Ira sat down with all the other (companions)	he noho a ira anake.
and spoke to Makoi:	he ki a Ira.ka ki era kia Makoi.
'You shall mark the land for me and make it known (by its name)!'	maau e tuki e haite te kainga.
After that, Ira spoke these words:	he ki hokoou a Ira.ka ki era.
'This is the digging stick (? ko koko), Kuukuu.	kokoko e Nguukuu e.
You shall work the land for me and plant the yam roots!'	maau e keukeu e oka te uhi.

Then they walked together upwards, as when Sun climbs up from the sea at Poike, and we can recognize a parallel between Hanga Te Pau and Hanga Takaure:

Makoi named the place Hanga Te Pau, 'the landing site of Ira'. So that they would remember (? he aringa, literally, 'as face'), the open side of Hanga Te Pau was given this name.	he nape mai a Makoi.i te ingoa.ko hanga te pau ko te tomonga o Ira.he aringa.ko mua a hanga te pau.i nape ai te ingoa.
Ira got up. They all climbed to the top of the hill.	he ea.a Ira.he iri he oho ki runga anake.
They climbed up on the tenth day of the month of June 'Maro'.	i te angahuru o te ra o te maro i iri ai.

	Birth of Moon (west)		Birth of Sun (east)
Old Land	*Te Pu Mahore*	*Te Poko Uri*	**Tama ()***	*One Tea (†)*
Sea
New land	*Te Manavai*	*Te Kioe Uri*	*Hanga Takaure*	*Poike*

But the time was wrong, and they had to go back to Te Manavai to get it right. They had avoided to land their canoe at the dangerously steep and high cliffs of the southwestern corner of the island and they therefore had to go back in timespace:

They reached the side crater (te manavai) and looked around carefully.	he tuku ki te manavai hee rarama.
Makoi said, 'This is the Manavai of Hau Maka.'	he ki a Makoi.ko te manavai a hau maka
They climbed farther and reached the top.	he iri he oho he tuu ki runga
They saw the dark abyss and the large hole (of the crater Rano Kau).	he ui i te poko uri
They all said, 'Here it is, young men, the dark abyss of Hau Maka.'	he tikea te pakonga he ki anake i ana nei e kau a repa e a te poko uri a hau maka.
They made camp and constructed a house.	he noho o(i)ra he hakatuu i te hare.
Kuukuu got up, worked the ground, and heaped up the earth for the yam roots.	he ea a kuukuu he keukeu he puke i te uhi. [end of page 18]

At the proper entrance to the land Kuukuu heaped up earth over the yam roots. It was winter solstice (and the end of page 18 of the manuscript). The connection between Sun and yam (uhi) was known to Metoro, which we can see from the way he used the technical term e uhi tapamea in the daylight calendar of Tahua:


Aa1-20	Aa1-21	Aa1-22	Aa1-23
e hetuu mau i te rima kua noho te marama	e uhi tapamea	e hetu mata	e hokohuki


Aa1-24	Aa1-25	Aa1-26	Aa1-27
ko te nuahine - i mamau i te ahi	e uhi tapamea	ko te ahi - hakaturou	ki te henua


Aa1-28	Aa1-29	Aa1-30	Aa1-31
ka puhi hoki ki te ahi	ma te hokohuki	ki te ahi	e uhi tapamea

Tapa-mea means 'red cloth', which we easily will recognize as the opposite of the 'black cloth' of night. Metoro did not say e uhi tapamea everywhere when he saw a glyph of this type, which I have named tapa mea:

tapa mea

Presumably Metoro regarded the daytime sky roof as a complex structure similar to that of the hare paega nighttime sky roof, because that would explain why he was very systematic in using the correct words:


Aa1-19	Aa1-21	Aa1-25	Aa1-31	Aa1-36
i uhi tapamea	e uhi tapamea	e uhi *tapamea*	e uhi tapamea	e uhi tapamea


Aa1-17	Aa1-23	Aa1-27	Aa1-29	Aa1-34
ka tapamea	e hokohuki	ki te henua	ma te hokohuki	te tapamea

Probably both Metoro and the creators of Manuscript E had not the ordinary yam in mind but the kind originating in the Andes and known as New Zealand Yam or Oca (Oka):

Wikipedia:

The Dioscorea vegetables known elsewhere as yams are generally very uncommon in these countries [Bolivia, Colombia, Polynesia]. Yams are commonly confused with Sweet potatoes, although they are not closely related. In New Zealand Sweet potatoes are commonly referred to by their Māori name of kūmara.

Oxalis tuberosa is an annual plant that overwinters as underground stem tubers. These tubers are known as oca , oka, or New Zealand Yam. The plant was brought into cultivation in the central and southern Andes for its tubers, which are used as a root vegetable. The plant is not known in the wild, but populations of wild Oxalis species that bear smaller tubers are known from four areas of the central Andean region. Introduced to Europe in 1830 as a competitor to the potato and to New Zealand as early as 1860, it has become popular in that country under the name New Zealand yam and is now a common table vegetable.

Oca is one of the important staple crops of the Andean highlands, second only to the potato due to its easy propagation, and tolerance for poor soil, high altitude and harsh climates.Outside of the Andean region Oxalis tuberosa is cultivated commercially in Mexico and New Zealand. Compared to potatoes, which are now cultivated in 130 countries around the world, these tubers are essentially still unknown outside of the Andean region.

Oca is usually propagated vegetatively by planting of whole tubers .... Oca need a long growing season, and are day length dependent, forming tubers when the day length shortens in autumn ... In tropical areas where the days are unchanging in length, oca will not set a crop successfully.

It is hardly a coincidence that this type of yam was named oka, i.e. the same name as the quartet of boughs used for keeping the roof up in a hare paega. Oka cannot grow in the tropical belt because the plant is day length dependent. The plant knows the time of the year by somehow measuring the length of the day. Their tubers form in autumn when the days are gradually becoming shorter.

Metoro evidently used 5 tapa mea glyphs, each with 3 + 3 front marks, in order to formulate a message containing number 30 together with uhi tapamea in order for Bishop Jaussen to understand the meaning of the 'daylight calendar' in Tahua. We will not be able to understand the words of Metoro without taking into consideration also the signs of the surronding glyphs. We need the whole picture.

Measuring the year it would be natural to first mention the yam roots, their tubers had to be planted early in the year (by using digging sticks, oka):

1st half	1st half	yam roots	*Te Uhi*
1st half	2nd half	sweet potatoes	*Te Kumara*
2nd half	1st half	'hard fruit'	*Te Makoi*
2nd half	2nd half	bananas	*Te Maika*

The proper time of the year for this activity was not winter solstice but when the days were growing longer:

*1 He Anakena*	*2 Hora iti*	*3 Hora nui*
Same as the previous month.	Planting of plants growing above the ground (i.e., bananas, sugarcane, and all types of trees). Good time to fish for eel along the shore.	Planting of plants growing below the ground (i.e., sweet potatoes, yams, and taro). A fine spring month.

*4 Tagaroa uri*	*5 Ko Ruti*	*6 Ko Koró*
Cleaning up of the fields. Fishing is no longer taboo. Festival of thanksgiving (hakakio) and presents of fowl.	Cleaning of the banana plantations, but only in the morning since the sun becomes too hot later in the day. Problems with drought. Good month for fishing and the construction of houses (because of the long days).	Because of the increasing heat, work ceases in the fields. Time for fishing, recreation, and festivities. The new houses are occupied (reason for the festivities). Like the previous month, a good time for surfing (ngaru) on the beach of Hangaroa O Tai.

*7 Tua haro*	*8 Tehetu'upú*	*9 Tarahao*
Fishing. Because of the strong sun very little planting is done.	Like the previous month. Some sweet potatoes are planted where there are a lot of stones (pu).	Sweet potatoes are planted in the morning; fishing is done in the afternoon.

*10 Vaitu nui*	*11 Vaitu potu*	*12 He Maro*
Planting of sweet potatoes.	Beginning of the cold season. No more planting. Fishing is taboo, except for some fishing along the beach. Harvesting of paper mulberry trees (mahute). Making of tapa capes (nua).	Because of the cold weather, nothing grows (tupu meme), and there is hardly any work done in the fields. Hens grow an abundance of feathers, which are used for the festivities. The time of the great festivities begins, also for the father-in-law (te ngongoro mo te hungavai). There is much singing (riu).