Page E:85 ends with an enigmatic '25 years', possibly related to the period ruled by the 'adopted rat' (viz. Iko).

... Then Teke assumed royal powers (pahera ariki) and passed them on to Iko. Teke installed the king; Iko was (now) the king (ariki) of the Hanau Eepe. Teke called out to the men, 'Iko is your king, oh people (mahingo)! The Hanu Eepe remained there. Teke returned. (He) came to Oromanga (name corrected; alternative translation: Along came the adopted rat, kiore ma(a)nga.). That was Iko. Twenty-five years.

... He too mai a Teke.i te pahera ariki.hē avai kia Iko.he hakatuu e Teke.i te ariki.ko Iko.ariki hanau eepe.he rangi a Teke.ki te tangata ko Iko.te ariki.i runga i a korua.e te mahingo ā.he noho.te hanau eepe.he hoki a Teke.he oho mai ki oremanga. ko Iko.karua te angahuru marima te tau.

At the end of page E:84 Teke told his people that 'the flame of the king' might suffer harm during the night if they would light their earth-ovens too early - presumably to be understood as before sun-down:

... Then [hokoou] Teke called out [he rangi] to his retainers (aniva), 'This is [penei] what you are to do. Do not light the earth-oven [ē.he meē o kāa.te umu]. The shadow (ata [te āta]) of the king, the flame (ura) of the king (may suffer harm) during the night if shortly before an earth-oven has been lit.'

... He rangi hokoou a Teke.ki toona aniva.penei ē.he meē o kāa.te umu.te āta.o te ariki.te ura o te ariki.i te po.ana ka iho.te umu.

Ka. Particle of the affirmative imperative, of cardinal numerals, of independent ordinal numerals, and of emphatic exclamation, e.g. ka-maitaki! how nice! Vanaga. Ká. 1. To light a fire in order to cook in the earth oven (see umu): he-ká i te umu, he-ká i te kai. 2. Figuratively: to fire up the soul. To put oneself in a fury (with manava): ku-ká-á toona manava he has become furious. Vanaga. 1. Of T. 2. Imperative sign; ka oho, ka tere, ka ea, begone!; ka ko iha, a greeting T; ka mou, hush; ka oho, goodbye. 3. Infinitive sign; mea meitaki ka rava, a thing good to take; ka harai kia mea, to accompany. 4. A prefix which forms ordinals from cardinals. 5. The dawning of the day. 6. Different (? ke). Churchill.

Instead the 'adopted rat' should be the stand-in (interrex) for the Sun, I think: ko Iko.karua te angahuru marima te tau.

... In the story of Phaëton, which is another name for Helius himself (Homer, Iliad xi. 735 and Odyssey v. 479), an instructive fable has been grafted on the chariot allegory, the moral being that fathers should not spoil their sons by listening to female advice. This fable, however, is not quite so simple as it seems: it has a mythic importance in its reference to the annual sacrifice of a royal prince, on the one day reckoned as belonging to the terrestrial, but not to the sidereal year, namely that which followed the shortest day. The sacred king pretended to die at sunset; the boy interrex was at once invested with his titles, dignities, and sacred implements, married to the queen, and killed twenty-four hours later: in Thrace, torn to pieces by women disguised as horses ... but at Corinth, and elsewhere, dragged at the tail of a sun-chariot drawn by maddened horses, until he was crushed to death. Thereupon the old king reappeared from the tomb where he had been hiding ... as the boy's successor ...

... And there is little doubt, in fact none, that Phaethon (in the strange transformation scenes of successive ages) came to be understood as Saturn. There is the testimony of Erastosthenes' Catasterisms, according to which the planet Saturn was Phaethon who fell from the chariot into Eridanus, and Stephanus of Byzantium calls Phaethon a Titan ...

... One morning Helius yielded to his son Phaëton who had been constantly plaguing him for permission to drive the sun-chariot. Phaëton wished to show his sisters Prote and Clymene what a fine fellow he was: and his fond mother Rhode (whose name is uncertain because she had been called by both her daugheters' names and by that of Rhode) encouraged him. But, not being strong enough to check the career of the white horses, which his sisters had yoked for him, Phaëton  drove them first so high above the earth that everyone shivered, and then so near the earth that he scorched the fields. Zeus, in a fit of rage, killed him with a thunderbolt, and he fell into the river Po. His grieving sisters were changed into poplar-trees on its banks, which weep amber tears; or, som say, into alder-trees ...

... 'In Upper Egypt', wrote Sir James G. Frazer in The Golden Bough, citing the observations of a German nineteenth-century voyager, 'on the first day of the solar year by Coptic reckoning, that is, on the tenth of September, when the Nile has generally reached its highest point, the regular government is suspended for three days and every town chooses its own ruler. This temporary lord wears a sort of tall fool's cap and a long flaxen beard, and is enveloped in a strange mantle. With a wand of office in his hand and attended by men disguised as scribes, executioners, and so forth, he proceeds to the Governor's house. The latter allows himself to be deposed; and the mock king, mounting the throne, holds a tribunal, to the decisions of which even the governor and his officials must bow. After three days the mock king is committed to the flames, and from its ashes the Fellah creeps forth ...

... In China, every year about the beginning of April, certain officials called Sz'hüen used of old to go about the country armed with wooden clappers. Their business was to summon the people and command them to put out every fire. This was the beginning of the season called Han-shih-tsieh, or 'eating of cold food'. For three days all household fires remained extinct as a preparation for the solemn renewal of the fire, which took place on the fifth or sixth day after the winter solstice [Sic!] ...

25 is a Saturn number. With this in mind the word karua becomes ka-rua = 'fire-pit' or '2nd fire'.

Rua. 1. Two; second; other (precedes the noun); te rua paiga, the other side. 2. Hole, grave; holes in the rocks or between the rocks of the coastal lagoons; he keri i te rua, to dig a hole. 3. To vomit. Vanaga. 1. Two. P Mgv., Ta.: rua, id. Mq.: úa. 2. Nausea, seasickness, to vomit, disgust; hakarua, to vomit, to spew. PS Mgv.: aruai, ruai, to vomit. Mq.: úa, id. Ta.: ruai, id. Pau.: ruaki, id. Sa.: lua'i, to spit out of the mouth; lulua, to vomit. To.: lua to vomit. Fu.: lulua, luaki, id. Niuē: lua, id. Viti: lua, id.; loloa, seasick. 3. Cave, hollow, ditch, pit, hole, beaten path, grave; rua papaka, a ditch. P Pau.: rua, a hole. Mgv.: rua, a hole in the ground, ditch, trench. Mq.: úa, dish, hole, cavern. Ta.: rua, hole, opening, ditch. Churchill. Ta.: ruahine, an old woman. Ma.: ruahine, id. Ta.: ruaroa, tropic of Capricorn. Mq.: uaoa, a constellation, the eleventh month. The sense in Tahiti is probably that of some constellation which may be used to determine the position. Ta.: ruau, an old man, an old woman. Ha.: luau, a parent. Churchill.Lua, s. Haw., a pit, hole, cave; v. to dig a hole; also in ancient times a process of killing a man by breaking his back or bones; lua-lua, be flexible, pliant, soft, old garments, a road with many small ravines crossing it; lua-u and lua-ni, a parent; lua-hine, an old woman. Mang., rue-ine, id. Sam., lua, hole, pit; lua-o, an abyss. Tah., rua, hole, pit; rua-rua, to slander, to backbite; rufa, worn out, as garments; rua-u, old, stricken in years; s. old man or woman. Tong., luo, hole. N. Zeal., rua, id. Fiji., rusa, decayed perished. Malg., loakh, luaka, hole, cave, pierced. Greek, τρυω, τρυχω, to rub down, wear out, waste; τρυςω, toil, labour; τρυπα, τρυμη, a hole; τρυπανον, a borer, auger; τρυχος, a tattered garment, rags; τρυφη, softness, delicacy; θρυπτω, break in pieces. Liddell and Scott refer these words to τειρω, to rub, rub away, as derivatives of it, wear out, and τειρω, to the Sanskrit tŗi, to pass over, hasten, fulfil, &c. Benfey also concurs in that derivation when he refers τρυμα, a hole, and τρυτανη, the tongue of a balance, to the same tŗi. With due deference to so great authorities, I would suggest that the above group of Greek words be referred to the Sanskrit ru, lu, lædere, secare, with the prefix t; and they would thus at once fall into line with their Polynesian relatives, whose development of sense is perfectly analogous to the Greek group, though their development of form has been arrested. It may be noted, moreover, as distinctive of the two roots, tŗi and ru, that while from the former - to pass over frequently, to rub, to smootheen - the idea of 'young, fresh, a youth' (taruna), 'soft, delicate' (τερην), 'tender, soft, and childhood' (tener), were developed, the root ru, lu, gave birth to the idea of 'old age, weakness, crumpled, flexible, as an old garment'; lua, lua-u, τρυχος. Lat., trua, trulla, a tray, ladle, basin; ruo , to tumble down, but whose primary sense must have been 'to dig', as evidenced in the phrase 'ruta et cæsa', and in rutrum, a spade, mattock. Quære, rus, country, from ruo, to dig, cultivate? Goth., riurs, mortal, corruptible. Scand., rye; Swed., rycka, pull up, pluck out. Anc. Slav., ryti, to dig; ruvati, to tear away. Irish, ruam, a spade; rumhar, a mine; rumahar, labour. (Fornander)

Nua. 1. Mother; this seems a more ancient word than matu'a poreko. 2. Blanket, clothing, cape formerly made from fibres of the mahute tree. Vanaga. Cloak T. Churchill. Nu'a 1. Thick; piled one on top of the other, as leis, mats, or ocean swells; heaped; lush, thick-growing; much traveled, as a road; multitude, as of people, mass. Also hānu'a. Moena kumu nu'a, a sleeping mat made thick at one end to serve as a head rest; lit. 'mat piled beginning'. Nu'a moena, a heap of mats. Nu'a kanaka, many people. Haki nu'a ka uahi i ke kai, the spray breaks in masses in the sea. Ka nu'a o ka palai, the thick clump of palai ferns. Ho'o nu'a, to heap up; to give generously and continuously; to indulge, as a child; surging, rising in swells, as the sea. 2. A kind of seaweed. Nu'a-kea, a goddess of lactation. Wehewehe.

Nuahine. Nuahine. 1. Old woman. 2. Ko te Nuahine ká umu a ragi kotekote, ancient name of 'the woman in the moon' inspired by the resemblance of its landscape with the likeness of a woman sitting, lighting the fire of her oven. Vanaga. Nuehine. Old woman. Churchill. [Englert 1948, 165:] '... se selia nombrar Ko te Nuahine káumu à rangi kote kote que significa: La vieja que enciende el curanto en el cielo kotekote. Puedo haber sido una personificación de la luna porque las viejos decían, comentando este nombre, que no es una montaña que seve en la luna, sino una mujer anciana que está suntada [sentada?] al lado un gran curanto umu pae (de piedras en circulo).' (Barthel)

25 years could be understood as 25 right ascension days - because the days of the gods were much longer than the days of us mortals.

... The story of Rip Van Winkle is set in the years before and after the American Revolutionary War. Rip Van Winkle, a villager of Dutch descent, lives in a nice village at the foot of New York's Catskill Mountains. An amiable man whose home and farm suffer from his lazy neglect, he is loved by all but his wife. One autumn day he escapes his nagging wife by wandering up the mountains. After encountering strangely dressed men, rumored to be the ghosts of Henry Hudson's crew, who are playing nine-pins, and after drinking some of their liquor, he settles down under a shady tree and falls asleep. He wakes up twenty years later and returns to his village. He finds out that his wife is dead and his close friends have died in a war or gone somewhere else. He immediately gets into trouble when he hails himself a loyal subject of King George III, not knowing that in the meantime the American Revolution has taken place. An old local recognizes him, however, and Rip's now grown daughter eventually puts him up ...

Considering the position of Antares (Rehua) at the time of rongorongo we can add 329 + 25 = 354 = the last day before the December solstice.

SIRIUS Alkes (JUNE 30) *165 = ☼161  Rangi Meamea	JULY 4 (☼101)	AUG 16 (☼144)	SEPT 22 (☼181)
	Zosma / Coxa *169 = ☼165	Thuban *212 = ☼208	Antares *249 = ☼245
	Sept 6 (249)	Oct 19 (292)	Nov 25 (329)
	84

Or we could count from March 25 and reach day 245 + 25 = 270 (= 354 - 84). Or we could count from March 21 at the time of the Bull and arrive at day 185 + 25 = 210 = 270 - 60.

Or we could count 25 days ahead from Tangaroa Uri 15 (288) in which case we will reach day 288 + 25 = 313 = 354 - 41, suggesting that the π day (314) at the time of Bharani should correspond to the beginning of our winter solstice.

*249 (heliacal Antares) + *25 = *274: