1809
Soon after Kau Moala’s arrival from the Fiji Islands, Finau received intelligence from Tupouto’a (chief of the Ha’apai Islands) that a canoe had arrived at Lifuka, from the island of Tongatapu, with a chief, and two young matapules. They came to petition Finau for pardon, in behalf of a great chief, named Tupoumalohi, [Literally, Tupou the strong.] elder brother of Tupouto’a, who had been long resident at the island of Tongatapu, and had defended the cause of Finau’s enemies. As this chief brought very interesting information of all the recent events at the island of Tongatapu, I shall give an account of these transactions in the order in which they happened, and conclude with the ceremony of pardon, granted by Finau to Tupoumalohi and his followers.
Tupoumalohi was chief at the time the fortress of Nuku’alofa, on the island of Tongatapu, that Finau besieged with the four carronades, and afterwards burnt to the ground, with great slaughter of the garrison. In consequence of Finau’s vigorous attack, Tupoumalohi left it, with such of his followers as could save themselves, and fled up the country, to seek refuge in some other fortress. This chief had all along been unfortunate. At the time of the great revolution of Tonga, and the early success of Finau, he had fled to the Fiji Islands with his followers, and had resided there some time; gaining experience in the art of war. On his return to Tonga, he built the fortress of Nuku’alofa; from which he was afterwards driven by Finau, as already related, He next took refuge in some other fortress; from which, owing to the jealousy of the chief, or some other cause, he was obliged to depart, and seek shelter in a third; from whence he was driven by some untoward circumstance; and thus he became, in fact, quite a refugee; nobody being willing to receive him in a sincere and friendly way, At length, however, he considered himself to have found a permanent asylum in the fortress of Hihifo, with Teukava, [literally, to prepare the kava.] the chief who had made Final a present of the extraordinarily well trained bird. Teukava received him and his followers in a very friendly way, considering them a great acquisition to his strength; for they had the reputation of being all great warriors, well schooled in the military practices of Fiji.
Teukava, at length finding that no enemy thought proper to attack him, resolved to lay siege to the garrison of Nukunuku. He was successful in his attack, and took it with an inconsiderable loss of men. This being done, he determined, contrary to the advice of his matapules, to garrison both fortresses. The reason the matapules gave for the impolicy of this conduct, was the readiness with which the enemy made their retreat; which they thought argued their intentions of returning speedily, with fresh strength. Ambition, and desire of larger possessions, blinding him, however, to his own proper interests, he neglected sage counsel; and, dividing his forces, reserved the choicest half for his own personal safety in the garrison of Nukunuku, and commissioned the rest to defend Hihifo. He had with him Tupoumalohi and his warriors. In the course of the following night, the enemy came down again, and made a desperate attack upon them. Having resolved to burn the place to the ground, they had appointed four hundred men to effect their purpose, each of whom was armed with a spear, and a lighted torch fixed at about a foot from the point of it. At a signal every man threw his flaming weapon at the fencing, or into the garrison, and, by the aid of this new invention, the place was set fire, in several points at once. The besieged, with the view of rendering themselves more secure, had removed all the draw-bridges over the dry ditch round the fencing, except one; there was no ready means of escape therefore, from the conflagration, which soon spread far and wide, except by one narrow path. Hundreds consequently were compelled to leap into the ditch, the sides of which were too steep to climb. Among these was Teukava, who, with several other great chiefs and warriors, managed to get out, by climbing up the back of those whose fidelity prompted them to lend their superiors this friendly assistance at the utmost peril of their own lives. Teukava, having thus got out of the ditch, was making the best of his way unarmed to Hihifo, when he was met by a native of Fiji, belonging to the enemy’s party, who gave him the watch-word, which he was unable to answer; instantly the Fiji warrior struck him so violent a blow on the head with his club, that he buried it in his brains: the club had got so locked into the broken skull, that he could not immediately withdraw it; and he probably would have left it there, but discovering what a great chief he had killed, his club from that moment became exceedingly valuable to him; the pledge as it were of future great successes, as long as he kept it in his possession. The triumph of his feelings, therefore, prevented him from seeing or hearing another man, who was fast approaching; and while he was in the act of disengaging his club, his own brains were knocked out, and his speculations as suddenly destroyed, by one of Teukava’s men, whose swiftness of foot brought him just in time to revenge his fallen chief, by laying his enemy prostrate by his side. Dangers were thickening round him, and he was compelled to leave the body of Teukava on the field, and secure his own existence by a speedy flight to Hihifo; where all who succeeded in making their escape quickly arrived. The body of Teukava was soon found by the enemy; it was conveyed to their fortress, cut to pieces, and (must it again be said!) dressed for food.
Among the garrison of Hihifo there was a chief named Ata [literally, the air or a shadow.]; he was not an old man, but he had a great reputation for political wisdom, and military skill. He was a native of the island, but at the time of the revolution his friends and acquaintance had all gone over to the Ha’apai Islands for peace and safety. He however resolved to remain for the sake of his oldest and most sincere friend, Teukava, and to assist and stand by him to the last; (for Ata was endowed also with some of the best qualities of the human heart). As Teukava was now no more, Ata, conscious of his skill in war, and the confidence which all the men placed in him, proposed to take upon himself the command of the garrison; and his offers were gladly accepted. The other garrisons of the island soon hearing of the death of Teukava, and the great losses he had sustained, several of them entered into league against Hihifo, and shortly commenced a siege, which lasted fourteen days; but at length, quarrelling among themselves, and finding the besieged held out so manfully, and withal being struck with awful astonishment at the extraordinary bravery of Makapapa who was said to be invincible by the peculiar protection of the gods; they raised the siege, and each party repaired as quickly as possible to its own fortress, lest it should be taken possession of by some enemy. Makapapa was formerly in the service of Toe’umu; but at the peace he left Vava’u, apprehensive that Finau might play him some treachery.
The widows of Teukava, however, were so afflicted at his loss, that many of them, it is said, strangled themselves.
Speaking of Teukava calls to my mind a circumstance, mentioned in the report of the second Missionary Voyage, respecting Eliza Mosey and a black woman, both belonging to the American ship Duke of Portland, Captain Lovat Melon; the date is not mentioned. Through the treachery of Teukava, (who from mistake of pronunciation they call “Dukava,”) the crew were all murdered, excepting three or four persons, among whom were Eliza Mosey, and the black woman. The latter was still at the Ha’apai Islands when I left; she latterly became insane, but lived as a sort of domestic, (being harmless,) with a certain female chief, who treated her kindly. Eliza Mosey became one of the wives of Teukava, who was much envied by the other chiefs on that, account, she being a white woman. She made her escape afterwards, in the Union of New York, and arrived at Port Jackson, where she remained. I have since accidentally heard from a woman who had been at Port Jackson, that Eliza Mosey returned afterwards to Tonga, with a ship that went for the purpose of laying in a cargo of pork, but which was shortly afterwards wrecked among the Fiji Islands.
The American ship, the Duke of Portland, was captured by the Tonga islanders with the assistance of a white, runaway seaman by the name of Doyle who had set himself up in Tongatapu. Only Eliza Mosey (or maybe, Mosley), one old man, four boys, and a Negro woman were spared. While the ship was being dismantled for the iron she contained, the old man and the boys killed Doyle, drove the natives off the ship, cut the ship’s anchor cable, made sail, and escaped to sea, leaving behind Eliza and the negro woman. Nothing, however, was thereafter heard of the Duke of Portland. Eliza became the wive of the Tongan chief, Teukava, and lived with him.
The Duke of Portland having escaped their clutches, the natives resolved to take the next ship that came to port, which was the brig Union from New York. She came to anchor at Tongatapu on October 2, 1804. Under the guise of friendship, the natives lured Captain Pendleton and his supercargo, Mr. J. Boston, on shore, where they secretly massacred them and all the boat crew. The next day, the natives sent word to the Union to send another boat to pick up the supply of hogs and yams collected on the beach. Mr. Wright, then commanding the ship, became suspicious and asked for the return of the Captain first. By this time, numerous canoes filled with armed warriors surrounded the Union. Mr. Wright ordered the cannons loaded, which, for a time, caused the natives to keep their distance. At this moment, a canoe rapidly approached the Union with, to the amazement of the crew, a white woman standing in the bow. She leaped from the canoe, swam to the brig, and was hauled aboard. She brought news that their Captain had been killed and the Tongan warriors would soon attempt to take the ship. A determined attack on the brig began almost at once. Cannon and musket fire kept the natives off while the cables were cut, sails set, and the Union taken to sea. For want of crew, they returned directly to Sydney, Australia.
Apparently Eliza Mosey stayed with the Union on the next voyage and lost her life, together with the lives of all on board, when the Union was subsequently wrecked on a Fiji reef and her crew killed by the Fijians as the survivors swam to shore. Some reports say that she had decided to return to Teukava and live permanently with him.
At this time Tupoumalohi sent word to his brother Tupouto’a, (chief of the Ha’apai Islands,) that being weary of his unquiet and harassing life at Tongatapu, and being desirous to settle at Ha’apai, he wished his brother to petition the King in his behalf; and to obtain, if possible, his pardon for having fought against him at Nuku’alofa, and to procure leave for himself and his chiefs and matapules to reside at Ha’apai, and be henceforth tributary to him. This message was brought to Tupouto’a by a chief and two young matapules. Tupouto’a having communicated this request of his brother and his followers to the King, the King, after a little consideration, gave his consent that they should reside at the Ha’apai Islands, upon condition that Tupouto’a would keep a strict eye upon his brother’s conduct, and be answerable for him, which was immediately agreed to. Tupouto’a thereupon got ready a large canoe, and proceeded to Hihifo to receive his brother, who came on board with all his chiefs and choice warriors; the remainder of his attendants followed afterwards in another canoe. Having touched, in their way, at the Ha’apai Islands, they proceeded on to Vava’u, to pay their respects to Finau, and receive his pardon.
As soon as the King heard of their arrival at Vava’u, he repaired with all his chiefs and matapules to the house on the mala’e at Neiafu, having, besides their usual dress, small mats round the middle, significant of its being a solemn occasion, and out of respect, too, for Tupoumalohi (although he came as an humble suppliant), for he was a very great chief, superior even to Tupouto’a, as being his elder brother. Tupoumalohi being informed that the King was already seated in the large house on the mala’e, ready to receive him, he and his followers, being all dressed in large mats, expressive of their very great respect, with leaves of the ifi tree round their necks as a mark of submission, went forth, with due sentiments, thus habited, and accompanied by a priest, to a house dedicated to Taliai Tupou [The full name of the God from whom the Tupou line of chiefs took their name.] and sat down before it. The priest then addressed the divine spirit that was supposed to reside there, to the following purpose: “Here thou seest the men who have come from Tongatapu to implore thy pardon for their crimes; they have been rebels against those chiefs who hold power from divine authority, but, being sorry for what they have done, they hope that thou wilt be pleased to extend thy protection towards them for the future”
The priest then rose up, and laid a piece of kava root under the eaves of the house. After which he proceeded towards Finau, with the suppliants all following him, one close after another in the order of their rank, their heads bowed down, and their hands clasped before them, and, entering the house on the side opposite the King, they seated themselves before him and his matapules, their hands still clasped together, and their heads bowed down almost to touch the ground. After a little time, the priest, who sat between them and the King, addressed the latter to the following purpose: “You here see Tupoumalohi, and his chiefs and followers, who have been to implore the pardon of Taliai Tupo, and have now come to humiliate themselves before you; not that they expect you will pardon them after so obstinate a rebellion, but they come to endeavor to convince you of their sorrow for so great and heinous a crime; they have no expectation but to die, therefore your will be done” (This speech of the priest is to be considered more a matter of form than the real sentiments of the suppliants. After a short pause, the priest again said, “Pass your sentence, Finau.” He then rose up, and retired among the people.
In a little time, Finau said to the supplicants, “Tuku he lo ifi,” “Take off the ifi leaves.” (which is a sign of pardon); of which command, they took no notice, as if unwilling to believe so great a mercy was shown to them. Finau again said, “Tuku he lo ifi,” upon which each took off his ifi leaves, but they all remained in the same posture. Before we go further, it must be observed, that there were vacant places left among Finau’s chiefs and matapules for Tupoumalohi and his principal followers, who were of sufficient rank, to be called after they had received their pardon; but for a great chief, circumstanced as was Tupoumalohi, to obey this summons (which is always pronounced by the matapule sitting next to Finau) would neither be so respectful nor so prudent as to remain where he was, and take no notice of it, as if altogether unworthy of being so exalted; while a chief of less noble rank would not hesitate to obey the command, and take the seat appointed for him. All this is done upon the principle, that a great chief, so offending, ought to keep himself as humble as possible, lest, having great power and authority, he might be suspected of intentions to equalize himself with his superiors, and ultimately to revolt. Whereas minor chiefs, having but little power, are not liable to excite jealousies; besides which, these minor chiefs, being governed by their superior, are thought to be less criminal than he who leads them astray by his authority. This formed a subject of dispute, beforehand, among the company: some thought that Tupoumalohi would instantly obey the order to take his appointed seat, conscious of his exalted rank, and fearless of the jealousy of Finau. The greater part, however, were of opinion, that he would remain where he was, knowing well the revengeful disposition of the Hau, [King] and his promptitude to sacrifice those whom he suspected. In a little time this matter was put out of dispute.
The matapule on Finau’s right hand exclaimed aloud, “Tupoumalohi! Here is a place for you.” The chief seemed not to hear the summons, keeping his head bowed down to the earth. The matapule again said, “Tupoumalohi! Here is a place for you.” But his ears were still shut, and he preserved the same humble posture. The matapule then said to the others successively (mentioning their names in the order of their rank), “Here is a place for you;” and they accordingly seated themselves as their names were called in the places appointed for them (i.e. those who were of sufficient rank to sit in the circle, the others retiring among the people), leaving Tupoumalohi seated by himself in the middle of the ring.
Kava was now prepared, and served out to the company, each in his turn, according to his rank, not excepting Tupoumalohi, who, in this case, was served the fourth. When the kava was presented to him, he neither took it nor raised up his head, but speaking to somebody who sat a little behind him, that person stretched his arms forward, and, receiving it for him, took it away, reserving it for Tupoumalohi, to drink after the kava party should be dissolved. The company, having finished their kava, dispersed, and Tupoumalohi retired to take his. This chief and his followers remained at Vava’u about a fortnight before they sailed to the Ha’apai Islands; during which time he entertained Finau with an account of different transactions at Tongatapu, relating what conspiracies had been devised, what battles had been fought, what brave chiefs and warriors had fallen. Every time he mentioned the death of a hero, Finau struck his breast with his fist, exclaiming, “What a warrior has fallen in a useless war!” or something to that purpose.
Before Tupoumalohi and his chiefs took their departure, Finau repeated his orders to Tupouto’a to keep a watchful eye upon them, and to give him the earliest information, if he discovered any symptoms of conspiracy, for he said he expected something of the kind, as they were all choice warriors, and had been well experienced at the Fiji Islands.