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Once again. Should we count from Acrux (*187) to Cursa (*76) we will find the distance to be around 76 - 187 + 365 = 365 - 111 = 254 days.

This suggests Cursa (β Eridani, the Foot-stool of Orion) marked the place 100 days before day 3 * 118 = 354. Hence the design of Gb2-35 (→ 2 * 118 - 1)

with 3 periods followed by a missing 1 (→ the little boy in front at bottom left in the Roman illustration of Uranus).

To repeat:

There were around *254 right ascension days from Acrux to Cursa and there were also *254 right ascension days from Sirrah to Wei (the Tail), i.e. from March 21 (80) to November 30 (334).

In order not to complicate matters too much we can then separately consider the places where the end of side b turns to the beginning of side a, respectively the end of side a turns to the beginning of side b.

According to Manuscript E there were 5 kinds of banana brought onboard the Royal Double Canoe

... the creators of Manuscript E enumerated only 5 species of banana shoots although there were 6 such on Easter Island ...

... Another year passed, and a man by the name of Ure Honu went to work in his banana plantation. He went and came to the last part, to the 'head' (i.e., the upper part of the banana plantation), to the end of the banana plantation. The sun was standing just right for Ure Honu to clean out the weeds from the banana plantation. On the first day he hoed the weeds. That went on all day, and then evening came. Suddenly a rat came from the middle of the banana plantation. Ure Honu saw it and ran after it. But it disappeared and he could not catch it. On the second day of hoeing, the same thing happened with the rat. It ran away, and he could not catch it. On the third day, he reached the 'head' of the bananas and finished the work in the plantation. Again the rat ran away, and Ure Honu followed it. It ran and slipped into the hole of a stone. He poked after it, lifted up the stone, and saw that the skull was (in the hole) of the stone. (The rat was) a spirit of the skull (he kuhane o te puoko). Ure Honu was amazed and said, 'How beautiful you are!

In the head of the new bananas is a skull, painted with yellow root and with a strip of barkcloth around it.'

Ure Honu stayed for a while, (then) he went away and covered the roof of his house in Vai Matā. It was a new house. He took the very large skull, which he had found at the head of the banana plantation, and hung it up in the new house. He tied it up in the framework of the roof (hahanga) and left it hanging there ... (The Eighth Island, pp. 220-221)

There could not be 6 varieties of bananas because one of them should be in the middle (ki roto).

Evidently the banana place represented the beginning of the new 'world order'. Here was the Crow who brought fresh water.

... There was no water in the village. The lakes and rivers were dry. Raven and Crow, two young girls who were having their first menstrual courses, were told to go and draw water from the ocean. Finding the journey too long, Raven decided just to urinate into her basket-bucket. She decieved no one and was severly scolded. Crow returned much later but with drinking water. As a punishment, Raven was condemned never to find water in the summer; only in winter would she find something to drink. For that reason the Raven never drinks during the hot months; she speaks with a raucous voice because of her dry throat ...

Here the power generator was found and here Makoi marked his Independence Day.

... Up to the present time, fertility spells for fowls have played an important role. Especially effective were the so-called 'chicken skulls' (puoko moa) - that is, the skulls of dead chiefs, often marked by incisions, that were considered a source of mana. Their task is explained as follows: 'The skulls of the chiefs are for the chicken, so that thousands may be born' (te puoko ariki mo te moa, mo topa o te piere) ... As long as the source of mana is kept in the house, the hens are impregnated (he rei te moa i te uha), they lay eggs (he ne'ine'i te uha i te mamari), and the chicks are hatched (he topa te maanga). After a period of time, the beneficial skull has to be removed, because otherwise the hens become exhausted from laying eggs ...

... Makoi replied, 'There are indeed all those places. I did not forget them at all (? kai viri kai viri) when I saw them (text corrected, i-ui-nei). I alone saw no fewer than four of my places, and I returned here only because night was falling'. Then Ira spoke again: 'How did you name them, last-born [hangupotu]?' Makoi replied, 'This is what happened, this is how I gave the names. I wrote (ta [?]) 'Te Manavai A Hau Maka' on the surface of a banana leaf (kaka), and this is how I left it'. This is how Makoi remembered it. No sooner had he said this, when Ira grew angry and quarreled [he kakai] with Makoi. He said the following (to him): 'You did not pay attention, last-born, and you did not [tae] give the (full) name. This is how it should be [Penei]: the Manavai of Hau Maka of Hiva, in memory (mo aringa ora) of the father, of his dream soul'. Makoi replied, 'In Hiva the land belongs to him - the land here is mine, not his [tae oona]!' They stayed (there longer), on the fifth day of the month of July ('Anakena'), they all got up, went downhill [he turu], went on, and reached Hanga Te Pau ... [E:21]