What has all this to do with our interpretation of the final pages of Manuscript E? To try to answer this question I think it is necessary to once again return to the stations of the dream-soul of Hau Maka (sleeping soundly in Hiva):

Nga Kope Ririva Tutuu Vai

A Te Taanga

Te Pu Mahore	Te Poko Uri	Te Manavai	Te Kioe Uri	Te Piringa Aniva	Te Pei	Te Pou	Hua Reva
A Hau Maka O Hiva
7 * 13 = 91 (= 364 / 4)							91 + 13 = 104

... The dream soul went on and came to Te Piringa Aniva. She named the place 'Te Piringa Aniva A Hau Maka O Hiva'.  Again the dream soul went on her way and reached Te Pei. She named the place 'Te Pei A Hau Maka O Hiva'.  The dream soul went on and came to Te Pou. She named the place 'Te Pou A Hau Maka O Hiva'. The dream soul went on and came to Hua Reva. She named the place 'Hua Reva A Hau Maka O Hiva'.  The dream soul went on and came to Akahanga. She named the place 'Akahanga A Hau Maka O Hiva' ... [E:6-8]

The name Hua Reva was not beginning with the definite article Te. Thus, here there was a radical change (a break, pax) in the time sequence:

... He [Eric Thompson] established that one sign, very common in the [Mayan] codices where it appears affixed to main signs, can be read as 'te' or 'che', 'tree' or 'wood', and as a numerical classifier in counts of periods of time, such as years, months, or days. In Yucatec, you cannot for instance say 'ox haab' for 'three years', but must say 'ox-te haab', 'three-te years'. In modern dictionaries 'te' also means 'tree', and this other meaning for the sign was confirmed when Thompson found it in compounds accompanying pictures of trees in the Dresden Codex ...

... The [tun] glyph is nearly the same as that for the month Pax (T549), except that the top part of the latter is split or divided by two curving lines. Brinton, without referring to the Pax glyph, identified the tun glyph as the drum called in Yucatec pax che (pax 'musical instrument'; che < *te 'wooden). Yucatec pax means 'broken, disappeared', and Quiche paxih means, among other things, 'split, divide, break, separate'. It would seem that the dividing lines on the Pax glyph may have been used as a semantic/phonetic determinative indicating that the drum should be read pax, not tun (cf. de Gruyter 1946, p. 27). Thus, one may expect that this glyph was used elsewhere meaning 'to break' and possibly for 'medicine' (Yuc. pax, Tzel., Tzo. pox) ...

Hua means fruit = offspring, and reva means to project, to get under way, eyelid, flutter in the air, etc:

Hua. 1. Testicle. 2. Figuratively: son, hua tahi, only son; fruits of the earth; to grow well (of fruits). 3. To cause a fight, a quarrel. Hua-ai, generation, as lineage of direct descendents; contemporaries. Huahua, coccyx of bird, 'parson's nose': huahua moa, huahua uha. Huataru, a creeper (Chenopodium ambiguum). Vanaga. 1. The same; ki hua, again, to continue, to strain, to struggle, to move, to repeat, over and above. Mq.: hua, the same, to return, to recommence.  2. To bloom, to sprout; flower, fruit (huaa); huaa tae oko, huaa vahio, young fruit; hua atahi, only son; huahaga, fruit; mei te huahaga o tokoe kopu, the fruit of thy body; tikea huahaga, deceptive appearance. P Pau.: ua, to be born; huahaga, lineage. Mgv.: hua, to produce (said of trees, grain, etc.), blooming time of flowers, abundance of fruit. Mq.: hua, to produce, to bear fruit. Ta.: ua, to sprout. Huahua. 1. Tailless fowl. 2. Vein, tendon, line. 3. Mgv.: huahua, pimples covering the face. Ta.: huahua, id. Mq.: hua, tubercules. Sa.: fuafua, abscess on hand or feet. Ma.: huahua, small pimples. Pau.: Hua-gakau, rupture. Ta.: áau, entrails. Sa.: ga'au, id. Ma.: ngakau, id. Churchill. 1. Fruit. 2. Egg. 3. Tā hua = 'genealogical writing' or 'same writing'. Fischer.

Reva. To hang down; flag, banner. Revareva, 1. To be hanging vertically; to detach oneself from the background of the landscape, such a person standing on top of a hill: ku-revareva-á te tagata i ruga i te maúga. 2. To cast itself, to project itself (of shadows); revareva-á te kohu o te miro i te maeha o te mahina, the shadow of the tree casts itself in the light of the moon. 3. Uvula. Vanaga. To hang, to suspend, flag, banner; hakareva, to hang up; hakarereva, to hang up, to balance; hakarevareva, to wave. T Pau.: reva, a flag; fakarevareva, to hang up, to suspend. Mgv.: reva, a flag, a signal. Mq.: éva, to hang up, to be suspended, to wave a signal. Ta.: reva, a flag, banner; revareva, to wave. The germ sense is that of being suspended ... any light object hung up in the island air under the steady tradewind will flutter; therefore the specification involved in the wave sense is no more than normal observation. Churchill. Mgv.: 1. A plant. Ta.: reva, id. Mq.: eva, id. Sa.: leva, id. Ma.: rewa-rewa, id. 2. To cross, to pass across quickly; revaga, departure. Ta.: reva, to go away, to depart. Ma.: reva, to get under way. Churchill. Ta.: The firmanent, atmosphere. Ha.: lewa, the upper regions of the air, atmosphere, the visible heavens. Churchill. LEWA, s. Haw., the upper air, region of clouds; v. to swing, float in the air, move back and forth; hoo-lewa, to vibrate, float in the air, carry between two persons, as a corpse, a funeral. Tah., rewa, the firmanent, an abyss; rewa-rewa, to fly about, as a flag. Mangr., rewa, the overhanging firmanent, a tent, a flag. N. Zeal., rewa, the eyelid. Marqu., ewa, to suspend; s. the middle. Sam., leva (of time), long since; v. be protracted. Fiji., rewa, high, height; vaka-rewa, to lift up, to hoist, as a sail. Malg., lifa, v. to fan oneself, s. flight; rafraf, a fan. Goth., luftus, the air. Sax., lyfti, air, arch, vault. O. Engl., lift, air. Lat., limbus (?), fringe, flounce. Sanskr., dev, div, primarily 'jacere, jaculare', according to A. Pictet (Orig. Ind.-Eur., ii. 466), subsequently 'to play at dice', play generally. The permutation of d and l may be observed in the Latin levir, brother-in-law (the husband's younger brother) = Sanskr. devŗi, devara, id. If dev or div has derived the sense of 'throwing dice' from an older sense 'jacere, jaculare', to throw, to hurl, that sense may be a derivative from a still older one, 'to lift up, swing about, be suspended' = the Polynesian lewa, rewa, 'to be suspended, to vibrate'. And thus we can also understand the origin of the Goth. luftus, the Sax. lyfte, the O. Norse loft, Swed. lowera, lofwa, Engl. luff. Fornander.

In concentrated form we can probably find the meaning of the hua reva concept in the Mayan glyph describing where sky and earth are separating:

... The Maya word cab means earth, world, tierra, the place below, opposed to caan, the sky. The overwhelming evidence on the glyph and its associations in the pictures and texts is for this same meaning, Earth. A most interesting glyph in this connection is one found in Maudslay's Tikal, plate 74, glyph 13, our form 17.33. The text on the stela shows that this glyph indicates the passage of one day, from 6 Eb, 0 Pop to 7 Eb, 1 Pop; the sun or kin, preceded by the numeral 1, is seen entering between the caban-sign and what we shall later come to identify as the sky-glyph ...

             

... The numeral 1 has in 17.33 been drawn like an Oval. The beginning could be perceived as an egg (or a closed bivalve), carrying the unseen unknown creature inside representing what would become - the not yet known future. There was no standard sign for zero time, but clearly we can see a pair of 'turtle eyes', one above and one below:

The Mayans were (like the Arabs) reading from right to left and time was thus beginning when Father Sky (Caan) and Mother Earth (Caban) were still in close embrace.

... They were Ranginui, the Sky Father, and Papatuanuku, the Earth Mother, both sealed together in a close embrace. Crushed between the weight of their bodies were their many children, whose oppression deepened. They yearned to be free; they fought their parents and each other to break loose. Tuumatauenga, virile god of war, thrust and shouted; Tangaroa of the oceans whirled and surged; Tawhirirangimaatea, Haumiatiketike and Rongomatane, of wild foods and cultivated crops, tried their best but were not successful; and Ruamoko, god of earthquakes, yet to be born, struggled in the confinement of his mother's womb ... Of them all, Taane Mahuta, the god of the forests, was the most determined; he set his sturdy feet upon his father's chest, and braced his upper back and shoulders against the bosom of his mother. He pushed; and they parted. So the world, as the Maori understand it, came into being ...

The Kin force then separated them and time zero (depicted as a closed bivalve) of the new year in a way was like their offspring (viz. Air).

The mama type of glyph seems to correspond to the Mayan zero bivalve - although when drawn as separated twin shells they were no longer closed but empty:

Assuming that I have correctly interpreted the measure 13 days per dream-soul station, we can then relate Hua Reva to the days 92 - 104 (alternatively to the days 457 - 469, etc.):