Sina Desires Tigilau

 

‘ O LE FAGOGO ‘I A SINA MA LONA MANA’O NAUNAUTA’I ‘I A TIGILAU

Sā nonofo i le nu’u ‘o Lepu’a se ulugāli’i e igoa ‘ i ā Teue ma Fa’alaulaue. ‘E to’atasi lava lo lā alo, ‘o le tama’ita’i lea ‘o Sina.
‘O Sina fo’i ‘o se tama’ita’i lālelei tele. ‘E le gata ina ‘aulelei ona foliga, ‘a e malosi fo’i Iona tino. Ma ‘o le mea lea na fiafia ma
mitamita ai matua ‘o Sina. Na ātili ona fiafia mātua o Sina ‘ona ‘o le tamāo’āiga tele na maua ane i ali’i na aumoe atu ‘i ā Sina. ‘E le gata i ali’i o Samoa, ‘a e fa’apea fo’i ali’i mai isi motu o le Pasefika.
‘0 le aumoega na muarnua fa’atō’ai ane ‘i mātua o Sina, ‘o le aumoega lea a le Tui Toga. Na talia e mātua o Sina le aumoega ‘ona ‘ua lā va’ai alofa ‘i le malaga mamao mai, ‘a e maise fo’i ‘o le gāpātia i ‘oloa na lātou ‘avatu mo Sina ma ona mātua. Peita’i, na fesiligia pea le tūlaga ‘o iai le māfaufau o Sina; ma ’o le tali a Sina na faiatu ‘i ona mātua e fa’apea, “Sena e, ta te musu e nofotāne i nei aso.” Ma ‘o le mea lea na toe fo’i ai le Tui Toga ma lana ‘aumalaga, ‘auā ‘ua te’ena e Sina le aumoega a le Tui Toga.

‘E le’i tele ni am talu ona te’a atu le aumoega a le Tui Toga, ‘a e taunu’u le aumoega a le Tui Fiti. ‘A e paga lea, na te’ena fo’i e Sina- le aumoega a le Tui Fiti. Ma e na i’u lava ina fo’i fua le Tui Fiti ‘a e tu’u ‘uma lana ‘oloa ‘i ā Sina ma ona mātua. Sa fa’apea fo’i ona te’ena e Sina aumoega ‘uma a ali’i ma mānaia o Samoa na fa’atō’ai ane ‘i ona matua.
Sā nonofo pea Sina ma ona mātua se’ ia o’o ‘ ina ‘ua mana’ cmia e Sina se tSne, ona fa’apea lea o nai ana ‘ppu, “Po ‘o ai se tāne o le’ā ’ou nofo ai, ‘au5 ‘ua le
maua i nei mau aumoega na ōmai se tāne ‘ou te fiafia ma alofa moni ‘i ai?”

‘O nei māfaufauga o Sina na fa’ate’ia ina ‘ua ia fa’alogo i tala’ave e uiga i le ali’i ‘o Tigilau, le mānaia o le nu’u ‘o SSvavau. ‘0 le tala lā na fa’alogo ai Sina e fa’apea, “‘O Tigilau ‘o se ali’i ‘aulelei tele, ma ‘o msa ‘uma o lo ‘o i Iona fanua o lo ‘o fa’asaosao mo Sina.”
Na māfaufau Sina i lenei tala, ma ‘ua ‘ amata ai ona ia mo’cmo’o ma moemiti ‘ i ā Tigilau.
Na o’o i le tasi aso, ona alu lea o le tama’ita’i ’o Sina ‘ua nofo i lalo o le pu’a-gagana, ma fa’alogologo ai po ‘o le ā se tala o le’ā gagana mai ai le pu’a-gagana. Sā agi mālū ane le fisaga ‘i le pu’a-gagana ma ‘ua ‘avea lea ma ala ‘ua fetāgisi ai fua ‘uma o le pu’a-gagana, ma ‘ua fa’apea le lātou gagana, “‘O lo ‘o fa’amoemoe mai Tigilau ‘i ā te ‘oe.” Sā lotovāivāi Sina i ona lava māfaufauga, ma ‘ua ātili ai ona fiava’ai ‘i ā Tigilau. Sāia tūa’e ‘i luga ma alu atu loa ‘i le fale.
‘Ua tonu fo’i i Iona māfaufau o le’ā alu loa e su’e Tigilau e ‘avea ma ana tane. Sa ia tago loa ‘i Iona ‘ ietoga ‘ua fusi ai Iona sulugātiti ma tu’u le selu i Iona ulu, ‘a e ‘u’u le ili i Iona lima, ma savali ‘ese loa.
Sa alu atu loa Sina ma oso ‘ i le sami, ma ‘ a’ au loa aga’ i ‘i le nu’u o lo ‘o iai Tigilau. Sā aupō ma auao le ‘ausiga a le’ tama’ ita’ i ‘o Sina. Na ia taunu’u ‘i gātai o le nu’u i le mea tonu o lo ‘o ia^c vai, ma sS ia alu a’e loa ‘i luga o le vai ma tūtū ai. Na ia va’aia Iona aman^iuga o le vai, ma na iloa ai ‘ua matua rrōnū Iona tino ‘ina ‘ua samia ma lāina

i lana ‘ ausiga fa’ a1 umi1 umi lea na ■ ia ‘ auvasa mamao mai ai. ‘ Ua le gata lā ina mūmū mānaia Iona tino, ‘au ‘ua atili ai ona lalelei ma ona foliga.
‘ E le1 i leva ona ia tūtū i luga o le vai, ‘ a e o ane loa le autau-nonofo a Tigilau 1 i le vai. Na iloa atu e le ‘autaunonofo le tama ita i i luga o le vai, ona lātou taumateina lea po ‘o ai lea tama’ita’i ‘ua matuā uiga’ese Iona lālelei. Na oso ane fo’i lo latou fa’afuafua i le ‘aulelei o Sina, ma ‘ua fa’apea latou ‘upu, “‘E lelei ona tatou su’e se togafiti e fasioti ai lenei tama’ita’i lalelei, ‘aua ‘a va’ai ‘i ai Tigilau, ona ia mana’o lea ‘i ai.”

Sā faiane isi fafine, “‘Aua ne’i tātou fasia le tama’ita’i, he’i to’atama’i Tigilau, ‘a e sili ona ta’u 1 i ‘ilamutu o Tigilau, ‘o Samumeamanogi ma Sau’aitagatā. Ma sā lātou mālilie fa’atasi loa ‘i lenā tonu.

Na taunu’u ane le ‘autaunonofo a Tigilau i le vai, ona lātou vā’aia lea o le tama’ita’i ‘ua tā’ele’ele i totonu o le vai. Ma sā fesili ane loa Sina ‘i le ‘autama’ita’i, “Fa1 amolemole lava, pe mafai ona ‘outou fa’asino mai le mea ‘ou te maua ‘i ai Tigilau?”

Sā fiafia le ‘autama’ita’i ‘ina ‘ua fesili atu Sina, ‘auā o le’ā lātou le ta’ua ‘i ai le mea ‘o iai Tigilau, ‘a ‘o le’ā lātou ta’u ‘i ai le mea o lo ‘o iai ‘ ilamutu a Tigilau, se’i alu ai Sina ma 1 ai ai e ‘ilamutu o -’igilau. Sā lātou faiatu loa ‘ i ā Sina, “Sau ia, tālōfa e, fa’ato’ā te’a atu nei lava Tigilau ma le pitonu’u nei. ‘0 lo ‘o alu atu ‘i utā.
‘A e sau ‘inā alu i le ala lea.” Sā lātou fa’asino ‘i ā Sina le ala, ma toe faiatu i ai, A ‘e alu i le ala lea, ‘o le’a ‘e tau atu ‘i le mea
llia Salua ai le ala. ‘0 le ala i le itu taumatau, ‘e tau ii le gau; ‘a ‘o le ala i le itū tauagavale, ‘e tau atu ‘i le fau o lo ‘o moeseu ai Tigilau.”

Sā savali loa Sina ma le fiafia, fa’atasi ma Iona manatu e sa’o fa’asinoga ‘uma na ta’u atu ‘i ā te ia e le ‘autaunonofo a Tigilau. sā taunu u Sina ‘ i le mea o lo ‘o magalua ai le ala, ona ia ui lea i le ala o lo ‘o i le itu tauagavale, ‘e pei ona fa’atonuina ai ia e fafine. Sā savali fiafia pea Sina ma teuteu fano atu Iona tino i le ala, ma māfanfan ‘ailoga ‘o toe mamao ‘a e la feiloa’i ma Tigilau.

Peita’i, na suia vave Iona fiafia ina ‘ua ia va’aia le ‘aupā e fausia i ulupo’o o tagata. Ma sa ia mautinoa loa, ‘ua pelogia ia e fafinA na lātou fetaui i le vai. Sā le toe fo’i pe fa’avaivai ai Sina i le tūlaga ‘ua ia o’o nei ‘i ai. Sā ia alu sāuni pea e fa’afetaia’i faigatā ‘ua fa’afeagai nei ma ia. Sā ia alu fo’i ma Iona mautinoa, ‘o le māilei le tūlaga lea na fa’ asino ‘ i ai ia e fafine.

‘A ‘o ia fa’alatalata atu ‘i le ‘aupā ulupo’o, sa ia va’aia le fe’ilafi mai o ma’atsua o lo ‘o fola ai le fale o ‘ilāmutu. ‘E le gata ‘i lenā, sā ia va’aia fo’i le anoano o ‘oloa o lo ‘o fau ane i le talātua o le fale. ‘0 le laufanua ‘ātoa i totonu o le pa, o lo ‘o ola ai la’au ‘ ese’ ese ma fugālā’ au f elanulanua’ i. Na tau atu Sina ‘i le pa, ma ‘āmata loa ona soloi ‘uma ‘i lalo. Na ia savali atu ‘i le fale ma fa’aleaga mea ‘uma o iai. Na ia toe sau i fafo o le fale ma tātu’u la’au ma susunu fugālā’au ‘uma. Na ‘uma ona ia fa’atāfuna o na mea ‘uma, ona ia alu atu lea ‘i totonu o le fale ua ta’oto ma fa’ataga moe ai i le talaluma. Sa ia tago atu i le siapo na iai i le fale ‘ua ufiufi ai ona vae.

‘E le’i leva tele talu ona ia ta’oto, ‘a e taunu’u ifo loa Samumeamanogi ‘i le fale. Na va’aia e le ‘ilāmutu le till aga leaga na le mataga ‘ua iai le fanua ma le fale, ona ia fa’apalasi lea ‘i fafo ‘ona ‘o Iona fa’ali’i. Sa ia tagitu’i ‘i le ita tele, ma fa’apea ana ‘upu:
‘ O ai le pua’ a e moe nei?
‘Ua na soloi le pā nei,
Ma fa’ atāfuna le fanua lelei?
‘A ‘ o ai nā na fa’ataga lou lālelei,
‘E te talai le ‘oloa nei?
‘O le’ā fa’atali i fafo nei, se’i tā talanoa lelei.
Na fa’alogo ane Sina ‘i nei ‘upu, ona ia nofo a’e fo’i lea ma tagi, ma faiatu:
‘O ai le pua’a e ‘e’e nei,
‘Ā ‘ou fa’atali i fale nei, se’i ts talanoa lelei,
‘Auā na agi atu le fisaga,
Ma gagana alofa ai fua o lo’u pu’a-gagana,
‘ Ua māf ua ai ona si’ i mai la’ u avagaga,
Sā aupō, auao le ‘ausiga,
Ma taunu’u ‘i Sāvavau le sā’iliga
Sā ‘ou fesili i le ‘autaunonofo a Tigi3.au,
Po ‘o fea ‘o iai lo’u au?
Sā lātou fa’asino sese a’u ‘i le ala i le fau,
‘A e tu’u le ala ‘i le gau o lo ‘o moeseu ai Tigilau.
Na fa’alogo Samumeamanogi i fāsaga a le tama’ita’i ’o Sina, ona oso lea o lona alofa ‘i le teine. sā ia alu ane loa ’i le fale, ma faiatu ’i ā Sina, “Tālōfa e, ‘ā nei ‘oe ‘ā ‘e oti, pe ’ā’ fai ’a e maua mai ‘oe e le tama’ita’i ’aitagata o lo ‘o i uta nei. ‘A e sau ia, ‘ia sāuni lelei ni au ‘upu re te tagi ai pe ‘ā taunu’u mai le tama’ita’i. Taumafai e ‘aua ne’i ‘e toe tagi fa’apena, ‘a e sui ni isi ‘upu ‘e te tagi ai, ne’i ita le tama’ita’i ma fasioti ai ‘oe.”
Sā faiatu Sina, “‘Ua lelei, fa’afetai lava mo lau fesoasoani. ‘A e fa’amolanole, pe fa’apSfea ona ‘ou iloa ‘ua sau le tama’ita’i?”
Sā tali atu Samumeamanogi, “‘E te iloa.’ua sau le tama’ita’i ‘ ina ‘ua mua’i totō timuga tetele, pāpā fāititili ma fe’emo uila, lūlū māfui’e ma pogisā ai le fanua nei.”
Sā toe faiatu loa Sina ‘i ā Samumeamanogi, “‘Ua fa’afetai lava ‘i mea ‘uma ‘ua ‘e fa’aali mai ‘i ā te a’u.”
‘Ua ‘uma atu talanoaga a Sina ma Samumeamanogi, ‘a e ‘āmata loa ona fe’emo uila ma pāpā fāititili. Na soso’o mai ma timuga tetele ‘ua pogisā ai le fanua ‘ātoa. Na va’ai ma fa’alogo Sina ’i nā mea mata’utia, ona atuatuvale lea o lona loto, po ‘o le ā sana ‘upu o le’ā faiatu ‘i le ‘ I tama’ita’i ‘aitagath. Na ia fa’alogoina loa le gasese a le tagata o lo o savali ma se ‘avega mamafa. Ma sā ia manatu loa ‘o le tama’ita’i ‘o
Sau aitagata lea ‘ua taunu’u ane. Ma ‘ua ātili ai ona saputu le tātā o Iona fatu ona ua fefe, ma ‘ua le maua ai ma ni ‘upu lelei e faiatu ai ‘i le tama’ ita’ i ‘ ai tagata.
Na taunu’u ifo Sau’aitagata ‘i tafatafa o le fale, ona ia mua1 -i sogi lea ‘i le nanamu o le tama’ita’i ‘o Sina. Sā ia ‘ata’ata loa ma fa’apea ana ‘upu, “‘Ai ‘o sata mea’ai lenei na ‘aumai .i sio’u tuagane ‘o Tigilau.” Sā ia palasi loa ‘i lalo lana āmoga tagata, ma savali ane ‘i le fale. ‘A ‘o ia le’i taunu’u ‘ i le fale, sa ia toe tū ‘ona ‘ua ia va’aia le tūlaga matagā o lo ‘o iai le fale. Sā ia toe tepa ane ‘i tua, ma ‘ua ia iloa ai ‘ua fa’aleagaina mea ‘uma i le fanua. Sa ia tu’itino i Iona ita tele.
Sā ia fa’apalasi ‘i lalo ma tagi e pei ona tagi o Samumeamanogi. Na ‘uma ona tagi Sau’aitagata, ‘ona tagi fo’i lea o Sina e pei ona ia tagi muamua ‘i ā Samumeamanogi. Na fa’alogo ane Sau’aitagata i le tagi a Sina, ona ita tele ai lea. Sa. ia tū a’e ‘i luga ma mcmo’e atu ‘i le fale o le’ā ‘ai Sina. Peita’i, na oso ane Samumeamanogi ‘ua puipui Sina. ‘A e sā le mafai lava le fiao’o atu o Sau’aitagata e ‘ai Sina. Sa liliu ane loa Samumeamanogi ‘ua fai fusu’aga ma Sau’aitagata. Na pa’u ‘i lalo Sau’ai— tagata, ‘a ‘o lo ‘o fasi pea e Samumeamanogi. Na i’u ’ ina vāivai Sau’aitagata, ona uio ane lea ma fa’apea ana ‘upu ‘i a Samumeamanogi,
“Sōia ia le fasia o a’u. ‘A ‘o le’ā ‘ou alu ‘i ā Tigilau mā te ōnai ‘i ā Sina.’

Na tu’ua e Sau’aitagata Samumeamanogi ma Sina, ‘a e alu ifo loa e ‘a’ami Tigilau. Peita’i, na ia o’o ‘i le totonugSlānū o le ala, ona toe oso ane fo’i lea o lona ita, ma 1 ua fa’apea ana ‘upu “Pagā, ‘ua ‘ou le iloa lava po ‘o le ā le mea ‘ua mālosi ai le pua’a e i uta nei, ‘a ‘o le mea e vāivai 1 i ā a’u?” Sā ia māfaufau loa e toe fo’i e fa’ato’ilalo Samumeamanogi, a e ‘ai Sina. Sa ia toe alu ane loa ‘i le fale ma futi lauulu o Samumeamanogi. Peita’i, na toe tago atu fo’i Samumeamanogi ‘ua fasi ma fa’avaivai Sau’aitagata. Sa toe uiō ane fo’i Sau’aitagata ‘ina ua txgaina, ma ‘ua fa’apea ane ana ‘upu ‘i ā Samumeamanogi, “Fa’amolomole, soia ia le toe fasia o a’ u. 1 Ua ‘ ou iloa nei ‘ ou te le mafaia ‘ oe. ‘ A e tu’u mai ia a’u ‘ou te alu ’i a Tigilau mā te ānai e va’ai Sina.”
Na alu ifo loa Sau’aitagata ma ‘ua taunu’u ‘i le mea o lo ‘o iai Tigilau. ‘E taunu’u atu le tama’ita’i ‘o moe Tigilau, ‘a ‘o lo ‘o nofo-nofo ai le isi ava a Tigilau ma lana fanau. Na iloa mai e le fafine le tama’ita’i ‘aitagata, ona ia togi ane lea o lana ulumatua ma faiatu ‘i ā Sau’aitagata, “Ū le tama lenā e tali ai lou laualo, ‘auā ‘ai fo’i ‘ua ‘e fiataumafa.”
Na oso ane Sau’aitagata ma le fiafia ‘ua pu’u si tama. ‘Ua ‘uma le ulunatua, ‘ a 1 ua fa’ asolo ane le fānau ‘ uma a le fafine e ‘ai e le tama’ita’i ‘aitagata. ‘Ua ‘uma ona ‘ai o le fānau a le fafine, ona tagi lea o Sau’aitagata ma fa’apea ana ‘upu ‘i ā Tigilau.
‘E tagi lava ‘ ita ma nofo i fafo nei,’Auā ‘ua tuli mai a’u e lo’u uso fialelei, Fā’ita lava e alu atu lelā mea e ‘aulelei, Tigilau e, ‘e pi’opi’o, papala, ma susupa le teine o lo ‘o i uta nei.
Sā nofo a’e ‘i luga Tigilau ina ‘ua fa’alogo ‘i ‘upu a lana ‘ilānutu, ma sā ia faiatu loa, “‘TŪ loa ‘i luga, tā ō po ‘o le ā lenā fe’au na ‘e sau ai.” Sā va’ai atu Tigilau ‘ua puta mai le manava o Sau’aitagata i le fānau a le fafine, ma sā toe faiatu loa, “‘0 lea ‘ā na ‘ou le vave ala, ‘ua ‘e ‘ai fo’i a’u. ‘A e savali loa ta o.”
Sa tali atu Sau’aitagata, “‘Oil Oil pagā ‘oe lou valea. ‘0 le a le mea o le’ā fa’atigāina ai ‘oe i lena fe’au? Faimai sau ‘upu, ona ‘ou alu lea e ta’u ‘i ai.”
Sa faiatu Tigilau, “‘E leai se mea fa’apenā. Tā te ō lava ma ‘oe.”
Na sāvali a’e loa ‘i uta Tigilau ma Sau’aitagata. Na lā o’o ane ‘i le isi vāega o le ala, ona faiatu lea o Sau’aitagata ‘i a Tigilau, “Sau ia ‘ ina muamua ‘i utā, ‘a e se’i ‘ou alu ifo ‘i le itu lea i la’u fe’au.”
Sā muamua loa Tigilau ‘i uta, ‘a ‘ua alu Sau’aitagata ‘i Sāvavau i le mea o lo ‘o iai le ‘autaunonofo a Tigilau ma ā lātou fanau. Na toe manatua e Tigilau ana āvā ma ana fānau o lo ‘o i Sāvavau, ‘a ‘ua tuai.
‘ Auā na taunu’u atu loa ‘i ai Sau’aitagata, ma folo ola ‘uma le ‘autaunonofo ma a lātou fānau.
Na savali pea Tigilau ‘i uta, ‘a ‘ua le galo i Iona māfaufau Iona alofa ‘i ana fānau. Na ia taunu’u ‘i le fale ma va’ai ‘i a Sina, ‘ā ‘ua
musu ai ‘ona ‘o Iona alofa tele ‘i ana āvā ma ana fānau. ‘0 le mea lea na ia le tautala lelei ai ‘i ā Sina, ma ‘ua ia le ‘avea fo’i Sina e fai ma ana mānamea e pei ona ia moemiti ‘ i ai. Sā fa’ anoanoa tele Sina i lenei mea ‘ ua tupu, peita’ i, sa ia lotomalie pea e tigaina ai i le mea na ia mana’o ai.

‘A ‘o nonofo fa’anoanoa Tigilau ma Sina ma Samumeamanogi i le fale, sā fa’afuase’i ona lātou va’aia Sau’aitagata ‘o taumālua mai ma Iona
manava ‘ua totoso i le ‘ele’ele. Na iloa atu e Tigilau, ona fa’apea lea o ana ‘tpu, “Talōfa e, i sia’u fānau, ‘ua folo ola e le meaola e sau nei.”
‘A ‘o Samumeamanogi, ‘ua ia tū a’e ‘i luga ma le ita tele, ‘ua ia alu atu loa ma le ‘ogalā’au ‘ua taisi ai Sau’aitagata. Na fiu Samumeamanogi e taisi Sau’aitagata, ‘a e na ‘o le ‘ata’ata lava o Sau’aitagata, ‘auā na te le ‘o toe lagona se tigā o Iona tino. Sā ta’atia i lalo Sau’aitagata ma ‘a’amu ane ‘i ā Samumeamanogi, ma fa’apea ana ‘upu, “‘O le’ā ‘ou leaga, suga. Po ‘o le ā lava le mea e fasi ai fua a’u?”
Sā faiatu Samumeamanogi, “‘Ia vave ona lua’i mai ‘i fafo ni isi tamaiti.”

Sā lua’i ane loa ‘i fafo e Sau’aitagata tama e to’alua. Ma sa faiatu loa Tigilau ‘i ā Samumeamanogi, “Ctnai loa e 5 ‘i tai ma tama ia e faia lua fe’au. Ma vave toso ‘i tai le fafine lea manū ‘o vāivai, ‘auā ‘ā mālosi nei, ona le mafai lea ona taofi o Iona taufe’ai.”

Sā ō ane loa Samumeamanogi ma tama e to’alua ‘ua toso le fafine ‘i tai, ‘a ‘o Tigilau ma Sina ‘ua ō ifo fo’i ‘i tai i le isi ala. Na taunu’u ane Sina ma Tigilau ‘i le isi.fale, ona tia’i ai lea ‘o Sina, ‘a ‘ua alu Tigilau ‘ua aumoe solo ‘i isi fafine o le nu’u. Sā nofo to’atasi pea Sina i le fale ma fa’anoanoa ai. Sā ia toe māfaufau ‘i aumoega e tele na si’i i ■£ te ia. ‘ A * o lenei ‘ ua agaleagaina. ia, ma ua i uvale fo i le mea na ia loto ‘ i ai. Sa ia masalosalo f o’ i, ai o le totogi lea o Iona te’ena o aumoega na ‘auvasa mamao mai ‘ona ‘o ia.

‘A e ui lava ‘i lenā, ‘a e na i’u lava ‘ ina tauia Iona mana’o. ‘Auā na fiu Tigilau e su’e se tama ita 1 e tau ma ‘ua ’avea loa e fai ma ana
‘0 le mea lea na la toe fo 1 ai i a sina, na manamea. Sā lā fefa’aalia’i fo’i mea si moemiti ai le tasi ‘1 le isi, ‘a ‘0 lea ‘ua fa’ataunu’uina ina ‘ua 11 fa’atasi. Sā II nonofo loa 1 lo la fale, ma atia’e lo ll’ua lava ‘āiga. ‘Ua fiafia fo’i Sina, ‘ auā ‘ua taunu’ u Iona fa’ amoemoe na ‘ auvasa mamao mai ai.

Sina Desires Tigilau

In the village of Lepu’a, there lived a couple named Taue and Fa’alaulaue. They had only one child, their daughter Sina. Sina was a famously beautiful young lady who was also very eloquent and strong physically, and for these reasons her parents were very proud of her. Her parents were even happier because of the many gifts which her many suitors brought to them when they came to propose to Sina. Not only were these proposals from the men of Samoa, but from many other men of high standing throughout the Pacific Islands.

The first proposal to Sina’s parents was from Tuitoga. Sina’s parents at first accepted Tuitoga’s proposal because they were impressed that he had traveled so far and felt sympathy for him, but especially because of the many gifts he and his entourage brought for Sina and her parents. However, when they asked Sina about her thoughts, Sina’s response to her parents was, “I do not wish to be married this day.” When her parents explained her reluctance to Tuitoga, he returned most dejectedly with his travelling party to Tonga.

Not long after Tuitoga’s proposal was rejected, Tuifiti arrived with his gifts of proposal. However, Sina also rejected Tuifiti’s proposal. The Tuifiti returned to Fiji, equally disappointed, leaving all of his gifts and the many presents he had brought for Sina and her parents. Sina continued to reject proposals from all other chiefs and some untitled men of Samoa who came to ask her parents for permission to marry Sina, which caused her parents increasing worry.

Sina continued to live with her parents until at last one day she was finally ready for a husband. She uttered to herself, wondering, “Who will I marry? I have not found anyone who has come to propose who I would be happy with and might truly love.”

Sina’s thoughts were interrupted when she began to hear rumors about Tigilau, the prince of the village of Savavau. The story Sina heard was that Tigilau was a very handsome man of high standing, and he had claimed that all that he had on his land was intended for Sina. Sina thought about this rumor of his desire for her, and began to dream of Tigilau incessantly and to desire him constantly.

One day, Sina went and sat under the pu’a-gagana (talking wild hibiscus) tree and wondered what this pu’a-gagana tree would say to her. The cool breeze gently blew towards pu’a-gagana and for this reason, and feeling this, she heard all of the blossoms of the pu’a-gagana crying out to her saying, “Tigilau is waiting for you with great hopes!” Sina’s thoughts became weaker by the moment, and she longed to see Tigilau. She stood up, left her place under the tree, and walked towards the house with a new resolve.

She made up her mind that she would go and search for Tigilau and make him her husband. She then grabbed her ‘ie toga (fine mat), tied it around her waist and placed a comb on her hair while holding a fan in her hand as she walked out.

Sina jumped into the ocean and swam towards the village where Tigilau lived. She swam night and day, until she finally arrived at his village and emerged from the ocean. When she saw her reflection in the water, she realized her body had taken on a deep red hue from the sun and the seawater during her long journey, and her face had become even more beautiful!

Not long after she had collected herself standing by the water, several of Tigilau’s ‘autaunonofo (single bethrothed women) servants came to see her. They saw her sitting next to the water and they wondered who this young lady was as they marveled at how her beauty surpassed them all. The women servants became instantly jealous of her beauty and began to whisper among themselves, “It is best we find a way to kill this beautiful lady because if Tigilau saw her, he would want her instead of one of us.”

Another woman cautioned, “Let us not kill her, otherwise Tigilau will be angry with us, so let’s have someone else do it. Instead we could tell Tigilau’s ‘ilamutu (evil spirits) named Samumeamanogi and Sau’aitagata, and let them do what they decide.” They all agreed with this more cautious advice and decided to follow it, before they approached Sina.

When Tigilau’s ‘autaunonofo servants arrived at the water and approached Sina, she promptly asked them, without hesitating, “Please, can you tell me where I can find Tigilau?”.

The ‘autaunonofo servants were happy that Sina had asked. They were not going to tell her where Tigilau was, but were instead directed her to where his ‘ilamutu resided so that Sina would go there instead, and surely and be eaten by these cannibalistic ‘ilamutu. So they said to Sina, “Come, Tigilau just left this side of the village. He went inland behind the village, so come along and take this road.” They showed Sina the way, and said to her again, “When you go through this route, you will come to a place where the road is divided. On the road to the right, you will reach the plains; but on the road to the left, you will reach the resting place of Tigilau.”

Sina then walked happily with the thought that she had been directed to the right place by the ‘autaunonofo servants of Tigilau. Sina arrived where the road was divided, then followed the road to the left as told to her by the women. Sina kept walking, eagerly preparing her body along the road, and thinking to herself it won’t be long before she finally meets Tigilau.

However, her happiness quickly changed to consternation when she approached a fence built entirely of human skulls. She then realized that the ladies she met at the water had lied to her. But, being fearless, Sina did not turn around to flee, nor did she feel defeated by her current predicament. Instead, she pushed forward fully prepared to face her present difficulties. She fully understood that this was a trap the women had set for her. As she got closer to the fence built with skulls, she saw the movement from the precious rocks that covered the floor of ‘ilamutu’s house. Not only that, she also saw many treasures behind the back of the house, noticing the wide expanse of land inside the fence where many different trees and flowers of many colors grew.

As she approached the fence, her sense of calm began to leave her and she became more and more angry about the women’s deceit. Unable to contain her anger, she walked into the house and destroyed everything that was there. She came out of the house and next cut down the trees and burned all the flowers. After she had destroyed everything outside, she then made her way into the house and laid down and pretended to sleep in the front waiting for the ‘ilamutu. She grabbed the tapa cloth that was in the house and covered her legs.

Not too long after Sina had laid down, Samumeamanogi arrived at the house. The ‘ilamutu saw the awful condition of the land and house, so she stepped back outside of the house, and began to wail. She was extremely angry, crying and cursing with these words:

O ai le pua’a e moe nei? (Who is the pig who sleeps here?)

Ua na soloi le pa nei? (Who has destroyed this fence?)

Ma fa’atafanua le fanua nei? (And destroyed this good land?)

A o ai na na fa’ataga lou lalelei (And who allowed your beauty?)

E te talai le oloa nei? (Who authorized the opening of these goods?)

O le’a fa’atali nei se’i ta talanoa lelei (I will await outside so we can have a good talk)

When Sina heard these words and she sat up and cried and said these words:

O ai le pua’a e e’e nei? (Who is the pig that is yelling?)

A ‘ou fa’atali i fale nei se’i ta talanoa lelei (I will wait in the house so we can talk)

‘Aua na agi atu le fisaga (Because I felt the wind blowing)

Ma gagana alofa ai fua o lo’u pu’agagana (The message of love came from the pu’a tree)

Ua mafua ai ona si’i mai la’u avagaga (This is the reason why I am here)

Sa aupo, auao le ausiga ( I swam for nights and days)

Ma taunu’u i Savavau le sa’iliga ( I landed my search in Savavau Village)

Sa ou fesili i le ‘autaunonofo a Tigilau (I asked the servants of Tigilau)

Po’o fea o iai lo’u au (Where is my love?)

Sa latou faasino sese a’u e ala i le fau (They gave me the wrong directions)

Ae tu’u le ala i le gau, o lo’o moeseu ai Tigilau (They kept Tigilau’s residence secret!)

Samumeamanogi heard the words of Sina and felt great sympathy for her. He then went to the house and told Sina, “Poor thing, you would have died had the wicked lady cannibal up here had found you. But come, prepare well your words to cry out when she arrives. Try not to cry like that again; change your words before you upset her and she kills you.”

Sina then said, “It is well, thank you for your help, but please how will I know when she arrives?”

Samumeamanogi answered, “You will know when she comes when there is first a heavy downpour of rain, the burst of thunder, a bolt lightning, and shaking of earthquakes. Finally, the land will be darkened.”

Sina replied to Samumeamanogi, “Thank you for everything you have shown me.”

Not long after Sina and Samumeamanogi finished their discussion, as predicted, the bolts of lightning and bursts of thunder came down, followed by heavy rains which darkened the entire land. Sina saw and heard those dreadful warnings, and began to worry about what words she would say to the female cannibal. She soon heard the heavy sigh of someone slowly walking with a heavy load. She realized it must be the cannibal lady Sau’aitagata who had just arrived. Then her heart began to beat heavily because she was afraid and could not find the right words to say to the wicked cannibal spirit.

Sau’aitagata reached beside the house then she smelled the fragrance of Sina. She started to laugh and said, “This is probably a delicious feast from my brother Tigilau.” She then dropped the load of dead people she was carrying and walked towards the house. Before she reached the house, she stopped as she saw how terrible the house looked. She then turned to the back and noticed that the land had been totally destroyed. She was so angry, she hit herself. She dropped down and cried like Saumeamanogi did. After Sau’aitagata cried, then Sina cried as she did initially to Saumeamanogi. Sau’aitagata heard Sina’s cry and she became even more angry. She stood up and ran towards the house, desperate to eat Sina. However, Saumeamanogi, who had been hiding nearby, jumped out to protect Sina.

But Sau’aitagata was undeterred. She would get to Sina and eat her. Saumeamanogi turned and fought with Sau’aitagata. Sauaitagata fell while Saumeamanogi continued to beat her. Sau’aitagata became weak and pleaded with Saumeamanogi, “Stop beating me! I will go to Tigilau and have him come with me to see Sina.”

Sau’aitagata left Saumeamanogi and Sina, then proceeded to go and find Tigilau. However, as she reached the middle of the road, she started to get angry again and started to say to herself, “Alas, I do not know why this pig is so strong up here, when she is much weaker than I.” She then thought of returning to defeat Saumeamanogi and eat Sina. Having changed her mind, she then went back to the house, found Saumeamanogi and began pulling her hair. However, Saumeamanogi’s beatings soon weakened Sau’aitagata again. Sau’aitagata moaned loudly as she was in great pain. She then said to Saumeamanogi, “Please stop beating me up again. I know now that I cannot defeat you, but let me go and get Tigilau to come with me to see Sina.”

This time Sau’aitagata kept her word, and she traveled on until she reached Tigilau’s house. When she got there, Tigilau was asleep, and one of Tigilau’s other wives and children was sitting there watching over him. Tigilau’s wife noticed the witch cannibal and then, so great was her fear for her own life, in hopeless despair she threw her firstborn to Sau’aitagata and, “Go ahead and eat this boy to satisfy your hunger, I can see that you are very hungry.”

Saua’itagata jumped with joy, and captured the little boy. After the firstborn was eaten, she remained ravenous for more. The fearful wife threw the other children, one by one, to her to eat. After eating all of the woman’s children Sau’aitagata cried out these words to awaken the sleeping Tigilau:

E tagi lava ita ma nofo i fafo nei (I cried and sat outside)

Aua ua tuli mai a’u e lo’u uso fialelei (Because I was chased by my sister.)

Fa’ita lava e alu atu le la mea e aulelei (It is hard to see her beauty.)

Tigilau e, e pi’opi’o, papala, ma susupa le teine o lo’o i uta nei. (Her body is deformed and ragged.)

Tigilau sat up as he heard the words of his ‘ilamutu and he said to her, “Stand up, and let us go to see what trouble it is that brought you here.” Tigilau saw that Sau’aitagata’s stomach was bloated from eating the woman’s children and again he said, “If I had not awakened when I did, you would have eaten me as well. But come let us walk.”

Sau’aitagata answered, hoping Tigilau would change his mind, she cajoled, saying “Oh! Oh! How foolish you are! Why should you be bothered by anything you think I might have done? You simply need to tell me your thoughts, and then I will relay them to her.”

Tigilau scoffed at this pathetic attempt to keep him from learning the truth, and was determined to see for himself what she might have done, saying, “That will not happen! I will make you take me there and show me no matter what you say.”

Tigilau then walked with Sau’aitagata. When they reached a certain part of the road, Sau’aitagata sought to distract Tigilau, saying “Come, you go ahead first, while I go to the other side to take care of a matter.”

So Tigilau went ahead inland while Sau’aitagata went to Savavau where the ‘autaunonofo servants of Tigilau and their children had lived. Tigilau began to realize that it was too late to save his wives and children in Savavau, as he more clearly understood that his ‘autaunonofo and their children had already been killed and eaten.

As Tigilau continued to walk inland toward Sina, he could not keep his love for his children from taking over all of his thoughts. So entirely troubled by these thoughts, when he arrived at the house and saw Sina, he was overcome with grief. He shunned Sina because of his despair over the loss of his wives and children. He could not bring himself to speak kindly or respectfully to Sina. He did not take Sina as his wife as he had once dreamed. Sina was saddened by what had just happened, however, she accepted all the pain and difficulty, and understood that she herself, although without fault, was the reason for Tigilau’s sorrowful predicament.

While Tigilau, Sina and Saumeamanogi were sitting at the house, filled with sadness, they suddenly saw Sau’aitagata with her stuffed belly hanging and dragging on the ground.

Tiglau saw her and said these words, “My poor children, they were swallowed alive by that vicious cannibal coming here!”

But Saumeamanogi stood up with anger and went with a big stick and beat Sau’aitagata. Samumeamanogi tried in vain to beat Sau’aitagata who only laughed at her because she could not feel any pain. Sau’aitagata laid down and mocked at Saumeamanogi and said these words of great sarcasm, “Please, please be careful, I’m getting hurt here. Why are you beating me up again?”

Saumeamanogi said, “Hurry and spit out some of those children you have eaten.” Sau’aitagata then vomited out two boys. Then Tigilau said to Saumeamanogi, “Come and go with these boys to do your chores. And drag this lady Sau’aitagata away while she is still weak, because when she regains her strength, we will not be able to stop her cannibal appetite.”

So Saumeamanogi and the boys dragged Sau’aitagata seaward while Tigilau and Sina took the other route towards the ocean. When Sina and Tigilau reached one of the houses, he parted from Sina and left her there, all alone, while Tigilau went and reacquainted himself with other women of the village. Sina was left at the house by herself and was very sad. She thought back to the proposals of many men that wanted to marry her. And now she began to feel very mistreated since her dreams of marriage had not turned out as she had hoped. She wondered if this was retribution of the spirits for rejecting all the proposals of those men who traveled so far to marry her when she was young and beautiful.

In spite of this dreadful beginning, time passed, and Sina’s wishes were eventually granted. Tigilau looked tirelessly for a woman who would satisfy him, and make his terrible memories vanish, but he could not. As his sadness lifted, he realized Sina was blameless, and he returned to her and made her his one and only love. They both confessed their thoughts regarding their dreams and wishes for each other when they finally came together. Finally, they could then live in their home, and start their own family.

Sina was finally happy as all the hopes for which she had travelled so far and at such risk came to be at last.

 

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