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32-459: The beautiful goddess Hinahengi from Pulotu came to Mokotuʻu, a tract near Longoteme on Tongatapu , to wash her hair with the clay and then to dry it. She fell asleep. Then a Samoan named Lekapai came along, saw her, and tied her hair to the trees. He woke her up, but she could not get up because her head was immovable in the bonds. Hina begged to be liberated, and Lekapai agreed if she would become his wife. They were married and lived together for

64-637: A cloud of dust when disturbed. When also Fasiʻapule showed that he knew how to apportion the kava at the congregation, Lāfaipana admitted defeat. Queen Sālote summarised the riddles in the following stanza from her famous lakalaka Sāngone as follows: Kisu kava ē mei Haʻamoa naʻe tali hapo e meʻa kotoa kisu ē: fūfū mo kokohu mo e: kau pōngia i vao ʻa e: lou tāngia mo kokī pea mo e: kapakau tatangi kau ai e: ngulungulu mo tokoto mo e vahe taumafa ʻo e fono. Kava spitting (toasting) from Samoa were all answered and caught state this: clap with [cupped] hands it gives dust and: bunch fainting alone in

96-418: A coconut leaf mat as he had promised. Next, either he, his family, or both, dragged Sangone out of the sea, killed her, cut her in pieces and ate her. Only the plates of her shield were wrapped in a fine mat and buried beneath a candlenut tree at Tuʻasivivalu, or a candlenut was thrown into the hole so that a tree would grow at that place. Loʻau Tuputoka (one of the many Loʻau in history), who was present, said to

128-441: A new toast with this statement: "Growling and lying down." Lāfaipana said it was a pig, a pig so huge that it could not stand on it legs but lay down and grunted for food all day. So a pig was dressed for the oven and served. Fasiʻapule took the feet, the back and the head for him, and gave the rest to his hosts. In other versions, however, it was rather Lāfaipana who asked the riddles, and Fasiʻapule who had to answer them. The dwarf

160-464: A very long time. One day a great storm destroyed the plantation of Lekapai in Samoa. Lekapai swore revenge on the god of the winds and set out in his canoe. He arrived at an island, but there was no opening in the reef. The boat was turned over, but Lekapai made it alive to the shore. He went inland and came at a house where a beautiful girl was standing. She turned out to be the daughter of the wind god, who

192-408: A young lad: "Lāfai, you will grow slowly ( pana ), and the day Sāngone is found, you will die." Since that time, the other was known as Lāfaipana ('Lāfai the dwarf'). Meanwhile, Lekapai had gone to sleep, and when he woke up, he found himself magically transported back into the house of the wind god. His divine wife knew everything, and angrily slew him. This part of the story has many parallels with

224-408: Is that?", Lāfaipana asked. "The perch for your dove", was the answer. "You fool, to cut a piece of wood for me to sleep with. I thought that if you can make riddles for me to solve, then you should solve mine. That dove is a woman for me." But now Fasiʻapule proceeded to dig up the shell, and as soon as it became visible, Lāfaipana shrivelled up and died. The shell of Sāngone was brought to Tonga and

256-505: Is the resting place of those passed on in the Polynesian narrative of Tonga and Samoa , the world of darkness "lalo fonua" (as opposed to the human world of light). The term is related to Fijian Burotu . It goes back to Proto-Polynesian *pulotu , from Proto-Central Pacific *burotu . In the Tongan narrative , Pulotu is presided over by Havea Hikuleʻo . In Tongan cosmology the sky,

288-522: The Bernice P. Bishop Museum 's Bayard Dominick Expedition with their mapping of Tongan archaeological sites by providing access to localities and information. The expedition's reports on the Tongan past—including a large volume of material which still remains unpublished even today—were primarily compiled by Edward Winslow Gifford and provided the groundwork for comprehensive studies of the pre-contact history of

320-471: The 1953 coronation of Elizabeth II in London. During the coronation procession, it began to rain and hoods were placed on the carriages in the procession. As Tongan custom dictates that one should not imitate the actions of persons one is honouring, she refused a hood and rode through the pouring rain in an open carriage with Sultan Ibrahim of Kelantan , endearing herself to spectators. She served as Chairman of

352-864: The Chiefs in Tonga urged King George Tupou II for many years to remarry to produce a male heir. On 11 November 1909, when the King finally married the 16-year-old ʻAnaseini Takipō (half-sister of the rejected candidate ‘Ofakivava‘u from the first search of a wife for the King), the chiefs were jubilant. Queen Anaseni gave birth twice, both girls: Princess ʻOnelua (born 20 March 1911; died of convulsions aged six months, on 19 August 1911) and Princess ʻElisiva Fusipala Taukiʻonetuku (born 26 July 1912; died from tubercular peritonitis on 21 April 1933 aged 20). Tongan tradition allows offsprings from previous marriages to be killed. In order to protect her,

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384-664: The King sent Sālote away to Auckland in December 1909. She stayed with a family called Kronfeld and would maintain this connection throughout her life. She was educated for five years in New Zealand, returning to Tonga every Christmas holiday. In 1913, Sālote was sent to the Anglican Diocesan School for Girls, a boarding school in Epsom, New Zealand . She would study there for two years before being ordered to stay in Tonga. Although

416-501: The King wanted Sālote to continue her education, the chiefs convinced him otherwise. Queen Takipō had not given birth to a son and hence according to the Constitution of 1875, after her fifteenth birthday, Sālote became the heir presumptive to the Tongan throne. In 1917, Sālote married Viliami Tungī Mailefihi , an adult noble then 30 years old, 13 years her senior. Her marriage had been a political masterstroke by her father, as Tungī

448-533: The Matuku waters where they said that Burotu once laid. But new evidence suggest Pulotu is situated in Moturiki belonging to Fiji ’s Lomaiviti Archipelago. After the independence struggle by Hikuleʻo and his cousins Maui Motuʻa and Tangaloa ʻEiki , they renamed Touiaʻifutuna into Tongamamaʻo. Only after that the other islands were made (the volcanic islands by Hikuleʻo and the coral islands by Maui). Finally, Tongamamaʻo

480-708: The Tonga Traditions Committee from 1954 and patronised the Tonga Red Cross Society . Many Tongans respected and approved of Sālote, seeing her as "tough, hard-working, just, ambitious". She was also very approachable, with her palace doors being open to all. This led to her being very knowledgeable not just of Tongan tradition (which she was already well-versed from prior to her marriage), but also of specific family histories, which are very important in Tongan culture . She would often assist and impress visiting anthropologists with her detailed knowledge of

512-513: The Tongans (Burley 1998). She was also a keen writer and author of dance songs and love poems, published in 2004, edited by her biographer, Elizabeth Wood-Ellem . Sālote led Tonga through World War II , with the islands declaring war on Germany in 1940 and on Japan in 1941 following the attack on Pearl Harbor. She put Tonga's resources at the disposal of Britain and supported the Allied cause throughout

544-423: The bush this: leaf that screeches and whistles and then: singing winds belong to it: growling and lying down and the sharing of the royal toast of the congregation. Before he let the Tongans start digging under the then-dead candlenut tree, Lāfaipana had a personal request to make: he would like to have a branch for his dove to perch on. Fasiʻapule agreed, went to Niua , cut a toa tree and came back. "What

576-719: The bush. Lekapai and the girl lived together for a very long time. Lekapai desired to visit his family in Samoa. His wife acquiesced and said that he could travel on the back of her mother, who happened to be a turtle with the name Sāngone. She gave him instructions on what to do and not to do. Some say that Lekapai had a bunch of coconuts with him on his trip. Contrary to his wife's instructions, he broke one open on Sāngone's head and not on her shield. Others say that once he had arrived in Samoa, he directly went to see his relatives, leaving Sangone behind in shallow water, disobeying orders to leave her behind in deep water. Not only that, he also did not provide Sāngone first with fresh coconuts in

608-460: The bush. The latter told them that a wild hopa ( plantain ) standing lonely in the bush was meant, as ripe bananas bend down from the stalk, and that taro leaves picked by pulling them from the stem give a screeching sound. When the Samoans after that brought the Tonga party plantain bananas wrapped in taro leaves and cooked in the ʻumu , Fasiʻapule knew that the riddle was solved. Then he brought out

640-638: The culture. Sālote had a somewhat troubled medical history. She suffered from diabetes, requiring frequent visits to Auckland for treatment. An operation had to be conducted in 1935 to treat her cancer. During tests in Auckland in 1965 a second bout of cancer was found. Despite this, the Queen returned to Tonga in May and even participated in a festival in July 1965 celebrating her record reign. Ten thousand children were allowed to enter

672-446: The entryway into Pulotu. Spirits enter Pulotu at Le Fafa at Falealupo village. Salote Tupou III Sālote Tupou III (born Sālote Mafile‘o Pilolevu ; 13 March 1900 – 16 December 1965) was Queen of Tonga from 1918 to her death in 1965. She reigned for nearly 48 years, the longest of any Tongan monarch. She was well known for her height, standing 6 ft 3 in (1.91 metres) tall in her prime. Sālote (Charlotte)

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704-492: The palace grounds and wave at the Queen as she sat on the verandah. This would be the last time the Tongan people saw their Queen. Queen Sālote died in hospital in Auckland on 16 December 1965 at 12:15 am. Her body was flown back to Tonga by the Royal New Zealand Air Force . The funeral service took place on 23 December with fifty thousand people in attendance. Her body was placed next to her husband and her tomb

736-408: The party arrived at Savaiʻi , Fasiʻapule spoke thus: "No one will do the apportioning (the giving around of the kava at a royal kava ceremony ), except me." And when the first toast was given he said: "Fainting alone in the bush, leaf screeching and whistling." The Samoan hosts had no idea what he was talking about, and quickly sought consult with the ancient and decrepit dwarf Lāfaipana who lived in

768-508: The sea, and Pulotu existed from the beginning, and the gods lived there. The first land they made for the people was Touiaʻifutuna "trapped in Futuna", which was only a rock. There are suggestions that for Tonga and Samoa , Pulotu refers to a real country, in fact Matuku Island in the Lau Islands . The old name of Matuku Island is Burotu. However, there is no signs of underwater civilization in

800-480: The story of Kae who misused Sinilau 's whale in the same way. Once upon a time Loʻau went to Tonga and reported the happenings to king Tuʻitātui , who expressed the wish to have these relics . According to other versions: Sāngone had been his pet turtle, but it had been stolen behind his back by the Samoans. He sent several envoys to get the shell. They all failed. Finally he entrusted the mission to his half-brother Fasiʻapule (in some versions he went himself). When

832-711: The war. Tongan troops saw battle against the Japanese in the Solomon Islands campaign , including on Guadalcanal . A key advisor of Sālote's, from 1924 to 1946, was Australian missionary Rodger Page , who played a key role in the reunification of the Free Wesleyan Church of Tonga , of which she was a member. Owing to his influence on Sālote, Page was described as a form of power behind the throne by historian Sione Lātūkefu . She brought Tonga to international attention when, during her sole visit to Europe, she attended

864-470: Was a direct descendant of the Tu‘i Ha‘atakalaua . Their children, therefore, would combine the blood of the three grand royal dynasties in Tonga. At the age of 18, she became a mother for the first time. Her children were: Three pregnancies ended in miscarriages. Sālote was proclaimed Queen on 6 April 1918, following her father's death from tuberculosis the previous day. In 1920–1921, she assisted

896-495: Was born on 13 March 1900 in Tonga as the eldest daughter and heir of King George Tupou II of Tonga and his first wife Queen Lavinia Veiongo . She was baptized and named after her great-grandmother Sālote Mafile‘o Pilolevu (daughter of George Tupou I ). The young princess was the source of some hostility due to the nature of her parents' marriage. Her mother, Queen Lavinia, died from tuberculosis on 24 April 1902. After her death,

928-406: Was extremely unwilling to reveal the burial place of Sāngone, because of the prophecy done to him. He only agreed to tell it to someone who would be clever enough to meet his wits. "Singing winds?", he asked. "A wild fowl flying low over the bush when startled", was the answer. "What gives dust when you clap your (cupped) hands?" Lāfaipana wanted to know. It was a bundle of dried kava roots which emits

960-500: Was kept as a precious heirloom by successive generations of Tuʻi Tonga. Until Laufilitonga , after becoming a Christian, sold it to a vessel, which sold it in Fiji. When king Maeakafa heard about it, he went to Fiji, searched for it and found some of the shell and brought it back to Tonga where it still is (see above). It is also said that the remainder was used to make a fishhook in possession of Tungī Mailefihi . Pulotu Pulotu

992-452: Was renamed, for the last time, as Tonga. Hikuleʻo is supposed to have married a daughter of Tangaloa ʻEiki. In the mythology of Samoa , Pulotu is presided over by the god Saveasi'uleo (also referred to as Elo ), whose name reveals a similarity to the Tongan god Havea Hikuleʻo . Saveasi'uleo is the father of Nafanua the Goddess of War in Samoa, from the village of Falealupo , the site of

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1024-449: Was sleeping at that moment. When the god slept it was calm; when he awoke there were storms. The girl told Lekapai to tiptoe to her sleeping father, to take a lock of his hair and to tie it to a big tree, then another lock to another tree, and so on. Next, the god was woken up and found himself powerless. Soon he and Lekapai came to an agreement. He would live here and marry the damsel, and the god himself would retire to some other premises in

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