Fono ma Aitu Ritual (Conference With Spirits) 2003

Описание: Instead of me trying to explain what this is about, I will share this segment about it from Tuiatua’s book “In Search of Tagaloa”.

_____________________________________________________________
"𝘏𝘦𝘳𝘦 𝘐 𝘸𝘪𝘭𝘭 𝘰𝘯𝘭𝘺 𝘢𝘤𝘤𝘰𝘶𝘯𝘵 𝘧𝘰𝘳 𝘵𝘩𝘦 𝘧𝘰𝘯𝘰 𝘮𝘢 𝘢𝘪𝘵𝘶 (𝘤𝘰𝘯𝘧𝘦𝘳𝘦𝘯𝘤𝘦 𝘸𝘪𝘵𝘩 𝘴𝘱𝘪𝘳𝘪𝘵𝘴) 𝘳𝘪𝘵𝘶𝘢𝘭.

𝘛𝘩𝘦 𝘳𝘪𝘵𝘶𝘢𝘭, 𝘭𝘪𝘬𝘦 𝘮𝘰𝘴𝘵 𝘰𝘧 𝘵𝘩𝘦 𝘰𝘭𝘥 𝘳𝘦𝘭𝘪𝘨𝘪𝘰𝘯 𝘳𝘦𝘭𝘪𝘨𝘪𝘰𝘶𝘴 𝘳𝘪𝘵𝘶𝘢𝘭𝘴, 𝘪𝘴 𝘰𝘳𝘪𝘦𝘯𝘵𝘦𝘥 𝘵𝘰 𝘵𝘩𝘦 𝘴𝘶𝘯𝘴𝘦𝘵 𝘢𝘯𝘥 𝘴𝘶𝘯𝘳𝘪𝘴𝘦. 𝘐𝘯 𝘵𝘩𝘦 𝘛𝘢𝘨𝘢𝘭𝘰𝘢 𝘮𝘺𝘵𝘩𝘰𝘭𝘰𝘨𝘺, 𝘵𝘩𝘦 𝘚𝘶𝘯 𝘪𝘴 𝘯𝘰𝘵 𝘰𝘯𝘭𝘺 𝘢 𝘴𝘰𝘶𝘳𝘤𝘦 𝘰𝘧 𝘦𝘯𝘦𝘳𝘨𝘺 𝘣𝘶𝘵 𝘢𝘭𝘴𝘰 𝘰𝘯𝘦 𝘰𝘧 𝘵𝘩𝘦 𝘱𝘳𝘪𝘯𝘤𝘪𝘱𝘢𝘭 𝘱𝘳𝘰𝘨𝘦𝘯𝘪𝘵𝘰𝘳𝘴 𝘰𝘧 𝘔𝘢𝘯 (𝘍𝘳𝘢𝘻𝘦𝘳 𝘦𝘵 𝘢𝘭. 1891). 𝘛𝘩𝘦 𝘩𝘰𝘶𝘳𝘴 𝘰𝘧 𝘵𝘩𝘦 𝘥𝘢𝘺 𝘢𝘳𝘦 𝘮𝘦𝘢𝘴𝘶𝘳𝘦𝘥 𝘣𝘺 𝘸𝘩𝘢𝘵 𝘪𝘴 𝘬𝘯𝘰𝘸𝘯 𝘪𝘯 𝘚𝘢𝘮𝘰𝘢𝘯 𝘢𝘴 𝘪𝘵𝘶𝘭𝘢 𝘵𝘩𝘦 '𝘴𝘪𝘥𝘦 𝘰𝘧 𝘵𝘩𝘦 𝘴𝘶𝘯' 𝘪.𝘦. 𝘵𝘩𝘦 𝘭𝘪𝘯𝘦 𝘸𝘩𝘪𝘤𝘩 𝘥𝘪𝘷𝘪𝘥𝘦𝘴 𝘵𝘩𝘦 𝘴𝘩𝘢𝘥𝘦 𝘢𝘯𝘥 𝘵𝘩𝘦 𝘴𝘶𝘯𝘭𝘪𝘨𝘩𝘵. 𝘛𝘩𝘦 𝘴𝘦𝘵𝘵𝘪𝘯𝘨 𝘰𝘧 𝘵𝘩𝘦 𝘴𝘶𝘯 𝘪𝘴 𝘸𝘦𝘭𝘤𝘰𝘮𝘦𝘥 𝘣𝘺 𝘵𝘩𝘦 𝘤𝘳𝘪𝘤𝘬𝘦𝘵𝘴, 𝘴𝘰 𝘸𝘦 𝘴𝘢𝘺, 𝘵𝘩𝘦 𝘵𝘪𝘮𝘦 𝘸𝘩𝘦𝘯 𝘵𝘩𝘦 𝘤𝘳𝘪𝘤𝘬𝘦𝘵𝘴 𝘤𝘳𝘺, 𝘵𝘢𝘨𝘪 𝘢𝘭𝘪𝘴𝘪. 𝘔𝘪𝘥𝘯𝘪𝘨𝘩𝘵 𝘪𝘴 𝘸𝘩𝘦𝘯 𝘵𝘩𝘦 𝘢𝘭𝘪𝘪 𝘰 𝘭𝘦 𝘱𝘰, 𝘢 𝘴𝘸𝘦𝘦𝘵-𝘴𝘮𝘦𝘭𝘭𝘪𝘯𝘨 𝘧𝘭𝘰𝘸𝘦𝘳𝘪𝘯𝘨 𝘱𝘭𝘢𝘯𝘵, 𝘰𝘱𝘦𝘯𝘴 𝘪𝘵𝘴 𝘱𝘦𝘵𝘢𝘭𝘴 𝘢𝘯𝘥 𝘱𝘦𝘳𝘷𝘢𝘥𝘦𝘴 𝘵𝘩𝘦 𝘯𝘪𝘨𝘩𝘵 𝘢𝘪𝘳 𝘸𝘪𝘵𝘩 𝘢 𝘴𝘵𝘳𝘰𝘯𝘨 𝘧𝘳𝘢𝘨𝘳𝘢𝘯𝘵 𝘱𝘦𝘳𝘧𝘶𝘮𝘦. 𝘔𝘰𝘳𝘯𝘪𝘯𝘨 𝘪𝘴 𝘸𝘦𝘭𝘤𝘰𝘮𝘦𝘥 𝘣𝘺 𝘵𝘩𝘦 𝘤𝘩𝘪𝘤𝘬𝘦𝘯𝘴, 𝘵𝘩𝘶𝘴 𝘵𝘩𝘦𝘪𝘳 𝘩𝘰𝘯𝘰𝘳𝘪𝘧𝘪𝘤 𝘧𝘢𝘢𝘪𝘭𝘰 𝘢𝘰, 𝘩𝘦𝘳𝘢𝘭𝘥 𝘰𝘧 𝘵𝘩𝘦 𝘮𝘰𝘳𝘯𝘪𝘯𝘨. 𝘋𝘢𝘺 𝘢𝘯𝘥 𝘯𝘪𝘨𝘩𝘵 𝘢𝘳𝘦 𝘮𝘺𝘵𝘩𝘰𝘭𝘰𝘨𝘪𝘤𝘢𝘭 𝘩𝘶𝘴𝘣𝘢𝘯𝘥 𝘢𝘯𝘥 𝘸𝘪𝘧𝘦 𝘸𝘩𝘰, 𝘭𝘪𝘬𝘦 𝘭𝘪𝘧𝘦 𝘢𝘯𝘥 𝘥𝘦𝘢𝘵𝘩, 𝘢𝘳𝘦 𝘰𝘯𝘦 𝘢𝘯𝘥 𝘦𝘲𝘶𝘢𝘭. 𝘛𝘩𝘦 𝘣𝘦𝘨𝘪𝘯𝘯𝘪𝘯𝘨 𝘰𝘧 𝘥𝘢𝘺, 𝘢𝘴 𝘪𝘴 𝘵𝘩𝘦 𝘣𝘦𝘨𝘪𝘯𝘯𝘪𝘯𝘨 𝘰𝘧 𝘯𝘪𝘨𝘩𝘵, 𝘪𝘯𝘷𝘪𝘵𝘦𝘴 𝘴𝘱𝘪𝘳𝘪𝘵𝘶𝘢𝘭 𝘤𝘰𝘯𝘵𝘦𝘮𝘱𝘭𝘢𝘵𝘪𝘰𝘯.

𝘈𝘵 𝘵𝘸𝘦𝘭𝘷𝘦 𝘯𝘰𝘰𝘯, 𝘵𝘩𝘦 𝘱𝘳𝘪𝘯𝘤𝘪𝘱𝘢𝘭 𝘱𝘢𝘳𝘵𝘪𝘤𝘪𝘱𝘢𝘯𝘵𝘴 𝘣𝘦𝘨𝘪𝘯 𝘵𝘩𝘦𝘪𝘳 𝘧𝘢𝘴𝘵. 𝘛𝘩𝘦 𝘱𝘳𝘪𝘯𝘤𝘪𝘱𝘢𝘭 𝘱𝘢𝘳𝘵𝘪𝘤𝘪𝘱𝘢𝘯𝘵𝘴, 𝘪.𝘦. 𝘵𝘩𝘦 𝘧𝘰𝘶𝘳 𝘤𝘰𝘯𝘧𝘦𝘳𝘦𝘦𝘴 𝘸𝘩𝘰 𝘵𝘢𝘬𝘦 𝘶𝘱 𝘵𝘩𝘦 𝘧𝘰𝘶𝘳 𝘮𝘢𝘪𝘯 𝘱𝘰𝘴𝘵𝘴 𝘪𝘯 𝘵𝘩𝘦 𝘩𝘰𝘶𝘴𝘦, 𝘵𝘩𝘦 𝘵𝘸𝘰 𝘮𝘢𝘵𝘶𝘢𝘵𝘢𝘭𝘢 𝘢𝘯𝘥 𝘵𝘩𝘦 𝘵𝘸𝘰 𝘱𝘦𝘱𝘦, 𝘪.𝘦. 𝘵𝘩𝘦 𝘵𝘸𝘰 𝘮𝘢𝘪𝘯 𝘱𝘰𝘴𝘵𝘴 𝘰𝘯 𝘵𝘩𝘦 𝘴𝘪𝘥𝘦 𝘢𝘯𝘥 𝘵𝘩𝘦 𝘵𝘸𝘰 𝘮𝘢𝘪𝘯 𝘱𝘰𝘴𝘵𝘴 𝘰𝘯 𝘵𝘩𝘦 𝘧𝘳𝘰𝘯𝘵 𝘢𝘯𝘥 𝘵𝘩𝘦 𝘣𝘢𝘤𝘬, 𝘣𝘳𝘦𝘢𝘬 𝘵𝘩𝘦𝘪𝘳 𝘧𝘢𝘴𝘵 𝘢𝘵 𝘮𝘪𝘥𝘯𝘪𝘨𝘩𝘵.

𝘈 𝘭𝘪𝘵𝘵𝘭𝘦 𝘢𝘧𝘵𝘦𝘳 𝘴𝘪𝘹, 𝘫𝘶𝘴𝘵 𝘣𝘦𝘧𝘰𝘳𝘦 𝘴𝘶𝘯𝘴𝘦𝘵, 𝘵𝘩𝘦 𝘣𝘪𝘨 𝘸𝘰𝘰𝘥𝘦𝘯 𝘥𝘳𝘶𝘮, 𝘭𝘢𝘭𝘪 𝘰𝘳 𝘭𝘰𝘨𝘰, 𝘵𝘰𝘭𝘭𝘴 𝘦𝘪𝘨𝘩𝘵 𝘵𝘪𝘮𝘦𝘴 𝘴𝘺𝘮𝘣𝘰𝘭𝘪𝘻𝘪𝘯𝘨 𝘵𝘩𝘦 𝘦𝘪𝘨𝘩𝘵 𝘵𝘦𝘯𝘵𝘢𝘤𝘭𝘦𝘴 𝘰𝘧 𝘵𝘩𝘦 𝘰𝘤𝘵𝘰𝘱𝘶𝘴 𝘸𝘩𝘪𝘤𝘩 𝘪𝘴 𝘵𝘩𝘦 𝘦𝘢𝘳𝘵𝘩𝘭𝘺 𝘮𝘢𝘯𝘪𝘧𝘦𝘴𝘵𝘢𝘵𝘪𝘰𝘯 𝘰𝘧 𝘥𝘪𝘷𝘪𝘯𝘪𝘵𝘺. 𝘛𝘩𝘪𝘴 𝘪𝘴 𝘵𝘩𝘦 𝘴𝘪𝘨𝘯𝘢𝘭 𝘧𝘰𝘳 𝘵𝘩𝘦 𝘱𝘦𝘰𝘱𝘭𝘦 𝘪𝘯𝘴𝘪𝘥𝘦 𝘵𝘩𝘦 𝘩𝘰𝘶𝘴𝘦 𝘵𝘰 𝘳𝘶𝘣 𝘸𝘰𝘰𝘥, 𝘴𝘪'𝘢, 𝘸𝘩𝘪𝘤𝘩 𝘪𝘴 𝘵𝘩𝘦 𝘳𝘪𝘵𝘶𝘢𝘭 𝘸𝘢𝘺 𝘰𝘧 𝘮𝘢𝘬𝘪𝘯𝘨 𝘧𝘪𝘳𝘦 (𝘍𝘪𝘨𝘶𝘳𝘦 1). 𝘈𝘧𝘵𝘦𝘳 𝘮𝘢𝘬𝘪𝘯𝘨 𝘧𝘪𝘳𝘦, 𝘴𝘢𝘯𝘥𝘢𝘭𝘸𝘰𝘰𝘥 𝘰𝘪𝘭 𝘪𝘯 𝘣𝘶𝘳𝘯𝘦𝘳𝘴 𝘸𝘦𝘳𝘦 𝘭𝘪𝘵 𝘪𝘯𝘴𝘪𝘥𝘦 𝘵𝘩𝘦 𝘩𝘰𝘶𝘴𝘦 𝘵𝘩𝘦𝘯 𝘵𝘩𝘦 𝘣𝘭𝘪𝘯𝘥𝘴, 𝘱𝘰𝘭𝘢, 𝘸𝘦𝘳𝘦 𝘱𝘶𝘵 𝘥𝘰𝘸𝘯 (𝘴𝘢𝘷𝘦 𝘰𝘯𝘦 𝘢𝘵 𝘵𝘩𝘦 𝘣𝘢𝘤𝘬 𝘦𝘯𝘵𝘳𝘢𝘯𝘤𝘦). 𝘞𝘩𝘦𝘯 𝘴𝘢𝘯𝘥𝘢𝘭𝘸𝘰𝘰𝘥 𝘧𝘪𝘳𝘦𝘴 𝘰𝘶𝘵𝘴𝘪𝘥𝘦 𝘵𝘩𝘦 𝘩𝘰𝘶𝘴𝘦 𝘸𝘦𝘳𝘦 𝘭𝘪𝘵, 𝘢 𝘧𝘭𝘢𝘳𝘦 𝘸𝘢𝘴 𝘵𝘢𝘬𝘦𝘯 𝘵𝘰 𝘵𝘩𝘦 𝘮𝘢𝘭𝘢𝘦 𝘪.𝘦. 𝘵𝘩𝘦 𝘰𝘱𝘦𝘯 𝘨𝘳𝘰𝘶𝘯𝘥 𝘪𝘯 𝘧𝘳𝘰𝘯𝘵 𝘰𝘧 𝘵𝘩𝘦 𝘩𝘰𝘶𝘴𝘦, 𝘢𝘯𝘥 𝘣𝘰𝘯𝘧𝘪𝘳𝘦𝘴 𝘸𝘦𝘳𝘦 𝘭𝘪𝘵. 𝘛𝘩𝘪𝘴 𝘸𝘢𝘴 𝘵𝘩𝘦 𝘴𝘪𝘨𝘯𝘢𝘭 𝘧𝘰𝘳 𝘵𝘩𝘦 𝘱𝘳𝘰𝘤𝘦𝘴𝘴𝘪𝘰𝘯 𝘵𝘰 𝘣𝘦𝘨𝘪𝘯. 𝘛𝘩𝘦 𝘱𝘳𝘰𝘤𝘦𝘴𝘴𝘪𝘰𝘯 𝘸𝘢𝘴 𝘭𝘦𝘥 𝘣𝘺 𝘢𝘯 𝘰𝘳𝘢𝘵𝘰𝘳 𝘥𝘳𝘦𝘴𝘴𝘦𝘥 𝘪𝘯 𝘵𝘢𝘱𝘢 𝘤𝘭𝘰𝘵𝘩 𝘢𝘯𝘥 𝘸𝘦𝘢𝘳𝘪𝘯𝘨 𝘢 𝘱𝘢𝘯𝘥𝘢𝘯𝘶𝘴 𝘯𝘦𝘤𝘬𝘭𝘢𝘤𝘦. 𝘏𝘦 𝘩𝘦𝘭𝘥 𝘢 𝘭𝘰𝘯𝘨 𝘴𝘱𝘦𝘢𝘬𝘪𝘯𝘨 𝘴𝘵𝘢𝘧𝘧 𝘢𝘯𝘥 𝘤𝘩𝘢𝘯𝘵𝘦𝘥 𝘵𝘩𝘦 𝘮𝘢𝘳𝘳𝘪𝘢𝘨𝘦 𝘤𝘩𝘢𝘯𝘵 𝘸𝘩𝘪𝘤𝘩 𝘪𝘴 𝘢 𝘱𝘳𝘢𝘺𝘦𝘳 𝘵𝘩𝘢𝘵 𝘮𝘢𝘯'𝘴 𝘥𝘦𝘴𝘪𝘳𝘦𝘴 𝘸𝘪𝘭𝘭 𝘮𝘢𝘳𝘳𝘺 𝘎𝘰𝘥'𝘴 𝘪𝘯𝘵𝘦𝘯𝘵𝘪𝘰𝘯𝘴. 𝘏𝘦 𝘸𝘢𝘴 𝘧𝘰𝘭𝘭𝘰𝘸𝘦𝘥 𝘣𝘺 𝘵𝘩𝘦 𝘧𝘰𝘶𝘳 𝘱𝘳𝘪𝘯𝘤𝘪𝘱𝘢𝘭 𝘱𝘢𝘳𝘵𝘪𝘤𝘪𝘱𝘢𝘯𝘵𝘴 𝘸𝘦𝘢𝘳𝘪𝘯𝘨 𝘩𝘦𝘢𝘥-𝘥𝘳𝘦𝘴𝘴𝘦𝘴, 𝘯𝘦𝘤𝘬𝘭𝘢𝘤𝘦𝘴 𝘰𝘳 '𝘶𝘭𝘢 𝘢𝘯𝘥 𝘴𝘬𝘪𝘳𝘵𝘴 𝘮𝘢𝘥𝘦 𝘧𝘳𝘰𝘮 𝘴𝘢𝘯𝘥𝘢𝘭𝘸𝘰𝘰𝘥 𝘭𝘦𝘢𝘷𝘦𝘴. 𝘛𝘩𝘦𝘺 𝘪𝘯 𝘵𝘶𝘳𝘯 𝘸𝘦𝘳𝘦 𝘧𝘰𝘭𝘭𝘰𝘸𝘦𝘥 𝘣𝘺 𝘢 𝘴𝘶𝘱𝘱𝘰𝘳𝘵 𝘨𝘳𝘰𝘶𝘱 𝘸𝘩𝘪𝘤𝘩 𝘪𝘯𝘤𝘭𝘶𝘥𝘦𝘥 𝘵𝘩𝘦 𝘛𝘶𝘢𝘦𝘧𝘶 𝘔𝘦𝘵𝘩𝘰𝘥𝘪𝘴𝘵 𝘱𝘢𝘴𝘵𝘰𝘳. 𝘞𝘩𝘦𝘯 𝘵𝘩𝘦𝘺 𝘳𝘦𝘢𝘤𝘩𝘦𝘥 𝘵𝘩𝘦 𝘩𝘰𝘶𝘴𝘦, 𝘦𝘢𝘤𝘩 𝘰𝘧 𝘵𝘩𝘦 𝘧𝘰𝘶𝘳 𝘱𝘳𝘪𝘯𝘤𝘪𝘱𝘢𝘭 𝘱𝘢𝘳𝘵𝘪𝘤𝘪𝘱𝘢𝘯𝘵𝘴 𝘸𝘢𝘴 𝘨𝘪𝘷𝘦𝘯 𝘢 𝘱𝘪𝘦𝘳𝘤𝘦𝘥 𝘨𝘳𝘦𝘦𝘯 𝘥𝘦-𝘩𝘶𝘴𝘬𝘦𝘥 𝘤𝘰𝘤𝘰𝘯𝘶𝘵. 𝘌𝘢𝘤𝘩 𝘰𝘧 𝘵𝘩𝘦 𝘱𝘳𝘪𝘯𝘤𝘪𝘱𝘢𝘭 𝘱𝘢𝘳𝘵𝘪𝘤𝘪𝘱𝘢𝘯𝘵𝘴 𝘵𝘰𝘰𝘬 𝘶𝘱 𝘵𝘩𝘦𝘪𝘳 𝘥𝘦𝘴𝘪𝘨𝘯𝘢𝘵𝘦𝘥 𝘱𝘰𝘴𝘵𝘴 𝘪𝘯𝘴𝘪𝘥𝘦 𝘵𝘩𝘦 𝘩𝘰𝘶𝘴𝘦. 𝘛𝘩𝘦 𝘴𝘶𝘱𝘱𝘰𝘳𝘵 𝘨𝘳𝘰𝘶𝘱 𝘥𝘪𝘴𝘱𝘦𝘳𝘴𝘦𝘥 𝘦𝘹𝘤𝘦𝘱𝘵 𝘧𝘰𝘳 𝘵𝘩𝘰𝘴𝘦 𝘪𝘯𝘥𝘪𝘷𝘪𝘥𝘶𝘢𝘭𝘴 𝘢𝘴𝘴𝘪𝘨𝘯𝘦𝘥 𝘵𝘰 𝘦𝘯𝘴𝘶𝘳𝘦 𝘵𝘩𝘦 𝘧𝘪𝘳𝘦𝘴 𝘬𝘦𝘱𝘵 𝘣𝘶𝘳𝘯𝘪𝘯𝘨 𝘵𝘩𝘳𝘰𝘶𝘨𝘩𝘰𝘶𝘵 𝘵𝘩𝘦 𝘯𝘪𝘨𝘩𝘵.

𝘈𝘵 𝘦𝘹𝘢𝘤𝘵𝘭𝘺 𝘮𝘪𝘥𝘯𝘪𝘨𝘩𝘵, 𝘵𝘩𝘦 𝘭𝘢𝘭𝘪 𝘰𝘳 𝘭𝘰𝘨𝘰 𝘵𝘰𝘭𝘭𝘴 𝘦𝘪𝘨𝘩𝘵 𝘵𝘪𝘮𝘦𝘴 𝘢𝘨𝘢𝘪𝘯. 𝘛𝘩𝘪𝘴 𝘪𝘴 𝘵𝘩𝘦 𝘴𝘪𝘨𝘯𝘢𝘭 𝘧𝘰𝘳 𝘵𝘩𝘦 '𝘨𝘩𝘰𝘴𝘵𝘴' 𝘵𝘰 𝘵𝘩𝘦𝘯 𝘱𝘳𝘰𝘤𝘦𝘦𝘥 𝘧𝘳𝘰𝘮 𝘵𝘩𝘦 𝘮𝘢𝘭𝘢𝘦 𝘵𝘰 𝘵𝘩𝘦 𝘧𝘢𝘭𝘦/𝘩𝘰𝘶𝘴𝘦. 𝘏𝘢𝘭𝘧 𝘰𝘧 𝘵𝘩𝘦 '𝘨𝘩𝘰𝘴𝘵𝘴' 𝘣𝘰𝘥𝘪𝘦𝘴 𝘢𝘳𝘦 𝘱𝘢𝘪𝘯𝘵𝘦𝘥 𝘣𝘭𝘢𝘤𝘬. 𝘈𝘴 𝘵𝘩𝘦𝘺 𝘸𝘢𝘭𝘬 𝘢𝘭𝘰𝘯𝘨, 𝘵𝘩𝘦𝘺 𝘮𝘪𝘮𝘪𝘤 𝘵𝘩𝘦 𝘤𝘳𝘺 𝘢𝘯𝘥 𝘵𝘩𝘦 𝘮𝘢𝘯𝘯𝘦𝘳 𝘰𝘧 𝘥𝘰𝘨𝘴, 𝘸𝘰𝘰𝘥𝘱𝘪𝘨𝘦𝘰𝘯𝘴, 𝘵𝘩𝘦 𝘷𝘦'𝘢 (𝘵𝘩𝘦 𝘣𝘪𝘳𝘥 𝘸𝘩𝘰𝘴𝘦 𝘤𝘳𝘺 𝘪𝘴 𝘴𝘶𝘱𝘱𝘰𝘴𝘦𝘥 𝘵𝘰 𝘣𝘦 𝘵𝘩𝘦 𝘴𝘪𝘨𝘯𝘢𝘭 𝘧𝘰𝘳 𝘥𝘦𝘢𝘵𝘩) 𝘢𝘯𝘥 𝘰𝘸𝘭𝘴. 𝘛𝘩𝘦𝘳𝘦 𝘪𝘴 𝘢 𝘣𝘦𝘭𝘪𝘦𝘧 𝘵𝘩𝘢𝘵 𝘵𝘩𝘦 '𝘨𝘩𝘰𝘴𝘵𝘴' 𝘪𝘯𝘤𝘢𝘳𝘯𝘢𝘵𝘦𝘥 𝘵𝘩𝘦𝘮𝘴𝘦𝘭𝘷𝘦𝘴 𝘪𝘯 𝘵𝘩𝘦𝘴𝘦 𝘢𝘯𝘪𝘮𝘢𝘭𝘴. 𝘞𝘩𝘦𝘯 𝘵𝘩𝘦 𝘵𝘸𝘰 '𝘨𝘩𝘰𝘴𝘵𝘴' 𝘳𝘦𝘢𝘤𝘩 𝘵𝘩𝘦 𝘧𝘢𝘭𝘦, 𝘵𝘩𝘦𝘺 𝘦𝘯𝘵𝘦𝘳 𝘢𝘯𝘥 𝘥𝘳𝘪𝘯𝘬 𝘵𝘩𝘦 𝘨𝘳𝘦𝘦𝘯 𝘤𝘰𝘤𝘰𝘯𝘶𝘵𝘴 𝘢𝘧𝘵𝘦𝘳 𝘸𝘩𝘪𝘤𝘩 𝘵𝘩𝘦𝘺 𝘸𝘰𝘶𝘭𝘥 𝘵𝘩𝘦𝘯 𝘳𝘦𝘵𝘪𝘳𝘦 𝘧𝘳𝘰𝘮 𝘸𝘩𝘦𝘯𝘤𝘦 𝘵𝘩𝘦𝘺 𝘤𝘢𝘮𝘦.

𝘞𝘩𝘦𝘯 𝘵𝘩𝘦 '𝘨𝘩𝘰𝘴𝘵𝘴' 𝘸𝘪𝘵𝘩𝘥𝘳𝘢𝘸, 𝘪𝘵 𝘪𝘴 𝘵𝘪𝘮𝘦 𝘵𝘰 𝘣𝘳𝘦𝘢𝘬 𝘵𝘩𝘦 𝘧𝘢𝘴𝘵. 𝘚𝘱𝘦𝘤𝘪𝘢𝘭𝘭𝘺-𝘱𝘳𝘦𝘱𝘢𝘳𝘦𝘥 𝘧𝘰𝘰𝘥 𝘬𝘯𝘰𝘸𝘯 𝘢𝘴 𝘴𝘰𝘧𝘦𝘴𝘰𝘧𝘦, 𝘸𝘩𝘪𝘤𝘩 𝘪𝘴 𝘴𝘭𝘪𝘤𝘦𝘥 𝘵𝘢𝘳𝘰 𝘰𝘳 𝘺𝘢𝘮 𝘴𝘱𝘳𝘪𝘯𝘬𝘭𝘦𝘥 𝘸𝘪𝘵𝘩 𝘤𝘰𝘤𝘰𝘯𝘶𝘵 𝘤𝘳𝘦𝘢𝘮 𝘢𝘯𝘥 𝘤𝘰𝘷𝘦𝘳𝘦𝘥 𝘸𝘪𝘵𝘩 𝘵𝘢𝘳𝘰, 𝘣𝘢𝘯𝘢𝘯𝘢 𝘢𝘯𝘥 𝘣𝘳𝘦𝘢𝘥𝘧𝘳𝘶𝘪𝘵 𝘭𝘦𝘢𝘷𝘦𝘴 𝘢𝘳𝘦 𝘵𝘪𝘦𝘥 𝘸𝘪𝘵𝘩 𝘴𝘤𝘳𝘢𝘱𝘴 𝘰𝘧 𝘴𝘬𝘪𝘯 𝘧𝘳𝘰𝘮 𝘵𝘩𝘦𝘧𝘢𝘶 𝘵𝘳𝘦𝘦 𝘢𝘯𝘥 𝘣𝘢𝘬𝘦𝘥 𝘪𝘯 𝘵𝘩𝘦 𝘶𝘮𝘶 (𝘚𝘢𝘮𝘰𝘢𝘯 𝘰𝘷𝘦𝘯).

𝘈𝘴 𝘵𝘩𝘦 𝘴𝘶𝘯 𝘣𝘦𝘨𝘪𝘯𝘴 𝘵𝘰 𝘳𝘪𝘴𝘦, 𝘦𝘮𝘪𝘴𝘴𝘢𝘳𝘪𝘦𝘴 𝘢𝘳𝘦 𝘴𝘦𝘯𝘵 𝘵𝘰 𝘵𝘩𝘦 𝘧𝘢𝘭𝘦 𝘵𝘰 𝘧𝘪𝘯𝘥 𝘰𝘶𝘵 𝘸𝘩𝘦𝘵𝘩𝘦𝘳 𝘵𝘩𝘦 𝘤𝘰𝘤𝘰𝘯𝘶𝘵𝘴 𝘩𝘢𝘷𝘦 𝘣𝘦𝘦𝘯 𝘥𝘳𝘶𝘯𝘬. 𝘞𝘩𝘦𝘯 𝘪𝘵 𝘪𝘴 𝘧𝘰𝘶𝘯𝘥 𝘵𝘩𝘢𝘵 𝘵𝘩𝘦𝘺'𝘷𝘦 𝘣𝘦𝘦𝘯 𝘥𝘳𝘶𝘯𝘬, 𝘵𝘩𝘦𝘺 𝘳𝘦𝘵𝘶𝘳𝘯 𝘢𝘯𝘥 𝘳𝘦𝘱𝘰𝘳𝘵 𝘶𝘴𝘪𝘯𝘨 𝘵𝘩𝘦 𝘳𝘪𝘵𝘶𝘢𝘭 𝘤𝘢𝘭𝘭: 𝘜𝘢 𝘵𝘢𝘭𝘪𝘢 𝘭𝘦 𝘈𝘵𝘶𝘢 𝘭𝘦 𝘧𝘢𝘯𝘰𝘨𝘢 (𝘛𝘩𝘦 𝘨𝘰𝘥𝘴 𝘩𝘢𝘷𝘦 𝘩𝘦𝘦𝘥𝘦𝘥 𝘰𝘶𝘳 𝘱𝘳𝘢𝘺𝘦𝘳).

𝘈 𝘱𝘳𝘰𝘤𝘦𝘴𝘴𝘪𝘰𝘯 𝘩𝘦𝘢𝘥𝘴 𝘧𝘰𝘳 𝘵𝘩𝘦 𝘧𝘢𝘭𝘦. 𝘐𝘵 𝘪𝘴 𝘩𝘦𝘢𝘥𝘦𝘥 𝘣𝘺 𝘢𝘯 𝘰𝘳𝘢𝘵𝘰𝘳 𝘸𝘩𝘰 𝘪𝘴 𝘵𝘳𝘢𝘥𝘪𝘵𝘪𝘰𝘯𝘢𝘭𝘭𝘺 𝘨𝘢𝘳𝘣𝘦𝘥 𝘢𝘯𝘥 𝘤𝘩𝘢𝘯𝘵𝘪𝘯𝘨 𝘮𝘢𝘳𝘳𝘪𝘢𝘨𝘦 𝘤𝘩𝘢𝘯𝘵𝘴. 𝘛𝘩𝘦 𝘱𝘳𝘰𝘤𝘦𝘴𝘴𝘪𝘰𝘯 𝘪𝘯𝘤𝘭𝘶𝘥𝘦𝘴 𝘵𝘩𝘦 𝘔𝘦𝘵𝘩𝘰𝘥𝘪𝘴𝘵 𝘱𝘢𝘴𝘵𝘰𝘳. 𝘛𝘩𝘦 𝘤𝘢𝘭𝘭 𝘧𝘰𝘳 𝘮𝘢𝘳𝘳𝘪𝘢𝘨𝘦 𝘢𝘤𝘬𝘯𝘰𝘸𝘭𝘦𝘥𝘨𝘦𝘴 𝘵𝘩𝘦 𝘮𝘢𝘳𝘳𝘪𝘢𝘨𝘦 𝘣𝘦𝘵𝘸𝘦𝘦𝘯 𝘵𝘩𝘦 𝘰𝘭𝘥 𝘳𝘦𝘭𝘪𝘨𝘪𝘰𝘯 𝘢𝘯𝘥 𝘵𝘩𝘦 𝘯𝘦𝘸. 𝘖𝘯 𝘳𝘦𝘢𝘤𝘩𝘪𝘯𝘨 𝘵𝘩𝘦 𝘩𝘰𝘶𝘴𝘦, 𝘵𝘩𝘦 𝘱𝘳𝘰𝘤𝘦𝘴𝘴𝘪𝘰𝘯 𝘦𝘯𝘵𝘦𝘳𝘴 𝘴𝘪𝘯𝘨𝘭𝘦 𝘧𝘪𝘭𝘦 𝘵𝘩𝘳𝘰𝘶𝘨𝘩 𝘵𝘩𝘦 𝘰𝘱𝘦𝘯𝘪𝘯𝘨 𝘢𝘵 𝘵𝘩𝘦 𝘣𝘢𝘤𝘬. 𝘛𝘩𝘦 𝘔𝘦𝘵𝘩𝘰𝘥𝘪𝘴𝘵 𝘱𝘢𝘴𝘵𝘰𝘳 𝘵𝘩𝘦𝘯 𝘴𝘢𝘺𝘴 𝘢 𝘱𝘳𝘢𝘺𝘦𝘳. 𝘈𝘧𝘵𝘦𝘳 𝘵𝘩𝘦 𝘱𝘳𝘢𝘺𝘦𝘳, 𝘵𝘩𝘦 𝘣𝘭𝘪𝘯𝘥𝘴 𝘰𝘧 𝘵𝘩𝘦 𝘩𝘰𝘶𝘴𝘦 𝘨𝘰 𝘶𝘱. 𝘛𝘩𝘪𝘴 𝘪𝘴 𝘧𝘰𝘭𝘭𝘰𝘸𝘦𝘥 𝘣𝘺 𝘢 𝘬𝘢𝘷𝘢 𝘤𝘦𝘳𝘦𝘮𝘰𝘯𝘺. 𝘈𝘧𝘵𝘦𝘳 𝘵𝘩𝘪𝘴 𝘪𝘴 𝘵𝘩𝘦 𝘥𝘪𝘴𝘵𝘳𝘪𝘣𝘶𝘵𝘪𝘰𝘯 𝘰𝘧 𝘴𝘢𝘯𝘥𝘢𝘭𝘸𝘰𝘰𝘥 𝘢𝘯𝘥 𝘴𝘢𝘯𝘥𝘢𝘭𝘸𝘰𝘰𝘥 𝘭𝘦𝘢𝘷𝘦𝘴 (𝘸𝘩𝘪𝘤𝘩 𝘢𝘳𝘦 𝘵𝘩𝘦 𝘦𝘴𝘴𝘦𝘯𝘵𝘪𝘢𝘭 𝘪𝘯𝘨𝘳𝘦𝘥𝘪𝘦𝘯𝘵𝘴 𝘪𝘯 𝘮𝘢𝘬𝘪𝘯𝘨 𝘩𝘰𝘭𝘺 𝘰𝘪𝘭), 𝘣𝘦𝘵𝘸𝘦𝘦𝘯 𝘵𝘩𝘦 𝘧𝘰𝘶𝘳 𝘴𝘦𝘱𝘢𝘳𝘢𝘵𝘦 𝘩𝘰𝘶𝘴𝘦𝘩𝘰𝘭𝘥𝘴. 𝘈 𝘴𝘱𝘦𝘤𝘪𝘢𝘭𝘭𝘺 𝘱𝘳𝘦𝘱𝘢𝘳𝘦𝘥 𝘣𝘳𝘦𝘢𝘬𝘧𝘢𝘴𝘵 𝘮𝘢𝘳𝘬𝘴 𝘵𝘩𝘦 𝘰𝘧𝘧𝘪𝘤𝘪𝘢𝘭 𝘦𝘯𝘥 𝘰𝘧 𝘵𝘩𝘦 𝘳𝘪𝘵𝘶𝘢𝘭."

"In search of Tagaloa: pulemelei, Samoan mythology and science.." The Free Library. 2007 Blackwell Publishing Limited, a company of John Wiley & Sons, Inc. 09 Nov. 2021 https://www.thefreelibrary.com/In+sea...