The War of King Fonoti

TAUA 0 LE TUPU FONOTI

‘E tusa ai ma le māvaega mulimuli a Taufau, sa fa’anofo mamalu ai Faumuinā e ‘avea ma Tui Ā’ana ma Tui Ātua. Sā ia fa’aipoipoina fa’asolosolo ni tama’i- ta’i se to’atolu, ma e ta’ito’atasi ona alo mai nei tama’ita’i ‘uma. ‘0 nei al ‘o Fonoti (tama), Sāmalā’ulu_(teine), ma Va’afusu’aga (tama) e iloa fo’i i le tasi suafa, Tole’afoa. ‘0 lātou ‘uma nei sā a’afia i ni vāega tāua o le tala- fa’asolopito, pei ‘ona ‘o le’ā taga’i atu nei ‘i ai.

Ina ‘ua maliu Faumuina, sa ‘amata loa ona taua’imisa nei alo e to’atolu, taluai ^o le ta’ito’atasi o ‘ilātou na mana’o fa’alilolilo e suitūlaga i lo Tā- tou tamā, ‘e o’o ai lava ‘ina ‘avea ma tupu pe ‘ā talafeagai. Na ‘āmata lea fa lavelave.i le fa’asoaga o le mālō (‘ietoga) i le lagi o lo lātou tamā, pei ‘ona sā māsani ai i le maliu o se ali’i maualuga. ‘0 le mea na tupu, sā iai se ‘ie- toga tāua, sā ta’ua 1 le igoa ‘o Pepeva’a, na tu’uina ‘i ā Fonoti. Sā le malie ma tete’e ai lona uso-taufeagai (half-brother) ‘o Tole’afoa, ma sā ia fautuaina fa’apea e tatau ona tu’uina atu le ‘ietoga ‘i lo lā’ua tuafafine ‘o Sāmalā’ulu. Sā fa’afiti pea Fonoti taluai ‘o lea lava ‘ie fa’apitoa e le taumate ona maua ane ai se fesoasoani fa’amāoni ma le tāua mai se ali’i mālosi, pe ‘ā fa’apea e ‘avea uiga o āmioga te’evā a lona uso ma lona tuafafine ma ala e tupu ai sā lā- tou taua fa’a’āiga.

Sa fa’amāonia le tonu o atugaluga o Fonoti, ‘auā sā o’o ‘ina gāpā ni taua- ‘imisaga a iāiga o lātou tinā, ma sā le’i pine ona ‘avea ma se taua tele lema- ‘alofia. ‘A tonu ’o lona lemauaina o lenei ‘ie tāua sā fa’amamata ‘i ai, na o’e ai’ina ‘auai atu o Samla’ulu e ‘au’aufa’atasi ma Tole’afoa ‘ina ‘ia manumalo ai Tole’afpa ma maua ai le tulaga-tupu.

Ona potopoto ai lea o a lātou ‘au ‘i Leulumoega. ‘Ua papae le ‘au a Fonoti i Nu’uausala, ‘a ‘o ‘āiga o Sāmalā’ulu i Falesama, ‘a e papae le ‘āiga o Tole’afoa i Malaeloa.

Ona fa’apea ai lea o Tole’afoa ‘i le Atamaioali’i, “Alu ia ma ta’u atu ‘i ā Sāmalā’ulu, ‘ua usu mai ‘Alipia ‘i MaL eloa.” Ona fa’apea leaale tama’ita’i, “‘Ā fai ‘ua usu ‘Aapia ‘i lefono, ‘o le’a matua-na-togi 1 lefaleiva, ‘ae ‘au- ga ‘i ai ‘upu a Leulumoega.” Toe usu mai Tanuvasa. Ona fai atu lea o Tole’afoa ‘i le Atamaioali’i, “Alu ‘i a Samala’ulu ma ta’u atu ‘i ai, ‘ua usu mai fo’i Tanuvasa.” ‘Ua fiafia le tama’ita’i, ma fa’apea ane a ia, “‘Ā fai ‘ua usu Tanuvasa ‘i le uō, ‘o le’ā Ta- nuvasa-ma-A’ana, na itūlua a’i A’ana.”

‘0 nei fa’alupega mamalu o lo ‘o i luga, sā tu’uina atu e Sāmalā’ulu ‘i ā ‘Alipia o Leulumoega ma Tanuvasa o Nofoāli’i, na talumai ai ona ‘avea ma fa’alu- pega fa’amāonia o nā nu’u e lua e o’o mai lava ‘i aso nei.

‘F le’i ‘umi ‘a e saunia loa itu e lua e fa’ailoa o lā’ua mālolosi. ‘0 1e vāega tele o ‘Upolu fa’apea ma Manono sā ‘aufa’atasi ma Fonoti, ‘a ‘o le vāega na totoe o ‘Upolu fa’apea ma Savai’i ‘ātoa sā ‘au lava ‘ilātou ‘i ā Tole’afoa, sa feso’ota’i ma ‘āiga mālolosi o SalemuH’aga ma le Tonumaipe’a. Sā fa’apea ai ona to’atele na’uā ‘au-tu’ufa’atasi a Tole’afoa ma Sāmalā’ulu, ‘a e ui ‘ina ‘o 1ea, sā matuā fa’ato’ilaloina lava e FonotT ma ana ‘au mālolosi. ‘0 lea manu mālō na pogai lava mai le lototetele ma le lSfefefe o vaegā’au mai Falefā ma Vaimauga (Tofaeono), fa’apea ma le fesoasoani poto ma le talafeagai mai Fagaloa, Faleāpuna, ma le fuāva’a mai Manono.

‘E tā’ua 1 le talatu’u se fa’amatalaga pu’upu’u e uiga ‘i ā Mano’o, ‘o se tagata talavou gugutu mai Samatau 1 ‘Upolu:

‘A ‘o le’i ‘āmataina le taua, ‘o Mano’o sā fa’amoemoe tele ma talitonu ‘i le mālosi o ‘au a Tole’afoa, sā ia gugutu ai ma fa’apea na te tuliina Fonoti 1 so ‘o se mea e sola ‘1 ai, ma ‘ā maua, na te saeia ma fetogi ona fāsitino mo manufelelei lātou te ‘aina. “‘Ā fai e sola ‘i le sami,” ‘o lana tala lea, “‘O lea ‘ou fa’apapa’uina ma fa’amātūtū le tai; ma ‘ā fai e alu a’e ‘i le lagi, ou te alu atu lava ma toso mai ‘i lalo.”

‘0 lenei mamapo, ‘e le’i pine ona_vave salalau ma lauiloa e uo fa apea fo 1 ma le fill. ‘ina ‘ua logo ‘au a Fonoti ‘i lenei agiagi, sa tonu loa l a llatou ‘o le’ā fa1a taualumaga ‘uma 1 lo lātou mālosi ‘ia maua mai ai leriei tagata ta- lavou gugutu. Mo lea fa’amoemoe, na tōfia ai Veletaloola, se ta ita i lototele Nai vaegā’au a Faleata, ‘ ia sā’ili mai ‘ia maua mai lenei mamapo, po o le ola Po ‘o le oti.

‘Ina ‘ua fa’al ‘uina 1e taua ma ‘ua manumālō Fonoti, sā malaga loa Veletalo e sa’ili Mano’o. Pei lava ‘o tagata gugutu ‘uma, sā nofonofo mamao ‘ese lava Ma no’o. Peita’i, sā s1U atu ai lava le mataela pea o Veletalo, ma‘1na ‘ua 1a 1loa iloa atu Mano’o, sā 1 tuliloaina loa lea tagata gugutu.

Sā vave ona iloa e Mano’o lona malapagā, ‘o lea, sa ia sola ai e fa’asao si ona ola. Sā sola ‘i atumauga ma sopo atu ‘i ni 1s1 motu, peita’i, sā tuliloaina pea lava e Veletaloola le taui-ma-sui. Sā fa’apea ona aluma’i o lea tūliga mo ni nai aso, ‘ae na fa’ai’u ‘ina vāivai Mano’o ma na pu’eina ma faslotia ai loa. Na sala’eseina lona ulu ma tu’uina atu ‘i lalo 0 ‘a’ao (vae) o Fonoti, ‘o se fa’ailoga lea ‘ua tauia tatau lea fa’alumaina.

Mal lenei mea na tupu na maua ai e tulāfale se alagā’upu ta’uta’ua: “‘Ua tuliloalna Mano’o” ‘o lona uiga, sā leai se mālōlō a Mano’o lemSfaufau. “‘O le sola a Faleata,” ‘o le tasi lea alaga’upu na pogai ma1 lea taua. Sā ‘au Faleata ma Fonoti. ‘0 le tasi aso, sā fa’afuase’1 ona fetaia’i a1 ‘ilātou ma ‘au a_Tole’afoa. ’lna ‘ua vā’aia lemālosi tgle ma le_to’atele o ‘au a Tole- ‘afoa, sā fa’atagā solomuli ai Faleata pei ‘ā sosola. Sā manuia la lātou_fua- fuaga, ‘auā ina ‘ua va’ai atu le fili ‘ua sōsola ma tā’ape’ape ‘ilātou, sā fa’a- pea a1 le talitonuga o ‘au a Tole’afoa, ‘ua matuā saogalemO lava ‘atou.Peita’i, na mavae n1 nai itūlā, ‘a ‘o talatalanoa fa’asamasamanoa ‘au a Tole’afoa ma fai la lātou mea’al o le afiafi, na toe taliu mai ‘au a Faleata ma osofa’ia fa’afuase’i ma fasiotla ai le to’atele o le ‘au a Tolelāfoa. I lea u1ga, na llua a1 le faia’ina matitlnoa o Faleata ‘1 se manumālō tele fa’afuase’i. ‘Ina ‘ua fa’ato’llaloina ‘ato’atoa ‘au a Tole’afoa i le lau’ele’ele ‘ātoa ma le sami, sā māfatia ai o lātou loto, ma sā lātou iloa ‘o se isi toetaua āt1l1 ‘o le’ā sili atu lona leaga, ‘o lea sā lātou talosagaina ai mo se filemū. Sā talia lea fautuaga 1 lalo o tu’utu’uga neli:

‘Ia fa’atūlna ma taualoa Fonoti ‘o le tupu.
‘Ia tu’uina atu ‘1 Falefā le fa’alupega mamalu ‘o le ” ‘A’ai o Fonotl.” ‘0 le taui ma Faleapuna ma_Fagaloa, ‘o le suafa “Va’a o Fonotl.”
‘0 Tofāeono ‘o le’ā falesefulu i le Fale o TulSfale 1 Leulumoega
ma le falefitu 1 le Fale o Lufllufi.
‘Ia taualoa pea lava suafa na tu’uina atu e Sāmalā’ulu mo ‘AHpia ma Tanu vasa.
‘0 le Tolerafoa fouvale ‘o le’ā fa’aaunu’ua ‘1 Tutuila.

Sā tal ia tu’utu’uga ‘uma i luga vagana lava le tas1; peita’1 sā tāofimau pea lava Fonoti, na 1 ‘u ‘lna mālilie fa’amālosl atu ‘1 ai le vāega to’llalo ‘i le tu’utu’uga ifiulimull fo’1. ’lna ‘ua māe’a ia tu’utu’uga, sā fa’amamaluina loa le feagalga 1 se ‘ā1ga tele sā sāunia e vāega na to’ilalo.

‘Ina ‘ua māe’a lea fuafuaga, sā toe fo’i atu loa vāega e lua ‘1 o lātou nu’u. Pe1ta’1, ‘o Tole’afoa na ‘aveina ‘1 Tutuila, le motu tuā’ol sā fa’aaunu^u ‘ua ai fo’ 1 Tupulvao muamua e Faumuinā. ‘Ona ‘o le fa’anoanoa ma le alofa mo Tole’afoa, na malaga-fa’atasi atu ai ‘A11p1a-Taus1māvaega ma Tole’afoa ‘i Tutu- ‘ila mo lona fa’aaunu’ua.

‘E le taumate sā le fiafia ‘Alipia i lona aumau i Tutuila, ‘auā:
‘Alipia ‘i le fa’i ‘ua PuiPuia e ana tama. Ona fa’apea lea a ‘Alipia. “Amu’ia lenei fa i, ua puipuia e lana fānau, ‘a ‘o a’u ‘ua ‘ou sau to atasi i le feagaiga ma tapa’au, ‘a ‘o 1o ‘o nofo fa’asa’oloto le vaotaga ia i Upulu.

Toe va’ai atu ‘Alipia ‘i 1e moa ‘ua mulimulita’i ‘uma ‘i ai lana toloa’i. Ona fa’apea lea o lana ‘upu, “‘Amu’ia 1 enā moa, ‘ua si’omia e lana fānau, ‘a ‘o a’u ‘ua ‘ou sau to’atasi ‘ona ‘o le feagaiga ma tapa’au!” Ona tō ai lea e Tole- ‘afoa le igoa-ipu o ‘Alipia e fa’apea: “‘Aumaia Tu’inofo ‘ua lava.”

I lo lātou iai i ni tulaga lemanuia, na lolo atu ana ‘au_fa ‘apea ma ‘āiga o Tole’afoa mo lona fa’aaunu’ua ‘i Tutuila. Peita’i,’o lo lātou mālilie atu sā fa’atāutau. ‘E le tioa lā ona fāufau fa^alilol ilo e ‘āiga o Tole’afoa mai lava i le ‘āmataga,’e sā’ili ni ‘auala ma ni aiaiga etoe fa’afo’i atu ai lo la- tou ta’ita’i alofagia mai lona fa’aaunu’ua.

Peita’i, sā ‘umi lava ni aso na fa’atali ai sea avanoa e fa’ataunu’u ai la lātou fuafuaga. Sā fa’afuase’i lava ona_gāsegase tigaina_le tupu. 0 se ava- noa lelei tonu 1ea e fa’ataunu’u ai la lātou fuafuaga. Sā.malaga atu loa Satu- numafono i se va’a e ‘aumai ai Tole’afoa ma lana uō ‘o ‘Alipia. Sa lelei lava le tau ma ina ‘ua mavae se vaiaso, na taunu’u loa ali’i e to alua i Aleipata.

Ina ‘ua logo le tupu gāsegase ‘i le toefo’i atu ma le le’i fa’amoemoeina o Tole’afoa, sā popole tele ma atuatuvale_ai, ne’i ‘avea 1e toe fotua’i atu o le fouvale anamua ‘i ‘Upolu ma ala e toe gāpā ai se tasi taua. ’lna ‘ia tāofia sea fa’aiaveiave, sā ia ‘auina atu loa lana Atamaioali’ i ‘i ā Tole’afoa i Aleipata mo sa Tā’ua feiloa’iga fealofani i Lufilufi.

‘0 lona mata’u ne’i ‘avea lea feiloa’iga ma ala e toe pu’eina ai ‘o ia, na fa’afitia ai lea vāla’au e Tole’afoa, ma ‘ina ‘ia fa’amautū lona sa’olotoga sā maua, na ia malaga atu ai ‘i Faleālili sā fa’apotopoto ai le to’atele o ana ‘au sā fa’atalitali mo lona toefo’i atu mai le motu o Taemā.

Ina ‘ua logo le tupu ‘i le mea na tupu, sa le malie tele ai, ‘ina ‘ia tāo- fia lava ni isi fa’alavelave, sā ia toe ‘auina atu ai mo Tole’afoa. Sā fa’a- iloa atu e le tupu ‘o ia ‘ua tigāina tele’i lona gasegase, ma ‘o lona mana’o ‘ia maiaga atu Tole’afoa ‘i Lufilufi mo sā lā’ua talanoaga fa’apea ma se tu’utu’uga mo o lā’ua fe’ese’ese’iga.

Sa toe tete’e atu fo’i Tole’afoa. Peita’i, ‘o Talo 1e failāuga tāua o Fa- leālili, sā ia fautua atu fa’apea, “Tole’afoa, alu e va’ai 1e tupu ‘ua gāsegase tele lava. ‘Aua ‘e te popole, ‘o lo ‘o finagalo lelei Fonoti i iona vala’auina mai o ‘oe ‘i lenei talanoaga.” Sā tali Tole’afoa, “‘Ua lelei, ‘o le’ā ‘ou alu ‘auā ‘o ‘oe ma Sātunumafono ‘ua ‘oulua mānana’o ‘ou te alu.”

Taluai lea talanoaga a Fonoti ma Tole’afoa,’e le gata’ina ‘o se talatu’u, ‘a e mālie fo’i, ‘o lea o le’ā ‘ou talaina atu ai lona ‘āmataga moni:
Sā malaga Tole’afoa ma taunu’u ‘i Lufilufi. Ona ia nofo lea i le togālā’au ‘ā ‘ua le alu ‘i le fale. ‘Ona faiatu lea o le tupu, “Afio maia ‘i fale nei, se’i tā filifili lelei ai.” Ona fa’apea mai lea o Tole’afoa, “‘Ua pa’ū mai ni au mālelega ma ni au agiagi, ‘a e ‘ou te le alu atu ‘i fale ‘auā ‘o Tūmua.”

Ona faiatu lea o Fonoti ma Tūmua, “Afio maia ‘i fale nei se’i ‘oulua fetalai ai maleTupu.” Ona aluaileaoTole’afoamanofoilepepeolefaleileitū ‘i tua. Ona toe faiatu 1ea o le Tupu, “Afio maia, ‘o le’ā fa’atūlaga a_tā’ua tōfiga’ina ‘ia nonofo lelei ai a tā fānau. ‘0 lo’u mana’o lenei: ‘0 papā e fā, ‘o le’ā i a te a’u ma la’u fānau, ‘a ‘o le ao ‘o le Tonumaipe’a ‘o le’ā i ā te ‘oe ma lau fānau; ma ‘o le’ā ‘5 saofia le ‘aumaga. ‘Ona ‘o le ao ‘o Tonumai- pe’a ‘ua i ā te ‘oe, ‘o le’ā ‘e nofo i le fala; na ‘o ‘oe lava ‘e te nofo i le fala1fafo,’aesāseisiole’aumagaonanofoisefala. ‘Aleaisetupue ‘alagaina e TŪmua, ‘o le’ā ‘e Tui A’ana-‘ave-‘aumaga. ‘0 lou aualuma_’o 1e’ā tausia e Leulumoega ma e na ta’i o Fasito’otai ma Fasito’outa. ‘Ae ‘ā fai ‘e te toe aiā_’i o’u tofi, ona sāua lea o ‘oe e le ‘aufuefue ma sōloa i le vāila- lo. ‘Ae ‘ā fai fo’i ‘ou te toe aiā U ou tofi, ‘ia sāua a’u i le ‘aufuefue ma sōloa 1 le vāilalo, ‘o a’u ma la’u fānau.”

’O fuai’upu mulimuli e lua o le parakalafa i luga, ‘o se fa’ata’ita ‘iga 1 ea o ni fetu’u na o’o ‘i ai aso anamua e fa’amamafa ai so ‘o se mea lava sā fuafua
‘ia matuā fa’amālosia, ma na matuā seāseā ona fa’amāmāsagiaina.

‘0 le uiga moni o lenei tautoga fa’apitoa: ‘Ia ‘e fa’aaloalo mai ‘ona ‘ou fa’aaloalo atu fo’i lea,ma ‘o se tasi na te solia lea uiga ‘o le’ā fano ma pa- la i se tu’ugamau suāvaia.

Sa matuā fa’agae’etia lava Tole’afoa i nei tu’utu’uga mamalu sa saunoaina e le Tupu ma na la talia lelei tu’utu’uga ‘uma. I lea lava tūlaga na tūmau ai V toe-nofo-filemū i le vā o lenei uso taufeagai.

.’Ona ‘o lo lā’ua taml ‘o Faumuinā ‘o se suli tonu mai le Tonumaipe’a, sā leai ai se tulaga fa’aletonu i folafolaga a Fonoti, ‘o le Tonumaipe’a, ‘o le suafa lava lea e tatau ona tu’uina atu ‘i ā Tole’afoa. ‘0 le mea lea, sā tau- ‘a’aoina ai e Va’afusu’aga Tole’afoa le suafa Tonumaipe’a 1 se tūlaga aloa’ia, ma talumai ai na tūmau pea lava i ona suli.

‘Ona ‘o ia ‘o le ta’ita’i o le ‘aumaga a Leulumoega, ‘o lo ‘o manatua ai pea ia ma fa’aaloalogia e lea nu’u i lona suafa Tole’afoa, ‘o le sao’aumaaa tō- fia.I le tūlaga manuia o lana usugā-gafa ‘i ā Sula’uateu, le alo-tama’ita’i o Lapa, na ‘avea ai Va’afusu’aga Tole’afoa ma tupuga o le ‘āiga ta’uta’ua ‘o Tau- lagi. ‘0 lea ‘āiga e tupuga mai ai ‘AfamSsaga, ‘o ona suli ‘o lo ‘o fausia ai nei le ‘Aiga Taulagi i Fasito’otai i ‘Upolu.

Ma usuia Sāmalā’ulu e Nailevai’ili’ili ma fa’apea ona ‘avea ai ma tua’a o le Lilomaiava fa’apea fo’i ma ‘au-‘āiga o le Tuimaieali’ifano. ‘0 le sa’oaoaluma a le Lilomaiava e suafa lava i le suafa o le tama’ita’i ‘o Sāmalā’ulu.

Na toe maua le laulelei o Tupu Fonoti mai lona gasegase ma’ina ‘ua le toe tā’ua ia i talatu’u, ‘ua tātou fa’apea ai, taluai ‘ua tu’ugamālie ni fa’alave- lave i lo lā’ua vā ma lona uso, sā leai se tasi taualumaga tāua na tupu i aso na totoe o lana nofoa’iga.

‘E usugafa fa’alua Tupu Fonoti. Ma lona faletua muamua ‘o Fuatino.’e lai lona alo-tama ‘o Muāgututi’a, ‘o le’ā iloa ātili mulimuliane. Mai l°na fale- tua lona lua, na maua ai lona alo-tama’ita’i e suafa i a Falenāoti. 0 lenel tama’ita’i sā usuia e Pesetā, le alo o Lilomaiava e tama a le.aitu ‘a 1a taga’ ta. Sā fa’apea ai ona taunu’u atu ‘o ia ‘i Savai’i ma ‘avee. ai ma se tasi o tu puga o le ‘ālga o Tuala i Lealatele. ‘0 lona suafa Falenaoti ua aveaaualuma o Sātuala-Savai’i.

The War of King Fonoti

King Fonoti restores Toleafoa to prominence after his humiliating defeat over the war for kingship and banishment to Tutuila.

In accordance with the last will of Taufau, Faumuina was duly installed as Tuia’ana and Tuiatua. He successively married three ladies and had a child from each of these unions. These children were Fonoti, Samalaulu (a girl), and Vaafusuaga, who is better known by the name of Toleafoa. All of them play a more or less important part in history as we shall see.

As soon as Faumuina had died, his three children began to quarrel among themselves, for each of them secretly desired to succeed his father and even to become king, if possible. The trouble started with the distribution of fine mats, a ceremony (lagi) always held shortly after the funeral of a high chief. On this occasion, a certain famous mat known by the name of Pepeve’a had been given to Fonoti. To this, his half-brother Toleafoa objected and suggested that the fine mat be presented to their sister Samalaulu. Fonoti, however, refused to do so, for that particular mat might prove a valuable means to secure the assistance of some powerful chief in case the defiant behaviour of his brother and sister should ultimately bring about a civil war.

This foreboding proved to be true, for the dispute was taken up by the maternal relations, and soon it became so intense that war was unavoidable. Probably on account of the lost but much coveted fine mat, Samalaulu joined forces with Toleafoa in order to secure the victory and with it the kingship. Then their respective friends all gathered in Leulumoega. The friends of Fonoti met in Nuuausala, the relatives of Samalaulu, in Falesama and the friends and relatives of Toleafoa at Malaeloa.

Then Toleafoa said to his private attendant, “Go and tell Lady Samalaulu that Alipia has just come to Malaeloa.” Thereupon the Lady said “If Alipia has come (to help us) he shall be appointed Elder of the House of Nine, and Leulumoega shall listen to him.” Thus, the combined war party of Toleafoa and Samalaulu was by far the larger, but nevertheless, it was utterly beaten by Fonoti and his undaunted allies.

This bravado, of course, soon became known to friend and foe alike. When the partisans of Fonoti heard of it, they resolved to do all in their power to get ahold of that boastful young man.

Over the rugged mountains, and across the island he fled, closely followed by the avenging Veletalo. So the wild chase went on for quite a while, but finally the exhausted Mano’o was caught and slain. His head was cut off and laid at the feet of Fonoti as a token that the insult had been duly avenged, however a few hours later, while the soldiers were peacefully eating their evening meal, the Faleata men snuck upon their camp and slew a great number of them. In this way Faleata turned an apparent defeat into a quick and decisive victory.

As Toleafoa’s allies had been utterly defeated on both land and sea, they lost heart, and being aware that further fighting would be worse than useless, they begged for peace. This was accepted under the following conditions:

1. Fonoti was recognized and installed as King (Tupu)
2. Falefa received the honorific designation of “Aai o Fonoti”, – i.e. “The town of King Fonoti’
3. Faleapuna and Fagaloa were rewarded with the title “Vaa-o-Fonoti”, i.e. “The Fleet of King Fonoti”
4. Tofaeono shall be the Tenth in the House of Speakers in Leulumoega and the Seventh in the House of Lufilufi
5. Office and title conferred by Samalaulu upon Alipia and Tanuvasa shall be recognized
6. The rebel Toleafoa shall be banished to Tutuila.

The above conditions, except the last one, were readily agreed upon; but as Fonoti did not give in, the vanquished chiefs had to consent to the last one also. This being settled, the Treaty was solemnly sealed with a big feast for which, of course, the conquered allies had to furnish the food for the feast.

After that, both parties returned to their respective homes. Toleafoa, however, was taken to Tutuila, a neighbouring island to which Tupuivao, on account of his cruelty, had been banished before by Faumuina. Out of pity and commiseration with the unfortunate Toleafoa, Alipia-Tausi mavaega accompanied him into exile, yielding to unfortunate circumstances, the partisans of Toleafoa had acquiesced in his deportation to Tutuila. Toleafoa was miserable and lonely in his banishment, and determined to return.

Their consent, however, had been given very reluctantly. No wonder then, that the relatives of Toleafoa were secretly scheming from the very start to find ways and means to deliver their beloved leader from his exile.

When, all of a sudden, the king fell grievously ill, there arose an opportunity to carry out their scheme. At once a boat was sent to fetch him and his friend Alipia. The good weather favoured the enterprise and after a week’s time, the rescuers landed the two chiefs safely in Aleipata.

When the sick King heard of the unexpected return of Toleafoa, he was worried that the return would result in a new war. To avoid this, he asked for a meeting in Lufilufi.

Fearing that the meeting might end in his recapture, Toleafoa refused to accept and left immediately. His partisans had gathered in anticipation of his return from the island of Taema. (Tutuila)

When King Fonoti was appraised of what had happened, he was greatly vexed, and, to forestall possible trouble, he again sent for Toleafoa. He let him know that as he was very ill, he desired him to come to Lufilufi for an amicable interview to achieve a settlement of their differences.

Once more Toleafoa declined to go. Talo, the great orator of Falealili, however, said, “Toleafoa, go and see the King who is very sick, indeed.” “Do not fear, for Fonoti means well by inviting you to this interview.” Toleafoa replied, “Well, I’ll go for I understand that both you and Satunumafono wish me to do so.”

Thereupon Toleafoa went to Lufilufi. He did not go into the house, but sat down outside under a breadfruit tree. Then the King said, “Come into my House, so that we may consult together.”

Toleafoa answered, “Agreeable are your words like the flight of a dove and the softness of the zephyr, but I cannot enter. I fear the two Houses of Speakers.”

Then both the King and the Tumua said, “Fear naught; come in so that you may talk with the King.”

Now Toleafoa went in and sat down in the rear corner of the house. The King then said, “Welcome, let us determine our mutual rights, so that there be no trouble between the two of us or our children. This is my desire:

The four Royal titles shall be for me and my children, but the title of Tonumaipea shall be for you and your children. You shall also be the Leader of the Kava Chewers.

On account of your Tonumaipea title, you may sit on a mat. You only, may sit on a mat outside the House, no one else of the ava chewers shall be allowed to sit on a mat.

If there be no King proclaimed by the Tumua, you shall be treated as a Tuia’ana on all your journeys.

Your House of Maidens shall be cared for by Leulumoega and the two leading towns of Fasitootai and Fasitoouta.

But beware, if you ever again meddle with my rights and privileges, or my foliage and groundwater I shall destroy you. And if I ever meddle with your rights and privileges, foliage and ground water then you shall destroy me and my children.”

The last paragraph is an example of the curses frequently resorted to in earlier times to give emphasis to whatever is meant to be strictly kept and very seldom disregarded.

Toleafoa, much impressed by the solemn injunctions of the sick king, graciously accepted. In this way, a sincere and lasting reconciliation was brought about between the two half-brothers.

As their father Faumuina was a direct descendant of the Tonumaipea, there is nothing unusual in the promise of Fonoti that the Tonumaipea title should be bestowed upon Toleafoa. Therefore, Vaafusuga Toleafoa received the Tonumaipea title in quite a fair way, and ever since it has remained with his descendants.

As leader of young men of Leulumoega, he is even now remembered and honoured by that town, for his name, Toleafoa, is that of its official sa’o aumaga– (Leader of the Kava Chewers)

Samalaulu married Nai-ilevai-iliili and thus became the ancestress of the Lilomaiava and of the Tuimalealiifano clans. The sa’oaualuma (Virgin) of the Lilomaiava is called after her, Samalaulu.

King Fonoti recovered from his illness and, as tradition, does not mention him again. Foniti married twice. From his first wife, Fuatino, he had a son called Muagututi’a, of whom we shall hear more below. From his second wife he had a daughter by the name of Falenaoti. This girl married Peseta, the son of Lilomaiava-le-tama-a le -aitu ma le-tagata (Lilomaiava the son of a devil and a man). Thus, she came to Savaii and became the co-founder of the Tuala family in Lealatele.

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