I ona aso lava ‘a ‘o pūlea e Toga Sāmoa, po ‘o le vā o le 1250 TA ma le 1350 TA, sā taualoa tele le suafa o Tui Ātua, ‘ae ‘o le tele o nei Tui Atua *e nā o le suafa lava, ‘a ‘o le Tui Toga, ‘a e maise Tala’aifei’i, ‘o le pulemoni. Peita’i lā,’ona ‘o le suafa o Tui Atua ‘ua ‘uma ona fa’ailoa ‘o le suafa maualuga, na tau’ave ai pea lava lona mamalu, ma sā tau le āmana’ia ai le pule a Toga i Atua, le itū pito ‘i sasa’e o ‘Upolu.’O nofoaga (‘olo) e lua o Toga, ‘o Lalovi ma Sāfune i Savai’i.

‘0 Lalovi ’e i le itu ‘i sisifo mātū o ‘Upolu, i Ā’ana.’e lata ane ‘i ai le tolo- tolo o Fatuosofia, ’e fa’apea ’o agaga mai Manu’a, Tutuila ma ‘Upolu, ‘e feōso- fi ma sāuni ai e malaga atu ‘i Pūlotu, i Savai’i. ‘0 le ala e ui atu’i Pulotu sa i Faleālupo, ma e ta’ua ‘o le Fafā po ‘o Lua’ō, ‘o le tu’ufa’atasiga o “lua ma “‘o’o”, ‘o lona uiga ‘o le lua ‘ō’ō.

‘0 le fafā e lua ona auma (‘auala), ‘o le tasi e lāpo’a i lō le isi. ‘ le auma lapo’a (lualoto o ali’i), ‘e fa’aagaaga mo ali’i, ‘a ‘o le auma la’iti- lti (lualoto o tufanua) mo tagata lautele. ‘0 le Pule o Pulotu, ‘o Savea Si’u leo, le tama_o Nafanua. ‘Ua tātou iloa lā, pei ona ta’ua i luga, sā ‘āmata mai lava l na aso ona fai o le vā o tagata lautele ma ali’i, ‘e fa’apea fo’i pe a tusa ma lo latou talitonuga, ‘o tupu’aga o le muamua e ‘ese’ese mamao lava ma le munmuli.
, , Ta1uaI ‘? 1e suafa Tui_Ātua sā tau’aveina pea i aso o le pūlega a Toqa, efoigamaiai oĀtua inaonaaso sāteleatulolātoumamaluiloA’fna
ua ‘avea le mamalu o le Tun A’ana. ‘0 le na aupito ta’uta’ua i nā onapō, ‘o Tut Atua Fepulea’-i,_ e tas! le tupulaga e muamua ai lana nofo i lō Mālietoa Sāvea? le ulua’i Malietoa.

‘E -usa 0 le to’aono ni Tui Ātua na mulimuli i ā te ia peita’i vaaanā ni latou usuga ma o latou suafa, na itiiti lava ni tala’aga e uiga ‘i ā %- tou na. Ona tfrtou taunu’u mai lea ‘i ā Fotuitāma’i. T0 lona atali ‘ mai ona faletua muamua, ‘o Pu’epu’emai. Taluai lona a ’mio leaga āga’i ‘1 lona ?amā ‘lea na vavae ‘ese ai ‘o ia mar le nofoa’.iga. Taluai ‘o Pu’epu’emai ‘o le suli mulimuli lea i le gafa o Tui Ātua, sa soloa’i loa le suafa ‘i le tasi magafa.

‘0 lo ‘o tala mai e le susuga a Siaosi Tana i lana tala o 1o ‘o muli- muli mai sina fa’amatalaga e uiga ‘i ā Pu’epu’emai, tātou te maua ai se itū mālie e uiga i ni talitonuga anamua o tagata:
‘0 le uso e to’alua, ‘o Tui Topetope (Tui_le vave) ma Tui ‘Ole’ole (Tui le talape!o),e fa’apea le tala, ‘o ni taulāitu e nonofo i ‘Upolu. Sā
lā ō atu ‘i Tutuila ma toe fo’i mai ma taunu’u ‘i Āleipata, ‘Upolu, i le afi-afi pō.

‘A ‘o sā’ili solo so lā apitaga, na lā va’aia ni tagata o lo ‘o nonofo i totonu o se fale talimālō. ‘Ina ‘ua latalata atu ‘i ai,_sā 15 fa’alogoina ai, ‘n Pn’enn’omai lo ain n Tui Āt.ua. ‘o lo ‘o ta’oto a tāli oti i totonu o lima o lea ma le lima o lea.

Sā nofo Tui Topetope e lata ane ‘i se tasi aitu; ma ‘a ‘o_fa’asolo atu le agaga sā afifi i se laulā’au, na o’o atu ai ‘i a te ia. Sa ia taofia le agaga ma e le’i ‘umi ‘a e lā tu’ua loa le fale.

‘0 le taeao na soso’o ai, sā ‘auina atu se ‘avefe’au ma se ‘ietoga e fa’atagisia le fesoasoani a se tasi taulaitu.
Sā tāofia e Tui Topetope lea ‘avefe’au ma le tala atu ‘i ai, na te_ma- faia ona toe fa’aola o Pu’epu’e ‘ae ‘ia tu’uina atu mo ia le ‘ietoga. Sa_ _ malie le ‘avefe’au ma lā toe fo’i ai loa ma Tui Topetope ‘i le fale talimalo, sā fa’atumulia pea i tagata e ui ‘ina ‘o le taeao pō lava. Sā tTgāina pea lava Pu’epu’e. Sā tautau lona ‘auvae ma fa’amaga lona gutu ma fōliga mai ‘ua toe
lava ‘o lana mānava mulimuli.

‘Ina ‘ua va’ai atu Tui Topetope ‘i lea tūlaga, sāje toe fa’atali loa ‘ae fa’alatalata atu ‘i le tama talavou, tatala le afTfi ma tu’uina atu le,
agaga ‘i ā te ia. Sa vave ona toe maua mai le mānava o le ola ‘i ā Pu’epu’e- mai, sā tū ’i luga ma ‘ua mālosi ‘āto’atoa lona tino.

‘0 lenei gāluega ofoofogiaa lea ‘au uso,_na vave ona so’o ai Sāmoa_ ‘ātoa ma sā fa’atuatuaina tele o lā taulāitu^ sā fa’atagisia solo mai e le
gata ‘ina ‘ia toe maua mai se ola ma le soifua mālōlōina ‘i e mama’i ‘a e fa’a- peafo’i pe’ātausā’ilile’ausolitūlāfono.

‘Ina ‘ua maliu Tui Atua Fotuitāma’i, ‘o le toe suli o le_gafa o le ulu- a’i Tui Ātua, sā soloa’i atu le Tui Ātua ‘i ni ali’i mai isi itu’āiga, peita’i e leai se tasi o lātou sa taualoaina e le lautele^taluai e pupu’u tele aso o a Iātou nofoa’iga.

I aso lava o Sanalala ma Vaemā, sā nofoia ai e Toqia’i 1e suafa Tui Atua ‘0 Togia’i e mai le gafa o Sālevālasi (Lotofaga). ‘E leai se aio tama o
Togia’i e soloa’i ane i le suafa. ‘0 le mea lea, ‘ina ‘ua maliu, sā soloa’i ane le tama ‘o Fa’atulou, le tama a lona afafine, i 1e suafa, ma sā suafa ai
‘i ā Tui Atua Māta’utia. le Tui Ātua lenei na maliu ina ‘ua fa’ato’ā mavae ni nai māsina o la lā’ua fa’aipoipoga ma So ‘oa’ emal el agi (Levālasi).
‘Ina ‘ua maliu ‘o ia, sā ‘alagaina loa ma ‘aumai le suafa Tui Atua e Fogāolo- ‘ula, ‘i Lufilufi, ma Fogāniutea o Fagaloa. Taluai ‘ona ‘o le lō tasi o so lā’ua māliliega, na i’u ai lava i le taua.

‘0 le taua lea sā fa’atagisia ai e Fogāniutea le fesoasoani mai a Tupa’i olo o~ nfo_ peaiAfe_-ga. S talia IU. Tupa’i le OsāUvVaUIlIi ImIIUa loUnlIaU Imalie ‘i ai,Sa vave lava ona talia le fanoga o Fogāniutea e Nāfanua, ma sā ‘auina loa fo’i ana uatogi e lua ‘i Sātupa’itea ma fa’atonuina Tonumaipe’a ‘ia malaga atu ma lana vaegā’au e fesoasoani ‘i ā Fogāniutea.

‘0 ni nai aso mulimuli ane, na ‘āmata ai loa le taua ma sā matuā lafoia lava Fogaolo’ula. Ina ia tusa ai ma tu’utu’uga a Nāfanua, sā fa’atūina loa le malo l Pulema’ava, le vāega i sasa’e o Lufilufi; sā malaga atu ‘i ai Tupa’i ma nofo ai l le suafa Tui Atua (‘ia tutu’i le ālāfale i Pulema’ava ‘a e nofo ai Tupa i e_fai ma nofoasā o le Tui Atua). ‘A ‘o le ao fo’i o le Tui Ātua

In these passages, Brother Fred Henry focused on the historical documentation of the wars of succession. Since these are of paramount importance, especially where Tongan domination was resisted and the Tongans were ultimately routed. He focuses on the period 1250 to 1350 A.D., having a special interest in Atua, since, unlike anywhere else, the leaders of this district could confer their own titles. He writes, “Yet, the very fact that Atua was allowed to confer their high title seems to indicate that the influence of the Tongans over Atua, the extreme eastern part of Upolu, was less effective.” With that right came the resulting conflicts over succession and resulting wars in and amongst the Samoan subjects. Nafanua, Goddess of War, plays an important part, since Atua is near her father Savea Siuleo’s home. As well, nearby is the entrance to Pulotu, and she, of course, will determine who is victorious in this particular war. Thus, spirits, gods, and sorcerers abound in this story, showing that the power over who lives and who dies may determine the course of history itself. These spirits also hold the ultimate over life, the power to interferenwith death and resurrect a dying successor, thereby altering the course of history forever.

Brother Fred Henry writes, “The very fact that the Tuiatua title continued to be held during the Tongan domination seems to be the reason why Atua, at that time, had a greater influence than A’ana, which was not allowed to confer its high title of Tuia’ana. The most famous of the Tuiatua was Fepuleai, who lived one generation before Malietoa Savea, the first of that name.

The Rev. G. Turner tells the following story about Pu’epu’emai, which gives us an interesting insight about the old beliefs of the natives:

Two brothers, Tuitopetope (Tui the Quick) and Tuioleole (Tui the Deceiver) were sorcerers belonging to Upolu. They had been to Tutuila, and upon returning they landed during nightfall at Aleipata, Upolu.

While looking around for shelter, they noticed a number of people sitting in a large guest house. Drawing nearer they heard whisperings that Pu’epu’emai, the son of Tuiatua, was lying in the house on the brink of death.

As the two brothers were interested, they entered at the very moment when aitu (ghosts) from Mount Fiso were passing the soul of the dying man from hand to hand.

Tuitopetope seated himself near one of these aitu, and so the soul which was wrapped up in a leaf, came into his possession when it was passed to him. Instead of passing it on, he kept it and soon after left the house with his brother.

Then next morning a messenger was sent off with a fine mat to obtain, if possible, the assistance of a famed taulaitu (priest doctor) to save Pu’epu’emai.

Tuitopetope stopped the messenger and asked for the mat, saying that he alone was able to restore the life of Pu’epu’emai. The messenger agreed and they all returned to the guest house, which, in spite of the early hour, was full of people. Pu’epu’e was sick indeed. His jaw hung down and he was apparently breathing his last breath.

Tuitopetope, seeing that there was no time to be lost, approached the young man, undid the leaf, and let his soul pour into him again. Immediately Pu’epu’e regained his color, stood up, and felt hale and sound.

This feat of the two brothers soon spread all over Samoa and the faith in their witchcraft became so great, that their services were sought not only to restore health, but also to discover the guilty in cases of thieving and the commission of other crimes.

After the death of Tuiatua Fotuitama’i, the last of the old line, the Tuiatua title was successively given to different chiefs, but none of them were generally recognized, and no one held the title but for a very short time; it succeeded to Togiai of the Salevalasi (Lotofaga) branch. Togiai had no son to succeed him. So, when he died, the title was conferred upon his grandson Fa’atulou, who then became known under the name of Tuiatua Mata’utia. This Tuiatua died a few months after his marriage with So’oa’emalelagi who became highly important in the life and reign of the adopted Queen Salamasina, with fateful consequences throughout Samoa.  After his death, the title of Tuiatua was claimed in controversy by Fogaoloula of Lufilufi and Foganiutea of Fagaloa. As their dispute could not be settled in an amicable way, resort was taken to arms again.