There structural disposition of line Ca1 includes 3 + 5 = 8 glyphs (days) from Ca1-8:
Saad Al Akhbia 6 |
7 |
8 (319) |
March 29 |
30 |
31 (90) |
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Ca1-8 |
Ca1-9 |
Ca1-10 |
te honu |
te manu te henua |
Saad Al Akhbia 9 |
10 |
11 (322) |
12 |
13 |
April 1 |
2 |
3 (93) |
4 |
5 |
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Ca1-11 |
Ca1-12 |
Ca1-13 |
Ca1-14 |
Ca1-15 |
te Rei |
kua hakagana |
te henua |
honu |
te henua |
Henua is mentioned 3 times in this 8-day sequence, which in the Arabic system are days in the old year. Manzil day 365 is Alrescha 15 corresponding to May 16.
For the uninitiated eye the figures in Ca1-10 and Ca1-15 look exactly the same, but they are not. There is a tiny gap in the convex front line in Ca1-10. I believe Metoro saw it, because he said te manu te henua, words belonging together in a single utterance:
Birds are like spirits and Metoro could have read Ca1-9--10 together as 'spirit of the old land'. The not quite completely drawn henua following the bird could have been an explanation of from where the feathered beast (spirit, breath) had escaped.
Possibly there was a rongorongo convention which used a tiny gap in order to say 'not the real thing, only used to make clear'. The real thing in this case would then be Ca1-15, and its convex front could mean it is a 'waning land', a summer season close to its end.
Birds are flying creatures and in general they are of the same kind as flies, both are flying creatures (manu rere). This notion is not so farfetched for someone who has seen the extremely quick wings of hummingbirds:
... From a religious point of view, the high regard for flies, whose increase or reduction causes a similar increase or reduction in the size of the human population, is interesting, even more so because swarms of flies are often a real nuisance on Easter Island, something most visitors have commented on in vivid language.
The explanation seems to be that there is a parallel relationship between flies and human souls, in this case, the souls of the unborn. There is a widespread belief throughout Polynesia that insects are the embodiment of numinous beings, such as gods or the spirits of the dead, and this concept extends into Southeast Asia, where insects are seen as the embodiment of the soul ...
"Several of the early missionaries comment with a fine sense of humor upon the mistake the islanders made in calling the cow when first seen a bird. This is the word which led the good missionaries into the error of their own ignorance. Manu is as wholesale in its signification as our word animal, it is generic. In the paucity of brute mammalia the first missionaries found this general term most frequently used of birds, and it was their and not a Polynesian mistake to translate manu into bird.
In the material here collected it will be seen that the significations animal and bird are widely extended. In the Paumotu insects are included; the same is true of Mota, where manu signifies beetle as well as bird.
Nor is its applicability restricted to earth and air; it reaches into the sea as well. Samoa uses i'amanu (fish-animal) for the whale ..." (William Churchill, The Polynesian Wanderings.)" |
Manu 1. Bird; manu uru, bird figure (like the drawings or wooden figures once found in caves and houses); manu va'e e-há, four-legged bird (name given to the first sheep introduced to the island. 2. Insect. manupatia, wasp. 3. Bird's egg: mâmari manu. 4. Wild, untamed. 5. Song in which is expressed the desire to kill someone, or in which a crime is confessed: he-tapa i te manu (see tapa). Vanaga.
Bird; manu uru, kite; manu rikiriki, insect. P Pau.: manu, bird, insect, brute. Mgv.: manu, bird, beast. Mq., Ta.: manu, bird, insect. Manu nave, great abscess, bubo. Churchill.
Manu i te raá = comet. Barthel.
Manu vae eha, 'birds with four legs'. Barthel 2. |
Rere To jump; to run; to fly. Rere-taúra, to carry a child astride on one's shoulder: ku rere-taúra-á i te poki e te matu'a ki te gao, the mother carries her child astride her neck. Vanaga.
1. To fly, to run, to leap, to scale, to be carried away by the wind; ika rere, flying fish; rere aruga, to rebound; hetuu rere, meteor, flying star. Hakarere, to leap. P Pau.: rere, to soar, to fly; fakarere, to precede. Mgv., Ta.: rere, to fly, to leap. 2. To come, to reach to. Mq.: éé mai, to come. 3. To swerve, to deviate. (4. Hakarere, to cease, desist, postpone, quit, vacation; tae hakarere, perseverance. Mq.: rere, to disappear. 5. Hakarere, to save, preserve, put, place, reserve, burden, destine. 6. Hakarere, to abandon, forsake, give up, depose, expose, leave, omit, abjure, repudiate; hakarere ki te hau, uncover the head; hakarere ki te vie, to divorce, hakarere ki raro, to put down, tooa te kiko e ivi i hakarere, to strip off the flesh. Mq.: éé, to run away, to escape. 7. Hakarere? Ikapotu hakarere, to abut, to adjoin; e tahi hakarere, synonym.) Churchill.
Vi.: Lele, the end of a branch farthest from the body of a tree; leletha, to bend a branch in order to gather the fruit on it. Churchill 2.
In the present phase of Polynesian lele so much means to fly that the plainest way of particularizing birds is to describe them as the flying animals, manulele. But to manifest that flight, an exercise or balancing of wings, was by no means the primordial sense, for how could that give rise to a description of water in the water-courses? It will be no end to mass the several significations which lele exhibits ... Flight of birds ... Wind drive ... Meteors ... To leap ... To run ... Flow of water ... To swim ... To sail ... These several activities are exercised in earth, air, and water. The common factor is the swift motion. The means of motion cut no figure. It is an invisible means in the driving of the wind, the flash of the meteor silent athwart the sky on its lethal errand, the slip and slide of the stream in its deep course, the set of the sea, the gliding of the canoe upon its surface. Churchill |
Most interesting is henua koti in Ca1-13. The day is number 93 in the Gregorian calendar, and - we know - day 193 was special, viz. July 12 when Castor (the twin who died) rose heliacally. Possibly the figure is cut apart (koti) because 100 days was an important measure.
Koti Kotikoti. To cut with scissors (since this is an old word and scissors do not seem to have existed, it must mean something of the kind). Vanaga.
Kotikoti. To tear; kokoti, to cut, to chop, to hew, to cleave, to assassinate, to amputate, to scar, to notch, to carve, to use a knife, to cut off, to lop, to gash, to mow, to saw; kokotiga kore, indivisible; kokotihaga, cutting, gash furrow. P Pau.: koti, to chop. Mgv.: kotikoti, to cut, to cut into bands or slices; kokoti, to cut, to saw; akakotikoti, a ray, a streak, a stripe, to make bars. Mq.: koti, oti, to cut, to divide. Ta.: oóti, to cut, to carve; otióti, to cut fine. Churchill.
Pau.: Koti, to gush, to spout. Ta.: oti, to rebound, to fall back. Kotika, cape, headland. Ta.: otiá, boundary, limit. Churchill. |
The left part in Ca1-13 is real but the front part seems not, only a figure of speech. Perhaps it means time is not cut in two for real. The manzil day number is 322, possibly an allusion to March 22.
The uplifted right 'wing' of the beast in Ca1-13 resembles the similar sign at Antares, and the distance is 236 = 8 * 29½ days:
April 1 |
2 |
3 (93) |
235 |
November 25 (329) |
26 |
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235 |
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Ca1-11 |
Ca1-12 |
Ca1-13 |
Ca9-21 (249) |
Ca9-22 |
This sign could mean 'taking command' or something similar, it is a waxing moon crescent. Once Antares indicated where summer ended north of the equator, and north of the equator this sign is like a waning moon. The uplifted right concave limb is in Ca1-13 reflected below the midline by a body which is concave to the left, resulting in a form like S. North of the equator April 3 is in spring with increasing Sun light ahead, south of the equator it is the opposite, a date after autumn equinox with gradually diminishing day light. The quadruple rhombs in Ca9-21--22 (numbers which could allude to the September equinox) could mean 4 * 59 = 236.
There is a certain resemblance with the open mouth of the 4th Mayan 20-day month Zotz:
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Ca1-13 |
4 Zotz |
Mayan glyphs are oriented with their front (facial) side to the left, not as the glyphs in rongorongo. The similar 'open mouth' in Ca1-13 is also at left, but here the sign is reversed. The orifice is closed.
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