Category Archives: Vowels

Wosite Fundamentals 3. Allographs

「Amakami」Ancient TENNOUAllographs are alternate forms of writing characters. We have already learned to write the basic  A  and  I. The above two illustrations show two of their allographs.

On the left is the spiral form of  A. This cosmic allograph indicates the special meaning of the syllable  A  in the word  ama, Cosmos. The example in this analysis is the word  amakami, the title of leaders such as Amateru who are held in supreme regard as if they represent Cosmos. Analyzing the elements of the characters enables a deeper understanding of the word.

The example on the right is the word,hitakami hitakami, the northern land of Toyoke-sama. The allograph used is the solar  HI. While the usual  HI  is written with  kase  bell-shape of  I  an
d two vertical lines of the consonant  H, this allograph is used to mean sun. It contains the solar symbol in place of the two lines.

 

7)%22Ho%22Allographs

There are many homonyms in the Wosite language. One of them is  ho  which has the multiple meanings of time/season, millet ears, and fire. Recall that the utuho glyph represents burning or fire. It is used accordingly when  ho  means fire. 

Allographs in Wosite make the text clearer as well as more interesting.

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Wosite Fundamentals 2. Wosite Script

Written Wosite is a syllabic script of 48 basic characters plus some special forms to enhance meaning, such as for emphasis, numerals, or clarification. Each character is read as a syllable, consonant first and vowel second. There are only two sounds in each syllable, a single consonant and a single vowel. Of course, for pure vowels, there is no consonant sound at all.

Vowels

There are five vowels in Wosite. The vowel sounds are  A,  I,  U,  E,  O. They are pronounced as in Hawaiian or in Spanish. Vowels can stand alone or can be combined with a consonant to form a syllable. Each vowel represents a cosmic energy or a process of creation. Although their names seem to be “things” or “elements,” they are really “actions” or “movements.” Universe creates through movement.

There are five basic vowel glyphs, each shown here with its vowel sound, Wosite name, translation of name in quotation marks, and cosmic energy / creative process. 

Wosite Similarity vowels.002

The translated names are given for mnemonic purposes, not as literal meanings; meanings are given succinctly in the last column.

Exercise:  Pronounce the vowels out loud. Imagine the type of process each vowel represents.

Consonants

There are ten glyphs indicating nine consonants plus no consonant sound (i.e., pure vowel sound). The null consonant is indicated by a dot. Consonant sounds are indicated by glyphs which are superimposed on vowel glyphs to be sounded as syllables. Consonants are always sounded before vowels. There would be five times ten = 50 characters but there are only 48 ordinary syllables in the Wosite syllabary since two are missing.

Wosite Similarity consonants.001

Exercise:  Learn the consonants in the given order by sounding the syllables above.

Wosite Syllables

The result of combining the vowels with the consonants produces syllables. In this special case, the written character for the sound  a  is composed of the utuho glyph and the dot. Thus,

「A」

Similarly, to form the syllable  ka, superimpose the utoho glyph and the  k  glyph:

5)%22Ka%22

Following this procedure for all but two combinations of vowel and consonant glyphs, we obtain the chart of basic syllable characters below, to be read from right to left and top to bottom. The characters are very regular, following the above rules except for a few irregularities. This chart resembles a mathematical table, an array of five columns and ten rows. The columns represent cosmic creative energies and the rows symbolize transformative processes. Herein lies the cosmogony of the Wosite people.

Wosite Syllabary (Matsumoto)

Wosite Syllabary Chart

(Matsumoto 1999)

Reading down the first column, we have:

A   KA   HA   NA   MA   TA   RA   SA   YA   WA

This sequence symbolizes creation of the world from Cosmos A to Earth WA. (Notice that WA is not written with a circle.) With this chart, you will be able to read Wosite literature except for special symbols (allographs such as the cosmic  A).

The second column reads:

I   KI   HI   NI   MI   TI   RI   SI   YI

We note that current Nihongo pronounces  chi  for  ti and  shi  for  si.  These sounds changed after the introduction of the Chinese language. Similarly,  tsu  for  ti.

Third column:

U   KU   HU   NU   MU   TU   RU   SU   YU   WU

We notice that  ru  and  wu  have modified shapes. For the  E  column:

E   KE   HE   NE   ME   TE   RE   SE   YE

For the  O  column:

O   KO   HO   NO   MO   RO   SO   YO   WO

Frequently,  wo  is written with a dot in the center. This completes the entries in the syllabary.

Exercise:  Write the Wosite syllables in the form of the syllabary chart. Compare your chart with Matsumoto’s.

Kototama

The rule in Wosite is that consonant goes before vowel to form a syllable. This is very important because Wosite is a kototama language. This is a rule of kototama, the power of sound, the Spirit in speech. 

Kototama refers to vowels as “mother sounds” and consonants as “father sounds.” A prominent myth of Isanagi (“father”) and Isanami (“mother”) reminds us that “father goes before mother.” As a kototama language, Wosite is powerful, as evidenced by tales in Hotsuma Tsutae. 

Another rule of kototama is the avoidance of voiced consonants (called dakuon) which darken energy and make it more negative. Thus, even the name kototama is preferred over the modern version, kotodama. Dakuon rarely appears in Wosite literature except when necessary.

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9. Ma: Yama, Muma, Koma — Mountains and Horses

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Higashi-no-yama, Gifu, by Okunomichi

Yama, Mountain

9)YamaWe show here the writing of yama, mountain. This is an example of utuho-tai used to mean a location relevant to the situation. Here, in ya: a person on the mountain is looking up at the sky above the horizon (horizontal bar) for the rising movement of the sun (represented by the vertical bar). In ma, ma-sou is looking at energy coming down from above. The horizontal bar of ya means horizon; the horizontal bar of ma means the zenith of the sun. The movement of the sun is indicated by the vertical bar in both cases. The top of the mountain is a place that gets light for the longest time; it is closest to Ame. It is a place of gratitude for this gift from Ame. Perhaps this explains why Nihonjin have revered mountains from ancient times.

Muma and Koma, Horses

muma komaIn Wosite literature, horses are mentioned many times. They were treasured as special animals. There are two names for horses. The horse that is natural or wild is called muma. The horse that one rides is called koma. Notice the difference in the ideograms of mu and ko. The wild horse is indicated by the ideogram of ho-tai overlaid with m symbol implying a more fiery temperment. Mu means able to move freely with natural energy. The domesticated horse is stable and fixed, as the hani-tai indicates. The common syllable ma is the ‘certain place’ of utuho-tai, namely the horse’s body.

Training of Horses

We learn from lines 3652 – 3659 of Hotuma Tutae (not shown but transliterated here):

kosi sue norite     yawa-yawa to     muma no asitori     ikisu ahi     awasu kaname no     nori-nori so     tune ni kokoro o     u-heki nari     muma ha umarete     mono sirasu     ata-hasiru toki     noriotu so     kanete wosiye ha     kanahu mono

Toyoke taught how to train wild horses: firmly seated on the horse’s back, slowly and gently keep the stepping in rhythm with the breath, for this is essential. Always get to know the horse’s mind. Wild horses don’t know but to run freely, and can toss the rider to the ground; so if we keep training on a daily basis, the horse will become well-accustomed to being ridden.

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8. O Vowel and the Completing Energy of Hani-tai

DSC00748

Hana-no-Iwaya, Kumano, by Okunomichi

Hani-tai

Hani-taiHani-tai, as its square shape indicates, is heat energy circulating in a stable manner. It means that it is getting dry and firm. The process of change is over and has been completed, as the image suggests.

Hani and Verse 2593-2596

6)Hani

Hani is dry ground, clay. This is explained by its name, ha-ni. Notice how stable the ideograms ha and ni  look.

The verse reads:

hani ukuru     utuho ama-mitu     naru kusa-ki     utuho ha tasuku     mitu hiyasu

Hani receiving     rain from utuho     makes grass and trees     utuho helps     water cools.

Ground receives rain water from utuho (light, in this case air). Grass and trees grow with the help of utuho and cooling water. Observe the second time, utuho is written with the  ho  allograph, implying heat of fire. This may refer to radiational/radiative cooling. These lines again allude to the cycle of water.

In any case, hani-tai is the solidification and completion of process, the building of land and mountains.

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7. E Vowel and the Flowing Energy of Mitu-tai

DSC02419

Photo by Okunomichi

Mitu-tai

Mitu-tai

Mitu-tai is shown here. It is the basic shape for the vowel sound  e.  Mitu makes us think of mizu, water. Yet it means much more. The mitu-tai is clearly a process of flowing motion from top to bottom. The top of the shape is energy which is light, like vapor, mist, dew, or cloud. The vapor gradually becomes drops of water which come down, water flows on the ground and is sucked into the earth. As it moves, water gathers more and more quantity, from high to low places, and finally flows into the sea.

Mitu and Hotuma Tutae lines 2610-2613

4)Mitu

The next figure shows how the word mi-tu is spelled out in Wosite.  It is made up of the  m  consonant with kase-tai vowel i  plus the  t  consonant with ho-tai vowel  u

The lines from Hotuma Tutae tell us about  mitu.  They read:

tuki no mitu     kutaseru tuyu ha     kawa no mitu     utuho ukure ha     kumo to nari     ti-ayumi nohoru     hani no iki

This is clearly a description of the water cycle where water comes down as dew and rain into rivers which then evaporate to form clouds and the cycle repeats.

eridanus-bayer-1661-sm-color

Constellation Eridanus The River, by Johann Bayer, 1661

 

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6.1 Motoake (Amoto) Creation of Universe

11)Motoake(Amoto)

Motoake (Amoto) Origin of Universe

Motoake (Moto-ake; moto, origin; ake, opening) literally means “opening of origin”, i.e., creation of Universe. Amoto (A-moto; A, cosmos, Universe; moto, origin) is a synonym, and it means creation of Universe.

The profound and beautiful Motoake chart was designed by Toyoke-sama to teach how the universe is created by the Original Presence, Amemiwoya. The charts were especially created by S. Sakata for this site. We colored the central circle pink to show it clearly. In the circle are three symbols. The upper spiral which opens counter-clockwise is the   symbol of Ame, Cosmos. The other spiral which opens clock-wise is the  Wa  symbol of Wa, Earth. In the very center, the ho-tai  U  symbolizes the movement of creation caused by Amemiwoya. This is most important. The central circle represents the place of Amemiwoya.

Creation was brought about by movement. This is the beginning and the origin of Universe. It divided into Earth and Cosmos, the rest of Universe. The Wosite letters  A, U, Wa  describe this process. They are in the center of the figure, and they represent the Center of Universe and Amemiwoya. Here is an enlargement of the three central ideograms.

%22Ah:Uh:Wah%22

Enshrined in the central circle with Amemiwoya is Minakanushi, first of mankind on earth, and first of the top leaders of Japan, the Kunitokotachi. This place is called  Amoto. It is symbolized by the North Star.

The eight ideograms in the innermost ring are the names of the eight Akuta-kami: To, Ho Ka, Mi, Ye, Hi, Ta, Me. These eight govern the corresponding eight phonemes. The Akuta have special important functions having to do with space and time.

Next, we turn our attention to the second Motoake chart with two colors.

Motoake En.

There are eight kami in the second ring; they are called Anami-kami. (The ring is colored pink.) Anami-kami are in charge of the phonemes A, I, Hu, He, Mo, Wo, Su, Si (the phonemes in the pink ring). Anami-kami are Kami that bring down cosmic vibrations to form the human body. They control the mime-katati.

How is this done? In response to the phonemes, thirty-two Misohu-kami produce human mime-katachi (human appearance and constitution of the body). Misohu-kami are thirty-two reverberations of voice. They are shown colored yellow in the outer two rings of the chart.

Because there are eight kami in each of the first two rings and sixteen in each of the next two rings, there are a total of forty-eight kami represented by the forty-eight ideograms for the phonemes of Wosite.

Hutomani and Motoake

The Motoake chart shown above symbolizes the manifestation process. It was designed by the sage Toyoke-sama to help people understand the process of Universe. It comes from the Hutomani document written in Wosite by Amateru Amakami. As we stated in Post #1, the original name given by its author was Moto ra tutaye no humi. This means a humi for solving a problem by applying the principles of Amenaru-miti, the Way or Law of the Cosmos, as taught by the Motoake chart.

Meaning of Hutomani

What does the word Hutomani mean? Let us break it down into its parts.

Hu is the appearance of a new strong movement, an inspiration from Ame, Cosmos/Universe.

To is the gathering of the inspirational movement and stabilizing and solidifying it. It also refers to the teaching of To no Wosite from ancestor To-no-Kunisatsuchi as taught by Toyoke-sama.

Ma means receiving new energy, gathering the energy, and conveying it down to earth.

Ni is harmonizing the energy and manifesting that energy.

So, Hutomani means:

A new strong movement of inspiration appears from Universe. The movement is gathered, stabilized, solidified according to the teaching of To no Wosite. The new energy of movement is received, gathered, and conveyed down to earth. This energy is harmonized and manifested on earth.

We will provide you, dear Reader, further explanations of Hutomani and the Motoake.


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6. U Vowel and Generating Energy of Ho-tai

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Hubble: Small Magellanic Cloud

The Energy of Ho-tai 

1)Ho-tai1. Ho-tai is shown above. It is the basic shape for the vowel  u.  It generally represents hot and light energy. Note the sun is shining down onto the ground of earth. The ground heats up, air moves up, The diagonal lines represent the coming and going of heat, moving very strongly. Therefore, ho-tai represents dynamic, powerful movement itself. This powerful energy can create new things, new forms of things.

2)Ho

2. The word  ho  is written in the ideogram above. It is made up of two parallel lines for  h  plus the square of the hani vowel  o. So the word  ho   is born. It has several different meanings. For example millet and rice put out new ears (called ho). As time moves, there are seasons and years, and new things appear. This movement causes creation. The wosite  u  thus means big and great. It represents the beginning and origin of the universe.

The lines are from Mikasafumi and they read:

katati hani     hu hasira tatite     mutumasiku     kore kami katati

The shape of hani     two columns stand     very closely     this precious shape.

Indeed, the shape of ho-tai is precious, for it represents the powerful force of creation.

3. Allograph: each of two or more alternative forms of a letter of an alphabet or other grapheme. There are various allographs of  ho  as shown here. They include those for  ‘time of year’, ‘millet ears’, and two forms for ‘fire’. The second is rarely used. The meaning of ‘fire’ is not only the ordinary fire, but it is also the hot energy that makes new things.

7)%22Ho%22Allographs

Festival of Ho (Grain Ears)

4 . We show lines 11552-11553 from Mikasafumi (right) and 2638-2640 from Hotuma Tutae (left).

8)Hotumi hatuhi ha

The former reads:

hotumi hatu-hi ha     u-ke maturi

On the first day of the Ho harvest season, autumn equinox, people make maturi for food.

The second excerpt reads:

kami maturu      so-ro no hotumi no       mi-ke mo mata      usu tuki sirake     hatu-hi ni ha      kayi to siru toso

In modern pronunciation, it reads:

kami matsuru     so-ro no hotsumi no     mike mo mata     usu tsuki shirake     hatsuhi ni wa     kayu to shiru toso

kami matsuru     gather rice and millet ears     and polish the grains white     the first day     make okayu and shiru.

Kami refers to a powerful natural force, here the grace of autumn. Maturu means honoring and thanking kami in a festival. So-ro are rice and millet, and hotumi means the ears are gathered. Usu tuki refers to polishing grain with an usu stone mill to make it white. Hatsuhi, the first day of the maturi, it is made into porridge/gruel and soup.

5. Hatsu-ho Matsuri

The Hatsu-ho Matsuri (festival of first harvest of rice) is held annually at shrines. In the shrines of Ise Jingu, they are held during the month of October. It is a time when the first harvesting of rice grown at the shrines is offered to Kami in gratitude. There is a later matsuri when the rice is cooked and presented to Kami.

The photo below shows the harvest boat arriving on the grounds of Naiku Inner Shrine of Ise Jingu from the sacred Isuzugawa (Isuzu River). It is laden with sheaves of rice. The sign in Japanese reads: O-hatsu-ho. The matsuri is a joyous time for the local community as well as the shrine.

DSC00629Hatsu-ho Matsuri, by Okunomichi

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