Mataupu
They were shy before her, transferring the power of her poems to her personality. She herself said: “Everyone considers me courageous. I do not know a person more timid than me. I’m afraid of everything … «On the day of memory of the brilliant poet and paradoxical thinker, we picked up a few of her statements that will help to better understand this woman.
Sa'a'a, le faapalepale i manatu o isi tagata, fa'avasega - Sa ia faia se uunaiga faapena ia i latou sa siomia o ia. Ua matou aoina mai upusii mai ana tusi, api talaaga ma faatalanoaga…
E uiga i le alofa
Mo le felagolagomai atoatoa o agaga, e manaʻomia le felagolagomaʻi o le manava, auā o le ā le mānava ua na o le pao o le agaga? O lea, ina ia malamalama tagata le tasi i le isi, e tatau ona latou savavali pe taoto faʻatasi.
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O le alofa o le vaai atu lea i se tagata e pei ona finagalo le Atua e avea ai o ia. and the parents did not. Not to love — to see a person as his parents made him. Fall out of love — to see instead of him: a table, a chair.
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Afai o loʻo i ai nei e le o fai mai "Ou te alofa", ona o le fefe, muamua, ia fusifusia i latou lava, ma lona lua, ia faʻaalia: lower your price. Out of pure selfishness. Those — we — did not say «I love» out of mystical fear, naming it, to kill love, and also out of deep confidence that there is something higher than love, out of fear this higher — to reduce, saying «I love» — not to give. That is why we are so little loved.
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…Ou te le manaomia le alofa, ou te manaomia le malamalama. For me, this is love. And what you call love (sacrifice, fidelity, jealousy), take care for others, for the other — I do not need this. I can only love a person who on a spring day would prefer a birch to me. This is my formula.
E uiga i le Atunuu
Motherland e le o se tauaofiaga a le teritori, ae o le le suia o le manatua ma le toto. E le o le i ai i Rusia, ia galo ia Rusia-na o i latou e mafaufau ia Rusia i fafo atu o latou lava e mafai ona fefefe. O lē o lo‘o i totonu, e na o le ola lava e maumau ai.
E uiga i le faafetai
I am never grateful to people for deeds — only for essences! O le falaoa na tuʻuina mai ia te aʻu atonu o se faʻalavelave, o se miti e uiga ia te aʻu e masani lava o se faʻalapotopotoga.
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Ou te ave e pei ona ou tuuina atu: tauaso, e pei o le le ano i le lima o lē na te foaʻi atu e pei o lona lima, o lē na te talia.
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Ua aumai e le tamaloa ia te au le areto.O le a le mea muamua? Ave ese. Tuuina atu e aunoa ma le faafetai. Faafetai: o se meaalofa o le tagata lava ia mo le lelei, o lona uiga: alofa totogi. Ou te faamamaluina tele tagata e faatiga ia i latou i le alofa totogi.
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Le iloa o se punavai o oloa ma oloa (o se kuka ma aano o manufasi, o le uso o le tama ma le suka, o se malo ma se pito) o se faailoga lea o le atoatoa le atinaʻeina o le agaga ma mafaufauga. A being that has gone no further than the five senses. A dog that loves to be petted is superior to a cat that loves to be stroked, and a cat that loves to be stroked is superior to a child that loves to be fed. It’s all about degrees. So, from the simplest love for sugar — to love for the caress of love at the sight — to love without seeing (at a distance), — to love, despite (dislike), from small love for — to great love outside (me) — from love receiving (by the will of another!) to love that takes (even against his will, without his knowledge, against his will!) — to love in itself. The older we are, the more we want: in infancy — only sugar, in youth — only love, in old age — only (!) Essence (you are outside of me).
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O le ave o se maasiasi, leai, o le avatu o se maasiasi. O lē na te aveina, talu ai na te aveina, e mautinoa lava e leai; o lē e foaʻi atu, talu ai na te foaʻi mai, e manino lava o loo iā te ia. Ma o lenei fefinauaiga e leai… E tatau ona tuu atu i ou tulivae, e pei ona fai mai ai le au aisi.
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E mafai ona ou faamemelo i le lima na te tuuina atu le mea mulimuli o le mea lea: E lē mafai ona ou lotofaafetai i ē mauʻoa.
E tusa o le taimi
… E leai se tasi e saoloto e filifili e pele ia i latou: Ou te fiafia, se'i tatou fai atu, e sili atu lo'u alofa i lo'u matua nai lo le taimi muamua, ae ou te le mafaia. Ou te le mafaia, ma ou te le tau faia. E leai se tasi e tatau ona alofa, ae o tagata uma e le alofa e tatau ona iloa: mea na te le alofa, - aisea e te le alofa ai - lua.
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… Atonu e inosia a'u e lo'u taimi, ua na o a'u, aua o a'u - o le a, e mafai ona ou taufaamatau, O le a ou fai atu atili (aua e tupu!), E mafai ona ou mauaina le mea a se isi tagata o le matua o se isi tagata e sili atu ona manaʻomia nai lo aʻu. - ma e le o le talia o le malosi, a o le talia o le aiga - atonu e sili atu le suamalie o le tama a le tina nai lo lana tama, o le ua alu i lona tama, o lona uiga, i le seneturi, ae o aʻu o loʻo i luga o laʻu tama. - tama o le seneturi - malaia, e le mafai ona ou fanauina se tasi, e pei ona ou manao i ai. Faalia. E le mafai ona sili atu lo'u alofa i lo'u matua nai lo le tausaga ua mavae, ae e le mafai foi ona ou faia se isi tausaga nai lo lo'u lava tausaga: latou te le faia mea na faia ae na o le agai i luma. E le tu'uina atu e filifili lau fanau: fa'amaumauga ma tu'uina atu.
Oi alofa
I don’t want — arbitrariness, I can’t — necessity. «What my right leg will want…», «What my left leg can do» — that’s not there.
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“Ou te le mafai” e sili atu ona paia nai lo le “Ou te le manao e fai.” «I can not» - it’s all overdone «I don’t want», all corrected attempts to want — this is the final result.
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My «I can’t» is the least of all infirmity. Moreover, it is my main power. This means that there is something in me that, despite all my desires (violence against myself!) still does not want, contrary to my wanting will directed against me, does not want for all of me, which means that there is (beyond my will!) — «in me», «mine», «me», — there is me.
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Ou te le fia auauna i le Ami Mumu. E le mafai ona ou galue i le Ami a Mumu… O le a le mea e sili atu ona taua: le mafai ona faia le fasioti tagata, po o le le manao e fasioti tagata? In not being able is our whole nature, in not wanting is our conscious will. If you value the will out of all essence, it is stronger, of course: I don’t want to. If you appreciate the whole essence — of course: I can not.
E uiga i le (sese)malamalama
Ou te le alofa ia te au lava ia, ou te fiafia i lenei galuega: faalogo. ‘Āfai e tu‘u mai le tasi ‘iā te a‘u e fa‘alogo ‘iā te a‘u, e pei ‘ona ‘ou foa‘i atu (e pei ‘ona foa‘iina mai ‘iā te a‘u e pei ‘ona ‘ou foa‘iina atu o a‘u), ‘ou te fa‘alogo atu fo‘i i le tasi. Ae mo isi, e tasi lava le mea o totoe ia te au: o le mate.
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— Know yourself!
Sa ou iloa. Ma e le faafaigofieina ai ia te au ona iloa le isi. I se isi itu, o le taimi lava e amata ai ona ou faʻamasinoina se tagata na o aʻu lava, o le le malamalama ma le le malamalama e aliali mai.
E uiga i le tulaga faatina
O le alofa ma le tulaga faatina e toetoe lava a tuueseeseina. O le tulaga faatina moni e lototele.
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O le atali‘i, ‘ua fānau fa‘apei o lona tinā, ‘ua lē fa‘aa‘oa‘o ai o ia, a ‘ia toe fa‘afouina. that is, with all the signs of another sex, another generation, another childhood, another heritage (for I did not inherit for myself!) — and with all the invariance of blood. … They do not love kinship, kinship does not know about their love, being in kinship with someone is more than loving, it means being one and the same. Question: «Do you love your son very much?» always seemed wild to me. What is the point of giving birth to him in order to love him like anyone else? Mother does not love, she is he. … The mother always gives this freedom to her son: to love another. But no matter how far the son has moved from his mother, he cannot leave, since she walks in him next to him, and even from his mother he cannot step, since she carries his future in herself.