Oral Traditions of Anuta: A Polynesian Outlier in the Solomon Islands (Oxford Studies in Anthropological Linguistics, 15)

Oral Traditions of Anuta OXFORD STUDIES IN ANTHROPOLOGICAL LINGUISTICS William Bright, General Editor Editorial Board...

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Oral Traditions of Anuta

OXFORD STUDIES IN ANTHROPOLOGICAL LINGUISTICS William Bright, General Editor Editorial Board

Wallace Chafe, University of California, Santa Barbara Regna Darnell, University of Western Ontario Paul Friedrich, University of Chicago Dell Hymes, University of Virginia Jane Hill, University of Arizona Stephen C. Levinson, Max Planck Institute, The Netherlands Joel Sherzer, University of Texas, Austin David J. Parkin, University of London Andrew Pawley, Australian National University Jef Verschueren, University of Antwerp Volumes Published in the Series 1 Gunter Senft: Classificatory Particles in Kilivila 2 Janis B. Nuckolls: Sounds Like Life: Sound-Symbolic Grammar, Performance, and Cognition in Pastaza Quechua 3 David B. Kronenfeld: Plastic Glasses and Church Fathers: Semantic Extension from the Ethnoscience Tradition 4 Lyle Campbell: American Indian Languages: The Historical Linguistics of Native America 5 Chase Hensel: Telling Our Selves: Ethnicity and Discourse in Southwestern Alaska 6 Rosaleen Howard-Malverde (ed): Creating Context in Andean Cultures 7 Charles L Briggs (ed.): Disorderly Discourse: Narrative, Conflict, and Inequality 8 Anna Wierzbicka: Understanding Cultures through Their Key Words: English, Russian, Polish, German, and Japanese 9 Gerrit J. van Enk and Lourens de Vries: The Korowai of Irian Jaya: Their Language in Its Cultural Context 10 Peter Bakker: A Language of Our Own: The Genesis of Michif, the Mixed Cree-French Language of the Canadian Metis 11 Gunter Senft: Referring to Space: Studies in Austronesian and Papuan Languages 12 David McKnight: People, Countries, and the Rainbow Serpent: Systems of Classification among the Lardil of Mornington Island 13 Penelope Gardner-Chloros, Robert B. Le Page, Andree Tabouret-Keller, and Gabrielle Varro (eds.): Vernacular Literacy Revisited 14 Steven Roger Fischer: Rongorongo, the Easter Island Script: History, Traditions, Text 15 Richard Feinberg: Oral Traditions of Anuta: A Polynesian Outlier in the Solomon Islands

Oral Traditions of Anuta A Polynesian Outlier in the Solomon Islands

RICHARD FEINBERG

New York

•

Oxford

Oxford University Press 1995

Oxford University Press Oxford New York Athens Auckland Bangkok Bogota Bombay Buenos Aires Calcutta Cape Town Day es Salaam Delhi Florence Hong Kong Istanbul Karachi Kuala Lumpur Madras Madrid Melbourne Mexico City Nairobi Paris Singapore Taipei Tokyo Toronto Warsaw and associated companies in Berlin Ibadan

Copyright © 1998 by Richard Feinberg Published by Oxford University Press, Inc. 198 Madison Avenue, New York, New York 10016 Oxford is a registered trademark of Oxford University Press All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise, without the prior permission of Oxford University Press. Library of Congress Cataloging-in-Publication Data Feinberg, Richard. Oral traditions of Anuta, a Polynesian outlier in the Solomon Islands / Richard Feinberg. p. cm. -- -(Oxford studies in anthropological linguistics ; 1 5) Includes bibliographical references and index. ISBN 0-19-510683-0 1. Folklorc—Solomon Islands--Anuta island. 2. Oral tradition--Solomon Islands- Anuta Island. 3. Ethnology—Solomon Islands --Anuta Island. 4. Anuta language. 5. Anuta Island (Solomon Islands)-—Social life and customs. I. Title. II. Series. GR385.S6F45 1998 398'.099593—dc21 97-6246

1 3 5 7 9 8 6 4 2

Printed in the United States of America on acid-free paper

Ki nga mua. Ki maatou tupuna, nga taangata mo nga paapine ne ipo mai, ko nga manu o te moana, ne pena te penua ke tuu ko maatou penua. Ko maatou e ttangi pakaaue ki a kotou.

To those who came before. To our ancestors, the men and women who descended as seabirds to prepare the land for us. We cry out to you in gratitude.

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Acknowledgments

This volume is the product of 25 years' cooperative effort between myself and the people of Anuta Island in the eastern Solomons. It has been a thoroughly collective enterprise; to list everyone who has contributed in some substantial way would require naming virtually every Anutan I have known. Still, a few individuals stand out for their distinctive contributions. Above all, I would like to call attention to Pu Nukumarere (Stephen Tupaiva) and Moses Purianga, who are responsible for almost all the texts in these pages. Others who helped shape my understanding of Anutan oral history include Nau Nukumarere (Mavin Tiriateava), Nau Pareumata (Donna Tauraki), Pu Tokerau (Basil Katoakitematangi), Pu Maevatau (Edwin Taupakairo), Pu Raveiti (John Kavaturu), Pu Pouro (Daniel Maavae), Pu Nukuoika (Misak Taukoroa), Pu Teukumarae (Frank Lovejoy Katoakataina), Pu Avatere (John Toswell Topetuiteava), and Nau Avatere (Nolan Kiripakaaropa). I am indebted to Pu Teukumarae for his patience, discipline, insight, and encouragement in helping to transcribe Purianga's taped narratives, and to Pu Tokerau for his assistance in transcribing texts dictated by Pu Nukumarere. Additional aid in transcription was provided by Pu Avatere, Pu Penuamuri (Joseph Poraumaatua), Pu Nukumata (Robert Katoangamanongi), Pu Tongotere (Mackenzie Taapipenua), and Pu Tavarei (Robert Maruvare). Pu Teukumarae read and commented on a preliminary draft of the manuscript; and each of the aforementioned people, at one time or another, helped elucidate the many obscure passages that permeate the texts. My colleagues Niko Besnier, Greg Shreve, and Karen Watson-Gegeo provided valuable advice on points of linguistic analysis, as well as on the transcription and translation process. Absent any of these contributions, this work would be much the poorer. Field research on which the book is based was conducted on Anuta in 197273 and with Anutans in the central Solomon Islands in 1983-84, 1988, and 1993. It was sponsored by the U.S. Public Health Service and the Kent State University Research Council. To both of those institutions I owe a major debt of gratitude.

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ACKNOWLEDGMENTS

My wife, Nancy Grim, and my children, Joe and Kate, accompanied me to the field in 1983-84 and 1993 and suffered through the many stages in the preparation of this volume. But for their patience, intellectual stimulation, companionship, and good cheer over the past two decades, this book might never have materialized.

Contents

1

Introduction

3

2

Motikitiki the Trickster and the Creation of Anuta 19

3

Peopling the Island 44

4

Early Invasions Are Repulsed 57

5

Pu Raatu Goes to War in Tonga 72

6

The Chiefly Brethren's First Battle 91

7

Extermination of Anuta's Population and the Origin of the Four 'Clans' 104

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War with Tikopia

125

9

Beginnings of the House of Pangatau 148

10

Adventures of Pu Rotomua

11

Love and War: Relations with Rotuma

12

Creation of a Second Chief and an Invasion from Tuvalu

13

The Warrior Friends: Pu Nevaneva and Pu Tokerau

14

Contacts of the Early European Period

15

The Dawn of a New Era Notes

253

References Index

289

285

160

249

173

229

219

201


Oral Traditions of Anuta


One

Introduction

Scattered through the far western Pacific are a number of remote communities whose people are linguistically and culturally Polynesian. Because of their small size, isolation, and paucity of commercially exploitable resources, these so-called Polynesian outliers have been less susceptible to Western influence than many of their cousins to the east; and largely for this reason, they have received scholarly attention well in excess of their modest geographic, demographic, economic, and strategic prominence.1 One such community is Anuta, a tiny Polynesian outpost in the eastern Solomon Islands. This book presents Anuta's history as expressed and understood by people of that island. It consists of indigenous texts and English translations bearing upon themes that are important to Anutans and to scholars with an interest in history, oral tradition, and the Pacific islands. This volume's focus is the texts themselves, with annotation providing an ethnographic and linguistic context. The present work is to be followed by a second in which general themes are systematically explored and their theoretical significance made explicit. Anutans have enthusiastically encouraged and participated in this project because history, for them, is intimately linked with cultural identity. As Polynesians in a country that is 90 percent Melanesian (Leni et al. 1988:14), they are constantly reminded of their status as a racial, cultural, and linguistic minority and of their close affinity with peoples of the Polynesian triangle, many hundreds of miles eastward (see figure l.l). 2 They validate their sense of who they are through an assertion of historical connection to Polynesia, both as their ancestral homeland and as a source of later interactions. Anutans draw on their Polynesian identity as a point of pride and to bolster claims to local autonomy. Even in the middle 1990s, they have refused either to pay taxes to the central and provincial governments or to recognize the legitimacy of political authority external to their own community and superior to their own chiefs.3 For these reasons, Anutans have, since 1972, engaged me in the task of recording their history. Because the Anutans' past is vital to their understand3

4

ORAL TRADITIONS OF ANUTA

Figure 1.1. Map of Western Pacific (size of islands increased for clarity).

ing of who and what they are and their relationship to a larger social, natural, and spiritual universe, they are intent on accuracy. In rendering their history, therefore, they consistently defer to the community's acknowledged experts, who in turn have been concerned that I record their tales as diligently and precisely as possible. Moreover, the Anutans' concern with accuracy leads them to be self-critical and to seek external verification. Thus their interests converge with questions raised by anthropologists, historians, and folklorists regarding the interpretation of oral traditions. The relationship of history to oral narrative has long been a contentious issue among scholars. At one time, tales about the past were treated fairly literally (e.g., see Churchill 1911), and a few observers (e.g., Buck [1938] 1967) have always taken oral history to be a generally accurate account of an objective past. Yet, for much of the twentieth century, anthropologists have argued that without the benefit of written records, we can never hope to reconstruct historical events or sequences.4 Therefore, they contend, oral "histories" are to be understood primarily in terms of present-day concerns.5 Anthropologists, whose discipline encompasses a wide range of issues, are able to reject historical interpretation with relative impunity. By contrast, historians—whose raison d'etre is the reconstruction and analysis of past events—do not have this luxury. Thus, historians of nonliterate communities (e.g., Vansina 1985 and the contributors to Miller 1980), lacking access to written documents, must rely on other forms of evidence, including oral narrative. The use of such evidence requires caution; where possible, one should

INTRODUCTION

5

corroborate traditional accounts with findings from historical linguistics, archaeology, and related disciplines. Still, no source of data ought to be rejected out of hand. A few anthropologists have taken similar positions. For example, Firth (1961, 1991:156, 249) and Feinberg (1981a:7) have maintained that oral traditions can possess considerable value as historic documents. On the basis of archaeological, paleobotanical, geological, ecological, and ethnohistorical evidence, in combination with Firth's ethnographic data and recorded traditions, Kirch and Yen (1982) have argued the point forcefully for Tikopia. Similarly, data in this book should help to demonstrate substantial correspondence between Anutan representations of their past and historical "fact" insofar as it might be inferred or reconstructed by a Western researcher. Historical Veracity and Anutan Traditions Discussion of Anutan oral traditions and their historical veracity has centered on the question of initial settlement. Anutan tales, like those of several other Polynesian outliers, claim Tongan origin for some of the island's early settlers. Yet linguists have concluded that all outlier languages belong to the Nuclear Polynesian rather than the Tongic subgroup of Polynesian languages (Pawley 1966, 1967). Anutan was once cited as a possible exception (Bayard 1966), but most scholars (e.g., Green 1971; Biggs 1980; Kirch 1984, 1985) now reject this proposition. The apparent implication is that tales that assert Tongan ancestry cannot be sustained in light of the linguistic evidence. More recently, I (Feinberg 1989) have proposed that such conclusions misread both Anutan tales (which make relatively modest claims for Tongan contact) and language (which shows greater Tongic influence than Biggs and Kirch acknowledge). This volume makes the case on both of these points. First, through a detailed rendition of oral traditions, their content and their range of variation should become apparent. Second, the texts will furnish linguists, for the first time, with a large body of original materials, thus facilitating insights into Anutan grammar, imagery, and metaphor, as well as vocabulary. In addition to providing the Anutans' version of their island's history, detailed transcriptions and translations will supplement my lexicon (Feinberg 1977), which has to date been the primary source of information on Anuta's language. Other features of these texts, involving particular episodes and individuals, cannot be readily evaluated in terms of linguistic evidence. Some are more plausible than others, and their analysis requires documentary, archaeological, environmental, functional, structural, psychological, and symbolic data, as well as assessments of internal consistency, of comparative social organization, and of cognate tales from other islands. Such analysis goes well beyond the scope of this book and will be the focus of my forthcoming work (Feinberg n.d.b). Perhaps this volume's most important contribution, however, stands quite independently of any historical verification. Anthropologists and the people

6


whom we study have, for some time, been concerned with questions of ethnographic authority and who should represent "the Other." This book allows Anutans to speak for—and to—themselves, presenting their past from their own unique perspective. It does not constitute an exclusively Anutan viewpoint: the translations are mine, as are the explanatory notes. The volume's core, however, is the original texts; and by putting Anutan voices in the foreground, it enables the Anutans to portray their culture for themselves.

The Texts: Collection and Selection This project has emerged from 25 years of immersion in the anthropological study of Anuta. During my first period of field research, in 1972-73,I learned the language and collected spoken texts. Following the interests of my consultants, these texts consisted primarily of stories that recount the Anutans' version of their island's history. Most were collected from Pu Nukumarere, the island's oldest man and acknowledged expert in matters of local tradition. With the assistance of Anutans in the field, I was able to transcribe these stories during my initial visit. Because Anutan culture history has evoked considerable scholarly interest over the past several decades, I have already published some of my interpretations (Feinberg 1975, 1977, 1981a:7-13, 1982b, 1989). The evidence on which my conclusions are based is presented primarily in my linguistic work (1977, 1989) and allusive passages distributed among ethnographic discussions. To a large degree, my interpretations confirm earlier accounts by Raymond Firth (1954, 1961), and they have been generally accepted by Pacific specialists. However, my estimation of the extent of Tongic influence on the Anutan language and the extent to which Anutan oral traditions may be treated as historical, or at least quasi-historical, documents have met with less than uniform concurrence. With these issues in mind, 1 devoted much time on a second visit, in 198384, to augmenting my collection of oral traditions. By that time, Pu Nukumarere had died, but his legacy was carried on by a younger man, Moses Purianga. During several lengthy sessions with Purianga, I collected 12 hours of taped stories. These cover much of the same ground as those presented by Pu Nukumarere, but they are recorded in more detail and reflect the viewpoint of a younger narrator, whose life experiences were very different, and who presented his rendition more than 10 years later. From June through August 1988,I visited the field once more. During that period, I worked with several Anutan associates to complete the transcription of my earlier tapes and clarify some issues of interpretation. Lastly, on a onemonth visit to the Solomons in 1993,I was able to check the translations and interpretations with a number of Anutans, a few of whom were thoroughly bilingual. The texts presented here were collected almost entirely from two Individ-

INTRODUCTION

7

uals: Pu Nukumarere during my first visit to Anuta in 1972-73, and Purianga, on Guadalcanal, mostly in 1983. In addition to the passage of a decade between the recording of the first and second set of tales, there are important points of contrast between the narrators. Purianga in 1983 was approximately half the age of Pu Nukumarere in the early 1970s. In addition, he had spent most of his life in the central Solomons, living in the local Tikopian communities and holding down a series of unskilled jobs, whereas Pu Nukumarere spent virtually his entire life on Anuta. As a result, Purianga had a great deal of contact with people from Tikopia and, to some extent, from elsewhere in the Solomons. This difference in perspective may well have placed a different slant on the tales that he related, and it is seen in the large number of Tikopian words interspersed throughout his speech. Perhaps the most important point of contrast was the circumstances of recording. Pu Nukumarere's tales were dictated to me with the assistance of Pu Tokerau (Basil Katoakitematangi). Typically, Pu Nukumarere would relate a brief passage, which Pu Tokerau repeated slowly and clearly so that I could get it on paper with a minimum of error. This procedure was meticulous but rather artificial. The narrator found the entire business somewhat tedious, and he undoubtedly simplified both the stories and the language to get directly to what he regarded as the salient points. Pu Tokerau, for his part, had time to process Pu Nukumarere's speech, correcting what he considered to be errors in grammar and pronunciation and recasting the prose to make it intelligible for a novice speaker of his language. As a result, these stories are relatively straightforward, simply presented, and to the point, with few digressions, fillers, and repairs. They are also rather unidimensional in their portrayal of key figures. Tales narrated by Purianga were recorded on cassette tapes and transcribed later, with the assistance of several native speakers. My primary assistant in the transcription process, both in 1983 and 1988, was Pu Teukumarae (Frank Lovejoy Katoakataina), youngest brother of Anuta's senior chief and resident of the central Solomon Islands for most of his life. Others who made major contributions to this aspect of the project include Pu Avatere (John Toswell Topetuiteava), Pu Penuamuri (Joseph Poraumaatua), and Pu Nukumata (Robert Katoangamanongi), all of whom were also living on Guadalcanal in the central Solomons. Purianga was relatively comfortable performing on tape. He spoke fluently, with confidence, freely making and correcting errors, acknowledging where his memory was fallible, and requesting assistance from members of the audience when he was uncertain about details. Thus, these transcriptions reflect a more normal narrational and conversational style, including more of what Anutans would regard as mistakes. Many of these were noted by my assistants and are cited in the notes. Also, because of Purianga's life experiences and the conditions under which he was relating his stories, with relatively little opportunity to back up and correct himself, a large number of Tikopian words and pronunciations have worked their way into these texts. I have attempted to provide a word-for-word transcription of Purianga's narrative, including

&


mistakes and corrections. I do not indicate unusual pronunciations unless I have reason to believe that they were intentional (e.g., lengthening a vowel for emphasis) or were specifically remarked upon by my assistants during the transcription process. Words identified by Anutans as Tikopian intrusions are identified by italics. The translations are essentially my own. However, in the course of transcription, when I came across a word or phrase that I did not understand, I requested clarification, which was generally provided by a description in Anutan; English equivalents were suggested only on rare occasion. The few passages that remained obscure even after this process were translated later with the aid of Raymond Firth's (1985) Tikopia-English dictionary. The two recorded versions of Anutan history are close in many respects, although they do not correspond perfectly. Rather than choose between or attempt to combine them, I present both versions. As Levi-Strauss suggests, all variants of a narrative ought to be taken seriously. Each variant reflects in its own way the tellers' and audiences' structural realities. Different variants offer different angles of approach to that structural reality; they provide different insights; and thus, the more variants that are available, the more complete the understanding we are in a position to achieve. Moreover, in the case at hand, the two versions are authoritative in the sense that their sources were the acknowledged experts of their respective periods. Tales related in this volume are, with one exception, all historical or quasihistorical in nature. They are of a genre known in Anutan as araarapanga— stories about relatively recent events that are taken to be true, at least in their general outlines. Other genres distinguished by Anutans are tangikakai and taratupua. Tangikakai are viewed as fantasy and told for entertainment value, most often to children as bedtime stories. They are typically set, at least in part, in mythic times and places, particularly in nga Rangi 'the Heavens'. Taratupua are 'spirit tales'. Some of these are tangikakai and regarded as pure fantasy; others are said to be of more recent vintage and are viewed as having some possible historical value. Still, the literal veracity of taratupua is taken to be questionable at best. The three categories overlap somewhat, so that the same story may be described both as a tangikakai and taratupua, and there is sometimes disagreement as to whether a particular narrative that is primarily about identifiable ancestors but has supernatural elements is an araarapanga or taratupua. In principle, however, these are regarded as separate genres, each with its own distinct characteristics. The most important reason for limiting this volume to araarapanga, or tales of a putatively historical nature, is that these are of most interest to Anutans. Anutans have a keen sense of history and their place in it. They are concerned about where they came from and the activities of their forebears. They are intensely concerned about historical narratives, debating the various accounts, searching for evidence to support one or another version, and critically evaluating the plausibility of each. The one exception to my policy of presenting only "historical" narratives and avoiding tales of a more mythological nature is the first story, which relates

INTRODUCTION

9

the pulling up of the Pacific islands by the demigod and trickster Motikitiki. I include this story for two reasons. First and most important, it is a tale that has analogues from islands throughout Polynesia, ranging from the Maui myths of Hawai'i and Aotearoa to the Mautikitiki stories of such western Polynesian outliers as Rennell and Bellona. This situates Anuta firmly within the larger Polynesian context and provides rich possibilities for comparative study. Second, while this tale is not presently accepted by Anutans as a true account of the origin of the world—a matter for which they, as Christians, refer to the Book of Genesis—it provides a conceptual framework, at least metaphorically, in which to place later historical events.

Transcription: Theoretical and Methodological Concerns Any project such as this requires several strategy decisions. Initially I planned to publish a complete verbatim transcript, particularly of Purianga's taped narratives. This hope, however, proved illusory. Purianga often speaks extremely fast, omitting syllables and sometimes entire words. In transcribing the texts, my assistants, who generally knew what he intended to say, were inclined to rectify his errors, inserting missing words and correcting grammar and pronunciation. Although my objective was to represent normal Anutan speech, it quickly became apparent that a precise transcription, including all misstatements, hesitations, mispronunciations, fillers, and repairs was well beyond my capabilities. For the most part, I have followed my assistants' sense of how things should appear. However, where there is a clear discrepancy between the tape and my assistants' proposed rendering, I have tried to reproduce Purianga's actual speech. In this way, I have attempted to include enough miscues to suggest the kinds of error that one finds in everyday Anutan discourse. Although I try to convey a sense of the variation in Anutan speech, the transcriptions are essentially phonemic or normative. This, however, leaves the problem of identifying what constitutes the norm and what is deviation. In Polynesian languages, for example, vowel length often makes a phonemic difference. Thus, in Anutan, matua means 'husband', maatua is 'elderly person', and maatuaa is 'parent'. Similarly, tangata is 'man', taangata indicates plural ('men'), and tangaata is a term of address used by a man for his 'brother-in-law'. In other cases, vowel length is contextually determined, so that maatea 'great', 'extreme' may become maaatea for emphasis. Yet in many instances there are no minimal pairs, and vowel length is a matter of idiosyncratic variance. Thus, I probably heard tatou 'all of us, inclusive' and taatou about equally often, and there appears to be no consistent contextual variation that correlates with or explains the length of the first vowel. Vowel length is particularly problematic in that Anutans themselves regularly disagree about correct pronunciation. Often in the process of transcription I would ask whether a vowel in a particular word should be long or short.

10


Not only did different consultants respond differently to this question; often the same person would respond differently on different occasions. Typically, my consultants would go through the same process as I did myself, repeating the word several times with both long and short vowels and then making a judgment on the basis of what "sounded right." Frequently, however, both versions appeared to be acceptable, and sometimes I would receive definitive although opposite judgments for the same word. Moreover, these were words that in some instances are regarded as diagnostic for assignment of the language to the appropriate group of Polynesian languages. In an earlier publication (Feinberg 1989), I suggested that this ambiguity may be a consequence of strong, simultaneous Nuclear Polynesian and Tongic influence on Anutan. It may also be that the importance of vowel length has been exaggerated by Austronesian linguists.6 Whatever the explanation, the issue creates a dilemma for transcription. My resolution is likewise complex. If Anutans agreed that there was a correct form and deviation was a matter of sloppy speech, I use the variant that they agreed to be correct. If Anutans disagreed among themselves, I use whichever form seems most common in actual speech. If after all of this, correct vowel length remains indeterminate, I use the form that makes most sense in comparative or etymological terms. In making such determinations I have consulted spellings in Firth's (1985) Tikopia-English dictionary, but where his rendering of Tikopian speech differs from what I heard among Anutans, I have followed my own ear and those of my consultants. Clearly, this work involves many judgment calls, and although I have attempted to be careful and consistent, the transcriptions should not be regarded as definitive. Similar issues arise in transcribing words that have an unstressed vowel between two identical consonants. In words like paparangi 'European' or Patutaka, an island name, the unstressed vowel tends to drop out in normal speech, leaving what sounds like a geminate or double consonant. Where Anutans recognize the vowel as belonging and sometimes articulate it in normal speech, I retain it for transcription purposes. In those rare cases where no "correct" vowel was identifiable and informants rejected attempts to insert a vowel as awkward or improper, transcriptions show a double consonant. Likewise, final vowels are often dropped in normal speech. For example, oft 'finished' is usually pronounced ot. As in the case of unstressed vowels occurring within a word, I retain such final vowels for transcription purposes. Some words are particularly susceptible to multiple pronunciations. For example, Purianga uses both papo and popo for 'outside', often uses taka rua rather than toko rua 'two people', and says tikutara when other people tell me that he should say tukutara 'waist cloth'. He seems to use take and taake, meaning 'one', 'the other', or 'another', interchangeably. And teraa, tera, teem, teaa, and taa are variants of a Tikopian word that means something like 'thus', 'now', 'well', or 'so'. It often starts a sentence or a paragraph, and Purianga tends to use these forms rather than the Anutan equivalent, koee. In these and comparable instances, I try to reflect the narrator's actual pronunciation. Often, words identified as properly Tikopian enter Anutan speech, but

INTRODUCTION

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usually with a distinctive Anutan pronunciation. In such cases, I retain the Tikopian word even when there is a readily available Anutan equivalent. Anutan is changing as a result of heavy borrowing from Tikopian, and the texts, in my opinion, should reflect that change. However, I tend to maintain Anutan pronunciation, keeping the Anutan /p/, /t/, and /r/ in words where Tikopians would use /f/, /s/, and /1/, respectively. In this way, I follow the Anutans' sense of linguistic propriety despite the fact that indigenous speech often deviates from the norm.7 Even this is complicated, however. Purianga was somewhat self-conscious about mixing Tikopian words and pronunciations into his spoken Anutan, and he expressed some desire that I correct his errors. This would have required me to act as arbiter of what is and what is not correct Anutan. To place myself in such a position, I felt, would have been presumptuous, and I have opted to retain as much as possible his actual speech. In a few instances, he felt so strongly about the choice of words and pronunciation that he wrote out entire texts for me. Because of spatial limitations, most of those narratives had to be omitted from this volume. One, however, is the important story of the battle in which Tauvakatai was killed, appearing as Text 16 (chapter 8). In that instance I have defered to Purianga's wish, presenting the written rather than the spoken text. Yet even Purianga's written texts are problematic for purposes of presentation. He uses no punctuation, makes no breaks between sentences or paragraphs, is arbitrary in his use of capitalization, and is inconsistent in his spelling and division of words. Particularly problematic is his interchangeable use of /s/ and /t/, /1/ and /r/, and /f/ and /p/. This is understandable since Anutan makes no phonemic distinction in each of these sound pairs. However, it is somewhat confusing in that Tikopian does distinguish them. Therefore, in Text 16,I retain Purianga's wording but use word breaks and spellings that make sense to me on the basis of my understanding of Anutan. Translation Strategies As Lindquist (1988) notes, translation is always done for a particular purpose, and the nature of a translation should be determined by its projected purposes and audience. Readers of this work are likely to include Anutans interested in reacquainting themselves with their traditions; students of oral history, Polynesian linguistics, and ethnology; and historians and prehistorians whose focus is the insular Pacific. Such a diverse audience requires several kinds of information. Linguists need original texts and often find morpheme-by-morpheme interlinear translation to be most useful. Ethnographers and ethnologists, seeking insight into other people's worldviews, may appreciate details of the narrative style, including repetition, emphasis, and location of the events in time and space. Others, interested in reconstructing culture history or the discovery of common themes within a culture area may be concerned with readability and satisfied with an approximate outline of the major episodes.

12


Interlinear translations of this corpus would be time consuming and tedious both to write and to read—and in this case are, thankfully, unnecessary (Niko Besnier, personal communication; Gregory Shreve, personal communication). Anutan is sufficiently similar to other Polynesian languages that trained linguists with access to complete texts and approximate translations should be able to recover whatever information they require. Translations that maintain original word order and attempt to render every word are only slightly more readable than interlinear translations. Furthermore, the idea that they are more precise than idiomatic ones may be illusory. These texts were spoken in good Anutan, and it hardly gives the reader an accurate picture of the language to translate them into stilted English. On the other hand, a loose idiomatic translation may preserve something of a story's flow but distort the tone of the original text. My solution is a compromise: to provide a sentence-by-sentence translation. In a modified version of the approach taken by Elbert and Monberg (1965), Kuschel (1988), and Monberg (1991) each page is divided into two columns, showing a paragraph of Anutan text on the left and the English translation on the right. Within each English sentence, I have tried to reflect Anutan sentence structure without introducing very awkward English. For example, in Anutan, action is usually marked by mai or atu, indicating movement either toward or away from some point of reference such as the speaker. In some instances, directionality is inescapable. Thus, Ko te kope ne tori atu ki ei 'The knife was given to him' requires no further specification, and the translations remain fairly literal. Where there is potential ambiguity, 1 sometimes add such prepositions as "in" or "out" or insert an indirect object that is implied but not stated in the original text. By such devices, I hope to incorporate the Anutan sense of directionality without excessive reliance on such awkward or anachronistic terms as "hither" or "thither." Similarly, Anutan use of tenses does not always correspond with common English usage. Particularly, events in the past are often described as if they are occurring in the present. For the most part, I attempt to use the tenses that most clearly indicate when the action in question occurred. In like manner, while I have maintained original word order insofar as practicable, I have freely revised it where appropriate for clarity or readability. The result, I believe, is a rendition sufficiently close to the original to be a helpful guide for linguists unfamiliar with Anutan while remaining sufficiently readable for the nonlinguist to follow the story line.

Ethnographic Context: Anutan History and Social Structure According to Anutan traditions, the island was first populated by autochthonous inhabitants known as nga apukere 'the earthsprung'. The apukere were divided into two populations, each led by its own chief. About 15 generations

INTRODUCTION

13

Figure 1.2. Genealogical relationship of Anuta's Pu Kaurave to Pu Ariki and Tui Tonga.

ago, the apukere became involved in a dispute with a Tikopian chief named Pu Ariki or Pu Taumako Lasi. Pu Ariki used his supernatural abilities (mana; manuu) to produce a devastating storm and drought, resulting in the apukere's rapid and complete extinction. Within a few years of these events, a group of voyagers arrived from west Polynesia. The immigrants were led by two men known as Pu Kaurave and Pu Taupare. The latter was from Uvea (presumably East 'Uvea, or Wallis Island); the former is described as a Tongan. This tale has given commentators (e.g., Firth 1954; Bayard 1966; Green 1971) the impression that Anutan oral history asserts Tongan origin. More detailed accounts, however, show that this identification is equivocal. According to Purianga: Tui Tonga had three sons. The eldest was Ti Aatapu. The middle was Ti Peretia. The youngest was Tui Tonga. He became chief in Tonga. The eldest, Ti Aatapu, went to live on Tikopia. The middle, Ti Peretia, went to Uvea to live there. Then the youngest became chief in Tonga. His title was Tui Tonga. Ti Aatapu married on Tikopia where he had a son. He was Pu Ariki who went to Anuta to talk with Pu Apao and Pakakana, the Anutan chiefs.8 Then Ti Peretia went to Uvea. He married there. He produced his son, Kaurave. He was the Tongan who came along with Pu Taupare to Anuta. They were brothers-in-law. They also met Pu Ariki, son of Ti Aatapu, on Anuta. This is the origin of Anuta's population. It sprung forth from Tonga and Uvea. This is its origin. These genealogical relations are shown in figure 1.2. After the new arrivals settled on Anuta, Pu Ariki returned from Tikopia and demonstrated his primacy; he then agreed to allow the settlers to remain on the island. Pu Kaurave became the Anutan chief and was succeeded by his

14

ORAL TRADITIONS Of ANUTA

Figure 1.3. The Chiefly Brethren and the founding of Anuta's 'clans'.

son, Ruokimata. Ruokimata, however, had no son of his own and was succeeded by Pu Taupare's son, Toroaki. From that time on, the chieftainship has been in the "Uvean" line, as is most of the island's population. During the early period, there were further visits from the Polynesian triangle. Some of the voyagers were accepted and incorporated into the population; others were attacked and killed. A major player at this time was Paovaka, a Samoan immigrant, and his sons, who provided Anuta's military leadership. The next great cataclysm occurred six generations after the putative initial settlement. The chief at that time was a man named Tearakura. In two separate confrontations, he, his two brothers (described in the texts as te Paanau Ariki 'the Chiefly Brethren'), and one brother-in-law are said to have slaughtered the remainder of Anuta's male population. These four men (and the two chiefly sisters, who were married to the brother-in-law) then founded the island's four major descent groups, known as kainanga (see figure 1.3). For lack of a better term, I gloss this word as 'clan'.9 The leading 'clan' is descended from Tearakura and is termed the Kainanga i Mua 'Clan in Front'. The second is the Kainanga i Tepuko, descended from Pu Tepuko. Third is the Kainanga i Pangatau, descended from the two sisters, Nau Ariki and Nau Pangatau, and their shared husband, Pu Pangatau. Last is the Kainanga i Rotomua, descended from the youngest sibling, Tauvakatai. The internecine conflict was followed by a Tikopian invasion, which was effectively repelled. Tauvakatai, however, lost his life in the conflict. Tearakura was succeeded as chief by his younger brother, Pu Tepuko. In

INTRODUCTION

15

the following generation, the responsibility of leadership was divided by the creation of a second chiefly office. The senior chief, from that time on, has been the direct male patrilineal descendant of Tearakura; the junior chief has been a direct descendant of Pu Tepuko (see figure 1.4).10 Over the next several generations, there were visits and invasions from Rotuma, Tuvalu, and the Santa Cruz Islands. Of these, one of the Rotumans was permitted to stay on Anuta, where he married and left progeny, thereby rescuing the Kainanga i Rotomua from extinction. All the others were either slain or driven off. During the next few generations, Anuta was visited by a series of European ships. On one occasion, Anutans attacked the vessel and exterminated the crew. In a second attack, a couple of sailors escaped and returned to Fiji, where they reported what had occurred. This almost spelled disaster for islanders from Tikopia and Anuta who were working in Fiji, and it laid the groundwork for a punitive raid on Anuta by a man-of-war. Fortunately, the island had not been positively identified, and the ship departed after a brief demonstration of British firepower. During this period, a number of Anutans signed on as crew or otherwise had the opportunity to travel aboard European ships. Stories recounting the adventures of Pu Teraupanga on Banaba (Text 28, chapter 11), Pu Notau in Fiji (Text 41, chapter 14), and Rakitauka on Rotuma (Text 43, chapter 14) are detailed in the latter portion of this volume. The narrative ends with a series of events that occurred during the early twentieth century, when Pu Nukumarere was a young man. Two of these events are of particular importance. One involves a famine that occurred, so it is stated, in November 1916. The text recounts how the famine prompted some of the leading men (maru) to plot the slaughter of the island's population and how, because of timely intervention by Pu Taumako, the slaughter was averted. The other watershed event, placed in May 1916, involves establishment of the Anglican church. According to the texts, conversion was swiff and thorough. Without question, the church revolutionized important aspects of the island's religious doctrine and practice, and it has become a cornerstone of Anutan life (see Feinberg 1995, 1996a).

Organizational Scheme

This book follows a more or less chronological sequence, beginning with creation of the islands by Motikitiki and concluding with autobiographical recollections by the elder of the two primary narrators. Not only does this provide a convenient organizational framework, but also it corresponds rather well with the narrators' sense of order. Chapter 2 includes versions by the two narrators of Motikitiki's birth (or, in Text 1, his hatching from an egg); his relations with his siblings; and conflict with his father, leading to the fishing expedition in which he pulls Anuta and the other islands from the ocean floor. It also involves human beings' acqui-

16


"Chiefs appear in italics, nonchiefs in regular type. Pu Taupare was an Uvean who arrived at Anuta around the same time as Pu Kaurave's arrival in a Tongan canoe. °Pu Neo was Pu Tauraro's paternal half-brother. d Pu Koroatu was the only chief who never married; also known as te ariki tamaaroa. b

Figure 1.4. Chiefly genealogy.

INTRODUCTION

17

sition of fire and the origin of three important constellations: Manu (Sirius and several surrounding stars), Taro (Scorpius's head and tail), and Ara Toru (Orion's Belt). Chapter 3 depicts Anuta's settlement. It describes the apukere and their destruction at the hands of Tikopia's Pu Ariki, the arrival of immigrants from Tonga and Uvea, their dispute with Pu Ariki over priority on the island, and their lives following the Tikopian chiefs departure. It details a conflict between Pu Kaurave (the Tongan, who served as chief) and his brother-in-law, Pu Taupare (the Uvean). It recounts Pu Kaurave's departure and death overseas. And it tells of the Tongan line's extinction with Ruokimata's death, which led to a transference of chiefly power to Toroaki, Pu Taupare's son. Chapter 4 includes a series of brief narratives that depict invasions from the Polynesian triangle and the role of several prominent war leaders. Most significant among these leaders are Paovaka, said to be the son of a Samoan immigrant, and two brothers, Kaakaa and Rata, whose island of origin is not identified. The texts in chapter 5 constitute a special point of pride for Anutans. They describe the battles of Pu Raatu, Toroaki's son. Pu Raatu became embroiled in a series of conflicts with his brother and went into self-imposed exile rather than fight his own kin. After building a spectacular canoe of coconut-wood planks, he sailed to Tikopia and then on to Tonga. There Pu Raatu and his followers clashed with Tui Tonga's greatest warriors, in the end displaying the Anutan's military primacy.11 A series of battles involving the Chiefly Brethren and leading to a fundamental realignment of Anuta's social structure begins with the next chapter. Chapter 6 presents the first great conflagration, in which the Chiefly Brethren, assisted by the Paitoka Brothers, defeated Pu Avatere and eliminated the House of Tepetuu. In chapter 7, Pu Nukumarere and Purianga give separate accounts of the Chiefly Brethren's battle against the Paitoka Brothers, who were led by a powerful warrior named Ranginapa. In chapter 8, the last of the Paitoka Brothers, seeking revenge against the Chiefly Brethren, incites an invasion from Tikopia. The invaders, despite being armed with bows and arrows that they had acquired from Vanikoro, were eventually repelled and their leaders slain. Tauvakatai, however, was mortally wounded. Chapter 9 deals with the origin of the third-ranking 'clan', the Kainanga i Pangatau. This kainanga claims descent from Pu Pangatau, husband of the Chiefly Brethren's two sisters. Most of the chapter is one narrative, encompassing three major episodes. The first reviews Pu Pangatau's genealogy and the tense relations between his two older brothers, Pu Arataika and Pu Avatere. In the second, after the Paitoka Brothers' defeat, Pu Tepuko and Tauvakatai decide to kill Pu Pangatau so that they might take control of his wife's lands, but Tearakura restrains them. The last episode involves Pu Maatopa, Pu Pangatau's first son by Nau Ariki, Tearakura's elder sister. Pu Maatopa became an important spirit medium but was also known for cowardice in battle. This, we are told, was punishment for foolishly attempting to prevent his uncle's suicide.

18


Chapter 10 presents a series of episodes that involve Tauvakatai's son, Pu Rotomua. This great warrior could not forgive the Tikopians, whom he held accountable for his father's death (chapter 8). In this chapter he kills several Tikopians, including, in Purianga's account (Text 26), his mother's brother. In Pu Nukumarere's version (Text 25), Pu Rotomua's mother prevails on her son to spare his uncles. Chapter 11 deals with a group of Rotuman visitors, most of whom were killed. A man named Keve (Pu Raropita), however, married an Anutan woman and was incorporated into Te Kainanga i Rotomua; because of him that kainanga was preserved when Pu Rotomua failed to produce male offspring. Some time later, three Rotumans came to Anuta aboard a European ship. All three eventually were killed by the Anutans—two of them by Keve and his son, Pu Teraupanga Maapuipano. After Tearakura's death, Pu Tepuko, his brother, succeeded to Anuta's chieftainship. Chapter 12 recounts the period of Pu Tepuko's reign, with special attention to an invasion from Tuvalu. This tale is of particular interest because a number of the details are confirmed by parallel accounts on Nanumea in Tuvalu (Keith Chambers, personal communication). In the following generation, Tearakura's son, Kavataorua, assumed the 'throne' (te noporanga ariki), and a second chiefly office was created for Pu Tepuko's descendants. Another generation hence, the political and social scene was dominated by two powerful warriors, Pu Nevaneva and Pu Tokerau. These two 'formal friends' (tau tod) were renowned for their sound judgment and intelligence, as well as their martial skills. Chapter 13 details their role in repulsing several threats to the community. Chapter 14 describes early European encounters that involved the arrival of several ships. One was successfully attacked. A second attack was planned but never implemented. Nonetheless, two Anutans were captured, and one, Pu Notau, was taken to Fiji, where he lived out the remainder of his life. In a third hostile encounter, an Anutan was shot to death. The ship returned to Fiji, where the remaining crew reported the events. This led to a drama in which Pu Notau and a group of Tikopian sugar workers convinced suspicious Europeans that the massacre had occurred somewhere other than on their islands. Chapter 15 consists of three brief texts, all related by Pu Nukumarere and dealing with events that he personally witnessed. Text 44 describes the establishment of the Anglican church. Text 45 depicts a famine that occurred in the same year; plans by several leading men to massacre the community in order to ensure adequate food for themselves and their immediate families; and the role of Pu Taumako in averting the impending slaughter. Finally, Text 46 involves an incident in which two men damage a banana grove. Matthias Toomotu, a noted strongman of that time, intercepts the culprits and forces them to pay restitution to the garden's owner—who turns out to be our narrator. Thus, the volume ends at the dawn of the present century, as history and personal reflection become irrevocably merged.

Two

Motikitiki the Trickster and the Creation of Anuta

Text 1 The Story of Motikitiki [Narrated by Pu Nukumarere with the assistance of Fu Tokerau]

Ko te rumatua. Te tangata, na ingoa, ko Motikitiki. Te papine, kairo e ingoa moona. Ingoa e raavaki.

There was a married couple. The man, his name was Motikitiki. The woman had no name. The name was absent.

Te papine ne nopo mo na manava. I te vaatia ne paanau ipo, ko te poi puai. I taie araarapanga te poi kau pau. Ne karanga, "E kovi. Kairo ko te tamatii." Ne ave o tuku i te ngomea o nga penu. Ne tatao ki raro. Te mea nei, ko te mataki tama. Te urumatua.

The woman became pregnant.1 When her child descended in birth, it was an egg. In another version, it was a pau stem.2 She said, "It is bad. It is not a child." They took it to be placed in the garbage dump.3 They covered it over. This thing was the first child.4 The firstborn.

Ko naaua ne taute poki taie tamatii. Na ingoa, ko Poematua. Taie vaatia poki ne taute poki take tama. Poerangomia.

The two of them also produced another child. His name was Poematua. Sometime later, they produced another child. Poerangomia.

I take ao ko naatou tamana ne aru ki te topi. Ne va ipo nga ngokai. Ko na nopine mo nga tamariki e noporaki i te pare umu o pakaapu te umu. Naatou ne tao nga ngokai a Motikitiki ne ipo mo ia.

One day, their father went to the garden. He brought down some food. His wife and the children stayed in the oven house to light the oven. They baked Motikitiki's food, which he brought down with him. 19

20


Ne uke ake naatou umu. Naatou ne ipo ki te pare. Naatou ne kakai. Ne moeraki i te poouri.

They opened up their oven. They descended to the house. They ate. They slept for the night.

Maarama ki taie ao, te rongi a Motikitiki ne toutou ki runga. Ko naatou ne oro poki o pai umu. Te vaatia naatou katoa ku oro mai te pare, ko te tama kovi ne nopo i te tuungapenu. Ko ia ne au ki te pare. Ko ia ne uui te rongi a na tamana. Ne kai. Ko ia ku maakona. Ne toutou poki te rongi ki runga. Ko ia ne aru poki ki te tuungapenu o nopo i ei.

When it grew light the following day, Motikitiki's food basket was hung up. They went back to make oven.5 When they all left the house, the defective child dwelt in the garbage heap. He came to the house. He took down his father's basket. He ate. When he was full, he hung the basket up again. He went back to the garbage heap to stay there.

Ko ona maatuaa ne ipo mai ngaauta. Ne maataki te rongi. Te tangata poki ne kai i ei. Ko Motikitiki ne karanga, "Ko ai te mea ne kai i te rongi nei?" Ana tama ne kararanga atu, "Kairo kau iroa."

His parents descended from the bush.6 They looked at the basket. Someone else had eaten from it. Motikitiki said, "Who ate from this basket?" His children told him, "I don't know."

I taie ao, ko Motikitiki ne karanga ki ana tama e toko rua, ko naaua ke noporaki i te pare. Ko Motikitiki pero mo na nopine ka oro.

The next day, Motikitiki said to his two children that they should stay in the house. Just Motikitiki and his wife would

Motikitiki ne karanga atu ki a naaua ke noporaki i te pare. Ke mumuni. I te vaatia o te avatea, ko naaua ne mumuni i te vae puipui. Naaua ne mamata atu ki a Motikitiki ku au mai te tuungapenu. Ko ia ne au ki te pare. Ko ia ne tuu ki runga. Uui ipo te rongi. Ko ia ne kai.

Motikitiki told the two of them to stay in the house. To hide. Around midday, the two of them hid near the wall. The two of them looked at Motikitiki, who had come from the garbage heap. He came to the house. He stood up. He took down the basket. He ate.

Te vaatia ko ia ku maakona, ko Poematua mo Poerangomia ne peopi mai. Naaua ne kararanga atu, "Ai ko te mea e kai i te rongi a maa tamana? Kokoe ia?"

When he was full, Poematua and Poerangomia rushed toward him. They said to him, "Who is the one eating from our [dual exclusive] father's basket? Who are you?"

Ko ia ne karanga atu, "Ko au. Ko taatou tamai."

He told them, "It is I. It is our [plural inclusive] father."

Naatou poki ne kararanga atu ki ei, "Ko ai tou ingoa?" Ko ia ne karanga mai, "Ko Motikitiki."

They again spoke to him. "What is your name?" He said to them, "Motikitiki."

go.

MOTIKITIKI THE TRICKSTER AND THE CREATION OF ANUTA

21

"E ke ingoa ko te ingoa o taatou tamana?" Ko naatou ne noporaki. Taripaki ki naatou maatuaa ke ipo.

"Your name is our father's name?" They sat and waited for their parents to come down.

Ko naaua ne ipo. Poematua ne pakaari atu ki na tamana, "Te mea e kai i tau rongi ko eni."

The two of them descended. Poematua informed his father, "Here is the thing who is eating from your basket."

Ko na tamana ne karanga mai, "Ko na ingoa ko ai?"

His father said to him, "What is his name?"

Poematua ne karanga atu, "E ingoa pe ki tou ingoa. Ko Motikitiki."

Poematua said to him, "His name is the same as your name. Motikitiki."

Naatou tamana ne maanatu ki te mea ne ave o tatao i te tuungapenu. Ko ia ne tuku ke nopo.

Their father thought of the thing he had taken to be buried in the garbage heap. He bade him to stay.

Naatou ne moeraki i te poouri aii. Motikitiki ne moe i take ngomea. Ko Poematua mo Poerangomia e moeraki ngatai i naa tamana.

When they all slept that night, Motikitiki slept in a separate place. Poematua and Poerangomia slept together with their father.

I te vakaanga i te raa e nima, ku piripiri ke maarama ia—ku piripiri ke maarama i te pongipongi—Motikitiki ne tuu ake. Ko ia ne aru. Aru ki na topi.

At five o'clock, when it was almost light—close to the time it gets light in the morning—Motikitiki stood up. He went. Went to his garden.

Ko naatou ne moeraki. Ne tuuraki ake i te pongipongi. Ko naatou tamana ku raavaki. Kairo naatou iroa te vaatia ko ia ne aru i ei.

They all slept. They stood up in the morning. Their father was missing. They did not know when he went.

I te vaatia o te raa e pitu, naatou tamana kuo ipo. Ku ipo mo na ngokai. Maatea na aamonga. Nga taro. Mo nga puti. Mo nga upi.

At about seven o'clock, their father came down. He brought food down with him. Great was the load on his carrying pole. Taro. And bananas. And yams.

Ko naatou pae ne pakaapu te umu ke tao nga ngokai. Naatou ne va ipo ki te pare. Naatou ne kakai i te epiepi. Te poouri nei naatou poki ne momoe. Motikitiki ne karanga atu ki a Poematua mo Poerangomia, ko naaua ke o mai o moeraki i tua. Ko ia ka moe i naatou tamana. Ka moe taupito ki ei.

Their mother lit the oven to bake the food. They went down to the house. They ate in the evening. This night again they all slept. Motikitiki said to Poematua and Poerangomia that they should come and sleep outside. He would sleep with their father. Would sleep close to him.

22


Ko naatou ne momoe. I te vaatia turuapo, ko Motikitiki ne ara. Ko ia ne ngapa atu ki te tikutara o na tamana. Ko ia ne nonoo poki mai na maro. Ko ia ne moe.

They all slept. At midnight time, Motikitiki awoke. He grabbed his father's waist cloth.7 He tied it to his own waist cloth. He went back to sleep.

Te vaatia o na tamana ne ara i ei, i te vaatia o te ata, na tamana ne tuu ki runga. Ko ia ne uu ki popo. Te vaatia ka uu ki popo, ko na tikutara ne toti mai. Ko ia ne ngapa ipo o vevete kitua. I te vaatia nei, ko ia ne am. Kae na tama, ko Motikitiki, ne aru. Ne penatu i muri i na tua.

When his father awoke, in the predawn, his father stood up. He went outside. When he got outside, his waist cloth dragged along. He reached down to untie it. Now he went. Then his son, Motikitiki, followed. He proceeded behind, at his back.

Ko ia ne penatu i te rotoara. Ne mamata ki te raakau e tuu. Ko te ngatae.

He proceeded along the path. He saw a tree standing. It was a ngatae.

Motikitiki ne karanga atu ki te raakau nei, "Aru ki tua." Te raakau ne aru ki tua. Ko ia ku pakatara ki mua. Te ngatae ne poki mai o tuu poki i te ngomea ne aru mai ei.

Motikitiki said to this tree, "Get out of the way." The tree went away. He moved ahead. The ngatae returned to stand again in the place from which it had gone.

Ko na tama, ko Motikitiki, ne au. Ko ia ne karanga atu poki ki te ngatae, "Aru ki tua." Te raakau kairo aru ki tua. Karanga pakatoru. Te raakau ne kairo aru. Ko ia ne konokono. Ko ia ne na rangai te raakau nei. Na peiia. Na peiia ki tua te raakau.

His son, Motikitiki, came. He also told the ngatae, "Get out of the way." The tree did not get out of the way. He spoke three times. The tree did not go. He became angry. He pulled up this tree. He threw it away. He threw the tree away.

Ko naaua ne oro. Ne ova atu poki o tuu te kope i te rotoara. Motikitiki ne karanga ki te kope, "Aru ki tua." Te kope ne aru ki tua. Te vaatia ku aru, te kope poki ne poki mai o tuu poki i te ngomea ne aru mai i ei.

The two of them went.8 A [stand of] bamboo also proceeded to stand in the path. Motikitiki said to the bamboo, "Get out of the way." The bamboo went away. When he had gone, the bamboo also returned to stand again in the place from which it went.

Na tama poki, ko Motikitiki poki, ne penatu. Ko ia ne karanga atu poki ki te kope, "Aru ki tua." Te kope poki ne kairo aru ki tua. Ko ia poki ne karanga pakatoru poki. Te kope ne kairo aru. Ko ia ne konokono i ei. Ko ia ne na rangaia poki te kope. Ko ia ne tikaia mamao. Ne karanga

Motikitiki, the son, also ventured forth. He also said to the bamboo, "Get out of the way." The bamboo, also, did not go away. He again spoke three times, too. The bamboo did not go. He got angry at it. He also pulled up the bamboo. He threw it far away. He spoke like this:


23

pakapea nei: "Kotou kope titi atu, nga te Atu Matangi." Ko naaua ne oro.

"Your bamboo for bonito casting, people of the Windward Archipelago."9 The two of them went on.

Ne ova atu. E tuu te kao. Motikitiki ne karanga, "Aru ki tua." Te kao ne aru ki tua.

They went forth. There stood a reed. Motikitiki said, "Get out of the way." The reed moved back.

Te vaatia ko ia ku aru, te kao poki ne poki mai o tuu poki i te ngomea ne aru mai i ei. Ko na tama ne au. Ko ia ne karanga, "Aru ki tua." Te kao ne kairo aru ki tua.

When he had gone, the reed also returned to stand again in the place from which it went. His son came. He said, "Get out of the way." The reed did not move back.

Karanga pakatoru poki. Te kao kairo aru. Ko ia ne konokono i ei. Ko ia ne na rangaia poki te kao. Ne peepee mamao poki. Ko ia ne karanga, "Kotou kao, pakatuutuungatau, nga Piti." Ko ia ne aru.

Again, he spoke three times. The reed did not go. He got angry at it. He also pulled up the reed. He also threw it far away. He said, "Your reed for making arrows, people of Santa Cruz Islands."10 He went.

Ne oko atu te mato poki o momono mai. Motikitiki ne karanga ke maavae ki tua. Te mato ne mapaa. Te vaatia ko ia ku pakatara, te mato poki ne poki mai. Ne ngingiti.

A cliff also arrived to block him. Motikitiki said to split apart [to let him through]. The cliff parted. When he had passed, the cliff also returned. It closed up.

Na tama ne penatu. Ko ia ne karanga poki ki te mato ke maavae ki tua. Te mato kairo mapaa.

His son went forth. He also said to the cliff to split apart [and let him through]. The cliff did not part.

Karanga pakatoru. Ko ia ne konokono i te mato. Ko ia ne na katia. Te mato ne mapaapaa. Ko ia ne penatu.

He spoke three times. He grew angry at the cliff. He kicked it. The cliff fell down in pieces. He went on.

Na tamana ku oko ki te topi. Ko ia ne oko atu ki te topi. Na tamana e pai pekau. Kae, tuki nga raakau.

His father arrived at the garden. He got to the garden. His father went to work. Then, he pounded stakes [into the earth].

Ko ia te tama ne kake i te raakau e tuu. Te ingoa o te raakau, ko te nonu. Ko ia ne nopo i runga. Ne ngapa atu ki te pua o te nonu. Ne uuti take na paai. Ne uuti pakapea mo te peka. Kairo pakapea mo te tangata. Ko ia ne peepee ipo ki te pokouru

Then the son climbed a tree standing there. The name of the tree was the nonu.11 He sat up [in the tree]. He grabbed a nonu fruit. He bit one side. Bit it in the manner of a fruit bat. Not like a man. He threw it down toward his father's

24


o na tamana. Ne paa i te pokouru o na tamana. Na tamana ne teka ki raro.

head. It landed on his father's head. His father fell down.

Te vaatia ko ia ne teka, na tamana ne tuu ake ki runga. Maataki te poi nonu. Ko te peka ne kai i ei. Ko ia ne karanga, "Kai tee mo na tamana!" Ko ia ne tuku ki raro. Ko ia ne pai pekau poki i te topi.

After falling, his father [once again] stood up. He looked at the nonu. A fruit bat [apparently] had eaten from it. He said "May its father eat shit!" He put it down. He again worked in the garden.

Take vaatia poki, Motikitiki poki ne too ipo te pua o te raakau. O te nonu. Ko ia poki ne uuti pakapea mo te kumaa. Ne peepee ipo poki ki te pokouru o na tamana. Te tamana poki ne teka ki raro. Na tamana poki ne popoo atu ki te poi nonu. Maataki atu. Te kumaa ne kai i ei.

Yet another time, Motikitiki again dropped down the fruit of the tree. Of the nonu. This time, he bit the fruit like a rat. He threw it down again at his father's head. The father again fell down. His father again grabbed the nonu. He looked at it. A rat had eaten from it.

Ko ia ne karanga, "Te kumaa, kai tee mo na tamana." Kae, ko ia ne riikina. Ne pai pekau poki i na topi.

He said, "The rat, may its father eat shit." Then, he let it go. He again worked in his garden.

Ko ia ne ngapa atu ki taie poi nonu. Ko ia ne uuti pakapea mo te tangata. Ko ia poki ne peepee ipo ki te pokouru o na tamana.

He [the son] grabbed another nonu. He bit it like a man. He also threw it down at his father's head.

Te tamana poki ne teka ki raro. Te tamana ne maataki ake te poi nonu. Ne mamata ipo te tangata ne kai. Ko ia ne tio ake ki runga. Ko Motikitiki e kata ipo ki na tamana. Kae ko ia ku maatea na konokono. Ko ia ne karanga atu, "Ipo ki raro." Na tamana ne karanga atu ki ei, "Te topi ku maatea te matangi i ei. Ne ke au o moumoui nga pakapuiaki?"

The father again fell down. The father looked up at the nonu. He looked down [and saw that] a man had eaten. He looked up above. Motikitiki was laughing down at his father. Then, he [the father] became very angry. He said to him, "Come down." His father said to him, "The garden has become very windy. Did you come and ruin the windscreens?"

Te tama ne karanga mai, "Paia kau karanga ki nga raakau, nga raakau kairo oro ki tua."

The son said to him, "[I did it] because when I spoke to the plants, the plants wouldn't move away."

Na tamana ne karanga atu, "Oo iio!" Maatea na konokono. Ko te atua e nopo i te ngomea. Ko na pare e tuu i ei. Na ingoa, ko Manu. Te ingoa o te atua.

His father said, "Ah yes!"l; He was very angry. A spirit dwelt in that place. His home stood there. His name was Manu. 13 The name of the spirit.


Na tamana ne karanga atu ki a Motikitiki, ki na tama, ke am o too mai te api mai a Manu. Ko ia ne aru.

25

His father said to Motikitiki, to his son, to go and bring some fire back from Manu. He [the son] went.

Ko ia ne karanga atu ki a Manu, "Too He said to Manu, "Bring me some mai ngoapi maaku." Manu ne tori mai te fire." Manu gave Motikitiki the fire, api ki a Motikitiki. Ko ia ne au. Ne kairo oko mai ki na tamana. Ne poki atu ki a Manu. Karanga atu poki ke too mai ni api maana.

He came. He did not reach his father, He returned to Manu. He said again to bring him some fire.

Manu ne karanga mai, "Ku oti poki ne tori atu te api ki a te koe."

Manu said to him, "I have already given you the fire."

Motikitiki ne karanga, "Kairo. Ku mate."

Motikitiki said, "No. It has died out."

Manu ne tori mai poki te api ki ei. Ko ia ne au. Ne kairo oko poki ki na tamana. Ne taa mate poki ki te api. Ne aru poki ki a Manu. Karanga ke too mai te api maana.

Manu again gave him some fire. He came. He again did not reach his father. He again extinguished [literally, 'killed'] the fire. He went again to Manu. He said again to bring him the fire.

Ko Manu ne karanga mai, "Ku oti ne tori atu te api."

Manu said to him, "I have finished giving you the fire."

Motikitiki ne karanga, "Kairo. Ku mate."

Motikitiki said, "No. It has died out."

Manu ne konokono. Karanga atu e Manu, "Kairo e api."

Manu became angry. Manu said to him, "There is no fire."

Motikitiki ne karanga pakarua, "Too mai te api."

Motikitiki said a second time, "Bring me the fire."

Manu ne karanga, "Kairo." Motikitiki ne ova atu ki te api. Te vaatia Motikitiki ne oo ki te api, Manu poki ne oo ipo ki ei. Ko naaua ne puke ngatai ki te motumotu. Ki te api.

Manu said, "No." Motikitiki went to the fire. When Motikitiki grasped the fire, Manu also reached down and grasped it. The two of them grabbed the fire stick at the same time. [They grabbed] the fire.

26


Motikitiki ne tata. Kairo. E puke mau e Manu. Ko ia na patia nga nima o Manu. Ko ia ne taapi te api. Ne au mai ki na tamana.

Motikitiki pulled. No. Manu held it fast. He broke Manu's arms. He picked up the fire and came back to his father.

Te vaatia ne au ki na tamana, na tamana ne karanga atu, "O! Ke au mo te api a Manu? Manu ku pea?"

When he came to his father, his father said, "Oh! You arc bringing Manu's fire? Where is Manu?"

Motikitiki ne karanga atu, "Kau patia na nima." Na tamana ne vevei.

Motikitiki said, "I broke his arm." His father was amazed.14

Na tamana ne karanga atu ko ia ke aru o kake i te niu. Te niu nei, maatea nga manumanu i ei. Nga roo ata mo nga morokau. Na tamana ne piipia ki nga manumanu ke naatou taa matea ko Motikitiki.

His father told him to go and climb a coconut palm. This coconut palm had many animals in it. Carpenter ants and centipedes. His father wanted the animals to kill Motikitiki.15

Ko ia ne kake i te niu. Ne oko atu ki te poi niu. Nga manumanu ne o mai o uuti te tino o Motikitiki.

He climbed in the coconut tree. He reached the coconut. The animals appreached to bite Motikitiki's body.

Nga manumanu ne taa matea e Motikitiki. Nga roo ata mo nga morokau. Ko ia ne tori ipo te poi niu. Ko ia ne ipo ki raro. Ne au mo nga niu ki na tamana.

Motikitiki killed the animals. The ants and the centipedes. He picked a coconut, He descended to the bottom. He came with the coconuts to his father.

Na kaina nga niu ku oti, na tamana ne taute te poi raakau, maatea na kuanga rai. Na tamana ne too mai nga ngokai. Nga taro mo nga puti. Mo nga puraka. Mo nga nivi matuu poki. E taute ki te poi raakau nei.

When they finished eating the coconuts, his father prepared a timber of tremendous thickness. His father brought over the food. Taro corms and bananas. And Cyrtosperma corms. And mature coconuts also. He fastened them to this timber.

E taute ku oti, na tamana ne iki ake. Ko ia ne iki ake, koi maamaa. Ko ia ne aru o too mai poki niraa taro. Maatea na rai nga ngokai ne tuku pakaoti i ei. Na tamana ne iki ake. Maatea na mamapa. Kairo na ravaatia e na tamana. Ko ia ne karanga ki na tama ke au o amo.

When he had finished doing this, his father lifted it up. He lifted it up [and discovered that it was] still light. He went to bring back still more taro. Very great was the amount of food, all of which he placed on it."' His father picked it up. It was very heavy. His father could not master it. He told his son to come and carry it over his shoulder.


27

Motikitiki ne au o ngapa ipo ki ei. Na ikitia ake pe ki na nima e tai. Amo ki na tua. Ko ia ne ipo i mua. Ne mua ki naatou pare. Na tamana ne ipo i muri. Kairo e mea maana e taapi. E ipo pero. Ko ia ne ipo ki naatou pare.

Motikitiki came and reached down for it. He picked it up in just one hand. He carried it on his back. He went on down in front. He got to their house first. His father came down behind. Not a thing did he carry. He just descended. He descended to their house.

Naatou umu ne tao. Niraa ngokai pero ne tao. Niraa ngokai ne tuku ki take ao. I nga ao katoa naatou e tao pero nga ngokai nei. Te aamonga nei.

They baked [the contents of] their oven. Just baked some of the food. Some food was saved for another day. Every day, they just baked [a portion of] this food. This shoulder load.

Take ao ne karanga e Motikitiki ki na tamana, naatou ka oro o taa e vaka mo naatou.

The next day, Motikitiki told his father they would go and build a canoe for themselves.

Naatou ne oro o taa naatou vaka. Ku oti na taa, ne taa poki na ama. Na poi ama. Pakaama naatou vaka.

They went to build their canoe. When they were finished building it, they also carved its outrigger. Its outrigger. They equipped their canoe with an outrigger.

Motikitiki ne au o karanga ki na tamana, naatou ka oro o paangota.

Motikitiki came to tell his father [that] they would go fishing.

Naatou ne oro o paangota i taie ao. Rake ao ne oro o paangota.

They went fishing the next day. On succeeding days they went fishing.

Motikitiki ne vero te uka. Ko te ika ne kai. Te vaatia ku piripiri ke mamata ki te ika, Motikitiki ne karanga mai ki ana taina, "Matea mo ko tea te ika nei."

Motikitiki let down the line. A fish ate. When they could almost see the fish, Motikitiki said to his brothers, "Now guess what kind of fish this is."

Poematua ne karanga, "Ko te varu." Motikitiki ne puti ake ki runga te ika. Naatou ne mamata ki ei. E tonu. Ko te varu.

Poematua said, "It is a scaleless tuna." Motikitiki pulled the fish up to the surface. They looked at it. It is true. It was a scaleless tuna.

Motikitiki ne tuku ipo poki te uka ki raro. Te ika poki ne kai. Te vaatia poki naatou ka mamata ki te ika, Motikitiki poki ne karanga atu, "Korua, matea mo ko tea te ika nei."

Motikitiki again let down the line to the bottom. Another fish ate. Again, when they were about to see the fish, Motikitiki said to them once more, "You two guess what kind of fish this is."

2&


Poematua poki ne karanga, "Ko te pakamea." Te ika nei, e tonu, ko te pakamea.

Poematua again said, "It is a pakamea [red snapper?]." This fish, it is true, was a pakamea.

Motikitiki poki ne tuku te uka ki raro. I te vaatia naatou ka mamata ki te ika, Motikitiki poki ne karanga, "E korua, mate mo ko tea te ika nei."

Motikitiki again let down the line to the bottom. When they were about to see the fish, Motikitiki again said, "You two, guess what kind of fish this is."

Poematua poki ne karanga, "Ko te ika tapu." Ne putt ake ki runga. E tonu. Ko te ika tapu.

Poematua again said, "It is an ika tapu [trevally]." He pulled it up to the surface. It is true. It was an ika tapu.

Naatou ika ku toru. Motikitiki ne karanga atu ko naatou ke o mai ki ngaauta.

Their fish were three. Motikitiki said to them that they should come ashore.

Naatou ne o mai. Te umu pakaapu c naatou maatuaa. Ko nga ika ne tao mo nga ngokai. Naatou umu ne uke mai i te epiepi. Naatou ne kakai. Naatou ne moeraki i te poouri. Ne maarama ki take ao, Motikitiki ne karanga poki ki na tainana: "Maatou, ka maatou oro ki te moana i te ao nei. Kairo maatou popoki mai."

They came hither. The oven was fired up by their parents. The fish were baked with vegetal foods. They uncovered their oven in the evening. They all ate. At night they slept. When it got light the next day, Motikitiki spoke again to his father: "As for us, today we are going to the ocean. We will not come back."

Naatou tamana ne karanga atu, "Ka kotou oro rea ki pea?"

Their father said to him, "Where will you go then?"

Motikitiki ne karanga, "Maatou oro mora o paangota."

Motikitiki said, "Right now we will go fishing."

Motikitiki ne vero te uka. Te ika ne kai. Ne puti ake. Maatea na inamapa. Motikitiki ne karanga atu, "Koru matea te ika nei. Ko tea te ika?"

Motikitiki let down the line. A fish ate. He pulled it up. It was very heavy. Motikitiki said to them, "You two guess about this fish. What kind of fish is it?"

Poematua ne karanga, "Ko te mangoo matea, paia e maatea na mamapa."

Poematua said, "Maybe it's a shark, because it is very heavy."

Motikitiki ne puti ake te ika. Naatou ne mamata ki ei. Kairo ko te ika. Ko te penua. Ko te penua nei.

Motikitiki pulled up the fish. They looked at it. It was not a fish. It was an island. It was this island.

Ne pakataa ake ki runga. Te uru o te maunga e mero. Nga raakau poki e mero. Ne karanga pakapea: "Te penua nei e kai

It appeared above the surface. The top of the hill was red.17 The trees also were red. He spoke thus: "This island eats


29

tangata." Ko naatou ne pakatakavakai. Puri ake take paai. E rerei. Kairo mero. Naatou ne tuku te penua ke tuu.

men." They turned it over. Turned up the other side. It was good. It was not red. They left the island to stand.

Naatou vaka ne aaro poki ki take ngomea. Motikitiki ne vero poki te uka. Take ika poki ne kai. Ne puti ake poki. Motikitiki poki ne karanga atu, "E koru matea, ko tea te ika nei?" Ne karanga poki, ko te mangoo. Ne puti ake poki ki runga. Kairo ko te mangoo. Ko te penua poki.

Their canoe then went to another place. Motikitiki again let out the line. Again a fish ate. He pulled it up too. Motikitiki again said to them, "You two guess, what kind of fish is this?" Again they said it was a shark. He pulled it up also to the surface. It was not a shark. It was another island.

Naatou poki ne aaro ki take ngomea. Motikitiki ne vero poki te uka. Motikitiki ne karanga atu, "E koru matea, ko tea te ika nei?"

They again went to another place. Motikitiki again let out the line. Motikitiki said to them, "You two guess, what kind of fish is this?"

Naaua ne kararanga poki, "Te mangoo."

The two of them again said, "It is a shark."

Ne puti ake. Kairo ko te mangoo. Naatou ne mamata ki ei. Take penua.

He pulled it up. It was not a shark. They looked at it. It was another island.

Ko Poematua ne karanga atu ki a Motikitiki, ko ia ke au o nopo i taumuri. Ko te uka ke tuku atu ki a Poematua ke paangota.

Poematua said to Motikitiki that he should come and sit in the stern. That he should give the line to Poematua to fish.

Motikitiki ne konokono. Ko ia na vaiia te ama o te vaka. Naatou ne oro ki te vaerangi. Ko naatou ko nga petuu. Ko Ara Toru.

Motikitiki got angry. He severed the canoe's outrigger. They went to the sky. They became stars. Ara Toru.18

Pu Masvatau's Song about Motikitiki and the Pulling up of the Islands

Many generations later, a man named Pu Maevatau composed the following song about Motikitiki and his feat of pulling up the isles of the Pacific. Te pakaravenga o te kau e tuu i Mataatoa Kau oru. Kau mamata ki ai?

The setting of the hook standing in Mataatoa.19 I go. Whom do I see?

50


Rere ko Niteni ku mauarunga. Uue. Rere ko Niteni ku mauarunga. Uue.

Ndeni rushes upward.20 Uue. 21 Ndeni rushes upward. Uue.

Rere ko Niteni ku mauarunga. Maapora ki te raki ki raro. Rere ko Niteni ku mauarunga. Maapora ki te raki ki raro.

Ndeni rushes upward. Spreading out to the west below.22 Ndeni rushes upward. Spreading out to the west below.

Ku o uuro 23 te uru o te nuku raa. Uue. Ku o uuro te uru o te nuku raa. Uue.

The head of the island there has started glowing. Uue. The head of the island there has started glowing. Uue.

Text 2 The Story of Metikitiki [Narrated by Moses Purianga] Te araarapanga, e ati na ingoa te Araarapanga o Metikitiki. Te araarapanga nei e mangamanga vare. Kairo pe kau pakatonu ki take araarapanga. Ia! Take na mangamanga ko eni kau araara ki ei.

The story is called by the name the Story of Metikitiki. This story is crazy with variations. I don't believe some versions. Here! I will relate one of its branches.

Te taunoto nei e pare. Te taunoto nei e pare. Ko rau tama. Rau mataki manava rei, e ati ko te ruoki tama.

This married couple dwelt. This married couple dwelt. Their child. Their first belly here, is called the first child.24

Paanau ipo nei. Epariki. Ka have rei o tatao i te ngomea i te tuunga o nga penu; ngangea o te penua e oro o tari raatou penu ki ei. Ka ave rei o peiia atu ko te poi penu.

[The fetus] descended here in birth. It was defective. They took it to he buried in a garbage dump; the place to which the community went to take their garbage. They took him to be thrown away like a piece of garbage.

Kae ave te tangata nei. Te tama nei ne ave o tatao i te ngomea o te penu. Kae nopo ko ia, pakaana rei nga ngomea o te penu. Pakaana rei nga penu o te penua e ova atu o raku ki ei.

The man then took it. He took this child to bury in the garbage place. There he dwelt, eating the rubbish piles. Eating the garbage that the island took to discard there.


31

Ka pare rei taunoto nei, ko rau ingoa e pai. Kairo pe kau iroa pe ko ai rau ingoa. Teaa, pare pare taunoto nei. Ko naaua e upu e naaua e oro ki Rangi. Ko Rangi, te ngomea kairo pe tou iroa ko Rangi pe tuu i pea.

A.S this couple dwelt, they took a name. I don't know their name. Thus, this couple dwelt and dwelt. As for them, the two of them arose to go to Rangi.25 As for Rangi, we don't know where Rangi stands.

Teaa, kae tuku atu rei ko nga tau kave ko ia ke pare. Ke pare i te rotopare. Teaa, kae oro te taunoto nei; oro rei, ka oro o pai pekau i roto o topi.

Thus, they then left the group of brothers and sisters to stay there. To stay inside the house. So then this couple went; they would go to work in the middle of their garden.

Pai pekau atu i roto o topi. Ipo ko raaua. Raatou kakai. Meeraki.

They worked there in the middle of the garden. [At the end of the day] the two of them would descend. They all ate. They slept.

Teraa, ko raatou ku pare. Ko ana tamariki ku taangata mo ku paapine. Tuuraki ake, ka oro o pai pekau, kairo e tai ke nopo i pare. Oro katoa ee rea ki roto uruao.

So they all dwelt. His children became men and women. When they stood up and went to work, no one stayed in the house. They all went to the middle of the forest.

Kae tuku atu ko naatou ngokai. Kae au te tama nei, na ingoa ko Metikitiki. Au. Au. Au ki te rongi o na mmana. Kae kaia ko ia. Kai, kai. Take ngokai tuku. Kai ke take ngokai. Kai pakatoetoe. Pakatoetoe kainga.

Then they left their food. Then came this child named Metikitiki. Come. Come, He came to his father's food basket. Then he stole it. He ate and ate. Some food was left. Some food he ate. Ate so that some was left. He sampled each kind of food.

Teaa, au va ipo nei te rongi o naatou mmana. Maataki te rongi o naatou tamana, e tuku te kaikainga i ei. Te mea e au o kai, kairo e kai pakarerei. Kai pai taakaro.

Thus, he came and took down their father's food basket. They looked at their father's basket, where they had left their food supplies. The thing who came to eat did not eat properly. He had eaten in such a way as to play a trick.

Teraa, karanga atu rea, ko naatou tamana, "Ia! Taatou ka oro. Take nea ka nopo i roto pare o ono mo ki te mea e au o pai pakapea nei; ana painga ko ai.

Then, their father said to them, "Listen! [The rest of us] will go. One person will stay in the house and look out for the thing that comes to act like this here; to find out whose deeds these are.

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"Kairo tou iroa te mea e au o pai ana painga nei; ko taatou rea, tou oro pakaoti ki te roto uruao. Kairo e tai ke nopo nei a ko ai rea? la! Nopo mo te mea e nopo i roto pare. Te nea ka nopo i roto pare, kairo nopo ke na iroa. E nopo pakamunimuni. Pakapupuu mai ei ke aua na iroa."

"We do not know who is coming to do this sort of thing. As for us, we will all go to the middle of the forest. No one is to stay here but whom? Here! Just the one should stay behind who remains inside the house. The one who stays in the house is to stay undetected. Stay hidden. Hide herself from him to keep him from knowing."

Taa nopo te tamaapine. Ne nopo ko te tamaapine. Nopo ee rea o reo pare.

So the daughter stayed. The daughter stayed. She stayed to guard the house.

Poi aa rei ko ia o puurou taotao i na meeranga.

She went to cover herself in her sleeping place.

Kae ono atu ia. Ku oko ki te avatea. Kae teinei te tangata e au. Tangata ne au e taurekareka. Ona mata e taurekareka. Mo ona vae. Mo ona rima.

Then she kept watch. It got to be midday. Then, at that moment, the man came. The man who came was stunningly handsome. His face was stunning. And his legs. And his arms.

Mamata atu ki ei. Kairo e tai poki i te penua e taurekareka pe te tama nei.

She looked at him. No one else in the land compared in beauty with this youth.

Ko ia e moe. Kae tueiake na paai na kapu, e tiku atu ki ona mata.

She lay down. She positioned her cap so that she might glance at his face.

Taa, au. Kai. Kai. Kai te rongi. Te tamaapine nei ku mataku.

Thus, he came. Eat. Eat. He ate the [contents of the] basket. The girl here became frightened.

Kai. Kai te rongi. Uru ee rea o aru. Kae pare pare. I te epiepi ku oko mai te taunoto mo rake tamariki.

He ate. Ate the [contents of the] basket. He exited to go away. Then she stayed around. In the evening, the couple got back with the other children.

Teraa. Karanga atu rei, "Kaae aa? Ko koe, ne ke nopo na? Te mea ne au o pai ana painga?"

Then, they said to her, "What happened? While you were staying there, did someone come to do his deeds?"

"Aroo! Kaae aa! Ko te tangata ne au. Ko au, ne kairo kau karanga ki ei. Ne kau mataku ee rea i ei. Kau mata atu ki ei, e au, ko te toa. Ko na nima e motumotu. Mo na vae. Mo ona mata e taurekareka.

"Why indeed! The man came. As for me, I did not speak to him. I was very frightened of him. I saw him come as a warrior. His arms are bulging. And his legs. And his face is stunning. As I looked


33

Kau mata atu ki ei; ko ona mata roo i toku tamana. O mana. Ou mata roo ia kairo mapuri."

at him, his face was exactly that of my father. Of father. Your face is not in the least distorted."

Piti ake i na roto. Piti ake i na atamai. Maanatu pero ki na tama, na mataki tama, ne ave o tatao i te penu. Ku maanatu ki ei, ko te mea ko ia.

His feelings arose. A thought arose in his mind. His thoughts focused on his son, his first child, whom he took to cover up with rubbish. He thought about him, that he was the thing.

Teaa, karanga atu rea: "Ia! Apongipongi ka ke nopo. Ka au, nape ke mumuni. Ke uu mai ki roto pare, ko koe e ke nopo i roto pare. Ka au o karanga ki nga kapa; mo nga kumete; nga poe. Karanga atu rea aana. Pe ka ke karanga ki te ingoa o te tangata na. Kae karanga mai: 'Ko Metikitikil Pe ke au o pai ni painga maana, pe o aa?' Ke nopo rea o tatari ake?"

Thus, he spoke out saying: "Here! Tomorrow you will stay. When he comes, don't hide. When he enters the house, you stay inside. He will come and speak to you about the sennit cord; and the mixing bowls; the paddles. Speak to him. You will speak that man's name. Say to him, 'Metikitiki! Have you come to do some mischief or what?' [Tell him] to stay and wait up."

Teraa. Taki te nga tau maatuaa. Maarama ake taie ao. Oro pakaoti. Kae nopo rea te tamaapine o taripaki ki ei.

So the parents and children proceed in that manner. Daylight ascended the next day. They all went while the girl stayed to wait for him.

Poi. Poi. I te avatea mangaarie, pakapea matea mo te raa e puangapuru maa rua, teinei ku o uu mai. Uu mai tonu i te tamaapine e nopo e tupotu.

Go. Go. At high noon, the time was probably about twelve o'clock, behold, he entered here. He came directly toward the girl sitting with her back up against a housepost.

Teraa, karanga atu rea, "Au!" Karanga atu pero ki ei, ke pare rea i te ngoakaanga nei. Kairo ni taranga poki.

Then, she said to him, "Come!" She just told him to stay right then. Not another word.

Teraa, tuu ki te rongi na. Uui ipo o kai. Teraa. Uui ipo te rongi. Nopo ki raro.

Thus, he stood by the food basket there. Got it down to eat. Like that. He got down the food basket and sat down.

"Ko te rongi nei a ai?" Te mea ko Metikitiki ne karanga mai ki na kave, "Ko te rongi a Metikitiki."

"Whose food basket is this?" The thing, Metikitiki, said to his sister, "Metikitiki's food basket."

34


Ne karanga mai, "Oo! Ka tao tou ngaakau. Tau tapatapa tonu!"

She said to him, "Oo! May your gullet be baked. Tell the truth!"

Kai. Kai. Maakona.

fie ate and ate until he was full.

"Te kapa rei e toutou a ai?"

"Whose sennit cord is hanging there?"

"A Metikitiki."

"Metikitiki's."

"Ko te kumete, e turn mai i runga?" 26

"The mixing bowl stored up here?"

"A Metikitiki."

"Metikitiki's."

Ran rau pcpeka pakaoti nga mea o te pare, pakamuri rei ki te pare.

He went on enumerating every last thing in the house, at length coming to the house itself.

''Ko te pare nei rei o ai?"

"Whose house is this?"

[

'O Metikitiki."

"Metikitiki's."

O

"Oh!"

Teaa, karanga atu rea, "Ko koe, ka ke nopo ai rei. Ko koe, kairo ke aru!"

Thus, she said to him, "You, stay right there. As for you, don't go anywhere!"

Teaa, pare, pare te tau kave nei. Oko ki te vaatia i te epiepi, pakaoko ipo te tau maatuaa ne oro ki te rotootopi. Teaa, uru mai.

So the brother and sister stayed and waited here. At length, that time in the evening arrived when the parents and children who went to the midst of their cultivations got back down. Then they came inside.

Uru mai. Karanga mai rea na mmana, "Mea na ko te tama rei ne ke karanga mai ki ei?" Oto atu 27 ki ei na tamana. Au mai. Pikita. Pikita ki ei. Ki te tama nei. Ko raatou ku pare naatou.

[When] they came in, her father asked, "Is that thing the youth about whom you told me?" His father grasped him. Brought him close. Pressed his nose. Pressed his nose to him. To this youth. All of them, they dwelt together.

Ae Pare. Pare. Ku pare naatou ia. Ko na tamana opo o aru o maataki naatou topi. Ko te tau maatuaa nei ku pare Metikitiki. Teraa. Pare. Pare. Meeraki. Upu ake te pongipongi. Karanga atu ko Meti-

They stayed together for some time. They dwelt together there. His father arose to go and look at their garden. Metikitiki remained with the family. Thus, they dwelt and dwelt. They all slept. When


kitiki, "Ko mana e raavaki nei. Ku aru ki pea?"

"Ne aru ki roto o topi."

35

they got up in the morning, Metikitiki asked, "Father is not here. Where has he gone?" "He went to the midst of the cultivations."

Teaa, e aru aru. Pakaoko mai i te vakaanga o te epiepi.

Thus, they went along, getting back at evening time.

Teaa, moeraki poki. Ara ki take ao. Pakapera. Kairo na iroa na tamana i na vaatia ne aru i ei. Koi poouri.

Thus, they all slept again. They awoke the next day. Like that. He couldn't tell when his father left. It was still dark.

Pai. Pai. Pai. Ku konokono e Metikitiki. Kairo na iroa na tamana i te vaatia e aru i ei.

It went on like this for quite some time. Eventually, Metikitiki became angry. He never could tell when his father left.

Kae popoo atu. Meeraki. Totoro atu ki te ngomea e moe i ei na tamana. Popoo atu ki na tikutara. Au mai. Tuutaki poki te tikutara o Metikitiki ke na iroa mo na vaatia e aru i ei pe aru i ei. Pe aru i te vaatia pea.

Eventually, he reached out. They all slept. He crawled over to the place in which his father was asleep. Grabbed the end of his waist cloth. Drew it toward himself. He then fastened the end of Metikitiki's waist cloth so he would know right away when [his father] left. When his father would go.

E oko ki te vaatia e aru i ei, pakapea matea i te raa e nima, pakapera. Kae uru ake ko te mmana o Metikitiki. Popoo atu ki te kope. Uru atu. Tangina mai ei, ae ki te tikutara ku pakapipiki te tukutara o tana tama.

The time arrived for him to leave, at about five o'clock perhaps. Then Metikitiki's father rose to leave. He grabbed the knife and exited. He felt a tug on the end of the waist cloth which had been fastened to the end of his son's waist cloth.

Teraa, popoo ake ki ei. Vete, vete, vete a ko ia. Kairo matara. Ku tumu mau.

Thus, he reached up toward it. He worked and worked and worked to untie it. It would not come undone. It had been tied fast.

Mau ki te kope. Ne tepea. Uru ee rea ko ia o poi.

He grasped the knife and cut it. Then he went out and was on his way.

Uru atu. Kae paatio atu, ko Metikitiki. Mata atu ki ei. E aru. E kake i te momo.

He exited. Then Metikitiki looked outward. He looked at him. He went.

36


Ko te manongi e ati na ingoa ko te momo. E tuu i te mataapare.

Teaa, na riuara e pai.

Climbed in a momo tree. A fragrant plant known by the name te momo. It stood in the front of the house. So there was his path.

Kae kake atu ee rea poki i te momo o Metikitiki. Ae pakapiti ee rea ki Rangi i te ngomea o naatou topi e tuu i ei.

Then he also climbed up in Metikitiki's momo. It abutted Rangi in the place where their garden was located.

Teaa, e aru. E tuku roo ke mamao na tamana ke aru i mua. Ko ia e penatu i muri. E momono atu, e tuu te patu.

On he went. He let his father go far ahead. He went along behind. A stone stood blocking him.

Kae karanga atu rea ko te mmana o Metikitiki, "Matike ki tua."

Then Metildtiki's father spoke out, saying, "Move out of the way."

Karanga atu ki te patu Metikitiki e aru ki tua. E momono tonu roo i te riuara ae e oro i ei.

When Metikitiki spoke out to the stone, it moved away. It had completely blocked the path on which he went.

Teaa, pakatara ko ia o aru. Kae karanga atu rea, "Poki mai o tuu i tou tuuranga. Au o tuu o momono rea te riuara."

And so he went on past. Then he said to it, "Go back and stand in your standing place. Come and situate yourself so as to block the path."

Karanga atu Metikitiki. Karanga. Kairo aru ki tua te patu. E tuu roo ia i te tuuranga e poki mai ke tuu i ei.

Metikitiki [the son] spoke to it. He spoke. The stone did not move away. It just stood there in the standing place to which it had returned to stand.

Ova atu ki ei. Popoo atu ki ei. Na puria. Ne peiia ipo ki raro nei. Ki atangata nei.

He went toward it, grabbed it, [and] turned it around. Threw it down here below. To this world of human beings.

Teaa, oro rei. Oro, oro o tuu te raakau. Te uaaraakau e aopaki katoa i te riuara. Mata atu nei. Ku raka atu na tamana ki te raakau. Ke aru ki tua. Teaa pakatapa te raakau o tuu ki tua.

Thus, they went along. As they went along, a tree stood [before them]. The immense tree completely blocked the path. He looked at it here. His father walked quickly toward the tree [and told it] to go away. The tree moved away to stand aside.

Pakatara ia o penatu ko ia ki mua. Kae karanga mai te tamana o Metikitiki, "Au o tuu i tou tuuranga. Au o tuu rea poki i tou tuuranga."

He passed by and went on ahead. Then Metikitiki's father told it, "Come and stand in your standing place. Come and stand again in your standing place."


37

Ae pakaoko atu ko Metikitiki. Karanga, karanga ki te raakau. Ku mate. Ke tuu ki tua.

Then Metikitiki got there. He spoke and spoke to the tree. He died [of telling the tree] to stand back.

Popoo atu ki te raakau. Na rangia. Na peiia aa rea.

He grabbed the tree. Pulled it up from the ground. Threw it away.

Oro. Oro. E tuu te tapito i kope. E aopaki katoa i te riuara.

They went along. There stood the base of the bamboo. It completely blocked the path.

Penatu nei. Ku tuu. Ku karanga ko na mmana ki te tapito o te kope, ke matike ki tua.

He ventured toward the place where it stood. His father told the base of the bamboo to move out of the way.

Kae penatu rea Metikitiki. Karanga, karanga, karanga. Ku mate. Kairo aru ki tua. Tuu atu ki ei. Na rangia te tapito o te kope. Ne veroia ipo ee rea. Karanga atu rea, "Te kotou kope titi atu, te Atu Matangi, ko ena."

Then Metikitiki ventured forth. He spoke and spoke and spoke [until] he was dead tired. It didn't move aside. He stood against it. He pulled out the base of the bamboo. Thrust it downward. He declared, "There is your bamboo for bonito casting, [people of] the Windward Archipelago."

Ku poi. Oko ki roto o topi. Kae penatu Metikitiki. Ne kairo aru ki roto topi. Ne aru o au i tua. Poi, poi i tua pakamunimuni mai na tamana. Nape na iroa aa rea.

He went and reached the midst of the cultivations. Then Metikitiki ventured forth. He did not go to the middle of the cultivations. Went to approach from behind. Went on around the back, hiding from his father. That he should not know.

Aru rea o kake i te raakau. Ko te nonu. Kake ki runga. Tio ipo rei ki na tamana e ngarue ko ia. E pai pekau ko ia.

He went to climb a tree. A nonu tree. Climbed to the top. He looked down at his father working. Doing hard labor.

Ae popoo atu ki te poi nonu. Ngaringari pe te kainga a te kumaa. Peepee ipo maaoa i te pokouru o na mmana. Muna aa rei na mmana ona mata ku poouri. Taapi, taapi na pokouru. Teaa, ne kairo tio atu ki te nonu. Popoo atu ki te poi nonu o au mai o maataki. Maataki atu nei, ko te ngaringariinga a te kumaa. Nga tuuranga nipo e tuuraki i ei.

Then he grabbed a nonu fruit. He gnawed it in such a way as to resemble a rat's eating. He threw it down so that it landed on his father's head. His father said his eyes were blinded. He reached out and grabbed his head. Thus, he did not look toward the nonu tree. He reached out to the nonu fruit to bring it close to him to look at it. He looked at it here [and saw] the gnawing of a rat. The tooth marks stood there.

36


Kae karanga rea, "Te kumaa, maatou titiko i tou ngaakau!"

Then he said, "Rat, we all shit in your gullet!"

Teaa na peiia atu te poi nonu ki tua. Nopo ee rea ko ia.

Then he threw the nonu fruit away, lie just sat there.

Tiki roa ake, ku nopo poki take poi nonu i na pokouru. Oi rea poki! Teaa, popoo atu ki take poi nonu. Maataki ake nei ko te kainga a te rupe.

A short time later, another nonu fruit landed on his head. Again indeed! Thus, he reached out for the other nonu fruit. He looked up here [and saw] the eating of a pigeon.

"Teaal Pakapuaka rei ki te ara, te rupe."

"Well! Pigeon, go piglike in the path!"

Kave, kave nga manumanu na. Ku have pakaoti.

Bring forth, bring forth those animals. They went on like this for every kind of animal.

Teaa. Kae popoo atu take poi nonu. Teaa. Popoo atu take poi nonu. Kakati rea nai tangata. Teaa, peepee ipo teinei. Ku maaoa i na pokouru.

So it went. Then he reached for another nonu fruit. Thus, he grabbed at another nonu. He bit it like a man. Then he threw it down like this. It landed on his head.

Popoo atu ki ei. Au mai nei. Maataki ake teener. Nga tuuranga nipo e tuuraki i ei. Kareu ake ki runga. Kaareu ake nei. Ko na tama. Ee! Tama pai pai tatara!

He reached out for it. Brought it in close. He looked up here. The tooth marks stood on it. He glanced up toward the top. Glanced up here. It was his son. Ee! Mischievous son!

"Ko koe ne ke au o aa?"

"You, why have you come?"

Kae ono rei i roto o topi ku angiina e te matangi. Ae ko te kope ku nai verotia ipo Id raro.

Then he looked into the middle of his cultivations where the wind had blown. The bamboo had been thrust down below.

Teaa, maanatu ake ko na tamana. Kairo rerei na atamai. Kovi. Kairo rerei na tukutukunga pakapea nei.

Thus, his father's thoughts rose up. His mind was not good. It was bad. These ways of his were not good.

Ko na tupua, ko na atua e ati, teena, e pakatino ki a Pu Pine Kairuru. Ko te api. Kae karanga atu rea ki a Metikitiki, "Kaaiaa! Aroo! E ke piikai pe kairo?"

His god, his spirit was called, there, was embodied as Grandmother Flame. The fire. Then he said to Metikitiki, "Hey there! Arc you hungry or not?"


"Ae! Kau piikai."

39

"Indeed! I am hungry."

"Poi ki te tapito i upi na, o keri i te poi upi maau. Au mai o aru ki te api, ko nea e kaa mai na. Te maatua papine ko ena e nopo mai na mo te api. Poi o too mai te api mai ei."

"Go to the yam tuber there to dig up a yam for yourself. Come here and go to the fire, the thing burning before us over there. The old woman there sitting before us there with the fire. Go and bring the fire here from her."

Ae, kakau atu. Karanga atu na tamana ke tukituki ona rima. Nga tarau purei.

Then he sent him forth. His father told him that so he would puncture his arms with the thorns of the yam plant.

Kae penatu ko ia. Mau i te tapito o te upi. Na taakina ki tua. Puputi ee rea ki tua.

Then he ventured forth. He grabbed the base of the yam. Pulled in out. He pulled it completely out.

Kae noponopo na tamana. Mata atu nei. E au mo te tapito o te upi. E au mo nga upi. Kairo aru o pakipakii mai o keri pakarerei. Karanga atu rea, "Hee! Mea na ku ke aru koe moumoui te tapito o te upi? la! Tuku i ena. Kae aru o too mai te api maau."

While this was going on, his father sat there. He observed him here. He came with the yam tuber. Came with the yams. He did not go and break off their stems and dig properly. He said to him, "Hee! That thing, have you gone there to mess up the yam tubers? Here! Put it there. Then go and bring here some fire for yourself."

E kakau ke aru ke verangia i te api. Nea ko na atua.

He sent him to go to feel the heat of the fire. The thing was his spirit.

Penatu. Te maatua papine e nopo. Ko te maatua papine nei ko te atua. E ati ko na atua.

He ventured forth. The old woman sat. This old woman was a spirit. She was called his spirit.

E kakau ki ei ke nai tuungia. Nai tuungia ke vera.

He sent him to her so that she might burn him. That she might burn him with the fire.

Kae penatu ki te maatua papine nei. Karanga atu rea, "Au mai mo e api maaku."

So he went over to the old woman here. He said to her, "Hurry up and give me some fire."

"Mo aa?"

"For what?"

"Ke tunu aku upi."

"To roast my yams.'

40


"Pe uru mai a koe o too atu."

"Come in here and take it."

"Au o too mai."

"Bring it to me."

Karanga, karanga ki ei; kairo e api mana ke too mai.

He spoke and spoke to her; [but she gave him] not a bit of fire to bring back.

Oo atu ki ei. Peatu, peatu. Ne tuungia te papine na tapaoa te motumotu.

He leapt at her. They fought and fought. He burned her and took over the fire stick.

Aru ee rea te papine e ati na ingoa Pu Pine Kairuru. Koee, ko te papine.

The woman called by the name Pu Pine Kairuru went away. That is what happened to the woman.

Au mata atu ki ei e au mo te uungaapi. Karanga atu rea, karanga ko ia, ko te mea pai pai tatara.

[The father] came to look at him coming with the fire stick. He spoke to him, telling him in no uncertain terms that he was a mischievous thing.

Nopo ma koee o tunu nga upi i ena. Kae au ae rei. Kae tiakina na tama. Kae au ae rei na tamana ki ana tamariki.

He sat there to roast the yams in that place. Then he came. Then he left his son. Then his father returned to his [other] children.

Au, au nei te tapito i kope. E raavaki. Au oko mai ki te tapito i raakau. E raavaki. Nga monomono o te rotootopi e raawaki. Na iroa roo na moumouia.

Eventually he came to the base of the bamboo. It was missing. He came and reached the base of the tree. It was missing. The obstacles that guarded the interior of the gardens were missing. He just knew [his son] had destroyed them.

Kae noponopo ko Metikitiki. Tunu, tunu na upi. Poi. Kake i te petaka. Pol rei o kake te ngomea ka aru ki ei o Rangi Tuangapuru.

Meanwhile, Metikitiki sat there. He kept roasting his yam. He went. He climbed in the petaka tree. He went to climb to the entrance to Rangi Tuangapuru. 28

Poi ki ei. Karanga atu rei ki a Taa Rangi, pe ko naatou e piipia ke oro o pai taakaro.

He went to it. He spoke to Taa Rangi, asking if they wished to take part in a contest.

"Te pai taakaro ko ai?" "Kairo pe maatou iroa te pai taakaro na."

"What contest?" "We don't know that game."

MOTIKITiKI THE TRICKSTER AND THE CREATION OF ANUTA

41

"la! O mai. Ko tou oro o keri te ruo mo taatou. Ko au ka mataki tanu. Kararanga kotou tanumia aaku. Kararanga ake ki a te au, pe kau matea te raa pe te pea."

"Hey! Come here. Let's go dig ourselves a hole. I'll be buried first. You all speak to me while I am buried. When you give the word, I'll guess what time it is."

Keri, keri naatou ruo. Pakaeva ko Metikitiki. Kae tanu rea ko Taa Rangi. E ati ko te kanopenua o Rangi. E ati rea ko Taa Rangi. Rangi Tuangapuru.

They dug and dug their hole. Metikitiki jumped in. Then, Taa Rangi buried him. [This is what they] call the populace of Rangi. They are called Taa Rangi. Rangi Tuangapuru.

Kararanga atu rea, "Metikitiki, matea ake te raa pe ku tuu i te ngomea i pea."

They said to him, "Metikitiki, offer up a guess as to the sun's location."

"Ko ena, kuo eva ake ki runga." Karanga. Karanga tonu pero. Aru. Aru. Too ee rea te raa.

"There, it has risen up above." He spoke. He only spoke correctly. It went and went. Finally, the sun descended.

Nai te raa ne pakaeva i te ruo, taaki na kapimata.^ Take na kanoimata ne kape. Ne tuku i te punga o te kerekere i runga.

As the sun arched over the hole, he pulled out his eyeball. He removed one of his eyes. Placed it on top of the soil above.

Teraa, ne karanga ake e na iroa na kanoimata ne tuku ia i runga. Kae tai i na mata ne tanu mo ia.

Thus, when he spoke up, he knew [where the sun was because] his eye was placed on top. He was buried with just one in his face.

"O!" karanga atu rea Taa Rangi. "Ko koe, ku ke tapa."

"Oh!" declared Taa Rangi. "As for you, you have prevailed."

Keri, keri, keri. Maarama ki taie ao, karanga atu rei, "Oro mo kotou ia o keri kotou ruo. Kau tanumia kotou."

Dig, dig, dig. When it was daylight the next day, he said to them, "Go all of you to dig your hole. I will bury you."

Keri, keri, keri naatou ruo. Karanga atu rea, "Kotou, Taa Rangi na, e kotou oti pakaoti rea ki te ruo na. Kau tanumia kotou."

Dig, dig, dig their hole. He said to them, "All of you, Taa Rangi there, every one of you get in that hole. I will bury you."

Teraa. Oro Taa Rangi nei. Oro. Kae tanu rea Metikitiki.

Thus, Taa Rangi here went. They went. Then Metikitiki buried them.

Tanu. Tanu. Karanga atu rea, "Taa Rangi. Matea mo kotou te raa pe ku tuu i pea."

Bury. Bury. He said to them, "Taa Rangi. Guess for yourselves where the sun has come to stand."

42


Take mea ne karanga ko ena ku opo ake na. Take ma ne karanga ku eva ki runga. Taki karanga pero i a ko ia. Kairo e tai ne totonu ana taranga.

One of them said it had just risen up [just over the horizon] there. Another one said it had risen to its zenith. Each said something different. Not one spoke correctly.

Pai pera ku kararanga ake nga mea e toko rua. Ae tau tati. Ae kairo e tai e karanga. Ae ku mamate naatou ia.

They performed like that until only two of them spoke up. Then just one. Then no one spoke. Thus, they had assuredly all died.

Na riikina. Poi. Taute na vaa. Poio puputi nga penua o takiri e penua moona.

He left them. Went and made his fishing line. Went around pulling up islands in search of an island for himself.

Tau na vaka. Tau na vaa. E ati na ingoa i te vaatia nei, te vaa o Metikitiki. Teaa, na vaa ne aru o putiputi nga penua ki ei.

He hauled out his canoe. Took out his fishing line. This presently is called by the expression Metikitiki's fishing line. Thus, he took his line to pull up the islands with it.

Tau na vaka. Ne aru ki te moana. Aaro, aaro, aaro. Ku pot rea i ngaatai. Kae vero rea na kau.

He hauled out his canoe and went to the ocean. Paddle, paddle, paddle. He went far out to sea. Then he let down out his large fish hook.

Pakaravea ko take penua. Puti. Puti mai. Te puti rea o nga atua te uu o te moana. Puti ake. Puti ake. Maataki atu na paai ae puti ake i ei, e mero. E pani mero.

It engaged an island. He pulled and pulled it toward himself. The pulling indeed of the spirits on the ocean's breast. He pulled it upward. Pulled it up. He looked at the side which he pulled up [and saw that it was] red. It was colored red.

Teaa, puri rea ko ia. Kaea puri ake rei. Te paai e pani tea.

Then he turned it over. Then turned it upward. That side was white in color.

Poi rei o puti puti nga penua. Rake penua e ati ko aa motu. Nga pungapenua na, ko na paai e puri ki raro. Ko nga uaa a penua. Nga penua rarati ne puti puti e a ko ia; na pati rei ki raro, si se rai. Paia nga penua e ati ko nga motu. Ko te rai o te penua, c tanu i te moana i raro.30

He went pulling, pulling the islands. Some islands are known as islets. The summits of those islands, their big side, was turned downward. As for the big islands, the large islands were pulled, pulled by him; their downward side was not big. Because the islands were known as islets. The large parts of the islands were buried in the depths of the ocean.

MOTIK1TIRI THE TRICKSTER AND THE CREATION OF ANUTA

43

Poi rei. Poi. Poi. Poi. Pol Maataki pakamurimuri ko te penua ne puti ake, ko Tikopia. E ati rei teena e ati ko te araarapanga o Tikopia.

He went on. Go. Go. Go. Go. He saw that the last island he pulled up was Tikopia. It is called thus. It is called the story of Tikopia.

Teraa, pakaoti take potuaraarapanga ko ia. la! Take araarapanga poki, te araarapanga nei, e maatea na mangamanga. E maatea real Kairo pe patonu ko pea ae e tonu. Te araarapanga nei pe ko take araarapanga. E taute pero ke tou mo pai o taatou taratupua. Teraa, ku oti.

So a bit of story now is finished. Here! Another story also, this story has many variations. A great many! I am not sure which are straight. This story or another story. This is how we perform our spirit tales. Thus, it has finished.

Three Peopling the Island

Text 3 Peopling the Island [Narrated by Pu Nukumarere with the assistance of Pu Tokerau]

Nga kanopenua e rua. Nga ariki toko rua poki. Te ariki, Tui Anuta, na ingoa te Ariki Apao. Taie raea, Pakakana.

There were two populations. There also were two chiefs. The chief, Tui Anuta,' his name was the Ariki Apao. The other one was Pakakana.

Ko naatou noporaki. Pu Ariki ne au mai Tikopia. Ne aru ki a Tui Anuta; ki a te Ariki Apao. Kararanga atu ko naatou, kairo naatou iroa te raa mo te matangi mo te ngaru. E ngaaio pero. Ko naatou e kararanga, "Kairo e ngaru; kairo e matangi; kairo e raa."

They dwelt. Pu Ariki2 came from Tikopia. He went to Tui Anuta; to the Ariki Apao. They said to him that they were unfamiliar with the sun and the wind and the surf. There only was fine weather. They said, "There is no surf; no wind; no sun."3

Ko Tui Anuta ne karanga, ko ia e piipia ke mamata ki te raa mo te matangi mo te ngaru. Ko Pu Ariki ne karanga atu, "E rerei." Ko ia ka aru ki Tikopia; ka pai i te penua nei te raa mo te ngaru mo te matangi.

Tui Anuta said he wanted to see the sun and the wind and the surf. Pu Ariki said to him, "All right."4 He would go back to Tikopia; the sun and the surf and the wind would occur on this island.

Ku oko ki Tikopia; kae tapito te apaa mo te ngaru mo te matangi. Te ngaru ne au o keri te penua. Nga raakau ne patipatia i te matangi.

He arrived at Tikopia; then began the storm and the surf and the wind. The surf came to bury the island. The trees broke in the wind. 44

PEOPLING THE ISLAND

45

Pakaoti te apaa, kae titingi te raa. Pakakana mo na kanopenua, ko naatou vai ku ma. Te vaatia ne ma naatou vai, te Ariki Apao koi pito. Piipia ke vavae atu ki a Te Ariki a Pakakana. Pakakana ne karanga mai, kairo. Ona kanopenua ku mamate. Ko ia poki ka mate. Kairo inu poki te vai. Kairo sori atu te vai mora.

After the storm, then shone the sun. As for Pakakana and his followers,5 their water supply became empty. When their water supply dried up, [that of] the Ariki Apao was still full. He wanted to divide [his water] with the Ariki a Pakakana. Pakakana said to him, no. His people had died. He would also die. Neither would he drink the water. [He said] not to give him any water.

Ko Pakakana ne mate mo na kanopenua poki ne mamate. Ko Tui Anuta ne karanga ki na kanopenua ke oro o tanu te Ariki Pakakana mo na kanopenua poki. Ko naatou pero ku noporaki, te Ariki Apao mo na kanopenua.

Pakakana died, and his followers also died. Tui Anuta said to his followers to go and bury the Ariki Pakakana, and his followers too. They dwelt by themselves, the Ariki Apao and his people.

Nga poi maaina e rua, kae ma poki naatou vai. Ko naatou poki ne ma naatou vai. Mamate rea poki naatou. Kairo e tai ke tanu i a naatou. Ko naatou e petekai pero i te punga o te kerekere.

Two months [passed], and then their water supply also became empty. They also, their water supply ran dry. They also died. There was no one to bury them. They just lay on top of the ground.

Pu Ariki ne au mai Tikopia. Ne au ku tuku a ipo te elo. Ko ia ne au ki ngaauta. Aru rea ki Apao. Penatu ki a te ariki kuo mate. E takoto pero. Kuo mate. Ko na tino koi tuku.

Pu Ariki came from Tikopia. When he came, a stench had lain down. He came ashore. He went to Apao. Proceeded toward the dead chief. He just lay there. He had died. His body was still intact.

Ko Pu Ariki ne keri te ruo. Tanu rea te ariki ki ei. Ku oti na tanu, ne aru o mamata ki te vai. Penatu, te vai e tape. Ko te kanopenua ne ngaro, kairo e vai. Kae te ao aii, ne mamata ki te vai e tape. Poki mai. Pakatuu ea te tuunuki. Aru ee rea ki Tikopia. Te penua e tuu. Kairo e kanopenua i te penua nei.

Pu Ariki dug a hole. He buried the chief in it. When he had finished burying him, he went to look at the water supply. As he proceeded toward it, the water flowed. When the population vanished, there was no water. But on this day, he saw the water flow. He came back. Erected there a taboo marker. He returned to Tikopia. The island [i.e., Anuta] stood. There was no population on this island.

Pu Ariki ne au. Ne poki mai. Noporaki nga Tonga mo nga Uvea. Ko nga Tonga mo nga Uvea ne ipo, vaka rua. Take vaka nga Uvea; take vaka nga Tonga. Te ingoa

Pu Ariki came. He came back here. There dwelt a group of Tongans and a group of Uveans. The Tongans and the Uveans descended in two canoes. The

46


o te vaka o nga Tonga, Kavakiteuta. Te ingoa o te vaka o nga Uvea, Pirikiuvea.

Uveans in one canoe; the Tongans in the other. The name of the Tongans' canoe was Kavakiteuta. The name of the Uveans' canoe was Pirikiuvea.

I te ao nei, ko Pu Ariki ne au. Ko nga Tonga ne kararanga atu ko te mea nei ko naatou penua. Te penua nei. Ko naatou ne ipo ki te penua nei, kairo e tangata ke nopo i ei. Ko Pu Ariki ne karanga atu, "Kotou, ne kotou ipo ki te penua nei i muri. Ko au, ne kau oru ki Tikopia niai te penua nei."

On this day, Pu Ariki came. The Tongans said to him that this thing was their island. This island. When they descended to this island, there was not a man living on it. Pu Ariki told them, "You all, you descended to this island afterward. As for me, 1 went to Tikopia from this island."

Pu Kauravc mo Pu Taupare kairo pakatonu ki ei. E karanga atu ko Pu Ariki e ngutu roi. Ko Pu Ariki ne karanga atu, "Ko pea kotou vai?"

Pu Kauravc and Pu Taupare did. not believe him.6 They said that Pu Ariki spoke falsely. Pu Ariki said to them, "Where is your water supply?"

Naatou ne pakaari atu naatou vai. Ko nga rotopui mo te vai o nga Tonga i Teukumarae. Take naatou vai, ko te Vai Orimu. Pu Ariki ne karanga atu, "Tc mea na, kairo ko te vai. Kotou o mai ke pakaari atu toku vai." Naatou ne oro ki ei, ki Vai. Pakaari atu ki a naatou.

They showed him their water. The rotopui and the Tongans' water was in Teukumarae.7 Their other water source was the Vai Orimu. 8 Pu Ariki said to them, "That thing is not the water supply. All of you come here [and I'll] show [you] my water." They went there, to Vai.'' He showed it to them.

Nga Tonga mo nga Uvea ne kararanga ki a Pu Ariki, "E tonu. Te mea nei ko tou penua." Ko nga Tonga ne kararanga atu ke nonopo i te penua nei. Pu Ariki ne karanga, "E rerei. Noporaki ake taatou penua. Ko au, kau oru ki Tikopia. Take vaatia, kau poki mai ki a kotou."

The Tongans and the Uveans said to Pu Ariki, "It is true. This thing is your island." The Tongans said to him that they should [be allowed to] live on this island. Pu Ariki said, "All right. [You may] live up on our [plural, inclusive] island. As for me, I will go to Tikopia. Sometime, I'll return to you."10

Te vaatia naatou ne o mai, kairo e ngokai i te penua nei. Ko naatou ngokai ne au mai kuo moo. Ko naatou ne noporaki i te penua nei, oro rea o keri. Kairo ni mea ne too ki te kere paia kairo ni ngokai i te penua nei. Ne keri te ao nei. Apongipongi, oro o mamata ki ei, ki naatou kere. Ko nga taro ku mauri. Mo nga puti. Mo nga upi. E toru nga ngokai. Nga taro mo nga

When they [the Tongans and Uveans[ came, there was no food on this island. The food they brought [from overseas] had spoiled. As they dwelt on this island, they went to dig. Nothing was planted in the ground because there was no food on this island. They dug one day. The next day they went to look at it, at their soil. The taro had come to life. Also, the ba-

PEOPLING THE ISLAND

47

Figure 3.1. Map of Anuta.

puti mo nga upi. Kairo e tai mea ne too i ei. Ne apu pero mai te kerekere.

nanas. And the yams. The foods were three. The taro and the bananas and the yams. No one planted it. It simply sprang from the earth.

E rua naatou atua. Nga Uvea, te ingoa o te atua o nga Uvea, Tokitaaitekere. Te ingoa o te atua o nga Tonga, Putiuraua. Te tino o te atua o nga Tonga, ko te toke. Te tino o te atua o nga Uvea, ko te moko.

Their gods were two. As for the Uveans, the name of the Uveans' god was Tokitaaitekere. The name of the Tongans' god was Putiuraua. The body of the Tongans' god was the eel. The body of the Uveans' god was the lizard.11

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Ko naatou nonopo. Too naatou taro. Te vaatia, maatea te ngokai. Ko naatou ne ranga te taro. Oro rea o oro naatou ma. I Raumaaina, ko naaua ne tari nga popora. Ku oti na oro, e tari ki Maunga ke tiipo te ma. Ko naaua e oro, e tari ma. E tari pe ki te ruo e tai. Ko Pu Taupare e tapa paia e aru pe i te rotoara e nounou.

They dwelt. Planted their taro. Eventually, there was much food. They pulled out the taro. They went to grate their [taro to prepare] ma.12 In Raumaaina, the two of them carried the large coconut-leaf baskets.13 When they had finished grating, they carried their baskets to Maunga to bury their ma.14 The two of them went carrying ma. They carried it to the same hole. Pu Taupare was superior because he took the shorter path.

Ko naaua e tari te ma. Pu Taupare e pakamurimuri. Ko Pu Kaurave e pakamuamua. Ku pakaoti na tari atu mai raro. Ku pakaoti na tari ki Maunga. Noporaki rea o tiipo. Pu Kaurave ne knonkono paia ko Pu Taupare ne pakamuamua pero. Pu Kaurave ne na taaia te raakau ki a Pu Taupare. Taaia te raakau ki na pokouru. Pu Taupare ne na tangopia.

The two of them carried the ma. Pu Taupare started out in back; Pu Kaurave took a head start. They finished carrying it up from below. They finished carrying it to Maunga. They stayed there to bury it. Pu Kaurave became angry because Pu Taupare just got there first. Pu Kaurave struck at Pu Taupare with a club. Struck at his head with the club. Pu Taupare caught it.

Ku oti te taute o nga ma. Ipo ki raro. Pu Kaurave ne na tautukua. Ko Pu Taupare ne ngaengae. Ko Pu Taupare ne mate.

When they finished the ma preparation, they descended to the lowlands. Pu Kaurave cursed [Pu Taupare]. Pu Taupare became ill. Pu Taupare died.

Te kitamati a Pu Kaurave ne paanau i te moana. I te vaatia koi tuei rai, Pu Taupare ne mate. Poki mai rea ki te kitamati o taa mate paia na iroa ne mate mai a na maa. Te kitamati ku mate. Na ingoa, ko Pakarangaimoana.

Pu Kaurave's baby was born on the ocean.15 While he was not yet big, Pu Taupare died. He returned to strike down the baby because he knew he died as a result of his brother-in-law's action.16 The child died. His name was Pakarangaimoana."

Pu Kaurave ne nopo. Ko na urumatua ne pai. Ko naaua ne oro, naaua mo Ruokimata, na urumatua, ki take penua. Ko naaua ne oro o pakamatamata. Naaua ne oro ki Taumako. Matea te poi marama e tai, ko Pu Kaurave ne mate. Ne ngaengae.

Pu Kaurave dwelt. He produced his eldest child.18 They two went, he and Ruoldmata, his firstborn, to another island. They went exploring.19 They went to Taumako [Duff Islands]. After perhaps a month,20 Pu Kaurave became sick and died.

Ku oti te tanu o Pu Kaurave. Ko Ruokimata ne poki mai ki te penua nei. Ko ia ne au o karanga atu ki a na pae, ko ia ka

After Pu Kaurave's burial, Ruokimata came back to this island. He came to tell his mother he would tear down the house

PEOPLING THE ISLAND

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na repetia te pare paia ko naatou e tanu pe nga taangata ku mamate i roto pare. Na repetia te pare paia ko na tamana, Pu Kaurave, ne tanu i popo.

because they [according to the custom of the time] only buried people who had died inside their houses. He tore down the house because his father, Pu Kaurave, was buried outside.21

Ruokimata ne nopo. Ne aavanga. Kairo e tama tangata maana. Ko te papine pero.

Ruokimata dwelt. He married. He had no sons. Only females.

Text 4 Beginning of "the Anutan Community [Narrated by Mo&es Purianga]

la! Ko au, kau araara i araarapanga mai mua o Anuta.

Here! As for me, I will relate an ancient story of Anuta.

Kuou, toku ingoa, ko Motete Purianga. Nga ngoaraarapanga nei kau rongona i mua, te pakatapito o Anuta, kairo pe patonu i e totonu pe e tara.

As for me, my name is Moses Purianga. These stories which I heard long ago, about the beginning of Anuta, it is unclear whether they are true or false.

Ko . . . ko te vaka, e ati na ingoa ko te pua rua. Te pua rua, pua rua a nga Tonga. Ne oro o tau aere nga penua i te Atu Runga.

Uh ... the canoe is called by the term te pua rua.22 The pua rua was a Tongan double-hulled canoe. They went on the warpath among the islands of Polynesia.23

Te vaka nei ne pakaoko ki te penua e ati na ingoa ko Nuui. Oro o tauia rei i ei.

This canoe came to an island known by the name of Nui.24 They went into combat there.

Toka rua raaua e oro raau vaka nei, take tangata ko Pare.25 Na toko rua, ko Pu Kaurave.

Of the two who went in their canoe here, the first man was Pare.26 The second was Pu Kaurave.

Pu Kaurave ko te Tonga. Ko Pare, te Uvea. Taka rua nei pe tau aavanga ki raau kave.

Pu Kaurave was a Tongan. Pare was an Uvean.27 These two married one another's sisters.

Toko rua ne aavanga i raau kave28 ne pe tauuiaki. Teraa. Oro te taka rua nei o tau i ei. Ne rapirapi rei ke pakangaromia—

The two exchanged sisters in marriage. Then these two went around making war there. They almost annihilated—wiped

5O


ke pakarekutia—te kanopenua o Nuui. Teaa, kae ravaatia ko te tangata na ingoa ko Pu Kaurave.

out—the population of Nui. Then at last the man named Pu Kaurave was defeated.

Ravaatia. Patia na raakau. Pokitakinaria na nopine pekite i te riuara, e rere o au mai te tau o te kanopenua. Karanga atu rea na nopine, ko ia ka rere o aru. Ka aru o aa? Naatou rea kaa? Kae karanga atu rea Pu Kaurave ki na nopine: "Toku raakau ku mapati ee rea."

Defeated. [Because] his club was broken. He went back, encountering his wife on the path as he was running from the island's battle. His wife asked him if he was fleeing. For what purpose was he going? What about them [i.e., his wife and children]? Then Pu Kaurave spoke out to his wife: "My club has broken apart."

"A ko tea te mea e tuu i tou tua na? Tau raakau ko ena e tuu i tou tua."

"What is that thing standing behind you there? Your club is there at your back."29

Teaa, popoo ake te tangata, ko Pu Kaurave. Popoo ake rea ki na raakau e tuu i na tua.

Then the man, Pu Kaurave, reached up. He reached up toward his club standing behind him.

Teraa, poki rei poki o tau. Tau, tau, tau. Piripiri rei, rapirapi ke pakarekutia kanopenua.

Then he went back again to the battle. Fight, fight, fight. They very nearly, almost annihilated the population.

Teaa, kae muna rei te kanopenua i a tuku. 3 " Ke tuku te tau.

So then the people said to let it go. To put aside the war.

Teaa karanga atu rei te paaoa, te kau vaka o Pu Kaurave, ke taui. Ke taui mai raatou ora. Teaa taui mai rei ko te tipa. Te tipa kura.

Then the people of Pu Kaurave's crew said to pay them off. To ransom their lives. Thus, they paid them a pearl-shell pendant. A shiny pearl-shell pendant.

Teaa, pare, pare te paaoa nei. Pakauui rea ka oro ki te penua e ati na ingoa ko te penua i tc Atu Eriti. Ka oro poki tau aere i ei.

Then, these people continued to dwell.31 They cast off, making for an island called by the name of an island in the Ellice Archipelago. They planned to go and battle there as well.

Motutia32 rea te apaa. Te apaa nei ne oko ne maatea rei. Muna atu rei na maa, te Uvea, "Ae! Te vaka papare ke tou oro. Te vaka ka repetia."

They were separated [from the island] by the storm. The storm arrived with enormous force. His [i.e., Pu Kaurave's] brother-in-law, the Uvean, said, "Behold! Let's turn the canoe and run before the wind. The canoe will be torn apart [if we stay here]."

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51

Pee33 te taumuri ki te matangi. Kae rere aa rei ki te muri matangi. Karanga atu rea ko na maa, te Uvea, ko Taupare, "Taatou vaka nei e pakauu rea ki te petuu ae tuu mai na, e ati na ingoa ko Manu."3'1

They flung the stern toward the wind. Then they sped downwind. His brotherin-law, the Uvean, Taupare, said [to Pu Kaurave], "Our canoe there should sail into the star standing before us there, known by the name of Manu."

Teaa, ko te mataavaka ku pakauu rea te petuu e ati na ingoa ko Manu. Pena ipo te vaka nei. Rere rea te penua ko Anutan.

Thus, the bow was pointed toward the star called by the name of Manu. This canoe proceeded downward. The island, Anuta, sped along.35

Ko te mea e ati ko te kanopenua o te apukere ku ngaro. Kau atu o maataki atu nei te penua e tuu raavaki.36 Kairo e tai i ei. Kairo e papine. Kairo e tangata.

The thing is called the community of the autochthones who have disappeared. They went there to make sure that the island was unoccupied. No one was there. Not a woman. Not a man.

Pakatau atu ki ei. Pakarongorongo ki ngaauta e tuu. E tuu laavaki.37 Teraa, pare aa rei toko rua nei. Pare mo raau kanopenua—te kau vaka.

They hauled [the canoe] up there. They listened to determine the condition of the interior. It was standing vacant. So these two stayed. They stayed with their followers—the crew.

Pare pare. Kairo roa ko eni, te tangata e penake, e porau ake mai Tikopia.

They continued to dwell. Before long, a man ascended, voyaging upward from Tikopia.

Tangata porau oko mai Tikopia nei. Te ingoa o te tangata nei, na ingoa ko Pu Ariki. Take na ingoa, ko Pu Taumako.

A voyager arrived here from Tikopia here. The name of this man, his name was Pu Ariki. His other name was Pu Taumako.

Tuuraki ipo nei. Na kau vaka e teenei e penake te araara poki i raatou taranga i ei. . . .3S Taranga pakaTonga!

They stood down here. His crew's conversation wafted upward in their language. . . . It was the Tongan language!

A nai teraa poki ko ia e au, ko te mea e penake, nai ko te apu poki o Tonga. Teaa, karanga atu rea ko te tangata e ati na ingoa ko Pu Ariki. Karanga atu rea, "E kotou ne koutou o mai anapea?"

Thus, it also is the case that as he came, the one who came up there was also sprung from Tongan stock. Then the man called by the name Pu Ariki spoke out. He said to them, "When did you come here?"

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"Maatou i pea rea maatou pare?" Kae pakapou atu rea te tangata e ati ko Pu Taumako, Pu Ariki. "Kairo. Ko kotou roi. Te penua nei ne kau o mai ki ei."

"As for us, where else might we be?"39 Then the man named Pu Taumako, Pu Ariki, contradicted them. "No. You are all untruthful. I came [some time earlier] to this island."

Kae karanga atu rea te kau vaka o Pu Kaurave: "Aua ke roiroitia maatou. Te penua nei maatou o mai, sise kanopenua. Kairo poki e mea ke taute te penua nei maatou mamata ki ei na ke tuunga rea i mua. Kairo ni mea maau ne pai i ei."

Then Pu Kaurave's crew spoke out to him: "Don't you lie to us. This island, when we got here, lacked any population. Neither did we see any evidence of anyone having been here before. You never did anything here."40

"O kairo! Ko te penua nei ko toku penua! Ko au takupati pakotoru mai ki eni."

"Oh no! This island is my island! 1 have repeated [my voyage here] three times."

Kae karanga atu rea ko te kau vaka, "Ko pea te vai?"

Then the crew replied, "Where is the water supply?"

Teraa, muna mai rea te tangata e ati na ingoa ko Pu Taumako, "Te vai te penua nei e tuu."

Then the man called by the name of Pu Taumako told them, "There is water on this island."

Kae karanga atu rea, "Kairo e vai. Penua nei maatou vakaia, kairo e vai i ei."

Then they said to him, "There is no water source. We have searched this island, and it has no water source."

Karanga atu rea Pu Taumako, "O, na vai e tuu. Taere rea ke oro."

Pu Taumako said, "Oh, it has water. Let's go walk [over there to take a look]."

Orooro te kau vaka o te tangata e ati na ingoa ko Pu Taumako. Karanga atu rei ki a naatou, "la! Tou oro mora ke kau mamata ki kotou vai."

The crew of the man called by the name of Pu Taumako went on. He said to them, "Here! Let's go first that I might look at your water supply."

Oro pakaari ake te Vai Orimu.

Karanga atu rea ko Pu Taumako, "Te vai nei, e tuu mau? Take vaatia, kairo rvm?"

They went to show him the Vai Orimu. Then Pu Taumako said to them, "This water here, does it always stand? On some occasions, doesn't it dry up?"

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53

Karanga atu rei te kau vaka, te paaoa ne mua mai pare i ngaauta, "Oo, e oko rea te raa e maatea, ma rei te vai nei."

Said the crew, the people who had come first to stay on the island,41 "Oh, on occasions when the sun is great, this water source becomes empty."

Koee, karanga atu rea Pu Ariki, Pu Ariki ko Pu Taumako, "O, a nai ko te penua nei ooku. Te penua nei kairo kotou. Toku vai e tuu."

Thus, Pu Ariki, Pu Ariki Pu Taumako, said to them, "Oh, then this island is mine. This island is not yours. My water stands."

la! Karanga atu rei ko te kau vaka, kau vaka o Pu Kaurave, "la! Pe tou oro mo ke maatou mamata ki tou vai."

Well! The crew, crew of Pu Kaurave, said, "Here! Let's go first that we might view your water."

Taa, taki oro rea. Orooro oko atu ki Vai. Te vai e tuu na. Te vai tuu rei o Anuta ae tuu na.

So they went. They went and arrived at Vai. The water stood there. Clearly Anuta's premier water source stood there.

"Mamataki," karanga atu. "la! Oro mea na ko toku vai."

"Look," he said. "Behold! That thing is my water."

Teraa man ipo ki te patu. Taaki ki tua. Kae oo ake te vai. Te vai e tuu na. Na vai ne momono.

Thus, he reached down toward a stone. Took it off. Then, the water sprang up. The water stood there. His water had been stopped up.

"O! Maatou, maatou pakatonu a nai e tonu au. Te penua nei ou."

"Oh! As for us, we now recognize that you are right. This island is yours."

"la! Tuku mai mora ke maatou noporaki i ei? Ka ke aru aru ke au ki a maatou, maatou pare i eni."

"Listen! Will you allow us to stay here? If you go, go, when you return to us, you will find us dwelling here."42

Teraa, tuku atu te penua. Kae porau ko Pu Taumako. Poki rei ki Tikopia. Na penua ko Tikopia.

Thus, he left the island for them. Then Pu Taumako voyaged. He returned to Tikopia. His island was Tikopia.

Text 5 Personal Conflict and Civil War [Narrated by Moses Purianga]

Poki ipo te tangata e ati na ingoa te Ariki Taumako, poki ipo ki Tikopia. Kae

The man called by the name of the Ariki Taumako went back down again to

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pare rea te tau maa. Tau maa nei e pare mo na kau vaka e nopo i te penua.

Tikopia. Then the brothers-in-law dwelt [on Anuta]. These brothers-in-law dwelt with their crew, living on the island.

Pare. Pare. Pare nei, ne kairo e rerei. Pepiriaki ki a naaua te toko rua nei. Pakatapitonga o te toko rua nei, toko rua ne kovi ki a naaua nei, ne pakatapito i te pare tapu, Pare Ariki. Pare pai kava. Raatou pare pai kava ne paii.

Dwell. Dwell. As they dwelt here, things were not good [between them]. These two became mutual enemies. The reason for these two, their bad feelings toward each other here, originated in the temple, Pare Ariki. The house for performing kava.''3 Their house in which they performed kava ceremonies. Their spiritual community was divided.

la! Mo raaua poki ne oro o puuni raau ma i Maunga. 1 te uru Maunga i Tapukuruu.

Here! Then the two of them also went to bury their ma on Maunga. On Maunga's summit in [a place called] Tapukuruu.

Raau purenga ne pai. Raaua ne oro o toro raau ma. Torotoro raau ma. Ka karanga atu rei ko na maa, ko te Uvea, ko na ingoa ko Pare. Karanga atu ki a Pu Kaurave, "Tangaata! Taa oro o tari tau ma ki Maunga ke tiipo."

Their task was set. The two of them went to grind their ma. They ground their ma. Then his brother-in-law, the Uvean named Pare, began to speak. He said to Pu Kaurave, "Brother-in-law! Let's, the two of us, go carry our ma to Maunga to bury it."

"Ko!" Teraa, karanga atu rea, "Ko koe. Tangaata. Mumua atu koke ki Maunga. 44 Ko au, kau penatu i muri."

"lio"

"O.K." So he said to him, "You. Brother-inlaw. You go first to Maunga. As for me, I will follow along behind." "All right."

Kae tau take popora. Poi rea Pu Kaurave.

So Pu Kaurave took a basket and went.

Kake tuu i te Ara i te Putu na. Poi ia rea ko ia o mua ki Maunga.

He climbed up the hill following the Putu [Barringtonia asiatica] Path there. He went on ahead to Maunga.

Kae rere ake rei ko na maa, ko te Uvea, ko Pare. E rere ake rei i te Tuvao i te potu o te rotoara e nounou; kairo roroa.

Then the brother-in-law, Pare, the Uvean, ran upward. He took a shortcut, running upward on te Tuvao.45

PEOPLING THE ISLAND

55

Rere atu, mataki oko ee rea ki te vae ruo. Tuku te aamonga i ei; kae poki mai rea poki o ipo ki raro.

He raced onward and was indeed the first to reach the vicinity of the hole. He placed his load in it; then he returned again back down to the bottom.

Penatu e Pu Kaurave. Ono ki ei ko raau ma ne pai koraa rea ku ona. Kae maanatu ake ia ko naatou kairo toko toru. Kairo toko paa. Pea, na iroa pe ai te aamonga.

Pu Kaurave ventured forth. He saw [that] their ma, which had been fixed there, was his. Then he thought about the fact that they were not three. Neither were they four. So he knew whose load it was.

Tuku i ei. Te aamonga o Pu Kaurave. Poki ipo rei poki ki raau ma ke tari ake ki raau ngomea ke tari ake te raau ma i ei.

He left it there. Pu Kaurave's load. He went back down again to their ma to carry it up to the place where they were taking their ma,46

Poki atu; ku raavaki rake mea. Nai teraa ko Pu Kaurave [sic] na riuara ne aru i ei, kairo roroa. Mataki oko aa rea ki ei.

When he returned, the other person was missing. It was the case that the path along which Pu Kaurave [sic] traveled was not long. [Therefore], he arrived there first.

E rere pakapea; kairo e mamata ki na maa. Koee, au rei na atamai pariki ko ia. Ko ia ku ravaatia. Maanatu ake rea ko ia ke ono fuere ki na maa, ke na taaia.

He ran thus [but] didn't see his brother-in-law. So developed his antagonistic mind. He was humiliated and made up his mind to kill his brother-in-law as soon as he laid eyes on him.

Na tari tari raau ma, ku oti oti laoi lei, ae penatu rea Pu Kaurave. Ono ee rea ki na maa e tuu i te ruo ki ma. E penapena te ruo ki ma. Kairo karanga atu ki ei.

When he completely finished carrying their ma, over went Pu Kaurave. He saw his brother-in-law standing in the ma hole. He was preparing the ma hole. He did not speak to him.

Mau ki te raau uo e tuu i na aamonga ki ei. Poi ipo aa rea te taa ki te pokouru o na maa. Kae pokake rea ko te Uvea, ko Pare. Kareu atu i te raakau pena ipo i na pokouru.

He grabbed their digging stick, which had been used as a carrying pole. He brought down the club toward his brother-in-law's head.47 Then Pare, the Uvean, came to attention. He glanced at the stick that was descending toward his head.

Pelati ake. Karanga atu rea ki ei, "Korua, koru pakateketeke*. Nia e tara? Ko tea

He jumped up. He said, "You two, are you angry?48 What is wrong? What is the

56


te mea e tara i a taaua? la! Nopo rei ko ia o ara. O tiipo tau ma. Ko au, kau oru o uku."

problem between the two of us? Hey! You stay here and bury our ma. As for me, I'm going to bathe."

Teaa, ko te tau maa nei ne pakakovikovi. Na pakatapitonga ko eni.

Thus, these brothers-in-law developed a bad relationship. This was its origin.

Kae pare ko raaua, pai te atamai kovi o Pare. Pai rei ki na iraamutu. Tautuku ki na iraamutu, ko Ruokimata, te mea ko te tama o te Tonga, e ati na ingoa ko Pu Kaurave. Kae ee rea ko ia na tautuku e a ko ia, kairo e tama maana.

As the two of them dwelt, Fare's hostility grew. It was directed toward his sister's son. He cursed his nephew, Ruokimata, son of the Tongan known by the name of Pu Kaurave. Because of his curse, he [Ruokimata] was childless.

Ko raatou e pare. Ko te tau maa nei, ne maurunga ko Pu Kaurave.

They all dwelt. Out of these brothersin-law, the one who became elevated was Pu Kaurave.49

Teraa pare ko raatou. Tiei e tama ma Ruokimata.

Then they all dwelt. There was not a child for Ruokimata.

Teraa, pai rea te tama a Pare. Pai rei ko Pu Toroaki, te ariki. Te ariki ee rea ka ariki maurunga i Anuta na. Ko na pakatapitonga teena. Kairo raua te apu o te Tonga.

Then Pare had a son. He produced Pu Torokai, the chief. The very chief who would become Anuta's paramount. His origin was thus. We do not count [as chiefs] the offspring of the Tongan.

Four

Early Invasions Are Repulsed

Text 6 Pata and Inapo [Narrated by Moses Purianga]

Ko au, kau araara ki te araarapanga i mua, i te mataki noporakinga mai a te tau maa. A Kaurave mo Pare.

As for me, I will relate an ancient story from the time the brothers-in-law, Kaurave and Pare, first dwelt together here.

Te mataki porau ne au mai mai te Atu Runga. Te vaka nei e ati ko te Vaka o Tamareua.

The first voyage came here from the Higher [i.e., Polynesian] Archipelagoes. This canoe is called Tamareua's Canoe.

Te vaka nei ne au i te poo. A ko nga paapine ne oro ki rototai. Oro o raorao. E kau i ei, Nau Kaurave. Nau Kaurave, te nopine o Pu Kaurave. Teaa, te Tonga.

This canoe arrived at night. The women went down to the reef flat. Went to catch fish on the reef with their bare hands. Nau Kaurave participated in it. Nau Kaurave was the wife of Pu Kaurave. He was the Tongan.

Oro oro i rototai. Kae pakarongo ki te aringa e tukua mai, mai te mataamatangi. Kairo real

They went out to the middle of the reef flat. Then they smelled a stench wafting hither on the face of the wind. It was incredible!

A nai ko te vaka o Tamareua. Ko te vaka e ati Tamareua, ko te . . . ko ia e rati i te vaka.

It was Tamareua's canoe. The canoe was called Tamareua [after] t h e . . . he was the canoe's leader. 57

58>


Kae au au ko te vaka. Rave aa rea i te toka e ati taatou te Toka o Pu Taraareua. Ae tuu i te tua o Patu o Veu.

Then along came the canoe. It ran aground on a submerged rock that we call te Toka o Pu Tamareua.1 It stood behind the Patu o Veu.

Pakapuaatia te vaka i ei. Pakangotoria aa rea. Kaina te kau vaka. Kae pekaopi rnai rea nga poi taangata e toko rua; ko Pata mo Inapo.

The canoe was under a curse. It was sunk. The crew were eaten [by sharks]. Then two men swam in: Pata and Inapo.

O mai. Peopi mai rea ki ngaauta i le Vae Rekc. Numinumiia take tangata. Kae tao rea take tangata ne kairo patia na vae. Mea ne kairo patia na vae, e ati na ingoa ko Inapo.

They came this way. They swam landward through the surf near te Vae Reke. One of the men tumbled head over heels, but the other man was [somehow] protected and did not break his leg. The thing who did not break his leg was called by the name Inapo.

Au mai ee rea. Au mai. Pekake ee rea o oro ki Maunga. Na riuara e oro i ei, e oro i te Vai Orimu. E akeake rea. Ka oro ki Maunga.

They came this way. Came this way. They went to climb up Maunga. The path on which they went goes near the Vai Orimu. They ascended, intending to go to Maunga.

Kae o atu. E tuu te niu. Karanga atu rea ko Inapo ki a Pata, "Ko koe, nopo i ena. Ko au, kau oru mora. Kau kake mora i te niu koee o tori ipo poi niu ma taaua."

As they went forth, they came to a cocount palm. Inapo said to Pata, "You, stay there while 1 go ahead and climb that coconut palm to get down some nuts for the two of us."

"lio. Kake koe."

"Fine. You climb."

Kae kake kake ko te tangata ko Inapo. Paki ipo ana niu. E raku tonu ipo ki te ngomea e nopo na toko rua i ei. Na toko rua ku totoro o aru ki take ngomea. Nopo mai i ei.

Then the man, Inapo, climbed up. He threw down his coconuts. They dropped straight down to the place where his second was sitting. His second crawled away to another place. He stayed off to the side.

Taa, ipo ko Inapo ki raro. Karanga atu, karanga atu nei. E karanga mai mai take ngomea. Mau atu ki ana niu. Ne kairo okaia, ko te poouri. E paapaii pe ki nga kuanga i niu mo nga patu o kai.

Thus, Inapo descended to the ground. He spoke out, speaking to him here. [Pataj spoke to him from somewhere else. He grabbed his cocounts. They did not husk them with a husking stick [because] it was nighttime. They just split the coconuts open by hitting them in the middle with rocks so they might eat.

EARLY INVASIONS ARE REPULSEP

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Kai kai. Oti na niu, karanga atu rea ki a Inapo [sic.]2 ke totoro. Ke oro ki Maunga.

They ate and ate. When the coconuts were finished, he said to Inapo [sic] to crawl. To go to Maunga.

Ku ave ave o kai na ika. Na toko rua. Ave oro oro ee rea. Pakatorotoro ko Pata. Oro ee rea. Oro, oro, oro, oro. Oko atu rea ki Tapukuruu ... ee, ki te vaamaunga.

They carried off their fish to eat. The second person. On they went, carrying [the fish]. Pata crawled along. On they went. Go go go go. They finally got to Tapukuruu ... uh, to the valley [between the hill's twin peaks].

Oro oro ae rea ki te pare i te Vao Inapo. E ati i te vaatia nei ko te Vao Inapo.

They went and went to the house in [the garden called] te Vao Inapo. It presently is called te Vao Inapo.

O atu nei. E tuu te rua. Te ruaaupi. Ko nga tauuro pe ko nga upi ko ia e rai. Pare ee rea naaua e ia o keri.

They kept going here. A fenced-in area stood [before them]. A fenced-in yam garden. The yams were abundant and all of the tauuro variety. The two of them stayed there to dig.

Keri, keri, keri. Karanga atu rea ko Inapo ki a Pata, "Aroo! Ko koe, tatari ake i eni. Ko au, kau oru mo o uui mai e poi raakau3 mo tika mo te api. Mo tunu taa upi."

Dig, dig, dig. Inapo said to Pata, "Listen! You wait up here. As for me, I'll go right away and bring back a stick to rubstart a fire. To roast our yams."

Aru ee rea. Aru ia. Kae tuu .. . tuu ake ko Pata o totoro. Au i te vaamaunga. Au i Tapukuruu.

He went away. Went indeed. Then Pata got up ... got up to crawl. He came through the valley. Came through Tapukuruu.

Totoro totoro. Too ee rea ki te ana e tuu na, ko te Ana O Pata. Nopo ee rea i ei.

He crawled and crawled. He fell into the cave standing there, [known as] Pata's Cave. He just stayed there.

Kae poki mai, poki mai ko Inapo. Aara aara. E raavaki.

Then Inapo came back again. He searched and searched, [but Pata] was gone.

Kae au ko na atamai ka aru o too mai te api. Tunu ana upi. Ka taa ee rea poki te mea maana.

It came to his mind that after bringing back the fire and roasting his yams, [his partner] would kill him for his own.4

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Pakatakataka ki ana vae, ae toti nga vao i raro. Aru ee rea. Mea e tautari pero ki nga vao e momoe i nga riuara e totoro aru i ei.

He followed his track, where his legs had pushed down the grass. He went on. The thing just followed the grass lying in the paths where [Pata hadl gone crawling.

Aru rea. Aru aru ee . .. oko ki te ana ne too i ei. 1 te Ana o Pata.

On he went. He went along ee . . . arriving at the cave into which [Pata] fell. At Pata's Cave.

Roomaki roomaki ko na vae. E mataku. Kae kareu ipo aa rea ki ngaatai.

He felt around, felt around [in the crevice] with his leg. He became frightened. Then he glanced down in the direction of the sea.

Kareu ipo. Ono atu ee rea ki te api e kairuru. E uro rea mai ngaatai.

He glanced downward. He saw a fire glowing. It was shining from the heach.

Ae ko te api a te taunoto, a Ta Kaurave. Nau Kaurave ku au mai tc tai. Kuo tunu naatou ika.5

It was the fire of the married couple, of Ta Kaurave. Nau Kaurave had come in from the reef flat. She was roasting their fish.

Kae tio ake rea ki te petuu mata rai. Tio ake ki te vaerangi. Te petuu mata rai pero ae na ko te Uruaa Tangata. Te petuu e pakamaironga e ia. Ku opo ake i te mata o te tonga.

Then [Inapo] looked up toward the big star. Looked up at the sky. The big star there was none other than te Uruaa Tangata. The star was a guiding mark." It rose at the beginning of the trade wind season.

Kae ipo ipo ki raro ko Pata [sic.]. E tautari pero ki te petuu ae e ipo o aru ki ei. Mo te api ne na iroa ipo.

Then Pata [sic, this should be Inapo] descended to the coastal flat. He just followed the star there descending toward it. He descended to the fire he had seen earlier.

Ipo kuo reku te api ia. Ko ia e aru o tautari pero ki te petuu.

By the time he got down, the fire there had disappeared. He just went following the star.

Poi. Poi. Pakataa ee rea ki Paitoka Rai. Pakataa ipo nei ko Ta Kaurave. Ku kakai.

Go. Go. [They] appeared at Paitoka Rai. Ta Kaurave appeared down here. They had been eating.

Kae kakai ko Nau Kaurave, e araara atu ki na matua. Ana taranga e araara atu Id ei.

As Nau Kaurave ate, she made conversation with her husband. Her words were addressed to him.

EARLY INVASIONS ARE REPULSED

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"O! Ko maatou, maatou oro i te tai. Kairo rea! E tukuna mai te namuaringa mai te mataamatangi. A nai te vaatia o te vaka matea e repe i ei."

"Oh! As for us, we went to the reef flat. You wouldn't believe it! There was an awful stench wafting toward us on the face of the wind. It seemed like when a canoe is wrecked there."

Kae pakarongo ki te mea e ripo. Tangata rea e makaaka ona vae e aru i papo. Nai e pakatara ki ngaatai.

Then he noticed something flashing. A man went outside, stepping carefully. Then, he passed [the house] on his way toward the sea.

Pakatara ki ngaatai. Pare pare e roa. Pakatara mai.

He went past, toward the sea. They sat and sat for a long time. He wandered back.

Kae karanga atu ee rea e Pu Kaurave, "Aroo! Ko te mea e aru i papo nei, ko te tangata pe ko te atua? Ko te atua rea, aru pakarerei rea. Ko te tangata rea, uu mai rea ki roto pare."

Then Pu Kaurave said, "Hey there! The thing going outside here, is it a man or is it a spirit? If it is a spirit, go in peace, If it is a man, come inside the house."

Ne kairo roa ake. Ku paatio mai ee rea i te mataurunga. Paatio mai ne mata atu ona mata toki te petuu. Toki te petuu ramanga e kairuru.

It wasn't long. He looked toward the door. His eyes became as bright as a star. He glanced around like a flickering star.7

Karanga atu ee rea ke uu mai. E uu mai. Tau te rongi. Tori atu ee rea ki ei.

He told him to enter. He entered. He got down the food basket and gave it to him.

Koee, karanga atu ee rea ki ei, "Ko koe, ke au mai pea?"

Then, he said to him, "You, where did you come from?"

"Aroo! Maatou e ... pakangotoria maatou vaka i te toka kairo pe maatou iroa. I te .. . e taupito rea ki tupenua."

"Well! We ... our canoe was sunk by a boulder we couldn't detect. In the ... it is near the island's cliff face."

"Ko pea rea tou kau vaka?" "Maatou kau vaka, kairo kau iroa. Te poi tangata pero e tai ne maa o mai. E raavaki ee rea i Maunga. Kau kumi kumi ki ei. Kairo!"

"Where is your crew?" "I don't know about our crew. Just one other man came here with me. He is missing on Maunga. I searched and searched for him. No!"

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Pu Kaurave, e rooroa na pokouru. Ne pai ake na tokaroto. Ape ake na pokouru. Kae vavae rea na na mataapokouru ke tio atu ki ei ae araara.

Pu Kaurave had long hair.8 He performed a trick. He pushed back his long hair. Then he divided [the hair covering] his forehead to look at the person talking to him.

Kai kai te tangata. Uui te vai. Tuku atu rea ki ei. Tuku atu. Ne inu. Ne kairo inu pakarerei. Nc pai ake pero ia ana roi. Ne kairo inu ke maamaa te poi vai. Ne inu pakaroiroi pero ia. Kae tuku roo ia ke mainapa te poi . . . te vai.

The man ate and ate. He got down the water bottle. Gave it to him. Handed it over. He drank. He did not drink properly. He just performed a sleight of hand. Didn't drink from the water bottle until it was empty. He just pretended to drink. Instead, he left the . . . the water bottle heavy.

Mau atu poki ki ei na. Na tuku atu ee rea ki na mata o Pu Kaurave. Na karopia.

He again grabbed it there [as if to drink]. Then he threw it into Pu Kaurave's face.9 He [Pu KauraveJ ducked away.

Kae karanga atu rea Pu Kaurave, "Ee! Ko ena, kairo ke nopo pakarerei?" Peotopaki ee rea.

Then Pu Kaurave said to him, "Oh! That one doesn't sit peacefully?" They leapt at each other.

Peotopaki i roto pare. Peatu peatu. Avea Pu Kaurave. Pakangitia ki take potupaito.

They grappled with each other inside of the house. They fought and fought. He lifted Pu Kaurave. He pushed him into one side of the house.

Avea ko Pu Kaurave pero ko te mea e avea ki nga potupare. Na tokaroto ne pai ko ia ki te tangata ke too na maanava.

The man who picked up Pu Kaurave just tossed him around the house. This was a trick that he just played on the man to get him out of breath. 10

Kae ave ave. Pakarongo atu nei Pu Kaurave. Ku too ko ia. Ku ngangate.

Then he tossed him all around. Pu Kaurave felt [Inapo's strength] fall. He grew tired.

Teaa, ko nake vaatia ia e pakamakeke e ia. Aru aru te tangata. Too na maanava. Taa mate aa rea e Pu Kaurave.

Then it was his turn to act with strength. The man went on and on. When he was out of breath, he was killed by Pu Kaurave.

Uu atu ki papo. Toti te tangata. Ave rea o ave o toti o tuku i te vac vai tai i ngaatai. Kae tangikaranga.

He went outside. He dragged the man. He moved him by dragging to put him on the beach near the sea. Then he cried out.


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I te vaatia rea poki te penua kuo maarama i ei. O mai o mai te penua nei. Pe ko tea?

While this was going on, daylight came to the island. The community here came, came toward him. To find out what was going on.

Teaa, karanga atu rea. Te tangata ko ia ku mate.

Thus he spoke to them. The man clearly had died.

Kae pepokai ake te penua. Oro ee rea o oro o kumi ko ia ki te pe poi tangata poki ko ia e nopo i ngaauta. Ke oro o taa.

Thus the island came to know [of what had happened]. They went to go look for the other man who was staying in the interior. To go and slay him.

Teaa, oro oro. Mau rea te tangata e nopo i te ana. Ko na ingoa ko Pata. Ko na vae ku pati.

So they went along. They found the man staying in the cave. His name was Pata. His leg was broken.

Koee, ko te araarapanga te vaatia o te mataki vaka o te vaatia o te tau maa ne pare i Anuta i ei. Pu Kaurave mo Pu Taupare.

This is the story of the time of the first canoe during the time when the brothersin-law dwelt on Anuta. Pu Kaurave and Pu Taupare.

Teaa, ku oti.

Thus, it is finished.

Text 7 Paovaka and the First Tongan Invasion [Narrated by Moses Purianga]

Ia! I te vaatia nei, ko au, kau araara ki te mataki vaka o Paovaka, na vaatia e nopo o reoariki i ei.

Here! Now, as for me, I will tell ofPaovaka's first canoe, the time during which he stayed to guard the chief.

Ko te vaka nei e ati ko Te Vaka a Tonga. Ka ko na mmana, ko Remonu. Ko te Taamoa, ne au o nopo i Anuta. Naia tori taranga rei ki na tama. Ki nga tukutukunga a nga Tonga e pai. E oro oro i nga penua. Oro naatou pakarekutia rea.

This canoe is called the Tongan Canoe. Now his father was Remonu. He was a Samoan who came to dwell on Anuta. As he dwelt, he passed words to his son about the patterns of Tongan conduct. They went around among the islands. They went exterminating them.

Kae ko Remonu nei nokonopo i Saamoa. Kae ko te vaka, te pua a nga Tonga, ne oro. Ka oro pakareku e Saamoa.

So Remonu here used to live in Samoa. Then the canoe, [part of] a Tongan fleet, went forth. They planned to annihilate [the population of] Samoa.

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Ne oro. A ko nga Saamoa ku raatou iroa ko nga tukutukunga a nga Tonga. Ne oro o pai, o ako te mako e ati ko te pua taa na.

They went onward. As for the Samoans, they had come to know the customs of the Tongans. They [the Tongans] went to pretend to teach [the Samoans] that dance called the pua taa.

Pakatuu, pakatuu ko Taamoa. £ te . . . e toe nga poi taangata. Poki te vaka. Aru rea poki ki Tonga.

They paired up with the Samoans, but still. . . some men were left without partners. The canoe returned. Went back to Tonga.11

Aru ki Tonga. Tau ipo take kanopenua. Pakatuu, pakatuu te kanopenua i Taamoa. Ku, kuo toputopu rerei rea. Kairo e poi tangata e toe.

It went to Tonga to bring down an additional group. The population stood there in Samoa. Now they were completely paired off. Not a man was left over.

Anai, ko nga Taamoa, ku naatou iroa nga tukutukunga a nga Tonga.

But the Samoans knew the customs of the Tongans.

Teaa, kararanga rea nga Tonga, te mataki taa, ko nga Uvea [sic; nga Saamoa]. Kae karanga atu rea nga Uvea [sic], "Kairo. Mataki taa kotou ia ke maatou onoono atu. Maatou kairo pe maatou iroa."

Thus, the Tongans said that the Uveans [sic; should be the Samoans] should first beat the dance. Then the Uveans [sic] said, "No. You beat the dance first that we might look on. As for us, we don't know [how to do it]."

Kae, i te vaatia ne pakarave nga raakau i runga, kae taa teenei nga Tonga ko ia o peepee mai naatou tua ki nga Saamoa, naatou taaia. Ngaro. Ngaro rekureku ee rea nga Tonga.12 Kairo e tai ne mauri.

Then, after they intertwined their clubs in the air, when the Tongans flung their backs toward the Samoans, they were struck down. They vanished. The Tongans completely vanished. Not one survived.13

Kae ipo te tangata, e ati na ingoa ko te Taamoa, ko Remonu. Poi au o nopo i Anuta. Tori taranga rea ki a Paovaka. Ne karanga atu pakapea: "Ko kotou, nga Anuta, e pare. Onoono ki te vaka e au. Ko ona tokaroto e maatea.

Then the man called by the name Remonu, the Samoan, descended. Went to come live on Anuta. He passed on his words to Paovaka. He spoke to him thus: "As you Anutans dwell, you will see a canoe coming. Their tricks are many.

"Take naatou tokaroto, te vaka ka au. Kairo au ki ngaauta. Ka aru mora o tuu i te murimatangi. Kae ke toti ipo nga vaka o te kanopenua ke ova ipo ki te vaka. Kae taapi te ra o te vaka. Rere mai ki ngaauta

"In one of their tricks, the canoe will come [but] will not come ashore. It will go instead to stand downwind. You will haul down the island's canoes to go down to the canoe. Then they will grasp their


65

ia. Au, oko mai ki ngaauta. Tuu aa rei o mau naatou vae i ngaauta ia. Kae oko mai ki te kanopenua mo naatou vaka. Taaia aa rea.

canoe's sail [and] rush ashore. They will come and reach the shore. They will consolidate their position there on shore. Then, when they reach the community with their canoe there, they will strike down [everyone one the island].14

"Take naatou tokaroto, te vaka ka au. Rere mai ki ngaauta. Kotou maataki mora te riu. Rake vaatia take kau tangata e pare i te riu. Teaa, ka roiroitia te kanopenua. Oro ki te vae vaka. Kae muumuui taaia rea.

"In another of their tricks, the canoe will come. It will speed in toward the island. You will first look at the hold. Sometimes another party of men is staying in the hold. So they will mislead the island. You go near to the canoe. Then they will gang up on you.

"Ko te pua rua, ko na kanopenua e pare. Kae roiroitia te kanopenua. Ka o mai te vaavaka i roto. Naatou muumuui taaia aa rea.

"On a double-hulled canoe, its crew stays there. They deceive the community, [telling them to] come sit in the central space between the hulls. [Then] they will gang up on you.15

"Ko nga tukutukunga o nga Anuta [sic] nei. Nga tukutukunga o nga Tonga ne pai."

"[These] are the customs of the Anutans [sic; should be Tongans] here. The customs in which the Tongans engaged."

Teaa, noponopo ko Paovaka. Mataki tuu rea te vaka e au mai Tonga, na ingoa ko Ringamoto. Te vaka nei.

Thus, Paovaka dwelt. First there appeared [literally, 'stood'] the canoe named Ringamoto coming from Tonga. This canoe.

Au ko ia e ia. Au tuu mai te murimatangi. Kae pakatangi mai rea nga puukaa. Pakatangi mai rea nga puukaa. Pakatangi pakatangi. Kairo. E monotia e Paovaka ke aua e tai ke aru ki ei.

It came inexorably toward them. It came and stayed downwind. Then they blew out a call on their conch-shell trumpets. They blew out a call on their conch shells. Blew and blew. No. Paovaka forbade anyone to go there.

Tuu tuu tuu te vaka. Ae ku poouri te penua. Kae rere mai ee rea ki ngaauta. A nai, e rere mai poki, ka au o pai ana tokaroto.

The canoe stayed waiting outside. Then darkness fell upon the land. Then they sped toward the island. So, they also raced this way to come and play their tricks.

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Au tuu te vaka. E toko pia pe nga poi taangata ne petopoki ki tua? A ko te kanopenua ia, e raiimuni naatou i te riu nga pua rua e toko rua [sic].

The canoe came, then stood inshore. Just how many men climbed back on board? The people there, hiding in the hold between the two hulls, were two I sic].16

Kae kararanga atu rca, "Tangaata! Too te pua o te tangata i raro vaka. Kae riikina te maea na ki nga papine."

Then they said, "Brother-in-law! Bring the finest of the men down to the space between the hulls. Leave the rope to the women."17

Karanga karanga. Kairo e tai ne aru ki te vaavaka paia kuo iroa e nga Anuta.

They talked and talked. No one went to the space between the hulls because the Anutans understood.

Kae takavakai mai. Oro rea o tika te api mo ina te riu. Ina ipo nei. Te kau vaka e pito makeake rea i te pua rua ae e. .. . Teaa, kuo iroa naatou paiva.

Then the Anutans circled around this way. [The Anutans] went to strike up a fire to shine in the hold. They shined it down here. The crew of this doublehulled canoe here was full to the b r i m . . . . Thus, they came to know of their plan.

Teaa, pare te kau vaka. Taa, ku pai taranga ko naatou ko ia ka tau. Ko te peatunga nei ne pai i te vaatia ku maarama te penua. Teaa, te vaatia te pure ne iki i ei.

Thus, the crew stayed there. Then they discussed the impending battle. The fighting here occurred at dawn. That was when the battle commenced.

Taa te porau. Kae . . . kae rere te tangata e tau tati. Ne rere o aru o kakau ki te Patu o Mangoo. Na ingoa ko Kamea.

They struck down the voyagers. Then . . . then a lone man fled. Ran off, swimming toward the Patu o Mangoo. His name was Kamea.

E rere o aru, ko nga tau nana e kararanga atu ki ei ke rere o aru, ko naatou rea ka . . . ?

As he fled, the mother and children said that if he ran away, what would become of them . . . ?

Kae karanga atu rea e ia, e taro nga atua ee rea naatou i ngaauta. Ko ia kairo na iroa mai.

Then he said to them that they should trust their fate to the land's spirits. As for him, he didn't care.18

Rere te tangata nei. Kakau ki te Patu o Mangoo. Maarama ake. K nopo mai pero i te Patu o Mangoo. A ko te porau ku taa ku oti.

This man fled. He swam to the Patu o Mangoo. When daylight arose, he was sitting on the Patu o Mangoo. The voyagers were slain completely.


67

Te toa o te vaka, ko Taatia. Teaa, naaua ia mo te tama e ati ko Taramoa. Te toa o te tangata i te Paito i Tepetuu. Teaa, ko naaua ne aatoa mo te toa o te vaka. Mo Taatia.

The strongman of the canoe was Taatia. He was paired with a young man known as Taramoa, a strongman from the House of Tepetuu. Thus, the two of them paired off: [Taramoa] and the strongman of the canoe. [He] and Taatia.19

Teaa, take toa, teenaa, ko Kamea, kae rere ee rea ko ia o kakau ki te Patu o Mangoo. Pai pai taranga nga Anuta ki ei. Ke maarama ake te penua, e nopo mai. Aaro vaka. Anai ko na poouri rea e ia, e raavaki i ei. Mamata ipo ko nga Anuta. E raavaki. Kairo e tangata. Kairo e tai e nopo mai i te Patu o Mangoo.

Well, another strongman there, Kamea, then assuredly escaped by swimming to the Patu o Mangoo. The Anutans talked and talked about him. That come daybreak, if he was still there, [they would] paddle out in a canoe. Then that night he was absent. The Anutans looked down. He was missing. Not a man. No one was sitting forth on the Patu o Mangoo.

Ke eni ko te araarapanga o te vaatia o Paovaka nokoreo ariki i Anuta. Ko eni, ku oti.

This is the story of the time when Paovaka dwelt to guard Anuta's chief. Now it is finished.

Text 8

K.aakaa and Rata [Narrated by Pu Nukumarereere with the assistance of Pu Tokerau]

I te pongipongi nei, ko te tau paanau i Tepetuu, ko Rata mo rake mea, ko Kaakaa. Naaua ne oro ki Ukupanga o mamata ki te vaka e tuu i mua o te Reke. Ko Kaakaa ne poki mai. Aru o kumi raakau mana mo taa o te vaka.

It was morning when the two Tepetuu brothers, Rata and Kaakaa, went to Ukupanga to see a canoe standing before te Reke.20 Kaakaa came back. He went to find himself a club to attack the canoe.

Ko Rata ne mua ki te vaka. Ko Kaakaa ne kumikumi. Kairo e raakau moona. Ko ia ne pakatavakai te poi Tii mo na raakau ke taa nga taangata.

Rata went ahead to the canoe. Kaakaa looked around. There was no stick for him. He turned around a Cordyline plant for his man-killing stick.

Ko ia ne penatu o mamata ki te vaka. Nga taangata, te kau vaka, ne pekaopi mai.

He went forth to look at the canoe. The men, the crew, were swimming toward him.

6&


Ne tikatika ia e Rata ki te moana. Ko ia ne taa nga tangata ne pekaopi mai. Ku oti, ko ia ne ipo ki te vaka. Ne topo atu ki te pungaavaka.

Rata threw it to the ocean. He slew the men who swam toward him. When this had been completed, he descended to the canoe. He boarded the canoe.

Naaua ne puti te taura o te vaka. Naaua ne pakatere ipo te vaka. Ova ipo ki te Ava Tii. Ne oko mai ki te Ava Tii, nga taangata ne ova atu ki te kau vaka. Naatou ne ova atu; kairo e kau vaka mo te vaka. Te Tau Paanau i Tepetuu pero e au mai i te vaka.21

The two of them pulled up the canoe's anchor. They sailed the canoe downward. Proceeded downward to the Ava Tii. When they got to the Ava Tii, the men proceeded toward the crew. They went forth [and found that] there was no crew with the canoe. Only the Tepetuu Brothers came toward them in the canoe.

Nga taangata ne kararanga atu ki a Rata, "Ku pea te kau vaka o te vaka nei?" Ko naaua ne kararanga mai, "Ku oti na taa te kau vaka i Ukupanga."

The people said to Rata, "Where is the crew of this canoe?" The two of them reported, "We have finished slaying the crew in Ukupanga."

Text 9 Kaakaa and Rata [Narrated by Moses Purianga]

Kau araara poki ki te potuaraarapanga o te tau paanau poki nga toa ne pare, e rau poki ki ei te penua. Ko Kaakaa mo Rata.

I will also tell a piece of a story about the brothers who lived there as strongmen too, and about whom the island [still] tells tales. They were Kaakaa and Rata.

Te tau paanau nei, e ati ko te Tau Paanau i Tepetuu.

These brothers were called the Tepetuu Brothers.

Ko nga taangata poki ne o mai. Te tau paanau nei, i te vaatia o Paovaka koi reoariki. Anea nei rau pakatokaa ne pai ki a Paovaka.

The men also came here. These brothers [were active] while Paovaka still served as chiefly guard. What they did put Paovaka to shame.

Ko raaua ne oro oro. Pakarongo rea naaua ne parepare i naa pare. Pakarongo aa rei ki te taunga ko ia o te vaka; o te api ko ia e tuku ake i mua te Varovaro i ngaauta.

The two of them went along. They noticed something as they dwelt in their house. They perceived the distinct odor of a canoe—of a fire there wafting up before te Varovaro in the interior of the island.22


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Teaa, karanga atu rea ko Kaakaa ki na taina, ki a Rata, "Aroo! Taa oro mo o tataapao i ngaatai. Te mea e tukuna mai toki te namunamu Tonga e au mai te mataamatangi."

Thus, Kaakaa said to his brother, to Rata, "Listen! Let's go now and wander toward the beach. The thing wafting this way smells like the odor of Tongans coming from upwind."23

Anai, e tonu. Pakapetooki, pakapetooki ipo nei. Teenei, te vaka a Tonga e tuu. Na taura, ko te uaaniu e pautaki te vaavaka. Totoka ipo i te vaavaka o totoka te ... pakarave te uaaniu ki te pupua.

And it was true. They went down here. Indeed, a Tongan canoe stood [offshore]. Its anchor was a gigantic coconut palm lashed between the hulls [of the doublehulled canoe]. It was driven down between the two hulls .. . the great coconut trunk was driven downward so as to engage a hole in the reef.24

Teaa, karanga atu rea te tangata ki a Rata ... ki a Kaakaa, "Aroo! E ke iroa rere o aru ki taa pare o too ipo taa raakau? Te vaka na ... ka taa kaupakina ki te moana. Taa oro ki te moana. Oro o taa."

Thus, the man said to Rata ... to Kaakaa, "Listen! You know, you'd better run back to our house to bring down our clubs. The canoe there ... we will swim out to the ocean. The two of us will go to the ocean. Go to strike [them down]."

Taapuri mai ko Kaakaa. Kae au ona mata atu ki na taina. Ne karanga atu, "la! Tuu rea o tatari mai ki a te au i ena. Kau oru o too mai taa raakau."

Kaakaa turned back. Then his eyes came to his brother. He said to him, "Here! Stand there and wait for me. I'll go and bring back our clubs."

Ko ia e pakarava e au. Kae tikumata atu ki na taina e tuu. Mata atu nei. Kairo tuu. Pakatoo ipo aa rei ki roto tai. Ipo o aru ki te vaka.

He crossed over [to their house].25 Then he glanced out of the corner of his eye toward his brother standing there. He saw him. He was not standing. He had [already] descended to the middle of the fringing reef on his way down to the canoe.

Kae rere mai e ko ia ki te uru tii. Puputi na poi tii. Puti ake ki runga. Tana ke aaranga.

Then he rushed toward the upper portion of a Cordyline plant. He pulled on his Cordyline plant. Pulled it up [out of the ground]. This became his weapon.

Pakatoo ipo i te vae tafora. A ku pakatoo ko Rata ki te moana. Ki te vaka.

He descended along the reef flat. Rata had descended to the ocean. To the canoe.

Kakau atu. Kakau atu. Te paaoa e rereo i te vaka, rake mea e momoe. Rake mea e ara.

He swam out. Swam out. Of the people guarding the canoe, some were sleeping. Others were awake.

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Takavakai, takavakai i te vae vaka e tuu. E maatea rea na painga taa na riuara ki te vaka. E ara te paaoa.

He circled around and around the area where the canoe was standing. His path to the canoe was very difficult [because] the people were awake.

Pai na tokaroto. Ko ia ka poi Tea o topo akc i te ngomea o te api e kakaa i ei. Topo ake i ei. Ne kairo taa tangata.

He played a trick. He would go and board in the place where the fire was burning. He climbed aboard there. He did not kill any men.

Mau atu ki te motumotu. Na taaropia rea i te pungaavaka.

He grabbed the fire stick. He waved it in a circular motion on the deck of the canoe.

E peotopaki rea te kau vaka. Maranga vareerea o petopoki mai ki ngaauta. Kairo pe pia pe ona poi taangata ne taa. A ko te kau vaka ne taa rea e na taina—te kau vaka ne pekaopi atu o oro ki ngaauta.

The crew jumped to attention. They ran around in all directions trying to get ashore. The number of his victims is unknown. The crew was slain by his brother—those members of the crew swimming to get to shore.

Ku piripiri, ku rapirapi, ke maarama te penua. Ko Rata e pai ke topo ipo ki te moana. Kae tuuraki mai take kau a taangata. Taa e a ko ia.

It was almost time, was nearly time, for the land to grow light. Rata prepared to jump down into the ocean. Then before him stood another group of men. He struck them down.

Teraa pe. Pakapea pero mo na taute.

It was just like that. He repeated his action again and again.

Poi, poi, poi, poi. Toe tai te poi tangata. E ati na ingoa, ko te mea, ko te ariki o te vaka. Ko te toa poki o te vaka. E ati na ingoa ko Tonauri. Te tangata tuu o te vaka.

Go, go, go, go. One man was left. The thing was called by the title, the captain of the vessel. He also was the strongman of the vessel. He was called by the name Tonauri. The leading [literally, 'standing'] man of the canoe.

£ tauturi ipo. E maatea rea na matakakaro. E maatea na. ... I; rere atu rea o taa ki ei. Na karopia ee rea.

He followed him down. He was a very skillful fighter. Great was his. . . . When one ran to strike him, he dodged away.

E rere, rere, rere. Kae teenei, ko Paovaka e pakarangatia mai. Ko te vaka kuo taa e te tau paanau. Ko ia nopo. E nopo ke aa?

Run, run, run. Then Paovaka floated in. While the canoe was being slain by the brothers, he was sitting around. What was he waiting for?26


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Teaa, o mai te tau paanau nei. Kae au poki e Paovaka. Pai pai taranga rea te tau paanau nei ke petopoki ki te vaka. Ke na pakatere ki a ipo ke au mai i te ava.

Then the brothers came toward him. Then Paovaka also came. These brothers talked and talked about reboarding the canoe. To sail it down to come here through the passage.

Petopoki ipo te tau paanau nei. Pakatere te vaka a Tonga. I te vaatia ko te ra ku makaapi ake ki runga. Kae opo ia ko te kanopenua. Rake taangata e ati ke oro o taa te vaka. Ko Paovaka ne kairo pakaari atu ki ei, ko te peniivaka.

These brothers got down inside. They sailed the Tongan canoe. When the sail was raised up above, the community arose [from their night's sleep]. Some men talked of going to attack the canoe. Paovaka did not reveal to them that it was an empty canoe.

Ova atu nei. E tuuraki mai ko te tau paanau. Opo ipo nga Anuta nei. Maataki atu nei ko te Tau Paanau ia i Tepetuu, nga mea e o mai i te vaka. Ko te vaka ku oti na taa e naaua.

They went out [and saw] the brothers standing forth. The Anutans got down further and saw only the Tepetuu Brothers coming toward them in the canoe. The two of them had finished slaughtering the crew.

Koee, ko te potuaraarapanga o te Tau Paanau i Tepetuu, ko Kaakaa mo Rata. Ko eni, ku pakaoti.

There you have the bit of a story of the Tepetuu Brothers, Kaakaa and Rata. Thus, it is finished.

Five

Pu Raatu Goes to War in Tonga

Text 10 Fu Raatu's Voyage to Tonga [Narrated by Fu Nukumarere with the assistance of Fu Tokerau]

Ko te tama a Pu Taupare, ko Toroaki. Ko ia ne ariki. Ko Pu Toroaki ne pai ana tama. Te urumatua, Pu Raatu. Toroaki nc aavanga ki te papine, Pakavaitupu. Ko ia ne pai ana tama toko torn. Pu Raatu, te urumatua. Toko rua, ko Pu Rongomai. Na toko toru, ko Pu Pongi.

Pu 'Taupare s child was Toroaki. He became chief. Pu Toroaki begot his children. The eldest was Pu Raatu. Toroaki married a woman, Pakavaitupu. [With her] he produced his three children. Pu Raatu was the eldest. The second was Pu Rongomai. The third was Pu Pongi.

Ko naatou ne nonopo, te nga tau paanau nei. Naatou ne aavanga. Pu Raatu ne penatu ki Maunga. Pu Rongomai ku nopo i Maunga, i naatou topi. 1 Avere. Ko ia ne karanga mai ki a Pu Raatu ke penake ke peatu. Ko Pu Raatu ne karanga atu ko naaua kairo peatu. Pu Rongomai e piipia ke peatu pe ko ai e toa i a naaua. Ko Pu Raatu kairo piipia. Ko ai te mea e makeke ka nopo mo na topi. Ko Pu Raatu ne karanga atu, "Kairo." Ko te topi ke nopo rea mo Pu Rongomai. Ko ia ka aru ki take topi. I te vaatia, te Vaotakara.

As for this group of brothers, they all dwelt together. [Eventually], they married. [One day] Pu Raatu went to Maunga. Pu Rongomai was waiting on Maunga, in their garden. In Avere. He said to Pu Raatu to come on up and fight. Pu Raatu said to him that they two should not fight. Pu Rongomai wanted to fight to determine which of the two was the greater warrior. Pu Raatu did not want [to do so]. [Pu Rongomai said that] whichever of the two was stronger would retain control of the garden. Pu Raatu said, "No." The garden should remain with Pu Rongomai. He would go to another garden. Eventually, [he went to cultivate a garden called] te Vaotakara. 72

PU RAATU GOES TO WAR IN TONGA

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[Ko Pu Raatu e na iroa na taina, ko Pu Rongomai, e piipia tamaki ke ariki. Koee, e karanga mau pero ki a te ia ke peatu. Ke na taaia e Pu Raatu ke mate. A ke nopo ki te noporanga ariki.]

[Pu Raatu knew well that his brother, Pu Rongomai, wanted to become the next chief. That was why he challenged him repeatedly to fight. He hoped to kill Pu Raatu so that he might occupy the throne.I 1

I te vaatia, ko Pu Raatu ne taa na vaka. Ku pakaoti na vaka, ko ia ne aru i te porau.

Eventually, Pu Raatu constructed his canoe. When he had finished his canoe, he went on a voyage.

I te ao ne aru i te porau o Pu Raatu, ko Pu Raatu ne karanga mai, ko ia ka aru. Ko ia kairo ka ariki. Ko te noporanga ariki kairo nopo ki ei Pu Rongomai. Ke tuku ki a Pu Pongi. Ko ia ne piipia ke tuku ki a Pu Pongi paia ko Pu Pongi kairo pakapou ki a Pu Raatu.

The day Pu Raatu departed on his voyage, Pu Raatu announced that he would go. He would not become chief. The throne2 was not to be occupied by Pu Rongomai. It was to be preserved for Pu Pongi. He wished to save it for Pu Pongi because Pu Pongi did not oppose Pu Raatu.

Ko ia ne aru ki Tikopia. Pu Pongi mo Pu Rongomai ne noporaki. Ariki ee rea e Pu Rongomai. Kairo ne tautari ki a Pu Raatu ne karanga mai.

He went to Tikopia. Pu Pongi and Pu Rongomai stayed [on Anuta]. Pu Rongomai assumed the chieftainship. He did not follow what Pu Raatu had said to him.3

Pu Rongomai ne para. Ko ia aru ki tua. Kae ariki ee rea e Pu Pongi.

Pu Rongomai developed para* He abdicated.5 Then Pu Pongi became chief.

Pu Raatu ne aru ki Tikopia. Ko ia ne nopo penua i Tikopia. Ko ia ne akonaki te tangata e tai. Na ingoa, ko Maatanga. Ko ia e piipia ko naaua ke oro o peatu ki take penua. Ne oko ki te ao ka oro i ei. Ko naaua ne topo ki te vaka. Ko te Ariki Tapua ne pakakakau ipo tangata e tau tati ke ipo ki te moana. Karanga atu ki a Pu Raatu ke tuku mai e Maatanga ke au ki ngaauta paia ko Pu Tapua e piipia ke taa te paaoa o Paea.

Pu Raatu went to Tikopia. He was land-bound on Tikopia. He instructed one man. His name was Maatanga.6 He intended that the two of them should go to fight at another island. The day arrived on which they would go. The two of them boarded the canoe. The Ariki Tapua7 sent one man down to the ocean. He said to Pu Raatu to let Maatanga come ashore because Pu Tapua planned to slay the people of Faea.8

Ko Pu Raatu ne aru i te porau. E aru ki Tonga.

Pu Raatu went on a voyage. He went to Tonga.

Pu Raatu ne penatu ki Tonga. Iki atu na vaka ki ngaauta. Naatou mo na kau

Pu Raatu ventured forth to Tonga, They carried their canoe ashore. He and

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vaka noporaki rea i te vae vai tai. Naatou ne pakatuu te ra ki runga. Ko naatou pakamarumaru ki ei. Ko nga tamariki ne ipo mai ngaauta. Nga tarnariki o jVlataere.

his crew stayed with their canoe on the seashore. They raised up their sail. They shaded themselves with it. The children descended from the interior. They were Mataere's children.

Ko naatou iroa te kau vaka o Pu Raatu e nonopo i te vae vai tai. Popoki rea ki ngaauta o pakaari atu ki naatou tamana ko te tangata e nopo mo na kau vaka. Tangata rai.

They became aware of Pu Raatu's crew, residing on the seashore. They went back to the interior to inform their father of the man sitting with his crew. [He was a] big man.

Ko naatou tamana, ko Mataere, ne karanga mai, "E pakapeepeki? Pakapea mo toku maikao?"

Their father, Mataere, said to them, "How big? Like my finger?"

:

Ko ana tama ne kararanga atu, 'Kairo."

His children told him, "No.

"Pakapea mo toku maikao?"

"Like my [next larger] finger?"

Ko naatou ne kararanga atu, "Kairo."

They told him, "No."

Ko naatou tamana ne karanga mai poki: "Pakapee nei? Mo au nei?"

Their father spoke to them again: "Like this? Like me here?"

Ko naatou ne kararanga atu, "Kairo. Kokoe na e tii takavarc."

They told him, "No. You there are infinitesimally small [by comparison]."

Ko ia ne ipo. Ne ipo o mamata ki ei. Ko ia ne karanga atu ki a Pu Raatu, naatou ke o mai. Ke oro ki na pare.

He descended. Went down to look at him. He told Pu Raatu that they should come with him. To go to his house.

Pu Raatu [mo na kau vaka) nonopo i a Mataere. Penapena te tau. Ko te ariki o Tonga, Tui Tonga, ne kakapi mai ki te vaka o Pu Raatu ke au ake ke mamata ki ei e Tui Tonga. Pu Raatu ne karanga, e rerei ko naatou ke ave te vaka.

Pu Raatu [and his crew] stayed with Mataere. He prepared for war. The chief of Tonga, Tui Tonga, sent for Pu Raatu's canoe to be brought up that he might see it; to be viewed by Tui Tonga.9 Pu Raatu said it was all right for them to transport the canoe.

Ko Tui Tonga ne mamata ki te vaka nei. E maatea na rerei. Ko naatou ne avc ki te moana, nga taangata tuu o Tui Tonga. Ne ave o pakatautere mo naatou

Tui Tonga observed this canoe. It was superb. They, Tui Tonga's leading men, took it to the ocean. They took it to race against their own canoes. Pu Raatu's ca-


75

vaka. Te vaka o Pa Raatu, e toe na vavave. Ko naatou ne o mai ki ngaauta. Naatou paapaaia.

noe was fastest.10 They brought it ashore. They broke it into pieces.

Ko Pu Raatu ne nopo. Matea nga poi ao e toru. Ko ia ne pakaari atu taie mea, nga poi taangata e toko toru, ke oro o too mai te vaka.

Pu Raatu dwelt. Perhaps it was three days. He instructed someone else—three men—to go and bring back the canoe.

Ko naatou ne oro ki a Tui Tonga o kararanga atu ki te vaka o Pu Raatu: "Ko pea rea te vaka?"

They went to Tui Tonga to speak to him about Pu Raatu's canoe: "Where is the canoe?"

Ko naatou ne kararanga mai, "Kairo. Ko te vaka ku raavaki. Ku oti na paapaai."

They told them, "No. The canoe does not exist. We have finished breaking it."

Ko naatou ne popoki mai. Niraa tangata tuu o Tui Tonga ne puri mai muri i naatou tua. Tauturi mai ke naatou taaia. Ko naatou e puri mai i te vae vai tai.

They came back. Other leading men of Tui Tonga ran after them from behind. They chased after them to strike them dead. They ran this way along the seashore.

Te vaatia ne pupuri mai i te vae vai tai, take tangata ne too na vae i te ruo kaviki. Ne naatou maua. Naatou taaia.

While they were running on the beach, one man caught his leg in a kaviki hole.11 They caught him. They killed him.

Naatou taa mate ki ei. E toko rua pero ne au mai ki a Pu Raatu. Ne au o pakaari atu ki a Pu Raatu ko te vaka ku raavaki. Ku oti naatou paapaai ie.

They struck him dead. Just two came to Pu Raatu. Came to inform Pu Raatu that the canoe had vanished. They [the Tongans] had finished breaking it.

Ko Pu Raatu ne konokono. E konokono Pu Raatu. Ku penapena rea te tau.

Pu Raatu grew angry. Angry was Pu Raatu. He prepared for battle.

Te ao ne penapena te tau i ei, niraa mea o take noporanga e taupito mai. Ne tupekau mai ke ova atu ki a Pu Raatu ke penatu o kai mora i a naatou. Moe rea i a naatou. Naatou noporanga.

On the day that Pu Raatu prepared for the war, some people from a nearby village sent for him. They sent for Pu Raatu to go there first and eat with them. [Also to] sleep with them. In their village.

Maarama ki take ao, kakapi mai ki a Pu Raatu ke penatu poki ki naatou noporanga o kai poki. Moe rei poki.

When it became light the next day, [another village] invited Pu Raatu to go as well to their village and eat there also. To sleep there too.

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Maarama ki take ao, tupekau rnai poki taie noporanga. E taupito mai poki. Ko ia ne penatu ki a naatou o kai poki. Moe poki i naatou noporanga.

When it became light the next day, another village also sent for him. It also sent for him. He also went to them to eat. He slept in their village too.

Maarama ake i take ao, tupekau mai poki taie noporanga ki a Pu Raatu ke penatu poki. Ko ia ne penatu ki naatou noporanga. Ko ia ne kai poki i d. Moe rea.

When it again became light the next day, another village also sent for Pu Raatu to go there too. He went forth to their village. He ate there too. [And he] slept.

Maarama ake i taie ao, tupekau mai poki take noporanga. Ko ia poki ne penatu o kai poki i naatou noporanga. Ne moe poki.

At daylight the next day, yet another village sent for him. He also went to eat in their village as well. He slept also.

Pakaoti; ko ia ku oti. Nga noporanga ne kai i ei, e nima.

When this was done, he had finished. The villages in which he ate were five.

Ne aru ki take noporanga. Ko te ono te noporanga. Ko ia ne tau. Ne taa nga taangata. Nga taangata mattua pero ne taa. Nga tamariki mo nga papine, kairo ne taa. Mo nga tamaaroa poki, kairo ne taa paia koi tuei makeke.

He went to another village. The sixth village. He made war. Struck down the men.12 The grown men only were killed. The children and the women were not killed. And the youths also were not killed because they were not yet strong.

Ne pakatapito i te noporanga na. Ko ia ne taa pakaoti nga noporanga ne aru ki ei. Momori o ave ki te matapenua. Ko ia ne oko ki te Kerekere Tapu, te noporanga o Tui Tonga. Ko ia ne mamata. Ne tio mai ki na tua. Ko na paaoa, naatou ne ova atu o tau, ku mamate pakaoti. E tau tati pero, te poi tangata e mauri. Ko na ingoa ko Tautupua. Ko ia e mauri paia nga tao e tika mai Pu Raatu, na kinitia.

He began in that village. He completely slaughtered the people of the villages to which he went. He drove up to the front [i.e., the east end] of the island. He reached Te Kerekere Tapu 'Sacred Ground', Tui Tonga's dwelling place.13 He looked around. Looked behind him. His people, the ones who went forth into battle, had all died. Just a single man was still alive. His name was Tautupua. He was alive because he dodged the spears Pu Raatu threw at him.

Ko ia ne pakatoo ipo ki marae. Te marae tau. Ko Tautupua ne mate. Na tokaia ki te tao. Ko ia, Pu Raatu, ne taa pakaoti nga taangata. Nga raakau. Te raakau taua, ko ia, ne tuuti nga taangata. Ne ngaro pakaoti.

He descended into an open space. The battlefield. Tautupua died. Impaled by a spear. Indeed, Pu Raatu slaughtered all the men. The clubs. The war club cut down the men. They disappeared completely.


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Ko ia ne penatu ki a Tui Tonga. Ko Tui Tonga ne karanga atu pe ko ia ko ai? Ko Pu Raatu ne karanga mai ko ia ko Ruokimata. Ko Tui Tonga ne karanga atu, "Kokoe ma, ko Ruokimata, kae aa rea ke pai pakapeana?"

He ventured forth toward Tui Tonga. Tui Tonga asked him who he was. Pu Raatu told him he was Ruokimata.14 Tui Tonga said to him, "You there, Ruokimata, why are you acting like that?"

Ko Pu Raatu ne karanga atu, "Paia ko au kau konokono i toku vaka ne kotou paapaaia."

Pu Raatu said to him, "Because I am angry about you people breaking my canoe."

Ko Tui Tonga ne peepee mai te tapakau ke nopo ki ei e Pu Raatu. Pu Raatu ne karanga atu, "Kairo." Kairo piipia ke nopo ki te tapakau. Ko ia ka pakamate i na vaka.

Tui Tonga threw down the floor mat that Pu Raatu might sit on it. Pu Raatu told him, "No." He did not wish to sit upon the floor mat. He would die with his canoe.

Ko ia ne karanga atu, ko ai te tangata e makeke i nga taangata tuu o Tui Tonga, ke uru mai ki papo, ko naaua ke peatu.

He said to him, whichever man was strongest among Tui Tonga's leading men should come outside to fight.

Ko Uruarai, ko naaua mo Pu Raatu ne peatu. Ne pakapetaaki. Ko nga taangata tuu katoa o Tui Tonga ne pai taranga, ka tao i pea mo Uruarai?

Uruarai, he and Pu Raatu fought.15 They "crossed swords." All Tui Tonga's leading men made conversation about where Uruarai would spear [Pu Raatu].16

Ko naaua koi peatu. Kairo e tai ke pina. Ko naaua ne maannoa. Ne maannoa te ngovaatia pakatiitii. Ko naaua poki ne peatu. Naaua ne oritu. Te vaatia e peatu, ko Pu Raatu ne toe na makeke. Ko ia ne na taaia e Uruarai. Te raakau o Pu Raatu ne nopo i te pokouru o Uruarai. Te raakau ne nopo pakapea.

The two of them still fought. Neither one showed any sign of weakness. The two of them rested. They rested a short while. They two fought again. They struck at each other with clubs. As they fought, Pu Raatu's strength remained. He struck Uruarai. Pu Raatu's club came to rest on Uruarai's head. The club rested thusly.17

Ko Pu Raatu ne taa pakaoti nga taangata tuu o Tui Tonga. Pu Raatu ne taa pakaoti nga taangata tuu, ko Tui Tonga ne karanga mai ki a Pu Raatu ke penake o nopo ki raro mo nga taangata tuu. Ko Pu Raatu kairo ne piipia paia ko ia kairo e rerei na atamai.

Pu Raatu slew all Tui Tonga's leading men. When Pu Raatu slew all the leading men, Tui Tonga said to Pu Raatu to go up and sit down with the leading men. Pu Raatu did not want to because he was not in a good frame of mind.

Ko ia ne poki mai o mamata ki na nopine. Ne au. Ko na nopine ku mate.

He came back to see his wife. He came. His wife had died.

7&


Ko ia ne au ki a Mataere. Ko ia ne karanga atu, ko nga tama a naaua ne oro mo Pu Raatu ku mamate pakaoti. Ko Mataere ne karanga atu, "Mo aa rea. Ko naatou ku mamate i te paiva o tangata."

He came to Mataere. He told him that their children who had gone with Pu Raatu had all died. Mataere said to him, "It doesn't matter. They have died in the way of men."

I te vaatia naatou ne peatu i te Kerekere Tapu, e tau tati te tangata ne rerc o aru. Ne aru o tuu i nga papine mo nga tamariki. Te vaatia Tautupua ne teka, ko Takaraua ne ipo ki a Tautupua. Ko ia ne uu i te tipa. Ko Takaraua ne ipo ki Anuta. Ne ipo ki te penua nei ki te rongo o Pu Raatu ne peatu i Tonga.

While they fought on the Kerekere Tapu, a lone man fled. He went to stand among the women and the children. When Tautupua fell, Takaraua descended to Tautupua. He put on the pearl-shell pendant [which Tautupua had been wearing]. Takaraua descended to Anuta. He descended to this island with the news of Pu Raatu having fought in Tonga.

I te vaatia ne au ki te penua nei, ne au i te marama i te ao pakapea nei. Ko ia ne au ki tc Ana. Ko Pu Pongi mo Pu Rongomai, nga taina o Pu Raatu, ko naaua ne oro o aaro o kumi ika i tc moana. Ko naaua na iroa mai te vaka o Takaraua ne au mai ki ngaauta. Ko naaua ne aaro mai poki. Ko naaua ne o mai ki te Ana. Ko Takaraua noponopo i ei. Ne araara, naaua mo Toroaki. Ko naaua ne pai taranga ke taa i Takaraua. Ko Toroaki ne karanga atu ke aua taa i ei. Ke noporaki ki raro o pakarongo a Takaraua e pai ki a Pu Raatu, ko na taina, e tau i Tonga.

When he came to this island, [Takaraua] came in the daylight on a day like this. He came to te Ana. 18 Pu Pongi and Pu Rongomai, Pu Raatu's brothers, the two of them had paddled off to catch fish in the ocean. The two of them became aware of Takaraua's canoe having come ashore. They also paddled back. They came to te Ana. Takaraua was sitting there. The two of them were chatting, he and Torokai. The two of them Pu Pongi and Pu Rongomai] talked about attacking Takaraua. Toroaki told them not to kill him. They should sit down and listen to Takaraua doing [stories] about Pu Raatu, their brother, making war in Tonga.

I te vaatia Pu Raatu ne aru, ko Toroaki, te ariki, na tamana, ne karanga ki te penua, kairo e tangata ke aru ki te vai. Ko te penua ne momono. Te penua ne kairo oro ki te vai. Ko naatou e uku pe i te tai. Naatou e inu o naatou vai e tori pe ki Akava, te tama o Pu Raatu.

When Pu Raatu left, Toroaki, the chief, his father, told the island, no one should go to the water.19 The island was restrained. The community did not go to the water. They bathed only in the sea.20 They drank their water only given to Akava, Pu Raatu's son.21

I tc vaatia Toroaki koi ariki, te vaka a Tonga ne ipo. Au mai ki ngaauta. Ko Tui Tonga ne au i te vaka na. Ko naaua ne araara mo Toroaki. Ku poouri te penua.

While Toroaki was still chief, a Tongan canoe descended. It came ashore. Tui Tonga came in that canoe. He and Toroaki chatted. The island grew dark.

FU RAATU GOES TO WAR IN TONGA

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Ko te kau porau o Tui Tonga mo nga taangata tuu o Tui Anuta e noporaki i take ngomea. Ku poouri. Ko naatou ne tika te api. Ko te api a nga Anuta e tika e Pare, ko te tangata makeke. Ko te api ne tika e Pare kairo tuu. Tori atu ki a Paovaka o tika te api. Tika te api e Paovaka. Tuu rea. Ne purarua te api. Pakakakaa rea te api. Pakauro te api.

Tui Tonga's crew and Tui Anuta's leading men sat in one place. It got dark. They rub-started a fire. The Anutans' fire was made by Pare, a strongman. The fire rubbed by Pare did not light. He gave [the fire plow] to Paovaka to rub-start the fire. Paovaka rubbed the fire. It ignited. The fire lit at both ends of the fire stick. The fire burnt. The fire glowed.

Ko naatou ne mamata atu ki te kau porau o Tui Tonga. Ku o taa naatou panimarara. Ne taa i naatou rae. Ko Paovaka ne popoo atu ki na raakau. Ko ia ne taa nga taangata. Te kau vaka ne reku.

They looked at Tui Tonga's voyagers. They had applied their charcoal war paint. Applied it to their foreheads. Paovaka grabbed his club. He slew the men. The crew vanished.

Ku oti na taa o te kau vaka. Ko Tui Tonga mo te ariki, ko Tui Anuta, e noporaki. Ko Tui Tonga ne karanga atu ko ia ka ipo ki na kau porau ku taaia. Ko Tui Anuta ne karanga atu, ko ia ke nopo. Ko Tui Tonga ne karanga mai, ko ia kairo nopo paia ko na kau porau ku taaia pakarekutia. Ko ia, ko Tui Tonga, ne ipo. Taa mate poki.

After the crew had been slain, Tui Tonga and the chief, Tui Anuta, were sitting together. Tui Tonga said he would descend to his crew which had been slain. Tui Anuta told him to stay there. Tui Tonga told him that he would not stay because his crew has been exterminated. He, Tui Tonga, descended. He was also killed.

Ko Paovaka ne au mai te tai. Mamata ki a Tui Tonga e rere ipo i te tai. Ko Tui Tonga ku mate. Ko ia na iroa ko Tui Tonga ku mate. Ko ia ne vevete ipo na kie. Ko ia ne tuku ipo te kie ki a Tui Tonga. Ko ia ne pikita ipo ki ei. Ko ia ne au ki ngaauta.

Paovaka came from the reef flat. He saw Tui Tonga running down there on the fringing reef. Tui Tonga had died. He knew Tui Tonga had died.22 He untied his pandanus-leaf waist cloth. He placed the waist cloth down on Tui Tonga. He pressed his nose down to him.23 He came ashore.

Te kutu pakaTonga ne kai i te penua katoa. Ko Paovaka pero, kairo. Paovaka kairo kaina e te kutu. Naaua mo Tui Anuta, Toroaki.

The Tongan louse ate the whole island.24 Only Paovaka, no. Paovaka was not bitten by the louse. He and Tui Anuta, Toroaki.

Ko te kutu pakaTonga nei, ko na atamai ko Tui Tonga ne taa i te penua nei. Nga poi taangata toko rua ne kairo kaina te kutu pakaTonga: ko Tui Anuta mo Paovaka. Te atamai o Tui Anuta, paia ko

The Tongan louse here, its significance is that Tui Tonga was killed on this island. [Only] the two men were not bitten by the Tongan louse: Tui Anuta and Paovaka. The significance of Tui Anuta [not

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ia ne kairo taa taangata. Te atamai o Paovaka, paia ko ia ne pikita ipo ki a Tui Tonga.

being bitten] is that he did not kill anyone. The significance of Paovaka is that he pressed his nose down to Tui Tonga.

Text 11 The Story of Pu Raatu [Narrated by Moses Purianga] K o . . . . Tau araara ki te araarapanga o te tangata e ati Pu Raatu. Tau araara fuere ki te ngoaraarapanga ne kau rongo ki ei.

Well.. . . We will discuss the story of the man named Pu Raatu. We will only discuss the story as I have heard it.

Teraa, kuou ka araara i te vaatia nei. Ia! Kau araara ki te tangata e ati na ingoa Pu Raatu. Pu Raatu te tama a ko Toroaki. Toroaki te tama a te Uvea.

Thus, 1 now will tell a story. Listen! I will talk about a man known by the name Pu Raatu. Pu Raatu, the son of Toroaki. Toroaki was the son of the Uvean.

Teaa, Pu Raatu nei, te mea nei ko te urumatua. Pe ne kairo porau e Pu Raatu nei ka ariki o Anuta, ko Raatu. Pu Pongi kairo ariki. Ka ariki ko Pu Raatu.

Now, Pu Raatu here, this one was the firstborn. If this Pu Raatu hadn't voyaged, he would have become Anuta's chief. Pu Pongi was not to be chief. Pu Raatu was [supposed] to become chief.

la! Ko kau araara ki na araarapanga ne poi kee mai Anuta. Ne aru i nga vaerangi.

Here! I will talk about the story of his departure from Anuta. He wandered far and wide.25

Ko Pu Raatu nei ne nopo. Taa na vaka. Te vaka niu. Nga uaaniu e tipi e a ko ia. Ave rea o tatao rototai. Ati rea e ko ia Taumangapono. I Anuta. I rototai.

Pu Raatu here dwelt. He constructed his canoe. A coconut-wood canoe.26 He split great coconut trunks. 27 They brought it over and set it down on the reef flat. It was called Taumangapono. On Anuta. On the fringing reef.

Teaal Ko nga pono i te vaka o Pu Raatu ne have o tatao ki ei.

Thus! The planks of Pu Raatu's canoe were carried to be buried in the sea.ZB

Pai tona vaka. Porau ipo. Tau rei ki te penua. Te rua o taatou penua. Ko Tikopia.

He prepared his canoe. Voyaged downward. Hauled it up on an island. The double of our island. Tikopia.

Tau ki ei. Ko te tangata i te vaatia ko te toa, e ati na ingoa ko Pu Maatanga. Tau

He hauled it up there. The strongman of that time [on Tikopia] was called by


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toa rei ko raaua. Ko naaua ne pare, tau tuatina.

the name Pu Maatanga. The two of them became formal friends. They two dwelt as mother's brother and sister's son.

Teaa\ Ko raaua ne tautau paiva. Tautau paiva ko Pu Maatanga. E ati ko te nea ko te tangata i Tapua.

Thus! The two of them studied several styles of fighting. Pu Maatanga was a student of the martial arts. The thing was known as a man of Tapua [Tafua].

Tautau paiva i ei. Pu Raatu ne poi o ako i ei. Ko Pu Maatanga na nai akona Pu Raatu.

He studied martial arts with him. Pu Raatu went to learn from him. Pu Maatanga there instructed Pu Raatu.

Poi. Poi. Matakakaro Pu Raatu. Nai tokomuria ko Pu Maatanga.

Go. Go. Pu Raatu excelled. Pu Maatanga was surpassed.

Ko te kakaro i te vaatia o Tikopia e tuu te tangata e reo ariki, ko Pu Maatanga.

The expert of the time on Tikopia, standing as the chiefs guard, was Pu Maatanga.

Teaa, penatu ko Pu Raatu. Ako ko Pu Maatanga i rake paiva. Ako, ako ko ia. Poto ee rea ko Pu Raatu i te paiva. Tau ee rea Pu Raatu i te paiva. E tokomuria ko Pu Maatanga.

Thus, Pu Raatu went to him. Pu Maatanga instructed him in various skills. He kept learning. Pu Raatu became a master of the art. Pu Raatu mastered the art. Pu Maatanga fell behind.

Teaa, naaua e pare nei. Ko Pu Raatu e pai taranga ke have na poi raakau rea. Ka have ki Tonga.

Thus, the two of them dwelt here. Pu Raatu suggested taking his club. Taking it to Tonga.

Pu Raatu nei e ati, e apu poki mai Uvea. Ee! Mai Tonga.

Pu Raatu here is called, is also sprung from Uvea. Ee! From Tonga.

Pu Raatu, te vaatia ne paanau i ei, au mai te raakau taua. Ka tepe na vaavaa te vaatia ne paanau te tamaririki, pakararango rea te raakau taua ki na vaavaa. Kae tetepe rei ki tua. Teraa, ko na makeke nei, teraa, ne tapito mai te raakau taua.

As for Pu Raatu, when he was born, they brought him a war club. When the umbilical cord was to be cut at the time of the child's birth, it was cut with a war club. Then it was cut off.29 So his strength here, thus, originated from the war club.

Pare ko Tikopia. E tamanaki ke taa nga Paea.

Tikopia rested. They planned to slaughter the people of Faea.

Taa, muna atu rea ko Pu Maatanga, "Kaa rei? Ka pare mora taaua ke pai ko

Then Pu Maatanga said to him, "What's happening? Shall we stay a little

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Paea." Ko te apukere ne o mai o pare i Tikopia, e ati nga Paea.

longer to handle the people of Faea?" The autochthones who came here to live on Tikopia were called the Faea.

Taa, nopo rea Pu Raatu o taripaki i nga taranga a Pu Maatanga ne pai atu. E tuei tamaki.

Thus, Pu Raatu stayed to wait for Pu Maatanga to give him the word. He waited a long time.

Kae pare, pare. Toti te vaka o Pu Raatu ka poi i ei. Ka porau o poi o tau Id Tonga.

So they dwelt and dwelt. They dragged down the canoe in which Pu Raatu was to go. They planned to voyage to go make war in Tonga.

Vani atu rea ki na tuatina, e ati ko te mea nei ko te tuatina o Pu Raatu. Ko te Tikopia. Pu Maatanga.

His maternal uncle yearned to go with him. This thing is called Pu Raatu's uncle. The Tikopian. Pu Maatanga.

Ku oro. Tauraki i te muriava i Ravenga. Ka oro.

They went. They cast off at the rear of the passage near Ravenga. They were about to cast off.

Te pakapepetarua nga poi ngatau ne pana ipo mai ngaauta. Kareu ake ko Pu Maatanga. Kareu te poi rau niu e taaro ke topo ake ki ngaauta. Teraa, karanga atu rei ki na toa, ki a Pu Raatu, "O! Kaa rea? Ka poi koke? la! Koke ka poi na. Tuu ou vae ke mau. Koke ka taka ou rongo i Tonga. Kuou ka poi aa rea. la! Poi rei! Koee topo mai e au i te painga o nga Paea."

A double-pointed arrow was shot down from the interior. Pu Maatanga glanced upward. Fie noticed a coconut frond waving for him to come ashore. So he spoke to his friend, to Pu Raatu, saying, "O! What's happening? Are you going? Well! You go there! Plant your legs firmly. You will spread your reputation around Tonga. As for me, I will go indeed. Here! Go then! Thus, I will join in the handling of the Faea."

Kae porau ko Pu Raatu nei. Nc tau na kau vaka mai Tikopia. Nga poi taangata e toko paa. Poi rei. Aru rei. Porau rei te vaka o aru.

Then Pu Raatu here voyaged. Took with him his crew from Tikopia. The men were four. Fie went on. He went indeed. The canoe went voyaging.

Aru. Aru. Aru. Tau i te potupenua o te tangata ko te toa. Ko te tangata e ati na ingoa ko Mataere. Te Tonga.

Go. Go. Go. They landed at the end of the island belonging to a fighting man. A man called by the name Mataere. A Tongan.

Pakatau mai na vaka i ei. Kae te riuapanga a Mataere.

There they pulled up their canoe. To Mataere's front yard."'


S3

Puri ipo nga tamariki. Ono rea ki te tangata e nopo e tupotu i te riuapanga i te raro aa vae vai tai. Te tangata toki te paai maunga. Te uaatangata e pakamatakutaku.

The children ran down. They looked at the man sitting up against a backrest at the bottom of the beach. The man resembled the side of a mountain. A fearsome giant among men.

Taapuri mai. Pakaari mai ki a Mataere. "Kae aa! Ko te tangata nei, kairo e tai e peoaki. Matea r e i . . . ko te toa rei."

They turned back. Showed him to Mataere. "Hey! The man here, he has no equal. Perhaps indeed . .. clearly a warrior."

Teaa, pakatoo ipo ko Mataere. Aru o tau araara atu ki ei, pe ko te vaka e au mai pea? Karanga atu, ko te vaka e au mai Tikopia.

So Mataere came on down. He went to converse with him about where the canoe had come from. He said the canoe had come from Tikopia.

"O! lau!"

"Ah yes!"

Teaa, pare aa rei ko raaua. Pare. Pare ko raaua nei. E rongo rea ko Tui Tonga. Ko na vaka ne au mai i ei, ke tuku ake o pakatau i te riuapanga.

Then the two of them dwelt together. They dwelt. These two dwelt. Tui Tonga heard [about Pu Raatu]. His canoe, in which he had come here, was to be hauled up on the beach.

Kae ave te vaka nei. Ave. Naatou paapaaia rea te vaka nei.

Then they transported this canoe. In moving this canoe, they broke it.

Ave rea o puipui i te pare o Tui Tonga.

They used it to make a wall of Tui Tonga's house.

Kae nopo nopo ko Pu Raatu. Kakau atu rea na kau vaka ke oro o maataki.

Meanwhile, Pu Raatu continued to dwell. He sent out his crew there to go and check.

Ova atu na kau vaka; nga poi Tikopia. Ku maataki. Ova atu nei. Turia mai. Naatou iroa ia. Te vaka ku raavaki. Moumouia naatou. Ku raavaki. Ku ave o puipui i te pare o Tui Tonga.

His crew ventured forth; a group of Tikopians. They looked at it. They ventured forth and fled back. They now knew. The canoe was gone. They wrecked it. It was gone. They had taken it to make a wall in Tui Tonga's house.

Turia mai take poi tangata. Too na vae i te ruo kaaviki. Mapati ee rea. Kae rere mai take poi tangata. Oko mai rea.

One man fled hither. He stepped in a ghost crab hole. It was thoroughly broken. Then another man ran toward [Pu Raatu's abode]. He reached it.

04


Karanga atu rea te tau toa, ko Mataere mo Pu Raatu, "Kae aa?"

The friends, Mataere and Pu Raatu, said to him, "What's the story?"

"Siei. Ko te vaka ku pariki. Ku o kovi. Ku moumouia naatou."

"No. The canoe has become bad. It has become bad. They have ruined it."

Kae noponopo Pu Raatu. Kairo rerei na atamai.

Then Pu Raatu dwelt. He was not in a good state of mind.

Teraa, tamanaki aa rei na tau ia. Ka poi, poi. Ka aru o tau i te Kerekere Tapu.

Thus, they planned his battle. He would go on. He planned to go make war on the Kerekere Tapu.

Karanga atu rea e Mataere, "Ko ka ke aru ke oko rei."

Mataere told him, "You will go, and you will get there."

Tukuna. Na iroa atu rea, ko ia ko te toa. Kairo e tai e tau pangatati i Tonga e tuu. Na iroa atu pakarerei ko ia ka aru ko ia o tau i te Kerekere Tapu.

He didn't pursue it. He clearly knew he was a fighter. No one like him stood in Tonga. He knew very well that he would go indeed to battle on the Kerekere Tapu.

Kae karanga atu rea ko Mataere, "Ko taa tama na, ka ke aru ei rea moou kerekere?"

Then Mataere said to him, "Our children there will go with you for your burying ground."

"Hee! Kairo e rerei. Tuku ke pare te uinga tou rongo. Ko au, kau oru au ia pe ko pea?"

[Pu Raatu replied,] "Hee! It is not good. Allow the bearer of your reputation to live. As for me, 1 don't know what will become of me."

"O! Kairo. Ka au mai."

"Oh! No. They will come back."31

Teaa, au mai, ko ai raa? Ko Pu Raatu. Ko te tangata e reo ariki i te noporanga o Tui Tonga. Te tangata nei, e ati na ingoa, ko Uruarai. Take toa. Take toa tapa.

Then who came there? Pu Raatu. The man who served as chiefly guard in the dwelling place of Tui Tonga. This man was called by the name Uruarai. He was a warrior. Another supreme warrior.

Ka kave te tau nei. Kave, kave, kave. Ku poouri. Ku oro i te ngomea te turevareva.

The battle continued. It went on and on. By nightfall they reached a place where no sustenance was available."

Kae ono atu rei nga Tonga. Kairo ngangate pe e aa nai teraa ko na nopine ne au mai Tikopia, e utupaki na vai e

Then the Tongans looked at him. He did not weaken from fighting [because! his wife, who came from Tikopia, filled


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maamamaama. Nga ngokai, mo te vai. Pakamapua rea ki nga pupu. Nga pupu niu ana nai mea na.

his water bottle with a mixture of food and water. The food and the water. She spit into the coconut-shell bottles. His coconut-shell bottles there.

Mea e tautau. Rere atu pe ki te rotouruao i na nopine e nopo maa nea ... pakatuu ake pe inu. Mau na manava tau raa.

He fought and fought. Then he just ran over into the woods to his wife who was waiting w i t h . . . he drank his fill. When his thirst was satisfied, he resumed fighting.

Teaa. Kae kaavea te rongo ki te Kerekere Tapu. Karanga atu ki ei, "Aroo! Ko te tangata e tau mai mai muri, kairo kairo kairo ke peaa. E makeke rei pakapeana."

Thus. Then the news was carried to te Kerekere Tapu. They said to him [to Tui Tonga], "Behold! As for the man marching hither from the rear, there is not a single person like him. [There is no one] with comparable strength."

Kae karanga ake rea e Tui Tonga, "E rerei. Au ia ke oko mai, ka tao i pea mo Urua." E ati takua .. . ka penatu taaia rea e Urua.

Then Tui Tonga told them, "All right. Let him get here; how will he escape Urua? The thought was ... when he arrived he would be struck down by Urua.

Tau. Tau. Tau. Ku kapi te penua e oro pakapaa ki ei. Tautari ki a Pu Raatu. Na iroa ko ia, kairo ravaatia. E iroa te kanopenua; kairo ravaatia paia te penua e tuu. Ku vae rua. Ku oro i te tau ae ka kaave.

Fight. Fight. Fight. Many people went over to his side. They followed Pu Raatu, knowing now that he would not be vanquished. The islanders realized that he would not be defeated as he was still standing. The islanders became divided in two as they followed the fight.

Ko te tangata rei ia e au mai te Kerekere Tapu, e ati na ingoa ko te moka. Te mea e kiri tea. E ati rea ko ia ko te moka.

A man coming from te Kerekere Tapu was an albino called te moka. The man had white skin and so he was called te moka.

Ae au ko ia o unu taki tai te paaoa e au pe o tau mai muri. Kairo aru ki te mata o te tau ae mea. Ne tau, tau. Kareu ake ko Pu Raatu, e umuia rake mea. Kae mamata atu nei, ku raavaki. Ka nai teraa ko te moka e au ko ia o taa poouri.

He came along to pick off, one by one from the rear, the people following [Pu Raatu] into battle. He did not go to the battlefront. They fought and fought. Pu Raatu glanced up and saw that more men had fallen over. Then he looked toward him [and saw that he] had vanished. The albino had been coming to strike down [his enemies] without being noticed.

&&


Pakamaironga e ia. Ko ia i te Kerekere Tapu nei, ku toe toko pia pe nga poi taangata?

He [Pu Raatu] took note [of the problem]. How many men were left upon te Kerekere Tapu here?' 3

Kae aru, aru; ku oko ki te Kerekere Tapu. Mau tautonu ko te moka i ei. Turi ee rea ea ko ia. Riiki ei rea na kanotau. Ae ova atu. Rere ee rea o tauturi te tangata.

Then, he went and went. He reached te Kerekere Tapu. He truly found the albino there. He chased him indeed. He left his army. Then he ventured forth. He ran, chasing the man.

Puri. Puri. Uu atu ki te pare o Tui Tonga. Na taaia na vae. Patipati aa rei. Taangina mai a ki papo.

He ran and ran. Entered the house of Tui Tonga. He struck his leg. He broke it. He dragged him outside.

Teaa, poki mai rea o au atu take na kanotau.

Then another of his armies comeback at him.

Ae, karanga atu rea ko Tui Tonga, "O! Nai tangata e au mai na rongo ko ena?"

Thus, Tui Tonga said to him, "Oh! Are you the man I've heard about?"

"Aa."

"Yes."

Maanatu ake ko Tui Tonga; ka mo Uruarai ka ravaatia?

Tui Tonga thought about what might occur. Would Uruarai be defeated?

Taa, oko mai. Tuuraki rea naaua mo Urua. Teraa, na toe tau ko eni. Naaua mo Urua ne tuuraki. Ne tuuraki rea i nga paiva katoa.

Thus, he arrived. They two, [Pu Raatu] and Urua, stood. So this is what was left of the war. The two of them, [Pu Raatu] and Urua stood [against each other]. Stood indeed in all the martial arts.

Petaaki; pakapetaaki. Tere vakavaka, te ingoa nga pai peatu o te raakau.

They fought with sticks. Fought with sticks, trying to hit each other in the ribcage. Tere vakavaka 'running sides' is the name of the stick-fighting competitions.

Poi. Poi. Ka ravaatia Pu Raatu. Pu Raatu ne peiia ki tua te raakau o Urua.

He went on an on. Pu Raatu was about to be defeated. Pu Raatu thrust aside Urua's club.

Te vaatia ne peiia ki runga i ei, kae ipo te raakau. Te raakau e taa i runga. Ko te raakau ne taa ko na vae. Kairo e tuu i raro. Te raakau nei e taa i te vaatia e ipo mai runga. Pakatekaria rei ko Urua.

When he tossed it upward, the stick descended. The club struck on top. The club struck his leg. It did not rest below. This club struck while he was coming down from above. Urua fell down.


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Teaa, tori atu ko te tapakau. Popoo ipo ko Pu Raatu i te tapakau nai tiia ko Pu Raatu i te mata o na raakau. Nai pakaepukia mavaevae ee rea te tapakau.

Then he gave him the coconut-leaf mat. Pu Raatu reached down and wove the forward part of his stick through the mat. He spun the mat around [on his stick] until it came apart.

Ko Urua ku o teka. Pai rea te atamai o Tui Tonga na ke nopo reo i nga tapa o Tui Tonga. Kae kairo e rerei na atamai. Toki e reo vaka.

Urua fell down. Tui Tonga there made up his mind that he [Pu Raatu] should remain as one of Tui Tonga's elite guards. But [Pu Raatu's] mind was [still] not good. He kept thinking back to the canoe.

Au ko ai raa7. Ko te Kerekere Tapu ku ngaro. Kae au te tangata e ati ko Pu Takaraua. Te vaatia ne pakatapito te tau, ne aru ki te Kerekere Tapu, te tangata e ati na ingoa ko Takaraua, ne aru vero i na porau. Ipo tau rei ki Anuta.

Who came there? Te Kerekere Tapu had been decimated. Then came a man called Pu Takaraua. When the war started, [when it] went to te Kerekere Tapu, the man called by the name of Takaraua set off on his voyage. He descended to Anuta.

E au ki Anuta, i te vaatia na taina e ariki i ei, ko Pu Pongi.

He came to Anuta while his [Pu Raatu's] brother, Pu Pongi, was chief.34

Au pakatau mai te vaka nei. Pakatau mai rei ki Anuta. Pakatau mai te mataana.

He came and hauled this canoe up here. Hauled it up here at Anuta. Hauled it up here at the front of the cave.

Pakatoo ipo rei te maatua e ati na ingoa ko Pu Toroaki. Teraa, ko te tamana o Pu Raatu. A ko ai raa1. Ko Pu Pongi ko ia i te vaatia koi tuei ariki ko ia. Ku piripiri ke ariki. Ko na maatuaa, ko na tamana, ka. . . .

The old man called by the name Pu Toroaki came down. Thus, Pu Raatu's father. Who there? Pu Pongi himself at the time was not yet chief. He was close to becoming chief. His parent, his father, was about to. . . .

Pakatoo ipo ki te vaka nei, ko Pu Toroaki. Pai te atamai o nga Tonga ki ei ke naatou taaia. Karanga atu rea te tangata e ati na ingoa Takaraua, ko te poi Tonga, "E! Sieil Taatou e tara te maatua ke taa."

Pu Toroaki went down to this canoe, The Tongans made up their minds to kill him. The man called by the name Takaraua, the Tongan, said to them, "Hey! No! It is wrong for us to attack an old man."

Te tangata ne mua ipo ki ei, ko Toroaki, te maatua. Pai rei raatou araara i te mataana.

The first man to go down to them was Toroaki, the elder. They held their conversation at the front of the cave.

"Kae aa! Aroo! Ko te vaka te tangata ne penake o tau i Tonga. Maatou e ma-

"Hey! Well! The canoe of the man who went up to make war in Tonga. We

88


mata atu. E toki tau tau tama ia." Naatou onoonopia atu rea.

looked at him. He looks just like your son there!" They examined him.

"Ko ai na ingoa?"

"What was his name?"

"Te ingoa o te tangata nei, ko Raatu."

"This man's name was Raatu."

"O! Kotou iroa. Te mea na ko taku tama. Araara mo. Araara mo." Teraa, ne pai na araara.

"Oh! You all know. That thing is my son. Tell us your story now. Tell it now." Thus, he told his story.

E araara o Pu Pongi ne aru o aaro. Au mai nei. Au mai nei. Mata atu ee rea tumutumuira a te vaka a Tonga. Kairo oko mai te ava. Pakatau mai i te potupenua i Vai. Pekaopi mai o pakatau mai te vaka ae. Naatou iroa ko te vaka a Tonga e tuu i te ava.

While they spoke, Pu Pongi was out paddling. He came here. He came this way. He saw the top of the Tongan canoe's sail. He didn't come to the passage. He hauled up his canoe at the part of the island near Vai. They swam toward the island to haul up that canoe. They were aware of the Tongan canoe standing in the passage.

Pau mai ee rea te mataatau e au mai te vae vai tai. Teraa, e au mai ki te vaka a Tonga.

He held fast the front-line troops coming from the seashore. Thus, they approached the Tongan canoe.

Ae au mai. Ko naatou mmana mo te kau vaka e araara i te mata o te Ana.

They came this way. Their father and the crew were holding a conversation at the front of te Ana.

Kareu ake te kau vaka o Takaraua. Ono atu ki te tangata c au i ei ko Pu Raatu roo ia. Kairo maapuri.

Takaraua's crew glanced upward. The man coming toward them looked just like Pu Raatvi. Nothing was different.

Kae karanga atu rea, "Ia! Tou puri. Tou puri o vero taatou vaka. Tangata ne tau i Tonga, ko cna, ku au na."

Then they said, "Look here! We'd better flee. Let's run and launch our canoe, The man who made war in Tonga, that one, has come there."

Kae veivei atu ki ei ko Pu Toroaki. Koee, ko te maatua: "Hae! Ka kotou puri o aa? Mea na ko taku tama. Kau karanga atu rea ki ei, kairo na taaia kotou."

PuToroaki was surprised at this. Thus, the old man: "Hae! Why are you running? That is my son. I will tell him not to harm you."


69

Teaa, karanga atu rei ko nga Tonga, "Ko au mooni? Te tangata ne tau i Tonga, ko ena ko na taina? Ko na taina te mea na?"

Then the Tongans said, "Are you telling the truth? The man who fought in Tonga, that is his brother? His brother is that thing?"

Te au, au. Karanga atu rea Pu Pongi, te vaka ka taa. Karanga atu rea, "Aroo! Kairo taaia. Au o nopo ki raro o pakarongo ki te araarapanga o tou taina. Te vaka nei e au mai Tonga. Mea nei nga Tonga."

They came closer. Pu Pongi ordered them to attack the crew. [Then Toroaki] said to him, "Listen! Do not strike [them]. Come and sit down, and listen to the story of your brother. This canoe has come from Tonga. These things are Tongans."

Pare rei ki raro. Pai te araara. Pakarongo atu ki ei ko Toroaki ki te araara a nga Tonga. Kairo roi. E araara tonu te aruarunga o Pu Raatu.

They sat down. The story commenced. Toroaki listened to it, to the story of the Tongans. It was not a lie. It was straight talk about Pu Raatu's travels.

E muna ko te tangata nei e penake. Kairo naatou iroa pe ko pea te penua e penake mai ei. la! Ko naatou ne o mai. Kairo o ipo te penua ne penake mai ei. Naatou ne peepokai o tuu ake te penua na ingoa ko Anuta.

This man said that he ascended. They did not know where the island was from which he ascended. Well! They came here. They did not descend to the island from which he ascended. They were surprised to see Anuta rise and stand before them.

Teaa, karanga atu rei, "Mea ko te tangata ko tau tama. Teaa. Maatou pakatotonu ki ei. Ko ou mata kairo maapuri."

Thus, he said, "That thing, the man [about whom I have been talking is] your son. Yes. We believe it. Your facial features are in no way different."35

Teaa, karanga atu rei ko te maatua, naatou tamana, e ati na ingoa ko Toroaki, "E kotou ipo na. E nopo pe ku mate?"

Thus, the old man, their father, called by the name Toroaki, asked them, "When you departed, was he alive or had he died?"

"O! Kairo ee rea maatou iroa. Maatou ipo, ku oko ki te Kerekere Tapu. E ati ko ia te noporanga o Tui Tonga."

"Oh! We don't know. When we departed, he had reached te Kerekere Tapu. It, indeed, is known as Tui Tonga's dwelling place."

Teaa, na pakaotinga ko eni. Kae ne nopo. Kairo poki naatou iroa. Kairo araarapia e nga Tonga ki te tau mmana

So this is the end. Then he dwelt. Neither did they know. The Tongans did not inform the chiefly father and son of Anuta

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ariki i Anuta paia e ipo, koi tuei mate c Raatu. Koee ko na mate, kairo pe naatou iroa pe ne poi o mate i pea.

because when they descended Pu Raatu had not yet died. Thus, as to his death, they did not know where he went to die.

E araara pakaoti. Tc tikutikuunga o te araarapanga nei ko eni.

All is said. This is the ending of the story.

Six

The Chiefly Brethren's First Battle

Text 12 The Community's First Slaughter [Narrated by Moses Purianga]

Ko au, kau araara ki te taaranga o te penua i mua o Anuta. E ke piipia ke taa araara ki ei?

As for me, I'll discuss the early slaughter of the island of Anuta. Do you wish the two of us to talk about it?

RF: Aa. Kau piipia.

RF: Yes. I'd like to.

Ko au, kau araara poki ki te araarapanga o Anuta. Te mataki taaranga o te kanopenua. Te vaatia ne taa i ei, ko taatou, e tou iroa i te vaatia nei, nga ariki ko te noporanga Pu Tearakura.

As for me, I'll also tell the story of Anuta. The community's first slaughter. At the time they were slain, as for us, we all know at this time, Pu Tearakura occupied the chiefly throne.

Mea nei ka pakatapito, ka taa nei i te rongorongo taranga nga tau kave ariki e pai taranga ki te penua ka tapao.

This thing would begin, this slaughter came about because of rumors heard by the chiefly brothers and sisters about a plot to kill them and take control of the island.1

Te vaasia te kanopenua e pai, e pare, ko te Paanau i Arataika; tenaa e pare te Paito i Pangatau. Maa te paanaunga e ati te Paanaunga i Paitoka. Taa e pare i te vaatia.

At the time, among the populace there dwelt the Arataika Brothers, and there dwelt the House of Pangatau. And the sibling set known as the Paitoka Brothers. Thus they dwelt at the time.

A ko te paanaunga e tapa, e ati ko nga toa, teenaa rei ko te Paanau i Paitoka.

The champion sibling set known as warriors, then, was the Paitoka Brothers. 91

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A kae pare te Paanau Ariki nei. E onoono atu ki te penua pakapeem pe ka pan e te Paanau i Paitoka. Teaa, oro rei o kavaaki te penua.

Then these Chiefly Brethren dwelt. They saw that the Paitoka Brothers were preparing to seize control of the island. So they went to perform a kava ceremony [that they might be provided the strength] to keep the island.

Te mataki pai tautauka ne pai. Maamaataki ana toa. Mataki pai rea ko te tautauka ne have ki Maunga.

The first competition occurred. [This was to] look over the warriors [to determine who was the most skillful]. When the competition first occurred, it was moved to Maunga.

Ko te papine ne nouua. Mate rea.

A woman hanged herself. Quite dead.

Teaa, tau e naatou, ave rea te poi aatoaaniu. Ave rea toutou te paa i te Kaupanga Rai.

Thus, they took a pair of coconuts. Carried it to hang from the pandanus tree on te Kaupanga Rai.2

Ae poouri te penua, taanaki rea nga taangata. Nga taangata. Kairo e tai ke toe.

When night fell on the island, the men gathered. The men. Not one was missing.

Toro taki toft'3 rea te paaoa, pe ko ai ka oko ki te poi aatoaaniu.

The people all went, one at a time, to see which one would reach the aatoaaniu.

Oro te paaoa nei. Popoki ipo pakaoti. Kairo e tai ne oko. Oko rea te tangata e tai, ko Pu Ranginapa.

These people went. They all came back down. No one got there. Just one man reached (the aatoaaniu}, Pu Ranginapa.

Pare. Pai poki take tautauka. Taanaki rei te penua ki Marae. Oro taotao raakau. Nga paiva katoo [sic]4 ne pai.

They rested. Then occurred another form of competition. The community gathered at Marae. The competition was oro taotao raakau? Every event was held.

Te tangata ne kairo kau i tc pai takaro nei, Pu Avatere. Taa pai oti, ae pare rei o taripaki. Moeaki ko ia i te vaatia te penua ka taa i ei.

A man, Pu Avatere, did not participate in this competition. When il was complete, they all sat and waited. They rested in preparation for the mortal combat about to engulf the island. 6

Upo ake i take poouri. Reetiake te penua.

He got up the following night. He lied to the community.7

THE CHIEFLY BRETHREN'S FIRST BATTLE

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Roiroiti rea te penua ke ave ki te Ana; e ati ko te paangota. Te poouri rea ka taa i ei te kanopenua.

[The Paitoka Brothers] misdirected the island to get to te Ana, claiming [there would be] a fish drive. That night they would slaughter the community.8

Orooro nga taangata. Kairo e tai ne toe. Oro pakaoti ki te Ana.

The men went. No one remained. They all went to te Ana.

Te poi tangata e tau tati ne kairo aru ki te Ana. Pu Avatere. Tangata i te Paito i Pangatau. Mea ko take toa.

A lone man did not go to te Ana. Pu Avatere. Man of the House of Pangatau. He was a warrior.

Kae taanaki te Paanau i Paitoka. Te Paanau Ariki.

Then the Paitoka Brothers gathered. [And] the Chiefly Brethren.

O mai te poouri. O mai, o mai nei. Ono atu ki te api e kairuru ... e uuro.

They came that night. Come, come here. They saw the fire glowing ... blazing.

Teaa, pai taranga nei. "O! Ko Pu Avatere nei, ne ke kairo aru i te paaoa ne taki oro ki te Ana."

Then they all made conversation here. "Oh! Pu Avatere here did not go with the people who all went to te Ana."

la! Karanga atu rea te ariki, Tearakura, "Ko ai ka aru i a kotou na?"

Here! Tearakura, the chief, said to them, "Who out of all you there will go?"9

Kararanga rei te paaoa, "Ee! A ko ai rea ka aru?"

The people said, "Yes! Who will go?"

Te paaoa kararanga e pakamatakutaku. Kairo naatou maua.

The people said he was frightful. They would not prevail [over him].

Te paaoa e pakaturituri. Koee, karanga atu rea ko Tearakura, "Kaa rea? Ka ke aru koe ia i a Ranginapa?"

The people remained quiet. Then Tearakura said to them, "What's going on? Ranginapa, will you be the one to go?"

"Oo iio!"

Ae tuuraki nga tau maa nei. Taripaki atu rei ki ei, pe ku pea na vaatia ka oko mai i ei. E aru. "Kairo aru ke aa? Oro pakarerei." E aru ia ke peatu. Pe ko ai te toa ka au ki a naatou?

"Oh, all right!" Then these brothers-in-law stood. They waited for him, for whenever might be his time to come. He went. "Aren't you going for some purpose?10 Go properly." He went to fight [Pu Avatere]." Which of you is the warrior who will come to them?12

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Kae penatu, penatu te tangata e ati na ingoa ko Ranginapa. Oko ki te pare o Pu Avatere. Karanga atu rea, "Pu Avatere? Nai koke naa, koi ke nopo? Kae aa? Ke tou oro ki te paangota. Paangota nci e taki pakaoti e te Paanau Ariki. E karanga mai, kairo e tai ke nopo."

Then he ventured forth. The man called by the name of Ranginapa ventured forth. He reached Pu Avatere's house. He said to him, "Pu Avatere? You there, are you still here? What for? We're all supposed to go to the fish drive. The Chiefly Brethren want us all to go to the fish drive. They told us no one should stay home."

Karanga atu rea, "la!" Karanga atu rea c Pu Avatere, "Tatari mai rea ke kau penatu ke taa oro."

He said to him, "Listen!" Pu Avatere said, "Wait there and I'll join you so the two of us can go."

Karanga atu rea ko Pu Ranginapa, "Ko au, kau mua ipo ki ngaatai. Penake rea koe."

Pu Ranginapa said to him, "As for me, I'll go on ahead toward the sea. You corne along later."

Kae noponopo ko Pu Avatere. Karanga atu rea ki na nopine, "Aroo! Taku raakau na vero mai raa. Taku raakau taua."

Then Pu Avatere stayed right there. He said to his wife, "Listen! My club there, throw it to me. My war club."

Karanga mai rea ko Nau Avatere, "Mo aa? Mea na kaiio kotou oro ki te paangota? Ka kotou oro o peatu? Riikinake!"

Nau Avatere said, "What for? That thing, aren't you all going to the fish drive? Arc you going to fight? Stay out of it!"

"Pe au mai inora ke takitaki i toku kau nima. Te poouri."

"Just bring it to me so that I may go armed. JJ It is nighttime."

Karanga atu rea na nopine, "Ka ke tuku ke tuku! Ka ke aruaru ke pakataa ipo i tou maa, i a Tearakura? E takitaki tau raakau? Kairo ke pakamaa i ei?"

His wife said to him, "Will you let it be! What will your brother-in-law, Tearakura, think when he sees you coming with a club? Aren't you ashamed before him?"

"lio."

"Yes."

Uu mai ki papo. Tumu nga ngatiitara. Aru ee rea.

He went outside. He tied his waist cloth tightly in preparation for a fight. Then he went.

Aru. Kairo aru rea i take ngomea, kae aru ee rea te riuara o Pu Ranginapa tie au i ei.

Lie went. He did not go somewhere else but took the same path as Pu Ranginapa.


Nai ku aru ia o tatao mai ki ei.

95

Then, [Ranginapa] went to hide from him [and wait in ambush].

Ae aruaru te vaatia ka pakatara i ei; kae marumaru tangata i ei. Ku aru; ku kairo pakavavave. Ku aru pakapeera pe te mea e pakarongorongo. Ae pakarongo aa rea ki te taa e karo nguu ipo mai runga.

So he went along; and just as he was about to pass him by, he felt the man's presence.14 He went, but not fast. [Pu Avatere] went with ears attuned, trying to detect [Ranginapa]. Then he heard the hum of the descending club.15

Pakateka. Pakateka atu. Te raakau nei ne ipo tatanu rea i raro. Ae ni te raakau a Ranginapa.

He ducked. He ducked away. This club descended, burying itself in the ground. It was Ranginapa's club.

Popoo atu ki ei. Tata mai. Kairo ngaarue. Totoko atu poki. Kairo ngaarue.

He grabbed it. He pulled it. It didn't move. He pushed it. It didn't move.16

Na tangina mai. Rerepakina mai ee rea i runga e Pu Ranginapa.

He pulled it toward him. Pu Ranginapa jumped up.17

A nai ko te raakau ku o too. Kae ne pautaki, pautaki na nima. Ne tumu pakaoti.

The club fell [from Ranginapa's hand], but he had lashed it, lashed it to his arm.18 It was all tied in a series of knots.19

Pe mauaki aa rea i te vaatia. Petoro. Petoro. Kae teka i raro ko Ranginapa.

Then they grabbed each other. They wrestled and wrestled. Then Ranginapa fell down.

Kae oo atu ko Pu Avatere ke tapaki na manava. Na akatia ake ee rea. Na akatia ake tuu aa rea matea na paai ate. Pakarevakia.

Then Pu Avatere leapt at him to step on his stomach. [Ranginapa] pushed him off with his foot. His kick struck him in the side of his abdomen. He went flying off.

Petekai. Petekai. Mataki tuu ki runga Ranginapa. Tuu ake ki runga. Oto atu aa rea. Tapaki ko Pu Avatere.

They both fell down. They both fell down. The first to stand was Ranginapa. He stood up. He moved toward him. He stepped on Pu Avatere.

Ae tuuraki te nga tau maa ko te paanaunga a Tearakura. Raatou e tuuraki. E pai mate. Pe te mea ka mua mai i a naatou ko ai?

Then the brothers-in-law, the brothers of Tearakura, stood. They stood. They guessed as to which of them would get there first.

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Kararanga rake mea ko Pu Avatere. Kararanga rake mea ko Pu Ranginapa. Kae karanga atu rea pakapea ko Tauvakatai: "Aua kotou pai ke rai nga taranga. Tangata ka pakataa mai na, ko Ranginapa."

Some of them said Pu Avatere. Others said Pu Ranginapa. Then Tauvakatai spoke out like this: "Don't you waste too many words. The man who will appear before us there is Ranginapa."

Taripaki, taripaki. Teinei c amo ipo nga raakau taua. E au. Kae maatea rei na roa na arunga i te o aru ki a Pu Avatere.

They waited and waited. At length, he descended, carrying the war clubs over his shoulder. [Eventually] he came; but the time he spent with Pu Avatere was long indeed.

Naatou tuuraki. Tuuraki. Ka maarama te penua. Karanga atu rea Tearakura, "Aroo! Mea nei ko ai?"

They stood. They stood. The land was about to grow light. Tearakura said to them, "Hey there! Who is this?"

"Tangaata!" A karanga atu rea, "Ko au ko Ranginapa."

"Brother-in-law!" He said to him, "I am Ranginapa."

"O iio! la! O mai ke tou oro."

"Oh yes! Well! Come, let us go."

Orooro nei. Ravaravaatia mai na kau nima. Na kau nima nei ne ati ne aa? Ne kaaneve ki te kapa. Pautaki. Pautaki. Oko rea ki na kaukaunima.

They went along here. His arm seemed to be injured. What happened to his arm here is called, what? It was abraded by the sennit cord strap. He lashed it all the way down to his wrist.

Ae te vaatia ne pe mauaki ei, tangina te raakau e Pu Ranginapa. Va ipo rea ki na keukeunima, 20 te rau kiri ne itia pakaoti ki a paka kau tua na tuaarima.

Then, when they grabbed each other, [Pu AvatereJ pulled Pu Ranginapa's club. All the way down to his wirst, the skin on the back of his arm was completely abraded.

Au mai rei te panonga nei. Ko nga Anuta ku noporaki noporaki i te Ana. Ku pare moe naatou i te Ana. Ku taripaki, taripaki te penua ka maarama. Kairo e tai ke penake ke oro o avc te paangota.

This group arrived. The Anutans waited and waited at te Ana [for someone to lead them in a fish drive]. They stayed sleeping in te Ana. They waited and waited until it was almost light. [Still] no one arrived to take them fishing.

Ae orooro te paaoa nei. Ne kairo ova atu i te vae vai tai. Oro naatou ia takavakai i te muri Pungaana i ngaauta.

Then, the people went on. They did not venture toward the seashore. [The brothers-in-law] waited around behind the Pungaana on the inland side.


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Orooro. Oko oko ki te ngangea e ati na ingoa ko te Kauariki Muri Pungaana.

They went on. They finally got to the place called by the name te Kauariki Muri Pungaana.

Ae karanga atu rea Tearakura, ki na taina mo na maa, "Aroo! Kotou ka kotou oro o taa ko te penua."

Then Tearakura told his brother and his brother-in-law. "Listen! All of you, you all will go and slaughter the community."

Karanga atu rea te paaoa, "A ko koe rea?"

The people [i.e., his brothers and brother-in-law] said, "And as for you?"

"Kairo. Ko au, kau poki au ia ki toku pare."

"No. As for me, I am just returning to my house."

"Ae! Kairo! E pe taupangatati ke ke au o poopoo ki tou kanopenua."

"What! No! It is only proper that you come and hold your community [by initiating the slaughter yourself]."

Kae karanga atu rea, "I tea? A kotou taranga rea ne pai ke taa te penua, ne kairo pai kotou patumanava ne aa rea? Oro o taa te penua."

Then he said to them, "What for? The speech you made of slaughtering the island, don't you have the heart for it? Go and slaughter the community."21

Kae karanga rea te tangata, ko Ranginapa, "Ko au ku ravaravaatia. Ko au, e kau oru nei, kau oru pero te mea vare. Toku kau nima e kau makeke i ei, ko eni rea ku kovi nei."

Then the man, Ranginapa, said, "I am exhausted. As for me, I go here, I just go as an ordinary person. The strength of my arm has gone bad here."

Karanga atu rea e Tearakura, "Oro o taa te penua. Ku tonu atu mai a te au."

Tearakura said, "Go slaughter the community. Trust me."

Kae poki ko te ariki, Pu Tearakura. Pol aa rei i na pare e nopo i ei, ko Tearovaro. E nopo rea tukuoro i ngaatua.

Then the chief, Pu Tearakura, went back. He went to Tearovaro, the house in which he lived. He stayed there in the island's interior, near the bottom of the hill.

Aruaru, aruaru. Oko atu ki na pare. Ne kairo takoto ki raro. Ne kairo moe. Tupotu ee rea i runga.

He went on and on. He got to his house. He did not lie down. He did not sleep. He sat up with his back resting against a house post.22

Ae e orooro te paaoa nei. Petuku ake rea pe ko ai te mea ka mataki iki te pure.

Then these people went. They passed on to one another responsibility for striking the first blow.23

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Tuku atu ki take mea. Tuku atu ki take mea. E iita. Ko naatou manava kuo porepore. Ku maattaku.

Each assigned the job [of starting the attack] to someone else. Gave it to someone else. [They all] refused [to initiate combat]. Their bellies had become shaky. They were afraid.

Ae karanga rea ko Pu Tepuko, "Am mo o taie ki a Tearakura. Karanga atu ke poki pakarerei mai o au o taa te penua. Ke iki pe ko ia te pure."

Then Pu Tepuko told them, "Someone, go to Tearakura. Tell him to come back here to come to slay the island. That he should draw first blood."

Peatu, peatu. Penatu rea te tangata ko ai raa. Ko Pu Taokave.

They argued on and on. Who will be the one to go? [At last] Pu Taokave [went].

Penapenatu nei. E nopo e Tearakura. Kairo e moe. E tupotu pero. Karanga atu: "Te ariki!"

He proceeded toward him here. There was Tearakura. He was not sleeping; just sitting with his back against a house post. [Pu Taokave] spoke out: "Sir!"

Kae karanga mai rea Tearakura, "E aa?"

Then Tearakura said to him, "What is it?"

"Ko te nga tau maa kararanga mai ke penake takua o popoo tou penua takua. E tinga rea te penua nei. Tinga rea kokoe ke mataki popoo ki ei."

"The brothers-in-law said that you must go up and take firm hold of your island. Take responsibility for the island, That you must be the first to grasp it."

"Ku pea nga taranga ne pai atu. Popoki oro o taa te penua. Tonu atu mai a te au. Ka kotou oro o taa te penua. Kairo e mea ke tara i ei. Tonu atu mai a te au."

"What has become of the words I made to you? Go back and slay the island, Trust me. You all will go and slay the island. Nothing will go wrong with it. Trust me."

Poki mai ko Pu Taokave. Oko ki a te paaoa. Karanga atu rea ke oro naatou ia o taa te penua.

Pu Taokave returned to them. He reached the people. He told them to go right away to slay the island.

Kae karanga mai rea Pu Tepuko, "Kairo. Ko ia rea ka au o ara. O mataki taa te penua."

Then Pu Tepuko said to him, "No. He should come and do it. To lead the attack upon the island."

Peatu, peatu. Te penua ku maarama. Poui atu rea ko Pu Taupono, a ko Tearakura, na iroa roo, te penua kairo taa

On and on they argued. The land became light. Pu Taupono asked, did Tearakura know they had not slaughtered the


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naatou? Kairo oko ki te kanopenua. Ku maattaku.

community? That they did not get to the population? That they had grown frightened?

Poki ko Pu Taupono. Aru ee rea. Aru. Aru. Karanga atu rea, "Aroo! Te Ariki!"

Pu Taupono returned. He went to him. Go. Go. He told him, "Listen! Sir!"

Kae poka atu te ariki. E karanga atu rea, "Ko tea? Ko tea te mea poki kotou o mai o kararanga ki ei?"

Then the chief sprang to attention. He said to him, "What is it? What are you all coming back here to talk about?"

"Aroo, ko nga tau maa karanga mai, koe rea, ke penake o taa te penua."

"Well, the brothers-in-law say you should be the one to lead the attack on the community."

"Eaa? Kairo e taa iai? Uru mai kipapo ke mauri." Popoo atu ki na raakau taua.

"What's this? Hasn't anyone been killed yet? Go on outside that you might live."24 He reached for his war club.

Kae pakateka. Te tangata e ati na ingoa Pu Taupono, rere ee rea o aru ki te uruao o mumuni i ei.

Then he hurried out. The man called by the name Pu Taupono rushed to go to the woods to hide there.

Uu mai te ariki, Tearakura. E raavaki. Ku rere ko ia o mumuni i te uruao.

Tearakura, the chief, exited. [Pu Taupono] was missing. He had run away to hide in the woods.

Kae pakarava au aa rei te ara i ngaauta. Pakatoo ki Marae. Poi ki Vai. Ku aru ki Vai. Ka aru o inu i Vai.

Then he went across, going along the inland path. He descended to Marae. He went to Vai. He went to Vai. He planned to go to drink at Vai.

Kae tautari atu rea Pu Taupono. Tautari atu. Pakamaironga atu ki na riuara. Pakamaironga ki na rapi e au i na pokouru.

Then Pu Taupono followed [Tearakura]. He followed him. His path was visible. It was shown by his bark-cloth headband.25

E ono atu ko ia e tea i te poouri. Ae nea tea. E aru. E tautari ki ei.

He saw something white in the darkness. Something white. He went. He followed it.

Poi, Poi ki Vai. Inu i Vai. Pakaanga mai o au. Kae rere ki te uruao.

He went. Went to Vai. He drank at Vai. Turned around to come back. Then he ran to [hide in] the woods.

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Pakatara o aru kae rere o aru o inu. Penatu. Tautari pero i muri.

He went past, then ran to go to drink. He went on, just following behind.

E tuuraki. Tuuraki nga tau maa. Pu Tepuko maa . . . Pu Ranginapa maa. . . .

They stood. The brothers-in-law stood. Pu Tepuko and . . . Pu Ranginapa and. .. .

Pakatara mai a Ranginapa [sic]. Oko ki te Ana. Kairo naatou iroa. Taa. Taa. Taa te penua.

[Tearakura] went past Ranginapa. He got to te Ana. They did not know [that he was there]. Kill. Kill. He struck down the community. 26

Oko ki te ngomea o na taina e takoto i ei. Na ingoa Pu Taumako. Tama a na makitanga.

He reached the place where his 'brother' was lying. His name was Pu Taumako [Pu Ratu's grandson]. Son of his father's sister.

Tuuraki. Tuuraki. Mata atu rea ki te nea e pakatara. Ko Pu Taupono.

They stood. They stood. They saw the thing passing by. It was Pu Taupono.

Puri ipo ee rea. Puri ipo nei. Te penua ku toe toko tii takavare pee. Ku taa pakaoti e Tearakura.

They fled downward. Fled downward here. The community that remained was very small in number. They had all been killed by Tearakura.

Taa, taa te penua i te poouri aii. Oti. Taa ki te pongipongi. Ku maarama ake, teetea rea te penua.

So they struck the community that night. Finished. The attack continued until morning. When light reached the island, it was a clear day.

Nai e taa taa. Te paaoa e oro vakavakai nga tangata e nea. Kae raavaki ee rea te tangata e tau tati, ko Tauvakatai.

Thus they struck and struck. The people went searching for the men. At that time, just one man was absent, Tauvakatai.

Nai ku rere mai ki ana maatuaa ko ia. E poi poi ko ia pakamau ki ona maatuaa, taunoto nei, e ati na ingoa ko Ta Tepetuu. Na tama pakapipiki, ko na kauapi, ko Tauvakatai.

He rushed to his 'parents'. He went looking for his 'parents', a married couple here, called by the name Ta Tepetuu. Their adhering child, their adoptee, was Tavakatai.

Ae rere, rere ke mua ki na tamaapinc e nopo maa ko ia. Ke rnataki oko ki ei. Ke tau nga mea mo na nopine.

So he ran and ran to be the first to reach their daughter who was staying with them. To be the first to get to her. To take her for his wife.


E rere atu. Karanga atu rea, "Aroo!"

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He rushed toward them. He told them, "Listen!"

Kae karanga mai ko te maatua tangata, na ingoa ko Pae Petuu, "Au!"

Then the elderly man named Pae Petuu said to him, "Come!"

Teaa, karanga mai ki te [tangata na] ingoa Tauvakatai, "Au o i uui ipo tau rongi na o kai."

Then he said to the [man with the] name Tauvakatai, "Come get down your food basket there and eat."

Uu atu, atu. Pakamaironga te ngomea e karanga mai ei. Na tuku va ipo te raakau. Tuku ipo. Taa matemate aa rea poki na tamaapine.

He looked inside it. He took note of the place from which [Pu Tepetuu] was speaking. He brought down the club. Brought it down. He also killed their daughter.27

Aara atu, aara atu nei. E raawaki. Ku mmate pakaoti ee rea.

He felt around. Felt around for them. They were gone. They had indeed all died.

Ae petopaki te paaoa ne oro. Ne taa te kanopenua. Oro rei ko ia maamaataki nga paapine rerei naatou mata ke tuku mo naatou.

Then the people raced off. They slaughtered the community. They went to protect the women with attractive faces to keep them for themselves.

Kae tau te kanopenua. Pakatopotopo ki naatou vaka. Pau naatou kau nima i na kiato. Kae vereveroi rea Rotomuriava na ke oro ki ngaauta ... ke oro ki te moana.

Then they carried the [slain] people. Loaded them in their canoes. Lashed their arms to its outrigger booms. Then they launched them at Rotomuriava there to go ashore ... to go to the ocean.

Ae raake mea, puri oro ki rotouruao na. Oro atu ae rea o mumuni atu i te rotouruao.

There were others who fled to the middle of the woods there. They went to hide in the woods.

Taa, pai te penua nei. Oti. Ku pare ko raatou. Ku pare a ko te kanopenua ne matuku oro. Nga paapine oro ki rotouruao. E orooro, perave mo te papine e ati na ingoa ko Nau Ariki.

Thus, they handled this island. Finished. They dwelt. Having [previously] stayed together, the community disbanded and went. The women went to the middle of the woods. As they went along, they meet the woman called by the name Nau Ariki.

Kae vanivani atu, karanga atu rea ki ei ke au mai. Kae karanga atu rea, "Kairo." Ke au o keri te rua mo naatou ke na tanumia.

They suggested that she come to them. But she said, "No." That they should come and dig a hole to bury them.

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Nga paapine nei, naatou ngokai ne oro o kai, nga unga mo nga kaaviki. Kairo ngokai mo naatou.

The food these women went to eat consisted of hermit crabs and ghost crabs. There was no [proper] food for them.

Kae pare i te vaatia nei, paia te vaatia pare rea te kanopenua te Paanau i Paitoka, maa raalou maa, Pu Pangatau mo te Paanau Ariki. Te vaatia te kanopenua ne pare ko raa pe. Kairo te kanopenua ne taa. Ku taa peka pakaoti. Taapurupuru pakaoti.

They stayed there at this time because at this time the resident community consisted of the Paitoka Brothers and their brothers-in-law, Pu Pangatau, and the Chiefly Brethren. These were the only people who dwelt on the island at that time. Not the population that was slain. They were completely annihilated. No one was left.

Te kanopenua ne pare, kairo maua na tino torn. Aa na pua toru.

The population that was left counted fewer than 30. Just 30.

Ae pare te paaoa nei. Pare pare ko raalou. Tici te vaka mai nga penua ne au i te vaatia. Raatou ne pare. Naatou pero ne pare.

So these people dwelt. They dwelt and dwelt. Not a canoe from the other islands came at that time. They dwelt. They dwelt alone.

Ae pare, pare. Pai rei nga atamai kovi te Paanau i Paitoka. Te Paanau i Paitoka ku pakapea pe e pai ke naatou tapaoa te penua.

Then, as time went by, an evil thought came to the Paitoka Brothers. The Paitoka Brothers made plans to take control of the island.

Teaa. Oro rea te Paanau i Paitoka. Oro rei o kaukau taranga ke taa ko te Paanau Ariki. E tuu te penua mo naatou.

So the Paitoka Brothers went. They went to plot to slaughter the Chiefly Brethren. That the land might stand as theirs.

Ae maanatu, maanatu, ko Nau Ariki nei, ko tea na atamai o te Paanaunga i Paitoka tuutuupekau nga poouri katoa ki a te ariki. Ko te mea, ko te taanga o Tearakura.

Thus Nau Ariki here kept trying to determine what it meant that that the Paitoka Brothers sent for the chief every night. [She determined that] they were plotting Tearakura's assassination.

Teaa, au aa rei karanga mai ki na kave, ki a Tearakura, ko te papine e ati na ingoa ko Nau Ariki, "Aroo! 1 nga poouri au e poouri kotou oro o araara, kotou oro o araara ki tea? Kotou oro o araara ki tea? E ke iroa e kotou oro o araara naa, e rama mai i a te koe. Ou raakau ku oti na tanu

Thus, the woman called by the name Nau Ariki came to tell her brother, Tearakura, "Listen! Night after night, when you all go and talk, what do you talk about? What do you talk about? Do you realize that those meetings are part of a plot against you? Your clubs were buried.


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e naatou. . . . Ae na e ke aru ki ei na, ke nopo na e ke nopo i a naatou raakau."

. .. And each time you had a meeting, you sat on their clubs."28

Teaa, karanga rea pakapera Tearakura: "Ae pai atu nei oku lei au ia ki nga taangata o te tai. A nai e rama mai ki a te au." Teaa, pakatapito ka taa rea Te Paanau i Paitoka. Na tapitonga ko eni.

Then, Tearakura said this: "So I show the immigrants my good will, and they conspire against me!" So, this is the origin of the plan to slay The Paitoka Brothers. This is why.

Seven

Extermination of Anuta's Population and the Origin of the Four 'Clans'1

Text 13 Slaughter of the Island's Population [Narrated by Pu Nukumarere with the assistance of Pu Tokerau] Ko Pu Pongi ne ariki. Kairo e araarapanga o te vaatia o Pu Pongi ne ariki i ci.

Pu Pongi became chief. There is no story of the time when Pu Pongi was chief.

Ko te lama a Pu Pongi, ko Pu Tingirau. Pu Pongi ne mate. Tana tama, ko Pu Tingirau, ne ariki.

Pu Pongi's son was Pu Tingirau. Pu Pongi died. His son, Pu Tingirau, became chief.2

Ko Pu Tingirau ne taute ana tama e toko toru. Te urumatua, ko te papine, Tautorona, Nau Ariki. Na rua, ko Tearakura, Tui Anuta. Na toru, Pu Tepuko, Kavekau. Take mea, Tauvakatai. Te pakaoti, Nau Pangatau, Nanati.

Pu Tingirau produced his three children.3 The eldest, a female, was Tautorona, Nau Ariki. 4 The second was Tearakura, Tui Anuta. The third was Pu Tepuko, Kavekau. Another one was Tauvakatai. The last was Nau Pangatau, Nanati.

Ko Pu Tingirau ne aru ki Tikopia. Ko ia ne noponopo i Tikopia. Ko ia ne maanatu ke au ki te penua nei. Ko ia ne au i na vaka. Maatea na kapikapi nga vaka mai Tikopia. Nga vaka mai Tikopia mo te vaka 0 te ariki, ko naatou ne o mai, pakatuu ra. Ko te matangi e maatea na makeke. Ko naatou ne o mai. Poouri te penua i te moana. Take vaka, ko Pu Rangitita ne au 1 ei. Naaua mo Pu Komota. Ne karanga

Pu Tingirau went to Tikopia. He dwelt on Tikopia. He thought about returning to this island. He came in his canoe. Great in number were the canoes from Tikopia. The canoes from Tikopia and the chief's canoe, they came under raised sails. The wind was very strong. They came this way. Night fell on the ocean. Pu Rangitita came in one canoe. The two of them, he and Pu Komota. He said to furl the sail. He spoke

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EXTERMINATION OF ANUTA'S POPULATION

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ko te ra ke tuku ki raro. Ne karanga ki nga vaka katoa. Ko naatou kairo pakarongo ki ei. Ko naatou e oro; e pakatuu ra naatou ia. E tai pero te vaka ne kairo aru. Naatou e momoe.

to all of the canoes. They did not listen to him. They went with sails raised. Just one canoe did not go. They slept.

Marama ki take ao, ko te pua nga vaka ku raavaki. Ko naatou pero e tai te vaka. Naatou ne oro ara mai te penua, ko rake vaka. Naatou pero i te vaka e tai, ko te vaka ne au ki Anuta. Ne pakatuu ra.

When it became light the next day, the fleet had disappeared. Of them, there remained only one canoe. The other canoes strayed from the island. Only those in one canoe, that canoe, approached Anuta. They raised the sail.

Pu Tingirau ne aru i te vaka ne aru mai te penua nei. Ko Pu Rangitita ne araara i te penua nei. Ne karanga e Pu Rangitita ko te porau ku oro ara.

Pu Tingirau went in a canoe that strayed from this island. Pu Rangitita told the story on this island. Pu Rangitita said that the voyage had gone astray.

Pu Tingirau ne aru ki take penua. Ko ia ne noponopo i ei. Ko ia poki ne ipo. Ne ipo ki Anuta. Ko ia ne mate i te moana. Kairo ne oko mai ki te penua nei.

Pu Tingirau went to another island. He dwelt there. He again descended. Descended to Anuta. He died on the ocean. He did not arrive here at this island.

Te vaatia nei, ko tana tama, ko Tearakura. Ko ia ku ariki. Ko Nau Ariki poki ne ariki.

Now, his son was Tearakura. He became chief. Nau Ariki also became chief.5

Ko Tearakura ne mate na tamaapine. Na kitamatii. Ko Pu Maapai mo Pu Taumako, nga tama a Akava, ko naaua ne noporaki i te Ana. Ko naaua ne aaro na vaka. Ne oro o tataru.

Tearakura's daughter died. His baby. Pu Maapai and Pu Taumako, Akava's sons, they were together in te Ana.6 The two of them paddled their canoe. They went fishing for the baby's funeral.7

Niraa tangata, nga tama a Paovaka, ko naatou ne kararanga atu ki a Tui Anuta, ko nga ika e tao i Temuriava. Ko nga ika takua taa Tearakura. Ko Ranginapa ne aru o ngutu roi ki a Tearakura. Ko Tearakura ne konokono. Karanga rea Tearakura te penua ke taa. Ko naatou ne taa te penua.

Some other men, Paovaka's sons, they told Tui Anuta that fish were being baked in Temuriava.8 These were fish for killing Tearakura.9 Ranginapa went to lie to Tearakura. Tearakura became angry. Tearakura said to slaughter the community. They massacred the island.10

I te poouri, naatou ne taa te penua. Tearakura ne taaia Pu Taumako. Ko ia ne taa te raakau ki na pokouru. Pu Taumako kairo mate. Ko ia ne taa poki i te raakau. Pu Taumako kairo teka ki raro. Ko Tea-

They slaughtered the island in the dark. Tearakura slew Pu Taumako. He struck his head with a club. Pu Taumako did not die. He struck again with the club. Pu Taumako did not lie down. Tearakura

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rakura ne pakaturu ipo. Ko ia ne karanga atu ki a Pu Taumako ke nopo ki raro. Pu Taumako ne nopo ki raro. Ne teka. Ku mate.

knelt down. He said to Pu Taumako to get down. Pu Taumako got down. He lay down. He was dead.11

Ki muri naatou ne noporaki, ko nga tama a Paovaka. Ne oro o pai kava i take poouri. Ko naatou nopine e noporaki i Paitoka, naatou pare. Ko naatou ne pakaoti te kava.

Later, they—Paovaka's sons—all dwelt. They went to perform kava the next night. Their wives were in their house, Paitoka. They finished the kava.

Ko Nau Tearoaro, te nopine o Tearakura, ne aru ki Paitoka. Ko ia ne nopo i ei.

Nau Tearoaro, Tearakura's wife, went to Paitoka.12 She stayed there.

Ko nga tama a Paovaka ne ipo. Ko naatou nopine ne kararanga atu ki a naatou, "Ko tea kotou mea ne pai?"

Paovaka's sons descended. Their wives said to them, "What have you done?"

Te penua ku turuaapo. Ko naatou ne kararanga mai ko naatou ne pai kava ki a Tearakura mo Pu Tepuko mo Tauvakatai; piipia ke naatou taaia.

Midnight had come to the island. They said they were performing kava for Tearakura and Pu Tepuko and Tauvakatai; they wished to kill them.

Ko te nopine o Tearakura e nopo i naatou pare, Paitoka. Ko ia ne ipo o pakaari atu ki na matua. Ki a Tearakura. Ko ia ka taaia e nga tama a Paovaka.

Tearakura's wife was staying in their house, Paitoka. She went down to inform her husband. Tearakura. He would be attacked by Paovaka's sons.

Tearakura ne pai ke taa poki nga tama a Paovaka. E maarama ki take ao, ko Tearakura ne karanga atu ki a Tauvakatai mo Pu Tepuko ke oro o uke te vaka, ko naatou ke oro ki te moana.

Tearakura, in turn, prepared to slay Paovaka's sons. When it became light the next day, Tearakura told Tauvakatai and Pu Tepuko to go and take the leaf covering off the canoe that they might go to the ocean.

1 te pongipongi nei, ne uke naatou vaka. Ko Kavataorua e nopo i nga tama a Paovaka. Ko naatou ka oro o aaro. Ko take vaka o Pu Tepuko mo Tauvakatai mo Pu Pangatau.

On this morning, they uncovered their canoe. Kavataorua13 was sitting with Paovaka's sons. They were ready to go paddling. The other canoe was that of Pu Tepuko and Tauvakatai and Pu Pangatau.

Te vaatia ne iki ipo naatou vaka ki te tai, ko Tearakura ne tupekau mai ki a Kavataorua ke periake. Kavataorua kairo piipia ke penatu Id a Tearakura paia ko ia e

When they carried their canoe down to the reef flat, Tearakura sent for Kavataorua to come up to him. Kavataorua did not want to go to Tearakura because he


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piipia ke aru i ana taina, nga tama a Paovaka.

wished to go with his 'brothers', Paovaka's sons."1

Ko Tearakura ne karanga mai ke penake. Kavataorua poki ne karanga atu poki ko ia kairo penatu paia ko ia e na iroa ko te mea, ko te taanga o na taina, nga tama a Paovaka.

Tearakura told him to come up. Kavataorua again repeated that he would not go to him because he knew this was to be the slaughter of his 'brothers', Paovaka's sons.

Ko Tearakura poki ne karanga atu ki a Kavataorua, ko ia ke au. Nga tama a Paovaka ne pakaari atu ke aru ki na tamana paia na tamana ko te ariki. Kairo e tau pangatati ke pakatautara ki ei.

Tearakura again told Kavataorua that he should come. Paovaka's sons instructed him to go to his father because his father was the chief. One must not argue with him.

Ko ia, Kavataorua, ne aru ki na tamana. Kairo aru ee rea i naatou vaka ki te moana. Kavataorua ne penatu ki a Pu Tearakura. Ki na tamana.

He, Kavataorua, went to his father. He didn't go to sea in their canoe. Kavataorua went forth to Tearakura. To his father.

Karanga atu na tamana ki ei, ko ia kairo aaro. Ko ia ke nopo i ngaauta. Ko Kavataorua ne tangi paia ko ia e aropa ki ana taina, nga tama a Paovaka. Ko Tearakura ne karanga atu ko ia ke tautari mai ki a te ia. Ko Kavataorua ne nopo i na tamana.

His father told him not to paddle. He should stay ashore. Kavataorua cried because he sympathized with his 'brothers', Paovaka's sons.15 Tearakura said that he should wait with him. Kavataorua stayed with his father.

Ko te vaka o Pu Tepuko mo Tauvakatai mo Pu Pangatau ne iki ipo. Naatou ne va ipo te vaka. Pakarave te ama o te vaka ki te paa. Vaiia ee rea. Naatou ne manonoa paia ko naatou vaka ku o kovi. Kairo e ama mona.

The canoe of Pu Tepuko and Tauvakatai and Pu Pangatau was carried down. They took the canoe down [to the sea]. They caught the canoe's outrigger on a pandanus tree. It broke apart. They desisted because their canoe had been damaged. It had no outrigger.16

Ko te nga tau paanau o Paovaka nei ne oro ki te Akau Motu. Naatou ne paangota. Maatea na rai naatou ika. Nga ika rarai.

Paovaka's sons here went to te Akau Motu.17 They fished. They caught many fish. Big fish.

Naatou ne o i te raaparepare. Ne o mai ki ngaauta.

They returned in the afternoon. They came ashore.

100


Ko nga tama a Paovaka e toko nima ne oro ki te moana. E tau tasi e nopo i ngaauta. 18 Ko Ranginapa na ingoa.

Paovaka's five sons went to the ocean, Just one stayed ashore. Ranginapa was his name. 19

Ko Pu Tepuko mo Tauvakatai mo Tearakura mo Pu Pangatau ne oro o taaia Ranginapa. Ranginapa ne aru ki na topi. Te ingoa o na topi, Aropaa. Naaua mo na kitamatii. Kitamaapine.

Pu Tepuko and Tauvakatai and Tearakura and Pu Pangatau went to attack Ranginapa. Ranginapa went to his garden. The name of the garden was Aropaa. The two of them, he and his baby. Baby girl.

Ko naatou ne ova atu. Ko ia e too nga puraka. Ko naatou ne tuuraki atu i te rotoara. Karanga atu ki ei ke ipo; naatou ke peatu.

They all went forth. He was planting swamp taro. 20 They stood forth on the path. They told him to come down; that they should fight.

Ko Ranginapa ne ipo ki a Tauvakatai. Ko Tearakura ne karanga atu ki a Tauvakatai, ko ia ke nopo. Ko Tearakura ka penatu ki a Ranginapa, ko naaua ke peatu.

Ranginapa descended toward Tauvakatai.21 Tearakura told Tauvakatai to stay where he was. Tearakura would proceed toward Ranginapa, that the two of them might fight.

Ko Ranginapa ne rere o aru ki Maunga. Ko na kitamatii ne papa ki na tua. Ko ia ne penatu ki Apuko.

Ranginapa fled to Maunga. His baby clung to his back. He proceeded on to Apuko. 22

Ko nga paapine e noporaki i Apuko. Nga paapine ne kararanga mai ki a Ranginapa. Ko Ranginapa kairo karanga atu. Ko ia ne tuku atu na kitamatii ki nga paapine ke mamata ki ei. Ko nga paapine ne kararanga atu ki a Ranginapa, ko tea poki na mea ka pai? Te penua ku o reku.

The women were gathered in Apuko. The women spoke to Ranginapa. Ranginapa did not reply. He handed his baby to the women to watch her. The women asked Ranginapa what else he would do? The community had vanished.

Ko Ranginapa kairo karanga mai. Ko ia ne rere ipo ki raro i take paai Maunga. Te rotoara ne ipo i ei, na ingoa, ko Teaakao.

Ranginapa did not speak to them. He ran down to the bottom on the other side of Maunga. The path on which he descended is named Teaakao.

Ko ia ne ipo ki raro. E ipo o aru ki na pare. Ko na pare, Ookota.

He descended to the coastal flat. Descended to go to his house. His house was [named] Ookota.

Ko ia ne penatu o uu atu ki pare. Ko ia ne popoo atu ki na tao. Kairo ngaarue. Ko ia ne na puriia te pare.

He ventured forth into the house. He grabbed his spear. It did not move. He turned over the house.23


109

Ko ia ne au poki ki take pare. Na ingoa, Rangipau. Ko ia ne uu atu poki ki pare o popoo poki ki na tao. Ko te tao poki kairo ngaarue. Ko ia na puriia poki ki te pare.

He came to another house [belonging to his 'domestic unit']. Its name was Rangipau. He also entered that house to grasp his other spear. That spear also would not move. He also turned over this house.

Kae oko ipo Tauvakatai. Tauvakatai ne mataki atu. Ko nga pare ku mapuripuri ki runga. Ko ia ne tio mai. E matamata pe ko Ranginapa ku pea.

Then Tauvakatai arrived down there.24 Tauvakatai looked around [and noticed that] the houses had been overturned. He looked back. Looked around to see where Ranginapa had gone.

Ko ia na iroa e Ranginapa e nopo mai te tapito i raakau. Ko ia ne tika te tao ki a Ranginapa. Te tao ne tuu i a Ranginapa. Ko Ranginapa ne popoo ki te tao. Ko ia ne pati te tao.

He discovered Ranginapa sitting near the base of a tree. He threw his spear at Ranginapa. The spear impaled Ranginapa. Ranginapa grabbed at the spear. He broke the spear.25

Ko Tauvakatai ne tika mai take potu tao. Tuu poki i a Ranginapa. Ko ia poki ne pati te tao. Ko naaua ne petoro.

Tauvakatai threw the other end of the spear. It also impaled Ranginapa. He broke the other end of the spear. They wrestled with each other [on the ground].

Ko Ranginapa ne popoo ipo ki te uua o Tauvakatai. Ko Tauvakatai ne tangikaranga. Ko Pu Taokave, ko ia ne rongona.

Ranginapa reached down and grabbed Tauvakatai's throat. Tauvakatai cried out. Pu Taokave, heard it.26

Tauvakatai e papakaranga. Ko ia ne rere ipo. Ko ia ne mau te kitoki o Ranginapa, ne too i te rotoara. Ko ia ne popoo ipo ki ei. Taapi ipo.

Tauvakatai screamed out. He [Pu Taokave] ran down. He found Ranginapa's small adze, which had fallen on the path. He reached down and grabbed it. He held it down there.

Ko ia ne ipo. Ne tuuti ki te tua o Ranginapa. Ranginapa ne mate.

He descended. Cut Ranginapa's back. Ranginapa died.

Ko naaua ne oro. Ne o mai ki a Tearakura i Parikitonga. Ko naaua ne kararanga atu, ko Ranginapa kuo mate. Tearakura ne karanga atu, "E rerei."

The two of them went. They came to Tearakura in Parikitonga.27 They two told him that Ranginapa had died. Tearakura told them, "It is good."28

Ko Pu Tepuko mo Pu Pangatau mo Tauvakatai, ne pakaree atu e Tearakura, ki a naatou ke oro o mamata ki te vaka o te paaoa ne oro ki te moana, ku oko mai,

Tearakura sent Pu Tepuko and Pu Pangatau and Tauvakatai to go and look for the canoe of the people who went to the ocean—when it got back, that they

110

ORAL. TRADITIONS OF ANUTA

naatou ke taa. Ko naatou ne oro. Ne mamata ki te vaka ku au. Ne aaro mai ki ngaauta. Naatou taa mate a nga taangata ne o mai i te vaka.

should be attacked. They went and saw that the canoe had come. It had been paddied ashore. They killed the men who came ashore in the canoe.

Text 14 Massacre of the Community [Narrated by Moses Purianga] Teraa pare ko raatou. Tiei e tama ma Ruokirnata.

Thus, they all dwelt. Ruokimata had not a child.

Teraa, pai rea te tama a Pare. Pai rei ko Pu Toroaki, te ariki, Te ariki ee rea ka ariki maurunga i Anuta na. Ko na pakatapitonga teena. Kairo raua te apu o te Tonga.

'I'hcn, Pare produced his child. He produced Pu Torokai, the chief. The chief indeed who would become Anuta's paramount. This was its beginning. We do not count [as chiefs] the offspring of the Tongan.

Nopo e Pu Toroaki. Pai rea tana tama. Ko nga tau paanau e toko torn. Ko Pu Raatu, te tangata ne rorongo taalou nc aru tau rei i Tonga. Tatao atu rei, na taina ko Pu Rongomai. Na toko torn, ko Pu Pongi.

Pu Toroaki dwelt. He produced his child. The brothers were three. The first was Pu Raatu, the man whom we have heard went to make war in Tonga. Next after him was his brother, Pu Rongomai. The third was Pu Pongi.

Ko nga tau paanau nei ne pare. Kairo e rerei. Pe ramataki poki. Pakatapito na taina ko Pu Rongomai ne pakaanga ki na taina, ko Pu Raatu. Pakapiripiri te vao e ati na ingoa ko Avere. Ne poi o pue ko na taina, ko Pu Raatu, poi kete ki tua. Ke aru ke ki rua, ke aua au ki tc vao.

These brothers dwelt. They were not well disposed toward one another. And they plotted against each other. The problem began when their brother, Pu Rongomai, opposed his brother, Pu Raatu. He took an adversarial position over a garden called by the name Avere. He attempted to expel his brother, Pu Raatu, to [make him] go somewhere else. To go away and not come to the garden.

Kae karanga atu rea ko Pu Rongomai ki a Pu Raatu, ko ia kae piipia rea ki te vao ke tuu i ei; naaua ke peatu mora.

Then Pu Rongomai spoke to Pu Raatu, saying that he wished the garden to stand as his; that they should go ahead and fight.


111

Araara atu rea e Pu Raatu, "O! Kairo kau piipia ki nga atamai na. Ka tuu tou vao. la! Ko kau oru. Kae nopo rea ke pakarongo pe nia oku rongo ka ova ipo mai Tonga. Tangata kairo uvia na rongo i te poi tangata e tai. la! Kokoe, kairo ke ariki. Te mea ka au o ariki mai i oku tua, ko tau taina ki muri, Pu Pongi."

Pu Raatu said to him, "Oh! I don't like those ways of thinking. It will stand as your garden. Here! I am going. You stay and listen for news of my exploits that will filter down from Tonga. A man can't become famous by killing just one person. And listen! As for you, you will not be chief. The one who will assume the chieftainship as my successor is your younger brother, Pu Pongi."

Kae poi aa rea Pu Raatu. Kae nopo nopo ko Pu Pongi. Ariki rei.

Then Pu Raatu went away. Then Pu Pongi continued to dwell. He became chief.

Ariki pai rei na tama, ko Pu Tingirau. Teraa, ku toko toru te aro ariki i te vaatia. Pu Tingirau ko te toko toru.

His son, Pu Tingirau, became the next chief. Thus, the chiefly genealogy came to be three at the time. Pu Tingirau was the third.

Pai tama Pu Tingirau, Pu Tearakura. Paanau ariki raatou te penua ne pai e raatou. Tearakura. Pu Tepuko. Pu Tepuko, te ingoa o te tangata nei, na ingoa Kavekau. Ko na taina ki muri, ko Tauvakatai. Teraa, ko raatou kave e toko rua. Ne ati ko Nau Ariki. Take nea ko Nau Pangatau. Ko Nanati.

Pu Tingirau produced a child, Tearakura. They, the Chiefly Brethren, they handled the island.29 Tearakura. Pu Tepuko. As for Pu Tepuko, this man's [personal] name, his name was Kavekau. Their youngest brother was Tauvakatai. Then, their sisters were two. [The eldest] was called Nau Ariki. The other one was Nau Pangatau. [Her personal name was] Nanati.

Teraa, pare raatou. Kae pare te Paanau i Paitoka. I te vaatia ko raatou e pare. Ko te Tau Paanau i Pangatau.

Thus, they all dwelt. At the same time, the Paitoka Brothers dwelt. At the time, they dwelt. [And] the Pangatau Brothers.

Pare, pare poki; kairo e rerei. Pakapiripiri rei ipo ki roto. E tapito i te Paanau i Paitoka ku rama atu ki te Paanau Ariki ke taa ko naatou ke ariki i te penua.

They also dwelt together; [but] it wasn't good. Enmity descended into their midst. It originated with the Paitoka Brothers having plotted against the Chiefly Brethren, to kill them and become chiefs of the island.

Kae pare ko raatou. E kakapi mai ko nga tau matua ke oro o araara. Te Paanau i Paitoka. Ko Ranginapa. Teraal Ko Tearakura. Nai e oro. E oro ke taa.

Then they all dwelt. They invited the couple to a meeting. The Paitoka Brothers. Ranginapa. Thus! [And] Tearakura. So they went, preparing to attack him.

112


Poouringia poouri e mea. Ku roto ki naatou kave, ko Nau Ariki, take poo kairo e poo ke pakatara. Au ee rea o au ki na kave. Karanga atu ki a Tearakura, "Aroo! Ko tea te mea kotou oro o pai? Take poouri e kotou oro o araara ki tea?"

Darkness fell that night. Their sister, Nau Ariki, became suspicious of the unusual activity taking place night after night. She came up to her brother. Said to Tearakura, "Listen! What is it that you all are going to do? What were you conferring about every night?"

Araara atu rei Tearakura, "Kae maatou oro o araara ki tea ki naatou taranga ko ia e au mai pai mai."

Tearakura said to her, "We just discuss whatever they have come to talk about."

"Ke iroa ko roi. Ko koe ke aru na, on raakau e tanu i naatou tua. Ka naatou taaia koe."

"You know it is a lie. When you go there [supposedly to talk), your clubs will be buried under the floor mat behind their backs. They will strike you down."30

Ko Nau Ariki ne kairo mamata ki ei. Pakapera pe ne pakaaria nga atua.

Nau Ariki didn't see it. Just in this way, the spirits informed her.

Kae karanga atu rea Tearakura, "lie! Ko au nei, kairo kau pakatonu atu ki au taranga na. Ko te rau ariki rea c au kairo e motu mai a naatou."

Then, Tearakura said to her, "Come on! As for me here, I don't believe those words of yours. The chiefly tribute from them is never lacking."

"Pai rei nea au kai laoi au mai. A ko naatou pare na, c rama mai ki a te koe ke naatou taaia. Koke, rama i a te koe."

"Pay no attention to the beautiful food coming to you. They who dwell there are plotting to kill you. You, watch yourself."

Teraa, e kakapi mai. Ko rake poouri e kakapi mai. Tearakura ku aru pero o nopo mai i raatou tua. Nai c nopo. E nopo rei i te ngomea naatou raakau e tanu i ei.

Thus, they sent for them. On succeeding nights, they [again] sent for them, Tearakura just went to sit right behind them. Thus, he sat. Sat in the place where their clubs were buried.

Teraa, karanga atu rei, ko Pu Tepuko, ke oro o kavaaki te paanaunga ke taa ke reku. Ko raatou painga ku o tara.

Then Pu Tepuko suggested that they go to perform kava to exterminate the | PaitokaJ brothers. [Because] their deeds had gone astray.

Teraa oro kavaaki te paanaunga nei, ko Pu Raatu, ee .. . ko te ingoa ko Pu Ranginapa. Te toa. Mata atu rea. Kairo naatou maua. Kavakavaaki. Teraa, oko ki te ato ka taa i ei. 31 Kae pot rea, muna atu ko Pu Tepuko, ki nga Tau Paanau i Pai-

Thus, they went to perform kava for these brothers, Pu Raatu, ee . . . the name is Pu Ranginapa. The warrior. They looked at him [and realized that] they couldn't overcome him. They kept repeating the kava ceremony. Finally, the


toka, raatou ke oro ki moana. Te mea ka nopo i ngaauta, ko Ranginapa. Naatou ka oro o aaro. Ke oro o takiri mai e ika maa taka rua. Maa te ariki, Tearakura, Pu Ranginapa.

Teraa, karanga atu, "E rerei."

113

day of the battle arrived. Then Pu Tepuko went to tell the Paitoka Brothers that they should go to sea. The [only] one to remain ashore would be Ranginapa. They [the others] would all go paddling. To go and search for fish for the two of them. For the chief, Tearakura, and Ranginapa. Then [the brothers] said to him, "O.K."

Maarama ake i te ao ka oro i ei. Kae oro te Paanau Ariki. Oro o uke te vaka. Tekaki ipo te vaka. Pakarave te ama i te paa. Vaiia rea te ama.

Daylight arose the day on which they would go. Then the Chiefly Brethren went. They went to uncover the canoe. They carried the canoe down [to the beach]. They caught the outrigger on a pandanus palm and split the outrigger.

Kae popoki atu rea o kararanga atu ki te Paanau i Paitoka, "Aroo! Ko kotou ka kotou mumua. Ko maatou, ko maatou pare mora o pau maatou vaka."

So they returned to tell the Paitoka Brothers, "Listen! You all go ahead. As for us, we will stay here for a while to relash our canoe."

Teraa, kararanga mai rea, "Ko te vaka ne aa?"

Then they replied, "What happened to the canoe?"

"Kaae aa! Ko te vaka ne ukeuke te maatou e marepe vare. Oro rei o takiri te mounu mo taatou i moana."

"Hey! When we uncovered the canoe it broke apart. You go on ahead and look for bait for all of us in the ocean.

"lio."

"Fine."

Teraa, te paaoa ne oro ki te moana nei e toko toru. Kae pare rei i ngaauta, e toko rua.

So the people who went to the ocean here were three. Remaining then on shore were two.

Oro raatou ki te moana. Kae taapuri mai ko te Paanau Ariki. Oro aa rea o takiri te mate o ai raa? Ko Ranginapa.

They went to the ocean. Then the Chiefly Brethren turned back. They went to seek the death of whom there? Of Ranginapa.

Ko ona taina ku maua e te rau raakau, kuo iroa anea ka mamate. Te nea e tai rea, kairo naatou maua na atua: ko Ranginapa.

As the magic laid hold of his brothers, they became aware that they were about to die.32 Just one person remained unaffected by their gods: Ranginapa.

114


Teraa, oro rea o ave te paangota e ati ko te kau toko. E ave rei i tc potupenua Ukupanga. Raatou nc oro. Oro o pautaki pautaki nga raakau o nga Tau Paanau i Paitoka, mo nga raakau o Ranginapa.

Thus, they went to move the fish drive known as te kau toko. Move it to the Ukupanga section of the island.53 They went. Went to lash firmly the Paitoka Brothers' clubs and the clubs of Ranginapa.

Teraa, kae oro ma. Oro o takirite mate o Ranginapa.

Then off they went. Went to secure Ranginapa's death.

Pakatoo ipo rea i te ngangea e ati na ingoa ko te Aaria i Ukupanga aa rea.34 Te potupenua.

They descended in a place called by the name te Aaria i Ukupanga. A section of the island.

Rerepakiatu naatou kupcnga. Pakatuu ki te tuaakau. Kae puri rea o toa ipo.

They ran their net toward [the fish]. They set up the net by the boulders at the edge of the reef flat. Then they chased them down [the reef flat].

Ono atu nei, ko te tauranga kanae. Ono atu nei e toko nima nga poi kanae. Pe urupi e toko paa ki te kupenga. Ae tau tati rea te poi uaa kanae rea koee pakarere rei i te kupenga i runga. Kairo tau i te kupenga.

They saw here a school of mullet. They saw here that the mullet were five. Four entered the net. However, one impressive mullet there leaped over the net. It was not captured in the net.

Teraa, taa mate mate nga ika. Rcrepaki te kupenga. Ono atu rea ki te poi kanae ne kairo uu ki te kupenga. Rere mai poki mai te moana. Raka poki i tc kupenga. Kave, kave. Oko rei ki te potupenua i Vai. Te poi kanae ne kairo tau i te kupenga.

'Thus, they struck the fish down dead. They ran the net. They looked at the mullet which did not enter the net. It again sped toward them from the open sea. Again sped toward the net. They hauled, hauled [the net]. They reached the end of the island by Vai. The particular mullet was not ensnared in the net.

Ake mai ki ngaauta. Karanga atu rea te ariki, Tearakura, "Taatou nei ka pakapeepeki. Tangata nei, kairo tou maua."

They climbed back ashore. Tearakura, the chief, said to them, "What will become of us here? We cannot lay hold of this man."3''

Teraa, o mai. Oko rei te topi e ati na ingoa ko te Unuakaa. Kae kareu ake te ariki, Pu Tearakura, ki te poi manu e tuu. Poi ngao.

Thus, they came. They arrived at a garden called by the name te Unuakaa. Then, the chief Pu Tearakura, glanced upward toward the bird standing there. It was a noddy.

EXTERMINATION OF ANUTA'S POPULATION 115

Kae karanga atu rea, "O! Matea! Ko ena matea! Poi kanae ko ena rea ku tuu ipo te poi ngao. la! Tatari ake i raro. Ko au, kau kake ki runga."

Then he said to them, "Oh! Maybe! Maybe that's it! That is indeed the mullet standing down there as a noddy. Listen! Wait below. As for me, I will climb up [the tree]."36

Karanga atu rea na taina, ko Tauvakatai, "Ka ke kake, ke ruruia te niu. Rere rei o aru. Tuku ke kau kake."

His brother, Tauvakatai, said to him, "If you climb, you will shake the coconut palm. The bird will flee. Leave it for me to climb."

Koee, kake rea ko Tauvakatai.

Thus, Tauvakatai climbed.

Kake. Kake. Ku oko atu ki te uatakere 0 te niu. Oo atu ki ei. Puke i te muritaaremu. Toe. Toe tii pe. Ka rere o aru. Te poi puru toe tai pe, ne mau na kau nima 1 ei. Teraa, ipo mo ia.

Climb. Climb. He reached the upper part of the cocount palm, just below the fronds. He lunged toward it. Grabbed the tail feathers. Something was left. Just a little bit was left. [The bird] was about to fly away. Just a single feather remained; he caught it in his hand. Thus, he descended with it.

Karanga atu rei Tearakura, "la! Tou oro. Oro ki Vai o pakararanu i ei."

Tearakura called out, "Bravo! Let's go. Go to Vai to rinse off there."

Karanga atu, "Ko taatou ka oro mo o maataki i na topi, pe ko pea te ngomea ka tou maua atu ki ei."

He said to them, "We will all go now and look in his garden to figure out the place where we will find him."

O atu nei. E tuu—e ngaarue—i na topi te Petau. Karanga atu rea e Tearakura ki na taina, ki nga tau maa. Nga tau maa e oro. Pu Tepuko. Tauvakatai. Pu Taokave. Pu Pangatau. Teraa\ Mo te ariki. Teraa, te paaoa ka oro o taa ko Ranginapa.

They went forth. [They found him] standing—working—in his garden [named] te Petau 'the Callophyllum.' Tearakura spoke out to his brothers, to the brothers-in-law. The brothers-in-law went. Pu Tepuko. Tauvakatai. Pu Taokave. Pu Pangatau. Thus! And the chief. These were the people who would go to attack Ranginapa.

Koee, oro o maataki atu nei. E nopo. E ngaarue i na topi, te Petau.

So they went to look in this manner. There he was. Working in his garden, te Petau.

Kae karanga atu rei e Tauvakatai, "Tau mai ki eni te tao."

Then Tauvakatai said to [Tearakura], "Bring me the spear."

116

ORAL TRADITIONS OF ANUTA Karanga atu rea, "Ko ai ka aru?"

He asked him, "Who will go?"

"Ko au."

"I will."

Karanga atu e Tauvakatai, "Aroo! Au rnai te tao ki eni ke kau oru. Ko koe ka ke aru mamata inai i a te koe ko te ariki rere rei o aru." Nai e tonu a Tauvakatai.

Tauvakatai declared, "Hey there! Give me here the spear so that I may go. As for you, if you go, he will see you, the chief, and run away." [Tearakura realized that] Tauvakatai was right.

Karanga atu rea Tearakura, "Kake aru koe ia? Ka ke oko ki te tangata na, koi tuei maatou oko atu, kuo taa matea koe."

Tearakura said, "Will you go as you are? When you reach that man, if the rest of us have not yet arrived, he will have struck you dead."

"Oo kairo! Kotou pe ke kotou rakaraka ake. E kau oko pe ki ei, kotou o ake rea."

"Oh no! As for all of you, you will hasten up. By the time I reach him, all of you will also have come up [to us].

Karanga atu rea te ariki, Tearakura, "O! Au mai Id eni."

The chief, Tearakura, said to him, "Oh! Come here."

Ea. Tori atu te tao. Penatu, pakapupuu i ana tua. Kairo au i ana mata ka na iroa aa rea. Penatu pakariroriro.

So he gave him the spear. He went forth, sneaking up behind him. He did not come in front where [Ranginapa] would become aware [of him). He proceeded under cover.

Kae ngaarue, ngaarue te tangata e ati na ingoa ko Ranginapa. Kareu atu rea ki te poi raakau. Mapaa mai te poi raakau ne tuuranga atu ki ei a mapati.

All this time, the man called by the name Ranginapa continued working [in his garden]. He glanced toward the stick. A twig broke [as a result of Tearakura accidentally] standing on it and causing it to break.

Kareu ake. Kareu ake nei. Ko te ariki, Tearakura. Teraa, ono ipo ki te riuara.

He glanced upward. He glanced up here. There was the chief, Tearakura. Then he looked down toward the path.

Ono ipo nei. Te kau taangata e tuuraki mai te riuara." Maua atu ki na tamaapine. Titi ake ki na tua. Rere rea i te mato. E tuu ipo i runga. Teraa, poki mai rea Tearakura.

He looked downward. There was a group of men standing by the path. [Ranginapa] grabbed his daughter. He lifted her onto his back. He ran toward the cliff. He stood down above. Then Tearakura returned.


117

Poki mai. Karanga atu rea e Tauvakatai, "A koee ku rere rei o aru ia? E kau karanga atu ke kau oru. Too mai ki eni te tao."

He returned. Tauvakatai said to [Tearakura], "What's this about him fleeing [from you]? I told you I'm going. Bring me the spear."

Kae tuku rei ia ke maui atu mai na kau nima.38 Kae na tangina aa rea mai na kau nima. E popoo pakateketeke. Pakakaakaa.

Then he grabbed it from his hand. Then he indeed grabbed it from his hand. He reached for it angrily. Heatedly.

Rere tauturi rea ko Ranginapa. Tauturi. Tauturi. Oko ki naatou pare nonopo, e pai pekau i te Tonga. Naatou roi poki ne pai i te vaatia ka oro o taa Ranginapa. Kae roiroitia rea raatou ke oro o tanga te ngangea sokotasi.

He ran after Ranginapa. He followed. Followed. They reached the place where they [the women] were gathered together, working in te Tonga.39 They [Tearakura and his brothers] performed a deception at the time that they were about to go and attack Ranginapa. They deceived them into gathering together in a single place.40

Rere atu ki ei. Peepee atu te tamaapine. Muna atu ki ei, "Ono mai ki taku tamaapine koee!" Kae rere ko ia o pakatara.

[Ranginapa] ran toward them. He threw them the little girl. He said to them, "Look after my daughter there." Then he ran on past.

Tiki roa ake, kae pakataa atu ko Tauvakatai. Teraa. Karanga atu rea, "E ko koe ka ke rere poki o aa? Nai kotou ka peatu? Ku tou pare poki ku rerei ko tea te mea ka pai na? Ko tea ka taute na?"

Not long afterward, Tauvakatai appeared to them. Like that. They said to him, "And you, why are you running? Are you all going to fight? Just when our house is again in order, what are you about to do there? What will happen there?"41

Pe otopaki atu ki a Tauvakatai. Naatou pukea. Kairo ngaarue. Naatou pukea ke aua oko. Ke riiki te tau. Ke aua poki peatu.

They [the women] surrounded Tauvakatai. They grabbed him. He couldn't move. They held on in order to restrain him. That he should give up the battle. That they should fight no more.

Kae veruveru ko Tauvakatai. Unu ee rea poki mai naatou naatou kau nima. E rere poki o tauturi ko Ranginapa.

At length, Tauvakatai twisted free. He slipped out of their arms. Resumed running after Ranginapa.

Rere. Rere. Rere. Rere o aru. E tangikaranga. E tangikaranga ki na paaoa, ko

Run. Run. Run. Run away. He cried out. Cried out to his people, his brothers

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ona taina e o ake i raro, ke ova ake o tautari ake ki ei; ke ova ake tonu. Naa oro ara rea.

who were climbing up below, to go and follow him up; to ascend directly. The two of them went astray.

Pakakatoo ipo ki raro ko Ranginapa. Pakatookia na puna toki. Pakatookia matea nga atua. Ko pea ku rapirapi nga raakau pautaki e naatou. Paaoa rea e o mai rau raro i raro te tuku oro i raro. Karaiiga atu rea e Pu Taokave ki Pu Tearakura, ko te ariki, "Aroo! Tacre mo ke tou oro o maataki taatou taina ke tou maua atu."

Ranginapa descended to the bottom. He dropped his little adze. Perhaps it was the spirits who caused it to fall. This was almost where they lashed the clubs. People came from the coastal flat below, the low-lying area fat the foot of the hill] below. Pu Taokave said to Tearakura, the chief, "Hey! Let's go on and look in on our brother that we might lay hold of him."

Kae karanga atu rea ko Tearakura, "E ko tea ka taa? Ko tea? Ka tou oko atu."

Then Tearakura said, "Which one shall we kill? Which? When we reach them."42

Poka ko Pu Taokave. Na riikina te paaoa e rere rei o aru o tautari nga karanga o Tauvakatai porua ko ia c turi ko Ranginapa.

Pu Taokave got up. He left the people and ran off to follow the words Tauvakatai was shouting as he chased Ranginapa.

Then Ranginapa ran and ran. He enKae rere, rere ko Ranginapa. llru atu ki naatou pare. Popoo ki te raakau. Kairo! tered their house. Reached for his club. Pautaki ngiti rea. Kae popoo ake rea ki na Nothing doing! It was lashed tightly. He kitoki. Te kitoki e tuu i na tua. Ne teka i reached up for his little adze. The adze was standing there behind him. It was lyna tua. ing behind him. Puke ake nei. F, raavaki. Ke ta.ru nga papa ne pautaki. Naupakina te paito." Rere ipo ki te pare i ngaatai.

He reached up here. It was missing. That he might cut the cord with which it was lashed. He overturned the house. Ran downward to the house near the beach.

Penatu poki pakapea roo. Na riikina. Na repetia te pare. Kae rere. Rere. Ka pakataa ki te vae vai tai i ngaatai. Ka pakataa atu i te ngomca i te Urumaaoa Rai ae na tuu na.

He went forth like that. He abandoned it. He tore apart the house. Then he ran. Ran. He was about to appear at the seashore, at the seaward portion of the island. He was about to appear in a place [called] the Urumaaoa Rai, standing there before him.'14


119

Papare atu i te uruao. Maanava i ei. Taripaki ki te tangata e tauturi mai ko ia i muri.

He turned toward the woods. Rested there. He waited for the man following behind him.

Ku rere. Ka pakatara e Tauvakatai. Kae rongo rea ki te mea e manoonoa.

He ran. Tauvakatai almost missed him. Then, he heard someone breathing.

Kareu atu rei ki ei, e Tauvakatai. A nai ne nopo ipo. Ne nopo ee rea nga tarai purei. Noporanga i na tino. Teraal Ati rea ko naatou tupuna, ko Pu Toroaki. Te atua ko ia ka pakataa o tootoa ki te Paanau Ariki.

Tauvakatai glanced toward him. He was sitting down. He sat on the thorns of a yam plant. They lodged in his body. So it was! It was their ancestor, Pu Toroaki. The god himself was to appear in order to assist the Chiefly Brethren.45

Kae mamata atu ki ei e Tauvakatai. Pakaepu ee rea te tao.

Then Tauvakatai looked at him. He brandished the spear.46

Pakaepu. Pakaepu te tao. Titika atu ki

Brandished. He brandished the spear, He threw it at him.

Kae popoo ake ko Ranginapa na e nopo i raro. Popoo ake ki te tao. Puke i na kau nima. Kae pakamau atu poki ko Tauvakatai. Ku mapati te tao. Pakaeva poki te muri o te tao.

Then Ranginapa, sitting down there, reached up. He reached up toward the spear. He caught it in his hand. Tauvakatai pushed it again. The spear broke. The back of the spear also jerked upward and flew overhead.

Pai atu poki. Pakapura. Teraa peootopaki.

He tried it again. They glared at each other. Then they lunged at each other.

Peotopaki ake. Petoro. Petoro. Na taaia ki raro ko Tauvakatai. Taaia ki raro ko Tauvakatai.

They lunged at each other. They wrestled and wrestled. He knocked down Tauvakatai. Struck down Tauvakatai.

Noporanga ki ei. Popoo atu rea ki na katikati o na kumia o na uua.

[Ranginapa] sat on top of him. Reached out to his neck and groped around for his throat.

Teenei, pakaoko mai ko Pu Taokave. Tangata ne rere mai muri. Na riikina te paaoa.

At this point, Pu Taokave arrived. The man who ran up from the back. Who left the [other] people.

Nai teraa ko te toki. Ne au, au, e teka i te riuara. Au ee rei mo ia.

There, before him, was the adze. When he came along, it lay there in the path. [Pu Taokave] came with it.

ei.

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Teraa karanga atu rea ko Tauvakatai: ko ia ke ono mai. Ko ia ku mate. Na toa.

Then, Tauvakatai said to look at him. He has died. His friend. 47

Koee, karanga atu rea ko Ranginapa, "Ia! Ka kc tuuti aku? Tuuti rea toku pokouru?"

Then Ranginapa called out, "Hey! Are you going to cut me? Cut my head?"

Kac karanga atu rei e Tauvakatai, "Ko roi! Ka ke au o tuuti i na pokouru, na tangopia aa rea te kitoki na." E karanga ake ia mai raro ko Ranginapa na e noporanga ki ei.

Then Tauvakatai called out, "It's a trick! If you come to cut his head, he will surely grab that little adze." He spoke up there from underneath where Ranginapa sat on him.

Kairo tautari atu ki ei e Pu Taokave. Ipo ee rea te punaa toki ki na tua. Taa. Taa. Taa. Taa. Ku mate.

Pu Taokave did not obey him. He brought down the small ad/e toward his back. Bang. Bang. Bang. Bang. [Ranginapa] died.

Ngongoro na karanga te ngomea o pakaari ku pakaoko mai poki te paaoa e o mai.

He shouted out to let the people who were coming know where they were.

Teraa, pai taranga rea ke o mai o taripaki ki te paaoa ne oro o aaro.

Then they talked about coming here to wait for the people who had gone paddling.

Te paaoa nei ne oro o aaro, a ko take naatou taina, ko Pu Taupono.

As for the people who had gone paddling, one of their brothers was Pu Taupono.

Ne rongo ki te karanga te ao aii rere rei o nopo i te Itu i te Tiaree. E nopo e onoono ki te paaoa ne oro ki te moana. Paia e naatou iroa ko Ranginapa kuo mate. Na iroa Ranginapa ku male.

He heard the talk on that day and ran to stay at te Itu i te Tiaree.48 He sat and looked at the people who went to the ocean. Because they knew that Ranginapa had died. He knew Ranginapa had died.

Kae ono atu, ko ona taina ku o. Ke ona taina ku oko mai ki te ava.

Then, he looked out [and saw that] his brothers had come. That his brothers had reached the passage.

Pakaeva ipo i te Itu te Tiaree. Kakau ki te tuu o penua. Kakau ee rea o poi ki ei.

He jumped down from te Itu te Tiaree. Swam to the cliff face of the island. He went swimming toward it.


121

Naatou e o mai, e peatu. Te mangoo e penake e pakatara i naatou katea. Te toto e o mai na kaponga.

As they came back, they were arguing, A shark ascended, crossing at their starboard side. Blood was coming from his gills.

Teraa, karanga atu rei ko naatou taina, ku taaia.

Thus, their brother indicated that he had been killed.

Naatou nei roiroitia naatou ke o mai mai te moana.

They here deceived them into coming in from the ocean.49

Kae karanga ake tangata Pu Ookota: "Tou oro mo o maataki. Tou oro mo o mataki. Ku taaia; tou poki mai taatou ia."

Then a man named Pu Ookota spoke up: "Let's go now and look. Let's go to look. He has been killed; let's all of us go back."

Au mai. Au mai. Ka oko mai ki ngaauta. Ko eni e kakau ipo ko Pu Taupono.

Come hither. Come hither. They were about to land. At this point, Pu Taupono swam down.

Kae karanga atu rea te nga tau paanau, "Pe kokoe e kakau mai pero?"

Then the brothers said to him, "Why are you swimming to us like that?"

Karanga atu rea, "Ko au e kakau mai nei ke tou oro."

He said to them, "I'm swimming out here so that we might go."

"Tou oro ki pea?"

"Where will we go?"

"Ke tou oro o takiri te penua mo taatou. Taatou taina ku mate."

"Let's go to seek an island for ourselves. Our brother has died."

Kae karanga rea te tangata ko Pu Ookota. Te tangata nei e pai toa ki te kave o te Paanau Ariki. Te papine e ati na ingoa ko Nanati.

Then the man, Pu Ookota, spoke. This man was engaged to the sister of the Chiefly Brethren. The woman called by the name Nanati.

Nai koee, e karanga pakapea: ku na iroa ko ia ka pakaorangia matea. Pakapea e karanga ko ia ka pakaorangia, ae pai toa ki te kave o nga Tau Paanau Ariki.

Thus, he spoke in this manner: he believed they might be spared. He said they would be allowed to live because he was engaged to the sister of the Chiefly Breth-

ren Kararanga. Karanga ke popoki oro. Kae karanga atu te tangata e ati na ingoa

They discussed the matter. Discussed going back. Then the man named Pu

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Pu Ookota ke oro. Ke oro naatou ki ngaauta. Ke oro o mamate i naatou taina.

Ookota said to them to go. That they should go ashore. To go and die with their brother.

Koee, e ave na iroa ko na taina ku taaia a ko ia ka tukuua ke ora.

Thus, he carried the knowledge that his brother had been killed but he might be spared.3"

Ka pakaao atu te vaka i te Itu i Rctemaa i Pangukoroo. Pakao atu te vaka. Ono atu rei ki a te ariki e pakatoo ipo o uku i te nupu, te ukupanga o nga taangata.

The canoe passed the surf line at te Itu i Retemaa i Pangukoroo. The canoe passed the surf line. They saw the chief descending to bathe in a pool in the men's bathing place.

Ono mai ki ci e maanu ipo ko te ariki, Tearakura.

They saw him, the chief, Tcarakura, swimming down toward them.

Karanga atu rei ko Pu Taupono, "la! Vervi mai nga varu ke rua. Nga ika e rua. Nga varu. Kakau. Kakau mo au ki a te ariki. Kakau, kakau o am o maarai atu ki ei ke tuku mai ke ton pare. Ke aua taaia taatou."

Pu Taupono said to them, "Mere! Let me have two scaleless tuna. Two fish. Scaleless tuna. Swim. I'll swim with them to the chief. Go, swimming to beg forgiveness from him that he might allow us to live.51 To refrain from killing us."

"lio."

"Pine."

Tuku atu nga varu e rua. Kakau rei o aru ki ei. Poi. Oko i te tuaakau. Oko atu; amo nga varu e rua. Aru rei ki ei, e maanu i na nupu i te tai.

They gave him two scaleless tuna. Went swimming to him. He went. He reached the tuaakau.52 When he got there, he carried the two scaleless tuna over his shoulder. He went to him, he who was floating in his pool on the reef flat.

Poi. Poi. Ono mai ko te ariki ku totoro mai o au i raro.

He went on. The chief saw him come crawling toward him down below.53

Karanga rea te tangata na ingoa ko Pu Taupono, "Maatou nei, tuku mai rei maatou pare maatou nei ke aua taaia."

The man whose name was Pu Taupono said, "We here, leave us that we might live, that you not kill us."

Karanga atu te ariki, "la! Pe au ke oko mai."

The chief said to him, "Here! Come to where I am."


123

Uu atu, totoro atu i raro. Tau ake na vae. Na taomia ki na vae.

He entered [Tearakura's space], crawling down low toward him. [Tearakura] lifted up his leg. Pressed him down with his foot.54

Kae aaro aaro mai nga tau paanau ono atu rei ku tapea ipo ki muri. Ku mate ia.

Then the brothers paddled on in to see what was drifting back downward. [They saw that Pu Taupono] had died.

Karanga atu rei e take toko rua ki a Pu Ookota, "Ono atu rei. Taatou ka orooro o mamate rei."

The other two said to Pu Ookota, "Look there. We are certainly going to die."55

Karanga atu rea Pu Ookota, "Mamata atu rea. Ko taatou ka taatou oro. Kairo tou mauri. Mo aa rea. Tou oro. Taatou ia. Taatou mamate i taatou taina. Tou oro."

Pu Ookota said, "Look there. If we go, we will not survive. It does not matter. We will go. All of us. We will die with our brothers. Let's go."

Pakatau atu te vaka ko Pu Pangatau, Pu Taokave, Pu Tepuko, ku ramaramatu mai te vae vai tai.

Pu Pangatau, Pu Taokave, Pu Tepuko, hauled up their canoe, which had been prepared for battle on the seashore.

Pakaoko ki ngaauta nga mea ku maua te rau raakau e toki nga mea ku mamate.

When they reached shore, the magic caused them to be so weak as to appear lifeless.

Teraa, pe otopaki o taa te kau vaka nei. Kae karanga rea te papine nei, ko na ingoa ko Nanati, te vaatia ko te papine taka, tiki56 tananaki naaua mo Pu Pangatau. Te papine taka i te vaatia. Ko na taina puarei ku aavanga ko Nau Pangatau [sic].

Thus, they converged to attack this crew. Then spoke this woman named Nanati, at the time still an unmarried girl, not yet married to Pu Pangatau. An unmarried girl at the time. Only her sister, Nau Pangatau, had married [sic].57

Karanga atu rea e Nanati, teraa, ko na taina e poui atu ki a Pu Pangatau, te tangata, ke tuku. Ke aua taaia.

Nanati, his sister-in-law, asked Pu Pangatau, the man, to spare them.58 To not slay them.

E rongo atu ki ei, kairo ne raua. Poi ai rei ke taa ki ei. Taa. Taa. Ku mate rea. Kae karanga rea, "O! Kairo ke karanga mai ke kau rongona ke tuku atu tou matua. Koee ku mate ee rea." Ko na roi ia. Ko tokaroto poki ki ei.

He listened to her but took no notice. He went to kill him. Strike. Strike. [Pu Ookota] died completely. Then he said, "Oh! You didn't speak so I could hear that 1 should spare your husband. Therefore, he has clearly died." It was his bald-faced lie. It was an attempt to deceive her.

124


Taa, puri mai. Ku oti na taa te kau vaka nei. Karanga atu Pu Tcpuko [sic] ki na kave, Pu Tepuko mo Tauvakatai: "Aroo! Ko au, kau matemate i a kotou. Ko te papine nei ka tuku ee rea mooku ia. Kau matemate i a kotou."

Then they ran back. He finished slaying this crew. Pu Tepuko [sic]59 spoke to Pu Tepuko and Tauvakatai about their sister: "Listen! As for me, I've been killing myself for you. Let me have this woman. [Because] I have been killing myself for you."60

Karanga atu te tau paanau, "O! E rerei. E tonu."

The brothers said, "Oh! Fine. It is true."

Teraa, toko rua papine nei ne tori. Tanaki rea naatou, toko rua papine nei ne oro ki te tangata e tai.

Thus, the two women were given. They were united; these two women went to the one man. 61

Eight

War with Tikopia

Text 15 War with Tikopia [Narrated by Pu Nukumarere with the assistance of Pu Tokerau]

Ne pakaoti te taa o te tau paanau o Paovaka, ave rea te rongo ki Tikopia. Ko naatou taina, ko Pu Tonga. Ko Pu Tonga ne karanga ka aru o taui mai te ngatau. Ne aru o taui mai mai Vanikoro.

After the slaying of Paovaka's sons, the news was carried to Tikopia. Their brother was Pu Tonga. Pu Tonga said that he would go and purchase some arrows. He went to purchase them from Vanikoro.1

Ko ia ne poki mai ki Tikopia. Ko nga Tikopia, ko naatou ne kararanga atu ki a Pu Tonga, ko ia ke nopo i Tikopia. Ko Pu Tonga ne karanga atu, "Ko toku paai pokouru ne tuku nei ne ave ke toti e oku pungona."

He returned to Tikopia. As for the Tikopians, they told Pu Tonga that he should stay on Tikopia. Pu Tonga said to them, "I'll take the side of my head that is left, to be cut by my parents-in-law."2

Ko nga Tikopia ne kararanga atu, "Oo iio. E rerei. Taatou oro."

The Tikopians said to him, "Ah yes. All right. Let's all go."

Ko naatou ne porrau mai i nga vaka. Ko nga vaka Tikopia e maatea na rai. Naatou ne oko mai ki te Ava Tii. Ko nga vaka e rua ne oro ki Tupenua, kae maatea na rai nga vaka i te Ava Tii.

They journeyed hither by canoe. The Tikopian canoes were very numerous. They reached te Ava Tii. Two canoes went to Tupenua, but there were many canoes at te Ava Tii.3

125

126


Ko Pu Tepuko mo Pu Pangatau ne oro ki Maunga. Ipo Id Tupenua. Ko naaua ne mamata ki nga vaka e rua. Ko naaua ne puripuri nga patu. Nc paii i te vaka. Ko nga tua puke e paapaai ie e nga patu.

Pu Tepuko and Pu Pangatau went to [the top of] Maunga. They descended at Tupenua. They saw the two canoes. They rolled some stones. They shattered the canoe. The stern covers were broken by the stones.

Te vaatia o Pu Pangatau mo Pu Te puko ne puripuri ipo nga patu, ko naatou ne panapana mai. Ne panapana mai ki a naaua.

When Pu Pangatau and Pu Tepuko rolled down the stones, they [in the canoes] shot at them. Shot [their arrows] at the two of them.

Ko naaua kairo na iroa. Ko naaua ne o ake i te rotoara. Ko naaua ne mamata ki te ngatau i te rotoara.

They two were unaware [of this]. They two proceeded upward on the path. They saw an arrow on the path.

Ko nga vaka ne ipo i te Ava Tii. Ko Pu Tonga ne karanga atu, naatou vaka ke poki ki Tikopia. Nga Tikopia ne kararanga mai, "Te pea rea? Au taranga ne pai i Tikopia ku o tiko te ngongo?"

The canoes descended to te Ava Tii. Pu Tonga said to them that their canoes should return to Tikopia. The Tikopians said to him, "What about it? Have the words you spoke on Tikopia become tern feces?"4

Ko Pu Tonga ne karanga, "E rerei. Taatou oro ki ngaauta."

Pu Tonga said, "All right. Let's go ashore."

Te pua ne vae rua. Niraa vaka ne oro ki Muri. Aaro mai i te Papatoa ki ngaauta.

The fleet divided in two. Some canoes went to Muri/ They paddled ashore at te Papatoa/'

Nga vaka ne taura i te Ava Tii. Take pua. Ne aaro mai poki ki ngaauta. Ko naatou ne noporaki i te Ana mo Tearakura. Karanga atu rea e Tearakura ke oro o peatu i Maunga.

The [other] canoes anchored near te Ava Tii. The other fleet. They also paddled ashore. They stayed at te Ana with Tearakura. Tearakura told them to go fight on Maunga.

Ko naatou ne oro ki Maunga. Ko tc paaoa e toko toru. Tauvakatai mo Pu Pangatau mo Pu Taokave. Ko Pu Tepuko mo Tearakura noporaki i te Ana. Kairo oro ki te tau.

They went to Maunga. The people [of Anuta] were three. Tauvakatai and Pu Pangatau and Pu Taokave. Pu Tepuko and Tearakura stayed at te Ana. They did not go to the battle.7

Ko naatou ne peatu mo nga Tikopia. Ko Tauvakatai e karo pero te ngatau. Ko na tamatii e papa i na tua.

They fought with the Tikopians. Tauvakatai just dodged the arrows. His child was riding on his back.

WAR WITH TIKOPIA

127

Ko nga ngatau ku oti a nga Tikopia; ko Tauvakatai kairo tauria. Ko ia ne toko te tao ki a Pu Tonga. Pu Tonga ne mate. Ko Tauvakatai poki ne toka poki te tao ki a Pu Aorere. Pu Aorere ne mate.

The Tikopians' arrows were finished; Tauvakatai was not hit. He thrust a spear into Pu Tonga. Pu Tonga died. Tauvakatai also thrust a spear into Pu Aorere as well. Pu Aorere died.

Tearakura ne penatu ki Maunga. Ko ia ne karanga, "Ko te mea na koi tuu roo!" E karanga ki a Tauvakatai.

Tearakura ventured forth to Maunga. He said, "The thing there still stands!"8 He spoke to Tauvakatai.

Ko Tauvakatai ne tauria e te ngatau. Ne pana ia e Taoeva, ko te tama a Pu Aorere. Te vaatia ko Tauvakatai ne turi te rava.

Tauvakatai was struck by an arrow. It was shot by Taoeva, Pu Aorere's son. [This happened] while Tauvakatai chased those who were fleeing for their lives.9

Ko nga Tikopia ne puri. Pakaevaeva i te Kope.

The Tikopians fled. They leapt down at te Kope.1"

Ko Tearakura ne karanga ipo ki a Tauvakatai ke poki ake. Ke riikina a nga Tikopia. Ko Tauvakatai ne poki atu.

Tearakura called down to Tauvakatai to come back up. To leave the Tikopians alone. Tauvakatai returned to him.

Ko Tearakura ne karanga ipo poki ki nga Tikopia ke oro o tori niu i Nuuanga. Ko naatou ne oro o tori niu i Nuuanga. Naatou ne o mai o toti o naatou vaka. Naatou ne oro ki Tikopia.

Tearakura called down also to the Tikopians to go and harvest coconut in Nuuanga.11 They went to harvest coconut in Nuuanga. They came back to drag out their canoes. They went to Tikopia.

Text 16 War with Tikopia and the Death of Tauvakatai [Anutan text written by Moses Purianga]

Ko eni te araarapanga a Pu Tonga ne mate i te tau i Maunga i Anuta. Te tau mai Tikopia ne o mai ki Anuta o tau i ei.

This is the story of Pu Tonga's death in the battle of Maunga on Anuta. The war party from Tikopia that came to Anuta to make war there.

Ko te vaka ne aru ki Anuta. Te vaka o te Ariki i Tapua. Na ingoa ko Rakai. Te ariki nei, ko Pu Tapua.

The canoe went to Anuta. The canoe of te Ariki i Tapua [Tafua].12 His name was Rakai. This chief was Pu Tapua.

Ko naatou ne o atu ki Anuta. E taka te rongo i ei, te Paanau i Paitoka ku taaia e te Paanau Ariki. Ku reku pakaoti.

They came to Anuta. The news had spread that the Chiefly Brethren had entirely killed off the Paitoka Brothers.

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Kairo e tai e nopo i te penua. Ku mamate pakaoti. Kairo e tai e mauri i a naatou.

Not one of them was living on the island. They had all died. Not one of them survived.

Ko te vaka o Pu Tapua ne poki ipo ki Tikopia. Pakatau atu ki ngaauta. Aru rea. Karanga atu ki a Pu Tonga.

Pu Tapua's canoe went back down to Tikopia. They carried it ashore and went to speak with Pu Tonga.

E nopo i Ravenga i Aorere. Karanga atu ki ei. Ki a Pu Tonga. Ne karanga pakapea ki ei. Ki a Pu Tonga: "Ko ou taina e pare i Anuta ku taaia. Ku rereku. Kairo e tai e nopo. Ku mamate pakaoti. Kairo e tai e mauri."

He was staying at Aorere in Ravenga. He spoke to him. To Pu Tonga. This is what he said to him, to Pu Tonga: "Your brothers living on Anuta have been completely slaughtered. Not one is living. They have completely died. No one is alive."

Ko Pu Tonga ne rongo ki ei. E maatea na kovi na atamai mo e konokono ki te Paanau Ariki. Ki a Pu Tearakura mo Pu Tepuko mo Tauvakatai.

When Pu Tonga heard this, his mind became extremely hostile. He was angry at the Chiefly Brethren. At Pu Tearakura and Pu Tepuko and Tauvakatai.

I te vaatia ko Pu Tonga ne aru ki a Pu Aorere Ngaruvave o karanga ki ei. Karanga atu, "Aroo! Ee Pu Aorere, e ke piipia . . . ?"

Then, Pu Tonga went to Pu Aorere Ngaruvave to speak to him. He told him, "Listen, Pu Aorere! Do you want [to do something]?"

Karanga atu rei ko Pu Aorere Ngaruvave, "Ko tea koe karanga atu e Pu Tonga ke piipia mai Id a te au?"

Pu Aorere Ngaruvave said to him, "What do you, Pu Tonga, want of me?"

"Taa oro o vave te nga tapani ki Anuta. Ko oku taina ku taaia pakaoti i Anuta. Kairo e tai e nopo. Ku mamate pakaoti."

"Let's you and I go carry a declaration of war to Anuta. My brothers have all been slaughtered on Anuta. Not one is living. They have all died."

Ko Pu Aorere ne karanga atu, "E rerci pero." Ko Pu Tonga ne karanga atu ki a Ngaruvave, ko naaua ka oro o tari ngatau mai Niteni mo Vanikoro. Ko naaua ne oro. E maatea te ngatau ne tari mai e naatou paaoa o mai ki Tikopia,

Pu Aorere said, "It's just fine."

Pu Tonga said to Ngaruvave that they should go and bring some arrows from Ndeni and Vanikoro. The two of them went. Their people brought many arrows back to Tikopia.

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Pena te tau. Ka oro ki Anuta. Ko te pua nga vaka pakaTikopia e toko varu ne oro ki Anuta. Ko te porau ne vero i te ava i Ravenga.

They prepared for the battle. They were about to go to Anuta. The fleet of Tikopian canoes numbered eight that went to Anuta. The voyage was launched at the passage in Ravenga.

Ko te vaka o Ta Kaapika e tai. Ko Pu Maraevaka e aru i ei. Ko Pu Maraevaka mo Pu Kaapika, te ariki o Tikopia, ku oti ne tau araara mo Pu Maraevaka.

The Kaapika [Kafika] people had one canoe. Pu Maraevaka went in it. Pu Maraevaka and Pu Kaapika, the chief of Tikopia, the two of them had finished talking with each other.

Ko Pu Kaapika ne karanga atu ki a Pu Maraevaka, ko naatou ka oro i te moana. "Ko koe topo taere i nga taumuri o nga vaka i te poouri. Ku momoe te kau vaka. Kae popoo atu ki nga ngatau. Veroverotiake ki te moana ke aua ni ngatau mo naatou. Ke oro pua ki Anuta." Paia ko te ariki, ko Pu Kaapika, e maatea na konokono ki nga Tikopia ka oro o pana ko Anuta ki te ngatau. Ko naatou pe ne oro o tau pakarerei, ko Pu Kaapika, te ariki, ka rerei na atamai. Kairo konokono. Koee, ko te porau nei e tara ia te Ariki Kaapika.

Pu Kaapika said to Pu Maraevaka that when they went to sea, "You should go around at night in the sterns of the canoes while the crew is asleep. Then grab the arrow bundles and drop them down into the ocean that they should not have any arrows. That they should go unarmed to Anuta." [This was] because the chief, Pu Kaapika, was very angry at the Tikopians' intention to go and shoot Anuta with arrows. Had they just gone to fight properly, Pu Kaapika, the chief, would have been favorably disposed. He would not have been angry. So this voyage went wrong because of te Ariki Kaapika.

Koee, ko naatou ne oro ki Anuta. Kae ko Pu Aorere ne karanga atu ki a Pu Tonga i te vaatia koi pare i Tikopia ke nopo i Tikopia. A ko Pu Tonga e ita. Kairo piipia ke nopo.

Then they went to Anuta. Pu Aorere said to Pu Tonga while they were still staying on Tikopia to remain on Tikopia. Pu Tonga objected. He didn't want to stay there.

Ko Pu Tonga ne karanga atu ki a Pu Aorere, "Ko koe, ke karanga mai ke kau nopo. Kairo kau nopo. Ko au, e kau piipia ke kau oru ke rii toku pokouru e Tauvakatai ia."

Pu Tonga said to Pu Aorere, "You tell me I should stay. I won't stay here. As for me, I want to go and have my hair tied up by Tauvakatai."13

"E rerei." Ko Pu Aorere ne karanga pakapea atu ki ei. Ki a Pu Tonga ia. Ko naatou ne oro.

"All right." Pu Aorere spoke like that to him. To Pu Tonga. They went.

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Ko Pu Maraevaka Maraitipa ne topo taere i nga taumuri o nga vaka. Moeraki te kau vaka. Kae popoo atu ki nga ngatau. Na vcroveroia ki te moana. Kairo naatou iroa na vaatia e popoo atu ki ei.

Pu Maraevaka Maraitipa went around in the sterns of the canoes. When the canoes' crews were asleep, he grabbed the arrows and dumped them into the ocean. They didn't know when he grabbed them.

Ne aaro nga vaka ki Anuta. Ku kairo rai nga ngatau. E tii pe. Ku kairo rai nga ngatau.

The canoes were propelled to Anuta. H The arrows were not many. They were just a few. The arrows were not many.

Ko nga toa o te porau ne oro i te tau nei, ko te tau tamana e toko rua. Ko Pu Aorere Ngaruvave mo Pu Retiaki Taoeva. Mo Pu Maraevaka Maraitipa. Mo Pu Vairopia.

The strongmen of the voyage going to this battle were a father and son. They were two. Pu Aorere Ngaruvave and Pu Retiaki Taoeva. And Pu Maraevaka Maraitipa. And Pu Vairopia.

Ko naatou e ao rua i te moana. Kae oko ki Anuta. Ko nga vaka e pakatau atu i te epiepi ki tc ava. Ko naatou nc tio atu ki ngaauta. Naatou iroa te tangata e tau tati e acre ipo i te punga topua i te vae vai tai. Te tangata tau tati.

Their days at sea were two. Then they reached Anuta. In the evening, the canoes approached the passage. They looked ashore and noticed one man walking down along the top of the beach. A lone man.

Ko te kau porau nepai mate ki ei. Rake tangata e kararanga ko te mea ko ai. Rake mea e kararanga ko te mea ko ai.

The voyagers guessed about him. Some men said he was so-and-so. Others said he was so-and-so.

Ko Pu Tonga ne karanga atu ki a naatou, "Ko te tangata e tuu ipo na, ku kau matea, ko Tauvakatai."

Pu Tonga said to them, "I have surmised that the man standing down there is Tauvakatai."

Ko Pu Tonga ne karanga atu ki a Pu Aorere, "Ko taatou kairo ton oro ki ngaauta. Ko te penua ku poouri."

Pu Tonga said to Pu Aorere, "As for us, we won't go ashore. The land has gotten dark."

Karanga atu rei ko Pu Aorere ki a Pu Tonga, "Ka tou pakapeepeeki rea? Taatou ka moeraki poki i te moana?"

Pu Aorere said to Pu Tonga, "What are we to do? Will we sleep again on the ocean?"

Karanga atu rea c Pu Tonga ki te pua, "Oo iio! la. Taatou ka maataki mora te opokanga i Tupenua pe ngaaio." Karanga rea e Pu Tonga, a vaka ke rua ke oro ki ei.

Pu Tonga said to the fleet, "Ah yes! Here. We will look first at the path up Tupenua [the island's cliff face to see] if it is calm [enough for us to get ashore]." 1'u Tonga told two canoes to go there.

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Oro rea te tau vaka rua o maataki te opokanga i Tupenua. Ko naatou ne oro ki ei. E Urn raavaki?

The two canoes went to examine the path up Tupenua. They went there [to find out] if it was unwatched.

Ko naatou ne oko ki ei. Karanga e Pu Tonga, poi tangata e toko paa ke petopoki ki raro ke pekaopi ki te opokanga i te Ara lie.

When they got there, Pu Tonga told four men to get down and swim to the path at te Ara lie.

Kae ko Tauvakatai ku aru o pakataataa. Ka too o tio ipo ki te moana o mamata ki nga vaka e tauraki mai i te moana e toko ono. E rua nga vaka e raavaki i te pua e tauraki i te Ava Tii.

Then Tauvakatai showed up, to go down to the ocean to look at the six canoes anchored on the ocean. Two canoes were missing from the fleet at anchor by te Ava Tii.

Koee taapuri mai. Aru rea o karanga ki a Pu Tepuko mo Pu Pangatau. Ne karanga atu pakapea: "Ko korua oro mo o ake ki Maunga o maataki te opokanga i Tupenua. Ko au, ne kau oru o tio ki te moana ki nga vaka. E toko rua e raavaki. E toko ono pe tauraki i te Ava Tii."

Then he turned to speak to Pu Tepuko and Pu Pangatau. He spoke to them like this: "The two of you go ahead up Maunga to check the path ascending at Tupenua. As for me, I went to look at the ocean, at the canoes. Two are missing. Only six are anchored at te Ava Tii."

Ko Pu Tepuko mo Pu Pangatau ne puri oro ki Maunga. Ipo rea ki te opokanga i tuapenua. Ko naaua ne oko ki ei.

Pu Tepuko and Pu Pangatau ran up to Maunga. They descended to the path rising up the island's cliff face. The two of them got there.

Titio ipo ki raro, ki te opokanga. E rua nga vaka e pakatau ake i ei. Rake taangata ku pakapiti ake ki runga ki te mato.

They looked down at the bottom of the climbing path. There were two canoes drawn close up there. Some of the men had started climbing up the cliff.

Ko Pu Tepuko ne karanga atu ki a Pu Pangatau ke oro o kumi mai ni patu mo naaua ke pee ipo ki a naatou.

Pu Tepuko told Pu Pangatau that they should go and find some stones for the two of them to throw down at them [the Tikopians].

Ko naaua ne maua naa patu. Pee ipo ai rei ki a vaka e rua nei. Pe tau ravea a vaka e a patu e rua nei. Paapaaia ona puke. Tokomuri a vaka ki tua.

The two of them grabbed their stones. They threw them down at the two canoes. Two of these stones landed on the canoes, breaking their bow and stern covers. The canoes backed away.

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Ko nga taangata ne pekake ake Id runga pakaevaeva ipo ki te moana. Kakau i te moana o petopoki ki te pungaavaka.

The men who were climbing up jumped down to the ocean. They swam in the ocean to get back to the deck of their canoe.

Panapana nga ngatau ki Maunga. Ko Pu Tepuko mo Pu Pangatau ne kairo tauria e nga ngatau ne pana ki Maunga. Ko naaua ipo ki raro ki a Tauvakatai i te Ana.

They fired their arrows toward Maunga. Pu Tepuko and Pu Pangatau were not hit by the arrows that were shot toward Maunga. The two of them descended to the bottom, to Tauvakatai at te Ana.

la a vaka e rua ne popoki ipo mai tuapenua. Ku pakatau. Paapaaia na tua puke. Ko naatou ne oko ipo ki te Ava Tii.

Then the two canoes returned from the island's cliff face. They drew near. The backs of their deck covers were split apart. They reached te Ava Tii.

Karanga atu rea e Pu Aorere ki a Pu Tonga, "Kotou o mai na ca?"

Pu Aorere said to Pu Tonga, "Why have you all come back?"

Karanga atu e Pu Tonga, "O kairo! Ko te opokanga e reotia. Maatou vaka ku kovi. Nga puke o nga vaka ku paapaaia e nga patu ne peepee ipo mai runga."

Pu Tonga said to him, "Nothing doing! The climbing path is being guarded. They are being guarded. Our canoes' deck covers have been damaged. They have been split apart by the stones that were thrown down from above."

Ko Pu Tonga ne karanga i a Pu Aorere pakapea. Ko Pu Tonga. "Ko au, e kau piipia te porau ke poki ki Tikopia."

Pu Tonga spoke like this to Pu Aorere. Pu Tonga. "As for me, I want the voyage to return to Tikopia."

Tapuri ake e Pu Aorere. Porua atu ki a Pu Tonga. Ne karanga atu ki ei, "I tea ke tou popoki ki Tikopia ke tuu taatou mere? Ku aa au taranga ne pai i Tikopia? Ku aa? Ku ke tiko ki ei? Ku tiko te ngongo ke tiko ki au taranga?"

Pu Aorere turned around. He shouted at Pu Tonga. He said to him, "Why should we return to Tikopia and have people spread gossip about us. What happened to the words you spoke on Tikopia? What has happened? Have you shit on them? Has the tern shit to soil your words?"

"Oo iio! E rerei ia. Tau tauraki i moana ke maarama ke mamata ki tc mata."

"Ah yes! All right. Let's anchor in the ocean until it gets light to see the face."

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Ko naatou i te poouri aii ne panapana mai ki ngaauta. Ki a Tauvakatai e tuu ipo mai ngaauta i te vae vai tai. Ko naatou ngatau kairo oko ki ei. E petooki pero i te tai. Kairo oko ki a Tauvakatai.

That night they shot [their arrows] ashore at Tauvakatai standing down there on the island at the seashore. Their arrows didn't reach him. They just fell on the reef flat. They didn't reach Tauvakatai.

Mamata atu ki a Tauvakatai e tuu ipo. Kairo ravea e te ngatau e pana mai te moana.

They saw Tauvakatai standing down there. The arrows fired from the ocean didn't hit him.

I te poouri aii, ko Pu Maraevaka ne aru o pakavaevaka ki te vaka o Pu Tao. Ko ia ne karanga atu ki ei, ko naaua ke oro o vakai i te ava i Rotoapi i te Papatoa.

That night, Pu Maraevaka went close to the canoe of Pu Tao. He said to him the two of them should go to check out the passage in [front of] Rotoapi, near te Papatoa.

Ko naaua ne oro o vakai. Maataki atu te Ava i te Papatoa. E rerei. Aaro ai rea i ei na vaka ki ngaauta.

The two of them went to check it out. They saw that te Ava i te Papatoa was clear. There they paddled their canoes ashore.

Pakamau naatou vaka ki ngaauta. Ko Pu Maraevaka ne karanga atu ki a naatou, "Aroo ee! Ka kotou katoa oro o maataki te ariki, e Tearakura, i na pare, pe e nopo i ei."

They landed their canoe. Pu Maraevaka told them, "Listen! As for us, let's all go and look in on the chief, Tearakura, in his house, to see if he is there."

Ko naatou ne poui atu ki ei, "E ke iroa na pare?"

They asked him, "Do you know his house?"

Koee, karanga atu rea, "E kau iroa na pare."

Then he said to them, "I know his house."

Kararanga atu rea, "O. E rerei pero ia. Tou oro ki ei."

They told him, "Oh. It's just fine. We'll go to him."

Ko naatou ne oro ki Parikitonga. Tuuraki i papo i te vae pare. Ko te api e uro i pare.

They all went to Parikitonga. They stood outside there in the yard.15 A fire was glowing inside the house.

Karanga atu rea ko Pu Maraevaka ki ei, "Aroo e Taurupui!"

Pu Maraevaka said to him, "Listen Taurupui!"16

Ko Tearakura e ara. Kairo moe.

Tearakura was awake. He was not sleeping.

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Pakarongo atu ko Tearakura ki na ingoa e karangatia mai papo. Koee, karanga atu poki, "Aroo ee! Ko ai te mea c karanga ki toku ingoa.

Tearakura listened to his name being called to him from outside. He responded, "Hey there! Who is speaking my name?"

Karanga atu ai rei ko Pu Maracvaka, "Ko au. Ko Maraitipa."

Pu Maraevaka said to him, "It is I. Maraitipa."

Karanga atu e Tearakura, "Ea ke karanga i papo? Au ki pare!"

Tearakura said to him, "Why are you calling from ourside? Come into the house!"

Ko naatou ne peuupi ki pare. Ko naatou ne kakai. Oti ne kakai, koee pai raa te araara ki a te ariki.

They went into the house. They ate. When their meal was finished, they spoke to the chief.

Ko Tearakura e poui atu ki te porau, pe au pakapeepeeki? Karanga atu te kau porau nei, ko naatou e o mai, tautari ki a Pu Tonga mo Pu Aorerc tinga tapani.

Tearakura asked the voyagers, in what manner did they come? The voyagers told him they had come following Pu Tonga and Pu Aorere, carrying a declaration of war.

"Oo e rerci ia. Ko taatou ka tou oro ki a Tauvakatai e nopo i te Ana Rai ke tou oro o tau araara ki ei i te poouri nei."

"Well all right! As for us, let's go to Tauvakatai who is staying in te Ana Rai, that we might go and talk with him tonight."

Ko naatou ne kararanga atu, "Oo e rerei pero ia. Kairo kovi." Ko naatou ne oro ki te ana. Ko Tauvakatai e acre i te punga topua i Mua Petirii.

They told him, "Oh it's just fine. It's not bad." They went to the cave. Tauvakatai was walking along the top of the beach at Mua Petirii.

Ko naatou ne karanga ki a Tauvakatai ke au. Ke pakaari ki ei. Ko Tauvakatai ne au ki a naatou. Araara atu rea i te vaatia tc penua ku rapirapi ke maararna.

They told Tauvakatai to come that they might explain [the situation] to him. Tauvakatai came to them. When they spoke to him, the land was almost getting light.

1 te vaatia ko te ata o tangata ku motumotu ake ki runga. Ku maarama te penua.

Then the late predawn arose from the earth. The land had grown light,

Ko Tearakura ne pakaree e Tauvakatai ke aru o tuu i te punga topua o taro ki nga vaka ke o mai ki ngaauta.

Tearakura sent Tauvakatai to go and stand at the top of the beach and wave to the canoes to come ashore.

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Ko Tearakura ne karanga pakapea atu ki ei: "Aru o taro ki tau kano a paito ke o mai ki ngaauta. O maannoa mai ki ngaauta."

Tearakura spoke like this to him: "Go and signal your relatives to come ashore. To rest on shore."

Ko Tauvakatai, i te vaatia, ku maanatunatu ki te taranga nei. Ko na iroa ko te ariki Tearakura ku pakapaapaa ki nga Tikopia. Paia ko Tauvakatai ku na iroa te atamai o Tearakura. Ko ia ku maanatu ki a Tauvakatai ke ravaatia i na ko ia. Ko Tearakura ku piipia ki a Tauvakatai ke ravaatia. Ke mate. Ko ia e piipia ki na nopine ke tau mo na nopine. Ko Tauvakatai ku na iroa i na te atamai o te ariki.

Tauvakatai, at that time, was thinking about this instruction. He knew that the chief, Tearakura, had gone over to the Tikopians' side. Because Tauvakatai had come to understand Tearakura's thoughts. He was planning Tauvakatai's defeat. Tearakura wanted Tauvakatai to lose. To die. He wished to carry off his wife for himself. Tauvakatai had come to understand the chief's thinking.

Koee, ko Tauvakatai ne aru o tuu i te mata topua. Taro atu ki nga vaka ke o mai ki ngaauta.

Then Tauvakatai went to stand at the front of the beach. He waved at the canoes to come ashore.

Ko naatou ne o mai ki ngaauta. Oro rea o pare i te Ana Rai o tau araara i ei. Naatou mo Tearakura.

They came ashore. They went to sit in te Ana Rai to converse there. They and Tearakura.

Ko Tearakura ne karanga ki a naatou, "Ko kotou ka oro o tau i Maunga mo Tauvakatai."

Tearakura said to them, "You all go to battle on Maunga with Tauvakatai."

Ko nga Tikopia ne kararanga atu ki a Tearakura, "E rerei." Ko naatou ne kairo pakapou atu.

The Tikopians said to Tearakura, "All right." They did not oppose him.

Ko naatou ne momoe i te Ana. Maarama ake ki te ao aii ka tau i ei.

They slept in te Ana. When it became light that day, they would fight.

Ko Tauvakatai ne karanga ki nga Tikopia, ko ia ka mua ki Maunga. Ko Tauvakatai ne ake i Makitopaa o aru ki Tapukuruu o tuu i ei. O taripaki ki nga Tikopia e o ake i te Ara i te Matakao.

Tauvakatai told the Tikopians that he would go ahead to Maunga. Tauvakatai went up on Makitopaa to go to Tapukuruu to stand there and await the Tikopians coming up te Ara i te Matakao.17

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Oro pakataataa ki te Vaamaunga. Vakai rea ki Tapukuruu. O atu. Mata atu ki a Tauvakatai ku tuu mai ei. Pcepee na tua ki te patu.

They went and appeared at the Valley [between Maunga's twin peaks]. They checked out Tapukuruu. They went forth to observe Tauvakatai, who was standing in front of them with his back turned toward a stone.

Ko Tearakura mo Pu Tepuko ne kairo oro ki te tau. Ne pare i te Ana o tau araara i ei. Ko naatou mo Pu Maraevaka mo Pu Taumako Paitina.

Tearakura and Pu Tepuko did not go to the battle. They stayed at te Ana to confer there. They and Pu Maraevaka and Pu Taumako Paitina.

Ko Pu Pangatavi ne am i te avatea ki Maunga ki te tau. Ko Pu Taokavc ne tatao atu i a tua o Tauvakatai. Ko Pu Taokave ne tuu o rere. Oko te Ara i Vaioma mo Apuko mo Avere.

Pu Pangatau went at midday to the battle on Maunga. Pu Taokave followed along after Tauvakatai. Pu Taokave stood and ran to te Ara i Vaioma and Apuko and Avere.l8

Ko te kano tau a nga Tikopia ne pakatatu ki a Tauvakatai. Ko ia ku pakatakoto mai ki a naatou.

The Tikopian army stopped in front of Tauvakatai. He crouched down in front of them (preparing to spring into action].

Ko Pu Aorere ne karanga ki nga Tikopia, ko ia ka mataki nga ngatau ki a Tauvakatai. Ko Pu Aorere ko ia ne tau na ngatau. Pakaari ki te toke e aru i te tai. Pakatuu te pakapeepeetaurua. Pakatakoto ki a Tauvakatai. Tuku atu te ngatau ki ei. Pakaeva i runga. Na taropia nga poi ngatau ee rea. Patipati. Riiki ai rea.

Pu Aorere told the Tikopians that he would be the first to confront Tauvakatai with arrows. Pu Aorere raised his arrows. Me showed them to the eel god going on the reef flat. He strung a double-headed arrow. Tauvakatai ducked. [Pu Aorere] offered an arrow to him. [Tauvakatai] jumped up. He dodged the arrows. They broke. [Pu Aorere] abandoned them.

Na taropia. Na kinitia ki te tao. I te vaatia ko Pu Aorere ku maanamanatu ki te ngatau ne pakatoa ki te atua.

He dodged away. Dodged a spear. When Pu Aorere contemplated the arrow, he appealed to a spirit for assistance.

Ko Pu Aorere ku na iroa nga mea e tara i a naatou. Ku maanatu ko Tauvakatai ka tuu te maro i ei. Ko naatou e pai taranga ke pana i te vaatia e tai. Taute atu. Kairo tauria ko nga ngatau ku panapana ku oti. Kairo tauria e te ngatau.

Pu Aorere realized there was something wrong with them. He realized that Tauvakatai would be victorious. They talked about all shooting at once. They tried it, but he was not hit by the arrows that had been fired. When all was finished, he was not hit by the arrows.

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Ko nga Tikopia, naatou matatau e toko paa. Ko Pu Aorere Ngaruvave. Ko Pu Retiaki Taoeva. Ko Pu Tonga. Pu Vairopia. Ko Pu Maraevaka Maraitipa ne kairo aru ki te tau. Ko ia ne pakakaurava. Naaua mo Pu Taumako Paitina.

The Tikopians' battle lines were four. Pu Aorere Ngaruvave. Pu Retiaki Taoeva. Pu Tonga. Pu Vairopia. Pu Maraevaka Maraitipa did not go to the battle. He and Pu Taumako Paitina kept a low profile [i.e., they did not take part in the affair] ,19

E toko paa pe ne oro ki te tau. Pu Tonga. Pu Aorere. Pu Retiaki. Pu Vairopia.

Just four went to battle. Pu Tonga. Pu Aorere. Pu Retiaki. Pu Vairopia.

Ko te paaoa nei e tau tati pe ne mauri. Ne ora ko Pu Retiaki.

Of these people, just one survived. Pu Retiaki lived.

Ko Pu Tonga ne mate. Ko Pu Aorere ne mate. Ko Pu Vairopia ne mate. Ko Pu Retiaki ne mauri paia ko ia ne rere o aru.

Pu Tonga died. Pu Aorere died. Pu Vairopia died. Pu Retiaki survived because he ran away.

Ko Tauvakatai e karo ngatau. Ko na kitamaapine e papa i na tua. Ko te papine nei ne aavanga ki Tikopia. Na ingoa ko Nau Rangikena ia.

While Tauvakatai was dodging arrows, his baby daughter was riding on his back. This girl married on Tikopia. Her name was Nau Rangikena.

Ko naatou ne pana ki a Tauvakatai. E kairo tauria e nga ngatau a nga Tikopia.

They shot at Tauvakatai. The Tikopians' arrows did not pierce him.

Ko nga Tikopia ku maatataku. Ko te poi ngatau ku toe tai pe ko Pu Retiaki. Ko ia ne karanga atu ki a Pu Aorere. Ko Pu Aorere poki ku toe tai poki na poi ngatau. Ko Pu Retiaki ne karanga ki na tamana. Ki a Pu Aorere.

The Tikopians got frightened. Pu Retiaki had just one arrow left. He spoke to Pu Aorere. Pu Aorere also had one arrow left. Pu Retiaki spoke to his father. To Pu Aorere.

Ko te ngatau ke pakaari ki te atua i a te rangi. Ko ia ne tau te ngatau. Pakaari rea ki ei.

He showed the arrow to the spirit in the heavens. He raised the arrow and showed it to him.

I te vaatia ko te paaoa—ko Tearakura mo Pu Tepuko mo Maraitipa mo Pu Taumako—ne tauaraara i te Ana. Ko Tearakura ne karanga ki a naatou ke o ake ki Maunga o maataki naatou kano a paito. Ko naatou ne ake i te Ara i te Matakao i te vaatia.

At that time the people—Tearakura and Pu Tepuko and Maraitipa and Pu Taumako—were talking in te Ana. Tearakura told them to go up to Maunga to look in on their relatives. They then ascended on the Path at te Matakao.

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Ko nga Tikopia e puri ipo mai te tau i Tapukuruu. Ko Tearakuru ne poui atu ki a naatou, ki tc paaoa. Ko naatou ne kararanga ki a Tearakura pakapea: "Ko tc tangata ne kairo ravaatia."

The Tikopians were fleeing the battle at Tapukuruu. Tearakura asked them, the people [what was going on]. They spoke like this to Tearakura: "The man would not succumb."

Ko te kanotau ku puri pakaoti mai ei. Ko te mea nei, te tangata nei. Kairo e tai ke pakaatoa ki ei. E maatea rei na niakcke. Nga Tikopia ku puri pakaoti mai ei.

The army all fled from it. This thing. This man. No one could help them. His strength was great indeed. The Tikopians all fled from him.

I te vaatia ku maatea na konokono e Tearakura ki a Tauvakatai. Ko Tearakura ko ia!

Then Tearakura became very angry at Tauvakatai. Tearakura himself!

Ne karanga ki a Tauvakatai, "Ko te tangata na koi tuu roo ia! Ea kairo ravea tuuia e te ngatau?"

He said to Tauvakatai, "The man still stands! How come no arrows have impaled him?"

I te vaatia ko te tau tamana ne pe tau pana i te vaatia e tai ki a Tauvakatai. Take ngatau ne tuku atu i runga. Taie mea ne pana taa raro atu i raro ngatau.

Then the father and son both shot arrows simultaneously at Tauvakatai. One arrow was offered up high. The other one fired an arrow down low. low

Ko Tauvakatai ko ia ne pakaeva i runga. Kae pakatara te poi ngatau ki muri. Tuu ipo na vae ki raro.

Tauvakatai jumped up. Then the second arrow fired behind impaled his lower leg.

Pakia mai te poi ngatau e te patu e pe tua ki ei. Tuu ai rei i na vae o Tauvakatai.

He was wounded by an arrow that had bounced off a stone. It impaled Tauvakatai's leg.

Ko Pu Aorere ko ia ne papa ona nirna. Ko ia poki ne tangi na pakamita. Ko ia ku vakivaki ki a Tauvakatai ku tauria.

Pu Aorere clapped his hands. He also cried out his pakamita.20 He was happy that Tauvakatai was struck.

E te ngatau ko Tauvakatai ko ia ne karanga atu ki a Pu Aorere, "Oo! E laoi soa e! Ia! Ko koe tuu ke mau ou vae i ena."

Tauvakatai said to Pu Aorere when the arrow hit him, "Oh! Well done my friend! Now! As for you, plant firmly your legs there."

I te vaatia ku oti nga ngatau, ko Tauvakatai ku pakamau o au ki roto.

When the arrows were spent, Tauvakatai moved forward into the middle.21

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Ia, ko te toko rua ne reo i nga mataara. Ko Pu Taokave mo Pu Pangatau. Ku pakataa ake ki Tapukuruu i te vaatia ko Taoeva ku karanga ki na tamana, ki a Ngaruvave, ko naaua ku puri oro. Ko Pu Aorere ko ia ne karanga atu ki a Taoeva, "Aroo! Kairo ko koe pe ka ke rere ia. Te pana koee, puke ke mau o tou nima. Ne ke mamata ki te ngatau ne tuu i na vae o Tauvakatai."

Well, the two of them guarded the crossroads. Pu Taokave and Pu Pangatau. When they appeared at Tapukuruu, Taoeva said to his father, to Ngaruvave, that they should retreat. Pu Aorere said to Taoeva, "Listen! As you run, grasp the bow firmly in your hand. You saw the arrow pierce Tauvakatai's leg."22

Ko Taoeva ko ia ne karanga ki a Pu Aorere, "Aroe! Kairo mana. Ka ke tuu, kairo ke maua. Mamata atu mo ki ei. Ku au na. Ku kairo pakaravea i na."

Taoeva said to Pu Aorere, "Listen! Don't do it, father. If you stand [your ground], you won't overcome him. See him coming there. There is no one to match him [in martial prowess]."23

Ko te toko rua, ko Pu Taokave mo Pu Pangatau ku oko ake ki a Tauvakatai.

The two of them, Pu Taokave and Pu Pangatau, caught up to Tauvakatai.

Ko Pu Taokave ne o ki a Pu Tonga o puke ia. Ko Pu Pangatau ne karangatia e na maa, e Tauvakatai, ke au o popoki na ki te tamatii e papa i na tua.

Pu Taokave moved toward Pu Tonga and grabbed him. Pu Pangatau was told by his brother-in-law, Tauvakatai, to come back to his child whom he carried on his back.

Ko ia ka oko ki a Pu Aorere o taa ke mate. Ko Tauvakatai ne o ki a Pu Aorere. Na tokaia ki te tao. Ko ia ne mate. Mamata atu rea ki a Pu Tonga mo Pu Taokave koi petoro i te raakau taua. Ko Tauvakatai ne tio atu ki a naaua e petoro. Ko Pu Taokave ka ravaatia. Pakaeva atu e Tuavakatai mo te tao. Na tokaia .ki a Pu Tonga. Ko ia ne mate.

He was about to get to Pu Aorere to kill him. Tauvakatai came at Pu Aorere. He impaled him with the spear. He died. He saw Pu Tonga and Pu Taokave still wrestling over a war club. Tauvakatai saw them wrestling with each other. Pu Taokave was about to lose. Tauvakatai sprang at them with the spear. He impaled Pu Tonga. He died.

Kae tapuri mai o tio mai ki a Pu Retiaki mo Pu Vairopia. Ku raawaki. Ku puri oro. Tauturi ipo ai rei.

Then he turned back to look here at Pu Retiaki and Pu Vairopia. They were gone. They had fled. He chased them downward.

Ko te toko rua, ko Taoeva mo Pu Vairopia ne puri atu i muri. Mavaevae rea i te Vaamaunga.

The two of them, Taoeva and Pu Vairopia, fled to the rear. They separated in the Valley.

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Ko Pu Vairopia ne rerc Id te punga Pu Vairopia fled to the hilltop at te manuga i te Pungateuku. Ko Taoeva ne Pungateuku.24 Taoeva ran down among rere ipo i nga Tikopia. the Tikopians. Ne opo ipo ki raro. Ko Pu Vairopia ne too na vae ki te ruo ki ma. Patia na vae.

As he rose to descend to the bottom, Pu Vairopia caught his leg in a ma hole. He broke his leg.

Ko Tauvakatai ne pakaepu te tao ki a Pu Vairopia. Na tokaia. Ko ia ne mate poki.

Tauvakatai brandished his spear at Pu Vairopia. He speared him. He died too.

Ko Tauvakatai ne turi ipo nga Tikopia ki raro. Ku rapirapi pe ki a Pu Retiaki. Ka na tokaia ki te tao. Kae pakarongo ki te mea e vecvce atu ki ei. Ko Tearakura e porua ki a Tauvakatai kc poki. Ke tuku te tau. Ku rerei.

Tauvakatai chased the Tikopians down to the bottom. He drew close to Pu Retiaki [and] was about to get him with the spear. Then he heard someone calling him off. Tearakura was shouting at Tauvakatai to come back. To abandon the fight. It was enough.

I te vaatia, ko te ariki e tuuraki mo Paitina mo Maraitipa mo Pu Tepuko i te Matakao. Ko Tearakura ko ia ne kareu atu ki a te paaoa. Ko Pu Taumako ku raavaki i a naatou. Ko ia ne pakaeva ki te puti tuu i te mato i te Kope. Ko ia nc pati te kau puti. Ko ia ne rere mo ia ki te moana o kakau ki te vaka.

At the time, the chief was standing with Paitina and Maraitipa and Pu Tepuko at te Matakao. Tearakura glanced at the people. Pu Taurnako was missing from among them. He leapt toward a banana plant standing on the cliff in te Kope.25 He broke off a bunch of bananas. He ran with it to the ocean to swim to the canoe.

Koee, i te vaatia ko te ariki ne karanga atu ki nga Tikopia ke oro o tori niu i te topi o te ariki. I Nuuanga. Ke taa te vai mo naatou ke popoki ki Tikopia.

Then, at that time, the chief told the Tikopians to go and harvest coconut in Nuuanga, the chief's orchard, to get food for themselves that they might return to Tikopia.26

Ia, i te vaatia o Tauvakatai ne pakapokia c te ariki, ko ia ku maatea na konokono ki a te ariki. Ko Tauvakatai ko ia ku na iroa ko te ariki e pakapaa ki nga Tikopia. Ko ia e tautuku ki a Tauvakatai.

Well, when the chief made Tauvakatai come back, he grew angry at the chief. Tauvakatai clearly recognized that the chief had joined with the Tikopians. He had placed a curse on Tauvakatai.

Ko te ariki pai rei ki a Tauvakatai ke mate. Ko te ariki e piipia ki te nopine o

The chief arranged for Tauvakatai to die. The chief wanted Tauvakatai's wife—

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141

Tauvakatai—ke aavanga ki ei. Ko ia e makau ki ei. Ko ia kairo aropa ki ei. E atamai vare.

to marry her. He was jealous of him. He had no sympathy for him. [He was in] an irrational frame of mind.

Koee, i te vaatia ko Tauvakatai ne poki o aru ki Maunga, ki Tapukuruu, ko te toko rua e tuuraki i Tapukuruu. Ko Pu Taokave mo Pu Pangatau. Ko Tauvakatai ne karanga atu ki a Pu Taokave, ko ia ke aru o amo e Pu Vairopia e teka i te Vaamaunga ko ia. Ko Tauvakatai ka amo ia Pu Tonga mo Pu Aorere.

Then, when Tauvakatai went back to Maunga, to Tapukuruu, the two of them, Pu Taokave and Pu Pangatau, were standing in Tapukuruu. Tauvakatai told Pu Taokave to go and carry over his shoulder Pu Vairopia who was lying in the Valley there. Tauvakatai would carry Pu Tonga and Pu Aorere.

Ko Tauvakatai ko ia ne tuitaarua na tao ki a Pu Tonga mo Po Aorere. Amo e ia. Na aavea. Ne pakarevakia ia ki te Panga Rai.

Tauvakatai put his spear through both Pu Tonga and Pu Aorere. He carried [them] over his shoulder. He carried them and threw them off te Panga Rai.

Ia, ko nga Tikopia ne popoki ki Tikopia. E kapikapi te paaoa ku pakia naatou tino. Ekeeketia i te vaatia ne turia ipo e Tauvakatai.

Then the Tikopians returned to Tikopia. Many people's bodies had been wounded as they slid when Tauvakatai chased them down.

Ko te kau porau ne popoki oro ki Tikopia. Naatou, nga Tikopia, e araara keekee. E taki araara. pe i a te ia.

The voyagers went back to Tikopia. The Tikopians all had different stories. Each had his own story.

Ko Pu Retiaki Taoeva ne karanga ki a Pu Taumako, ko Tauvakatai ne ravea e te ngatau. Ne tauria.

Pu Retiaki Taoeva said to Pu Taumako that Tauvakatai had been hit with an arrow. He had been impaled.

Ko Pu Taumako ne karanga atu ki a Taoeva, "Ko au mooni? Ko te ngatau ne tuu i ei? I na vae?"

Pu Taumako asked Taoeva, "Is that so? The arrow pierced him? In his leg?"

I te vaatia karanga atu ki a Taoeva ko ia ke tuu ki runga mo te pana. Ko ia kairo nopo ki raro. Ka rere ko te maunga o Tikopia, kae noporaki ki raro. Ko Pu Taumako ne karanga pakapea ki a Pu Retiaki.

Then he told Taoeva that he must stand up with the bow. He was not to sit down. When Tikopia's mountain rushed [upward], then they might sit down. That is how Pu Taumako spoke to Pu Retiaki.27

Ia. Ko nga Tikopia, ko naatou ne oko ki ngaauta. Ki Tikopia. Ko naatou ne kararanga, ko Tauvakatai ne kairo ravea e te ngatau.

Well. As for the Tikopians, they reached shore on Tikopia. They said that Tauvakatai had not been hit by an arrow,

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ORAL TRADITIONS OF ANIITA

Ko naatou e pakapou ki a Pu Aorere mo Pu Retiaki, ne kararanga ko Tauvakatai ne tauria e te ngatau. Ko nga Tikopia e pakapou ki ei. Te kau porau ne ipo mai Anuta.

They argued with Pu Aorere and Pu Retiaki, who said Tauvakatai was struck by an arrow. The Tikopians contradicted him. The voyagers descended from Anuta.

Ko Pu Retiaki ne karanga ki te paaoa ke oro o tu mai te uaaputi. Ko naatou ne oro o tu mai te uaputi. Au mai.

Pu Retiaki told the people to go and cut a big banana stalk. 28 They went to cut a big banana plant. To bring it back.

Ko Pu Retiaki ne karanga ki a naatou ke too te uaaputi ki te matatopua. Kae ani ko Pu Retiaki. Au mo na pana. Pakatuu.

Pu Retiaki told them to bring the large banana plant to the front of the beach. Then Pu Retiaki approached it with his bow. He stood up [the banana stalk].

A ngatau e rua. Pakaari rei take ngatau a na tamana. Take nga ngatau ana ia. Te ngatau a na tamana ne nonoa ki te poi moikaka. Ana rea kairo notia pakatuu.

There were two arrows. One represented his father's arrow. The other arrow was his. He tied a piece of coconut bast to his father's arrow. He didn't tie anything to his. 29

Te pakapecpeetarua pakatakoto. Tuku atu a ngatau e rua. Tara take ngatau. Kae kati rei take ngatau. E lai te ngatau e nonoa ki te poi moikaka.

He laid down two arrows at once. He offered two arrows. One of the arrows missed, but the other arrow hit. Just one was tied to a piece of coconut bast.

Koee, ko te ngatau a na tamana, a Pu Aorere ia, te ngatau ne tara. A naia a Taoeva, koee, ko te ngatau ne tuu a te vae o Tauvakatai.

Thus, his father's arrow, that of Pu Aorere, was the errant arrow. Taoeva's was the one that pierced Tauvakatai's leg.1"

Koee, a Pu Aorere. Ko te kanopenua ne pakatonu ki ei, ki a Pu Retiaki Taoeva. Ko te ngatau ne ave ki te marae pai kava o nga ariki. E tuu i Uta.

So much for Pu Aorere. The community believed him, Pu Retiaki Taoeva. He carried the arrow to the marae. where the chiefs' kava is performed. It stands in Uta. 31

O kaukau te ngatau ke mate ko Tauvakatai. I te vaatia ko te vae o Tauvakatai ku maatea na pakarongo mai ki na vae. Ko Tauvakatai e na iroa, ko na taina, ko Tearakura, e tautuku ki ei. I te vaatia ka mate ko Tauvakatai ne karanga ko Tearakura e manava atua. E teke aropa.

He showed the arrow [to the spirits] to bring about Tauvakatai's death. Then 1'auvakatai felt his leg become extremely painful. Tauvakatai realized [that] his brother, Tearakura, had placed a curse on him. When he was about to die, Tauvakatai said Tearakura had a 'devil's mind'. He was unsympathetic [to his brother].

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Aro Ariki

143

Chiefly Genealogy

Teraa. I te vaatia nei, ko au, kau araara ki nga aro ariki. Nga araarapanga te mate rei.

Well. I, myself, will now discuss the chiefly genealogy. The stories are many,

Mate ko Kavataorua. I a tua o Kavataorua, ko Tuitenepu.

Kavataorua died. After Kavataorua was Tuitenepu.

Tuitenepu. Tuiaki atu te ariki i a tua o Tuitenepu, ko Pu Tauraro.

Tuitenepu. Following as chief after Tuitenepu was Pu Tauraro.

Teraa, pakaoti te noporanga ariki ne au mai mua. Tuku mai rea ki nga apu, Pu Nukutaua. Ariki atu rea, ko Pakaokomaranga. Pu Koroatu. Te ariki Pu Maapai. Katoakataina, take ariki tuiakiaki i a Pu Maapai. I a tua ko taatou tupuna, ko Pu Teukumarae Vakaraakeikitepoe.

Now, that is the end of the throne as it came down from long ago. It was given to the offspring of Pu Nukutaua.32 Pakaokomaranga became chief. Pu Koroatu. The [next] chief [was] Pu Maapai. Katoakataina, another chief, followed after Pu Maapai. Afterward was our grandfather, Pu Teukumarae Vakaraakeikitepoe.

Ko na tama ne se ariki. Puupura ne kairo ariki. Ne mate.

His son did not become chief. The crown prince did not become chief. He died.

Teraa, ariki rea, na mokopuna, ko Tui Anuta, teena nopo mai na, Tearaamanu. Oko rea ki te vaatia nei, koi nopo.

Thus, his grandson, Tui Anuta Tearaamanu over there, living hither there, became chief. He reaches to the present time and is still living.

Teraa, aro ariki ne au mai mua.

Thus is the chiefly genealogy that came to us from long ago.

Text 17 Tearakura's Marriages [Narrated by Pu Nlukumarere with the assistance of Pu Tokerau]

Te ruoki nopine o Tearakura, na ingoa ko Kato. Ko ana tama e toko toru. Te urumatua, Kavataorua. Na toko rua, Pu Nukutaua. Na kave e tau tati. Na ingoa, Aiotira.

Tearakura's first wife, her name was Kato. Her children were three. The firslborn was Kavataorua. Her second was Pu Nukutaua. They had one sister. Her name was Aiotira.

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Te rua o na nopine, kairo kau iroa na ingoa. Ko na tama tangata e tau tati. Pu Taumarei. Kairo patonu poki ona kave e toko pia.

The second of his wives, I don't know her name. She had one son. Pu Taumarei. Neither am I sure how many were his sisters.

Na toko torn, ko Varoro. Tana tama ko Pu Pokotutai.

The third was Varoro. Her son was Pu Pokotutai."

Take papine poki, kairo patonu poki na ingoa. Tana tama ne pai, Moumouipenua. Ko ia ko te taniaaroa.

Another woman also, I am not sure of her name. She produced her son, Moumouipenua. He was a bachelor.

Taie papine poki, kairo patonu na ingoa. Na tama ko Rongopo.

Another woman also, I'm uncertain of her name. Her child was Rongopo.

Take papine poki, kairo patonu na ingoa poki. Ana tama e toko rua. Ko Nau Naroko mo Pu Tcmuriava.

Another woman also, I'm uncertain of her name, too. Her children were two. Nau Naroko and Pu Temuriava.

Text 18

Pu Tepuko's Marriages J Narrated by Pu Nukumarere

with the assistance of Pu Toksrau

Te ruoki nopine o Pu Tepuko, ko Kitaro. Tana tama ko Vatauia. Na toko rua, ko Pu Matauea. E i ei matea te kave. Kairo kau iroa.

The first wife of Pu Tepuko was Kitaro. Her son was Vatauia. The second was Pu Matauea. There was perhaps a sister. I don't know.

Take nopine koTanakipua. Tana tama ku patonu, ko Pu Tepao.

Another wife was Tanakipua. Her child about whom I'm certain was Pu Tepao.

Take nopine ko Tapiri. Ko ana tama toko rua. Pu Teaapua mo Penuamau.

Another wife was Tapiri. Her children were two. Pu Teaapua and Penuamau.

Take nopine, ko Nau Tarimatangi. Ko Pu Atapu tana tama. Taie mea, te taina o Pu Atapu, ko Aratuu.

The next wife was Nau Tarimatangi. Pu Atapu was her son. Another one, the brother of Pu Atapu, was Aratuu.

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Take nopine, kairo patonu na ingoa. Tana tama, Pu Paretai.

The next wife, I am uncertain of her name. Her son was Pu Paretai.

Na toko ono poki te rua o te nopine o Tauvakatai. Ko tana tama ko te tangata. Ku ngaro ee rea na ingoa.

The sixth was also Tauvakatai's second wife. Her child was a boy. His name has been completely lost.

Text 19 Tauvakatai's Marriages [Narrated by Pu Nukumarere with the assistance of Pu Tokerau]

Ko Tauvakatai, toko rua ona nopine. Ko Varoro, ana tama e toko rua. Pu Rotomua mo Nau Nukutaua.

As for Tauvakatai, his wives were two. As for Varoro, her children were two. Pu Rotomua and Nau Nukutaua.

Take nopine, kairo iroa na ingoa. Tana tama ko Nau Raroipi. Te papine.

The other wife, I don't know her name.34 Her child was Nau Raroipi. A girl.

Text 20 Kavataorua's Marriages [Narrated by Pu Nukumarere with the assistance of Pu Tokerau]

Te ruoki nopine o Kavataorua, ko Rautii. Tana tama ko Tuitenepu. Ko te mea ne ariki.

The first wife of Kavataorua was Rautii. Her son was Tuitenepu. That one became chief.

Take nopine o Kavataorua ko Koperua. Na mataki tama ko Pu Akonima. Niraa mea kairo poki patonu. Te nopine, Koperua nei, te kave o te nga Tau Paanau Paitoka, nga tama a Paovaka.

Kavataorua's next wife was Koperua. Her first child was Pu Akonima. Of the other ones, I am also uncertain. The wife, Koperua here, was the sister of the Paitoka Brothers, Paovaka's children.

Te toko toru o na nopine, ko Piromanongi. Ko te mea nei, kairo e tama mana kau iroa.

His third wife was Piromanongi. As for this one, she had no child as far as I know.

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Text 21 Pu laumarei's Descendants [Narrated by Pu Nukumarere with the assistance of Pu Tokerau]

Na nopine o Pu Taumarei, c tau tali pe na nopine. Na ingoa ko Ngarumomo. Ko ia ne taute ana tania e toko rua: ko Pu Taumako mo Pu Paiaki,

As for Pu Taumarei's wife, his wife was just one. Her name was Ngarumomo. She produced her two children: Pu Taumako and Pu Paiaki.

No naaua ne aavanga. Te tama a Pu Paiaki ko Pu Raropuko. Te lama a Pu Taumako, Pu Taneanu.

The two of them married. Pu Paiaki's child was Pu Raropuko. Pu Taumako's child was Pu Taneanu.

Te tama a Pu Taneanu, ko Pu Rangipana. Te tama a Pu Raropuko, ko Pu Avakope.

Pu Taneanu's child was Pu Rangipana. Pu Raropuko's child was Pu Avakope.

Te tama a Pu Avakope ko Pu Raropuko poki. Te tama a Pu Raropuko ko Pu Avakope poki. Ko ia, te tamana o Pu Raropuko, te tamana o Pu Nukurava.

Pu Avakope's child was also Pu Raropuko. Pu Raropuko's child was again Pu Avakope. He was the father of Pu Raropuko, Pu Nukurava's father.

Pu Taumako te tama a Pu Rangipana. Ko ia ko te tamana o Pu Taneanu mo Pu Taumarei mo Pu Pokotutai.

Pu Taumako was Pu Rangipana's child. He was the father of Pu Taneanu and Pu Taumarei and Pu Pokotutai. 35

Text 22 Genealogy of The House of Raropuko [Narrated by Moses Purianga]

Mea nei nga tama a Pu Taumarei. Ko Pu Taumarei ne pai ana tama e toko rua e kau rongona: Ko Pu Taumako Tii mo Pu Paiaki.

These things are the children of Pu Taumarei. Pu Taumarei produced two sons of whom I have heard: Pu Taumako Tii 'Little Pu Taumako' and Pu Paiaki.

Teaa, ko te urumatua o te tau paanau Well, the eldest of these brothers, the nei, te urumatua ko Pu Taumako. firstborn, born was Pu Taumako. Teaa, pai ana tama Pu Paiaki, e kau rongo ki ei. Pu Ropanga. Taie tama a Pu Ropanga, ko Pu Maramatunu.

Then Pu Paiaki produced his children as 1 have heard it. Pu Ropanga. Next, Pu Ropanga's son was Pu Maramatunu.

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Koee, te tama a Pu Maramatunu, ko Pakaaotai.

Then, Pu Maramatunu's son was Pakaaotai.

Pai te tama a Pakaaotai, ko Pu Avakope Tariakau.

The son of Pakaaotai was produced: Pu Avakope Tariakau.

Pai te tama a Pu Akope Tariakau, ko Tapuakipenua.

The son of Pu Akope Tariakau was produced: Tapuakipenua.

Teaa, pai te tama a Tapuakipenua, ko Pae Rangitoto.

Then was produced the son of Tapuakipenua; Pae Rangitoto.

Teaa. Pakaoti rea ki taatou maatua tangata e nopo mai mua, na ingoa ko Mapulea. Teaa, pakaoti rea i a Pae Ngarumea i te vaatia nei e nopo na.

So the last of our old men who lived in earlier times, his name was Mapulea. Then it ends with Pae Ngarumea who lives there at the present time.

Teaa, e kau rongo te apunga o nga . .. Pu Paiaki nei.

This is how I have heard the origin of the . . . Pu Paiaki here.

Teaa, ku oti.

And so it is finished.

Nine

beginnings of the House of Pangatau

Text 23 Origin of Te Api Pangatau [Narrated by Moses Purianga]

Ko an, kau araara mora ki le pakatapitonga mai o Pangatau mai mua.

As for me, I will now discuss the origin of Pangatau from early on.

Te tangata ne au i mua, na ingoa ko Rotoiporau. Na kau vaka, ko Rootoo, Pakitevaro, mo Aku.

Once upon a time, a man named Rotoiporau came here. His crew included Rootoo, Pakitevaro, and Aku.

Te vaka nei ku piripiri ki rere ko Anuta. A ko Pakitevaro c maatea rea na pakamakau ki na taina.

The canoe approached the point where Anuta rushed [upward into view). Pakitevaro became very jealous of his brother.

Peatu peatu i te pungaavaka. Topo ee rea ko Aku ki rotongaavata.

They fought and fought on the deck, Aku threw himself into the open sea.

Kae au au ko te vaka. Kairo oko pakarerei mai ki Anuta.

Come, come then the canoe. It did not reach Anuta in good shape.

Teaa, pakapuaatia rea te vaka nei. Ko Rootoo ne kakau. Nopo rea i te Patu o Mangoo. Kakau mai raa o au ki Anuta.

Then the canoe was under a spell. Rootoo swam. He stopped to rest on te Patu o Mangoo, then swam on this way toward Anuta.

Au o nopo i Anuta, Pai rea na tama, ko Manoamero. Tangata nei e ati na ingoa ko Pu Pouro.

He came to stay on Anuta. He produced a son, Manoamero. This man was called by the [marital] name Pu Pouro.

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BEGINNINGS OF THE HOUSE OF PANGATAU

149

Pai te tama a Pu Pouro, teraa, te paanau e ati ko ia te Paanau i Pangatau. Ko Pu Arataika; ko Pu Avatere; Pu Pangatau. Teaa, te vaatia nei, naatou peokotaki mo te Paanau Arki. Nau Ariki poki ae raatou ne taa i te penua. Te vaatia.

When Pu Pouro begot his children, the sibling set was called Te Paanau i Pangatau 'The Pangatau Brothers'. [These included] Pu Arataika, Pu Avatere, [and] Pu Pangatau.1 At this time now, they came together [in battle] with the Chiefly Brethren. Also Nau Ariki was with those who slaughtered the community. That was the time.

Kae pare pare te tau paanau maattua. Tara rea te nea i a naaua. Ko naaua ne pakapeatu i te paangota i te Vae Reke.

As the older brothers dwelt and dwelt, things went wrong between the two of them. They fought with each other during a fish drive at te Vae Reke.2

Ne oro o rao karoama. Ko Pu Avatere ne tau te kupenga o na taina. Ne pakaari atu ki a Maroputu ... ki a Pu Arataika.

They went to catch karoama fish. Pu Avatere took his brother's fishnet. He [later] informed Maroputu ... Pu Arataika.3

Aru ee rea o kumi ki ei. Penatu, penatu ia. E tupotu mo ia i te paangota i te rao karoama i Ukupanga.

He went to look for him. Indeed, he went and went. He found him relaxing with it at the karoama fish drive4 at Ukupanga.

Karanga atu ee rea ki ei, "Toku kupenga ne ke au mai aa? Kairo pakaari mai ka ke au mo ia?"

He said to him, "Did you bring my net? Why didn't you tell me you would come with it?"

Oo atu ki ei. Perorii perorii. Oo atu ki ei e Pu Arataika. Ne tangina mai te nima o Pu Avatere. Pakainopia na mata ki raro. Ae ku pakainopia na mata ki raro. Kae tango atu rea. Pakatuu ki runga. Pau rei.

He lunged at him. They fought and fought. Pu Arataika sprang toward him. He pulled on Pu Avatere's arm. He dragged his face along the ground. Dragged his face along the ground. Then he grabbed [Pu Avatere]. He stood him up. He secured him.5

Pare pare poki. Pakapeatu poki i rau topi.

Again they dwelt and dwelt. Again they fought in their garden.

Karanga atu rea e Pu Avatere, ko naaua ke peatu. Ke peatu i na raakau.

Pu Avatere said the two of them should fight. To fight with clubs.

Karanga atu rea e Pu Avatere [sic], kairo peatu i na raakau. Ka peatu i na kau nima.

Pu Avatere [sic; should be Pu Arataika] said not to fight with sticks. He would fight with his bare hands.

150


Karanga atu rea Pu Arataika, ko Pu Avatere ne paanau mai na pae, na raakau e puke i na nima? Ne paanau mai ko na nima pero. Pakapea pc poki mo ia. Ne paanau mai na pae; ko na nima pero ne paanau mai mo ia.

Pu Arataika said, when Pu Avatere was born from his mother was he holding a club in his hand? He was born with only his bare hands. It was the same for him. When he was born from his mother, he was just born with his hands.

Toko rua nei nc oro o peatu. Peatu, peatu. Ravaatia rea ko Pu Avatere. Teaa, te kovinga o te tau paanau nei, ka rnaavae tati poi. . . taki aru i a te ia.

These two went to fight. They fought and fought. Pu Avatere was defeated. Because of these brothers' ill will toward each other, each resolved to go ... to go his separate way.

Kae nopo rea ko Pu ai raa? Pu Avatere. Na taina rikiriki, Pu Pangatau. Teaa, pare pare. Maua rea i te painga o te penua. Te taanga o te penua. A ko Pu Arataika ku raavaki. Pea na ngomea ne aru o mate i ei?

Then there dwelt Pu whom? Pu Avatere. His little brother was Pu Pangatau.6 Thus, they dwelt and dwelt. He was involved in the handling of the community. The slaughter of the island. Pu Arataika had left. We do not know the place to which he went to die.

Kae pare pare ko Pu Avatere. Pakapipiiriaki rea raaua mo te tangata o te Paito i Tepetuu, ko Rangitoonoa. Take tangata matakaakaa poki i te vaatia. Take toa. Pakapipiiriaki raaua ki Niu.

Then Pu Avatere dwelt and dwelt. He developed a hostile relationship with Rangitoonoa, a man in the House of Tepetuu. He was another strongman of the period. Another warrior. They became enemies over [a garden named] Niu.

Taka rua nei ne oro o pealu i ei. Na araarapanga ne tou rorongo ki ei, toko rua nei nc peokotaki i te vaatia e ati na paparangi te raa e puangapuru. Petuuraki petuuraki. Poi. Poi. Pakaanga mai rea. Pakaanga mai te raa. Kae pakataa atu te ariki. Tearakura.

These two went to fight there. According to the story we have heard, these two met at the time called ten o'clock by Europeans. They stood, stood against one another. Go. Go. It began to set. The sun began to set. Then the chief appeared to them. Tearakura.

Pakataa atu a ko toko rua nei ku maannava. Ke kairo peatu.

He showed up to make these two desist. That they should not fight.

Kore atu rea ki ei te ariki tc mea nei pai ke tuku i rau peatu nei. Ne kairo tuku mora ko ia ke matamata mora ki nga toe tangata ko na penua.

The chief admonished them to stop what they were doing—to set aside their fight. They would not desist from trying to determine which man was supreme [in strength and martial skill] upon the island.


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Teaa, toko rua nei, e ati ne kairo e tai ne rava. E peatu peatu. Tuku ee rea na peatu. Kairo e tai ne rava i ei.

Then, of these two, neither of them weakened. They fought and fought. They set aside their struggle. No one was defeated in it.

Teaa. Pare te tau paanau nei. Taaia rea ko Pu Avatere i te taanga o te penua. Te pakareku o te penua ne pai te Paanau Ariki.

Thus, these brothers dwelt. Pu Avatere was slain in the slaughter of the island. The extermination of the island, carried out by the Chiefly Brethren.

Kae nopo rei ko Pu Pangatau. Tapito te pakaorangia nei, ne aavanga aa rea ki te kave o te Paanau Ariki. Taa. Tuku aa rei ko ia ke nopo.

Then Pu Pangatau dwelt. The reason for his survival here is that he married the sister of the Chiefly Brethren. So they permitted him to live.

Ka ne nopo na, na tapito mai na maa. Mai a Tearakura. A ku rongo, ne oti te taa o te penua. Kae o mai rei ki ei Pu Tepuko mo Tauvakatai ke taa. A ko te mea ne monomono i ei na, ko te ariki, ko Tearakura. Ne pai pai taranga te tau paanau e rikiriki, Pu Tepuko mo Tauvakatai, ke taa ko Pu Pangatau.

The reason he could live there emanated from his brother-in-law. From Tearakura. Story has it that upon completion of the island's slaughter, then Pu Tepuko and Tauvakatai came to kill him. The one who prevented them there was the chief, Tearakura. The younger brothers, Pu Tepuko and Tauvakatai, talked and talked about killing Pu Pangatau.

Kae karanga atu rea ko Tearakura, "A koru oro o taa kae aa rea? Na nopine, ko taatou kave ne aavanga ki ei, ia! Ka au mai te koru nopine koru ei aa? Tuku ke nopo!"

Then Tearakura said to them, "Why are the two of you going to kill him? His wife, our sister, is married to him! Will you two take her as your wife? Let him live!"

Ko te toko rua e oro o makkau ki ei i nga kerekere o Nau Ariki ke poki mai ki a naaua. Paia te taanga o te penua ne vaevae naatou kerekere, ne tapa ki a te tau kave maattua. Ki a Pu Tearakura mo Nau Ariki.

The two become jealous of him because of Nau Ariki's land, which they wished to have returned to them. Because with the slaughter of the island their land was divided so that the eldest brother and sister received the most. It went to Tearakura and Nau Ariki.

Teaa, toko rua ne oro o makkau ki ei. Muna rei ke taa naa maa. Naatou maa.

Thus, the two became jealous of him. They spoke of killing their brother-in-law. Their brother-in-law.

Ku rua nga pekau e terekia te ariki, Tearakura. Kairo e maru.

Twice they approached the chief, Tearakura. He did not soften.7

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Tere atu na toru. Karanga ake rea pakapeera ko Tearakura, "E rerei. Oro rea koru o taa. Ko au poki, kau karanga atu ki ei. A ko korua ka koru oro o taa, korua pero ia, ka koru oro o ravaatia e korua. Kae nopo ee rea mo koru ngangea na mo koru topi na e taatou maa."

They approached him a third time. Tearakura spoke up, saying, "All right. The two of you may go and attack him. As for me, I will also speak to him. The two of you, when you two go to kill him, just the two of you, the two of you will go down to defeat. Then our brother-in-law will live in your place, with your gardens."

Pakarongo ake toko rua nei. Ku ravca nga taranga nei a ku maattaku. Ku na iroa rea, ka oro, ka ravaatia.

These two listened up. These words caught and frightened them. They came to understand that if they went, they would be defeated.

Teaa, ne rongo ko Pu Pangatau, ka taaia; popoo atu ki tana raakau. Kae karanga atu rea ki na nopine, ki a Nau Ariki, "Ka o mai ou kave, ka kau ake rei raa ke ova ake ki a te au i ngaauta, ko au, kau poi o tatari mai mo taku raakau ei."

When Pu Pangatau heard that he would be attacked, he grabbed his club. Then he said to his wife, to Nau Ariki, "When your brothers come to me, when they ascend to come up to me in the bush, I will personally go and wait with my club here."8

Uru atu. Kairoo roa, kae peurupia' atu ee rea te tau paanau, Pu Tepuko mo Tauvakatai. Koee, karanga atu rea, "Tou matua ku pea?"

He went outside. It was not long before the brothers, Pu Tepuko and Tauvakatai, entered. Then they said [to Nau Ariki], "Where is your husband?"

"Ke aa? Ka kotou oro o taa toku matua, kau mata atu rea ki a kotou."

"What for? If you go to attack my husband, you think I'll just watch you all?"1"

Peurupi oro. Pare pare. Kairo e roa. Ko eni, ku penatu te ariki. Karanga atu rea ki na kave, ki a Nau Ariki, "Pea rea Tangaata?"

"Kae aa?"

They went back out. They sat there for a while. It wasn't long. Here the chief proceeded toward them. He said to his sister, to Nau Ariki, "Where is flrother-in-Law?" "What for?"

Ko ena, ne uu atu. Ne takavakai roo ki te tuaumu.

So there, he went outside. He circled around to the back of the house.

Teaa, uu mai ko te ariki. Porua atu e ki na maa. Ki a Pu Pangatau. Kae karanga mai rea, "E aa? Ko au ko eni!"

Then the chief entered. He called out to his brother-in-law. To Pu Pangatau. Then he said to him, "What's going on? Here I am!"

BEGINNINGS OF THE HOUSE OF FAN6ATAU

"Au mai!"

153

"Come here!"

Teaa, tuu ake. Na peiia te raakau taaua i te ngomea. Au ai rei.

Then he stood up. He threw away his war club in that place. He came to him.

Au au. Karanga atu rea, "Peurupi o oro ki te pare."

Come, come. He said to him, "Let's go inside the house."

"Oro korua e ia ki pare. Aua ke tuataa pe ki tea. Kairo poki ni painga ke au mai o pai ki a korua."

"You two go inside the house." Don't worry about anything. No further action will be taken against the two of you."

Teaa, kae pare nopo ko te tangata nei pai rea na tama, ko Pu Maatopa. Ne ati na ingoa ko Tauraatua i Maatopa.

And then as this man dwelt, he begat his son, Pu Maatopa. He was called by the name Tauraatua i Maatopa 'Spirit Anchor in Maatopa'.

Ko Pu Maatopa nei ne maatea rea nga mea ne tara i ei. Te tara pero mai na tuatina.

Many things went wrong with Pu Maatopa here. Went wrong [in his relationship] with his maternal uncle.

Ne pare pare. Poi ko Tearakura. Ne poi o nouua. Ne pakamaa i na tamaapine ne korekore atu ki ei ko na tamaapine, e poi ki te tangata e ati na ingoa ko Vatauia, te tama i Tepuko.

They dwelt and dwelt. Tearakura went. Went to hang himself. He was ashamed about his daughter; about having scolded his daughter for going to a man called by the name Vatauia, a child of Tepuko.

Au. Korekore atu ki ei. Pai teke na tamaapine. Aru ee rea o nouua i Tapu Ariki.

He came and yelled at her. He made his daughter angry. She went to hang herself in Tapu Ariki.

Ae nopo nopo nopo. Kairo! Kairo pai ke au. Uru atu te ariki, e Tearakura. Aru ee rea o kumi ki ei. Penapenatu nei; e nopo i te punga o te paa i te Muritanoo.

Sit, sit, sit. No! She made no move to come. The chief, Tearakura, went outside. He went to look for her. He went over to her here and found her at the top of a pandanus tree in [a garden named] te Muritanoo.

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Karanga atu rea, "Ko koc, ne ke rere o au, e ke au o nouua? Ipo ki raro! Ipo ki raro! Taa oro!"

He said to her, "You, when you ran over here, did you come to hang yourself? Come down here! Come down here! Let's go!"

Kae karanga ake rea. Tau i le neve pan raki ki na uua.

Then she spoke up here. She lifted the strap lashed to her neck.

Tuku rea. Kairo karanga atu. Peepee rea ki tua.

She put it aside. She did not speak out. She cast it aside.

Karanga atu rea ke pena ipo. Kae tau rea re neve pauraki rea ki na uua.

He told her to come down. Then she lifted the strap tied to her neck.

Karanga, karanga. Ku konokono. Pakatau mai ki ana taranga. Man atu ki te neve. Na taangina. Patiia. Nootia na uua ki te neve. Taangina. Ipo ee rea mo te vaa paa. Motu mate te papine.

He spoke and spoke. He became angry [at his daughter for] disobeying his words. He reached for the strap. He grabbed it. It [the pandanus branch] broke! The noose tightened around her neck. He grabbed for it [but] came down holding only a pandanus branch. The girl died. 12

Kae aru rei. Tuu. Tun. Maanatunatu ana nea ku pai ara. Ku maanatu ake, kairo poki mai.

Then he went. He stood. He stood there thinking about the things he had done wrong. He thought up [the idea] that he would not return.

Kae karanga atu rea ko Nau Ariki ki na tama, ki a Pu Maatopa. Karanga atu rea, "Aroo! Penatu rea mo maataki tou tuatina." Ku roroa na aru. Koi tuei au.

Then Nau Ariki spoke to her son, to Pu Maatopa. She told him, "Listen! Go right away and look after your uncle." He was away a long time and had not yet come back.

"Ko koe, ka ke aru o maataki tou tuatina, pe nia13 na painga e pai. Ko koe pakamatemate atu ki ei ke koru popoki mai."

"As for you, you will go and look after your uncle, to see what he is up to. You will beseech him to come back with you." 14

Kae iroa Nau Ariki e aru pe nei na mea ku pai. Ku kairo poki mai ei.

Nau Ariki knew what he had gone to do [and was concerned that] he had not come back.

Kae tuu tuu ko Tearakura. Au na pakamaa mo na aropa. Penatu. Vevete te maea mai te uua o na tamaapine.

As Tearakura stood there, shame and compassion came to him. He went forth and untied the rope from his daughter's neck.


155

Aru. Kake aa rei. Ko ia ka pakamate. I te vaatia rea ku nonooa, ka pakareva. Kae rongo ake rea ki na vae ku pakamaamaa ki te ... tangata e pakamaamaa atu i ona vae.

He went and climbed [the tree], intending to kill himself. When he tied the rope around his neck and was about to pull himself up and swing, then he noticed that his legs had been made light by ... by a man supporting his legs.15

Kareu ake nei. Ko na iraamutu, Pu Maatopa. Karanga atu rea, "Koke, ne ke au o aa?"

He glanced up here. It was his nephew, Pu Maatopa. He said to him, "You, why did you come?"

"Paia ne kakau mai e paapae ke kau o o taa ova ake."

"Because mother sent me to get you to go back up with me."

"Ia! E rerei. Koke ka ke poki. Ko koe, ka ke aru na, nape ke poki mai poki. Ko koe ka ke tautari i aku taranga, te penua e tuu nei, ka toa tapa ki a te koe."

"Well! All right. You will return yourself. You, you must go and not come back again. As for you, if you follow my instructions, you will become the greatest warrior in all the island standing here before us."

Tuu ake au aa rei. Au au. Kairo tonunga ke au.

Then [Pu Maatopa] stood up to come. He came and came. He did not come straight back [to his mother].

Au au. Oko atu ki na pae. Karanga atu rea, "Ku pea rea tou tuatina?"

Come, come. He reached his mother. She said to him, "Where is your uncle?"

"E pai ke pai pakamate. Kau karanga atu. Kau karanga, karanga. Kairo ... kairo . .. pai mai taranga e kee."

"He made to kill himself. I spoke to him. I spoke and spoke. No ... no ... he spoke differently to me."

"Poki o aru. Poki o aru ki tou tuatina ke au. Teaa. Pai mai na taranga. Kairo au ki ei, toti mai rea ke koru o mai."

"Go back. Go back to your uncle to make him come. Like that. Talk to him. If he doesn't come [in response to your words], drag him back with you."

Teaa, poki atu. Poki atu. Te vaatia rea ku maanatu ki ei, ka nonoouua, kae pakamaamaa ake rea te tangata i ona vae.

So he went back. Went back. When he thought [Tearakura] was about to hang himself, he lightened the man's legs.

Kareu ipo nei poki. Ko na iraamutu, ko Pu Maatopa. Karanga atu rea ki ei, "Ka ke poki mai poki o aa? Nga taranga e pai atu, kairo ke pakarongo ki ei? Poki o aru!"

[Tearakura] looked down here again. It was his nephew, Pu Maatopa. He said to him, "Why have you come back again? The words I spoke to you, didn't you hear them? Go away!"

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"E kau o, e kore aku c taku pae."

"If I go, my mother will scold me."

"Aua ke tautari ki ei. Aru aru ee rea o aru ke oko ki ei. Ko eni, kau karanga atu, ko koe, ka ke aru te toa tapa o Anuta nei. Ko toku patumanava ka uui atu rea ki a te koe."

"Don't you obey her. Keep on going 'til you reach her. This I say to you: as for you, you will go about as Anuta's greatest warrior. My heart will be transferred to you."

Au ko te nea varea! Kairo aru rea ki take ngoraea. Kae aru ee rea poki ki na pae o karanga atu ki ei ko na tuatina kairo au.

The stupid thing came [to his mother]! He didn't go someplace else. Instead, he went back to his mother and said to her that his uncle wouldn't come.

Karanga atu rea, "Poki o aru. Mea na ko tou ruuma. Ka mate rea te ariki, ka mate i a te koe kairo ke pakapoto ki ei. Ko koe na, e raua pero o poki koe i tou tuatina. Kae ke pakavekavcka, ko koe te mea vare pero. Poki o aru ki tou tuatina."

She said to him, "Go back! That is something that will haunt you forever. If the chief dies, he will have died because you failed to care properly for him. When people think of you, they will think only of your uncle. If you are weak, you are just a stupid thing."' Go back to your uncle."

Pakarongo ake nga taranga a na pae. E karanga mai ki ei, "E tonu." Ko ia e nopo e raua pero i na tuatina.

He listened up to his mother's words. He told her, "It is true." As he dwelt, they would think of him only in relation to his uncle.

Au ai rei. Au au au nei. I te vaatia ku piripiri ke nonoo na uua, ae tuu ake na vac. Kae karanga atu rea, "Ko koe, kairo ke nouua. Ko taaua ka taa mati oro rea ki taku pae."

He came again. Come, come come here. When [Tearakura] was about to put the noose around his neck, [Pu Maatopa] held up his feet. Then he said, "You are not to hang yourself. The two of us, we two must go to my mother." 17

Kae karanga ake rea ko . . . ko ai ran? Tearakura. "O! Ae ne pakaari atu ke ke aru atu ee rea? Kae ke papare poki ki ei. Ke iroa, kau pakatoo atu ki a te koe, kau taaia rea koe! Poki rea o aru! Ko koe ka ke aru na, ka ke nopo. Kairo e rongo, ka ke kau i ei, ka ke pupura pero ngae mo te papine."

Then who . . . who spoke up there? Tearakura. "Oh! Didn't I tell you to go away? Turn around then and go back to her. If I come down to you, you know I'll kill you! Go away! If you go away, you will live [as a brave manl. If you don't listen, should you take part in it [i.e., a fight], you'll cower like a woman."

Au ee rea. Au ko ia ia. Kae popoo atu ko te ariki. Nonoo ai rei na uua.

He came. He certainly came. Then the chief grabbed [the rope]. He hanged himself by the neck.

BEGINNINGS OF THE HOUSE Of FANGATAU

157

Aru o oko ki na pae. Kakau mai ke o mai na tau pae ki ei. Ku mate e te ariki.

He went to reach his mother. Called for his mother to come back with him. The chief had died.

Teaa, kae nopo rea ko Pu Maatopa. Pu Maatopa nei ne kairo kau i te rongo o nga taangata. Ne vakai ko ia ne taa tangata, ne kairo kau i ei. Paia na pakatapito, ne tautukua na tuatina. Too aa rea te papine. A ko te tangata nei, e pe taupangatati ko te toa. Kae tara, ne tara mai na tuatina.

Thus, Pu Maatopa dwelt. Pu Maatopa here did not participate in the legends of men [who went to war]. He did not take part in killing people. The reason was because his uncle cursed him. He became like a woman. This man should have been a warrior. But he went wrong. Went wrong because of his uncle.

Teaa, nopo ko Pu Maatopa nei. Pai rea ana tama. Ko Taukipiti. Ko Pu Nevaneva.

Thus, Pu Maatopa here dwelt. He produced his son. He was Taukipiti. Pu Neveneva.

Pu Nevaneva, take toa ne taka ona rongo i Anuta. Teaa, te vaatia nei, petakaaki rea raaua mo Pu Tokerau. Toko rua nei, e pe taupangatati. Nga toa.

Pu Nevaneva was a warrior whose reputation spread throughout Anuta. Thus, at present his has spread along with that of Pu Tokerau. These two were equivalent. Warriors.

Teaa. Raaua i te vaatia mo toko raaua rei. Kae kapipaki nga toa. Nga toa i a tua o te toko rua nei.

So at that time there were just the two of them. Then there were many warriors. The fighters following these two here.

Pare pare toko rua nei. Maataki au rea te vaka ki Anuta. Te vaka a Tonga.

These two dwelt and dwelt. The first canoe to visit Anuta was a Tongan canoe.

Te vaka a Tonga, kae ono atu nei, te vaatia e takipakataataapuere nga taangata.

When they then saw the Tongan canoe, at that time, each man tried to show off his abilities as a warrior.

Kae puri ake te tau paanau. Puri ee rea naaua o oro ki Maunga. Oro o pai pariki te vaka e Pu Raroipi mo Pu Rarotaua. Oro naaua ia na rau mea i a te vaka. Aua au ki ngauta.

The brothers then raced up. They two went racing to Maunga. Pu Raroipi and Pu Rarotaua went to immobilize the canoe. The two of them went to perform magic on the canoe, that it should not come ashore.18

158


Te vaka a Tonga, na ingoa ko Poirape. Te tangata e po; i ei, ko Poirape. Te vaka nei ne poi o tau rea ki Sikaiana.

The Tongan canoe was named Poirape. The man who went in it was Poirape.' 9 This canoe went to make war on Sikaiana.

Pai rea ke pakangaromia Sikaiana. Ko Sikaiana na ne pakangaromia i te vaka nei. Te Vaka o Poirape.

They attempted to exterminate Sikaiana. Sikaiana there was exterminated by this canoe. Poirape's Canoe.20

Topo ko Pu Nevaneva nei. Ko ia ne kau i te taa o te Vaka a Matangi. Kae kail poki i te taa o te Vaka a Piti. Take na vaka nc pai ke taa, teenaa, te vaka o nga Roturna. Ae te vaka ae a Pangarati.

Pu Nevaneva here leapt aboard. He took part in the slaying of the Ganoe from Windward. Then he also took part in the slaughter of the Melancsian Canoe. Another canoe he attempted to slaughter there was the canoe of the Rotumans. That is, Pangarati's canoe.

Oti. Pare pare. A ku pai na tama a Pu Nevaneva, ko Pu Rarotaua mo Pu Rangitau mo ai? Mo Pu Pouro.

When this was finished, he continued to dwell. Pu Nevaneva produced his son, Pu Rarotaua and Pu Rangitau and who else? And Pu Pouro.

A ko Pu Nevaneva na ku tcka a pare. Teaa, kae tuu te Vaka a Piti.

Pu Nevaneva [got old and could only] lie in his house. Then that's when the Melanesian Canoe stood.

Te vaka a Piti nei ne aa? Ne taa i te Muripota.

What happened to this Melanesian canoe? It was struck down at te Muripota.

Teaa, pai te tama a toko rua, tatao mai ko ia ki a Pu Rarotaua mo Pu Raroipi. Kairo kau iroa pe ko ai na tama ne pai i te vaatia.

Thus, the two of them produced their children following Pu Rarotaua and Pu Raroipi. I don't know who were their children living at that time.

Teaa, pare pare ake rea i inuri. Kae rea te tama a te toko rua nei, ko Pu Nevaneva mo ai raa? Putangata i Torokinga. Te rnmana o Pu Pouro maa te mmana o Paarnaa i Raroakau, maa Paamaa Tekoro mai iasonei.

Then they continued to dwell back up here. Then the sons of these two were Pu Nevaneva and who there? Grandfather in Torokinga. The father of Pu Pouro and the father of Father-in-Law in Raroakau and Father-in-Law in Tekoro from recent days.

Teaa, pai te tama a Pa i Tekoro, ko Pu Pouro e nopo na.

Then the son of Father in Tekoro was produced there. He is Pu Pouro living there.


Teaa, te pakaotinga o te paito nei. Pangatau mai mua teinei. Au oko mai ki te vaatia nei.

159

There you have the ending of this house. This is Pangatau from early on. It comes to reach the present time.

Text 24 Pu Pangatau's Marriages [Narrated by Pu Nukumarere with the assistance of Pu Tokerau]

Pu Pangatau, e toko rua ona nopine. Mataki nopine, ko Nau Ariki. Ana tama ko Pu Maatopa. Te kave o Pu Maatopa, ko Rautii. Te taina o Pu Maatopa, ko Pu Naroko.

As for Pu Pangatau, his wives were two. The first wife was Nau Ariki. Her children included Pu Maatopa. Pu Maatopa's sister was Rautii. Pu Maatopa's brother was Pu Naroko.

Toko rua o na nopine, ko Nau Pangatau. Ana tama e toko rua. Pu Raroipi mo Pu Tuaapi. Te kave o Pu Tuaapi mo Pu Raroipi, ko Nau Neo.

The second of his wives was Nau Pangatau. Her sons were two. Pu Raroipi and Pu Tuaapi. The sister of Pu Tuaapi and Pu Raroipi was Nau Neo.

Ten

Adventures of Pu Rotomua

Text 25 Fu Rotomua: Strongman of Anuta [Narrated by Pu Nukumarere with the assistance of Pu Tokerau]

Ko naatou ne oko Id Tikopia. Ko naatou ne pai taranga ko Tauvakatai ne kairo tauria.

They arrived at Tikopia. They discussed how Tauvakatai had not been hit by [any of their] arrows.

Ko Taoeva ne karanga atu, ko na ngatau ne tuu i a Tauvakatai. Ko nga Tikopia kairo pakatonu ki ei. Ko Taoeva ne karanga atu, i te Ao Nima, ko naatou e poki mai o maataki.

Taoeva said to them, his arrow hit Tauvakatai. The Tikopians did not believe him. Taoeva told them that on Friday they would return to look.1

Ko naatou ne o mai. Aaro mai ki ngaauta i te Ava Tii o naatou vaka. Naatou ne o mai ki te Ana o nonopo i ei. Ko naatou mo Tearakura mo Pu Tepuko mo Pu Pangatau.

They came hither. They paddled their canoes ashore at the Ava Tii. They came to te Ana to sit there. They along with Tearakura and Pu Tepuko and Pu Pangatau.

I te ao nei, ko Tauvakatai e kava pero i nga raakau o te punga pare. Ko te ao nei, ka mate e Tauvakatai.

On this day, Tauvakatai was climbing among the timbers on the roof of the house.2 This day, Tauvakatai would die.

Ko ia ne pakarei ipo c Pu Taokave ke ipo o maataki nga Tikopia i te Ana. Pe ku taaia pe kairo?

He sent down Pu Taokave to go down and observe the Tikopians in te Ana. Had they been killed or not?

160

ADVENTURES OF PU ROTOMUA

161

Pu Taokave ne ipo. Ko te porau kairo e taaia. Ko ia, Pu Taokave, ne poki atu ki a Tauvakatai. Karanga atu, ko te porau kairo e taaia.

Pu Taokave went down. The voyagers were not attacked. He, Pu Taokave, returned to Tauvakatai. He said to him, the voyagers were not attacked.

Ko Tauvakatai ne karanga, "Ko toku taina kairo aropa ki a te au." Ko Tauvakatai ne karanga atu ki a Pu Taokave ko naaua ke o mai ki ei.

Tauvakatai said, "My brother does not care for me." Tauvakatai said to Pu Taokave that the two of them should come to him.3

Ko Tauvakatai ne taapi ipo na tao. Ko naaua ne o mai ki te Ana. Tauvakatai ne iki te pure ki ei. Tauvakatai ne iki te pure i te tangata e tai. Ko te tangata ne mate. Ko ia poki ne teka ki raro. Ko ia ne karanga atu ki a Pu Taokave, ko ia ke taa nga Tikopia katoa.

Tauvakatai took down his spear. The two of them approached te Ana. Tauvakatai struck the first blow with it. Tauvakatai struck the first blow against one man. The man died. He [Tauvakatai] also laid down. He told Pu Taokave to kill all the Tikopians.

Pu Taokave ne taa pakaoti nga Tikopia.

Pu Taokave slew all the Tikopians.

I a tua o Tauvakatai ne mate, ko te tama a Tauvakatai, ko Pu Rotomua.

After Tauvakatai's death, there was Tauvakatai's son, Pu Rotomua.

Ko Pu Rotomua kairo e rerei ki nga Tikopia. Ko ia ne nopo. Mamata poki ki take porau ne ipo mai Tikopia.

Pu Rotomua was not well disposed toward the Tikopians.4 He dwelt. He saw that another voyage had again descended from Tikopia.

Ko Pu Rotomua ne penatu ki te Ana. Ko ia ne popoo atu ki nga taangata e toko rua. Ko ia ne puke pe i na pokouru. Ko na tuatina, na kave o na pae, ko ia ne puke pe i na pokouru.

Pu Rotomua proceeded to te Ana. He reached for two men. He just grabbed them by their hair. His tuatina, the brother of his mother,5 he just grabbed him by the hair.

Naatou ne o mai. Ko ia ne avea ki Pokotutai. Na pae e nopo ie.

They came this way. He carried them to Pokotutai.6 His mother was staying there.

Naatou ne oko atu ki a Pokotutai. Ko Pu Rotomua ne karanga atu ki na pae. Karanga pakapea: "Pae. Taonake aku ika."

They arrived at Pokotutai. Pu Rotomua spoke to his mother. He spoke thusly: "Mother. Bake up my fish."7

162


Ko na pae ne tio mai. Ko na pae ne karanga mai, "O! Te mea na ka tao pe on tuatina ke kai?"

His mother looked at them. His mother said to him, "Oh! You plan to bake and eat your uncles?"

Ko Pu Rotomua ne karanga, "Oo iio! Ko nga mea nei, ko oku tuatina."

Pu Rotomua said, "Exactly! These things, my uncles."

Ko na pae ne karanga mai, "Au mora o taa tau pae o kai."

His mother said to him, "Come first to kill and eat your mother."

Ko Pu Rotomua ne tuku. Ko naatou ne oro ki pare o kakai.

Pu Rotomua released them. They all went into the house to eat.

Take porau poki ne o mai poki mai Tikopia. Ko naatou ne noporaki i te Ana.

Another voyage also came here from Tikopia. They stayed at te Ana.

1 te ao nei, ko ia ne laapi te raakau. Pu Rotomua. Ko ia ne pakatoo ki te vae vai tai. Ko ia ne pakarava mai.

On this day, he grasped a club. Pu Rotomua. He went down to the seashore. He cut across the beach.

Ko Toakitau, na iroa Pu Rotomua e au mo na raakau. Ko ia, ko Toakitau, ne au ki a Pu Rotomua. Ko Toakitau, ko na taina, te tama a Pu Tepuko. Ko ia ne karanga atu ki a Pu Rotomua, "Ka ke aru o aa?" Pu Rotomua kairo karanga mai ki a Toakitau. Ko naaua ne o mai o oro ki te Ana.

As for Toakitau, he realized that Pu Rotomua was coming with his club. He, Toakitau, approached Pu Rotomua. Toakitau was his [dassifkatory] 'brother', the son of Pu Tepuko. He said to Pu Rotomua, "For what purpose are you going?" Pu Rotomua did not speak to Toakitau. They two came this way to go to te Ana.

Ko ia ne karanga atu poki ki a Pu Rotomua. Pu Rotomua kairo karanga.

He spoke again to Pu Rotomua. Pu Rotomua did not speak.

Ko naaua ne oko ki te Ana. Ko nga Tikopia katoa ne nopo i ei. Mo nga Anuta poki. E taki nopo roo mo na toa.

The two of them got to te Ana. All the Tikopians were there. And the Anutans also. Each sat with his friend. 8

Pu Rotomua kairo karanga. Pu Rotomua ne iki te pure. Ko nga Tikopia ne taa pakaoti ko Pu Rotomua. Ko nga Anuta ne puri oro.

Pu Rotomua did not speak. Pu Rotomua commenced the battle. The Tikopians were completely annihilated by Pu Rotomua. The Anutans [also] ran away.


163

Te ingoa o Pu Rotomua, ko Taupakairo. Na atamai: i te vaatia Pu Rotomua mo na pae e ngaarue, ko Tearakura ne penatu ki ei. Karanga atu ko naatou ke ipo.

Pu Rotomua's [personal] name was Taupakairo. Its significance is that while Pu Rotomua and his mother were working, Tearakura went over to him. He said that they should all come down.

Ko Tearakura ne ngapa atu ko te tamatii. Tearakura ne kopikopii ki te tamatii. Ko ia ne puaki ipo te kamu. Kae karanga ipo ki ei, na ingoa ko Taupakairo.

Tearakura held the child [Pu Rotomua] . Tearakura embraced the child. He transferred a betel chew [from his mouth to that of the baby]. Then he said to him his name was Taupakairo.

Ko Tearakura ne karanga ipo ki te tamatii, "Ko au, kau too ki muri. Kokoe i mua."

Tearakura said to the child, "As for me, I shall fall behind. You'll be in front."9

Ko Varoro ne karanga atu ki a Tearakura ke aua tori atu te kamu ki ei. Ko Tearakura ne karanga, "Kairo. Ko te mea nei, ko te patu manoa."

Varoro said to Tearakura not to give him the betel chew.10 Tearakura said, "No. This thing is the heart."11

Pu Rotomua ne karanga atu ki te tangata e tau tati, Pu Teaapua, ke kake i te niu.

Pu Rotomua told one man, Pu Teaapua, to climb a coconut palm.

Ko Pu Teaapua ne kake i te niu. Ko ia ne aru o tori ipo nga niu. Nga niu ne tori ipo. Pu Rotomua ne tango.

Pu Teaapua climbed the coconut palm. He went to harvest some coconuts, He threw down the coconuts. Pu Rotomua caught them.

Ku oti nga niu, ko ia ne karanga atu ki a Pu Teaapua ke pakaeva ipo.

When the coconuts were finished, he told Pu Teaapua to jump down.

Pu Teaapua ne mataku. Karanga ipo, ko ia kairo pakaeva ipo.

Pu Teaapua was frightened. He said he would not jump down.

Ko Pu Rotomua ne karanga atu, ko ia ke pakaeva ipo. Pu Teaapua ne karanga kairo paia ko ia e mataku i nga patu. Ko te ngomea, e maatea na rai nga patu i ei.

Pu Rotomua told him to jump down. Pu Teaapua said no because he was afraid of the rocks. In that place were many rocks.

164


Pu Rotomua ne karanga atu, "Kokoe pakaeva ipo. Kokoe, kairo ke ipo ki raro . .. kau pakia ee rea tou uua."

Pu Rotomua told him, "You jump down. If you don't jump down . . . I'll break your neck."

Ko ia ne pakaeva ipo.

He jumped down.

Ko Pu Rotomua ne tapo Pu Teaapua. Ko ia ne pakamaru ipo ki raro.

Pu Rotomua caught Pu Teaapua. He gently lowered him downward.12

Ko ia poki ne tika ki runga. Ne too ipo poki. Ko ia ne tapo poki. Te vakaanga nei, ne pakatuu ipo na vae ki te kerekere.

He threw him up again. He again fell down. He caught him again. This time, [Pu Rotomua] stood his [Pu Teaapua's] leg down on the ground.

Naaua ne kai niu.

The two of them ate coconut.

Text 26 Pu Rotomua Kills His Tikopian Uncle [Narrated by Moses Purianga and Pu Maevatau] Part I [Narrated by Moses Purianaa]

Ko au, kau araara ki te araarapanga o te toa ne ati i mua, ko Pu Rotomua. Na ingoa ko Kakemato. 13 Ko kau araara nei na pakatapitonga atu mai Tikopia.

As for me, I will relate the story of the fighter of olden times called Pu Rotomua. His [personal] name was Kakemato. I here will tell of its beginning from Tikopia.

Ko te Ariki Taumako, e ati na ingoa ko Temuka. Te ariki te vaatia aii i Taumako.

The Ariki Taumako was called by the name Temuka. He was chief of Taumako at that time. 14

Ko te tangata e ati ko Pu Patumaruu. Ko Pu Tepata. Ko te tama a Pu Tepata, e aru o kaiatia te petiki. Te petiki o te Paito i Patumaruu.

There was a man called Pu Patumaruu. [And] Pu Tepata. Pu Tepata's son went to steal a petiki.15 The petiki of the House of Patumaruu.

Kae nopo ko Pu Taumako Rai, e ati ko Temuka. Konokono cc rea. Aru ee rea o aru. Pakaraverave ki te tama i Tepata. Na ingoa kairo kau iroa. Ko te tamatii.

Then Pu Taumako Rai, known as Temuka, 16 sat there. He became extremely angry. He went along. He went to intercept the Tepata child. I don't know his name. He was a child.


165

Penatu penatu. E tikatika nga tamariki i te marae. Te marae e ati ko te Marae Tomotomo.

He went along and went along. The children were throwing tika darts in the marae. The marae named te Marae Tomotomo.

Tuu rea te ariki o onoono. Onoono. Na iroa atu ee rea te tamatii a . . . a Pu Tepata. Kae aru ko ia. Tavakai mai. Tuu mai rea i take potumarae. Kae karanga atu rea ke tikatika mai.

The chief stood up to look. He looked. He recognized the son o f . . . of Pu Tepata. Then he went on. He circled back. He stood forth on the other end of the marae. Then he said to them to throw the darts toward him.

Tika tika tika nga tamariki. Kae penatu ia ko Pu Taumako Rati. Aoao nga tika a nga tamariki. Puke i na kau nima. Kae karanga atu rea ke o mai o taki ono ki na tika.

The children threw, threw, threw their darts. Then Pu Taumako Lasi moved toward them. He bundled together the children's darts. He grasped them in his hand. Then he told them to come to him, each one to see his dart.

Karanga take tamatii, "Te mea na ko taku tika." Pakatoo ipo ki raro te tika. Popoo ki na tika. Ave rea.

One child said, "That thing is my dart." [Pu Taumako] let the dart fall down. [The child] grabbed his dart and carried it away.

Kae karanga karanga. Karanga rea ki te tika. Karanga ake rea te tama i Tepata, ko na tika. Puke ee rea. Puke mau i na kau nima. Kae pakatoro ipo raake tika ki raro o tupa tupa atu nga tika ki nga tamariki.

Then they talked and talked. Talked about the dart. The Tepata child spoke up, saying it was his dart. He grasped it. He held it securely in his hand. Then he dropped the other darts down to the ground to be distributed among the children.

E toe tai rea. Ko te tika o te tama i Pae Tepata. Koee, karanga atu, "Mea na, ko taku tika, Pa E! Pakatoo ipo ki raro!"

Just one was left. It was the dart of Pae Tepata's child. Thus, he said to him, "That thing is my dart, Father there! Let it down."

"Oo ake ko ia ki runga o tango ake koe ki ei. Ke maua rea koee, ka too atu."

"Jump up high to grab it. To grasp it for yourself."

Oo ake ko te tamatii poki. E maatea na matakaakaa. Oo atu ki runga. Na taangina rea te tika.

The child again jumped up. He was extremely skillful. He leapt up there and grasped the dart.

166


Na taangina te tika. Puke i na kau nima. Na pakaravea aa rea te tamatii ki na kau nima ki ona vae. Ave ona vae i runga. Kae rere ipo rea na pokouru e tuu i te kerekcre. Mapati ee rea na uua.

He grasped the dart. [Pu Taumako] grabbed in his arm. Entangled the child's arms and his legs. He lifted his legs upward. Then his head rushed downward to stand in the dirt. He broke his neck.17

Koee, aru rea o araara te Ariki Taumako, ko Temuka, e aru o araara. E tara. Ne mate. Ne oo atu na tukia aa rea na poi nipo. Too ee rea. A ko na roi pero ia.

Thus, the Ariki Taumako, Temuka, went to talk. He went to discuss [what happened], it was wrong. [The child| died. [He asserted that] as the child went to hit him in the teeth, he fell. It was just a lie.18

E konokono ia. Pakapiripiri roo ia ki te rau petiki tie aru o kaiatia. Kae rongo atu te taina o Pae Tepata, na ingoa ko Pae Patumaruu. Ko Peeono. Te ingoa te tangata nei, ko Peeono.

He got very angry. He was angry about the rau petiki [the child] had gone to steal.19 Then Pae Tepata's brother, named Pae Patumaruu, heard. Peeono. This man's [personal] name was Peeono.

A ko na iraamutu e nopo i Anuta, ko Pu Rotomua. Kakemato.

His sister's son, Pu Rotomua, was living on Anuta. Kakemato.

Toti na vaka. Aru ee rea. O! Koi tuei. Maarie!

He got out his canoe. Went irrevocably. Oh! Not yet. Wait!

Aru rea o pakatuu na petu i Teakauroa. Kae pakatuu na petu. Toki te mea e pai pakaanga mai ki te Ariki Taumako. E pai pakaanga mai ki ei. Ki a Pu Taumako Rail. Toro ee rea te penua ki ei.

He went to hold a sporting competition in Teakauroa.2" So his competition was held. Ele prepared to stand against the Ariki Taumako. He did it in opposition to him. To Pu Taumako Lasi. One at a time, the people faced [Pu Patumaruu].

Te penua na e ne tikatikaia. Kairo!

He threw everyone in the community. Incredible!

Taie ao, vavaa vavaa ko ia i Teakauroa. Taki taki te penua. Taki pekapakaoti. Kairo e tai e toe. Kae toe rea ko Temuka. Ko nga ariki.

The next day, Teakauroa was abuzz with conversation. The community filed along. Every last one filed through. No one was left. Then only Temuka remained. The chiefs.

Kae nopo Temuka. Au c ao, pakarongo atu ki te vavaa e pai.

Then Temuka sat there. Day after day, he listened to the hubbub being made.


167

Kae au take ao. Konokono e Temuka. Aru ee rea. Ka na iroa poki toki te mea e pai pakaanga mai ki te tamatii ae ne na patiia na uua. Aru o karanga atu ki ei, "O! Toro te paaoa ae mea?" Kae nopo roo ia o ono atu ki ei.

Then the next day came. Temuka got angry. He went around. He then found out who was opposing him because of the child whose neck was broken. Went to say to him, "Oh! Why are the people filing through?" Then he just sat to watch it.

Aru aru te paaoa. E na rakuna pakaoti ki tua.

The people went and went. He [Pu Patumaruu] threw them all aside.21

Tuu atu ee rea te Ariki Taumako. Tuu atu ki ei. Na petuki te pokouru o Pu Patumaruu. Na taangina. Na peiia ki te Kae karanga atu ee rea, "Ko tea te mea au e ao, au e ao kotou pakaoa i te ngomea nei? Ngomea nei, ko te kotou ngomea? E ke mataku atu ki te Ariki i Kaapika? Ko koe pakaoti!"

The Ariki Taumako stood forth. He stood out before him. He boxed Pu Patumaruu's head. He grabbed it. He tossed it toward the.... Then he said to him, "Why are you all making so much noise day after day, day after day, in this place? Is this place your place? Are you afraid of te Ariki Kaapika? You must stop at once!"22

Koee, pakarongo ake. Ko Pu Patumaruu ku toka. Ku ravaatia ko ia.

On hearing this, Pu Patumaruu was crushed. He was indeed humiliated.

Kae nopo nopo. Pai na porau. Vero mai rea o au ki Anuta. Kae au, e na rongona, e na iroa ko Pu Rotomua, Kakemato, e nopo, e tangata i te vaatia i Anuta.

He dwelt for a while, then made his voyage. He launched [his canoe] to come to Anuta. When he came he learned by word of mouth that Pu Rotomua Kakemato dwelt as the man of the time on Anuta.

Ko Pu Taumako nei, ko Temuka, e ati na ingoa e te paaoa, e muna, nai petukia te pokouru poki o take tangata makeke poki tou rorongo ki ei ne tau ki na nima i Rakitu. Ko Tukaarepu.

Pu Taumako here, whom the people called by the name Temuka, said he would also box the head of another strongman who was famous for fighting in Rakisu23 with his bare hands. He was Tukaarepu.

Kae aru. Aru ko ia o morimori tara ki na iraamutu.

Then he went. Went looking for trouble with his nephew.

Aru. Oko atu ki Anuta. Karanga atu rea, ko ia e nopo, e . .. ke mamata ona mata. Na raakau e pakamoe mai e Pu Taumako. A ko na poi roi pero ia.

He went and reached Anuta. He said to him [to Pu Rotomua] that as he dwelt, he had better watch himself. His club had been laid down by Pu Taumako. He simply lied.24

168


Koee, ko te araarapanga tuei, e pakatapito i Tikopia. Ko eni. Ae te vaatia nei, ko take mea ka araara pakaoti te araarapanga nei.

This is the ancient story, beginning on Tikopia. This is it. Now someone else will relate the rest of this story,

Part II [Narrated by Pu Maevatau] Koee, nopo nopo te tangata nei, ko Pu Patumaruu. Kairo nopo pakarerei rea; kae . . . kae raraa aa rea ki na iraamutu ke taa.

Then this man, Pu Patumaruu, dwelt and dwelt. He didn't live peacefully; instead . . . instead he plotted to kill his nephew.

Koee, ko ia e nopo. Kairo pai pakarerei na iraamutu. A kuo rama ki ei ke taa.

Thus he dwelt. He didn't treat his nephew properly. He plotted to kill him.

Penatu Pu Rotomua. Aru rea o karanga atu ki tana pae, pe ko ia kairo karanga ki na kave; kairo karanga atu ki na kave ko ia ke nopo pakarerei. Ko ia ka pai pai na taaia aa rea.

Pu Rotomua went. Went to talk to his mother, about why she didn't speak to her brother. Didn't tell her brother to live peacefully. He was preparing to kill him.

Kae karanga atu rea tana pae, "Taute pakarerei tou tuatina. Ou mata ne pupura pe mai Tikopia. Ko koe, taute pakarerei tou tuatina."

Then his mother said to [Pu Rotomua], "Treat your uncle well. Your eyes emerged from Tikopia. 25 You, treat your uncle well."

Koee, ko ia ne tautari ki nga taranga a tana pae. Kae e nopo, kairo e rerei te atamai o Pu Patumaruu. E nopo. E rama roo na iraamutu ke . . . ke taa.

Thus, he obeyed his mother's words. But as he dwelt, Pu Patumaruu's mind was not good. He dwelt. He plotted against his nephew to ... to kill him.

Koee, te ao ka na taaia i ei, ko naaua ne pakatapito ke oro o kai niu. Oro rea o kai niu i na topi. 1 Pungakautiaree. Te topi o Pu Rotomua. Koee na tau tuatina.

Then, the day on which he would kill him, the two of them commenced to go eat coconut. They went to eat coconut in his garden. In Pungakautiaree. Pu Rotomua's garden. Thus, the uncle and nephew.

Oro. Karanga atu rea na tuatina ko ia ke kake. O tori ipo poi niu mo naaua.

They went. His uncle told him to climb. To harvest some cocounts for the two of them.

Koee, a kuo iroa ia e Pu Rotomua ko te mea ko na taanga.

Then Pu Rotomua came to know this thing was to be his death.


169

Koee, karanga atu rea na iraamutu, ko ia ke au ia o kake. Ko ia ka tatari atu i raro

Then his nephew said that he should come and climb. He would wait below.

Koee, aru rea na tuatina o kake. Aru o kake i te niu. Mataki tori rea ia te oromua, ko te niu. Tori e ia. Oti. Kae popoo atu rea na pui muri ki na angai. O viroi na poi niu.

So his uncle went to climb. Went to climb the coconut palm. First he harvested an oromua, a bunch of coconuts. He picked them. When it was finished, he grabbed his pui muri to present to him.26 To twist the coconuts [to remove them from the tree].

Kae karanga ipo rea. Peepee ipo ki raro. Kae karanga ipo ki na iraamutu, ke au mo o maataki. Te pui niu ku o tao i te uo. Pe ka riikina ia?

Then he called down. He threw them down to the bottom. Then he called down to his nephew to come right away and look. The pui niu had escaped damage from the husking stick.27 Would he leave it alone?

Koee, au rei ko Pu Rotomua ki ei. Au. Popoo ipo ki te poi niu. Ae pakatikutikumata ake rea ki na tuatina e nopo i te punganiu.

Then Pu Rotomua came toward it. He came and reached down to the coconut. Then he glanced up at his uncle sitting at the top of the coconut palm.

Koee, ne au ia o au ki te poi niu. Kae popoo atu. Viroi viroi take poi niu. Koee kae ne puronga ipo e Pu Rotomua. Kae peepee ipo ee rea te poi niu ki ei.

Thus he came over to the coconut. He reached for it. [Pu Patumaruu] twisted and twisted another coconut [to remove it from the tree]. Thus, Pu Rotomua then bent down. Then [Pu Patumaruu] threw a coconut down at him.

Ake e iroa e ia e Pu Rotomua e pakatikutikumata ake ki na tuatina. Koee, popoo ipo ki te poi niu. Kae paa. Na iroa te rerenga ipo te poi niu ae mea. Koee, na karopia. E paa te poi niu i na vae tapaaki. Tapuri ake ki na tuatina. Karanga atu rea ki ei, "Riikinake. Ipo koe ia!" A ku na iroa ia ko te poi niu e peepee ipo ke nopo i ei.

Pu Rotomua, glancing upward toward his uncle, recognized what was happening. So he reached down to the coconut. Then it landed. He was aware of the coconut's downward trajectory. Thus he dodged away from it. The coconut landed very close to him. He turned toward his uncle. He said to him, "Stop it. Come right down!" He realized that the coconut was thrown down to hit him.

170


Koee, e tai pe na poi niu ne tori ipo ee rea. [po. Kae aru na iraarnutu o tari mai nga niu pakamaopo. Koee, oko ipo. Oro o oka ana niu.

Thus, he just threw down a single coconut. He came down. Then his nephew went to carry over the bunch of coconuts to heap them up together. Thus, he got down. They went to husk their coconuts.

Oka oka na niu. Karanga atu rea e na tuatina, pe ko ia ka pia ana poi niu ka kai?

Husk, husk his coconut. His uncle said to him, how many coconuts would he eat?

Kae karanga rea na iraamutu, e Pu Rotomua, "Kau kai tautari atu pe ki a te koe. Ko koe, ka pia au poi niu ka kai, koee, ko au poki, kau ka pakapea poki aku poi niu. Ka ono au poi niu a kai, ko au poki ka ono. Pe ka pia au poi niu ka kai, ko au poki ka pakapea roo mo koe."

Then his nephew, Pu Rotomua, said, "My eating will follow you. As for you, however many coconuts you eat, 1 also, I will have a similar number of coconuts. If you have six coconuts to eat, I also will have six. However many coconuts you eat, 1 will do similarly to you."

Koee, kai ana poi niu, ku taki run naaua te poi niu. Oti. Kai poki na poi niu, ku taki torn naaua te poi niu.

Thus, they ate their coconuts, each of them having two coconuts. When they were finished, they ate more coconuts, each of the two having three coconuts.

A ko Pu Rotomua e nopo, e roroa na pokouru. Koee, ku poi e taki paa na poi niu. Koee, kuo inu. Ko te poi niu a Pu Rotomua; e inu, kae pakatikutikumata atu ki na tuatina.

Pu Rotomua dwelt with a long head of hair. Thus, each had eaten four coconuts. Then they drank. Pu Rotomua's coconut, he drank while glancing furtively at his uncle.

Koee, ne pakatuu ake na poi niu, kae oo mai na tuatina ki na pokouru. Oo mai pakapetu te pokouru o Pu Rotomua. Na torotoroia rea ki raro. Ko Pu Rotomua, kairo e pakamakeke. Ko ia c pakamaruurun ki na tuatina ae pai ana painga.

As he stood up his coconut, then his uncle lunged toward his head. He lunged at him to grab and twist Pu Rotomua's hair. He rubbed his face on the ground. Pu Rotomua did not react with strength. He went limp, allowing his uncle to do his deeds.

Koee, torotoroia ki raro. Kae karanga ake rea na iraamutu, "Toku pokouru tuku toku tuatina. Toku pokouru tuku!"

Thus, he rubbed his face on the ground. Then his nephew spoke up, "Leave my head alone my uncle. My head, leave it alone!"

Koee, karanga atu pakapea nei. Kae tuu ee rea ki runga e Pu Patumaruu. Tuu ki runga. Kae puke mau roo i te pokouru o Pu Rotomua.

Thus, he spoke to him like this. Then Pu Patumaruu stood up. He stood up. Then he firmly grabbed Pu Rotomua's head.

ADVENTURES OF FU ROTOMUA

171

Karanga karanga ki na tuatina ke tuku na pokouru. Kairo. Koee, pakarongo ake ko ia e pai ia ki te mate.

Again and again he said to his uncle to leave his head alone. No. At length, he felt that he was preparing a death blow.

Koee, kae popoo ake Pu Rotomua ki nga nima o na tuatina. Koee, pakatau puke ki ei. Taki tai i ona nima ae rua.

Then Pu Rotomua reached up for his uncle's arms. Thus, they grabbed each other. Two arms each one.

Koee, kukumi. Na kuumia ona nima ara e rua. Matangatanga aa rea ona maikao mai na pokouru.

Thus, they groped. Groped with their two arms. He pressed on his fingers to remove them from his head.

Kae karanga ipo rea ki na tuatina: "A ko koe! Kairo ke nopo pakarerei. Ia! Taaua i te vakaanga nei, ko ai e makeke ka mauri. Ia! Ko ai e maruuruu, ko ia ka mate!"

Then he spoke down to his uncle: "You! You aren't living peacefully. Well! Of the two of us at this instant, the stronger one will live. Yes! And whichever one is weak, he shall die!"

Koee, mau ki nga nima o Pu Patumaruu. Na ikitia ki runga. Na aakina ki raro. Peraiki ee rea.

Thus, he grabbed Pu Patumaruu's arms. He lifted him up. He whipped him downward. He flattened him on the ground.28

Koee, ko te matenga o na tuatina, koee. Na taa i na kai niu. Na pakatapito mai na tuatina a ko ia e rama ki na iraamutu ke taa.

So this was his uncle's death. He killed him during the coconut eating. It started from his uncle's plan to kill his nephew.

Koee, ko te matenga o na tuatina ko ena. Ne mate i na kai niu.

So that was his uncle's death. He died while eating coconut.

Teaa, na tuatina mate. Kae tuu ake Pu Rotomua. Aru rea o karanga atu ki tana pae. Penatu. Karanga atu, "Paapae! Pakaapu tau umu kae penake rei ma o too mai o taonake."

Thus, his uncle died. Then Pu Rotomua stood up. He went to tell his mother. He went to her. He said to her, "Mother! Fire up your oven while I go bring back something to bake."

Karanga atu rea tana pae, "Ko tea tau ika?"

His mother said to him, "What is your fish?"

"Penake o aru o too mai ake taku ika mai ngaatai o taonake."

"Go bring back up my fish from the beach to bake it."

Karanga atu rea na pae, "A ko te mea na, ko tou tuatina ku ke aru o taa?"

His mother said to him, "The thing there, is it your uncle you have gone to kill?"

172


Koec, kae karanga atu raa ki tana pae: "Kae kairo kotou noporaki pakarerei—ka kotou o rnai o rama ki a te au, ke taa— koee, penake real Penake o too rnai taku ika ke tao!"

He then spoke thusly to his mother: "If all of you do not live properly—if you come here to plot against me, to kill me— then go up there! Go up and bring back my fish to bake!"

"Ae ke pai pakapeana na, ko koe, ke nopo na, ko ou mata ne pupura pe mai Tikopia? E aa rea ne taa i tou tuatina?"

"How could you do such a thing, you, sitting there, whose eyes emerged from Tikopia? How could you kill your uncle?"

"Tapito ko ia kairo au o nopo pakarerei. Ko au, na iraamutu, kae au nei c au pe o rama mai ki a te au. Ke na taaia aaku. Koee, ku oti ne kau taaia. E teka i ngaatai. Penake o too mai taku ika o taonake ke kai!"

"It is because he did not come to dwell peacefully. As for me, his nephew, he came here, just came to plot against me. To kill me. So 1 have finished killing him. He is lying on the beach. Go up and bring back my fish to bake and eat!"

Koee, kairo poki karanga mai ki ei tana pae. Kae tangi ee rea tana pae. Tangi ki na kave kuo mate!

Thus, his mother did not speak again to him. His mother cried inconsolably. She cried for her brother who had died!

Ko eni, ko te matenga o Pu Patumaruu, ko na tuatina ne taa e ia. Pakatapito i na kai niu.

This is the death of Pu Patumaruu, his uncle whom he killed. It began with his coconut eating.

Eleven

Love and War: Relations with Rotuma

Text 27 Arrival from Rotuma [Narrated by Pu Nukumarere with the assistance of Pu Tokerau]

Ko te vaka & Rotuma ne au. Te penua A Rotuman canoe came. The [men of] ne oro o taa te marara. the island went to paint themselves with charcoal. Pu Nevaneva ne kairo aru ki ei. Te vaka ne rere mai i te Rotomuriava. Pu Nevaneva ne oko ki te vae vaka.

Pu Nevaneva did not go there [with the other Anutan men]. The canoe sped toward the island at Te Rotomuriava.1 Pu Nevaneva drew near the canoe.

Ko naatou ne tuku te tipa ki a Pu Takaraua ke nonoo ki na uua. Ko te tipa kairo mau. Ne mavete ipo.

They [the Anutans] offered a pearl shell to Pu Takaraua to tie to his neck.2 The pearl-shell pendant was not secure. It untied and fell down.

Naatou ne nonoo ki te uua o Pu Tokerau. Ne mau i ei. Nga paapine ne kararanga, ko Pu Nevaneva ku oko ki te vaka. Pu Tokerau ne rere ipo. Taapi na tao. Ko ia ne rere ipo ki te Mataapanga Rai.

They tied [the pearl shell] to Pu Tokerau's neck. There it was secure. The women remarked that Pu Nevaneva had reached the canoe. Pu Tokerau ran down, carrying his spear. He ran down to te Mataapanga Rai.3

Ko Pu Raropita mo Pangarati ne pai taranga i te pungaavaka o te vaka paia naaua ne mamata ki a Pu Tokerau ne rere ipo.

Pu Raropita and Pangarati conferred on the deck of the canoe because the two of them spied Pu Tokerau as he ran down.4

173

174


Ne kararanga ke pakatoapatu. Pu Pita ne karanga, "Kairo e taupangatati. Nga patu e rua ka peepee ki ei. Ko ia ka nakaropia."

They discussed throwing stones at [Pu Tokerau]. Pu Pita said, "It is not possible, We will throw two stones at him. He will dodge them."

Ko naatou ne pai taranga ke maarai ki te papine, ko te leave o Pu Raropita. Ko Anika na ingoa.

They discussed presenting the woman, Pu Raropita's sister [to Pu Tokerau in an offer of marriage], Anika was her name.

Ko Pangarati ne karanga ko te vaka ke tokomuri. Pangarati ne au o taki te ra mai mataavaka ke ave o pakatuu ki taumuri.

Pangarati said to back up the canoe, Pangarati came to remove the sail from the bow to move it to set on the stern.5

Ko Pu Pita ne au. Ko te ra ne ave ki taumuri. Pepaataki mo Anika. Ko te papine ne teka ki te riu. Ko na pokouru ne tuu i te riu o te vaka. Te papine ne mate. Ne pati na uua.

Pu Pita came. The sail was moved to the stern. He collided with Anika. The woman fell into the hold. Her head landed in the hold of the canoe. The woman died. She broke her neck.

Pu Pita ne o toko te raakau ki te akau. Te raakau ne o toko atu. Ko Pu Nevaneva ne puke mai poki ki te raakau. Ko ia ka toti. Kairo ngaarue. Ko ia, Pu Pita, ne riikina te raakau. Te vaka nei ne aru ki Tikopia.

Pu Pita pushed a stick onto the reef. He pushed the stick against it. Pu Nevaneva also grabbed the stick. He tried to pull it. It would not move. He, Pu Pita, let go of the stick. This canoe went to Ti~ kopia.

Ko naatou ne noporaki i Tikopia. Ko naatou ne nonopo i Tikopia te poi maaina e tai. Naatou ne araara ki te tangata ne ipo ki a naatou, ko te toa.

They dwelt on Tikopia. They stayed on Tikopia for one month. They talked about the man who had come down toward them, the fighting man.

Ko Pa Tapua ne karanga atu, te tangata na ko Pu Tokerau. Ne pakaari atu, ka tuu te tonga, ko ia ka ipo ki te penua nei. Ki Tikopia.

Pa Tapua [Tikopia's second chief, the Ariki Tafua] told them that the man was Pu Tokerau. He informed them that, come the trade wind, he [Pu Tokerau] would descend to this island. To Tikopia.

Naatou ne kararanga ka oro. Naatou ne o mai. Ka oro ki Rotusna. Ko naatou ne oko ki Patutaka. Naatou vaka ne paapaai i ei, i Patutaka.

They said they would go. They came this way. They planned to go to Rotuma. They arrived at Patutaka. There their canoe was wrecked, at Patutaka.

Naatou ne noporaki i Patutaka. Nc kairo oro ki Rotuma paia naatou vaka kuo kovi.

They dwelt on Patutaka. They did not go to Rotuma because their canoe had been damaged.

LOVE ANP WAR: RELATIONS WITH ROTUMA

175

Ko naatou ne taa naatou vaka, te puko. Nga taangata e toko rua ne ipo i te vaka ki te penua nei. Naa ingoa, ko Tupora mo Pu Poua. Naaua ne oko ipo ki te penua nei; ki Anuta. Pakaari i te kanopenua ko nga Rotuma e nonopo i Patutaka.

They constructed their [new] canoe of puko wood. Two men descended in the canoe to this island. Their names were Tupora and Pu Poua. The two of them got down to this island; to Anuta. They informed the community that the Rotumans were staying on Patutaka.

Nga vaka Anuta ne oro ki Patutaka. Ne oro ki Patutaka nga vaka Anuta o va ipo nga Rotuma. Va ipo ki te penua nei.

The Anutan canoes went to Patutaka. The Anutan canoes went to Patutaka to bring down the Rotumans to Anuta. Bring them down to this island.

Ne nonopo i te penua nei matea naatou poi marama e ono. Ko Pu Pita ne aavanga ki te papine pakaAnuta. Take tangata poki ne aavanga ki te papine pakaAnuta. Pu Riivau. Ko nga paapine toko rua ne aavanga ki te tangata pakaAnuta. Na ingoa ko Nau Taraoro mo Nau Aikiri.

They dwelt on this island for perhaps six months. Pu Pita married an Anutan woman. Another man also married an Anutan woman. [He was] Pu Riivau. Two women married Anutan men. Their names were Nau Taraoro and Nau Aikiri.

Ko Pu Tokerau ne pai taranga ke taa nga Rotuma. Ne taa pakaoti nga Rotuma. E toko nima kairo e taaia. Ko Pu Pita, Pu Riivau, Nau Taraoro, Nau Aikiri, mo Pangarati. Nga taangata e toko toru. Nga paapine e toko rua.

Pu Tokerau suggested killing the Rotumans. They killed all of the Rotumans. [Only] five were not slain. They were Pu Pita, Pu Riivau, Nau Taraoro, Nau Aikiri, and Pangarati. The men were three. The women were two.6

Text 28 Origin of The House of Raropita [Narrated by Moses Purianga]

la! Ko taatou paito e pare na, te Paito i Raropita. E pare na. Ko au, kau araara mora ki naatou pakatapitonga mai mua.

Here! [This story deals with] our house dwelling there, the House of Raropita. There they dwell. As for me, first I will discuss their origin from earliest times.

Koee. Te vaka nei, te vaka e ati ne aru o tau tiu.

Now this canoe, the canoe was known as [the canoe that] went to tau tiu.7

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A te vaka nei, ona taangata e toko toru. Ko Keve; Ko Pangarati; mo . .. na toko toru ku ngaro i a te au. Na toko toru e ati pero na ingoa Pu Riivau.

As for this canoe, its men were three. Keve; Pangarati; and ... the third one, I have forgotten his name. The third is known only by the name Pu Riivau.

Te vaka nei ne oro oro. Pakatau rea ki te potupenua o te ariki penua i Rotuma.

This canoe went on and on. They pulled it up at the end of the island helonging to the chief of the island of Rotuma.

Oro. Kairo takataka pakarerei rea i ngaauta. Kairo. Naatou ia kaia nga ruaaaniu mo nga ruaapiki.

They went. They did not comport themselves properly while ashore. No. They stole from the fenced-in coconut groves and pigpens.

Pai pai naatou kaia. Iroa aa rea te kanopenua o Rotuma.

They continued to commit their thefts. The Rotuman community became aware [of their behavior].

Turia. Turia naatou i te poouri aii. Kae rere tc tangata ko Keve. Ko Keve na ne rere o uu ki te kipare. Rere ee rea mo ia.

Chase. They chased them that night. Then the man [named] Keve fled. Keve there ran to enter the little house. He ran with it.8

Tauturi, tauturi. Rere ki te uruao. Pakaunu ee rea mai te kipare. Peotopaki te paaoa o paara atu. Te kipare ae mea e raavaki. Ku rere ko ia o aru.

[The Rotumans] followed him. They ran to the woods. He exited the little house. The people who were searching for him converged on the house. The little house was vacant. He had run away.

Teaa, pakauui naatou vaka o oro ae rea. Ka poki o oro ki naatou noporanga.

Thus, they cast off their canoe to go away. They planned to go back to their own village.

O mai o mai naatou .. . naatou noporanga nei. Ne kairo oko ki ei. Monotia ipo te matangi.

They drew near, drew near their . . . their village here. [They] did not reach it. A contrary wind descended.

Pai rea poki ke popoki naatou ngomea ne o mai mai ei. A ku maattaku ee rea naatou mea ne pai. Ne oro o kaia ko ia.

They again attempted to return to the place from which they had corne. They grew frightened about what they did. About having gone to steal.

Muna atu rea ko Keve ki a Pangarati, "Aroo! Tuku ipo te vaka ki a vaevaerangi na pe ko pea."

Keve said to Pangarati, "Listen! Let's point the canoe down toward the horizon there and go where we may."

LOVE AND WAR: RELATIONS WITH ROTUMA

177

Porau te vaka nei. Au aa rei. Au. Au. Au. Au te vaka nei. Rere ake te penua e tai, ko Anuta. Ee . . . ko Patutaka.

This canoe voyaged. Along it came. Come. Come. Come. This canoe approached. One island raced upward; it was Anuta. Ee ... it was Patutaka.

Oro rei pakapaa te vaka i te vaepenua. Pakapaa, pakapaa te vaka i te vaepenua. Kairo e vae vai tai. Kairo ni pare ke mamata ki ei. Ko te poi mato peero ia!

The canoe drew near the island. The canoe drew close and sailed along the island['s shoreline]. There was no seashore. There were no houses to be seen. Only a cliff!

Teaa, tiki roa ake, kae rere ko Anuta. Tuu ake te vaka i te vaevaerangi. A ko Pu Tokerau. Te vaatia ko ia e tangata. E toa i Anuta e tuu na. Takataka ko ia nga Anuta ke oro o taa te vaka.

Then, a short time later, Anuta rushed [into view]. The canoe stood up on the horizon. [There was] Pu Tokerau. At that time he was The Man. The strongman of Anuta standing there. The Anutans were preparing to go slaughter the canoe.

Te vaka e au i te moana e tuu na. Ko nga Anuta ku oro ara. Oro o taanaki ke poa te marara pe ko te vaka ko ia ka taa.

The canoe coming on the ocean stood there. The Anutans went astray. They went to gather and paint themselves with charcoal so that they might slay the vessel.

Taanaki te kau puree o te penua. Oro ki Tapu Ariki. Ae raavaki rea te poi tangata e tau tati. Ne kairo aru ki ei ko Pu Nevaneva. Ko Taukipiti.

The island's company of mature men gathered. They went to Tapu Ariki. One lone man was missing. Pu Nevaneva Taukipiti did not go there.

Taanaki te kau puree. Kae e rere mai te vaka nei. Tuu rea i te Muripota. Muripota i Rotoapi.

The company of mature men assembled. Just then, this canoe rushed toward them. It stood at te Muripota.9 Muripota in Rotoapi.

Kae karanga mai nei ko te tangata ku oko ki te vaka. Ko Taukipiti. Ae poka ake tangata ko Pu Tokerau. Rere mai. Rere mai. Rere mai. Au. Tata te tao mai Tokerau.

Then they said a man had reached the canoe. It was Taukipiti. The man, Pu Tokerau, sprang to attention. He ran this way. Ran this way. Ran this way. He came. He grabbed the spear from Tokerau.10

Pakatoo ipo ki ngaatai. Rere ipo aa rei i roto tai. E kairo rere i ngaauta. Te vae vai tai. E rere mai i roto tai.

He descended toward the sea. He ran downward on the reef flat. He did not run on shore. On the beach. He ran this way on the reef flat.

178


Ko te vaka ku pakaokooko mai ki te tuuakau. A ko Taukipiti poki ku tuu i te tuuakau. Teaa ku popoo atu i te mataavaka. Mataamoomoa o te vaka.

The canoe reached the seaward edge of the reef flat. Taukipiti also stood on the seaward edge of the reef flat. Then he grasped the canoe's bow. [Thel bow of the canoe.' 1

Teaa, toko rua toa ku pai pai taranga, ko Pangarati mo Keve. E rcrei—kairo. Ka pee ni painga maana ke pai Pu Ncvancva rnaa . . . ko Taukipiti. Ka na pakatoangia ki te maka, ka mate.

Then the two strongmen, Pangarati and Keve, made conversation. It is good— no. What does he, Pu Nevaneva . . . Taukipiti plan to do? They would attack and kill them with their sling.

Kae karereu atu rea ki te tangata e rere mai pungootai. E ono atu nei. E mamata atu nei. Kairo tuu na vae ki raro. E rere peroo i te pungootai i runga.

Then they caught a glimpse of the man rushing toward them on the surface of the ocean. They saw him here. Saw him here. His feet did not touch the bottom. He just ran up on the surface.

Ko te makirakira o na tipa e loki te kilasi. E rere na ata i nga tcruruakau.

The pearl shell's sheen resembled glass. His reflection sped across the quivering reef.

Teaa, karanga atu rea ko Kevc, "O! Pangarati! Mamata ke mo ki te tangata ko ena e rere mai na." Pai taranga rea, ka taui ki te kave o Keve. Ke tori atu tc papine. Ke maarai atu ke aua taaia. Ko na kave e nopo i te vaka ko te papine taka. Ko na kau vaka e maatea. Te kau vaka nei ko te pua rua. Mamata atu nei ki ei. Kairo. Ku mau ee rea o taotao mai na mataku.

Thus, Keve said, "Oh! Pangarati! Look right away at that man running toward us." They talked about trading Keve's sister. That they would give him the woman. To beseech that he not slay them. 12 His sister staying in the canoe was an unmarried girl. Its crew was very large. The crew of this double-hulled canoe. He looked at him. No! Their fright increasingly overcame them.

A ku pakaoko mai ko Pu Tokerau. Pu Tokerau got there. When he got Pakaoko mai ko ia rei ko ia o onoono ki there, he inspected the mataura holes," to te nga ruo mataura ke romaki te tao ki ei push the spear into them, to stand up ke tuu ke mau ake ke popoo atu ki te vaka. firmly to grab onto the canoe. Taapuri ake nei. E raavaki te vaka.

He turned to look up here. The canoe was missing.

A nai ku rerepaki aa rei e te ra o kakave ki taumuri ke tokomuri te vaka. Ke rere o aru.

They ran the sail to carry it astern and sail the canoe backward. To flee.


179

Rere te vaka. Kairo poki e ngomea ne aru ki ei.

The canoe fled. Again there was no place to go.

Rere rere te vaka. Ko Tikopia rea. Poi te vaka. Tau rei ki Tikopia.

Along sped the canoe. There was Tikopia. The canoe went. They moved on to Tikopia.

Ae taapuri mai ko Pu Tokerau mo Taukipiti. O mai naaua o akeake mai ngaauta. Ae kararanga atu rea nga Anuta, "Te vaka e a e rere?"

Then Pu Tokerau and Taukipiti turned back. The two of them came back, ascending from the interior. Then, the [other] Anutans said [to Pu Tokerau and Pu Nevaneva], "How come the canoe is running?"

"E kairo ma iroa."

"Neither of us knows."

Te vaka ne au au o poki aa rea ko ia o aru rea.

The canoe came on and on to return— to go.

Teaa, te vaka nei ne aru ki Tikopia. Ne kairo taaia i ei. Pare rea i Tikopia.

Thus, the canoe here went to Tikopia. There it was not attacked. They stayed on Tikopia.

Pare pare i Tikopia. Tuu te raki. Vero rea poki te vaka o au. Ka au o aru ki Rotuma.

They stayed on Tikopia for some time. The season of prevailing westerlies became established. The canoe again was launched to come. They intended to come and go to Rotuma.

Vero te vaka. Au ke aru ki Rotuma. Ne au i te araavaka ko ia ki Anuta. E au o ono pero ki te maunga.

They launched the canoe. They came to proceed toward Rotuma. Came along the canoe path to Anuta. They only came to see the mountain.

Pakarava te vaka. Poi aa rei ko ia i ngaatai. Poi poi poi o oko. Rotuma na ku aru rea ki runga. Ku oti pakaoti te penua ki runga. Kae takavakai te matangi. Takavakai te matangi. Momoori aa rei te matangi. Pai pai pai. Kairo! Kairo mapakaara15 atu te vaka ki ngaauta.

The canoe cut across, staying well out to sea. Go go, go to get there. Rotuma there had risen. At length, the island finished rising.14 Then the wind changed direction. The wind shifted. The wind continued blowing. They tried and tried and tried. Nothing doing! The canoe never reached the island.

180


Karanga atu rea e Keve Id a Pangarati, "Aroo! Tuku atu taatou ia te vaka ki ngaauta pe ko pea? Pai rei nia taaia taatou. Pai atu poki taatou ia."

Keve said to Pangarati, "Hey! Where should we put our canoe ashore? [They are] preparing to attack us. Let's also prepare for them."

Teaa, te vaatia rea ka tuku atu te vaka ki ngaauta; kae takavakai te matangi poki o momono poki.

So they were about to put the canoe ashore, but the wind shifted again and once more stopped them.

E motu rea te vaka ke poi atu aa rei i te moana.

it separated the canoe [from the is land, making it necessary] to go to sea once and for all.

Pai pai. Kairo. Tokomuri te vaka. Au ae rea poki o au ki nga araavaka ne penatu i ei.

They tried and tried. No. They backed up the canoe. It came again to come to the canoe paths on which it had gone forth.

Kae morimoriia te vaka nei ki tc apaa mo te matangi mo te ngaru. Ko naatou, ko te vaka e rere. Kairo e tai e nopo i raro. Ku pipiiki pero ki nga raakau o te vaka.

Then, the canoe was carried along, propelled by the storm and the wind and the waves. They, the canoe sped onward. No one sat clown. They just attached themselves to the boards of the canoe.

Kae rere rere ko te vaka. Oti. Rere ake ko Patutaka. Rere ake ko Patutaka. Tuku atu aa rei ko ia ki Patutaka.

Still the canoe sped on. Finally, Patutaka rushed up into view. Patutaka rushed up. They directd [the canoe 1 toward Patutaka.

Pakarere ee rea ki te Utuuapatu i ei i ngaauta. Paapaai atu ee rea te vaka i ei. Kae pekaopi ee rea naatou ia o oro o pare i nga maunga.

They sailed full speed toward te Utuuapatu there near shore. The canoe split apart on it. Then they swam ashore to go stay in the hills.

Pare pare i nga maunga. Oti te apaa. Ku rerei te vaepenua. Kairo e ngaru. Kae oro rea o pai naatou vaka ko te puko. Ne oro o poto.

They stayed for some time in the hills. The storm ended. The area around the island become clear. Not a wave. Then they went to make their canoe from a puko tree.16 They went to construct it.

Nga uaapuko maaro ia e oro o poto te vaka. Pai pai naatou vaka. Pai na ama. Ae petopoki rea nga poi tangata e toko rua. O ipo. Ka o ipo ki Anuta.

They went to construct the canoe from the most exemplary of puko trees. They worked and worked at building their canoe. They constructed its outrigger. Then two men boarded the canoe. To descend. They were to come down to Anuta.


181

Ae pare pare te kanopenua o Anuta nei. Ono atu nei te vaka ia e peiia mai pero te matangi. Kairo! Kairo ko te vaka.

Thus, the population of Anuta here was gathered together. They saw the canoe just driven hither (by) the wind. No! It wasn't a canoe.

Maataki atu nei ko nga taangata. Teaa. Oro rei o kaopaki mai o o mai ki ngaauta. Ko nga Rotuma.

The men looked outward here. Then they went swimming through the surf, approaching the beach. It was the Rotumans.

Teaa, pakaari rea, "Ko maatou, e maatou pare i Patutaka."

Thus, they informed [the Anutans], "As for us, we are staying on Patutaka."

Teaa, opo ake nga Anuta. Oro rei o penapena te vaka ke oro o ara? O au mai nga Rotuma e pare i Patutaka.

So the Anutans rose up. They went to prepare a canoe to go and what? And bring back the Rotumans who were staying on Patutaka.

Teaa, oro rei nga Anuta na o taritari mai. Ae ono atu ki ei nga Anuta. Kairo e taupangatati ke taa. Ko nga kaponga pero ia. Kairo ko ia ni kai mo naatou. Teaa, au mai ko ia pakapaangai nga Rotuma nei.

So those Anutans went to escort them back. The Anutans looked at them. They couldn't kill them. They were just gills.17 There was not a bit of food for them. So they brought the Rotumans back to feed them here.

Pare pare nga Rotuma nei. Kuo roa ku mau naatou vae i ngaauta. Ae! Kae ono atu ko Pu Tokerau. Ko nga Anuta. Ko nga paapine o te kanopenua, nga paapine o Anuta, kairo oro o pai ko ia ki nga Anuta. Ku oro naatou ia ki nga Rotuma.

These Rotumans dwelt for some time. At length they found their land legs.18 Oh! Then Pu Tokerau looked at them. The Anutans. The women of the island, the women of Anuta, would not go and make advances to the Anutan [men]. They went exclusively to the Rotumans.

Au rea te atamai pe te atamai makau. Muna rei ki nga Rotuma ke taa. Ke taa pakareku nga Anuta.

A frame of mind developed—a jealous frame of mind. They talked about killing the Rotumans. That the Anutans should exterminate them.

Taa, taa rei nga Rotuma. Taa taa nga Rotuma. Kae toe rea te tangata ku aavanga. Teenaa, e ati na ingoa ko Keve. Ku aavanga ko ia i Anuta. Teraa, e pare mai taatou Paito i Raropita.

So they killed the Rotumans. Again and again they struck the Rotumans. Then there just remained a man who had married. That one called by the name Keve. He had married on Anuta. That one living in our House of Raropita.

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Kae ake ake atu Pu Tokerau mo te raakau taua. Teaa, kae noporaki ko te tau ton, Pu Pokotutai mo Pu Raropita.

Then Pu Tokerau ascended toward him with a war club. There he found the friends, Pu Pokotutai and Pu Raropita, staying together.

Karanga atu rea ko Pu Tokerau ki a Pu . . . ki a Pu Pokotutai, "Kae aa! Aroo! Ton toa na kakau mai ke taa."

Pu Tokerau spoke out to Pu . . . to Pu Pokotutai, "Hey there! Listen! Send me your friend there to be dispatched."

"Ko nga toa o nga ariki ku taa pakaoti. Kae tuku rea tou toa naa? Ko koe ke tea? Ko te ariki?"

"The friends of the chiefs have been completely exterminated. Then should your friend there be spared? What are you? A chief?"

Kae tau rea Pu Pokotutai, te toa o Pu Raropita. . . . Tau rea Pu Pokotutai te tamarikiriki ku o peti. Ku acre. Ku rere rere ko ia.

Then Pu Pokotutai, Pu Raropita's friend, brought forth.. . . Pu Pokotutai brought here a baby who had grown fat. He had started to walk. He ran around.

A karanga atu rea, "Teena. Tamarikiriki na, taa mora e koe ae ke au raa o taa maaua."

He said to him, "There it is. The baby there, you kill it first before you cotne there to kill the two of us."

Kae tuu ake te tamarikiriki. Told te mca ku poto ia. Toki te mea pai a nga atua.

Then the baby stood up. It was as if the thing had grown intelligent. As if the thing was done by the spirits.

Rere rere ipo aa rea ki a Pu Tokerau. Rere ipo ki a Pu Tokerau. Oko ipo ki tc tamarikiriki. Pikita rea ki te tamarikiriki. Kae puoki atu na kamu ki ei. Koee, tuku ipo ki raro. Pakapoki aa rei ke poki.

He ran on down toward Pu Tokerau. He ran down toward Pu Tokerau. He reached down to the baby. Pressed his nose to the baby. Then he transferred to him his betel chew. Thus, he put him down on the ground. He sent him back to return [to his father].

Karanga atu rea, "Ia! Ko koe, ka ke nopo. Ko koe, ka ke nopo na. Ka ke tutaki rea toku patu manava."

He said to him, "Listen! As for you, you will live. As for you, you will live there. You will inherit my heart."19

Teaa. Tamarikiriki nei, e ati na ingoa ko Maapuipano. E ati na ingoa ko Pu Teraupanga. Teaa. Tama a Keve.

There you have it. This child was called by the name Maapuipano. He was called by the name Pu Teraupanga. Like that. He was Kcve's son.2"


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Teaa. Pare aa rei ko Ta Raropita na. Kairo e taaia. Teaa, na pakatapito mai te tamarikiriki na.

Then the Raropita family there lived on. They were not slain. So their existence is due to that child.

Teaa, pare aa rei. Nga Rotuma ku taa pakaoti. Ne pare teenaa puarei taatou paito ne pare ipo na i Raropita. Teaa, e pakatapito mai a Keve.

And so they dwelt. The Rotumans were completely slaughtered. The only ones to survive were our house descending there in Raropita. Therefore, it began with Keve.

Pare pare i te vaatia. Poi poi ko te tama a Keve—ko Maapuipano—kuo tamatamaaroa. Ae teinei te vaka paparangi e pakataa ake rea mai tera vaka Solomon—te vaka paparangi.

They continued dwelling at the time. Go, go Keve's son, Maapuipano, who had [by now] reached adolescence. Then a European ship showed up. A ship from the Solomons—a European ship.

Penake penake te vaka. Ne kairo tukutaura. Kae teinei e rakuna mai nga poi taangata ki ngaauta. Pakatopotopo ke o mai mai te vaka. O mai ko nga poi Rotuma poki.

The ship ventured upward, ventured upward. It did not anchor. Then a few men drifted in toward shore. They descended from the deck to come here from the ship. The Rotumans also came this way.

Nga poi Rotuma nei e toko toru. Ae ingoa o nga poi Rotuma nei, Taampu, ko Piu, ko Puirangoa. Teaa, toko toru nga poi Rotuma.

These Rotumans were three. The names of these Rotumans were Taampu, Piu, and Puirangoa. So the Rotumans were three.

Teaa, e o ake ko nga Rotuma ku taa mai Anuta ku oti. Ku te puarei, teenaa, ko Pu Raropita.

Thus, the Rotumans had all been slain by the Anutans. The only one [remaining] there was Pu Raropita.

Teaa. O ake. Petopoki ake ki ngaauta. Pare i ngaauta. Kae rau rongona ko ia ko nga Rotuma poki e pare i Anuta.

So they ascended. They climbed ashore together. They stayed in the interior. Then they heard that there were other Rotumans living on Anuta.

Teaa, oro rei toko rua. Ne oro o pai taranga ke oro mo o mamata ki ei, pe pare i pea nga poi. . . nga Rotuma. Teaa, pakaari atu rea e nga Anuta ke oro ko ia. Oro aa rei ki ei.

Then the two of them went. They went to talk about going to see them; to find out where t h e . . . the Rotumans were staying. Thus, the Anutans instructed them to go. To go to them.

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Oro a ko Pu Raropita. E kairo oko ki te maunga. Ku nopoaapare. Ku aru aru pero i raro. Kairo oko ki Maunga. Ku maatua rei.

Pu Raropita went. He did not reach the mountain. Fie was housebound. He just went about below. He did not get to Maunga. He had grown very old.

Au. Porua mai toko rua Rotuma. Ka raranga mai aa rea, "Ei! Ko koe! Teaa, ko koe ko te Rotuma? Ko ai tou ingoa?"

He came. The two Rotumans shouted to him. They said to him, "Hey! You! So are you a Rotuman? What is your name?"

Teraa. Muna atu ko ia, "Ko Keve." "Ko koe e ke nopo na, ku ke aavanga?"

"Ngaa."

So he said to them, "It is Keve." "As you yourself are living there, have you married?" "Yes."

"Ku ke au poki o aavanga i te penua nei? Ko au tama e pare i Rotuma ku oti ne maa taaia! A ku ke au o aavanga nei i tou penua?"

"Have you come to marry on this island too? As for your children living on Rotuma, we have finished killing them. Have you come to marry here on your island?" 21

Teaa, popoo atu aa rei ki na raalcau e Keve. Popoo atu ki na raakau. Au mai na taangina na noporiia. Na paa paaria aa rea na raakau. Kae na rakarakapia pero na mata.

Well, Keve reached for his club. He grabbed his club. They came and pulled on the place where he sits. They beat his buttocks with his club. Then they strutted back and forth in front of him.22

Teaa, oro raaua ia. Kae rooroa, kae au na tama, ko Pu Teraupanga. Karanga atu rea ki ei, "Ko koe, ne ke aru ee rea ki pea?"

Then the two of them left. After quite some time, along came his son, Pu Teraupanga. He said to him, "As for you, where did you go?"

"Ae aa! Ne ke aru ee rea ki pea ne tuku pero ke manenea ki naaku. Ne ke aru koee ia?"

"Hey there! Where were you when you left the two of them to play with me? Where did you go?"

"Kae o mai toko rua. Nga poi Rotuma ne o mai. A nai kairo o mai ko ia. Kae o mai raaua ia o pai taakaro ki a te au. Kau oto atu ki toku raakau. Na paaria toku raakau. Kae kau karanga atu rea, 'Ka .. . ' " [end of tape].

"Then the two of them came to me. The Rotumans came to me. You didn't come here. Then the two of them came to play around with me. I went to grab my club, and they hit me on the backside with my stick. Then 1 said to them . . ." fend of tape].

"Mea na ko te toa?"

"Is that one a fighter?"

LOVE ANP WAR: RELATIONS WITH ROTUMA

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Ae ne o karanga atu rea Pu Raropita, "Ko te toko rua naa, e ke maua?"

Pu Raropita said to him, "The two there, will you take care of them?"

"Ae kau mau aku ia! Ae tapito toku manava koi tuei mau."

"They will prevail against me! The reason is that my stomach is not yet firm."23

E tonu ko ia ana ko ia. E Maapuipano koi tuei ko ia e tangata matua ke mau na manava.

He certainly was right. Maapuipano was not yet a mature man that his stomach should be firm.

"Oo iio!" Ia, kae karanga atu rea na tamana, e Keve, "Iio! Ke apongipongi au ree raa ke poi o ranga mai ni taro ke pai te vai mo toko rua na."

"Oh yes!" Then Keve, his father, said to him, "Yes! Tomorrow, you come and go harvest some taro to prepare a ceremonial meal for those two."

Teaa, pongipongi ake teinei ku o au ko ko ai raa ... ? Maapuipano. Karanga atu rea na tamana, "Ko koe ka ke aru o puti ipo te—o ranga ipo te—te taro mo pai te ngokai a te toko rua naa ke taa."

So, at the rise of this new day, who came there? Maapuipano. His father said to him, "As for you, you will go to pull down some—to harvest—some taro to make prepared food for those two that we might kill [them]."

"Iio!"

"Fine!"

Teaa, aru i te ao aii. Aru ee rea o aru o ranga taro. Oro ko ia na kano a paito, takiri mai ngokai ke tao mo te vai o toko rua. Toko rua Rotuma.

Thus, he went on this day. He went to go and pull up taro. His relatives went to seek out food to bake for the ceremonial meal for the two. The two Rotumans.

Teaa, kae moe moe na tamana. Pakarongo rea ki na tama ku au ko ia mo na taro. Kae karanga atu rea, "Penapena o pai kotou umu. Kae ono ono ki te poi taro ae e rai. Poi taro e rai mai na taro na. Au mai ree raa ke kau mamata ki ei."

Then his father slept and slept. He heard his son come with his taro. Then he said to him, "Prepare to make your oven. Then look and see the particular taro there that is the biggest. The biggest taro among all your taro corms there. Bring it here that I might look at it."

Ae, aru aru nga taro. Oti. Poi taro rai. Koee. Au rea o au mai ki na tamana.

So on he went [to get] the taro. He finished. There was a big taro corm. There. He came and brought it to his father.

Au mai ki te tamana. Paai e a ko ia te poi taro. Tuku ki ei nga rau raakau.

He brought it to the father. He split the taro corm. He placed a plant-leaf spell on it.

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ORAL TRADITIONS Of- ANIJTA

Karanga atu rei, "Nga poi paai taro e rua na, pakamaironga ree raa." Mata na tuki ki tc ngaruenga.

He said to him, "Mark well the two split taro corms there." He watched him mash the pudding.

Teaa, tao tao te umu. E tuku ke roo ia nga poi taro nei. Ne paai. Ae au mai tukituki te uoua. Atu atu. Taki maana ko ia te taumapa.

Thus, the oven baked and baked. He put this taro into it. He split it. Then he took it out to pound the uoua pudding. He presented it to them. A parcel of food for each one.

Kae tuku atu poki nga poi taro taki tai rea i na kopu uoua. Nau taumapa. Teaa, kae kakapi rea toko rua ke o mai. Toko rua Rotuma. Ko Piiu mo Puirangi.

Then he also presented the taros, one apiece, in their parcels of uoua pudding. Their food parcels. And then he sent for the two of them to come to him. The two Rotumans. Piiu and Puirangi.

Kae pare pare ko te toko rua nei. Ko eni ku au atu te pekau.

Then the two of them sat there. Thus, the work was presented to them.

Kae o mai rci. O mai. Karanga atu rea Keve, "Aroo! O mai o pakaepiepi. O kakai. Ko koru iroa ka koru oro, e koru piikakai, o mai ki a maatou e pare i eni."

Then they came. They came. Keve said to them, "Behold! Come here to take your evening meal. To eat. You two know that as you go, if you are hungry, come here to [eat with] us who live here."

Ko ana roi pen) ia. Pai atu o pakamatamata rerei atu ki ei. A ko na taa matenga. Taa matenga ia te toko rua Rotuma.

This was just his lie. He was pretend ing to be nice to them. It was their execution. Execution of the two Rotumans.

Teaa, kakai rei. Tati maana rea te paai taro. Mo na kopu uoua.

So they ate. Each had his own half taro corm. And his parcel of uoua.

Kai kai kai. Karanga atu rea ko Keve, "Korua na, kiki a koru paai taro naa ki a koru tuutuua na." Ka ne kakai kairo rooroa. Pai taranga rea ke oro mora o titiko. Ku makkona ko ia.

Eat, eat, eat. Keve said to them, "You two there; stick your pieces of taro there in your uoua there."24 They hadn't eaten long when they said they must go immediately to defecate. They were full.

Oro o titiko. Titiko titiko pakaoti ee rea na mea ne kai. Kairo e mea i na manava.

They went to defecate. Excrete, excrete completely all the things they ate. There was nothing in their stomachs.


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Kae tuuraki ake naaua ia. Ku piikakai rea. O mai aa rea poki. Kairo kakai. Poi aarea poki o kakai. Kakai kakai kakai kakai. Oro o titiko. Tikoaki poki ana ngokai ne kai.

Then the two of them stood up. They were very hungry. They came right back. They did not eat. They went again to eat. Eat, eat, eat, eat. They went to defecate. They again excreted all the food they ate.

O mai. O mai. Kairo oko mai ki roto pare. E titiko, titiko. Ku au ipo rea nga ngokai naaua ia ki te ngomea i te vae vai tai

Come here. Come here. They did not reach the inside of the house. They defecated and defecated. They actually brought their food down to the place at the seashore....

Kae rere mai ko Pu Raupanga. Maapuipano. "Mana! Veroi mai te raakau!"

Then Pu Raupanga ran toward them. Maapuipano. "Father! Hand me the club!"

Karanga atu rea na tamana, "Ko pea rea nga mea?"

His father said to him, "Where are the things?"25

Kairo. Kairo popoka.

No. He did not respond.

Karanga atu rea mo Pu Raropita, "Oo! Kairo ngaauua. Kairo ngaauua. Oro o taa."

Pu Raropita quickly repeated, "Oh! No problem. No problem. Go strike them down."

Tuuraki atu ki ei mo Pu Teraupanga. Ne taaia te toko rua Rotuma. Na toko rua ko Pu Matauea. Toko rua o Pu Teraupanga.

They, Pu Teraupanga and [someone else], stood against them. They killed the two Rotumans. The second was Pu Matauea. He was the complement to Pu Teraupanga.

Teaa, mamate aa rei toko rua ne mamate i te vaatia.

That is how they died, the two who died at that time.

Teraa, pare. Ne taa nga poi Rotuma e toko rua, ko Piiu mo Puirangi. Teaa, nopo rei te tangata e tau tati, ko Taampu. E nopo mo na pana pakapaparangi. E nopo ko te toa o Pu Tokerau.

Thus, they dwelt. They slew the two Rotumans, Piiu and Puirangi. So just one man survived. He was Taampu. He dwelt with his gun. Lived as Pu Tokerau's formal friend.

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Nopo nopo. Aru rea o taa na pare. Ko nga patu ne iki e ia ki runga. Kae pai taranga rea te penua ko na pare. Kairo ko na pare. Taa tangata ia. Ka na panapana ia te kanopenua ki ci.

He dwelt and dwelt. He went to build his house. He lifted up the stones. Then the community talked about his house. It was not his house. [They thought it was a contrivance for] killing people. [They believed] he planned to shoot the island from there.

Kae vetiveti mo nga patu. Ko nga te vaatia nei e tuu na pae ne pena nei.

Thus, he laid the stones. Now his wall, which he built here, was standing. 26

Vetiveti mo nga patu. Kae aru rea ko Taampu o oru o taa ona raakau. Ke taa na pare.

He laid the stones. Then Taampu went to cut his lumber. To build his house,

A ko te kanopenua o AniHa ku pai pai taranga, na pare ka na panapana i ei te penua.

The Anutan people talked and talked [about how] he would shoot the [people of] the island from his house.

Kae rongo take tangata, na ingoa ko Nuao. Te Anuta. Ko Nukuraro. Na ingoa pakamaatuaa e ati ko Pu Nukuraro.

Then another man heard something. His name was Nuao. An Anutan. Nukuraro. He was called by the marital name Pu Nukuraro.

Poi aa rei o pakaraverave ki ei. Penapenatu nei. E nopo c Taampu e porepore na kau raro i Rai.

He went to intercept him. He proceeded here. Taampu was sitting in Rai, peeling bark from a log to be used as a house beam.

Karanga atu rea ko Nuao, "Aroo! Ko tea tau mea e taute na?"

Nuao said to him, "Hey! What are you making there?"

Ae karanga mai rea ko Taampu, "Te kau raro o toku pare."

Taampu then replied, "The support beam of my house."

la! Nopo rea o tio ki ei. Tio ki ana porepore kau raro ae e pai.

Well! He stayed to look at it. He watched him peeling his support beam.

Nopo nopo. Karanga atu rea ko Nuao, "Ia! Maanava mo ko ia. Kae au mai mo te toki ke kau tootooa atu ki a te koe."

Sit, sit. Nuao told him, "Listen! Take a rest! And bring me the adze that I might help you."

Tuu rei ko ia o porepore te uaaniu.

He stood to peel the large coconut trunk.


Pore pore pore te uaardu. Karanga atu rea ki a Taampu "Kae aal Tootoo mai mo o pakaariari mai te ... te ngomea o te toki ka tuuti ki ei." Teraa, tootoo mai. :

189

Peel, peel, peel the large coconut trunk. He said to Taampu, "Hey! Move closer to show me the ... the place for the adze to cut it." So he moved over.

'Ko pea?"

"Where?"

"Koee."

"There."

"Ko ena?"

"Is that it?"

A ne tootoo mai. Tootoo mai. Iki ake te toki. Ne tuku atu aa rei ki na patikere. Pakatekaria. Mate ee rea!

He moved closer. Moved closer. He lifted up the adze. He placed it on the top of his [i.e., Taampu's] head. He fell prostrate. He was quite dead.

Kae rongo ko Pu Tokerau. Tangikaranga ko na toa.

Then Pu Tokerau heard his friend cry out.

Totoro aa rei ko Pu Nukuraro ki a Pu Tokerau. Karanga atu rea, "Oo! Aua ke konokono! Te penua ku pai pai taranga, te mea ka taa na pare. Ka aru o nopo i runga. Ka nopo na pare i te kanopenua."

Pu Nukuraro crawled to Pu Tokerau. He said to him, "Oh! Don't be angry! The island has talked and talked about the thing building his house. [That he] would go and sit on top. Would stay in his house among the population."

"I pea? Ko a kotou roi pero ia."

"Where? You all are just lying."

"O ko aaku mooni!"

"Oh, I am telling the truth!"

Teaa, mate mate ko ia te kau Rotuma ne au nei. Mamate pakaoti.

Thus, the group of Rotumans who came here all died. They died completely.

Teaa, kae nopo rei ko te tama a te Rotuma ae kau araara atu ki ei. Ko ia te tapito ia te paito, i taatou Paito i Raropita e pare ipo na.

So then there dwelt the child of the Rotuman about whom I have been telling you. He is the source of the house, of our House of Raropita dwelling down here.

Teaa, nopo rei ko Maapuipano. Nopo nopo ko Maapuipano. Oko ake rea te porau e o ake mai Tikopia; ko te kau nga

Thus, Maapuipano dwelt. Maapuipano dwelt and dwelt. This gets us up to the voyage ascending from Tikopia; the

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maru. Ko nga maru o Tikopia. E oro; ka oro o matamata i te atu . . . Te Atu Runga.

collection of maru.27 The maru of Tikopia. They went; they planned to go and look around among the archipelagoes. .. The Polynesian Archipelagoes.

Te vaka nei, te tangata c au ake i ei, ko Pae Tekava. Te Tikopia aepoi o pai pekau i riga paparangi. Poi oko rea ki Tesineema. Teas, ko ia c ati na ingoa ko Raakeitiiti.

As for this canoe, the man who came up in it was Pae Tekava. He was a Tikopian who went to work among the Europeans. He went to Sydney. Thus, he was called by the name Raakeitiiti.

Taw, topo tangata nei, Pu Tcraupanga nei. Poi aa rei. Poi ko te ngaapure.

Thus, this man, Pu Teraupanga here, climbed aboard. Away he went. He went as a married man.

Poi. aa rei ko ia nga Tikopia o oro o matamata i nga penua i te Atu Runga.

The Tikopians went to go and look around among the islands of the Polynesian Archipelagoes.

Topo ko Pu Raupanga. Aru rei te vaka. Pakattonu ko ia te poi Anuta e tau tati ka aru i ei, ko Pu Raupanga. A ko te ariki ku rotu atu ki ei ke oro. Te Ariki Maapai. Kairo ko Pu Maapai ne aru ki te Atu Tuauru. Kairo. Mea nei te tangata i mua ko penua rei i mua. Take Pu Maapai.

Pu Raupanga boarded. The ship went. They determined that just one Anutan would go on it, Pu Raupanga. The chief implored them to be allowed to go. The Ariki Maapai. This was not Pu Maapai who went to the Southern Archipelago [Vanuatu]. No. This thing is an earlier man from an earlier period in the island's history. A different Pu Maapai. 28

Koee, karanga atu rea ki a Raakeitiiti, "Aroo! A ko te vaka na, ko te vaka ka aru o aru ki Ponupe?"

Thus, he said to Raakeitiiti, "Listen! As for that ship, will the ship go to Ponupe [Pohnpei?]?"

"Aa! Ia! Ke pakatatu mai ton vaka ke kau topo atu ke taa oro."

[Pu Maapai said] "Yes! Here! Slow down your ship so that I can climb aboard that the two of us might go."

Ae karanga atu rea ko Raakeitiiti, "Kairo. Poki koe ia o aru ki ngaauta ia. Te vaka ia ka aru ia! Aru koe ia o aru ki kotou penua nga ariki."

Raakeitiiti said, "No. Go back again to shore. The ship will go! You must go and return to your island of the chiefs."29

Korc kore kore. Kairo! Karanga atu ee rea, "Pakatuu mai pero tou vaka ke peiia aaku ki te vae vai tai i a Ponupe!"

He scolded, scolded, scolded him. No way! He said to him, "Just make your ship stand that 1 might drift to Pohnpei's seashore!"

L h

Ae kakata te kau vaka. Ae rere ko ia te vaka o aru.

Then the crew laughed. And the ship speedily departed.

Ae aru te tangata, ko Pu Raupanga nei; aru rei ko ia i te vaka.

So this man, Pu Raupanga, went. Went indeed aboard the ship.

Oro oro i nga penua. A ko Pu Raupanga nei kairo tukua ke aru ko ia i te paaoa e oro i ngaauta. Ko ia nai tukua te pungaavaka ke ono i ei ko ia paia na tapito ko ia ko te tangata makeke. Te pooti o te vaka e pai teraa ko Pu Raupanga.

They went around among the islands. Pu Raupanga here was not assigned to go among the people going ashore. He was assigned to the deck to watch it, the reason being that he was a strongman. Pu Raupanga was made "boss" of the ship.

Oro o tuu te vaka i te penua e ati na ingoa ko Paapuu[?]. Tuu atu te vaka nei i ngaauta. Kae pekaopi ipo nga paapine. E ova ipo pakatamariki. Ee! Ko nga penua nei ko ia!

The ship went to stand by an island called by the name Paapuu[?]. The ship here stood inshore. Then the women swam down. They came down like children. Ee! These islands are like that.!

Pekaopi ipo nei. Verovero ipo. Tuku ipo rea nga maea te kau Tikopia. Kairo naatou maea. Kairo e maea mo naatou ne too ki runga.

They swam down here. They lowered it. The company of Tikopians prepared to lower a rope. But [none of them could pull up] their ropes. They did not bring up any rope.30

Peepee ipo rea te maea. Muumui ki te maea e tai. Viiroi viiroi koee tau maea; kairo too ki runga. Te maea e tai ne oko ki runga. Teaa, Pu Teraupanga.

They threw down the rope. [The women] converged on the one rope. Each one pulled as hard as he could on his rope; it did not move upward. Just one rope reached the top. It was Pu Teraupanga's.31

Taaki te vaka mai te penua nei. Poi oko rei ki Paanapa.

They pulled the ship['s anchor, to sail] from this island.32 It went until it reached Paanapa [Banaba?].

Tuu te vaka i Paanapa. Ae kaiti atu rea Pu Teruapanga ki te arikivaka, ko ia e piipia ke aru o matamata i ngaauta. Ko tea na atamai te paaoa e oro ki ngaauta? Ko ia kairo aru o matamata ki ngaauta? Kairo ke aru ki ngaauta? Ke ono i te vaka?

The ship stopped at Paanapa. Pu Teraupanga made a request of the captain; he wished to go and look around in the interior. How come the [other] people [got to] go ashore? That he never went to look around on shore? That he never went ashore? That he [always] watched the ship?

192


Kae oro te kau vaka. Oro ee rea. Kairo e tai ne poki mai. Ku noponopo Pu Teraupanga. Ku mate pakaoti rea mo na nopo.

Then the crew went. They went away. Not one returned. Pu Teraupanga stayed. He had completely died from staying behind.33

Tatara te pooti. Aaro poki ki ngaauta. Poi. Aru ee rea. Aru aru. Pakatau te pooti i te vae vai tai. Pakarava te tangata nei. Aru ee rea. E aru o tautari ki te kau vaka ne oro.

He untied the launch. He also paddled ashore. He went. He went away. Go, go. He pulled up the launch at the seashore. This man cut across [the beach]. On he went. Went to follow where the crew had gone.

Penapenatu nei. E tuu te pare. E aru aru ko ia; ka pakatara mai te riuara. Kareu atu aa rea ki ngaauta. E tuu te pare i ei.

Here he ventured forth. There stood a house. He went along, straying from the path. He glanced around toward the interior of the island. There stood a house.

Papare atu ki ei. E nopo te noporaki nga tau maatuaa.

He detoured toward it. There dwelt a family.

Teaa, paatio atu i te mataurunga. Kae kararanga mai rei te paaoa e pare i roto pare ke uru mai. Teaa, uru atu rea.

Thus, he looked in the door. Then the people sitting inside said to come in. So he went in.

Uru atu ki ei. Kararanga atu rea te kano a paito o te pare, ko ia c piakai? Ko ia e karanga atu rea ko ia e piakai.

He entered into it. The people of the house asked him if he was hungry. He said to them that he was hungry.

Too mai te atu, e pini ki nga rau niu mo te kukuri puti. Nopo aa rei ko ia o kai.

They brought to him a bonito wrapped in coconut leaves and a parcel of baked, mashed banana.34 He stayed there to eat.

Kai kai. A ko te papinc ne pu e naatou, e nopo i te pata. Ne pupuu rei te mataki panonga. Ne naatou iroa te kau vaka ne 0 mai i take ao, vave aa rea ke tuku o nopo 1 tc pata. E rerei ka au mai kae pakatatara o oro naatou ia. Nape o mai o mamata rea ki te papine.

He ate and ate. A woman they were hiding stayed in the rafters. They had hidden her from the first group [of sailors]. 35 They knew the crew had come the previous day, so they took her and put her in the rafters. When all was clear, they planned to get her out. That [the sailors] should not approach and see the woman.

Kae ono ipo te papine ne nopo i pata. Na iroa ipo aa rei te pokouru o Pae Teraupanga na e kena. Ne namu ko ia i. . . e kena. Pakaeva ipo. Pakaeva ipo. Au aa rei

Then the woman sitting in the rafters looked down. She noticed that Pae Teraupanga's head there was blond.36 He bleached ... it was blond. She jumped


193

ko ia o nonoo te kuanga o Pu Teraupanga.

down. Jumped down. She came and grabbed Pu Teraupanga around his midsection.

Kae karanga atu rea Pu Teraupanga, ko ia ke au ko ia. Ka aru ia.

Then Pu Teraupanga said to her to come. He would go.

Kae karanga ake rea ke nopo. Te vaka ka pakauui o aru. Ko ia kairo aru.

She spoke up [telling him] to stay. The ship would depart and go. He should not go.

Teaa, ku na paaia Pu Teraupanga. Piipia aa rea ka nopo ki ei.

Thus, Pu Teraupanga was torn [with desire for her]. He wished to stay with her.

Kae karanga atu rea ki te ... karanga atu rea ki te kano a paito, "Ee!" Karanga atu rea, ko Pu Teraupanga ki te kano a paito, "Kotou, kotou piipia rea ke kau nopo?"

Then he said to the ... said to the family, "Ee!" He said to them, Pu Teraupanga to the family, "All of you, do you wish me to stay?"

"Aa!"

"Yes!"

A ko ia ku maatea rea na piipia ki te papine taka e nonooa i na kuanga.

Great had become his desire for the young woman hanging on his midsection.

Karanga atu rea, "E kotou piipia ke kau nopo, ka kotou pupuuna aaku pakapeepeeki?"

He said to them, "If you want me to stay, how will you hide me [from the crew]?"

"Ko koe, maatou piipia ki a te koe ke nopo."

"As for you, we wish you to stay.'

A ko a maatuaa o te papine nei e piipia rea poki ki a Pu Teraupanga, ko te taurekareka poki ke nopo mai. Ke nopo mai rea i te papine ku nonooa i na kuanga.

The parents of this woman also wished for Pu Teraupanga, that handsome young man, also to stay with them. To stay here with the woman who had attached herself to his midsection.

Karanga atu rea Pu Teraupanga, "Tea aa rea toku ngomea ka kotou puna aaku i ei?"

Pu Teraupanga said to them, "Where is the place in which you will hide me?"

"Ko koe, ka ke aru ki rotootopi i ngaauta naa o kake i te raakau, i te vere."

"As for you, you will go to the middle of a garden in the interior there and climb the tree—the vere [Barringtonia magnified] tree."

194


Paia, Pu Teraupanga e muna pakatautau, ko ia kairo reku. Paia ko te korii a te paparangi e aru ee rei mo ia. Tc mea e reku, lakiri ee rea e te korii.

Because, Pu Teraupanga speaking hypothetically, said he would not disappear. Because of the white man's dog who always accompanies him. When someone vanishes the dog inevitably searches for him.

Teaa, uru atu Pu Teraupanga. Pakaravapoi. Poi. Poi. E tuu tc raakau i rotootopi. F. aopaki pakaoti i rotootopi e tuu. Ko te vere.

So Pu Teraupanga entered. He went across. Go. Go. A tree stood in the middle of the garden, taking up the whole garden in which it stood. It was a vere tree.

Kake ee rea Pu Teraupanga na. Ka kake poi nopo rea i te tumutumu o te vere i runga. Kairo iroa atu mai raro.

Pu Teraupanga there climbed. He started climbing to the top branches of the vere, way up above. He was unctetectable from below.

Ko raro [sic, ko ia] poki e nopo. Kairo na iroa te paaoa ka o ake i raro.

He stayed there. Nobody coming up underneath could detect him.

Kae o mai te kau vaka. Te kau vaka o na ariki. Te paparangi ko ia mo na kau vaka.

Then along came the crew. The crew of his captain. The European himself and his crew.

O mai, o mai nci. E raavaki i te pungaavaka. Te pooti poki e tau, e raavaki. E raavaki i te vae pooti.

They came on toward him. He was missing from the deck. The launch also had been moved, and it was missing. It was missing from the place where it was normally kept.

Poki te pooti ki te vaka. Kumi kumi kumi. Kairo!

They returned the launch to the ship. Then they searched and searched and searched for him. No!

O mai, o mai o pare aa rea ki te pare. Kararanga atu rea ki ei, "Aroo! Te tangata, taku poi tangata e pai pckau e raavaki i eni?"

They came on toward the house. They said to them [the people in the house], "Listen! Is the man, the missing man who works for me, in here?"

Kae kararanga atu rea te kano a paito o te paito ko ia e nopo i ei, "Kairo! Kairo au ki eni! Ka ne au rei ki cni, e nopo i pea?"

Then the family with whom he was staying said, "No! He has not come here! If he has come here, where is he staying?"

O mai rea o matamata i roto pare.

They came to look around inside the bouse.


195

Paara paara i roto pare e tuu. Ko naatou pe roi.

They searched and searched inside the house standing there. They just lied.

Poki oro. Au mai rea te korii. Au mai te korii. Oro ee rea o kumi ki ei. Ko naatou e tautari pero ki te korii ae e aru.

They went back. They brought out the dog. Brought out the dog. They went to look for him. They just followed the dog as he went.

Oro oro. Mamata atu te kau vaka. Ku rere o aru ki tuaumu o te pare o rere ki ngaauta. Naatou, te kau vaka e tautari pero ki te korii ae e aru.

Go, go. The crew looked at it. They had fled to the oven side of the house to run toward the island's interior. They, the crew, just followed the dog there as he went.

Aru aru. Takavakai te raakau. Kae tangikaranga. Tangikaranga ko ia te korii.

They went along. They circled around the tree. Then it barked. The dog clearly barked.

Mata atu nei. Kairo. Kairo e tangata e nopo ipo i runga.

They looked out here. No. Not a man was sitting down above.

Kae takavakai te kapteni mo te pana. E aru rea o tuu mamao mai ke ono mai ki te tumutumu o te vere.

Then the captain circled with the gun. He went to stand far away to look at the upper branches of the vere tree.

Ono mai, ono mai nei. Ono mai nei ki te pokouru e pakataa ake i te teuru rea te tumutumu o te raakau i runga. Mamata mai nei ko te pokouru rea o Pu Teraupanga.

He looked here, looked this way. He saw a head poking up beyond the uppermost branches of the tree up there. He saw here that it was Pu Teraupanga's head.

Porua mai aa rei ki ei, "Koke ipoipo ki raro. Koke ka ipo ki raro pe kairo?"

He shouted to him, "You climb down. Will you climb down or not?"

Kae karanga ake rea, "Kairo!" Ke oro naatou ia.

Then he spoke up to say, "No!" That they should just go.

Karanga atu rea ko te kapteni, "Koke, ke ipo maori rea ki raro. Kae kairo ke ipo ki raro, ko koe, kairo ke nopo. Ka ke mate." Ipo ke ave te pana ka mapaa.

The captain said to him, "You truly are to come down. Now if you, yourself, do not climb down, you will not live. You will die." He went down to get the gun and was about to fire it.

Teaa, Pu Teraupanga na ne mataku i te pana. Ipo ipo aa rei ki raro.

Thus, Pu Teraupanga there became frightened of the gun. He climbed down to the bottom.

196


Koee, karanga atu rea te kapteni, ko naatou ka o mai. Kairo poki e tai ke pai ana painga. Nee ka pai ana painga i tc kau Tikopia, na panaia aa rea. Ko ia e piipia rea ke have rea o pokitaki ki naatou penua. Paia ne pakatotonu ipo e ariki ko ia o Tikopia maa Anuta.

Then the captain said to them that they should come to him. That no one else should try any stunts. Should any of the Tikopians mess around, he would certainly shoot him. He wished to take them back to their island. Because this was what had been agreed upon by the chiefs of Tikopia and Anuta.

Teaa, petopoki ki te vaka. Koee, karanga atu rea ko kapteni ki te kau Tikopia, "Kaa rea! Ku pea te penua e kotou piipia ke ton oro ki ei?"

So they boarded to the ship. Then the captain said to the Tikopians, "What will we do now? To what island would you like us to go."

Koee, kararanga atu rea, "Ko taatou, ka tou oro mo ki Tonga. Ko Tonga e o ake ki maatou i mua. Kairo maatou iroa pe e tuu i pea."

Thus, they said, "As for us, let's go first to Tonga. Tonga came up to us in olden times. We don't know where it stands."

Porau te vaka. Poi aa rei ki Tonga. Poi pot. Pakarava te vaka i te vaepenua o Tonga. Taa, maataki rea ko naatou ka oro. Naatou ngomea ka oro o tukutaura i ei. Ke oro ko ia te kau vaka ki ngaauta.

The ship traveled. It went to Tonga. Go, go. The ship sailed along Tonga's shoreline. Thus, they looked at it to sec where they might go [ashore]. A place where they might anchor. Where the crew might go ashore.

E oro, e ave te poi Tonga e tau tati e aru i te pungaavaka. Koee, karanga atu te poi Tonga ki te arikivaka, "Taatou, tou oro rea ki toku riuapanga ka oro taatou ki ei nei. Toku ngomea kau nopo i ei."

As they went, they were carrying a lone Tongan on the deck. Then the Tongan said to the captain, "As for us, let us go to my gathering place.37 Let us go there. 'The place where 1 stay."

Ae, o atu o atu te vaka. Ka veroi te taura—tuku te taura. Mamata atu aa rea ki te tangata e tuu ipo i te vae raakau. Ko te toa.

Then the ship went forth, went forth. They were about to let down the anchor— set the anchor. Then they saw a man standing down there near a tree. He was a fighter.

Kae karanga atu rei, "Te apanga naa e ati na ingoa ko Pangatau."

Then he said to them, "The gathering place38 there is called by the name Pangatau."

Ae pakatoo ipo te tangata nei. E totoko ki na vakavaka. Tuu mo mo na raakau taua.

Then this man descended. He stood with hands on his hips.39 Stood forth with his war club.


197

Tuu i te vae toa e ono atu nei, e tau pangatati pe mo te tapito i toa e tuu. E pakamatakutaku. Karanga atu rea ko te poi Tonga, "Aa rea! Tou popoki taatou ia o oro! Taatou ka orooro taaia aa rea."

As they saw him standing near the ironwood tree, he looked like the base of the ironwood tree standing there. He was fearsome. The Tongan said, "Hey there! Let's all of us go back and leave! If we go [ashore, this man] will certainly kill us."

Pare aa rea te vaka. Maattaku aa rea i te tangata e tuu ipo i te tapito i toa, te ruiapanga ae mea.

The people on the ship stayed there. They were frightened of the man standing down at the base of the ironwood tree, in the open area.

Papare te vaka. Ne kairo oko ki Tonga.

The ship detoured. They did not reach Tonga.

Pakauui te vaka. Au rei te penua, e ati ko Niu Kini.

The ship set off. The island called New Guinea approached.

Oro oro. Karanga atu rea te kau Tikopia ki te kapteni, "Tou oro mora pakapaa ke tukutaura te vaka. Pakapaa ko te vaka. Ke maatou oro o paki mai ni niu." Te vae penua o Paapua. Ko Niu Kini ko ia.

Go, go. The company of Tikopians said to the captain, "Let's sail along the shoreline and anchor the ship. Let the ship sail along the shore. That we might go to bring back some coconuts." This was near the island of Papua. It was New Guinea.

Teaa, tuku te taura te vaka. Ko naatou ne oro rei ki te uru niu ne tuu ipo.

So they set the ship's anchor. They went to the top of the coconut palm that stood down there.

Karanga atu na kapteni, "Tuku te pooti." Oro aa rei.

Their captain said, "Let down the launch." They went on.

Oro rea nga poi taangata e toko rua. Tau e kapteni. Tuu e kapteni. Tuu i te vae vai tai. Te vae pooti.

Two men went. The captain took them. Captain stood there. Stood on the seashore. Near the launch.

Ae kau rea toko rua, ko Pu Raroakau mo Pu Teraupanga. Oro o oko ki te uru niu. Kae karanga atu rea ko Pu Raupanga ... ee ... ko Pu Raroakau . . . , "Koke kake. Ko au, kau tuu atu o reo atu i te tapito o te niu nei."

Two of them took part: Pu Raroakau and Pu Teraupanga. They went to reach the top of the coconut palm. Then Pu Raupanga said .. . ee ... Pu Raroakau . . . "You climb. As for me, I will stand guard at the base of the coconut palm here."

"Kairo! Ko koe ia!"

"No! You be the one!"

196


Peatu peatu. Kake ko Pu Raupanga.

They fought and fought. Pu Raupanga climbed.

Kake ko Pu Raupanga nei, ku piripiri ke oko ki nga poi niu. Kae pakarongo aa rci ki te tau e pakauruuru—e rerepaki— mai. Kairo! Nga tao mo nga told. Mo nga kope.

Pu Raupanga here climbed up and was about to reach the coconuts. Then he heard the battle cries speeding toward him.'"' Incredible! The spears and adzes. And knives.

Poru atu aa rea ko Pu Raroakau ki Pu Teraupanga ke poki ipo. Naaua ka maua.

Pu Raroakau shouted to Pu Teraupanga to come back down. The two of them would be overtaken.

Karanga atu rei, "Ee! Tau akc ke mau ou vae. Ou vae ia na ke kau oko ipo."

He said to him, "Ee! Plant your legs firmly. Your legs there so that 1 may reach the ground."

Tuu tuu. Kairo.

Stand, stand. No.

Mamata atu ki te tau ku oko mai pakarerei. Rere ae rei ko ia ia! Karanga karanga ke tatari mai. Kairo. Kae pakaeke ipo Pu Raupanga rea. Puri.

They saw that the battle had definitely reached them. It rushed toward them. He said repeatedly to wait. No. Pu Raupanga slid down and fled.

Puri. Puri. Te mea ka maua ko Pu Raupanga. Ka maua ko ia e te tauu.

Flee. Flee. The thing, Pu Raupanga, was about to be overtaken. About to be overtaken by the combatants.

A ko Pu Raroakau ku piripiri ko ia kc oko ki te vae pooti. Te kaapteni ne tuu mai ei. Kae mata atu kapteni nei, ka, ka maua. Ka maua e Pu Raupanga.

Pu Raroakau had almost reached the launch's landing area. The captain stood nearby. Captain here saw that they were about to catch him. Pu Raupanga would be overtaken.

Kae karanga aa rei ke tekaria ki raro.

Then he said to He down.

Pakateka ki raro. Tuku mai te pana. Ravea ko te paaoa ne tauturi mai i mua.

He lay down. [The captain] aimed the gun. He hit the people chasing toward him in the front.

Taa. Popoki aa rea ko ia i te ara. Ku maattaku i te pana ne mapaa. Poki aa rea o oro.

Then they retreated along the path. They were frightened of the gun when it fired.They went back to go.

Kae tuuraki raa ki runga Pu Raupanga ko ia o rcre mai.

Then Pu Raupanga stood up to run hither.


199

Oko mai ki te vae pooti. Toti te pooti. Rerepaki ee rea o vave ki te pungaavaka.

He reached the launch's landing place. They dragged out the launch. They sped out to transport themselves to the deck of the ship.

Rerepaki o vave ki te pungaavaka. Oko ipo ki ei. Kae ono atu ki ngaauta e tuu kairo rea. Toki te roo riki. Ka o ipo o taa matea te vaka.

They quickly transported themselves to the deck. They got down to it. Then looking toward the shore, they saw something incredible. It was like a swarm of tiny ants. They were about to descend on the ship and kill [everyone aboard].

Kae pakauui ko raatou vaka ia o aru.

Then their ship cast off to go.

O mai o mai nei. Rere ake take potu penua. Matamata atu puare ki te paaoa e tau i te maunga. Ono atu nei ki nga taangata e mamate ae e amoamo o kakave ki take ngangea.

They came hither. The other end of the island rushed upward. They just saw the people warring on the mountain. They saw the men dying there, being carried on carrying sticks to take them to somewhere else.

Teaa, te tau i te penua e ati na ingoa takua, ko Niu Kini.

That was the war on the island whose name is indeed New Guinea.

Taa, au mai, au mai te vaka. Pai taranga rei ko nga Tikopia ke oro ki te penua e ati ko Naavero.

Then the ship came on this way. The Tikopians talked about going to the island called Naavero.41

Ae onoono atu nei ko kapteni. Ku ara. Kairo matamarooroo te kau vaka. Ku maua te ngaengae. Papare ee rea te vaka 0 aru ki Tikopia o tuku te kau nga maru 1 ei. Pakatopotopo te kau nga maru ki Tikopia. Pakatopo poki ko Pu Raupanga ki Anuta.

Then captain looked at them here. Something was wrong. The crew did not look well. Sickness had overtaken them. He turned the ship to go to Tikopia to discharge the company of maru there. He let off the group of maru at Tikopia. Pu Raupanga also dismebarked at Anuta.

Teaa, topo Pu Raupanga i Anuta. Tea, pai rea ana tama, ko Pu Maevatau. Teaa, te tama a Pu Raupanga.

Thus, Pu Raupanga climbed ashore on Anuta. Then he produced his son, Pu Maevatau. Thus, the son of Pu Raupanga.

Teaa, Pu Maevatau nei, na ingoa ko Taupakairo. Pai te tama a Taupakairo Pu Maevatau, ko Pu Raropita.

Thus, Pu Maevatau here, his name was Taupakairo. Taupakairo Pu Maevatau produced a son, Pu Raropita.

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Pai te tama a Pu Raropita, ko Pu Raupanga.

The son produced by Pu Raropita was Pu Raupanga.

Taa, pai te tama a Tuatina i Raropita, tongoi raavaki te mmana, Pu Maevatau e nopo na.

Thus was produced the son of Uncle in Raropita, the father just recently deceased, Pu Maevatau living there.

Teaa, pai te tama a Pu Maevatau; ko Pu Raropita, ko Teeviti e nopo na.

Thus was produced the son of Pu Maevatau; he is Pu Raropita, David, living there.

Teraa, te pakaotinga o te araarapanga o te Paito i Raropita.

So this is the ending of the story of the House of Raropita.

Twelve

Creation of a Second Chief and an Invasion from Tuvalu

Text 29 Creation of a Second Chief and an Invasion from Tuvalu [Narrated by Pu Nukumarere with the assistance of Pu Tokerau]

Te vaatia nei, ko Tearakura ne aru a nouua. Ko ia ne karanga atu ki a Pu Tepuko, ko ia ka aru o nouua.

At this time, Tearakura went to hang himself. He told Pu Tepuko that he would go to hang himself.

Pu Tepuko ne karanga atu ke aua nouua.

Pu Tepuko told him not to hang himself.

A ko ia e piipia ke pakamate paia ko ia e pakamaa i a Pu Parekope, ko na pungona, paia ko Nau Parekope ne taa mate e Tearakura.

He wanted to kill himself because he was ashamed before Pu Parekope, his sonin-law, because Nau Parekope was killed by Tearakura.1

Ko Pu Tepuko kairo piipia ki a Tearakura ke pakamate. Ko Tearakura ne karanga atu, ko ia ka pakamate. Pu Tepuko ne karanga atu, "E rerei."

Pu Tepuko did not want Tearakura to commit suicide. Tearakura said to him that he would kill himself. Pu Tepuko said to him, "All right."

Ko Tearakura ne karanga atu ki a Pu Tepuko, ko ia ka pakamate; ko Pu Tepuko ke nopo i te noporanga ariki. Ko Pu Tepuko ne karanga atu, "Kairo. Ko te noporanga o Kavataorua."

Tearakura said to Pu Tepuko, when he killed himself, that Pu Tepuko should occupy the chiefly throne. Pu Tepuko said to him, "No. It is Kavataorua's throne."

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ORAL TRADITIONS OF ANUl'A

Tearakura ne karanga mai, e nopo ko ia ko te tamatii. Ko Pu Tepuko mora ke ariki. Pu Tepuko ne karanga atu, "E rerei."

Tearakura told him he lived as a child, Pu Tepuko should first be chief.2

Pu Tepuko said to him, "All right."

Tearakura ne karanga mai, ko ia ka pai ona manuu.

Tearakura told him, he would bestow [Pu Tepuko's] power.

Te vaatia nci, Pu Tepuko ku ariki. Tearakura ne aru i nga atua o pakaree ipo te vaka ke ipo ki te penua nei. Ko te vaka ne ipo. Oko mai te vaka ki Anuta. Te vaka mai Niutao.

Presently, Pu Tepuko became chief. Tearakura went among the spirits to send down a canoe to descend to this island, The canoe descended, arriving at Anuta. A canoe from Niutao.

Ko Pu Tepuko nc vae rua te kau vaka o te vaka. Niraa mea ne rnoeraki i te Ana. Take kau vaka ne moeraki i Pareaatai.

Pu Tepuko divided the crew in half. Some people slept in te Ana. The other [part of the] crew slept in Pareaatai. 5

Maarama ki take ao, pai taranga e Pu Tepuko ke taa te kau vaka.

At daybreak the next day, Pu Tepuko discussed attacking the crew.

Ko Porongai e nopo i te kau vaka i tc Ana. Ko te kau vaka nc taa i te Ana. Tangata makekc nei, ko Porongai, ne taa e Pu Nukutaua.

Porongai was with the crew at te Ana. 4 The crew was slain in te Ana. This strongman, Porongai, was slain by Pu Nukutaua.5

Pu Nukutaua ne tuku ipo te taa. Te raakau o Pu Nukutaua ne karopia e Porongai. Te raakau ne pukea e Porongai. Ko ia ne puke te raakau. Ne tangina. Kairo ne too.

Pu Nukutaua laid down his blow. Porongai dodged Pu Nukutaua's club. Porongai dodged the club. Porongai grabbed the club. He grabbed the club. He pulled it. It did not move.

Ko ia ne veroi atu. Kairo ne pcnatu paia Pu Nukutaua e maatea na makeke.

He pushed it away. ft did not move because Pu Nukutaua was very strong.

Pu Porongai ne riikina te raakau. Porongai ne rere. Ko Pu Nukutaua ne tauturi.

Pu Porongai let go of the club. Porongai ran. Pu Nukutaua chased him.

Pu Pangatau poki ne mate na toa. I te vaatia Pu Nukutaua ne rere i ei, Pu Pangatau poki ne rere.

Pu Pangatau's opponent also died. The time when Pu Nukutaua ran, Pu Pangatau also ran.

CREATION OF A SECOND CHIEF AND AN INVASION FROM TUVALU

203

Pu Tepuko ne mata ipo. Ko Pu Pangatau ka mau i te tangata. Ko Pu Tepuko ne karanga ki a Pu Nukutaua ke vave, tangata ka mau.

Pu Tepuko looked down. Pu Pangatau was just about to catch the man. Pu Tepuko said to Pu Nukutaua to hurry in order to catch the man.6

Pu Nukutaua ne pakaeva i runga. Ko ia ne taa ko Porongai mai runga. Porongai ne teka.

Pu Nukutaua jumped up. He slew Porongai from above.7 Porongai laid down.

Pu Pangatau ne oko atu. Porongai kuo mate.

Pu Pangatau reached them. Porongai had died.

Ko Pu Pangatau ne au o tuu i te Tikuana i te Miro. Ko Pu Taumarei e tuu i te Tikuana i Tauriki. Ko naaua e reo nga taangata ka puri atu ki te paai kiko.

Pu Pangatau came to stand at te Tikuana i te Miro.8 Pu Taumarei stood in te Tikuana i Tauriki.9 The two of them watched for the men who were about to flee toward the other side.10

Ko naatou ne taa pakaoti te kau vaka. Kae au Pu Maatopa. Ko naatou ne poui atu, "Ku pea te tangata?"

They completely slew the crew [from Niutao]. Then came Pu Maatopa. They asked him, "Where has the man [gone]?"

Ko ia ne karanga atu, "O ake o mamata ki te kotou manu. E teka i te Ana Tii." Te tangata e tauturi e Pu Maatopa.

He said to them, "Go up and see your bird. He is fallen at te Ana Tii." The man had been chased by Pu Maatopa.

Ko naatou e ati Pu Maatopa e tonu. Ko Pu Maatopa e ngutu roi. Te tangata ne aru. Ne kairo mate.

They believed that Pu Maatopa was truthful. Pu Maatopa lied. The man escaped. He did not die.

Ko naatou ku nonopo ki raro i te Ana. Ko naatou ne titio mai. Ko te tau ku ova atu.

They were sitting down at te Ana. They looked back. The army had returned.11

Ko naatou ne tuuraki ki runga. Ko te kau vaka ne o mai mai Mua. Nga matatau e toru.

They all stood up. The crew [from Niutao] came toward them from Mua. The lines of warriors were three.

Ko naatou poki ne pai naatou matatau e toru poki. Ko Pu Nukutaua ne tuu i te paai matau. Ko Pu Raroipi e tuu i rototonu. Ko Pu Taumarei e tuu i te paai tema.

They [the Anutans] also formed their three battle lines as well. Pu Nukutaua stood on the right side. Pu Raroipi12 stood in the middle. Pu Taumarei stood on the left side.

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Ko naatou ne peatu. Pu Nukutaua ne aru ki roto. Ko nga taangata ne mamate piripiri kc oti. Ko te tao ne tuu i te vakavaka.

They all fought. Pu Nukutaua went to the center. The men [from Niutao] died almost completely. A spear stood in the ribcage [of Pu Nukutaua]. 1 3

Pu Tepuko ne karanga mai ke va ipo ki a te ia. Ko ia, ko Piikia, ne va ipo ki ei. Pu Taumarei ne karanga ipo ke an rnai ki a tc ia. Nga mata o te ariki e tapu.

Pu Tepuko said to come down to him. He, Piikia, descended toward him. Pu Taumarei called down to come to him. The chiefs face is sacred.

Pu Taumarei poki ne pakia. Pu Tepuko ne karanga poki ke va ipo ki ei. Pu Pangatau ne karanga ipo poki ke au mai ki ei. Pu Pangatau poki ne pakia.

Pu Taumarei was also wounded. Pu Tepuko again said to descend toward him. Pu Pangatau also called down to come to him. Pu Pangatau also was wounded.

Pu Tepuko ne karanga mai poki ke va ipo ki ei. Ko ia ne va ipo Id a Pu Tepuko. Ko ia ne mau te manuu o te ariki. Ko ia ne pakaturu atu. Kavataorua ne au. Tuku o mai te Kaurave i te pokouru. Ko ia ne mate.

Pu Tepuko again said to go down to him. He descended toward Pu Tepuko. He discovered the chiefs mana. He bowed his head toward [Pu Tepuko . Kavataorua came. He lowered the Kaurave war club onto his head. He died.

Ko naatou ku oti te taa o te kau vaka. Naatou ne maanonoa ki raro. Kae mamata poki ki te ra o te vaka ku au poki i te moana.

They completed the extermination of the crew. They sat down to rest. Then they saw the sail of another canoe that also had come on the ocean.

Ko Tcarakura ne au o karanga mai, "Ku aa tc paiva?"

Tcarakura came to say, "How is it going:

Ko naatou ne kararanga ki a Tearakura, pakaari atu ko naatou pakia. Pu Nukutaua ne pakaari na vakavaka.

They all spoke to Tearakura, showing him their wounds. Pu Nukutaua showed his ribcage.

Ko naatou ne kararanga atu ki a Tearakura ko ena. Ko Tearakura ne aru.

They spoke that way to Tearakura. Tearakura departed.

Ko naatou ne mamata ki te kauao. Ne oko mai ki te vaka. Ko te vai atua ne ipo ki te vaka. Te vaka ne paapaaia. Nga taangata poki ne ngaro pakaoti.

They all saw a cloud. It met the canoe. A water spout descended toward the canoe. The canoe was broken. The men also completely disappeared.


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Text 30 Invasion from Nanumea [Narrated by Moses Purianga]

la! Te noporanga o Pu Tepuko i na vaatia ko ia e ariki i ei. A ku ... ku mate na taina, ko Tearakura, Tauvakatai, ku oro ko a nga atua.

All right! [This event occurred during] the lifetime of Pu Tepuko, at the time when he was chief. His brothers, Tearakura, Tauvakatai had ... had died. They went about as spirits.

Kae pare te tau maa. Koi matamaatua, ko te tau maafuere e pare. Nea nei i a tua o te taanga o te penua. I a tua poki o te tau ne ave ki Maunga. Te mataki vaka ne oko mai i te vaatia i Anuta, te vaka o nga . . . te Atu Runga.

Then the brothers-in-law dwelt. Only the brothers-in-law lived as old men.15 This was after the extermination of the island. Also after the war that was carried to Maunga. The first canoe to get here to Anuta at that time was a canoe of the . . . the Polynesian Archipelagoes.

Te vaka nei, ko te pua rua. Te vaka nei e aru i nga penua i te Atu Runga. E aru o pakareku te ... o takiri ni penua mo naatou.

This canoe was a double-hulled canoe. This canoe was traveling among the islands of the Polynesian Archipelagoes. It was going to exterminate ... to look for an island for themselves.

Te porau nei, e pakatapito e ati ko te Vaka a Nanumea. A ko nga penua ne oro o tautari te vaka nei, nga Nukupetau, nga Niutao . . . e kapikapi nga penua ne oro i ei. Te Vaka o te Toko Rua Toa. Piikia mo Porongai.

This voyage, at the beginning, was known as the Nanumean Canoe. The islands from which people joined this canoe included people from Nukupetau, people from Niutao . . . the islands that went on it were many. The Canoe of the Two Warriors, Piikia and Porongai.16

A ko nga toa o te vaka nei e toko paa. Toko Rua Toa e toko rua: Piikia mo Porongai. Poepoe mo Manuuri. Toko paa.

The warriors on this canoe were four. The Two Warriors were two: Piikia and Porongai. [Also there were] Poepoe and Manuuri. Four.

Na tau vaka rua rea, kairo pe ko ia e tai ne mamata ki ei. Maa ne rongo ki ei. Pe ko te vaka ne au i muri. Ko te vaka ne kairo oko mai ki ngaauta.

As for the second canoe, no one at all saw it. Or heard it. That canoe came afterward. The canoe did not make landfall.

206


Te porau nei ne oro ka oro o pakareku ko te penua o te Atu Matangi. Oko oko atu Id ei. Ku piripiri ke oko ki ngaauta. Kae pakuu te apaa. Pakuu te apaa nei. Motutia ipo rea te tau vaka rua nei.

This voyage went out to annihilate an island of the Windward Archipelago, Eventually they got there. They had almost landed. Then a storm struck. This storm struck. It completely separated these two canoes [from the island].

Ova ipo. Ova ipo. Ku rere ko Patutaka. Maataki atu nei, ko te penua pe kairo. Ko te penua pero o nga manu.

Down they went. Down they went. Patutaka rushed into view. They viewed it to determine whether or not it was an island. It was just a land of birds.

Pakatara ipo o an taake vaka. Kae topukia take vaka. Kairo e rnatangi e tun. E tuu topukia tuei rea i te tua o Patutaka.

The other canoe wandered down. Then the other canoe was becalmed. No wind stood. For a long time, it stood becalmed in back of Patutaka.

Kae au rea, ko te vaka o toko rua toa.

Then the canoe of the two warriors came [toward Anuta].

E au. Pakaoko mai te poouri. Ka ko ko te pare e nopo ko Pu Tepuko e tinoongapuru. Ko Kavekau. Tangata, te ariki nei, ko Kavekau. Pu Tepuko, ko te Ariki.

It came, arriving at night. Ten people were gathered at the house of Pu Tepuko. Kavekau. This man, the chief here, was Kavekau. Pu Tepuko, the chief.

Ae moe i roto pare. Pakarongo atu rea ki na pare nonopo e pai pai taranga. Mca ko te maaina. Ko te maaina ku maaramatia mai.

He was lying there inside the house, He listened to his household talking and talking. The thing was the moon. The moon was shining down on them.

Kae pai taranga ki Te Patu o Mangoo. O ki Te Patu o Mangoo. Te Patu o Mangoo kuo tuu pe i ngaauta.

They talked about the Patu o Mangoo. About the Patu o Mangoo. The Patu o Mangoo was standing inshore.

A ko naatou mala ia pakanepukia e te rau niu ku peepee mai mai te moana.

Their eyes had been clouded by coconut leaf which had been carried in from the ocean.17

Teaa, moe moe Pu Tepuko. Pakarongo atu nei. E kararanga pero ki te Patu o Mangoo e tuu pe i ngaauta. Tuu pe i te Muri Pota.

Well, Pu Tepuko continued to lie there. He listened here. They only talked about the Patu o Mangoo just standing inshore. Just standing at Te Muri Pota.

Uru atu ee rei ki papo. Uu ki papo. Tio atu nei, ko tea? Te tongiaki. Te pua rua. Karanga atu aa rea, ki te pare non-

He went outside. Went outside. What did he see? A double-hulled canoe. A double-hulled canoe. He said to the assem-


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opo, "Ko tea te mea te Patu o Mangoo ku tuu pe i ngaauta? Nga puropuroua? Kae ke ko te vaka ia ko ena ka ku oko mai ki te ava na!"

bled household, "What's this about the Patu o Mangoo standing inshore? Have you been blinded? That canoe has about reached the passage there!"18

Tangikaranga aa rea. Tangikaranga. Opo te penua i te poouri aii i te rongo ko ia kuo taka. Kae onoono e Nau Ariki ki na tama taane e raavaki. Ka ne pai taranga, ne aru o puropurou i te maaina.

He shouted out. Shouted. The island arose that night to the spreading news, Then Nau Ariki noticed that her son was missing. She asked if he had been overcome by the moonlight.

Mataamata ki ei. Kairo. Ku maarama teetea. Kairo na iroa ko Kavataorua. Na tama, ko Kavataorua.

She looked for him. No. It was now broad daylight. She couldn't locate Kavataorua. Her son was Kavataorua.

Koee, aru ee rea o kumi ki ei. Aru aru o kumi ki ei. Oko atu ki mua Tapu Ariki. E puuronga i raro. Ae ku mau ae rea te rau niu ia ne peepee mai mai te moana.

Thus, she went to look for him. Went around looking for him. She got to the front of Tapu Ariki. He was lying face down. He had been ensnared by the [charmed] coconut leaf that had been tossed in from the ocean.

Koee, popoo atu ki na kau nima. Pakatuu ake rea ki runga. Karanga atu rea, "Aroo! E ae ke pakapea na ae? E ko te rongo kuo taka e ake pakapeana ko te vaka ia ku rere ki ngaauta."

Then, she touched his arm. She raised it up. Said to him, "Listen! What's going on here? The news has wandered up thus, that a canoe has sped ashore."

Teaa, popoo ipo ki na manava. Pakatuu ake ki runga. Rere mai. Rere mai. Oko mai ki mua. Mua Naveango. Kae puuronga ki raro.

Then she touched his belly. He stood up. He rushed this way. Rushed hither. He reached the front. [A place called] Mua Naveango.19 Then he lay face down.

Rere mai rea ki ei. Rere mai ki ei. Au, karanga mai rea, "Mea na e aa? Pakapeana ae?"

She ran toward him. Ran this way toward him. Came and said, "What is it? What kind of thing?"

Popoo atu ki ei. Kumi kumi kumi na manava. Karanga atu rea, "Tou tamana ke au o uru ia a te koe."

She touched him. Massage, massage, massaged his belly. She said to him, "Your father is to come and enter into you."20

Tuu ake ki runga. Au ee rea. Au. Ku maarama teetea.

He stood up. Came on. He came. It had become broad daylight.

Kae, pakatau mai te vaka nei. Tuuraki. Tuuraki mai rea te toko rua a toa.

Then they pulled up the canoe. They stood. These two warriors stood forth.

208


Kae poka ko Pu Pangatau, ko Teurumua. Taa. Kamutia ipo ee rea te raakau ki a Porongai. Pakataakoto ee rea. Mata atu ko ia ki ei. Ka pene pakaoko na raakau ki na taaia ee rea. Kairo mate. Kae nopo i na pokouru. Ka na tangopia. Maatea rea na maarama.

Then Pu Pangatau Teurumua came to attention. Just like that. He swung his club downward at Porongai. He made as if to duck away. He looked at him. His club reached its destination, striking him firmly. He didn't die. It came to rest on his head, but he grabbed it. His skill was tremendous. 21

Teaa, o mai o pare te kau vaka i ngaauta. Tupa naatou toa. Kae karanga atu rea ki na tama, ki a Pu Nukutaua. Karanga atu rea ki ei, "Ko te tangata na, koke, ko koe, matamata pero ki ei. Kae e ke toa i te tangata na nape pai nape ke taa o te orituu. Apakarava i ake."

Thus, the crew came to wait on shore. They allocated their opponents. Then he spoke to his son, to Pu Nukutaua. He said to him, "As for you, that man there, you just look at him. If you do combat with that man, you should strike orituufashion. Then a lateral blow [toward the ribcage]."22

Kae nopo Pu Nukutaua. Kairo pakatonu ki ei. Maatea e vaki ia ko ia ko te toa.

Then Pu Nukutaua sat there. He did not believe him. He had enormous confidence in his own fighting ability.

Pare ko ia naatou. Maarama ake ko ia ka oro iki te Ipure]. Poouri ipo. Maarama ake ko ia ka oru o taa ko ia te porau. Ae oro rea toko rua, ko Nau Nukutaua ne oro o raorao. Ne oro oro ki te tai o . . . e ati, ko te purenga a te tau toa ko ia ka kai ke pakamaavae. Koee ka oro o tau.

They sat there. At daybreak, they would go and commence the battle. Night descended. At daybreak he would go and attack the voyagers. Then the two of them, Nau Nukutaua [and Viiko, Porongai's wife] went to gather fish by hand. 2 ' They went, went to the reef flat to ... it is called the feast of friends who are about to have their parting meal. They will then commence the battle.

Au mai ko nga ika. A ko nga apii e rua ne tuku atu ki nga mata o Pu Nukutaua. O! O Porongai!

The fish were brought to them. Two parcels of fish wrapped in leaves were placed in front of Pu Nukutaua. Oh! I mean Porongai [not Pu Nukutaua]!

Popoo ipo ki ei. Taanaki take apii. Peepee ake ki na ngutu. Kai kai kai kai. Puoki ipo nga uui. Ko na kanopi kuo. . . . E ku mamate nga tino o nga Anuta. Pu Nukutaua.

He reached down toward them. He placed the two parcels together. Threw them up into his mouth. Bat, eat, eat, eat. He spit out the bones. Its flesh had. . . . The Anutans' bodies were stunned.24 Pu Nukutaua.


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Kae poka atu rea ko Nau Nukutaua ia. Ne vero ia te raakau taua ia ki a Porongai. Oto atu ki ei na makitanga. Makitanga o.... Korea atu ki a Nau Nukutaua: "E te mea a pakapea ae ea?"

Nau Nukutaua came to attention. She handed Porongai a war club. Her father's sister grabbed her. Father's sister of. ... She scolded Nau Nukutaua, "What are you doing?"

Ko ia e pai ona atamai, ka nopo—ka pakaorangia. Nonopo. Karanga atu aa rea ki a Porongai, "Porongai! Ko koe ko te taurekareka o nga vaerangi na! Nea ne ke aavangatia ki te mea e kovi."

She determined that he would survive—that he would live.25 That they might live together. She said to Porongai, "Porongai! You are the most beautiful thing in all the heavens there! But you married a worthless thing."

Kae karanga atu ia. E na rongorongo ia. Kae karanga mai rea ko Porongai, "Kotou e taatarau .. . e tarataravare ki a Viiko.26 E kovi pe; ko Manu e too i raro." Ko ana taranga ne pai mai ki a Nau Nukutaua. Ko te tangata nei e taurekareka te toko rua toa nei. Na taurekareka nei e kee rea mai nga Anuta.

Thus she spoke to him. He listened carefully to her. Then Porongai told her, "You all are spreading false and malicious gossip ... spreading rumors about Viiko. It is inexcusable; even Manu falls beneath her."27 His words were directed toward Nau Nukutaua. Of these two warriors [Piikia and Porongai], this man was the more handsome. This attractiveness of his surpassed that of the Anutans.

Te ao aii ne oro, ka oro o taa. Ka oro ko ia o tau. Ono atu nei. Toki te maaina ia ka opo ake.

On that day they went. They would go on the attack. They were about to go make war.28 They looked at it. It was like the rising moon.29

Teaa, kakapi te tino toru ka o mai ki te Ana. Ka o mai ko ia o taa te porau.

Thus, they sent for 30 men to come here to Te Ana. They were to come hither to slay the voyagers.™

Ne maamaataki piri piri piri te paaoa ae toa tapa o ko raa o mataki vave o taa.

The people examined themselves, selecting the strongest to go and face the most accomplished of the invaders.

Oro. Noporaki i te Ana. Tupa tupa naatou toa. Tupa atu na. Take toa ne tupa atu ki a Pu Maatopa. Ko ia, naatou e pare. Ko ia e tangata i a naatou. Ki a Pu Maatopa, te tama a Teurumua. Naatou taina ko ia te tama a naatou matikitanga.

They went. They stayed at te Ana. They allocated their opponents. Distributed them there. One fighter was allocated to Pu Maatopa. They sat there together. He was the man among them. To Pu Maatopa, the son of Teurumua.31 He was their "brother," the son of their father's sister.

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Koee, tuutuupaki atu res te paaoa ki ei: "Ko koe, ko taake tangata, ko ena, e ke nopo mo ia na. Kae mamata ou mata."

Thus, the people lectured him. "As for you, the other man, there, when you stay with him there, then watch out."12

Kae karanga atu rea e Pu Maatopa, e pare o reerea mai ke mamata ki a naatou ia. Ko ia ko te tangata nci c pitingia pe ki na maikao.

Then Pu Maatopa said to look at them, as they sat together speaking to him. He would simply toss this man away with a flick of his finger."

Koee, karanga atu rea te paaoa, "O iio. E tonu. Maatou e panaki atu ki a te koe."

Then the people said to him, "Ah yes, It is true. We trust you."

Ko te . . . take tangata, te vakaatua. Teaa. E taripaki ki te pure. Ki ai rod? Kavataorua. Te tama ko ia a te ariki.

The . . . one man was a spirit medium. Thus. They waited for the combatant. For whom there? Kavataorua. The chief's son he was.

Pare rei. Pare, pare, pare, pare. Kuo maaramarama te penua. Kae kokoti atu na tamana koi nopo roo ko te penua ka maarama. Teaa, ki a Kavataorua.

They stayed there. Stay, stay, stay, stay. The land was starting to get light. Then, while he was still sitting, his 'father' tapped him [to let him know that] it was about to get light. 34 That's what happened to Kavataorua.

Kae, koiikoii atu na kau nima ki ei. Kairo. Iporia te piimoe. Na ko ia matea mapore ee rea na uru turi. Poka ake ko ia. Tuku aa rea te raakau tana ki te tangata. Kae poki oko Pu Nukutaua. Kairo tautari ki a Pu Pangatau ne karanga atu. Pai tautari ee rea ki na piipia.

Then, he pinched his arm. No. He was overcome by sleepiness. Then he pinched his kneecap hard enough to break the skin. He woke up with a start. He gave the war club to the man. Then Pu Nukutaua also arrived. He did not follow Pu Pangatau's instructions. [Instead] he made to follow his own desires.

Tuku atu tc taa ki a na toa. Na karopia. Na karopia ipo te raakau. Te raakau taua ne tanu ee rea ki te kerekere.

He preferred a blow to his opponent. [The opponent] dodged away. Dodged away from the descending club. The war club was buried in the dirt.

Koee, pakatau pe pukeaki ee rea te raakau taua.

Then he grabbed the war club to pull it up.

Run atu. Kairo ngaarue. Kae poka ake ia. Rerc.

He [tried to] shake it loose. It didn't move. Then he jumped up and ran.


211

Rere o aru ki te punga topua. Kae rere ake rea ko Teurumua. Rere mo te raakau taua i te raro te punga topua.

He fled to the top of the drop-off at the beach. Then Teurumua ran up. Ran with the war club below the top of the drop-off.

Kae karangatia ipo e Pu Tepuko, "Au~ tiapi! Te tangata ka maua!"

Then Pu Tepuko called down, "Autiapi! The man will get you!"

Pakaeva ae rea i runga. Mata atu ko ia. Kairo. Teaa ko Pu Pangatau ku mau ki te tangata.

He jumped up. He looked at him. No. Like that, Pu Pangatau had caught the man.

Pakaeva i runga. Tarau ipo na raakau. Rave na pokouru. Kae koi tuei maruu ipo. Kuo nopo te taa vakavaka. Teaa, te apakarava o Pu Pangatau.

He jumped up. Swung downward with his club. It caught his head. But he did not yet slump down. A blow landed on the ribcage. That was the sideways blow of Pu Pangatau.35

Kae poka ake rea e Pu Maatopa ki te tangata ane mea. Te vaatia o te pure ne iki i ei, oo atu ki ei, e muna ka tau pe ki na kau nima. Kairo e aranga moona. Muna ka na taaia pe ki na kau nima.

Then Pu Maatopa sprang up toward his opponent. When the first blow was struck, he lunged toward him, saying he would fight with only his bare hands. Not a weapon for him. He said he would slay him with his bare hands.3''

Oo atu ki ei. Na keua pakarevakia. Ko ena rea e too mai i papo na. Tauturi, tauturi, tauturi, tauturi. Kairo na maua. Mau roo ia o mamao. Oko mai ee rea ki te tapito i putuu i te Ana Tii.

He thrust himself toward him. [Piikia] flipped his stick upward and tossed him aside.37 He landed outside.38 Chase, chase, chase, chase.39 He didn't catch him. Chased him a long way. Eventually they came to the base of the putu ['Barringtonia asiatica] tree at te Ana Tii.

Kae mata atu ki ei. Ku rere. Kairo rere mai ke vavave mai. Ku pakatootoo muri.

Then he looked at him. He was running. He was not running this way very fast. He had begun to slow down.40

Tuu atu ee rea. Teaa, ko na toa. Tuu atu ki ei. Tuu ee rea. Oti. Rere rea. Rere rea.

He stood against him. This was his opponent. He stood against him. Stood indeed. Finished. He ran away. Ran away.41

Poi poi. Uu ee rea ki te ana; ki te Ana Tii. Uu atu ki ei. Kairo e nopo rei i roto; kae au rei ko ia o pakaatiati mai. Te penua ko ia ku maarama ateetea.

Go, go. He [Piikia] entered a cave, te Ana Tii. Went inside of it. He did not stay quietly inside. He then came to peep out. It was now broad daylight on the island.

212


Pakaatiati atu ki ei. Mataku e Pu Maatopa. Poki mai ee rea.

He peeped out at him. Pu Maatopabecame frightened. He went back post haste.

Poki mai. Kararanga atu ee rea ki ei te nga tau tamana: "Te tangata ne . . . ke rere rei i ei?"

He returned. The father and sons [i.e, Pu Tepuko and his sons) spoke to him: "The man did ... you ran after him?"

Kae karanga atu rea, "O ake o ake ki te kotou Piti koee. Te kotou manu koee. E teka mai i ko."

Then he said to them, "Go up, go up to your Santa Crux Islander there.42 Your bird is there. He is lying over there."'"

Koee, e ati rea ko ia, o pakatonu atu ki ei. Ae, ku rere mai o au ki Rotoapi. E mauri ia! Karanga atu kuo mate takua.

Thus, it is said that they believed him. Then he came running toward Rotoapi.4'1 He was alive! [The man Pu Maatopa] had declared was dead.

Teaa. Oro o maamaataki te paaoa ko ia o tau ko ia; te paaoa o taa. A ku maanava mora ko ia te paaoa e pai ke laapuri mai o au mai te tino torn e toe.

Like that. They went to view the peopie in preparation for battle; the people to attack. The 30 remaining people who had been resting went back to fighting.'15

O! Pepokai ake nei ko eni ku pau mai na mataaunu ia te tangata ne rere o aru.

Oh! They were amazed [to notice that] the front line [of the Nanumeansl was bound by the man who earlier had run away.46

Tokotokomuri. Nga Anuta ku tokotokomuri.

They moved backward. The Anutans moved backward.

Kae karanga atu rea ko Pu Tepuko, "Aroo! Aku tama! Kotou ka kotou tokotokomuri na, koee, ku kairo tou paanakina te penua nei i a taatou. Pakamau o kotou vae."

Then Pu Tepuko said to them, "Listen! My children! As for all of you, if you retreat there, then, we will no longer hold this island's trust for ourselves. Make firm your legs."4'

Peaatu rei. Peatu peatu peatu. Teaa. Toe tai rea te tangata.

Then they fought. Fight, fight, fight. Then just one man was left.

A ko Pu Taumarei, na ke tokaroto ki a te ia ia: ne aru o ee rei ia o o mai nga paangongo na o monomono ki a te ia.

Pu Taumarei came up with a briliant ploy: he went to bring back some coconut shells there to protect himself.

Kocc, ko te tao kau mami ne tao. Ne tao i nga paangongo. A ko na mate, koee, ka mate mai ei.

Thus, he was shielded from the mamiwood spear. He was shielded by the coconut shells. Death would otherwise have found him. 48


213

Rake paaoa taaria "' naatou tua. Paki te paaoa.

Other people struck them from behind. The people were wounded.

Kae, rere Pu Tepuko. Pakatoa rea te raakau e ati te Kaurave. Koee, aatu e a ko ia. Teaa pakia te tangata ko ia. Mate ma.

Then Pu Tepuko ran up. He called on his spirits to empower his club, called te Kaurave. Then he threw it.50 Thus, it firmly struck the man. He died there.

O mai. Kairo o mai o mai pakarerei. Kae o mai naatou ia o taa pakarongorongo.

They came this way. They did not come in suitable condition. Thus, they came and struck them just hard enough to get their attention.

O! Kairo roo naatou riikina pe poki i te karanga poki ke ngongoro mai mai muri. Taake vaka!

Oh! No sooner had they left them than the word again came rumbling toward them from the rear. Another canoe!

"O! Mea nei, ko taatou nei, ka pakapeepeeki?" Teaa, te vaka ne topukia i te tua penua o Patutaka. Te a tua o Patutaka.

"Oh! This thing, we here, what will become of us?" Then there was the canoe that had been becalmed behind the island of Patutaka. Behind Patutaka.

Teaa, pai pai taranga te paanau ko ia. Ku kairo ko ia naatou naatou maua.

Then the brothers talked and talked. They had not brought them under control.

Poi rea ko Pu Tepuko na. Poi rea o vakaatua. E pakaari atu o ko ia pe ko ai ka rere mai ki te tau paanau. Tearakura pe ko Tauvakatai?

Pu Tepuko there went. Went into a spirit trance. He asked which of the brothers would rush toward him. Tearakura or Tauvakatai?

E rere mai nei ko Tauvakatai. Karanga mai rea, "Ko tea? Ko tea kotou piipia ki ei? Ko tea te paiva, aku tama?"

Tauvakatai rushed hither. He said to him, "What is it? What do you all want? My children, how is business?"

"Ae! Ko maatou nei ku mamate! Te penua nei, kairo tuu i a maatou. Kae aa?"

"Oh! We here have died! This island will not stand as ours. Then what?"

Pakaari ake take na pakia. Pakaari ake take na pakia. Kae toe rea ko Pu Taumarei, ne kairo pakaari ana na pakia. Karanga atu rei e ia, "O! E toe roo i a te au. Kairo e pakia mooku."

[Someone] showed him one of his wounds. [Someone else] showed him another wound. Only Pu Taumarei was left not showing off his wounds. He said to him, "Oh! I am the only one left. There is no wound on me."

214


Koee, karanga atu rca, "la! E tonu aku tama. Ko au, kau pakatoo."

Then he said to them, "Yes! It is true my children. As for me, I will leave your body [and help you],"51

Pakatoo atu. Kairo roa. Mata atu rea te kauao, ko ia, e pakaeva mai te mata o te tonga. Ko te vaka ku pakarava i te lua o te patu o ipo ki te ava.

He departed. It was not long. They saw a cloud, indeed, floating this way on the face of the southeast trade wind. The canoe had crossed behind a stone to descend to the passage.

Te ki ngo vae ua nc au i ei. Ku au ia, ko te vai atua. Au au. Oko mai ki te vaka. Kairo e vaka. Pakatoo ki ai tc vaka.

A tiny column of rain came in it. What came was actually a water spout. Come, come. It met the canoe. There was no canoe. The canoe was forced down to whoknows-wherc.

Teau, taapuri mai rei ko Pu Tepuko ko ia o karanga atu ki ana tama, "Ia! Oro mo. Takiri nga taangata ne puri oro."

Thus, Pu Tepuko turned back to tell his 'children', "All right! Go ahead. Search for the men who ran away."

Kae poruatia mai rei mai te Pare Ariki. Nga tamariki mo nga paapine. Ko take tangata ne aru o uru ki te puu kauariki. Puu kauariki i Pare Ariki.

Then there was a shout from te Pare Ariki. [From] the children and the women. A man went to enter a hole in the kauariki 'sea-almond' tree.52 The hole in the kauariki tree in Pare Ariki.

Ae poka ake rei Pu Taumarei e ia. Rere. Rere roo mo na raakau. Rere rere mo aa rea ki te tapito o te kauariki. Te kauariki e tuu i Pare Ariki. Te kauariki raft ne rorongo taatou ki ei. Taa nga mako.

Pu Taumarei came to attention. He ran. Just ran with his club. Ran, ran headlong toward the base of the kauariki. The kauariki standing in Pare Ariki. The big kauariki about which we have heard. They beat the dance songs.53

Rere rere atu. Okai atu na raakau. Na puke aa rea. Tata mai. Na pakaremokia mai.

He ran and ran toward it. He impaled it with his club. The man hiding in the tree] grabbed it. He pulled it. Released it.

Pai pai. Kairo. Rarao na kau nima. Rarao atu na malikao. Mau mai ki na ngutu. Na utia. Patiia ae ki tua. Patiia. Kairo maanatu tonu ko ia. Ko ia ne tara mai a Tauvakatai. Ko ia ne karanga kairo e pakia moona.

He tried and tried. No luck. He reached in with his hand. Reached in with his fingers. He grabbed his mouth. He bit it. Broke them asunder. Broke them. He did not think striaght. He was betrayed by Tauvakatai. [Because] he said he was without a wound.54


215

Taa, oro. Takiri takiri nga taangata i eni. Kae pai taranga ka oro mo o paara nga paapine. Nga paapine taurekareka ne oro mo te tangata.

And so they went. They searched and searched for the men here. Then they talked about going first to find the women. The attractive women who traveled with the men.

Teaa, ne muna rei ki ei nga paapine, naatou ne oro. Ne puri ki ngaauta. Nai, ku oro ki Maunga.

Well, the women told them, they had gone. Fled to the interior. Then they went to Maunga.

Oro oro. Ake ake i Maunga. Ipo ipo rea i te Itu i te Reva e tuu naa. E pare naatou ia. E kai niu i ei.

On they went. Climbed and climbed on Maunga. Descended, descended at te Itu i te Reva standing there.55 There they stayed.56 Ate coconut there.

Kae mataki rere rea. Ko ai raa? Pu Maatopa.

The first one to run there, who was it? Pu Maatopa.57

Naatou ia e pare. E kai niu mo te poi tangata e tau tati. Totoro atu. Kairo karanga mora. Ka ne oo atu. Mataki karanga aa rea, "Manuu toku toki maarama oku mata."

They stayed there eating coconut with a lone man. [Pu Maatopa] crawled toward them. He did not speak first. He was about to lunge at him. Before acting, he said, "Power to my adze to brighten my eyes."58

Ae na peiia mai te poi niu e te tangata e tau tati. Nopo i na mata. Pakatekaria ki raro.

Then the lone man threw a coconut toward [Pu Maatopa]. It landed in his face and knocked him over.59

Kae puri ee rea naatou ia ki te Itu i te Reva, o puri ki te moana.

Then they retreated to te Itu i te Reva, to flee to the ocean.

A ko nga taangata ne oro o kumi ki nga paapine. Mata atu rea ki a Pu Tepuko ku pakatoo ipo i te Ukupanga. Teaa ki a nga paapine ko ia e puri oro ki te moana.

The men who went to look for the women saw that Pu Tepuko had descended to te Ukupanga. [He approached] the women who were fleeing to the ocean.

Mata atu Pu Tepuko. Kairo e tuuraki. E puri naatou ia. Pekaopi ki te moana. Karanga karanga. Kairo.

Pu Tepuko looked at them. They were not standing still. They were definitely fleeing. They swam to the ocean. He called and called [to them]. No.

216


Kae kararanga mai rea ki a Pu Tepuko, "Taripaki ake. Maatou ka ore ki N a n u mea o pautia ipo mo nga ngaunu ke araua kotou ngakau ki te ngaunu."

Then they said here to Pu Tepuko, "Just you wait. We will go to Nanumea to bring back shark-tooth-studded war clubs to slit your throats."''"

Petopoki ipo oro o kakau. Oko te tape. Totoo mai te araavaka e aru ki Nanumea.

They got down [into the water] to go swimming off. They met a current. They were caught by the current from the canoe path to Nanumea. 61

Kae karanga atu rea Pu Tepuko, "la! E rerei. Kae tootoo ipo ki ngaatai."

Then Pu Tepuko told them, "All right! Fine! Then drift farther out to sea."

Tootoo tootoo ipo ki ngaatai. 62 Pe ku na karangatia, na pakatoania. Pati ee rea te ngaru mangoo. Koee, ko te pakarekutianga o te kanopenua.

They moved farther and farther out to sea. He just called on the spirits to assist him. Then broke a school of sharks. 63 Thus we have the disappearance of the population.

Poki mai naatou ia, nga Anuta. O mai naatou ia ki Muri. Ko eni te pakaotinga o te araarapanga nei. Ko eni. E tonu pe e roi? Ko taatou nei ne tou rongo pe ki nga araarapanga a nga mua mo taatou tupuna.

They, the Anutans, then returned, They came back to Muri. This is the ending of this story. This is it. Is it true or a falsehood? All of us here, we just heard the stories of our predecessors and our ancestors.

Ku oti.

It is finished.

Text 31 Installation of a Second Chief [Narrated by Moses Purianga]

Teaa, taa rei te Paanaunga i Paitoka. Oti. Kairo e tai ne nopo. Ne toe tai te tangata: ko Pu Tonga ko ena, nc o ake mo na kanotau mai Tikopia. Pakarekulia atu aa rei mo Pu Tonga.

Thus, they slaughtered the Paitoka Brothers. It was finished. No one survived. One man remained. It was Pu Tonga, who came with his war party from Tikopia. They were wiped out with Pu Tonga.64

Teaa, kae pare rea te vaatia nei. Ku pare, pare. Ku maattua. Ku piripiri ko ia ke maattua. Ko Tearakura ku male. Tauvakatai ku mate. Ne mate i te Tau i Maunga.

Then they continued dwelling there. They dwelt and dwelt. They had grown old. They had nearly reached old age. Tearakura had died. Tauvakatai had died. He died in the War on Maunga.


217

Tearakura ne mate. Ne poi o nouua i na tamaapine ne nouua i Tapu Ariki.

Tearakura died. He went to hang himself because of his daughter who hanged herself in Tapu Ariki.65

Teaa, oko ki te vaatia ko naatou tama ku taangata. Pu Nukutaua, Kavataorua, Pu Taumarei, Pu Maatopa. Teaa, ona tangata i te vaatia, koraa.

Thus, we come to the time when their sons had become men. Pu Nukutaua, Kavataorua, Pu Taumarei, Pu Maatopa. Thus, those were its men at the time.

A ko te tau maa ku tautau maatua. Teaa kae au raa te Vaka Matangi. Te vaka ko ia e au; te vaka ne ati ko te Vaka a Nanumea.

The brothers-in-law had grown elderly. Then there came the Windward Canoe. The canoe that came is known as the Nanumean Canoe.

Teaa. Pakaoti te vaka a Nanumea. Mate rea ko Pu Pangatau. Kae nopo rei ko Pu Tepuko, ko Kavekau.

Then, after the Nanumean canoe Pu Pangatau died. Then, only Pu Tepuko, Kavekau, survived.

Kae nopo rea ko Kavekau. Kavekau ne nopo nei. Oko rea ki te noporanga o Pu Tokerau. Maatea na nopo roa. Te ingoa o te tangata nei, na ingoa e rua e patu i te penua—ko Vaepaa mo Arikitotoro. Te ingoa o te tangata nei.

Then Kavekau dwelt. Kavekau dwelt here. He survived until the lifetime of Pu Tokerau. His life was very long. This man's name, the island made up two names: Vaepaa and Arikitotoro. This man's name.

Ne aru aru te riuara. Paa rea na tokotoko. Paa rea ki ona vae e rua.

When he went along the path, the earth was struck by his walking sticks and his two legs.66

Teaa, kae pare te vaatia. Poi, poi. Mate ko Pu Tepuko. Kae ariki rea e Kavataorua.

Thus, he lived at that time. Go, go. Pu Tepuko died. Then Kavataorua became chief.

Kavataorua ne ariki. Kae taanaki te kau nga maru mo te kau nga tama nga ariki. Pai pai taranga rea Kavataorua ka ariki. A ke tau te toko rua moona. A ko Pu Tepuko, kairo ariki ana tama. Te mea ka ariki ko nga tama pero a Tearakura.

Kavataorua became chief. Then the company of maru and the company of chiefly offspring got together. They discussed the matter of Kavataorua becoming chief. They decided to install a second for him.67 As for Pu Tepuko, his children would not become chiefs. The ones who would become chief were only to be Tearakura's progeny.

218


Koee, tau te ariki ko Kavataorua. Kae pakaatoa mai rea ko Pu Taumarei. Te urutnatua a take papine.

Thus, Kavataorua was installed as chief. Then they determined to install Pu Taumarei [as second chief]. The eldest son of another woman.

Oro o tau i te poo. Oro o tau atu pakanopo atu ki na noporanga. Pakatekaria aa rea. Taaia e nea atua.

They went to install him at night. They went to install him in the throne. He fell down [unconscious]. The spirits struck him down.68

O mai rea. Pai pai taranga a nea e tara. Ae karanga atu rea ko Pu Nukutaua, "Kairo. Tau mai te tama a taatou tamana ariki Tepuko ke au mai o toko rua ki ei." Koee, tau mai rea te ariki mai Tepuko. Ko ena e oko i te vaatia nei e rua nga ariki na.

They came together. They commented that something must be wrong. Pu Nukutaua said, "No. Bring here the son of our chiefly father Tepuko to make him the second."69 So they installed the chief from Tepuko. Thus, as we come to the present time, there are those two chiefs.

Thirteen

The Warrior Friends: Pu Nevaneva and Pu Tokerau

Text 32 Visit of a Double-hulled Canoe [Narrated by Pu Nukumarere with the assistance of Pu Tokerau]

Te vaatia nei, Pu Tepuko koi ariki. Ko Pu Nukutaua, ko ana tama ne pai. Te urumatua ko Pu Takaraua. Toko rua ko Pu Tokerau. Toko toru, ko Pu Tepae. Pu Tekauariki na toko paa.

At this time, Pu Tepuko was still chief. Pu Nukutaua produced his children. The firstborn was Pu Takaraua. The second was Pu Tokerau. The third was Pu Tepae. Pu Tekauariki was the fourth.

Kavataorua, take tama ne pai: Pu Akonima.

Kavataorua had another child: Pu Akonima.

Te vaatia nei, ko te vaka ne au. Te pua rua. Ko te nga tau paanau e toko toru, ko Pu Akonima mo Pu Tokerau mo Pu Tepae, ko naatou ne oro i te vaka Anuta. Ne oro ki te vaka ne au i te Aaropanga. Ko nga poi taangata, te kau vaka, e toko paa.

At this time, a canoe came. A doublehulled canoe.1 The three 'brothers', Pu Akomima and Pu Tokerau and Pu Tepae, they all went in an Anutan canoe. They went to the canoe that came in te Aaropanga.2 The men, the [visiting] crew, were four.

Ko te vaka ku roa na aru i te moana. Kairo ni ngokai mo naatou. Ko naatou ku oti na kai e naatou, te kau vaka. E kai pe te tangata.

The canoe had been at sea for a long time. They had no food. As for them, the crew, they had finished eating their food. All they had to eat were men.3

Ko naatou ne oko atu ki ei, ki te vae vaka. Toko rua ne oro ki runga, ko Pu

They drew near to the canoe. The two of them, Pu Akonima and Pu Tokerau,

219

220


Akoninia mo Pu Tokerau. Ko Pu Tepae e nopo i naatou vaka.

went up [on deck]. Pu Tepae stayed in their canoe.

Ko naaua ne pai taranga, ka taki rua naaua te toa. Te tangata makeke c tau tati. Ko Pu Akonima ne karanga ko ia ka taa i te langata toa nei. Ko Pu Toke ne karanga atu, "Kairo ke rnaua paia e maatea na makeke."

The two of them decided that they each would take on two opponents. There was one strongman.' Pu Akonima said he would kill this fighting man. Pu Toke told him, "You won't get to him because he is extremely strong."

Ko naaua ne pakatautara. Pu Toke ne karanga atu ko ia ka toa i ei paia kairo e taupangatiti ki a Pu Akonima.

The two of them argued. Pu Toke told [Pu Akonima] that he would confront him because Pu Akonima was incapable.

Ko Pu Toke ne aru o kuini mai ni raakau mo naaua. Te vaatia Pu Toke ne aru, ko Pu Akonima ne rau raakau Ic tangata toa nei paia ko Pu Akonima e konokono, te tangata toa nei kairo e luku ki a te ia.

Pu Toke went to look for some clubs for the two of them. When Pu Toke left, Pu Akonima performed leaf magic on this fighting man because Pu Akonima was angry that this strongman was not left to him.5

Ko Pu Tokerau ne au mo nga raakau. Ko te tangata toa nei ku tuu ki runga paia ku maatea na makeke. Ko ia ne tuku atu take raakau ki a Pu Akonima. Ko Pu Akonima ne iki te pure ki nga taangata e toko rua. E tau tati pe ne mate. Take ta ngata ne rere ki te moana.

Pu Tokerau came with the clubs. This strongman stood up because his strength had grown prodigious. He [Pu Tokerau] offered one club to Pu Akonima. Pu Akonima struck the first blow upon the two men. Just one died. The other man fled to the ocean.

Ko Pu Toke ne taa tc tangata makeke nei mo take tangata. E rua ne mamatc nga taangata.

Pu Toke slew this strongman and the other man. The men who died were two.6

Te tangata rere ki te tai nei, ko Pu Tepae ne taa i ei.

As for the man fleeing to sea here, Pu Tepae killed him.

Text 33 Tuitenepu's Reign [Narrated by Pu Nukumarere with the assistance of Pu Tokerau]

Te vaatia nei, Tuitencpu, te tama a Kavataorua, e ariki. Ko te apaa ne paa. Pakaoti te apaa, te raa pero i nga ao kaloa.

At this time, Tuitenepu, Kavataorua's son, was chief. A storm struck. When the storm was finished, there was just sun-

THE WARRIOR FRIENDS

221

Kairo e ua. Kairo ni ngokai. Ko te onge ne too.

shine every day. Not a bit of rain. There was no food. A famine descended.

Ko Pu Akonima ne karanga te penua ka taa. Ko Pu Akonima ne aru ki a Pu Toke o pakaari atu ki ei te penua ka taa.

Pu Akonima spoke of killing off the island. Pu Akonima went to Pu Toke to inform him that the community would be exterminated.

Pu Toke ne karanga atu, "E rerei. E ko ai te mea ka aru ki toku toa, ki a Pu Nevaneva?"

Pu Toke said to him, "All right. Who is the one who will go to my friend, to Pu Nevaneva?"

Pu Akonima ne karanga atu ki a Pu Tokerau, ko ia pe ka aru o taa na toa.

Pu Akonima said to Pu Tokerau, he alone should go and kill his friend.7

Ko Pu Toke ne karanga, "Kairo." Karanga atu, "Oro kotou ia." Ko Pu Toke ne karanga atu ko ia kairo aru o taa ki na toa paia ko na vai tuu mau e kai i ei.

Pu Toke said, "No." He told him, "You all go." Pu Toke said that he would not go and kill his friend because his food was always there for him to eat.8

Ko Pu Nevaneva e maatea na makeke. I te vaatia nei, Pu Tokerau pero mo Pu Nevaneva nga taangata makeke. Pu Akonima ne karanga, kairo aru ki a Pu Nevaneva o taa ki ei paia ko ia kairo e taupangatati ki ei.

Pu Nevaneva was extremely powerful. At this time, Pu Tokerau and Pu Nevaneva were the only strongmen.9 Pu Akonima said that he would not go to Pu Nevaneva to kill him because he was not capable of it.

Pu Tokerau ne karanga atu, "Kairo e taupangatati ki a kotou? Te penua kairo e taaia!"

Pu Tokerau told him, "Incapable, the lot of you? The community is not (to be) attacked!"

Ko naatou ne tuku rea te penua. Kairo e taaia.

They preserved the island community intact. They did not attack it.

^

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I te vaatia nei, Tuitenepu poki e ariki, take porau ne au mai mai Tikopia. Ko naatou ne o mai o pai taakaro i te penua nei. Te ingoa o te manenea, te pakapetaaki. Te tangata e maupoopoo. Na ingoa ko Pu Niukapu. Ne au mai Tikopia.

Now, while Tuitenepu still was chief, another voyage came this way from Tikopia. They came here to compete on this island. The name of the game was te pakapetaaki 'club fighting'. One man was invincible. His name was Pu Niukapu. He came from Tikopia.

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Ne pakatuu te pai taakaro i te ngomea e ati na ingoa ko Aikiniu. Ko Pu Niukapu ne tuu ki runga. Penatu take tangata. Naaua nc pakapetaaki. Pu Niukapu nctaa i na pokouru paia ne m a maupopou. u p

The competition was set up in a place called by the name Aikiniu. 10 Pu Niukapu stood up. One man ventured forth. The two of them dueled. Pu Niukapu struck [his opponent] in his head because he was invincible.

Tuu atu take tangata. Pu Niukapu poki ne taa poki i na pokouru.

Another man stood forth. Pu Niukapu also struck [him] in his head as well.

Ko nga taangata katoa ne rava. E toko rua pe nga taangata ne toe i te kanopenua. Ko ia poki nc taa poki te kau porau. Te kau vaka katoa ne rava poki.

The men were all defeated. Just two men remained in the community. He also struck the group of travelers as well. The whole crew also was defeated.

Ko Pu Tokerau tie karanga ki niraa mca ke oro o tupekau mai e Pu Nevaneva e nopo i Arapeke. Ko naatou ne oro ki ci. Kaaranga atu ki a Pu Nevaneva kc au Id na toa. Ki a Pu Tokerau.

Pu Tokerau told some men to go and get Pu Nevaneva, who was staying in Arapeke." They went to him. They told Pu Nevaneva to come to his friend. To Pu Tokerau.

Pu Nevaneva ne karanga mai ko ia ka au. Ko ia ne au ki a Pu Toke. Poui atu ki ci, "Ku pea te vaatia nga taangata e taaia i ei?"

Pu Nevaneva said to them that he would come. He came to Pu Tokc. He asked him, "At what point are the men hit?"

Na toa nc karanga atu, "I te ruoki pepaataki o nga raakau." Pu Nevaneva ne karanga, "Oo iio."

His friend told him, "When their sticks first cross." Pu Nevaneva said, "I sec."

Ko Pu Nevaneva ne karanga poki kc tuku mai tc raakau mana. Naatou ne tori atu te raakau ki ei. Ko ia ne tuu atu ki a Pu Niukapu. Ko ia nc taaia te pokouru o Pu Niukapu. Te pokouru o Pu Niukapu ne toto.

Pu Nevaneva then said to give him a club. They gave him the club. He stood forth against Pu Niukapu. He struck Pu Niukapu's head. Pu Niukapu's head was bloodied. 12

Text 34 Attack on a Tuvaluan Canoe [Narrated by Pu Nukumarere with the assistance of Pu Tokerau]

Ko te vaka poki ne au. Ko te vaka Matangi. Te penua ne oro o taa te marara i te Pare Ariki.

A canoe came once again. A Tuvaluan canoe. The Anutan community went to paint themselves with charcoal in te Pare Ariki.

THE WARRIOR FRIENPS

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Ko Pu Rarotaua mo Pu Pouro mo na tamana, ko Pu Nevaneva, naatou ne kairo oro i te taa o te marara.

As for Pu Rarotaua and Pu Pouro and their father, Pu Nevaneva, they did not go to the charcoal painting.

Nga taangata ne oro o taa te marara ku o mai. Ne oro ki te vaka ne au i te Ava Tii. Ko Pu Paitoka mo Pu Nevaneva ne taute te rau raakau.

The men who went to paint themselves with charcoal came this way. They went to the canoe that came toward te Ava Tii. Pu Paitoka13 and Pu Nevaneva performed magic.

Ko Pu Pouro ne ipo. Ko ia ne mua ki te vaka. Pu Nevaneva poki ne ipo mo te Tau Paanau i Rangiora: Pu Raroakau mo Pu Rangiora.

Pu Pouro descended. He led the way to the canoe. Pu Nevaneva also descended with the Rangiora Brothers: Pu Raroakau and Pu Rangiora.14

E toko toru te paaoa ne oro ki te pungaavaka: ko Pu Pouro mo Pu Rangiora mo Pu Raroakau. Pu Nevaneva ne pakaoko ipo ki te vaka.

Three people went to the deck of the canoe: Pu Pouro and Pu Rangiora and Pu Raroakau. Pu Nevaneva got himself down to the canoe.

Vae vaka topo ipo te ariki mo na tamaapine mai te pungaavaka. Pu Nevaneva ne karanga atu ki a Pu Teraupanga ke papa mai te ariki. Au mai te ariki ki te Ana.

The leader and his daughter disembarked from the canoe. Pu Nevaneva told Pu Teraupanga to carry the leader on his back.15 Bring the leader to te Ana.

Take tangata ne ipo mai mai runga. Ko Pu Nevaneva ne ngapa atu ki ei. Ko ia ne karanga, "Ia, Taumapa!" Ko ia ne tio ake i ana tua. Kairo e tai ke tuu i ei.

Another man descended from above. Pu Nevaneva grabbed him. He said, "Here, Taumapa!"16 He looked up behind him. No one was standing there.

Ko Pu Maramatunu ne ipo ki ei. Tangata nei ne taa e Pu Maramatunu.

Pu Maramatunu descended toward him. Pu Maramatunu killed this man.

Te paaoa i te pungaavaka: Pu Rangiora ne taa matanga. Pu Pouro, e tau tati te tangata ne taa. Pu Raroakau poki ne taa matanga. Na toko rua ne rere o aru. Ko ia ne pakaeva ipo poki ki ei. Naaua ne oro o petoro i te moana. Tangata nei ne taa e Pu Matauea.

Of the people on the deck, Pu Rangiora killed two at once. Pu Pouro killed one man. Pu Raroakau also struck two at once. The second fled. He also jumped down to him. The two of them wrestled in the ocean. This man was dispatched by Pu Matauea.

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Ko te ariki ne papa e Pu Teraupanga. Koi tuei oko tnai ki te Ana, te ariki nei ne puke i te uua o Pu Teraupanga. Ko Pu Teraupanga ne taaia ipo i raro. Ko ia e taaia tc ariki nei ki te akau. Te ariki ne mate.

Pu Teraupanga carried the leader on his back. They had not yet reached te Ana when the leader here grabbed Pu Teraupanga's neck. Pu Teraupanga beat him down below. He beat the leader here onto the reef. The leader died.

Na tamaapine nc au i ana tua o Pu Raveiti." Ne taa ki ei. Ko Pu Raveiti ne taa i a Kaurave te papinc.

His daughter came at Pu Raveiti's back. She hit him. Pu Raveiti killed the girl with the Kaurave war club.

Text 35 Additional Visits from Overseas [Narrated by Pu Nukumarere with the assistance of Pu Tokeraul

Ko te vaka o Taumako ne au i te ao nei. Ne oko mai ki tc Ava Tii. Te vaka ne au ki te tai. Nc aru ki Muri.

A Taumako | Duff Islands] canoe came on this day. It arrived at tc Ava Tii. The canoe came onto the reef flat. It went to Muri [village].

Mataapeuua e au ki ngaauta. Naaotu ne perave mo Nau Tepao mo na kitamatii, Pu Aikiri. Ko ia ne karanga mai ki a naaua. Naaua, kairo na rongona ana taranga.

Mataapeuua [a man from the canoe] came ashore. He met Nau Tepao and her baby, Pu Aikiri.111 He spoke to the two of them. They two did not understand his words. 19

Ko Nau Tepao mo na kitamatii, ko naaua ne puri mai o pakaari atu ki a Pu Tepao. Karanga atu ki a Pu Tepao ko tc tangata nc perave i tc vae vai tai, kairo na rongona ana taranga.

Nau Tepao and her small child, the two of them, ran back to inform Pu Tepao. They told Pu Tepao about the man they encountered on the seashore whose speech they didn't understand.

Pu Tepao ne ipo. Nc mata ipo ki te vaka c tuu mai i te tai. Ko ia ne aru ki a Mataapeuua. Ko ia ne tangikaranga.

Pu Tepao descended. He looked down at the canoe standing forth upon the reef flat. He went to Mataapeuua. He shouted out.

Ko Pu Tokerau ne ipo i Mua Tokerau. Ko ia ne pakataa pe ki te tai o ipo ki te vaka. Ko ia ne tio atu Id Paavaru, e tuu mo ana pana. Pakatuu te ngatau ki te pana pakapeepeerua. Pu Tokerau ne kake atu ki te pungaavaka. Ko ia ne popoo atu ki a Paavaru.

Pu Tokerau came down through Mua Tokerau.2" He appeared at the reef flat to descend to the canoe. He looked out toward Paavaru, standing with his bow. He strung a double arrow on his bow. Pu Tokerau climbed to the deck of the canoe. He grabbed Paavaru.

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Ko Paavaru ne karanga, "Ko te mea e puke \ te peu o Taumako!"

Paavaru said, "The thing grabs the strongman of Taumako!"21

Ko Pu Tokerau ne karanga, "Ke keu, te peu o Taumako."

Pu Tokerau said, "Go ahead and pull [your hand away], 'the strongman of Taumako'."

Ko ia ne keu na nima. Kairo ngaarue. Ko Paavaru ne karanga atu ke tuku; ko na ui ka patipati. Ko Pu Tokerau ne tuku. Ko naatou ne o mai ki ngaauta. Te porau nei, kairo e taa.

He twisted his hand. It did not move. Paavaru said to him to let it go; his bone was about to break. Pu Tokerau released it. They all came ashore. This voyage was not slaughtered.

Naatou ne noporaki i te penua nei e rua naatou poi maaina. Naatou ne popoki oro ki Taumako. Pu Akonima ne aru i te vaka nei. Ko Pu Tokerau ne aru poki. Ko ia ne poki mai mai te moana, mai te vaka, paia ko a na tupuna, Pu Tepuko, e tangi atu ke poki mai. Ko ia ne poki mai.

They dwelt on this island for two months. They went to return to Taumako. Pu Akonima went on this canoe. Pu Tokerau went too. He returned here from the ocean, from the canoe, because his grandfather, Pu Tepuko, cried out to come back. He returned.

I te ao nei ko te porau mai Tikopia e noporaki i te penua nei. Ko nga Tikopia mo nga Anuta e poo te mako i Paitoka Rai. E poo vakivaki ki te vaka o te ariki, te Ariki Pangarere. Te ingoa o te vaka, ko Vakamanongi.

On this day, a voyage from Tikopia was staying on this island. The Tikopians and the Anutans were clapping [their hands to keep rhythm for a] dance in Paitoka Rai.22 They clapped happily for the canoe of the chief, the Ariki Pangarere [Fangarere in Tikopian]. The name of the canoe was Vakamanongi.

Te vaka Piti ne au ki te penua nei. Ne au ki ngaauta. Nga taangata ne oro o too mai a naatou toa. Naatou e moeraki i naatou pare. Taripaki ke maarama te penua.

A Santa Cruz Islands canoe came to this island. [The voyagers] came ashore. The men [of Anuta] went to bring their opponents [back to their houses]. They slept in their houses. They waited for daylight to come to the land.

Te penua ne maarama te ao nei. Ko Roupa te tangata toa o te vaka. Ko Pu Pouro ne aru mo te toa o naatou api. Ko ia ne tuku ke uu atu ki pare.

The land became light on this day. Roupa was the strongman of the canoe. Pu Pouro went with the strongman of their group.23 He left [him] to enter the house.

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Ko Pu Rarotaua e nopo i pare. Ko ia e nopo mo na raakau. Ko Pu Rarotaua ne taa mai ki naatou toa nei. Naatou toa nc uu atu ki pare. Ko Pu Rarotaua ne taa mate.

Pu Rarotaua 24 was sitting inside the house. He was sitting with his club. Pu Rarotaua struck their strongman here, Their strongman entering the house. Pu Rarotaua killed him.25

Ko nga toa katoa o te penua ku ma-mate pakaoti. Ko nga taangata ne oro o puke e Roupa.

All the fighters of the island [of Taumako] died completely. The men went to grab Roupa.

Pu Temuriava ne takavakai atu, maataki te ngornea ke taa te tangata mai i ei. Ko ia ne tokai te vakavaka o Roupa. Roupa ne mate.

Pu Tcmuriava circled around, looking at the place from which to strike the man. He impaled Roupa's side. Roupa died. 20

Ko te kau vaka nc reku pakaoti. Ko Pu Pangarere ne ipo mai Pangatau ki Tikopia. Ko Pu Maramatunu ne au mai Mua. Ko ia ne iki te raakau o taa ipo i a Pu Pangarere. Pu Rangiora ne puke i te raakau o Pu Maramatunu. Karanga atu, "Koa au mea ka pai ki te ariki?" Te raakau ne tangina e Pu Rangiora. Too tnai mai a Pu Maramatunu.

The crew completely vanished. Pu Pangarere descended from Pangatau 27 to Tikopia. Pu Maramatunu came from Mua. He lifted his club to strike down Pu Pangarere. Pu Rangiora grabbed Pu Maramatunu's club. He said to him, "What are you going to do to the chief?" The club was pulled away by Pu Rangiora. He took it away from Pu Maramatunu. 251

Ko Pu Tavi ne taapi na pana mo na ngatau. Ko ia ne aru o tuu i te vae vai tai. Ka na panapana i te penua. Ko Pu Teraupanga ne ipo ki ei. Karanga atu ko naaua ke au ke oro ki na pare. Naaua nc oro.

Pa Tavi [a Tikopian] grabbed his bow and his arrow. He went to stand on the seashore. He planned to shoot the island. Pu Teraupanga descended to him. He told him that the two of them should come and go to his house. The two of them went.29

Text 36 Pu Tokerau and Pu Nevaneva [Narrated by Moses Purianga]

Ko te take poutaraarapanga, te araarapanga o te noporanga o Pu Tokerau mo Pu Nevaneva. Te tau toa.

Another bit of story is the story of the lifetime of Pu Tokerau and Pu Nevaneva. [They were] a pair of formal friends.

Te vaka a Piti ne au i te vaatia. Ko te porau nga Tikopia ne pare i Anuta. Te porau o te Ariki Pangarere.

A canoe from the Santa Cruz Islands came at that time. A group of voyaging Tikopians was staying on Anuta. It was the voyage of the Ariki Pangarere.

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Naatou ne pakaoko te vaka a Piti e penatu, ko te Ariki Pangarere e nopo i Anuta.

When the Santa Cruz canoe ventured forth and reached Anuta, the Ariki Pangarere was staying on Anuta.

Te kau vaka nei kairo e kapikapi. Ne tukua pe i nga matakainanga. Take tangata, te Paito i Tepuko. Te Paito Ariki. Mo te Paito i Pangatau.

This crew was not numerous. They were distributed to the [various] kainanga 'clans'. One man [was allocated to] the House of Tepuko. [Another was given to] the Chiefly House. And the House of Pangatau.

Kae toko rua, te tau paanau, nga tama a Pu Nevaneva. Pu Rarotaua mo Pu Pouro.

Then there were the two of them, the brothers, the children of Pu Nevaneva. [They were] Pu Rarotaua and Pu Pouro.

Puke na toa nei. Au mai rea ki na tamana, ki a Pu Nevaneva, ku nopoaapare. Au mai au mai. Take na taina o uupaki ki pare. Kae konokono ee rea take na taina e au i muri.

He grabbed his opponent here and brought him here to his father, to Pu Nevaneva, who had become housebound. His other brother came along, came along and entered the house. Then the other brother, who came later, grew angry.

E tukua mai te raakau taua ki ei. Patiapatia ae ona vae. la! Ko te tangata ko Pae Maramatunu. Ne ... te vaatia ne iki te pure, rere aa rea ka rere o taa te Ariki Pangarere. Mo Pu Paovarii.

He swung his war club at him, breaking his [Roupa's] legs. Look at that! The man was Pae Maramatunu. When the battle was joined, he rushed forth, hurrying to strike down the Ariki Pangarere. And Pu Paovarii.30

Ikitia atu ki ei ko Pu Tokerau. Ko Pu Maramatunu ku rere mo te raakau. Ka aru o taa.

Pu Tokerau lifted him.31 Pu Maramatunu rushed on with the club to strike him down.

Kae pakaeva atu. Ne tangopia ae na raakau. A ko te Tikopia ne au. Ne ati na ingoa ko Pukeariki. E au ko ia, i te Ariki Pangarere. Pakataakoto mo na raakau taua. Kae ipo ki te toko rua.

Then he leapt at him. He grabbed his club. The Tikopian came. He was called by the name Pukeariki.32 He had come with the Ariki Pangarere. He was crouching down with his war club [preparing to strike]. Then he descended toward the two of them.

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Kae te vaatia rca ko Pu Tokerau ku puke atu ki te raakau a Pu Maramatunu. Teaa nei te taanga o te vaka a Piti i te vaatia o Pu Nevancva mo Pu Tokerau. Ku oti.

At this time, Pu Tokerau grabbed Pu Maramatunu's club. Here then is the slaying of the Santa Crux, canoe at the time of Pu Neveneva and Pu Tokerau. It is finished.

Fourteen Contacts of the Early European Period

Text 37 First Encounter with a European Ship [Narrated by Pu Nukumarere with the assistance of Pu Tokerau]

Te ruoki vaka ne au ki te penua nei i te vaatia o Pu Tepuko e ariki. Ne pai taranga o nga France. Kairo patonu nga vaka ne au i muri paia maatea na kapikapi ne o mai.

The first [European] ship came to this island when Pu Tepuko was chief. They spoke the language of the French. I am uncertain about the ships that came afterward because they were extremely numerous, [those that] came here.

Text 38 Attack on a European Ship [Narrated by Pu Nukumarere with the assistance of Pu Tokerau]

Te ao nei ko te vaka pakapaparangi ne au o tukutaura. Ko nga taangata o te penua nei ne ipo ki ei. Ko naatou ne pekake ki te pungaavaka. Naatou ne mataki pai taranga: Pu Teputuu mo Pu Pareumata, te tau tamana, ko te vaka ka taa.

On this day, a European ship came to drop anchor. The men of this island went down to it. They climbed to the deck. They, Pu Teputuu and Pu Pareumata, father and son, first proposed attacking the ship.'

Ko naatou ne o mai ki ngaauta. Ko Pu Teputuu ne aru ki te Ana. Ko ia ne aru o pikita ki te turi o Pu Koroatu, Tui Anuta.

They came ashore. Pu Teputuu went to te Ana. He went to press his nose to the knee of Pu Koroatu, Tui Anuta.

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Ko ia tie munamuna tonu ki ngo rau paka ka too rnai apongipongi.

He spoke earnestly about prepared tobacco leaf which he would procure the next morning.

Ko Pu Taneanu e nopo ngatai mo te ariki, Tui Anuta. Ko ia ne karanga ko te vaka pakapaparangi ka taa i ei. Ko Tui Anuta ne karanga atu ki a Pu Teputuu, "Ko koe roo ke karanga?"

Pu Taneanu sat with the chief, Tui Anuta. He declared the European ship would be attacked. Tui Anuta said to Pu Teputuu, "What do you say?"

Pu Teputuu ne karanga, "Aa." Te ariki ne karanga, "E rerei."

Pu Teputuu said, "Fine." 'The chief said, "All right."2

Ko naatou ne moeraki i te poouri nei. Ne inaararna ki te ao nei, naatou ne ipo o oro ki te moana. Ki te vaka. Naatou nc oro mo naatou toki. Naatou ne ipo ki tc inoana. Pekake ki tc pungaavaka. Naatou ne tau te poti ke au ki ngaauta.

They [the Anutans] slept on this night. When it became light on this day, they descended to go to the ocean. To the ship. They went with their ad/,es. They descended to the ocean. Climbed to the deck of the ship. They [the sailors on the ship] got clown the boat to come ashore.'

Te vaatia, nga poi taangata e toko torn ne ipo ki te poti. Noporaki i te poti. Koi tuei au ki te vae vaka, ko Pu Notau ne kake atu ki runga. Penatu mo na toki i te mataavaka o te vaka. Ne iki te pure.

At this time, three men descended to Ihe boat. They sat in the boat. They had not yet drawn near the ship when Pu Notau climbed up there. He ventured fortli with his adze in the ship's bow. He commenced the attack.

Pu Teputuu ne iki te pure taumuri. Pu Notau kuo taa tangata roo ia.

Pn Teputuu joined the battle in the stern. Pu Notau had killed men already. 4

Naatou ne taa pakaoti te vaka. Te kau vaka ku reku. Ko te poti ne aaro. Ne aaro ki ngaatai. Ko te vaka ku oti na taa, ko nga Anuta ne ipo i te vaka pakaAnuta. Naatou ne aaro ki te poti. Tauturi te poti. Naatou kairo ne oko ki te poti. Ne pana pero ki te ngatau. Nga taangata ne mamate pakaoti.

They exterminated the [people on the ship. The crew vanished. [The men] rowed the boat. Rowed out to sea. When the ship's slaughter had been completed, the Anutans descended in an Anutan canoe. They paddled to the boat. Chased the boat. They did not reach the boat. Just shot with arrows. The men died completely.5

CONTACTS OF THE EARLY EUROPEAN PERIOD

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Text 39 Attack on a Second Ship [Narrated by Pu Nukumarere with the assistance of Pu Tokerau]

I te vaatia nei, ko Pu Tevava, Pu Pokotutai, Pu Pareaatai, naatou ku o mai mai Tikopia. Ko naatou ne taripaki ki te vaka pakapaparangi poki ke au poki ki te penua nei. Ne au te vaka, ko Pu Tevava ne karanga te vaka nei ka taa.

At this time, Pu Tevava, Pu Pokotutai, Pu Pareaatai, they all came here from Tikopia.6 They waited for another European ship to come again to this island. When a ship came, Pu Tevava proposed that the ship be attacked.

Te vaka e maatea na kapikapi. Ko Pu Kirei pero ne aru o pikita ki te turi o Tui Anuta i te Ana. Pu Tevava ne kairo aru ki ei.

Many people were aboard the ship. Only Pu Kirei went to press his nose to Tui Anuta's knee at te Ana. Pu Tevava did not go to him.

Ko Pu Kirei ne penatu. Karanga atu ki ei, ki a Pu Koroatu, ko na mokopuna ne au? Ko Pu Koroatu ne karanga, "Kairo. Ko te mea na ka aru ee rea."

Pu Kirei went forth. He said to him, to Pu Koroatu, had his grandson [i.e., Pu Tevava] come? Pu Koroatu said, "No. That thing [Pu Tevava] will go forever."

Naatou ne oro o taa te vaka i te moana. Ko Pu Tevava ne iki te pure. Ko naatou ne taa nga taangata i te pungaavaka i runga. Pu Tevava ne ipo ki te rumu o kaapteni. Ko te pana pakapaparangi ne pana ki a Pu Tevava. Pu Tevava ne mate.

They went to attack the ship on the ocean. Pu Tevava struck the first blow. They killed the men on the upper deck. Pu Tevava descended to the captain's cabin. The gun shot Pu Tevava. Pu Tevava died.

Ko nga Anuta ne ipo ki te moana. Ko te vaka paparangi ne aru. E toe toko toru te poi tangata. Te vaka ne aru ki Fiji.

The Anutans descended to the ocean. The European ship went. There remained three men [who were still alive]. The ship went to Fiji.

Text 40 Anutans to Depart on European Ships [Narrated by Pu Nukumarere with the assistance of Pu Tokerau]

E toko nima nga taangata ne oro i nga vaka pakapaparangi i mua. Pae Putoi tama a Pu Neo, tama a Kavataorua; Pae Nuara tama a Pu Rangariki, tama a Pu Tepao, tama a Pu Tepuko; Pu Rangirere

Five [Anutan] men went aboard European ships in olden days. [They were] Pae Putoi, son of Pu Neo, son of Kavataorua; Pae Nuara, son of Pu Rangariki, the son of Pu Tepao, son of Pu Tepuko;

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tama a Pu Tamareua, tama a Fu Rotomua; Pu Rctatau tama a Pu Riivau, te tangata ne an mo Pu Raropita mai Rotuma; mo Pu Ropanga Rangitauka, tama a Pu Paiaki. Pu Ropanga ne aru i te vaka Amerika. Ne ipo Id Santo mo nga Tikopia.

Pu Rangirere, son of Pu Tamareua, son of Pu Rotomua; Pu Retatau, son of Pu Riivau, the man who came with Pu Raropita from Rotuma; and Pu Ropanga Rangitauka, son of Pu Paiaki. Pu Ropanga went in an American ship. He went down to Santo with some Tikopians.

Nga Tikopia poki, ko Pu Man eve mo Pu Tekakara, ne oro poki i te vaka pakapaparangi. Ne oro ki Australia. Nga taangata ne oro o pai pekau i te vaka pakapaparangi, kairo e tai ne poki mai ki te penua nei.

The Tikopians too, Pu Maneve and Pu Tekakara, also went on a European ship. They went to Australia. Of the men who went to work on European ships, not one returned to this island.

Text 41 Pu Notau in Fiji [Narrated by Moees Furianga

la! Ko au, kau araara ki te vaka te arunga o Pu Notau ki Repuka.

Here! As for me, I will tell about the ship on which Pu Notau departed for Fiji.

Te vaka nei ne tuu ake ki Anuta. Oro rea nga Anuta ki ei o maamaataki te vaka nei ke taa. Ko te vaka nei kairo tukutaura te mataavaka. Te taura ne tuku pe i taumuri.

This ship stood at Anuta. The Anutans went to it to scout it out for an attack, This ship did not set a bow anchor. An anchor was set only at the stern.

Kae ova ipo te kau nga taangata o Anuta. Kae oro te toko rua oro o kakapi mai te kau vaka ke o mai o taanaki i te marae—te marae o te vaka. Ke aua e tai e raavaki. Te vaka ka taa.

Then the company of men from Anuta descended. Then the two of them went to invite the crew to come and gather in the open space—the deck of the ship.7 That no one should be absent. The ship was to be attacked.

Kae matamata te ariki, kaapteni o te vaka ee ko naatou ka taaia.

Then the leader, the ship's captain, saw that they were planning an attack.

Muna rea te paaoa ke oro o tuuti te maea. Rere te vaka pe otopaki atu ki a Pu Notau. Rii. Rii i te riu. Pu Tukutaunga.

He told the people to go and cut the rope. The ship['s crew] rushed to grab Pu Notau. They tied him up. Tied him up in the hold. (Also Pu Tukutaunga.


233

Kae pukea Pu Taraoro. Mavete na maro. Rere aa rea ko ia ki rototai. Tuu aa rei na maro mo te kau vaka.

Then they grabbed Pu Taraoro. He untied his waist cloth. He fled into the sea. His waist cloth remained with the crew.

Kae porau aa rea te vaka. Porau porau te vaka nei. Poi oko ki te tuuranga o Patutaka. Mataki tatara rea te maea mai nga nima o Pu Tukutaunga. Rere rere i te pungaavaka. Kairo e poi Anuta na iroa. Mataku ee rea.

Then the ship voyaged onward. This ship traveled on and on. It went on to the area where Patutaka stands. The rope was first untied from Pu Tukutaunga's arms. He ran around on the deck. He saw no Anutans [and was] thoroughly frightened.

Mata atu e poki ki Patutaka e tuu mai. Pakaeva rea. E kakau takua ka aru ki Patutaka. Mata atu, ka oko ki ei. Tuu rea i pea.

He then saw Patutaka standing forth. He dove overboard and started swimming hard for Patutaka. It looked like he would get there. [But] where was he?

Kakau te iroa atu rerea.8 Kairo patonu pe raavaki atu ee rea Pu Tukutaunga.

They lost track of where he was swimming. It is uncertain whether or not Pu Tukutaunga died.9

Kae vevete ko Pu Notau. Oo kairo e vevete e Pu Notau. E tapito e te poi tangata, ku ngaro i a te au na ingoa.

Then Pu Notau was untied. Oh, Pu Notau did not untie himself. It was thanks to a man whose name I have forgotten.

Poi Nukupetau, te penua i te Atu Matangi. Poi ko ia o paangai pakarekureku e a ko ia. Paangai. Paangai. Maataki atu e te kau vaka nei, e maaroi ko ia. Vevete ai rei.

He was a [man from] Nukufetau, an island in the Windward Archipelago. He went to feed him secretly. Feed. Feed. The crew here looked at him and saw that he was healthy. [So they] untied him.

Vevete ko Pu Notau. Teaa. Poi. Poi. Aru aru te vaka o tau atu ki ara, ki Repuka maa te kau Tikopia aa rea e pare i ei. Teaa, pare rei naatou ia.

They untied Pu Notau. Thus. Go. Go. The ship went on and on, carrying [its cargo] ... to Fiji and the group of Tikopians [already] living there. Thus, they were living there.

Pare, pare ko naatou mo Pu Notau. Maua atu rea poki te Vaka o Wiliamu a ne taaia i Anuta. Koee, ko Pu Notau e nopo i Anuta.

They stayed there; stayed there with Pu Notau. He was rediscovered by William's Ship, which was attacked at Anuta. At that time, Pu Notau was living on Anuta [sic, in Fiji].

Pu Notau nei ne pai ke au, ke poki mai o au ki Anuta. Ko na vaka ne topo ki ei o au ki Anuta i ei. Te vaka ne kairo oko mai.

Pu Notau here prepared to come, to come back again to Anuta. He boarded his ship on which to come to Anuta. The ship never arrived.

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Au. Au. Rave rea te vaka ae te akau nga penua i a tua o Patutaka. Te penua ko ai? Ko Rotuma pe ko Taana? Kairo pe kau iroa te penua nc rave i ei.

It came and came. The ship ran aground on the reef among the islands behind Patutaka. What is the island? Rotuma? Or Tanua? I don't know the island on which it ran aground.

Poki ee rea Pu Notau poki o nopo i Repuka. A nai c pakapeera ia a nea c tara ipo mai Anuta.

Pu Notau then returned again to live in Fiji. That's how it is with misdeeds performed down on Anuta. 1 0

Kae noponopo ko Pu Notau. Taki ipo nga Tikopia o ova ipo ki Tikopia. Kae noponopo. Aru ee rea o aru o pai ana tara; ne poi o aari ana mata. Koti o rooroi rea ana mata.

Pu Notau then continued dwelling there. The Tikopians each in turn descended to Tikopia. Still he stayed. [Then] he went and made a fatal error. He went to shave his face. He shaved his face to make it smooth.11

Nga tukutukunga o te vaatia, nga tukutukunga o Repuka e pakapea. Ko te tangata o Repuka ka aari ona mata, e aari rea i nga tapa o na nopine.

The customs of the time, the customs of Fiji were like that. When a man from Fiji shaved his face, he shaved within view of his wife.

A ko Pu Notau pare te papine nei; oti ne toti o rooroi. pine, "A ko te mea vanga ia?"

ku aavanga. Ae pare ono atu nei e au. Ku Pai taranga rea te panei ko tc tangata aa-

Pu Notau had married. Thus he and this woman lived together. She looked at him. He had finished shaving to make his face smooth. The woman then said, "Is this thing a married man?"

Na ramatia aa rea ke taa. Poouri te penua. Kae aru ko ia o tuutuupaki atu ki ona kave. "Aroo! Kuou ka nea o ova ake rea o taaia te tangata. Nai te tangata e au, ae ko te ngaapure ia."

She plotted his death. The land got dark. Then she went to tell her brothers. [They said to her] "Well! I'll go up and kill the man. A man coming here like that is married!"

Moe ipo i te pouri o ova atu ona kave. Oo atu. Na tuutia na uua. Teaa, mate ee rea ko Pu Notau nei, ne pakatapito nc tuuti na uua e ona kave. Nga kave o na nopine. Mate ee rea. Ne kairo oko ipo ki Anuta.

As he lay clown to sleep that night, her brothers went over to him. They jumped him. They slit his throat. Thus Pu Notau here died because her brothers slit his throat. The brothers of his wife. He died. Never got back down to Anuta.

Koee, ku oti te araarapanga o te tangata nei, Pu Notau.

Thus, the story of this man, Pu Notau, is finished.


235

Text 42 William's Ship [Narrated by Moses Purianga]

Teaa, pai nopo ko Pu Nukutaua. Pai rea na tama, ko Pu Tokerau. Pu Tokerau, te vaatia e tangata i te penua: Pu Tokerau; ko Pu Mangi; ko Pu Tepae; Pu Akorima, Pu Nevaneva. Teaa te vaatia rake taangata a ku rreku Pu Nukutaua maa . . . Pu Taumarei maa....

Thus, Pu Nukutaua dwelt. He produced his son, Pu Tokerau. Pu Tokerau, at the time, was the island's leading man; Pu Tokerau [along with] Pu Mangi, Pu Tepae, [and] Pu Akonima. [Also] Pu Nevaneva. By the time [he reached adulthood], Pu Nukutaua, Pu Taumarei, and [the others] had disappeared.

Teaa, pare pare te paaoa nei. Mataki au rea te vaka. Naatou vaka ne taa. Te vaka e au mai te ... te Atu Matangi. Kairo pe kau iroa pe ko te vaka ko ai. E ati ko te vaka te Atu Runga.

So these people dwelt and dwelt. First came a canoe. They slew their canoe. The canoe came from the ... the Windward Archipelago. I don't know whose canoe. It is called the canoe of the Polynesian Archipelagoes.

Tuu mai te vaka. Kae taki te penua. E taki e Pu Tokerau ka oro o poa te marara i Tapu Ariki. Mea kairo i Pare Ariki; te marara e poa rea i Tapu Ariki. Ngangea naatou tupuna ne nouua i ei.

The canoe stood forth. Then the community filed onward. Pu Tokerau led them in applying charcoal [in their ceremonial battle preparations] in Tapu Ariki. This event was not in Pare Ariki; the charcoal was applied in Tapu Ariki. The place in which their grandfather hanged himself.

A ko te vaka ku piripiri ke oko mai ki Anuta. Kae tuuraki ake te kau puree ne o mai. A ko te ariki e au i te riuara. Au take mea pakatara i ei. Take mea pakatara i ei.

The canoe had almost reached Anuta. Then the group of mature men who had come hither stood up. The chief came on the path. Someone came on by. Someone else passed by on it.

Kae penapenatu te tangata e tau tati ne penatu ko ai raa? Pu Nevaneva.

Who then was that one man who went by himself [to prepare]? It was Pu Nevaneva.

Aru aru te ariki. Ono ki te mea e au i na tua. Kairo aru i te paaoa taki oro ka oro o taa te vaka. Kareu ake nei ko na mokopuna.

The chief went and went. He saw the thing coming behind him. He was not going with the people who were going in turn—going to massacre the crew. He glanced up [and saw it was] his grandson.

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Karanga atu rea, "Ee! Ko koe au o aru kc kc mua ki te paaoa. Nake penatu, kairo ke mau atu te vaka."

He said to him, "Hey! You come and go first to the people. If you go [later], you won't get the canoe."

Kae karanga atu rea, "Ni ana Puna E? Ka au penatu roo au ia. Taere koe, taa oro."

Then he said to him, "Never mind, Grandpa? I'll just go [later]. Let's walk over there together."

A nai ko te paaoa ne oro ki te vaka. Ne oro naatou ia pupura pe ni vare. Ne kairo oko ki te vaka. Ku tara ia mai a te ariki, te maatua e poi i te riuara.

Then the people went to the canoe. They just stood there staring like fools, They did not reach the canoe. The error emanated from the chief, the old man going on the path.

Kae oro nei, oko ki mua te Petau. Kae karanga atu rea, "Mokopuna! Au o aru o pakatoo ki ngaatai. E ke iroa te paaoa nc pakatatara oro naa?"

Then they went on, getting to the front of te Petau. 12 Then [the chief] said to him, "Grandson! Come go down to the sea. Do you rcali/e die people just went past?"

E pare. Kairo ipo roo i te vaka. Te vaka naa au ia ka taa.

They stayed there, failing to descend to the canoe. The canoe coming there to be attacked.

Pakatoo ipo te tangata nei ko te kau puree, te kau taangata o te penua e pare naatou ia o ara. O tio ki te vaka.

This man descended to the company of mature men; the body of the island's men who were assembled there. To look at the canoe.

Poi. Poi. Pakaoko ipo ki te paaoa. Kairo naatou iroa na vaatia ne ara—ne pakatara—i ei.

Go. Go. He got down to the people. They were unaware of when he got up— and passed—them.

Poi. Oko ki na toa e tuu mai i te vac vai tai. I ngaatai. Taa e naaua te vaka. Kae pare naatou ia o pupura. Te kau puree nc kairo kau i te taa o te vaka.

He went. He reached his friend standing forth on the seashore. In the seaward portion of the island. The two of them slew the canoe. Meanwhile, the rest of them just sat there staring. The company of mature men did not participate in the slaughter of the canoe."

Teaa. Pare pare poki te vaatia mataki au rea te vaka. Te Vaka o Poirape. Te Vaka o Poirape nei, ne kairo e taaia.

So they were still dwelling when the canoe first came. Poirape's Canoe. Poirape's Canoe here was not attacked. 14


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Oti. Na toru, ko te vaka a Piti. Te vaka e penake mai mai te Atu Piti.

When this was finished, the third was the Santa Cruz canoe. The canoe came up from the Santa Cruz Islands.

Oti. Na paa, te vaka o Rotuma. Teaa, ku oti te vaatia o Pu Tokerau nokonopo i ei.

When this was finished, the fourth was the Rotuman canoe. Thus, the period of Pu Tokerau's lifetime is complete.

Au. Oti ko Pu Toke. Te noporanga o Pu Tokerau. Teaa pakaoti ko Pu Tokerau. Oti tona ke vaatia, kae tori rei te penua tena ko Pu Rangiora. Pau penua rea i te vaatia o Pu Rangiora.

Come. Pu Toke is complete. That was Pu Tokerau's lifetime. So Pu Tokerau is finished. When his time was up, he gave the island in this way to Pu Rangiora. The 'island binder' at the time was Pu Rangiora.15

Pu Rangiora, na vaka ne au mai i te vaatia. Nga vaka paparangi ana ne taa. Kairo e vaka te Atu Runga ne au i te vaatia pe vaka a Piti. Nga vaka paparangi pero ia ana taa.

Pu Rangiora's ship came here at that time. The European ships were his to attack. No Polynesian or Melanesian canoe came at that time. Only European ships were his to massacre.

Pakaoko rea ki te Vaka o Wiliamu. la! Ko au, kau araara ki te vaka o Wiliamu. Te vaka o nga Repuka.

We come at last to William's Ship. Well! As for me, I will discuss William's Ship. A Fijian ship.

Ko, vaatia nei, Pu Notau ko Taapikitua, ku nopo i Repuka. Kae toe rei ko Putangata oku ke puna ia e toko rua. Putangata Pu Tavarei mo Putangata i Pu Kirekirei. Mo Tariakau. Te paaoa ne taa i te Vaka o Wiliamu. Tariakau, ko Pu Akope na ingoa. Pu Raropita. Teaa, naatou ne taa i te Vaka o Wiliamu.

At this time, Pu Notau Taapikitua was staying in Fiji. My two grandfathers were still alive. Grandpa Pu Tavarei and Grandpa Pu Kirekirei. And Tariakau. These are the people who slaughtered William's Ship. Tariakau's [marital] name was Pu Akope. [Also] Pu Raropita. Those are the ones who slaughtered William's Ship.

Ko te vaka nei e maatea nga araarapanga. E taki araara pe i a te ia. Rake araarapanga e tonu. Rake araarapanga e

There are many stories about this ship, Each person tells his own. Some stories are true; other tales are falsehoods.

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A ko te araarapanga kau araara alu ki ei naa, e pakatapito tangata i te Paito Tevava. I te Paito Tepuko. Na ingoa, ko Pu Tevava. Mea nokonopo i Tikopia.

The story about which I will tell there begins with a man in the House of Tevava. In the House of Tepuko."' His name was Pu Tevava. He had lived in Tikopia.

Nopo i Tikopia, tc mataki vaka ne kairo kau i ei. E nopo i Tikopia ia.

[Since] he was staying in Tikopia, he did not participate in [the slaughter of] the first ship. He was just on Tikopia.

Kae penake Pu Tevava nei, araarapia atu rea te kau puree. Naatou vaka paparangi ku taa. Kae poka ake rea tangata e ati na ingoa ko Pu Tevava. Karanga atu rea, "Ee koee! Te vaka naa pe ne kau nopo i Anuta, kairo e tai mo kotou ke mau."

When Pu Tevava here ascended [to Anuta], the company of mature men related stories about having massacred their European ship. Then the man called Pu Tevava came to attention. "How about that! If I had been on Anuta, none of you would have gotten to that ship."

Kae noponopo. Tuu ake te vaka pakapaparangi. Tuu ake rea te Vaka o Wiliamu.

As they dwelt, a European ship stood up [on the horizon]. William's Ship stood up.

Aru i te ao aii, ko te mea ne ranga ake te vaka ke taa. Ko Pu Tevava. Koi tuei pai taranga te kau puree ke taa. Ko Pu Tevava ku pai taranga te vaka ka taa.

As he went along that day, Pu Tevava determined to attack the ship. The company of mature men had not yet spoken about attacking. Pu Tevava suggested attacking the ship.

Maataki mua rea ki nga ariki. Ko naatou ke pakamaruu mai ki naatou ngo ran paka.

They first looked toward the chiefs. They requested the chiefs protection for securing tobacco."

Kae karanga ake rea, te vaka e tuu mai i te moana. E tuu. Kairo moo na kamu i ei.

Then he spoke up [saying that] a ship stood forth upon the ocean. [There] it stood. Their chew was not soft there."1

Takataka te paaoa a ko ia. Ku takataka te ao aii, kairo c tai ke na pakarongona.

The people got ready. As they got ready on that day, no one listened to him.

Pai pai mo aa rea' 9 ko ia ke aru te vaka paparangi e tuu mai te moana.

They made ready, come what may, to go out to the European ship standing forth upon the ocean.

Te Vaka o Wiliamu e penake i ei. Ko te toa ae ne poi poi na kaiatia nga taangata mai nga penua.

William's ship went up there. The strongman there went, went to kidnap men from the various islands.


239

Maataki, maataki i te ao aii. E raavaki. Nai e ku aru ko ia ki te moana ia. Mua ko ia ki te moana.

They looked and looked on that day. He was missing. He clearly had gone to the ocean. He had gotten a head start going to the ocean.

Teaa, ko Pu Tevava. Koee, ipo rea te kau puree i muri aa ku nopo ko ia i moana.

So much for Pu Tevava. Then the company of mature men descending behind came to be positioned on the ocean.

Ae karanga atu rea ko na taina, ko ia ne mua mai. E au o nopo te vaka ku taa e ia.

Then his brother announced that he had gotten a head start. By the time the rest of them get to the ship, he will have slaughtered it.20

Kae noponopo. Popoo ipo ki na kitoki ae varikona. Na peiia rea ki te mataaporeti.21 Mataavaka. Kae raka rea ko ia o rere o taa tangata.

He was sitting there. He reached down for his small adze, hidden inside his belt. He threw it toward the bow. The bow. Then he rushed around, killing the men.

Poka atu rea ko Maruvare o rere ki te pare kaapteni e ati te pare o nga ariki. Te pare te vaka ka taa mati reotaki te ngangea paia ko n g a . . . nga kopekopenga o te vaka koee rea tuku i ei. Nga pana mo nga. . . .

Maruvare arose suddenly and ran to the captain's cabin, known as the dwelling of the chiefs. The house of the ship under attack must be guarded because that is the place where all the ... the ship's special things are kept. The guns and the. . . .

Oti. Tuu i ei. Kae pakuu aa rea te taa tangata. Pai pai taa tangata. Mamata atu. Kairo e tangata maana ke taa.

It was finished. He stood there. Then the slaughter of men erupted. They engaged in killing men. He looked about. There was not a man for him to kill.22

Rere atu aa rea ki te peatu ae pai. Rere ko ia ki te peatu e pai. Kae rere mai, rere mai aa rea tangata ki te pare ae ne tuu atu i ei.

He ran toward the fight that was occurring. He ran toward the fight that was taking place. Then he ran on back this way. The man ran hither toward the cabin standing forth there.

Rere ake rea ki ei. Rere rea atu ki ei. Turi mai aa rea. Pu Tevava, te tangata.

He ran up to it. Ran toward it. He chased around. Pu Tevava, the man.

Rere rere atu ki te . . . turia ko ia ki te pare o nga ariki. A ko te pana ia e tuu i ei, ku oti na utupaki.

He ran and ran to the ... chased him to the wheel room. The gun standing there was fully loaded.23

Pana ia mai ee rea take tangata. Pakatekaria rea ko Pu Tevava.

Someone fired at him. It knocked down Pu Tevava.

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Kae rere atu rei ko Maruvare. One atu aa rea ki ona aropivae e teka mai i te ara. Te marae o te vaka. Ku mate e ia.

Then Maruvare ran toward him. He saw his feet lying before him on the path. The ship's deck. He was dead.

Tokomuri mai. Tokomuri mai aa rei poki mo Pu Kirekirei e poui atu ki ei te pana e pakuu mai pea.

He backed up. He went back to Pu Kirekirei, who asked him from where was the gun fired.

Karanga atu rea, "Te pana e pakuu. Ko taa taina kuo mate."

He told him, "The gun was fired. Our brother has died."

"Hee! Takuua e ai?"

"Oh! Who says?"

"Kuo mate."

"He has died."

"Poki taa oro."

"Let's go back."

Poki ake. Oro tuuraki te kau puree i runga. E ko naatou kairo maa o mai ki te ngomea te pana ne mapaa mai ei. Ku maattaku.

They went back up. The company of mature men went to stand in a higher place. They did not go back to the place from which the gun was fired. They grew frightened.

Pai atu. Pai atu. E karanga atu take mea, "Ka ke aru na pana ia rea koe."

They considered [going to where the gun was fired from but were afraid]. Someone told them, "If you go there, you'll be shot."

Kae ono atu rea ki te mataurunga. Ko te pana e pakataataa ake pero te mataurunga. Koee, nga mea ne maattaku i ei nga Anuta ko te mea.

Then he looked toward the door. A gun was sticking out of the door. Thus, the Anutans became frightened of that thing.

Teaa, pai rea ko naatou ke puri mai ki ngaauta. Ko Wiliamu na kairo iroa.

Thus, they prepared to flee toward the island. But William didn't know about that.

Ke petopoki naatou ko ia ki ngaauta. Te paaoa nei ne petopoki mai. Mau atu ko Wiliamu, te toa ae au i te vaka. Mau atu ki a Pu Tevava. Na totina ki te kaokaovaka. Na tepe ko ia ki na kope. Kae pakarava te vaka ia o porau ipo ki Repuka.

He leapt ashore with them. These people scrambled back. William, the strongman who had come aboard the ship, grabbed him. He grabbed Pu Tevava. He pulled him to the side of the ship and cut him with his knife.24 Then the ship set off across [the ocean] to voyage back down to Fiji.


241

Poi. Poi te vaka ki Repuka. Ko Pu Notau, ko Taapikitua, e nopo i ei. Te poi Anuta e kau i nga Tikopia e nopo i Repuka, ko Pu Notau.

Go. The ship went to Fiji. Pu Notau, Taapikitua, was staying there. Pu Notau was an Anutan participating [in plantation labor] with the Tikopians staying in Fiji.

Kae oro oro. Ko Repuka kuo rere rea i runga. E Repuka.

So on they went. Fiji rushed upward. It was Fiji.

Ka pai pai taranga te kau Repuka ku naatou taa matea ko te paparangi. Naatou taaia. Naatou tikaia rea ki te tai.

Then the company of Fijians discussed killing the European. They killed him. They threw him into the sea.

Kae, porau, porau te vaka o aru. Ko nga Repuka pero e oro i ei. Te paparangi ku mate.

Then the ship went voyaging around. Only the Fijians went on it. The European had died.

O atu, o atu. Tuu te vaka i Repuka. Oro aa rei ko ia murumuritara ki nga paparangi e pare i Repuka.

They went forth. They ventured forth. The ship stood in Fiji. They went to report to the Europeans residing in Fiji.

Muna naatou ariki, te ariki o nga Tikopia e pare i ei, ke taanaki. Ke aua e tai ke toe. Teaa, ke oro o ara. Ke oro o taanaki o pono.

Their captain—the captain of the Tikopians staying there—said to gather together. That no one should be missing. Thus, to go discuss the matter. To go and gather in council.

Poupoui atu rea ki a Wiliamu pe ko te vaka: na iroa? Na iroa te penua ne ara .. . ne taaia i ei?

They asked William about the ship: did he know? Did he know at what island it was, uh ... it was attacked?

Karanga atu rea, "Kanopenua ne ipo i te pungaavaka o taa te vaka nei, e tuuraki naatou tatau, naatou paka poi ika, ko na rea poki tuuraki mai na nima o te kau Tikopia. Kau mata atu au ia, ko naatou roo ia, ko nga Tikopia roo ia ae na e pare mai naa."

He said to them, "The body of people that descended to the deck to attack this ship: their tatoos, their fish designs, the ones standing on their arms are like those of the company of Tikopians. I look at them and they are just like the Tikopians staying over there."

Kae taapuri ake rea ko kaapteni o muna atu ki a Pu Teve, "E tonu? Nai ko te vaka ne taa i Tikopia ia?"

Then the captain turned around to say to Pu Teve, "Is it true? Was the ship attacked at Tikopia?"25

Kae karanga atu rea Pu Teve, "Kae aa! Ne taa rea; ne taa ki tea?"

Then Pu Teve said to him, "Now really! If they were attacked, with what were they struck down?"

2422


Ko ena, ne pai taranga rea, nc taa nga raakau mo nga kope. "Ko maatou penua ia, kairo e taaia ki nga ko maatou. E maatou e taa taangata pe ki maatou kau nima."

They said there they were attacked with clubs and knives. "On our island we do not fight with such things. We kill people only with our hands."

Te roi pero ku pai ake! A ko tuitonua ne taa roo ia taatou penua.

He had simply offered up a lie. [William] pointed correctly at our island [as the place] where they were slain.

A ko Pu Notau nei e pakarongo atu ki tc araarapanga e pai. Ku rere ake na atamai, ko naatou ne taaia i Anuta.

Pu Notau here listened to the story being told. His mind raced to the conclusion that they were struck down at Anuta.

Teaa, c araara atu ko Wiliamu. E, araara atu te ariki—naatou ariki—te paparangi e pai. Karanga atu pakapea: "Ko te tangata ne laere i te pungaavaka e tuu oku rima mo oku vae nei? Taanaki oku rima'f Taanaki nga nima e tai? Ko oku vae nei taanaki te vae e tai?"

Thus William spoke to him. The captain—their captain—spoke to them. He was a European. He spoke like this: "The man walking on the deck: were his arms and legs like mine here? Are both of my arms equivalent to one of his? Are my legs together here like one of his?"26

Ae maanatu ake ee rea te tangata na ingoa ko Pu Notau Taapikitua. Maanatu ake rea ki na taina, ki a Pu Kirekirei. Koee rea, ku araara mai ki ei. Koee, karanga ake Wiliamu, "Ko te tangata nei e tuuraki na paka poi ika i na tuaakapakau."

Then the man named Pu Notau Taapikitua was caught up in thought. His thoughts rose to his brother, to Pu Kirekirei. Thus, he spoke to him. Then William offered up: "This man had fish designs embossed on the back of his shoulder."

Taapuri atu rea Pu Teve. Karanga atu ki a Pu Notau, "E ke iroa te tangata pee ko ai? Te penua ne taaia i ei nei, pee ko ai?"

Pu Teve turned toward him. He said to Pu Notau, "Do you know who the man is? What is the island where they were slain?"

!

'Aroo! Ne taa i Anuta."

"My goodness! It was attacked at Anuta."

"Ee koee! la pakatuturi ko koe naa napee ke karanga ki ei."

"Indeed! Stay quiet and don't say anything about it."

"A ko te tangata rea, muna ki ei e pakatautau mai ki ona nima mo ona vae nei, toku taina, Pu Kirekirei."

"The man described as having arms and legs like mine is my brother, Pu Kirekirei."

"Oo iio! Ia nopo pakatuturi."

"I see! You must remain silent."


Teaa, karanga atu rea te paparangi, ko ia kairo pakatonu i naatou penua ne taa. Kairo e penua i atangata nei e taa tangata pee i naatou kau nima.

Pee ko naatou rei ia ko nga....

2243

Then the European said to him he didn't believe them about the island where they were attacked. There is no place in the world where they kill people with their bare hands. They just maybe. . . .

Karanga atu rea ko Pu Teve, "A ko koe, ke piipia ke mamata ki ei? Ke pakatonu?"

Pu Teve said to him, "As for you, do you want to see it? That you should believe?"

"Aa! Maatou, maatou . . . maatou ono ki ei, maatou pakattonu raa ki kotou taa tangata ki nga kau nima na."

"Yes! As for us, if we ... we see it we will believe that you kill people with your bare hands."

Teaa, karanga atu rea ke o mai. "A ne oro ki pea? Tine ke o mai ko ia nga paparangi ke ono."27

Thus, he told them to come here, "Where did they go? The Europeans should not come to see."

Tuu te raakau. Kairo kau iroa te ingoa o te raakau. Te raakau nei, te uaaraakau rei.

There stood a tree. I don't know the tree's name. [Moses asked Pu Teuku. After consultation, he continued]. This tree was a gigantic tree.

Kae karanga rea, "Ia! O mai. O mai kotou tuuraki o mamata ki ei."

Then he said, "Here! Come here. You all should come and stand here to view it."

Kae takavakai rea ko Pu Teve. Takavakai rea te tua o te raakau. E rangiaki te . . . te tuaarima. E pakatoa ki te Atua i Kaapika.

Then Pu Teve circled around. Circled around the back of the tree. He raised the .. . the back of his hand. He appealed to the Atua i Kaapika for assistance.

E takavakai. E pai taranga pakapea. E muna ki te Atua i Kaapika. E karanga atu pakapea: "Ko koe. E ke piipia rea ke maatou pare? Ke maatou ora? Mua ko ia ki te raakau. Kae pakamurimuri atu toku tuaarima."

He circled around. He spoke like this. He spoke to the Atua i Kaapika. He spoke to him like this: "As for you, do you wish us to remain here? That we might live? Come first to the tree. Then come behind the back of my hand."

Ko naatou e pare. Ko nga pana pakatuu mai pero ki a naatou.

They sat there. Their guns were pointed right at them.

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Kae karanga atu rea te ariki naatou, te paparangi, te raakau ke mati ono rea ki ei. Ae kairo, mamate. Mapaa e te pana.

Then their captain, the European, said to him that he must see the tree. If not, they will die. The guns will be fired.

Takavakai, takavakai. Tuki atu na kau nima ki te raakau. Mapaa rua te raakau. Rere o aru ki nga tumutumu i runga.

He circled around. Circled around. He beat with his hands on the tree. The tree broke in two. It split all the way to the uppermost branches.

Naatou raakau naa, nga pana, uiui naatou kapu. Peotopaki mai aa rea pe ruuaki ki ei.28 "Oo! E tonu! Ae kotou penua e kotou taa tangata kotou kau nima!"

Their tree there, the guns, they took off their caps. They rushed forth to shake hands. "Oh! It's true! On your island you kill people with your bare hands!"

Teaa, kae karanga ake rea Pu Notau, te Anuta. Poi Anuta e nopo i ei ko Pu Notau. Karanga atu ki a Pu Teve, "Aroo! Taatou eni, tou peatu."

And then Pu Notau, the Anutan, spoke up. The Anutan staying there was Pu Notau. He said to Pu Teve, "Listen! As for us here, let us fight [against the Europeans and Fijians]."

Kae karanga atu rea Pu Teve, "Ee! O kairo. Tuku. Ka tou taaia na, taatou penua kairo tou mamata ki ei na. Teaa rea taatou riuara ka tou oro ki taatou penua."

Then Pu Teve said to him, "Oh no! Give it up. If we attack those people, we won't see our island there. This is our assurance of safe passage to return to our island."

Ku pai taranga naatou taaia nga paparangi. Teaa, pare pakatotonu ko ia nga paparangi. "Oo, e tonu. A nai ko te vaka ne kairo taa i kotou penua. Nai e tonu."

They talked about killing the Europeans. Meanwhile, the Europeans believed them. [They said] "Oh, it's true. The ship was not attacked at your island. It is true."

Kairo iroa nga paparangi ko te uaaroi pero ia. Ne taa roo i ei paia ku maattaku ee rea pai ku tuu ee rea te maaro i ei. Kuo iroa rea e nga paparangi taatou atua e makeke.

The Europeans were unaware that it was just a big lie. They were overcome with awe [by Pu Teve's demonstration]. The prize stood there. 29 The Europeans came to know that our gods are powerful.

Teaa, pare pare te paaoa nei. Ova ipo ee rea ki Tikopia. Pakaoti ipo mai Repuka. Teaa, kae noponopo ko Wiliamu. Poi te vaka, pakamomori ipo rea. Poi tau ki Tikopia. Teaa, taaia rea Wiliamu. Mate rea i Tikopia.

So these people dwelt. They finally descended to Tikopia. They finished coming back down from Fiji. So then William then continued to live. The ship ventured down on its assignment. It went to transport them to Tikopia. Then William was struck down. He died on Tikopia.


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Text 43 Rakitauka's Death on Rotuma [Narrated by Moses Purianga]

Ko au, kau araara mora poki te araarapanga o te tangata e ati na ingoa ko Rakitauka. Rakitauka, Pu Ropanga.

As for me, right now I'll tell another story of the man called by the name of Rakitauka. Rakitauka, Pu Ropanga.

Nea nei ne pakatapito ko taatou ne tou pe piriaki mo Rotuma mo Anuta nei. Ne pakatapito i te tangata e ati na ingoa ko Pangarati. Pangarati roo ia te kau vaka ae o Keve. Ae e nopo i Anuta.

This thing started among us with our mutual hostility between Rotuma and Anuta here. It began with the man called by the name of Pangarati. Pangarati, himself, was part of Keve's crew. He stayed on Anuta.

Ko Pangarati e noponopo i Anuta. Topo rea poki i te vaka pakapaparangi. Poi ki Tikopia. Noponopo i Tikopia. Poi. Aru raa. Aru ki Rotuma.

Pangarati dwelt on Anuta. He boarded a European ship. Went to Tikopia. He stayed on Tikopia. Went. Went there. Went to Rotuma.

Aru ki Anuta. E . .. ! Ki Rotuma. Araarapaki rea ko naatou i na vaatia ne taaia naatou i Anuta. Ka ne oro ki Tikopia. Pakapere aa rea i Tikopia. Kae taaia rea naatou i Anuta.

He went to Anuta. E ... ! To Rotuma. He told them about the time they were attacked on Anuta. Then he went to Tikopia. [He was] well treated on Tikopia. But they were attacked on Anuta.

Tori rea pakapea te taranga a Pangarati ki nga Rotuma. "I oku tua, kau mate. Kae onoono ki te tangata e au ki eni, ka paina naatou matua ngaruenga e pai. Naatou ngaruenga e pai, ko te poke.

Pangarati delivered this word to the Rotumans. "Later, I will die. But watch the man who comes here, who will endeavor to prepare his premier food. The main food they prepare is te poke.

"Ono rei ki te poke e miri. Miri i nga kau nima. Koee, pakamaironga rea, ko te Anuta.

"Look especially for a type of poke which is rolled into balls. They roll it in their hands. There, that is the mark of an Anutan.30

"la! Kae ono rei i te poke e pai. Kairo miria. Pakarave nga tai aa rea mo te uoua, koee, kotou iroa ko te Tikopia. Pakapere rei ki ei. Kotou pakamaanatu."

"There! But look carefully at the poke being prepared. If it is not rolled. If it is mixed together like te uoua, then you know [the person is] a Tikopian. Care well for him. You all remember."

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Teaa, au na vaatia. Poi rea o pai pekau te tangata nc am o pai pekau i te vaka pakapaparangi. Te tangata nei ne pot oko rei ki Titenei. Te penua ae na e ati i te vaatia nei ko te penua raft ae na. E rai e rapai ki a taatou na." Ko Australia. Te tangata nei ne am oko ee rea ki ei. Oko ki Saamoa. Oko ki. . . . tangata nei ne oko ki Amerika. Te vaatia ne ati i mua kairo Amerika. E ati ko Amerike koee i te vaatia.

Then came the time. A man went to work aboard a European ship. This man traveled all the way to Sydney. That land there is known at the present time as the big land there. We are told it is the biggest one there. Australia. This man went and actually got there. He reached Samoa. Reached . . . this man reached America. At the time it used to be called something other than America. It was called Amerike there at the time.

Aru, aru, aru, aru te tangata nei.Poki rea ki Anuta. Poki aa rei ki Anuta. Ne kairo oko ki ngaauta. Ne penake ki te ava. E maatea na roka.

Go, go, go, go this man. Finally, he returned to Anuta. Returned directly to Anuta. He did not get ashore. He ascended to the passage. It was extremely rough.

Kac pakatau mai na vaka i mua Raropuko. Karanga atu rea ki nga ariki, "O! Toku riuapanga, ko toku mataapanga ko ena rea e tuu ipo naa."

The ship drew close in front of Raropuko. He said to the [ship's officers, "Oh! There is my front yard; my gathering place stands right down there."

Kae pai ko ia te vaka ke au ki ngaauta. Ke topo mai ki ngaauta. Kairo oko mai ki ngaauta. Ko te apaa o te raki.

The ship endeavored to come ashore. To offload him to the island. It did not reach the shore. [They were foiled by| a storm of the westerly monsoon season.

Ko te tangata nei ne aru. Pekiitei rea ki te toko rua e pai pekau i taake vaka. Te toko rua Tikopia. Ko Pu Tekara mo Pu Aaneve. Naatou mo te toko rua Tikopia nei nokopekiite i tc Ava i Teretere. Ko Te retere, kairo pe tou iroa. Kairo pe tou iroa te penua nei pe ko ai. E ati na ingoa ko ai. Teretere pe ko Tere? Pe ko Totoro?

This man went. He met two men working on another ship. Two Tikopians. Pu Tekara and Pu Aaneve. All of them, including these two Tikopians, met in the Teretere Passage. We don't know about Teretere. We don't know this land's identity. What is its name. Teretere or Tere? Or Totoro.32

Teaa. Naatou ne tuuraki i te uopu o pakauiui naatou vaka. Murimuri aa rei te apaa. A ko te vaka o Rakitauka e aru i ei, ka kairo maauri. Ka puripuriia [sic].33 Ko te ra ku kairo naatou iroa na taute.

Thus, they stood at the wharf for their ship to cast off. A storm caught them from behind. Rakitauka's ship sailed through it but would not survive. They ran [before the wind]. They did not know how to manipulate the sail.34


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Teaa, te tangata ne ora i ei ko Rakitauka, na tapito ne pai ana puritanga ne pai ki na puroki. Ai mua .. . i mua nga vaka paparangi oro koi rii pero i te nga uapona. Teaa, pai. Takiri rea na atamai. Teenaa, e pakatoro [sic]35 ki raro nga ra. Oti. Ku puti ki runga.

Well, the man who survived was Rakitauka, because of an invention he devised for the halyard—a pulley. In olden times, European ships used to tie their sails up on the yards. That's how it happened. He searched his mind. Then he lowered the sails. [When the storm was] finished, he pulled [them back] up.36

Kae uru te tangata nei. Oru rei ki te papine e au. Ko te vaka ne aru ki Rotuma. Ko te papine, ko na taurekareka, kario rea!

So this man entered. He went toward the woman [who] was coming. The ship went to Rotuma. As for the woman, her beauty was incredible!

Topo mai rea o au ki ngaauta. O au o nopo i Rotuma.

He climbed ashore. To come to live on Rotuma.

Au rea o nopo i Rotuma. Pai rea ana tama. E toko paa matea.

He came to live on Rotuma. There he produced his children. They were perhaps four.

Kae pai pai. Kae nopo nopo. Pakataa rea na ngaruenga ko te tuu poke. Kairo reku atu rea ae e ia. Kae na pakataataaria rea. Kae nopo. E maatea na pakaperea e nga Rotuma. E ati ko te mea ko te Tikopia.

Then things went along. He continued to dwell. His pudding appeared—it was te tuu poke.37 He did not hide it at all. Rather, he did it openly. Then he dwelt. Great was the Rotumans' affection. [They] called him a Tikopian.

Pai pai taranga aa rea. "A ko te mea na, kairo ko te Tikopia. Ko te Anuta ia!"

They talked and talked. "That thing is not a Tikopian. He is an Anutan!"

Ono rei ki nga araarapanga a Pangarati ko na mea ku taute mai ei ia. "Tou ramatia ke tou taaia!"

They pictured Pangarati's story of the things that he had done. "We shall plan to kill him!"

Teaa, pai naatou pakareu nga puti. E ati ko naatou kava. Ko oro o pai naatou kava i te pare tapu. Teaa. Kae kakapi mai rea ko nga tau tamana ae aa Pu Ropanga ke o ake. E ova ake ke naatou taa.

So they prepared to ripen some bananas. This is what they call their worship ceremony. They went to perform their worship ceremony in the temple. So then they sent for the father and sons of Pu Ropanga to come up. To ascend that they might slaughter them.

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ORAL. TRADITIONS OF ANUTA

Upu ake i te pongipongi. Karanga atu rea ki ana tama. Karanga atu rea, "E ati ka taatou oro nei, ka ko taatou taa. Korua penapena te tii moo rua. Ko au, kau uru atu ki pare nei. Kairo kau taatua mai ki muri."

They rose up in the morning. He spoke to his sons. He said to them, "It is said that we will go here, to be killed. The two of you prepare Cordyline sticks for yourselves.38 As for me, I will enter this house. I won't think about what is behind me."39

A ne oro oro. Ku porapora nga taangata. Ko te pua pero o te tangata. Nga toa pero nga mea.

They went and went. The men spread out. Only the most imposing of the men. 40 They were only warriors.

Uru atu e Rakitauka. Pakatepu pakatepu41 te pakaangatara. Kae opo mai rake mea ki popo. Ko ma, e taratakina mai e . . . pakataria mai e . . . e ai raa? E ana tama.

Rakitauka entered. He swung his tomahawk back and forth and back and forth in preparation to strike]. Then other people outside rose toward him. Who was it standing guard there . . . standing with war club cocked? It was his sons.42

Taa taa, ku reku. Kae na tapito, ne ta teThey beat him until he was no more. kiri atamai take tangata au ee rea te tua The reason is that one man thought of pare i runga. Nai c au. Au tonu rea i na coming from above at the back of the vaatia e oko atu i te paai pototaa e tau ko house.43 So he came. Came straight when ia i ei. the fighting reached the end of the house. Pakataa ake na pokouru. Ko te tangata ne topo ipo i te tua pare rau i runga. Topo ipo rea ki te pata.

His head protruded upward. This was the man who got down in the upper rear portion of the leaf house. Jumped down to the rafters.

Koee, katuu ipo rea i runga. Natuutia ipo rea te pokouru o Pu Ropanga.

Thus, he would stand downward up there. He severed Pu Ropanga's head.

Kae pare ana tama poki. Ne kairo maauri ana tama nei. Naatou ne petau mamate rea.

Then his sons were there as well. These sons of his did not survive. They fought to the death.

Koee, ko te araarapanga o Rotutna.

There you have the story of Rotuma.

Fifteen The Dawn of a New Era

Text 44 Coming of the Church [Narrated by Pu Nukumarere with the assistance of Pu Tokerau]

I te vaatia nei ko Pu Pena e mamata i te penua nei. Ko Pu Teukumarae koi tuei ariki. Te tau 1916, May 16, ko te vaka ne au. Ko Southern Cross.

At this time, Pu Pena was watching over this island. Pu Teukumarae was not yet chief.1 The year was 1916; on May 16, a ship came. It was the Southern Cross.

Pisopu ne au i ei. John Wood. Ko ia ne pakaari mai ki a Pu Raropuko mo Pu Teukumarae, "E rerei te rotu ka tuu i te penua nei?"

The bishop came on it. John Wood. He asked Pu Raropuko and Pu Teukumarae, "Is it all right to establish the [Christian system of] prayer on this island?"

Ko Pu Teukumarae, Pu Raropuko, ne kararanga atu, "E rerei." Pisopu ne tuku i te penua nei nga mitionari e toko toru: John Selwyn Kavaruo, Robert Pakiraki, Shadrack Ikarima, te tamaaroa. Ko te vaka ne poki ki Tikopia. Te rotu ne pai i te penua nei.

Pu Teukumarae [and] Pu Raropuko told him, "Fine." The bishop left on this island three missionaries: John Selwyn Kavaruo, Robert Pakiraki, [and] Shadrack Ikarima, an unmarried youth. The ship returned to Tikopia. The church was established on this island.

Ko te vaka ne poki mai i a June 1. Ne au na, ko Pu Raropuko ku mate. Bishop Wood ne karanga atu ki nga pakaako e toko toru nei, te vaatia Pu Raropuko ne ngaengae, ko naatou ne oro ki ei?

The ship returned on June 1. When it came then, Pu Raropuko had died. Bishop Wood asked these three catechists, when Pu Raropuko got sick, did they go to him?

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0 250


Ko naatou ne kararanga atu ko naatou ne oro ki ei. Ko naatou e pakaoti naatou rotu i a Pu Raropuko, marooroo e Pu Raropuko. I a naatou tua ko nga vakaatua e ova atu poki ki a Pu Raropuko o taute ke marooroo. Te vaatia o naatou c taute i ei, ko te ngaengae o Pu Raropuko ne poki inai poki. Ko ia ne mate.

They told him that they went to him. When they finished their prayers for Pu Raropuko, Pu Raropuko became well. Behind their backs, the spirit mediums returned to Pu Raropuko in order to heal him. While they were treating him, Pu Raropuko's sickness came back again. He died.

Pisopu ne karanga atu ki a John Selwyn, ko naatou kairo pakapoto. Ko naatou e maattaku. Ko tc pekau ne tuku ki a Pu Raropuko ke mamata ki ei paia ko te penua nei e pakarongo ki ei.

The bishop told John Selwyn that they had not behaved responsibly. They were afraid. The church was handed to Pu Raropuko to look after it because this island listened to him.

Ko Pu Raropuko ne mate. Te vaatia ku piripiri ke mate, ko ia ne karanga mai ki a Pu Teukumarac ke mamata ki ana tama. Ko ia ke aua pakarongo ki ei. Pu Teukumarae ke tautari ki te atamai o Pu Raropuko. Pu Tcukumarae ne tautari.

Pu Raropuko died. When he was close to death, he said to Pu Tcukumarae to watch his children. He should not obey them.2 Pu Teukumarae should follow Pu Raropuko's commitments. Pu Teukumarae followed.

Pisopu nc maatea na konokono ki a John Selwyn mo Robert paia ko Pu Raropuko ku mate. Pisopu ne karanga atu ko naatou e maattaku naape taaia naatou. Kairo tautari ki te ngao o tc pekau nei.

The bishop was very angry at John Selwyn and Robert because Pu Raropuko had died. The bishop said that they feared being attacked. They did not follow the way of this work.3

Pisopu ne karanga atu ke taute pakapoto te pekau ke rerei.

The bishop told them to do 'the work' responsibly that it might flourish.

Pisopu ne karanga atu poki ko ia ka aru. Ko naatou nc noporaki i te penua nei o mamata pe ko tea nga mea o te kano penua poouri e pai. Ka oro o pai te kava, ko naatou poki ke oro i ei. Taute te kanopenua ke rerei mai ki a naatou. Ko te penua ka kaungapua mai ki te rotu.

The bishop said to them that he would leave once more. They were to stay on this island to observe what things the pagan community was doing. If they should go to perform kava, they [the missionaries also should go to it. They should fix up the community properly. The island henceforth shall obey implicitly the church.4

THE DAWN OF A NEW ERA

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Text 45 A Slaughter Is Averted [Narrated by Pu Nukumarere with the assistance of Pu Tokerau]

Ne au oko mai i a November 18, 1916. Ne pakuu te apaa. Te apaa rai. E tii pe ki te apaa nei. E toe roo na makeke. Kairo ni ngokai. Pati nga niu. Kairo e niu.

It got here on November 18, 1916. A storm thundered. A great storm. This storm is just small [by comparison].5 Its strength was inexhaustible. There was no food. The coconut palms broke. There were no coconuts.

Te ao nei, ko Pu Avakope mo Pu Ropanga, naaua ne pai taranga te penua ke taa. Naaua ne oro ki a Pu Temuriava i Maravai. Karanga atu ko naatou ka taa te penua.

On this day, Pu Avakope and Pu Ropanga, the two of them, proposed exterminating the community.6 They two went to Pu Temuriava in Maravai.7 They told him that they would exterminate the community.

Ko naatou ne oro ki Taneanu i te poouri. Pu Taumako e nopo i Taneanu. Naatou ne ova atu mo nga raakau taua. Karanga atu ki a Pu Taumako, "Ko taatou ka taa te penua i te poouri nei."

They went to Taneanu in the darkness. Pu Taumako was staying in Taneanu. They drew toward him with their war clubs. They told Pu Taumako, "Tonight, we will attack the island."

I te vaatia nei, Pu Teukumarae e nopo i Tikopia. Ko Pu Taumako ne karanga mai, "Ko te penua ka taa? Ko Pu Teukumarae ne karanga pakapeepeeki i te vaatia ka aru ki Tikopia i ei? Paia te vaatia ka aru ki Tikopia, ko ia ne karanga atu ki nga maru, ko naatou ke mamata ki te penua. Kairo e mea mo naatou ke pai ki te penua. Tangata ka mate, ko ia ku piikai, ko naatou ke aua taaia nga taangata." Pu Taumako ne karanga pakapea na ki nga maru.

At this time, Pu Teukumarae was staying on Tikopia. Pu Taumako said to them, "The island will be slaughtered? What did Pu Teukumarae say when he was about to leave for Tikopia? Because when he was about to go to Tikopia, he told the maru that they should look after the island. To see that nothing happened to the community. If anyone should die of hunger, they were not to kill the people." Pu Taumako spoke like that to the maru.

Nga maru ne kararanga atu ki a Pu Taumako, ko Pu Teukumarae ne kairo karanga pakapea na ki a naatou. Pu Taumako ne karanga atu, "Kairo taaia te penua." Ko nga maru ne kairo poki kararanga paia naatou e pipina. Naatou e tautari ki nga taranga o Pu Teukumarae.

The maru told Pu Taumako, Pu Teukumarae did not say that to them. Pu Taumako said to them, "Do not attack the island." The maru said nothing more because they were weaklings. They obeyed the words of Pu Teukumarae.8

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Text 46 A Conflict Over Food [Narrated by Pu Nukumarere with the assistance of Pu Tokerau]

I te ao nei te rotu no pai i te pongipongi nei. Pakaoti te rotu, ko naatou, te penua, ne pakarongona karanga e ngongoro ipo. Ko te karanga c tangi ipo mai te ngomea i Ropanga. Ko Pu Avakope mo Pu Ropanga c konokono e nga manioka ne kaia maatea i nga tamariki.

On this day, the service took place in the morning. After the service, they, the community, heard the voices roaring down. The words were shouted downward from the vicinity of Ropanga.9 Pu Avakope and Pu Ropanga were angry about the large quanities of manioc that had been stolen by the children.

Ko te penua ne ova atu ki ei. Ko naaua e oro mo naa raakau taua. Ko oku puti nei ne taa rua nga raakau taua. Kairo ni puti.

The community approached them, The two of them were going with their war clubs. My bananas had been cut in two by the clubs. There were no bananas.

Ko Mathias Toomotu ko te toa. Ko ia ne tuu. Ko na taina poki, ko Frank Marukatoa, ne au poki. Toomotu ne karanga atu ki ei, naaua ke taki tai. Ko Toomotu ka puke i a Pu Avakope. Marukatoa ka puke i a Pu Ropanga,

Matthias Toomotu was a strongman. He stood. Also his brother, Frank Marukatoa, came too. Toomotu said to him that they should take one each. Toomotu would grab Pu Avakope. Marukatoa would grab Pu Ropanga.

Naaua ne kopikopii pakapea mo nga tamariki. Naaua ne ave ki Avakope. Naaua ne tikatika ki roto pare.

They embraced them like children. They carried them to Avakope.10 They threw them into the house.

Pu Teukumarae ne penatu o karanga atu ki a Pu Ropanga, ko ia ke taa mai nga kau puti ke rua, ko ia ke tori atu ki naatou iraamutu. Ko ia ne tori ki ei. Ko naatou iraarnutu ne amo nga puti. Ko ia ne ave ki na pare.

Pu Teukumarae went to tell Pu Ropanga that he should cut down two bunches of bananas for him to give to their nephew." He gave them to him. Their nephew carried off the bananas. He took them to his house.

Notes

Chapter 1 1. As a result, Tikopia (Firth 1936, 1959, 1961, [1939] 1965, 1967a, [1939] 1967b, 1970, 1985, 1991, and elsewhere) and Bellona, studied by Torben Monberg and his colleagues (e.g., Elbert and Monberg 1965; Kuschel 1988 Monberg 1991, 1996;), have come to be among the world's best documented small-scale societies. 2. In 1978, the former British Solomon Islands Protectorate became an independent member of the British Commonwealth. The nearest populated island to Anuta is Tikopia, another Polynesian outlier 75 miles to the southwest; beyond that lie the predominantly Melanesian islands of the Santa Cruz group. Anuta's nearest neighbor to the east is Rotuma, 500 miles away, and then the Tongan and Samoan archipelagoes. Between 600 and 700 miles to the northeast is Tuvalu, and about the same distance to the southeast is Fiji. 3. See Feinberg (1986, 1990b, 1996a, n.d.c). In this sense, Anutans are like the Kwaio of Malaita (Keesing 1982, 1992), but they are more remote and culturally distinctive in the Solomon Islands context. Unlike many Kwaio, Anutans are not avowedly pagan, but they retain many pagan beliefs and practices (see Feinberg 1995, 1996b). Nor did they ever suffer the severe military repression experienced by the Kwaio as well as many other Pacific island communities. Tikopia is similar to Anuta both culturally and in its relationship to external authorities (cf. Firth 1969). However, Tikopians have begun to compromise on questions of sovereignty, agreeing during the late 1980s to send a representative to the Provincial Assembly. 4. For example, see Radcliffe-Brown's (1952) repudiation of "conjectural history." 5. Much recent discussion of this topic has gone under the headings "politics of culture" and "invention of tradition" (e.g., Keesing and Tonkinson 1982; Hobsbawm and Ranger 1983; Keesing 1989, 1991; Linnekin 1983, 1991a, 1991b, 1992; Handler and Linnekin 1984; Trask 1991; Jolly and Thomas 1992; Feinberg 1994; Feinberg and Zimmer-Tamakoshi 1995). Over the past century, scholars have interpreted oral traditions in terms of assorted psychological, functional, structural, symbolic, and political pressures. Thus, Freud and his followers have seen tales as representing subconscious conflicts and desires, often of a sexual nature. Malinowski ([1926] 1954) held that myths and other tales are charters, underpinning a variety of social institutions. Levi-Strauss (e.g., [1958] 1963, [1964], 1969, [1966] 1973, [1968] 1979) and his supporters (e.g.,

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Godelier [1972] 1977) argue that tales reflect universal categories of human thought and constitute a way of thinking analogically about metaphysical dilemmas. Others (e.g., Leach 1962 and Hooper 1981), following one strand of Levi-Strauss's argument, suggest we treat indigenous traditions as expressions of the same symbolic structures that shape social organization. 6. Dougherty (1983) suggests that the issue in West Futunan involves patterns of emphasis, which may produce an illusion that vowel length is phonemically diagnostic. This observation, 1 believe, could be justifiably applied to many Anutan words as well. 7. For additional discussion of Anutan's phonemic system, see Feinberg 1977:1012; also Biggs 1980 and Feinberg 1989. 8. Apao and Pakakana were the two apukere chiefs (see above and chapter 3). 9. See Feinberg (198 la, 199()a) for a more complete description of the kainanga, how they are defined, and how they operate. 10. For further discussion of Anutan chieftainship and patterns of succession, see Feinberg (1978, 198 la, 1996a, n.d.a). One exception to the principle of chiefly succession noted here is Pu Maapai, who was brought in from another line because no suitable candidate from the most appropriate line was available at the time. However, this decision led to problems for the chief and his community, and normal succession patterns were restored within a generation. 11. I spell Tui Tonga without a glottal stop, which is absent in Anutan, in referring to the person whom Anutans designate by that title. I make no judgment about whether or not this is the man recognized by Tongans as their traditional paramount, whom they term Tu'i Tonga. Chapter 2

1. Literally, she 'dwelt with her belly'. 2. Te pan includes two types ol plant. These are known as te kirivakai (Pandanus dubious) and te atonga (Pipturns urgenteus). 3. Te ngomea o nga penu is literally 'the place of the trash'. 4. Mea literally means 'thing' but frequently is used to refer to human beings. 5. Pai umu literally means 'to make oven' or 'to prepare oven'. The expression refers collectively to all those procedures involved in production of food in an earth oven. 6. Maaluaa literally means 'parent' and generally is used in the plural. NgaaMa means 'toward the center of the island', or 'inland'. A closer idiomatic translation of the term in many passages is 'bush' or 'garden'. 7. Tikutara is the end of a men's waist cloth (maw)—the part that is tied to hold it in place. Pakamaruu is a bark-cloth strip; maro specifically refers to a bark-cloth strip that is used as an item of clothing. There was some suggestion that tikutara is a Tikopian borrowing (actually sikutara in Tikopian) and that the proper Anutan term is tukutam. 8. At this point, the father was still unaware that he was being followed by his son. 9. Atu Matangi literally means 'Windward Archipelago'. It is the traditional Anutan name for Tuvalu (Ellice Islands). 10. Anutans disagree about the meaning of nga Piti. Some say that it was once the generic term for Melancsians, now usually called Penua Uri, or Black Islands. Most limit it to people of the Santa Cruz group, about 200 miles west of Anuta. Others restrict it still further, to the Polynesians of Taumako (Duff Islands) and the Reef Islands.

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11. Te nonu (Morinda citrifolia) is a small to moderately sized tree, bearing an edible but bitter fruit. This plant is widely dispersed throughout the Pacific, from Nukumanu, where it is known as lonu, to Hawai'i, where it is termed noni. It often carries ritual significance. 12. Oo MO is a common Anutan expression to indicate acknowledgment; but not necessarily agreement or approval. A good idiomatic translation might be something like 'I see'. 13. Manu is translated as 'Bird' and is an important spirit in Anutan folktales. 14. Pu Tokerau commented that the father sent Motikitiki to Manu in the expectation that the spirit would eat his obnoxious son. He was amazed to see the youth emerge victorious. In another tale, Manu ascends to the heavens, where he is embodied in the star Sirius. As a constellation Manu has two 'wings', represented by the stars Canopus (te Kapakau Pakatonga 'the East Wing') and Procyon (te Kapakau Pakatokerau 'the North Wing'). The North Wing is shorter than its eastern counterpart, having been broken in the battle with Motikitiki. Aside from Manu's appearance in oral traditions, it is an important navigational constellation (see Feinberg 1988a). 15. The father thought that when Motikitiki climbed the tree the insects would bite him, forcing him to release his grip and fall to his death. 16. The father had prepared a huge tree trunk and fastened a large quantity of food to it for the son to carry over his shoulder in the common male carrying style. He purposely made the load so heavy that the son would not, he thought, be able to carry it. 17. Uru, which literally means 'head', may also refer to the top, summit, or highest point of any object. 18. Ara Toru 'Path of Three' is a constellation comprising the three stars of Orion's Belt. 19. Mataatoa is the name of a village on Tikopia. 20. Ndeni is the largest island of the Santa Cruz group, over 200 miles to the west of Anuta. 21. This refrain is a diagnostic feature of a type of Anutan dance song called te mori (see Feinberg and Love n.d.; also Firth 1991). 22. Te raki refers to the winter or "monsoon" winds and the direction from which they come (i.e., the west). Westward is conceptualized by Anutans as 'downward' (i rare); east is characterized as 'above' (i runga) (see Feinberg 1988a, 1988b). 23. Uro 'to glow' normally begins with a short /u/; it is lengthened here for reasons of poetic diction. 24. Manava literally means 'belly'. In this context, it refers to a pregnancy, that is, a woman having something in her belly (see note 1). 25. Rangi is a mythical place, inhabited solely by spiritual beings, and is perhaps appropriately glossed as 'heaven'. It is often spoken of in the plural, nga rangi, and consists of ten levels. Much of the activity depicted in tangikakai stories takes place there. Vaerangi 'sky' is a variant of rangi. 26. The Anutan equivalent of turn mm is tuku mai. 27. The Anutan equivalent of oto atu (actually oso atu in Tikopian pronunciation) is oo atu. 28. Rangi Tuangapuru is the tenth and highest level of heaven. 29. The Anutan equivalent of kapimata 'eye' is kanoimata. 30. Pu Teukumarae, who worked with me in transcribing this text, suggested that this passage should have been clarified by adding Na puripuria rea naatou paai ki raro ki runga ko ena, ko nga penua rarati 'He turned their downward sides up so they are big islands'.

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Chapter 3 1. Tui Anuta is the title of Anuta's senior chief and means something like 'Lord of Anuta'. Use of this term for one of the autochthones is analogical, indicating that he was the premier chief of the original Anutan population. Firth (1954:121) cites Tui Vai 'Lord of the Waters' as the title for the apukere's senior chief. I have found no recognition of such a title by any Anutan I have known over the past 25 years. 2. Pu Ariki, generally known on Tikopia as Pu Lasi or Pu Taumako Lasi, is a prominent early chief of that island's Taumako clan (see Firth 1954, 1961). 3. 'Sun' here is a metaphor (or perhaps a metonym) for 'drought'. 4. E rerei literally means 'it is good'. 5. Kanopenua means something like 'contents' or 'body of the land'. Usually, a good gloss is 'populace', 'population', or 'community'. In this case, each of the two chiefs is said to have had his own kanopenua, and 'followers', 'people', or perhaps 'constituency' appears to be the most appropriate translation. 6. Pu Kaurave was the leader of the Tongan immigrants; Pu Taupare was the leader of the Uveans. 7. The rotopui are depressions at the base of the hill which are presently used for growing Cyrtosperma taro (see figure 3.1). Teukumarae is the name for a section of the island. 8. Te Vai Orimu was a well that had been dug in the 'village' area near the boundary between Muri and St. John. (See Feinberg 1980, 1981a, 1982b for a description of Anuta's village layout.) Because of the well's location, it tended to fill with garbage, which fouled the water; thus, after it was buried in the storm of February 1972, it was not dug out again. 9. Vai means 'water' and is also the name of Anuta's spring, which comes out of the ground about halfway up on the west side of the hill. J 0. I asked if this story meant that Anuta really 'belongs' (pakarongo) to Tikopia, as the latter island's Ariki Taumako had asserted to Firth in 1952 (see Firth 1954:122). The response was essentially, "No. Because Tikopia is too far away for its people to exercise effective control." 11. In other words, these deities, although sometimes invisible and immaterial, were capable of manifesting themselves in material form. When they did so, the Tongans' god took the form of an eel, whereas that of the Uveans took the form of a lizard. 12. Ma is a food made from starchy vegetables fermented in underground pits. It ferments to acid, in which condition it may be preserved for many years. Particularly in olden times, it was an important hedge against starvation during periods of famine. Anutans prepare ma from a variety of crops, including manioc, taro, breadfruit, banana, and Burkella. The Tikopian term for this preparation is mail. 13. Raumaaina is the name of a garden, which now belongs to the Ariki Tepuko. "The two of them" were Pu Kaurave and Pu Taupare. 14. Maunga means 'hill' or 'mountain'. It also is the name of the hill occupying the northern half of Anuta. Maunga rises to a rounded summit just over 200 feet in altitude (Yen, Kirch, and Rosendahl 1973:1), and is cultivated primarily with manioc and Colocasia taro. Many ma pits are also situated on the hilltop. 15. He was born on the initial voyage to Anuta. 16. As noted in Text 4, Pu Kaurave and Pu Taupare had exchanged sisters in marriage, making them tau maa 'brothers-in-law'. 17. Pu Taupare died because of Pu Kaurave's curse. He then returned in spirit form to avenge his own death by killing Pu Kaurave's baby. Pu Tokerau commented on this


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passage: "Before it's different. Not like now. People die and then come back and take what they want. We don't know why it's like that." 18. This refers, in light of the preceding paragraph, to Pu Kaurave's eldest surviving child. 19. Pakamatamata means literally 'to cause to look around'. 20. The "proper" Anutan word for 'month' is maaina (literally 'moon'); mamma appears to be a Tikopian form which, however, has come into common usage on Anuta. 21. 'Outside' is normally rendered by Anutans as i papo; a few people use popo, perhaps reflecting an archaic form that is changing under the influence of Tikopian contact. 22. Pua rua is the Anutan term for a double-hulled canoe. Anutans are also familiar with the term tongiaki, which they identify (correctly) as the Tongan word for a doublehulled canoe. Despite their acquaintance with double canoes and many stories of visitors appearing in them, Anutans have neither built nor used them since the original immigration described here. In Pu Nukumarere's version of this story (Text 3), the initial immigrants descended to Anuta in two single-hulled outrigger canoes rather than one double-hulled vessel. 23. Tau is the Anutan word for 'war', and aere means 'to walk'. The expression tau aere, then, literally means 'war walking', which I translate here as 'going on the warpath'. Atu refers to a group of islands. An easterly direction is said to be;' runga 'upward' or 'above'. Te Atu Runga, therefore, are 'The Higher Islands', that is, those of Polynesia. 24. To Purianga, Nuui was an unidentified island known only as a place name in this story. In fact, Nui is an island in Tuvalu, an archipelago with which Anutans had, according to both oral traditions and external evidence, a good deal of interaction through the generations. 25. The Anutan equivalent of toka rua raaua e oro i raau vaka would be toko rua naaua e oro i naa vaka. Take or taake generally means 'other' or 'another'. In contrast with English, where one speaks first of one and then the other, in Anutan, 'other' may refer to the first item on a list. 26. Pare is referred to elsewhere as Pu Taupare. 27. Uvea (or Uea or Ubea) is also cited as a source of early immigrants to Tikopia, Rennell, and Bellona (see Firth 1961; Elbert and Monberg 1965; Monberg 1991, 1996). 28. According to Pu Teukumarae and several other Anutans who helped refine the transcriptions during a visit in 1993, i raau kave should read i onaa kave. 29. I tou tua literally means 'at your back'. Raakau is the generic word for plants, trees, or any piece of wood. In more specific terms, it can also refer to a war club. 30. The Anutan equivalent to the Tikopian muna 'to speak' is kamnga. Tuku means 'to put', 'place', 'save', or 'preserve'. Here it means to leave the people alone and abandon the fighting. 31. Pare, when used as a noun, refers to a house or a type of descent group (see Feinberg 1981a, 1990a). As a verb, it has approximately the same meaning as nopo 'to sit', 'to dwell', 'to stay', or 'to live' but is properly used only with a plural subject. Here it indicates that Pu Kaurave and his followers stayed awhile on Nuui after the battle's termination. 32. According to Pu Teukumarae, motutia is Tikopian; the proper Anutan word is motuia. 33. Pee is sometimes rendered as peepee, pepee, or pepe, with an accent on the second syllable. It generally means 'to throw' or 'to toss'. 34. Uu means 'to enter'; the Tikopian equivalent is uru. In this case, it denotes sailing in such a direction that if the canoe went far enough, it seems as though it

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51-59

would enter the star in question. Manu 'Bird' is the Anutans' name for Sirius, the brightest star in the sky and one of their most important navigational aids. See Text 1 for further commentary on this spirit and celestial body. 35. Anutan idiom depicts islands as 'rushing' (rere) rather than the canoe as approaching the islands. This may be evidence of a navigational model similar to the Carolinian etak, which involves the idea of a stationary canoe with islands moving around it on the ocean (Gladwin 1970). Anutans, when pressed, however, say that their expression refers to the island's appearing to rush upward from the ocean as one draws closer rather than its rushing toward the canoe. 36. Raavaki means 'absent', Vacant', or sometimes 'deceased'; tun raavaki means to be without any people, 'to stand vacant'. 37. Anutan has no /I/ except in loanwords, particularly from Tikopia. Laavaki is the Tikopian equivalent of the Anutan raavaki. 38. Teenei (also sometimes appearing as tenei or teincf), meaning something like 'this here', should be rendered in Anutan as ko eni, Penake is a contraction of pena 'to go' and ake, a directional particle indicating upward movement. Pena also may be combined with atu, indicating outward, and ipo, indicating downward movement. Araara, a reduplicated form of am, is 'to discuss', 'to converse', or 'to tell stories'. 39. The implication is that this was the Anutans' home—that they had been living there for quite some time and had no other place to go. 40. Taute tepenua, literally 'do the island', means to do anything on or to the place. Tuunga rea i mua means 'to be standing here before'. Pu Ariki is being told that he has never done anything to merit a claim to the island. 41. The clause te paaoa ne mua mai pare i ngaauta could alternatively be translated as 'the people who came first dwelt together in the interior'. 42. An alternate translation is 'Go away that the island might come to us for us to live on it'. 43. Pai kava 'make kava' or 'perform kava is the term for Anuta's traditional worship ceremony. Despite the name, the ceremony was performed without the kava plant (Piper methysticum), which does not grow on Anuta. 44. Mumua is the plural of mua 'to go ahead' or 'lead the way'. Koke (ko koe in Anutan), the second-person singular personal pronoun, is technically incorrect in this passage because a man should use the dual form of the pronoun, korua, in addressing his brother-in-law. This is intended to signal the restraint and respect that characterizes affinal relationships. 45. Te Tuvao is the name of a path. The phrase I have translated as 'a shortcut' more literally reads 'in the spot where the path is short; it is not long'. 46. He went down to carry more ma up to the ma pit on the hill. 47. Pu Kaurave picked up the digging stick to use as a club. 48. The dual pronoun is used here in addressing a single individual to indicate affinal respect. It also underscores the irony of finding two men who are required to treat each other with formal respect engaged in mortal combat. 49. In other words, Pu Kaurave became chief of the Anutans.

Chapter 4 1. A toka is a 'submerged stone'. The Toka o Pu Tamareua is located off Anuta's southeastern shore. 2. This should be Pata.


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3. According to Pu Teukumarae, the correct expression is kumi mai epoi raal.au 'seek and bring back a stick', not uui mai, which really means 'to get down'. 4. Pu Teukumarae commented that Pata thought Inapo would kill—and possibly eat—him because with a broken leg he was of no potential value. 5. Here my consultant suggested that the proper form of the possessive pronoun should be naa or anaa rather than naatou because it refers to two people, Ta Kaurave. 6. Mata mi means literally 'big face' or 'wide face'. Te Uruaa Tangata means 'the Big Man' or 'the Main Man'. The constellation in question is the Southern Cross, which, along with the brightest stars of Centaurus, constitutes te Kupenga 'the Net'. Today Anutans sometimes use the name te Raakau Tapu 'the Sacred Timber' or 'The Cross'. For further information on Anutan constellations, see Feinberg (1988a, 1991). Inapo had to use the star to guide him to the fire because, as he descended, his vision was obstructed by the woods that covered the hillside. 7. Inapo descended from the hilltop because he saw the fire and was hoping to get help—perhaps even some food. He passed Pu Kaurave's house because the fire went out as he was descending from the hill. He walked on, eventually reaching the beach, then doubled back, still searching for the house. When at last he found it, he peered in and, as he looked, his eyes became "as big as stars." 8. E rooroa na pokouru literally means 'his head is long'. A comparable English expression might be 'He had a long head of hair'. 9. My consultants indicated that it is unclear why Inapo attacked Pu Kaurave but speculated that it may have had to do with jealousy over the latter's wife. 10. Pu Kaurave's tactics appear to resemble boxing champion Muhammed All's famous "rope-a-dope" maneuver. AH would cover his face and rest against the ropes while his opponent tired himself by furiously punching the less vulnerable parts of Ali's body. When the unsuspecting opponent was thoroughly exhausted, Ali would counterattack and quickly achieve victory. 11. The pua taa is a dance built around the theme of warfare. The dancers carry clubs, and the two sides line up facing each other. Each dancer is paired (pakaatoa) with a dancer from the other side. At various points in the dance, the sides turn their backs to one another; at other points, they face each other and beat their clubs together. In this instance, when the Tongans and Samoans paired off in combat, the Samoans outnumbered the Tongans. The latter returned home to get more dancers and make the numbers match. 12. Pu Teukumarae commented that ngaro rekureku should be ngaro kerekere. Ngaro and reku both mean 'to vanish' or 'to disappear', and kerekere means 'dirt' or 'soil'. Ngaro kerekere, then, means 'to vanish completely from the land'. 13. During the pua taa, the Tongans planned to turn their backs while holding their clubs, then suddenly turn around as if this were part of the dance movement and strike down the other side. But the Samoans knew about this plan and attacked the Tongans as soon as they had turned their backs. 14. By this strategy, the Tongans will stop downwind and entice the Anutans to paddle out to them. Since the canoe is close in, the Anutans will paddle out and not bother with a sail. When the paddlers are out to sea, the Tongans will raise their sail and beat the Anutans to shore, giving them a tactical advantage. They will stay downwind to make it easier for the Anutans to paddle out and harder to paddle back. The Tongans will not be sailing directly against the wind because they are going to the passage rather than the closest part of the island. The expression Tuu aa rei o man naatou vae i ngaauta, which, following Pu Teukumarae's suggestion, I have translated

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as 'They will consolidate their position there on shore', means more literally 'to stand firmly making fast their legs on shore there'. 15. The Tongans will hide in the space between the two hulls of their double-hulled canoe and invite the Anutans to come visit them aboard their vessel. Then, when the Anutans are comfortable, they will be attacked from both hulls. 16. Purianga probably meant that there were two groups. Toko, however, is a particle used in enumerating human beings. Therefore, as stated, the sentence says that two people were hiding. 17. The Tongans called to the Anutans to come out and hand over the lines to the women. Pita may mean 'fruit', 'offspring', 'fleet of canoes', 'group of men', or 'most exemplary members of a group'. Raw vaka literally means the 'canoe bottom' or 'below the canoe'; here it refers to the space between the hulls of the double-hulled Tongan canoe. 18. He was panic-stricken and not thinking of them. 19. Taramoa and Taatia fought as champions of their respective sides. 20. According to Pu Nukumarere, Rata and Kaakaa were sons of Pu Tepetuu and grandsons of Taramoe, whose genealogy and land of origin are unknown. Taramoe is evidently the man whom Purianga identifies in Text 7 as Taramoa, "from the House of Tepetuu." Te Reke is a location in the eastern portion of the island. 21. Au mai is singular, and o mai is plural. Nonetheless, my Anutan collaborators indicated that au mai sounds correct in this passage. One interpretation was that the singular is used because the brothers came together as a set in one canoe; another was that the passage was intended to mean they 'brought' (not that they 'came in') the canoe since au mai can mean 'to bring', as well as 'to come'. 22. Te Varovaro is the name of a gathering place near the bathing area at one end of Anuta's beach. 23. Pu Teukumarae asserted that before the advent of perfumes, soap, and the like, one could tell what island someone was from by the aroma. This is true, he claimed, because body odor is determined by what a person eats. 24. A coconut trunk was driven into the sand between the two hulls of the pua rua to serve as an anchor. A pupua is a small, clear area in the reef where there is sand at the bottom. 25. Pakarava, in this context, indicates that one is taking an indirect or secondary route. Kaakaa did this so that people would not see him heading toward the beach because he and his brother wanted to attack the canoe by themselves. 26. Paovaka was supposed to be the island's leading warrior and guardian, so he should have acted long before this time. Chapter 5 1. Pu Teukumarae later inserted this paragraph to clarify the circumstances leading to Pu Raatu's voyage from Anuta. The Anutan text is his; I slightly modified his English translation. 2. Literally, 'chiefly dwelling place'. 3. A more idiomatic translation might be that he did not 'obey' Pu Raatu. Tautari means 'follow' either in a physical sense or in the sense of 'following' someone's instructions or wishes. 4. Para literally means 'to rot' and can indicate any ailment that involves decaying of the flesh. The most likely illnesses to be called by this term are leprosy, yaws, and perhaps certain cancers. See Feinberg (1979) for further discussion of Anutan disease classification.

NOTES TO FAGE5 73-77

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5. Literally, ant ki tua means to 'go to the back'; more idiomatically, it is 'get off or 'go away'. Firth (1961) indicates that the Notau 'lineage' on Tikopia was founded by an Anutan immigrant named "Rongomai," suggesting that Pu Rongomai also departed from Anuta in a literal sense. In this context, however, I believe the narrator meant that Pu Rongomai stepped aside or stepped down from the chieftainship in the belief that his illness had resulted from his disobedience to Pu Raatu. 6. According to Pu Teukumarae, there are two versions of this episode. The Tikopians say that Pu Raatu instructed Pu Maatanga, and the Anutans say that Pu Maatanga instructed Pu Raatu. Pu Teukumarae was himself told as a child that the reason Pu Raatu stayed in Tikopia for a time was to learn how to fight. 7. Te Ariki Tafua is the title of Tikopia's second-ranking chief. The Tikopian /f/ is replaced by /p/ in Anutan. In the translations I use Anutan pronunciations for the names of Tikopian chiefs. Tikopian place names are spelled as in the original language. 8. Tikopia is divided into two major districts or sections: Ravenga to the east and Faea in the west (see, e.g., Firth 1936). Tikopian oral history (Firth 1961) claims that the progenitors of the present population (nga Ariki) once occupied a small area in the center but that they rose up and drove out or killed the major districts' original inhabitants. Pu Raatu's expedition evidently coincided with nga Ariki's attack on the Faea dwellers. Paea is Anutan pronunciation for Faea. 9. The Tongan term for their traditional paramount chief is Tu'i Tonga. Anutan has no glottal stop, so Anutans say Tui. In this chapter, I use the Anutan pronunciation to emphasize that the referent is the person whom Anutans call Tui Tonga. He may or may not have been, in reality, Tonga's paramount chief. 10. A literal translation would be 'is remaining its speed'. The idea, I believe, is that after the speed of all the other canoes was exhausted, Pu Raatu's still had some to spare. Pa is the Tikopian equivalent of the Anutan pu. 11. "One man" refers to one of Pu Raatu's three emissaries. Kaviki 'ghost crab' is a white, medium-sized land crab that commonly inhabits the beach and burrows in the sand. 12. Taa literally means 'to strike' or 'to hit' although it often carries the implication of killing. If one wants to say, unambiguously, 'to kill', the expression is tea mate 'strike dead'. 13. Noporanga, in a general sense, means 'established position' or 'dwelling place'; it also may specifically denote a 'village'. The sense intended in this passage is unclear. 14. Pu Tokerau explained that Pu Raatu identified himself as the earlier Anutan chief because "he came from him." This is not literally true as Ruokimata had died without male offspring. However, as a former chief, Ruokimata was responsible for the welfare and perpetuation of Anuta's population, and in that sense Pu Raatu owed his being to Ruokimata. In a similar sense, current members of the fourth-ranking 'clan', the Kainanga i Rotomua, claim Tauvakatai as their tapito 'founding ancestor' despite being biological descendants of a Rotuman immigrant who arrived after Tauvakatai's death. For details on this case and an analysis of Anutan principles of "descent" and group affiliation, see Feinberg (198la, 1990a; also chapter 11). Pu Raatu may have felt that because of Ruokimata's (alleged) Tongan descent, the name might carry significance for Tui Tonga. Moreover, by invoking the name of the former chief, he may have hoped to benefit from the latter's mana. 15. Uruarai means something like 'the Biggest of the Big'. The name was sometimes pronounced Ruarai, which means 'Twice Big'. Anutans respect physical size and strength, and by emphasizing the size of his opponent, Pu Raatu's feat becomes even the more impressive.

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16. They all assumed that Uruarai would win the battle and were speculating as to where he would spear Pu Raatu. 17. Pu Nukumarere indicated with his hand that the club landed on Uruarai's head and continued through his body, splitting it longitudinally in half. 18. Te Ana literally means 'the Cave' and is the name for a small rock shelter at the base of a boulder called te Pungaana Rai. Te Pungaana, which means 'the Top of the Cave' or 'the Cave's Covering', is located on the beach just inland from the two passages through the reef. 19. This actually refers to a particular water source, Vai, the spring on the west side of the hill. Presumably other, less esteemed sources of water, such as puddles and perhaps a well, could still be utilized. 20. Te tai, glossed here as 'sea', actually refers to the reef flat. 21. People gave Akava their water bottles, and he would fill them up and return them. 22. Paovaka was surprised to see that Tui Tonga was still running even though he was known already to have died. 23. As is true in much of Polynesia, the nose-press is Anuta's common greeting and parting salutation and gesture of affection or respect. 24. That is, the louse bit all the people on the island. 25. Literally, he 'went among the horizons'. 26. This was supposedly a canoe constructed entirely out of coconut-wood planks—the only one to be made this way in Anutan history. 27. Tipi is 'to split' or 'to make into planks'. This contrasts with paapaai, which is to divide something into a few discrete parts; tip! means 'to make something into many parts', particularly by splitting longitudinally. 28. They took the planks and put them in the water to prevent them from being eaten by insects, placing stones on top to keep them from being washed away. 29. The umbilical cord was placed on top of a war club to be cut. 30. Riuapanga is Tikopian for mataapanga and refers to an open area between one's house and the sea, where people gather for social interaction. 31. In this exchange, Mataere tells Pu Raatu that his children, to whom he refers as "our (dual) children," will go with him to battle, even if it means that they will die in combat. Pu Raatu replies that they should not join him; they should stay with their father to continue his family line—that people in future generations should know about him. But Mataere replies that they will go; he is confident of victory and their safe return. 32. Literally, te ngomea le turevareva means 'a place with steep, high cliffs'. This, however, is a metaphorical reference—a place where one might be trapped as if surrounded by cliffs and where, therefore, no help (e.g., in the form of food and water) is forthcoming. The southern part of Tonga, where Tu'i Tonga lived, is made up almost exclusively of rather flat, low atolls and makatea-type islands, leaving very few places with "steep, high cliffs." 33. It seemed initially that the albino was on his side. When they reached tc Kerekere Tapu, Pu Raatu noticed that his men had disappeared but the albino was still there. 34. Purianga is mistaken here, and he corrects himself almost immediately. At the time of Takaraua's visit, Toroaki was still alive, although very old, and Pu Pongi had not yet assumed the chieftainship. 35. Literally, 'Your faces are not turned about'.


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Chapter 6 1. Rongorongo taranga means 'to join with others in conversation', 'to conspire', or 'to spread rumors'. The point at issue in this passage is that the chiefly sibling set had heard about a planned insurrection, and they were preparing their response. 2. An aatoaaniu is a pair of coconuts tied together with a strip of fiber from their husks. Te Kaupanga Rai is one of the cliffs in the northern portion of the island. 3. The Anutan equivalent of taki tati is taki tai. 4. This should be katoa. 5. Taotao raakau is a test of strength, similar in principle to American arm wrestling. In one version, a man pushes up with his club while his opponent pushes down with another, trying to pin it to the ground. In a second version, a man sits on a plank and others try to pick it up. The men's strength is revealed by the weight of the plank. 6. Moe is 'to sleep'. Moeaki indicates sleeping to rest in preparation for an upcoming battle. 7. Reetiake 'to tell a lie' or 'to tell a falsehood' is synonymous with ngutu roi or roiroiti. Tearakura and his brothers "lied" to the people, telling everyone to gather at te Ana for a fish drive, so that the people would all be gathered in one place. 8. The Paitoka Brothers "lied" to the community, telling them that there would be a fish drive. The plan was to kill the people when they gathered at te Ana. 9. Tearakura asked the Paitoka Brothers which of them would go and get Pu Avatere. 10. The sense of this sentence is to ask, "Are you going somewhere aimlessly?" Tearakura is asking Ranginapa why he is taking so long to get going. 11. Pu Teukumarae's comment was that Pu Avatere knew Tearakura was planning to have him attacked, and Tearakura knew that Pu Avatere would not come peacefully. Therefore, he sent Ranginapa to get him, with the understanding that this meant a fight. 12. Here Tearakura asks again which of the Paitoka Brothers will go and fight Pu Avatere. 13. More literally, this means 'to walk about with it in my hand'. 14. Pu Avatere felt Pu Ranginapa's presence even though he couldn't see him. 15. Nguu ipo refers to the whirring sound of a club striking swiftly downward through the air. 16. Pu Avatere tried to pull and push the club out of Ranginapa's hands, but Ranginapa held it firmly. 17. Pu Ranginapa jumped away to dodge the stick when Pu Avatere pulled it away and swung it at him. 18. Ranginapa wrapped the strap at the end of the war club around his wrist to keep his opponent from pulling it away. 19. He added several knots for extra strength. 20. An alternate pronunciation of keukeunima 'wrist' or 'forearm' is kaukaunima. According to Pu Teukumarae, keukeunima is the "correct" pronunciation. 21. The Chiefly Brethren and the Paitoka Brothers had been asking Tearakura for permission to kill off the remainder of the community (tea tepenua). When he finally agreed, they said they needed him to lead them into battle. 22. A spirit had instructed him to sit like this. 23. In olden times, when Anutans went into battle, the chief would appoint someone to be the leader. As the leader raised his weapon to strike the first blow, he would

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say, Manuu toku toki. Maarama oku mala 'May my adze have power. May my eyes be clear'. This invocation is known as te pure, and the act is characterized as e iki te pure 'to raise the pure. The ceremonial first blow was always struck with a toki 'adze'. Anutans further say that should anyone begin to fight before the ritual commencement, he would almost certainly be unsuccessful. 24. Tearakura threatened to kill Pu Taupono if he did not leave. 25. A rapi is a bark-cloth headband, used to hold back long hair when fighting. Pu Taupono was following Tearakura and could keep track of where the latter went because of his light-colored headband. 26. Those killed were Pu Avatere, The House of Tepetuu, and Te Api Pangatau except for Pu Pangatau. 27. Tauvakatai wanted to marry the daughter of his adopted parents, but they objected because this would have violated the incest taboo. At least partly for this reason, he determined to kill them. When he got to their house, it was still dark. Pu Tepetuu offered him food, and Tauvakatai turned his back to get down the food basket, which was hanging from the rafters. From the sound of Pu Tepetuu's voice, he estimated where the latter was sitting, and without warning, he whirled around to strike the old man with his war club. However, he misjudged and accidentally killed the younger woman, as well as her parents. Although the connection is not made explicit, Pu Tepetuu appears to be the son or grandson of either Kaakaa or Rata (chapter 4). This episode presumably accounts for the demise of the House of Tepetuu. 28. Nau Ariki here is telling Tearakura that the Paitoka Brothers were luring him to their house so that they might attack him while he was off guard. But each time he went to confer with them he sat in the place where their clubs had been buried, underneath the floor mat (tapakau). That made it hard for the Paitoka Brothers to get at the clubs and is the only reason they had not yet attacked him. Chapter 7

1. Following Firth (1957), 'clan' is my gloss for the indigenous term kainanga. These are second-level partilineal descent groups, between the 'domestic unit' (pare or patongia) and the 'general community' (kanopenua) in degree of inclusiveness. I should emphasize that descent in this context is defined in Anutan rather than Western terms; thus, links need not be genealogical or biological but can be—and in some instances are—supplied by behavior demonstrating aropa. For further discussion, see Feinberg (1981a, 1981b, 1990a, 1996a). Anuta's four kainanga are said to be descended from Tearakura, his two brothers (Pu Tepuko and Tauvakatai), and his brother-in-law (Pu Pangatau). 2. The normal Anutan custom, if the chieftainship should be conferred upon a junior candidate, is for the office to revert to the senior line in the following generation. In this case, however, the chieftainship remained in the possession of the junior line even after Pu Pongi's death. Pu Tokerau opined that the office could not be passed to Pu Rongomai's progeny because the latter became ill and gave the chieftainship away. Pu Raatu's son, Akava, similarly could not become chief because Pu Raatu had expressly stated that the island should follow Pu Pongi. These explanations, it should be noted, are inconsistent with succession patterns in more recent generations (see Feinberg 1978, 1996a). 3. The following sentences indicate that Pu Tingirau actually had five children. Perhaps Pu Nukumarere used the number three because the eldest children were qual-


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itatively more important than the youngest two. More likely, he was referring to Pu Tingirau's three sons. 4. Before to the arrival of the church, Anutans had two types of names: ingoa tangata 'personal name' (now called ingoa poouri 'darkness name') and the ingoa pakamaatuaa 'parental' or 'marital name'. Tautorona was this woman's 'personal name'; Nau Ariki the marital name. Women's marital names are prefaced with the tide Nau; men's with the title Pu. At present, Anutans have an ingoa pakauku tapu 'baptismal name' in addition to the two older varieties. For more on the Anutan naming system, see Feinberg (198la, 1982a, 1983). 5. Anutans say that this description is based on the woman's name, Nau Ariki, and her genealogical position; that nothing is known of her role as 'female chief. When pressed, Pu Tokerau suggested that she might have been "like Queen Elizabeth." The Tongans gave the Tu'i Tonga's eldest sister the title and honorific position of Tu'i Tonga Fefine 'Female Tu'i Tonga'. Perhaps the old Anutan practice was analogous. 6. Akava was the son of Pu Raatu, who voyaged to Tonga (chapter 5). 7. Tataru means to gather fish for a special occasion. 8. Temuriava is an oven house currently under control of the senior chiefs domestic unit. 9. These fish were being prepared for a ritual feast whose aim was to ensure a successful coup. 10. "They" here refers to Tearakura, Pu Tepuko, Tauvakatai, and Paovaka's sons (The Paitoka Brothers). According to Pu Tokerau, Tearakura's daughter died and Akava's two sons went to catch fish for the funeral. Paovaka's sons, wishing to wrest control of the island, hit on a strategy of divide and conquer. They falsely accused Akava's sons of using the fish to invoke their deities' assistance in deposing Tearakura. The latter believed the story and, in alliance with Paovaka's sons, made war against Pu Taumako, Pu Maapai, and their unspecified allies. They struck at night and wiped out their adversaries at minimal cost to themselves. Pu Pangatau, who later becomes prominent, did not take part in this episode because he was, at the time, with his wife at their house in the island's interior. 11. Pu Tokerau commented that Pu Taumako died the first time he was hit, but he refused to lie down because, as Pu Raatu's grandson, he was genealogically superior to Tearakura. Only when Tearakura knelt down to show proper respect to a senior kinsman was Pu Taumako willing to concede defeat by acting as a proper dead man and lying on the ground. 12. At another point, Pu Tokerau noted that Tearakura was married to Paovaka's daughter, suggesting that this is why Paovaka's sons and Tearakura were on the same side in the first battle. Perhaps the woman mentioned by Pu Tokerau was Nau Tearoaro; if so, this would explain how she could visit the Paitoka Brothers at such a sensitive time without arousing suspicion. 13. Kavataorua was Tearakura's eldest son and ultimately became Anuta's chief. 14. The 'brothers' in this case are classificatory. Paovaka's sons were evidently Kavataorua's matrilateral cross-cousins (see note 12). 15. Aropa means something like 'love', 'pity', 'sympathy', or 'affection' (see, e.g., Feinberg 1978:28-30, 1981a:67-72, 1981b:134-38, 1996a for further discussion of this concept). In the present context, it is unclear whether Kavataorua's positive feelings for his cousins or his sorrow at their anticipated demise is being emphasized, but undoubtedly both connotations are implied. Pu Tokerau commented on this peculiar episode: "I think he [Kavataorua] likes his 'brothers' more than his father."

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16. The three men intentionally damaged their canoe to give them an excuse not to go to sea. 17. Tau paanau is the term for siblings or cousins of the same sex; nga tau paanau o Paovaka refers not to Paovaka's brothers but to the group of brothers who were all Paovaka's offspring. Molu means 'to be separated' or 'to split off; te Akau Motu is the name of a reef that is separated from Anuta by a deep trench, several miles in width. 18. Tail is the Tikopian word for 'one'. Anutans often use this form but usually pronounce it tati. The "proper" Anutan equivalent is tai. 19. Pu Tokerau commented thai Tearakura sent the other brothers to the sea, leaving only Ranginapa on the island, because the latter was a powerful warrior and the chief wanted to kill him first, when no reinforcements would be available. He further suggested that the brothers acquiesced to these instructions despite their knowledge of Tearakura's plans because they assumed that Ranginapa was so strong that no one could kill him. If this were the case, however, the act of breaking the canoe (see above) would seem to be superfluous. It appears more plausible that Paovaka's sons were unaware of Tearakura's plans, and the deception worked. This interpretation is apparently confirmed by Ranginapa's actions as described in the following paragraph. If he were expecting a fight to the death against four powerful adversaries, it seems unlikely that he would have gone to his garden to plant Cyrtosperma, and it is most unlikely that he would have taken his baby with him. 20. Puraka (Cyrtosperma chamissionis) 'swamp taro' is planted in large depressions at the base of the hill. Colocasia esculenta, which Anutans term taro, is planted on the hilltop or in dry soil on the coastal flat. 21. The powerful Ranginapa accepted the challenge by descending toward the weakest member of the opposition. Tauvakatai is sometimes known as Pu Rikiriki 'Mr. Small', perhaps suggesting a deficiency in size and strength, as well as an inferior genealogical position. Purianga agreed in separate conversations that Tauvakatai was slight of build but claims that he was fit and agile, making him a formidable opponent. By contrast, Pu Teukumarae claimed that the name was actually an ironic comment on a big, strong, powerful warrior, suggesting an analogy to Robin Hood's "Little John." 22. Puko or Apuko is the name of a hilltop garden. 23. Tearakura and others had tied down Ranginapa's spear so securely that he could not move it. In his anger at being unable to move his spear, he picked up the entire house and turned it over. This passage makes two points: Ranginapa must have been an incredibly strong man to be able to pick up a house, and Tearakura must have had tremendous mana to be able to secure the spear so firmly that even a man of Ranginapa's physical powers could not move it. 24. According to Pu Tokerau, Tauvakatai decided that since Ranginapa was afraid of Tearakura, it was better for him, Tauvakatai, to go and fight the strongman. Tauvakatai then followed Ranginapa over the hill to his house. 25. It was explained that Tauvakatai's spear hit and stuck in Ranginapa. Tauvakatai grabbed one end to push it in and kill his foe, while Ranginapa grabbed the other end to pull it out. In the struggle, they broke the spear. 26. Pu Taokave was identified as the Chiefly Brethren's patrilateral cross-cousin and brother-in-law. In another text, not included in this volume, Purianga explains that Pu Tepuko and Pu Pangatau later killed Pu Taokave in retaliation for a perceived insult. 27. Parikitonga is the traditional dwelling house of Anuta's senior chief. 28. Pu Tokerau interjected here that when Tauvakatai went to chased Ranginapa,


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everyone assumed that the smallest man would die in battle. Thus, Tearakura was surprised at the news of the outcome. 29. This is a euphemism for exterminating virtually the entire male population. 30. "Your clubs" in this passage refers to clubs intended for attacking Tearakura and his brothers. The clubs were actually the property of the Paitoka Brothers. 31. Ato is the Anutan rendering of aso, the Tikopian word for 'day'. The Tikopian /s/ is usually pronounced as /t/ in Anutan. 32. The Chiefly Brethren performed magic to assist them in their fight against the Paitoka Brothers. Ran raakau, the Anutan term for 'magic', literally means 'plant leaf, presumably because leaves played an important part in the magic ritual. 33. Ukupanga is the area where beach, reef, and cliff come together in the northeastern portion of Anuta. 34. Aaria i Ukupanga are stones at the surf line at Ukupanga. 35. The five fish represented the five Paitoka Brothers; the large one that got away was Ranginapa. The inability of the Chiefly Brethern to capture the large mullet signified that they would be unable to defeat the man. 36. Tearakura concluded that the fish had returned as a bird and that if he and his brothers could catch the bird, it would be an omen of success. 37. The usual Anutan equivalent to riuara is rotoara. Riuara is used in "proper" Anutan not for a physical path but to refer to a behavioral complex (e.g., te riuara o te rotu 'the way of the church'). 38. Maui atu is the Anutan equivalent of the Tikopian mau atu 'to grab'. The more common Anutan terms are popoo and puke. 39. Te Tonga is the name of a garden. 40. My consultants commented that the women were all instructed to go and work together in one place so that the battleground would be clear. 41. It is somewhat unclear in this paragraph who is speaking to whom. I have translated it as the women intercepting Tauvakatai and trying to discourage him from fighting. An alternative interpretation is that Tauvakatai temporarily caught up with Ranginapa and began to lecture him: now that we have finally put our conflicts behind us and started living together in harmony, you and your brothers are planning to start to fight again. What do you think you are doing? 42. The sense of this passage is that Tearakura doesn't care what happens to Tauvakatai because he is angry at him. 43. The Anutan equivalent of naupakina is repetia. 44. Te Urumaaoa Rai is the name of a mataapanga, a place near the seawalls in Rotoapi Village where people spend much of their leisure time, refreshing themselves in the breeze. 45. Tarai purei is the thorn of a yam plant. This was Toroaki's way of letting Tauvakatai know that he would help him in his battle with Ranginapa. 46. Tauvakatai was spinning the spear around in his hand so that Ranginapa wouldn't be able to get himself set for the thrust. 47. Mate 'to die' refers to a variety of severe traumas. To die in the English sense of the word is not mate but mate ee rea 'die indeed' or 'die completely'. According to Pu Teukumarae, Ranginapa and Pu Taokave were 'formal friends' (tau tod). Tauvakatai and Pu Taokave were brothers-in-law (tau maa). Pu Taokave was standing there with the little adze. Ranginapa called out that he should kill Tauvakatai because they were tau toa. Tauvakatai said he should kill Ranginapa because they are tau maa. Ranginapa and Tauvakatai were rolling on the ground; Ranginapa had Tauvakatai by the throat, and Tauvakatai was holding Ranginapa's hair.

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48. This is a sharp point at the top of the cliff near Te Ukupanga. 49. Pu Teukumarae suggested that this is a reference to The Chiefly Brethren's lying earlier to the Paitoka Brothers, to trick them into going out to sea. 50. He hoped that since Ranginapa had been killed, the Chiefly Brethren might be satisfied and agree to let the other brothers live. 51. Maarai means to apologize or ask someone not to be angry. He took two varu 'scaleless tuna" to present to the chief, crawled to him, and pressed his nose to the chiefs knee to ask forgiveness. 52. The tuaakau is the seaward edge of the fringing reef, where the waves break onto it. 53. To crawl toward someone is a gesture of contrition and subordination. 54. Tearakura pressed Pu Taupono's head down in the water, causing him to drown. 55. In Purianga's version of this story, there were five brothers. Ranginapa was the first, Pu Taupono the second, and Pu Ookota the third. The remaining two are now speaking to Pu Ookota. 56. The Anutan equivalent of tiki 'not yet' is koi tun. 57. Nanati was Nau Pangatau. Her older sister, who had already married, was Nau Ariki. 58. Nanati asked her brother-in-law, Pu Pangatau, not to kill Pu Ookota and his remaining two brothers. Pu Pangatau was an ally of the Chiefly Brethren; he eventually married both sisters and, with them, founded the third of Anuta's four presently existing kainanga 'clans'. 59. This should be Pu Pangatau. 60. He claimed to be worn out from his long-standing concern with their affairs. So now, he suggested, he should be allowed to marry their sister in compensation. 61. Pu Teukumarae suggested adding the following for clarification: Teraa, Nanati ne tori mo te toko rua o te nopine o Pu Pangatau. I te vaatia, ko Pu Pangatau ku aavanga ki a Nau Ariki, te urumatua o te Paanau Ariki 'So Nanati was given to be Pu Pangatau's second wife. At that time, Pu Pangatau was [already] married to Nau Ariki, the firstborn of the Chiefly Brethren'.

Chapter 0 1. Pu Tonga was living on Tikopia when his brothers were killed. The bow and arrow was not generally used as a weapon in Polynesia, but the Tikopians and Anutans knew about it from encounters with Melanesians. The Anutan term for a bow is pana pakaPiti 'Melanesian projectile shooter'. Before attempting to invade Anuta, the Tikopians decided to make a voyage to Vanikoro to obtain this "secret weapon." 2. Pu Tonga had the hair on half of his head cut while the other half remained, a metaphorical reference to the fact that Tearakura and his supporters had killed his brothers while Pu Tonga remained alive. Pu Tonga's reference to his "parents-in-law" is unclear; the Chiefly Brethren were Pu Tonga's brothers-in-law. 3. Te Ava Tii 'the Small Passage' is the smaller of the two passages across the fringing reef on Anuta's southwestern shore. Tupenua is the cliff face descending from the top of Maunga to the ocean on Anuta's northern coast. 4. In other words, they asked what had happened to all the brave talk they heard from him before they left Tikopia. The closest idiomatic English equivalent to this expression is perhaps that one has become "chickenshit."


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5. Muri is the name of the more westerly of the two traditional Anutan villages (see Feinberg 1980, 1981a). 6. Te Papatoa is a section of reef and water more or less in front of Rotoaapua, the dance ground in Muri village. 7. I asked why Tearakura and Pu Tepuko allowed an entire fleet of Tikopians to attack Tauvakatai without going to help. Pu Teukumarare's answer was that the Tikopians did not converge on Tauvakatai with clubs and spears but stayed at a distance and shot arrows at him. Tauvakatai, because of his remarkable agility, was able to dodge the arrows and dispatch the leading Tikopian warriors one by one as he caught up with them. 8. "The thing" refers to Tauvakatai. Tearakura was expressing surprise and, it turns out, perhaps annoyance that after all this Tauvakatai was still alive. 9. Turi te rava means to chase in order to catch and kill someone. As soon as Tauvakatai was wounded, he started chasing the Tikopians, not simply trying to dodge their arrows. 10. Te Kope is the name of a path to the hilltop near the spring on the west side of the island. 11. Nuuanga is the name of a garden. 12. Tikopia has four ranked kainanga 'clans'. In order of precedence, they are te Kainanga i Kafika, te Kainanga i Tafua, te Kainanga i Taumako, and te Kainanga i Fangarere. The 'clans' are headed by chiefs, known as te Ariki i Kafika, te Ariki i Tafua, Te Ariki i Taumako, and te Ariki i Fangarere, respectively. In these texts, I follow Anutan pronunciation (Kaapika, Tapua, Taumako, and Pangarere) rather than the better-known Tikopian forms presented in Raymond Firth's many writings on that island. 13. Rii toku pokouru means 'bind my head' or 'tie up my hair'. It indicates that one is embarking on an endeavor whose outcome is unknown. 14. Aaro normally means 'to paddle'. However, a trip from Tikopia to Anuta—a distance of about 75 miles—would almost always be made under sail. 15. Vae means something like 'vicinity'. Vae vai tai is the area close to the vai tai 'saltwater', and I translate it as 'seashore'. Vae vaka is the water close to a ship, boat, or canoe. Similarly, vae pare refers to the area near a house, and I have glossed it here as 'yard'. 16. Taurupui was Tearakura's mortal name, by which he was called in mundane social contexts. Tearakura is the name by which he was later invoked as the island's premier deity. 17. Makitopaa is a path to Maunga between Teputuu and Vai. Te Matakao is a path from Vai directly up the hillside. 18. Te Ara i Vaioma is a path up the hill behind Muri Village. Vaioma is a spot where water collects inside a stone, forming a deep pool that never dries up. Apuko and Avere are names of garden plots. 19. Pakakaurava is to make oneself very low, either literally or figuratively. 20. A pakamita is a yell or hoot, typically in the middle of a dance. 21. When the arrows were almost spent, Tauvakatai began to move forward toward the Tikopians while he continued to dodge their remaining arrows. 22. Pu Aorere handed the bow to Taoeva and told him to look after it well—to run fast and not be caught—because this is the bow that wounded Tauvakatai. 23. Pu Aorere told Taoeva to hold the bow while he, Pu Aorere, fought with Tauvakatai. Taoeva said to run because Tauvakatai, despite his wound, was still the strongest man around.

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NOTE'S TO PAGES 140-149

24. Te Pungateuku is the name of a hilltop garden. 25. Te Kope is the name of a garden plot that includes part of a cliff. 26. Vai literally means 'water' or 'liquid', but it is sometimes used as a metaphor for solid food as well, especially in ceremonial contexts. 27. Pu Taumako told Taoeva that he must stand up in the canoe and hold the bow aloft until they could see the mountain on Tikopia. This was to honor the bow and the spirits that directed the arrow. Pu Teukumarae commented that the Tikopians were fundamentally in error by believing that Tauvakatai had been struck because of the assistance of their own powerful spirits. Actually, he asserted, Tauvakatai was hit only because Tearakura had cursed him. Therefore, the Tikopians should have saved their thanks for the Anutan chief and future deity. 28. Tu mai is short for tutuu mai. The Anutan equivalent is tuuti mai, which means 'to cut something down' or 'to cut something off for someone'. 29. Pu Retiaki's father had died on Anuta. The purpose of this ritual was to honor him, to ask him to make Tauvakatai's wound particularly painful, and to determine whose arrow had caused the wound. 30. The large banana trunk, in this case, represented Tauvakatai. This is how the Tikopians determined that the arrow that wounded Tauvakatai was the one fired by Pu Retiaki Taoeva. 31. Uta is the district where Tikopia's most sacred rites were performed in the preChristian period (see particularly Firth 1939] 1967b; 1970). 32. This is at odds with genealogies collected from Pu Nukumarere, which indicate that Pu Maapai was the only senior chief (Tui Anuta) not directly descended from Kavataorua (see Feinberg 1978, 1981 a). 33. Varoro was first married to Tauvakatai and was Pu Rotomua's mother. Tauvakatai died while Pu Rotomua was a baby, at which point Tearakura took Varoro for his third wife. The only son to come from this marriage was Pu Pokotutai, whom Tearakura told to stay with his mother's rather than his father's sons. Thus, Pu Pokotutai remained with his maternal half-brother in the Kainanga i Rotomua. 34. This is Pu Tepuko's last wife, whom he took after his brother's death (see Text 18). 35. Pu Tancanu and the others mentioned here were the fathers of Pu Notau, Pu Akonima, Pu Paone, and the other middle-ranking men of the Kainanga i Mua at the times of my studies. For further explication of their genealogical position, see Feinberg (1981a:Appendix D). Chapter 9 1. Two of these three died without progeny. Pu Avatere was later killed by Ranginapa (Text 12, chapter 6); Pu Arataika left Anuta on an overseas voyage and never returned. 2. Pu Avatere and Pu Pangatau were te tau paanau maattua 'the older brothers'. Te Vac Reke is the area where the reef flat, beach, and cliff face all come together in the eastern portion of the island. 3. Maroputu was Pu Arataika's 'personal name'. 4. Rao karoama is a fish drive in which coconut fronds are used to force karoama fish into a place where they can be easily caught. 5. Anutan has a number of words for hand-to-hand combat. Peotopaki means to go after one another in any kind of fighting. Petoro is said to be of Tikopian origin and means the same as perorii 'to wrestle'. Pakainopia is to pull someone forward so


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that he falls on his face. In this passage, Pu Arataika and Pu Avatere were fighting. Pu Arataika saw Pu Avatere start to fall, caught him, and stood him back up. 6. Pu Pangatau was the last born. This passage does not mean that he was physically smaller than the others at the time of these events. 7. Twice they asked for permission to kill Pu Pangatau, but Tearakura would not give his approval. Pekau means 'work' or 'job'; in this case, it refers to their words to Tearakura. 8. Pu Pangatau told Nau Ariki that if they should come after him, he would be waiting for them with his club. 9. The Anutan equivalent of peurupi is peuupi. 10. The sense of this is: "If you go to kill my husband, do you think that I'm just going to look on?" or "Are you going to kill my husband while I'm looking on?" 11. The dual form of the pronoun in this passage marks Tearakura's formal respect for his brother-in-law. 12. Tearakura reached up toward his daughter to grab the strap that was tied around her neck, but instead he accidentally broke the branch of the tree. His daughter fell and broke her neck. 13. The Anutan equivalent of pe nia is pe ko tea?, 14. Pakamatemate is more or less equivalent to maarai, meaning to try to make someone calm down when he is very angry about something. 15. Pu Maatopa had come to support Tearakura's legs with his hands, to keep the chiefs full weight from pulling down on the bark-cloth strap and breaking his neck. As Pu Maatopa held up Tearakura's legs, the latter suddenly felt, without looking down, that they seemed lighter; so he knew that someone was interfering with his plans. 16. The point is that when people think of Pu Maatopa, they will only associate him with the death of his uncle. 17. I asked whether Pu Maatopa should have obeyed his mother and prevented Tearakura from hanging himself or if he ought to have obeyed the chief. Pu Teukumarae responded that if Pu Maatopa had been clearer with his mother about what Tearakura said, she would not have kept sending him back. Thus, he had only himself to blame for his dilemma. 18. Rau mea is equivalent to ran raakau 'magic'. Pu Raroipi and Pu Rarotaua went to perform magic on the canoe to hold it in place and keep it from landing at Anuta. 19. Poirape was the name of both the man and the canoe. 20. Anutans expressed skepticism about this aspect of the account. Chapter 10 1. Te Ao Nima literally means 'the Fifth Day' and is what Anutans presently call Friday. There is no reason to believe that the Anutans had a seven-day week in precontact times, or if they did that it would have begun on Monday. Just what Pu Nukumarere had in mind, then, is somewhat obscure. Perhaps he meant that Taoeva planned to return five days after his arrival at Tikopia, but this is not clear. 2. Kava, in this context, means 'to climb' or 'to crawl somewhere above the ground'. The sense of this passage is that Tauvakatai was in such pain from his wound that he could not stay still. The idiomatic English equivalent is that he was "climbing the walls" in pain. 3. Toku is the first-person singular possessive pronoun, referring to a singular object. If the object is plural, the proper form is oku. Tauvakatai says toku taina in this instance because he is referring to Tearakura. It is not clear in the next sentence whether

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naaua ke o mai 'that the two of them should come' refers to Pu Taokave and Tearakura or Tearakura and Pu Tepuko. 4. Literally, 'he was not good toward the Tikopians'. He felt that way because they were responsible for his father's death. 5. Tauvakatai's wife, Varoro, was from Tikopia. This woman was Pu Rotomua's mother; her brother had come to Anuta for a visit. 6. Pokotutai was the name of Pu Rotomua's house. 7. He was suggesting that the two men he had captured be baked and eaten as if they were fish. 8. Toa can be the generic word for 'friend' or it may be a term for 'formal friend' or 'bond-friend', a relationship entailing specific duties and expectations. Most likely, the relationships denoted in this passage are of the tauranga variety, involving a formal connection between a Tikopian and an Anutan 'domestic unit' (called paito and patongia, respectively). For further discussion of the tauranga relationship, see Firth (1954) and Feinberg (1981a:95, 1981b:115-16). 9. Tearakura was evidently speaking here of physical prowess rather than political or ritual primacy. He was telling the child that he would grow up to be Anuta's foremost warrior. Tearakura, however, retained the position of Tui Anuta, and this title has remained in Tearakura's Kainanga i Mua to the present time. 10. Pu Rotomua's mother scolded Tearakura, reminding him that betel mixture is not appropriate for children. 11. Patu manoa or patu manava (both pronunciations are used) refers to the 'heart' and literally means 'breath stone' or 'belly stone'. It is used here metaphorically to mean "a man's life force" or "that which makes him strong." Expanding on this point, Pu Tokerau continued, "That is why Pu Rotomua was so strong. Much stronger than his father, and in fact, one of the strongest men ever to have lived on this island—in the same class with Pu Raatu and Ranginapa—able to pick up a large canoe and carry it down to the sea by himself." This feat can easily take a dozen men. 12. Pakamaru means 'to become soft' or 'to give way'. In this instance, Pu Rotomua moved his hands downward as he caught Pu Teaapua in such a way as to gradually break the latter's fall. 13. Pu Nukumarere (Text 25) cites Taupakairo as Pu Rotomua's personal name. According to Purianga, both Taupakairo and Kakemato are correct; the man had two personal names. 14. The Ariki Taumako is Tikopia's third-ranking chief and head of te Kainanga i Taumako 'the Taumako Clan'. 15. A petiki is a coconut nursery or a bunch of coconuts placed together to preserve them. In this story, the child was apparently stealing coconuts from the storage area of the House of Patumaruu. The Ariki Taumako was angry about this because when coconuts are stored in this manner, they are considered to be the chiefs property. 16. Pu Taumako Rai (in Tikopian, Pu Taumako Lasi) is also an alternate name for Pu Ariki, the chief responsible for the death of the apukere (chapter 3). Temuka was a different person, who lived a good half dozen generations later. Purianga insisted that Pu Taumako Lasi may be used as a designation for any chief of Tikopia's Taumako clan. 17. Pu Taumako grabbed the dart and pulled. The child was holding on and fell forward. Pu Taumako grabbed his arm and pulled. The child fell forward, getting his arms and legs all tangled up. 18. Pu Taumako claimed that the boy fell down and broke his neck while trying to hit him in the teeth.


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19. Rau petiki was cited as a synonym for petiki. 20. Petu is the name of a sport in which the contestants try to throw their opponents by grabbing their hair. This is not to be confused with petuu, which is the term for 'star'. Teakauroa was the name of a house where the competition was held. 21. He threw them all out of the way. Tika is to throw someone head first, like a dart. Rakuna, by contrast, refers to throwing sideways. 22. The sense of this is to ask, "Don't you have any respect for the Ariki Kaapika?" Apparently, Pu Patumaruu was the one throwing people around and making a lot of noise. Pu Taumako ordered Pu Patumaruu and his associates to stop at once. The Ariki Kaapika (Kafika in Tikopian) is Tikopia's senior chief. 23. Rakitu (Rakisu in Tikopian) is a Tikopian place name. 24. He was telling Pu Rotomua that Pu Taumako had prepared a special war club just for killing him. He was lying, trying to get Pu Rotomua angry at Pu Taumako so that he would go to Tikopia and kill him. 25. The point is that, were it not for his mother, a Tikopian woman, he would not have been born. 26. Oromua and pui muri refer to the fruit of palm trees such as coconut and betel. Oromua refers to the first bunch of nuts to become hard inside and ready for harvest. Pui muri is the second bunch of young nuts. Angai is another term for pui muri. 27. Tao means 'to escape injury'—in this case, not to be split apart by the digging stick. 28. Peraiki 'to splatter' comes from pera 'mud'. Te uku also means 'mud' but is specifically the mud used in fitting parts of a canoe together. According to informants, the latter word derives from the practice of putting mud in one's hair as an abrasive cleanser and washing it out with saltwater. The primary meaning of uku, according to these commentators, is 'to wash' or 'to bathe'. Chapter 11 1. Te Rotomuriava is an area beside te Patu o Mangoo, a boulder protruding from the ocean off Anuta's southeastern shore. 2. To tie a pearl-shell pendant around one's neck was a ceremonial act performed to ensure success in an upcoming fight. 3. Te Mataapanga Rai is the area along the southern shore where Maratautamana, the large canoe of the island's senior chief, is stored (see Feinberg 198la: 16, 201). 4. Pu Raropita and Pangarati were Rotumans. 5. This passage suggests that the canoe was double-ended and was tacked by moving mast and sail to the opposite end. This practice has been noted for many Pacific island groups. 6. When Pu Raropita settled on Anuta, he was incorporated into the Kainanga i Rotomua as the toa 'formal friend' of Pu Pokotutai. The latter was Tearakura's son and Pu Rotomua's maternal half-brother. Nau Raropita was the daughter of Pu Rotomua, making the marriage technically a violation of the incest taboo. To my query, "So Pu Pita married the daughter of his toa?" Pu Tokerau responded, "Yes. You know, before it was different." 7. My Anutan consultants could not identify the expression tau tin and speculated that it might be Rotuman. 8. Keve bumped into the wall and moved the whole house with him. 9. The Muripota are rocks at the edge of the reef flat off Rotoapi village, in the southern portion of the island.

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10. Tokerau was the name of this man's house. 11. Malaamoomoa was said to be an old word from somewhere in the Polynesian triangle (Tc Atu Runga) for the bow of a canoe or ship. The usual Anutan word is mataavaka. 12. The man running across the water was Pu Tokerau. According to my consultants, the deal for Keve to give his sister to Pu Tokerau was made but, as in Text 27, the woman died before the marriage occurred. 13. Te mataura is a type of crab. 14. An island appears to grow higher as the canoe draws near. In this passage, the canoe was so close that Rotuma had achieved its full height. 15. According to Pu Teukumarae, the proper word in this passage should not be mapakaara but either mapakarava or mapakapaa. \ 6. Vuko is a very soft, light wood. One variety of puko (puko pakalangia, Hernandia peltata] is commonly used for building outrigger floats, but it is not strong enough to make a proper hull. The other, even softer and less durable variety is known as te puko vai (Cordia subcordata). 17. The Anutans could not bring themselves to attack the Rotumans, who were in such a sorry state. To say that they were "just gills" is more or less equivalent to the English expression "nothing but skin and bones." 18. That is, they regained their strength. 19. In other words, he will grow to be brave and strong, like Pu Tokerau. The English equivalent might be 'You will be stout-hearted like me'. 20. One consultant, Joseph Matua, felt it important to point out that this man eventually died on Patutaka—a fact not mentioned in either Purianga's or Pu Nukumarere's texts. 21. The sense of this is, "What do you think you're doing marrying here? Is this your island?" 22. First, they took his club from him and beat his buttocks with it. Then, adding insult to injury, they strutted back and forth in front of him. 23. Pu Raropita asked Maapuipano if he would find and kill the two Rotumans. Maapuipano said he could not kill them because his belly was not yet firm. This is an idiom meaning that he was still young and had not yet become a true warrior. Man na manava means to be brave or ready for combat. Man can mean 'to find', 'to be firm', or (in Tikopian) 'to grasp'. Any of these glosses would make sense in this expression, and it is unclear which is intended. Similarly, manava can refer generally to the abdominal area, which 1 have glossed as 'belly', or it can be an abbreviated form of patu manava 'heart', either of which would make sense. 24. Kiki is Tikopian for pikipiki 'to be sticky' or 'stick something to something else'. Uoua (tuutuua in Tikopian) is a pudding made by baking some starchy vegetable like taro in an earth oven, then mixing uncooked coconut cream with the cooked vegetable. 25. "The things" are the two Rotumans. 26. In other words, he had finished building the wall. 27. Mam are 'leading men' or 'men of rank" on Tikopia and Anuta. They typically serve as the chiefs' executive officials (e.g., Firth 1936, 1964; Feinberg 1978, 1981a, 1996a). 28. Upon further questioning, the consensus was that this man was, in fact, the Pu Maapai who sailed to Vanuatu. On reviewing genealogical data, Purianga agreed that his initial statement was in error. 29. Raakeitiiti was a commoner (pakaaropa). He said that Pu Maapai, being a chief, should stay ashore and not risk being lost at sea.


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30. Pu Teukumarae suggested that Purianga spoke incorrectly here; that he probably meant Kairo e papine ne too ki runga 'They did not bring up any woman'. 31. Since there were several women on each rope, they were too heavy and the men could not pull up the ropes. Just one man was strong enough to pull up his rope—Pu Teraupanga. 32. Taaki means 'to weigh anchor'; 'to cast off from a wharf is pakaui. 33. The idiomatic English equivalent would be that he was "sick of being left behind" or that he was "dying of boredom." 34. Kukuri is banana or taro wrapped in banana leaf, baked in an oven, and then mashed with one's hands to make it soft. 35. Te pata refers to the rafters of the oven house, on top of which firewood and other supplies are stored. The woman's family had hidden her there to keep her safe from the strangers. 36. Anutans, like some other Polynesians, used to bleach their hair with slaked lime, produced by baking coral in an earth oven. They considered light hair to be highly attractive and continued the practice through the 1970s, long after its abandonment elsewhere in the Pacific. 37. Riuapanga is Tikopian for mataapanga. It is the area to seaward of one's house, where people congregate to sit, talk, sing, and dance. It tends to be breezy and comfortable, making it an attractive gathering place. On Anuta, the premier mataapanga is the area above the seawall in Rotoapi village near a house named Penuakena (see figure 3.1; Feinberg 198la: 16, 198). 38. Apanga is an abbreviated form of mataapanga. 39. Totoko is to stand still with hands on hips; tokotoko is to move or sway back and forth with hands on hips. 40. Pakauruuru is to 'shout' or 'call', similar to tangikaranga. 41. Naavero was not definitively identified. My consultants speculated that it might be Nauru.

Chapter 12

1. In this version of the story, it is implied that Tearakura actually struck down his daughter, Nau Parekope, for some unspecified reason. According to Purianga's more detailed account (Text 23, chapter 9), he scolded his daughter about her relationship with Pu Parekope, and she responded by committing suicide. 2. Pu Tokerau, at this point, commented that Kavataorua was actually a grown man. Tearakura referred to Kavataorua as a child because he was his son and because he wanted his brother, Pu Tepuko, to have a turn at being chief. 3. This is the name of a house that once stood near the spot where Pu Raveiti's was located in 1972-73 (see Feinberg 1981a:16, 198-200). 4. Porongai is said to have been the intruders' most accomplished warrior. 5. Pu Nukutaua was Tearakura's second son by his first wife. 6. Pu Nukutaua was chasing Porongai, and Pu Pangatau came up behind. 7. Pu Tokerau observed, "You know Pu Nukutaua is a very strong man because no one can jump up and kill someone from the air. You have to stand on the ground." 8. Te Tikuana i te Miro is the name of one side of te Pungaana Rai (see figure 3.1). 9. Pu Taumarei was Tearakura's son by his second wife. Te Tikuana i Tauriki is the opposite side of te Pungaana Rai from te Tikuana i te Miro. The strategy was to

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have one man on each side so that whichever way the intruders attempted to escape, there would be someone there to intercept them. 10. Kiko is a Tikopian term meaning something like 'over there'. The usual Anutan equivalent is koee. 11. Tail, which normally means 'war' or 'battle', in this context is synonymous with kanotau 'group of fighters' or 'army'. 12. Pu Raroipi was Pu Maatopa's brother and second son of Pu Pangatau. 13. This wound was from Piikia's spear. When the spear hit Pu Nukutaua, hemoved with it, giving way so that he received a relatively minor flesh wound. 14. Te paiva is an area of expertise or special jurisdiction. A carpenter's paiva is to build houses and canoes; a fisherman's paiva is to catch fish; and the chiefs paiva (ie paiva o te ariki) is to lead and rule the island. 15. The brothers-in-law referred to here are Pu Tepuko and Pu Pangatau. The point is that of the four men who exterminated the community, these were the only ones still living. 16. Pu Teukumarae noted that this passage is not clearly expressed. The point is that the crew was made up of people from a number of Tuvaluan islands. He further noted that this really was not the canoe of the two warriors; there were four formidable warriors on this vessel. 17. The Tuvaluans cast a magical spell, using a coconut frond that they tossed into the ocean to be washed ashore. The spell's purpose was to cloud the Anutans' vision, to make them more vulnerable to the impending attack. 18. The people in Pu Tepuko's house had lost their senses (tereterevarea or reku na atamai) and they mistook the canoe for the Patu o Mangoo. Pu Tepuko then came out of his house and saw that it, in fact, was a canoe. 19. Mua Naveango is the women's toilet area on the beach near the large passage, te Ava Rai. 20. Kavataorua's father was Tearakura, the chief who led the massacre of the community and had now become a powerful spirit. 2,1. It was later explained that actually Pu Pangatau and Porongai were far apart and sending signals. Porongai was still on the reef flat, wading ashore. Pu Pangatau was standing on the beach and made a swinging motion with his club. Porongai ducked as if Pu Pangatau were actually swinging at him—as a signal to indicate that he was a skilled warrior. 22. Anutans recognize several club-fighting maneuvers. Orituu is to hold the club in the middle and strike with both ends. Pakapetaaki is to hold the club at one end and try to hit one's opponent over the head. Tereterevaka is to try to impale one's opponent by thrusting the club straight forward. Apdkarava is a lateral blow to the ribcage. 23. Raorao is a fishing method whereby one reaches into crevices in the reef to capture fish by hand. 24. Mamate nga tino, literally 'for the body to die", is a metaphor indicating that the Anutans were very surprised at the way Porongai was throwing parcels offish into his mouth. 25. Nau Nukutaua was enthralled with Porongai. She expected him to be victorious in the upcoming battle and was playing up to him. 26. Pu Teukumarae identified tarataravare as a foreign word, probably from Nanumean, that is synonymous with taatarau 'to spread malicious rumors'. 27. In other words, even Manu (Sirius), the brightest star in the heavens, pales in comparison with Viiko.


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28. When the Tuvaluan voyagers arrived at the beach, they were paired off with Anutan warriors who would be their opponents in the forthcoming battle; then they prepared a feast. This series of events reflects an old custom called tau pakaariki. When a canoe came to the island, the crew would be invited to join in a ceremonial meal. After the meal, the chief would declare that it was time to fight. The visitors would regroup by their canoe while the defenders assembled on the beach to prepare for combat. In this passage, the two sides had finished their feast and formal parting, and the battle was about to begin. 29. Toki te maaina literally means 'like the moon' but is typically an exclamation, indicating that someone or something is stunningly beautiful. The referent of these two sentences is unclear. 30. Pu Teukumarae suggested that the narrator should have said peatu 'fight' rather than taa 'kill' as the latter word implies more confidence in the outcome than was merited by the circumstances. The Anutans sent for 30 of their own fighters to match off against the 30 Tuvaluans. The process of pairing adversaries is known as pakaatoa. Pu Nukuoika and Pu Teukumarae, who were working with me on transcription of this passage, commented that this number is incorrect; it should have been 100. Fifty Tuvaluans were killed in the first group and 50 in the second. This, however, seems inconsistent with the earlier claim that just a handful of Anutan men remained after Tearakura's massacre of the community. 31. Teurumua was the sacred personal name of Pu Pangatau—the name by which he was to be addressed later, when invoked as a god. 32. Literally, mamata ou mata means 'watch your eyes' or 'watch your face'. 33. This idiom indicates that he was unconcerned about Piikia; that Piikia posed no threat to him. 34. Kokoti is Tikopian for koiikoii 'to tap'. Pu Tepuko tapped Kavataorua on the knee to try to arouse him. Kavataorua had been caught by the spell, which caused him to shrink from battle. 35. Pu Nukutaua, having been warned by Pu Tepuko, jumped up and struck Porongai from the air. Pu Pangatau then caught Porongai with a lateral blow to the ribcage. Because Pu Nukutaua struck down his opponent from the air, a new name was created for him: Toarakairunga 'Warrior Who Moves Swiftly Above'. 36. At this point, Pu Teukumarae commented that Pu Maatopa went to grab Piikia and held him in a bear hug. However, Piikia hit him with his elbow and sent him flying off. 37. Keua means 'to flip upward with a stick'; pakarevakia is similar in meaning to peiia ki tua 'to throw or toss away'. In this scene, Piikia flipped Pu Maatopa. 38. The narrator's point is that Pu Maatopa was thrown so far that if the fight had begun where we were sitting, inside a building, he would have landed outside. 39. At this point, Pu Maatopa was chasing Piikia. 40. Pu Maatopa was slowing down and falling behind. 41. In this episode, Pu Maatopa was chasing Piikia. He slowed down, so Piikia stopped to look back at Pu Maatopa. When Piikia stopped, Pu Maatopa would also stop. Piikia would turn to run away again, and Pu Maatopa would start once more to chase him. Although Pu Maatopa was chasing Piikia, he was frightened and did not really want to catch him. 42. There is some disagreement among Anutans as to who is indicated by the archaic term Piti. According to Purianga and some others, Piti are Polynesians from the Santa Cruz group, that is, islanders from Pileni, Niukapu, Matema, Nupilori, and Taumako. Residents of the main island of Santa Cruz are nga Niteni, and Melanesians of the

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Reef Islands are nga Ponopono. The old name for Vanikoro is said to have been Maunganepu 'Foggy Mountain'; Utupua's old name is unknown. According to Pu Tongotere, Pu Raropita, and several other Anutans, however, Piti includes all people from the Santa Cruz group regardless of cultural affiliation. In any case, Piikia was neither a Melanesian nor a Polynesian from the Santa Cruz region; Pu Maatopa was making an analogy to earlier visitors from the Santa Cruz area who had been defeated on Anuta. 43. Pu Tepuko and his sons asked Pu Maatopa where his opponent—his 'bird' (manu)—was. Pu Maatopa, rather than acknowledge that he had fled in fear, said that his adversary lay dead where he had struck him down. 44. Pu Tepuko and his 'sons' believed Pu Maatopa. No sooner did they start back home to Rotoapi village, however, than Piikia came running back toward them. 45. Pu Teukumarae commented that this is not clearly expressed. The point is that after the battle, the people who had earlier been fighting rested and regrouped. Each side then again selected its 30 best remaining warriors (te tino toru koi toe 'the 30 still remaining') to go into battle. 46. The Anutans looked at the Nanumeans and saw the man Pu Maatopa claimed to have killed leading the charge. 47. Pu Tepuko was saying to his 'children' that if they retreated, their forces would no longer trust them, and without confidence in their leaders, the battle would be lost. A possibility suggested by Pu Teukumarae is that the proper word should be not paanakina but puke 'to grasp' or 'to hold', in which case Pu Tepuko would be telling his 'children' that if they lost their courage they would no longer be able to 'hold onto the island'. 48. He fashioned a suit of armor out of coconut shells, and this protected him from the spears of the Nanumeans. If not for the coconut shells, he would have died. 49. I was told the proper word should be taaia, not taaria. 50. Aatu is said to be Tikopian for aalo 'to throw a club'. To throw a small object, like a stone or a ball, is peepee. Te Kaurave is the club that Pu Kaurave brought with him on his initial voyage from) the Polynesian heartland, and it is infused with his mana. The club still exists and is carefully guarded by Anuta's senior chief. 51. Pakatoo is for a spirit to exit from the body of a spirit medium. Pakatoa is 'to appeal for help'. Pu Tepuko and Tauvakatai repeatedly address people who are not their offspring, and in some cases are of the same generation as themselves, as their lama 'children'. In these instances, the parent-child relationship serves as a metaphor for any relationship involving care, nurturance, and leadership. 52. Puu is the Tikopian equivalent of the Anutan ponga, meaning a hole in a cliff or tree. The proper Anutan expression, then, would be le ponga i kauariki. A hole in the ground is mo (ma in Tikopian). Botanical identification of kauariki is from Yen (1973:143). 53. Pare Ariki is a sacred marae, a chiefly cemetery where Pu Kaurave's house had once stood (see chapter 3). In olden days, this was a favorite dance ground, particularly for sacred dances associated with kava ceremonies. 54. Tauvakatai was annoyed at Pu Taumarei for bragging that he had not been wounded in the battle, so he arranged for an injury. The man he was chasing took refuge in a hole in the base of a tree. Pu Taumarei reached in with his hand to try to grab him, and the man bit his fingers, breaking them. 55. An itu is a point or spit of land, and reva is a kind of plant. The place in question is called te Itu i tc Reva because reva plants are found there in abundance. It is the first point on the cliffs near Pangukoroo, the section of beach just north of Vai in the western portion of the island.


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56. "They" in these two paragraphs refers to the Nanumean women and at least one man, who is with them. 57. At this point, Purianga checked with others present to verify his identification of Pu Maatopa. 58. He was speaking to his adze, saying that it should have manuu 'power' or 'potency' to strike accurately and effectively. This procedure is known as iki te pure (see chapter 6, note 23). But the man overheard Pu Maatopa and was forewarned. 59. According to my consultants, Pu Maatopa was knocked back rather than knocked down. The proper phrase, then, should be hi muri, not ki ran. 60. The women shouted to Pu Tepuko that they would swim back to Nanumea to get more men and weapons, then come back and finish off the Anutans. A ngaunu is said to be a Nanumean war club, studded with sharks' and other fish teeth. Araua means 'to slash with a ngaunu . 61. Totoo mai means 'for a current to flow'; it differs from tatape in that it emphasizes flowing in a particular direction. In another conversation, Pu Nukuoika explained that the women believed there to be a current running directly from Anuta to Nanumea; therefore, if they floated in the current, it would carry them back home. 62. Pu Teukumarae suggested that this should be tootoo atu rather than tootoo ipo, which implies movement toward oneself. This would make tootoo ipo more or less equivalent to tootoo mai. 63. Ngaru mangooo is literally a 'wave of sharks'. It is a poetic expression, meaning that the women were surrounded and devoured by a school of voracious fish. 64. This reference is to The Paitoka Brothers, who completely died out with the demise of Pu Tonga. 65. This story is related in detail in Text 23, chapter 9. 66. Vaepaa means 'Four Legs', referring here to Pu Tepuko's two natural legs and his two walking sticks. Arikitotoro means 'Crawling Chief, also in apparent reference to Pu Tepuko's advanced age, at which he was unable to walk and had to get around either with the aid of walking sticks or by crawling. 67. Kavataorua and his brothers decided to create a second chieftainship to assist the senior chief in carrying out his duties. 68. Apparently, Pu Taumarei suffered a seizure just when he was about to be installed as chief. This was taken as evidence of spiritual intervention and a sign that the gods, particularly Tearakura and Tauvakatai, objected to his becoming chief. 69. Taatou tamana ariki Tepuko is a reference to Pu Tepuko. According to Anuta's kinship system, as in most of the Pacific, the father's brother is called by the same term as the father. On Anuta, no one termed tamana or mana 'father' may be referred to or addressed by his proper name. Rather, the marital name is preceded by a kin term. Thus, Kavataorua may not say "Pu Tepuko" but may say "Mana i Tepuko 'Father in Tepuko' " or "taatou tamana i Tepuko 'our father in Tepuko'." Tepuko, here, is conceived as the name of the man's house rather than his personal name. Chapter 13 1. Pua rua is the Anutan term for a large, double-hulled canoe with a full deck. Anutan canoes are not of this type, but islanders are familiar with such vessels from encounters like the one described in this text. For a description of Anutan canoes, their construction and design, see Feinberg (1988a). 2. Te Aaropanga is a spot in the ocean between te Ava Tii and the point where the hill's cliffs come down to the ocean, in the island's northwestern section. Literally

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the name means 'paddling place', and it is the main approach to the best passage across the fringing reef. 3. This is particularly striking to Anutans, who deny ever having practiced anthropophagy themselves. 4. At this point in the narration, Pu Nukumarere clasped his hands over his chest with elbows spread apart and pointing outward to indicate the size of this man's chest. 5. The magic was intended to make the strongman even stronger. Pu Akonima performed his magic so that Pu Tokerau would be unlikely to overcome his opponent. If Pu Akonima were not permitted to slay the intruder, he would make it impossible for Pu Tokerau to do so cither. 6. It was further explained that Pu Tokerau stood between his two adversaries, swinging his club back and forth. Pu Akonima, by contrast, stood in front and hit both of his opponents at the same time on the side with his club. Thus both of Pu Tokerau's adversaries were killed, whereas one of Pu Akonirna's was able to escape. All of this activity occurred on the deck of the pua rua. 7. Pu Akonima argued that Pu Tokerau should kill his friend because he was the only living man who would be strong enough to carry out the feat. 8. Pu Nevaneva was always prepared to share his food and drink with his good friend. Therefore, Pu Tokerau was unwilling to consider killing him. 9. They were the only truly powerful warriors on Anuta at the time. 10. Aikiniu is the name of a garden. 11. Arapeke is the name of a garden. 12. It was explained later that Pu Tokerau did not compete because it would have been unbecoming of his position as head maru, which made him the senior chiefs leading spokesman and executive official. It is worth noting that as the second son of Tearakura's second son, Pu Toke was genealogically quite removed from the senior line. His position as leader of the maru derived from recognition of his strength, his fighting skill, and his generally sound judgment. 13. Pu Paitoka was the son of Pu Takaraua. 14. These men were the children of Pu Tekauariki, brother of Pu Tokerau and Pu Takaraua. 15. This was Pu Teraupanga Maapuipano, son of Pu Raropita, the Rotuman immigrant (see chapter 11). 16. Pu Nevaneva thought that an Anutan named Taumapa was coming up behind him, and he intended to hand over the invader to Taumapa to be dispatched. 17. Pu Raveiti was the son of Pu Pangatoto, who in turn was the son of Pu Pokotutai, the child of Tearakura and Varoro. Pu Maramatunu (mentioned above) was the brother of Pu Avakope Tariakau, the son of Pu Raropuko, who in turn was Pu Paiaki's son. Taumapa was the son of Pu Arataika, whose father was Pu Naroko, the brother of Pu Maatopa and son of Nau Ariki. 18. Pu Aikiri was the name given to this boy after he grew up and married. The 'personal name' by which he was known as a child is no longer remembered. 19. Literally, they "did not hear his words." 20. Mua Tokerau was the area in front of Pu Tokerau's house. 21. This was spoken in the Taumako language; allegedly, peu is the Taumako word for a powerful warrior. 22. Paitoka Rai is an area beside Pare Ariki, in the eastern portion of Anuta. 23. Pu Pouro was the son of Pu Nevaneva (see Text 34). He went with one of the strongmen from the canoe. 24. Pu Rarotaua was the brother of Pu Pouro (see Text 34).


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25. My consultants speculated that Pu Rarotaua wanted to kill Roupa to establish his reputation for dispatching the strongest of the visitors. On the first night, the Anutans divided up the visitors, who were treated as friends or honored guests for the evening. The understanding, however, was that come daylight, they would fight. Pu Rarotaua evidently did not want his father, Pu Nevaneva, to have a chance to kill Roupa and enhance his own reputation. 26. Two paragraphs above, Pu Nukumarere says that Pu Rarotaua killed Roupa. My consultants inferred that Roupa was initially wounded by Pu Rarotaua and then actually killed by Pu Temuriava. Pu Temuriava was the son of Pu Tokerau's brother, Pu Tepae. 27. Pangatau is the name both of a house and a major "descent" group associated with that house. It is not clear which is meant in this passage. 28. It is unclear (cf. texts 35 and 36) whether Pu Maramatunu was prevented from killing the Ariki Pangarere by Pu Tokerau or Pu Ranigora. Pu Teukumarae commented, however, that it would have been appropriate for Pu Tokerau to protect the Tikopian chief because he was reo ariki 'chiefly guard' at the time. 29. Pu Teukumarae suggested that Pu Tavi wanted to shoot the Anutans because he was angry about Pu Maramatunu's attempt to kill the Ariki Pangarere. Pu Teraupanga went to reassure him that everything was all right. 30. It is unclear from the text why Pu Maramatunu wished to kill the Ariki Pangarere. One suggestion was that he went after the Tikopian chief because he was caught up in the frenzy of the attack on the visitors from Taumako and wanted to dispose of all outsiders. Another speculation was that he may just have wished to make a name for himself. 31. Pu Tokerau picked up Roupa, who was not yet dead. 32. This man had come on the same voyage as the Ariki Pangarere. Pukeariki literally means 'grasp the chief, a fact that may be significant in this story.

Chapter 14 1. Pu Pareumata was the son of Pu Teputuu. Pu Teputuu's father was Pu Matauea, the son of Pu Tepuko Kavekau, Tearakura's brother. 2. Pu Tokerau commented at this point that the chief was surprised when he heard the proposal from Pu Taneanu and Pu Teputuu. Many ships had previously visited the island, and no one had suggested attacking them because, unlike the canoes from other islands, Europeans came only for one-day visits. But apparently the chief could see no reason to restrain his men from attacking the interlopers if there was something to be gained by doing so. 3. The Anutans induced members of the crew to come ashore in the ship's boat. Poti is the Anutan pronunciation for the English loanword "boat." 4. Several consultants amplified this point: Pu Teputuu apparently thought that he had killed the first of the sailors and was surprised to discover later that Pu Notau had already killed a number of men in the bow. 5. Pu Notau Taapikitua, discussed in this story, was the son of Pu Nukuraro Nuao. The latter was the son of Pu Notau Tanuma, who was in turn the son of Pu Teaapua. Pu Notau's children were Tevita, who died a bachelor; Nau Rarovii; and Nau Raroipi, the mother of the narrator, Pu Nukumarere. The name of the ship, as rendered in Anutan, was Pikiten, and the captain was Matiroi Tinu. According to Pu Nukumarere, the ship was a whaler, stationed in Santo, one of the major islands of the New Hebrides

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(now Vanuatu). Pu Tcukumarae, in a later comment, stated that there was one man in the boat—a man from Tanna in southern Vanuatu. He seemed to be very strong and had a long sword of a type called te ran ton 'sugar cane leaf. The three Anutans in the canoe—Nuao, Pu Notau, and Pu Teputuu—were afraid to get too close to the launch because the man looked as if he would jump into the canoe and fight them with his sword. So, instead, they shot him with arrows. When he was wounded, the three argued over who would keep the sword. Then, Nuao said, "Let's go back and let him drift off with his sword," because he knew thai if the Anutans did get to the boat, they would fight over the weapon. 6. These three men had been on Tikopia at the time of the attack on the first ship. When they discovered what they had missed, they decided to attempt the same feat at their first opportunity. 7. "The two of them" were Pu Notau and Pu Tukutaunga. A third participant was Pu Taraoro. 8. Te iroa is the Anutan pronunciation of the Tikopian se iroa' [they] didn't know'. The Anutan equivalent is kairo iroa or kairo naatou iroa. Se iroal is also a Tikopian expression, meaning something like 'Beats me!' The Anutan equivalent of that is Ke koeel 9. Pu Tongotere and Pu Teukumarae, in their comments on this episode, were in fact quite certain that he had died. 10. A nea e tara ipo means 'something wrong descended', that is, he had done something improper, a violation of Anutan custom. In the present case, Pu Notau had neglected to crawl to the chiefs to ask their permission before attacking the ship. 11. Koti is to cut something with scissors. Koti o rooroi is 'to shave'. Ami is another word for this. 12. Te Petau is the name of a garden. 13. Pu Nevaneva met up with Pu Tokerau, and the two of them attacked the Vaka Matangi. The company of mature men did not get to the canoe, according to Pu Tcukumarae, because they had neglected to ask the chiefs permission for the attack. They failed to do this because they were overconfident (e paanaki tamaki). 14. Supposedly, Poirape and his canoe were massacred at Taumako. Taumako voyagers later came to Anuta and reported the events. Word also allegedly was transmitted by people from Sikaiana, where Poirape is said to have fought as well. See Text 23, chapter 9, for additional commentary on Poirape and his vessel. 15. Pan penua 'island binder' is a descriptive term applied to a man who, because of physical strength, martial skill, or intellectual and oratorical accomplishment, serves as the chiefs primary assistant, maintaining order and protecting the community from external challenges (see Feinberg 1996a). 16. Pare and its Tikopian equivalent, paito 'house', may designate a variety of social groups. Pu Tevava was a member of the 'extended family domestic unit' (patongia) of Tevava and the kainanga 'clan' of Tepuko. 17. A major motivation for attacking the ship was to obtain tobacco. I was told that the Anutans did not attempt to trade shells for tobacco because they had not yet realized that Europeans were interested in shells. 18. This is an idiom meaning that a task will be exceptionally easy to accomplish. 19. It is unclear whether this phrase was intended to be mo aa rea 'it doesn't matter' or mai mua rea 'from early on'. 20. The company of mature men was angry at Pu Tevava for going up on the deck first and not waiting for them. In essence, they were calling to him, "You up there on the deck, what are you doing? Have you attacked the crew already?"


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21. Mataaporeti is said to be an archaic word for the bow of a canoe, boat, or ship. The word in common use today is mataavaka. 22. The man referred to in this passage is Pu Tavarei Maruvare. 23. Pu Tevava chased a crew member into the wheel room. The captain, a European, was standing there with his gun, and he shot Pu Tevava. When they left, there were three men, the captain, William, and one other. According to Pu Teukumarae, William and the other crew member killed the captain on their way back to Fiji. 24. In anger, William mutilated Pu Tevava's body. 25. Pu Teve (Pa Teve in Tikopian), a noted Tikopian strongman, was working at the time in Fiji. He was identified as a man of the Kaapika [Kafika] 'clan'. 26. This was the captain's way of asking if the man who attacked the ship was so big that one arm was as thick as two normal ones and one leg as big as two ordinary legs together. 27. Tine here is an Anutan version of the Tikopian sise 'no' or 'not'. Proper Anutan rendering of this sentence would be something like Kairo e tai ke au o mamata. One of the Tikopians in this exchange, is telling their leader not to have the Europeans come. 28. Ruuaki is Tikopian for ruuruu nima 'to shake hands'. 29. That is, Pu Teve proved his point. 30. Poke is a very rich feast food made by mixing mashed baked taro with large quantities of stone-boiled coconut cream. Anutans, unlike Tikopians, roll their poke into golf-ball-sized globules in the final stages of preparation. 31. Rapai means 'to tell' or 'to inform someone of something'. It is similar in meaning to pakaari except that it is used when one is revealing information about something somewhere else. 32. Purianga was emphasizing here that he had heard the name of this island as Teretere or perhaps Tere, but he had no idea where the island is or what its English name might be. The reference to Totoro was intended as a pun—tere means 'to run', 'to rush', or 'to move quickly'; totoro means 'to crawl'. 33. According to my consultants, the correct word here should bepuriia. Puripuriia is plural and would indicate that a group of ships was running before the wind. 34. Just how these three men came to be aboard the ship by themselves is something of a mystery; Pu Teukumarae speculated that they had stolen the ship but did not know how to handle the sail in a storm. 35. The correct expression should be oro ipo, not pakatoro. 36. Rakitauka devised a system for raising and lowering the sail with a pulley so that he would not have to climb the mast. Presumably, the two Tikopians died in the storm, but this is not explicit in the text. 37. Tuu poke means something like 'main' or 'premier poke'—a type of poke made only for special occasions. 38. Pu Ropanga told his sons to prepare Cordyline sticks to use as weapons. Cordyline is said to make a good weapon because it is heavy and not brittle, so it will not break in combat. 39. In other words, he will move forward and not watch his back; he will depend on his sons to protect his rear from attackers. 40. Te pua o nga taangata literally means 'the fruit of the men', indicating that the men fanning out around the island were all powerful fighters (nga toa pero). Another expression with a similar referent is nga mataataangata 'the front line of men'. 41. Pakatepu is Tikopian for pakaepu to brandish one's weapon, moving it back and forth in preparation to strike.

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42. Rakitauka ran into the house, wildly swinging his small adze. The people ran out in confusion, but his two sons stood outside, guarding the two doors, ready to strike down the Rotumans as they fled from the house. 43. When they sent for Pu Ropanga and his sons, one man thought to climb up and wait on the roof just in case there was a problem. Chapter 15 1. This is Pu Teukumarae Abraham Vakaraakeikitepoe, grandfather of the current senior chief. See chiefly genealogy, figure 1.4. 2. Pu Raropuko asked Pu Teukumarae to look after his children rather than let them determine the course of events. 3. That is, of the church. 4. By the time of the bishop's second visit, my informants claimed, the people had all been baptized and were nominally Christian. Many, however, had only a marginal commitment and continued to pursue their old ways, performing kava rites and other traditional practices. But it was only a short time before the old ways were explicitly abandoned, and traditional worship rites were a thing of the past by the time Pu Teukumarae was installed as chief. It is curious that the junior chief does not figure in this story, and my informants seemed uncertain as to why this may have been the case. At first, they suggested that there was no Ariki Tepuko at the time of these events; later, they hypothesized that Pu Tepuko Rangirua was Ariki i Muri but that this was primarily a ceremonial post—that the job of ruling the community belonged to Te Kainanga i Mua, the senior 'clan'. The senior chief, Pu Parikitonga Katoakataina, died while Pu Teukumarae was still a youth and not in a position to take over the chieftainship; it is for that reason that Pu Pena (also known as Pu Rangipana) and Pu Raropuko assumed responsibility for looking after the island. Kaungapua means to follow instructions immediately and without question. 5. "This storm" refers to the one that struck Anuta in February 1972, just prior to my first arrival on the island. Devastating as that storm was, it is said to have been minor in comparison with the cyclone of 1916. Pu Nukumarere's chronology in this text is surprising: one might expect a community to be receptive toward a new religion immediately after a great natural disaster (as was Tikopia in 1955; see Firth 1970), while such a calamity shortly after conversion would tend to reinforce the old religious system and undermine the new. 6. Pu Avakope and Pu Ropanga decided to slaughter the population because of the food shortage—to ensure that they and their immediate kin would not starve in the famine. 7. Maravai was the name of Pu Temuriava's house. 8. According to my informants, Pu Teukumarae went to Tikopia on the Southern Cross some time after the storm. He was willing to leave the island in a time of crisis because he had just received news that his elder son had died at school overseas. "His mind became bad." At this time, Pu Teukumarae had not yet become chief, although on the basis of age and marital status, he appears to have been eligible, and he evidently carried a great deal of influence on Anuta. 9. Ropanga is the name of a garden. 10. Avakope was the house of Pu Ropanga and Pu Avakope. 11. This 'nephew' (iraamutu) was the narrator, Pu Nukumarere. Fie was a teenager at the time.

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. [1939] 1967b. The Work of the Gods in Tikopia. LSE Monographs on Social Anthropology, Numbers 1 and 2. London: Athlone. . 1969. Extraterritoriality and the Tikopia chiefs. Man 4(3):354-78. . 1970. Rank and Religion in Tikopia. Boston: Beacon Press. . 1985. Taranga Fakainglisi ma Taranga Fakatikopia: Tikopia-English Dictionary. Auckland, New Zealand: Oxford University Press in cooperation with the University of Auckland. . 1991. Tikopia Songs. Cambridge: Cambridge University Press. Gladwin, Thomas. 1970. East Is a Big Bird: Navigation and Logic on Puluwat Atoll. Cambridge, Mass.: Harvard University Press. Godelier, Maurice. [1973] 1977. Myth and history. In Perspecitives in Marxist Anthropology. Cambridge: Cambridge University Press. Green, Roger C. 1971. Anuta's position in the subgrouping of Polynesian languages. Journal of the Polynesian Society 80:355-70. Handler, Richard, and Jocelyn Linnekin. 1984. Tradition, genuine or spurious? Journal of American Folklore 97:273-90. Hobsbawm, Eric J., and Terence Ranger, eds. 1983. The Invention of Tradition. Cambridge and New York: Cambridge University Press. Hooper, Antony. 1981. Why Tikopia Has Four Clans. Occasional Paper, Number 38. London: Royal Anthropological Institute of Great Britain and Ireland. Jolly, Margaret, and Nicholas Thomas. 1992. The politics of tradition in the Pacific. Oceania 62(4):241-362. (Special issue.) Keesing, Roger M. 1982. Kastom and anticolonialism on Malaita: 'Culture' as political symbol. (Special issue: Reinventing traditional culture: The politics of Kastom in island Melanesia, edited by Roger M. Keesing and Robert Tonkinson.) Mankind 13(4):297-301. . 1989. Creating the past: Custom and identity in the Pacific. The Contemporary Pacific 1 and 2:19-42. . 1991. Reply to Trask. The Contemporary Pacific 3:168-71. -. 1992. Custom and Confrontation: The Kwaio Struggle for Cultural Autonomy. Chicago: University of Chicago Press. Keesing, Roger, and Robert Tonkinson, eds. 1982. Reinventing traditional culture: The politics of custom in island Melanesia. Mankind 13:297-399. (Special issue.) Kirch, Patrick V. 1984. The Polynesian outliers: Continuity, change, and replacement. The Journal of Pacific History 4:224-38. . 1985. On the genetic and cultural relationships of certain outlier populations. American Journal of Physical Anthropology 66:381-82. Kirch, Patrick V., and Douglas E. Yen. 1982. Tikopia: The Prehistory and Ecology of a Polynesian Outlier. Bernice P. Bishop Museum Bulletin, Number 238. Honolulu: Bishop Museum Press. Kuschel, Rolf. 1988. Vengeance Is Their Reply: Blood Feuds and Homicides on Bellona Island. Two vols. Copenhagen: Dansk Psykologisk Forlag. Leach, Edmund R. 1962. Review of History and Traditions of Tikopia by Raymond Firth. Journal of the Polynesian Society 71:273-76. Leni, Nollen C., Patteson Mae, Robert Au, Clifford Rigamanu, Luma Uarcy, and Thomas Kivo. 1988. Working Together: Tenth Anniversary Celebrations. Honiara: Solomon Islands Government. Levi-Strauss, Claude. [1958] 1963. The structural study of myth. In Structural Anthropology. New York: Basic Books.

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. [1964] 1969. The Raw and the Cooked. Introduction of a Science of Mythology. Vol. 1. New York: Harper and Row. . [1966, trans.] 1973. From Honey to Ashes: Introduction of a Science of Mythology. Vol. 2. New York: Harper and Row. . [1968, trans.] 1979. The Origin of Table Manners: Introduction of a Science of Mythology. Vol. 3. New York: Harper and Row. Lindquist, Hans. 1988. Translation always has a purpose. In Translation Studies: The State of the Art. Translation in Language Teaching and for Professional Purposes. Vol. 1. Guilford, Eng.: University of Surrey. Linnekin, Jocelyn. 1983. Defining tradition: Variations on the Hawaiian identity. American Ethnologist 10:241-52. . 199 la. Cultural invention and the dilemma of authority. American Anthropologist 93:446-49. . 1991b. Text bites and the r-word: The politics of representing scholarship. The Contemporary Pacific 3:172-77. . 1992. On the theory and politics of cultural construction in the Pacific. Oceania 62:249-63. Vlalinowski, Bronislaw. [1926] 1954. Myth in primitive psychology. In Magic, Science, and Religion and Other Essays. Garden City, N.Y.: Doubleday Anchor Books. Vliller, Joseph C., ed. 1980. The African Past Speaks. Kent, Eng.: Wm. Dawson and Sons. Vlonberg, Torben. 1991. Bellona Island Beliefs and Rituals. Pacific Islands Monographs Series, Number 9. Honolulu: University of Hawai'i Press. . 1996. The Bellonesc: High, low—and equal: Leadership and change on a Polynesian outlier in the Solomon Islands. In Leadership and Change in the Western Pacific: Essays in Honor of Sir Raymond Firth on the Occasion of his Ninetieth Birthday, edited by Richard Feinberg and Karen Ann Watson-Gegeo. London School of Economics Monographs on Social Anthropology, Number 66. London: Athlone. J awley, Andrew K. 1966. Polynesian languages: A subgrouping based on shared innovations in morphology. Journal of the Polynesian Society 75:39-64. . 1967. The relationships of Polynesian outlier languages. Journal of the Polynesian Society 75:259-96. Sladcliffe-Brown, A. R. 1952. Structure and Function in Primitive Society. New York: Free Press. Frask, Haunani Kay. 1991. Natives and anthropologists: The colonial struggle. The Contemporary Pacific 3:159-67. v'ansina, Jan. 1985. Oral Tradition as History. Madison: University of Wisconsin Press. if en, Douglas E. 1973. Agriculture in Anutan subsistence. In Anuta: A Polynesian Outlier in the Solomon Islands, edited by D. E. Yen and Janet Gordon. Pacific Anthropological Records, Number 21. Honolulu: Department of Anthropology, Bernice P. Bishop Museum. Pp. 113-49. Yen, Douglas E., Patrick V. Kirch, and Paul H. Rosendahl. 1973. Anuta—an introduction. In Anuta: A Polynesian Outlier in the Solomon Islands, edited by D. E. Yen and Janet Gordon. Pacific Anthropological Records, Number 21. Honolulu: Department of Anthropology, Bernice P. Bishop Museum. Pp. 1-8.

Index

British Solomon Islands Protectorate, 253 Buck, Sir Peter (Te Rangi Hiroa), 4

Animals, 23-24, 26, 37-38, 47, 256 Aotearoa, 9 (Te Ariki) Apao, 13, 44-45, 254 n.8 (Nga) apukere, 12-13, 17, 44-45, 51, 82, 254 n.8, 256 n.l, 272 n.16 Araarapanga, 8 Archaeology, 5 Ariki Tapua (Tafua), 73, 127-128, 174, 261 n.7, 269 n.12. See aZso Chiefs, Tikopian Ariki Taumako, 13, 51-53, 164-167, 256 nn.2,10,269 n.12, 272 nn.14-18, 173 nn.22,24 Ariki Tepuko, 14-18, 201-218, 219, 225, 229, 256 n.3, 275 n.2, 276 n.18, 277 nn.34-35, 278 nn.43-44, 47, 51, 279 nn.60,66,69, 284 n.4. See also Chiefly Brethren, Kainanga Bamboo, 22-23, 37-40 Banaba, 15, 191-196 Banana, 18, 21, 26, 46-47, 140, 142, 192, 247, 252, 256 n.12, 270 n.30, 275 n.34 Bark cloth, 22, 99, 254 n.7, 264 n.25, 271 n.15 Bayard, Donn, 5, 13 Bellona, 9, 253 n.l, 257 n.27 Besnier, Niko, 12 Biggs, Bruce, 5, 254 n.7 Bonito, 23, 37, 192 Bow and arrow, 17, 23, 82, 125-142, 160, 224, 226, 230, 268 n.l, 269 nn.7,9,21, 270 nn.27,29-30, 282 n.5 Britain, 15

Canoes, 101-110, 113, 122-123, 257 nn.34-35, 260 nn.17,21,25, 261 n.16, 266 n.19, 269 n.15, 272 n.ll, 273 nn.28,3,5, 274 nn.11,14, 276 n.14, 281 n.2, 282 n.5, 283 n.21 of coconut-wood planks, 17, 80 double-hulled, 49, 65-66, 69, 178182, 205-207, 213-217, 219-220, 257 n.22, 260 nn.15,17,24, 279 n.l and fishing, 105-107 and magic, 271 n.18 Motikitiki's, 27-29, 42 and Patutaka, 174-175, 180-181 Pu Raatu's, 17, 73-77, 80-84, 87, 261 n.10 Rotuman, 158, 160, 173-182, 237 from Santa Cruz Islands, 158, 224228, 237, 280 n.23 Tamareua's, 57-63 Taumako, 224-226 Tikopian, 104-105, 125-135, 140, 166, 167, 190, 270 n.27 Tongan, 45-51, 63-71, 74, 78, 87-89, 148, 157-158, 236, 259 n.14, 260 n.15, 17, 271 n.l9, 282 n.14 Tuvaluan, 158,202-207, 213-217,222224, 235-236, 276 nn.16,18 Uvean 45-51 Caroline Islands, 258 n.35 Chambers, Keith, 18 Chiefly Brethren (Paanau Ariki), 14, 17, 91-124, 125-142, 149, 151, 263

289

290

Index

Chiefly Brethren (continued) n.21, 266 n.26, 267 n.32, 268 rm.4961,2 Chiefs abdication, 73, 261 n.5 Tikopian, 12-13, 17, 73, 127-129, 142, 164-167, 174, 196,225-228, 256 nn.2,10, 258 n.40, 261 n.7, 269 n.12, 272-273 nn. 14-24, 274 n.27, 281 nn.28-32 succession, 13-15, 18, 56, 72-73, 104105, 111, 143, 201-202, 216-218, 254 n.10, 264 n.2, 279 nn.67-69, 265 n.13, 275 n.2 See also Ariki Tepuko, Chiefly Brethren, genealogy, Pu Ariki, Pu Kauravc, Tearakura, Tui Tonga Churchill, W., 4 Coconut, 17, 26, 48, 58-59, 69, 80, 82, 84, 87, 92, 115, 127, 140, 142, 163172, 176, 188-189, 192, 197-198, 206, 207, 212, 215, 251, 260 n.24, 262 n.26, 263 n.2, 270 n.4, 272 n.l5, 273 n.17, 278 n.48, 283 n.30 Contests and games, 27-29, 40-42, 48, 54-56, 77, 86-87, 92, 163-167, 170, 222, 259, 263 n.2, 272 nn.12,17, 273 nn.20-22 Cordyline (Tii) plant, 67, 69, 248, 283 n.38 Cultural identity, 3 Cyrtosperma taro, 26, 256 n.7, 266 nn.l 920 Dance, 64, 2i4, 225, 255 n.21, 259 nn.11,13, 269 n.6, 21, 275 n.37, 278 n.53 East 'Uvea (Wallis Island), 13 Eating, 20, 24, 26, 30-33, 37-38, 58-61, 75-76, 85, 101-102, 162, 168-172, 181, 186-187, 192, 208, 215, 219, 221, 255 n.14, 259 n.4, 260 n.23, 262 nn.28,32, 264 n.27, 272 n.7, 280 n.8 Elbert, Samuel, 12, 253 n . l , 257 n.27 Ellice Islands. See Tuvalu Ethnographic authority, 5-6 Feinberg, 5-6, 10, 15, 253-254 nn.3,5,7,910, 255 mi.14,21-22, 256 n.8, 257 n.l3, 259 n.6, 260 n.4, 261 n.l4, 264 nn.1-2, 265 nn.4,15, 269 n.5, 270 nn.32,35, 272 n.8, 273 n.3, 274 n.27, 275 nn.3,37, 279 n . l , 282 n.15

Fiji, 15, 18, 231, 232-244, 253 n.2, 283 nn.23,25 Fire, 17, 25-26, 38-40, 59, 60, 66, 68, 70, 79, 93, 133, 259 nn.6-7 Firth, Sir Raymond, 5, 6, 8, 10, 13, 253 nn.1,3, 255 n.21, 256 nn.1,2,10, 257 n.27, 261 nn.5,7-8, 264 n.l, 269 n.J2, 270 n.31, 272 n.8, 274 n.27, 284 n.5 Fish, 27-29, 59, 60, 105, 107, 122, 161, 171-172, 208, 241-242, 267 n.3536, 270 n.4, 272 n.7, 276 n.24, 279 n.60. See also bonito, mullet, sharks, tuna Fishing, 15, 27-29, 57, 60-61, 78, 93-96, 105, 107, 113, 114, 149, 208, 263 nn.7-8, 265 nn.7-10, 270 n.4, 276 nn.14, 23 for islands, 15, 28-30, 42-43 Food acquisition, 59, 140, 185, 255 n.l6 preparation, 19-21, 27-28, 39-40, 48, 54-55, 58-60, 85, 185, 245, 254 n.5, 256 n.12, 283 n.30 See also eating, gardens Freud, Sigmund, 253 n.5 Friends (tau toa), 18, 81-82, 84, 120, 162, 182, 187-189, 208, 219-228, 236, 267 n.47, 272 n.8, 273 n.6, 280 nn.7-8, 281 n.25 Gardens, 40, 59, 108, 114-115, 153, 168, 193-194, 254 n.6, 256 n.l3, 266 nn. 19,22, 267 n.39, 269 nn.l 1,18, 270 nn.24-25, 280 nn.l0-11, 282 n.12, 284 n.9 conflict over, 18, 72, 110-111, 150, 152, 252 cultivation, 19-24, 31-38, 46-48, 72, 115-116, 256 Genealogy, 13-14, 16, 17, 49, 56, 72, 80, 100, 104-105, 111, 143-147, 148149, 153, 157-158, 159, 182, 199200, 209, 217, 220, 229, 231-232, 235, 260 n.20, 261 n.14, 262 n.l, 264-265 nn.2,3,6,12,13,14,27, 270 n.33, 273 n.6, 275 nn.5,9, 276 n.12, 280 nn.l2,13,15,17,23, 281 nn.l, 5,26 Gladwin, Thomas, 258 n.35 Glottal stop, 254 n. 11, 261 n.9 Godelier, Maurice, 254 Green, Roger C., 5, 13

Index

Handler, Richard, 253 n.5 Hawai'i, 9, 255 n.ll Historical Linguistics, 5 History importance to Anutans 3-9 and oral narrative, 3-9, 11-18, 253254 nn.4-5, 261 n.8, 262 n.26 Hobsbawn, Eric J., 253 n.5 Hooper, Antony, 254 n.5 Inapo, 57-63, 258 n.2, 259 nn.4-7,9 Invasion, 14-18, 57-71, 125-147, 201218, 219-220, 222-228, 258-260 nn.1-26, 268-270 nn.1-35, 275-279 nn.1-63, 279-281 nn.1-32 Invention of Tradition, 253-254 n.5 Jolly, Margaret, 253 n.5 Kaakaa, 17, 67-71, 260 nn.20, 25, 264 n.27 Kainanga 'clans', 14-18, 227, 254 n.9, 261 n.14, 264 n.l, 268 n.58, 269 n.12, 270 nn.33,35, 272 nn.9,14, 273 n.6, 282 n.16, 284 n.4 Kaurave war club, 204, 213, 224, 278 n.50 Kavataorua, 18, 106-107, 143-145, 201, 204, 207, 210, 217-220, 231, 265 nn.13-15, 270 n.32, 275 n.2, 276 n.20, 277 n.34, 279 n.67, 69 Keesing, Roger, 253 n.3, 5 Kerekere Tapu, 76-78, 84-89, 262 n.33 Keve (Pu Raropita), 18, 173-189, 232, 245, 273 nn.4,6,8, 274 n.12, 280 n.l5 Kirch, Patrick V., 3, 5, 256 n.14 Kuschel, Rolf, 12, 253 n.l Kwaio, 253 n.3

291

Manu (Sirius), 16-17, 51, 209, 255 n.14, 257-258 n.34, 276 n.27 Manu (the spirit), 24-26, 255 nn.13-14 Marital exchange, 48, 49, 174, 256 n. 16 (Nga) mam, 15, 189-190, 199, 217, 251, 274 n.27, 280 n.12 Mataere, 74, 78, 82-84, 262 n.31 Melanesians, 3, 158, 237, 253 n.2, 254 n.10, 268 n.l, 277-278 n.42. See also Piti, Santa Cruz Islands Military leadership. See Pu Aorere, Kaakaa, Pu Nevaneva Taukipiti, Pu Nukutaua, Pu Pangatau, Paovaka, Piikia, Porongai, Pu Raatu, Rata, Tauvakatai, Tearakura, Pu Tokerau, Pu Tonga Miller, Joseph, 4 Monberg, Torben, 12, 253 n.l, 257 n.27 Motikitiki (Maui, Mautikitiki, Metikitiki), 9, 15-17, 19-43, 254255 nn.1-30. See also Polynesia, culture history Mua Village, 203, 226 Mullet, 114-115, 267 n.35 Muri Village, 126, 216, 224, 256 n.8, 269 nn.6,18 Myth, 8-9, 19-43, 253 n.5, 255 n.25

Language Groups, 5-6, 10 Leach, Edmund, 254 n.5 Leni, Nollen C., 3 Levi-Strauss, Claude, 8, 253-254 n.5 Lindquist, Hans, 11 Linnekin, Jocelyn, 253 n.5 Love, Jacob Wainwright, 255 n.21

Natural disaster drought, 13, 44^15, 220-221, 256 n.3 famine, 15, 18, 221, 251, 256 n.12, 284 n.6 storms, 13, 44-45, 50-51, 180, 206, 220, 246-247, 251, 256 n.8, 283 nn.34,36, 284 nn.5,8 NauAriki, 14, 17, 101-105, 110-112, 149-157, 159, 207, 264 n.28, 265 nn.4,5, 268 nn.58,61, 271 n.8, 280 n.17 Nau Kaurave, 57, 60, 61, 259 n.9 Nau Pangatau, 14, 104, 111, 123-124, 159, 268 n.57 Ndeni Island, 30, 128, 255 n.20 Nonu (Morinda citrifolia), 23-24, 37-38, 255 n.ll

Ma, 48, 54-56, 140, 256 nn.12,14, 258 n.46 (Pu) Maatanga, 73, 80-82, 261 n.6 Malaita, 253 n.3 Malinowski, Bronislaw, 253 n.5 Memo, (manuu), 13, 202, 204, 215, 261 n.14, 263-264 n.23, 279 n.58, 261 n.14, 266 n.23, 278 n.50

Origins, 13, 15-17, 27-30 of Anuta's population, 13, 17, 44-56, 256-158 nn.1-49 of the church, 249-250, 284 nn.1-5 of constellations, 15-17, 29, 255 nn.14,18 of fire, 15-17, 24-26, 38-40, 255 n.13

232

Index

Origins (continued) of the islands, 15-17, 27-30, 42-43, 255 nn. 17,30 of present social structure, 17-18, 104124, 148-153, 173-182, 201-202, 216-218, 264-268 nn.1-61, 270271 nn.1-11, 273-274 nn.1-20, 275 n.2, 279 nn.67-69 Paitoka Brothers (Paovaka's sons), 17, 91-103, 105-142, 145, 216, 263 nn.8,9,12,21, 264 n.28, 265 nn.10,12, 267 nn.30,32,35, 268 n.49, 279 n.64 (Te Ariki) Pakakana, 13, 44-45, 254 n.8 Paovaka, 14, 17, 63-68, 70-71, 79-80, 260 n.26, 262 n.22 Pare Ariki, 54, 214, 222, 235, 278 n.53, 280 n.22 Pata, 57-63, 258-259 nn.1-10 (Te) Patu o Mangoo, 66-67, 148, 206207, 273 n.l, 176 n. 18 Pawley, Andrew, 5 Piikia, 204-211,276 n. 13, 277-278 nn.3444 (Nga) Piti, 23-24, 158, 212, 225-228, 237, 254 n.10, 268 n.l, 277-278 n.42 Plant species. See bamboo, banana, coconut, eating, food, gardens, nonu, taro, yam Poematua, 19-21, 27-29 Poerangomia, 19-21 Politics of Culture, 5-6, 253-254 n.5 Polynesia 262 n.23, 268 n.l, 275 n.36, 277-278 n.42, 278 n.50 culture history, 11. See also Maui, Mautikitiki, Motikitiki languages, 9-12. See also Taumako, Tikopia, Tonga, Rotuma Polynesian Outliers, 3, 5, 9, 253 n.2, 254 n.10, 277-278 n.42. See also Bellona, Dougherty, Elbert, Feinberg, Firth, Monberg, Rennell, Sikaiana, Taumako, Tikopia, Polynesian Triangle, 14, 17, 49, 57, 190, 205, 235, 237, 257 n.24, 274 n.l 1 Porongai, 202-209, 275 nn.4-6, 276 nn.2,5,21,24, 277 n.35 Pu Arataika (brother of Pu Avatere and Pu Pangatau), 17, 149-150, 270 nn.1,3, 270-271 n.5 Pu Ariki (Pu Lasi; Pu Taumako Lasi), 1213, 17, 44-46, 51-54, 256 n.2, 258 n.40

Pu Avatere (brother of Pu Arataika and Pu Pangatau), 17 Pu Avatere (John Topetuiteava), 7 Pu Kaurave, 13-17, 44-56, 57-63, 256258 nn.6-49, 259 nn.5-10, 278 n.52 Pu Maapai (Akava's son), 105, 265 n.10 Pu Maapai (the chief), 16, 143, 190-191, 254 n.10, 270 n.32, 274 nn.28-29 Pu Maatopa, 17, 153-157, 159, 203, 209217, 271 nn.15-17, 276 n.l2, 277278 nn.36-46, 279 nn.57-59, 280 n.17 Pu Maevatau, 29-30, 164, 168, 199-200 PuNevanevaTaukipiti, 18, 157-158,173174, 177-179, 219-228, 235, 280 nn.8,16,23, 281 n.25, 282 n.13 Pu Notau Taapikitua, 15, 18, 229-230, 232-234, 237, 241-244, 281-282 nn.4-10 Pu Nukumarere (Stephen Tupaiva), 6-7, 15-18, 257 n.22, 260 n.20, 262 n.l7, 264 n.3, 271 n.l, 272 n.L3, 274 n.20, 280 n.4, 281 nn.5,26, 284 nn.5,11 Pu Nukumata (Robert Katoangamanongi), 7 Pu Pangatau, 14, 17, 102, 106-109, 115, 123, 126, 131-132, 136, 139-141, 149-152, 160, 202-204, 208-211, 217, 264 nn.2,26, 265 n.10, 266 n.26, 268 nn.58-61, 270 n.2, 271 nn.6-11, 275 n.6, 276 nn. 12,15,21, 277 nn.31,35 Pu Penuamuri (Joseph Poraumaatua), 7 Pu Pine Kairuru, 38-40 Pu Pongi, 16, 72-73, 78, 80, 87-90, 104, 110-111, 262 n.34, 264 n.2 Pu Raatu, 17, 72-90, 110-112, 260-262 nn.1-35 Pu Rongomai, 72-73, 78, 110, 261 n.5, 264 n.2 Pu Rotomua, 18, 145, 160-172, 231-232, 270 n.33, 272-273 nn.4-28, 273 n.6 Pu Taupare (Pare), 13-17, 25, 46-56, 57, 63, 72, 256 nn.6,13,16,17, 257 n.25 Pu Tepuko. See Ariki Tepuko, Chiefly Brethren Pu Teraupanga Maapuipano, 15, 18, 182187, 189-199, 223-226, 274 n.23, 275 nn.31-41 Pu Teukumarae (Abraham Vakaraakeikitepoe), 143, 249-252, 284 nn.1,2,4,8 Pu Teukumarae (Frank Katoakataina), 7, 243, 255 n.30, 257 nn.28, 32, 259260

Index

nn.1,3,4,12,14,23, 261 n.6, 263 nn.11,20, 266 n.21, 267 n. 47, 268 nn.49,61, 269 n.7, 270 n.27, 271 n.17, 274 n.15, 275 n.30, 276 nn. 16,26, 277 n.30, 36, 278 nn.45,47, 279 n.62, 281 nn.28,29, 281-282 n.5, 282 nn.9,13, 283 n.23, 34 Pu Tingirau, 14, 16, 104-105, 111, 264265 n.3 Pu Tokerau (Basil Katoakitematangi), 7, 255 n.14, 256-257 n.17, 261 n.14, 264 n.2, 265 nn.5,10-12,15, 266 nn.19, 24, 266-267 n.28, 272 n.ll, 273 n.6, 275 nn.2,7, 281 n.2 Pu Tokerau (the warrior), 18, 157, 173182, 187-189, 217, 219-228, 235237, 274 nn.10,12,19, 280-281 nn.532, 282 n.13 Purianga, Moses, 6-13, 17-18, 49, 257 n.24, 260 nn. 16,20, 262 n.34, 266 nn.21,26, 268 n.55, 272 nn.13,16, 274 nn.20,28, 275 n.l, 277-278 n.42, 283 n.32 Radcliffe-Brown, A. R., 253 n.4 Rakitauka (Rangitauka, Pu Ropanga), 15, 232, 245-248, 283-284 nn.3443 Ranger, Terence, 253 n.5 (Nga) Rangi, 8, 31, 35-42, 137, 255 nn.25,28 (Pu) Ranginapa, 17, 92-123, 263 nn.10,11,14,16-18, 266-267 nn.19,21,23-25,28,35,41,45-47, 268 nn.50,55, 270 n.l, 272 n.ll Rata, 17, 67-71, 260 n.20, 264 n.27 Religion Christianity, 9, 15, 18, 249-250, 265 nn.3,4, 267 n.37, 284 n.4 curses, spells, magic 48, 56, 58, 113115, 123, 140-142, 148, 157-158, 185, 206-207, 210, 220, 223, 256257 n.17, 267 n.32, 270 n.27, 271 n.18, 276 n.17, 277 n.34 kava ceremonies, 54 , 92, 106, 112, 142, 247, 250, 258 n.43, 278 n.53, 284 n.4 spirits, 4, 8, 24-26, 38-43, 47-48, 61, 66, 112, 118, 136, 137, 142, 182, 202, 205, 213-214, 216, 218, 255 nn.13-14,25, 256-257 n.51, 279 n.68

293

spirit mediumship (vakaatua), 17, 153, 210, 213-214, 216, 218, 249250, 278 n.51 Rennell, 9, 257 n.27 Rosendahl, Paul, 256 n.14 Rotuma, 15, 18, 158, 173-189, 232, 234, 237, 245-248, 253 n.2, 261 n.14, 273-274 nn.1-26, 280 n.l5, 283284 nn.30-43 Ruokimata, 13-17, 48-49, 56, 77, 110, 261 n.14 Samoa, 14, 17, 63-65, 246, 253 n.2, 259260nn.ll-15 Santa Cruz Islands, 15, 23, 225-228, 237, 253 n.2, 254 n.10, 255 n.20, 277278 n.42. See also Ndeni, Nga Piti, Taumako Island, Vanikoro Settlement (of Anuta). See Pu Kaurave, Pu Taupare, Rotuma, Samoa, Tonga, Uvea Sharks, 28-29, 58, 121, 216, 279 nn.60, 63 Shreve, Gregory, 12 Sickness, 48, 73, 199, 249-250, 260 n.4, 261 n.5, 264 n.2 Sikaiana, 158, 282 n.14 Sleeping arrangements, 20-22, 34-35,6971, 75-76, 96-98, 105, 129-130, 133, 135, 185, 202, 210, 225, 234, 263 n.6 Solomon Islands, 3, 6-7, 183, 253 n.37 Songs, 29-30, 214, 255 n.21, 275 n.37 Stars, 17, 29, 51, 60-61, 255 nn.14,18, 257-258 n.34, 259 nn.6,7, 273 n.20, 276 n.27 Suicide, 17, 92, 153-157, 201-202, 217, 235, 271 n.17, 275 n.l Taa Rangi, 40-42 (Pu) Takaraua, 78, 87-90 Tamareua, 57-58, 258 n.l Tangikakai, 8, 255 n.25 Taratupua, 8, 43 Taro (Colocasia esculenta), 21, 26, 46-48, 66, 185-186, 256 n.12, 266 n.20, 274 n.24, 275 n.34, 283 n.30 Taumako (Duff Islands), 48, 224-226, 254 n.10, 277 n.42, 280 nn. 18-21, 281 n.30 Tauvakatai, 11-18, 96, 100-101, 104142, 145, 151-152, 160-161, 205, 213-214, 216, 261 n.14, 264 nn.1,27, 265 n.10, 266 nn.21,24-25,

294

Index

Tauvakatai (continued) 196-197, 253 n.2, 254 n.ll, 256 266-267 n.28, 267 nn.41-42,45-47, nn.6,11, 257 n.22, 259-260 269 nn.7-9,21-23, 270 nn.27,29nn.ll,13-19, 261-262 nn.9-24, 3130,33, 271 n.2, 271-272 n.3, 272 35, 265 nn.5,6 nn.4-5, 278 nn.51,54, 279 n.68 Tonkinson, Robert, 253 n.5 Tearakura, 14-18, 91-143, 150-157, 160, Toomotu, Matthias, 18 163, 201-204, 205, 213, 216-217, (Pu) Toroaki, 14, 17, 56, 72, 78-80, 87263, nn.7-12,21,22, 264 nn.24-25, 90 28, 1, 265 nn.10-13, 266 nn. 19,23Transcription, 5-11, 257 n.28, 277 n.30 24, 266-267 n.28, 267 nn.30,36,42, Translation, 3-12, 254 n.6, 255 n.12, 256 268 n.2,54, 269 nn.7-8,16, 270 n.5, 258 n.42, 259-260 nn.1,3, 261 nn.27,33, 271 nn.8,11-17, 271-272 nn.7,10 n.3, 272 nn.9-10, 273 n.6, 275 nn.l- Tui Tonga, 13, 17, 74-89, 254 n . l l , 261 2,5, 275-276 n.9, 276 n.20, 277 nn.9,14, 262 n.22 n.30, 279 n.68, 280 nn.12,17, 281 Tui Vai, 256 n. 1 n.l Tu'i Tonga, 254 n.l 1, 261, n.9, 262 n.32, Tense structure, 12 265 n.5 Tepetuu, House of, 17, 67-71, 100-101, Tuna, 27, 122, 268 n.51 150, 260 n.2(), 264 nn.26-27 Tuvalu, 15, 18, 23-24, 37, 49-50, 201Thomas, Nicholas, 253 n.5 216, 217, 222-224, 233, 235, 253 n.2, 254 n.9, 257 n.24, 275-279 Ti Atapu, 13 Ti Peretia, 13 nn.4-63 Tikopia 5, 7, 12-18, 43-54, 73, 80-84, 104, 142, 174, 179, 189-191, 196Uruarai, 77, 84-86, 261 n.15, 262 nn.16,17 199, 225-227, 231, 251, 253 nn.lUvea, 13-14, 17, 45-47, 49-55, 64, 80, 3, 255 n.19, 256 n.2, 257 n.27, 81, 256 nn.6,11, 257 n.27. See also 261 nn.5-8, 270 n.31, 273 Pu Taupare nn.23,25, 274 n.27, 282 n.6, 283 n.30, 284 nn.5,8 Vanikoro, 17, 125, 128, 268 n.l, 277and the church, 249, 284 nn.5,8 278 n.42 division into districts, 261 n.8, 270 Vansina, Jan, 4 n.31 Vowel length, 9-10, 254 n.6 in Fiji, 235-244, 283 nn.25-29,34,36 Voyaging, 13-17, 50-53, 57, 61, 66, 73language 7-11, 51, 254 n.7, 255 n.27, 74, 78-82, 87, 104-105, 127-142, 256 n. 12, 257 nn.20-21,30,32, 257160-162, 164-167, 175-181, 183, 258 n.34, 258 n.37, 261 nn.7,10, 189-199, 202-216, 221-229, 231266 n.18, 267 nn.31,38, 269 n.12, 234, 244 bn-248, 256 n.15, 260 n.l, 270 n.28, 270-271 n.5, 272 n.8, 273 265 n.6, 268 n.l, 270 n.l 277 n.28, nn.22,25, 274 nn.23-24, 275 n.37, 278 n.50, 281 n.32, 282 n.14. See 276 n.lO, 277 n.34, 278, nn.50, 52, also Canoes, Stars 282 nn.8, 16, 283 nn.25,27-28,41 rivalry and conflict with Anuta, 12War. See Chiefly Brethren, Invasion, 14, 17-18, 125-142, 160-172, 216, Paitoka Brothers, Santa Cru/, 221-222, 225-227, 256 n.10, 268Islands, Tikopia, Tonga, Tuvalu 270 nn.1-31, 271-273 nn.1-28, 281 nn.28,30. See also Paitoka Brothers, Yams, 21, 39-40, 46-47, 59 Pu Tonga Yen, Douglas K,, 5, 256 n.14 and Rotuma, 245-247 Tonga, 5, 13, 17, 45-47, 49, 51, 56, 57, Zimmer-Tamakoshi,, Laura, 253n.s 63-71, 72-89, 110-11 1, 157-158,

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