‘E fa’apea le tala, ‘o le tama’ita’i Tula i Tutuila e igoa ‘i ā Māofa na ia laiagaina le ulua’i ‘ie na ‘ave ‘i Toga, ma toe ‘aumai ‘i Sāmoa, ma fa’aigoaina ai loa ‘o le ‘ietoga. ‘0 le ‘ie lenei sā galuea’iina ma lalagaina i le pitonu’u o Tula e igoa ‘i ā Ma’opua. Ma o lo ‘o iai nei le papa sā tatao ai lau’ie ‘ua fa’aigoaina ‘o Taogālau’ie. ‘0 lo ‘o iai fo’i ma le vai ‘ua fa’aigoaina ‘o Tā’aigālau’ie, ‘auā na ta’ai ai lau’ie i lenā vai. ‘0 lo ‘o iai fo’i ma le malae ‘ua fa’aigoaina ‘o Fa’alāgālau’ie, ‘auā sa fa’alā ai lau’ie i lenā malae. ‘0 lo ‘o iai fo’i ma le fāsi fanua i lenā lava pitonu’u ‘ua fa’aigoaina ‘o Soligā’ie, ’auā o le fanua lena sa tū ai le maota na sosoli ai le ‘ie. Ma o lo ‘o iai fo’i ma le paepae ‘ua fa’aigoaina ‘o Legagā’ie, ‘auā sa fālō ma lelega ai le ‘ie i lena paepae.’0 le tama’ita’i lenei ‘o Māofa sa faiāvā ‘i ai le tamāloa Futu e igoa ‘i ā Tuisāmata. Ma e to’alua lā alo- tama’ita’i; ‘o Ameteolepala. ma Logo’iālise. Sā logologoā tala o lenei ‘āiga i Tutuila ‘ātoa ‘ona ‘o le mānaia o le ‘ie-Sāmoa na lalaga e le tama’ita’i ‘o Māofa. Na fa’alogo ai le atali’i o Le’iato e igoa ‘i ā Togiola, ona ia mana’o lea ‘i le ‘ie. Ma na pau le ‘auala e mafai ai ona ia maua le ‘ie, ‘o lona fa’aipoipo lea ‘i se alo-tama’ita’i o Māofa ma Tuisamata. Ma ‘o le mea lea na fa’aipoipo ai Togiola ‘i a Logo’ialise, le alo tama’ita’i la’itiiti o Māofa ma Tuisamata, ma na maua ai le ‘ie. Na ‘o le to’atasi lo lā alo, ’o Manalita. ‘0 Manalita. lenei na. faiāvā ‘i ai le tamāloa mai Masefau e igoa ‘i ā Lepogafaigā, ona alu fo’i lea ‘i ai o le ‘ie. Na ‘o le to’atasi fo’i le alo o Manalita ma Lepogafaigā, ‘o le tama’ita’i lea o Manuosofusi. Na fa’aipoipo Manuosofusi ‘i le ali’i sili o Āfono e igoa ‘i ā Tui Āfono, ma ‘ua la mauaina ai fo’i le ‘ie. Na ‘o le to’atasi fo’i le alo o Manuosofusi ma Tui Āfono, ’o le tama’ita’i lea ‘o Tau’oloasi’i. Ma na o’o ‘ina ‘ua maliu Tui Āfono, ona nonofo lea na ‘o Tau’oloasi’i ma lona tinā ‘o Manuosofusi i Afono. Ma ‘ua lā tausia fa’alelei pea le ‘ie.

Na o’o ‘i le tasi aso, ona taunu’u ane lea o le malaga a tamāloloa e to’alua ‘i le fale o Tau’oloasi’i ma lona tinā. ‘0 igoa ‘o le ‘auali’i ‘o Leatoia ma Leagonia. ‘0 lā’ua ‘o soa ta’uta’ua ‘o Tutuila e igoa ‘i ā Fuā’autoa. ‘0 ia leana ia fasi tagata Toga na i Tutuila ma tutuli ‘i le sami. Ma’ ‘o le māfua’aga na ala ai ona ō le ‘auali’i ‘i le fale o Tau’oloasi’i ma Manuosofusi, ona ‘ua lātou manana’o ‘i le ‘ ie o lo ‘o teu e Manuosofusi. Peita’i, sa tali ane Manuosofusi ‘i le ‘auali’i, ‘e le mafai ona ‘ave’eseina le ‘ie, ona ‘o lo ‘o fai le ‘ie ma ‘aluga a lana tamateine ‘o Tau’oloasi’i. ‘E ui lava ina sā te’ena le mana’o o le ‘auali’i, ‘ae sa la nonofo pea ma tauānau Manuosofusi ina ‘ia ‘avatu le ‘ie la te ‘avea i lo la matai ‘o Fuā’autoa.

Sa faiatu loa Manuosofusi i ā Leatoia ma Leagonia, “Sole e, e fa’apenei, ‘o le’ā tātou ō muamua tātou te lalama i le sami, ona tātou ōmai ai lea fai se tonu ‘i le *ie.” Sā ffiālilie ane loa le ‘auali’i ‘i Xe tonu ‘ua faistu ai Manuosofusi, ma ‘ua sāuni loa mā le lātpo lama. Sa latou sāvavali ifo ‘i le matāfaga ffia lātou sulu-‘aulama. Sa faiatu loa ManuoaofUsi ‘1 lana tamateine ‘o Tau’oloasi’i. “Sau ia ‘inā moe i le fuefue ma le ‘ie, ‘a ‘o le’i mātou ō e lalama mai ni i’a.”
Sa alu ifo Tau’oloasi’i ’ua moe i le fuefue, ‘a e ‘aluga lona ulu ‘i le ‘ie. ‘A ‘ua ō loa Manuosofusi ma tamaloloa e lalama i le sami.

‘A ‘o aga’i atu ‘i le a’au le lama a Manuosofusi ma tamaloloa, ‘o le taimi lea na taunu’u ane ai le va’a mai Toga. ‘0 le va’a lea o lo ‘o malaga mai ai le uso o le Tui Toga e igoa ‘i ā Lautivunia, ma lana ‘aumalaga. Na va’aia e Lautivunia ma lana ‘aumalaga le lama a le fafine ma tamāloloa e to’alua, ona fa’apea atu lea o Lautivunia ‘i lana ‘aumalaga, “Omai tātou ō e tapu’e mai tagata ia. e fai ma tatou fa’aoso ’i le Tui Toga pe ‘ā tātou toe fo’i ‘i Toga.” Sa afe ane loa le va’a o Lautivunia ma lana ‘aumalaga ‘i le a’au.

Sa lātou feosofi ‘i le a’au ma fa’atele’a’i atu loa ‘i le mea o lo ‘o lalama ai le fafine ma tamāloloa e to’alua. Na iloa atu e Manuosofusi tagata o lo ‘o āga’i atu ‘i le mea o lo ‘o latou lama ai;. ma sa ia faiatu loa ‘i tamāloloa, “Sole e, tātou ō ‘i uta’i sia’u tama, ‘e fōliga mai o lo ‘o ōmai tagata nei e ‘ave tātou.”
Sa lātou fa’atelevave ifo loa ‘i uta, ‘a ‘ua tuli- loa ane pea lātou e Lauti- vunia ma lana ‘aumalaga.

Na maua ane lātou ’i le matāfaga, fa’atasi ai ma si teine ‘o Tau’oloasi’i o lo ’o momoe ma le ’ie i le fuefue. Ma ’o le māfua’aga lea na maua mai ai le igoa o lo ’o māsani ona fa’aigoa ai le ’ie-toga ’o le Moeilefuefue. Sā faiatu loa Lautivunia ‘i ā Manuosofusi ma tamāloloa, “Ōmai ia, ‘o le’ā tātou ō i lo mātou va’a ’i Toga.”

Sa latou o ane loa ’i le va’a, ma malaga ai loa ’j Toga. Na taunu’u le va’a ’i Toga, ona alu ane lea o le Tui Toga ’ua fa’afeiloa’, lona uso ’o Lautivunia, ma faiatu ’i ai, “Ōnai ia, tau ina ’ua sao mai le tou faigāmalaga. ‘A e pe na fa’apefea le malaga?” Sa tali atu Lautivunia, “’Ua fo’i manuia mai le malaga, ma o lo ’o iai fo’i ma le inati mo lau afioga a le Tui Toga.” Ona ’avane lea e le ’aumalaga si teine ’o Tau’oloasi’i ’ua fai ma inati mo le Tui Toga. Ma ’ua ’avea ai Tau’oloasi’i ma āvā a le Tui Toga. ’A ’o le ’ie sā fai ma ’aluga o le teine, ’ua ’ave e Manuosofusi ’ua teu fa’alelei.

Sa fiafia tele le Tui Toga ’i a Tau’oloasi’i ona o lona atamai e fai fe’au ’uma o le ’āiga. Ma ’ua ’avea lea ma ala ’ua feitai ai isi āvā a le Tui Toga ’i a Tau’oloasi’i, ma ’ua lātou taupulepule loa ’i se ’auala e fasiotia ai Tau’oloasi’i. Na o’o ’i le isi aso, ona alu ane lea o le tasi ava a le Tui Toga ’ua fa’aosooso Tau’oloasi’i, ma ‘ua faiatu ’i ai, ’”Uana ’o ‘oe lava le ava a le Tui Toga ’e te le ’o faia se mea’ai e fa’ama’i ai le manava o le Tui Toga, ina ia ’oulua nonofo ai na ’o ’oulua i le fale.”

Sā ’ata’ata le tama’ita’i ’o Tau’oloasi’i ma fa’apea lona manatu, ’ailoga e afaina ai ia pe ’a na faia lena mea. ’0 le mea lea na alu ai Tau’oloasi’i ’ua matua la’u na ’o mea’ai lololo e taumafa e le Tui Toga, ma ’ua ma’i ai le Tui Toga. Na ’atoa le vāiaso ’o ta’oto pea le Tui Toga i lona gasegase tau-manava, ma ‘ua ‘avea lea ma ala ‘ua māsalosalo ai tagata o le mālō, rna ‘ua lātou fesilisili pe ’ai se a ‘ua fa’a’umi’umi ai le gasegase o le Tui Toga. Na latou iloa mulimuli ane ‘o le fafine Sāmoa ‘o Tau’oloasi’i na ia fafaga le Tui Toga ‘i mea^ai lololo. Ma sa lātou ita ‘uma ‘i ā Tau’oloasi’i. ‘0 le mea lea na fono ai le mālō e sā’ili se fa’asalaga mo Tau’oloasi’i. Sā maua loa ma le lātou fa’ai’uga, “‘O le’ā susunu ola tama’ita’i Samoa ‘uma o lo ‘o iai i Toga.”
Sa la’u ane loa fafie ‘ua pusa ai le umu tele i totonu o le malae. Ma ‘ua tapu’e ane fo’i tama’ita’i Sāmoa ‘uma ma fa’ata’atitia i tafatafa o le umu. Na o’o ‘i le taimi o le’a lafo ai tama’ita’i ‘i le afi musaesae, ona vala’au atu lea o Manuosofusi, “Fa’amolemole, ‘aua ne’i lafoina matou ‘i le afi, ‘a ‘o lea o le’ā tatala atu lo matou togiola.”

Sā tago ifo loa Manuosofusi i le ‘ie a lana tama ‘ua tatala atu i luma o le Tui Toga ma tagata o le mālō. Sā fa’apea atu fo’i ana ‘upu, “‘O lo mātou togiola lenei, ma ’o le igoa o le ‘ie ‘o Moeilefuefue. Ma ‘ā fai ‘a e matou ola i le pule a lau afioga le Tui Toga, ’ua aogā le ’ie. Ma e ui ina tasi lenei lava ‘ie, ‘a e tasi ‘ae afe.” Ma ‘o le mea lea na fa’aigoa ai le ‘ietoga ‘i le Tasi’aeafe. Na talia e le Tui Toga le ‘ie, fa’apea fo’i ma le ōlega a le tama’ita’i ‘o Manuosofusi. Ma ‘ua toe ola ai tama’ita’i Samoa ‘uma na tapu’e ane e susunu i le afi. Sa fa’apea atu fo’i le malelega a le Tui Toga, “‘O le’a ola tama’ita’i Samoa ‘uma, ma ‘o le’a puipuia lelei lo latou nonofo ai i Toga.” Ma ‘o le mea lea na fa’atonu ai e le Tui Toga ana ‘au’auna ina ‘ia sāunia ni nofoagā lelei i lona nu’u e nonofo ai taupou ma tama’ita’i Samoa ‘uma. Na ‘uma ona saunia o mea ‘uma, ona ō ane loa lea o tama’ita’i Samoa ‘ua nonofo ai i le nu’u o le Tui Toga.
Na o’o ’i le isi aso, ona alu ane lea o Lautivunia, le uso o le Tui Toga, ‘ua moetolo ’i isi taupou Sāmoa e to’alua o lo ‘o nonofo puipuia i le nu’u o le Tui Toga. Sā te’ia le fale o tama’ita’i, ona ō ane ai lea o le ‘auali’i ‘o Leatoia ma Leagonia e va’ai po ‘o ai le ’ua moetolo atu ‘i taupou. Sa maua atu e Leatoia ma Leagonia le ali’i ‘o Lautivunia, ona la ‘ave lea ‘ua fa’amoe i lo la fale. Na logotala le Tui Toga i le mea ‘ua tupu, ona ia tuli lea o ‘au’auna e ‘a’ami ane Lautivunia ‘i le fono a le malo. Na o ‘au’auna ‘i le fale ma maua atu ‘i ai na ‘o Leatoia ma Leagonia, ‘a e leai se Lautivunia. Sa fesili loa ‘au’auna ‘i a Leatoia ma Leagonia, po ’o fea ‘o iai Lautivunia. ’A e sā tali ane le ‘auali’i, “Mā te le iloa.” Sā fa’atonuina loa Leatoia ma Leagonia e ‘au’auna ‘ina ‘ia ta’u ‘i ā Lautivunia e usu ane ‘i le fono a le mālō i le aso e soso’o ai.

Na o’o i le afiafi, ona alu ane lea o Lautivunia ‘i le fale o Leatoia ma Leagonia. Ma sā faiatu loa le ‘auali’i ‘i ā Lautivunia, “Ali’i, na sau le sāvali a le Tui Toga ma le mālō, ‘ina ‘ia ‘e usu atu taeao ‘i le fono a le mālō.”

Sā faiatu loa Lautivunia ‘i a Leatoia ma Leagonia, ”’Ā ‘oulua ālolofa ’i ā te a’u, ona ‘oulua faia lea o le mea lea o le’ā ‘ou faiatu ai. ‘A o’o taeao, ona ’oulua fa’asaga lea e fai se umu fa’aūsi; lalaga ma se ma’ilo tele e tasi, ona fu’e lea ‘i ai o ni mafu ona ‘oulua o lea e sa’esa’e ‘i luma o le Tui Toga.”

Sa fa’apea lava ona fai e Leatoia ma Leagonia le fa’atonuga a Lautivunia. Sā lā sa’esa’e le ma’ilo tele ‘ua tumu i mafu ma tu’u o luma o le Tui Toga. Na va’ai ane ‘i ai le Tui Toga, ona ia fesili ane lea, “Po ‘o le a lea?” Sa tali atu Leatoia, “‘O le ma’ilo fa’aūsi e tali. ai lau sua.” Sa tago ifo le Tui Toga ‘i mafu o le fa’ausi ‘ua tau’ai ‘i fafo o lona fale. Na va’aia e Leatoia ma Leagonia lea uiga ‘ua fa’aalia e le Tui Toga, ona la tu’umuli filemū lea ‘i lo lā fale.

Na o’o ‘i le afiafi o lenā lava aso, ona tuli fo’i lea e le Tui Toga ana ‘au’auna e ‘a’ami ane Lautivunia ‘i le fono a le mālō. Sā le maua atu Lautivunia e ‘au’auna i le fale, ona lā fesili fo’i lea ‘i a Leatoia ma Leagonia, po ‘o fea ‘o iai Lautivunia. ‘A e sā tali ane Leatoia ma Leagonia, “Ma te le iloa.”
Sa faiatu loa ‘au’auna, “‘Ā sau Lautivunia, ona faiatu lea ‘i ai, ‘ia vave ona usu atu taeao ‘i le fono a le malo, leaga ‘ua to’atama’i le Tui Toga.” ‘Ua o’o ‘i le pō, ona tolotolo ane lea o Lautivunia ’i le fale o Leatoia ma Leagonia. Ma sa faiatu loa le ‘auali’i ‘i a Lautivunia, “Sa toesau fo’i le sāvali a le Tui. Toga ma le malo, ina ‘ia ‘e usu vave atu taeao ‘i le fono a le malo, leaga ‘ua to’atama’i le Tui loga.”
Sā tali atu Lautivunia, “‘Ua lelei ‘ua ‘oulua ta’u mai; ‘a e ‘ou te le alu ‘i ai. ‘A e fa’amolemole, ‘ua toe tasi lava le mea lenei o lo ‘o totoe i a te a’u ‘ou te mana’o lua te faia. ‘A o’o taeao, ona ‘oulua o lea e fati mai se lau fiso ma se lau tolo, ona ’oulua ’ave lea ‘i le Tui Toga pe na te mate’ia le uiga o lenā mea ‘ua ‘ou ‘avatu.”

Sa usiusita’i lava Leatoia ma Leagonia i mea ‘uma na faiatu ai Lautivunia. Ma ‘ua la fa’apea fo’i ona fai. e pei ona faiatu ai Lautivunia. ‘Ua malama le taeao o le aso na soso’o ai, ona usu lea o Leatoia ma Leagonia ‘ua fafati mai le lap o le fiso ma le lau o le tolo. Ma ‘ua la ō atu loa ‘ua ‘avatu na lau ‘i le Tui Toga.
Sa tago ifo le Tui Toga ‘i na lau ‘ua saei ma tia’i ‘i le tafuna’i. Ona ia fesili atu lea ’i ā Leatoia ma Leagonia, “Po ‘o fea Lautivunia?” ‘A e sa tali atu le ‘au- ali’i, “Ma te le iloa.” Sa toe fo’i ane Leatoia ma Leagonia ’ua nofonofo i lo la fale. Na o’o ‘i le po, ona alu ane fo’i lea o Lautivunia ‘i le fale o Leatoia ma Leagonia, ma fesili atu, “Po ‘ua fa’apefea mea na ‘oulua ‘ave ‘i le Tui Toga?” Sa tali Leatoia, “’E leai se mea na talia e le Tui Toga, ‘auā sa lafoa’i ‘i fafo mafu o le fa’ausi, ma saei fo’i le lau fiso ma le lau tolo na mā ’avatu.”

Sā faiatu loa Lautivunia, “‘Ua lelei, ‘ae ‘ā toe sau le sāvali taeao, ona ‘oulua faiatu lea ‘i ai, lua te ,le iloa le mea o lo ‘o ‘ou iai. ‘Ae ‘ā malama le taeao, ona ‘oulua ‘eli lea o se lua. ‘Eli ‘ia lua gafa lona ‘umi, gafa lona lautele, lua gafa lona maualalo.

‘A ‘uma ona ‘eli le lua, ona ‘oulua ’ave lea ‘i ai o ni tao e fa’atutū ai. ‘Ia ū’ i luga mata o tao. ‘A ‘o a’u,’o le’ā ‘ou alu ‘ou te eva i a’u uō, ona ‘ou fo’i mai lea ‘ou oso ‘i le lua. ‘Ae ‘ā ‘uma ona fai nā gāluega ‘ua ‘ou fa’atonu atu, ona lua ō lea e pu’e mai se tifitifi mai le sami; ‘aumai ma ni uso o ‘ogafa’i, ma ni fatu o ‘ulu Manu’a. ‘0 na mea ‘ia lafo atu ‘uma ‘i o’u luga pe ‘ā ‘ou oso ‘i le lua. Ona tanu lea o a’u ‘ia lilo lo’u tino ‘ātoa, ona fa’atumu lea o le lua i palapala. Ma le isi mea ‘ia tautuana ma ‘oulua, ‘ia ‘aua lava ne’i ‘oulua ta’ua a’u ‘i se tasi. ‘Aua ‘a lua ta’ua a’u ‘i se tasi, ona tou le o’o lea ‘i Samoa. ‘A e fa’atali se’i tou o’o ‘i Samoa ona fa’ato’a ta’u lea o a’u.”

Sā fa’apea lava ona faia e Leatoia ma Leagonia e tusa ona fa’atonuina ai la’ua e Lautivunia. Na o’o i le afiafi o le aso na soso’o ai, ona fo’i mai lea o Lautivunia ma oso loa ‘i le lua. Sa ō ane loa Leatoia ma Leagonia ‘ua lafo ‘i luga o Lautivunia le tifitifi, ma uso o ‘ogāfa’i, ma fatu o ‘ulu Manu’a. Na ‘uma lea, ona lā tanu lea o le tino o Lautivunia, ma ‘ua fa’atumu le lua i palapala. ‘Ua ‘uma ona tanu o Lautivunia, ona o ane lea o Leatoia ma Leagonia ‘uano nonofo i lo la fale e pei lava e leai se mea na tupu. Sale utuva fo’i ona o ane pea savali a le Tui Toga e fesili mo Lautivunia, ‘a e sā tali lava Leatoia ma Leagonia, la te le iloa.
‘Ua tele aso ‘o sa’ili pea po ‘o fea ‘o iai Lautivunia, ‘a ‘ua leai lava ma se tasi na te iloa le mea ‘o iai. Na o’o ’i le tasi aso, ona fa’apea lea o le Tui Toga, “Tālofa e i sio’u uso ‘o Lautivunia, ‘ua tele ase ‘o le iloa.” Ma sā ia faiatu loa ‘i ali’i totoa o Toga, “Omai ia inā ō ‘i Fiti ma isi motu ‘uma o Toga e su’e mai lo’u uso’o Lautivunia.”Sa si’i loa le fua ’i Fiti ma isi motu ‘uma o Toga e su’e mai tautivunia. ‘A e talofa, ‘ua le mafai lava ona latou maua ai Lautivunia. Ma ‘o le mea lea na latou fa’aauau ai loa le su’ega ‘o Lautivunia ‘i Sāmoa. Sa taunu’u le latou fua ‘i gatai o Falefā, ona tuli lea ‘i uta o le isi tamāloa e utu mai ni vai. Na alu ifo le tamaloa ‘i uta ‘ua utu ana vai i le vai o le ali’i sili o Falefā ’e igoa ‘i-ia Leutelele’ i’ ite. Na fa’alogo ane Leutelele’ i’ ite ‘o asa ane le tagata i lona vai, ona fa’apea lea o lana saunoaga, “‘O le vai o lo ‘o utu, ‘ua le tauilo vai-folau.” Sā leai se tali a le tagata o lo ‘o utuvai, ’ae sā utu pea ana vai, ona ia toe asa fo’i lea i le vai aga’i ‘i le isi itu. Na toe fa’alogo mai fo’i ‘i ai Leutelele’i’ite, ona fa’apea lea o lana saunoaga, “‘Ua le tauilo tapuvae folau, ‘ua asa sasa’e le vai.”Sa leai lava se tali a le tagata sā utuvai, ‘a e sā ia savali pea ma alu loa ‘i lo lātou va’a o lo ‘o fa’atali mai i gātai. Na ia taunu’u ‘i le va’a, ona ia ta’u lea ‘i le ‘auva’a fa’amatalaga a le tagata na faiane ’i a te ia i le vai. Sā lātou feinu i vai na utu atu i le vai o Leutelele’i’ite, ona toe fo’i ai lea o lo lātou fua ‘i Toga. Na latou taunu’u ‘i Toga, ona fesili ane lea o le Tui Toga, “Po ‘o fea ‘o iai lo’u uso ‘o Lautivunia?”Sa tali le ta’ita’i o le ‘aumalaga na o e su’e Lautivunia, ‘”Ia fa’amalie lau afioga a le Tui Toga, mātou te le’i maua lou uso ‘o Lautivunia, ‘a e nā ‘o fa’amatalaga na faiane e le tagata o lo ‘o iai i Samoa.” Sa faiatu loa le Tui Toga, ‘”Ua lelei, ‘a e omai e toe fo’i ‘i Samoa i le tagata lena na faiane fa’amatalaga ‘i a te ‘outou. Ma ‘ia ‘outou fesili ‘i ai e ta’u ane po ’o fea ‘o iai lo’u uso ‘o Lautivunia.”

Sa toe fo’i loa le fua ‘i Sāmoa ma taunu’u ‘i gātai o Falefa. Ma sā o ane loa ‘i uta le ‘aumalaga ma fesili ‘i ā Leutelele’i’ite, pena te iloa le mea ‘o iai le uso o le Tui Toga e igoa ‘i ā Lautivunia. Sā tali Leutelele’i’ite, “Ō muamua e ‘aumai tagata Samoa ‘uma o lo ‘o i Toga, ona ‘ou fa’ato’a ta’u atu lea o le mea o lo ‘o iai Lautivunia.”

Sā fo’i fiafia loa le ‘aumalaga ‘i Toga, ma ‘ua lātou ‘aumai tagata Sāmoa ‘uma o lo ‘o iai i Toga. Na taunu’u ‘i Sāmoa tagata Samoa ‘uma sā i Toga, ona faiatu loa lea o Leutelele’ i ‘ ite ‘i le ‘aumalaga a Toga, “‘Ua lelei ‘ua fa’aolatia mai le faigāmalaga a tagata Sāmoa sa i Toga, ‘a ‘o le’ā ‘ou ta’u atu nei le mea o lo ‘o iai Lautivunia.”

Sā mālōlō la’itiiti Leutelele’ i’ ite mai lana fa’amatalaga muamua, ona lagi ai lea o lana solo fa’apenei:’E to’i e! le to’i e! ‘0 muli o ‘āiga,
Sa foua e Lautivunia, Se pā-niu na ia sopo’ia, Se pā-filimoto na ia la’asia, ‘0 tuna ma ula ‘o pi’ia le pola! ‘0 puga ma one ‘o taea le otaota!’0 Leatoia ma Leagonia,’0 fono o le ‘ava o Tui Toga na lua mōlia, ‘0 le lau o le fiso ma le lau o le tolo na lua ‘aumaia. Na tago ’i ai le Tui Toga ma ia saeia.Na ia nutinutia ma togi ’i fafo. Pe ni ā ia?:

‘0 fatu o ‘ulu Manu’a na ia lomilomia,Ma se tifitifi na ia ‘ati’atia, Nai au toe evaga i le laufanua pisipisia, Le Tui Toga e, ‘ua ‘e fa’asulu lava nai ana moliga e le’i talia.

Na ‘uma ona lagi le solo a Leutelele’i’ite, ona ia toe fa’apea atu lea, “Ōmai ia ’inā toe fo’i ‘i Toga, ona ‘outou o lea e ‘eli tafatafa o le fale sā nonofo ai Leatoia ma Leagonia. ‘0 i ‘inā o lo ’o tanu fa’atū ai le ali’i ‘o Lautivunia.”
Sā toe fo’i loa le ‘aumalaga ’i Toga. Sa latou taunu’u ‘i Toga ma ‘eli loa tafatafa o le fale sa nonofo ai Leatoia ma Leagonia. Ma ‘o i ‘ina na latou maua ‘i ai le tino o Lautivunia. Sa lātou ta’u lenei mea ‘i le Tui Toga, ona fa’anoanoa ai lea o le Tui Toga, ona sā na le āmana’ia fa’amaulaloga a lona uso ‘o Lautivunia. ‘A e ui ‘i lea, ‘o le mea na fai e Lautivunia, ‘ua fai lea ma ‘auala ‘ua mafai ai ona toe fo’i tagata Sāmoa sa nofo pologa i Toga.Sa faigatā ona galo i ni isi o tagata Toga a lātou mafutaga ma tagata Sāmoa ‘a ’o iai tagata Sāmoa i Toga. ’E o’o fo’i ‘i alo o le Tui Toga, sā lātou talatalanoa ‘i le Tui Toga e uiga ’i ā Sāmoa ma ona tagata. Ma na o’o ‘i le isi aso, ona faiatu lea o le afafine o le Tui Toga ‘i lona tamā, ’o ia e fia alu e asiasi ‘i Sāmoa. Ma sā talia fo’i e le Tui Toga le mana’o ō lona afafine. Sā sāuni le malaga ma folau loa i le vasa āga’i ‘i Sāmoa. Na taunu’u ‘i Āmoa i Savai’i le folauga a le afafine o le Tui Toga ma lana ‘aumalaga. Ma ‘o i ‘ina i Amoa na māsani ai le afafine o le Tui Toga ma le tasi ali’i sili o Āmoa. Ma ’o lenei māsaniga na i’u ‘i se fefa’auoa’iga vavalalata, na mafua ai ona ta’u e le afafine o le Tui Toga le ‘ie Sāmoa lelei o lo ‘o iai i Toga. Ma ‘a ‘o talatalanoa i le tasi aso le afafine o le Tui Toga ma le ali’i o Amoa, sa fesili atu le ali’i o Āmoa, “Pe na fa’apefea ona o’o atu lenā ’ie ’i Toga?”Sā tali le afafine o le Tui Toga, “’O le ’ie na fōa’i atu e fafine Sāmoa ‘i lo’u tamā, ‘e fai ma latou togiola.” Sa faiatu loa le ali’i o Āmoa, “Fa’amata lā e mafai ona ‘e poloa’i ‘i lou tama e ‘aumai le ‘ie e fai ma fa’ailoga o le feagaiga fa’auo ‘ua osia i lo tā vā?”Sā tali atu le afafine o le Tui Toga, “‘E mafai. Ma ‘o le’a ‘ou ‘auina fo’i ni isi o la’u ‘aumalaga e latou te ’aumaia le ‘ie.”

Sa ‘auina loa e le afafine o le Tui Toga ni isi o lana ‘aumalaga ‘i lona tamā ‘e ‘aumai le ‘ie. Ma ‘o le mafua’aga lea na ala ai ona toe o’o mai le ’ie ‘i Sāmoa. Ma ‘ua fa’aigoa ai loa ’o le ’ietoga, ‘auā ‘o le ‘ie sā i Toga.

Na taunu’u mai le ‘auinalaga ma le ‘ie, ona fa’aevaeva lea o le ‘ie i le nu’u ‘atoa o Āmoa. Na va’ava’ai ‘i ai le aualuma a Amoa ‘i le matagōfie o le ‘ie, ona lātou fa’atu lea o le fale-lalaga i Āmoa e fa’aa’oa’o ai ‘i le lalagaina o le ‘ietoga.

Fine mats (‘ie) are prized in Samoa as symbols of wealth and abundance, and are exchanged and offered as symbols of celebration, redemption, celebration, honor, and forgiveness. The history or story is that the first fine mat that travelled from Samoa to Tonga and back (hence named ‘ietoga) had a special origin:

A woman from Tula in Tutuila named Maofa wove the first fine mat that was taken to Tonga and returned. It was worked upon and woven in a district in Tula named Ma’opua. There is a rock that fine mats were pressed with named Taogalau’ie; also a cistern of water named Ta’aigalau’ie, where the strands of pandanus were wound. There was also a field or malae named Fa’alagalau’ie where the panadanus strands were dried in the sun on that malae, and an area named Soliga’ie where a house stood where the ‘ie was tread upon, with adjacent pavement named Lagaga’ie where the fine mats were stretched and dried.

The woman named Maofa was engaged to a Futu man named Tuisamata. They had two daughters, Ameteolepala and Logo’ialise. All of Tutuila had heard stories of this family because of the beauty of the Samoan fine mat that Maofa had woven. The son of Le’iato named Togiola had heard of the fine mat and desired it. The only way he could get it would be if he married one of the daughters of Maofa and Tuisamata. So Togiola married Logo’ialise, the youngest daughter of Maofa and Tuisamata and then received the fine mat. They only had one child named  Manalita.  Manalita was espoused to and lived in the village of a man from Masefau named Lepogafaiga, hence the fine mat was then passed to them. Manalita and Lepofaiga also only had one child, a woman named Manuosofusi. Manuosofusi married a chieftain of Afono named Tuiafono, and then they received the fine mat. Tuiafono and Manuosofusi also only had one child, a woman named Tau’oloasi’i. It came to pass that Tui Afono died, and Tau’oloasi’i lived with her mother Manuosofusi in Afono and they continued to take good care of the fine mat.

One day, a pair of men arrived at the house of Tau’oloasi’i and her mother. Their names were Leatoia and Leagonia. They were companions to a man who was talked about in Tutuila named Fua’autoa. He was well known because he was the one who had killed the Tongans who had occupied Tutuila and chased them to the ocean. The pair had come to the house of Tau’oloasi’i and Manuosofusi, because they desired the fine mat that Manuosofusi was caring for. However, Manuosofusi answered “This fine mat cannot be taken from me because my daughter Tau’oloasi’i uses it as a pillow.”

Despite the rejection of their request, the pair sat and continued to try to persuade Manuosofusi in order to take the fine mat to their matai, Fua’autoa. Manuosofusi finally said to Latoia and Leagonia “Gentlemen, here is what we’ll do. We will go first to the ocean to fish with your torch lights then we shall come and make a decision regarding the fine mat.”

The pair agreed with Manuosofusi’s instruction and they prepared their fishing lights. They walked down to the beach with their flares. Manuosofusi said to her daughter, Tau’oloasi’i “Come and sleep on the fuefue and the fine mat, we are going to go and trap some fish.”

Tau’oloasi’i went down and slept on the fuefue and rested her head on the fine mat. Manuosofusi and the men went to the sea to fish.

While Manuosofusi and the men were heading towards the reef, at the same time a boat from Tonga had arrived. That boat carried the brother of the Tuitonga (the King of Tonga), Lautivunia, and his traveling party. Lautivunia and his party saw the fishing traps of the woman, and the two men and then said to their traveling party, “Come let us capture these people to be our gift to the Tui Tonga when we return to Tonga.”  Lautivunia and his men’s boat turned into the reef. They jumped into the reef and hurried to where the woman and the two men were trapping fish. Manuosofusi saw the men coming towards the place where they were fishing and said to the men, “Let us go towards the mountains to my daughter.  Those men look like they are coming to take us.”

They hurried toward the mountains but were still pursued by Lautivunia and his men.

Athough they ran as fast as they could, they were captured along the beach together with Tau’oloasi’i while she slept on the fuefue, which is the reason we often name fine mats Moeilefuefue. Lautivunia said to Manuosofusi and the men, “Come, we are going to to go on our boat to Tonga.”

They boarded the boat and sailed to Tonga. The boat arrived in Tonga and the Tuitonga came to meet his brother Lautivunia and said to him, “Come, I hope that your traveling party is safe, how was your journey?”

Lautivunia answered him “The journey has returned safely and we have brought fruits for your highness the Tuitonga.”

The traveling party then gave Tau’oloasi’i to the Tuitonga as if she were “first fruits.” Tau’oloasi’i then became the wife of the Tuitonga. The fine mat that the girl used as her pillow was taken by Manuosofusi to store and put away.

The Tuitonga was very happy with Tau’oloasi’i because of her wisdom and skill in performing all the domestic chores for the family. The other wives of Tuitonga grew jealous and angry towards Tau’oloasi’i. They began to plot a way to kill her. One day, one of the wives of the Tuitonga went to taunt Tau’oloasi’i and said “You’re the only wife of the Tuitonga who hasn’t made a meal to sicken his stomach, so that you two may be all alone in the house.”

Tau’oloasi’i laughed and, considering this strange logic,  and thought “I doubt that it would be a problem if I had done that.” So Tau’oloasi’i begin only preparing fatty, rich food for the Tuitonga to eat, and soon he fell ill. It was an entire week he was laid in bed with his stomach sickness and this caused the people to become suspicious.   They began to ask why the Tuitonga had been ill for so long. They discovered that the Samoan woman, Tau’oloasi’i had fed him fatty, rich food. They became very  angry with her, and gathered together to seek a punishment for Tau’oloasi’i.  Their horrific conclusion was that “We should burn all Samoan women who lived in Tonga.”  And soon their jealous passions consumed all of the rest of the villagers’ animosity.

They began to gather firewood to prepare a big umu in the middle of the malae. Ruthlessly and without memory of their friendships and mutual help, they  began to capture all the Samoan women and laid them beside the big umu. Just as they were about to throw the women in the burning fire Manuosofusi called out, “Please, please, don’t throw us into the fire, we will open our offer of redemption.” Then Manuosofusi grabbed the fine mat of her daughter and opened it in front of the Tuitonga and all the people of the Kingdom. She next uttered these words straight from her heart, “This is our redemption, and the name of the fine mat is Moeilefuefue and if we should live by the authority of your highness the Tuitonga, then the ‘ie should be useful. And despite it being only one fine mat, it is first of a thousand.” And this is the reason the fine mat is named Tasi’aeafe.

The Tuitonga saw the wisdom in avoiding this terrible crime of burning all the captured women, and accepted the fine mat and the request of the woman Manuosofusi.   His sudden insight allowed all the Samoan women who were captured  to be spared. The order of the Tuitonga went forth, “All Samoan women who live in Tonga will live and their stay in Tonga will be protected.” The Tuitonga instructed his servants to build good dwellings in his village for all young Samoan maidens and women to live. They finished preparing everything, and soon, many  Samoan women came to live in the village of the Tuitonga.

One day, Lautivunia, the brother of the Tuitonga, attempted to rape two Samoan girls that were being sheltered in the Tuitonga’s village. The entire house was shocked and the pair, Leatoia and Leagonia came to see who had accosted the two maidens. Leatoia and Leagonia captured the chief Lautivunia and took him to sleep in their house. The Tuitonga heard what happened and then sent his servants to fetch Lautivunia and bring him to the meeting of the kingdom. The two servants went to the house and only found Leatoia and Leaonia but not Luativunia. The servants asked Leatoia and Leaonia where Luativunia was and they both answered, “We don’t know.” The servants instructed Leatonia and Leagonia to tell Lautivunia to come to the meeting of the kingdom the next day.

The evening came and then Lautivunia went to the house of Leatoia and Leagonia. The men then said to Lautivunia “Chief, the message of the King came with a traveling party for you to please go tomorrow to the meeting.”

Lautivunia then said to Leatoia and Leagonia “If you two love me, then you will do what I am about to say.” When tomorrow comes, you two go and prepare an umu of grated taro; weave one large plate and cook cubed taro and then together carry it and place it before the Tuitonga.”

Leatoia and Leagonia did as instructed by Lautivunia. They brought the great platter filled with cubed and grated taro before the Tuitonga. The King saw it and then asked “What is this?”

Leatoia answered, “The platter of fa’ausi to satisfy your hunger.”

The Tuitonga grabbed the platter and began threw it outside his house. Leatoia and Leagonia saw the worrisome behavior of the king and returned quietly to their house.

When the evening of that very same day came, the Tuitonga sent his servants to fetch Lautivunia to the meeting of the kingdom but they could not find him at the house. They then questioned Leatoia and Leagonia where Lautivunia was but they answered and said, “We don’t know.”

The servants then said “When Lautivunia comes, then tell him to come early tomorrow to the meeting because the Tuitonga is very angry.”

When the night came, Lautivunia crept to the house of Leaotia and Leagonia. The men said to Lautivunia “The messenger of the king and kingdom came again; you are to go early tomorrow to the meeting because the king is angered.”

Lautivunia answered them “It’s good that you told me but I will not go to the meeting. But please, there is one more thing that remains that I desire you two to do. When tomorrow arrives, then you two go and break off a fiso branch and a tolo branch, then take it to the Tuitonga to see whether he can discern the meaning of the things I have given.”

Leatoia and Leagonia obeyed everything that was said by Lautivunia and then they went and did all those things Lautivunia requested.

The morning of the next day came, then Leatoia and Leagonia woke up and went and broke off leaves from the fiso and the tolo tree. They went to give the leaves to the Tuitonga. The king grabbed those leaves and tore them and threw them into the fire. He then asked Leatoia and Leagonia, “Where is Lautivunia?”

They answered, “We don’t know.”

Leatoia and Leagonia returned and sat in their house. The night came and then Lautivunia also went to the house of Leatoia and Leagonia and questioned, “How were the things you two took to the King? “

Leatoia answered, “There was not a single thing that the Tuitonga accepted, he threw out the mafu of the fa’ausi and tore the fiso leaves and the tolo leaves we took to him.”

Lautivunia sighed, saying, “All right, but when the message comes tomorrow, then you two say to them that you two do not know where I am. When tomorrow comes, then you two will dig a pit. Dig it two fathoms long and one fathom wide with a depth of two fathoms. When you’re done digging the hole, then take some spears and stand them up with the points facing upward. I will go and spend time with my friends, and then I will come back and jump into the pit. After you two have finished, as I have instructed, then go to the ocean and catch a tifitifi from the ocean; bring some bananas and seeds of the Manu’a ulu. Throw those things on top of me after I have jumped into the pit. Then bury me so that my whole body is covered then fill the hole with dirt. And the other thing, make sure you two don’t tell a single person about me, for if you do, you will not reach Samoa. Wait until you reach Samoa, then you may tell of me to the king.”

Leatoia and Leagonia did this accordingly as instructed by Lautivunia. By evening of the following day, Lautivunia returned and jumped into the pit. Leatoia and Leagonia then went and threw on top of the Lautivunia the tifitifi, and some of the banana stems, and the seeds of the Manu’a ulu. After that, they buried the body of Lautivunia and filled the hole with dirt.

When Lautivunia was buried Leatoia and Leagonia went and sat in their house as if nothing had happened. The messenger came continuously, relentlessly asking for Lautivunia but Leatoia and Leagonia always answered that they didn’t know his whereabouts.

Many days passed while searching for Lautivunia, was but there was not a single person who knew where he was. One day, Tuitonga said “Oh my poor brother Lautivunia, he’s been missing for so many days.” He then said to the brave men of Tonga, “Come and go to Fiji and the other islands of Tonga to search for my brother, Lautivunia.”

They then went on to Fiji and all other islands of Tonga to search for Lautivunia but alas, they could not find him. Therefore, they continued their search for Lautivunia in Samoa. Their ship arrived in the coastal region of Falefa then they sent some men to go inland to get water. One man went inland and got water from the cistern of the chief of Falefa named Leutele’iite. Leutelele’i’ite heard someone taking some of his water, and then he said “O le vai olo’o utu, ‘ua le tauilo vai-folau.”

There was no answer from the person drawing water, he continued to fill from the cistern, then he moved to the water heading to the other side. Leutelele’i’ite heard this again and then said “Ua le tauilo tapuvae folau, ua asa sasa’e le vai.”

There was still no answer from the man drawing water, but he continued walking and went to their boat waiting on the coast. He arrived at the boat and told of the words a man told him at the water. They drank the water he had brought from the cistern of Leutelele’i’ite, and then they returned to Tonga. When they arrived in Tonga, the Tuitonga asked, “Where is my brother Lautivunia?”

The leader of the traveling party who had gone to search for Lautivunia answered “I’m sorry your majesty the Tuitonga, we didn’t find your brother Lautivunia, but only heard word that someone said he is in Samoa.”

The Tuitonga then said, “Very well, but now go and return to Samoa and find the person who said that to you. Ask him to tell you where my brother Lautivunia is.”

The traveling party happily returned to Tonga and gathered all the Samoans living in Tonga. Once the Samoans who had lived in Tonga were all returned to Samoa, then Leutelele’i’ite said to the traveling party from Tonga, “Very well, the Samoans who lived in Tonga have safely arrived, so I will tell you where Lautivunia is.”

Leutelele’i’ite rested for a small time from his first explanation and then he sang this song:

‘E to’i e! Le to’i e! ‘O muli o ‘aiga,
Sa foua e lautivunia,
Se pa-niu na ia sopo’ia,
Se pa filimoto na ia la’asia,
O tuna ma ula ‘o pi’ia le pola!
O puga ma one ‘o taea le otaota!
O Leatoia ma Leagonia,
O fono o le ava o Tui Toga na lua molia,
O le lau o le fiso ma le lau o le tolo na lua aumaia
Na tago iai le Tui Toga ma ia saeia.
Na ia nutinutia ma togi i fafo. Pe ni a ia?
O fatu o ‘ulu manu’a na ia lomilomia,
Ma se tifitifi na ia ‘ati’atia,
Nai au toe evaga i le laufanua pisipisia,
Le Tui Tonga e, ‘ua’e fa’asulu lava nai ana moliga e le’i talia.

After Leutelele’i’ite finished singing his song he said again, “Come, return to Tonga and then you go and dig next to the house where Leatoia and Leagonia lived. That is where you will find Lautivunia buried standing up.”

The traveling party returned to Tonga. When they arrived they dug next to the house where Leatoia and Leagonia lived. That is where they found the body of Lautivunia. When they told this to the Tuitonga, he was deeply saddened with regret that he had paid no heed to the humility of his brother Lautivunia when he sought forgiveness and redemption. He understood that, beyond that, Lautivunia had sacrificed himself and thereby freed the indentured Samoans from living in servitude in Tonga, and had made it possible for them all to come home to Samoa.

It was not possible for other Tongans to forget their bond of great friendship with the Samoans who had lived in Tonga. Even the children of the Tuitonga spoke to him about Samoa and its people. One day the daughter of the Tuitonga said to her father that she wanted to visit Samoa. The Tuitonga understood the desire of his daughter and accepted her wish. The traveling party made ready and sailed on the seas heading to Samoa. The daughter of the Tuitonga and her party arrived in Amoa in Savai’i. It was in Amoa where she met the high chief of Amoa. At this meeting they began to develop a close relationship, which caused the daughter of the Tuitonga to praise the Samoan fine mat, calling it “good” even though still in Tonga. As the daughter of the Tuitonga was talking one day with Amoa, the chief asked “How did that fine mat arrive in Tonga?”

The daughter of the Tuitonga answered, “That is the mat that a Samoan woman gave to my father to serve as an offering for their redemption. It was exchanged for their lives.” The chief of Amoa then said “Do you think that you could command your father to bring that fine mat to serve as a sign of the covenant that we have made between us?”

The daughter of the Tuitonga answered “I can, and I will send some of my men, and they will bring the fine mat.”

The daughter of the Tuitonga then sent some of her traveling party to her father to bring the fine mat. And that is the reason that the fine mat was returned to Samoa. Thus it is named the ‘ietoga because it was the ‘ie that was in Tonga.

When the sailors returned with the fine mat, it was shown to all the people of Amoa. The aualuma of Amoa saw the beauty of the fine mat then they built a weaving house in Amoa to learn how to weave the ‘ietoga or fine mats.