‘Ap musu le tama; ma na fa’apea ane a la, E le tusa le ma ‘uta o Sāfata. ‘O ‘u mana’o fiaseu.” Sa tfgā le finagalo o le ta^a lta ] ina ,^a o Taufau ma lo maualeatali,’aesāfaimaiaia,”ToealuseKi isiautama, aiefaia ia ‘o sina ma’i fa’atauva’a.” Ona toe alu loa iea o le tili ‘i Sāfata. ‘Ae sā le mafai le tama, se’i ona tālia lupe ‘ua pupula. ‘lla toe fo’i le tili ma le tali a Tupuivao, ‘ae sā toe poloa’iina e le tama’ita’i, “‘la toe alu se tasi e faiatu ‘i ai e vave mai o le’ā ‘ou oti.” ‘Ua toe alu le tili ma faiatu ‘i ā Tu- puivao, “Se’i tā ō ‘auā ‘ua vāivai lava lou tinā.” ‘Ae sā le mafai pea lava le taule’ale’a; ma sa ia fai ane,_'”0u te le alu atu, se’i ‘ou tālia lupe ‘o mauna. Ina ua fa’alogo Taufau ‘i 1 enā fa’afiti a lana tama, ona to’atāma’i ai lea ’o ia Sā ia poloa’i loa ‘i ona ‘āiga ‘uma ma tūmua e potopoto ane. Sā fa’apea atu loa Taufau, “Fa’afofoga mai ‘i la’u ‘upu lenei o le’ā faiatu: ‘Ua tafea la’u utu, ‘a e au 1e_utu a sio’u uso ‘o Sina. ‘A ‘o ’03, Faumuinā, ‘aua ne’i ‘e fefe pe ‘ā sau le tamaloā_fa’afiasāuā, ‘auā e au ‘i ā te ‘oe fale’upolu ma ‘āiga.” “‘A fi- nagalo tūmua ‘e te tupu, ‘e te tupu lava; ‘a ‘0 a’u nei, ‘ua tafea la’u utu ‘ona ‘o le loto-leaga o Tupuivao.”
Sa taunu’u 1 ava .sā ‘afi’afiga a Taufau. ‘Auā, ‘ina ‘ua maliu loa le Tupu-ta- ma’ita’i, sā fa’atagisia loa e Tupuivao le suafa Tui Ā’ana ma 1e Tui Ātua. Ona
‘o le ‘āiga malosi ‘o le Sālemuli’aga sā ‘au ‘i ai ia, sā si’itaua loa mo ia, ma sā.tau ai loa itū e lua. Peita’i, ‘ona ‘o Ātua ma A’ana (tūmua) sā ‘au ma Fau- muinā, sa vave to’ilalo ai 1e itū_a Tupuivao ma faia’ina leaga, ma ‘o Tupuivao, sā fa’aaunu’ua_loa ‘i Tutuila. Sā taumafai lona ‘āiga mamalu e toe fa’aolaina ia, peita’i, sā fefefe mo ni uiga e tutupu mulimuli ane, sā sili ai i ā Tupuivao ona nofo pea i Olosanamea, se fāsi ‘ele’ele i Fagatogo.
le mavaega mulimuli ‘o i luga a Taufau sā fa’amaumauina i gagana e lua, Peretānia ma le Sāmoa, ‘auā sā fa’aaogāina pea ma e tā’ua so’o e vāega sā a’afia e flnauina ai le aiā ‘1 suafa mamalu ‘o le Tui Ā’ana ma le Tui Atua. ‘0 se taua- lumaga mulimuli na tupu fa’atalatu’u i le 1898 e fa’apea, na fa’atū atu e le to’a tele o ali’i maualuluga ma failāuga Tupua Matā’afa e suia Mālietoa Laupepa.
Taluai ‘o Matā’afa ‘o se suli tonu mai ā Tupuivao, ‘o lea sā tete’e ai ‘au a Malietoa 1 lo lātou tāofi e tusa ma le māvaega mulimuli a Taufau, “‘O le utu a Taufau ‘ua tafea.” ‘0 lona uiga e le na ‘o lona alo ‘o Tupuivao, ‘a e fa’apea fo’i mo e e tupuga mai ai, sā fa’ate’aina ‘ilātou mai le soloa’i atu mo le pule o Ā’ana po ‘o Atua. Ma ‘ona ‘o nei suafa e lua (pāpā tāne) e tāua tele i le sō- loga o tupu, ‘o lea, ‘o le filifiliga ma le fa’anofoina o Matā’afa e ‘avea ma tupu (tupu, tafa’ifā) ‘e matuā le talafeagai. ‘A e ui ‘ina ‘o lea, ‘o le gafa o Matā’afa sā mafai ona fa’ausu ma tau atu ‘i ā Sina ma o’o atu ai H a Fofoaivao- ‘ese, sā fa’amāonia ai lona tonu ma lona sa’o, ma ‘o le mea lea sā taualoaina ai 1a e le to’atele o ta’ita’i o le atunu’u.
How Tupuivao lost his Right to Succession: Again, the controversy over the right of kingship at Aana and Atua between factions loyal to either Mataafa or Malietoa surfaced with the Will of Queen Taufau which barred her son Tupuivao and his descendants because of his disrespect and disregard for her, and for which offense and disbarment he fled to Tutuila.
Brother Fred writes:
Queen Taufau was sick and dying, so she said, “Bid my family and the talking chiefs to come here; then send for my son. Let him know that I am sick and wish to see him before I die.” A messenger went to Tupuivao who was hunting near Safata. The boy, however, did not want to come. He said, “My desire to catch pigeons is greater than the sickness of Taufau.” The lady was grieved to receive such an answer, but she said, “Send again for my son, for, no doubt, he thinks my sickness is only a slight one.” So another messenger went to Safata. Again the boy refused, he first wanted to catch the pigeons that appear after the new moon.
When the angry queen heard of this she ordered, “Send once more for my son; tell him to come quickly for I am about to die.” The messenger returned and said to Tupuivao, “Come, let’s go, for your mother is very sick, indeed.” Yet the boy did not yield. “I will not go until I have caught the pigeons that come after the full moon,” he said.
When Taufau received this answer, she felt very pained. She immediately ordered that her relatives and the tumua gather before her. When this was done, she said, “Listen carefully to my last will and desire:
“My son is cut off from succession. In his stead I appoint the son of my sister Sina. Don’t be afraid, Faumuina, if my son should make any trouble my family and the house of speakers will side with you. If the ‘tumua’ so desire, you will be king, for my own son has been debarred from succeeding me.”
Taufua’s assumption came true, indeed, for as soon as the Queen had died, Tupuivao claimed the title of Tui-Atua and Tui-Aana. As the mighty Salemuliaga clan to which he belonged declared itself in his favor, it soon came to war between the two parties. Yet, as both Atua and Aana (tumua) sided with Faumuina, Tupuivao’s party was badly defeated and he himself was banished to Tutuila. From here, his influential clan tried to rescue him, but fearing the consequences, Tupuivao preferred to remain at Olosanamea, a piece of land belonging to Fagatogo.
The above last will of Taufau has been recorded in both English and the vernacular, because it has been cited ever and anon by interested parties to argue the right to the royal titles (papa) of Tui-Aana and Tui-Atua. The last historical instance occurred in 1898, when the great majority of the high chiefs and orators proposed Tupua Mataafa to succeed Malietoa Laupepa.
As Mataafa was a direct descendant of Tupuivao, the partisans of Malietoa alleged that by virtue of Taufau’s last will, viz. “O le utu a Taufau ua tafea” (the right of succession of Taufau is gone), not only her son Tupuivao, but also all his descendants had been debarred from succeeding her as ruler of Aana or Atua. As these two titles (papa, tane) were essential to kingship, the election and installation of Mataafa as king (tupu, tafaifa) was altogether out of the question. As, however, Mataafa’s descent could just as well be traced to Sina and hence to Fofoa, his claim was proved fair and just and therefore recognized by most of the native leaders.
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