Vendredi 4 mai 2007
5
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Honoura e a rave na oe i te rau ape
I nia i
to taua ra paepae ia Taraatinirau i te faa ra i Ataaroa.
A tahiri na oe i te matai ra e Maoae, ia pee te rupehu i
nia te fenua Eimeo.
Potua i te rai vetea, potua te rai vetea.
Maoae te matai i tau omore ia Rufautumu no Ataaroa.
Te Teva i
uta, te Teva i tai, te Teva rarirari
Te Porionuu e a hio na ia Rufautumu.
Ua fetoitoi te are o te moana,
Ua ruperupe te hupe o te
moua;
Rufautumu e, Rufautumu e afai na oe i tou nei roo i nia te fenua Eimeo.
Te omore teie a Pai Tuarere no te faa ra i Ataaroa,
Te tamaiti a
te Arii no Ataaroa o Ariitaua.
No oe te roo tau e amo nei,
Ei faaite raa ia i te ui amuri atu:
O Rufautumu te
ioa i te omore i patia hia i Eimeo.
E ore roa te reira roo e moe e tae noatu i te hopea.
Rufautumu e, Rufautumu e,
Peipei na vau ia oe i nia i te otue
TATAA;
i reira hoi au i faaineine i au i te patia raa i Eimeo.
E Pai e a vero. E Pai e a vero,
Patia na vau ia Rufautumu i nia
i te moua tapu hia.
Ruru te tai o Rufautumu na nia i te tua aivi.
Tuarere i te Po , Tuarere i te Ao,
O marama nui hoi ua
hee.
Te oto noa ra te vahine heipua,
Te ui rairai ua fati.
Maraetapu e, ua Tinitaua i te aito no Ataaroa.
Bulletin de la Societe des Oceaniennes no 028 de Dec. 1928 pp 170-171
( transmis par M.K.EMORY qui le tenait de Me THURET).
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Samedi 5 mai 2007
6
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06:00
E ana te vai nei
I te tumu o to ù mouà ,
Puniraa o na manu iti tuiroo
O to ù fenua.
O Vaipoiri te pape rumaruma
O to ù âià ,
Terehia e te mau ratere
O te ao nei .
E pape te tahe nei
Mai roto mai i te Vai ora a Tane,
Hanihanihia e te aa
O te tumu purau,
Nohoraa no te Aò iti o Vaiàu.
Anavai ora no to ù âià ,
Ia vai to oe na rouru
Ei puniraa na te manu iti.
Ia vai to òe na pape
Ei vai ora e faatupu i te rãàu o te peho.
Ia tai ã te òto o te A’o iti
Na te hiti o Vaiàu,
A tau noa atu e .
Hinano Astrid DROLLET
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Mercredi 23 mai 2007
3
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07:02
Ku`u Lei Momi - Ka`ena
(My Pearl Lei) - Samuel K. Halstead
Aia i Ka`ena ku`u lei momi
I ka ho`opulu `ia i ka ehukai
Kou maka onaona ka`u i aloha
Kou leo kani hone hone i ke kula
Akahi ho`i au ke `ike maka
Ka ukana lu`ulu`u a ke aloha
(Kou kino palupalu ka`u i aloha)
Ho`ona ae ana i ke aloha
Ka pilina o ke kula Lauhulu
Me he lei hulu mamo e lei ke aloha
A ka pu`uwai a e malama nei
Malama pono oe e ipo aloha
I ka puni kauoha a kaua
Uluhua wale au i ke kaiuli
I ka makani kaulana ao Waianae
Nana e kaomi malie nei
Me ka malu launiu o Pokai
Ka hone a ke kai o Pu`uloa
Me he ala o ku`u aloha kekahi
Hea aku no au o mai oe
O ka ua koko ula ku kamahao
A hiki i ke kula o Moanalua
Ho`ohihi na maka ke ike aku
Ke hoi nei au no ke kaona
E hui me ka liko pua ahihi
Ha`ina `ia mai ana ka puana
Aia i Ka`ena ku`u lei momi
(Ko leo kani hone,hone i ka pu`uwai)
Traduction:
There at Ka`ena is my pearl lei
Moistened by the spray of the sea
Your gentle sweet eyes are mine to love
Your sweet voice heard on
the plains
The first time I laid eyes on you
Love overwhelmed and burdened
me
*(Your soft body is what I really love)
Tell the refrain
There at Ka`ena is my pearl lei
(Your soft voice sounds sweetly on the plains)
Source: Copyright 1917, McKee Collection, Glen Kila, Nathan Napoka -Known as Ka`ena, the title of this mele is Ku`u Lei Momi. Ka`ena, the remote western
point of O`ahu may have been named after an ancient O`ahu chief killed by Haupu, the Kaua`i giant. The original name was Kalae O Kala`au and is also the site of Leina O Ka `Uhane, a flat boulder
where souls jumped from the earth to the spirit world.
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Samedi 2 juin 2007
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Les
extraits ci-dessous sont tirés de "Sites of Oahu" par Elphset P. Sterling et Catherine C. Summers,
publié par "the Bishop Museum Press" (juin 1978).
Ka’ena and Pele
Ka ena (red-hot). Ka’ena was one of the relatives of Pele who came with her from KAHIKI and decided to stay at this place. That is why she visited this area, to see her cousin.
Pukui, Mary Kawena- June 1954
The Leaping Place
The leaping place of spirits on Oahu was said to be close to Cape Ka’ena on the right side toward WAIALUA near
the newly cut road going down toward KEAOKUUKUU ; KAHO’iHO’i NA –WAKEA (the taking home to Wakea) was a little below KAKAHEE, and KILA’ULA and KEAWA’ULA were the diving places into the sea.In these places could be found helpful
‘aumakua who would bring back the spirit and revive the body or guide it into the ‘aumakua world.
Kamakau,S.M.-Book II, chap 12, p 24.
KAENA POINT
Site 186.Kaena Point. A dry , hot region on the western extremity of Oahu. Inland from the railroad are a few old house foundations. They are rectangles approximately
14 feet by 20 feet. Ponuahua is said to be the name of a fishing shrine near the point, though it is not known which group of rocks was so designated.
The point is probably best known as the place from which souls departed from this earth. Hookala tells that when an individual lay on the deathbed his
soul left the body and wandered about, first going to a fishing shrine (ko’a) named Hauone (site 189). If all earthly obligations had been fulfilled, the soul
continued wandering otherwise it was returned to the body. In its continued wandering it then approached Leina Kauhane at Kaena Point.
Here it was taken by two minor gods (whose names he does not remember) and thrown into a pit known as Lua a Kehena. It was at the time that the soul was thrown in
this pit that death actually came upon the body. The soul then went to Na ulu o lei walo (near Kinimakalehua ?) on the boundary between
Ewa and Honolulu districts. Here the road divided, the clean, good soul went to the right, and the other to the left.
Emerson makes the following note :
If, on account of some fault or sin (hala), the uhane hele, wandering soul, became at variance with its aumakua, the aumakua would conduct it to the resting place or tarrying place of souls called Puu-ku-akahi, at which reconciliation and pardon were still possible,
and if this were obtained the aumakua conducted it back to the body and restored it to the joys of earth. Souls frequently wandered away from body during sleep or
unconscious-
ness. If reconciliation was not made, it travelled on to KU-A-KE-AHU, the brink of the nether world of spirits (Hades, Scheol), whence it plunged (leina kauhane) into
KA-PAA-HEO. This was an insubstantial land of twilight and shades, a barren and waterless waste, unblest by grass, or flower, or tree, or growing herb. Here the
famished ghost of men, who fled each other’s presence in fear and suspicion, strove to appease their hunger by eating butterflies, moths, and lizards. This region was under the sway of Milu, and hence was called Ka lua o Milu. It was from this place that Hiku rescued the ghost of her sister or bride,
Kawelu. Entrance to Milu was supposed to be gained through a pit situated in the mouth of Waipio valley on
Hawaii, also in some other places.
Kamakau writes :
The soul’s leap on Oahu is located close to Kaena Point on the Waialua side near the dividing road descending
to Keaokuukuu, which is said to be its boundary. Kaho'iho'i-na-Wakea is situated a little below Kakahee, of
the sea-leap of Kilaula, at Keawaula, at these places will be found the soul’s of ancestral spirit helpers. They will restore the body to
life, or entertain it in the ancestral spirit realm. The places spoken of within these boundaries are desired only by the ancestral spirits for restoration to life, and in the ancestral realm. The
soul’s Leap is a sea furrow, a leaping place into endless night.
Leilono is another place where the soul goes to everlasting night. It is closed to the Kapukaki rock just to one side where stands the
burial mound of north Star right on top of the old road, a statum of lava on which is a round place about two feet around. That is the entry way to below, the raised place of Papa-ia-Laka, of the ancestral realm. At a place of descent to Leilono grows Leiwalo, the breadfruit tree of two branches,
one on the east and one on the west. They are deceptive branches, one branch whereby the soul is helped by the ancestral spirit, then it soon enters the ancestral realm, in the presence of the
descendant of Wakea spoken of, and all the progenitors of those of the whole present world in procession. The other part on the deceptive branch are in the realm of
everlasting night.
It is at Kaena Point that Maui attempted to unite Kauai and Oahu. According to some legends after stationing himself on the western extremity of Oahu,…from which the island of Kaua’i
is clearly visible on a bright day, Maui cast his wonderful hook, Mana-ia-ka-lani, far out into the ocean that it
might engage itself in the foundations of Kaua'i. When he felt that it had taken a good hold, he gave a mighty tug at the line. A huge boulder, the Pohaku o Kaua'i fell at his feet.
Kaena Point is mentionned as an excellent fishing ground. At one time when Maui was fishing here, he caught a huge red fish , which he
dragged up the point, leaving a trail from Pohaku o Kaua’i to the point, leaving a trail from Pohaku o Kaua’i to the heiau, which formely could be followed. This fish , a kümü,he placed on Kuakala heiau (site 188) where the menehune found it and cut it into small bits. Then when the sea covered the land (Kaiakahinalii), the pieces of fish went back to the ocean. Since then
the kümü are small.
McAllister-Arch of Oahu
KUMU-NUI-A-KEA (the big fish)
If now, from White rock or Leinakauhane you face inland, you may see running up to the top of the ridge, a broad roadway overgrown with shrubs and banked on each side
by a high wall.
That is the trail left by the body of the great fish at the point and drew up to the temple at the top of the mountain. Formerly the trail showed also over the sandy plain from the point. I twas
marked by many sandtubes, but the sand has been removed for building purposes.
Another story is that the giant fish was cut up into small pieces at the heiau , and then came The Deluge which flooded all the islands. The small pieces of
kumu came to life and are the kumu fish which are such excellent eating today.
Honolulu Adviser, Feb.12,1933
Newspaper Scrapbook- Bishop Museum- Vol « 1931 »
In a version told to me by Annie Keahipaka, Maui had many helpers tugging at the line. One disobeyed orders and looked back as Kaua’i was being drawn up to Oahu. This caused the line to break and Kaua’i to slip back into the ocean, with only the fragment pohaku o Kaua’i remaining, which to this day is proof of Maui’s mighty effort. This Pohaku o
Kaua’i is also said to be Pele’s grandhather.
(B.M.Neg.#15319m90)
POHAKU OAHU
Kaena Point reached out to the sea like a bird. Here we were walking along tne beach when I glanced at one side , there were some things that stuck
upward like the sandpipers that run along the shore before a rolling surf. I asked, « are those sandpipers?» « No, those are not birds, but stones. The one on the inside is
Pohaku Oahu and the one outside , almost close to it is Pohaku o Kaua’i. » Yes, this is the first time that
i had ever seen Pohaku o Kaua’i and I liked it very much because I have heard its legend from the old people but had never seen it before. This is the first time i
have seen and found it…
Kuokoa
Oct, 2, 1908
Dimanche 3 juin 2007
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" The hawaiians are not agreed in the idea as to what becomes of the soul after a person dies. They say that the soul has three abiding places, namely : the volcano, in the
water, and on dry plains like the plains of Kamaomao (Wailuku) and Kekaa.
Should a chief die or any of his own men or the servants of Pele, then their souls will go to the volcano, and the servants of Pele and
other men will serve as they served in this world…
Another thing : the soul also lives on a dry plain after the death of the body ; and such places are called « ka leina a ka uhane » (the casting-off
place of the soul). This name applies to wherever in Hawaii nei people lived. Following are the places where the souls live :… for the Maui people, there are two places at Kekaa and the plains of Kamaomao.
Among the old Hawaiians it was a belief that as soon as the soul left the body, it traveled west. « Travel west » is an eupheministic term for « dying » among many other peoples.
Kaena point is the western extremity of Oahu. As the newly released soul approached the point, it was met by the souls of ancestors or
friends who had preceded it. They might send it back to the body if death were not real. On the other hand, if the distingration were to be final, they conducted it to Leina
Kauhane, whence the soul would make its plunge into the sea on its way to eternity.
We stopped at a stratified and overhanging mass of granular limestone between the track and the sea, near to No 63 culvert as the railroad begins to straighten out after the
bend. It is Known as « White rock » to the railroad men and campers, but the Hawaiians of early days knew it as Leina-Kauhane , « the soul’s leap »."
Honolulu Advertiser, Feb. 12,1933
Newspaper Scrap Book- Bishop Museum vol « 1931 », p. 68
extraits de:« sites of Oahu », compiled by Elsphet P. Sterling and Catherine C. Summers
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OTHER SITES OF MAUI:
ALA HELE KAPALUA
Honokahua is the site of an estimated 2000
ancient hawaiian burials dating between AD 610 and 1800. Hawaians believe that from such a place ancestors spirits continue to lovingly watch over the land and its people. Today the burial is
carpeted by lush grass and bordered by a hedge of the native hau plant. A portion of the sixteenth century Alaloa or KING’s Trail, a footpath that once encircled the
island traverses the site.
The Ritz-Carlton Kapalua has been named steward of the site the most historical site at Kapalua.
Entrance to the area is permitted only to Hawaiians practicing their ceremonies and protocol.Please respect the sanctity of this place.
Honokua Burial Site
Honokua’s Hawaiian Heritage is preserved on 13,6 acres surrounded by a naupaka hedge.
Here, Hawaiians remains dating between AD 850 and the early 1800s are interred and segments of Alaloa , an ancient stone paved trail are
preserved.
Registered as a State Historical Place this site is deeded to the State of Hawaiiby Kapalua Land Company Ltd, and is reserved exclusively for native
Hawaiianceremonial and religions practices.Public entry is prohibited. Please kokua.
ZIG-ZAG ROAD
Fifteen generations ago Kiha, son of Piilani paved with rocks and straightened the roads of Moloka’i and Maui and these roads are still preserved today. Ehu son of Kuaiwa, was another
road maker. He was chief of Kona and built a road from the uplands of Kona into Ka’u which is called «
the way of Ehu ».
Maui (the demi-god) , son of Kalana, was one of the ancient chiefs of Maui who made roads twenty centuries
ago. The roads in his day were straight and the people were accustomed to running along straight roads ; so when certain persons ran after him, he made the road go zigzag and it was called «
ke ala nui kikeekee a Maui », the zigzag road of Maui. One is at Waikane and Waiahole in Koolaupoko on Oahu, and one at Kekaa between Lahaina
and Kaanapali, and another at Kealakahakaha in Kahakuloa on Maui.
extraits de:« sites of Maui », compiled by Elsphet P. Sterling and Catherine C. Summers
Dimanche 3 juin 2007
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The important thing is that Kekaa was the birthplace of Kaululaau (son of Kakaalaneo), the famous one who traveled all over Lana’i fighting the numerous ghosts there and made it a land fit to be inhabited by human beings as it is at the present time.
Concerning the great amount of human bones at this place. On account of the great number of people at this place there are numerous skeletons*, as if thousands of people died there
; it is there that the Lahainaluna students go to get skeletons for them when they are studying anatomy. The bones are plentiful there ; they completely cover the
sand.
This is also a ghostly place. Some time a number of people came from Kaanapali (from other side)
going to Lahaina during dark . When they came to Kekaa stones rolled down from the top of the hill without any cause. Listening to it, it
seemed as if the hill was tumbling down ; the people going along were startled and they explained, « Kekaa is ghostly ! Kekaa is ghostly !
»
Certainly it is a strange thing for this hill to do.
It is said that when a person dies his spirit journeys to Kekaa; if he has a friend there who had previously died, that one
would drive it away when the spirit is nearing Kekaa. Sometimes the spirit of a person would return and re-enter the body, and cause it to come
to life again ; that is what has happened to those who are living again. Many souls came to this place, Kekaa. It is called the Leina-a-ka-uhane, the leaping place of the soul. Only the spirits of subjects (makaaina) go to Kekaa ; the souls of
farmers* and the souls of chiefs go to the volcano when they die? If they have friends there some of them are driven back (whenever they reenter the body) and live again.
*This was the vicinity of several bloody battles
*Nowhere else is the idea presented of the souls of the lopa -the low farming class- being admitted to the same realm as those of the chiefs. On the contrary, lacking
aumakua to aid them, their spirits were doomed to a wandering friendless sphere.
Puu Kekaa and Chief Kahekili
This famous dark lava rock promontory is named Puu Kekaa in Hawaiian which translates as the « rolling hill ». To this
day, it is reverred as a sacred spot known as « ka leina a ka uhane »- the place where a soul leaps to eternity.
One of Maui’s most acclaimed high chiefs was Kahekili (ruled circa 1766-1793) who excelled in the game of « lele kawa » or cliff jumping. He gained respect from many warriors for his leaps from Puu Kekaa
as most were frightened of the spirits who lived in the area.
extraits de:« sites of Oahu », compiled by Elsphet P. Sterling and Catherine C. Summers
Dimanche 3 juin 2007
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When the Maui Eldorado was being built, Eric Jacobsen unearthed two very large stones, both of which are historic in Hawaiian legends. One is Moemoe, who
was turned to stone by the demi-god Maui in a fit of pique over Moemoe’s insults. The man’s name is the hawaiian for sleep and it is said
that his influence is exerted over all of those who stay at Maui Eldorado, making them sleep loudly.
The other rock is known as « Pohaku Wahine o Manua » and it also has a history that is vaguely connected with sleep , possibly because of its close proximity to
Moemoe.
From Thrum’s Hawaiian Annual for 1909 we learn about Wahine o Manua in an article about Halulukoakoa
Heiau.Here it is :
Halulukoakoa, a coral structure, is famed traditionally as having given shelter to Wahine o Manua, a very beautiful young woman who fled
from her husband in consequence of constant ill treatment. Regardless of the rigid kapu of the heiau(s) against women being allowed within
their sacred walls, shed hid herself therein and watched those searching for her . On their departure she ventured forth and on reaching the road an pueo owl god
appeared to her as guardian and guide, and led the pursued girl by the clapping of its wings, thru the brush till she reached the large stone mauka of Kekaa,
Kaanapali (this is the hill against which the Sheraton-Maui is built) where it left her and she lay down and slept till morn, when she arose and departed. The stone is
now Known as Pohaku o Manua.
The last sentence was quite a lengthy one, but was copied verbatum. The entire story was part of a statement made by an old Hawaiian who had been caretaker of Wailehua
for fifty years prior to that time (Wailehua Heiau at Makila, Polanui, Lahaina-Walker Site 6).
So Eric Jacobsen has two interesting stones, both tremendous in size, on which he plans to place descriptive plaques for the edification of all who are attracted to these pohakus.
extraits de:« sites of Oahu », compiled by Elsphet P. Sterling and Catherine C.
Summers
Dimanche 3 juin 2007
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08:42
Puu Kekaa is the most prominent natural feature at Kaanapali. Formed by an old lava
flow that entered the sea, this work of the volcano goddess Pele creates a little cove, with beaches on either side that attracts
abundant marine life.
It was very sacred to ancient Hawaiians as a leina
a ka’uhane where souls depart or leap over into the spirit world at death.
Kekaa was the birthplace of Kaululaau, the wayward son of Kakaalaneo, who was exiled to
Lana’i for cutting down an orchard of breadfruit trees. On Lana’i he fought and overcame all the ghosts that made that island uninhabitable
and, for this deed was welcomed home a hero.
A heiau was situated on top of the sacred puu, where the Sheraton-Maui Resort now stands,
and Kekaa, an old farming and fishing village, was located near the beach between the royal Lahaina Hotel and the Maui
Eldorado Condominiums.
Maui the demi-god is said to have begun many of his legendary exploits because the close proximity to the departing place for the dead was considered advantageous to the
warriors who would lose their lives while fighting.
Kahekili, known as the « thunderer », was the last great Maui chief. He ruled the island for 27 years, beginning in
1766, and, through warfare and marriage, expanded his domain to include all the Hawaiian Islands except Kaua’i and Hawaii. Three times during his reign Kahekili threw off invasions of East Maui instigated by big island chief, Kalaniopuu. Later Kahekili’s armies fought
in decisive battles against Kamehameha the Great. Once, when Kamehameha sent a mssenger to Kahekili to negociate wether or not they should have another war, Kahekili sent back a reply to the young Hawaii chief to wait until the aged
Maui chief was dead and burial rites performed before coming against Maui in war again. This is just what Kamehameha did.
In his prime, Kahekili was honored for his ability as an athlete of lele kawa
(to leap feet first from high sea cliffs into the ocean).
There are places on Oahu and Lana’i known as Kahekili’s leap. However, Puu Kekaa is where the Maui chief made his most impressive jumps. Only someone with tremendous mana could jump and return unharmed from where
the souls of the dead leapt over into the other world. According to tradition, Kahekili did this many times at Puu Kekaa.
extraits de "Ancient Sites of Maui..."Archeological Places of Interest in the Hawaiian Islands"-Author: Van James
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At Kekaa lived Maui and Moemoe ; the great desire of one was to sleep ; his head on the pillow, there he would lie until Welehu
(November) became the month. This person was Moemoe. The other desired to travel. When Moemoe slept, Maui was
traveling, each according to his taste. While Moemoe was sleeping a freshet came down and covered him with debris, with the exception of his nostrils ; a kukui nut however, rested on his nostrils and commenced to grow.
It grew tall and at the same time tickled the nostrils of Moemoe ; so he awoke and said : « here I am at my favorite pastime, asleep, and yet i am awakened by this
cursed kukui tree. »So he made up his mind to give up this to which he was addicted and to search for his friend, Maui.
A road on the northeast side of Kekaa was named after one for these men; it is called « ke alanui kikeekee a Maui »- the
zigzag pathway of Maui. The first one who trode this pathway , however, was Eleio, the fast runner of Kaaleneo(Kakaalaneo), the excellent king of that period.
extraits de:« sites of Oahu », compiled by Elsphet P. Sterling
and Catherine C. Summers
Mardi 12 juin 2007
2
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00:07
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06:19
E TAU TO'ETO'E TEIE.
E MARAAMU TE MATA'I TAMAU,
E HURIHURI I NI'A I TE MAO'AE.
E UA I TE MAU
PAE FENUA NI'A MARAAMU, E PA'URA I TE MAU PAE FENUA RARO MARAAMU.
E ORARE TE I'A RAVA'I AE I TUA, MEA VARAVARA ROA TE AUHOPU.
TE I'A ROTO : MARAVA, TAREI, TO'AU, UHU ATO'A. E HORO TE TAREI E TE UME-PAA IA UAA TE ATAE.
E AVA'E FAAINEINERAA I TE FAAAPU API.
E AVA'E HAAMO'ERAA I TE RE'A , E AVA'E HAAPAARIRAA RAAU, E TANO IA NO TE TAPU I TE
OFE.
E AVA'E HAAMARUARAA RAU RAAU MAI TE VI TAHITI E TE AUTERAA.
Mardi 11 septembre 2007
2
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07:26
E oro'a i ni'a i te marae no te maita'iraa o te tahi mau tere.
E to'erau te mata'i tamau, e hurihuri
ni'a, i te maraamu.
E ua rii.
E orare te i'a
rava'i a'e i tua.
E ava'e ata ore.
E
ava'e faaineineraa no te faaapu api.
Mercredi 3 octobre 2007
3
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/2007
08:14
Ia au i te mau faatiàraa a to tahito, mai te mea ra, e piti taata i tere na Tataa :
o Pai e o Tafa'i na aito tuiroo i tere atu i roto i te Pö , e o tei ho'i faahou mai
i te Ao nei.
Teie te faati'araa a TE ARAPÖ na roto ia ratio Tahiti i te monire 19/11/1962
Te parau nö Hina'ehu'ehu:
Ia maoro a'era, reva atu ra o Täfa'i i te tire nä te mau taha fenua i Hititautauini'a ë tae'a roa atu i te motu ra o Mörane, nä reira ato'a i te mau pae fenua i raro: o Rimatara, o Rurutu,
o Ra'ivavae, o Tupu'ai, o Oparo ë, ho'i mai nei i Tahiti nei.
Roohia mai e Täfa'i , nö pohe noa atu ra o Hina'ehu'ehu täna vahine. Të mähanahana noa ra ä te tino tei faatäravahia i ni'a i te paepae ö
töna iho marae i Farero'i, tei hätuahia e te mau tahu'a e te fëtii tä'ato'a. Teie te reo ö Täfa'i e:
Te tapaparaa varua:
"Auë ta'u vahine ë, ua pohe ! E nä fea atu ra vau i teie nei. Aita vau i mätau i te fenua Hitimahana, e mea tauä'ave roa
ia'ü ia haere i ô !
Auë ia'u vahine iti ë !"
I te tahu'a rahi, parau ato'a atura oia e:
-Na fea atu ra? E'ita änei tä'u vahine e ora faahou mai?
Te pahono ra te tahu'a e:
-Oia ! e ora faahou mai tä oe vahine. E faaitoito oe i te tapapa e faaho'i mai i tona varua. A haapeepee, no reva noa atura. Te ori hânoa ra ä tö na värua na ô nei. Haapeepee, ua fätata roa oia
i te tae i Fanätea, i ni'a i nä ofa'i tuiroo.
I te otu'e i Tataa
Aita o Täfa'i i haamaoro : te hoe, te vaa i raro i te tai, e ua hoe atu i te otu'e i Tataa i Fanatea.
Ia tae i reira, të noho ra te tahu'a hi'ohi'o varua. Ui atura o Täfa'i iä na e:
-"Ahiri e te tahu'a , aita änei oe i ite a'e nei i te värua ö tä'u vahine o Hinaehuehu i te rereraa a'e nei?
-Oia!
-Tei ni'a i tei hea ôfa'i töna tauraa?
-Tei ni'a i te ôfa'i ora. Täpapa haapeepee, ia röaa iä oe, a faaho'i, e ora tä oe vahine.
-Ua reva a'e na?
-Nö reva noa atu ra!"
Tei raro te vaa i te tai e të hoe ra o Täfa'i i Aimeho.
Ia tae i reira, tei ni'a atu ra oia i Mou'a Tapu i te a'eraa. No hemo noa atu ra e të faaroo noa hia ra ä te uuru pererau ö täua värua ra, të rere atu ra i Tapua'emanu ë, mai reira e rere roa atu ai i Rauhotu no'ano'a e vai ra i Temehani i Ra'iätea ra.
I Rauhotu no'ano'a
Te rere atu ra te värua i Tapua'emanu, oia o Mai'ao, të täpü poto atu ra o Täfa'i i te hoeraa i Ra'iätea, ia nä mua oia i te tapae. Ia tae oia i te reira, ua vaiho i te vaa e ua haapeepee oia i
te pa'iuma i ni'a i te mou'ä ë tae'a roa atu ra i te ara aa (oia te maaraa 'e'a). Te vai ra i reira e piti nä ôfa'i tei parauhia ë: te ôfa'i ora e te ôfa'i pohe. Tei reira ato'a o Tüteahoroa, te tahu'a tia'i i taua nä ôfa'i ra.
Ua ani atu o Täfa'i iä na ë:
-"E te tahu'a ë, aita änei oe i ite i te värua ö tä'u vahine i te rereraa a'e nei ?
Pähono mai nei te tahu'a ë:
-"Aita ä i rere iho ra , ta oe ia e täpapa mai nei ?
-E !
-E täpuni oe, e haamaha i tö oe rohirohi. A faaineine noa rä i tä oe tähei. Eiaha ia ora, te vähi höpe'a teie e reva roa atu ai i Rauhotu-no'ano'a!"
Te haruraa värua
Ua mäha maita'i te rohirohi ö Täfa'i i faaroo ai räua e te tahu'a i te vïvï e te vävä ö te
rereraa atu taua värua ra. Parau atu ra te tahu'a iä Tâfa'i ë:
-"Te faaroo ra oe, a täpuni maita'i i piha'i iho i te ôfa'i na. Të nä reira mai ra te rereraa. A faaineine maita'i i tä oe tähei. Ia tau mai i ni'a i te ôfa'i i
reira oe e tähei ai."
Të ite mai ra o Täfa'i i te varua ö täna vahine i te rereraa atu : të mäve noa ra terä ra mau io rouru ehu ë, tau iho ra i ni'a i te ôfa'i ora. Tei
ni'a te mata i te rua ô Rohutu-no'ano'a ê ,
e mea huri mai te tua i ni'a iä Täfa'i tei ore i haamaoro, haapeepee iho ra i täna tähei nö te tähei mai te varua ö tei here hia e ana ra. E, mau mai ra te värua i
roto i te tähei, are'a te rouru , ua viri'ö roa ia i roto i te apu rima ö Täfa'i, tä te tahu'a o Tüteahoroa i parau atu ë:
-"A rave i te värua ô tö vahine ë, a höho'i i te fenua !"
Te faaho'iraa o Tâfa'i i te värua ô töna
vahine
Höho'i mai nei o Täfa'i e te värua ô täna vahine i Uporu oia i Haapape, tuu atu ra o Täfa'i i te värua o täna vahine i roto i te rima o te Tahu'a ë , näna e faaho'i i roto i te tino, nä roto i te maiüü rima e te maiüü âvae. I reira iho ra, ora faahou mai ra o
Hinaehuehu, ë ora atu ra räua o Tafa'i i te ho'e oraraa maita'i e te 'oa'oa. Ia tö te vahine , fänau mai ra e tamäroa tä räua i topa hia
te i'oa ô Vähi'ëroa.
.......
Ia tae i töna mate roa raa, ua reva te värua ö Täfa'i nä roto i te anuanua e ua riro oia ei atua.Eita te mä'ohi e haamo'e iä Täfa'iuriuri te tumu ö Haavai. Ua faatumu rä töna i'oa e töna âai i ni'a i te ho'e aihere ô te
fenua, oia ho'i te maiuutäfa'i, tei rave hia e taua toa ra ei hei nö na.
Par rohutu
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Publié dans : reo ma'ohi
2
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Recommander
Vendredi 9 novembre 2007
5
09
/11
/2007
07:17
Ua huria te ama vaa.
E mao'ae te mata'i tämau,
e hurihuri i ni'a , i te to'erau.
E ua rii.
E i'a tua: te tore, te toheveri,
te papahi, te aahi.
E haamata te auhopu.
E i'a roto: te mau huru i'a ato'a
ia tautai i te ûpe'a-hapua
e te ûpe'a tahe.
E âva'e maita'i no te tanu,
e âva'e auhune no te mau mäa ni'a.
mai te vï, te avota, te taporo, te ùru.
E ava'e tano no te tanu i te hue.
Mardi 11 décembre 2007
2
11
/12
/2007
18:59
Te mä atu ra te mäa tahito,
te tupu mai ra te mäa âpi.
Tei nià o Matarii :
ua haamata te tau àuhune.
E toèrau te mata’i tamau,
e huriuri i nià, i te maoàe.
E âvaè uaua.
E âvaè àuhune no te ià :
e topa te àuhopu, te ature, te àahi,
te ôtava,te vaù, te päihere,
te moi, te toàu , te marava.
Te àta :
ature, manauea (maito huà e maroà huà),
päàuara, nehu.
E âvaè faatupuraa räau.
E âvaè tano no te tanu
ia paari te mäa i te âvaè paùrä :
ùmara, taro, taruä, ufi.
E âvaè àuhune no te mau mäa nià.
Vendredi 25 janvier 2008
5
25
/01
/2008
07:10
E faaroohia te maniania a te taata.
E to'erau te mata' i tämau,
e hurihuri i nià i te maoàe.
E âvaè ua.
E âvaè àuhune no te ià:
e topa te àuhopu, te ature,
te àahi, te ôtava, te vaù
te pâaihere, te moi, te toàu,
te märava.
Te ata: ature, manauea,
pâàuara, nehu.
E âvaè faatupuraa räau.
E ävaè tano no te tanu
ia paari te mäa
i te âvaè paùrä:
ùmara, taro, taruä, ufi.
E âvaè àuhune no te mau mäa nià.
Dimanche 10 février 2008
7
10
/02
/2008
01:34
(Janvier/Février)
Rehu : päpü, faito mai te repo
fenua.
Ua faito te àuhune o te fenua.
E to’erau te mata’i tämau.
E âva’e ua.
E âva’e àuhune no te i’a :
E topa te àuhopu, te ature,
te àahi, te ôtava, te va’u,
te päaihere, te moi, te to’au
te marava.
Te àta : ature, manauea,
paùara, nehu.
E âva’e faatupuraa raau,
e tano no te tanu ia paari te mäa
i te âva’e paùra : umara, taro,
taruä, ufi.
Jeudi 3 juillet 2008
4
03
/07
/2008
04:00
E tau to’eto’e teie.
E maraamu tämau te mata’i
e hurihuri i ni’a, i te mao’ae.
E ua i te mau pae fenua
nià maraamu, e pa’ura i
te mau pae fenua raro
maraamu.
E ôrare te ià rava’i a’e i tua.
E topa te ià roto : marava,
tärei, toàu, uhu atoà.
E horo te tärei e te ume-päa
ia uaà te àtae.
E âva’e rave atä no te tanu.
Ua para te ânani.
