Possibly these places were alluding also to the change from the Julian spring equinox to the Gregorian spring equinox:

... When the Pope rearranged the day for spring equinox from number 84 ('March 25) to number 80 (ºMarch 21) the earlier Julian structure was buried, was covered up (puo). At the same time the Pope deliberately avoided to correct the flow of Julian calendar days for what he may have regarded as 4 unneccesary leap days prior to the Council of Nicaea. Thus his balance sheet for days was in order. The day numbers counted from the equinox were increased with 4 and this was equal to allowing the 4 'unneccessary' leap days to remain in place. But he had moved spring equinox to a position which was 4 days too early compared to the ancient model ... These '4 unneccessary leap days' (prior to the Council of Nicaea) were equal in number to the precessional distance in time between the Pope and the time of rongorongo. The Gregorian calendar could therefore be easily understood by the Easter Islanders. The Pope had created a 'crooked calendar' but since his time the precession had fixed it ...

π¹ Ursa Majoris, δ HYDRAE (129.6), AL MINHAR AL SHUJĀ = σ Hydrae, MUSEIDA = π² Ursae Majoris (129.9)

RAS ALHAGUE (α Ophiuchi)

BEEHIVE (Exhalation of Piled-up Corpses) = ε Cancri, η Pyxidis (130.4), XESTUS = ο Velorum (130.5), ζ Pyxidis (130.7), ASCELLUS BOREALIS = γ Cancri, β Pyxidis (130.9)

*89.0 = *130.4 - *41.4

η Hydrae (131.0), ASCELLUS AUSTRALIS = δ Cancri (131.4), KOO SHE (Bow and Arrow) = δ Velorum (131.6), α Pyxidis (131.8), ε Hydrae (131.9)

*91.0 = *132.4 - *41.4

... A man had a daughter who possessed a wonderful bow and arrow, with which she was able to bring down everything she wanted. But she was lazy and was constantly sleeping. At this her father was angry and said: 'Do not be always sleeping, but take thy bow and shoot at the navel of the ocean, so that we may get fire.' The navel of the ocean was a vast whirlpool in which sticks for making fire by friction were drifting about. At that time men were still without fire. Now the maiden seized her bow, shot into the navel of the ocean, and the material for fire-rubbing sprang ashore. Then the old man was glad. He kindled a large fire, and as he wanted to keep it to himself, he built a house with a door which snapped up and down like jaws and killed everybody that wanted to get in. But the people knew that he was in possession of fire, and the stag determined to steal it for them. He took resinous wood, split it and stuck the splinters in his hair. Then he lashed two boats together, covered them with planks, danced and sang on them, and so he came to the old man's house. He sang: 'O, I go and will fetch the fire.' The old man's daughter heard him singing, and said to her father: 'O, let the stranger come into the house; he sings and dances so beautifully.' The stag landed and drew near the door, singing and dancing, and at the same time sprang to the door and made as if he wanted to enter the house. Then the door snapped to, without however touching him. But while it was again opening, he sprang quickly into the house. Here he seated himself at the fire, as if he wanted to dry himself, and continued singing. At the same time he let his head bend forward over the fire, so that he became quite sooty, and at last the splinters in his hair took fire. Then he sprang out, ran off and brought the fire to the people ...

Te Kioe Uri

Te Piringa Aniva

Te Pei

TE POU

When it grew light, Makoi arose again. He went off to further explore the area. He went along and came to the 'dark rat'. He looked around and said: 'Here we are at the dark rat of Hau Maka'. He gave it the name Te Kioe Uri A Hau Maka. He went on and came to Te Piringa Aniva. When he arrived there, he looked around and gave the name Te Piringa Aniva. He went on and came to Te Pei, looked around, and said, 'Here it is!' So he gave the name Te Pei A Hau Maka. He went on, all alone he went on, and came to Te Pou. When he arrived there, he looked around and again said, 'Here it is!' and gave the name Te Pou A Hau Maka.

For some reason nothing was said about Te Manavai, which in the journey of the kuhane came between Poko Uri and Te Kioe Uri.

... Manavai Hollow where rainwater accumulates; anciently, small, round gardens, preferably situated in low shady spots, where the mahute tree was grown. Vanaga. 1. Brain. 2. Valley, ravine, river, torrent, brook; manavai miro, orchard, Mq.: manavai, valley, brook. Ta.: anavai, river, brook. It scarcely appears that these are fully coordinate. In Tahiti anavai has a clear etymology, ana meaning the bed of a stream. In Rapanui and in the Marquesas mana most readily associates with maga, as water in a forked bed. Churchill ...

However, Manuscript E seems to offer an explanation in the way Makoi remembered how he documented the name: ... I wrote (ta) Te Manavai A Hau Maka on the surface of a banana leaf (kaka), and this is how I left it ...