Na māe^a loa ona fakailoa atu e Pflf lana māvaega mulfmulf ‘i lana fānau, sā faKftasi ma alu atu’i le vāega o tlpolu Cpo ‘o Manono) pei ona tōffa ai ‘ilātou ta’ ito’atasf. Sā solo lelei mea ‘uma f le tele o tausaga, sā lātou nonofo pea f le fealofani ma le nofo lelei fo’-f o 5 lātou ‘au’āiga.Peitali ‘e le’i ‘umi’ ona ‘uma o le soifua o_lo lātou tamā, ‘a e ‘āmata loa ona taua^imisa *ona ‘,o le fa’atūlagaga ‘o o lātou itūmālō. Taluai sā leai se tuā’oi na ma’oti mai i le māvaega a Pili,_ o lea sa taumafai ai lava ‘ilātou ta’ito’atasi e fa’atele atili lona lava Ttumalo e tusa ma lona malosi. Na le’i pine ona fepā’ia’i lima i le vā o Saga ma Ana. ‘I lea taua’imisaga, na pagātia leaga lava Ana, ma na ia folafola ai fo’i se taui-ma-sui.
‘0 lea, na ia alu atu ai ‘i lona uso ‘o Tua, ma ta’u atu ’i ai 1e leaga o le fasiga o ia e Saga. Sā va’ai atu Tua ‘ua lavatoto ‘uma le tino, ulu ma mata o lona uso; ‘o 1ea na ia folafola atu ai ‘o le’ā fesoasoani ane e tau ai ‘i lo lā uso fa’amaualuga.
Peita’i, ‘ina ‘ua logo Saga ‘e uiga i 1e tu’utu’uga na o’o ‘i ai Tua ma Ana, ‘o lea na sā’ili ai fo’i e ia se fesoasoani ‘ina ne’i osofa’ia mai ia e ona uso, ‘0 1e mea lea na ia alu ai ma tagi atu ‘i ā Tolufale, ‘e sāuni lana fesoasoani mo ia*i lea taua. Sā” talileleia e Tolufale, ma na folafola ane fo’i lana fesoasoani pe ‘ā o’o ona mana’omia.
‘E le’i_’umi ‘a e vāgai loa le taua. Tua ma Ana, fa’asaga ‘i ā Tuamāsaga ma Manono._Sā tele ni māsina ‘o fai pea lea taua ma sā to’atele fo’i tagata totoa na_māliliu ai ‘i itū e lua. Mulimuli ane, ‘ina ‘ua leai se itūtaua na manumālō, sa toe fa’alelei ma nonofo filemū ai le ‘au-uso. ‘0 lenei taua sā ta’ua ‘o le “Taua a le ‘au-uso.”
Talu mai lenei ulua’i taua, sā ‘au’aufa’atasi ai pea Ātua ma Ā’ana e fa’asaga ‘i le Tuamāsaga ma Manono^ ma se vāega tele fo’i o Savai’i.Na le’i ‘umi ni tausaga talu lenei ulua’i tu’ufa’atasiga o ‘Upolu/’a e osofa’ia loa Sāmoa e tagata Toga na ta’ita’ia e Asoaitu; ma na lafoia ai ma’ave’esea le mamalu sā i le tele o nofo-a-pule i ‘Upolu.
‘0Pilimalanafānau sāolailevāoletausaga850male950.’0le pūlega a Fiti’aumua (Tui Manu’a) i Sāmoa na muamua atu i lō aso ia. ‘Ae na mavae loa le tausaga 950, ‘a e taunu’u mai tagata Toga ‘i Sātnoa ma na nonofo ai lava e o’o atu ‘1 le tausaga 1250 ‘ina ‘ua tuli’esea ma Sāmoa e’I le vaitaimi na soifua ai Pilij ‘o le igoa’o Sāmoa ‘a tonu na fa’apitoa mo Samoa i Sisifo lava. ‘E le gata i lea, ona ‘o le ‘upu “Tui” – tupu – ‘o
se upp Toga, ‘e fa’apea ai le talitonuga, ‘o suafa o Tui Ātua ma Tui Ā’ana na ‘aumaia e Asoaitu le ulua’i Tui Toga.
According to Brother Fred Henry, Pili and his sons lived between 850 and 950; their reign was ended with the arrival of the Tongan invaders whose hegemony prevailed for 300 – 500 more years.The organization of Upolu is attributed to Pili. He was a demi-god with extraordinary personal characteristics, being a “strong, clever and skillful man.” (see Lambie ed., p. 27). Importantly, he married Sinaletava’e with whom he had Tua and Ana who were twins (masaga), a third son Tuamasaga, and a fourth named Tolufale.
Here, the moment when Pili called his four sons to assign them to the areas they would govern is depicted. It is called “Pili’s Last Will,” (“mavaega”) and provided that:
Tua became the founder of Atua, i.e. (Eastern Upolu), and was given a stick (‘oso), to signify that he is expected to get the work done.
Ana was assigned to A’ana, i.e. the western part of Upolu. Pili recognized this land would require skills of a warrior, so his emblem was a club and a spear.
Tuamasaga was to stay in the center of Upolu, between Atua and A’ana. He was given a staff and a “fue” which ever since have been the insignia of a talking chief.
Tolufale did not receive any particular object to indicate his new office, since his responsibilities were to be broad and supervening. Pili appointed him to take over the direction of Manono and the overall supervision of all of Upolu.
Initially, Pili’s sons followed their father’s wishes, but this first peace did not last. Shortly after Pili’s death, they began quarreling over the boundaries, since none had been fixed in Pili’s Last Will.
Once the brothers began to fight they made alliances against one another, Ana and Tua against Tuamasaga and Tolufale. Finally, when no victory was in sight, a peace was reached which settled this first civil war known as the “Taua o le ‘au uso,” i.e. The war between brothers.
Neither did this peace last long, since very soon, the Tongans, under Asoaitu, invaded Samoa, and prevailed for 300 years (950-1250), until they were finally defeated and chased by Tuna and Fata out of western Samoa and by Fua’autoa out of Tutuila.
Initially, Pili had planned that Manu’a would be the center of a great Polynesian empire, but over time the various islands became independent of Manu’a. From the Tongan history we learn that it was ‘Ahoeitu, a chief of Tongatabu, who first refused to pay any further yearly tribute to Fitiaumu’a, the first act of Samoan resistance.
It is speculated by Brother Henry that “the first Tongan kings who ruled over Samoa, doubtlessly, were good and wise, treating the conquered people in such a way that most of them scarcely felt their dependence on the Tuitoga. However, in 1250, Tala’aifei’i (Talakaifaiki) became Tuitoga; this king is said to have been a great warrior but proud, pitiless and even cruel, especially toward the Samoans. Likely it was this cruelty that finally united the Samoans to rise up against Tala’aifei’i.”.