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little; na mo behe, in case you say; he mo loto, in your minds. In case you say in your minds (so and so), desist a little from so saying; meaning (by antiphrasis), desist wholly or entirely from saying, &c.

28. MO MANATOO, CA LE'A ATOO LEVA AU, COE FUCCA-ONGO ATOO IA, HE LOTO A TOE OOMOO, MO Aroo, &c.; mo manatoo, recollect ye; ca lea, whilst speak; aloo leva au, to you accordingly I; coe fucca-onga is the echoing; atoo, to you; ia, it; he loto, (of) the minds; a Toe Oomoo, mo, Afoo, &c., of Toe Oomoo and Afoo, &c. Recollect, whilst I speak to you, my voice only echoes to your ears the sentiments of Toe Oomoo and Ooloo Valoo, and Afoo, and Fotoo, and Alo, and all the chiefs and matabooles of Vavaoo.

29. FILI-FILI HE MO MANACO ; fili-fili, choose, ke mo manaco, your wish; i. e. take your choice.

In Finow's speech, it will be observed, that the particle ne is occasionally attached to the ends of words for the sake of euphony, but this has been noticed before, (9).

The dialogue that immediately follows serves to show a few of the more colloquial phrases. It is the substance of an actual conversation at Vavaoo, between two young chiefs, one of whom has just arrived from Hapai. The other pieces of composition are what have already been given in the English, in the body of the work, and may be referred to, to assist the sense. The small numbers refer to the rules and idioms which have just been given. The words in the Tonga part that are put in Italics are either mere expletives, or else cannot be expressed in English without sounding so uncouthly as to darken the sense. The English words in parentheses are such as are not expressed in Tonga.

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Our coming, here means beginning to come, or setting off from Hapai.

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Coe fafine co Paloo, bea mo
fafine Tonga co Fekika.

Coe fafine Tonga! na mo gi

Na mow gi-ai; co gimów-
tóloo na capachia he colo co
Nookoo Nookoo.

Nai toca labi he mo cow-tow? cohai mo gimótóloo.

Co gimówtóloo be, bea moe cowtangata a Ata me Hihifo.

Think I the canoe large of Toobo Toa is swift (the) only


Cohá fooa gooa cafo?
Gooa toca lahi he mow cafo;
coe toonga jiena fa fanna he
colo: gooa mate he tangata co
Falo, bea mo Boboto; be gooa
cafo covi he tama co Powfooó,
bea Panafi.

Seooké! mow-mow he toon-
ga tangata toa.


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Co ho möóni! coe fonnooa

be gooa lalata ia, ca iký tegger

iloa gooa mamana gi he tamachí you know (she) is enamoured
co Papani.
with the young man Papani.

Ne-ne enne how ! hamoochia
he tama. Io! cohái mo ia.

Who the females (that) are come?

The woman Atoo, also and Latoo Lyfótoo Ica, and

Ah! she only (is) beautiful (among (7) your women; has she come for what? I think is (1) contented only she with Hapai.

True! (14) is the land only contents her, for not (1) shall

No wonder her coming! (how I) envy the youth! well! who with her?

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The following is the story of Tangaloa and his two sons, re, lated p. 113 of this volume.

Tomooa caky' he fonnooa,


Coe hotooa co Tangaloa, mo enne foha toca poa na now nofo gi Bolotoo.

First peopling the land.

The god Tangaloa, and his sons two, did they dwell at Bo, lotoo.

*n of the plural number of intelligent beings. See NouNS.

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They (had) dwelt (a long time) when spoke accordingly Tangaloa to his sons two.

Go both with your wives, and dwell in the world at Tonga.

"Divide (into) two the land, and you dwell separately:" they went accordingly.

The name (of) the person large; (i. e. the elder) (was) Toboo; the name (of) the person little; (i. e. the younger) (was) Vaca Acowooli.

Was the young man (the lat ter) wise exceedingly; was he did first make axes, and the beads, and the papalangi (cloth), and the looking-glass.

The young man did differently very, (viz.) Toobo; (he was) lazy.

Remained walking about only he; and sleeping, and envying exceedingly the works (of) his elder brother.

Now how leva, bea feców giate ginówtóloo leva Tangaloa:

Mo wo toho vaca gi tahi; mo

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felów gi tocalów gi he fonnooa to sea; and sail to the east, to lahi gi-ai, mo nonofo ai : (the) land great there, and dwell there.

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Spoke thus Tangaloa to the elder brother, shall you (be) black, as your mind (is) bad; and you (shall be) destitute.

Not much shall you (have) things good; not shall you go to the land (of) your brother; how can you go there with your canoes bad?

Your brother only shall come

Co ho tehina be tenne how gi
Tonga fúccatów mo gimótóloo. to Tonga to trade with you.

Tow toli he cacala gi he hiföánga gi Matawto.

Tow nofo-nofo bea tow toofa he tatali omý me Licoo Onë.

w cowcow gi tahi, bea tow

The following is the song of which the translation was given in the first volume, p. 244, it belongs to the Nuha mode of composition. (See chap. IX. of this vol.)

Mow nofo-nofo talanóa gia Vavaoo Tooa Licoo bea behe my he toonga fafine,

Let us go (a) walk to Licoo,

Tow aloo fononga gi Licoo ger mamata he hifo he laä: tow that (we may behold the going fonongo gi he maboo he manoo down (of) the sun: we (will) mo he tangi he loobe, listen to the singing (of) the birds, and the lamentations (of) the wood-pigeon.

We remained talking about Vavaoo Tooa Licoo when said to us the women,

We will gather flowers near the precipice at Matawto.

We (will) remain, and we (will) share out the provisions brought us from Licoo Onë.

We (will) bathe in the sea,

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