], was given to the islet in the bay of Hilo where his bones were buried; by which name it is called even to the present time ...