The Fine Mat of Tonga: The Reason the Samoan ‘ie Was Named the ‘Ietoga

O Le Mafua’aga Na Fa’aigoa Ai Le Ie Samoa O Le le Toga

E fa’apea le tala, o le tama’ita’i mai Tula i Tutuila e igoa ia Māofa na ia lalagaina le ulua’i ie na ave i Toga, ma toe aumai i Samoa, ma fa’aigoaina ai loa o le ie toga. O le ie lenei sa galuea’iina ma lalagaina i le pitonu’u o Tula e igoa ia Ma’opua. Ma o lo’o iai nei le papa sa tatao ai lau ie ua fa’aigoaina o Taogalau’ie. O lo’o iai fo’i ma le vai ua fa’aigoaina o Ta’aigalau’ie, auā na ta’ai ai lau ie i lenā vai. O lo’o iai fo’i ma le malae ua fa’aigoaina o Fa’alāgālau’ie, auā sa fa’alā ai lau’ie i lenā malae. O lo’o iai fo’i ma le fasi fanua i lenā lava pitonu’u ua fa’aigoaina o Soligā’ie, auā o le fanua lena sa tū ai le maota na sosoli ai le ie. Ma o lo’o iai fo’i ma le paepae ua fa’aigoaina o Legagā’ie, auā sa fālō ma lelega ai le ie i lenā paepae. O le tama’ita’i lenei o Māofa sa faiāvā i ai le tamaloa Futu e igoa ia Tuisamata. Ma e to’alua la alo tama’ita’i; o Ameteolepala ma Logo’iālise. Sa logologoā tala o lenei aiga i Tutuila atoa ona o le manaia o le ie-Samoa na lalaga e le tama’ita’i o Māofa. Na fa’alogo ai le atali’i o Le’iato e igoa ia Togiola, ona ia mana’o lea i le ie. Ma na pau le auala e mafai ai ona ia maua le ie, o lona fa’aipoipo lea i se alo tama’ita’i o Māofa ma Tuisamata. Ma o le mea lea na fa’aipoipo ai Togiola i a Logo’ialise, le alo tama’ita’i la’iti’iti o Māofa ma Tuisamata, ma na maua ai le ie. Na’o le to’atasi lo la alo, o Manalita. O Manalita, lenei na faiāvā i ai le tamaloa mai Masefau e igoa ia Lepogafaigā, ona alu fo’i lea i ai o le ie. Na’o le to’atasi fo’i le alo o Manalita ma Lepogafaigā, o le tama’ita’i lea o Manuosofusi. Na fa’aipoipo Manuosofusi i le ali’i sili o Āfono e igoa ia Tui Āfono, ma ua la mauaina ai fo’i le ie. Na’o le to’atasi fo’i le alo o Manuosofusi ma Tui Āfono, o le tama’ita’i lea o Tau’oloasi’i. Ma na o’o ina ua maliu Tui Āfono, ona nonofo lea na’o Tau’oloasi’i ma lona tinā ‘o Manuosofusi i Afono. Ma ua la tausia fa’alelei pea le ie.

Na o’o ‘i le tasi aso, ona taunu’u ane lea o le malaga a tamāloloa e to’alua i le fale o Tau’oloasi’i ma lona tinā. O igoa o le auali’i o Leatoia ma Leagonia. O laua o soa ta’uta’ua o Tutuila e igoa ia Fuā’autoa. O ia lea na ia fasi tagata Toga na i Tutuila ma tutuli i le sami. Ma o le mafua’aga na ala ai ona o le auali’i i le fale o Tau’oloasi’i ma Manuosofusi, ona ua latou manana’o i le ie o lo’o teu e Manuosofusi. Peita’i, sa tali ane Manuosofusi i le auali’i, e le mafai ona ave’eseina le ie, ona o lo’o fai le ie ma aluga a lana tama teine o Tau’oloasi’i. E ui lava ina sa te’ena le mana’o o le auali’i, ae sa la nonofo pea ma tauanau Manuosofusi ina ia ave atu le ie la te avea i lo la matai o Fuā’autoa.

Sa fai atu loa Manuosofusi ia Leatoia ma Leagonia, “Sole e, e fa’apenei, o le a tatou o muamua tatou te lama i le sami, ona tatou o mai ai lea fai se tonu i le ie.” Sa malilie ane loa le auali’i i le tonu ua fai atu ai Manuosofusi, ma ua sauni loa ma le latou lama. Sa latou savavali ifo i le matafaga ma a latou sulu aulama. Sa fai atu loa Manuosofusi i lana tama teine o Tau’oloasi’i, “Sau i na moe i le fuefue ma le ie, a o le’i matou ō e lama mai ni i’a.”
Sa alu ifo Tau’oloasi’i ua moe i le fuefue, ae aluga lona ulu i le ie. A ua ō loa Manuosofusi ma tamaloloa e lama i le sami.

A’o aga’i atu i le a’au le lama a Manuosofusi ma tamaloloa, o le taimi lea na taunu’u ane ai le va’a mai Toga. O le va’a lea o lo’o malaga mai ai le uso o le Tui Toga e igoa ia Lautivunia, ma lana au malaga. Na va’aia e Lautivunia ma lana au malaga le lama a le fafine ma tamaloloa e to’alua, ona fa’apea atu lea o Lautivunia i lana au malaga, “O mai tatou o e tapu’e mai tagata ia e fai ma tatou fa’aoso i le Tui Toga pe a tatou toe fo’i i Toga.” Sa afe ane loa le va’a o Lautivunia ma lana au malaga i le a’au.

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Sa latou feosofi i le a’au ma fa’atele’a’i atu loa i le mea o lo’o lama ai le fafine ma tamaloloa e to’alua. Na iloa atu e Manuosofusi tagata o lo’o aga’i atu i le mea o lo’o latou lama ai, ma sa ia fai atu loa i tamaloloa, “Sole e, tatou o i uta isi a’u tama, e foliga mai o lo’o omai tagata nei e ave tatou.”
Sa latou fa’atelevave ifo loa i uta, a ua tuliloa ane pea latou e Lautivunia ma lana au malaga.

Na maua ane latou i le matafaga, fa’atasi ai ma si teine o Tau’oloasi’i o lo’o momoe ma le ie i le fuefue. Ma o le māfua’aga lea na maua mai ai le igoa o lo’o masani ona fa’aigoa ai le ie toga o le Moeilefuefue. Sa faiatu loa Lautivunia ia Manuosofusi ma tamaloloa, “O mai ia, o lea tatou o i lo matou va’a i Toga.”

Sa latou o ane loa i le va’a, ma malaga ai loa i Toga. Na taunu’u le va’a i Toga, ona alu ane lea o le Tui Toga ua fa’afeiloa’i lona uso o Lautivunia ma fai atu i ai, “O mai ia, tau ina ua sao mai le tou faigamalaga, ae pe na fa’apefea le malaga?” Sa tali atu Lautivunia, “Ua fo’i manuia mai le malaga, ma o lo’o iai fo’i ma le inati mo lau afioga a le Tui Toga.” Ona avane lea e le au malaga si teine o Tau’oloasi’i ua fai ma inati mo le Tui Toga. Ma ua avea ai Tau’oloasi’i ma avā a le Tui Toga. A’o le ie sa fai ma aluga o le teine, ua ave e Manuosofusi ua teu fa’alelei.

Sa fiafia tele le Tui Toga ia Tau’oloasi’i ona o lona atamai e fai fe’au uma o le aiga. Ma ua avea lea ma ala ua feitai ai isi avā a le Tui Toga ia Tau’oloasi’i, ma ua latou taupulepule loa i se auala e fasiotia ai Tau’oloasi’i. Na o’o i le isi aso, ona alu ane lea o le tasi avā a le Tui Toga ua fa’aosooso Tau’oloasi’i, ma ua fai atu i ai, ”Ua na’o oe lava le avā a le Tui Toga e te le o faia se mea’ai e fa’ama’i ai le manava o le Tui Toga, ina ia oulua nonofo ai na o oulua i le fale.”

Sa ata’ata le tama’ita’i o Tau’oloasi’i ma fa’apea lona manatu, ailoga e āfaina ai ia pe a na faia lena mea. O le mea lea na alu ai Tau’oloasi’i ua matuā la’u na o mea’ai lololo e taumafa e le Tui Toga, ma ua ma’i ai le Tui Toga. Na atoa le vaiaso o ta’oto pea le Tui Toga i lona gasegase tau manava, ma ua avea lea ma ala ua masalosalo ai tagata o le mālō, ma ua latou fesilisili pe ai se a ua fa’a’umi’umi ai le gasegase o le Tui Toga. Na latou iloa mulimuli ane o le fafine Samoa o Tau’oloasi’i na ia fafaga le Tui Toga i mea’ai lololo. Ma sa latou ita uma ia Tau’oloasi’i. O le mea lea na fono ai le mālō e sa’ili se fa’asalaga mo Tau’oloasi’i. Sa maua loa ma le latou fa’ai’uga, “O le a susunu ola tama’ita’i Samoa uma o lo’o iai i Toga.”
Sa la’u ane loa fafie ua pusa ai le umu tele i totonu o le malae. Ma ua tapu’e ane fo’i tama’ita’i Samoa uma ma fa’ata’atitia i tafatafa o le umu. Na o’o i le taimi o le’a lafo ai tama’ita’i i le afi musaesae, ona vala’au atu lea o Manuosofusi, “Fa’amolemole, aua ne’i lafoina matou i le afi, a’o lea o le a tatala atu lo matou togiola.”

Sa tago ifo loa Manuosofusi i le ie a lana tama ua tatala atu i luma o le Tui Toga ma tagata o le mālō. Sa fa’apea atu fo’i ana upu, “O lo matou togiola lenei, ma o le igoa o le ie o Moeilefuefue. Ma a fai a’e matou te ola i le pule a lau afioga le Tui Toga, ua aogā le ie. Ma e ui ina tasi lenei lava ie, ae tasi ae afe.” Ma o le mea lea na fa’aigoa ai le ie toga i le Tasi’aeafe. Na talia e le Tui Toga le ie, fa’apea fo’i ma le olega a le tama’ita’i o Manuosofusi. Ma ua toe ola ai tama’ita’i Samoa uma na tapu’e ane e susunu i le afi. Sa fa’apea atu fo’i le malelega a le Tui Toga, “O le a ola tama’ita’i Samoa uma, ma o le a puipuia lelei lo latou nonofo ai i Toga.” Ma o le mea lea na fa’atonu ai e le Tui Toga ana au’auna ina ia saunia ni nofoaga lelei i lona nu’u e nonofo ai taupou ma tama’ita’i Samoa uma. Na uma ona saunia o mea uma, ona o ane loa lea o tama’ita’i Samoa ua nonofo ai i le nu’u o le Tui Toga.
Na o’o i le isi aso, ona alu ane lea o Lautivunia, le uso o le Tui Toga, ua moetolo i isi taupou Samoa e to’alua o lo’o nonofo puipuia i le nu’u o le Tui Toga. Sa faate’ia le fale o tama’ita’i, ona o ane ai lea o le auali’i o Leatoia ma Leagonia e va’ai po’o ai le ua moetolo atu i taupou. Sa maua atu e Leatoia ma Leagonia le ali’i o Lautivunia, ona la ave lea ua fa’amoe i lo la fale. Na logotala le Tui Toga i le mea ua tupu, ona ia tuli lea o au’auna e a’ami ane Lautivunia i le fono a le malo. Na o au’auna i le fale ma maua atu i ai na’o Leatoia ma Leagonia, ae leai se Lautivunia. Sa fesili loa au’auna ia Leatoia ma Leagonia, po’o fea o iai Lautivunia. Ae sa tali ane le auali’i, “Ma te le iloa.” Sa fa’atonuina loa Leatoia ma Leagonia e au’auna ina ia ta’u ia Lautivunia e usu ane i le fono a le mālō i le aso e soso’o ai.

Na o’o i le afiafi, ona alu ane lea o Lautivunia i le fale o Leatoia ma Leagonia. Ma sa fai atu loa le auali’i ia Lautivunia, “Ali’i, na sau le sāvali a le Tui Toga ma le mālō, ina ia e usu atu taeao i le fono a le mālō.”

Sa faiatu loa Lautivunia ia Leatoia ma Leagonia, ”A oulua alolofa ia te a’u, ona oulua faia lea o le mea lea o le a ou faiatu ai. A o’o taeao, ona oulua fa’asaga lea e fai se umu fa’ausi; lalaga ma se ma’ilo tele e tasi, ona fu’e lea i ai o ni mafu ona oulua o lea e sa’esa’e i luma o le Tui Toga.”

Sa fa’apea lava ona fai e Leatoia ma Leagonia le fa’atonuga a Lautivunia. Sa la sa’esa’e le ma’ilo tele ua tumu i mafu ma tu’u i luma o le Tui Toga. Na va’ai ane i ai le Tui Toga, ona ia fesili ane lea, “Po’o le a lea?” Sa tali atu Leatoia, “O le ma’ilo fa’ausi e tali ai lau sua.” Sa tago ifo le Tui Toga i mafu o le fa’ausi ua tau’ai i fafo o lona fale. Na va’aia e Leatoia ma Leagonia lea uiga ua fa’aalia e le Tui Toga, ona la tu’umuli filemu lea i lo la fale.

Na o’o i le afiafi o lenā lava aso, ona tuli fo’i lea e le Tui Toga ana au’auna e a’ami ane Lautivunia i le fono a le mālō. Sa le maua atu Lautivunia e au’auna i le fale, ona la fesili fo’i lea i a Leatoia ma Leagonia, po’o fea o iai Lautivunia. Ae sa tali ane Leatoia ma Leagonia, “Ma te le iloa.”

Sa fai atu loa au’auna, “A sau Lautivunia, ona fai atu lea i ai, ia vave ona usu atu taeao i le fono a le mālō, leaga ua to’atama’i le Tui Toga.” Ua o’o i le pō, ona tolotolo ane lea o Lautivunia i le fale o Leatoia ma Leagonia ma sa fai atu loa le auali’i ia Lautivunia, “Sa toesau fo’i le sāvali a le Tui Toga ma le mālō, ina ia e usu vave atu taeao i le fono a le mālō, leaga ua to’atama’i le Tui Toga.”
Sa tali atu Lautivunia, “Ua lelei ua oulua ta’u mai, ae ou te le alu i ai. A e fa’amolemole, ua toe tasi lava le mea lenei o lo’o totoe ia te a’u ou te mana’o lua te faia. A o’o taeao, ona oulua o lea e fati mai se lau fiso ma se lau tolo, ona oulua ave lea i le Tui Toga pe na te mate’ia le uiga o lenā mea ua ou avatu.”

Sa usiusita’i lava Leatoia ma Leagonia i mea uma na fai atu ai Lautivunia. Ma ua la fa’apea fo’i ona fai e pei ona fai atu ai Lautivunia. Ua malama le taeao o le aso na soso’o ai, ona usu lea o Leatoia ma Leagonia ua fafati mai le lau o le fiso ma le lau o le tolo. Ma ua la o atu loa ua avatu na lau i le Tui Toga.
Sa tago ifo le Tui Toga i na lau ua saei ma tia’i i le tafuna’i. Ona ia fesili atu lea ia Leatoia ma Leagonia, “Po’o fea Lautivunia?” Ae sa tali atu le auali’i, “Ma te le iloa.” Sa toe fo’i ane Leatoia ma Leagonia ua nofonofo i lo la fale. Na o’o i le po, ona alu ane fo’i lea o Lautivunia i le fale o Leatoia ma Leagonia, ma fesili atu, “Po ua fa’apefea mea na oulua ave i le Tui Toga?” Sa tali Leatoia, “E leai se mea na talia e le Tui Toga, auā sa lafoa’i i fafo mafu o le fa’ausi, ma saei fo’i le lau fiso ma le lau tolo na ma avatu.”

Sa fai atu loa Lautivunia, “Ua lelei, ae a toe sau le sāvali taeao, ona oulua fai atu lea i ai, lua te le iloa le mea o lo’o ou iai. Ae a malama le taeao, ona oulua eli lea o se lua. Eli ia lua gafa lona umi, gafa lona lautele, lua gafa lona maualalo.

A uma ona eli le lua, ona oulua ave lea i ai o ni tao e fa’atutū ai. Ia ū i luga mata o tao. A’o a’u, o le a ou alu ou te eva i a’u uō, ona ou fo’i mai lea ou oso i le lua. Ae a uma ona fai na galuega ua ou fa’atonu atu, ona lua o lea e pu’e mai se tifitifi mai le sami; aumai ma ni uso o ogafa’i, ma ni fatu o ulu Manu’a. O na mea ia lafo atu uma i o’u luga pe a ou oso i le lua. Ona tanu lea o a’u ia lilo lo’u tino atoa, ona fa’atumu lea o le lua i palapala. Ma le isi mea ia tautuana ma oulua, ia aua lava ne’i oulua ta’ua a’u i se tasi. Auā a lua ta’ua a’u i se tasi, ona tou le o’o lea i Samoa. Ae fa’atali se’i tou o’o i Samoa ona fa’ato’a ta’u lea o a’u.”

Sa fa’apea lava ona faia e Leatoia ma Leagonia e tusa ona fa’atonuina ai laua e Lautivunia. Na o’o i le afiafi o le aso na soso’o ai, ona fo’i mai lea o Lautivunia ma oso loa i le lua. Sa o ane loa Leatoia ma Leagonia ua lafo i luga o Lautivunia le tifitifi, ma uso o ogāfa’i, ma fatu o ‘ulu Manu’a. Na uma lea, ona la tanu lea o le tino o Lautivunia, ma ua fa’atumu le lua i palapala. Ua uma ona tanu o Lautivunia, ona o ane lea o Leatoia ma Leagonia ua nonofo i lo la fale e pei lava e leai se mea na tupu. Sa le utuva fo’i ona o ane pea savali atu le Tui Toga e fesili mo Lautivunia, ae sa tali lava Leatoia ma Leagonia, la te le iloa.
Ua tele aso o sa’ili pea po’o fea o iai Lautivunia, a ua leai lava ma se tasi na te iloa le mea o iai. Na o’o i le tasi aso, ona fa’apea lea o le Tui Toga, “Talofa e, i si o’u uso o Lautivunia, ua tele aso o le iloa.” Ma sa ia fai atu loa i ali’i totoa o Toga, “O mai ia inā ō ‘i Fiti ma isi motu uma o Toga e su’e mai lo’u uso o Lautivunia.” Sa si’i loa le fua i Fiti ma isi motu uma o Toga e su’e mai tautivunia. Ae talofa, ua le mafai lava ona latou maua ai Lautivunia. Ma o le mea lea na latou fa’aauau ai loa le su’ega o Lautivunia i Samoa. Sa taunu’u le latou fua i gatai o Falefā, ona tuli lea i uta o le isi tamaloa e utu mai ni vai. Na alu ifo le tamaloa i uta ua utu ana vai i le vai o le ali’i sili o Falefā ’e igoa i ia Leutelele’i’ite. Na fa’alogo ane Leutelele’i’ite o asa ane le tagata i lona vai, ona fa’apea lea o lana saunoaga, “O le vai o lo’o utu, ua le tauilo vai-folau.” Sa leai se tali a le tagata o lo’o utuvai, ae sa utu pea ana vai, ona ia toe asa fo’i lea i le vai aga’i i le isi itu. Na toe fa’alogo mai fo’i iai Leutelele’i’ite, ona fa’apea lea o lana saunoaga, “Ua le tauilo tapuvae folau, ua asa sasa’e le vai.” Sa leai lava se tali a le tagata sa utuvai, ae sa ia savali pea ma alu loa i lo latou va’a o lo’o fa’atali mai i gatai. Na ia taunu’u i le va’a, ona ia ta’u lea i le auva’a fa’amatalaga a le tagata na fai ane ia te ia i le vai. Sa latou feinu i vai na utu atu i le vai o Leutelele’i’ite, ona toe fo’i ai lea o lo latou fua i Toga. Na latou taunu’u i Toga, ona fesili ane lea o le Tui Toga, “Po’o fea o iai lo’u uso o Lautivunia?” Sa tali le ta’ita’i o le aumalaga na o e su’e Lautivunia, “Ia fa’amalie lau afioga a le Tui Toga, matou te le’i maua lou uso o Lautivunia, ae na’o fa’amatalaga na fai ane e le tagata o lo’o iai i Samoa.” Sa fai atu loa le Tui Toga, “Ua lelei, ae o mai e toe fo’i i Samoa i le tagata lena na fai ane fa’amatalaga ia te outou. Ma ia outou fesili i ai e ta’u ane po’o fea o iai lo’u uso o Lautivunia.”Sa toe fo’i loa le fua i Samoa ma taunu’u i gatai o Falefa. Ma sa o ane loa i uta le aumalaga ma fesili  ia Leutelele’i’ite, pe na te iloa le mea o iai le uso o le Tui Toga e igoa ia Lautivunia. Sa tali Leutelele’i’ite, “O muamua e aumai tagata Samoa uma o lo’o i Toga, ona ou fa’ato’a ta’u atu lea o le mea o lo’o iai Lautivunia.”Sa fo’i fiafia loa le aumalaga i Toga, ma ua latou aumai tagata Samoa uma o lo’o iai i Toga. Na taunu’u i Samoa tagata Samoa uma sa i Toga, ona fai atu loa lea o Leutelele’i’ite i le aumalaga a Toga, “Ua lelei ua fa’aolatia mai le faigamalaga a tagata Samoa sa i Toga, a’o le a ou ta’u atu nei le mea o lo’o iai Lautivunia.”

Sa mālōlō la’iti’iti Leutelele’i’ite mai lana fa’amatalaga muamua, ona lagi ai lea o lana solo fa’apenei: E to’i e! Le to’i e! O muli o aiga, Sa foua e Lautivunia, Se pā niu na ia sopo’ia, Se pā filimoto na ia la’asia, O tuna ma ula o pi’ia le pola! O puga ma one o taea le otaota! O Leatoia ma Leagonia, O fono o le ava o Tui Toga na lua mōlia, O le lau o le fiso ma le lau o le tolo na lua ‘aumaia. Na tago i ai le Tui Toga ma ia saeia. Na ia nutinutia ma togi i fafo. Pe ni ā ia? O fatu o ulu Manu’a na ia lomilomia, Ma se tifitifi na ia ati’atia, Nai au toe evaga i le laufanua pisipisia, Le Tui Toga e, ua e fa’asulu lava nai ana moliga e le’i talia.

Na uma ona lagi le solo a Leutelele’i’ite, ona ia toe fa’apea atu lea, “O mai ia inā toe fo’i i Toga, ona outou o lea e eli tafatafa o le fale sa nonofo ai Leatoia ma Leagonia. O i’inā o lo’o tanu fa’atū ai le ali’i o Lautivunia.”
Sa toe fo’i loa le aumalaga i Toga. Sa latou taunu’u i Toga ma eli loa tafatafa o le fale sa nonofo ai Leatoia ma Leagonia. Ma o i’ina na latou maua i ai le tino o Lautivunia. Sa latou ta’u lenei mea i le Tui Toga, ona fa’anoanoa ai lea o le Tui Toga, ona sa na le amana’ia fa’amaualaloga a lona uso o Lautivunia. Ae ui i lea, o le mea na fai e Lautivunia, ua fai lea ma auala ua mafai ai ona toe fo’i tagata Samoa sa nofo pologa i Toga.Sa faigatā ona galo i ni isi o tagata Toga a latou mafutaga ma tagata Samoa a’o iai tagata Samoa i Toga. E o’o fo’i i alo o le Tui Toga, sa latou talatalanoa i le Tui Toga e uiga ia Samoa ma ona tagata. Ma na o’o i le isi aso, ona fai atu lea o le afafine o le Tui Toga i lona tamā, o ia e fia alu e asiasi i Samoa. Ma sa talia fo’i e le Tui Toga le mana’o o lona afafine. Sa sauni le malaga ma folau loa i le vasa aga’i i Samoa. Na taunu’u i Āmoa i Savai’i le folauga a le afafine o le Tui Toga ma lana aumalaga. Ma o i’ina i Āmoa na masani ai le afafine o le Tui Toga ma le tasi ali’i sili o Āmoa. Ma o lenei masaniga na i’u i se fefa’auoa’iga vava lalata, na mafua ai ona ta’u e le afafine o le Tui Toga le ie Samoa lelei o lo’o iai i Toga. Ma a’o talatalanoa i le tasi aso le afafine o le Tui Toga ma le ali’i o Āmoa, sa fesili atu le ali’i o Āmoa, “Pe na fa’apefea ona o’o atu lenā ie i Toga?” Sa tali le afafine o le Tui Toga, “O le ie na foa’i atu e fafine Samoa i lo’u tamā, e fai ma latou togiola.” Sa fai atu loa le ali’i o Āmoa, “Fa’amata la e mafai ona e poloa’i i lou tamā e aumai le ie e fai ma fa’ailoga o le feagaiga fa’auo ua osia i lo ta vā?” Sa tali atu le afafine o le Tui Toga, “E mafai. Ma o e’a ou auina fo’i ni isi o la’u aumalaga e latou te aumaia le ie.” Sa auina loa e le afafine o le Tui Toga ni isi o lana aumalaga i lona tamā e aumai le ie. Ma o le mafua’aga lea na ala ai ona toe o’o mai le ie i Samoa. Ma ua fa’aigoa ai loa o le ietoga, auā o le ie sa i Toga.Na taunu’u mai le aumalaga ma le ie, ona fa’aevaeva lea o le ie i le nu’u atoa o Āmoa. Na va’ava’ai i ai le aualuma a Āmoa i le matagofie o le ie, ona latou fa’atu lea o le falelalaga i Āmoa e fa’aa’oa’o ai i le lalagaina o le ietoga.

The Fine Mat of Tonga: The Reason the Samoan ‘ie Was Named the ‘Ietoga

Fine mats (‘ie) are prized in Samoa as symbols of wealth and abundance, and are exchanged and offered as symbols of celebration, redemption, celebration, honor, and forgiveness. The history or story is that the first fine mat that travelled from Samoa to Tonga and back (hence named ‘ietoga) had a special origin:

A woman from Tula in Tutuila named Maofa wove the first fine mat that was taken to Tonga and returned. It was worked upon and woven in a district in Tula named Ma’opua. There is a rock that fine mats were pressed with named Taogalau’ie; also a cistern of water named Ta’aigalau’ie, where the strands of pandanus were wound. There was also a field or malae named Fa’alagalau’ie where the panadanus strands were dried in the sun on that malae, and an area named Soliga’ie where a house stood where the ‘ie was tread upon, with adjacent pavement named Lagaga’ie where the fine mats were stretched and dried.

The woman named Maofa was engaged to a Futu man named Tuisamata. They had two daughters, Ameteolepala and Logo’ialise. All of Tutuila had heard stories of this family because of the beauty of the Samoan fine mat that Maofa had woven. The son of Le’iato named Togiola had heard of the fine mat and desired it. The only way he could get it would be if he married one of the daughters of Maofa and Tuisamata. So Togiola married Logo’ialise, the youngest daughter of Maofa and Tuisamata and then received the fine mat. They only had one child named Manalita. Manalita was espoused to and lived in the village of a man from Masefau named Lepogafaiga, hence the fine mat was then passed to them. Manalita and Lepofaiga also only had one child, a woman named Manuosofusi. Manuosofusi married a chieftain of Afono named Tuiafono, and then they received the fine mat. Tuiafono and Manuosofusi also only had one child, a woman named Tau’oloasi’i. It came to pass that Tui Afono died, and Tau’oloasi’i lived with her mother Manuosofusi in Afono and they continued to take good care of the fine mat.

One day, a pair of men arrived at the house of Tau’oloasi’i and her mother. Their names were Leatoia and Leagonia. They were companions to a man who was talked about in Tutuila named Fua’autoa. He was well known because he was the one who had killed the Tongans who had occupied Tutuila and chased them to the ocean. The pair had come to the house of Tau’oloasi’i and Manuosofusi, because they desired the fine mat that Manuosofusi was caring for. However, Manuosofusi answered “This fine mat cannot be taken from me because my daughter Tau’oloasi’i uses it as a pillow.”

Despite the rejection of their request, the pair sat and continued to try to persuade Manuosofusi in order to take the fine mat to their matai, Fua’autoa. Manuosofusi finally said to Latoia and Leagonia “Gentlemen, here is what we’ll do. We will go first to the ocean to fish with your torch lights then we shall come and make a decision regarding the fine mat.”

The pair agreed with Manuosofusi’s instruction and they prepared their fishing lights. They walked down to the beach with their flares. Manuosofusi said to her daughter, Tau’oloasi’i “Come and sleep on the fuefue and the fine mat, we are going to go and trap some fish.”

Tau’oloasi’i went down and slept on the fuefue and rested her head on the fine mat. Manuosofusi and the men went to the sea to fish.

While Manuosofusi and the men were heading towards the reef, at the same time a boat from Tonga had arrived. That boat carried the brother of the Tuitonga (the King of Tonga), Lautivunia, and his traveling party. Lautivunia and his party saw the fishing traps of the woman, and the two men and then said to their traveling party, “Come let us capture these people to be our gift to the Tui Tonga when we return to Tonga.” Lautivunia and his men’s boat turned into the reef. They jumped into the reef and hurried to where the woman and the two men were trapping fish. Manuosofusi saw the men coming towards the place where they were fishing and said to the men, “Let us go towards the mountains to my daughter. Those men look like they are coming to take us.”

They hurried toward the mountains but were still pursued by Lautivunia and his men.

Athough they ran as fast as they could, they were captured along the beach together with Tau’oloasi’i while she slept on the fuefue, which is the reason we often name fine mats Moeilefuefue. Lautivunia said to Manuosofusi and the men, “Come, we are going to to go on our boat to Tonga.”

They boarded the boat and sailed to Tonga. The boat arrived in Tonga and the Tuitonga came to meet his brother Lautivunia and said to him, “Come, I hope that your traveling party is safe, how was your journey?”

Lautivunia answered him “The journey has returned safely and we have brought fruits for your highness the Tuitonga.”

The traveling party then gave Tau’oloasi’i to the Tuitonga as if she were “first fruits.” Tau’oloasi’i then became the wife of the Tuitonga. The fine mat that the girl used as her pillow was taken by Manuosofusi to store and put away.

The Tuitonga was very happy with Tau’oloasi’i because of her wisdom and skill in performing all the domestic chores for the family. The other wives of Tuitonga grew jealous and angry towards Tau’oloasi’i. They began to plot a way to kill her. One day, one of the wives of the Tuitonga went to taunt Tau’oloasi’i and said “You’re the only wife of the Tuitonga who hasn’t made a meal to sicken his stomach, so that you two may be all alone in the house.”

Tau’oloasi’i laughed and, considering this strange logic, and thought “I doubt that it would be a problem if I had done that.” So Tau’oloasi’i begin only preparing fatty, rich food for the Tuitonga to eat, and soon he fell ill. It was an entire week he was laid in bed with his stomach sickness and this caused the people to become suspicious. They began to ask why the Tuitonga had been ill for so long. They discovered that the Samoan woman, Tau’oloasi’i had fed him fatty, rich food. They became very angry with her, and gathered together to seek a punishment for Tau’oloasi’i. Their horrific conclusion was that “We should burn all Samoan women who lived in Tonga.” And soon their jealous passions consumed all of the rest of the villagers’ animosity.

They began to gather firewood to prepare a big umu in the middle of the malae. Ruthlessly and without memory of their friendships and mutual help, they began to capture all the Samoan women and laid them beside the big umu. Just as they were about to throw the women in the burning fire Manuosofusi called out, “Please, please, don’t throw us into the fire, we will open our offer of redemption.” Then Manuosofusi grabbed the fine mat of her daughter and opened it in front of the Tuitonga and all the people of the Kingdom. She next uttered these words straight from her heart, “This is our redemption, and the name of the fine mat is Moeilefuefue and if we should live by the authority of your highness the Tuitonga, then the ‘ie should be useful. And despite it being only one fine mat, it is first of a thousand.” And this is the reason the fine mat is named Tasi’aeafe.

The Tuitonga saw the wisdom in avoiding this terrible crime of burning all the captured women, and accepted the fine mat and the request of the woman Manuosofusi. His sudden insight allowed all the Samoan women who were captured to be spared. The order of the Tuitonga went forth, “All Samoan women who live in Tonga will live and their stay in Tonga will be protected.” The Tuitonga instructed his servants to build good dwellings in his village for all young Samoan maidens and women to live. They finished preparing everything, and soon, many Samoan women came to live in the village of the Tuitonga.

One day, Lautivunia, the brother of the Tuitonga, attempted to rape two Samoan girls that were being sheltered in the Tuitonga’s village. The entire house was shocked and the pair, Leatoia and Leagonia came to see who had accosted the two maidens. Leatoia and Leagonia captured the chief Lautivunia and took him to sleep in their house. The Tuitonga heard what happened and then sent his servants to fetch Lautivunia and bring him to the meeting of the kingdom. The two servants went to the house and only found Leatoia and Leaonia but not Luativunia. The servants asked Leatoia and Leaonia where Luativunia was and they both answered, “We don’t know.” The servants instructed Leatonia and Leagonia to tell Lautivunia to come to the meeting of the kingdom the next day.

The evening came and then Lautivunia went to the house of Leatoia and Leagonia. The men then said to Lautivunia “Chief, the message of the King came with a traveling party for you to please go tomorrow to the meeting.”

Lautivunia then said to Leatoia and Leagonia “If you two love me, then you will do what I am about to say.” When tomorrow comes, you two go and prepare an umu of grated taro; weave one large plate and cook cubed taro and then together carry it and place it before the Tuitonga.”

Leatoia and Leagonia did as instructed by Lautivunia. They brought the great platter filled with cubed and grated taro before the Tuitonga. The King saw it and then asked “What is this?”

Leatoia answered, “The platter of fa’ausi to satisfy your hunger.”

The Tuitonga grabbed the platter and began threw it outside his house. Leatoia and Leagonia saw the worrisome behavior of the king and returned quietly to their house.

When the evening of that very same day came, the Tuitonga sent his servants to fetch Lautivunia to the meeting of the kingdom but they could not find him at the house. They then questioned Leatoia and Leagonia where Lautivunia was but they answered and said, “We don’t know.”

The servants then said “When Lautivunia comes, then tell him to come early tomorrow to the meeting because the Tuitonga is very angry.”

When the night came, Lautivunia crept to the house of Leaotia and Leagonia. The men said to Lautivunia “The messenger of the king and kingdom came again; you are to go early tomorrow to the meeting because the king is angered.”

Lautivunia answered them “It’s good that you told me but I will not go to the meeting. But please, there is one more thing that remains that I desire you two to do. When tomorrow arrives, then you two go and break off a fiso branch and a tolo branch, then take it to the Tuitonga to see whether he can discern the meaning of the things I have given.”

Leatoia and Leagonia obeyed everything that was said by Lautivunia and then they went and did all those things Lautivunia requested.

The morning of the next day came, then Leatoia and Leagonia woke up and went and broke off leaves from the fiso and the tolo tree. They went to give the leaves to the Tuitonga. The king grabbed those leaves and tore them and threw them into the fire. He then asked Leatoia and Leagonia, “Where is Lautivunia?”

They answered, “We don’t know.”

Leatoia and Leagonia returned and sat in their house. The night came and then Lautivunia also went to the house of Leatoia and Leagonia and questioned, “How were the things you two took to the King? “

Leatoia answered, “There was not a single thing that the Tuitonga accepted, he threw out the mafu of the fa’ausi and tore the fiso leaves and the tolo leaves we took to him.”

Lautivunia sighed, saying, “All right, but when the message comes tomorrow, then you two say to them that you two do not know where I am. When tomorrow comes, then you two will dig a pit. Dig it two fathoms long and one fathom wide with a depth of two fathoms. When you’re done digging the hole, then take some spears and stand them up with the points facing upward. I will go and spend time with my friends, and then I will come back and jump into the pit. After you two have finished, as I have instructed, then go to the ocean and catch a tifitifi from the ocean; bring some bananas and seeds of the Manu’a ulu. Throw those things on top of me after I have jumped into the pit. Then bury me so that my whole body is covered then fill the hole with dirt. And the other thing, make sure you two don’t tell a single person about me, for if you do, you will not reach Samoa. Wait until you reach Samoa, then you may tell of me to the king.”

Leatoia and Leagonia did this accordingly as instructed by Lautivunia. By evening of the following day, Lautivunia returned and jumped into the pit. Leatoia and Leagonia then went and threw on top of the Lautivunia the tifitifi, and some of the banana stems, and the seeds of the Manu’a ulu. After that, they buried the body of Lautivunia and filled the hole with dirt.

When Lautivunia was buried Leatoia and Leagonia went and sat in their house as if nothing had happened. The messenger came continuously, relentlessly asking for Lautivunia but Leatoia and Leagonia always answered that they didn’t know his whereabouts.

Many days passed while searching for Lautivunia, was but there was not a single person who knew where he was. One day, Tuitonga said “Oh my poor brother Lautivunia, he’s been missing for so many days.” He then said to the brave men of Tonga, “Come and go to Fiji and the other islands of Tonga to search for my brother, Lautivunia.”

They then went on to Fiji and all other islands of Tonga to search for Lautivunia but alas, they could not find him. Therefore, they continued their search for Lautivunia in Samoa. Their ship arrived in the coastal region of Falefa then they sent some men to go inland to get water. One man went inland and got water from the cistern of the chief of Falefa named Leutele’iite. Leutelele’i’ite heard someone taking some of his water, and then he said “O le vai olo’o utu, ‘ua le tauilo vai-folau.”

There was no answer from the person drawing water, he continued to fill from the cistern, then he moved to the water heading to the other side. Leutelele’i’ite heard this again and then said “Ua le tauilo tapuvae folau, ua asa sasa’e le vai.”

There was still no answer from the man drawing water, but he continued walking and went to their boat waiting on the coast. He arrived at the boat and told of the words a man told him at the water. They drank the water he had brought from the cistern of Leutelele’i’ite, and then they returned to Tonga. When they arrived in Tonga, the Tuitonga asked, “Where is my brother Lautivunia?”

The leader of the traveling party who had gone to search for Lautivunia answered “I’m sorry your majesty the Tuitonga, we didn’t find your brother Lautivunia, but only heard word that someone said he is in Samoa.”

The Tuitonga then said, “Very well, but now go and return to Samoa and find the person who said that to you. Ask him to tell you where my brother Lautivunia is.”

The traveling party happily returned to Tonga and gathered all the Samoans living in Tonga. Once the Samoans who had lived in Tonga were all returned to Samoa, then Leutelele’i’ite said to the traveling party from Tonga, “Very well, the Samoans who lived in Tonga have safely arrived, so I will tell you where Lautivunia is.”

Leutelele’i’ite rested for a small time from his first explanation and then he sang this song:

‘E to’i e! Le to’i e! ‘O muli o ‘aiga,
Sa foua e lautivunia,
Se pa-niu na ia sopo’ia,
Se pa filimoto na ia la’asia,
O tuna ma ula ‘o pi’ia le pola!
O puga ma one ‘o taea le otaota!
O Leatoia ma Leagonia,
O fono o le ava o Tui Toga na lua molia,
O le lau o le fiso ma le lau o le tolo na lua aumaia
Na tago iai le Tui Toga ma ia saeia.
Na ia nutinutia ma togi i fafo. Pe ni a ia?
O fatu o ‘ulu manu’a na ia lomilomia,
Ma se tifitifi na ia ‘ati’atia,
Nai au toe evaga i le laufanua pisipisia,
Le Tui Tonga e, ‘ua’e fa’asulu lava nai ana moliga e le’i talia.

After Leutelele’i’ite finished singing his song he said again, “Come, return to Tonga and then you go and dig next to the house where Leatoia and Leagonia lived. That is where you will find Lautivunia buried standing up.”

The traveling party returned to Tonga. When they arrived they dug next to the house where Leatoia and Leagonia lived. That is where they found the body of Lautivunia. When they told this to the Tuitonga, he was deeply saddened with regret that he had paid no heed to the humility of his brother Lautivunia when he sought forgiveness and redemption. He understood that, beyond that, Lautivunia had sacrificed himself and thereby freed the indentured Samoans from living in servitude in Tonga, and had made it possible for them all to come home to Samoa.

It was not possible for other Tongans to forget their bond of great friendship with the Samoans who had lived in Tonga. Even the children of the Tuitonga spoke to him about Samoa and its people. One day the daughter of the Tuitonga said to her father that she wanted to visit Samoa. The Tuitonga understood the desire of his daughter and accepted her wish. The traveling party made ready and sailed on the seas heading to Samoa. The daughter of the Tuitonga and her party arrived in Amoa in Savai’i. It was in Amoa where she met the high chief of Amoa. At this meeting they began to develop a close relationship, which caused the daughter of the Tuitonga to praise the Samoan fine mat, calling it “good” even though still in Tonga. As the daughter of the Tuitonga was talking one day with Amoa, the chief asked “How did that fine mat arrive in Tonga?”

The daughter of the Tuitonga answered, “That is the mat that a Samoan woman gave to my father to serve as an offering for their redemption. It was exchanged for their lives.” The chief of Amoa then said “Do you think that you could command your father to bring that fine mat to serve as a sign of the covenant that we have made between us?”

The daughter of the Tuitonga answered “I can, and I will send some of my men, and they will bring the fine mat.”

The daughter of the Tuitonga then sent some of her traveling party to her father to bring the fine mat. And that is the reason that the fine mat was returned to Samoa. Thus it is named the ‘ietoga because it was the ‘ie that was in Tonga.

When the sailors returned with the fine mat, it was shown to all the people of Amoa. The aualuma of Amoa saw the beauty of the fine mat then they built a weaving house in Amoa to learn how to weave the ‘ietoga or fine mats.

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