‘O le’aa’aauumua il lie itūumāaliōo o Aileipata, saā ia fa’aaip.ro-ip.ro-_ai ma So oa e, ma na tagatavaleina ‘a ‘o le’’i’ f“ānau lona a-tali’i. ‘0n ileo’a ‘outou manat,u,a fo 1, o So’oa’e Sā talitonu lava ‘o Leifi ma Tautolo le māfua’aga o le tagatavaleina o So’oa’e sā talitonu lav’ana tāne ‘o Māta’utia.
‘A ‘o le’i tu’ua e So’oa’e Ātua, sa ia tu’ua le igoa o lona ‘āiga ‘o Levālasi mo le lālā o lona ‘āiga i Atua; na avea ai ‘o ia ma tupu’aga o se tasi o ‘āiga ta’uta’ua/ ‘e le gata i Atua ‘a o Sāmoa ‘ātoa fo’i. ‘0 le tasi aso, na ‘auina mai ai ni sāvali mai Lufilufi e vala^aulia le Lupu tama’ita’i ma Levālasi e asiasi atu i lo lātou nu’u ma le itūmālō. Sā tonu i tama’ita’i o le’ā talia le vala’au, taluai ‘o le tasi o Ao o Salāmāsina, ‘o le Tui Atua; ‘o lea sā le tatau ai ona te’ena 1e vāla’au. ‘E le gata i lea, e tutusa Leulumoega i Ā’ana ma Lufilufi i Ātua, e ta’ua ‘o Tūmua, ‘o ni pona mālolosi o lona mālō.
Sā lagona e Levālasi le fiafia o lona loto i lenei āsiasiga ‘ona ‘o lona manatu’o le’ā maua ai se avanoa e feiloa’i ai ma le tele o ona ‘āiga i lea itū- mālō. ‘E le gata ‘i lea, ‘a e le’i galo lava i lona agaga le tagatavaleina o lona to’alua^ ma sā iai lona fa’amoemoe ‘ina ‘ia maua lava le ‘au-fāsioti-tagata.
‘0 1e taeao lava na soso’o ai,na tu’uva’a ai Salamāsina tria Levālasi i se ‘alia tele, ma taunu’u ‘i le taulaga i Sāluafata i 1e aoauli. ‘0 le taunu’u atu o le tupu tama’ita’i ‘i Lufilufi, sā fa’atalia mai e Tupa’i ma Ta’inau, ‘o tafa’i ia e to’alua o 1e Tui Ātua, Sā ta’ita’iina loa 1e ‘aumalaga ‘i le maota talimālō tele o Mulinu’u, le ulua’i āfio’aga o le Tui Ātua. Sā faia le usu fa’aaloalo ma sā faia e le tulāfale ‘o Inu 1e lāuga, ‘o ia ‘o le ta’ita’i o le Fāleono. Sa saunia le ‘ava e le Sālelesi, ma ‘ina ‘ua māe’a, sā. ‘alagaina loa e le ali’i maualuga ‘o Leota, sā ia fa’ailoa i le ususū mālosi, ‘o lana igagatō na maua mai i le Tui Atua Fotuitāma’i, na ia fa’aolaina mai se tasi taua.
Ina ‘ua māe’a le taumafataga o le afiafi,_sā j;alatalanoa loa ‘i matā- ‘upu tau-mālō fa’apea ma le tūlaga o lo ‘o iai Ātua’i ma sā fa’alogo ai So’oa’e fa’apea ‘o lo ‘o iai se fuāva’a-tau o Toga na fa’ato’ā taunu’u,ma ‘o ]o ‘o tu’utaula nei i le taulaga i Fagaloa. Sā ofo tele ‘o ia, ma sā ia fiailoa lava le uiga o lea mea.
‘0 le taeao lava na soso’o ai, sā tu’ulā’au atu ai le ‘aumalaga mō >sina āsiasiga pu’upu’u ‘i Faleāpuna ma Fālefā, ‘o ni nu’u i le itū i sasa^e o Lufilufi. Ina ‘ua māe’a le feiloa’iga mamalu, sā poloa’iina loa e Salamā sina’ina ‘ia fa’ao’o atu lana maimoaga ‘i le afu o Ulimaō i Fālefā,’e lata- lata ane lava ‘i le nu^u. Taluai e leai ni vaitafe e ono tā’ua fa’apea i Savai’i ‘ātoa fo’i ma Ā’ana lona nu’u, ‘o lea sā matuā fiafia ai lava ‘o ia i lana maimoaga i le vaitafe mānaia ma le afu i Ātua.
A ‘o asiasi ma maimoa solo Salamāsina i laufanua o le nu’u, sā fa’amuli pea So’oa’e ma taumafai lava’ina ‘ia na maua ‘uma le tele o ni fa’amatalaga e uiga ‘i Toga o lo ‘o nopia’i nei i Lona i Fagaloa. Sā le’i pine ona ia iloa ‘o Leifi ma Tautolo e fōliga o lo ‘o taulāmua i lo lātou vāfealoa’i ma Toga. ‘0 se tala fiafia lea ‘i ā te ia, ma sā ia māsalosalo loa ‘o se fa’alavelave o lo ‘o faufauina.
‘0_Ulualofaigā, le uso o Tui Toga Fa’aulufanua, sā fa’aipoipo ‘i se fafine Sāmoa o le ‘āiga o Leota. Sā mau Ulualo i Lona i ni tausaga e tele. ‘Ina ‘ua ia fa’alogo i le tala e uiga ‘i le tupu-tama’ita’i, le tama teine a le āfafine o lona uso, ‘o lo ‘o i Lufilufi, sā ia ‘auina atu loa fa’atasi ma ni isi ali’i, ni tulāfale se to’alua e vala’aulia lemalaga ‘ia asiasi atu ‘i Fagaloa. Sā talia loa e Salamāsina, ma na folafola atu ‘o le’ā ia malaga atu
i 1e aso e soso’o ai.
‘0 le mea lea na tu’uva’a ai loa le faigāmalaga mo Fagaloa i le taeao na soso o ai. ‘E pu’upu’u ‘a e manaia lava le vāinu’u Sā galu auma lo lātou itūtauagavale ‘a ‘o le itu-taumatau o le tuāpapa lava ma e fa’amalumalu ifo ai fo’i puao o 1e lagi.
0 1e va aiga na maofa ai le ‘aumalaga ‘ātoa ‘ina ‘ua lātou ofi atu i le Fagaloa (faga umi). Sa latou va’aia le malū o le vāifagaloa, ma ‘o se va’a- lga matagofie le pisi o galu fafati i luga o a’au i itū e lua. I totonu o lenei faga, o lo o tutu solo ai_ni nu’u. ‘0 ni mauga maualuluga e tua ‘i ai lalatou maimoa atu sa ma eu le manaia o lo lātou lanulau’ava, ‘ātoa ma 1e va aiga matagōfie i ni vaitafe sā tafe ifo pei ni iTpine siliva lo lātou ta’a- titia mai aga l ifo ‘i lalo i ni vanu ma ni tofe Na māe’a 1e_feiloa’iga mamalu ona fa’amatala atu lea e So’oa’e ‘i ā Sala- nasina mea uma sā ia fa’alogo ai , – le taunu’u fa’alilolilo mai o Toga, ma sā ia talosaga atu ai fo’i ‘ina ‘ia matuā fa’autauta ‘i ā lātou feiloa’iga ma nei tagata faitogafiti.
Salamasina’s Visit to Atua: Atua is the name of the eastern part of Upolu. Tuiatua Togiai, the victor of the war of succession, had established his residence at Foganiutea in Fagaloa. His grandson had lived, as we have seen, in Saleaumua in the Aleipata district, where he had married Soo’e and had been assassinated before his wife had borne his child. You will also remember that Sooa’e believed that Leifi and Tautolo were responsible for the death of her husband Matautia and had determined to seek revenge.
Before departing from Atua, Sooa’e had left her family name of Levalasi to the Atua branch of her clan, and she had thus become the head and founder of one of the most important families not only in Atua, but in the whole of Samoa.
One day messengers came from Lufilufi to invite the Salamasina and Levalasi (Sooa’e) to visit their town and district. The ladies decided to accept, as one of Salamasina’s titles was that of Tuiatua, she could not lightly turn down the invitation. Lufilufi was the (capital) of Atua and a potent support of her government.
Levalasi rejoiced at the thought of the visit, for it would afford her an opportunity to meet her many relatives in that district. Besides, she had by no means forgotten the crime that had been perpetuated upon her husband and still entertained hopes to discover the murderers.
On the following morning Salamasina and Levalasi left in a large double boat (alia) and arrived in the harbour of Saluafata in the afternoon.
After the evening meal the conversation turned on the political situation in Atua, and Sooa’e heard then that several Tongan war boats (alia) had recently arrived and were still lying in the harbour of Fagaloa. This surprised her and she thought it worthwhile to look into.
While Salamasina was inspecting the surroundings of the village, Sooa’e, who had stayed behind, tried to obtain more information about the Tongans now at Lona, Fagaloa. She soon learned that Leifi and Tautolo seemed to be on the best of terms with the strangers. This was rather interesting news for her, and she suspected that trouble was brewing.
Ulualofaiga, brother of Tuitoga Faaulufanua, was married to a Samoan woman of Leota’s family. He had been living at Lona already for a number of years. When he heard that the Queen, the grandchild of his brother, was in Lufilufi, he and the other chiefs of Fagaloa sent at once two orators to invite her to their village. Salamasina accepted and promised to be with them on the following day. As soon as they set sail the seas were very rough and treacherous.
The always cautious Sooa’e suggested that they anchor at Musumusu where they could put up at Foganiutea. After the official reception of the royal party, Sooa’e told Salamssina all she had heard about the secret arrival of the Tongan boats and begged her to be very prudent in her dealings with the treacherous foreigners.
Tongan Trickery: Less than an hour after their arrival two Tongans entered the house. Following the custom of their country they prostrated themselves before the Queen and kissed her feet. Then, at Salamasina’s invitation, they sat down and said, “Ulualo, our chief, bids you welcome to Fagaloa. He would have tendered his homage personally but he is sick. He implores you therefore to visit him at Lona for he has news for you from Tonga which he would like to communicate to you himself.”
Salamasina thanked them and promised them a reply at a later hour. Thereupon the messengers bowed themselves out and returned to Lona.
On inquiring further, the Queen learned that six large Tongan war boats were lying in Lona. They had been there for several weeks, and there was such dissatisfaction in the village as the people found it extremely difficult to find food for so many visitors. None seemed to know the purpose of the Tongans’ malaga.
Levalasi, who had a deeper understanding of the strangers doings said, “Tomorrow we shall sail to Lona in order to find out what all those Tongans want in Samoa. But as I fear trickery on their part, send secret messages to Lufilufi, Faleapuna, and Falefa to come in their war canoes and lay in wait behind the west cape of the bay. Bid them come in at the sound of the conch shell and surround the Tongan ships. Let another message be sent to the well armed warriors of Lepa, Lotofaga, and Salani. These shall come over the mountains and approach Lona from the rear so secretly that no one would suspect their presence.
The next day, at about 11 oclock a long row boat manned by 20 warriors was held ready for the Queen and her party. In a short time Lona was reached. There were but a few Tongans about, but they all prostrated themselves as Salamasina proceeded to the house of Ulualo.
The gray headed chief bade her welcome and expressed his regret that, on account of ill health, he had not been able to call on her at Musumusu. Salamasina then inquired about the news from Tonga.
Ulualo answered, “The last boat arriving from Tonga brought bad tidings. It seems that Vaetoe, your mother, is seriously ill and desires to see you. The boats are ready to leave for Tonga at a moment’s notice and we will gladly take you there if such be your desire.”
Salamasina was much upset to hear about the sickness of her mother. So she said, “Why did you not inform me of this immediately? The Tongan boats have been here for many a day. Do you not know that such gross negligence is worthy of the severest punishment?’
Ulualo had not expected her acute observation or this admonition, but astute he was, he replied, “Your Highness will know that in Tonga the messengers are often killed for the bad news they bring. Fearing for his life, the bearer of this message came to me; but being laid up I could not transmit it to you as soon as I should have liked. Hold me therefore excused as well as my poor countryman.”
While the above conversation continued, Sooae’s attention had been much engaged by the activities outside. It had not escaped her that the Tongans were gathering in ever increasing numbers. Already, the guest house was completely encircled. When she noticed her old enemies Leifi and Tautolo among the group of strangers, she began to fear for the safety of the Queen.
Again, Salamasina addressed herself to Ulualo, “Perhaps my mother is already dead. Where is the messenger? Bring him before me so that I may question him myself.”
Ulualo answered, “The messenger is in the bush hiding out of fear. I know your mother is alive. Her sickness is a lingering one. It is believed she is suffering from an aito who is eating away at her lungs.”
“She would like to see you before she rejoins her ancestors. So curtail your visit here and let us go to Tonga before it is too late. The boats you see in the harbour are among the best we have and they will afford you every comfort for the long journey. The Tongan warriors will see to your safety.”
At a sign from Ulualo, more strangers who until then had been hidden, came forward to join their comrades. When the ever watchful Sooa’e saw this, she ordered the Salelesi, her attendant, to go and blow the shell to call the several Samoan ships into the harbor.
Ulualo and his Tongans, greatly startled, pricked their ears. Fear and astonishment showed in their faces when they saw several huge Samoan boats come into view. They knew their scheme had failed and that the tables had been turned.
Fully realizing the narrowness of her escape, she turned to Ulualo and said, “What is the meaning of this? How did you dare bring all these warriors into my domain? You no doubt, intended to abduct me and bring disorder to Samoa. I, more and more, can see through you and all the lies you told me. Send all your men away at once. Let them depart from our shores this very day. But as for you, you will remain as hostage, and woe to you if any of your men are found here after this night. Out of my sight, and see you obey my orders.”
Ulualo, cowed by the passionate words of the Queen, did not stand on ceremony and left at once. The Tongans had seen the danger they were in, and thinking that discretion was the better part of valour, they were much pleased to carry out Ulualo’s orders.
As the events unfolded, Sooa’e noticed that Leifi and Tautolo had disappeared. Their friendship with the Tongans and their general attitude were suspicious and Sooa’e, who had never trusted them, was determined to find the truth.
At this moment, Leutele, the leader of the Falefa fleet, entered the house swinging his mighty war club. Addressing the Queen he said, “Your Highness, I hear that this man” – pointing to Ulualo – “is a traitor and a rascal. Say but the word and he shall die at my hand though he is my own daughter’s husband.”
Salamasina, however, quieted him saying, “Leutele, let him live, for he is the uncle of my mother and your son-in-law. Yet, if ever again he brings an invading army into Samoa, then his life shall be forfeited.”
Ulualo hearing these words, prostrated himself before the Queen and kissing her feet, he said, “I deserve death for having brought this armed force into your country. My life and that of all the Tongan warriors is in your hands, yet in accordance with the Samoan proverb, ‘E gase toa, ae ola pule’ (Warriors die, but clemency is remembered), you prefer to be indulgent and let us live. As a token of our deepest gratitude I shall now tell you the whole truth about what happened today.”
The traitor Ululao then betrayed Leifi and Tautolo. Begging for mercy, he explained, “As you know, I have been living here peacefully for many years. Some time ago, Leifi and Tautolo came from Aleipata.They poured fine words and promises into my ears and finally induced me to assemble here the warriors you saw. Their aim was to entice you on a Tongan ship there to destroy you, as they have destroyed the lives of Matautia and Tamalelagi. Once you had been disposed of, they intended to install another Tuiatua and, if possible, to have him recognized as your successor, i.e. as Tupu of Samoa. Since seeing the failure of their evil plans they now have fled. But they will try again, so beware of those two traitors.
Furthermore I have here one hundred fine mats. Among them, the one that has been woven on the Vaa-aitu of Savea Siuleo, and which is known all over Tonga and Samoa by the name of Lagavaa (woven on a ship). Henceforth, I and my house, will be your servants.”
Salamasina accepted the mats and assured him that if he kept his promise, he would be recognized as one of the leading chiefs of Lonaa e Fagaioa.
Meanwhile, the Tongans had fled their boats. The natives of the district had brought in all kinds of food to provide for the needs of the Samoan warriors, and thus celebrate the extraordinary event.
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