|
2.
The similarity between the words hônui and hônu
makes me think there is also a common denominator in meaning between
at least some of the honui glyphs and honu
glyphs. Possibly the 'emblem' in form of an empty hole in the center
in some way alludes to a
turtle.
The 'turtle' would then in turn presumably be referring to some
'season' of the sun. The sun is a great fire in the sky and a cosmic
turtle is in mythology connected with the fire in the
sky. If honui glyphs mark some calendar period we should
guess on a solstice - where sun moves slowly.
We have earlier (at hakatourou) seen that the Maya had a
turtle at Orion (but also one at Gemini), from the broken carapace
of which the Maize God rose resurrected:
... Classic-period artists depicted First Father being reborn
through the cracked carapace of a turtle shell, often flanked by his
two sons ...
I guess the hole in honui glyphs could refer
to the hole of rebirth in the carapace of the celestial Turtle. |
Possibly
kiore is the turtle. I will argue for this not at
once but slowly, at the proper places. Here is one
argument: If kiore is equal to the turtle, then
Metoro must have tried to tell the truth in
another way. He knew the word hônui, but must
have reserved it for the honui glyphs.
I guess henua is to be wordplayed with honui
- he nua(hine) and ho nui (te ra'a). The
'fire' (ho nui) together with the earth 'he
nua', 5 and 7, together during 12 half-months of spring,
should result in growth (illustrated by maro):
 |
 |
 |
 |
|
Ga2-27 (1) |
Ga2-28 |
Ga2-29 |
Ga3-1 (4) |
 |
 |
 |
 |
|
Ga3-2 (5) |
Ga3-3 |
Ga3-4 |
Ga3-5 (8) |
The moa formed like a flame in
Ga3-3 (number 6 = 3 + 3) together with a curious dark
fish creature at position 7 probably are the main
characters of the season beginning with kake manu.
|
|
296 |
 |
 |
 |
|
Ga3-1 (1) |
Gb5-4 |
Gb5-5 |
Gb5-6 (300) |
Should we
not (also) count from Ga2-27? If so, then we must
increase the ordinal numbers with 3:
 |
 |
 |
 |
|
|
Gb4-33 |
Gb5-1 |
Gb5-2 |
Gb5-3 |
Gb5-4 |
|
297 |
298 |
299 |
300 |
301 |
But we ought to have a break between
Gb4-33 and Gb5-1. If we do not reduce with 3 the numbers
are OK, because then Gb5-1 will be number 295 (= 10 *
29½). 295 + 3 = 298 is hardly good enough.
The god of vegetation (the maize god) could be
Tangaroa Uri (the Green Tangaroa).
Here Barthel seems to be on the right track His proper
place could very well be at spring equinox (where
vegetation springs forth):
|
1st quarter |
2nd quarter |
3rd quarter |
4th quarter |
|
He Anakena
(July) |
Tagaroa uri
(October) |
Tua haro
(January) |
Vaitu nui
(April) |
|
Te Pei |
Te Pou |
Tama |
One Tea |
Mahatua |
Taharoa |
Nga Kope Ririva |
Te Pu Mahore |
Once again the text of G:
|
G |
period no. |
number of glyphs |
|
- |
50 |
50 |
|
0 |
7 |
7 |
|
1, 2, 3 |
8 + 4 + 7 = 19 |
35 |
19 |
|
4, 5, 6 |
3 + 2 + 3 = 8 |
27 |
|
7, 8, 9 |
4 + 2 + 2 = 8 |
35 |
|
10, 11, 12 |
2 + 3 + 2 = 7 |
35 |
42 |
|
13, 14, 15 |
4 + 3 + 5 = 12 |
54 |
|
16, 17, 18 |
3 + 6 + 7 = 16 |
70 |
|
19, 20, 21 |
5 +
8 + 5 = 18 |
30 |
18 |
|
22, 23, 24 |
4 +
3 + 5 = 12 |
30 |
|
25, 26, 27 |
2 +
2 + 3 = 7 |
30 |
37 |
|
28, 29, 30 |
3 +
3 + 4 = 10 |
47 |
|
31 |
6 |
53 |
|
32, 33 |
4 +
3 = 7 |
60 |
|
34 |
3 |
3 |
After 120
days (disregarding black 7) a cardinal point is
reached. So much is clear. 8 half-months it takes
from Gb8-30 to reach to the end of period 18.
Then another 4
half-months (disregarding black 3) are necessary to
reach to next cardinal point. 120 + 60 = 180 means half
a year from Gb8-30.
I guess spring
equinox is when the 'turtle' makes his appearance, when
'fire' comes down to 'earth'.
We need to
reverse the Mayan picture to see it in rongorongo
perspective:
Now there is
logic. First comes water ('son' at left), then the
ground is bursting by the irresistible force of the
emerging shoots. What the 'son' at right is doing is not
clear. But we should notice his black dots, the sign for
Jaguar (who holds the fire).
The shell of
the turtle has squares drawn over it; the fields of
earth, or henua in the rongorongo
language.
South of the
equator Orion and Gemini appear in autumn instead of in
spring. A rongorongo 'turtle' should be searched
for somewhere close to Scorpio.
Next page in
the dictionary:
|
3.
The final -i in hônui could be (or be
alluding to) an intensifying î:
| Î. Full; ku-î-á te
kete i te kumara, the bag is full of sweet potatoes.
2. To abound, to be plentiful; ki î te îka i uta,
as there are lots of fish on the beach. 3. To start
crying (of a baby): i-ûi-era te ma-tu'a ku-î-á te
poki mo tagi, he-ma'u kihaho, when a mother saw that
her baby was starting to cry she would take it outside.
Vanaga. |
If the birth of verdant spring comes through a crack in the shell of
the 'turtle', if the plenty of nature emerges through some kind of
opening, then wordplay could connect hônu with î.
Given this it will then be understandable why î also referred
to a baby starting to cry - of course the newborn season of plenty (î)
should behave like other babies coming through the birth canal.
In other words, Hônuî could be
the Great Newborn in the
sky, full of vital power and clenching his small fists.
Another wordplay could connect hônui with Tama Nui Te Ra
(Great Son of the Day)
... It was during this
struggle with the sun that his second name was learned by man. At
the height of his agony the sun cried out: 'Why am I treated by you
in this way? Do you know what it is you are doing. O you men? Why do
you wish to kill Tama nui te ra?' This was his name, meaning
Great Son of the Day, which was never known before ...
Not only does -nui means 'great' but tama can mean
'shoot' - a baby plant:
Tama. 1. Shoot (of plant), tama miro,
tree shoot; tama tôa, shoot of sugarcane. 2. Poles, sticks,
rods of a frame. 3. Sun rays ... |
Circumstantial
evidence suggests Hanga Hoonu should be at summer
solstice, not where Barthel has put it. At summer
solstice something drastic happens with the 'turtle', he
(or rather she) leaves land and goes down deep into the
water. The new eggs have been hidden in the sand, one
little 'eye' in each patch of field.