An Account of Samoan History up to 1918
Myths and Legends of Ancient Samoa
Myths and Legends of Ancient Samoa.
The story of the stone that blocked the road round the Cape at Matauea, Safotu.
At the time the King of Tonga was in authority in Samoa there were six brothers named Savea, Tuna, Fata, Veatauia, Leimuli and Lealaili. They were the children of Atiogie and Tauaiupolu. The King of Tonga ordered them to roll away a huge stone that blocked the road round the cape at Matauea, Safotu. He said that if the brothers failed to do so they would be killed. The first attempt to move the stone failed and Lealali said “let someone go to Upolu to the son of our sister. The son's name was Ulumasiu. He was found in the house of his father Tagaloa at Falelatai. The matter was explained to him and he went to Savai'i and after examining the stone discovered that it was hollow. He then went to a stream at Manase and caught some eels. He then caught some cuttlefish and seasnakes and on his return gathered some mud. This mud he put inside the stone together with the fish and poking a stick in the hole in the stone he called his brothers to come and roll the stone away and sing the following song at the same time:- Oh eels and snakes and cuttlefish, you must roll this stone away”. The brothers did as they were bidden and the stone was removed. Their lives were saved and they were bidden to go their way by the King of Tonga.
The Tree of Life.
A Samoan woman named Leutogitupaitea who was the daughter of Muliagalapaitagata and Pouliofata married the King of Tonga. The King had another wife who was a Tongan, and by her he had a child. The Samoan wife failed to conceive. One day the Tongan wife wished to go to the sea for a bath and the Samoan wife promised to look after the infant. She was jealous of this child and whilst the mother bathed she broke off a tooth of her hair comb and drove it into the skull of the baby who died. The mother of the child thought at first that the cause of death was a sickness, but she later on discovered the piece of the comb in the childs head.page 2
The King on being informed of the happening ordered the people to gather firewood and to burn the woman who had killed his child. He ordered her to be placed in the fork of a Fetau tree and the wood to be piled high round the tree. This was done and the fire lighted. The flames ascended and the woman was about to be consumed when thousands of flying foxes flew over the fire and urinating on it extinguished the flames. The King then decided that the woman's life would be spared and he said “this tree shall be called the Fork of Life, for a woman's life was saved on it.” I give back the woman her life, but she shall be taken to a desert Island and left there.” This was done and Leutogi was taken to the Island of Nuutuufua. Whilst she slept one night a number of pieces of wood and some fruit were dropped on the Island by some mysterious agency and she was enabled to make an over and cook some food. Tuioua paid a visit to this Island and took Leutogi to wife. She bore two sons who were Tonumaipea and Tauiliili.
The Origin Of Taro And Authority in Samoa.
Tagaloalagi and Uluifuga lived in Heaven. Amuamuia and Finatele sent their son Vaea'i up to heaven to ask Tagaloalagi for some water and also the authority to govern the country. When the boy arrived in Heaven Uluifuga asked him why he had come; what is your business. The boy explained the reason of his visit. Uluifuga told him to remain quiet and not to speak to Tagaloalagi when he returned from his plantation. Tagaloalagi returned and asked the reason of the boy's presence. Uluifuga explained that the boy had come on his parent's business and Tagaloalagi asked what the business was and Uluifuga said that the parents of the boy wanted some taro heads to plant on earth. Tagaloalagi told the boy to return to earth and he would send some taro heads by his own boys later on. Vaea'i returned to earth. Tagaloalagi remarked to his wife that he doubted that the boy had come for taro heads and believed that he had come to get the authority to rule on earth. Uluifuga then asked if Tagaloalagi would do as he was asked and Tagaloalagi promised that he would. He ordered some of his sons page 3 to bring some taro heads and to conceal them between their legs. Tagaloalagi said he was in great fear that what he was about to do would become known by other members of his family. He explained to the boys that Tagaloatea would proceed first to earth and he would be followed by Moefano and Imoa. He asked them to be strong and first lower the water. This was done. This was the beginning of Vaituutuu. The authority to govern the earth was later taken to the people who had asked for it.
The peopling of the Earth.
Lagilagia gave birth to a son whose body consisted only of a skull. This skull fell to earth and was caught by Valavala who placed it on a long legged chair that he had made. Valavala gave voice to his wish that the skull should be given a body so that he should have a companion. The skull suddenly developed the body of a boy. As this boy grew up he developed much wisdom. Valavala asked him as he pointed to the different quarters of the compass “where is this and this and this?” The boy answered “North- South-east-west-above-below.” Valavala said “very good, you are a clever boy; you know all the points of the compass.”
The boy replied “from your remarks I derive my name of Ituagieseese” (different points of the heavens)
Itulagieseese married the East wind and begot Tui; married the West wind and begot Tui; married the North wind and begot Tui; married the south wind and begot Tui. As a result of these marriages the four quarters of the earth were peopled.
The Long Toothed Devil of Falelima.
In the village of Falelima there dwelt a powerful devil who was possessed of a long tooth. After the death of this devil who was called Nifoloa (long tooth.) the tooth continued to grow and ultimately extended under the earth to all parts of the neighbouring Island of Upolu. Many people were bitten by this tooth and the bite caused a bad sore the evidences of which remain when the sore has healed. People who are bitten by this tooth are referred to as “Nifoloa.”
Why The Ends Of Samoan Houses Are Round.
During the time of Tagaloalagi the houses in Samoa varied in shape and this lead to many difficulties for those who wished to have a house built in a certain manner. Each carpenter was proficient in building a house of one particular shape only and it was sometimes impossible to obtain the services of the carpenter desired. A meeting of all the carpenters in the country was held to try and decide on some uniform shape. The discussion waxed enthusiastic and as there seemed no prospect of a decision being arrived at it was decided to call in the services of Tagaloalagi. After considering the matter he pointed to the dome of Heaven and to the horizon and he decreed that in future all houses built would be of that shape and this explains why all the ends of Samoan houses are as the shape of the heavens extending down to the horizon.
The discovery of Samoa by the Tongans.
Leutele-le-iite was King of Atua at the time when the first canoe with the King of Tonga on board reached Samoa. The King of Tonga was searching for his brother who had fled from Tonga to escape the engeance [sic] of the King for having committed adultery with the King's wife and during this search he discovered Samoa. The King was so impressed with the Islands that on his return to Tonga still in search of his brother, he planned the war against Samoa.
The Story of Pili and Sina.
(as related to the history of Fagaloa.)
Loa of Fagaloa was the husband of Sinaletigae who belonged to Afagaloa, a town now extinct between Taga and Salailua in Savai'i. They made their home at Afagaloa and their four children were born here. The names of the children were Sinasamoa (a girl) and Pili, Fuialaeo and Maomao (boys). Pili assumed the form of a lizard and as he grew he expanded until he filled the house, necessitating the erection of another house for his parents and his brothers and sister. Loa and his wife became so afraid at the size of their son Pili that the fled, takign with them their other three children. They went to Fagaloa the homeland of Loa. Sinasamoa, the daughter, took away with her the water bottle in which she always carried water to her brother Pili. It was her duty to supply Pili with water and the two brothers supplied him with food. They all still loved Pili and whenever they sat down to eat they first of all threw a small portion of food and poured out some water from the water bottle of Pili in remembrance of him. Pili felt the loss of his parents and brothers and sister and knowing that Fagaloa was the home of his father he assumed the form of a human being again and started out to find the District of Fagaloa, the land of plenty. In due course he arrived and found his sister sitting alone in a fale. She did not know him. On entering thr fale Pili asked as to the whereabouts of his family and was told that they were out working on their plantation. He begged her to go and tell them that a visitor had arrived but Sina refused to go. Pili then asked for a drink of water from the bottle she had with her. She again refused stating that the bottle was reserved for her brother Pili. Pili said “very well, this place will henceforth be known as Vaitu'u” and the malae is called by this name which means “water reserved or kept here.” The place was henceforth looked upon as the ruling town of Fagaloa and still is. Pili asked Sina to state why they had run away from Pili. Sina replied stating that Pili had grown so bign that they were afraid of him and Loa had ordered them page 6 to run away and go to his home. It was expected that Pili would follow them when he had reassumed a human form. Pili then said “I am Pili and I have come to you.” The remainder of the family who were in the bush returned and happiness reigned. Sina became a very beautiful girl and the word of her heardlovliness went abroad and was much talked about. The King of Fiji of Sina and he paid a visit to Samoa to see her. Loa advised his daughter to become the wife of the King of Fiji but she would not do so without the consent of her brother Pili. Pili gave his consent because he believed that if children were born as the result of the marriage much power would come to Fagaloa. The ceremony attended with a great display of the products of the land took place and was applauded by the Fijians who acknowledged that their King was fortunate in having found such a beautiful wife. Preparations for the return journey to Fiji were made and Pili hearing of them asked Sina to take him with her because if trouble occurred on the voyage he would be of assistance. Sina did not wish to tell her husband of this arrangement and to hide the presence of Pili she made a small basket into which Pili who had again assumed the form of a lizard was hidden. The canoes were much longer at sea than was usually the case in making a journey to Fiji from Samoa and all the food was consumed. The Fijiians blamed their troubles to Sina who they accused of being possessed of a Devil. When Sina heard the talk of the Fijiians she told Pili who advised her not to bother but to tell the King of Fiji to call in at a small Island which lay on the starboard side of the canoe. Here they would fin plenty of food in the form of taro, yams, bananas, pigs, fowls etc. This was done and the King was very surprised. Having replenished their food supplies the canoes proceeded on their way but day after day passed without Fiji appearing. Food again ran short and the people again became anxious. Pili who was the cause of all this trouble tapped with his tail on the basket in which he was hidden page 7 in order to call Sina's attention. He told Sina to ask the King to call at an island which would be found on the port side of the canoes. They found the island and were again surprised to find a large quantity of food. The Fijiians became more than ever suspicious that Sina possessed a Devil for how otherwise would she know that these Islands were in the locality and that there was an abundance of food on them. When Sina heard all this she became afraid and when the King decided to search her to find where the Devil was hidden she dropped the basket containing Pili into the sea and this gave rise to the saying “Pili a'au or swimming Pili.”
Back in Samoa Loa had a dream which showed that his son Pili had been harshly treated, so he ordered his two sons who had remained with him to launch their canoe and proceed to Fiji to search for Pili. The two brothers started off and after a time came across Pili swimming in the sea. Pili asked them to take him to the Island named Pu'agagana and land him and they could then proceed on their way back to Samoa. Tagaloalagi who was the brother of Loa predicted what would happen to Pili when he left with Sina. Some time later Tagaloalagi ordered two of his sons to proceed to Fiji to make observations of the Group. The sons did as they were ordered and on their way called in at the Island of Pu'agagana. As had been predicted by Tagaloalagi they found Pili sitting on a Pua tree. When Pili heard that they were going to Fiji he asked to be taken to the home of the King. The elder brother answered saying that there was not sufficient room in the canoe for another person in addition to which their father had forbidden them to take a third person. Pili said that he did not require a seat as he could be put in the bilge of the canoe and by squeezing he could become very small. He was accordingly taken by the brothers and landed at one end of the town of Tuifiti. Pili immediately went into the forest and planted various foods. The two brothers assisted him. Beside his Samoan wife the King of Fiji had a wife from amongst his own people and this wife was much loved by her people. When famine threatened the country the people brought page 8 food for the King and passed it through his Fijian wife hoping that by so doing he would love only her and hate his Samoan wife who was not able to present him with food. This so worried Sina that it created in her a continual flow of tears. Pili on hearing of Sina's plight crawled down to the town where the King lived and this action gave rise to the expression “Pili totolo” which means crawling Pili. He asked Sina to go inland with him and he would show her ways and means of retaining her husband's love. He implored her not to worry as she had brothers who would assist her. Pili told her that all her troubles were due to her weakness in throwing him into the sea. Pili's words pierced her heart and caused the tears to flow faster than ever and when he husband noticed her plight he asked the cause. She said that her tears were only for her kind brother Pili in Samoa. She then went with Pili and saw the immense plantation made by Pili and the two brothers for her, the whole plantation being full of food fit for the King. Pili told Sina that he would create a spring of hot water and also one of cold water so that she could cook and clean her food. A yam would also grow down to her doorstep so that she could reach out and break off pieces to cook. He also advised her that she should always visit him by herself when she wanted anything and she must never tell her husband of his whereabouts. Sina enriched beyond belief and filled with joy returned to the village where she found the springs both hot and cold. These springs still exist in Fiji. Sina also found the ever-creeping yam and this yam was the origin of the saying used by Orators “O le Tuli matagau nei le ufi a Sina” which means “searching after the broken end of Sina's yam.” The King continued to love Sina and he discarded his Fijian wife. Pili and his two friends returned to Samoa after his sister had given birth to two children; a daughter named Sinavaituu and a son named Latu-Tuifiti.
The Evil Spirit of Sasavaimuli.
The village of Sasavaimuli was abandoned by the people about 200 years ago. This village was situated inland of Vailuutai and near it was an area of land called Pua so named from a Pua tree which grew there. This tree was the home of some powerful spirits and these spirits roamed about the country during the day and returned to the tree as soon as darkness had fallen. This spot was much feared by the people of Sasavaimuli and when they went to their plantations near the tree they worked as hurriedly as possible and always returned to the village before nightfall or before the spirits had made their appearance. For many generations the villagers went in fear of these evil powers; but one day they conceived the idea of cutting the Pua tree down and so causing the Spirits to vacate the spot. A number were chosen to do the work and they duly repaired to the spot where stood the Pua tree and felled it. As soon as the stone axes of the workmen out into the tree, blood blowed and the tree was at last felled. On the afternoon of the day on which this work was done the Spirits returned to the tree as was customary, only to find that it had been destroyed. They discussed the matter and decided to find out who were responsible by a smelling process. They further decided to kill all those who had done this thing. All this came to pass and an a result the people of Sasavaimuli did not again congregate at their village. Those who were not killed quickly vacated their village and went to respective members of their families in other villages near and far and they have remained there down to the present day. Some are at Iva, Salelavalu and other villages in Savai'i and others went to Falealili, Vailuutai, Faleatiu and Fasitootai and other villages in Upolu. Those who reside at Vailuutai, Faleatiu and Fasitootai are the heirs of the village of Sasavaimuli.
The Turtles of Tigilau.
There was a man named Tigilau who was looked upon as a semi-God of the District of Amoa in Savai'i. He lived in the western part of the village of Puapua. In a pool at this spot he kept two very big turtles and the names of these turtles were Toga and Utuutu. Tigilau was well known in Samoa and Tonga and Fiji. When an Orator of the King of Tonga heard of Tigilau he paid a visit to Puapua and stayed with Tigilau. The Orator's name was Ae. Ae after being well treated for many months asked Tigilau to send him back to Tonga. He did not wish to go by boat and asked Tigilau to return him to Tonga on the backs of the turtles. Tigilau agreed but pointed out that these turtles were highly thought of by the District and the people would be very angry if any harm came to them. Tigilau promised to consult with his District and also get their approval to the proposal. The District agreed and Tigilau then went to the pool and asked the turtles if they were willing to carry Ae back to Tonga. They were and Tigilau asked them to get ready. He further told them that he would watch the passage “Togotogo” through which they would pass from the lagoon to the open sea every day and if he ever noticed that the water in this passage was splashed with red or blood he would know that something had happened to them. Tigilau then said to Ae “sit on the neck of the turtles-they will carry you to Tonga.” He also asked Ae to get off the turtles when they came to the reef at Tonga where the water was too shallow for the turtles to safely swim. Ae was then to send the turtles straight back to Samoa. When the turtles arrived at Nukualofa in Tonga where the water was too shallow to safely swim they recognised the spot as a place called Tafola and they asked Ae to get off. Ae begged them to take him further shorewards and Utuutu said to Tonga “very well take Ae further in where he can stand on the bottom.” This was done and Tonga said to Ae “Jump off I cannot swim any further.” Ae jumped off and caught hold of the front legs of the turtle and called to his people on shore to come quickly as he had caught a big turtle. They came and brought the turtle ashore and ate it. When the other turtle saw what was happening he swam quickly to sea page 11 Tigilau watched the passage all day as he had promised. When Tonga was killed by the Tongans he saw the water change to red and he knew that trouble had happened to his turtles. Utuutu returned to Samoa and was caught by the fishing party from Salega District. This was the turtle caught by Saumaniafaese. (see story in place names of Sagone.)
The war between the fish and the birds.
After the Gods had made the fish and the birds, the birds began to prey on the fish in the sea. The fish did not think that this was fair and they complained to the birds. The fish answered that they did not want the fish to come near the shore and up the rivers. The dispuecontinued for a long time and it was finally decided that a was would be fought to decide who would have the pule of the shore and the rivers. The birds all gathered together and went down to the sea to try and kill the fish. The fish managed to kill a bird called the Gogo and the particular fish that killed the Gogo was the Fuga. This fish has a bone in its head that is exactly the same shape as the bone in the head of the Gogo. The fighting continued for a long time. Sometimes the fish drove the birds off and the fish made journeys up the rivers and streams and sometimes the birds were successful and drove the fish a long way out to sea. Ultimately the birds lost the war and made peace with the fish. The fish decided to allow only the Gogo to catch small fish for his food because it was a Gogo which was killed in the war. The birds on their part agreed to allow the fish to make use of the rivers and streams as much as they liked and it was decided that the leader of all fish making use of the streams would be the Igaga. The Igaga is a very small fish and it was the best fighter of them all. This fish is the only one that can swim against the strongest currents of the streams and it often goes right up to the sources of the rivers.
The Story of the Sun and the Rain.
The sun and the rain had a dispute as to which was the stronger. It was agreed to have a test. The sun and the rain saw a man on the road wearing a covering to protect him from the rain. The rain asked the sun to see if he could make the man take his coat off. The sun shone strongly and the man removed his coat. The sun then then said to the rain.—see if you can make the man take his coat off- The rain started to fall but the man put his coat on and did not take it off. It was thus decided that the sun was stronger than the rain.
At the time of Tigilau and his Government of Savavau there was a law made by Tigilau that all male children born must be killed but that all female children should live. The reason of this law was that Tigilau was afraid that a boy might be born who was better looking than him. A boy was born to a couple who lived in this district and this boy was killed by Tigilau. This couple then decided that it would be a good idea to go down to the shore and live on a cape running into the sea. They escaped and went to live at this spot and a seond son was born to them. The continued to live here until the son had grown to manhood and Tigilau did not know of this boy. This boy was exceedingly good looking and his name was Seia. The time came when the news of this boy and his beauty was borne on the wind to Tigilau. Tigilau was very angry and he commenced to scheme to bring about the boy's death. A messenger was sent by Tigilau to the pllace where the boy lived with his parents and the message he carried was that Tigilau desired to see and talk with the boy-when the morning comes, go and call on Tigilau, was the purport of their message. Seia replied that he would do so. The parents of Seia began to cry because they knew that Tigilau would try and kill the boy. When the day dawned Seia left and arriving at the malae he called out “Tigilau, Tigilau” but Tigilau slept on. He again called out “Tigilau, what is this business you have with me. Everybody then awakened including the Aualuam(single ladies.) They lifted up the polas or blinds of their houses and saw that Seia was surely a fine looking man. He was dressed in his tapa cloth and necklace and his body was oiled and glistened in the sunlight. Tigilau said to him - you were brought here to take away the roots or butresses of the Toa tree which are obstructing the front of my house.. Seia said “Very well” and he went to the Toa tree and kioked it on its several sides and the buttresses fell down. Tigilau and his people were surprised at the strength of Seia. Seia then said to Tigilau “Hold the meeting of Savavau, I will return to the seashore because it is very hot.” This caused Tigilau to be increasingly desirous of bringing about Seias death. After two days he again sent his messenger to Seia with a request that he for the second time go to Tigilau on page 14 important business. For the second time Seia departed at daylight and arrived and stood on the malae and called to Tigilau who did not awaken. Seia then called out asking what business Tigilau had with him and Tigilau heard him. Tigilau told Seia that he had bee brought for the second time to in order to pick breadfruit for the fono of Savavau. This particular breadfruit was a cannibal spirit and if the breadfruit was picked up quickly after it had been knocked down (picked up by the cannibal spirit) the spirit would then eat the person who went up the tree to get the breadfruit. Seia olimbed up the tree and stood in the forked trunk. He reached out with his hand and shook the small branches. All the breadfruit fell down and the cannibal spirit slowly picked them up. No breadfruit remained on the tree, Seia then descended from the tree and called out to Tigilau “there are the breadfruit for the fono of Savavau-I will return to the shore as it is hot. Tigilau was very angry to know that Seia had not been killed and he continued to think up schemes by which to encompass the death of Seia. On the third day he again sent his messenger to Seia. The messenger on arrival at Seia's house called out “Tigilau again wants you to go to him in the morning to transact some business.” The messenger was afraid on this occasion to go to Seia. Seia again went inland and stood on the malae and called out but Tigilau did not awaken. He then asked what business Tigilau had with him and Tigilau awakened. He told Seia that he had brought him again to catch the Tanifa (a large species of shark) for the fono of Savavau. Seia returned to the shore and went into the sea where there was a large stone jutting out of the water. He sat on this stone and the beached was lined with people who came to watch Seia and to see in what manner he was able to catch the Tanifa. As the sun rose it threw a reflection of Seia on the water and Seia then saw the Tanifa. It was a fearsome sight on account of its size. Seia raised his arm and it cast a picture on the water. The Tanifa made a dash for this shadow and then jumped out of the water. Seia jammed his arm down its throat and pulled it on to the rook and dashed it on to the hard stone until it was dead. Seia then jumped into a canoe and towed the page 15 tanifa ashore. The people marvelled at the strength of Seia and Tigilau was very annoyed to learn that he had again escaped his trap. After due consideration he again sent his messenger to Seia with instructions to advise Seia that Tigilau wished to see him early in the morning. As soon as day broke Seia departed from his home and on arrival at the malae of Tigilau called out that he was there and asked what he wanted of him. Tigilau said that he had sent for Seia because he wanted some kava from the bush for the fono of Savavaux. Tigilau knew that there was no kava in the bush but he knew that a cannibal lived there and he hoped that Seia would be killed and eaten. Seia departed in quest of the kava and after travelling a long way through the bush he espied a light. As he approached this light he saw a fine house which was the fale of the cahnibal and his wife named Sina. At the time Seia reached the fale the cannibal was absent and only Sina was in evidence. She saw Seia coming and jumped up and asked him where he had come from and why he had come. Seia replied that he had come in search of kava for the fono of Savavau. Sina told him that there was no kava to be found in the bush and that he should return lest her husband find him there. The name of the cannibal was Uluiva. Seia replied that he would wait until Uluiva returned. Uluiva returned andas he neared his house he noticed the smell of a stranger. He called out to Sina that there was a strange smell in his house and Sina replied that he was mistaken and that there was no one but herself there. Seia then stood at the door of the house and called out to Uluiva “You cannot see whether there are any visitors in the house or not.” Uluiva replied that he thought there were visitors and he then entered his house. He laughed when he saw Seia and asked who he was. Seia replied that he was a visitor who wished to fight Uluiva. Uluiva said that Seia was the first stranger who had ever come to his house and he would oblige him by fighting. He told Seia to chose a sword from a number in the house and he, Uluiva, would fight with his rusty sword. Seia asked to have a look at the sword that Uluiva intended fighting with and Uluiva handed it to him. Seia then said “I page 16 will fight withis sword and you can please yourself what weapon you use. The fight commenced and after a time Uluiva found himself weakening and he said to Seia “I desire to live and will give you the secret of my strength if you will spare me.” Seia said “what is this secret” and Uluiva replied “it is a wheel which enables me to fly from place to place.” Seia then killed the cannibal and planted his body as a “faatiapula” (a tiapula is a taro top used for replanting.) He then said to Sina “Come we will go to the shore. Sina was a very beautiful woman the two of them rode on the wheel of Uluiva to the seashore. The people of the village saw Seia and Sina coming on the magio wheel and called out in wonderment “Oh Seia.' Oh Seia! Seia answered them “Yes I am Seia the beautiful boy, with the tree roots that I pulled up and the breadfruit that I shook down and the tanifa I killed and the cannibal I killed and planted asa taro top together with Ubuiva's wife and his magic wheel. The magic wheel continued on its way and again was seen by the people who called out “oh Seia, Oh Seia!” Seia called out “Yes I am Seia.” He continued on his way until he arrived at the place where the fono of Seia was being held. As soon as the people saw Seia he called out to them to hold the fono of Savavau and he would return to the shore as it was hot. The hearts of the parents of Seia were very pleased when they saw him but Tigilau was very sore because his scheme had again failed to work. He decided that there was only one more trick that he could try and if it failed he would lose everything including his life. He accordingly sent his messenger to Seia bidding him come to the malae at daybreak, and they would go looking for lovers- they would go to the woman who was living in the west and who was talked about at that time. If this women accepted one of them the other would be burned in anoven. The messenger went as instructed and delivered the message of Tigilau to Seia. Seia sent a message back that he agreed but that Tigilau should be the first to try his luck and he would go himself later on in a boat. The messenger returned and explained Seia's message to Tigilau. As soon as day broke Tigilau with ten boats set out. Seia told his wife that he would have a sleep but as soon page 17 as she saw the boats of Tigilau she must awaken him. Whilst Seia slept Sina commenced to plait his girdle and mix his scented oil and make his necklet. The boats of Tigilau came into sight and Sina awakened Seia. Seia took his magic wheeh and fastened it to his boat and with Sina denarted to find Tigilau. Seia went first with his boat and waited before the village of the lady they were to make love to. When the boats of Tigilau arrived he said to Seia “You will go first to the lady when evening falls” but Seia said “No, you will go first and if the lady accepts you the oven will be made for me.” Tigilau departed when night fell and tried to find the lady but her home was in the heavens and her rest house was below the earth. The party of Tigilau wandered into the rest house of the lady but there was nobody there and Tigilau and his party rushed hither and thither looking for the lady and for the place where she slept. He was not aware that she slept in the heavens. The cocks began to crow as dawn approached and Tigilau returned to the shore without discovering the lady. When he met Seia he told him that he had not been successful and that it was Seia's turn the following night. Seia replied “very well but I wish to say that it is the custom of this village to place a guard round the lady every second night, and last night when you tried to find her there was no guard.” As evening fell the village lighted torches and stood on guard from the mountain ridge to the reef. Seia lifted up his torn tapa cloth and tied it round his waist and tied up his scented hair in a taro leaf lest the smell of it make his presence known. He placed his fine tapa cloth and girdle and necklet inside his fishing basket and hung the basket round his neck. He then turned somersaults until he stood on the reef when he cast his fishing net. Those who were standing guard asked who the man was who fished on forbidden ground. Seia replied that he was fishing because the chiefs had a fancy for fish. The questioners were thus satisfied and wished Seia luck because he was trying to catch fish for their chiefs. Seia continued this trick until he reached the shore when he donned his fine tapa cloth and necklet and girdle. He then continued to somersault until he stood before the house of the lady desired. The girls guarding the page 18 lady slept in two lines leading from the house and on seeing them, Seia hid. He took off one of the seeds of the pandanus from which his necklet was made and threw it in the direction of the place where the lady slept. She awoke with a start and went to the place where Seia was hidden and asked who it was who had thrown the fala. Seia replied that he was Tigilau and he did this because he wished to know if the lady wanted Tigilau. The lady replied “if you dont speak the truth and tell me who you are I will call out.” The lady then caught hold of the hand of Seia and lead him away because she wished Seia to be her husband. Seia then said “come with me, we will go to my boat which is on the shore, but you must first of all untie the taro leaf from my head. She did so and smelt the scent of the oil on his head. The girls who were supposed to guard the lady awakened and sniffed at the scent in the air and the men on guard right down to the reef also noticed it. Seia then said to his lady” hold tight to me and he turned Bomersaults until he reached his boat where Sina waited. He then told them that he was tired and would have a sleep but as soon as day dawned they should jump in the sea and have a bath. It was done as ordered and when day broke the people on the boats of Tigilau saw that there were two girls in the boat of Seia. They awakened Tigilau and he saw that Seia had with him the lady desired. Tigilau then jumped into the sea with his spear and killed himself. Seia ewakened and went off in his boat. His parents saw him as he approsched and were delighted to learn that their dear son had once again returned in safety and had successfully overcome all the schemes of Tigilau.
As related by Alavao, Native Department.
24th March, 1932.
The Story of the Earth
There once lived a couple named Iu-tane and Lu-fafine (Lu the man and Lu the woman.) and they had two daughters named Aloaloalela and Sautia. They had as their matai or guardian the sun. They lived for a great many years and their two daughters were very beautiful. There came a day when the sun said to Lufafine and Lutane “bring your daughter Aloaloalela, I wish to marry her.” The couple replied “very well but let the other daughter who is working also come.” The old father then said to his daughter Aloaloalelha “The Sun now comes for you, he has told me to tell you to go to live with him.” Aloaloalela then began to cry. Some time later on she went to live with the sun and the old couple died. The other daughter Sautia then journed to the place where her sister lived with the sun. Some time later on, Aloaloalela became pregnant and when she told her sister it was suggested that they escape from the Sun. They ran away and jumped into the sea and continued swimming for a long time. Suddenly Sautia cried out “alas, my leg has been bitten off by a shark.” Aloaloalela encouraged her to swim on and be strong and they would find a place where the water was shallow and rest. Some little while later Aloaloalela cried out “Alas, I am about to give birth to a child.” Sautia said “but there is nowhere when such an event can properly take place.” Aloaloalela then gave birth to nothing but clotted blood in the sea and continued to swim on. Tagaloalagi from his place in the sky noticed this blood floating on the ocean and he said to Uatea and Uaale go down below and bring me my son who is floating on the sea. Uatea and Uaale did as ordered and brought the boy up to Tagaloaalagi. As soon as they returned Tagaloaalagi grasped hold of the lifeless mass and alternately blew on it and dipped it into the ocean. The boy suddenly came to life and began to cry. The girls who had escaped continued to swim on and ultimately found a shallow place in the ocean where they stood up and rested. It was a very small place but it grew slowly until it was sufficient to become an island and it is a Samoan belief that this first piece of land in the world was the island that is now known as Manua and it became the Island of the two ladies who first occupied it, Aloaloalela and Sautia. The boy who had been saved by Tagaloaalagi continued under his care and grew to man- page 23 nood. Tagaloaalagi said to him one day “go below with my water bottles and fill them for me.” The boy went as he was bidden and the tagatia party of the sister of Tagaloaalagi (children of this sister who played the game of Tagatia which consists of throwing a stick along the ground) called to him to play also. He stopped and they further explained that if he lost in the game they would have the right to beat him with the stick used in the game and if they lost he would enjoy the same right. The children of the sister of Tuatagaloaalagi threw their stick and it sailed for a long distance through the air. He then took his turn and threw the stick further thereby winning the privilege of hitting the other boys with his stick. He continued to so treat them and they began to cry so loudly that the sister heard them and came to see what the trouble was. She saw that the boy continued to thrash her children and she jumped forward and asked him what he meant by thrashing them. He explained that he had thrown the stick further than her boys and thereby won the right to hit them with his throwing stick. The lady then jumped at the boy and began to thrash him exclaiming that he was not a real son of Tagaloaalagi and that he was very cruel. He commenced to cry and them went to fill the water bottles of Tagaloaalagi. When he returned Tagaloualagi saw that he was crying and asked the reason of his tears. The boy explained what had happened and that the lady had told him that he was not a true son of Tagaloaalagi. He asked Tagaloaalagi to tell him who were his true parents. Tagaloaalagi admitted that he was not his real father and asked him to listen whilst he explained. He described then how the boy's real mother lived with the Sun and became pregnant and then ran away with her sister and jumped into the sea. He further explained that Aloaloalela gave birth to him whilst swimming and he sent his two sons Uatea and Uaale to carry him up from the sea. He told the boy how he had saved his life and cared for him. He then promised to show him his mother and her sister who had run away. He told him to look down and he would see them. The boy did so and beheld his mother and her sister down below. He said “alas, my poor mother and sister, they are being burned by the sun and drenched by the rain - let me go down below to them.” Tagaloaalagi replied “very well, get ready.” He then called Uatea and Uaale and told them to page 24 conduct the boy to his mother. They did so and the women were startled to see him. The following conversation then ensued-the boy said to his mother “where do you two come from and the mother replied we ran away from the Sun who was our matai.” The boy then asked “where is your son” and the mother replied that she had given birth to a son whilst swimming in the sea with her sister, She was further asked where the son was now and received a reply that the mother had left it floating on the surface of the sea. The boy then said “I am your son - I was found floating on the surface of the sea by Tagaloaalagi and he sent Uatea and Uaale to pick me up and take me to him.- I was brought to life by Tagaloaalagi and cared for by him until the present time.- Tagaloaalagi one day told me to go below and fill his water bottles. As I was doing this the children of his sister asked me to join in the game of Tagatia and it was decided that whoever the game would have the privilege of hitting the other party with his throwing stick. I won and I thrashed the other boys as agreed upon. The mother of the boys heard the cry and came to see what the trouble was. When she discovered me thrashing them she told me I was a bad boy and commenced to thrash me and told me that I was not a true son of Tagaloaalagi. When I returned with the water mater bottles to Tagaloaalagi I asked him to tell me the truth and he told me that my real father was the sun and that you were my real mother. I then asked him to let me go to you and here I am, I will return to him and ask him to make your Island beautiful. When the boy returned Tagaloaalagi asked him what he had come for and the boy replied that he had returned to ask Tagaloaalagi to be kind and make the Island of his mother and her sister beautiful and provide them with everything they wanted. Tagaloaalagi promised to do so and sent trees of every kind and rain so that the Island became very beautiful and it has remained so down to the present time.