Tuna, Fata and the Tongan Wars

‘O LE TAUA’UPOLU

‘Ua tatou muatt floa lo Asoaitu na ulua’f fa‘’atoMlaloina Sāmoa, po ‘o le taus-aga e 950, ‘E 1e gatg’i lea, vo ia faMpea ma ni ona suf, sa lātou taust ma le alofa’tagata Sāmoa. Na mua’M tā’na fo’4, ‘o Tala’atfet’t, ina ‘ua ‘avea ma tupu o le mālō o Toga i Sāmoa, na suia ai fa’afuase’t le tOlaga o Sām^a, taluai Ko lona sāuā na o”O ai lava le manatu ‘ā tonu na ‘aitagata foM. Sā ■’umi lava se vāttausaga na nofo ai lenei tupu i Sāfotu, Savai’i, ‘0 lea sā stlt ai ona pagātia tagata o lenā vāega o SavaiM, ‘a e maise lava Sāfotu’i lo lātou feagai ai pea ma nei sāuaga ma ni taui-ma-sui.’E fa-apea le tala a Sāmoa mat anamua, pei lo se fa’ata’ita’iga, ‘o Tala’atfetM sT na fa^amalosta 1e tele o ana pagota latou te ‘eli se lua egiga ‘ese lona tel5, pe tusa ‘o le tolusefulu ‘iata lona loloto. ‘0 lenei lua sā ta’ua ‘o le,XPū i Vatmoa,’*’ s7 ‘ave ‘i ai ni tagata-‘ave-fa’amālosi i aso ta’itasi. ‘0 taeao o aso ta’itasi ‘uma lava, ‘e ‘ave auaua’i nei tagata pagātia e faf ai aso o le tupu. ‘0 lona uiga e fai ai taumafataga a le tupu.

‘Ina ‘ia fa’ateleina lana pūlega o Sāmoa ‘ātoa, ma_’ia puipuia fo’i ia lava, ‘■o lea na ia fausia ai ni ‘olo e fa’ata’amilo i Sāmoa, ‘a e maise lava i nu’u e pei ‘o Sāfotu i Savai’i, ma LalovT i ‘Upolu. ‘E lata ane ‘i LalovT, o lo ‘o iai pea se faga e ta’ua ‘o Nu’usugale, sa tu’utaula ai va’a o tagata Toga pe ‘ā malaga ‘i ‘Upolu.
Sā fa’amāonia ātili pea lava pea e Tala’aifei’i lona fa’amaualuga; ma ‘o ia fo’i ‘o se tupu sāuā. Sā- ia fa’amālosia tagata Sāmoa e gālulue e pei ‘o ni pagotā ma ni pologa. ‘0 ‘auala ma ‘olo, ‘o lo ‘o iai pea ni lātou fa’ailoga e iloa ai sā galuea’iina ‘uma lava e tagata puapuagātia o Sāmoa. ‘E le tioa ona tuputupu a’e pea le ita ma le ‘ino’ino o tagata Sāmoa ‘i tagata Toga, ‘a e maise ‘o lo lātou naunauta’i ina ‘ia toe maua mai lo lātou sa’o- lotoga ‘ua leva tele ona ‘avea

‘I nā onapō o le naunauta’i o tagata Sāmoa i le fiamaua o so lātou ta’i- ta’i, sā- nonofo ai pea lava i Faleata le toea’ina matua ‘o Ātiogie ma lana fānaui ‘ua mātutua ma ‘ua ‘avea ma tama-talavou ‘ana’ana ma le loto totoa, pei lava ‘o lo lātou tamā ‘o Ātiogie i aso o lona talavou.

‘0 tama e to’alua ‘o Tuna ma Fata, sā tausa’afia tele e tagata o ‘Upolu ma Savai’i. ‘0 le meamoni lava, ‘o le ta’uta’ua o lā āmioga ma uiga totoa, sā tutupu ātili ma āga’i atu pea ‘i luma, ma e le’i pine ona vave logo ‘i ai Tala’aifei’i, ma ‘ua ‘āmata ai loa ona popole lona loto ma ‘ua fefe ai loa. Sā tonu ai i lona loto o le’ā taumafai e fa’a’umatia le ‘auuso e to’alua i’ se, ‘auala vave e mafai.

‘0 le tasi aso na_malaga atu ai Tuna ‘i Sāfotu i Savai’i e fa’atagā asi- asi ‘i ni isi o lona ‘aiga. ‘A ‘o lona fa’amoemoe tonu lava, ‘o le tilotilo ma taulamalama ‘i āmioga a tagata Toga. Sā’ māsalosalo le tupu i le nofo ai o Tuna i Safotu, ma o lea na ia fa’atonuina ai ‘ia vave ona alu ‘ese Tuna ma le nu u. Peita i, sa fa’ateletelegese pea lava ona usita’i Tuna ‘i lea fa atonuga a le tupu.

0 le mea lea na fa’atonu ai loa Tuna e le tupu na te ‘ave’esea se ma’a tele lava na solo ifo mai le mauga, ma o lo ‘o ta’atia nei lea ma’a i 1e ‘au ala. 0 lea fo’i galuega ‘ia faia ma māe’a t totonu o le luasefulufā itūlā;ma ‘ā fai o le‘ā le māe^a lea gāluega, ‘o ie’-ā lafoina ioa ‘o ia ‘i le lua mata’utia ‘o “Pū i Vāimoa.”

Siloa lelei lava e 1e tupu e 1§ mafai e se tasi ona galueaMina lea gāluega, taluai e luasefulu ni tagata mālolosi lava sā lātou taumafai e fuli lea ma*’a tele, lae sāT 1§ mafai ona lātou fa’agāoioia le ma’a,’Ina ‘ua mālamalama lelei Tuna ‘i le gāluega ‘ua tu’uina atu na te faia sa ia taliatu ai ma le fa’alepopole ‘i le tupu, “‘■Ua lelei, l,o le’ā ‘ou taumafaia^ Sā ia vala’au loa ‘-t 5 Ulumasui, le tama a lona tuafafine ‘o Atiatigie. ‘ Tna ‘ua taunu’u atu Ulumasui ‘i Sāfotu, sā- fa’asino atu 1oa‘’i ai e Tuna le ma’a tele, ma faiatu, ” ”Ua fa’atonuina a’u ‘ina ‘ia fuli atu le ma’a ‘i le sami^ ,l’ā fai e le mafai, ‘o le’ā fasiotia ma ‘aina a’u e le tupu sauali’i ‘o Tala’aifei’
Sā fa’apea atu loa Ulumasui ‘i ā Tuna, “Tu’umai ‘i ā te a’u ni itulā se tolu ‘ou te faia ai lea gāluega mo'”oe, ‘ae ‘ia ‘§ malie, tau lava ‘o a’u e faia lea gāluega, taluai e tatau i ā te a’u to’atasi ona galuea’iina lenā gāluega.” Sā* sāgai loa Ulumasui ‘ua ‘āmata ana pesega e fa’atagisi_a ai se mana ma se mālosi. ‘0 ‘upu 13 nei o le pese a Ulumasui: “S5-Tuna e, S5- Pusi e; ma SS-Fe’e e, Ōmai ria se’i fuli ‘ese le ma^a ‘ua tele.”

‘E le’i ‘umi ona ‘āmata atu nei ‘upu a Ulumasui, ‘a e gāsolo mai loa tuna o vai, pusi ma fe’e o le sami. Sā gāsolo mai nei i’a e ta’iselau ma _ ta’iafei ‘e usiusita’i ‘i le fa’atonuga a Ulumasui Ma e le‘i_ atoa se itu- la ‘a e māe’a le gāluega, ma ‘ua laulelei fo^i ma le ‘auala e aga i atu i le Malae o Malau, ‘ua toe tatalaina fo’i. moni lava na le iloa e Tala’aifei’i ‘o le mana fa’ataulaitu o Ulu- masui na mafai ai ona ‘ave ‘ese le ma’a; SeT fa’apea fo’i ona 1e iloa e tagata Sāmoa lea togafiti. ‘0 1e mea lea na matuā ofo ai le tupu ina_ ua mafai ona fuli 1e ma’a tele āga’i atu ‘i le sami. lenei mea ofoofogia na faia e Tuna, sa lātou pepese ai ma vivi’i ona vi’iga i Sāmoa ‘ātoa. Peita’i, na ātili ai le matau’a ma le ita tele o le tupu.

‘Ae ‘ona ‘o lona fefe ne’i fouvale tagata, s3T ia 1§ mafai ai ona fasiotia loa Tuna. Sā tonu ai lava i lona loto e fa’a’umatia Tuna ma Fata i se taimi e aupito vave lava.

Ina ‘ua logo le ‘auuso e to’alua e uiga ‘i Tea mea, sa lā malaga loa’i Aleipata. Sa lā ‘auina atu ni sāvali ‘i Sāmoa ‘ātoa ina ‘ia lātou ‘au- ‘aufa’atasi ‘uma i le tuli’esega o tagata Toga mai Sāmoa. ‘0 1e ‘upu sa 13- tou taulagi mo lenei taua, ‘o le “Sa’oloto po ‘o le Oti.” ‘Ina ‘ua saunia loa tagata Sāmoa mo le tuli’esega o nei tagata fa’asoesS, sa faia loa e Tuna ma Fata fuafuaga ‘uma. ‘0 le taimi fo’i 1ea, toe lua māsina o lo ‘o lumana’i ona o’o 1ea ‘i le Aso Fānau o Tala’aifei’ i lea fa’amoemoe i le malae o Aleipata. Ma ‘o le’ā vala’aulia ai tagata Toga ‘uma lava.

‘Ina ‘ua aulia atu lea aso tele, sā- ‘auai le tupu ma ana tagata totoa. Sa tele fo’i ni itūlā ‘o faia pea lenei tausamiga, ma ‘ua fa’afiafiaina ai le tupu ma ana mālō fa’aaloalogia. Sā matuā sāgai ane fo’i tagata Sāmoa ‘ua fai fa’afiafiaga ’ese’ese, ma sā leai se tagata Toga na māsalomia le agalelei ma le mataalofa o tagata Sāmoa.

Sā fa’afuase’i ona lātou fa’alogoina le leo o le siva ta’uta’ua a Toga, ‘o le “Matamatame.” ‘0 le fa’ailoga fo’i 1ea sā fuafuaina e le ‘au-uso. ‘E selau ma selau le ‘au totoa o SSmoa sā ta’ita’ia lava e Tuna ma Fata, na laga mai ‘uma ‘ilātou mai le togāvao ma, na osofa’ia ma le ita tele tagata Toga. ‘E luaselau ‘ilātou na fasiotia ai lav^; ‘a ‘o ni isi sā sosola’esema na fa’asaoina ai ‘ilātou.Sā sosola ni isi ’i 1$ itū ‘i toga ma, na tuliloaina pea e Fata ma Ulu- masui; ‘o isi na sosola i le itū ‘i mātū, na tuliloaina pea e tagata Sāmoa sā ta’ita’iina e Tuna ma Tapuloai ‘o se ali ‘i loto-tele o Aleipata. sā to’atele lava ni isi tagata Toga na fasiotia i nei sola’aga. Peita’i, ‘o le tupu, ma ni nai tagata totoa o Toga, na mafai ona sōsola ma taunu’u ‘i Nu’usuaale sā taula ai ō lātou va’a.

Sa i’ Tala’aifei’i i luga o se ma’a, na talu mai ai ona ta’ua lea ma a, o Tipatala, ma fa atali mai ai lenei ‘au-uso totoa. Sā mavae lona to’atama’i ‘ae ‘ua maofa tele’i le poto māsani ma le faitogafiti poto o Tuna ma Fata.

Na i’u lava’ina taunu’u atu le ‘au-uso ma feiloa’i ma ia i Tulātalā ma o le a oso ‘i lona va’a ma fōlau atu’i Toga. ‘A ‘o le ‘1 alu atu’i’lona va’a. sa ia sāun-a ai ‘i ni ‘udu o lo/o ‘avea ma mata’itusi ola e o’o mai ‘i nei^onapō:- “Mālie Toa, Mālie Tau! ‘Ā fai ‘e omai Toga, ‘e sau i 1e Aouliuli folau ‘a e le sau i le aouliuli tau,” ‘o lona uiga, ,FTagata Totoa! Ma’eu 15 >oulua_tau ma loto tetele! ‘Ā fai e toe_fo’i mai ni tagata Toga, ‘e malaga mai ‘i Samoa,i ‘e malaga_mai ‘i le fa’aleuō ma le māsaniga ‘a e le ‘o 1 fai taua.” Na mae’a atu ana sāunoaga ia, ona malaga loa lea i lona va’a ma folau atu ai ‘1 Toga, ‘e le’i toe fo’i mai lava ‘i Sāmoa.

Tuna, Fata and the Tongan Wars

Although the first Tongan rulers, beginning in 950 with Asoaitu, treated the Samoans with kindness, this good fortune changed abruptly when Tala’aifei’i became King of the Tongan Empire. He was uncommonly cruel and believed to have been a cannibal. Tala’aifei’i is said to have forced his many prisoners to dig a very big hole “Pu i Vaimoa”, where he threw his victims daily. Every morning, one was withdrawn as “E fai ma aso o le Tupu” i.e. “and used as daily food for the King”.

He lived at Safotu, Savai ‘i whose people were the constant victims of his cruelty and revenge. Tala’aifei’i forced the Samoans to work like slaves, building his forts and roads. The Samoans needed a leader to restore their liberty, who at last emerged in Faleata- the old chief Atiogie. His sons Tuna and Fata had already won such esteem of the people of Upolu and Savai’i, that in time, even King Tala’aifei’i began to fear them; he resolved to get rid of Tuna and Fata as soon as possible.

One day, Tuna went to Safotu pretending to visit some members of his family. His real purpose, however, was to spy on the Tongans. The king was jealous and suspicious, so he ordered Tuna to clear the road of an immense rock that had just come down the mountain, certain he would fail. The work had to be done within 24 hours. If Tuna failed, he would be thrown into the “Pu i Vaimoa”, and very likely eaten by the king. The King was confident that the rock could not be moved, since he had earlier ordered 20 of his strongest men to do so, and they had failed utterly.

Tuna merely replied, “I’ll try.” He then called for his nephew Ulumasui. He agreed to help, but on the condition of complete secrecy. “Please leave me,” he demanded, “for I must be alone to succeed in this daunting task. It will take 3 hours.” When Tuna had left, and Ulumasui was certain he was alone, he began chanting, “The family of River-Eels, the family of Sea-Eels, and the family of Octopuses, Oh come, let us turn over the stone which is very big”. (“Sa Tuna e, Sa Pusi e, ma le Sa Fe’e, o mai ia se’i fuli le ma’a ua tele.

As soon as Ulumasui began his incantations, the river-eels, the sea-eels and the octopuses came in hundreds and thousands to obey his orders, digging under the rock, filling the spaces around and under it with sea water, and rolled it into the sea. In less than 3 hours, as he had promised, the road leading to the Malae of Malau was open again.

When the unsuspecting Tala’aifei’i, came upon the scene and saw Tuna’s success, became enraged and even more jealous of Tuna; knowing this would only increase Tuna’s celebrity, he now feared an insurrection if he killed him. Nevertheless, he redoubled his resolve to do so, and to kill Fata as well.

As soon as the two brothers heard of this, they went to Aleipata and began to urge the Samoans to rise up and drive the hated Tongans out of the country. “Liberty or Death” was their war-cry, and then they began to plan with great cunning.

In two months’ time, a feast would take place on the malae of Aleipata, to celebrate the king’s birthday. When all the Tongans had gathered that day, all his warriors were present at the feast and Tala’aifei’i himself was in a gleeful state.

Suddenly, when the Tongan “siva” (dance) “Matamatame” began, since this was the prearranged signal to the Samoans, hundreds of war-painted Samoans led by the fearsome Tuna and Fata rushed out of the bush and fell savagely upon the unsuspecting Tongans. Two hundred of them were slain on the spot. The others ran for their lives, chased by the angry Samoans led by Fata and Ulumasui and Tuna and Tapuloa, a daring chief of Aleipata. Even the helpless Tongans who could not flee were slain during this terrible flight, but the Tongan king escaped to his ships at anchor in Nugusugale harbor.

There he stood on a stone called ever since “Tulatala” awaiting the victorious brothers. After this devastating defeat, all his anger had left him, and he could summon energy only to admire the bravery, skill, and cunning of Tuna and Fata.

When the brothers arrived and confronted him, ready to capture his boat and sail away to Tonga to complete the devastation of his kingdom, the king spoke these memorable words that ceased all hostilities for all time:

Malie Toa, Malie Tau! Afai e toe o’o mai Tonga, e sau i leAouliuli folau ae fle sau i le aouliuli tau!” meaning: “Brave Warrior! Bravely have you fought! If the Tongans ever come back it will be for a friendly visit, but never again to fight you!”

And then the king sailed back to Tonga, never to return to Samoa or interfere with their independence.

[Note:  The significance of Tuna and Fata’s cunning subterfuge in liberating Samoa from the Tongan occupation and enslavement cannot be overestimated, since it begins the restoration of Samoan self rule, establishes their bravery as warriors never to be contested again, and results in their brother Savea being named the first Malietoa.  In other versions, Tuna and Fata argue over who shall have primacy as a ruler, and they nearly kill one another in the resulting fight.  Their brother Savea interrupts to pray for their restoration to life, and hence is awarded the title.  See “An Account of Samoan History up to 1918:  The Tongans in Samoa,” Te’o Tuvale, Tidal Pools:  Digitized Texts from Oceana for Samoan and Pacific Studies, New Zealand Electronic Text Collection, (NZETC), Victoria University of Wellington, NZ.

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