which is called Tapuitea.  When seen in the morning it is called the Fetu ao, or morning star, and is said to have “crossed the heavens.”  The reason alleged for the star not rising higher was that Tapuitea did not wish to shine higher than the tree on which her son Toiva was accustomed to sit.  After she went to the heavens Toiva went and called all the people back from the bush and elsewhere, telling them that his cannibal mother had gone to the heavens, and that there was no further danger to any one.  The names of Tasi and Toiva are still perpetuated in family titles at Falealupo.

3.  O LE ITU O FAATOAFE, or the side of Faatoafe, was the name of the south side of Savaii; but it is now usually called “the side of women,” in contradistinction to the north side, which has been named “the side of men.”  The principal political gatherings are held at the bay called Palauli, or “Black mud,” from the dark mud flats which appear at low water.

Faatoafe, was the name of one of the chiefs of that side of Savaii.  He married the daughter of the king of Manua, and resided at Manua for some time.  When he was arranging to return to his village on Savaii he requested as a favour, and was presented by the king of Manua with an orator’s staff—­a long one, reaching to the shoulder, and which the king himself was accustomed to lean upon when addressing public meetings.  The king of Manua on handing it to him begged him to speak with it at all the village meeting-places on his way along the coast of Upolu to his residence on Savaii, and exhort the people to “plant the ti-root and sugar-cane, and give up stealing.”  Faatoafe accepted the staff on those conditions, and was faithful to make “planting and not stealing” the theme of his addresses to the people as he went on from Manua to Savaii.

Faatoafe had a son called Tupai, who ignored his father’s teaching, and contrived to be a clever thief as well as a hard worker.  He went to a village several miles away on a common errand of begging taro plants.  A large contribution was made for him, but, instead of taking them to his own home and plantation, he feigned sickness, and asked permission to plant them there for a time instead of taking them to his own settlement.  This was granted, but when the taro was ripe he not only took it all away, but claimed the ground for further use, and kept it ever after.

Near to the place where Faatoafe lived there are two hills, which are said to be the petrified double canoe of Lata.  Lata came of old from Fiji, was wrecked there, went on shore, and lived on the land still called by his name in the neighbourhood of the settlement of Salailua.  He visited Upolu, and built two large canoes at Fangaloa, but died before the deck to unite them had been completed.  To Lata is traced the introduction of the large double canoes united by a deck, and which were in use of old in Samoa.  Seu i le vaa o Lata, or Seuilevaaolata, “steersman in the canoe of Lata,” is a name not yet extinct in Samoa; but the person who bears such a sentential appellation seldom gets more than the first syllable.  As in the case referred to, the youth is known and called by the name of Seu.