L’île des Esprits dansants doi


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Li-ko Tamate ponu: mwaliko iote da emel’ iape. Pe da-tilu pe Teanu. Kulumoe iada Aneve.
Li-te li-te ra, ka la-ko kape la-le ne basakulumoe iote re, Tetevo. La-l’ la-romo dapa iada, dapa ne da: ai’ ada dapa, tili’ adapa dapa, gi’ adapa dapa, nga pon –
La-ko kape la-le ponu, nga nanana: la-le, lai-odo ngaten’ ada.
Lai-au jebute, la-kidi puluko ada, lai-ali buioe ada, la-kamai ponu.
Vono i-sodo, lai-ejau / mwalik’ iape i-ven’ i-la vongoro ne belemele i-abu i-vo. Emel’ iape i-maili iawo i-tau jebute.
I-tau jebute awoiu ponu, i-lu; mwalik’ iape i-vo vongoro awoiu pon i-wete.
Awoiu pon, emel’ iape i-tau jebute moioe ponu, i-loko i-ka i-le ne monone ka i-wete. I-wete awoiu ka i-ejau mama ada.
Awoiu ponu, ka emel’ iape ka i-wapono.
Vono i-sodo, kape la-le Tetevo pon.
Vono i-sodo pon, la-/ i-elele kuo iada i-abu, la-loko ngatene ada i-le: namolo iada, buioe ada me puluko, none ada, pon, mama po lai-ejau.
Wako po ka la-viñi dapa iada pon, Aneve, la-ko “Keba ba-le Tetevo na!”
La-la bavede i-vio pon, ka la-vesu bavede i-le.
I-le, la-koie Tetevo. Kulumoe / La-l’ la-koie ne kulumoe pon, Tetevo.
La-koie ka la-le teve dapa iada pon –
La-te ra ra, bwara kata kape ebieve iune bwara metele tuo, nga pon.
Pe ngiro mamote i-ka ne tevie ne / i-aka i-lui, li-ko ne ngiro Tangake *ma* i-vio tevie na.
Lai-te Tetevo ra ra ra ra – ka i-le ne velesebe: ngiro ka i-kamai tevie ne Palapu.
Ka la-vete la-viñi dapa iada pon Tetevo “Ia keba ka ba-tab’ ba-le na.” Dapa li-ko “O, wako.”
Ponu ka li-le ne sekele li-au jebute, li-kidi puluko, li-ali buioe ada –
Li-kamai ponu, li-wete mama ada. Wako li-wapono.
Von’ i-sodo ponu pon, la-ko “O, keba na ka ba-tab’ ba-le kulumoe iaba na.” Li-ko “Wako.”
Ponu. Li-loko ngaten’ ada i-le ne kuo wako ponu; la-la bavede iada i-vio, la-vesu ka la-ka.
La-vesu bavede kape i-ka / la-ka la-ka la-ka –
La-kovi vono basakulumoe na, ka la-kovi basakulumoe iot’ aplaka Teanu re la-ka la-ko “E! Kia na ka la-kovi basakulumoe iakia na ta!”
La-le, mamote somu tae, bwara nga ne to ñe na ka Tekupie. Ka la-romo temotu iote apilaka.
Ka pon. La-ko “E! Temotu iote apilaka pon!”
Pon, ka kuo iada ka susuko se. I-le i-le i-le, kape la-koie / ka vitoko pe la-koie ponu la-lengi dapa.
Pe kulumoe ponu, kulumoe iaidi mwaliko tae: ponu ngatene pon ñoko Tamate.
Ia pon tadoe tae. Pon i-ovei pe i-vete piene samame idi mwaliko.
Ponu kulumoe iadapa ñoko, temotu pon.
La-ka la-koie *ka* vitoko pon, mwaliko iape ka i-madau i-ko “E, kape la-koie, dapa na kap’ li-abu kia!”
Pon i-la visone iape i-ka i-ngago.
I-ngago wako, i-la puro kula i-vio ne waluko. Tilu i-labu sam’ visone.
Ka bavede iada, ka la-bu / lai-bu / la-bu.
Ka i-la i-le i-abu i-wene, ne kuo.
Ka i-viñ’ emel’ iape i-ko “U-wai i-ka! U-wai u-mabui! Kiane ’tapu!
La-koie nga dapa li-ko li-abu kia, ene kap’ ne-korone n-abu iune we tilu, tete o / wako na. Awoiu dapa ka li-abu kia viri.”
La-koie pon ini i-vio i-labu visone, wako kuo i-le i-sai.
La-sai ponu, dapa li-abu li-ka.
Li-ka ponu, li-ko [ive?] Li-wokobe da.
Pon la-ka la-koie la-sai.
Li-ko “Ia oo!” Dapa li-ko “Oo!”
Teliki iadapa semame dapa li-abu li-ka, li-wokobe da po la-sai kuo.
Wako, ka li-vete / teliki iadapa i-vete “Kupa na kupa mwaliko tae. Ka kaipa mwaliko na ia kupa na ngatene nga na, na ba-romo kupa na!
Wako, kape pe-loko dapa gete enone nga pon, da meliko viñevi, le-loko temamene iamela le-le moe pon i-vio.”
La-loko ngaten’ ada ka li-le ne moe wako ka li-elele kuo iada i-vene.
La-le ponu ka lai-te pon. Ka pon dapa moro abia ponu, Tamate pon pe li-te ñi pe li-mako li-mako, nedemo, tomoro, nedemo, tomoro…
Li-mako li-mako, ne, po li-pinoe.
Ka basakulumoe ponu, temotu apilaka pon, vilo pe i-vio ene pon, vilo tamwaliko tae. Pon vilo pe li-e ñoko. Ne temotu pon.
Nga vewo, bale, iliro, luro, teno, takalamu, doko…: wonone pe li-e, vilo iote tae. Ne basakulumoe pon, o temotu pon.
La-te la-te pe ngiro mamote i-aka i-kamai Palapu: kape la-ka / la-tabo la-ka Teanu metae.
La-te ra ka labiou bwara metele tuo ka awoiu.
Awoiu pon, ngiro ka i-lubi. Ka i-lubi *amjaka* i-tabo i-lui *ko*…
Pon, ngiro ka wako ka la-viñi teliki iadapa: “O, keba ba-tab’ ba-le Teanu na pe ngiro ka wako.”
Ia teliki iadapa i-ko “Wako. Minga kape ba-le?” I-ko “Mobo.”
Pon. Ngasune nga pon.
Li-l’ li-odo ngatene ada.
Li-bi ua vilo nga pon, nganae nga bale, vewo, iliro, iuko, teno – nga pon, li-kamai.
Ka von’ i-sodo, ka pon teliki iadapa i-viñi da / mwalik’ iape / emele pon da mwalik’ iape i-ko “Ive? Ba-romo kupa wako we tamwaliko?”
“E! Ba-romo wako! Ba-rom’ kaipa wako!”
Ka teliki iadapa i-vet’ i-ko / teliki pine i-ko “Ive? Awa kela ne dapa gete kula ’none ba-ko ba-lui, we tae?”
Ka mwaliko pon i-ko “Nga eo u-re dapa! U-ko ne-la dapa kula ne-lui pe ni-romo wako ka ni-romo makone iaipa wako po pi-pinoe.
Me ne-lui me ne-wasi ñe dapa enone, Teanu.
Pe kupa ponu makone enga-kula ia na iote ni-romo ka wako tamwalikose!”
I-ko “Wako.”
Ka mobo kata kape la-ka ponu: li-elele kuo iada i-abu li-loko ngatene ada i-le awoiu, namol’ iada –
Wako, teliki iadapa i-ko “Kape ne-la / ne-viñi dapa teva. Kape le- / u-la u-lui. Ka tili-ene, et’ adapa: Takulalevioe.”
Mwaliko pon i-ko “Wako.”
Dapa tieli’ adapa na li-vene ne kuo same da pon, bavede i-vio po ka li-ka!
Li-ka li-lui bavede kape la-ka ne kulumoe iada pon, la-ka Teanu.
La-ka la-ka la-ka la-ka – pe ngatene ponu, nga ebele ko, Tamate pon li-romo nga mwaliko. Ka nga tadoe i-ovei pe i-tomwoe.
La-ka la-ka la-ka pon, ka li-tomoe mina kuo iada! Ka li-tabo li-le ne temotu iadapa pon.
Io, ka kulumoe temotu iadapa ponu, enga ini Veluko. (Ka ni-mui pe ni-vete temotu ponu, enga ini Veluko.) Pon.
Ka tabo la-le! Li-le awoiu.
La-romo kuo iada moli.
“E! Menuko iakia ka li-tomoe!”
Mwalik’ iape i-ko, i-viñ’ emel’ iape, i-ko “E! La-tabo la-le! Ene awa ene ni-ko la-lui, pe teliki ka i-re se kia.”
La-bu bavede iada i-wene ponu la-tabo; la-wai i-le.
I-le i-vagasi Veluko ponu, teliki ka i-romo dapa : “E! Kaipa ka pi-tab’ pi-ka?” I-ko “Mm!”
– Ia po ini i-ovei. – I-ko “E! Ba-lui ponu dapa na ka li-tabo li-ka!
Dapa na ngatene nga tevie mwaliko, tevie nga li-romo nga tadoe.
Li-ovei pe li-tomoe, li-ovei pe li-tabo li-ka, nga ponu.
Ia eo, awa eo i-vian’ tamwase?” I-ko “Mm!”
Ka teliki iadapa i-ko “Wako. Na kape ne-tab’ ne-viñi dapa le-vene ne kuo teve kela, ka pe telepakau adapa telepakau pe na, i-dai kulumoe na, Teanu ka iote basakulumoe iote pine na.”
Nga, ive, da viñevi nga li-te ne manoko kape le-mokoiu nga pon, ne? Ngatene pon kape li-te / li-ka li-koie ne moe nga pon tae.
Ka i-viñi i-ko “Namolo i’ emel’ iono po va nga i-te ne manoko, kape i-la i-kawi ñe dapa, me kape le-tabo le-tomoe metae.”
Ka mwaliko po i-ko “Wako.”
Po li-vene ne kuo po i-viñi emel’ iape: i-la namolo iape iote po ra nga metele i-ka i-te ne manoko i-la i-kawi ñe dapa.
Pon bavede i-vio pon ka la-ka. La-ka la-ka ne basakulumoe iote aplaka re, la-koie Teanu la-koie ne Adie Vono. La-ka la-koie ne Aneve tae.
La-koie ne tevie ponu, la-koie, vele, Anboi.
La-koie ponu, la-lui Tamate ka et’ ada pon / et’ adapa pon, ae, Takulalevioe. Enga ini iote li-ko, ae, Takole. Takulalevioe, o Takole.
La-wamu ne bonge iote pon. La-wamu i-wene pon, awoiu da ka la-tab’ la-ka.
La-le, la-le la-koie ne kulumoe iada, Aneve. Ka li-te.
Li-te ra, wa-ini, li-ajau none, ka li-le ne toplau, li-anu kava. Li-anu kava awoiu, ka li-vongo viri.
Li-vongo awoiu ponu, ka mwaliko ponu i-ko “Uña teliki / teliki makumoso, ka uña teliki, ka dapa wopine peini kulumoe, ka dapa gete, ne-ko kape ne-viñi kiapa. Iote kape ne-viñi kaipa teliki na.”
Dapa teliki li-ko “Wako. Nganae a-ko u-vete?”
Ka pon ini i-ko “Ene awa ene ni-ko kape, ae, l-apilo sekele / me kape l-apilo sekele.
Uña teliki ka idi abia na, kiapa abia na ne kulumoe na. Dapa po li-kila emele, dapa wopine.”
Ponu. I-vete i-wene ponu, ka teliki i-ko “O, wako.”
Moro nga ne, pon, kape le-le li-apilo sekele ie mwaliko iote wako, mwaliko iote, mwaliko iote, nga pon.
Awoiu ra, awoiu pon li-tau.
Li-tau sekele ponu awoiu, moro iote li-le li-teli avtebe.
Ne sekele ie mwaliko iote, ie teliki iote, teliki iote, teliki iote, wako dapa wopine.
Wako dapa abia pon ra awoiu. Sekele peini jebute ka li-teli awoiu.
Ra ra i-le ne to ebieve, vongoro ka i-mote.
I-mote po, li-le li-bi vongoro adapa.
Li-bi vongoro we teliki iote, teliki iote, teliki iote, i-katau dapa awoiu, li-kamai, li-loko i-vene ne belemele li-sabisi li-maliawo boso.
Pon ra kokoro. Vongoro ka kokoro ponu, ka jebute / avtebe adapa ka i-maili i-vene kata ka vitoko kape moso.
Ka i-wene i-le i-le i-le, jebute ka moso. Nga ponu.
Li-teli avtebe, ia li-vo udo.
Udo, enga tilu: udo engaenga, abia na tae, na udo vaiene, ka udo vakaero. Udo peini kulumoe. Ponu.
Awoiu ponu, li-vete li-ko kape le-mini ngapiene.
Kape le-mini ngapiene ponu kape / vele, Aneve.
Ra jebute ka moso pon, pon.
Ka li-le, li-vokoiu longe. I-ka i-wene.
Longe i-katau dapa abia pon awoiu li-kamai i-wene awoiu, li-le li-toe tepapa.
Li-toe tepapa li-bo li-bo li-bo, awoiu. Li-kamai i-wene.
Ia jebute ka moso. Udo kata kape ka moso.
Moro iote, kata kape le-tetele pon, li-le li-toe blateno, vilo po li-ko blateno.
Li-kamai li-toe moboro peini, li-kamai pon i-wene ponu.
Vono i-sodo ponu, li-le / li-ae kie tepapa.
Li-ae kie tepapa i-dadai awoiu ponu, li-iu.
Li-iu tepapa i-dai awoiu, blateno ka li-toe li-kamai.
Moro iote pon, li-vesu blateno i-vio.
I-vio ka li-wabeiu ñe moboro teva: iote i-le nga ne, iote i-le nga ne, iote i-le nga ne, nga ne, me blateno i-vio, susuko, ne to.
Tepapa i-dai ka ne mane po, li-vo aero i-dai.
Li-vo aero i-dai, li-ngago bauluko i-dai, me kape le-mako ne to.
Pon li-le, vono i-sodo li-le li-au jebute.
Li-kamai ponu, i-wene ne kulumoe, kata kape le-tetele kape le-pinoe pon ta.
Li-kamai ne aeve ka i-le ponu, ka li-vo vongoro.
Da viñevi li-maliawo kape le-tau jebute.
Awoiu pon i-katau moe.
Awoiu pon, li-wete jebute li-wete vongoro awoiu pon, li-ejau mama.
I-katau dapa pon. Moe iote tekumete tilu, tete, nga ponu.
Awoiu, awoiu pon, i-le nga pon, aeve ka i-tavali ponu, dapa ka li-le li-vongo ne toplau.
Teliki, samame dap’ wopine, dapa gete; da viñevi, ne mwoe.
Ne mwoe ie amwaliko po i-vete piene ñe ngapiene pon / makone ponu. Pe utele i-viane ini. I-ko kape li-ejau / le-vesu makone, ngapiene.
Ponu ka li-vongo awoiu ponu ponu, li-ko “Na ta! Kata kape le-pinoe na ta.”
Pon li-le. Dapa kula li-vio li-dadai mane, i-katau uña tepapa ponu.
Dapa kula li-le, nga mane i-wene na, dapa kula kape le-le le-tetele i-ka re. Nga ne ole nga ne moe ie Kaluiki re.
Li-tamava ene i-ka. Li-tamava ene i-ka pon, buro pe li-oburo, kape le-ka pon le-ko:
Eie kio nupu Ila vasongo kia e nupu / Ila vasongo kio o nupu / Ila vasongo kia e nupu / Ivo utele ke / Ivo utele ke iou nupu / Ila vasongo kia e nupu / Ila vasongo kio o nupu /
Ponu. Li-tamava ene i-ka i-ka i-ka i-ka, i-vene i-ka i-le ne mane.
I-vene i-le ne mane ponu, li-wate tepapa.
Pe dapa ka li-vio i-dai tepapa nga pon, li-wate tepapa ponu, ka li-pinoe pon ta.
Li-tetele ka nga li-ko ngapiene po ka li-pinoe.
Ka ngapiene ponu, kape moro tilu me tete nga pon tae: kape metele iune!
Noma li-katau ñe metele po li-romo metele i-ka ra ra ra i-tomoe, li-ko “Ka metele iune pon!”
Ponu. Ae, ngapiene o makone po kape metele iune.
Ka mwaliko pon i-viñi dapa teliki, po i-kamai tamate pon, i-ko kape i-le po kape i-viane ebele ngapiene, i-ko / nga nanana, mobo ngapiene awoiu.
“Kape ene awa ene momobo, pe revo i-ma nedemo, ra momobo, revo i-ma;
kape idi abia ponu na Aneve na, li-abu li-le li-vio n’ ole: dapa wopine, da viñevi, uña teliki, da meliko, me kape le-romo kape keba ba-kila menuko iaba le-ke le-da noma re le-ka re, Nom’ Nomianu re.
Kape ba-woi okoro, bai-oburo, dapa ñepe na kape le-mako i-ka.”
Ka dapa li-ko “Nganae?” I-ko “Tae! Kape ba-vete mou, ka pe-romo, dapa ñepe kape le-mako i-ka, we le-pinoe i-ka.”
Ponu. Dapa abia ponu li-ab’ li-le n’ ole.
Revo i-ma, da po la-woi okoro, kape la-mede i-ka pon, ponu ka lai-oburo.
Buro pe li-mede i-ka pon li-ko:
Mule muleia Mulablamateie / Mulablamateie /
Mule muleia Mulablamateie / Mulablamateie /
Labiou tae, li-romo dapa ka li-mako i-ke, li-da noma iote pon, Nom’ Nomianu.
Li-ke pon ka li-romo ka dapa ka li-madau li-ko “Ponu nganae pine ponu? Pon tadoe? Pon tepakola? Kape i-e idi? O kape i-abu idi?!”
Ia li-romo wako. Li-romo dapa wako. Ui! Li-romo wako, ia idi li-madau.
Ponu. Ka li-ko kape le-tabo le-le le-koie ne moe iadapa nga pon, dameliko, da viñevi wopine, nga pon.
Ka da la-ko “Tae! Pe-madau etapu, ponu menuko iaba.
Pon tadoe tae. I-abu idi tae. Tepakola tae.
Pe-rom’ kape le-mako i-ka teve kiapa kape le-ven’ le-le le-mako, ne mane.”
I-ka i-ka i-ka ponu, dapa kula mo ka li-wo.
Li-le li-wamu dapa ne pwa moe, mata dapa / li-koie ne moe mata dapa i-ke, nga pon.
I-ka i-ka i-ven’ i-le, la-woi okoro ne mane. Li-le li-mako.
“E, io! Makone iote nga pon ne! Na la-viñi kiapa na –”
Awoiu pon ka mwaliko ponu ka i-atevo na “Ba-ko le-mini ngapiene pon, me kape pe-romo menuko iaba pe ba-kamai, ka kape dapa ñepe na le-ka le-mako ka li-romo makone ponu wako.”
Ka ponu makone ponu, peini tamate ponu, makone peini kulumoe tae. Ponu pe da la-la la-kamai.
Ka na kupa pi-ovei ra i-vagasi nanana.
Ka pon basavono pon awoiu, ka ngatene ponu ka i-tomoe. Tamate pon.
Ia dapa ka li-romo i-katau kape li-ejau ngapwae.
Ngaliko: kiñe tamate, lusa ini, temaka ene pe moloe, ene po koro, ene po nga-toloto, ene ka ene nga-toloto –
Be mata, pe noma, mata pon, be mata pon! Tilu.
Na ka li-tobo ponu pe ka mwaliko ka i-koene, mata ini i-ke me i-ro’ idi ne – po i-romo kape i-mako vele, ña i-tabau. Pon.
Ka po Tamate ka i-tomoe dapa ka li-ovei.
Ponu. Piene pein’ Tamate nga ponu. Mijaka nga ponu. Kuledi nga pon.
Kape ka li-ovei i-le ra ra ra nanana awoiu. Kupa pi-ovei pe li-ejau tamate.
Ka pi-ovei buro peini: buro peini pon, pe li-kamai.
Nga pon. Bwara ponu ka awoiu pon.
Here is the story of the Tamate spirits. Once upon a time, there was a man and his wife. They were both from Teanu island, from the village of Aneve.
They were living their life, when one day they decided to travel to a different island, Utupua. They were going to visit their families, their relatives: their fathers, their siblings, their uncles, and so on.
Two days before they were going to travel, they set out to make preparations.
They harvested some taros, picked some betel leaves and areca nuts, brought those together.
The next morning, the husband climbed to take some almonds down from the shelf. Meanwhile, his wife had lit a fire, and was cooking taros.
Once the taros were cooked, she scraped them – all while her husband was cracking almonds, and crushing them.
Once the taros were cooked, she put them in a mortar and began to squash them. Once the taro was all squashed, she made into a pudding.
Then she proceeded to reheat it.
The next morning, they were thus ready to travel to Utupua.
And as they were dragging their canoe down to the sea, they took their luggage: their clothes, their areca nuts and betel leaves, their food, particularly the pudding they had prepared.
And then they told their families in Aneve: “Alright, we're leaving now for Utupua.”
They hoisted the sail, and took out to sea.
They sailed on towards Utupua. They approached the island of Utupua.
They landed there, and went to stay with their relatives.
They remained there for quite some time, maybe a whole year, or at least six months.
But the wind was still blowing the wrong way: it was the easterly wind Tangake, that was blowing from here.
So they waited on Utupua, on and on and on — till they reached the middle season: that’s when the southerly wind Palapu finally began to blow.
When that time came, they told their relatives on Utupua “Alright, it's now time we went back.” — “Yes, sure” they replied.
So they went to their garden, harvested taros, picked betel leaves, climbed for areca nuts…
Back in the village, they prepared some pudding… all the way to the reheating stage.
The next morning, they said “Alright, we're now ready to return to our island.” — “Alright” they said.
So — They collected their luggage, stowed them on their ship; hoisted the sail; and set out on their trip back here.
They sailed this way, sailed on and on and on…
But then – they missed the area of our island here; they also missed the small island of Teanu over there. They thought “Oh dear, we've actually missed our island!”
They sailed ahead, till they reached a point that's not too far away – roughly the same sort of distance as between here and Tikopia. That's where they caught sight of a small islet.
“Hey!” they said “Look at that small islet over there!”
They headed their canoe in that direction, till they could land. But as they were about to land, they heard some voices.
In fact, that island was not occupied by humans: there were nothing but creatures called Tamate.
They were not exactly gods: they were able to communicate with humans.
They were the only inhabitants on that land, that islet.
So as the couple came closer, the man was struck with fear: “If you and I land there, those people will kill us!”
So he took his bow, and strung it ready.
Once he'd bent it, he tied a few arrows around his hip, and held two others together with his bow.
They furled their sail,
put it away in their canoe.
Then he said to his wife: “Paddle this way, gently! Don't go too fast!
When we land, if they want to kill us, I'll strive to kill one or two, or three – before they start killing us.”
As they came closer to the coast, he stood in the water, holding his bow, and docked his canoe.
As soon as they landed, the islanders came down towards them.
In fact they came to … to welcome them!
So the couple came further inland, and left their canoe.
“Hey ho!” they said. – “Hey!” the islanders replied.
Their leader walked down with them: they all came to welcome the couple and drag their canoe inland.
At that point, their leader said “In this island, we are not humans. You are humans, we are creatures like this… but you can see us!
So now, we'll send our boys and our girls to collect your luggage, and bring it to the houses you see up there.”
So they took their luggage, and they all walked towards the hamlet, while also dragging their canoe inland.
The couple stayed there several days. Every single day, the Tamate creatures who lived there would keep dancing on and on – during the night, the day, the night, the day…
And that dance they were doing all the time, that was a major ritual dance.
That island, that little islet, had only good plants and trees. There were only edible plants on this islet.
There were chestnuts [Inocarpus], breadfruit [Artocarpus], ambarellas [Spondias], coconuts, lychees [Pometia], avocados [Persea], walnuts [Dracontomelon]…: all sorts of edible fruit, and nothing else. Such was that island, that little islet.
They remained there for a while, because the Palapu wind was still blowing south from here: so they were unable to get back here, to Teanu.
So they stayed there quite a long time, perhaps six months at least.
Finally, the wind changed course, allowing them to return.
As the wind conditions improved, the couple said to the chief: “Well, we'll be going back to Teanu now, the wind is better now.”
“Alright,” said the chief. “When will you leave?” – “Tomorrow.” they said.
That's it. That's how it went.
So they went to prepare their luggage.
They collected various fruits, like breadfruit, chestnuts, ambarellas, cabbages [Burckella], lychees…
The next morning, the chief came to see the couple, the man and the woman, and asked “What do you think? Do you think we are beautiful, or ugly?”
“We think you're beautiful! You people are really superb creatures.”
“In that case,” said the chief, “would you like to take some of my boys with you?”
“Well yes,” the man replied, “if you allow them! Tell them I'll take a few of them with me, because I find them superb, and I really loved your dances.”
I want to show them to my relatives on Teanu.
In our place, we do have a few dances already, but this one I saw here was absolutely fabulous!”
“Alright”, said the chief.
So the next day, they were getting ready, dragging down their canoe, bringing together their luggage, their clothes…
Then the chief came to them, and said “I will tell four of our boys that you'll take them with you. As for the fifth one here, this is their mother: Takulalefioe.”
“Agreed,” said the man.
So the four brothers climbed on the canoe with the couple, and away they sailed!
They were travelling back to their island, towards Teanu here.
So they sailed on, and on, and on – Now, those ‘Tamate’ creatures, remember they looked just like people; but like spirits, they knew how to become invisible.
So as they were still voyaging, suddenly the Tamate disappeared from the ship! They returned to their own islet.
The small island they were coming from was called Veluko. (Sorry I forgot to name the island: it was called Veluko.)
And so, they had disappeared! Vanished in the air!
The couple realised their canoe was suddenly empty.
“Hey! Our friends have vanished!”
The man said to his wife “Let's go back! I really wanted to take them with us, and the chief had allowed us to!”
And so they furled away their sail, turned around, and began paddling away.
They paddled back to Veluko. The island's chief saw them, and shouted “Hey! So you guys are coming back?” – “Exactly!” they replied.
The chief understood what had happened. “I see, he said, you two tried to take the boys with you, but they came back here!
You know, these creatures are partly human, but in part they're a bit godly too.
They can go invisible, they can come back here, and so on.
But you, you seem to want them badly?” – “Oh yes!” he said.
“Alright, said the chief. I will tell them again to climb on your canoe with you two. You know, their culture is the one we have here, around this island; but for them, Teanu is another major island.”
(You know – when women are in their periods, they also have them in their sleep, right? In such moments, it is taboo for them to come inside our houses.)
So the chief explained: “Your wife's skirt, whenever she is in her period: if she covers the Tamate with it, then they won't be able to disappear again.”
“Oh really,” said the man.
As they all climbed on the canoe, the man explained everything to his wife; so she took her cloth where the monthly period had come, and she put it on the Tamate.
And so they sailed, heading this way. They were sailing towards Teanu, the little island over there. But then, they chose not to land at Aneve: instead, they approached the island from the other side, the Andie Fono side.
They docked on the other side, at Aniboi.
So they landed together with the Tamate and their mother, Takulalefioe. (She had another name, Takole. Takole, or Takulalefioe.)
The couple decided to hide them in a cave. They left them there, and then came back to the canoe.
They paddled a little, till they reached their village Aneve, and stayed there.
So they lived in their village for a while. One day, the villagers had been cooking, had been going to the men's club to drink kava; and after kava, they were having dinner together.
When dinner was finished, our man made a declaration: “Dear elders, chiefs, leaders of our island; and youngsters too, I have something to tell you. Something I want to tell to all the dignitaries here.”
“Alright,” said the chiefs. “What is it you want to say?”
“Well,” he started, “I would like everybody to go work in their garden.
I mean, not just the chiefs, but everyone in the island: all the married men, all the adults.”
That's it. The chiefs heard his declaration, and said “Alright.”
The next day, they all went to make their gardens, each one his own.
At the end of the day, they set fire to the ground.
Once they had burnt their garden, the next day they planted some taros.
They did so in the garden of one man, of another man, of a chief, of another chief – essentially, every adult in the village.
The same happened for everyone: their gardens were planted with taros.
Time went on, till they reached mid-season: this is when the almonds had finished ripening.
So people went to collect ripe almonds.
People collected almonds for each and every important man in the island. When they had enough, they brought them to the village, stacked them upon their shelves, and lit fires underneath.
That's how they were able to dry their almonds. As for their taro, it had grown considerably, and was soon ready to harvest.
The taro kept growing, until it was fully mature.
Not only had they cultivated taros, but they also planted bananas.
They had two sorts of bananas. Among the many possible types of bananas, most types they didn't have; they only had ‘faiene’ and ‘fakaero’ bananas – that is, local cultivars.
One day, it was announced that a festival would take place.
There would be a festival in the village of Aneve.
The taro was already mature at that stage.
People began chopping firewood, and stacked it together.
Once people had brought enough firewood for all the families, they went to cut slabs for the dances.
They cut the slabs, chopped on and on, and when they were ready, they brought them to the village.
The taro was ready, the bananas were ready.
The next day, as the festival was almost going to start, they went to cut down a tree called ‘pole mallow’ [Sterculia banksiana], for the festival pole.
Then they also went to cut the rattan for the pole, and brought it to the village.
The next morning, they began digging holes for the stomping slabs.
They dug holes in a circle, all around the village area.
Then they buried the boards themselves all around the area; and they brought the festival pole they had chopped down.
They erected the pole in the middle of the village.
They propped it up using four rattan canes: one attached on this side, one on that side, one on this side, one on that side – thus making sure the pole would stand straight in the middle.
The stomping boards were laid out all around the dancing area; then they erected a fence around them.
They created that fence by tying together some coconut palms in a wide circle, so they could dance in the middle.
The next morning, the villagers went to harvest their taros.
They brought all their taros to the village, and got ready for the ritual dances.
The sun was already well ahead in its course, when they began crushing their almonds.
The women lit fires to cook the taros.
The same happened in each and every house of the village.
Everywhere, people were smashing their taros, crushing their almonds, making pudding.
Every family was doing the same. Each house had perhaps three or four large bowls to fill.
When everything was ready – about when the sun was going down – the men went to have dinner in their men's club.
Those were the dignitaries, the adult men, the young boys. As for the women, they were in a house.
They were all in the house of the man who had called for the festival to take place. He was a prosperous man, and had called for a dancing festival in the village.
Alright, so when everyone had finished their dinner, they all thought “That's it now! The moment has come for the ritual dances.”
And so it began. Many people were standing in a circle around the area, along the stomping boards.
It was a long line of people! Imagine the middle of the dancing area is here: the line of people started all the way over there in the bush, coming this way; a bit like between the beach and Kaluiki's house over there.
Then they began the ritual chants. Their song started over there, coming this way; their chant sounded like this:
Ila vasongo kio o nupu
That's right. Their chant started all the way over there, and came this way towards the middle of the area.
And their chant was growing towards the middle area, they began to stomp the boards.
All the men who were standing in circle by the boards, began stomping them, jumping and dancing around.
That's how they launched the dancing festival.
That sort of festival doesn't last two or three days: it can take up to a whole moon!
(In the olden days, people would follow the changes of the moon; and when it finally disappeared, they would say “Alright, it's been one moon!”)
And so, the dancing festival ‘ngapiene’ can last for a whole moon.
Now, the man who had requested the chiefs – that man who had been bringing over the Tamate, felt that the festival was soon going to hit its final day; like he was yesterday, and the festival would end tomorrow.
“Tomorrow,” he said, “the tide will be low during the night, and remain low till the morning;
well, I would like everyone here in Aneve, to walk down to the beach and stand there – the men, the women, the chiefs, the children… I want everyone to watch as my wife and I invite our friends to come out and turn up around that point over there, around Nom' Nomianu.
The two of us will stamp bamboos and sing, and as for them, they will come dancing this way.”
People asked “What shall we do?” – “Nothing,” he replied. “My wife and I we'll send the signal, and you'll see them come dancing, perform ritual dances as they'll be coming this way.”
Alright. So everyone walked down to the shore, at low tide.
The couple was there, stomping bamboos, and ready to guide the dancers with their song.
And so they led the dancers with a song that went like this:
Mulablamateie
Mulablamateie
Right at that moment, people saw the dancers come out of the bush, as they turned around the cape of Nomianu.
Everyone was struck by fear: “What are those big creatures? Are they gods? Are they monsters? Are they cannibals? Are they going to kill us?!”
But they were beautiful. Oh, so beautiful. Those creatures were superb, and yet people were scared.
The children, the women, they all wanted to run back and hide in their houses!
“Don't leave!” said the couple. “Don't be afraid, these are our friends.
Those are not gods, or monsters. They don't kill.
Watch them: they'll come towards you dancing, and then they'll dance on towards our village area up there.”
But as they came closer and closer, some of the villagers ran away!
They ran to hide under their houses; but from their shelter they kept looking out.
The dancers kept coming closer, moving up towards the dancing area, where the couple was stomping their bamboos.
People were amazed: “Really? That couple had been telling us about a dance, and so THIS is it!”
Indeed, our man had been promising exactly that, when he had explained “Let's hold a large festival, so you can see the new friends we brought along, so you can watch them dance, and see how majestic their dances are.”
Because those dances came from the Tamate: those were not dances from our island. They were introduced by that couple.
So that's how we came to know those dances, and know them still today.
After the time of my story, the creatures themselves disappeared – those Tamate creatures.
But the people had had the time to figure out how exactly they were going to proceed.
That is: they could observe the grass skirts, the dancing gear; which part was red, which part was white, which part was blue, here and here…
Also, their antennas – since originally, the Tamate's eyes were antennas.
And then here, there should be two holes, so that the dancer wearing it can actually look around; so he can see where he's dancing, and doesn't fall down. That's right.
And so, people had the time to meet the actual Tamate before they disappeared.
That's all. Such was the story of the Tamate. It's just a small story, a short story like this.
People discovered them, and passed on their knowledge all the way to us today. That's how our generation was able to make Tamate headdresses too.
That's also how we got to know the song that goes with it: it came to our island together with the Tamate.
That's right. I think that's all.

S1 doi

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Li-ko Tamate ponu: mwaliko iote da emel’ iape. Pe da-tilu pe Teanu. Kulumoe iada Aneve.

Here is the story of the Tamate spirits. Once upon a time, there was a man and his wife. They were both from Teanu island, from the village of Aneve.

S2 doi

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Li-te li-te ra, ka la-ko kape la-le ne basakulumoe iote re, Tetevo. La-l’ la-romo dapa iada, dapa ne da: ai’ ada dapa, tili’ adapa dapa, gi’ adapa dapa, nga pon –

They were living their life, when one day they decided to travel to a different island, Utupua. They were going to visit their families, their relatives: their fathers, their siblings, their uncles, and so on.

S3 doi

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La-ko kape la-le ponu, nga nanana: la-le, lai-odo ngaten’ ada.

Two days before they were going to travel, they set out to make preparations.

S4 doi

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Lai-au jebute, la-kidi puluko ada, lai-ali buioe ada, la-kamai ponu.

They harvested some taros, picked some betel leaves and areca nuts, brought those together.

S5 doi

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Vono i-sodo, lai-ejau / mwalik’ iape i-ven’ i-la vongoro ne belemele i-abu i-vo. Emel’ iape i-maili iawo i-tau jebute.

The next morning, the husband climbed to take some almonds down from the shelf. Meanwhile, his wife had lit a fire, and was cooking taros.

S6 doi

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I-tau jebute awoiu ponu, i-lu; mwalik’ iape i-vo vongoro awoiu pon i-wete.

Once the taros were cooked, she scraped them – all while her husband was cracking almonds, and crushing them.

S7 doi

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Awoiu pon, emel’ iape i-tau jebute moioe ponu, i-loko i-ka i-le ne monone ka i-wete. I-wete awoiu ka i-ejau mama ada.

Once the taros were cooked, she put them in a mortar and began to squash them. Once the taro was all squashed, she made into a pudding.

S8 doi

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Awoiu ponu, ka emel’ iape ka i-wapono.

Then she proceeded to reheat it.

S9 doi

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Vono i-sodo, kape la-le Tetevo pon.

The next morning, they were thus ready to travel to Utupua.

S10 doi

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Vono i-sodo pon, la-/ i-elele kuo iada i-abu, la-loko ngatene ada i-le: namolo iada, buioe ada me puluko, none ada, pon, mama po lai-ejau.

And as they were dragging their canoe down to the sea, they took their luggage: their clothes, their areca nuts and betel leaves, their food, particularly the pudding they had prepared.

S11 doi

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Wako po ka la-viñi dapa iada pon, Aneve, la-ko “Keba ba-le Tetevo na!”

And then they told their families in Aneve: “Alright, we're leaving now for Utupua.”

S12 doi

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La-la bavede i-vio pon, ka la-vesu bavede i-le.

They hoisted the sail, and took out to sea.

S13 doi

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I-le, la-koie Tetevo. Kulumoe / La-l’ la-koie ne kulumoe pon, Tetevo.

They sailed on towards Utupua. They approached the island of Utupua.

S14 doi

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La-koie ka la-le teve dapa iada pon –

They landed there, and went to stay with their relatives.

S15 doi

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La-te ra ra, bwara kata kape ebieve iune bwara metele tuo, nga pon.

They remained there for quite some time, maybe a whole year, or at least six months.

S16 doi

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Pe ngiro mamote i-ka ne tevie ne / i-aka i-lui, li-ko ne ngiro Tangake *ma* i-vio tevie na.

But the wind was still blowing the wrong way: it was the easterly wind Tangake, that was blowing from here.

S17 doi

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Lai-te Tetevo ra ra ra ra – ka i-le ne velesebe: ngiro ka i-kamai tevie ne Palapu.

So they waited on Utupua, on and on and on — till they reached the middle season: that’s when the southerly wind Palapu finally began to blow.

S18 doi

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Ka la-vete la-viñi dapa iada pon Tetevo “Ia keba ka ba-tab’ ba-le na.” Dapa li-ko “O, wako.”

When that time came, they told their relatives on Utupua “Alright, it's now time we went back.” — “Yes, sure” they replied.

S19 doi

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Ponu ka li-le ne sekele li-au jebute, li-kidi puluko, li-ali buioe ada –

So they went to their garden, harvested taros, picked betel leaves, climbed for areca nuts…

S20 doi

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Li-kamai ponu, li-wete mama ada. Wako li-wapono.

Back in the village, they prepared some pudding… all the way to the reheating stage.

S21 doi

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Von’ i-sodo ponu pon, la-ko “O, keba na ka ba-tab’ ba-le kulumoe iaba na.” Li-ko “Wako.”

The next morning, they said “Alright, we're now ready to return to our island.” — “Alright” they said.

S22 doi

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Ponu. Li-loko ngaten’ ada i-le ne kuo wako ponu; la-la bavede iada i-vio, la-vesu ka la-ka.

So — They collected their luggage, stowed them on their ship; hoisted the sail; and set out on their trip back here.

S23 doi

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La-vesu bavede kape i-ka / la-ka la-ka la-ka –

They sailed this way, sailed on and on and on…

S24 doi

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La-kovi vono basakulumoe na, ka la-kovi basakulumoe iot’ aplaka Teanu re la-ka la-ko “E! Kia na ka la-kovi basakulumoe iakia na ta!”

But then – they missed the area of our island here; they also missed the small island of Teanu over there. They thought “Oh dear, we've actually missed our island!”

S25 doi

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La-le, mamote somu tae, bwara nga ne to ñe na ka Tekupie. Ka la-romo temotu iote apilaka.

They sailed ahead, till they reached a point that's not too far away – roughly the same sort of distance as between here and Tikopia. That's where they caught sight of a small islet.

S26 doi

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Ka pon. La-ko “E! Temotu iote apilaka pon!”

“Hey!” they said “Look at that small islet over there!”

S27 doi

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Pon, ka kuo iada ka susuko se. I-le i-le i-le, kape la-koie / ka vitoko pe la-koie ponu la-lengi dapa.

They headed their canoe in that direction, till they could land. But as they were about to land, they heard some voices.

S28 doi

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Pe kulumoe ponu, kulumoe iaidi mwaliko tae: ponu ngatene pon ñoko Tamate.

In fact, that island was not occupied by humans: there were nothing but creatures called Tamate.

S29 doi

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Ia pon tadoe tae. Pon i-ovei pe i-vete piene samame idi mwaliko.

They were not exactly gods: they were able to communicate with humans.

S30 doi

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Ponu kulumoe iadapa ñoko, temotu pon.

They were the only inhabitants on that land, that islet.

S31 doi

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La-ka la-koie *ka* vitoko pon, mwaliko iape ka i-madau i-ko “E, kape la-koie, dapa na kap’ li-abu kia!”

So as the couple came closer, the man was struck with fear: “If you and I land there, those people will kill us!”

S32 doi

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Pon i-la visone iape i-ka i-ngago.

So he took his bow, and strung it ready.

S33 doi

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I-ngago wako, i-la puro kula i-vio ne waluko. Tilu i-labu sam’ visone.

Once he'd bent it, he tied a few arrows around his hip, and held two others together with his bow.

S34 doi

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Ka bavede iada, ka la-bu / lai-bu / la-bu.

They furled their sail,

S35 doi

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Ka i-la i-le i-abu i-wene, ne kuo.

put it away in their canoe.

S36 doi

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Ka i-viñ’ emel’ iape i-ko “U-wai i-ka! U-wai u-mabui! Kiane ’tapu!

Then he said to his wife: “Paddle this way, gently! Don't go too fast!

S37 doi

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La-koie nga dapa li-ko li-abu kia, ene kap’ ne-korone n-abu iune we tilu, tete o / wako na. Awoiu dapa ka li-abu kia viri.”

When we land, if they want to kill us, I'll strive to kill one or two, or three – before they start killing us.”

S38 doi

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La-koie pon ini i-vio i-labu visone, wako kuo i-le i-sai.

As they came closer to the coast, he stood in the water, holding his bow, and docked his canoe.

S39 doi

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La-sai ponu, dapa li-abu li-ka.

As soon as they landed, the islanders came down towards them.

S40 doi

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Li-ka ponu, li-ko [ive?] Li-wokobe da.

In fact they came to … to welcome them!

S41 doi

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Pon la-ka la-koie la-sai.

So the couple came further inland, and left their canoe.

S42 doi

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Li-ko “Ia oo!” Dapa li-ko “Oo!”

“Hey ho!” they said. – “Hey!” the islanders replied.

S43 doi

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Teliki iadapa semame dapa li-abu li-ka, li-wokobe da po la-sai kuo.

Their leader walked down with them: they all came to welcome the couple and drag their canoe inland.

S44 doi

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Wako, ka li-vete / teliki iadapa i-vete “Kupa na kupa mwaliko tae. Ka kaipa mwaliko na ia kupa na ngatene nga na, na ba-romo kupa na!

At that point, their leader said “In this island, we are not humans. You are humans, we are creatures like this… but you can see us!

S45 doi

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Wako, kape pe-loko dapa gete enone nga pon, da meliko viñevi, le-loko temamene iamela le-le moe pon i-vio.”

So now, we'll send our boys and our girls to collect your luggage, and bring it to the houses you see up there.”

S46 doi

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La-loko ngaten’ ada ka li-le ne moe wako ka li-elele kuo iada i-vene.

So they took their luggage, and they all walked towards the hamlet, while also dragging their canoe inland.

S47 doi

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La-le ponu ka lai-te pon. Ka pon dapa moro abia ponu, Tamate pon pe li-te ñi pe li-mako li-mako, nedemo, tomoro, nedemo, tomoro…

The couple stayed there several days. Every single day, the Tamate creatures who lived there would keep dancing on and on – during the night, the day, the night, the day…

S48 doi

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Li-mako li-mako, ne, po li-pinoe.

And that dance they were doing all the time, that was a major ritual dance.

S49 doi

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Ka basakulumoe ponu, temotu apilaka pon, vilo pe i-vio ene pon, vilo tamwaliko tae. Pon vilo pe li-e ñoko. Ne temotu pon.

That island, that little islet, had only good plants and trees. There were only edible plants on this islet.

S50 doi

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Nga vewo, bale, iliro, luro, teno, takalamu, doko…: wonone pe li-e, vilo iote tae. Ne basakulumoe pon, o temotu pon.

There were chestnuts [Inocarpus], breadfruit [Artocarpus], ambarellas [Spondias], coconuts, lychees [Pometia], avocados [Persea], walnuts [Dracontomelon]…: all sorts of edible fruit, and nothing else. Such was that island, that little islet.

S51 doi

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La-te la-te pe ngiro mamote i-aka i-kamai Palapu: kape la-ka / la-tabo la-ka Teanu metae.

They remained there for a while, because the Palapu wind was still blowing south from here: so they were unable to get back here, to Teanu.

S52 doi

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La-te ra ka labiou bwara metele tuo ka awoiu.

So they stayed there quite a long time, perhaps six months at least.

S53 doi

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Awoiu pon, ngiro ka i-lubi. Ka i-lubi *amjaka* i-tabo i-lui *ko*…

Finally, the wind changed course, allowing them to return.

S54 doi

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Pon, ngiro ka wako ka la-viñi teliki iadapa: “O, keba ba-tab’ ba-le Teanu na pe ngiro ka wako.”

As the wind conditions improved, the couple said to the chief: “Well, we'll be going back to Teanu now, the wind is better now.”

S55 doi

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Ia teliki iadapa i-ko “Wako. Minga kape ba-le?” I-ko “Mobo.”

“Alright,” said the chief. “When will you leave?” – “Tomorrow.” they said.

S56 doi

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Pon. Ngasune nga pon.

That's it. That's how it went.

S57 doi

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Li-l’ li-odo ngatene ada.

So they went to prepare their luggage.

S58 doi

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Li-bi ua vilo nga pon, nganae nga bale, vewo, iliro, iuko, teno – nga pon, li-kamai.

They collected various fruits, like breadfruit, chestnuts, ambarellas, cabbages [Burckella], lychees…

S59 doi

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Ka von’ i-sodo, ka pon teliki iadapa i-viñi da / mwalik’ iape / emele pon da mwalik’ iape i-ko “Ive? Ba-romo kupa wako we tamwaliko?”

The next morning, the chief came to see the couple, the man and the woman, and asked “What do you think? Do you think we are beautiful, or ugly?”

S60 doi

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“E! Ba-romo wako! Ba-rom’ kaipa wako!”

“We think you're beautiful! You people are really superb creatures.”

S61 doi

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Ka teliki iadapa i-vet’ i-ko / teliki pine i-ko “Ive? Awa kela ne dapa gete kula ’none ba-ko ba-lui, we tae?”

“In that case,” said the chief, “would you like to take some of my boys with you?”

S62 doi

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Ka mwaliko pon i-ko “Nga eo u-re dapa! U-ko ne-la dapa kula ne-lui pe ni-romo wako ka ni-romo makone iaipa wako po pi-pinoe.

“Well yes,” the man replied, “if you allow them! Tell them I'll take a few of them with me, because I find them superb, and I really loved your dances.”

S63 doi

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Me ne-lui me ne-wasi ñe dapa enone, Teanu.

I want to show them to my relatives on Teanu.

S64 doi

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Pe kupa ponu makone enga-kula ia na iote ni-romo ka wako tamwalikose!”

In our place, we do have a few dances already, but this one I saw here was absolutely fabulous!”

S65 doi

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I-ko “Wako.”

“Alright”, said the chief.

S66 doi

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Ka mobo kata kape la-ka ponu: li-elele kuo iada i-abu li-loko ngatene ada i-le awoiu, namol’ iada –

So the next day, they were getting ready, dragging down their canoe, bringing together their luggage, their clothes…

S67 doi

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Wako, teliki iadapa i-ko “Kape ne-la / ne-viñi dapa teva. Kape le- / u-la u-lui. Ka tili-ene, et’ adapa: Takulalevioe.”

Then the chief came to them, and said “I will tell four of our boys that you'll take them with you. As for the fifth one here, this is their mother: Takulalefioe.”

S68 doi

stop écouter
Mwaliko pon i-ko “Wako.”

“Agreed,” said the man.

S69 doi

stop écouter
Dapa tieli’ adapa na li-vene ne kuo same da pon, bavede i-vio po ka li-ka!

So the four brothers climbed on the canoe with the couple, and away they sailed!

S70 doi

stop écouter
Li-ka li-lui bavede kape la-ka ne kulumoe iada pon, la-ka Teanu.

They were travelling back to their island, towards Teanu here.

S71 doi

stop écouter
La-ka la-ka la-ka la-ka – pe ngatene ponu, nga ebele ko, Tamate pon li-romo nga mwaliko. Ka nga tadoe i-ovei pe i-tomwoe.

So they sailed on, and on, and on – Now, those ‘Tamate’ creatures, remember they looked just like people; but like spirits, they knew how to become invisible.

S72 doi

stop écouter
La-ka la-ka la-ka pon, ka li-tomoe mina kuo iada! Ka li-tabo li-le ne temotu iadapa pon.

So as they were still voyaging, suddenly the Tamate disappeared from the ship! They returned to their own islet.

S73 doi

stop écouter
Io, ka kulumoe temotu iadapa ponu, enga ini Veluko. (Ka ni-mui pe ni-vete temotu ponu, enga ini Veluko.) Pon.

The small island they were coming from was called Veluko. (Sorry I forgot to name the island: it was called Veluko.)

S74 doi

stop écouter
Ka tabo la-le! Li-le awoiu.

And so, they had disappeared! Vanished in the air!

S75 doi

stop écouter
La-romo kuo iada moli.

The couple realised their canoe was suddenly empty.

S76 doi

stop écouter
“E! Menuko iakia ka li-tomoe!”

“Hey! Our friends have vanished!”

S77 doi

stop écouter
Mwalik’ iape i-ko, i-viñ’ emel’ iape, i-ko “E! La-tabo la-le! Ene awa ene ni-ko la-lui, pe teliki ka i-re se kia.”

The man said to his wife “Let's go back! I really wanted to take them with us, and the chief had allowed us to!”

S78 doi

stop écouter
La-bu bavede iada i-wene ponu la-tabo; la-wai i-le.

And so they furled away their sail, turned around, and began paddling away.

S79 doi

stop écouter
I-le i-vagasi Veluko ponu, teliki ka i-romo dapa : “E! Kaipa ka pi-tab’ pi-ka?” I-ko “Mm!”

They paddled back to Veluko. The island's chief saw them, and shouted “Hey! So you guys are coming back?” – “Exactly!” they replied.

S80 doi

stop écouter
– Ia po ini i-ovei. – I-ko “E! Ba-lui ponu dapa na ka li-tabo li-ka!

The chief understood what had happened. “I see, he said, you two tried to take the boys with you, but they came back here!

S81 doi

stop écouter
Dapa na ngatene nga tevie mwaliko, tevie nga li-romo nga tadoe.

You know, these creatures are partly human, but in part they're a bit godly too.

S82 doi

stop écouter
Li-ovei pe li-tomoe, li-ovei pe li-tabo li-ka, nga ponu.

They can go invisible, they can come back here, and so on.

S83 doi

stop écouter
Ia eo, awa eo i-vian’ tamwase?” I-ko “Mm!”

But you, you seem to want them badly?” – “Oh yes!” he said.

S84 doi

stop écouter
Ka teliki iadapa i-ko “Wako. Na kape ne-tab’ ne-viñi dapa le-vene ne kuo teve kela, ka pe telepakau adapa telepakau pe na, i-dai kulumoe na, Teanu ka iote basakulumoe iote pine na.”

“Alright, said the chief. I will tell them again to climb on your canoe with you two. You know, their culture is the one we have here, around this island; but for them, Teanu is another major island.”

S85 doi

stop écouter
Nga, ive, da viñevi nga li-te ne manoko kape le-mokoiu nga pon, ne? Ngatene pon kape li-te / li-ka li-koie ne moe nga pon tae.

(You know – when women are in their periods, they also have them in their sleep, right? In such moments, it is taboo for them to come inside our houses.)

S86 doi

stop écouter
Ka i-viñi i-ko “Namolo i’ emel’ iono po va nga i-te ne manoko, kape i-la i-kawi ñe dapa, me kape le-tabo le-tomoe metae.”

So the chief explained: “Your wife's skirt, whenever she is in her period: if she covers the Tamate with it, then they won't be able to disappear again.”

S87 doi

stop écouter
Ka mwaliko po i-ko “Wako.”

“Oh really,” said the man.

S88 doi

stop écouter
Po li-vene ne kuo po i-viñi emel’ iape: i-la namolo iape iote po ra nga metele i-ka i-te ne manoko i-la i-kawi ñe dapa.

As they all climbed on the canoe, the man explained everything to his wife; so she took her cloth where the monthly period had come, and she put it on the Tamate.

S89 doi

stop écouter
Pon bavede i-vio pon ka la-ka. La-ka la-ka ne basakulumoe iote aplaka re, la-koie Teanu la-koie ne Adie Vono. La-ka la-koie ne Aneve tae.

And so they sailed, heading this way. They were sailing towards Teanu, the little island over there. But then, they chose not to land at Aneve: instead, they approached the island from the other side, the Andie Fono side.

S90 doi

stop écouter
La-koie ne tevie ponu, la-koie, vele, Anboi.

They docked on the other side, at Aniboi.

S91 doi

stop écouter
La-koie ponu, la-lui Tamate ka et’ ada pon / et’ adapa pon, ae, Takulalevioe. Enga ini iote li-ko, ae, Takole. Takulalevioe, o Takole.

So they landed together with the Tamate and their mother, Takulalefioe. (She had another name, Takole. Takole, or Takulalefioe.)

S92 doi

stop écouter
La-wamu ne bonge iote pon. La-wamu i-wene pon, awoiu da ka la-tab’ la-ka.

The couple decided to hide them in a cave. They left them there, and then came back to the canoe.

S93 doi

stop écouter
La-le, la-le la-koie ne kulumoe iada, Aneve. Ka li-te.

They paddled a little, till they reached their village Aneve, and stayed there.

S94 doi

stop écouter
Li-te ra, wa-ini, li-ajau none, ka li-le ne toplau, li-anu kava. Li-anu kava awoiu, ka li-vongo viri.

So they lived in their village for a while. One day, the villagers had been cooking, had been going to the men's club to drink kava; and after kava, they were having dinner together.

S95 doi

stop écouter
Li-vongo awoiu ponu, ka mwaliko ponu i-ko “Uña teliki / teliki makumoso, ka uña teliki, ka dapa wopine peini kulumoe, ka dapa gete, ne-ko kape ne-viñi kiapa. Iote kape ne-viñi kaipa teliki na.”

When dinner was finished, our man made a declaration: “Dear elders, chiefs, leaders of our island; and youngsters too, I have something to tell you. Something I want to tell to all the dignitaries here.”

S96 doi

stop écouter
Dapa teliki li-ko “Wako. Nganae a-ko u-vete?”

“Alright,” said the chiefs. “What is it you want to say?”

S97 doi

stop écouter
Ka pon ini i-ko “Ene awa ene ni-ko kape, ae, l-apilo sekele / me kape l-apilo sekele.

“Well,” he started, “I would like everybody to go work in their garden.

S98 doi

stop écouter
Uña teliki ka idi abia na, kiapa abia na ne kulumoe na. Dapa po li-kila emele, dapa wopine.”

I mean, not just the chiefs, but everyone in the island: all the married men, all the adults.”

S99 doi

stop écouter
Ponu. I-vete i-wene ponu, ka teliki i-ko “O, wako.”

That's it. The chiefs heard his declaration, and said “Alright.”

S100 doi

stop écouter
Moro nga ne, pon, kape le-le li-apilo sekele ie mwaliko iote wako, mwaliko iote, mwaliko iote, nga pon.

The next day, they all went to make their gardens, each one his own.

S101 doi

stop écouter
Awoiu ra, awoiu pon li-tau.

At the end of the day, they set fire to the ground.

S102 doi

stop écouter
Li-tau sekele ponu awoiu, moro iote li-le li-teli avtebe.

Once they had burnt their garden, the next day they planted some taros.

S103 doi

stop écouter
Ne sekele ie mwaliko iote, ie teliki iote, teliki iote, teliki iote, wako dapa wopine.

They did so in the garden of one man, of another man, of a chief, of another chief – essentially, every adult in the village.

S104 doi

stop écouter
Wako dapa abia pon ra awoiu. Sekele peini jebute ka li-teli awoiu.

The same happened for everyone: their gardens were planted with taros.

S105 doi

stop écouter
Ra ra i-le ne to ebieve, vongoro ka i-mote.

Time went on, till they reached mid-season: this is when the almonds had finished ripening.

S106 doi

stop écouter
I-mote po, li-le li-bi vongoro adapa.

So people went to collect ripe almonds.

S107 doi

stop écouter
Li-bi vongoro we teliki iote, teliki iote, teliki iote, i-katau dapa awoiu, li-kamai, li-loko i-vene ne belemele li-sabisi li-maliawo boso.

People collected almonds for each and every important man in the island. When they had enough, they brought them to the village, stacked them upon their shelves, and lit fires underneath.

S108 doi

stop écouter
Pon ra kokoro. Vongoro ka kokoro ponu, ka jebute / avtebe adapa ka i-maili i-vene kata ka vitoko kape moso.

That's how they were able to dry their almonds. As for their taro, it had grown considerably, and was soon ready to harvest.

S109 doi

stop écouter
Ka i-wene i-le i-le i-le, jebute ka moso. Nga ponu.

The taro kept growing, until it was fully mature.

S110 doi

stop écouter
Li-teli avtebe, ia li-vo udo.

Not only had they cultivated taros, but they also planted bananas.

S111 doi

stop écouter
Udo, enga tilu: udo engaenga, abia na tae, na udo vaiene, ka udo vakaero. Udo peini kulumoe. Ponu.

They had two sorts of bananas. Among the many possible types of bananas, most types they didn't have; they only had ‘faiene’ and ‘fakaero’ bananas – that is, local cultivars.

S112 doi

stop écouter
Awoiu ponu, li-vete li-ko kape le-mini ngapiene.

One day, it was announced that a festival would take place.

S113 doi

stop écouter
Kape le-mini ngapiene ponu kape / vele, Aneve.

There would be a festival in the village of Aneve.

S114 doi

stop écouter
Ra jebute ka moso pon, pon.

The taro was already mature at that stage.

S115 doi

stop écouter
Ka li-le, li-vokoiu longe. I-ka i-wene.

People began chopping firewood, and stacked it together.

S116 doi

stop écouter
Longe i-katau dapa abia pon awoiu li-kamai i-wene awoiu, li-le li-toe tepapa.

Once people had brought enough firewood for all the families, they went to cut slabs for the dances.

S117 doi

stop écouter
Li-toe tepapa li-bo li-bo li-bo, awoiu. Li-kamai i-wene.

They cut the slabs, chopped on and on, and when they were ready, they brought them to the village.

S118 doi

stop écouter
Ia jebute ka moso. Udo kata kape ka moso.

The taro was ready, the bananas were ready.

S119 doi

stop écouter
Moro iote, kata kape le-tetele pon, li-le li-toe blateno, vilo po li-ko blateno.

The next day, as the festival was almost going to start, they went to cut down a tree called ‘pole mallow’ [Sterculia banksiana], for the festival pole.

S120 doi

stop écouter
Li-kamai li-toe moboro peini, li-kamai pon i-wene ponu.

Then they also went to cut the rattan for the pole, and brought it to the village.

S121 doi

stop écouter
Vono i-sodo ponu, li-le / li-ae kie tepapa.

The next morning, they began digging holes for the stomping slabs.

S122 doi

stop écouter
Li-ae kie tepapa i-dadai awoiu ponu, li-iu.

They dug holes in a circle, all around the village area.

S123 doi

stop écouter
Li-iu tepapa i-dai awoiu, blateno ka li-toe li-kamai.

Then they buried the boards themselves all around the area; and they brought the festival pole they had chopped down.

S124 doi

stop écouter
Moro iote pon, li-vesu blateno i-vio.

They erected the pole in the middle of the village.

S125 doi

stop écouter
I-vio ka li-wabeiu ñe moboro teva: iote i-le nga ne, iote i-le nga ne, iote i-le nga ne, nga ne, me blateno i-vio, susuko, ne to.

They propped it up using four rattan canes: one attached on this side, one on that side, one on this side, one on that side – thus making sure the pole would stand straight in the middle.

S126 doi

stop écouter
Tepapa i-dai ka ne mane po, li-vo aero i-dai.

The stomping boards were laid out all around the dancing area; then they erected a fence around them.

S127 doi

stop écouter
Li-vo aero i-dai, li-ngago bauluko i-dai, me kape le-mako ne to.

They created that fence by tying together some coconut palms in a wide circle, so they could dance in the middle.

S128 doi

stop écouter
Pon li-le, vono i-sodo li-le li-au jebute.

The next morning, the villagers went to harvest their taros.

S129 doi

stop écouter
Li-kamai ponu, i-wene ne kulumoe, kata kape le-tetele kape le-pinoe pon ta.

They brought all their taros to the village, and got ready for the ritual dances.

S130 doi

stop écouter
Li-kamai ne aeve ka i-le ponu, ka li-vo vongoro.

The sun was already well ahead in its course, when they began crushing their almonds.

S131 doi

stop écouter
Da viñevi li-maliawo kape le-tau jebute.

The women lit fires to cook the taros.

S132 doi

stop écouter
Awoiu pon i-katau moe.

The same happened in each and every house of the village.

S133 doi

stop écouter
Awoiu pon, li-wete jebute li-wete vongoro awoiu pon, li-ejau mama.

Everywhere, people were smashing their taros, crushing their almonds, making pudding.

S134 doi

stop écouter
I-katau dapa pon. Moe iote tekumete tilu, tete, nga ponu.

Every family was doing the same. Each house had perhaps three or four large bowls to fill.

S135 doi

stop écouter
Awoiu, awoiu pon, i-le nga pon, aeve ka i-tavali ponu, dapa ka li-le li-vongo ne toplau.

When everything was ready – about when the sun was going down – the men went to have dinner in their men's club.

S136 doi

stop écouter
Teliki, samame dap’ wopine, dapa gete; da viñevi, ne mwoe.

Those were the dignitaries, the adult men, the young boys. As for the women, they were in a house.

S137 doi

stop écouter
Ne mwoe ie amwaliko po i-vete piene ñe ngapiene pon / makone ponu. Pe utele i-viane ini. I-ko kape li-ejau / le-vesu makone, ngapiene.

They were all in the house of the man who had called for the festival to take place. He was a prosperous man, and had called for a dancing festival in the village.

S138 doi

stop écouter
Ponu ka li-vongo awoiu ponu ponu, li-ko “Na ta! Kata kape le-pinoe na ta.”

Alright, so when everyone had finished their dinner, they all thought “That's it now! The moment has come for the ritual dances.”

S139 doi

stop écouter
Pon li-le. Dapa kula li-vio li-dadai mane, i-katau uña tepapa ponu.

And so it began. Many people were standing in a circle around the area, along the stomping boards.

S140 doi

stop écouter
Dapa kula li-le, nga mane i-wene na, dapa kula kape le-le le-tetele i-ka re. Nga ne ole nga ne moe ie Kaluiki re.

It was a long line of people! Imagine the middle of the dancing area is here: the line of people started all the way over there in the bush, coming this way; a bit like between the beach and Kaluiki's house over there.

S141 doi

stop écouter
Li-tamava ene i-ka. Li-tamava ene i-ka pon, buro pe li-oburo, kape le-ka pon le-ko:

Then they began the ritual chants. Their song started over there, coming this way; their chant sounded like this:

S142 doi

stop écouter
Eie kio nupu Ila vasongo kia e nupu / Ila vasongo kio o nupu / Ila vasongo kia e nupu / Ivo utele ke / Ivo utele ke iou nupu / Ila vasongo kia e nupu / Ila vasongo kio o nupu /

Ila vasongo kio o nupu

S143 doi

stop écouter
Ponu. Li-tamava ene i-ka i-ka i-ka i-ka, i-vene i-ka i-le ne mane.

That's right. Their chant started all the way over there, and came this way towards the middle of the area.

S144 doi

stop écouter
I-vene i-le ne mane ponu, li-wate tepapa.

And their chant was growing towards the middle area, they began to stomp the boards.

S145 doi

stop écouter
Pe dapa ka li-vio i-dai tepapa nga pon, li-wate tepapa ponu, ka li-pinoe pon ta.

All the men who were standing in circle by the boards, began stomping them, jumping and dancing around.

S146 doi

stop écouter
Li-tetele ka nga li-ko ngapiene po ka li-pinoe.

That's how they launched the dancing festival.

S147 doi

stop écouter
Ka ngapiene ponu, kape moro tilu me tete nga pon tae: kape metele iune!

That sort of festival doesn't last two or three days: it can take up to a whole moon!

S148 doi

stop écouter
Noma li-katau ñe metele po li-romo metele i-ka ra ra ra i-tomoe, li-ko “Ka metele iune pon!”

(In the olden days, people would follow the changes of the moon; and when it finally disappeared, they would say “Alright, it's been one moon!”)

S149 doi

stop écouter
Ponu. Ae, ngapiene o makone po kape metele iune.

And so, the dancing festival ‘ngapiene’ can last for a whole moon.

S150 doi

stop écouter
Ka mwaliko pon i-viñi dapa teliki, po i-kamai tamate pon, i-ko kape i-le po kape i-viane ebele ngapiene, i-ko / nga nanana, mobo ngapiene awoiu.

Now, the man who had requested the chiefs – that man who had been bringing over the Tamate, felt that the festival was soon going to hit its final day; like he was yesterday, and the festival would end tomorrow.

S151 doi

stop écouter
“Kape ene awa ene momobo, pe revo i-ma nedemo, ra momobo, revo i-ma;

“Tomorrow,” he said, “the tide will be low during the night, and remain low till the morning;

S152 doi

stop écouter
kape idi abia ponu na Aneve na, li-abu li-le li-vio n’ ole: dapa wopine, da viñevi, uña teliki, da meliko, me kape le-romo kape keba ba-kila menuko iaba le-ke le-da noma re le-ka re, Nom’ Nomianu re.

well, I would like everyone here in Aneve, to walk down to the beach and stand there – the men, the women, the chiefs, the children… I want everyone to watch as my wife and I invite our friends to come out and turn up around that point over there, around Nom' Nomianu.

S153 doi

stop écouter
Kape ba-woi okoro, bai-oburo, dapa ñepe na kape le-mako i-ka.”

The two of us will stamp bamboos and sing, and as for them, they will come dancing this way.”

S154 doi

stop écouter
Ka dapa li-ko “Nganae?” I-ko “Tae! Kape ba-vete mou, ka pe-romo, dapa ñepe kape le-mako i-ka, we le-pinoe i-ka.”

People asked “What shall we do?” – “Nothing,” he replied. “My wife and I we'll send the signal, and you'll see them come dancing, perform ritual dances as they'll be coming this way.”

S155 doi

stop écouter
Ponu. Dapa abia ponu li-ab’ li-le n’ ole.

Alright. So everyone walked down to the shore, at low tide.

S156 doi

stop écouter
Revo i-ma, da po la-woi okoro, kape la-mede i-ka pon, ponu ka lai-oburo.

The couple was there, stomping bamboos, and ready to guide the dancers with their song.

S157 doi

stop écouter
Buro pe li-mede i-ka pon li-ko:

And so they led the dancers with a song that went like this:

S158 doi

stop écouter
Mule muleia Mulablamateie / Mulablamateie /

Mulablamateie

S159 doi

stop écouter
Mule muleia Mulablamateie / Mulablamateie /

Mulablamateie

S160 doi

stop écouter
Labiou tae, li-romo dapa ka li-mako i-ke, li-da noma iote pon, Nom’ Nomianu.

Right at that moment, people saw the dancers come out of the bush, as they turned around the cape of Nomianu.

S161 doi

stop écouter
Li-ke pon ka li-romo ka dapa ka li-madau li-ko “Ponu nganae pine ponu? Pon tadoe? Pon tepakola? Kape i-e idi? O kape i-abu idi?!”

Everyone was struck by fear: “What are those big creatures? Are they gods? Are they monsters? Are they cannibals? Are they going to kill us?!”

S162 doi

stop écouter
Ia li-romo wako. Li-romo dapa wako. Ui! Li-romo wako, ia idi li-madau.

But they were beautiful. Oh, so beautiful. Those creatures were superb, and yet people were scared.

S163 doi

stop écouter
Ponu. Ka li-ko kape le-tabo le-le le-koie ne moe iadapa nga pon, dameliko, da viñevi wopine, nga pon.

The children, the women, they all wanted to run back and hide in their houses!

S164 doi

stop écouter
Ka da la-ko “Tae! Pe-madau etapu, ponu menuko iaba.

“Don't leave!” said the couple. “Don't be afraid, these are our friends.

S165 doi

stop écouter
Pon tadoe tae. I-abu idi tae. Tepakola tae.

Those are not gods, or monsters. They don't kill.

S166 doi

stop écouter
Pe-rom’ kape le-mako i-ka teve kiapa kape le-ven’ le-le le-mako, ne mane.”

Watch them: they'll come towards you dancing, and then they'll dance on towards our village area up there.”

S167 doi

stop écouter
I-ka i-ka i-ka ponu, dapa kula mo ka li-wo.

But as they came closer and closer, some of the villagers ran away!

S168 doi

stop écouter
Li-le li-wamu dapa ne pwa moe, mata dapa / li-koie ne moe mata dapa i-ke, nga pon.

They ran to hide under their houses; but from their shelter they kept looking out.

S169 doi

stop écouter
I-ka i-ka i-ven’ i-le, la-woi okoro ne mane. Li-le li-mako.

The dancers kept coming closer, moving up towards the dancing area, where the couple was stomping their bamboos.

S170 doi

stop écouter
“E, io! Makone iote nga pon ne! Na la-viñi kiapa na –”

People were amazed: “Really? That couple had been telling us about a dance, and so THIS is it!”

S171 doi

stop écouter
Awoiu pon ka mwaliko ponu ka i-atevo na “Ba-ko le-mini ngapiene pon, me kape pe-romo menuko iaba pe ba-kamai, ka kape dapa ñepe na le-ka le-mako ka li-romo makone ponu wako.”

Indeed, our man had been promising exactly that, when he had explained “Let's hold a large festival, so you can see the new friends we brought along, so you can watch them dance, and see how majestic their dances are.”

S172 doi

stop écouter
Ka ponu makone ponu, peini tamate ponu, makone peini kulumoe tae. Ponu pe da la-la la-kamai.

Because those dances came from the Tamate: those were not dances from our island. They were introduced by that couple.

S173 doi

stop écouter
Ka na kupa pi-ovei ra i-vagasi nanana.

So that's how we came to know those dances, and know them still today.

S174 doi

stop écouter
Ka pon basavono pon awoiu, ka ngatene ponu ka i-tomoe. Tamate pon.

After the time of my story, the creatures themselves disappeared – those Tamate creatures.

S175 doi

stop écouter
Ia dapa ka li-romo i-katau kape li-ejau ngapwae.

But the people had had the time to figure out how exactly they were going to proceed.

S176 doi

stop écouter
Ngaliko: kiñe tamate, lusa ini, temaka ene pe moloe, ene po koro, ene po nga-toloto, ene ka ene nga-toloto –

That is: they could observe the grass skirts, the dancing gear; which part was red, which part was white, which part was blue, here and here…

S177 doi

stop écouter
Be mata, pe noma, mata pon, be mata pon! Tilu.

Also, their antennas – since originally, the Tamate's eyes were antennas.

S178 doi

stop écouter
Na ka li-tobo ponu pe ka mwaliko ka i-koene, mata ini i-ke me i-ro’ idi ne – po i-romo kape i-mako vele, ña i-tabau. Pon.

And then here, there should be two holes, so that the dancer wearing it can actually look around; so he can see where he's dancing, and doesn't fall down. That's right.

S179 doi

stop écouter
Ka po Tamate ka i-tomoe dapa ka li-ovei.

And so, people had the time to meet the actual Tamate before they disappeared.

S180 doi

stop écouter
Ponu. Piene pein’ Tamate nga ponu. Mijaka nga ponu. Kuledi nga pon.

That's all. Such was the story of the Tamate. It's just a small story, a short story like this.

S181 doi

stop écouter
Kape ka li-ovei i-le ra ra ra nanana awoiu. Kupa pi-ovei pe li-ejau tamate.

People discovered them, and passed on their knowledge all the way to us today. That's how our generation was able to make Tamate headdresses too.

S182 doi

stop écouter
Ka pi-ovei buro peini: buro peini pon, pe li-kamai.

That's also how we got to know the song that goes with it: it came to our island together with the Tamate.

S183 doi

stop écouter
Nga pon. Bwara ponu ka awoiu pon.

That's right. I think that's all.