An Account of Samoan History up to 1918

Title Page

TE' OTE'O TUVALE An Account of Samoan History up to 1918 (M.L. MSS.39 Item C) Filmed by the Public Library of New South Wales, July 1968

An attempt has been made to adhere as closely as possible to a literal translation of these notes.

Although there are some apparent contradictions in dates of events and some repetition of events, neither the dates nor the incidents have been omitted or altered in the translation. A fuller understanding of the native mind and of the intention of the writer as well as of the incidents recorded, would probably reconcile any discrepancies.

E.R. 10-10-30.

Apia, Samoa.

Different versions of the ancestors and of the beginning of Samoa together with a record of events in past times down to the present day.

Although the stories and opinions from different districts differ and lack a single origin, yet they have been recorded. The recording has not been done under the eye of a critic for Samoan stories in the days of darkness were treasured in the heart and not written.

I, Teo Tuvale, have tried to gather these stories over many years for my own use and interest. Colonel Robert Logan intimated to me that he wished me to put on record the story of happenings in Samoa from ancient times to the present day in order that they should be issued in printed form, and I attempt to obey his wish with this object in view.

Teo Tuvale, Mulinu'u, 28th October, 1918.

Chapter I. The ancestors of Samoa— Tumua and pule and their King. 1.

Papatu married papafoaiga and their child, a girl was named Papaele.

Maataanoa married Papaele and begot a boy, Palapala.

Palapala married Puleiluga and begot Puleilalonei.

Maatogia married Puleilalonei and their son was named Tupufua.

Tupufua married Fogataitailua and begot Masinaauele.

Tagaloalagi married Masinaauele and begot Tagaloaaui. Tagaloaaui held his chiefly circle at Manu'a and it was at this circle for the first time that children were forbidden to enter. Kava was also used for the first time at this circle. This meeting was the first round table conference of chiefs ever held in Samoa.

Tuiopapatea sailed to Manu'a to take part in the chiefly circle and partake of Kava. The son of a chief named Pava amused himself at this conference by stirring the kava in the bowl and Tagaloaaui said “send the boy away.” The child continued to stir the kava whereupon Tagaloaaui jumped and cut the boy's body in half with the stem of a cocoanut frond. He said to Tuiopapatea, “this is your half and this is mine.”

This chief then sang a song as follows:- We two went to sea fishing-we struck the sea but only one fish named Manini was caught. Oh! Maia and Mamaifai: you two go up to heaven and look at my latasi and at the kava tree which grows in a hidden place. Foolishness has departed and the sun often shines strongly: this is the head and this is the tail: kava has only been known since you arrived from Papatea: Oh! Oh! here we have a kava bowl, a strainer and a kava cup brought from heaven. When the kava is prepared let it all be consumed.”

Tagaloaaui took hold of the boy and preparing to cut him in half said “you eat one half and I will eat the other.” Pava refused on account of his love for the boy whose life was thus spared.

Tagaloaaui married Sinapapatea the daughter of Tuiopapatea. Their child was named Tagaloanimonimo.

10.

Tagaloanimonimo married Sauoleola and their two children were named Uilalamoe and Sinalagilagi, the latter was a girl.

11.

Mulumagagae married Sinalagilagi and their child was named Luaufafafua.

12.

Luaufafafua married Malamagagaifo and their son was named Lumasatagaloa.

13.

This Lu married Alofavalevale and their son was named Lutala.

14.

Lutala married Sinapulapula and their son was named Lufasiaitu. Lufasiaitu declared fowls to be sacred and from this proscription arose the name “Sa-moa.”

It is said that the family of Tagaloalagi stole the sacred fowl of Lu. Lu was angry and chased them from the first to the ninth heaven. Tagaloalagi then said to Lu, “Oh Lu! come here - you have chased us from the first to the ninth heaven - bring your anger to the Malaeoletotoa. (the spot where peace reigns.) I will give to you my daughter Lagituaiva as the price of our freedom, but spare the people.” Lu was pleased and acquiesced.

15.

Lufasiaitu married Lagituaiva and their child was named Lupoto.

16.

Lupoto married Sinamalaeloa and their children were named Lunofo, Lutaoto and Luatausilinuu.

17.

Luatausilinuu married Lagiaunoa. They named their child, a girl, Lagimafola.

18.

Tagaloalagiapuapumoea married Lagimafola and begot Pilipau.

19.

Pilipau married Sinalesaee the daughter of Tuimanua and begot Piliaau.

20.

Piliaau married Sinaletavae the daughter of Tuiaanaletavaetele and their children founded Tua and Ana and Saga and Tolufale. These districts were named Atau, Aana, Tuamasaga and Manono. Piliiau made a fishing net. There is a Samoan saying “The net of Piliaau hangs up to dry but is still available for fishing.” (an exhortation not to be discouraged if the first attempt is unsuccesful.) So many fish were caught that many were returned to the sea. Piliaau appointed his sons to undertake various work. Tua was appointed to take charge of the taro stick and the business of work; Ana was appointed to the spear and the war club and the business of fighting; Saga was appointed to the Fue (fly whisk) of the orator and the stick used when talking and to the business of speech-making. Tolufale was put in charge of boats and fishing nets.

21.

Ana married Sinalemana and their children were named Lematofaaana and Moaoaana.

22.

Lematofaaana married Sinaletula and their child was called Veta.

23.

Veta married Afulilo and they had one child named Toso.

24.

Toso married Titilagipupula the daughter of Tuimanua and begot Siutoso.

25.

Siutoso married Iatapalemalama and begot Siutaulalovasa.

26.

Siutaulalovasa married Lulai and Lulana. The first woman bore him Too and the second, Ata.

27.

Ata married Faaluaumi of Moamoa and their son was named Siufeai.

28.

Siufeai married Polatele of Utapola. Their son was named Siulefuaolelaumalo.

29.

Siulefaolelaumalo married Aigmasitele and begot Feepo.

30.

Feepo married Leipalatele the daughter of Niu of Ofalau and begot Leatiogie. This was the boy who caused Feepo to clap his hands when he saw him skilfully playing the game of Aigofie. (fighting with sticks.)

31.

Atiogie married Tauaiupolu the daughter of Ale of Toamua and their first child was named Lealaili. The other children were named Savea, Tuna, Fata, Veatauia, Leimuli (boys) and a girl named Lealaiaolo. These brothers were likened to a yam and its tubers. During a time of famine Atiogie found a yam with six tubers. He took these tubers one at a time to his father during the scarcity of food. The father was pleased with his son. The father subsequently had six sons which he likened to the tubers of the yam. In view of what had happened it was only fitting that his daughter should be named Ofuofumoe. Her other name was Alaiolo.

32.

The Tongans were in authority in Samoa at this time and the King of Tonga ordered these sons to roll away a stone which blocked the road round the cape at Matauea, Safotu and caused the road to be diverted. He said that if the brothers failed in their efforts to remove the stone they would be killed. The efforts of the brothers failed. Lealali then said “let someone go to Upolu to the son of our sister called Ulumasiu.” Ulumasiu was found in the house of his father, Tagaloa in Falelatai. He went to Savai'i and after examining the stone discovered that it was hollow. He went to the stream at Manase and caught some eels. He then went to the sea and procured some cuttlefish and seasnakes. On his way back he collected some mud. This mud he put inside the stone with the fish and poking a stick in the hole in the stone he called his brothers and said to them “go and roll away the stone whilst you sing this song.” “Oh eels and snakes and cuttlefish, you must roll this stone away.” The brothers did so and the stone was removed. They were thus saved when their lives were in imminent danger of being taken.

33.

The Tongan fleet again came to Samoa and anchored at Mulifanua. Ulumasui stole the stick of the King of Tonga from his boat. The stick was made from the Toa tree. He took the stick to Falelatai and dropped it on the Malae. The people of Samoa stood and looked at the stone. Ulumasui said to them, “dont stand and look at the stick - sit down and do so.” As a result of this incident there is a spot called Matanofo in Falelatai. The stick was taken from Matanofo and divided in the mountains of Falelatai. Later on the cleanly fashioned parts (clubs) were taken and buried in the malae in Pue Mutiatele. The war to drive out the Tongans was then planned. Tuna and Fata were appointed to operate in the back country and Ulumasui and Tupuloa were put in charge of the Aana district. A dance was given on the malae by the Samoans for the Tongans. That day was called Matamatame. A song was sung whilst the dance was in progress - “Matamatame, Matamatame, let down your foot but catch hold of your war stick and let the blow against Tonga be a might one.” Clubs were thereupon raised and the Tongans pursued. All districts alike chased the Tongans. Tuna and Fata kept to the back country and Ulumasui and Tupuola to the Aana district. The Samoans met at Mulifanua and drove the Tongans into the sea where their fleet was anchored. At this juncture Talaaifei'i, the King of Tonga, made the following speech: Malietoa, Malietau - (well fought) let us give over this business of war and remember this - I will not again come to Samoa except to pay a friendly visit.” This agreement has been kept down to the present time. This incident was the commencement of the Malietoa line and the agreement was called the agreement of Tulatala.

34.

The brothers gathered while the King of Tonga was making his speech and wrangled over the title “Malietoa.” They fought with clubs until they were both prostrate. Saven went to them and putting one foot on Fata and the other on Tuna said “Live Fata and live Tuna” and thus originated the proverb “Savea stands on both feet and one prayer for Fata and one for Tuna” (one prayer for both.) Savea then said to Tuna and Fata “let both of you agree that I, Savea, shall hold the title.” Savea thus became the first of this name, Malietoa, and his descendants have held the title down to the present day.

35.

The brothers deliberated on the question as to who should have the authority in Samoa and it was agreed that the pule should be divided between Savea and Lealali. Savea lived in Tuamasaga with his Tumua and Alataua and Lealali resided in Aana with his Tumua and Alataua.

36.

Paepule and Suga went to Savea and said “reconsider your decision and stop the appointments as Suga was absent.” Savea replied that the appointments had been made and that Lealali had departed with his Tumua and Alataua. The Tumua and Alataua which I hold I give to you. I will remain here with my title Laumua. This was done and the incident is known as the division of Faleali'i.

Chapter II. The ancestry of Lealali. 1.

Lealali married Vaeotuu and they had two children named Ogoogo and Usi.

Lealali later on married Maalelegaletoelau and they had three children, Tupailelei, Tupaimatuna and Tupaisiva.

Lealali made the following decisions in Folaulau:- Ogoogo and Usi will live in Upolu with their Tumua and Pule and Alataua, and Tupailelei, Tupaituna and Tupaisiva will be appointed leading chiefs in Salafai, Savai'i.

Laufafaetoga, the daughter of the King of Tongs desired to marry Tupailelei. Stories had been told in Tonga that he was a handsome man. She came to Samoa and discovered that Tupailelei was an ugly man. She then coveted Tupaimatuna. She became pregnant and told Tupaimatuna that the King of Tonga had ordered that should she become pregnant she must return to Tonga to be delivered of her child. Tupaimatuna and Laufafaetoga therefore set sail for Tonga but their boat was driven off her course and they landed in Fiji. The child was born and named Vaasilifiti.

At this time Fiji was in a state of continual warfare. The foremost warrior was a man named Lautala and tales were told of his prowess. Laufafaetoga desired Lautala and they lived together. A child was born to them and it was named Ututauofiti. Ututauofiti established the village of Matautu. The second child was named Tauaofiti and he founded the village of Sataua. The third child, a girl named Lelegaotuitoga founded the village of Salega.

Lufafaetoga ran away and returned to Tupaimatuna. The two sailed to Tonga where Laufafaetoga again became pregnant. They continued their journey to Samoa and as the mountains came into view they loomed high. The child was born before land was reached and it was named Fotusamoa. From this time was dated the beginning of Safotu.

Vaasilifiti married Malelegasavai'i. They had one child which was named Vaasiliuli.

Vaasiliulu married Feegana a woman from Sagaga and also a woman from Saleimoa named Feeasoa. The woman from Sagaga gave birth to a boy who was given no name. The woman from Baleimoa also bore a boy who was nameless. The boys were growing up and the one born of the wife from Saleimoa sailed to visit his father. He was returning in his boat to Upolu in the early morn when he met the boy by the wife from Sagaga. The sail of the boat of the boy from Saleimoa was made from the skin of the stingray. When the boy from Sagaga perceived the other boat he hastened to adjust his loin cloth which was disarranged. He then grasped his spear and prepared to fight the occupant of the other boat. As the darkness grew less he recognised as his brother, the boy in the other boat. The boy from Sagaga said, “I nearly fought with you, and as you use the skin of the stingray for a sail, you must take the name “Lafai”. I will be named Funeleuma because my loincloth was not in order.”

Lafai married Matauiatali, a woman from Falelatai. Their first child was named Talalafai and he founded Iva. The second was named Tuapiloa and he founded Falealupo and safe'e; the third was named Tupaifaaulu and he founded Aopo; the fourth was named Tupailefau and he founded Asau; the fifth was named Muliagalafai and he founded Gatavai, Salailua, Amoa and Lealatele.

10.

Lafai took another wife, Matauiafatu, the sister of Matauitali and their child was called Vaasilitamaolepo or Vaasiliena.

11.

Vaasilitamaolepo married Sinaletuna and Sinaleimoa the daughters of Poluuli of Saleimoa. One of their children, Lafailetaua, established Palauli. The second child, Lafaitupaitea, established Satupaitea.

12.

Lafaitupaitea married Tua, the daughter of Flame Niupai and their child was named Muliagatupaitea.

13.

Muliagatupaitea married Pilipilimatualima the daughter of Lautialii of Asaga and their children were named Muliagalapaitagata and Muliagalapaiaitu.

14.

Muliagalapaitagata married Pouliofats the daughter of Tuiasau of Vaisala. They begot a boy named Lafaitaulupoo and a girl named Leutogitupaitea.

15.

Leutogi married the King of Tonga and lived with his other wife who was a Tongan. The Tongan wife had one child but the Samoan wife failed to conceive. Leutogi said to the Tongan wife “bring your child to me, I will care for it whilst you bathe. This was done and the Tongan wife went for a bathe. Leutogi took the comb from her hair and breaking off a tooth drove it into the skull of the child which died. The mother at first thought that the child had died of a sickness, but she later on discovered the tooth of the comb in the child's head. The King of Tonga on being told of the happening ordered the people to gather and bring firewood to burn the woman who had killed his child. He ordered her to be taken to the place where stood the Fetau tree. This was done and she was placed in the fork of the tree. The malae was full of firewood; the fire was lighted and the flames ascended. At this moment a number of flying foxes flew over the fire and urinating on it extinguished the flames. The life of Leutogi was thus saved. The King then said “this is the fork of life (the fetau tree) which saved the women; let the woman live; take her and throw her on a desert Island where she will starve to death. She was taken to the Island of Nuutuufua. Whilst Leutogi slept one night on this Island she heard the noise made by falling fruit and small branches of trees. These were dropped by flying foxes. Leutogi made an oven and covered it with small pebbles. Tuieua paid a visit to this Island and took Leutogi to wife. She gave birth to a child which was named Faasega. When this boy grew up Leutogi told him to go and look for her brothers in Samoa; you will be called by these two names - Tonumaipea and Tauiliili.

16.

Faasega married Logonatui the daughter of Folasaleiite of Falelima and their child, a girl, was named Finetele.

17.

Amuamuia of Saleaula married Finetele and their children were named Uluifuga and Tologauvale.

18.

Tagaloalagi married Uluifuga and begot Fatulatele and Fulisiailagitele. These girls were called Fatuolaolatagaloalagisailumafale.

19.

Tagaloalagi and Uluifuga lived in heaven. Amuamuia and Finatele said to Vaea'i “go up to Heaven and ask the woman and her husband to give us the tools of Pule and Government and also some water; we are tired and wish to bathe.” The boy did as ordered and Uluifuga said to him “why do you come; what is your business.” The boy explained why he had come. Uluifuga told him to remain silent and not to speak to Tagaloalagi should he return from his plantation. She would speak for him. Tagaloalagi returned and asked the reason of the boy's visit. Uluifuga explained that the boy had come on his parent's business. Tagaloalagi asked what the business was and Uluifuga told him that the boy's parents wished some taro heads for planting purposes. Tagaloalagi told the boy to return to earth and he promised to send some of his boys later on with the taro heads. Vaea'i returned to earth. Tagaloalagi remarked to his wife that he doubted that the boy had come up to heaven to get taro tops and that he now realist that the parents had sent the boy to get the authority to govern on earth. Uluifuga then asked Tagaloalagi whether he would do as the boy asked and he answered that he would send the things asked for. He ordered some boys of his own family to bring some taro heads and hide them between their legs. He said that he had a great fear that what he was about to do would become known by members of his family. He told the boys that Tagaloatea would go down first to earth and be followed by Moefano and Imoa. He ordered them to be strong and lower the water. It was so done. This was the beginning of Vaituutuu. The authority of Government was later taken to earth. Tagaloatea and Imoa were stopped by Amuamuia and Finatele. Amuamuia said to Tagaloatea “you must go with the tools of Government and serve Letufuga and Imoa must serve Leaula.

20.

Niutili married Fatulatele and their child was called Ialetomole.

21.

Pauga married Ialetomole and their child was named Filisoaina.

22.

Puluseu married Filisoaina and their child was named Lavaoita.

23.

Fotulafai married Lavaoita and their children were named Letufuga, Leaula and Lupulele, the last a girl. Letufuga and Leaulu came with their pigeons from Savai'i. The perch of the pigeon of the one chief was made from the Soga tree and the stand of the pigeon of the other chief was made from the Asage tree. They went first to Tuisamau who did not realise the object of their visit. He told them to go to the other side and explain their wishes to Lio who would show them how to get what they wanted. They wento to Siumu and Lio told them he understood very well what they wanted. He explained that there was no harm in discussing the matter but what would be done in Palalaua would be made known in Malie. Letufuga and Leaulu departed for Malie. Lio slept on the Malae.

(Of the original in Samoan, pages 17 to 24 inclusive were missing when handed to me. E.R.)

Chapter III Beliefs of Tuamasaga regarding the history of Samoa

Papasolosolo married Papanofo and their child was named Papatu.

Papatu married Papaele and their child was named Eleele.

Eleele married Matagialuga and their child was named Aotoa.

Aotoa married Aolele and their children were named Matagifilemu, Matagitafulu, Matagitafele and Sauoleola. These brothers all married.

Sauoleola married Aopiilagi and their child was named Aofeleleai.

Aofeleleai married Lagiatea and begot Ata, Segisegi, Taeao, Avatea, Aoauli, Taugagaifo, Afiafi and Tausaga.

The Descent of Pili. 1.

Lagiaunoa married Mafolalelagi and begot Tagaloalagi.

Tagaloalagi married Leoleolagi and begot Pili.

Pili married Sinaletavae the daughter of Tuiaana Letavaetele and begot Saga, Ana, Tua, Tolufale and Muganitama.

The second marriage of Lagiaunoa. 1.

Lagiaunoa married Lagituavalu and begot Tagaloafonu'u.

Tagaloanofonu'u married Lagilagi and begot Tagaloasuenu'u.

Tagaloasuenuu married Tuilalonei and begot Valavala. This is the boy who a long-legged chair. Tagaloasuenuu became for the first time acquainted with Totoamea where he remained onlay a few days and returned to his father. His son remained on earth.

Lagilagia gave birth to another son whose body consisted only of a skull. This was the skull which fell to earth and was caught by Valavala. The skull was placed on the long-legged chair. Then Valavala gave voice to his wish that the skull should be given a body so that Valavala should have a partner. The skull suddenly developed the body of a boy. This boy as he grew up developed much wisdom. Valavala sked him as he pointed to different points of the sky “where is this.” The boy answered “north-south-east-west-above-below.” Valavala said “Ah! very good, you are an intelligent boy; you know the different points of the heavens.” The boy replied “from your remarks I derive my name of Ituagieseese (different sides of the heavens.”

Itulagieseese married the East wind and begot Tui; married the West wind and begot Tui; married the North wind and begot Tui; married the North wind and begot Tui. As a result of these marriages the four quarters of the earth were people

Itulagieseese took another wife, Vaisalalau and by her had Imoapuu

Imoapuu married Imoaloa and begot Ilalegagana, a girl. Her work was the making of fine mats. It was this girl who gave a stick to Leapai to use on his journey.

Tuiolalele married Ila and their child was named Sinasegi. This was the woman who controlled the village from which Leapai was splited away and could not be found.

Imoaloa took another wife and begot Salevao. This boy controlled the village of Pulotu. He also explained difficult matters to Liolematefili. Salevao was called a Ghost.

Chapter IV Lauati's version of the Ancestors of Samoa. 1.

Papasosolo married Papanaofo and they had one child who was named Papatu.

Papatu married Papaele and their child was named Eleele.

Eleele married Matagialuga and their children were named Matagitafele, Matagitafulu, Matagifasifanua, Matagifilemu and Sauoleola.

Sauoleola married Aopiilagi and their child was named Aofeleleai.

Aofelelei married Lagiatea. Their children were named Ata, Segisegi, Taeao, Aotea, Aoauli, Taugagaifo and Pulalagoto.

Matagifilemu married Aoleleilenimo and their child was named Lagiaunoa.

Lagiaunoa married Mafolalelagi and their child was named Tagaloafaausugafa.

Tagaloafaausugafa married Lagitele. Their child was named Tagaloalagi.

Tagaloalagi married Leoleolagi and their child was named Pili.

10.

Pili married Sinaletavae and their four children were named Saga, Tua, Ana and Tolufale.

11.

Ana married Sinalemana and their son was named Matofaana.

12.

Matofaana married Sinaletula and their son was named Veta.

13.

Veta married Afulilo and their son was named Naituveta.

14.

Naituveta married Toelauoo and their son was named Toso.

15.

Toso married Lagifitipula and their son was named Suitaulalovasa.

16.

Siutaulalovasa married Naiatapalemalama and their son was named Siutoso.

17.

Siutoso married Lulaimalulano and their son was named Ata.

18.

Ata married Faauliaumi of Moamoa, Faleata, and their son was called Siufeai.

19.

Siufeai married Polaitu and begot Siulefuaolelaumalo.

20.

Siufuaolelaumalo married Sinalelautolo and begot Feepo.

21.

Feepo married Seafaetele and begot Atiogie.

22.

Atiogie married Tauainpolu and begot Savea, Tuna, Fata, Veataulia, Leimuli and a girl named Leatlatiogie.

23.

Malietoa Savea married Amaamaula and their son was named Leupolusavea.

24.

Malietoa Savea took another wife, Luafatasane, and their son was named Ganasavea.

25.

Malietoa Ganasavea married Pate and their children were named Nuuialii, Taogana, Seupule, Fuataogana, Saveatama and Polu.

26.

Malietoaaupolusavea married Alainuanua and their son was named Malietoa Galoaitofo or Malietoa Faiga.

27.

Malietoa Galoaitofo married Leutogiavea and begot Malietoa Soanaiepule.

28.

Malietoa Seanailepule married Mategasese and begot Malietoa Sealiitele.

29.

Malietoa Sealiitele married Taiaopo and begot Malietoa Uilematutu.

30.

Uilematutu married Tofigalia and begot Tupulasi, Fetoloa'i, and a girl named Tagavaituli.

31.

Malietoa Fetoloai married Nuaigalagala and begot Malietoa Savea-ena.

32.

Malietoa Saveaena married Sinailemaanao and begot Malietoa Ulu.

33.

Malietoa Ulu married Sina of Faleata and begot Malietoa Palealai.

34.

Malietoa Palealai married Tumuifaameia and begot Malietoa Uitulagi.

35.

Malietoa Uitualagi married Gatoloaiaoolelagi and begot Laauli and Fuaoletoelau.

36.

Malietoa Laauli married Nuifaleai and begot Malietoa Falefatu.

37.

Malietoa Falefatu married Vaimatasalaotele and begot Malietoa Saganaimuli.

38.

Malietoa Saganaimuli married Sina of Maanao and begot Malietoa Taulapapa.

39.

Malietoa Taulapapa married Taulesulu and begot Leuluaialii and a girl named Punipuao.

39a

Malietoa Taulapapa took another wife, Tonuu of Matasiva and bone him Malietoa Seuili and a girl named Taiaopo.

39b

Malietoa Taulapapa took a third wife, Fautgiti, the daughter of Tagaloa. They had two children, Toomata and Iliganoa. By Iliganoa he established the relationship between the male and female branches of the family.

40.

Anavao married Taiaopo and begot Malietoa Tuilaepa.

41.

Malietoa Tuilaepa married Tofoipupu of Saluafata and begot Malietoa Aeoinuu.

42.

Malietoa Seiuli married Foaifoaimai and begot Malietoa Afuitevaga.

43.

Malietoa Aeoinuu married Seuipuanumi Vavae and begot Malietoa Laulauofolasa.

44.

Malietoa Laulauofolasa married Aliitasi and begot Malietoa Tia and Taulapapa. Malietoa Tia established the Satuala family.

45.

Malietoa Tia married Taufailematagi and begot Malfetoa Fitisemanu. During this time the title was divided into three, the holders being Malietoa Fitisemanu, Manoo and Tauasa. Manoo and Tauasa relinquished the title and returned to Malie. The title was then invested wholly in Malietoa Fitisemanu.

46.

Malietoa Fitisemanu married Palo and begot Malietoa Vaiinupo. The title was again divided between Vaiinupo and Gogo. Gogo relinquished the title which was wholly invested in Vaiinupo in Malie. This Malietoa Vaiinupo was the Malietoa who accepted Christianity and changed his name to Malietoa Tavita (David). He was the real King of Samoa.

47.

Malietoa Vaiinupo Tavita married Aunofo and begot Malietoa Semoanaifea Moli.

48.

Malietoa Moli married Faalaitaua and begot Malietoa Laupepa.

49.

Malietoa Laupepa married Sisavaii and negot Malietoa Tanumafili and Silivaai and a girl named Faamusami.

50.

Malietoa Fitisemanu took another wife and begot Malietoa Taimalelagi.

51.

Malietoa Vaiinupo took another wife and begot Malietoa Talavou.

52.

Malietoa Talavou married Faamalea and begot Faalata.

53.

Malietoa Tanumafili married Momoe and begot Ioane, Aka, and two girls Uluiva and Tamato.

Chapter V A record of events in Samoa since 1822. 1822 War in Malata. The fort we captured by Aana. During this war one European had a gun. 1828 The titles of Tuiaana, Tuiatua and Tamasoalii and Natoaitele were conferred on Malietoa. Leiataua Pe'a was the leading warrior of Manono at this time. Before the year 1828 he had subdued Savai'i and Upolu and the Government of the country was under Manono until 1850. In this year the titles of Tuamasaga, Atua and Aana and the titles from Tuisamau and Safata were offered to Pe'a. He did not wish to accept them and be recognised as King. During this year Savai'i was first advised that Malietoa was King. No Savai'i title was conferred on Malietoa. 1829. The village of Fasitoouta in Aana killed Tamafaiga who was known as the Ghost on account of his cruelty. This man was a chief of Manono. War was declared on account of his death. Savai'i, Manono, Atua and Tuamasaga joined together against Aana. The war was fought in Fasitoouta. During this war women and children were thrown into a fire and this fire was called Tito. Aug 24 1830 Representatives of the London Mission Society arrived in Samoa. The Society was represented br Rev Williams and eight native teachers from Tahiti. They came in the Missionary ship Tafa. The chief Fauea and his wife Puaseiese, both of Sapapalii had been to Tonga and were brought back on this ship. The vessel first called at Safune where they were well received by Tagaloa and Safune and given a feast. The first news of the killing of the Ghost Tamafaiga was received. Malietoa was at Manono whilst the fighting took place. The Missionary ship sailed to Sapapalii and it was reported to Malietoa that they were there. Malietoa went to Sapapalii and accepted Christianity. 1831 Teachers from Tahiti remained in Savai'i. Malietoa adopted the name “Tavita.” (David). The first native church in Samoa was built at Sapapali'i. 1832 Rev. Williams returned to Samoa and built a church at Leulumoega and paid visits to different parts of the Islands. 1834 Rev. Buzacott arrived in Samoa. 1835 Rev. Pratt and Rev. Wilson arrived in Samoa. 1836 Six Missionaries from London arrived 3/4 Rev. Murray, and Rev. Barnden for Tutuila, Rev. Miller for Apia, Rev. Hardy for Manono and Rev. Hale for Sapapali'i. 1837 Rev. McDonald went to Safune. 1838 Rev. Williams returned to Samoa in the Missionary ship Canden which also broughtthree other Missionaries. 1839 Work in the heathen villages was commenced. The following were those who commenced the work: Sa'u in Apolima: Leiataua in Manono: Paulo Fasavalu in Falelatai: Seupule Mose in Saleimoa: Mose Fuaiupolu and Lalolagi in Malie: Salamea, Filipo, Mose, Ioane in Iva. A warship on a visit of inspection arrived. In this year the Rev. Williams and the Rev. Harris were killed by the natives on the Island of Eromaga and their bodies were eaten by the benighted heathens. The bones of these valued men were brought by the Missionary ship to Apia and interred under the porch of the church. May 3 1841 Malietoa Tavita died. In this year the work of God was commenced in Loyalty Islands by the Rev. Murray and Samoan Teachers. Sep 3 1844 Fighting at Mulinu'u. Revs Tanner and Hale appointed to Malua. Sep 26 1844 The school was built at Malua. 1846 The war continued at Mulinu'u where a fort was built. A fight between war canoes took place in the Apia Harbour. 1848 Fortifications were built in Taumafa by the Tongans for the Samoans. In this year the title of Tuiaana was conferred on Sualauvi in accordance with the expressed wish of Malietoa Tavita. Jne 5 1848 Another war was declared. It began at Tufulele. In this war, war canoes took part. The war ended in Mulifanua and Manono. It ceased in 1856. Aana people were banished to Atua. Jan 3 1849 Whooping cough broke out. In this year the first sore was established in Samoa by Pritchard and his son who came from New South Wales. The printing of the New Testament in the Samoan language completed. 1850 Atua brought back the people of Aana who were banished by Savai'i and Manono. War in Taumafa. The fortifications in Taumafa were captured by Aana and Atua. When this war ended Aana rebuilt the villages destroyed in their own district. More fighting took place at Mulifanua. In that fight a boat with a steel bow built by Carruthers in Lefaga was used. This boat was really two boats joined together with a rudder between them. 1851 Two villages were burned by men of the steel-bowed boat of the fleet of Atua and Aana. More fighting took place at Mulinu'u which was protected by boats from the British warship on the orders of the British Consul. (Pritchard.) 1852 This war finished and the people dispersed to their villages. Peace reigned. The first Catholic Bishop arrived in Samoa. Apl 5 1854 A very severe hurricane called Fo'epapa, occurred. It resulted in a bad famine. Eight European vessels were wrecked. Aug 26 1855 I was born at Faleasiu, Aana. Sep 5 1855 The printing of the entire bible in Samoan was completed. Dec 2 1857 The fighting in Safata ended. Oct 1 1858 Malietoa Tinai died. 1860 Malietoa Moli, the father of Malietoa Laupepa died. He was the brother of Malietoa Talavou. 10,000 copies of the bible in the Samoan language were printed. The translation was done by the Revs. Pratt and Nisbett. Aug 4 1867 War between Satupaitea and Palauli. Satupaitea people were banished to Faasaleleaga district. A death feast was celebrated for Agasala. Lawe for Atua and Aana were promulgated. 1869 Malietoa Laupepa was proclaimed King by Tuamasaga and a Government was established in Matautu as instructed by Williams the British Consul. A council house was built and it was called “Matagofie.” In this year some of the people who objected to the Kingship being given to Malietoa Laupepa announced that they would confer the title on Malietoa Talavou. He was taken by the people of Faasaleleaga, Manono and Tuamasaga to Mulinu'u. Leulumoega and Lufilufi people were also there. Mar 29 1869 Tuamasaga fought other districts over the question as to who should be King Malietoa Laupepa or Malietoa Talavou. Safata built fortifications inland of Apia. Fighting began at Sogi, Mulinu'u. The troops of Malietoa Laupepa were driven to Apia because they were few in number - about - 800. They escaped to Aana and Atua and asked for assistance. Aana and Atua accepted these people. Tuamasaga people remained in Atua district and Savai'i people rested in Aana district. 1870 I commenced schooling in the boys' class at Malua. During this year Aana and Atua districts established villages for Malietoa Laupepa and people of Tuamasaga, who had been driven from their homes on account of the war. Fighting took place at Faleasiu and Tufulele. Two European boats took part in this fighting. The boat of Lefaga was called “Fu lasi.” The European boats belonging to the party of Malietoa Laupepa opposed the fleet of Manono on the side of Malietoa Talavou. They fought opposite Tufulele and the European boats were destroyed. The fleet of Fagaloa and the fleet of Manono also fought opposite Nofoalii. The boat captained by Lautolo went right in amongst the boats of the enemy. Aug 5 1870 The war ended as a result of the influence of the Missionaries. Judge Williams, the British Consul also took part in the settlement. The two warring factions came to an agreement at Utualii. A village was built at Apia. 1871 Tuiaana Sualauvi died of a sickness which commenced during the fighting between the European and Samoan boats at Faleasiu. Tuiaana leaned against a breadfruit tree whilst the fight was in progress. This tree died. After a short peace fighting between the two Malietoa parties recommenced. Sep 1871 Savai'i advanced on Upolu. The district of Itu-o-tane built fortifications in Leulumoega. Aana tried to capture this fort but were repulsed with heavy loss. Pe'a Tauapuaa was killed as were also Vaafusu and many chiefs and orators. Aana retreated and joined with Tuamasaga in Apia. Aana built fortifications in Matautu. The troops of Malietoa Talavou rested at Toamua and Lelepa and later on fought there. The District of Itu-o-fafine and Faasaleleaga departed to Falealili and fought against Atua at Vaovai. Mar 18 1872 The German warship Nymph arrived - Captain Von Blain in command. This Captain inflicted a fine of 14,000 dollars on the Samoans. Jne 1872 The American warship Rebecca and Valparaiso arrived as did also the British warship Cessock. Sep 1872 Aana and Savai'i ceased fighting and the troops dispersed. Nov 22 1872 Maua Afamasaga was born at Faleasiu. 1873 The beginning of this year saw peace and harmony in the country. Apl 1873 A big feast was held at Mulinu'u and an agreement arrived at between the opposing parties. The Alii and Faipule, the Tumua and Pule, the Districts of Ituau, Alataua, Aiga-i-le-tai and Vaa-o-fonoti agreed to establish a government and draft laws. The British warship Camelion arrived. May 1 1873 At a fono held at Mulinu'u, Taimua to the number of seven were appointed - one from each district. Faipule were also appointed in connection with the new Government. Aug 1873 Steinberger arrived in a two-masted vessel. He was an American and he drafted the laws for the Government. Oct 1873 The Samoan flag was again hoisted. It was a red flag with a white star. The British warship Clio arrived. The constitution of the Government of Samoa was written. M.K. Lemamea was appointed to be the first Secretary to the Government. He was also appointed Interpreter for the Government and the Three Powers. Lilo acted with him. The British warship Pearl arrived. Commodore Hoskins was in command. He recognised and paid respects to the Samoan flag. Steinberger met the Samoan Missionaries in Apia. Jan 1874 The warship Blanka arrived. Feb 1874 The German Judge Webber inflicated a fine of 14,000 dollars on the Samoan people. Mar 1874 The first tax was imposed by the Government. Steinberger returned to America. May 1874 The German warship Diamond arrived. The Captain met the Government and tried to persuade those in power to pay the fine inflicted. A first payment of 4,000 dollars was made, leaving a balance of 10,000 dollars. A further payment was made of 1465 dollars leaving 9,360 dollars still to be handed over. This warship also recognised the Samoan flag. The Captain of this vessel was responsible for the burning of houses at Matafagatele that were built on German land. May 1874 The French ship Amute arrived. Nov 1874 The Government held a meeting and decided that Malietoa Laupepa and Pupua Pulepule should be Kings and reside at Mulinu'u. Jan 1875 The British warship Blanca arrived. This ship recognised Malietoa Laupepa and Tupua Pulepule as Kings. Mar 1875 It was decided that the Government tax should be collected in this month and in March of each year in the future. Apl 1875 The American warship Tuscarrora arrived. Steinberger came with her and brought a present from the American Government of four cannon, fifty rifles and all the necessary equipment. A machine gun was also included. The American and Samoan flags were hoisted together. Apl 24 1875 The two masted ship Peerless arrived to become the naval vessel of the Samoan Government. Major Latrobe arrived to instruct the Samoan troops. Foster was appointed American Consul. May 1875 Malietoa Laupepa was appointed King. Tupua Pulepule stood down. A new principle was laid down that there should be only one King and an adviser (Steinberger) and that there should be two fono houses, the House of Taimua and the House of Paipule, these to sit together as a parliament. It was also decided that there should be two families from which the King would be chosen - the family of Malietoa and the family of Tupua- and that each King should reign for four years. Dec 1875 I was appointed a student Dec 1875 The Peerless was seized by the Judge Mr Forst. Feb 8 1876 Steinberger was arrested by Captain Stevens of the British Warship Barracouta. Feb 12 1876 Malietoa Laupepa was deprived of his Kingship because he took away the position from the Chief Adviser although it was in his power to do so. Malietoa Laupepa was protected by the Consul. Mar 13 1876 Fighting between troops of the Government and sailors from the Barracouta. Thirtythree went with the King to hold a Mar 13 1876 discussion with the Government. Some on each sidewere killed. The chief, Matautia, Taimua of Fagaloa, died. Fighting ceased and Steinberger and three chiefs, Aiono Aivao and Masua were taken to Fiji together with the Native Judge, Leituala, by Captain Stevens. The Consul decided that Steinberger would not again be allowed to return to Samoa. Rev. Nisbet died. He was a valued teacher of Samoan history in the school at Malua. May 1876 Am American warship commanded by Captain Miller arrived. May 23 1876 A British warship under the command of Commander Hoskins arrived. He discussed the question of Steinberger with the Government. Jne 1876 A French warship arrived and paid its respects to the Government. Sep 30 1876 The American Consul Mr Griffin arrived. Oct 10 1876 The Acting Consul for America Colmasnil returned to America. The American and Samoan flags were again hoisted together. Nov 6 1876 Tuamasaga raised a flag in Malie as a sign that they objected to the flag of the Taimua and Faipule of the Government in Mulinu'u. Jan 17 1877 A meeting of the Government and Puletua, the Consul Liardt and the Captain of the Beagle was held. The decision of the Captain and the Consul was that the trouble must not again be caused by the Government and that a King must be appointed. I was appointed to be a teacher at Malua. I was the first teacher appointed to the training school at Malua. Apl 14 1877 The Taimua and Faipule of the Government visited Fiji to ask the Governor of that territory for his protection and assistance. Mr Coe went with them as interpreter. Apl 17 1877 The British warship Sapphire arrived. May 1 1877 The Government held a meeting with the Captain of this ship and the Consul. May 9 1877 The Government decided that Tupua Tamasese should be King. May 9 1877 Some wished Malietoa Talavout to be King. May 23 1877 The members of the Government who went to Fiji returned. The Samoan flag was again hoisted with the American flag. Jne 1 1877 Malietoa Laupepa was again proclaimed King. This was the third time he had been chosen to fill the position. The villages who favoured him were Sagaga, Saleimoa, Iva, Sapapalii and Safotulafai. Jly 1 1877 The fort of Malietoa Laupepa called Puletua was built at Taumafa in Faleata. On that day the Government (Kalietoa Talavou) made ready to go to war and fight at Manono; but the Puletua escaped in the night and went to Vaimoso. The Government troops followed and located at Vaiusu. Jly 17 1877 The war of PuLetua was fought at Vaimoso. The fortification was attacked by Government troops and nearly captured. Leituala and Leutele went to the fort and talked with those inside. Kalietoa Laupepa agreed to stop the fighting but he was laggardly and the fighting recommenced. The Government troops were advised of the decision to recommence the fighting by Masua who called out “Go ahead and fight - war.” Manono arose and took Malietoa Laupepa. Fighting continued and the people of Puletua escaped to Apia. Forty chiefs and orators sheltered in the house of the British Consul. Jly 23 1877 Griffin the American Consul returned to Samoa. Sep 19 1877. Lellamea, Secretary, went to America in the two masted vessel Isabel. He was sent by the Samoan Government to make any agreement he thought fit with the American Goverment. Sep 23 1877 The store of Stewart was occupied by sailors from the French warship acting on instructions from the American Consul Griffin. Oct 1 1877 The people of Puletua were divided between Savai'i and Upolu. In this year war commenced in Tutuila. Mauga rebelled against the Government of Tutuila, the Taimua and Pule. Oct 1 1877 A newspaper was published in this month. It appeared once a week and continued from 1877 to 1888. Oct 20 1877 A letter from Meredith was taken to Mauga asking him to protect the land in Tutuila during the fighting. Nov 10 1877 The news of the fighting in Tutuila was first received. Nov 17 1877 A letter was received re the selling of rifles to Tutuila. Nov 24 1877 Captain Wright was appointed leader by one of the war parties in Tutuila. He was very much afraid. The Samoan flag was again hoisted by Colmarsnil. Dec 1 1877 The German warship August remained at Tutuila. Dec 8 1877 Information received from Tutuila that Mauga had escaped to Aunu'u. Dec 22 1877 Information received that the Governor of Fiji was coming to Samoa. Jan 5 1878 Information received from LéMamea of his doings in U.S.A. Jan 12 1878 Dispute in Samoa as the result of the expressed wish that Samoa should be under British rule. The newspaper published the text of the agreement between Faleata and Faleula re land. The paper was owned by Fred Clay. Jan 19 1878 Mauga knelt down on a fine mat and humbled himself before the Government as compensation for his rebellious conduct. The mat was called Filoiaulo. I went to Mulinu'u to live in the house of my brother LeMamea who was in America. I was also appointed a scribe to assist the Secretary to the Government. Jan 1878 The Governor of Fiji arrived in the warship Sapphire. Jan 26 1878 Sir. A. Gordon investigated certain acts of Steinberger whilst he was in Samoa. The two masted vessel of the Samoan Government was seized by the British warship Sapphire. Feb 9 1878 The York hotel was burned. Feb 10 1878 A reply was received from Queen Victoria that she could not accept the responsibility of governing Samoa but would always entertain a friendly feeling for the people of the country. The High Commissioner for Fiji arrived - Mr Hythe. Feb 10 1878 Samoa decided to continue to try and become a part of the British Empire despite the fact that an agreement had already been reached with the American Consul. The Consul fled to Mulinu'u where he was protected by the police of the Government. He was afraid of being killed by the Europeans. Feb 16 1878 Trials by a qualified Judge were commenced by the High Commissioner from Fiji. Feb 23 1878 Sir A. Gordon returned to Fiji. Feb 23 1878 The two masted boat of the Samoan Government was again seized by the British warship Sapphire. The Samoan and American flags were again hoisted together at Mulinu'u. Mar 2 1878 An enquiry was held into the actions of Hunt. A meeting of the Government was held concerning the desire of the Samoans to come under British rule. I attended that meeting as Secretary. The American flag was not hoisted above the Samoan flag. Mar 12 1878 The British warship returned on account of the balance of the fine still unpaid, which balance was 10,000 dollars. The money was collected from Europeans and the fine paid. Mar 16 1878 The Sapphire returned to Fiji. The agreement between Samoa and American was made known as was also the letter saying that the land of Silo, got from Betham, should not be sold. Mar 28 1878 Malietoa Laupepa and Puletua were fined $2000 and returned to their own villages. Apl 1878 The American Consul Dawson arrived. May 18 1878 Word was received that LeMamea was returning to Samoa as the work he went to do was finished. Jne 22 1878 The Consul and Taimua held a meeting. Jne 29 1878 LeMamea returned with the agreement he had made with the American Government at Washington the Capital of America. He was brought back to Samoa in the American warship Adams. The Government of Tumua and Pule were recognised by this ship which fired a salute of 21 guns. Mauga and his war party were conveyed to Tutuila. Jly 2 1878 Taimua and Faipule visited the German warship Bismark. Jly 6 1878 The Government of Taimua and Pule held a meeting re the return of LeMamea and the fine inflicted by Germany; also the matter of the landing of the German sailors from the warship Ariadne. Jly 13 1878 A meeting between the British Consul and the Taimua concerning the question of land was held. Jly 20 1878 The German Firm commenced business at Saluafata and Falealili. The Government discussed the agreement between Samoa and America. The land owned by America was pointed out by Clay. Jly 27 1878 The letter that was written by LeMamea and Swantos whilst in America was shown and the friendship of the U.S.A. was made known. Jly 29 and 30 1878 All Samoa gathered at Mulinu'u. The meeting was for the purpose of celebrating the return of LeMamea. Aug 17 1878 The constitution of the Government was reduced to writing. Sep 21 1878 Another meeting was held re the constitution of the Government. Jan 11 1879 A meeting was held to discuss the question of Kings of Samoa. On this day Malietoa Laupepa moved to Mulinu'u. Jan 27 1879 On this day the Taimua and Faipule signed their names to an agreement with Germany. The agreement was signalised by the German warship Ariadne. Feb 1 1879 The Government held a further meeting with the German Consul in his house and again affirmed the agreement. Feb 6 1879 General Bartheldt arrived to become legal adviser to the Samoan Government. Feb 8 1879 The agreement with Germany was broadcasted in the English language. Mar 4 1879 A severe hurricane occurred in which two vessels were wrecked. Mar 19 1879 General Bartheldt was appointed legal adviser to the Government. Mar 24 1879 The Taimua and Faipule honoured the birthday of the Kaiser. Apl 17 1879 Faasaleleaga and Manono held a meeting at which it was decided to appoint Malietoa Talavou King. Apl 18 1879 A British warship commanded by Captain Cawe arrived. May 3 1879 Tuamasaga, Manono and Faasaleleaga expressed the opinion that Malietoa Talavou should be King and they came to Mulinu'u. May 10 1879 Tuitapu promised that Tuamasaga, Manono and Faasaleleaga would support Malietoa Talavou. May 14 1879 The three Consuls held a meeting re the Municipality. May 24 1879 A meeting of the Government was held at which it was shown that the Government was not in favour of Malietoa Talavou becoming King. The troops of Vaimauga and Faleata went to Mulinu'u and acting on orders from the Government ordered the Taimua and Faipule away from Mulinu'u. May 23 1879 The Taimua and Faipule left Mulinu'u and gathered at Leulumoega and Aana, and made ready to go to war against Tuamasaga, Savai'i and Manono. Tupua Tamasese also went to Aana with the Taimua and Faipule. He was appointed King in Aana. Jne 13 1879 The American warship Lakawanna arrived in command of Captain Chandler. Malietoa Talavou went to Savai'i in the two masted Government boat. The Captain of the American warship recognised the Tumua and Faipule. Jly 21 1879 Tupua Pulepule died. Jly 24 1879 Malietoa Talavou was seized by the people of Itu-o-tane at Safotu, Savai'i. He had gone to Savai'i to ask for assistance. Word was received in Apia that Safune and Safotu had seized the two masted Government boat of Malietoa Talavou as well as Malieton himself. A German warship left for Savai'i. Jly 31 1879 Malietoa Talavou returned to Apia together with a number of the chiefs of Itu-o-tane who had been seized by the German warship. Aug 1 1879 The district of Itu-o-tane was punished for seizing Malietoa Talavou who was under the protection of the German flag. They were fined 2,500 dollars. Aug 8 1879 On this day the fine was paid and the Itu-c-tane chiefs who were held prisoners were released. Aug 22 1879 The British warship Cormorant brought the Governor of Fiji, Sir A. Gordon. Aug 25 1879 Sir A. Gordon and the Consuls held a meeting re the Government of Samoa in Mr Webber's house. Aug 26 1879 Another meeting attended by Sir A. Gordon, the Consuls and Malietoa Talavou was held at Mulinu'u. Aug 28 1879 Sir A. Gordon approved of the appointment of Malietoa Talavou as King of Samoa. Aug 29 1879 An arrangement between Samoa and Great Britain was made and signed by Malietoa Laupepa and Saga Auauna. Aug 30 1879 Sir A. Gordon and Malietoa held a meeting. Sep 2 1879 Malietoa Laupepa and Saga Auauna signed the agreement re the Municipality. Sep 3 1879 Sir A. Gordon went to Aana in the Cormorant to say farewell to the late Government. Sep 10 1879 The troopsof the late Government commenced to advance against the troops of the new Government of Malietoa Talavou. Fighting took place at Faleula. Sep 18 1879 General Barhteldt resigned from his appointment as leader of the Council. Sep 20 1879 General Bartheldt was arrested. Sep 24–28 1879 Fighting occurred between Safata and Atua on account of Atua trespassing on Safata land when going to Faleula. Safata, Faasaleleaga and Manono fought against Atua. Oct 3 1879 War began and fortifications were built in Faleula. Oct 5 1879 Weber was angry with Malietoa because he had signed his name to transfers of land sold by Samoans. Oct 18 1879 War again broke out in Safata. Oct 19 1879 Hand to hand fighting took place at the fort in Faleula and a stone wall was built in the sea opposite this village. Nov 4 1879 Boats from the German ship Bismark went to Faleula to survey an anchorage for large ships. Nov 15 1879 The British warship Emerald brought Sir A. Gordon to Apia. Nov 16 1879 The seat of war was moved to the fortifications at Faleula. Fighting took place and a great number of the troops of the late Government were killed. Nov 19 1879 Sir A. Gordon returned to Fiji in a British warship. Nov 21 1879 The German warship Bismark anchored opposite Faleula. The Captain seized the fleet of Tumua and their rifles and stopped the war. Nov 22 1879 Fighting ceased and it would appear that the troops of Malietoa were victorious becasue they were assisted by the Consuls. Nov 26 1879 A warship towed a three masted vessel to Savai'i. On this boat were the people of Itu-o-tane who were being returned to their homes. These people had no boats of their own because they had been seized by the German man-o-war. Nov 27 1879 Tamasese Tupua was lost inland of Faleula on his return from delivering a message to Safata. His people looked for and found him. He was accompanied by Mose who became a teacher at Leulumoega. Nov 28 1879 The German warship again went to Safata and scattered the troops who were fighting. Nov 29 1879 Fighting ceased and a short peace reigned in the country. Dec 4 1879 The Missionary ship sailed taking with her the Rev. G. Turner. Dec 11 1879 The German watship Nautilus arrived. Dec 15 1879 The Nautilus was sent to bring the chiefs of the late Government to hold a meeting with Malietoa Laupepa and Malietoa Talavou on board the Bismark. They agreed to end the war. Dec 22 1879 The Germans held a meeting and decided to object to the Municipality. Dec 23 1879 The Consuls and the chiefs of the late Government held a meeting at which it was decided to appoint Malietoa Talavou to be King. Dec 23 1879 The German ship Bismark hoisted the Samoan flag. It was a red flag with a white cross and a white star on the top. The Bismark fired a salute of 21 guns. Dec 29 1879 The Government of Malietoa Talavou disagreed with the Consuls. An agreement was made that Malietoa Talavou should live at Mulinu'u. Jan 1880 A meeting of the Tumua was held at Lufilufi. Lufilufi and Leulumoega gave to Saleaula and Palauli the name of Tumua; and also to Tutuila. Feb 7 1880 Mataafa was made chief Taimua of Samoa. Feb 13 1880 Another meeting of the Tumua was held at Lufilufi. They expressed dissatisfaction that Malietoa should have been appointed King. Mar 12 1880 The warship Danae recognised Malietoa as King. Mar 13 1880 The Danae returned to Fiji. Mar 23 1880 The European, Mr Hunt, went to live with Malietoa Talavou. He was called Malietoa's son. Mar 24 1880 The Consuls and Malietoa Talavou agreed to appoint three European advisers. Mr Coe, Mr T. Trood and Mr Volkman were appointed. Apl 3 1880 The Danae returned from Fiji. May 11 1880 Sailors from the Danae burned the village of Lufilufi. May 17 1880 Hunt was forbidden to again live with Malietoa Talavou. May 18 1880 The British warship Cormorant arrived to replace the Danae. May 20 1880 Malietoa Talavou went in the Cormorant to Savai'i. May 31 1880 Malietoa Talavou paid a visit to Atua in the Cormorant. The German warship Hyena arrived. Jne 2 1880 Malietoa Talavou returned from Atua. Jne 3 1880 A letter from Atua was received intimating that they were dissatisfied with the Government and that Malietoa, was not acceptable to them as King. The German Consul advised Malietoa Talavou that Lemamea had been appointed chief secretary to the Government. Jne 4 1880 A British and a German warship went to the Atua District. Jne 10 1880 The boats of Aana which went to a fono at Lufilufi were attacked and beaten by the war party of Malietoa Talavou. Jne 15 1880 Two large canoes from Atua and Aana came to hold a meeting with the Government of Malietoa Talavou. The meeting was held but the Aana and Atua people departed as they would not accept the wishes of Malietoa Talavou. Jly 15 1880 The Faipule of the Government of Malietoa Talavou went to Saluafata to hold a meeting with Atua and Aana but were not received. Jly 26–30 1880 Atua went to Aana and both districts visited Palauli to celebrate the appointment of Saleaula and Palauli as Tumua. Malietoa Talavou and the Faasaleleaga district were displeased with the Meeting and with the appointment of Tumua for Palauli. Faasaleleaga district arose and drove away the people of Palauli and burned their village. The war boats of the Tumua arrived from Upolu and found that Palauli village had been burned. Faasaleleaga was fortified and preparations made for war. Aug 4 1880 The whole of the village of Palauli was burned by Faasaleleaga and Satupaitea. The war fleet of the Tumua arrived. A British and a German warship went to the seat of the trouble and worked to stop the war. The fleet of the Tumua went to Salailua and did not call in at Palauli. Aug 7 1880 Troops of Tuamasaga went to Savai'i to assist Faasaleleaga and Itu-o-fafiene. Aug 11–15 1880 Preparations were made for war as a result of the decision of the meeting of the Tumua who were in Savai'i. A party was appointed to advise the troops of Aana and Atua who were in Upolu that war would be declared in Savai'i; but the troops of Aana and Fagaloa had departed for Atua to await word from Savai'i. Tuamasaga arose and burned villages in Aana and destroyed crops. Malietoa Talavou went to Savai'i and returned on the 20th August. Aug 24 1880 The fiftieth anniversary of the coming of the Christian religion to Samoa was celebrated. The Jubilee was held by the L.M.S. Church. Aug 25 1880 Sir A. Gordon arrived in the warship Emerald. Aug 26 1880 A party from the Tumua in Savai'i arrived at Fasitootai. They were not aware that Aana people had gone to Atua and that troops of Tuamasaga were occupying Aana Alofi. The party consisting of Lemana, Laiafi, Leituala, Faiivae and others were seized and brought to Mulinu'u by the troops of Tuamasaga. Aug 27 1880 The agreement with Great Britain was ratified. Aug 29 1880 Sir. A. Gordon returned to Fiji on board the Emerald. He took with him Mr Hunt who had been banished. Sep 4 1880 Fighting took place at Lemaveve, inland of Taga in the district of Itu-o-fafine. Sep 9 1880 The American warship Alaska arrived. During this month the people of Itu-o-tane were shut up in Amoa. Sep 28 1880 Troops of Tuamasaga who had been in Savai'i returned to upolu. Oct 9 1880 The story of the fighting was printed in the newspaper. Oct 21 1880 Mauga died at Tutuila. Nov 9 1880 Malietoa Talavou died. Nov 13 1880 The death of Malietoa Talavou was recorded in the newspaper. Nov 18 1880 Malietoa Laupepa was appointed King. Nov 23 1880 The Consuls ordered those who were fighting to leave the Municipal area. Dec 1 1880 The people of Itu-o-tane made an attack on the people in the Malae at Lano. Boys and neutrals were beaten by this party. Malietoa's party then arose and surrounded the people of Itu-o-tane, Tovaega, Aana, Atua and Tutuila. Dec 10 1880 The British warship Nautilus arrived from Sydney. Dec 1880 Fighting was commenced by troopsof the Tumua against the troops of Malietoa which were at Vaitoomuli, Palauli. The trench the troops of Malietoa fought in was called Paumea. The trench was taken and the troops of Malietoa were chased to Faasala. I was in this fight and fought for Falealili. Dec 1880 During this week the fortifications of the people of Itu-o-tane was blown up. They were betrayed. The leading chiefs who were in this fortification were taken to Manono. From this incident originated the speech of Alipia: “Safotulafai! dont destroy but save the useful tree.” On the same day the troops of the Tumua who were in camp at Palauli decided to sleep in the bush and make an attack on the Faasaleleaga people who had surrounded the people of Itu-o-tane. This however, was not done as word was received that the for of Itu-o-tane had been taken. On the night of this day the fleets of the Tumua, Palauli, got ready and held a fono at sea. They sailed to Asau and decided that the fighting would continue in Upolu. They went to Safune and left there at night arriving at Alofi Aana. Jan 4 1881 The two masted boat of Malietoa arrived at Apia. Jan 8 1881 Leaupepe died at Faleasiu. He was ambushed by the troops of Saleimoa. His young son cried whilst he was being killed. Feb 3 1881 A tidal wave occurred and the western side of Mulinu'u was submerged. Feb 12 1881 The troops of the Tumua again advanced on Faleula and surrounded Tuamasaga. Mar 5 1881 The newspaper reported happenings in Samoa. Mar 7 1881 The troops of both sides advanced. Mar 10 1881 Malietoa Laupepa was proclaimed King by the three Consuls. Mar 23 1881 The German Consul opposed Malietoa and it would seem that he was not King. On this day Tupua Tamasese was proclaimed King by the Tumua. The chiefs of Atua held a meeting with the officers of the warship on board the ship at Saluafata. I continued to act as assistant to Lemamea. Apl 20 1881 Tupua Tamasese was appointed King at Leulumoega and it was decided that he would reign for two years and then be succeeded by Mataafa. The Catholic Bishop attended that function. Jne 18 1881 The war called the “War of the Newspaper” was fought in Saluafata. Jne 22 1881 The American warship Lakawanna arrived. Jne 22 1881 A meeting between the two warring parties was held aboard the Lakawanna and a reconciliation brought about. Peave reigned between the two parties. Jly 12 1881 A discussion took place between the Consuls and the two warring factions and it was dedided that Malietoa would be King and Tupua Tamasese Deputy King. Sep 2 1881 A joyful meeting of all the chiefs of Samoa was held and a reconciliation effected. They all then dispersed. Sep 6 1881 Hunt was banished by the Consul. The Government again began to function and the Faipule gathered at Mulinu'u. Faataalili and Anae Selu were appointed Secretarys. Council houses were established in all districts and Faipules for all districts were appointed. 1882 I was appointed Secretary for Aana and Saga Auauna was made Governor of the District. Mar 25 1882 A severe cyclone occurred. It was most severe in the south eastern portion of the Islands. A tidal wave followed and Faasaleleaga and some other villages were inundated. Jly 5 1882 Petaia, Pastor, died. He was the father of LeMamea, Tuilaepa, Meleame, Aiono Toalepai, Petaia 11, Faletoese, F.S., Mose F.S., Vaoita and myself. Jly 12 1882 The new Faipules who had been appointed by the districts gathered at Mulinu'u and Malietoa Laupepa was made King of Samoa and Tupua Tamasese Deputy King. 1882 This Government was not an impartial one and at a fono it was decided that Malietoa should reign for seven years and would then be succeeded by Tupua Tamasese who would hold the position for a similar term. A severe famine occurred on account of the hurricane. The Faipule of Tumua asked Malietoa and his Faipule to appoint a secretary for them because the Faipule of Malietoa had decided that Lemamea should no longer hold the position of Secretary at Mulinu'u on account of his partiality. 1882 Malietoa Laupepa and his party agreed to do so and gave orders for a Secretary to be appointed as desired. The Deputy King and the Faipule of the Tumua agreed to bring me from Aana and appoint me Secretary to the Government. I was brought by Tupua Tamasese and the Faipule from Vaialua. The Governor of Aana and the Faipule agreed to this course. There then two secretarys, Leauanae and myself. Fata Faataalili was dismissed. Aug 14 1882 The American Consul T Canisius arrived. Jan 1883 The German Chief Judge G.K. Steubel arrived. He commenced work in connection with the Land Commission at Toamua. Feb 1883 A dispute occurred in the Government concerning the length of the reign of the King. The words in the Constitution were “Malietoa Laupepa will reign as King for seven years and when that period has passed a discussion will be held: the term of Malietoa will begin when the Government is firmly established.” Jly 1883 Another meeting of the Government was held and another dispute arose re the term of the reign of the King. It was argued that Malieto's term had not begun at the time agreed upon and as written in the agreement made aboard the American warship when the matter of who should be King was decided. Sinafoa Pagoa spoke first and he asked Tuisamau and Auimatagi and Pule and Aiga-i-le-tai to make correct the words in the Constitution that were not satisfactory. Lauaki replied “You Tumua, are grasping; you said at first that I would be the chief maker of fine mats and that you would work under me; our mats are now joined; when can I exercise my authority? You now wish to take away my pule and threaten the Manuali'i. Perhaps you think that if the Kinship does not alternate that there will be another war. Before Malietoa has had time to be Eing you wish to deprive him of the position. Murderers have not been punished under the rule of Malietoa. This is the decision of the Malietoa party- Malietoa shall be King.” I replied “each party has spoken; Leulumoega has spoken as has also the orator from Safotulafai, Namalauulu. My remarks will be impartial. On account of my position you called me. I beseech you orators to think of your country and not again advise the spilling of blood, because if you do so the control of our country will be taken over by the Three Powers. You Namulauulu, say that the reckoning of Malietoa's term is incorrect and that murderers have not been punished. I wish to show you that the constitution of a Government is not founded on the punishing of murderers alone. All Governments are founded on laws and those who transgress these laws are punished. The Constitution of this Government has not been made known to everyone. The King is not a murderer nor is our Government. The day the King was appointed is recorded and recognised but not in the way Namulauulu suggests. Let it be know that although there are disputes at present they are disputes under the pule of Malietoa the King. Incorrect opinions and words are not wanted nor is favouritism. These things are useless and if they end in the spilling of blood the Three Powers will take over the control of our country. The usefulness of our chiefs and orators will be gone.” Leleua Tagutugutu jumped up and exclaimed “I think it is wrong for Teo Tuvale to attempt to explain the position unless all the members of the Government are here to speak.” I replied “if you know what is correct, then tell it. You must not stop me for this is the correct time and place for me to speak in accordance with my position in the Government. I speak according to the constitution and in order to arrive at a correct decision, a decision that will not end in the spilling of the blood of Samoa.” Namulauulu replied to Leleua “why do you interrupt: show us what is the correct thing to do to save Samoa.” The fono ended. It was left to Suatele, the Judge, and to Leauanae and myself to make the words in the Constitution correct and to circulate the Constitution in all the districts. We wrote the Constitution out but did not change the words that were the cause of the dispute. I then asked “what about the correction of the words in the Constitution.” Leauanae replied “No the old wording will be written and distributed.” I again said “In my opinion the writing of the Constitution should stop - let us go to the fono at present beingheld on the Malae.” This was done and the Constitution was neither written nor distributed. Aug 1883 A request was sent by the Government to the leader of the New Zealand Government asking him to visit Samoa and to annex the country. This letter was taken by a man named John London. A very severe famine occurred in Samoa in this year. A big feast was tendered by John London to the Government of Samoa and the Deputy King in the hotel at Matafele. Sep 3 1883 The Consuls and the representatives of the Three Powers held a meeting re the Municipality. It was also decided on this day that the King's salary should be 25 dollars per month. Sep 18 1883 A further discussion was held as to the meaning of annexation by New Zealand. Dec 1883 A prayer from Halietoa to Queen Victoria asking that Samoa be put under British Rule was despatched through New Zealand. At the end of this year an agreement was made between the Government and the German Consul regarding the imprisoning in the gaol by Mr Webber, of Samoans stealing from German lands. Another matter on which the Samoans and Germans disagreed was the wish of the Germans to appoint two of their countrymen to discuss matters with four Samoans. This is the reason why Steubel refused to allow the flag of Malietoa to be flown within the Municipality. What caused the Germans the most annoyance was the knowledge that Malietoa had sent an appeal to Queen Victoria but had refused their request Mar 1884 From the beginning of this month until November the Germans tried to induce the Government of Samoa to make a request to the German Government similar to the one they had sent to Britain. Jly 23 1884 The law regarding murders was carried out when the following men were hung at Mulinu'u:- Aug 18 1884 A soldier from Aleipata. Aug 22 1884 A man named Tutuila. Sep 24 1884 Iakopo from Leulumoega. Sep 4 1884 In the month of September the Commentary on the Bible was completed and received. Oct 1884 The German warships Armirot, Kanorr and Bismark arrived. Malietoa Laupepa humbled himself before the German Consul but his apologies were not accepted. Nov 5 1884 A further appeal signed by Malietoa and 48 other Samoan chiefs was sent to Britain asking for assistance. The contents of this letter were betrayed by Amitua the Samoan Judge to Mr Webber who paid him money for it. Malietoa Laupepa and Tupua Tamasese were threatened by the Germans who advised them that if they did not put their signatures to the agreement with Germany, matters would be made difficult for them. Nov 14 1884 Tupua Tamasese was advised by Webber to separate from Malietoa Laupepa and to form his own Government. During this month Lemamea was called by Malietoa and Tamasese and instructed to go into the matters that had happened as Tamasese and Tumua were going to separate from the Government of Malietoa on account of the instructions of Weber. Lemamea searched for the letters appealing to the British Government and found them. The names of Malietoa and Tamasese were both signed to the letters. Lemamea explained to Malietoa and Tamasese that as both their names appeared on the petitions it would not be correct for them to withdraw. On this day I resigned from my position in the Government at Mulinu'u and returned to my village at Fasitoouta. Towards the end of the year the people of Atua gathered in Aana. They wished to form a Government of Tumua and appoint Tupua Tamasese King. Lemamea returned to Aana. Before this Tamasese had also gone to Aana and told the people not to believe the story of Lemamea as he was a member of Malietoa's party. Lemamea went to Fasitoouta. He was aware of the instruction issued to the Tua by Tamasese. The Tumua had gathered at Leulumoega and awaited the truth from Lemamea. Lemamea held a fono with the family of Aiono at Matailiili and the decision arrived at was that the family of Aiono and the people of Lefaga would not interest themselves in the Government of Tamasese. Lemamea also wrote a letter to the Tumua in which he explained that he would not go with them and that they would not again receive any information from him. He then went overland to Lefaga to his people. Nov 22 1884 On this day the British and American Consuls asked the German Consul why he tried to upset the Government of Malietoa. The German Consul denied having done this. The Tumua broke away from Malietoa. The Faipule of Tumua and Tamasese who were at MUlinu'u departed for Leulumoega and established their Government. Atua, Aana and some villages of Savai'i were included in this Government. Masua of Lufilufi was paid by Mr Webber to work with the Tumua and their districts in order to establish a new Government. Dec 31 1884 Malietoa Laupepa was driven from his house in Sogi. Webber claimed to own this land because he had bought it from Mr Coe. Previous to Coe owning it, Malietoa had got the land from a Raorotongan named Tekori. Tekori bought an old house from Webber and gave the land as security. Tekori died and Webber claimed the land. Jan 1855 The Government of Germany notified the Government of Great Britain that there was no unity in Samoa. Jan 23 1885 Black men constructed a fort at Mulinu'u. It was for-bidden to fly the Samoan flag at Mulinu'u. During this month a letter was sent by the British and American Consuls objecting to what had been done by the Chief German Consul. The letter was signed by L.B. Churchward and E.L. Hamilton. Jan 28 1885 The members of the Municipal Council held a meeting. The Samoan flag was not flown as usual. Tupua Tamasese was appointed King by the Government of Tumua and lived at Leulumoega. His Government began to function. The German Consul and Webber assisted Tupua Tamasese. A whole week of discussion was spent by Tupua Tamasese and Webber in the house of Webber at Sogi. Masua went to gather Atua and Aana at Leulumoega. Feb 1885 The two parties could not declare war as Great Britain had promised to protect Malietoa on his undertaking to keep the peace. Feb 12 1885 The British and American Consuls again broadcasted the fact that they were supporting Malietoa's cause. Mar 1885 The family of Aiono of Matailiili sent a letter to Malietoa expressing their disapproval of what the Tumua were doing. I wrote this letter and took it to Malietoa and also showed it to Safotulafai and Tuisamau and others at Mulinu'u. Mar 30 1885 On this day the malaga of Tulei Saivaese and Toleafoa Tuifaiga commenced. I went with them as I was asked to go. The journey was made in the three masted boat of Mr Moors and Mataafa. After fourteen nights at sea we reached Levuka. Apl 10 1885 The Chief German Consul prohibited the holding of Samoan fonos in Apia. Jne 24 1885 The American Consul Greenbaum arrived. Jly 14 1885 A celebration was held at Leulumoega by Tamasese to commemorate their departure from Mulinu'u and the commencement of their Government. The Acting German Consul and officers of the German warship were present at that celebration. Nov 13 1885 An account for $2,000, rent for Mulinu'u was sent to Malietoa by the German Consul with a demand that it be quickly paid. Dec 30 1885 Malietoa Laupepa and the Faipule of his Government vacated Mulinu'u and went to Apia as he was advised by Greenbaum and Powell that the land belonged to Germany. He was advised not to pay the $2,000 demanded by Webber as rent for two years. The amount was collected but was used to defray the cost of a building for the Government in Apia. Apl 29 1886 The German fleet under the command of Admiral Knorr arrived. Malietoa sent a letter to the Germans admitting his mistakes. He received in reply a severe reprimand. May 8 1885 Admiral Knorr in the Bismark visited Aana and greatly strengthened the Government of Tumua and Tamasese by his visit. May 12 1886 It was made known by the German Consul that Malietoa had broken theagreement and had wrongly treated the Government of Germany. May 15 1886 The German fleet sailed for China. The British warship Diamond arrived and recognised the Kingship of Malietoa. May 17 1886 The American Consul hoisted the Samoan flag below the American flag. May 20 1886 The American warship Mohican arrived. May 21 1886 The Diamond departed. The Samoan flag was hoisted on a Tulie tree on the Malae in Apia. On the same day the German Consul and sailors from the German ship Albatross went to the Malae and hauled down the Samoan flag. The British and American Consuls objected to this action. May 22 1886 The flag of Malietoa was protected by the American warship and recognised by a salute of 21 guns. May 23 1886 A letter of explanation was sent by the German Consul to the American Consul. May 26 1886 The British and American Consuls went in the Mohican to visit the Government of Tamasese in Aana. They called Tamaseses Government a rebellious one. The troops of Malietoa went into the bush and showed themselves to the troope of Aana and Atua. The German flag was hoisted by the Tamasese Government. Fighting did not take place. This incident was called “The war that did not take place.” May 29 1886 The German Consul and Mr Webber went to Aana to meet with the Government of Tamasese and these two men instructed the Government that it would be satisfactory for them to disperse for a few days. On this day the German flag that had been flown for 17 months at Mulinu'u was hauled down. Jne 3 1886 A letter signed by Malietoa and the two Consuls was circulated and the people were instructed to disperse and return to their villages. Jne 8 1886 Chiefs of the parties of Malietoa and Tamasese held a fono on board the warship Mohican. An agreement signed by both parties was made and it was decided that there should be no more fighting. They would unite and live in peace all fortifications wouldbe destroyed and the carrying or arms would be forbidden. Jne 14 1886 The Mohican went to Tutuila to establish friendly relations. Jne 22 1886 The marriage of Tamasese and his Queen was celebrated at Leulumoega. It was a memorable occasion. Jne 24 1886 The German Consul Traveis arrived to replace Steubel and to perform the work of Commissioner. Jne 28 1886 The British warship Diamond returned. Jly 26 1886 The American warship Mohican departed as did also the American Consul Greenbaum. Aug 14 1886 Steubel returned to Germany. Aug 17 1886 The Commissioner Y.H. Bates arrived from America. Aug 31 1886 Sir I. Thurston, Governor of Fiji arrived. Sep 6 1886 The Governor of Fiji returned to Suva. Nov 29 1886 Henry F. Segmond came from Tonga to be British Consul in Samoa. Dec 20 1886 The German Consul and Webber went to Aana to meet with Tamasese and the people and they beseeched them to form a Government. Jan 12 1887 A messenger from Oahu arrived (Hawaii). Jan 18 1887 Brandeis was appointed legal adviser at Leulumoega. Feb 3 1887 A big feast was held at Leulumoega. Feb 7 1887 Malietoa complained to the Consuls on account of Pritchard. Feb 8 1887 Webber sailed for Germany. Feb 20 1887 A petition was sent by Tamasese to the German Government. Feb 24 1887 The German flag was hoisted by Tamasese at Leulumoega and a salute fired. A boy from Saleaaumua was burned and died. Jly 17 1887 The American Consul Sewell arrived. Aug 16 1887 A messenger from the Government of Tamasese went to Tutuila. Aug 18 1887 The store of the official from Hawaii was sold by auction. Aug 19 1887 Five German warships in command of Heusmer arrived-the Olga, Corral, Adler, Sophie, Bismark. Aug 24 1887 A state of war between Malietoa and Germany declared. The house of Parliament of Malietoa in Apia was seized by the Germans and the flag of Tamasese raised. Samoan houses were also searched for guns. Malietoa and his members of Parliament escaped into the bush. Aug 25 1887 Tamasese was brought to Mulinu'u and declared King of Samoa. A salute by the German warships was fired. Sep 15 1887 A fono was held at Mulinu'u and the decision was that the Government that had held office in Apia must go andpay their respects to Tamasese. This was done with the exception of Malietoa and the highest chiefs who remained in the bush inland of Saanapu. Search was made for them by the Germans. Sep 17 1887 Malietoa decided that he would give himself up to the Germans but that there would be no fighting. He did so and presented himself before the German Consul. Sep 18 1887 Malietoa and Moli his brother and Aisaka and Tali were taken away by the German warship Albatross. Sep 28 1887 A great feast was held by the Government at Leulumoega. All the officers of the German fleet were there as was also Brandeis. It would seem that Brandeis was the Deputy King. Oct 12 1887 A fono was held at Mulinu'u and Brandeis advised that a tax would be imposed. The American warship Adams arrived. Nov 27 1887 The German ships sailed for the Marshall group with the exception of the Adler and the Olga which remained to support the cause of Tamasese. Dec 12 1877b The German flag which had been hoisted over the fortifications at Mulinu'u was hauled down. Jan 1888 Asi and Mauga and Tuiletufuga were taken to the Marshall Islands on account of their adherence to the cause of Malietoa. The titles Tamsoalii, Mataafa, Natoaitele and Lilomaiava were bestwoed on Tamasese. In the year 1887 the titles Tuiatua and Tuiaana were given to Tamasese. Fine mats were presented to the people by Tamasese. Faleasiu gave 400. Mar 17 1888 A tax totalling $47,000 was imposed on the Samoan people by Brandeis. May 9 1888 The British warship Calliope arrived and brought Sir I. Thurston, the Governor of Fiji, the Chief Judge Mr Barkley and four secretaries. M.C. Dounald was tried for the shooting of the Samoan Lefaga. Jne 5 1888 The Mohican departed for Honolulu. Jne 25 1888 An enquiry was held into the rebellion of men from Falefa and they were punished by being sentenced to working on the roads. Taofiiloa was sent to Wallis Island. Jly 25 1888 Troops of the Government and the Chief Judge went by the track from Apia to Siumu to look for the chiefs of Falealili - Tuisamoa, Meleisea and Tuatagaloa- who had escaped to the bush owing to their adherence to the cause of Malietoa. Aug 20 1888 Sewell the American Consul departed for Washington. Aug 21 1888 The British Consul H.W.R. DeCoetlogen arrived to replace W.W. Wilson the Deputy Consul. Aug 31 1888 Fighting took place at Tiapapata on the road overland from Apia to Siumu between troops of the Government and people of Safata and Siumu who still adhered to the cause of Malietoa. Brandeis was with the troops of the Government. Sep 3 1888 Tuamasaga gathered and decided to oppose the Government of Tamasese. Sep 4 1888 Tuamasaga advanced to Faleula and established fortifications Sep 5 1888 The war canoe of Manono was burned by the chiefs Leasiolagi at Salani. Sep 6 1888 The troops of Tuamasaga and some from Anna and Faasaleleaga advanced to Vaimoso and made preparations to fight Mulinu'u. A strong fortification was built by the Germans at Sogi and the troops of Temasese rested there. Sep 8 1888 Mataafa was brought by Tuamasaga to be their King and the title Malietoa 11 was bestowed on him. He remained at Vaimoso. Sep 12 1888 Fighting was commenced by Malietoa Mataafa against the fortifications of Atua at Vaiala and the fort wastaken at 5 in the afternoon. At 10 pm fighting took place at the fort at Matafagatele and the troops of Atua were driven away. Fifteen were killed. Sep 15 1888 Mr Barker, the Judge, and the Captain of the Adler went to Vaiala to meet Mataafa. They all agreed that the Municipality would be recognised and within its confines would be included Matafele, Matautu and Mulinu'u. Mataafa also agreed to withdraw his troops from Matautu because it was within the Municipality. Sep 20 1888 Leulumoega was burned by men from Satupaitea. Oct 1 1888 Mataafa was ordered by the German Consul to take his troops away from Faleata. In this month the newspaper “Samoa Times” was first published. Theeditor was Mr Cusack. Oct 2 1888 The British warship Caliope and Lizzard arrived under the command of Admiral Fairfax. Oct 4 1888 Satapuala and Faleasiu were burned and the land destroyed. Oct 5 1888 Fasitoouta and some other villages of Aana were burned Oct 8 1888 The house of M. Scanlon was ransacked by troops of Tamasese and the American flag was torn up. Oct 9 1888n The confines of the Municipality were agreed to by Mataafa and he took away his troops which were in Apia. Oct 10 1888 Captain Leary of the American warship Adams showed to the Government of Tamasese the torn American flag and told them that if they had not departed from Mulinu'u by 10 oclock that Mulinu'u would be bombarded. Oct 11 1888 Tamasese and Brandeis and the troops vacated Mulinu'u and went to Luatuanuu. Oct 23 1888 A German warship chased and fired on the war fleet of Manono and took in charge the Samoan boats of Tamasese that had been left behind. Oct 27 1888 The troops of Tamasese who were in Luatuanuu built fortifications extending from the beach back to the mountains. This was done under the control of Brandeis and other German leaders. Nov 7 1888 Fighting took place inland of Luatuanuu between Faleata and Vaimauga and the fort of Atua and Salega. The fort was taken and Atua and Salega driven away. In the afternoon Tamasese appealed to the troops of Aana who were at Saluafata opposing the troops of the other party to come to his assiatance. The troops of Fasitoouta, Fasitootai and Lepa went to his assistance and drove away the troops of Mataafa and regained the fort. Many Tuamasaga people were killed. Nov 7 1888 On this day the troops of Mataafa gathered at Laulii. Nov 15 1888 Three warships - British-American-German- went to Laulii. Nov 18 1888 Two large war canoes of Manono made ready to fight. Nov 19 1888 The war canoes of Manono and Faasaleleaga landed at Falefa, Faleapuna, Lufilufi and Saluafata. Nov 20 1888 They fought the troops of Atua who escaped to the bush. Brandeis hoisted the German flag on his two masted boat and escaped to Apia. Dec 4 1888 The British warship Royalist arrived and the Lizard departed. Dec 7 1888 The American warship Adams departed. Dec 18 1888 Sailors of the German warship landed at Fagalii and at the wharf at Vailele. They gave arms to the blackboys. Samoans were for the first time fired upon by Germans at Fagalii. Three rounds were fired and three Samoans were killed. For the first time Samoans opposed Germans in war and killed thirty. The remaining Germans went to Suga and sheltered in the copra house and awaited the arrival of sailors to rescue them. Feb 2 1889 Brandeis departed for Germany. Mar 14 1889 A very severe hurricane occurred. Six warships were wrecked, but two were later refloated. The warship Calliope (British) managed to make the open sea and was saved. May 4 1889 Fighting was forbidden and the two warring parties returned to their villages. Jne 19 1889 The flagpole of Tamasese's party was erected at Lufilufi. During this year Malietoa returned to Samoa. Oct 30 1889 Tupua Tamasese sent a letter to the Consuls asking them to make Malietoa Laupepa King and to appoint him as Deputy King. Jan 1890 The people were united and dispersed because Malietoa was made King on his return to Samoa. Feb 1890 A severe whirlwind occurred. During this year Mataafa rebelled and assumed the rights of the King. He went with his troops to Malie. May 1890 The school at Papautu was commenced by Miss Schultz. The school at Leulumoega was commenced by Mr Hills, and Mose, the Pastor. Sep 4 1891 I returned from Fiji. A message from the King (Malietoa Laupepa) was sent to me aboard the steamer instructing me not to go to Aana but to present myself before him at 4 pm together with Mr Charlton the Missionary who was appointed to be adviser for Samoa in the matter of enquiries into land. There were to be three Commissioners. The Chief Judge of Samoa, a Swede, arrived. 1891 On the afternoon of the 4 th September Mr Charlton and I presented ourselves before the King. I was appointed to be Secretary for the Land and Titles Commission and my work commenced straight away. Oct 12 1891 The work of the Three Commissioners commenced. Nov 8 1891 The Chief Judge returned in the steamer Rebecca. Dec 21 1891 Malietoa Laupepa issued an order to take the non-combatants who favoured Mataafa to Malie. Dec 27 1891 Mr Martin arrived in Samoa as did also the successor to Ide the American Land Commissioner. Dec 29 1891 Mataafa went to Faleata to seek assistance. Jne 26 1892 Tuamasaga held a fono at Vaiala. Jne 30 1892 The Government and Malietoa Laupepa held a fono and Mr Charlton resigned from his position as adviser. Mr Gurr was appointed in his stead with myself on the Land Commission. Feb 1 1893 Gurr commenced his work as assistant adviser on land matters. Jly 8 1893 Fighting occurred at Vaitele between the parties of Malietoa and Mataafa. Jly 9 1893 The troops of Mataafa escaped to Manono. Mataafa went to Safotulafai was rejected by the people. During this week I was sent to Savai'i by the Commissioners to enquire into land matters. Jly 1893 Troopsof Mataafa were captured by troops of Malietoa and the warships. Jly 26 1893 The German warship departed with Mataafa, Tupuola, Tagaloa, Leiataua, Sausau, Laulu, Fiame, Faumuina, Telea, Sauni, Mulipola, Soa. Lemamea was sent to accompany them. A bad epedemic of Measles broke out and lasted until 1894. Oct 1893 I began to receive payment for my services on the Land Commission at the rate of L10 per month. The payment was shared by the Three Powers, Britain, Germany and America. Up to this time Officials had not received any payment because no taxes were levied. Nov 3 1893 The Chief Judge of Samoa departed. Ide the American Land Commissioner returned and was appointed Chief Judge. A Land Commissioner from America also arrived. Jan 26 1894 Chiefs of Leulumoega and Aana who wished to rebel against the Government went to Mulinu'u as they had been instructed to do by the Consuls. They were advised that if they refused to go, war would be declared on the 27th. Jan 29 1894 The Aana people were tried and all punished. Alipia received the heaviest punishment. He was sentences to two year's imprisonment. Mar 10 1894 Troops of Aana and the Government troops fought inland of Saleimoa. The Government troops captured two of Savai'i party and Savai'i troops captured one of Aana. Mar 12 1894 Aana again fought against the Savai'i fleet of the Government at Fasitoouta and chased them away. Mar 19 1894 Consuls and leaders of the fono held a fono with Atua. They took Meisake as interpreter as Lemamea was sick. Apl 15 1894 The Consuls forced the Savai'i people to depart. May 3 1894 The Consuls went to Aana to hold a fono with the people. They held the meeting at Leulumoega and ordered the people to hand over their arms. The arms handed over were taken in charge by the boats of the warship. The guns handed over were old and useless. The people had decided not to obey the instruction of the Consuls. It was left to the King and the Government to decide what would be done on account of the action of the Aana people and their untruths. Jne 1894 A night attack was made by Aana on the troops of the Government at Mulifanua. The King was present. Two of the Government troops were killed and five wounded and one of the Aana troops, Tofa, was killed. Jne 6 1894 Manono joined with the Government anddeclared war. Jne 11 1894 Troopsof Aana went to Saleimoa and burned the village. Jne 13 1894 The King, Chief Judge and the leader of the fono held a meeting and decided to open the gaol and release the slaves from Malie who were therein. Jne 20 1894 It was discovered that Germany had written an appeal for Samoa to be put under her control. Jne 21 1894 Chiefs who had rebelled against the Government were tried. Jne 26 1894 Fighting took place between the troops of Aana and some of the villages of Palauli and a few chiefs of Tuanai and Afega. Two were killed from Savai'i. The troops of Aana and Savai'i retired. Jly 8 1894 The British warship Orlando arrived and brought the Commander of the Pacific fleet. Jly 11 1894 The Orlando returned to Tonga. Jly 20 1894 The German warship went to Falelatai to assist in the fighting. Jly 25 1894 A French warship arrived. Jly 27 1894 The King and the Government went aboard this warship and were honoured by a salute. At this time I was at Mulinu'u in connection with the work of the Lands Commission. Mulinu'u was deserted. A message was sent by the King to the leaders of the fono and the Consuls asking that a warship be sent to quickly end the fighting. Aana occupied the fortifications at Mafafa. The messenger was not well received by the fono. Further messengers - Toomata F., Lealamisa and Papalii- were sent but were not received. It was stated that a warship could not be sent. Aug 1894 On my way to Mulinu'u I called on the King and asked what the answer of the Consuls was. He replied that a reply had not been received from the Consuls, only from the leader of the fono; The Consuls are not aware of my request. Lemamea was sick and confined to his house at this time. He did not go to Aana. I answered the King “if youare agreeable I will address an appeal to the Consuls and the Captains of the warships.” This was done. I wrote an appeal on behalf of the King to the Consuls and the Captains of the warships and Malietoa signed it. A reply was quickly received from the Captains that they would await the opinions of the Consuls and also advice per mail. If none was received they would take steps to quickly end the war. Aug 10 1894 An order was received from the Captains for the Government troops to sleep at Laulii because fighting would first take place at the fortifications of Atua at Sauofafine, Luatuanuu. Aug 11 1894 At 9 am the bombardment of the fortifications at Luatuanuu by cannon from the British and German warships began. Lemamea went on the British warship but he was not very well. He did his best because the Commander of the warship party told him to be strong as it was wished to quickly end the fighting. When the bombardment had finished the troops rushed up and burned the fortifications of Atua. The troops of Atua escaped. The whole of Malietoa's troops and men from the warships went to Saluafata on this day. The King also went with the troops on this day. I was also at the fighting. Aug 12 1894 On this day Lufilufi was bombarded by warships and fighting took place between the troops of Malietoa and Atua. It lasted until the 13th. Aug 14 1894 On this day the Methodist Minsionary wrote to the Captains of the warships on behalf of Atua who asked that the fighting end. The King and I were appointed to attend a fono with the chiefs of Atua who had been summoned. The Atua chiefs who attended were Tupua of Lepa, Seu of Luatuanuu, Manuo of Lufilufi, Poloai of Lufilufi and Lealaisalanoa of Falefa. Tafua Faausuusu was called but had not put in appearance. He later on turned up. The Chiefs of Atua humbled themselves before Malietoa, the King, and they agreed to hand over 100 guns to the Government and also prisoners. Aug 15 1894 The guns were handed over and the fighting ceased. The war party of Malietoa and the warships returned to Apia. Aug 17 1894 The war party went to Aana to recommence fighting at the fortifications at Mafafa. Lemamea did not go as his sickness had returned on account of the noise made by the cannon at the fighting at Atua. Aug 23 1894 The school at Leulumoega was opened. Aug 27 1894 On this day the warships went to Aana. The King went with them and the fighting ended on the battlefield. Aug 30 1894 The troops of Aana handed over 100 guns and accepted the order that the troops disperse and that the fighting cease. Sep 9 1894 Lemamea died as the result of a severe attack of fever. The King and the Government were very grieved because he was of great assistance to Samoa and the Three Powers. He was buried on his land “Leufisa.” Sep 10 1894 I was sent by the Three Commissioners to Savai'i to gather the people for an enquiry into land matters. The enquiry was to be held at Iva and Matautu. Sep 17 1894 On this day the Commissioners went to Savai'i to commence their work. They began in the Faasaleleaga district and ended at Matautu. Oct 1894 The Commissioners went to Falealili to hold enquiries into the question of Atua land. Nov 10 1894 The new Missionary vessel, the John Williams, arrived. This was the seventh vessel of this name. The British warship Wallaroo arrived. Dec 5 1894 Stevenson died. Hislove for all Samoa was well known. Dec 31 1894 The work of the Commissioners ended. I received payment only from the British Government - one third of the L10 per month. I asked Mr Skeen about the balance of the money but did not meet with any success. Mar 5 1895 The King and the Government held a meeting and I was appointed to the Secretaryship of the Government. Leauanae Selu was Interpreter. Jne 14 1895 The Tumua and some villages of Savai'i held a fono at Lufilufi. The Tumua continued to object to the Malietoa Government. Jne 18 1895 Six chiefs of the Tumua and Officials of the Three Powers held a meeting on the German warship at Apia. Jne 19 1895 The fono ended in Atua, and Aana and parts of Savai'i returned to Aana. Jne 28 1895 Two British steamdriven warships arrived. Sep 25 1895 Celebrations to commemorate 100 years since the establishment of “The Society for the South Seas.” (L.M.S.) Nov 1895 The Government of Tumua was again established at Leulumoega in opposition to the leadership of Malietoa. Dec 24 1895 A tax was imposed by Faipule of this Government. Dec 25 1895 A very severe earthquake occurred. Dec 30 1895 A very severe hurricane occurred. Mar 2 1896 Another very severe hurricane which blew for a week. May 1896 The title Tuiaana was bestowed on Lealofi Tamasese by Leusoni and Aion Ula. Jne 1896 A tax was imposed on the people but the Malua school did not pay as there were two Governments in the country at this time. Aug 30 1896 An extensive fire occurred inland of Malua and was due to the sun. It was followed by a shortage of food. Dec 7 1896 The roof of the Jubilee Hall at Malua was commenced. Jan 7 1897 The church at Faleasiu was opened. May 1897 The Tumua held another fono at Atua and decided that the Government house would be at Leulumoega and that a tax would be imposed. In this month Chief Judge Papalii Folau was dismissed because he beat Tuloa, Faipule of the Government. The King held a fono with the leader of the Government and it was decided to appoint me to fill two positions, Secretary and Chief Judge for Samoa. The suggestion of Malietoa Laupepa and the leader of the Fono was accepted by the Government and I was appointed to thetwo positions. Jne 21 1897 A taalolo was given by the King and the Government at Matautu to commemorate the Birthday of Queen Victoria. Jly 13 1897 A messenger from the Head Office of the L.M.S. in London, Mr Thompson the Chief Secretary, and Mr Cross-field a Deacon arrived at Malua. Jly 29 1897 A big fono of European Missionaries, the Messengers from England and Samoan Pastors was held at Malua. Jly 31 1897 The Jubilee Hall at Malua was blessed. Aug 1 1897 The Lord's Supper was celebrated in the Jubilee Hall at Malua. Aug 10 1897 Mr Newell departed for Auckland to seek a change of air for his sickness. His wife and children remained in Samoa. Oct 27 1897 Mr Newell returned to Apia and went to Malua the next day. The Pule of Savai'i appealed to the Government to lift the ban on Mataafa and the chiefs who were banished. The King and the Government also added their appeal that he be allowed to return to Samoa. The appeals were not accepted by the Consuls as the decision of the three Powers had been that the banishees would not be permitted to return to Samoa. A day arrived when no peace of mind could be found owing to the love for fathers of families and chiefs and orators who were banished to a strange country. I remembered a small key that would perhaps unlock a big box. I sent for my brother Aiono Toalepai who was at Vaimoso. I explained my idea to him and said “you go to Leulumoega and express your opinion that a fono should be held and that they should decide to ask the Three Powers to be kind and permit the chiefs who were banished to return to Samoa as their families were now on the side of the Government of Malietoa and had paid their taxes. Lufilufi listened and the suggesti on was accepted by Leulumoega and Lufilufi. A fono was arranged and held by the Government at Mulinu'u. Lufilufi and Leulumoega expressed the opinion that the banishment orders against the chiefs whose families had returned to the Government of Malietoa should be lifted. Moefaauo of Lufilufi spoke and he was seconded by Pa'u of Safotulafai. The opinion of Pule and Tuisamau was that no descrimination should be made but that everybody should be brought back. Moefaauo replied that he thought the meaning of his opinion was understood-he meant that a small beginning should be made. Each of the parties held to their opinions. The fono ended in the decision that it should be mentioned to the King and the leaders of the fono and that they should be asked for their opinions. We and the Faipule on the Government side went to the King and the leaders of the Fono. Lemana F of Leulumoega explained the decision of the meeting of the Government party and that there were two opinions as shown above. The leader of the fono replied that the Three Powers could not agree to bring back all those who had been banished but were willing to return the chiefs of those families who were now obeying the Government. This was the fruit of a small beginning. I was instructed to write a letter to the Three Powers giving the names of the chiefs whose families now obeyed the Government, in order that they might be returned to Samoa. We returned the day the fono was held and Moefaauo and Samataua were sent to the families of Mataafa and told to obey the Government so that the banished chiefs could come back to Samoa. The messenger returned as did also the families of Mataafa. They went to Mulinu'u. There were families from Amaile, Lotofaga, Lepa and Falefa. The appeal was granted by the Consuls and a boat was depatched to bring the banishees back from Sailusi. Dec 8 and 9 1897 The Jubilee Hall at Malua was opened. $6,502 dollars was the amount collected. Only $5,000 was required to pay the debt owing. Dec 25 1897 Christmas Service was held in this Church for the first time. Apl 1 1908 The flag of the Tumua was hoisted at Leulumoega. Lufilufi and Manono attended as did others favouring the Tumua. Some from Malie also attended. Aug 22 1898 The King, Malietoa Laupepa died at Mulinu'u from fever. He went to Vailima to seek a change of air and lived in the house at present occupied by the Governor. He was attended by the Dottor and E.W. Gurr. I visited the King and recognised that his illness was very severe. He told me that he had dreamt that he was surrounded by fierce animals. That evening I hurried to Mulinu'u to make arrangements for the King to meet the Government. A carrying party from Vaimauga brought the King to his residence at Sogi where he lay down. He met the Government in the morning. Lemana expressed sorrow for the King on behalf of the Government. The spirit of the King was too weak to allow him to speak. He could only point his finger heavenwards. At ten oclock in the morning he died. Aug 24 1898 Malietoa Laupepa was buried on the point at Mulinu'u. This land was set apart for the burial ground of Kings at the time the Government divided the land of Samoa. Sep 16 1898 The Tumua and Pule gathered at Leulumoega, and Lufilufi spoke. The fono dispersed until April. Sep 19 1898 Mataafa and the chiefs who had been banished since the 26th July 1893 returned. They all returned with the exception of Mulipola who had died in the land of exile. His boneswere brought back to Samoa. On their return Mataafa and the chiefs went to the Malae at Mulinu'u. (This Malae is called Tiafau.) Before Mataafa returned Lufilufi complained to the Government and the King that they were not satisfied that the position of Chief Secretary and Chief Judge should be both held by a man from Aana. I answered Lemana by requesting him to propose to the Government that they should chose a Chief Judge. Pau and Moefaauo argued the matter and Pau asked Moefaauo who was to be Chief Judge, because it had been left to Aana and Atua to chose one. Moefaauo claimed that he was to be chief Judge. Pau replied that Moefaauo would not be accepted by the Pule as Chief Judge, but that Tagaloa of Saluafata would be acceptable. The fono then ended. Tagaloa was appointed to be Chief Judge of Samoa. Oct 13 1898 On this day the Tumua and the Government met at Mulinu'u. The opinion was expressed by the Tumua and other followers that Mataafa should be King. This wish was not acceptable to the Government nor to Tuisamau, Auimatagi and others. There were many differences of opinion as to who should be King. Some of the people of Aana favoured Tamasese. Oct 15 1898 On this day Tamasese and his family came to live at Vaiala. Assistance was sought of Tofaeono but he objected to the demands of the Tumua. Fata spoke on this day, the day of distribution of fine mats following the death of the King, to Leulumoega and Lufilufi and Aana and Atua and said “Chose one to be the Captain of our ship and if you chose someone with whom we are not satisfied we will tell you.” Lufilufi and some of Atua went into meeting as did also Leulumoega and some of Aana. Atua and Aana were of one opinion that Tamasese should be King and decided to advise Tuisamau and Auimatagi and Pule and Aiga-i-le-tai of their decision. Nov 3 1898 Mr Marriott and his wife and family departed from Samoa and hoped to return. Nov 16 1898 The title Tuiatua was bestowed on Mataafa by Lufilufi and Atua because of the continued wish of Tumua and Pule that he should be King. Nov 1898 Those who were in the Government of Malietoa held a fono at Mulinu'u. Lemana, Faipule of Leulumoega in his speech declared that Tupua Mataafa was King. When Lemana had finished his speech Tagaloa of Saluafata addressed the Fono and objected to the decision of Leulumoega and Lufilufi and declared that Tamasese should be King. The fono was divided and was brought to a close by the speech of Safotulafai. The fono was postponed until the following week. Leulumoega and Lufilufi were advised to work with their Orators and Tamasese to join with his family and come to an agreement as to who should be King. The fono was held on a Tuesday and was again postponed until Tuesdaymof the following week. Before the appointed day had arrived for the holding of the fono, a meeting of the Faipule of Pule and Leulumoega and Lufilufi was held, but Tutuila and parts of Atua and Aana did not attend. On the same day I received instructions from the Chief Judge of Samoa that I must not continue to work at Mulinu'u as there was no Government there; I must go to the High Court at Apia to take up duties for the Government there. I went to the fono because I was brought there. Lauati spoke as follows Wwe sent for you to come here to write a letter to the Three Powers showing that it is the wish of the people of Samoa that Mataafa shall be King.” I replied “I do not object to your opinion but I wish you to understand that I am the Secretary of the Government which has no King. If I write a letter on behalf of the people of Samoa to the representatives of the three Powers it will be a letter stating the correct position and not an untruthful one. I pay due respects to you but I ask, where is Tuisamau and Auimatagi - where are Sua and Vaifanua and Fofo and Aitulagi and Mapu and Alataua- and what is the opinion of Tutuila; I do not see any of them here today; the words you have spoken are not the truth. This is my reply to you Lauati: I will not write the letter you desire, and moreover, why has this fono been called before Tuesday of next week, the day appointed for the holding of the fono to include the whole country.” Pa'u of Safotulafai spoke and said that the opinion of the Secretary was right and asked why the letter should be written before the day appointed by the previous meeting. Lemana, Faipule of Leulumoega stated that it was their opinion that the advice of Teo Tuvale should be accepted and that the letter should not be sent. The fono then ended and general conversation took place. Lauati again spoke and said that it was their opinion that the letter should be written before the other side sent in a recommendation because on the day their decision was made known Samoa would be divided. Moefaauo spoke and said that it was their wish that the letter be sent that day. I answered and said that they could please themselves but that I would not write the letter. I intimated that I would delegate their work to another and that they could sign their names if they wished. I gave the letter to Maua Saga and Aiono Toalepai and they wrote to the Consuls and also to the Chief Judge and the leader of the Fono declaring that Mataafa had been chosen King. This letter was not accepted by the Consuls as they knew it was incorrect and that there were two Kings in a divided Samoa. The reply of the Consuls was read by some of the people and theypwere angry with me. They said that I had referred to Mataafa as a High Chief and not as a King. A false story was spread by some in order that the position of Secretary should be taken away from me. I resigned from the Government that was at Mulinu'u and decided to take a rest. I advised them to get someone else to be their Secretary. I left Mulinu'u but was chased by the Government who apologised and asked me not to desert rhem. I returned to Mulinu'u and accepted the apology. I also reported to the Government the false stories that had been circulated about me. I did not write the letter or alter any words. I also pointed that I felt aggrieved because letters that concerned only the Secretary and were his business were opened by others. A reply later on arrived at Mulinu'u from the Chief Judge. That letter was not opened but was left to await my return from the High Court in Apia. On the afternoon of the day I returned to Mulinu'u the Tumua who were in Aana gathered together with the Government at Mulinu'u. I then opened the letter from the Chief Judge. This letter forbade the mentioning of any name as King because of the dispute. An enquiry would be held and a decision given in accordance with the agreement made between Samoa and the Three Powers. It would then be known who was to be King of Samoa. When I had finished reading the letter on the Malae at Mulinu'u I beseeched the Government to obey well the order of the Chief Judge and to await the decision. I asked the whole of Samoa to obey if the decision was that Mataafa was King and to do the same if Malietoa was chosen; not to cause war. (At this time Tanumafili, the son of the King Malietoa Laupepa was brought from the school at Leulumoega, and Tupua Tamasese 11 had written a letter to the Consuls and the Chief Judge asking that Tanumafili be appointed King and that he (Tupua Tamasese) be created Deputy King. This was the wish also of Aana and Atua and Aiga and other parties.) Mt last words to those assembled were “Be kind and dont start a war in Samoa, because if you do the Three Powers will take over the control of the country and your orators and chiefs and things that you have been accustomed to will be of no further use; and furthermore let the High Chiefs who have just returned from exile be of kindly spirit. I will end my appeal to you and if there is anyone who wishes to ask a question he may do so and the question will be discussed before the people for this is the last occasion on which I will speak to you. I wish to explain the agreement made between Samoa and the Three Powers. My address having ended Toomata, Faipule, asked on what grounds the Three Powers interferred in the Government of Samoa because in the first chapter of the agreement it stated that the Three Powers would not concern themselves in the Government of the country. On what grounds did they now do so without cause? I replied that it was true that the Three Powers must not interfere in the Government of Samoa but it should be known that the Consuls are the representatives of the Three Powers and that they do not interfere in the Government of Samoa or in the question of Kingship. Although the Chief Judge is an American. He is an official of the Samoan Government paid by Samoan money. He is appointed also to stand between the Samoans and the Three Powers in the making of agreements for the guarding of our country. The King and our Government have accepted that agreement. It is explained in the agreement in paragraph 1V 6 “If a dispute occurs in Samoa concerning a high chief or the King, fighting must not take place, but the question shall be placed before the Chief Judge who will hold an enquiry and give a decision in writing. That decision will be upheld by the Three Powers.” A similar question to the previous one was put by Leilua Taumei and I replied in the terms of my answer to Toomata. Vavauoti also asked the same question to which he received the same answer. The discussion then ended. I resigned on this day and decided not to again interest myself in the dispute. I decided to take a rest because there was no Government; they could look for another to be their Secretary. Lauati replied “Very well: we thank the Secretary for his speech and we will do as he suggests and wait for the decision of the Chief Judge; but we ask the Secretary to consider us and not to resign; we ask him to remain with out Government: Lemana also spoke and added to the remarks of Lauati. He too, asked me to remain with the Government. The meeting then ended. The next day I said farewell to Mulinu'u. I rested on the land of our family “Leufisa.” Dec 16 1898 On this day I received a letter from Tupua Tamasese stating that Malietoa Tanumafili had been appointed King and that he, Tupua Tamasese, was Deputy King. Pending the notification of the decision the two parties were preparing to hold a discussion to determine who should be King, Mataafa, or Malietoa Tanumafili. Dec 19 1898 An enquiry began before the Chief Judge to determine who was the correct Chief to be appointed King. The examination of witnesses from both sides was completed and the decision awaited. Dec 29 1898 On this day the title Malietoa Tanumafili was given to Tanumafili by Auimatagi. The title Tuiatua was also bestowed on him by Leota Leuluaialii. Dec 31 1898 The decision of the Chief Judge was made known to both parties. Malietoa Tanumafili was chosen as King. Tumua and Pule and Mataafa parties objected to the decision. On this day I was appointed by Malietoa to be Secretary for the Government. The Chief Judge also stated that on Monday the 2nd of January 1899, the Consuls of the Three Powers would make an agreement with Malietoa. The Mataafa party disagreed andreturned to Mulinu'u. Malietoa party remained in Apia. I was sent by the King to bring the troops of Malietoa who were at Matafele to Apia in case fighting started. I instructed the troops of Iva who were at Matafele to return to Apia. This instruction was obeyed. I then returned to Savalalo to watch in case some of Malietoa party went to Matafele. I met Mafa the wife of the son of Pa'u and asked her about Mulinu'u. She replied that the fono had finished and she had returned. The fono concluded with the speech of Lauati who opposed war and advised writing to the Three Powers, etc When I heard this good news I went to Apia and met at Matafele the German Peters who was the lawyer for Mataafa party. (E.W. Gurr was the legal adviser for Malietoa at the enquiry before the Chief Judge.) This man and I went to the German Judge together with the leader of the fono. A dispute arose between us and the leader of the fono over my payment. He refused to pay the money and said that there was no Government. In my reply I said that it was true that there was no Government; but the authority in these matters at that time rested with the High Court of Samoa, and it was for the Court I worked by instructions from the Chief Judge. Peters, the German, went to the house of the German Consul and I left. I saw Peters go to Mulinu'u. Men from Aana who were at Mulinu'u told me that Peters had advised them to quickly upset the decision of the Chief Judge because if it was not so done before the coming Monday, it would be too late to fo anything. I went to Apia at 3 pm and stood with Asi Tunupopo in front of the Tivoli Hotel. We saw the daughter of Leiataua Fiame. She was married to Pele the Faipule of Tutuila. She was staying with Malietoa. She ran towards us on the road and called out to us that Mulinu'u had decided to declare war as a result of the words of the German Judge. Pule would be appointed to the war fleets and would go to the east and return with Atua, and the troopsof Aana and parts of Tuamasaga would advance. There would be war. That afternoon there was much excitement as a result of the moving about of the troops. The Savai'i fleet landed at Vaiala. It was clearly evidenced that afternoon that Germany had different aims from Britain and America. That night the troops of Mataafa tried to join with other troops in the bush in order to surround Malietoa Party who were in Apia. Jan 1 1899 Continued efforts were made to join with the troops in the bush, buton the main road the leaders of Matautu and Iva were face to face at the river near the Catholic Church. At midday a fono was held at Apia in the house of Tuiletufuga. The King was present. Fuimaono Moameka gave it as his opinion that it was the correct thing for Malietoa to go andtry to stop the trouble. Tuinamau and Auimatagi held that it was of no use and that fighting would take place. I wrote a letter and despatched it. In the letter I appealed to the Tumua and Pule to be compassionate and to withdraw their troops to Mulinu'u. I appealed for a further effort to reconsile Samoa in order to prevent war and stop a further spilling of Samoan blood. A message was sent by Manono to the chiefs and orators of Savai'i who were in Apia asking for a meeting. Leauanae and Papalli took this message. They were seized when on the bridge and taken to Mulinu'u. The people of Iva also went to Mulinu'u because their chiefs had been seized. The troops of Mataafa who were in Apia seized the arms of Tuisamau and other villages of Tuamasaga. Their forts were deserted. The troops of Salelologa were inland and they tried to take away the arms of the Malietoa party. Papalili Muliaga tried to and succeeded in shooting one of the Salelologa chiefs who died. Fighting then took place and the troops of Malietoa were beaten. On the Government road along the beach the troops of Mataafa rushed like a hurricane and damaged our fales. The King was in one of the fales. I looked out and saw that everybody had run away except the King and the clown of Aumua. They were at one end of the house. I took hold of the King and we ran to the Tivoli hotel. The clown followed us. Tamasese, Aiono Toalepai and Pao came after us. They were in the fale of Seumanutafa. We went to the Tivoli but the troops of Faleapuna came along the road between the Church and the Tivoli hotel. Tamasese then turned and went inland. I asked Pasi the owner of the hotel if he had a room upstairs in which the King could remain. He replied that at that moment his wife Annie was upstairs. We went upstairs and found Annie. I asked here to point out a room which the King could occupy and she did so. We numbered the King, the clown, the girl Silefaga who had followed with the clothes of the King and myself. We saw that Apia was filled with troops of Mataafa who seized the guns of the Malietoa party. The King rested on the bed and I locked the door and listened at it. I instructed Annie that no one was to be permitted to come to the room and that if anyone came I would fire on them. I also told the clown to take notice of what I said and if the door was opened to shoot to kill. Someone knocked on the door and I asked who was there. Annie replied that it was she. She asked for the door to be opened as the British Consul and the Captain of the British warship (Captain Sturdee) had come. I then opened the door. The Consul told me to bring the King to them and they would go to the house of the Pastor. This house was being guarded by soldiers from the warship. I then asked the King to go with the British Officials. He replied that he would remain at the Tivoli Hotel. The Consul again said “Teo, tell Malietoa not to be afraid but to trust us.” I told the King not to be afraid but to go with the two officials. They then took the King to the house of the Pastor. Fighting then began in the village of Apia between the Tivoli and the Church of Apia. The fighting was begun by Apelu Manogi and Siaki Mailo. Asi Tunupopo was also there. I told the clown that that we would go down to the fighting below. We went and I found some of the troops of Faleasiu who were there with Vagaia and his children. We then went to the house of Mr Moors. The war party of Mataafa was driven away from Apia and remained in Matafele. A great many were killed in that fighting. The troops of Tamasese went to the High Court and Tamasese freed those who were in gaol. The young men who were in the gaol joined the fighting. Fighting continued until the afternoon, but it was futile fighting because the troops of Malietoa had not collected together. Many men and guns were taken by the troops of Mataafa. In the afternoon I went to the King to try a plan because the fighting was serious. I went to the house of the Pastor to look for the King but he was not there. Only Pao and the fugitives were there. Seumanutafa Pogai came along and he asked what could be done to stop this terrible fighting and save the lives of those remaining. I replied that he should not worry as our troops had not been fighting as they were not ready. I said “Let the talk be short today and make ready for the fighting tomorrow. Tamasese then came along and we further discussed the matter. The King had been taken to the British Warship Porpoise. We decided that a letter should be sent to the Consuls asking them to stop the fighting, and that the arms of the Malietoa party would be handed over to the Consuls. The British Consul was not willing to stop the fighting because the British and Americans would be in the right if they joined in the fighting the next day and it was their wish to do so. Matters were delayed in order to see what would happen between the British-Americans and the Germans who disagreed with them. The matter ended by the British Consul agreeing with our wishes. He instructed us to write him a letter and hand over our arms. I wrote the appeal and it was signed by Tamasese, Seumanutafa, Tofaeono, Pao, Aiono and myself. The appeal was accepted by the British and American Consuls. This letter was then taken to the German Consul. In the afternoon the troops of Malietoa commenced to go aboard two warships but we remained in the house of the Pastor in Apia with other chiefs of the Malietoa party. We were guarded by sailors from the British warship Porpoise. Jan 2 1899 In the morning M. Sagacame to the fale of the Missionary in Apia to find out if we had been saved. We met him. All the Chiefs of the war party of Malietoa who had been on the warships were taken to Mulinu'u. Only Malietoa and Tamasese remained on the warship. The Chiefs who were in the house of the Pastor in Apia were also taken to Mulinu'u. Only myself, Pao, Muliaga Papali'i and two tauleaea, Siaki and Faasoo, a boy from Falealili, were taken to the British Warship to Malietoa and Tamasese. We remained on the warship with them and the Chief Judge. Jan 6 1899 The troops of the Malietoa party were tried by the Mataafa Government at Mulinu'u and each one was fined $2. The High Chiefs were sent to gaol. All the people were ordered to return to their own villages with the exception of Apia and Matafele who were banished to Manono. Jan 7 1899n The troops of Malietoa dispersed as ordered - Atua went to Atua - Aana went to Aana and Tuamasaga returned to their villages. Apia and Matafele people were taken to Manono. On the same day a dispute arose between the British and the Germans relative to the position of the Chief Judge. The leader of the fono wished to appoint himself to that position as well as hisown. The boats of the British warship made ready for war. They went to Apia together with the Chief Judge. The elader of the Fono also went together with soldiers of the Mataafa party. They closed the High Court. The warship threatened to bombard Mulinu'u if fighting took place over the reopening of the High Court. Soldiers from the British warship landed and went to the High Court with the Chief Judge. The leader of the Fono opologised before the Consul and the Chief Judge and the Captain of the warship and he returned the key to the Chief Judge who opened the Court. Fighting did not take place that day. We remained on the warship and Mataafa's party held a fono. Mataafa was made King. During this time all the High Chiefs of Malietoa party were banished to Tutuila. One day a messanger from the Faipule of Mataafa's party was sent to Malietoa and Tamasese asking them to come to Mulinu'u. Tamasese replied that although he was an older man, Malietoa had the pule, but if Malietoa desired to go to Mulinu'u he would agree and go also. Malietoa replied that they would not go but would remain on the warship under the protection of the British Flag. The messenger returned to Mulinu'u with the reply. When he had gone I was called by the Chief Judge, the British Consul and the Captain of the warship. These officials asked me to give my opinion as to whether I thought they should go to Mulinu'u as requested by the Mataafa party. I replied that if Malietoa and Tamasese were willing to go we would go also. The British Consul replied that they already had Malietoa's decision but that they wanted my opinion. I answered that we should not go as there was no Government there; we would remain on the warship under the protection of the British flag. On the warship were the King, the Deputy King, the Chief Judge and the Secretary. The officials thanked me for my opinion. We remained on the warship for the remainder of January. Feb 1899 A large American warship arrived with the Admiral of the fleet. The British warship then went to Tutuila to bring back the banished chiefs of Malietoa's party. Mar 15 1899 The banished chiefs returned from Tutuila. A message was sent to the banished chiefs on Manono to find a way to escape because there would be fighting on account of the decision of the Chief Judge having been broken by Mataafa's party. On this day those who were with us on the warship, Tamasese, Pao, Papalii, Siaki and Faasoo, went ashore, but I remained on board with the King. At 10 am the warship began to bombard Mataafa's party. They escaped at night to Faleata. On this day Mulinu's was retaken by troops of Malietoa and Tamasese. Tamasese commanded the troops on that day. Mar 17 1899 Fighting continued. The British and American troops assisted Malietoa's party. An officer of the British died. He was buried at Mulinu'u. Mar 18 1899 On this day the warship Porpoise bombarded the troops of Mataafa who were at Malie, Saleimoa and Faleasiu. The church at Faleasiu was hit when a shell exploded in front of the building. I complained to the Captain that the church had been hit and I also believed that non-combatants of my village were inside. Firing then ceased and no further shots were fired inland. The instruction of the Captain to the officer in charge of the guns was very good “Dont hit the church but fire the shots into the bush.” I was very much grieved during that day and the succeeding night. We were opposite Safotulafai and we had nothing to eat. I was thinking of the noncombatants and wondered whether they were safe or wounded. I first knew some peace of mind when we returned to Apia and Aiono Toalepai came to the warship with the story that all the refugees and Petaia, Pastor, were safe. Mar 19 1899 Fighting took place between the troops of Malietoa and Mataafa at Vaimoso. Leaupepe Sasagi of Fasitoouta was wounded. Mar 20 1899 Fasitootai was burned by troops of Malietoa lead by Aiono Taolepai and Paitomaleifi Mataia. Mar 22 1899 The school at Papautu was seized by troops of Mataafa. Non-combatants of the different religious bodies began to gather at Malua as ordered by the officer in charge of the American warships. The appointment of Malietoa as King was made by Britain and America and was recognised by a salute of 21 guns by the warships of both countries. On this day for the first time Malietoa and myself went to Mulinu'u. Mar 23 1899 The formation of the Samoan army began under the leadership of Mr Gordon from the Porpoise. Each man was armed with a rifle. I was appointed by Gordon to be in charge of a portion of the troops if fighting took place. Papalii Muliaga, Teo Taepuaailo, Fepuleai P. and Vaotogo Toloa'i were also appointed to do likewise. Mar 31 1899 On the morning of this day we went with the troops in the boats of the warships. Fighting was begun by the troops of Mataafa. During this day villages between Vaiusu and Afega were burned. We did not do any fighting because the troops of Mataafa had escaped to the bush. Apl 1 1899 The troops again went to Aana district and burned villages between Faleasiu and Satapuala. Only the village of Nofoalii fought against us. Three of the party were wounded. One man from Samusu in the party of Mataafa was killed. He was shot by the Consul. The British, Alerican and Samoan troops went to Suga where fighting took place. Six Americans were killed and wounded as were also a chief of Manono and a woman. On Mataafa's side eight were killed - 5 from Lepa, 2 from Lotofaga and one from Lauli'i. Apl 2 1899 On this day our party went on the Porpoise to Faasaleleaga. We landed at Vaimaga in Safoutlafai. Sapapalii and Iva quickly gathered. The story was spread that the troops were waiting behind the wall of the residence of Letufuga and that they were going to fight us. Troops from Faasaleleaga and Itu-o-tane would fight for Mataafa's side but only troops from Iva and Sapapalii would be on the side of Malietoa. However, they had no rifles, as they were taken away from them in the one day war. The leader of our party agreed to the suggestion that the troops of Iva and Sapapalii should keep out of the fighting as they had no rifles. As soon as I had finished speaking we landed and prepared to fight. When the party landed I gave instructions to quickly capture the heap of stones prepared for the house of Letufuga. This was done. We arrived at the spot where we had seen the troops of Savai'i behind the wall of big stones. The Motor boat went with Allen and the leader of the troops and blew up the fortifications with machine guns and cannon. When the bombardment had finished the bugle blew. Our party rushed towards the fort. The Consul called out to me that we would capture the fort. I shouted out to my party to stand up as we were going to advance on the fortifications. I turned round and saw that the Consul was near to the fort. I quickly ran to him lest he should be wounded. The Consul and myself jumped on top of the stones. We discovered that the enemy had escaped to the bush. There were a great many of them. The fortifications were taken. We then burned the houses of the Government between Safoutlafai and Faga and the boundary with Sapapalii. We received no damage because there was no opposition. We returned to Apia that night and learned of the fighting that had taken place. Apl 3 1899 The fortifications of Mataafa were again bombarded by cannon of the warship. Apl 6 1899 Our troops again went to Fagaloa and burned the village. I strongly forbade our party to take anything belonging to the non-combatants and I stood in the doorway of the Church where the refugees were, to prevent anyone going inside or taking anything. Therefugees rested quietly inside the Church although their village was burning. The Church was saved as were also other places in which the noncombatants sheltered. The British warship went to bring the Tutuila people. Apl 12 1899 Sixty of the troops went to Falefa. I also went. We went ashore in two boats. The warships remained outside the reef. The wife of Leutele came immediately to see me and said that it was unfortunate for my troops that there were a great many of of the troops of Atua present. She told me to return and get my troops ready. I then made a division of my troops. We went with the soldiers numbering ten to the Catholic Church. Tuia, an old woman and the wife of Lealaisalanoa came along and said “Kindly return with your troops to the shore because the whole of Atua troops are here and very close.” I gave instructions to the different divisions of the troops to remain behind the stone wall and explained to them that fighting would soon take place - stick to the wall and be ready. Gordon, the leader came along and he said to find the fale of Salanoa and burn it. I therefore returned. Teo Taepuaaelo, Lilo, Otemai, Pauufi and myself then went to the house of Salanoa in Vaiee. I stood in the road and saw some troops on the inland side of us. I shouted out that we would return. They went to the east to try and surround us. Our divisions returned and took with them three kegs of beef and two boxes of meat that they had found in the house of Salanoa. Whilst we were returning we were surprised and fired upon by troops of Faleapuna. I called out to our troops to fight and I fought against the soldiers who were under the mango tree. When I turned to see what my troops were doing they were not there. Only Otemai and Pauuff remained. I called out to Pauufi to fight on the road, but that Otemai must go alongside the bathing pool lest some of the enemy surround it and us. I fought on the inland side of the road against the troops who had fired on us. It was thought that we would not be saved, because the troops of Faleapuna came quickly to the main road. I turned quickly and fought against the troops in the middle of the road. I tried to drive them back. The Love of God protected us because the troops of Ailaoa and Gafa were very close to us. There were only three of us to fight Vaiee. Our troops ran away to the boats. It was only then that someone asked where Teo Tuvale was. Someone said that he was fighting inland. They then returned to look for us. Those who went were Saena, Po Fepuleai, Setulo Faalaavaau, Faitau Taua and some Taulelea. When they arrived the fighting had nearly finished. Faleapuna troops had returned to Faleapuna. We were protected. There were four of Ailaoa who were killed ans some wounded. We returned to the shore and took with us three kegs of beef and two boxes of meat. Nothing was left behind. We were very annoyed at the desertion of our troops. I noticed some young men who were trying to go inside the church in which the noncombatants sheltered. I called out that it was forbidden for anyone to go inside and that I would shoot anyone who disobeyed the order. We returned to Apia. Apl 13 1899 On this day the British leader advised me that he was going on some business for the American leader and that I and the troops could please ourselves whether we went for a bathe and to gather food. Tamasese and I went with the troops for a bath and also gathered some food. We arrived at the land of the German inland of Fagalii and there met the troops of Atua. Fighting took place and the Atua troops were chased to Vailele. There was much fighting on this day. I took some of the troops on the road to Utumapu. Vaimauga and Falealili followed on the same road. We met them. I thanked the advance guard of Taga and Falealili. I told them to remain on the road where we were and we would go down to the fighting which was taking place on the shore. We went down and came behind the troops of Atua. Atua then turned on us. There were only five of us - Umuese Mataia, Faleono, Tufue Gogo, Levi and Magila the son of Samoa Vailele. We fought and chased Atua away. The fighting ended in the afternoon. Apl 15 1899 The troops returned to Aana and fought at Nofoalii, then went to Magia and fighting took place there. A boy from Fasitootai was killed and six wounded. Two of our party were wounded. Apl 17 1899 Aele and Alafua and inland of Apia were bombarded by the warships. On this day our party and others went to Vailima where there were troops of Satupaitea, Palauli and Tuamasaga belonging to Mataafa. When we arrived near Avele we were fired on by the fort of the Satupaitea people. I said to the leader of our troops that he should wait there with the Doctor as there would be fighting. I appointed five to guard the leader. I divided the troops. One party was placed between the road and the river on the eastern side. With the other party we went to the main road. Amitua of Apia was with us. We quickly took the fort on the road and chased the troops which were in it back to the main body. I called out to our troops to stop because we were near the main fort, but they would not listen. I again tried to stop them. A volley was fired by the enemy and Setulo Faalavaau was wounded. We arrived at the land called Avele where I stopped the troops. A chief from Tutuila, the only man in the troops from Tutuila, was shot. I caught hold of him and took him towards the beach because we were near the fort. I gave him to our party and told them to quickly take him to his people. In the afternoon the fortifications at Vailima were bombarded by the men-o-war and shots fell in Vailima house. When the bombardment had finished our party made ready to rush the fort. The boys Uli and Noataga were wounded because they wished to look and see if there was anybody inside the fort. I stopped our troops because I knew it was useless as there were many troops in the the fort. I strongly forbade anyone to step forward because the enemy had collected behind the fortifications. I explained that the fortifications would be captured but with difficulty. It was not necessary to waste life because the war had not ended. Let the troops return and my party will take up the rear. We then returned to Mulinu'u. Thiswas the first occasion that any of our party had been wounded because they disobeyed instructions. Apl 21 1899 A man-o-war bombarded Faleasiu and Fasitoouta. Apl 23 1899 The warship returned to Apia. On this day our party went to Vaitele. It was the real intention to go to Aele where Mataafa was. We took the house in Vaitele and the leader asked me where the road to Aele was. I pointed out the road. The leader said that we would go to that place as per the instructions of the Officer in Command of the American Fleet. I replied “Very well, but go and tell the party of the districts of the Government (at present between Vaiusu and Lepea there were about 700 of them) (our party was only 160) because the whole of Mataafa's party is at present in Aele. The leader went and toldthe people but they would not believe his statement. Atanoa and Luafatasana the leaders of the district also expressed their opinions that it was unwise to go to Aele as there might be trouble. We returned and went through Botopa and reached the fort of the other side. Fighting then took place on Sunday. When we had pointed out the road for our troops we walked to opposite the fortifications at Leulumoega with Mataia Umuese and Gogo and fired a volley. We then went inland followed by the troops and arrived at the fortifications at Leulumoega. We were fired on. Lilo of Saleimoa and a Taulealea were wounded. We were surrounded but escaped over the eastern road and commenced fighting. Some of our party were wounded in this fighting because the fort of Savai'i and Aana was very strong. Fighting continued until dark when we returned to our houses. During this week word was received that a Committee of three from the Great Powers would arrive. They sent instructions to stop fighting and they would enquire into the cause of the wars. Fighting thereupon ceased in all quarters. Apl 24 1899 On this day the troops of Mataafa left their forts and went to Malie but the battlefields in the east extended to Laulii and Atua. On this day also the troops of Malietoa and Tamasese gathered at Mulinu'u. Exercises were taken by the troops. Whilst they were exercising under the leadership of the British leader, the Consul asked me what appointment I wished, the Chief Secretaryship or the leadership of the troops. E.W. Gurr replied on my behalf and I said that I thanked the Consul but did not wish any appointment. The Consul replied “Very well, leave it to us.” Apl 28 1899 The British warship went to Malua and it appeared likely that she would again bombard the troops of Mataafa because they had again destroyed the lands of Saleimoa. However, the bombardment did not take place as a result of the advice of Mr Newell. May 2 1899 The troops of Mataafa were again agitated owing to the story that they were to be driven from Malie. May 11 1899 The girls returned to the school at Papautu. May 12 1899 The three Commissioners arrived to enquire into the cause of the troubles. May 13 1899 Malietoa and Tamasese and chiefs of his party were called to the enquiry. I was also there. The meeting took place on board the steamer. The American representative spoke as follows: “We have come with complete authority from our Governments because the Berlin agreement has been broken. We have the auhtority to disregard this agreement and to do whatever we think necessary. We will enquire first into the decision of the Chief Judge. The statements of all districts will be written down. May 16 1899 Mr Newell was called to act as interpreter. May 20 1899 Mataafa and chiefs on his side were also called. Lemana and Toelupe and Lauati and Faalata attended. The Committee explained that they wished all arms held by Samoans to be handed over to them. Mataafa party replied that they wished to retire and discuss this order with their war party, the Tumua and Pule. May 31 1899 On this day the arms of the Mataafa party were handed over to the Committee on board the steamer. It was decided by the Tumua and Pule that all arms would be given up. During this week Malietoa and Tamasese were again called before the Committee. The American member spoke as follows: “Our enquiry into the explanation of the Chief Judge is finished. We are satisfied that the action of the Chief Judge was correct - Malietoa is King of Samoa. If this enquiry had been held before us we also would have come to the decision that Malietoa is King.” “We therefore accept Malietoa as king of Samoa. What is your opinion of this matter. Malietoa? Are you willing to give to us the authority you hold as King and allow us to act accordingly? Are you willing that we should establish a Government without a King in order to bring peace to the country.” Malietoa replied that he was willing to accept the proposal and hand over to the. Three Powers his Kingship. The British representative then asked “Is it your wish Malietoa to hand over to us your Kingship because you are not able to govern Samoa at the present time and is it your wish to go to school? “Malietoa replied that it was his wish to go to school. The American Commissioner then said “We accept your wishes and you may please yourself whether you go to school in New Zealand, Sydney, America, Germany or England; the Three powers will look after you. The meeting ended and we returned to Mulinu'u. An agreement was written and signed by Malietoa and Tamasese, which agreement gave to the Three powers authority over Samoa. Mataafa and his party were then called and were asked if they were willing that the King- shipKingship should be handed over to the Three Powers and that a Government should be formed without a king in order that peace might be brought to the country. Mataafa and the Tumua and Pule replied that they were willing that the Kingship should be handed to the Commissioners who represented the Three Powers. Thiswas the third agreement that had been made regarding Samoa. The wars then really ended. Jne 1 1899 The troopsof Mataafa dispersed. Jne 2 1899 On this day the people of Tutuila who belonged to Malietoa and Tamasese parties were taken to Tutuila by the warship. Jne 3 1899 A warship took back to Savai'i troops of Savai'i who belonged to Malietoa and Tamasese parties. Jly 6 1899 Faletoese was appointed to be a Pastor at Fagamalo. August 1899 A Government formed by the three Commissioners commenced to function - it included men from both parties - Toomata Galumalemana and Tolo from Mataafa party and Tagaloa Saluafata and Teo Tuvale from Malietoa and Tamasese party. Toomata G. and Tagaloa were appointed Judges and I and Tolo were appointed Secretarys. The offices of we four were at Mulivai, Apia. The Samoan flag was hoisted. Dec 1899 During this month it was rumoured that Germany would take over Samoa. Peace reigned in Samoa. Feb 1900 During this month I notified Dr Solf that I wished to resign from my position and take a rest and a change of air in Germany. I also notified the three Commissioners. I wished to go with Mr Marquardt. Dr Solf, the leader of the fono replied accepting my resignation but he asked me to indicate in writing who I suggested should fill my place. I replied that I suggested Maua who was at that time a policeman in the Municipality. Dr Solf replied that he was anxious to appoint Maua but that I must put my suggestion in writing addressed to him and the Consuls and the Chief Judge. I did so. Feb 17 1899 The steamer departed with Marquardt and the dancing party for Germany. The control of the party was given to me by Marquardt. I was only to issue instructions and would take no active part in their work. We went first to Fiji and from there to Sydney and on to Germany. The dancing party numbered twenty girls and eight taulelea, a small boy, the son of Lepou of Vaiusu and myself and Marquardt and his wife and son. Mar 1 1900 The German flag was hoisted in Samca. Mar 12 1900 We received news of the hoisting of the German flag whilst we were in Melbourne. Dr Solf was appointed Governor and Mataafa Ali'i sili. Jne 8 1900 The German flag was hoisted in Savai'i. Oct 14 1900 Dr Solf again went to Savai'i to instruct native officials in their duties. Jan 5 1901 Dr Solf and officials went to Savai'i to adjust difficulties that had arisen as theresult of the misconduct of Lealatele and also other matters that had occurred at Matautu. Oct 11 1901 The Governor went to Savai'i to instruct the leaders of the Districts in their work. The meeting took place at Matautu. Oct 14 1901 The Government commenced to erect quarters at Matautu. Nov 7 1901 The quarters were finished. Dec 1901 During this month the dancing party taken by Marquardt to Germany returned. Dr Solf advised me to recommence my duties on the 1st April 1902. At the end of the month the Governor, Dr Solf, left for Germany and Dr Schnee was appointed Acting Governor. Dr Schultz was Chief Judge. 1 Apl 1902 I and Sooalo were appointed to a new Department. An office was created for Samoan matters and for Samoan taxes. 30 Oct 1902 An eruption commenced in the mountains of Savai'i. 2 Nov 1902 Mr Williams of Savai'i arrived with the story of the eruption. 7 Nov 1902 A very severe earthquake occurred during the night of the 7th. All the women and the children and the aged and sick of Gagaifomauga were taken to Gagaemauga on account of their great fear of the earthquakes and the lava. Jan 4 1903 The Taimua and Faipule and myself and Salanoa went to Tutuila to welcome Dr Solf who was due to return in the steamer from America. Jan 6 1903 Dr Solf arrived Fagatogo on this day. Taalolos were given to the Governor and the Government and we were all brought to Apia by the American warship. Jan 7 1903 We arrived at Apia. Jan 25 1903 Malietoa Tanumafili returned to Samoa from Fiji by steamer. Jan 26 1903 A reception was given to Malietoa at Mulinu'u by the Ali'i Sili and the Taimua and Faipule. Jan 30 1903 The Governor held a fono with the Government at Mulinu'u. He advised that substitutes would be appointed for the Faipules who had died. A present was also made to the Taimua of 150 marks each and 120 marks to each Faipule. Dr Solf advised the fono that 300 chinamen would be brought to Samoa to work on the plantations of the Europeans. It was also intimated that Komisi would be appointed for the work of the Land and Titles Commission. I and Sooalo Tolo were appointed Secretarys to act between the Governor and the Komisi. Feb 9 1903 Dr Schnee retired and returned to Germany on the afternoon of this day. Mar 20 1903 Letters of appointment were handed to the Komisi. Mar 26 1903 Lupetuloa and Sauni were banished on account of the appeal of Malie. Jly 25 1903 Tupua Vaeua of Falefa died in Apia on the evening of this day. Aug 24 1903 Seumanutafa Pogai, Faipule, died in Apia. Sep 13 1903 Davis, the Photographer, died at Apia. Nov 9 1903 The Governor held a fono at which it was decided that Suatele the Chief Judge would be retired on a pension of 200 marks per annum. On this day the distribution of pigeon guns commenced. The law prohibiting any Samoan from going to another country without the permission of the Governor came into operation. A passport for which a charge was made was necessary and the fees were 20 marks for Fiji, 10 marks for Toga and 6 marks for Tutuila. Nov 27 1903 A three masted vessel was wrecked at Matautu, Savai'i. Dec 2 1903 The motor boat “Aeto” belonging to the Government was burned. Dec 8 1903 The “Aeto” was auctioned and bought by Mr Moors for 2,550 marks. The dinghy was sold for 160 marks. Sep 30 1904 The children of Petaia gathered at Faleasiu for a religious ceremony in connection with the memorial stone of their father. Oct 3 1904 Faleasiu gave taalolos to the gathered family of Petaia andreaffirmed the agreement made between the village of Faleasiu and the children of Petaia that for all time the pastor of Faleasiu would be chosen from no other family than the descendants of Petaia. On this day the Government began to discuss the question of stores that it was desired to establish under the control of the son of Blacklock. Dec 22 1904 The Governor held a fono with the Government and the Alii Sili. It was forbidden for any Faipule or member of the Taimua to have shares in these proposed stores. Anyone disobeying this instruction would be dismissed from his position. On this day Dr Solf said farewell as he was leaving for a visit to New Zealand. Jan 27 1905 Namulauulu was put in gaol because he disobeyed the instruction of the Governor and went to “Savai'i in connection with the prohibited stores. Malaeulu was also imprisoned. The Faipule at Mulinu'u continued to dispute re the matter of a store. The Alii Sili also wished to open a store. Jan 31 1905 The members of the Government at Mulinu'u and Tamasese broke open the gaol and took Namulauulu and Malaeulu to Mulinu'u. Feb 1 1905 The Acting Governor held a fono with the Government at Mulinu'u on account of this act and the decision was that the prisoners must be returned to the gaol and that the cost of the damage done must 81 be paid by the officials from Mulinu'u. Feb 2 1905 The Alii Sili and the Tumua held a fono and decided that Namulauulu and Malaeulu would not be returned to the gaol. Feb 7 1905 The Acting Governor held another fono with the officials and it was decided that Namulauulu would be freed but that Malaeulu would return to gaol and await the return of Dr Solf who was in New Zealand, Malaeulu had made a very discourteous speech concerning the Governor. Mar 15 1905 Dr Solf returned to Samoa. He held a fono and freed Malaeulu. Mar 25 1905 Dr Solf gave instructions that Auelua, the Secretary to the Alii Sili must be dismissed on account of the very wrong letter he wrote on behalf of the Alii Sili to the Governor. Apl 7 1905 Dr Schultz went to Falevao for a rest as he was sick. I and Fonoti and a policeman accompanied him. Jly 22 1905 Moefaauo, the Faipule of Lufilufi, was brought before the Court on account of his debt to a German store. The decision was that he be sent to gaol for four weeks. He was also guilty of disputing the decision of the Governor regarding stores. He did not wish to obey the instructions. Jly 24 1905 Moefaauo went to gaol. Jly 27 1905 An enquiry into the conduct of Tuimalealiifano was held and it was decided to banish him to New Britain together with Moefaauo. Jly 25 1905 A deputation from Aana met the Governor to discuss with him the case of Tuimalealiifano. The Governor agreed to defer his decision for two months. Jly 30 1905 Moefaauo was taken to the New Hebrides. The Taimua and Faipule were instructed to vacate Mulinu'u. No one was allowed to remain there. Tamasese was sent for a malaga to Tonga. Aug 14 1905 Instructions were issued that a new form of Government would be instituted and that new appointments would be made. Only district Faipule would be members of the Government and they would hold fonos at Mulinu'u on the days appointed as is done at the present time. On and after this day it was forbidden to use the terms Tumua and Pule. Aug 22 1905 On this day the Governor advised that all houses at Mulinu'u would be sold by auction except four which would be retained for the use of Faipule when they came to a fono. Only S. Tolo, two policemen and myself would remain at Mulinu'u. Aug 26 1905 The houses were on this day auctioned. Sep 9 1905 On this day I left Leufisa and went to live Mulinu'u. Sep 12 1905 A fono was held at Mulinu'u and the Faipule were sworn in. New appointments were also made in the office at Mulinu'u. Afamasaga was appointed to be chief interpreter and I and Meisaka and S. Tolo were appointed to be Secretarys for the Government. Sep 17 1905 Dr Solf again went to Germany. Oct 4 1905 The store owned by Mr Moors at Vaisigano was burned. Oct 10 1905 The Acting Governor, Dr Schultz, S. Tolo and myself went in the warship to Tufu to adjust the result of the misconduct of Tagaloa and his family and the family of Mataafa at Tufu Gatavai. Oct 11 1905 The Acting Governor and myself went to Matautu, Savai'i, to inspect the eruption inland of Matautu. We slept near the mouth of the volcano. Oct 13 1905 We returned to Apia in the warship Condor. Oct 14 1905 Laupue was appointed to be editor of the “Savali.” Oct 17 1905 Mr Haidlan, Surveyor, and the pilot and myself went to Aleipata to blast a passage in the reef. Nov 18 1905 Dr Schultz issued instruction forbidding anyone from taking food from Mulinu'u or anyone receiving the same without the permission of S. Tolo or myself. Dec 5 1905 The surveyor and myself went to Aleipata in connection with the passage in the reef. A passage was blasted at the point at Tuialemu. Dec 7 1905 Word was received that the lava from the volcano in Savai'i had reached the village of Toaipai Lealatele and had covered it. Jan 15 1906 The surveyor and myself again went to Aleipata to blast the reef. Advice was received that the lava from the volcano continued to spread and run quickly. The land between Salago and Saleaula was covered. Feb 19 1906 Dr Schultz, S. Tolo and myself went to the district of Itu-o-tane and distributed rice to the people who were famine stricken on account of the eruption. Feb 27 1906 A religious service was held to commemorate the silver wedding of the Kaiser and the Kaiserina. The Kaiser and his Queen had been married 25 years. Feb 28 1906 The church was opened at Tanugamanono. Mar 18 1906 Mr Hough and his wife arrived in Apia. Apl 7 1906 I was appointed a Deacon of the church at Mulinu'u. Apl 11 1906 I was appointed a preacher to address the people at Mulinu'u. Mar 20 1906 Sitivi, a prisoner from Laulii escaped to the bush. May 24 1906 The surveyor Mr Haidlan, was assaulted by Sitivi inland of Faleata. May 30 1906 Sitivi shot and killed Mr Forst on the leased land inland of Faleasiu. May 31 1906 Instructions were issued to all villages by the Acting Governor to capture Sitivi. Jne 5 1906 I was sent by the boat “Maori” to distribute letters at night. I began at Fagaloa in the afternoon and finished at Lefaga, on the morning of the 6th June. Jne 10 1906 Sitivi was shot by Muliumu and Iuta inland of Laulii. Jne 11 1906 Sitivi was buried and Laulii was fined $725 as was also Luatuanuu. Jne 12 1906 The Vaimaugapeople appealed to the Governor on account of Leniu who was taken away by a warship in connection with the trouble caused by Sitivi. The appeal was granted. Luafalealo and Tangiilima were imprisoned for the same trouble. Jne 14 1906 Luafalealo and Tangiliima were released. Jly 16 1906 The surveyor and I went to Aleipata to build a bridge at Mutiatele and also one between Saleaaumua and Mutiatele. Jly 24 1906 The reef at Tuialemu was blasted. Aug 1 1906 Tamasese returned from Tonga where he had been ordered to go as a punishment for the realeasing of prisoners from the gaol. Aug 9 1906 The surveyor and I went to Fagaloa to blast the road between Sauago and Saletele. Aug 31 1906 The steamer Atua struck the reef in the Apia Harbour. Sep 5 1906 The outflow of lava from the volcano in Savai'i continued and Malopaumalama was covered. Sep 13 1906 The mouth of the spring at Faleasiu was blasted bigger by the surveyor and myself. Sep 19 1906 The Acting Governor, S. Tolo and myself went to Tiavea to catch pigeons. Sep 20 1906 We made our hideout in a place called Matamalie and we caught one pigeon. A messenger arrived from Amaile with news of fighting that had taken place between Amaile and Mutiatele. A policeman was sent and he brought back all the chiefs of Amaile and Mutiatele. The Alii Sili also came. He was at Amaile. We returned to Mulinu'u the day the trouble occurred at Amaile. Oct 18 1906 The surveyor and myself went to Manono to inspect the roads. Oct 20 1906 The spring was blasted at Utualii by the surveyor and myself and some prisoners. The volcano in Savai'i continued to pour out much lava. Jan 11 1907 Word was received of the return of Dr Solf from Germany with his wife who he had just married. Sep 20 1908 Four American warships visited Apia. Two were very large and two were small. Nov 13 1908 The Acting Governor, Dr Schultz, the leader of the troops, Heckter and Laupue went to Matautu, Savai'i. Nov 17 1908 This party together with Mr Williams the Savai'i Commissioner went to Faasaleleaga District. Saleaula and Matautu were forbidden to go to Apia in connection with the reception to the Governor because they had stated that in their opinions the office at Mulinu'u and other things should be done away with. Nov 19 1908 Saeleaula and Matautu came to Apia in disobedience of the instructions of the Acting Governor. Nov 22 1908 The Governor and his wife arrived at Apia. Nov 23 1908 The whole of Upolu and the schools gave taalolos to the Governor. Nov 25 1908 A reception was given to the Governor and his wife by the British Pastors and the schools Malua, Leulumoega and Papautu, in the church house at Mulinu'u. Dec 1 1908 A message was sent by Saleaula and Amoa to the Pule at Vaisigano giving as their opinion that there should be a further discussion with the Governor. During this month a class called the “Au Toeaina,” (executive council) was constituted by the L.M.S. Jan 16 1908 Lauati was examined by the Governor at Mulinu'u. The Pule arrived at Faleata from Savai'i. They disobeyed the instructions of the Governor. Jan 18 1908 The members of the Land and Titles Commission discussed the matter of the Pule who had come to Vaiusu and who wished to go to war with the Tumua. Tuatagaloa spoke first and gave as his opinion that the Commission should stop their work and that each member should return to his district and explain why the Pule came to Upolu. Tusa of Lufilufi spoke and stated that he agreed with Tuatagaloa. I spoke and advised that the work should not stop, but that we should get on with our business. Let us try and make matters clear and con- tinuecontinue with our business. Let us try and work for the Government, for it troops are brought here fighting will quickly happen. Take no notice of the coming of the Pule - we dont know who it is decided to go to war against. Let us pray that the blood of our country will not again be spilled. Leave the matter to the Governor. If the Pule refuse to accept the advice of the Governor we will hold another meeting. The Komisi agreed to my suggestion. Jan 16 1909 The Governor came to Mulinu'u and met the Komisi and the Alii Sili. The Governor stated that he had given his orders and he told us to remain quiet and pray and continue our work. He stated that he was going to Vaiusu to try and influence the Pule and that the Alii Sili, Leauanae and others of the Komisi could come with him if they wished to do so. The Pule accepted the advice of the Governor and returned on this day. Jan 23 1909 A messenger arrived stating that Aana had accepted the challenge of the Pule and had decided to go to war. Afamasaga was sent by the Governor to Aana to advise them not to start fighting. Aana agreed to accept the instruction and no fighting took place. Jan 26 1909 The Governor invited the Faipule to Vailima. Jan 29 1909 A fono between the Governor and the Faipule was held at Vailima. The decision of the Fono was that Lauati should be relieved of his position of Faipule. Jan 30 1909 Another meeting was held and it was decided to postpone the Fono until May. Mar 1909 The Admiral of the German fleet arrived to enquire into the agitation caused by Lauati and Pule. The story was told that the German fleet and the Government had decided to go to war with the Pule. Mr Newell was sent by the Governor and the Admiral to try andinfluence Lauati and the Pule against doing anything that would cause fighting. The advice of Mr Newell was accepted. The Governor also sent Papalii Folau to influence his village. The Bishop also endeavoured to exert his influence with the Pule. Lauati replied that Mr Newell should take the reply that the Pule would obey and that all chiefs whose names were called out and written down would go aboard the warship. The following chiefs were taken on the warship:- Lauati:Tagaloa:Tevaga:Malaeulu:Letasi:Naumlauulu:Asiata:Taetoloa:Asiata Maagaolo:Iiga:Leiataua Mana:Taupau Pauesi. The decision was that they would be banished as a punishment. All chiefs of the village which rebelled against the Government were fined 30 marks and each one was ordered to pay 12 marks tax. Apl 15 1909 Faletoese was brought from Fagamalo by the Governor to be Pastor and Teacher in the Government school at Malifa. Apl 26 1909 Those chiefs and Orators of Pule and Aiga-i-le-tai who were sentenced to banishment departed for Saipan in a warship. May 1 1909 Faletoese arrived at Malifa. May 4 1909 The Faipule held a fono with the Governor, Admiral of the fleet and the Alii Sili. The fono was held at Vailima. The will of the Alii Sili in which it was shown that he desired Faalata to succeed him was made known. Molio'o in a speech objected to this will. May 6 1909 The Governor and the Faipule held a fono at Mulinu'u. The Governor explained that he rejected the wish of Mataafa as to who should be his successor. The Tuamasaga district gave taalolos to the Governor, and the warships. Jne 23 1909 The Governor and his wife inspected Malifa and issued instructions. Aug 11 1909 A big feast was given at Malifa to celebrate the opening of the school. The Governor, the Consuls, Alii Sili, Officials of the Government, Malietoa Tanu and Tamasese Tupua were present. Aug 31 1909 The Governor's wife gave birth to a baby girl which was named Sooaemalelagi. Sep 1909 An examination of the pupils at the Malita school was held. Anipale was first, Kenape (Tu'u'u) second and Filfili third. Oct 25 1909 The Governor's wife and baby left for New Zealand. Nov 1909 The Governor left for New Zealand to bring his wife back. Jan 8 1910 The Acting Governor held a fono at Mulinu'u. A paper written by Faletoese concerning the wants of the school was read. Jan 27 1910 A church service was held in the school house at Malifa to celebrate the birthday of the Kaiser. Feb 9 1910 The Governor and his wife and child returned from New Zealand. Feb 10 1910 Tamasese and his wife and boys and girls le ft for Germany with Marquardt. Feb 19 1910 Faalata the son of Malietoa Talavou died. He was buried alongside Malietoa Laupepa at the point at Mulinu'u. Feb 24 1910 The Governor held a fono with the Faipule to discuss matters in connection with the celebrations to commemorate the ten years since the hoisting of the German flag in Samoa. Feb 25 1910 An inspection and an examination of the school for carpenters at Malifa was made. The Governor, Government Officials and the Alii Sili attended. Feb 26 1910 A big feast with dancing took place at Mulinu'u. Feb 28 1910 Taalolos by all districts in Samoa were given. Mar 1 1910 Celebrations to commemorate the tenth anniversary of the hoisting of the German flag were held. Government officials Pastors and pupils of all religions and schools attended. The procession of the L.M.S. church and schools was very long and extended from Mulinu'u to Apia. Mar 2 1910 A race for Fautasi was held and the boat from Sataua won. Jly 15 1910 The Admiral of the German Fleet and five warships arrived. They were late for the celebrations. Jly 19 1910 Aana, Anoamaa and Tuamasaga gave taalolos to the fleet. Jly 27 1910 The Admiral and Officers inspected Malifa. Jly 28 1910 The Fleet sailed round Upolu and Savai'i. Sep 16 1910 The farewell meeting of the schools with the Governor was held at the same time as the feast for the wedding of Saga with S. Lagituaiva. Sep 17 1910 A farewell feast was given by the Government to the Governor and his wife who were returning to Germany. Sep 22 1910 The Governor and his wife and child left for Germany. A successor to him would be appointed. The administration of Samoa by Dr Solf was very good. He displayed commendable prudence in dealing with difficult matters that arose in Samoa. Sep 27 1910 The Missionary ship arrived with the sorrowful news of the death in Germany of Mr Newell. Oct 9 1910 A religious service attended by the Protestants of Samoa was held at Malua in memory of Mr Newell who was head of the Church work in this country. He was an exceedingly useful and diligent man. It was in connection with Church work that he visited Germany where he died. Mar 9 1911 A farewell feast was given to Mr Osbahr, the school-teacher at Malifa. He was returning to Germany. Mar 10 1911 Mr Osbahr sailed for Germany. Mar 10 1911 Mr Hough went on leave to England. Apl 1 1911 Measles again broke out in Samoa. Aug 16 1911 Native Officials of the Government commenced to be given fine mats in connection with the future death of Mataafa. Aug 23 1911 Fine mats were collected on account of the marriage of Paupau Suluama and Leaupepe F. They were given to Aana. Nov 9 1911 Tuivasa and Toefua returned from China where they had been sent to learn the business of carpentry. They were appointed Government carpenters at Malifa. Nov 22 1911 Tamasese and his party returned from Germany where they had been with Marquardt. Jan 14 1912 Osbahr returned to Samoa with his newly married wife. Feb 6 1912 Mataafa, Alii Sili, died at 5 am at Mulinu'u. He was buried at 10 am on the 7th February at Mulinu'u. Jly 1 1912 Word was received from Germany that Dr Schultz had been appointed Governor. Aug 14 1912 Pastors and schools gave taalolos to the Governor. Aug 15 1912 The school was opened at Maluafou. The Governor attended. Feb 13 1913 Dr Schultz paid a visit to Germany. Apl 1 1913 Anipale and Kenape (Tu'u'u) were appointed to the Native Department. They had attended the school at Malifa. May 6 1913 The Governor returned to Samoa. Jne 12 1913 The Governor held a fono and announced that Malietoa Tanu and Tupua Tamasese had been appointed Fautua. They two were of the Kingly families of Samoa. Jne 14 1913 Taalolos were given to celebrate the 25th year of the reign of the Kaiser. Aug 15 1913 The Governor held a fono with the native officials and they went to the spot where the stone cairn was erected to commemorate the first hoisting of the German flag. The Governor spoke as did also Tamasese and the ceremony ended. Aug 16 1913 The Malifa school said good bye to the Governor and then closed for vacation. Nov 5 1913 Tepa and his wife left for Peru in the Gilbert Islands to instruct the people there in the art of printing. The Pastors met at Malua to receive the representatives of the L.M.S. church from England. Dec 8 1913 A fono was held between the Elders of the L.M.S. Church and the English representatives. The fono took place at Tutuila. Feb 8 1914 Four young policeman ran away to the bush and took guns with them. They shot and killed a European living on a lease inland of Faleasiu. Feb 9 1914 Mr Osbahr, Schoolteacher, was appointed to be Commissioner at Falealili. Mr Feil was appointed to succeed him. Feb 11 1914 Shots were exchanged between the policeman who had run away and other police and Europeans. Three were killed of those who caused the trouble and one wounded. One European was killed and the man who was the leader of the boys was wounded. Feb 13 1914 The fourth member of the party who caused the trouble was hung at 5 o clock in the morning. Feb 18 1914 The conduct of Malie and Afega was enquired into because two of the boys concerned in the shooting were from these villages. Faalili was the son of Taito of Malie and he was the leader of the boys. The names of the other boys were Fill, Ao and Sefo. The matai name of Taito was taken away from him as was also the name of Savea of Falefa on account of the incident. Apl 25 1914 S. Tolo was dismissed from hisposition in the Government because he tried to cause trouble between Aana and Tuamasaga. He tried to have Saga removed from his position. May 8 1914 A letter was found by Saga in which was recorded the decision of boys in the Government employ and which letter it was intended should be sent to Germany. Kaio was responsible for the letter. The Governor dismissed them all. Jly 1 1914 Hanipale (native) was appointed to the office of the Commissioner in Apia. Aug 1 1914 The new school was opened at Malifa. Aug 3 1914 Word was received that Russia, France and Germany had declared war. No word was received re Britain. Aug 4 1914 Word was received that Britain would enter the war because Germany had broken the agreement prohibiting entry into Belgium by any of the Great Powers. Dr Schultz also explained the cause of the war - the murder of a member of the Austrian Royal Family by a Serbian. Aug 6 1914 News of the war received by the radio station. I and Leauanae received as a present 1400 marks each. Saga and all the staff in the native office also received a present, together with the Fautua and the leader of the Police - those who had been longin the employ of the Government. Tuatagaloa and Fuimaono, Faipules were also paid 200 marks each. We all gathered in the afternoon to receive our presents. All Government officials and the Fautuawere instructed by the Governor to gather at Mulinu'u to discuss with him what should be done in the difficult position that had arisen in Samoa. Germans were appointed to guard the Government offices in Apia. Aug 22 1914 The fono was held and we gave each other moral support. Malietoa spoke on behalf of the Fautua. Aug 24 1914 Another fono was held and it was decided that all the officials and the Fautua would remain at Mulinu'u and not again disperse until instructed and that a prayer meeting would be held at 10 pm on the 26th. No lights must be shown. Aug 26 1914 The officials gathered at Mulinu'u together with the Fautua. Myself and Anae and Mauala went to the house where Malietoa was with Tamasese. They had finished their meal and I asked Tupua Tamasese who was worried in case hostilities commenced in Samoa, to give his opinion and the opinion of Malietoa as to what should be done by Samoa. I pointed out that the fleet of Britain or some other country was near, and it would not be many days before they were here. “It is my opinion that Britain will not bring war to Samoa but will come only on account of the Germans who are here. It is my further opinion that when the fleet arrives the Governor will be called upon to surrender. The flag of the fleet will be hoisted. I am of the opinion that we should remain quiet and leave the war to the Great Powers because it was Britain and America who gave this country to Germany. The coming Power can please itself whether it takes away the control of this country from Germany and we must obey any Power that comes. This is thex reason Tamasese why I wish to hear your opinion and the opinion of Malietoa. Task you both not to hesitate because the fleet is near. I am also worried on account of the Germans who are guarding the Government offices because they have taken an oath not to refuse to fight if a fleet comes and will give their lives. Therefore dont get excited and start fighting.” Tamasese replied and thanked me for my question, and said that it was the opinion of the Fautua that if the Governor was called upon to surrender, let him surrender. If we also are called upon to surrender we will do so but let Samoa keep quiet. If the Native officials are called upon to surrender let them do so but Samoa must still keep the peace. If another flag is hoisted in Samoa, let it be hoisted; if fighting takes place between the Germans and the troops of the fleet, Samoa must not take part. I thanked Tamasese for his reply which agreed withe opinion of Malietoa. Aug 29 1914 The British and French fleeta arrived. At nine oclock in the morning when the fleet was near, the Governor was in the office at Mulinu'u. He then left with the native officials and went to Vaitele. At this time I was in the Tivoli hotel and I went into the road and told the Samoans to keep quiet. If fighting took place between the soldiers of the three Powers they must keep out of it. All those Samoans who had work to do must do it. My instructions were sent as far as Savalalo. I met the Commissioner Dr Schubert who was going to the High Court. He told me to go quickly to Vaimoso where he thought the Governor was. If I did not find him there I was to go to Vaitele. I went to Vaitele and found the Governor with the Fautua and Faipule. Tuamasaga and Aana were also there. The question was being continuously put to the Fautua as to what should be done, and the reply given was that they must remain quiet. If the troops of the fleet came to Vaimoso the Samoans must return quietly and not start fighting. This was done. The midday meal was finished but the Governor had not left the telephone which was connected to the Central Office. At two oclock the Governor said to Saga and myself that he was called by the leader of the expedition to go before him at 4pm and that he had replied that he would obey the instruction. I went and told the Fautua and the Government officials to come and meet the Governor before he went aboard the warship. All the officials came to say goodbye to the Governor. The Governor spoke and said “My Love to Samoa; I go because I have been called by the leader of the Fleet to present myself before him at 4 pm. It is my wish that Samoa keeps the peace and does not interfere in the war of the Great Powers. Obey all instructions issued by the British and continue to obey them. If the British flag is hoisted in Samoa, still obey. Continue to wait and I will return.” The Governor departed but the Fautua remained. Tuimalealiifano came to this meeting. In the afternoon a meeting was held at Saina. I said a few words of advice and expressed my opinion to the Fautua and Government officials that perhaps the Governor would not return and that I was doubtful if it was advisable for us to remain here. The best thing for us to do was to disperse, and this was done.” There was nothing we could do because our leader had gone. It was also the wish of the Governor that we disperse. Some made speeches and said that we should not disperse but remain together and go round Upolu; others said that it was better to disperse in case rebellion took place. The matter of our positions in the Government was discussed. Afamasaga made a speech and in ending said “The boy who was at the wharf when the Governor left has returned.” This boy reported that the Governor had called out to him “Convey my regards to the Government officials and tell them that I wish them to quickly disperse in peace this afternoon - dont wait until the next day.” The advice was accepted and the dispersal took place that day. Aug 30 1914 The British flag was hoisted in Apia over the central office. The Fautua were called by the leader of the troops Col. R. Logan. Col. R. Logan was made Governor. He issued instructions that appointments would continue as under the German Government and that only two things would be altered the Governor and the Flag. Sep 1 1914 The Native Officials met the Governor and the leader of the troops. He instructed that all instructions issued to them by the German Government still continued in force and that they would be paid as usual. The officials then dispersed to their villages. Afamasaga was appointed ínterpreter by the Governor. Saga wished to resign but the Governor would not accept his resignation. Sep 2 1914 Troops were despatched to bring in Osbahr the Commissioner from Falealili. Sep 7 1914n The British flag was hoisted at Mulinu'u. Sep 8 1914 Mr Trood was appointed Judge of the Native Court. Mr Roberts was appointed Judge of the High Court. At the beginning of September Mr Trood explained to me the wish of the Governor that I should go to Mulinu'u and work with Afamasaga. I did not wish to go but wished to have a rest because I was sick. Mr Trood told me not to resign and not to take any notice of my sickness as there were doctors to attend to it. I obeyed hisinstructions. Sep 12 1914 The following Germans were taken away: Acting German Governor:Dr Schubert, Commissioner: The chief Judge: Meyer: zeischank: Henniger: Luecher: Peters: Busch: Haidlan. Sep 14 1914 Two German warships arrived at Apia. They stopped at the mouth of the Harbour but did not anchor. They went to Mulifanua opposite Savai'i. Sep 16 1914 A false rumour was started that the warships had anchored and had had connections with the Germans ashore at Mulifanua and also with the people of Aana and that war would be declared. The Governor and Saga went to Mulifanua and discovered that the story was false. The Governor met the Alii and Faipule of Aana at Leulumoega. Sep 18 1914 Tepa and his wife returned in the Missionary ship. Oct 15 1914 The boat of Safotulafai was sunk on this day. Some of the crew got ashore opposite Afega and some were saved by the motor boat captained by Utu, a chinaman. Oct 29 1914 A French steamer arrived with the story that two German warships were at Tahiti. Dec 2 1914 The Governor showed me a letter he hadreceived from the Fautua appealing for the return of those who had been banished by the Germans. They referred to Leasio Falefata. It was Col. Logan's wish that this appeal be accepted because he wished to give due deference to the appeal of the Fautua, Malietoa and Tamasese. He therefore explained to Fuimaono F.P. that Leasio Falefata would be brought back to Salani. I thanked the Governor and asked him about the Chiefs and Orators of Pule and Aiga who were in Saipan. The Governor replied “Very well, I will bring these people back; I will write to the Governor of New Zealand and ask that a boat be sent to return these people to Samoa.” I again thanked the Governor. Dec 3 1914 The Me meeting was held at Maluafou. The Governor addressed the people and explained that those who had been banished to Saipan would be brought back as well as others who had been sent away to other places during the time of the German rule. Prisoners in the gaol would also be released. These things would be done as a result of the appeal of the Fautua. Feb 17 1915 The Governor began to attend at Mulinu'u on two days each week - Wednesdays and Saturdays. Apr 9 1915 A fono between the Governor and the Fautua and officials was held at Mulinu'u. The Fautua and the officials were sworn in. It was notified that Saga had been appointed chief Secretary and also a Faipule. Mar 3 1915 A reception was given by Malietoa and Tamasese at Vaiusu to the Governor and troops. May 17 1915 Tuisila, Komisi, died at Apia. Aug 5 1915 The Governor returned to Apia in a warship. The new Samoan flag was hoisted and a salute of 15 guns fired. Sep 24 1915 A small American warship from Tutuila arrived and fired a salute of 17 guns. Sep 29 1915 An enquiry was held by the Governor into the conduct of Tolo who built a boatshed for the Methodist Mission on Government land without permission. The house built under the pule of Tolo was taken away. Oct 8 1915 A party from the L.M.Society arrived at Apia ¾ Mr Lenwood, Chief Clerk of the Society, Mr Clarke, Chief Clerk from Australia and Mr Vine. The districts held taalolos in Apia on the 9th Oct. Oct 11 1915 The party went to Savai'i. During this week the Fautua, Tupua Tamasese became very ill and he gave instructions that the bones of his father Tupua Tamasese, the King, should be brought to Apia, because the King had given instructions before he died that he was to be buried in his own ground at Mulinu'u. Oct 12 1915 A party went to Lufilufi in the motor boat of the troops to bring the bones of Tupua Tamasese for the purpose of burying them at Mulinu'u. The bones were brought to Savalalo and received by all Pastors of the District and Malietoa and officials from the Native Office. They were taken to Vaimoso. Oct 13 1915 T. Tamasese died at 10 oclock at Vaimoso. Oct 14 1915 He was buried at Mulinu'u at 3 pm. Oct 23 1915 The Governor granted the Komisi an allowance of 4/- per day whilst sitting and also provided them with food. Nov 4 1915 Futi Toimoana, Komisi, died at 9 am at Mulinu'u. He belonged to Manono. The Government provided his coffin and he was taken to Manono in the military motor boat. Nov 5 1915 The Tamasese family gave to Afega fine mats on account of the death of Tamasese and the title Natoaitele conferred on him by Afega. Nov 6 1915 Safata received fine mats for the title Tamasoalii bestowed on Tamasese by Safata. Nov 18 1915 The family of Tamasese began to distribute fine mats on account of the death of Tamasese 11. The debt of his father had been paid. Nov 8 1915 Mats were received by Faleata for the title Mataafa they has bestowed on Tamasese. Nov 13 1915 The disposal of the fine mats finished on this day. The Tumua decided that the name of the fine mat of Satunumafono -Uatogi and Tao-would be changed. There would be only one name for this mat of the Aiga Tauaana and it would be called “Moemoe o le Malo.” It would be a holy name. Thisdecision was announced in the speech of Pagoaeseese. Fata and Alapapa returned thanks. Nov 15 1915 The Governor and officials were presented with fine mats but returned them on account of Britain being at war. Nov 23 1915 Mr Heider, German Missionary, was taken away either to New Zealand or Germany. Nov 26 1915 Leleisiuao Tavina, Faipule of Palauli, died. Dec 11 1915 The bones of Tamasese the first were brought to Mulinu'u and placed with those of his son Tamasese 11 in the tomb. The Governor, Malietoa Tanu, all pastors and officials of the Government attended the ceremony. Petaia, Pastor, spoke. Sega F,P. thanked the Government for what it had done. Sosene and Moli read prayers. The ceremony was very beautiful on account of the fine instructions issued by the Governor. Dec 18 1915 Some of those who had been banished to Saipan returned. They were Leiataua Mana, Taupau Pauesi, Tagaloa and Malaeulu. The bones of Asiata Taetoloa, Tevaga, Letasi, Tuilagi and members of their families who had died in Saipan were also brought back. Lauati and his family remained at the island of Kalava because Lauati was sick. Lauati had with him the bones of Nemulauulu. Iiga did not return because he had gone to Guam under the control of America. Those who returned met the Governor and officials in the afternoon. It was a day of happiness for those who returned but there was sorrow for those who had died. Dec 20 1915 The officials held a fono with the Governor who said good-bye as he was leaving for a short holiday in New Zealand. He would return in January 1916. Dec 24 1915 The Governor and his wife left by steamer and the Governors substitute Col. Patterson arrived. Jan 4 1916 Muagututia Fatu died in the mornig at Apia. He was taken to Manono. Jan 15 1916 Sivaotele the wife of Lauati and her children arrived in the steamer Atua. Word was received that Lauati had died at 10 pm on the 14th December at Kalava in the Gilbert Islands. He was buried until further instructions were received. Only the bones of Namulauulu were brought back. Col. Patterson and Sivaotele and her children met on this day. Jan 22 1916 Mr Williams, Commissioner of Savai'i met Sivaotele. Feb 16 1916 The Governor Col. Logan returned from New Zealand. Mar 2 1916 The Governor made his first malaga round Upolu. Mar 10 1916 The malaga party returned to Apia. Mar 23 1916 Mr Trood, the Samoan Judge, died. Apl 12 1916 The wife of the Governor returned from New Zealand. May 8 1916 Aiono Toalepai died in the afternoon. He was the brother of Teo Tuvale. The fono began at Malua. Aiono was taken to Fasitoouta and burined on our family land. The distribution of fine mats was finished and they numbered 108. May 29 1916 The fono began at Mulinu'u. May 31 1916 The Faipule appointed a chairman and Deputies and they agreed that I would be the Secretary for the Fono. Jne 1916 Word was received by Radio that Lord Kitchener had died. The flag was half-masted and all Samoa paid their respects. Jne 4 1916 Faumuina, Pulefaatonga of Faleata died. Jly 1916 Fata Ioeka, Faipule of Afega died. The family of Une and Mataia appealed to the Governor to send Tamasese 111, the son of the Fautua, and Vaaiga, the wife of the Fautua who was dead, away from Vaimoso. The Governor agreed to do so. Jly 6 1916. Tamasese left the village. Jly 22 1916 The building of the fono house at Mulinu'u by Fili a carpenter from Matautu was begun. Aug 15 1916 The fono house was finished. Aug 18 1916 The carpenters received a present from the Government of twenty pounds for the building of the fono house and ten pounds for a house that was brought from Vaimea to Mulinu'u. The Toeina Club also gave a present of twenty pounds for the fono house. Aug 19 1916 The carpenters left Mulinu'u. Sep 8 1916 The Governor and Saga went to Savai'i. Sep 9 1916 A steamer arrived at Apia to take away inamen. Sep 18 1916 An enquiry was held into the conduct of Tamasese and Vaaiga and thedecision was that the charge made by the families of Une and Mataia was not proven. Oct 2 1916 Guns for shooting pigeons were distributed. Oct 9 1916 The Governor again paid a visit to western Savai'i. Lealamisa, the Pulenu'u of Fasitoouta, died in the evening of this day. Oct 16 1916 Saga went to Aana, Manono and Savai'i. Nov 5 1916 Tautua Karavini the Pastor at Mulinu'u died. Nov 23 1916 Captain Tottenham the Chief Judge on Samoan matters returned. Nov 25 1916 Sosene, a Pastor, died at Alamagoto. He was the father of Tautua Karavini. Nov 27 1916 The members of the different families owning Nuutele gave the Island to the Government for a Leper station. Dec 5 1916 The Governor held a fono with the Fautua, &Faipule Dec 7 1916 The fono decided that a law would be made concerning fine mats and the Governor promised to authorise it. Jan 5 1917 Leului, an orator from Malie was brought in by Saga and Leleua and Iuta on account of a complaint that he had been responsible for the disappearance of Manuele who had been missing for a long time. The bones of Manuele were found on the land of Polo inland of Vailima. Ana and Noatia were taken to gaol as the result of information given by Leuli that these two had induced him to Kill Manuele. Noatia was the mother and Ana the sister of Manuele. Jan 18 1917 The distribution of fine mats on account of the death of Pao, Komisi of Fasitoouta, took place. Jan 26 1917 Viliamu, a Pastor of the Methodist church in Manono died. Feb 5 1917 I began a malaga round the Island to examine the work of the Pulenu'u and enquire into matters concerning taxes for 1916. The malaga finished on Mar 16 1917. Mar 31 1917 I commenced my leave of absence. Jne 25 1917 A very severe earthquake in the afternoon. Jan 19 1918 A four masted vessel, the Mahukona, was wrecked on the reef opposite Mulinu'u. She carried more than 700 tons of copra. This copra as it came ashore was collected by everybody and sold for two cents per pound. Jan 31 1918 Sooletaua, the wife of Faletoese, Pastor, died. Feb 20 1918 General Skerman was appointed Deputy Governor. The Governor made ready to go to New Zealand. Feb 24 1918 The Governor left by steamer for New Zealand. Mar 18 1918 The Governor and his wife returned as did also Williams, the Commissioner from Savai'i. Apl 12 1918 Utumapu, the Faipule from Safotu died. Apl 20 1918 I met an official from the British Government and the Governor. The Governor asked me to write the story of Samoa and the history of other Governments in Samoa up to the present time in order that it should be officially recorded. May 17 1918 On this day a ceremony was held at Leulumoega in connection with the erection of a stone in memory of Mose, Faifeau and Teacher, who founded the school in Leulumoega together with Mr Hills. He was the younger of the five brothers - Mamea-Teo Tuvale-Petaia-Faletoese-Mose. May 18 1918 The Executive Council of the .S. Church decided to build another house at Mulinu'u on the inland side of the road. May 22 1918 The wife of the Governor gave birth to a baby girl. Jne 14 1918 The erection of the fale for the Catholic church at Mulinu'u was commenced. The house of Alipia of Leulumoega was brought to Mulinu'u to be erected. Jne 15 1918 Afamasaga's house at Pesega was completed and opened. Jne 18 1918 The Komisi of the Land and Titles Commission decided that they would uphold any reconciliations that were made between the two parties contending, and that if the recorded reconciliation was broken by one or both of the parties they would be punished by the Judge. Jly 5 1918 The President of the Commission promised that the Komisi would receive payment for Wednesday and Saturday, two days on which the Commission did not sit owing to the presence of the Governor at the office at Mulinu'u. They would receive 4/- each per day. It was also decided that if any one broke the decision of the Commission, the breach would be enquired into and the punishment decided upon by the Komisi. If the Komisi had dispersed the authority in these matters would be left with the Governor who would decide whether to wait for the next sitting of the Commission or not. Sep 9 1918 The Governor and Saga started on a malaga round Upolu and Manono and Apolima. Sep 12 1918 The Racing Club at Lalomana held a meeting and the Governor attended with his party. Sep 18 1918 A Steamer arrived to take away Chinamen. Sep 20 1918 Sipu, an official of the Tongan Government died at Vaimoso and was buried at Solosolo. Oct 3 1918 Faletoese was brought by Faleasiu to become their Pastor in place of Petaia who had retired. Oct 13 1918 Word was received that the war had ended because Turkey and Austria had accepted the conditions laid down by the President of the U.S.A. Wilson, and these conditions had also been accepted by Germany. These were happy announcements but were not confirmed. Oct 14 1918 The Governor and Saga commenced a malaga round Savaii They returned on the 24th October. Nov 12 1918 Further word was received that peace had been declared and their was much rejoicing. The end of Teo Tuvale's notes. Dec 22 1919 Teo Tuvale died at Faleasiu and was buried there beside his father, on the land of the family.

Chief Orators of Savai'i. Faasaleleaga: Safotulafai: Namulauulu: Tuilagi: Pa'u: Letufuga: Itu-o-tane: Lealatele: Tevaga: Saleaula: Semau: Lofipo: Levao: Aufai: Mafuie: Faasoo: Safotu: Lavea: Timu: Asau: Mua: Itu-o-fafine: Palauli: Lagaia: Asiata:

Savai'i. Faasaleleaga District. Leading Chiefs of District: Malietoa: Vui: Falenaoti: (I'iga) Tofa: Su'e: Leilua: Tofilau: Ti'a: Tinausi: (Lilo): Luamanuvai: Su'e: Unasa: Papali'i: Vaafusu: Te'a: Toalo: Gatoloai:

Leading chiefs by sub-districts and villages: 1 1 Amoa: Sasaai: Te'a: Vaafusu: Saipipi: Tofa: Su'a: 1 1 Lano: Vui: Iiga-Falenaoti: 1 Asaga: Matafeo: 1 1 Puapua: Peseta: Iiga-Falenaoti: 1 1 1 Safotulafai: Faga: Tooala: Unasa: Ufagalilo: 1 1 1 Safotulafai: Leilua: Letufuga: Pa'u: 1 1 Moanana: Taulapapa: 1 Sapapalili: Papalii: (Malietoa's village.) 1 1 Iva: Lalomalava: Gatoloai: Taito: 1 1 1 Iva: Tofilau: Matautia: Magele: 1 2 2 Fonoti: Lelevaga: Toomata: 1 Salelavalu: Su'a: 1 1 1 Salelologa: Ti'a: Luamanuvae: Lilotinousi: 1 Su'a: 1 1 Tafua: Tofa: Matautia:

Savai'i Itu-O-Fafine Leading Chiefs of District: Tagaloa: La'u: Faasuaiau: Leulupoau: Leleisiuau: Niupulusu: Asiata: Matautia: Toomata: Lealaitafea: Faatupuinati: Malupo.

Leading Chiefs by sub-districts and villages:—— 1 1 2 Palauli West: Taga: Toilalo: Afoa: Taula: 1 1 2 Salailua: Lealaitafea: Saviinaea: Mulipola: 1 1 1 Gagaemalae: Faatupuinati: Leilua: Faliuga: 1 Tauavameaina: 1 1 2 Salega: Sagone: Tapuai: Laugalau: Leaupepe: 1 2 Fogasavai'i: Matautia: Mooui: 1 2 2 2 Vaipua: Loli: Mafuta: Taioopo: Gasu: 1 2 Mau-nuileatua: Sua: 1 2 Fai'aa'i: Fualauitoalasi: Fepuleai: 2 2 Tilafono: Faavaoga: 1 Fogatuli: Afualo: 1 2 2 Samata: Toomata: Fasavalu: Togaga'e: 2 Pupumai: 1 1 1 Siuvao & Fagafau: Seve: Tilimafana: Tuimaugapo: 1 Toleafoa: 1 2 2 2 Satupaitea: Satupaitea: Asiata: Tuimaseve: Faanana: Gasu: 2 Tavu'i: 1 Palauli East: Faaala: Iaaulualo: 1 1 1 Vaitoimuli: Malupo: Leituala: Leavai: 1 Niupulusu: 1 1 Vailoa: Leleisiuao: Tualau: 1 2 2 Papa: Leulupoao: Faumuina: Silofau: 1 2 2 Puleia: Faasuaiau: Ili: Fepuleai: 1 1 1 2 Tufu-gautavai: Tagaloa: Leota: Toomata: Faaola: 1 2 Tufu-gataivai: Laulu: Maposua:

Savai'i Itu-o-tane District. Leading Chiefs of District: Sala: Suisala: Malaital: Tapusoa: Tufuga: Masoe: Auva'a: Tonumaipea:

1 1 1 1 Gagaemauga: Lealatele: Sala: Tuala: Aualiitia: Iiga (Falenaoti): 2 2 2 Sauia: Natoealofa: Lauago: 1 1 2 2 Saleaula: Fue: Ili: Toia: Fepuleai: 1 1 1 1 Matautu: Suisala: Maiava: Mataia: Leota: 1 1 1 1 Gagaifomauga: Safotu Utumapu: Tapusoa: Taito: Afitu: 1 1 1 1 Fagaoalii: Malaitai: Tu'u: Tuailemafua: Fuimaono: Safune: All orators. 1 1 Aopo: Eetau: Tauaanae: 1 1 1 Sasina: Polataivao: Leasi: Vagaua: 1 1 1 Vaisigano: Asau: Tufuga: Masoe: Taisi: 1 1 Vaisala: Toomata (Leota) Va'ai: 1 1 Sataua: Lesatele: Matautia: 1 1 1 Falealupo: Avata: Solia: Foaimea: Toleafoa: 1 2 2 Vaitupua: Auvaa: Seumanutafa: Lamositele: 2 1 Aeau: Toleafoa 1 2 2 2 Alataua Sisifo Tufutafoe: Gisa: Siilata: Maiava: Afualo: 1 1 1 2 Neiafu: Tauiliili: Pei: Aliimalemanu: Aunei: 2 Safiu: 1 1 2 Falelima: Tuioti: Fuiavailili: Tanuvasa: 2 Taituvae:

Chief Orators of Upolu: Tuamasaga: Afega: Fata: Maulolo: Malie: Toelupe: Sauni: Tuloa: Auimatagi: Leupolu: Sia: Seaga: Atua: Lufilufi: Tupai: Moefaauo: Tusa: Inu: Manuo: Faasou: Mataafa: Tainau Aana: Leulumoega: Alipia: Sausi: Salevaonono: Sava'a: Samoa: Lepou: Piliai: Niuapu: Sapini: Folasatu: Aiga-i-le-tai: Manono: Futi: Aupaau: Vaa-O-fonoti: Faleapuna: Molio'o: Fagaloa: Talamaivao:

Tuamasaga North. Leading Chiefs of District: Malietoa: Tofaeono: Mataia: Faumuina: Tilialo: Pula: Asi: Patu: Tuliaupupu: Seumanutafa: Toomalatai: Samoa: Leniu:

Leading Chiefs by sub-districts and villages: 1 2 Vaimauga: Vaiala: Tofaeono: Patu: 1 Moataa & Magiagi: Asi: 1 2 2 Vailele: Samoa: Naia: Taufagaafa: 1 Letogo: Tuliaupupu: 1 2 2 Laulii: Leniu: Taliulu: Maposua: 1 Matautu) Toomalatai: Apia:) 1 2 2 Apia & Tanugamanono: Seumanutafa: Tamaseu: Faualo: 1 Faleata: Vailoa: Mataia: Lepea: Faumuina: 1 Vaiusu: Seiuli: 1 1 Vaimoso: All orators: Une: Leleua: 1 1 Toamua: All orators: Ulu: Ale: 1 Sagaga: Faleula: Telea: 1 2 2 Malie: Malietoa: Mauala: Faamausili: 1 1 Afega: Savea: Manuaifua: 1 1 2 Tuanai: Toilalo: Saega: Saga: 1 1 1 2 Leauvaa: Sala: Tuala: Aualiitia: Iiga: 1 1 1 Saleimoa: Tilialo: Lotuanu'u: Pula: 1 1 1 Leiataatimu: Sapau: Matiu: 1 1 1 Faalogou: Taituave: Toleafoa: 2 2 2 Futialo: Patea: Nonumalo:

Tuamasaga South: Leading Chiefs of District: Ama: tofaeono: Teo: Tuia: Atanoa: Anapu: Ale: Taoa: Afimata:

Leading Chiefs by sub-districts and villages: 1 1 1 1 Siumu: Siumu: Tofaeono: Atanoa: Tapusalaia: Talaeapa: 1 Safata: Mulivai: Leotasuatele: 1 1 Fausaga: Laumatia: Toleafoa: 1 1 Tafitoala: Ale: Leituala: 1 2 Fusi: Manu'a: Afoa: 1 1 Vaie'e: Teo: Tuia: 1 2 Nuusuatia: Leituala: Laufata: 1 Lotofaga: Ama: 1 1 Sataoa: Taoa: Afemata: 1 2 Saanapu: Anapu: Mulitala:

Atua District. Leading Chiefs of District: Mataafa: Pulepule: Luafalemana: Tuatagaloa: Fuimaono: Tuisamoa: Leilua: Meleisea: Lesatele: Lesioalagi: Fiame: Samataua: Tupuola: Seinafo: Faalotoi: Tupuola: Tupua: Tuisila: Saumalu: Matautia: Talamaivao-Ulualofaiga: Leutele: Alaia: Salanoa: Nofoatolu: Sagapolutele: Tagaloa: Leota: Luafalealo: Seiuli:

Leading chiefs by sub-districts and villages: 1 2 2 2 Falealili: Saleilua: Leilua: Touli: Asuau: Tapu: 2 Lealiie'e: 1 1 Poutasi: Tuatagaloa: Meleisea: 1 Vaovai: Tuisamoa: 1 Malaemalu: Talauega: all orators. 1 2 Satalo: Te'o: Fonoti. 1 Sapunaoa: Mailopa: 1 Salasatele: Lesatele: 1 1 2 Salani: Fuimaono: Lesiologi: Sefuiva: 1 Sapoe: Ga'opoa: all orators. 1 Lotofaga: Matatufu: Matautia: 1 1 1 1 Lotofaga: Fiame: Seinafo: Samataua: Tupuola: 1 Fonti: 1 Vavau: Tago: 1 1 1 2 Lepa: Lepa: Faalotoi: Tupuola: Tupua: Sagale: 2 Tago: 1 2 Aleipaya: Lalomanu: Amituana'i: Aulaumea: 1 1 1 Vailoa: Saumalu: Palelei: Puepuemai: 1 Utogia: Sagapolu: 1 2 Satitoa: Faliuila: Lesa: 1 Malaela: Lesamatauanu: 1 2 2 2 Mutiatele: Tuisila: Laupola: Aatoe: Fanasoia: 1 Saleaumua: Matautia: 1 Samusu: Tago: 1 2 2 2 Aleipata: Amaile: Mataafa: Tauiliili: Tupuola: Fonoti: 1 Tiavea: Tuiavii: 1 Fagaloa: Salimu: Talamaivao-Ulualofaiga: 1 Lona: Matautia: 1 1 Samamea: Palelei: Puepuemai: 1 Taelefaga: Su'a: Nusumusu: Fea: all orators: 1 2 2 Salatele: Punua: Leutele: Tia: 1 1 1 Anommaa L Falefa: Leutele: Alaia: Salanoa: 1 1 Faleapuna: Tauaa: Fonoti: 1 Lufilufi: Nofoatolu: 1 1 Saluafata: Sagapolutele: Tagaloa: 1 1 Solosolo: Leota: Pulepule: 1 1 2 2 2 Luatuanu'u: Luafalealo: Seiuli: Fulu: Ifopo: Tauaifaiga: 1 1 1 1 Aiga-i-le-tai: Man ono: Leiataua: Taupau: Mulipola: Tuilaepa: 1 Luatutu: 1 Apolima: Sa'u: 1 2 2 2 Mulifanua: Taimalelagi: Tauti: Moananu: Taulapapa:

Aana District. Leading chiefs of District: Tuimalealiifano: Tamasese: Saipaia; Aiono: Leaupepe: Misa: Lemalu: Mamea: Afamasaga: Tanuvasa.

Leading Chiefs by sub-districts and Villages. 1 1 2 Aana Alofi East: Fasitoouta: Aiono: Leaupepe: Toleafoa: 1 2 2 3 Faleasiu: Maiava: Mailo: Tui tama: Tofa: 2 1 Feana'i: Leaupepe. 1 1 2 Nofoali'i: Tanuvasa: Taimalie: Lemalu: 1 Tamasese: 1 Leulumoega: Alipia. All orators in this village. 1 2 2 Aana Alofi West: Fasitootai: Afamasaga: Toleafoa: Lealaisalanoa: 2 Tuigamala: 1 2 Faleatiu: Letele: Feilovao: 1 Satapuala: Toalepai: 1 1 Satuimalufilufi: Letele: Saipaia: 1 1 1 2 2 Aana South: Samatau: Taetele: Tilivea: Leaana: Teo: Fonoti 1 1 1 Falelatai: Tuimalealiifano: Misa: Nanai: 1 1 1 1 Anae: Taefu: Tagomoa: Faasavalu: 1 Sila: 1 1 1 Faleseela: Fenunuti: Leatuavao: Vaafufu: 2 2 Lalaga: Unasa: 1 1 1 2 Lefaga: Lemalu: Mamea: Su'a: Fui: 2 2 1 Lemalama: Tuala: Tualo: 1 Salamumu: Tauiliili:

List of Samoan Birds. Fuaö Sula piscator Manualii Porphyrio samoensis Fuia Aplonis atrifusca Aleva Urodynamis taitensis (Long-tailed Cuckoo) Tuli Charadrius fulvus (American Golden Plover) Mitivao Aplonis brevirostris Iao Ptilotis carunculata (Wattled Creeper) Gets its name from “i”: to cry, and “ao”; daybreak, because it is heard at that time. Gogo Anous stolidus (Noddy tern) Kanumea Didunculus strigirostris, Remarkkable as being the nearest living bird to the extinct Dodo. Lupe Carpophaga pacifica (Pigeon) Lulu Strix flammea, race lulu (Owl) Fiaui Janthoenas (Columba) castaniceps (Pigeon) very rare. Gogosina gygis alba. Mitisina Lalage pacifica Tiotala Todirhamphus resurvirostris (King-fisher) Tolaifatu Hyiagra Fe'ape'a Collocalia spodiopyga, (Swift) Aloula Petroeca pusilla Segasegamau'u Myzomela nigriventris Se'u Rhipidura nebulosa (Fan-tail) A fly catcher. Tutumalili Herula samoensis (Blackbird) Manutagi Ptilonopus fasciatus (Protected) Natu'u Ardea sacra (Heron) Tava'e Phaeton aethereus Manuma Ptilonopus perousei Ve'a Rallus philippensis Gogola'ia Ma'oma'o Leptornis samoensis Vasavasa Pachycephala icteroides Segavao Coriphilus australis.

Kava: its ceremonial use.

The ceremonies at which kava is partaken of are many and varied and the drinking of it at native functions is common to most of the Polynesian Islands of the Pacific as well as to many of the Melanesian and Micronesian Groups. Where and why the custom of Kava drinking first originated is shrouded in mystery, and the legends and myths that have been built up around it are insufficient in basal truths to warrant a definite opinion being given as to its initiatory use. Some of the stories relative to the introduction of the custom will be related at the end of this article, and it is left to the reader to satisfy himself as to where and why the practice began.

Before attempting to describe the various ceremonies in which kava plays a part, it should be understood that until recent years, the drinking of kava was always a serious matter, or perhaps one should say a solemn act. It was not a beverage that was on tap for every thirsty soul to freely partake of without due deference being shown for the ceremony that was inseparable from its legitimate use. The breaking down, or abolition, or weakening power of the Samoan ritual and customs as a result of contact with Europeans has materially lessened the solemnity of the ceremony as it is witnessed today, and it is correspondingly more difficult for the European mind to gauge the real significance underlying the outward manifestation of mental convictions as held by the Samoans. One can perhaps better interpret the significance of the ceremony if is compared with the supernaturalism inseparable from some of our own sacerdotal systems. The belief in, and fear of, a spirit or spirits, was common to the Samoans and the first offering of kava before being imbibed, was to the Gods. In this twentieth century much of the ceremony and solemnity has departed from the act of kava making and drinking, and many of the younger generation of Samoa do, but hazily, realise what an important and suggestive ceremony kava drinking was. Much kava is now imbibed by Europeans and by also/Samoans merely as a beverage and in many stores and offices one may find a full bowl for the use of those thirsty souls who believe that frequent drinking in the Tropics is necessary and who prefer kava to plain water when they cannot procure something stronger.

It may be stated that no constitutive gathering, no important undertaking, no valediction, no consequential ceremony, no momentous event whether pleasurable or otherwise, no trial by oath, is complete and worthy the name without the kava ceremony.

The plant or shrub from the root of which kava is made (Piper Methysticum) grows to a maximum height of about seven feet, the majority of specimens being much less. It usually has several stems springing direct from the roots. The leaves are flat and roughly heart-shaped and in colour resemble somewhat the leaf of the mulberry. The rough sketch of the plant attached hereto will give the reader an idea of the appearance of the plant. The Samoan word for both the plant and the drink manufactured therefrom is 'Ava, although at some distant date before the letter “K” was dropped from the language it was termed “Kava” by which name it is universally recognised by Europeans. The stems and roots of the plant are of a loose character are and the roots from which the drink is made are carefully cleaned and scraped. It is obligatory on each family to grow a supply of kava and as a general rule a number of small pieces of the root, about six or seven inches long, are planted together in ground that is sufficiently supplied with water. When fully grown, the roots vary considerably in size and with a section of the stem of the plant attached resemble roughly, a club. A root of kava in the vernacular of the natives is “A'a 'ava”, the first word meaning root. When the kava roots are being cleaned and after they have been hung up in the sun and dried, they are usually suspended from a part of the house under cover, where they will not be handled by the children.

The bowl in which the drink is prepared is called a “tanoa” or “laulau. The former word is the more frequently used. The bowls vary in size from twelve to thirty inches and they stand on short rounded legs varying in number from four to twentyfour. The value of a bowl commercially is based on the number of legs and the class of wood used, the average price being three to four shillings per leg. It is unusual to find a bowl that has a greater depth than six inches and the majority are perhaps not more than three or four inches deep. A brim of a width varying according to the size of the bowl runs round the top of the tanea and a flange or sometimes a projecting piece of the original wood is left under the bowl. This is pierced by a hole through which a piece of “afa” (native sinnet) is threaded for suspending the bowl from a house post. The natives are, nowadays, with the aid of European tools, enabled to make the bowls very symmetrical, and with less difficulty add to the number of legs. Before the coming of the European the Samoans state that the usual number of legs was three or four and that the bowls were less shapely and did not show such a clean finish. This can be easily understood when it is remembered that there was even very little hard stone in the country. Considering that even at the present time the number and variety of tools used in the manufacture of Tanoa is few, and that all the work is done by hand, the bowls are models of woodcraft and suggest to the uninformed that they have been turned by machinery. The wood usually used is obtained from the Ifilele tree and it is a hard grained timber of a reddish brown colour. A piece of timber of roughly the diameter of the bowl to be made is selected, and by patient hacking and cutting the wood is reduced to the desired shape. In earlier times the cutting and shaping was done with the aid of stone tools and a pigs tusk was utilised in the scraping. The desired smoothness was acquired by constant rubbing with a kind of pumice stone. When the bowl was finished it was soaked in fresh water for a considerable time to remove the woody smell. Kava often was also allowed to remain indefinitely in the tanoa in order that the inside might acquire that enamelled appearance so dearly beloved of the Samoan. This enamel or sheen is called “tane.” In earlier bowls the legs were tapered towards the botton and reduced there to about a half an inch in diameter. The accompanying sketch will illustrate a bowl of the present period and also one of an earlier date much better than any description can do. There is no ceremony when the bowl is used for the first time and chiefs and orators, high and low, use the same type of tanoa. At ceremonies, the bowl used is that belonging to the chief or orator at whose house the ceremony is being held. The only time when a special bowl is used is when what is termed “King's Kava” is being presented. This is a highly ceremonious matter and will be described later on. On these occasions a special bowl, the property of a certain village or District is used. The name given to the bowl used for the King's Kava is “Tanoa a le Tupu.” King's Kava bowl.)

The cup used for distributing the kava is made from the half shell of a ripe cocoanut and it is cleaned and polished. It is sometimes ornamented with different designs, and since the coming of the European is sometimes found inlaid with silver. When not in use it is hung up from or deposited upon the rack or shelf built across the centre posts of the house. The Samoan name for this cup is “tauau.” Originally, the water for mixing with the kava was contained in one or more cocoanut shells. The kernel of the nut was removed by filling the nut with salt water. The action of the sea water on the meat of the nut was to dissolve the same and the more or less viscid contents were poured out through the three holes in the end of the nut. Repeated rinsing with fresh water thoroughly cleansed the inside. Two nuts thus treated and tied together with native sinnet which was run through the holes in the nuts were termed “taulua” (two tau.) When not in use these nuts were suspended from the centre pole of the house.

The material for straining the woody fibre when the kava was being prepared is obtained from the bark of the “Fall” tree. This bark is stripped off and the outer skin removed. The remaining skin is then shredded and forms a kind of baste.

The kava is actually prepared by a member or members of what is termed the “Aumaga” (kava makers). It is customary for the daughters of all chiefs to be taught how to prepare the kava. In the preparation of kava for a ceremony the services of one young lady or one young man, or one or more young ladies and young men may be utilised. Before being vetoed by the Missionaries, it was customary for the dried kava root to be masticated by one or more of the members of the “Aumaga”. Those chosen for this work were possessed of clean mouths and good teeth and they were required to thoroughly rinse out their mouths before commencing their duty. It was possibly the most disliked part of the work and produced great tiredness of the jaws. When the kava had been sufficiently chewed it was spewed out on to the leaf of a banana or breadfruit or taro and carried and deposited in the kava bowl.

The kava mixer seated behind the bowl knead and thoroughly mixed the chewed kava as another member of the Aumaga adds water from time to time. Nowadays a bucket is usually used to hold the required water. At the present time the kava is pounded into a semi powder between two stones or other hard surfaces instead of being chewed. At ceremonies the kava mixer is usually the virgin daughter of a chief (Taupo) or the son of a chief. As the mixing proceeds, the kava maker from time to time wrings the liquid from the strainer and folding the same into half its usual length passes it to another who standing outside or near the edge of the house, frees the strainer of the woody particles of the kava by several violent flicks. He then passes the strainer back to the mixer who proceeds as heretofore until all the particles of wood are removed. The water poured into the bowl as the mixing proceeds is done from either the left or right, not from in front. The action of mixing is one of contracting and expanding the fingers of the two hands as the strainer is slowly worked towards the mixer. When the mixing is completed the rim of the bowl is wiped to remove any water or woody material and the strainer is folded up and placed on the rim of the bowl. The mixer then places both hands on the bowl and sits quietly awaiting the next move. Kava mixers (Aumaga) always sit at the back of the house which is that side or part of the house farthest removed from the road running through the village. If made on the malae (open space in the village.) the same position is kept in relation to the roadway. There is no ceremony attached to the bringing into a house of a kava bowl. The Aumaga (or kava makers) is, at the present time, a rather comprehensive term, but in former times the kava makers were a much more select guild. There is no rule governing the strength of the kava. If the root is plentiful, the drink is naturally made several degrees stronger than if it is in short supply. During the process of making the kava or just when the manufacture is completed, an orator will call out “O le agatonu lena o le fesilafaiga i le afio mai o le malaga fesilafa'i e lenei nu'u ua usi nei o le a faasoa a e tula'i se Tautu. (This is the kava of the reception to our visitors who we now meet in our village-it is ready and will be distributed now and the kava server will stand up.) The words vary according to the individual who says them and the reason for the ceremony. All those assembled then clap their hands loudly and slowly. The distribution of the kava then takes place, and each individual is called in turn by an orator. Occasionally the kava may be called by the son of a chief if he has shown that he is thoroughly conversant with the correct procedure. The first person to receive the kava is the highest chief of the visiting party, and he is followed by the highest chief of the entertaining village. The leading orator of the visiting party is then served followed by the leading orator of the village and so on. No taulelea (young men) or women are served. The man who calls out the kava titles is termed the “Tufaava” (kava divider.) and he indicates who is to receive the kava by mentioning the individual's “kava title.” The kava title is a name or names bestowed only on chiefs and the manner and reason for such bestowals is described later on. The man who actually carries and hands the drinking cup to the chiefs assembled is termed the “Tautuava”. (kava distributor.) He stands alongside the kava bowl and the maker of the kava after dipping the fau into the liquid raises it with both hands and rings a quantity of the slightly greenish brew into the kava cup held in the right hand of the Tautuava. The server then listens for the call from the Tufaava and is thus apprised of the correct individual to be served. He then advances towards the person indicated keeping his left hand with the palm outwards firmly lodged in the small of his back. Immediately he hears the kava title called and is aware of the standing of the individual named, he, if the chief to be served is the holder of an important title, raises the cup above his head and advances towards the chief. When the server is within comfortable reaching distance of the chief to be served, he with a graceful sweeping movement from right to left and with the inner side of the forearm presented to the chief, hands him the cup. Presentation to lesser chiefs takes the same form except that the cup is not held above the head but is extended at arms length at about the height of the waist. The back of the hand is presented to Orators when being handed the kava cup. Both these motions and attitudes are indicative of respect. At all formal gatherings of chiefs and orators there are definitely defined places in the houses where each shall at each end of a house sit. The middle posts/termed “matua Tala” are reserved for the leading chiefs and the side posts on the front section termed “Pou o le pepe” are occupied by the Orators. The posts at the back of the house “talatua” indicate the positions maintained by the servants, kava makers etc.

Objections are quickly raised if a chief or orator is served out of turn as it is considered and affront by the man who should have received the cup and serious disputes have frequently arisen as a result of careless or deliberately wrong distribution.

On the kava cup being presented to a chief he takes it in his right hand and after a moments pause he spills a few drops on to the floor of the house on his right side at the same time speaking a few words in a low tone. Today these words have some Christian significance but in olden times were no doubt a form of prayer to one of the numerous Gods. He then raises the cup and says “Ia manuia” which means be happy or prosperous. He then drinks a varying quantity of the kava and throws any remainder over his shoulder. He then hands the cup back to the tautuava. Should he not desire to drink the kava he may take a mouthful and then spew it out, or he may merely touch the cup held in the hand of the bearer or he may take hold of the cup and holding it out in front of him address a few remarks to the assembly, finally exclaiming “Ia manuia.” In earlier days the orators always held the cup in both hands when it was presented to them. This custom is very often disregarded nowadays. It would be interesting to record the exact words used in earlier days when the libation was poured out to the family God, but although efforts have been made to identify them, the words me given/are so obviously tinged with Christian teaching that they are of little value as a record.

It should have been mentioned in connection with the act of drinking the kava, that when the recipient of the cup calls out “ia manuia” the assembly reply “Ia manuia” or soifua, the latter word meaning “may you live”. The act of throwing by the drinker of the remainder of the contents of the cup over his shoulder mmay have been an unspoken desire that all misfortune should likewise disappear as it is noted that unconsumed kava is never returned to the bowl.

The spilling of a few drops of kava on the floor before drinking the would seem to have the same significance as do many of the ceremonies in/the various religions of the world - incense burning - sprinkling of holy water - offering libations of wine - and the offering of sacrifices varying from pound notes to lizards eggs - all are offered with the idea of placating or seeking the assistance of some God. We are apt, perhaps, to view the custom of the Samoan as being merely the prostration of the intellect at the thresh-hold of the unknown, but are not all sacrifices by whomsoever offered, just this.

Orators as a class have ne kava titles and when the cup is offered to them the kava caller merely announces “This is the cup of so and so.”

When all have been served, the tufaava calls out “Ua moto le ava, mativa le fau, papa'u le tanoa, faasoa i tua nei ena tee. (A little kava remains, there is not much for the strainer to absorb, the kava in the bowl is shallow - the remainder will be divided amongst those at the back of the house.

If all the kava has been consumed before minor chiefs have been served they must go without, but if chiefs of importance happen along, a fresh brew is made and the ceremony is repeated. There are many variations in the ceremony and long and tiresome speeches may be made at different intervals. The orator officiating may meander on indefinitely as he assigns each drink, or those declining the drink may talk at length - in fact it is permissible for everyone to speak for as long as he desires.

If no one but a chief and his family are present when kava is made he dispenses with ceremony and as a rule nowadays merely quaffs the drink.

Ole Ava

Kava Titles.

As previously mentioned all chiefs except perhaps a very few who hold very minor titles, also have a “Kava” title which title is inseparable from their chiefly or family title. Many of the title (kava) are seemingly meaningless words but if we could trace back to their origin we would no doubt find a very definite reason for their bestowal. The kava title of Iiga of Puapua, Savai'i is “Tinomalu” which means a “cold body” and the Iiga family is a branch of the Lilomaiava tribe. The story of the origin of the kava title of this family is: the first holder of the title was very fond of bathing an a stream near his house and this stream was very cool. His people believed that he was the possessor of a cold blood stream and so gave him the kava title indicative of their belief and this title has passed down to the present day.

The bestowal of a kava title usually takes place at the same time as a taulealea (young man) is appointed to a chiefly title. It occasionally happens that the kava title is given first, but only after it has been determined that the chiefly title will follow and after it has been announced that such an event will take place in the near future. In either event the procedure is the same.

When the family has decided who will be appointed to the title, the whole village is called to the house wherein the ceremony will be held. The orator of the family makes a speech and explains the reason of the invitation. He then hands to one or more of the visiting orators a piece of kava root. The Orators then display the kava and mention that it is the kava provided for the making of the drink for the ceremony. It is then given to the “Aumaga” (kava makers) to prepare. Whilst this is being done, the orator of the family explains to the assembled people that the family have decided to appoint so and so to the title of the family, and that the kava title of the new appointee will be ……….. (kava title of the family). The villagers are politely requested to recognise the new holder of the kava title and also to respect him as a matai (family head). A reply is made by one of the visiting Orators of the village, and in his reply he thanks the family on behalf of the villagers for the privilege of being present, and also congratulates the family on having found someone worthy to take the title, etc. The kava is then distributed and the first man to be called and served is the newly appointed matai. Further speeches are made and feasting indulged in. All food provided is at the expense of the appointing family, particularly the members of the immediate family of the appointee.

The following are samples of kava titles:-

Malietoa: Taumasina aumai seu fanafana. (Taumasina, bring my pigeon catching net.) Hataafa: Pago talitali le ipu ae taute le Mataafa. (Pago, hold the cup while Mataafa drinks.) Governor: Aumai/Tafa mamao. (Bring the distant camp.) S.N.A. Aumaia sauoleola. (Bring the dew of life.) Nine: (Aumafa malo ua tasi le filemu. (Bring peace- peace and the Government are one.)

It is claimed that the power to bestow kava titles on chiefs was formerly only in the hands of the Tumua and Pule, a body of orators located in three villages in Upolu and six in Savai'i, but that as time went on this body of men delegated their authoritiy to other orators and finally we arrive at the time when every chief possessed a kava title. It is easy to comprehend that the Tumua and Pule being temporal rulers readily understood the advantages of keeping within their power the right to bestow titles. They controlled a lever whereby they could exact payment and obedience from those seeking their favour. In the cases of the most prominent titles the payment would be on competitive lines and wouldvery likely result in the title being bestowed on the individual who could command the biggest number of mats and food to be presented to the Tumua. Some idea of the extent of such payments can be gathered from the fact that when the present Mataafa was given his title he handed over 1200 fine mats and other gifts and food to the value of six hundred pounds.

Mavaega.

The English translation of the word “mavaega” is “will” or bequest but this utterly fails to convey to the European mind the same meaning that is understood by the Samoan. A more literal translation of the word is: “a parting, final and sacred command.” This is how the Samoan viewed the mavaega of a chief and it carried with it the same obligations as the written words of our European “wills.” It would be correct, perhaps, to declare that it was even more strictly adhered to than are the injunctions in our written wills. Disobedience of the spoken word of the departing chief was believed by the listeners to provoke the wrath of the spirits and this of itself was sufficient to guarantee obedience to the commands of the chief after he was dead. The native mind also realises that the written word may be confusing and may be altered or forged; but the spoken word heard by many cannot be so treated. Like many natives, the Samoan has an instinctive and cultivated distrust of the written word because he has learned that often does the written word convey and record an impression different from the true one, but his and many other ears are many evidences of the facts and he prefers to pin his faith to the spoken word of a dying man. He has leanred that the word of the European and European Governments is often but a trap to ensnare him and more often than not is not honoured by those in whom he is asked to place his trust.

In many ways the Samoan is like the Jew, and his social, physical and psychical characteristics indicate the possibility that in the remote past he sprang from the same race. History teaches us that the Jews were ruled by Elders, that they practised circumcision, were fond of their children and were outstandingly conservative; that they believed that they were a chosen people, married within their own race and were jealous of their supposed birthrights. All these characteristics are clearly defined in the Samoans, and have been altered by contact with Europeans probably less than in any other branches of the Polynesian races.

The head of the Samoan family is termed a “Matai” which word is well translated “Head” or “Protector.” He is appointed to this position and maintains it by and through the authority of the family or “Aiga” as it is termed. The family may be small or large, weak or powerful but it has its matai. In former times, and also today, a family minus its matai is looked on as fair game for those intriguing chiefs who desire to add to their power and lands by assuming control over the “headless” family. Whenever a man is elected to be the matai of a family he becomes a chief and assumes the title of the family. His election to the mataiship and leadership of the family is a matter of moment to the family concerned and is accompanied by much feasting and speechmaking.

The position of matai confers certain honours and privileges on the holder, but his obligations are at least equal to his honours. He may demand the unstinted services of his inclusive family in all matters, but he must provide for and protect them at all times, and this is no light task when one remembers the ability of the Samoans in the line of seeking favours, food, and assistance. His is an open house at all times for visiting members of the family or clan and he represents his people in disputes, business matters etc. He is expected to exercise a benevolent control over all, for which service the family accord him obedience and service. In some large and important families there is sometimes more than one matai and the different matai are more or less subject to what is called the “Matai Sili” or leading matai.

While it would, perhaps, be an exaggeration to state that the authority of the matai was in former times regarded as being of supernatural origin, there is little doubt but that a belief existed that he was an intermediary between the spirits and his people, and this belief was fostered for obvious reasons in much the same manner as our own sacerdotal class claim to have special influence with various deities.

Should the mataiship of a family become vacant as the result of sudden death or deposition the family meet and discuss the question as to who shall be appointed. Much discussion and wrangling often takes place and serious quarrels frequently resulted.

Before the European Governments began to interfere in the native customs the making of a “mavaega” proceeded on about these lines:- When a matai felt that his end was approaching he notified the members of his family and those living in distant villages hastened to his house. When they had gathered he explained to them that he desired to make his mavaega and said “O la'u mavaega e faapea” (This is my last will and testament.) The most important and usually the first declaration made was the name of the person he had chosen to be his successor. He also explained his wishes regarding land, houses, plantations etc. and exhorted the members of the family to faithfully serve the new matai and to live at peace. The family were also enjoined to play their part in village affairs and to uphold the dignity of the ancient name.

When a mavaega is made the orator of the family is always present as he is the historian of the family and is relied upon to faithfully remember the last wishes of the chief. When the wishes of the matai have been discussed by the family, the chiefs and orators of the village are requested to attend and the old matai advises them of the name of the person he has chosen to take the family title. This is done in order that the whole village may become acquainted of the fact and so lessen any possibility of his wishes being disregarded after he is dead. In other words he adds a number of independent witnesses to his will. It is obvious that the wishes of the matai did not always please all members of the family but so ingrained was the respect for the matai and fear of his spirit that none dared disobey.

It was not customary to appoint illegitimate children to become holders of titles and the matai or the family gave long and serious consideration to the question of who would succeed him. All those eligible to succeed him would naturally desire to be the one chosen and would consequently strive to find favour in his eyes by diligently and faithfully serving him during his mataiship. On the occasions that I have heard mata is making mavaegas the fact that “so and so is chosen to succeed to the title because he has faithfully served the matai and the family”, has been mentioned.

I have refrained from giving the actual words used by the dying matai at the present time because they are so tinged with Christian teaching as to be useless as a record of what was said before the coming of the white man.

One can picture the atmosphere of tense expectation as the old matai, believing that his end is approaching, summons all his strength to utter his last words; and his family, believing that something spiritual is about to happen, wait like images for the words they possibly dread to hear. It is the tinge of supernaturalism, the belief that something immaterial is about to happen, that keys the family up to a state of expectation, and vests with hidden power the words of the dying chief. To disregard his commands is to defy the spirits and must inevitable bring down punishment on the transgressor. And the fact that a change is about to take place in the body of their leader - a change that their superstitious susceptibilities ascribe to the workings of an allpowerful deity- this fact is of immeasurably greater influence with them than any posthumous will could be. As the members of the family sit in a circle round the house watching, listening and waiting, one is reminded of the Priest-kings of olden cultures with their Consistory and sacral griffins.

The above is a brief attempt to describe the mavaega as understood by the Samoans and an effort will now be made to show the view point of the younger generation with regard to what was a deeply rooted custom which demanded and received the respect of the people.

It would seem inevitable that wherever European civilisation makes contact with primitive peoples the customs and habits of the weaker or less cultivated races are modified to a much greater extent than are these of the Europeans. It is mere hypocrisy to contend that the white races have constituted themselves the protectors of the Samoans or any other weaker people. Primarily we govern or misgovern all dark races for political and commercial purposes, but to give our acts a semblance of the gloss of justice we preach to an unbelieving world that we are actuated by ulterior motives; we have a conspicuous capacity for creating political chimerae which convince nobody.

Too quickly, the natives will adopt European habits of their own accord, and for political and commercial reasons they will be forced by their white rulers to take over others, with a corresponding loss of their own customs. How and again one hears a few words of warning uttered by an understanding mind but they would have just as much effect as if not uttered. The early Missionaries were for the most part men of understanding, and to a great extent did not interfere with those customs of the natives which did not run counter to their religious teachings. They realist that it was much more possible to control the Samoans by making use of their customs than by endeavouring to root up and out what had become second nature to the people they were endeavouring to teach. Again, their knowledge was empirical, and they were not obliged to contend with authorities temporarily appointed to administer the country.

Through fear of ridicule, and owing to the fact that his words may be thrown back at him, the Samoan is very reluctant to make clear and concise statements about anything. His language, also, being deficient in words, makes it possible for him to be understood but hazily. For these reasons it is particularly necessary that those who desire to control and understand him should have a knowledge of his language and customs that is sound, and many years of patient and consistent study are required to gain this knowledge. Once gained, it must be used with understanding, for knowledge alone is not sufficient; knowledge is the mere material with which understanding builds, and unless applied at the right time and in the right way, it will but confuse, instead of clarifying the problems.

The European mind is impatient of delay and wishes to bring to pass in a day what evolution amuses herself with for years. It is also a human characteristic to wish to impose on others what one thinks should be done, regardless of the wishes of the victims; and when such wishes are armed with authority we have all the material for a conflagration. It has been the unfortunate experience of more than one of the Pacific Islands to have placed over them men who have lacked training, interest and understanding, and as a result we see hybrid customs come into use, which customs usually do not make for the moral or physical welfare of the natives.

The Samoans had a social system that would be difficult to better and their custom of appointing a title holder who was also the head of the family made for a reasonably efficient and satisfactory control of the people. At the present time that control has to a very great extent disappeared, and the blame for the lack of authority must be attributed to the authorities who have controlled the Government of the country. The causal nexus has been indubitably the lack of knowledge and understanding on the part of the authorities and it would seem that this fact has not yet become evident to them. Each new arrival to the country brings with him a brand new net of ideas of how to govern the Samoans and a mild suggestion that perhaps he had better wait until he understood something of the people before attempting to force his vicarious views on a perhaps unwilling people only brands one as an inhibiter of progress.

Up to the time that New Zealand took over control of Samoa, the Government recognised the Samoan “Mavaega” and even permitted of its publication in the “Savali” (Government Newspaper in the Samoan language.) As in many other directions, the German Government was loath to alter the salient features of the native social system, and they clearly recognised that the mavaega was a potent factor in the harmonious control of their subjects. Their object was the integration of all the customs that made for the welfare of the natives, the elimination of those that were detrimental to them, and the careful analysis of all acts before being put into operation. In other words - they looked before they leaped.

During the past ten years much legislation has been put into operation that must, and has, by virtue of its intention, rendered inoperative or nearly so, many of the native customs, and particularly that custom dealing with the parting commands of the head of the family. Nearly all native legislation has been in the line of whittling away the authority of the leaders of the Samoan race; and the tragedy of it is that it has not been enacted with this object in view. Ignorant of the fact that the Samoan chief prizes the authority his title confers on him; lacking the understanding that to deprive him of this authority would automatically weaken his control over his family and throw an added burden on to the Government; failing to realise also that the young men would quickly grasp and make use in the wrong manner of their new found freedom, the Government enacted Ordinance after Ordinance, ostensibly to assist all the people, but in reality it resulted in undermining the social system that made for unity and harmonious control.

The tentative efforts of the New Zealand Government to educate the whole of the younger generation of the Samoans to a degree that transcends all immediate and distant requirements has resulted in a state of change in political outlook that was not foreseen,' and although such a change is inevitable when any system of mental improvement is inaugurated, the new viewpoint should not be forced on the people, but rather they should be left as a body to adapt themselves to the altered outlook. What is not compatible with their racial ideals and aspirations will be discarded and the new and growing system of development will be the one that appeals to and suits the people of the land. We must cease to attempt to force on a weaker people our own peculiar and particular interpretation of their desires. They are entitled to develop in their own way and that way is the one which will bring them the greatest measure of happiness. Our authority should cease when we have prevented deeds of violence, assured them adequate protection against disease and invasion and by example and advice shown them better way to live. Denying the Samoan mavaega and attempting to supplant it with a complicated European system without giving the Samoans an opportunity of evolving to a state when they will voluntarily adopt our method is to deny them the right to advance in their own way.

Samoan Marriage Customs.

It is customary in Samoan marriages for the family of the the bride to supply fine mats, mats and tapa cloths for the family of the bridegroom. The family of the bridegroom supply food and money for the family of the bride.

Many Marriages are brought about from the desire to obtain fine mats.

If it comes to the notice of the Orators of a village that there is a Taupo (virgin daughter of a High Chief.) in another village from whose family they will obtain many fine mats should she be married to one of their chiefs, they discuss the matter and approach a chief of their village and a conversation on the following lines takes place. “Get ready, O chief, our Moega (party who make proposals of marriage to a lady) will go to the Taupo” (mentioning name.) It does not make any difference whether the Chief is already married. If so the Orators will say “O chief, throw this old women away, she has lived with you for a long time and she has nothing more to give you (if his present wifes marriage dowry has all been received by him.) Send her back to her family and find a way to render null and void your marriage with her, you have had children by her- let us go to the Taupo who has many riches - let us get some fine mats for the Orators.” What the Orators wish will be brought about irrespective of whether the chief is an old man who should not marry a young girl or not. It is all due to the desire to obtain fine mats. The whole village, chiefs and common people go on this visit and they take many pigs with them to provide a feast for the village of the Taupo and their own people. These pigs or other food are termed “Tauga” (food presents of a marriage proposal given to the lady.) The orators of the party and also the chiefs talk to the Taupo andexplain the reason of their visit. The Taupo and her parents and the people of the village then discuss the matter whilst the visiting party wait in the village for a day or two for the answer. The first answer given is “Faatau saili” - which means “Look for another girl to be your wife and the Taupo will look for a different man to be her husband. This is tantamount to saying that the wish is refused. The party departs and waits for a week or two and then returns with further presents, this time with more food than on the first occasion. If the village of the visiting party is distant from the village of the Taupo they will probably rest in some village handy to the girl's home and from there prepare for the different visits they pay to the Taupo. Occasionally a marriage party is quickly received by the Taupo and she agrees to their request but the majority of such requests have to be made four or five times before success is attained and on each visit the food presents must be given. It is very seldom that less than two such visits must be paid. Notwithstanding the fact that the girl expresses her unwillingness to become the wife of the chief of the visiting party, the Orators of the party will continue their efforts and they rely on the influence of the Orators of the Taupo's village to assist them to gain their ends. Should the visiting party continue their efforts and treat the people of the Taupo's village to large quantities of food, the Orators of the Taupo's village will hand the girl over to become the wife of the chief. They will appoint one Orator to stand before the visiting party and he will exclaim “O la outou ava lena.” (This is your wife.) The visiting party then exhibit great joy and express their thanks with loud shouts. This is what happens when the visiting party is received. It happens sometimes that although the party make repeated visits to the village of a Taupo they are not accepted, or at least their desire to marry their chief to the Taupo is refused. If this happens the visiting party becomes angry with their chief for causing so much waste time and food. In addition he has sent his first wife away uselessly.

If the Taupo accepts the cheif and marries him and returns with him to his village she takes with her some fine mats (2–5) as a marriage portion. This is called “ie avaga”. Should the marriage not take place at once the visiting party all return to their village with the exception of come orators who remain behind to guard the Taupo and work for her family until the marriage takes place. They will then be given some fine mats from the number collected for the marriage.

The above is one of the marriage customs of Samoan chiefs. “O le Nunu.” (Feasting and interchange of property or goods at a marriage.)

If the marriage is held in the village of the Chief, the Taupo and her party take with them fine mats and these mats are called “Nunu ave Toga” (party taking fine mats.) If the marriage takes place in the village of

A Fine Mat Malaga on the occasion of a Wedding.

The father of the Taupo will explain to his family and relations and the people of his village that a collection of fine mats will be made for his daughter's wedding. The family and friends and orators and chiefs of the village then bring along their fine mats. The family must show due respect to the people who bring these mats. The father of the Taupo and his family will give back to those bringing mats another mat of greater value and this mat is called “Nea Sa” or sacred mat. Each man bringing a mat receives one in exchange. When this ceremony is completed the village then journeys to the village of the chief to whom the Taupo is to be married. Several hundreds of people go with this marriage party which convey gifts. Orators, chiefs, women, young men and girls and the female servants of the Taupo - all make the trip. They may take with them as many as 100 fine mats and 1000 tapa cloths as well as many ordinary mats. The people of the village of the chief wait in readiness to receive the Taupo's party. When the party arrives it does so in the form of a long procession and all the members are decked out in fine mats, necklets etc. As the procession enters the village the members of the village of the chief dance and sing and call out praises for the fine mats and other presents brought. The two parties meet with pleasant exclamations and the visitors are conducted to the chiefs houses wherein they will remain during the ceremonies. Great feasts are prepared and the visitors are all cared for by the Chief's people or the people of his district for the ensuing week or so. Huge quantities of taro, yams etc and great numbers of pigs are prepared for these feasts. Much food is also procured from the stores and large debts are incurred. The amount and kinds of food to be served each day are decided upon and each day has a different name. The food for the first day is called “talifaufau” (reception feast.) This food is divided on the malae and apportioned to each house. The second day “aso o le aiga”, the food is similarly divided but is provided by the family of the chief only. The third day the same thing happens except that the food is provided by the Orators. On the last day of the stay of the visitors each matai of the chief's village brings some food and all march in a procession to the malae. This presentation of food is called Taalolo. The food is deposited on the ground and the donors sit on the opposite of the malae. An orator then arises and calls out to the assembly the amount and kinds of foodstuffs given by each matai. This calling out is called “O 'ava taeao” (morning meal.)

Not only food but also money is provided by the family of the chief. After the finish of the food ceremonies on the last day a part the money is brought by the chief who married the Taupo and/handed to the father of the Taupo and varying amounts to the orators of the Taupo's party who are present. The money handed to the Orators is called “Lafo o Tulafale.” (passing to Orators.) During the evenings when the ceremonies are in progress much singing and dancing takes place. In former times the marriage was consumated on the malae in public on a day arranged between the parties. The defloration ceremony was usually performed by an Orator who wrapped a piece of clean tapa cloth round his first two fingers and took the signs of virginity. If frequently happened that the Taupo was not a virgin but to let this be publicly known would call down the wrath of the interested parties. The Chief was therefore acquainted with the condition of the lady and he called in the services of the orator who sometimes cut his hand and smeared the blood therefrom on the cloth which act apparently was done without the onlookers seeing it and everybody seemed to be satisfied. The blood or a fowl or a pig was sometimes used for a like purpose. Should the Taupo not disclose her condition to those in charge and it so happen that it was evident to all that she had failed to retain her virginity, she would probably be set on by the women of the village and soundly beaten. This, however, did not often happen as it was of prime importance that the fact that she was not a virgin should be hidden from the vulgar gaze. It also happened sometimes that the Taupo was an unwilling party to the whole proceedings from start to finish but the authority of the Orators and pressure brought to bear on her by interested parties would force her into submission. In at least one instance known to me, the Taupo went so far as to run away to Tonga but was brought back to Samoa by the Orators and when she refused to allow the Chief to who she had been married to consumate the marriage she was held on the ground by orators and raped. (This happened to the wire of the present Leaupepe of Fasitoouta who is a Faipule.)

The last day of the ceremonies is given over to food presentations and compimentary speeches and division of the fine mats. The orators of both parties give long speeches and in past times fighting often took place on account of these speeches. The two parties face each other on the nalae and an orator of the Chief's party stands up and explains how such noney has been collected for such things as the wedding ring clothing, umbrellas, boxes and mosquito neus etc. Some of the money is handed to the father and mother of the Taupo. The amount of money handed to the parents of the girl may very from L200 to L1.000 together with boats and other valuable assets.

When this transaction has been completed the orator of the Taupe's party will stand up and display the fine mats brought by his party. The first fine mat presented is given to the orator of the Chiefls party who made the last speech and it is called “Toga o le Malae” (mat of the malae.) The other mats are then shared out and are called by various names. Tapa cloths, ordinary mats and other things are also given, When the fine mats of the marriage ceremony have been preseted, the mats to reward those who have cared for the party are then distributed. The visiting party then returns to their own village and on the way rests at the different villages through which at passed. This may take two or three weeks. The chief who has been married remains in his village and divides the mats. The division of the money, mats etc provided for the marriage causes a lot of trouble. Some of the recipients are satisfied and some dissatisfied and there is much murmuring. Some receive a reward for having done nothing whilst others who have worked hard receive nothing. It is seldom that a marriage such as described does not result in quarreling, and often serious trouble arises resulting in fighting. So much for Samoan Custom.

E.R. 15-6-32.

Toga a Faaipoipoga

O le tu faa-Samoa i faaipoipoga; e avatu e le aiga o le tama'ita'i ie Toga, Siape ma fale mo le aiga o le tane, ae sauni fo'i e le aiga e le tane e mea taumafa ma tupe e ave mo le aiga o le teine e taui a'i.

E Faia Nist Faaipoipoga Ona E Le Fia Maua E Tōga

Afai e ta'ua mai pe ua iloa e Tulafale se Taupou e mata e le a maua ai ni e latou Toga e tele pe a faaipoipe ma le alii o lo latou nu'u, ona latou filifili lea ma faapea atu i le Alii o le latou nuu Sauni ia o lau afiega o le a alu la tatou aumoega i le tama'ita'i le la. E tusa lava poo i ai se to'alua faaipoipo o le alii, ae fai atu lava i ai upu faapenei:- O lau afioga, tia'i ia lena tama'i ta'i ua leva fo'i ona aso, tau ina ua uma nai ona laufala vao (pe afai ua uma sona hunu) ae momoli ia i lona aiga, taumafai se ala e tatala ai la oulua faaipoipoga ua ola na tamaiti, ae tatou oi le tama'i ta'i le la e matua teua, “Se'i sumai ai ni Toga mo Fale-Upolu”. O le a fai lava le mea ua loto i ai faleupolu (tulafale), e tusa fo'i po ua toeaina le alii e le tatau ma le teine itiiti o le a alu i ai le aumoega, ae fai pea lava ona o le fai maua o Toga. O le a alu uma lava le nuu (Matai ma Taulele'a) i le Aumoega. E ave pua'a tetele, a itiiti ua 2 ae eo lava i le 10 e taumafa ma le aiga o le teine ma lo latou nu'u, e ta'ua na pua'a o le “Tauga”. O le a talatala e tulafale o le Aumoega (poe le alii fo'i) ma le Taupou ma faaali i ai le mana'o, ona filifili lea i ai o le tama'i-ta'i ma ona matua ma lo lateu nu'u, ae nonofo ai pea lava le Aumoega pe lua aso o faatali i se tali. E maua ane le tali e faapea: “Faatau saili”, o lona uiga e le talia. Ua fo'i le Aumoega, pe tasi le vaiasosa e te'a, ona toe sau fo'i lea ma se isi tauga, o nisi fo'i pua'a tetele poo ni paelo. Afai e mamao le nuu na sau ai le Aumoega, e mafai ona na ona tuumuli atu i se isi nuu lata mai ma toe sauni mai ai lona lua poo lona tolu o Aumoega. O nisi

Aumoega ua talia lelei vave lava i le loto o le tama'ita'i, ae lava nisi Aumoega i le fo'i faa-lima mai, ma e tofu lava ia Aumoega ma le tauga lelei. (E seasea leva se Aumoega e talia i le faiga muamua poo le faa-lua). E ui lava ina musu le teine ma ta'utino mai na te le loto i ai, a'o le a saga tauanau pea lava ma fai ma le faamoemoe i se pule mai le faleupolu o loo faap ai le 'Au(taupou). E ui lava ina musu le teine ma tagi e le fia fai tane i le Alii, ae afai ua alolofa ma faaaloalo mai faleupolu i le alii ma lona nuu ona o le o atu so'o, ma ua tele mea taumafa ua latou faaaopgaina, ona pule malosi ai lea o le faleupolu ma faa-avaga le teine. Ua fai le loto o faleupolu, o le a tu atu se tulafale ma fai le Lauga i le Aumoega ma faaali atu ai, “o la outou ava lenn”. Ona fiafia lava lea o le Aumeega ma fai lauga faafetai ma fai a latou tini (alalaga fiafia). o le Aumoega lena ua talia, a'o nisi fo'i Aumoega, e ui lava ina fai soo ma tele taumafa e la'u mai, ae le talia lava, na ona ua maumau ai mea ma aso e tele ma o le a itagia ai fua fo'i si alii na ave ai le Aumoega, ma ua tete'a ai fua fo'i ma si ona to'alua muamua.

Afai o le taupou ua faa-avaga ma o le a o ma le alii ma le Aumoega, o le a avatu ni 'ie toga se 2 e oo i le 5 mai le aiga o le teine e ta'ua o lie avaga. Ae afai azs o le a nofo pea le temaitai ae fo'i le aumoega e sauni mai mo le faaipoipoga ona nonofo ai lea na o ni tulafale e leoleo le faletua o lo latou alii, ma faigaluega ai i le aiga o le tama'ita'i se'ia ina fai le faaipoipoga, ona maua ai lea o ni o latou 'ia-toga i le Nunu.

O le tu lena a Samoa o le Aumoega e ta'ua o le tu faatamalii.

“O Le Nunu”

Afai o le a fai le faaipoipoga i le nuu o le Alii ae o atu i ai le aiga o le teine ma Toga, e ta'ua lena o le “Nunu ave Toga” poo le “Malaga ave Toga”. Ae afai o le a sii atu le Aiga o le tane i le nuu o le teine, e ta'ua lea o le “Malaga ave oloa” poo le “Nunu ave oloa”.

“Gle Malaga 'Ave Toga”

le alii e ona le afafine poo le taupou, o le a faaali atu i ona aiga, e logo fo'i ma le nuu, o le a fai Toga o lona afafine. Ua faaputu ana Toga, o le a gasolo ane ona aiga ma Uo, faapea fo'i faleupolu ma isi alii o le nuu ma Toga, Siapo, fala &C. I le o ona aiga tetele ma isi alii e tatau ona faaaloale i ai ua sii ane a latou fai Toga e le a toe foa'i i ai e le alii ua pogai ai Toga o nisi Toga taua lava, a'o le'i i ai e le alii ua pogai ai Toga o nisi Toga taua lava, a'o le'i aveina le nanu Nunu o lona afafine. O toga na e ta'ua o “Mea Sa” poo “Tofa” o se isi alii e alu ane ma se 'ie toga e tasi, ae toe maua atu fo'i lona “Mea-Sa”. A maea ona fai lena faiga-toga ona faato'a alu ai lea o le Malaga. E tele selau o tagata e o i se malaga faapena o se Nunu o se taupou. alii ma tulafale, fafine, taulele'a ma le Aualuma atoa ma tamaita'i. mea ua ave i lena Malaga o 'ie toga pe 100 ae oe lava i le 1000, sciapo ma fala e tele. Ua nofo sauni mai le alii ma ona aiga ma le Nuu poo le Itumalo i le faataliga mai e le Malaga. Ua taunuu le Malaga ua sau le solo umi lava e atu tasi, ua teuteu lelei ma ua laei 'ie toga e le taupou ma le Aualuma, fafine ma taulele'a e oo lava i Matai. A'o alu ane lena Solo, a ua sisiva mai ma pisapisao fafine o le nuu o le alii i le faasao atu i 'ie toga ma viiga o le tama'ita'i e ona le Nunu. Ua fasilafa'i itu e lua (paolo) ma le fiafia. Ua tala le api i le nuu poo le Itumalo atoa. Ua la'u mai mea taumafa e matua tele, ma o le a faapea lava ona faasaga i ai aiga o le alii ma lona nuu ma le Itumalo i le tausiga o lena fia o selau o tagata i le vaiasosa e tasi pe lua. E matua tele na'ua pevi, pua'a, moa, talo ma fa'i ma niu o le a faai'u ai lo latou ola i lena sauniga. Ae le taumate le tele o le Aitalafu mo mea taumafa Papalagi. Aua o taumafa e tele ua sailia mo lea aso ma lea ase e tusa ma mea ua faailogaina e i ai le talifaufau, o le aso o le aiga, o le aso o zo faleupolu, o 'ava taeao, o le 'ai a api, o le taliga ma le Umufono, o le ta'iina le Sua, o le 'ai-ava atoa ma le Taalolo ma le Laulautasi. E le gata i mea taumafa, a ua saoina fo'i tupe i le itu a le alii, ma ua tufatufa atu muamua nisi tupe i faleupolu o le Malaga, e ta'ua na o “Lafo o Tulafale”. po o aso o le Nunu ua fai ai lava poula o pese ma siva ma faiga mea i le va o itu e lua. Aemaise lava fo'i o le tasi tu faatamalii Samoa e uiga i le “faiga o le aiga” a le Ulugalii fou. aso mulimuli o le a Nunu, o le a fai ai le taalolo ma fai ai fo'i ma Taga. le aso fo'i lea o Lauga uumi a Failauga o itu e lua. (E masani ona tutupu ai taua ona o nisi Lauga). Ua faafeagai itu e lua i le Malae, ua tu atu le Failauga o le itu o le tane, ua laulau atu o tupe ua faatatau mo lea mea ma lea mea e i ai le Mama o le Faaipoipoga, o le Ofu, o le Faamalu, o le Fusa ma le Ta 'inamu, o avega a le Matua-tane ma le Matua-fafine. A tuu faatasi e maua lava le E200 e oo i le E1000 e ave ai fo'i va'a poo nisi lava. moa.

A mae'a atu mea a le aiga o le Alii, ona tu mai fo'i lea o se Failauga o le itu a le tama'ita'i ua lauga mai ma laulau mai foi a latou Toga. E man muamua Toga e ta'u o Toga ole Malae. o Lafo ia o Faleupolu - ona faasolo mai ai fo'i lea o Toga o le Faaipoipoga. 'ie nofo-va'a, 'ie-avaga, 'ie-tafao, 'ie o le po, o Laufau, Anoi ma Anoi-mau, o 'ie faatupu ma 'ie o avega a le Matua tane ma le Matua fafine. Ua tuuina mai ai fo'i Siapo, fala ma nisi lava mea eseese. A uma mai Toga o le Faaipoipoga, ona fai lea o Toga o api, sosoo ai ma le Taui'ato. le faai'uga lena o le Nunu. Ua maua Toga, Siapo, fala &C e le itu a le tane moi le itu a le tame 'ita'i. Ua maua fo'i tupe, Vaa &C e le itu a le tama'ita'i mai le itu a le alii. Ua fo'i le Malaga ma faasoa a latou tupe, ona faa-savali lea ma moemoe solo i nuu uma e va a'i ma lo latou nuu moni pe tasi fo'i pe lua vaiasosa o faa-savali le Malaga. A ua nonofo foi le itu o le alii ma ona aiga ma faasoa o latou Toga.

le faasoaga o tupe ma Toga o Nunu, e malilie ai lava ma fiafia nisi, ae muimui fo'i ma ita nisi. E maua fua ai mea a isi, a ua le tauia mea a isi. E tau le asa le Nunu ma le misa ma maseiga o tutupu ai.

“Malaga Ave Cloa”

E faapena lava fo'i le faiga o le “Malaga ave Gloa”. E malaga atu le itu o le tane ma. Povi, pua'a, tupe &C. ae faatali mai le itu o le teine ma 'ie toga, ona faasaga fo'i lea o le itu o le tama 'ita'i ua faa-taumafa le Malaga se'ia oo ina fo'i atu ma ni o latou Toga.

G le Tu faa tamali'i lena a Samoa e uiga i toga o Faaipoipoga.

The Constitution of the Samoan Family:

The term Aiga as used in the Samoan sense inoludes not only the immediate family, father, mother and children, but also the whole union of families of a clan and even those who although not related are yet subject to the family control. The origin of some of the members of the Aiga can be traced back to forced or willing subjection. Tilling submission may be brought about by what is termed “Togiola” payment for saving life.) If for any reason a person takes refuge in the Aiga of another family he will submit to the domination of that family or ruler in gratitude for the protection afforded. He remains on the land of his protector and under his control and his offsprings do likewise. Reference to their seeking protection is resented by them if referred to by a third person.

It does not always happen that the farious branches of the family or Aiga live close together. Usually they are to be found scattered over the two or all the Islands in smaller families. The various families living together in different villages is also referred to as the Aiga in a narrower sense. The village families of the Royal family of Tupua are referred to as the “Fuaifale” instead of Aiga. (The most important are:- Satuala, Saletalasi, Safenunivao, Satumafono, Sapeseta, Saamituans'i, Tauaiga and Tauaana. The name of the family itself is formed from the name of an ancestor with the prefix “as”. In large and powerful families such as those just mentioned, the village family is divided into several further families - Aiga in the narrowest sense- and each family is subject to an elder matai. One of these matai is the superior of the whole village families and is termed the “Matai Sill” or head matal. Many families have this subdivision. In families of lesser importance the organisation is more simple and they have only one matal.

Each matai possesses a name or “Suafa” by and through which he exercises his rights in the family over which he presides. Before the advent of the European the “pule” or authority of the matal extended to life and limb but this power has been absorbed by the white man's Goverrment and the matai's authority is confined to the parental right of chastisement.

The various members of the family are called upon to serve and pay their respects to the Hatai who in turn is supposed to look after the welfare of his family. The “tuaigoa” or those holding titles are also oalled upon the serve the matai if it so happens that they are under the pule or control of a chief matai or principle matal.

A matai may be either an “Alii” (ohief) or a “Tulafale” (orator). The Alii are the blue bloods of the country and the Tulafale are the speakers who serve the chiefs. In former times the term Matai applied only to Tulafale but as times changed the term became applicable to Chiefs or Ali'i generally and has continued down to the present time, Chiefs sometimes appoint Tulafale within their own families for the purpose of strengthening their following and influence. It is now not a dishonour for the son of a chief to acopet a high speaker's title. The title of a family matai which is peculiar and particular to that family is the subject of tradition and is faithfully recorded by the family and passed on from generation to generation. It may generally be accepted that the basis of the explanation of the origin of a family name is reasonably true and the repetition of the story is a fairly clear indication that the language like all other languages has passed through a period of refinement. An instance may be given here:-Leauialii (he who joins the chiefs) changed to Auialii and later on to Auali'i.

Matai names are for the most part very old ones and are handed down from generation to generation. It sometimes happens that new names are for some reason taken and the old ones discarded or passed on to lesser chiefs. To illustrate:- From the earliest times the political power in the village of Aleipata was in the hands of two Tulafale families - Leifi and Tautolo. At some period in the history of the country these two families assumed the titles Fuataga and Tafua and these names remain as the most influential down to the present time. The two first titles were not discarded altogether but were passed on to lesser people. They remained minus their power to command the respect that formerly attached to the names. This condition was also arrived at in connection with the titles Seumanutafa and To omaletai in Vaimauga District. Their former titles were Leufi and Efu.

The Samoan “Gafa” (pedigree, ancestors, descent) will usually conmence from the person who first brought the name into prominence and caused it to be respected, It does not necessarily mean that the family commenced as from the institution of a name or that the individual holding the title was the founder of the family. Former matais of the family have by comparison become unimportant and their names have fallen into disuse or become uninfluential.

The Samoan appellation for a male person not a Matai is a “Taule'ale's. The real meaning of the word which is derived from the word Le'ale'a (immature) is a young man who has not reached maturity, It is now-a-days applied to any male person who is not a matai and is also used to indicate that any male person even a matai is not an old man. In this sense it signifies young or comparatively young just as “Tosina” is used to signify that a man is aged whether he be a Matai or a Taule'a le'a. It is permissible for a Taule'ale'a/ (not a matai) to change his name as often as he wishes. A chance remark or an outstanding incident will often be the determining factor in naming a Taule'ale'a. To illustrate:- a boy in my office was named “Taime”. When he was a mere boy he found an American dime on the road and on asking what the coin was he was informed that it was a Dime. The Samoan language has no “D” and this letter was changed to “T” giving the name “Time” which spelled faaSamoa is “Taime”. From this time on the boy has been called by the name “Taime.” Should a Taule'ale'a be appointed a Matai he will retain his last one or two taule'ale'a names as christian names in addition to his new Matai title. The Christian names serve also to distinguish him from other Matai holding the same title. As a result of or in order to avoid trouble a title is sometimes divided and their may be several joint holders. The Samoans explain this by saying that a man has a “Fasi igoa” - a piece of the title. Instances are the Leiataua, Aiono and Futi titles. This division of titles does not apparently settle troubles but would seem to multiply them as subsequent to the division there are endless further disputes re the pule and lands. The subdivision of a title, ultimately will result in its degeneration and probable extinction as each subdivision takes from the original name the authority and respect that as one undivided name it could command. A subdivision of a title also creates further divisions in the family. When a Matai becomes old he may decide to relinquish his Matai title and if so he will tranfer his authority and name to his successor. He does not revert to the status of a Taule'ale'a but takes a new complimentary name and retaining only a portion of the family lands and property for his own use retires to comparative quietness. A retired Matai usually enjoys the respect of his family and is referred to as the “Faatonutonu folau” the steersman of the boat. He does not actually do the sterring but his advice is listened to and his family profit from his ripe experience. A woman can hold a matai name and have the pule of the family but this does not often occur. Should she have both she will usually bestow her Matai title on one of her family, probably her husband, and retain the pule. An instance is the Seumanutafa title of which Van has the pule but she has not the title. It has been noted that very often there is a tendency on the part of the males to object to the pule of a woman in a family.

Besides Matai names or titles there are chiefly titles the bestowal of which is in the hands of Orators. These titles are bestowed on high chiefs by the orators and payment is made for them. This payment is usually in the form of fine mats but latterly other items have crept into the purchase price. These titles are not inheritable and on the death of the holder a net bestowal is made and paid for. The bestowal of the four highest titles “Tuiaana, Tuiatua, Gatoaitele and Tamasoali'i” on one individual was tantamount to declaring the recipient “King” of Upolu, Manono, Apolima and Savai'i. The Manua (American Samoa) Group had an independent Kingly title of “Tuimanua.”

Kava names or titles: (igoa a ipu) Each chief has a Kava title which is called out when he is presented with the Kava cup in assemblies. It is a term of respect and is conferred on a chief by an Orator who receives payment for the same, such payment taking the form of eatables. These titles are hereditary. Sometimes, though not often, the Orators have a Kava title.

The aggregation of male members of the village is called “Aualuma o tane” and the term “Aualuma o teine” is applied to the female members. The leader of the female section is a young daughter of a chief (Taupo) and a young chief or son of a chief termed a “Manaia” is the leader of the “Aualuma o tane.” Kach chiefly family has its own sa'oaluma (title) the bestowal of which must be sanctioned by the Orators. The Manaia and the Taupo appear on public occasions, noticeably at matchmakings.

Originally the terms Afioga and Susuga were of equal value. The Queen Salamasina ordered that the Term Susuga should be reserved exclusively for Kings and it was thought by the Europeans that Susuga denoted a higher rank than Afioga. The Samoans have somewhat come to undertand the distinction also.

Terms used in addressing Samoans are:-

Afioga for Chiefs.

Susuga for chiefs.

Tofa for high Orators.

Failauga for lesser Orators.

The term “Ituaiga” means a branch of the family and also the various members and descendants thereof.

Tama (Father) is used in the sense of master or family head but when the parent is understood or meant the expression is Tama moni - own or real father. The difference between Tama and Matai is that the former indicates a personal relationship and the latter a special inclusive authority.

Tina (mother) or Tina moni depending on what relationship it is desired to claim.

Matua means real or adopted parents and grandparents.

The word “Fanau” means the dependants of a family head and if the real children of two parents are indicated the term Fanau moni is used.

The brother of a male or the sister of a female is termed “Uso”.

A “Tuagane” is the brother of a female.

A “Tuafafine” is the sister of a male person.

It is customary amongst the Samoans for all those people belonging to the same family and socially on the same footing to refer to each other as brothers and sisters although they may be very distantly related. The adjective “Moni” is used to indicate the relationship when it is that of real father to real son etc.

Brothers and sisters born of the same parents are referred to as “Tuofe” which means standing like the stems of the bamboo, closely connected.

Brothers and sisters of different parents are called “Taufeagai”.

“Usoalil” refers to brother chiefs, those men in the family union holding matai names. The all may enjoy the same rights or be under the control of one matai who is termed Sao in which case the other chiefs are referred to as Tuaigoa.

The word “Ulumatua” means the eldest of several real brothers or sisters.

“Ui'i” the youngest.

A favourite younger brother or sisters is referred to as “Tei”.

“Tama” and Teine are the common terms for boy and girl with the addition of the word “Moni” when real brother or sister is indicated.

“Atali'i” is a son.

“Afafine” is the daughter of a father.

“Tama” or Tama tane a son.

“Tama” or Tama Teine is the daughter of a mother.

It is perhaps advisable to point out here that the terms Tama Tane and Tama fafine indicate also what is to the Samoans a very important matter - the female and male line of descent of the family. The words do not differentiate between the sexes of the desqendants, merely the line of descent. Tama Tane are those members of the family who have descended from the male side or sons of the family- Tama Fafine those from the female branch or from daughtero of the founder of the family. This is a matter of paramount importance in the Samoan family and should it so happen that the founder of a family has no daughter he will adopt one in order that the female side may be carried on. The Samoan vocabulary does not contain any distinct word for a brother of the father or the brother of the mother. The relationship is explained in full as “Uso o le Tama and Tuagane o le tina respectively. If a child is born of parents not of the same rank the child is regarded from the viewpoint of the higher rank “Gafata i tua” - retrogressive and when from the point of view of the inferior family “Gafata i luma.” The descendants of this child are referred to as Gafata as long as the family connections remain.

Many such family connections end through various reasons and gradually become extinct. Every family on earth has these family connections but in the majority of cases they have been lost sight of. This applies to the Samoans though not to the same extent as amongst the more civilised races. In recording their pedigrees and family histories they show a remarkable mental development and many of them can trace their descent through several hundred years. The authority of the Matai is not unlimited. He is called upon to discuss with the family all important matters and the family includes the taulelea belonging to the family union as well as the matais. If the matter be of minor importance and only of interest to the immediate village family the more distant relations may be omitted. Matai subject to a matai sili are independant in family matters concerning their own single family unless they have a tuaigoa name only in which case they are not referred to at all in family matters and may be deprived of their names at the will of their superior at any time. There are numerous instances of unauthorised persons participating in family discussions and this participation has been suffered until such time as patience was exhausted when the disturber was deposed and a new ruler appointed.

Regarding property rights: the matai of the family is the administrator and representative of the family property. The first impression gained of the Samoans is that they are rabid communists but a deeper study of their social system reveals that the term cannot be truthfully strictly applied to them in a wide sense. Man in the primitive state was a communist but as the family idea developed the communistic order became less binding and although there still remains a few practices really communistic, generally the term can at the present time be applied only to the family circle and even that is weakening. As an instance- Those Samoans whose house is situated near to a boundary line is allowed to take away fruit from the land of the neighbour but even in this there must be some satisfactory reason such as relationship by marriage, relationship as friends and neighbours and even then the conferring party will see that payment in some form is made immediately or at a later date.

Instances of the breaking up of the communistic idea are shown by the acquiring of land or other property from another by an individual - I lona lava lima (through his own strength.) This property may be freely disposed of without reference to the matai of the family. Cases such as this are as yet isolated but are slowly creeping in and latterly some of the Samoans have been acquiring freehold property from the Government. Generally speaking the family property is the rule.

It cannot be gainsaid that the community ownership of lands is the strongest tie that binds the Samoans together. Under the management of one or more matain the lands are divided amongst the various families for their own use and are viewed by these families as their unassailable rights. The matai has the right to transfer to a stranger a section of the family lands and to receive from the receiver of the land some payment such as the fruits of the land occasionally. This tenant is called an “Aifanua” literally one who eats of the land. It a a term of meekness which if used by another person becomes a term of abuse. If the Matai demands a payment which is beyond the ability or the willingness of the tenant to pay, the friendly relationship will soon cease and the tenant may decide to claim that he is a member of the family and thus has a right to the land. On the contrary a member of the family may be charged by the matai with being an “Aifanua” for the express purpose of depriving him of the land and getting rid of him. The possibility of family land being ultimately disposed of is recognised by the Samoan but the tenacity with which he sticks to his hereditary soil is worthy of commendation. Even after a nection of land has been disposed of he will invariably refer to it as the land of the first owner, but is owned by so and so now. There is a Samoan proverb that reads E le soifua umi le tagata faatau fanua - the man who sells family land will not live to an old age - devils will bring about his early death. Down the centuries various claims to lands have been made and established and lacking lasting verification and demarcation numerous and interminable quarrels have resulted. This condition applies even at the present time. Apparently no one claims large areas of land lying on the hills and in the bush but let some imposter attempt to cultivate or assume ownership of these lands and the owners or those claiming to be the owners of the land will quickly appear. And these claims cannot be brushed aside as foundationless because it must be remembered that at no distant date the hills and back country was inhabited. Living on the beachen dates from comparatively modern times, possibly one hundred and fifty years ago.

The influence of the matai is felt not only in the village but in the district as well and even beyond. Each village consists of groups of families living together and they have from reasons of relationship or protection come together. The active factor in the life of the village is the village gathering or “Fono” and its members are the Matai. If a matter is of importance the assembly is held on the “Malae” the the open space in front of the village. The speakers address the assembly and stand to do so. The listeners are comfortably seated on mats. When a matter of no great importance is to be discussed the meeting is held in the house of an Orator and all remain seated. Those not taking part in these assemblies are described as “Tagatanu'u”, (common or unimportant men,) and include men, women and children. Democratic ideas do not prevail at these fonos and decisions are independent of majority or minority rule. The decision of one or more matai sili is decisive. The remainder who are merely at the fono to listen agree with the decision or decisions given. It is permissible for the minor matai to discuss the matter with and endeavour to try and influence the Matai sili before the fono commences. Before the fono commences preliminary councils are held (taupulega) by the different groups and at these councils the single family heads exchange opinions and endeavour to convince each other and to creat harmony in order that when the actual fono eventuates everything will move smoothly. Some matai are permitted to speak at these fonos without having any right to make a decision. Before a settled Government controlled Samoa serious differences of opinion were ended by violence, Tulafale, Orator, Failauga, Speakers: these terms are used for Samoans holding the position of speakers or mouthpieces of Chiefs and they are found in all villages. They serve the means of conveying the orders or wishes of chiefs to the people. An Orator is otherwise of great value to a chief. He is the recorder of family histories and events and is indispensible at public ceremonies. There are many Samoan public events at which the distribution of mats will take place. Many of these mats, particularly the fine mats (Ietoga) are valued very highly both from a monetary point of view and also from a historical and sentimental viewpoint. The more important mats bear respected names. The most noteworthy occasions on which mats are presented are marriages, births and deaths and the bestowal of a chiefly title on some one. At public ceremonies the Orators only are presented with mats. There are a few exceptions to this rule whereby certain chiefs may receive mats on public occasions. The chief Aiono of Fasitoouta may accept mats publicly as he is entitled to do so by ancient authority of the King Fonoti. In family matters when mats are presented the chiefs receive consideration but without ceremony inside the house. It is possible for a chief to assume the title of his Orator for the purpose of distributing the mats. It sometimes happens that an Orator is aware that a chief has a fine mat which he the Orator desires to obtain and he will supply the chief with food so consistently that the chief for shame sake is compelled to hand it over. In some villages there are what are termed Tulafale Alii. These Samoans are speakers whose forebears were chiefs and these chiefs for some reason relinquished their titles and became Orators through their own power and choice. The motive was probably the desire to obtain more mats or valuables. The terms Tulafale Ali'i or Tulafale Sili indicate Orators of great influence - to mention a few - Tafua of Aleipata, Fuataga of Aleipata, Alipia of Leulumoega, Autagavaia of Palauli. At the present time the marriage ceremony performed in conformity with the rites of the Christian religion is termed “Faaipoipoga” which word is borrowed from the Tongan. To distinguish a legal religious marriage from the old method of marrying, the word “Faapouliuli” is used (as in the days of darkness or heathenism.) According to the true Samoan custom the contracting of marriage meant merely that the girl left the house of her parents and resided with her lover which act was termed “Avaga” or marriage. It was necessary for her to gain the consent of her parents and unless this was done she would be “Faato” (cursed), and disowned. Within a short time after the incident it was customary for some relations to intercede on the girls behalf and a reconcil- iationreconciliation would be brought about. Abduction of women as a Samoan custom is not in evidence. Abduction or more properly indecent assault was severely punished and the punishment extended to the family of the culprit and even the village. (This form of assault is called “Toso le teine). If the girl was a willing party to the escapade the efforts of the family would be directed to bringing about her return peaceably; but should the couple be caught before they have reached a safe locality the indignant parents and villagers will administer a severe thrashing to the gallant and the girl will be dealt with by the parents. If the families have been willing that the marriage should have taken place an exchange of presents will be made usually taking the form of Samoan foodstuffs and valuables and this exchange of presents continues for some time especially if children are born. The family of the husband bring goods to the wife's relations which goods are manufactured by males; the wife's relations reciprocate by presenting the husbands people with articles of female production. The more important the families concerned in the marriage the greater will be the number and value of the presents. The parents will probably present a piece of land on the understanding that it will be the property of any children failing which it will revert to the family of the husband. Many families recognise that the land they posses came to them in this manner.

The marriage of a Taupo (village maiden) with a man of chiefly family is attended with much ceremony. The courtship is often of long duration and is much discussed. The faleupolu (people or followers) of the wooer support him and should his suit be successful they receive the mats. The Faleupolu of the lady decide whether the proposal should be accepted or not and if they favour the match they will receive the foodstuffs given and occasionally a portion of the other valuables. The consent of the girl and of her family also is sought by the man, but the real authority lies with the faleupolu who were responsible for bestowing her title on her. If it should happen that the girl and her parents refuse to agree to the union no force is used but serious differences will arise between them and the Faleupolu and she will be forced to leave the village and will in addition forfeit her title. This right of the Faleupolu is explained by the fact the Taupo holds an honoured position in the village and is accorded great respect by her people. She is their leader and her marriage will materially benefit them. The village power and standing will be increased by her marriage into a distinguished family and the faleupolu will receive the food presented at the wedding. For these reasons she is expected to place the welfare of her people before herself and accept the husband chosen for her.

Adoption of children often takes place. The adopted child bears the same relation to the family as the legitimate children of the parents. The adopted son is called a “Tama fai” and an adopted daughter a “Tina fai.” Should the person adopted be of full age the term used is “Tama or Tina fa.” Should parents wish to adopt a child they will do so from the relations of the wife and if this is not possible from the relations of the husband. A girl or a boy are chosen for adoption depending on which sex is desired.

A married couple who wish to secure the future of their own children will attemp to adopt a child of an influential chief or Orator (usually a son) and thus create protection and influence. Children thus adopted are termed “Tama Si'i.” Children are sometimes adopted because they are orphans or because they have some attribute that will be of benefit to those adopting them. The ceremony of adoption is also attended with the exchange of presents or goods.

Serious and constant attention is paid to the education of the sons of chiefs and Orators particularly to the enlightenment of those sons who it is anticipated will succeed to the titles. In addition to the elementary education they receive in the village and other schools the father is in duty bound expected to educate his sons and his tuition extends to such matters as good behaviour and the rules of respectful bearing towards relatives, chiefs, Orators and people generally.- a knowledge of the manner of approach in each village and district which addresses are termed the “Faalupega”.- a knowledge of the history and pedigree of his own village and family. These pedigrees are cherished and are not for public recital.

Failing the assistance of his father in matters concerning his education the boy must learn by listening to the speeches of other chiefs and by asking questions. The Samoan term for a boy who has gained his knowledge in this manner is “Poto a'e” which really means self taught. The boy who can thank his father for his education is “O le na nofo tuavae” or literally one who sat behind the legs of his father.

Agnation is the principle upon which the Samoan right of succession is founded. The members of the male side are the heirs 16 the title and are entitled to all the rights and priviliges connected thereto. If no suitable tama tane (descendant of male side) is available the tama fafine (female side) will be considered. The line of succession may be likened to s, divided stewardship. If a matai has two sons and he appoints one to succeed him the children of the second son will be the ones to be considered should the first son die whilst holding the title and on the death of the son of the second son the title will revert to the descendants of the first son again and so on. Should a son be disinherited for some reason he is excluded from the inheritance unless the family pardon him. It is of little consequence whether brothers are by different mothers or not. Should the founder of a family create a name for each of his sons that title remains under the control of the branch awarded the title from the beginning and is inherited according to the laws of inheritance. This was done by Malufau of Fasitootai. He created one of his sons Tuigamala and chief and the other Tuiatua and Orator. Malafau was the son of Tuiaana Tamalelagi.

It is customary for a Matai to make a will (Mavaega) in which he names his successor (o le tama na mavaeaina). This will is made verbally in the presence of the family and usually an Orator is present to both act as a witness and to record the will. Should the Matai die “gugu” (dumb) without making a will his successor is appointed after a family discussion and with the unanimous consent of the family. Either by Mavaega or family appointment the principles of inheritance must be observed. Should an appointment be made contrary to the established customs it is believed that the wrath of the Gods will fall on the evildoers. Barriers to succession are imbecility, serious bodily defects and behaviour unbefitting a Samoan chief. Should the heir presumptive be too young a middleman may be appointed to the title but he must relinquish the same as soon as the heir becomes of age. If no legitimate heir is available it is possible that the Matai some time before will adopt a son. The Tama Si'1 also is legitimately entitled to succeed to the title and even the ordinary Tama Fai or adopted son may be preferred to a legitimate son. As a successor the adopted son enjoys all the rights and privileges of a legitimate son with the exception that he cannot make a mavaega to the advantage of his relations or of his adopted son. After his death the title falls back on the original family. It is perhaps only natural for an adopted son when appointed to the title to try and secure it for his real family and this has often given rise to serious trouble. Should a matai make a mavaega in favour of an adopted son he will frequently enjoin him to treat the matai's children fairly and kindly and hand them back the title when he in turn makes his mavaega. It is rarely that a family escapes trouble should a son be adopted. As soon as the matai who adopted the son has died scheming will ensue. When a matai dies the successor to the title is appointed and a saofai held at which is present at least the whole of the family. This saofai is an acknowledgment of his succession and position. He is presented with kava at which for the first time he is called by his new title. There will also be feasting.

The conditions usually taken into consideration in appointing a person to a title are;-

Suitability to fill the position;

Descent either legitimate or by adoption.

By mavaega or will

By unanimous choice of the family.

The Saofai.

A matai may make a will in which he bequeaths certain property to others such as a married daughter but it should be noted that with regard to lands he cannot transfer rights beyond his own. The customs of the Samoans with regard to hereditary rights were not so fool proof that troubles were excluded. It was not possible to do justice to all members of the family and the matai could not also foresee the future developments of the family. As the family extended so did the number of dissatisfied. The disputes that arose were responsible for the dividing of the title in many cases and this division again resulted in further squabbles. Oftimes occurred as a result of this division and contention and of course victory went to the strongest. Club law ruled even as it civilised countries today under a different name.

Samoan Terms of Abuse. Upu Palauvale.

Cursing, swearing and the use of abusive terms is common to all nations and races and the Samoan is not an exception. Culture would seem to have no bearing on the subject except that the terms used vary in refinement according to the culture of the people; the lower the degree of culture the coarser the invectives used. All polynesian races including the Samoan are very susceptible to injury as a result of the spoken word. Many serious wars and disputes have had their origin in the unwise use of words and invectives and capital punishment and submission were often involved. Minor offences arising through the use of invectives were settled by the family or village assemblies, and the offender or offenders were ordered to pay a fine of pigs, fowls etc to the village or to the offended person.

Nowadays, as the result of European influence and laws, many offences are brought before the Courts. The tendency is to try the cases according to the white man's law but this is a very questionable procedure. The trial involves the conviction and perhaps punishment of one party and does not bring about that reconciliation which is so dear to the native heart and which has the effect of closing the incident to the satisfaction of all. And again: no European unless he be well versed in Samoan Custom can thoroughly appreciate the real seriousness or otherwise of the offence.

A very common and also insulting term used by the Samoans is “Puaaelo”-stinking pig. The use of this term suggests that the person addressed has parents who have performed dirty work for the family or has for other reasons been given the name “Puaaelo”. It is not an insult to use the word amongst brothers and sisters but is so in all other cases. If the term is used by a European to a Samoan he will probably stand aghast or he might if he be a person of importance or thin akinned, influence other Samoans to avoid the offender. If a Samoan uses the term to an relation excepting brother or sister or to a starnger the offender will probably make discreet enquiries to ascertain whether the term has been previously applied for any reason. If it is discovered that such is the case the matter will be quietly dropped but if on the other hand it is decided that the insult in unwarranted the faaSamoa will be brought into operation and satisfaction demanded. If the use of the term indicates that the father is referred to similar enquiries will be made regarding him.

The use of the term “E te fai la'u mea e ai” - you prepare my meals for me. This term indicates servitude and is a deadly insult.

“O le tau o le maile oe” or “o oe o le maile” is used to indicate a belief that the person addressed has only the value of a dog and the person offended is very difficult to pacify.

“Pogaua” and “Alelo” signifying throat and tongue respectively are used in the heat of the moment and not meant to insult but merely to express one's feelings against another person. For instance “Lou pogaua” - your throat- indicates that the person speaking is angry and possesses a hazy thought of tearing out the throat of the person who has caused the anger. These expressions are more commonly used amongst children.

“Isumutu” signifying short or pug nose is used to indicate a saucy or cheeky child and is only used towards children.

Fagupipilo - stinking bottle- frequently applied in a scornful manner, is a source of serious trouble and searching enquiries.

“Nifoloa” - long tooth- In the village of Falelima there dwelt a devil who possessed an extraordinaryly long tooth. After his death and burial at Falelima this tooth continued to grow and ultimately extended below the earth to all parts of Upolu. Many people are bitten by this long tooth and the bite causes sores which remain in evidence when healed. People who have been bitten by this tooth are described as “irifoloa”. It is not an insult, people of Falelima may also be called “Nifoloa” as it is believed that the tooth is still in that locality. Should a person who has not been bitten by this tooth be referred to as Nifoloa it is then considered to be a term of abuse and engenders resentment.

“Moetotolo” -one who creeps in the dark- It refers to a man who slinks to the house of a sleeping girl or woman at night - a Don Juan- If the girl or the woman is in league with the “moetotolo” no trouble eventuates; but if otherwise is the case she alarms the household and the intruder is subjected to a thrashing and is made ridiculous before the village and public generally. Being based on an actual fact or act the word is not an insult and is viewed as one of those events that will happen. It would seem that we have a similar condition in European countries. In Samoa “Moetotolo” is very common and is not viewed with any degree of seriousness.

“Pa'umutu” - incomplete skin- refers to the sexual condition of girls or women and is meant to indicate that a girl of woman has a bad moral reputation. This is a serious insult and often results in trouble.

“Moemimi” - and Moetoi - wetting and soiling the bed. The use of this expression is not taken as an insult but more as an expression of contempt. Two village Taupo of Manono have as their sa'otama'ita'i (titles) Moemimi and Moetoi which would indicate that the Samoans do not view the terms as being serious.

“Mea Valea” - foolish animal- this engenders keen resentment in the mind of the person addressed.

“Mes ta'a” - a wandering animal- applied to someone who wanders about aimlessly. An insult.

“Mea Uli” - black animal- also an insult.

Where the word “Nea” meaning animal is applied to a Samoan it can usually be understood that offence will be taken as it is strictly forbidden faasamoa to class a human being with an animal.

Samoans are adepts at ridicule and enjoy making others appear ridiculous without insukting them. They will frequently fix on a bodily deformity for the purpose of Joking about it : Tuapio-Vaepi -Nifopu - meaning crooked back-limping person-rotten teeth.

Such abusive terms as ai tae, taeava are common amongst the lower classes but are too filthy to be translated.

“Qu te tao oe i le umu” I will bake you in an oven. This is a deadly insult if used against a stranger or as the result of a quarrel.

“Seleolaina oe” - Your life will be cut off- similar to above.

“Aia oe e Moso and Gogolo oe i le fafa” Moso shall eat you and the Nether Kingdom shall swallow you. Moso is an important and powerful Samoan Spirit who eats people especially children.

“Ou te fasioti oe” - I will kill you- If expressed as the result of a quarrel and accompanied by threats with a knife or some other weapon it is a serious matter.

Ulu'ela'ela - a bastard- a bad insult and the cause of much trouble.

There are many other terms in common use but the foregoing will suffice to indicate the manner in which the Samoans may be offended and it is unwise to make use of any of the above terms unless their shades of meaning and manner of use are thoroughly understood.

E.R 12-6-31.

The Samoan House. O le Pale Samoa.

As a piece of artistic work exhibiting clearly the skill of the Samoan as a designer and builder the Samoan house is perhaps his outstanding example. Neatly designed, cleverly executed and admirably suited to the climate in which he lives it will be an unfortunate day for the Samoan when he adopts the European method of protecting himself from the elements.

An attempt will be made to describe the Samoan fale and the ceremonies attending its construction.

The site on which the nouse is built is called the “Tulaga fale” (literally, a piece to stand on.)

Should the family consider it advisable to build a fale they thoroughly discuss the matter and decide on the location of the house and its size and shape etc. Thought is next given as to who they will employ as master builder and when this question is settled the builder is approached and asked to undertake the work. Should he accept the undertaking he is presented by the family with mats and food and in these modern days probably money. The native term for this presentation is “O le tauga o le fale.” It is really a pledge given to the carpenter to secure his services. On a day fixed, the Carpenter (Tufuga) and his men (autufuga) repair to the village of the family for whom they will construct the house. They are feasted and until the work is finished are quartered on the family erecting the fale. The carpenter supplies all the tools required for the work and the owner of the house to be is responsible for the material necessary. In due course the carpenter, his men, and the members of the family repair to the bush and cut the timber required. It is brought to the house site and there prepared. Before the actual work of constructing the house begins the family prepare the site. It may be necessary to fill in the location or build up one end or in other ways make the position suitable. Lava, coral, sand or stones are the materials usually used for this purpose.

The main supporting posts of the fale are first erected. They vary in number, size and length depending on the shape and dimensions of the house. Usually they are between 16 and 25 feet in length and 6 to 12 inches in diameter and are buried about four feet in the ground. The term for these posts is “Poutu”. In diagram numbered 1 attached hereto they are placed in the middle of the house.

(In the description given herein of the construction of a house, diagram 1 is indicated.)

Attached to the poutu are cross pieces of wood of a substantial size and called so'a. The so'a extend from the poutu to the outside circumference of the fale and their ends are fastened to further strong supporting pieces called La'au fa'alava. Thelaau faalava, placed horizontally are attached at their ends to wide strips of wood continuing from the faulalo to the auau. These wide strips are called iviivi. The faulalo is a tubular piece or pieces of wood about four inches in diamater running right round the circumfernce of the house at the lower extremity of the roof and is supported on the poulalo. The auau is one or more pieces of wood of substantial size resting on the top of the poutu. At a distance of about two feet between each are circular pieces of wood running right round the house and extending from the faulalo to the top of the building. They are similar to the faulalo. The poulalo are spaced about three to four feet apart and are sunk about two feet in the ground. They average three to four inches in diameter, and extend about five feet above the floor of the fale. The height of the poulalo above the floor determines the hight of the lower extremity of the roof from the ground. On the outside of above mentioned framework are attached innumerable thin strips of timber (about half an inch by a quarter by twelve to twentyfive feet in length. They extend from the faulalo to the iviivi and are spaced from one to two inches apart. Attached to these strips at right angles are further strips the same size and the result is that the roof of the fale is divided into an enormous number of small squares. The first mentioned strips are called “aso” and the second paeaso. Attached to the poutu at a convenient height from the ground are cross pieces of timber of a substantial size. They act as shelves on which are stowed food, mats etc. In the construction of a Samoan fale not one piece of metal is used. The whole structure is held together by native sennet or string called “Afa”. It is estimated that in the construction of an ordinary native house some 30 to 50 thousand feet of afa are used. The preparation of this enormous length is the work of months and one may frequently see the chiefs patiently twisting the afa from the fibres of the cocoanut as they sit at their meetings or are engaged in friendly chats in their houses. It is not considered undignified for the chiefs to engage in this work and it may be likened to the European custom amongst the leisured of playing patience or knitting; it passes the time and serves a useful purpose.

The completed framework is now covered with thatch the preparation of which has been going forward for some time. The making of the thatch (lau) is the work of the womenfolk and it is an interesting experience to watch them at their labours. Comfortably seated on ats they work after the style of the chiefs when twisting afa and pass the village gossip round the fale. The best quality of thatch is made from the leaf of the sugar cane. These dried leaves are twisted over a three feet length of the lafo (s. rattan) as per diagram 2 and are further fastened by a thin strip of the frond of the cocoanut (tianiu) being threaded through the leaves close up to the lafo stem. These sections of thatch are fastened to the outside of the frame work of the fale beginning at the bottom and working up to the apex. They are overlapped so that each section advances the thatching about three inches. This means that there is really a double layer of thatch covering the whole house. The sections are fastened to the aso at each end by afa. Provided the best quality of thatch is used and it has been truly laid it will last about seven years. On an ordinary dwelling house about three thousand sections of thatch are laid.

No levels or plans are prepared by the carpenter who builds the fale; he relies solely on his judgment and past experiences. The weird array of crude ladders, props, supports etc., tend to give one the impression that the finished house will be a model of irregularity; but it cannot be gainsaid that the finished article is as nearly perfect as one could imagine.

Should the family be dissatisfied with the work of the carpenter as it progresses, they will dismiss him and seek another, paying the first man for what he has done. Ordinarily, payment for the erection of a house is not made until the job is completed and starnge to say the amount to be paid is not a matter arranged before the construction commences. During the course of construction it is customary for the family to make presents to the builders and these presents usually take the form of lavalavas or money or both. It is known as “Faalavalava.” Faasamoa the final payment takes the form of fine mats, about ten of them being considered fair recompense for the labour involved. Should the family possess insufficient fine mats they will supplement what they have with beef, biscuits, pigs, money etc. When the work is completed the Carpenter and his men will remain in the village for a period of from two weeks to a month in order that the family owning the house may have an opportunity to complete the remaining work connected with the house, such as cleaning up the rubbish, levelling the floor and covering it with small stones (iliili) making the surrounding land presentable etc. When all is in readiness a day is appointed for the house warming. A feast is held and the carpenter and his men and the whole village attend. Danoing, feasting and speech making take place. On this day the carpenter receives payment for his work. He and his men are then escorted back to their village and presented with further quantities of food. The family now enter into regular occupation of their new home. Until the coming of the white man and even now in some of the most distant villages each fale was provided with a “Taigaafi”. It is a sort of fireplace and formerly was made by mixing earth or lime with water and lining a depression in the floor of the house. A smouldering fire continually burned therein and served as a perpetual source from which the native lamps and fires could be lighted.

Protection from sun, wind or rain, as well as from prying eyes was obtained by suspending from the fau running round the house a sort of venetial blind. The fronds of the cocoanut tree are plaited into a kind of mat about a foot wide and three feet long. They are called “Polas”. A sufficient number of these to reach from the ground to the top of the poulalo are fastened together with afa on the prinoipal of a venetian blind and are tied up or let down as occasion demands. Usually one string of these mats covers the space between two poulalo and so on round the house. They do not last for long but being quickly made are soon replaced. They afford sample protection from the elements and it being possible to let them down in sections, it is seldom that the whole house is closed up.

With the exception of very few inland villages all Samoan houses are built close to the sea shore and the natural foundations ase coral, sand, lava with sometimes a few inches of earth in some localities. Drainage is therefore good. Occasionally one comes across a house or houses built in swampy localities or on swampy ground, but it is the exception. The porous foundations do in a great part account for the absence of many types of fever and every rain that falls washes away and down any accumulation of filthy matter.

Normally the floors of the houses and the land in the immediate vicinity of the fales are kept clean of rubbish which is usually burned. The Samoans have a bad habit which is most noticeable when they are inside their houses. It is the habit of expectorating in all and every direction. When occupied the house floors are usually covered or partially covered with native mats and it is customary to lift a corner of a mat and expectorate below particularly if it is not convenient to spit outside. Possibly the constant stream of fresh air that blows through every Samoan house tends to alear the air polluted by this unclean habit.

Samoan houses are not permanently partitioned off and any division that is made is usually by means of native Tapa cloth or European cotton material.

There are three pronounced types of houses built by the Samoans:-

Fale Tele (large house). This is usually round in shape and is used an a meeting house. The details of construction are similar to those described by diagrams 3 and 1.

Afolau (long house): Usually occupied as a dwelling house or visitors house.

Fale O'o: (small house): This is long in shape and is really an addition to the main house. It is not so well constructed and is situated always at the back of the main dwelling.

Tunoa (Cook house): A flimsy structure, small in size, and not really to be considered as a house.

Dr Buck of the Bishop Museum, Hawai'i, was intrigued by the round ends of the Samoan houses and endeavoured fruitlessly to discover a feasible explanation when he was in Samoa. The shape is not usual amongst the Polynesians except in the less important structures such as cook houses. I have many enquiries of the Samoans and ultimately heard from Tuatagaloa, an old and influential chief of Poutasi, Palealili District, an explanation that sounded reasonable and was in keeping with explanations of other similar peculiarities in their customs. To make his meaning and explanation more understandable it must be remembered that the guild of carpenters amongst the Samoans is rather an exclusive one and that it is not every Samoan who can build a house. Master carpenters in Samoa are about in the same proportion as are master carpenters in any other country.

In the time of Tagaloalagi houses in Samoa where of different sizes and shapes and this lead to much confusion and created many difficulties for those who wished to have a house erected as each carpenter was proficient in the building of one shape only. A fono of all the carpenters was held for the purpose of coming to a satisfactory decision relative to house building. Each carpenter wished that his style of house should be the one decided upon and the argument waxed enthusiastic. As there seemed to be no prospect of the matter being amicably decided Tagaloalagi was asked to decide. He pointed to the dome of heaven and to the horizon and decreed that the shape of all houses should be as was the shape of the heavens and it has been thus ever since.

The timbers most frequently used in the construction of Samoan houses are:-

Poutu: Ifilele, Poumili, Asi, 'Ulu, Talia, Launini'i, Aloalovao. (all durable.) Poulalo: Ditto. Pao: 'Ulu, Fao, Niu (cocoanut). Paulalo: Ditto. Aso: Niuvao, 'Ulu, Matomo, Olamea. Paeaso: Ditto. So'a: 'Ulu, Niu. Auau: 'Ulu. Talitali: 'Ulu.

The front of a Samoan house is that part that faces the highway through the village as a rule. The floor of the fale is quartered into four and each section is named: Tala luma is the front aide section, Tala tua the back side section, tala, the two end sections. The two end posys named “Matua tala” are the positions occupied by the chiefs and the “Pou o le pepe” by the orators. The positions or posts at the back of the house are occupied by the servants of the chiefs, kava makers etc.

Remembering that no metal of any description enters into the construction of a Samoan house it is remarkable that they withstand the strong gales that blow in the wet season. It is very seldom that a house is blown down and when one is it is usually an old structure.

At the present time there is not much evidence on the part of a desire of the Samoans/to erect European houses and unquestionably their present habitations meet their every need and are infinitely more healthy than any European structure could ever be for them.

The Food Supply of the Samoans (The preparation thereof and some of its effects on the health of the natives.)

This is a subject that does not seem to have received the attention and study that its importance warrants. Much study has been devoted to the health of the natives from a curative standpoint but practically no egforts have been expended to discover what relation their food has to the ailments they suffer from. Many and frequent claims have been made as to the efficacy of the various treatments attempted but all of them, satisfactory and otherwise, have all been in the line of cure rather than prevention and as disease is an effect and not a cause it follows that there must be some one or more underlying first causes. Possibly by the time I have finished this article it will be allowed that food plays an important part as an agent in occasioning the many sicknesses the Samoans suffer from.

The principal foods used by the Samoans, their names and the different hours and methods of preparationx are set out hereunder:- 'Ulu: the breadfruit tree and fruit. There are many kinds. The fruit is round in shape, of an average diameter of 4 to 6 inches. The tree is an evergreen and varies in height from twenty to sixty feet. Threes of the latter height may be seen at Leauva'a. The timber from the tree is much used in house building as it is very durable. The first bearing of fruit is available about the beginning of July and lasts until September, the second commences about December or January and continues until March. The fruit is decidedly starchy and when baked is of a floury nature and of pleasant taste. It is usually baked but may also be boiled. Quantities of the fruit are sometimes buried in the ground and are eaten when fermented. This fermented mass is utilised when there is a shortage of food and it is called MASI. It has an objectionable smell that can be likened to some brands of cheese.

Two to four breadfruit are eaten at a meal depending on the size of the fruit. Partaken of at all meals.

“TARO.” An evergreen plant the bulbous root of which is edible. There are many varieties. (Arum esculentum.) The majority of the species grow in swampy soil and are carefully cultivated by the Samoans. Taro is usually baked when it is of a consistent texture and decidedly starchy. The bulbs vary in size and weight and may average from 6 inches to fifteen inches in length and from one pound to ten pounds in weight. It is made up in to various forma of dishes and is partaken of at any or all meals. The cultivation of this tuber seriously depletes the soil and it is customary to allow the ground from which a crop has been to lie idle for sufficient time to recouperate.

“FA'I”. (Bananad). The banana is no well known that no description is necessary. There are a great many varieties but all have the same characteristics and all are edible. The Samoan prefers to cut the fruit when green and bake or boil it. The banana is a staple food and forms a part of any and all meals. It is prepared in various other ways which will be described further on.

“MASOA.” (Arrowroot) This plant is cultivated extensively and when sufficiently grown the roots are scraped and pounded and mixed with water and formed into round balls which are used as occasion demands. This food is mainly fed to children and invalids and is highly farinaceous.

“PULA'A.” (fern root.) Only used as food in time of food shortage. Usually baked.

“OFI.” (yam) Several varieties. A tuber that grows wild and is also cultivated. The wild or bush yam attains large dimensions and specimens have been obtained up to forty pounds in weight. It is akin to the Maori “Kumara” and is either baked or boiled. It also is a starchy food. The bush yam is termed “Ufiyao.”

“SAGA.” (Corn) Similar to European varieties. It is eaten either cooked or raw.

“FALA.” (Pandanua). The fruit of the tree which is baked. Only used in time of food shortage.

“TOLO.” (Sugar cane.) Eaten at all times by all Samoans.

“HIU”. (Cocoanut.) One of the most important of the native foods. It is consumed in the natural state and enters into the composition of numerous native dishes as will be explained furtheron. Contains a high percentage of oil.

“TAAMU.” A plant akin to Taro and utilised in the same manner.

“PUA'A.” (pig) Pork is keenly relished by the Samoans and only the value and comparative scarcity of the porker prevents them consuming this meat more frequently than they do. The pig is baked whole, or what we Europeans would term partly baked, and in this condition is consumed in large quantities. The division of the body of the pig is a matter of grave concern and the different parts of the porker are recognised as belonging to Chiefs Orators etc. The following are the parts assigned to different ranks:-

Ta'ifau, (Dog). Dogs were baked and eaten until recently as were rats and snakes, but only in times of food shortage.

“MOA.” Fowls. They are as keenly relished by the Samoans as by the Europeans and are plentiful. They are usually baked and are eaten at all meals.

“FUAMOA.” (Eggs) They are prepared by baking, boiling and frying and are also mixed with other foods as described later on.

The European foods are being consumed in ever increasing quantities particularly the faranaceous foods. Bread and tinned meats and Iollies and the different preparations of wheat flour perhaps head the list of non Samoan foods used by the natives. Of the effects on their health generally more will be said later on.

“IA.” (Fish). The waters surrounding Samoa are plentifully stocked with fish which are usually baked or 'boiled without being mixed with other foods.

“FIGOTA.” (shellfish.) Keenly relished by the Samoans. Eaten either raw or baked. The varieties of fish and shell fish found in Samoan waters are enumerated hereunder:-

FISH Anae, Atu, Ataata, Alogo, Afulu, Aua, Atuli, Avaava, A'u, Ali, Ava, Filoa, Fee (cuttlefish), Fuga, Fugausi, Fai, Galo, Gatala, Iasina, Iaui, Laea, Lalafi, Laulaufau, Lo, Laumei (turtle.) Lupo, Lalafutu, Malauli, Malie(Shark), Mumu, Manino, Matamu, Malai, Malau, Moana, Matapula, Manifi, Mutu, Mataeleele, Moamoa, Mano'o, Nofu, Palani, Palu, Patagaloa, Pogi, Pelupelu, Pusi, Peapea, Pauulu, Sapatu, Sugali, Sumu, Sali, Sesele, Tu'u'u, Tani, Tauleia, Taiva, Tamala, Tautu, Taoto, Tafuti, Tito, Tavalau, Tafiti, Tanifa, Talitaliuli, Umi, Ulutui, Umiumia, Vete.

“FIGOTA.” (Shellfish.) Aliao, Asi, Fugafuga, Faisua, Foli, Fatuaua, Gau, Aliali, Lemu, Loli, Lumane, Mamao, Matapisu, Ofaofa, Pule, Palaau, Pae, Pipi, Sea, Sisi, Satula, Tuitui, Tugagi, Ulutunu, Vaga.

“FAI.” The different varieties of bananas are:-

Fai Samoa (large banana that the Samoans were first acquainted with), Fai Papalagi (European banana) that is exported and receives its name from the fact that it finds favour with Europeans, Misiluti (Ladie's finger) a small sweet fruit introduced by Mr Luke., Mamai, Faiota, Pata, Talua (large banana) Soa'a, Sulasula, Faipipio, Tapua, Apuapu, Faipuputa, Faitoga, Faifanamanu (bush banana.)

“ULU.” Varieties of: Maopo, Uluea, Puo, Maafala, Ulumaa, Aveloloa, Mese'e, Ulumanua, Sagosago, Ulufao.

“TALO.” Varieties of: Taloniu, Talomanua, Pula, Anosamasama, Magasiva, Vase, Magauli, Talopaepae, Pueutu, Talopapalagi, Sasauli.

“NIU.” Cocoanuts: Varieties of: Niumea, Niuvae (large) Niuui, Niuafa (for making afa or sennet.) Niulea, Utunao(husk eaten - sweet.) Laita (Very small nut.)

“UFI.” (Yam) Masoa, Ufipoa, Ufilei, Palai, Ufitau, Asoaso,

“FUALAAU.” (Fruits) The principal fruits grown and consumed in Samoa are:- Moli (Oranges), Fala (Pineapple), Ese(mummy apple), Sasalapa, Kuava (Quava), Mago, Vi, Meleni (melon), Tipolo (lime), Nonu, Seasea, Nonufiafia, Anume, Ifi, Pasio (passionfruit).

“NATI” Fualaau” (Nute) Talie, Fao, Niuvao, Niupiu, Niu. Lama, Seasea.

The following names are applied to different food preparations customary amongst the Samoans:-

“Faiaivaluvalu”. Yam and the expressed juice of the cocoanut baked. “Faiaiulu”. Expressed juice of the cocoanut and breadfruit, baked “Faiaivalia”. Expressed juice of the cocoanut and masoa.-baked. “Faiaifee.” Baked juice of the cocoanut. “Faiatalo.” Cocoanut juice and taro baked. “Faiaufi.” Cocoanut juice and yam baked. “Faiaigau.” Cocoanut juice and gau baked. “Faiaipaa.” Cocoanut juice and crab baked. “Fuata.” Contents of eggs baked in taro leaves. “Fafa.” Small pieces of taro baked in a taro leaf with cocoanut oil. “Faausi.” Dessicated taro pressed together with cocoanut oil and baked. “Faalifu.” Yam boiled with cocoanut juice. “Faavevela.” Green plantains are buried in a hole in the ground and embers in a cocoanut husk placed alongside. They are left for from five to seven days and being ripe are then eaten. “Luau.” Taro leaves and cocoanut milk baked. “Luaufua.” Taro leaves mixed with salt water and baked. “Luaufee.” Taro leaves and fe'e baked. “Luaupua'a.” Taro and pork mixed and baked. “Luauelo.” Taro leaves and putrid fish baked. “Masi.” Breadfruit and bananas are buried in the ground until fermented and consumed after the style of cheese. Smells highly. “Oloolo.” Green bananas grated and mixed with cocoanut milk and baked. “Poka.” Taro leaves mixed with salt and baked. “Palasami.” Cocoanut oil mixed with salt and taro leaf, and baked in a banana leaf covered by a breadfruit tree leaf. “Piasua.” Arrowroot mixed with cocoanut juice and baked. “Poi.” Ripe bananas cut up and mixed with cocoanut milk as a salad. “Soupoese.” Mummy apple and cocoanut milk mixed - breakfast food. “Samilolo.” The cocoanut is emptied of water and filled with sea water. After about two weeks the flesh is reduced to the consistency of gruel and is then spread on taro and eaten. “Suafai.” Ripe bananas, water and cocoanut milk mixed. Used as a food for the sick. “Tafolosami.” Breadfruit, cocoanut milk and salt mixed and baked. “Tafoloniu.” AS above less the salt. “Sofesofe.” The yam is cut into small pieces and baked with cocoanut juice. “Ti.” The root of a plant. It is eaten in times of scarcity.

It is not claimed that the above list is a complete one or that the details of preparation etc are strictly correct. The list will, however, suffice to show the classes of foods available and from it one can more easily understand the mentality and the physique of the inhabitants of this country if it is remembered that a man is what he eats. It will be noticed that fats and carbohydrates form about 95% of the bulk of the food supply of the Samoan and of this 95% about 60% are carbohydrates. Taro, Breadfruit, Masi, Cocoanut milk and oil, Bananas, yam, European bread and biscuits are the staple foods together with pork fish and meats.

From birth to about nine months or age Samoan infants are fed at the breast. For about the first thirty to fortyeignt hours after birth nothing but water is given. The infant is fed in a similar manner to the stupid European custom - as often as it cries- when oftimes the cry is occasioned by nothing but thirst which plain water would effectively assuage. After the seventh month the breast feeding is supplemented by soft taro and arrowroot and these foods are first masticated by the mother. The mother ceases to feed the child after the ninth month and the child's nutriment consists of taro, breadfruit, banana, yam and mummy apple with occasional pieces of pineapple and portions of other fruits. All these foods are first chewed by the mother and this maternal mastication continues until the childs first teeth appear. As soon as the milk teeth have developed the food is supplemented by a small supply of fish, pork, fowl, in fact everything. After three years of age the child is allowed free choice and except for quantity, eats the same classes of foods as the adults.

Here again we notice that the food supply is definitely an excessively starchy and fatty one to the exclusion of the eliminants such as fruits and vegetables; and it is to be remembered that the quantities consumed are from one to three hundred per cent greater than are partaken of by European children. A point in their favour is that Samoans do not habitually mush their foods with excessive liquids and having better teeth than Europeans are able to masticate the starchy foods better.

It is uncommon to find the hook worm in children whilst they are being breast fed and it is reasonable to assume that the explanation is that the mother's milk contains all the requirements of the body in their proper proportions and that nature has no call to introduce germs and worms to consume any accumulated filth; but within a very short time after the introduction of fatty and starchy foods into the dietary the hook worm becomes evident and that disgusting and troublesome condition known as Tonas or Yaws begins to develop. It is noticeable that in villages or districts where the supply of the starchy foods is not excessive and where more fruits are partaken of that worms, yaws, tonas, boils and all diseases or sicknesses dependant on fermentation or acidity are markedly less.

Living in their natural state the Samoans have two meals per day. The first is partaken of about half past ten in the morning and the second between seven and eight p.m. Feast days account for more and larger meals and the amount of sickness in a village can often be gauged from the number of appointments to titles, weddings, deaths etc. It will be interesting to know how much food is consumed by an adult at a meal or in one day.

For one meal: 1 pound of baked taro, one or two breadfruit averaging threequarters of a pound in weight, half a pound of fish, 3 papasami, half a pound of pork and in addition anything else that can be procured or is prepared. This is usually followed by the juice of a cocoanut. If available the above foods and amounts will be consumed twice a day as the Samoan's digestive capacity seems to be limited only by his ability to procure the food or have it procured for him. The above foods and quantities have been checked several times from personal observation and should the amount consumed at a feast be mentioned one would be liable to be put down as a liar.

It is a fact known by those who have personally studied and observed the effects of foods on the human system and have not allowed their minds to be confused by the pseudo scientific rubbish that has been written about calories and vitamines, that the inevitable result of an excessive intake of starchy, sugary and fatty foods, is mental and physical lethargy, proneness to skin diseases, acidity and its consequent variations, eruptions and tumours. These characteristics are very pronounced in the Polynesian races of the Pacific particularly where Nature has been so bountiful in her gifts and where the climate does not tend to induce activity. Worm and other parasites batten and fatten too on the seething fermenting mass t