Unforgotten are they, these three.	kai viri kai viri.ko raua ana a totoru.	p. 17
And therefore this is the (right) land lying there;	peira tokoa te kainga e moe mai era
this is Te Pito O Te Kainga, which also received its name from the dream soul.	ko te pito o te kainga i nape ai e toona kuhane.
The canoe continued its exploration and in a sweep sailed on to Hanga Te Pau.	hokoou.he rarama he oho te vaka he vari ki hanga.te pau
They went ashore and took	he tomo ki uta.he too
the food with them.	i te kai ki uta.	p. 18
They pulled the canoe onto the beach and left it there.	hee totoi i te vaka ki uta he hakarere.
Ira sat down with all the other (companions)	he noho a ira anake.

'Land' (according to sky time) should arrive at a cardinal point, maybe spring equinox. I guess the creators of Manuscript E disposed their story accordingly, and that page number 18 (twice 9 and half 36) was predestined to coincide with the arrival of this new 'land' ('year'). 18 is a number of Saturn, and he lights the new 'fire'.

At the end of page 17 we find the explorers arriving (tomo) to the shore (ki uta). Next, at the beginninig of page 18, also food (te kai) is taken (too) to the shore (a 2nd ki uta).

Too

1. To adopt, to take, to acquire, to admit, to accept, to gather, to dispose, to seize, to pull up, to extirpate, stripped, to withdraw, to intercept, to frustrate, to touch, to employ, to serve; tae too, to renounce. Mq.: too, to take, to receive, to accept, to adopt, to seize, to pull up. 2. Raa too, noon. 3. Numeral prefix. P Mgv.: toko, id. Mq.: toko, too, id. Ta.: too, id. Samoa and Futuna use to'a and toka, Tonga and Niuē use toko, and the remainder of Polynesia uses the latter form. Tooa: kai tooa, intact, entire, whole; paea tooa, to deprive.

Maybe there is a sense of 'all' the food, because kai tooa means 'entire', and then an alternative translation could be 'They all went ashore, and brought all the food with them', i.e. the canoe was emptied. The canoe was completely emptied (end of page 17) and food was on land (beginning of page 18). Land implies food and canoe implies sea. The sea was 'emptied' because land arrived.

The transition from 17 to 18, from Venus to Saturn, is necessary in order to 'prepare the ground' for the new fire (19 and Sun). If my ideas are correct, then the transition from Jupiter to Venus ought to be reflected in the events described at the end of page 16 (Jupiter) and at the beginning of page 17.

The end of page 16 is the enumeration of those 8 who stayed behind with Hau Maka (which here 'wears the habit' of Old Father Sun):

ko Tuupato eo	ko Ēne.
ko Te hura maaku mau.	ko Tuutai.
ko Te hura matitotito.	ko taka.hiti.
ko Te hura matongitongi.	ko Ruhi.

To stay behind is to be at the back side, to be in the past, and Jupiter personifies the end of the previous generation, a subject fitting for the end of page 16.

The beginning of page 17 describes the time schedule:

On the twenty-fifth day of the first month ('Vaitu Nui'),	i te rua te angahuru marima raa o te vaitu nui.
Ira and Makoi set sail;	i oho.mai ai a ira.ko Makoi.
on the first day of the month of June ('Maro'),	i te raa po rae o te.maro.
the bow of Ira's canoe appeared on the distant horizon, came closer on its course, and sailed along,	i tomo ai te ihu o te vaka.o Ira.he onga mai te vaka o Ira.
and finally one could see the (new home) land.	he turu he oho mai he tikea te kainga.
The canoe reached the islets (off the coast), and Ira saw that there were three such islets.	he tuu ki te motu he ui a Ira.ko te motu etoru.

During the first 24 days of the first month (Vaitu Nui) nothing of importance apparently happens. Then Ira and Makoi are setting sail, and we notice that the lastborn son of Hua Tava suddenly has acquired a rank equal to that of Ira, the firstborn son of Hau Maka. This balance in power is possibly alluding to that of rei miro design:

Ca 64 days later the 'nose' (ihu) of the canoe penetrates the horizon (from below). 25 + 64 = 91, or a quarter of 365 days.

Ihu

1. Nose; ihu more, snub nose, snub-nosed person. 2. Ihuihu cape, reef; ihuihu - many reefs, dangerous for boats. 3. Ihu moko, to die out (a family of which remains only one male without sons); koro hakamao te mate o te mahigo, he-toe e-tahi tagata nó, ina aana hakaara, koîa te me'e e-kî-nei: ku-moko-á te ihu o te mahigo, when the members of family have died and there remains only one man who has no offspring, we say: ku-moko-á te ihu o te mahigo. To disappear (of a tradition, a custom), me'e ihu moko o te tagata o te kaiga nei, he êi, the êi is a custom no longer in use among the people of this island. 4. Eldest child; first-born; term used alone or in conjunction with atariki.

1. Nose, snout, cape T (iju G). Po ihuihu, prow of a canoe. P Pau.: ihu, nose. Mgv.: ihu, nose; mataihu, cape, promontory. Mq., Ta.: ihu, nose, beak, bowsprit. Ihupagaha, ihupiro, to rap on the nose, to snuffle. 2. Mgv.: One who dives deep. Ta.: ihu, to dive.

Sa.: isu, nose, snout, bill. Fu., Fakaafo, Aniwa, Manahiki: isu, the nose. Nuguria; kaisu, id. Fotuna: eisu, id. Moiki: ishu, id. To., Niuē, Uvea, Ma., Ta., Ha., Mq., Mgv., Pau., Rapanui, Tongareva, Nukuoro: ihu, id. Rarotonga: putaiu, id. Vaté: tus, id. Viti: uthu, nose. Rotumā: isu, id. ... usu and ngusu ... serve as transition forms, usu pointing to isu the nose in Polynesia and ngusu to ngutu the mouth, which is very near, nearer yet when we bear in mind that ngutu the mouth is snout as well and that isu the nose is snout too ...