ʻO le Tala o le Tupua a Nonu

Once upon a time, a clever young man named Nonu lived on the island of ʻUpolu. Nonu was known for being overconfident. He was that guy who never turned down a challenge and always bet "double or nothing," even when the odds were against him.

He challenged aliʻi (high chiefs) in seugālupe (pigeon-hunting), to see who could catch the most birds in one day. He challenged tautai (navigators) in tutuʻuvaʻa (canoe racing) to see who could sail from ʻUpolu to Savaiʻi island the fastest. He challenged strong toa (warriors) in tologa (spear-throwing) to see who had the longest throw. He even challenged the village tamaiti (children) in fuaga (juggling) to see who could keep the most oranges up in the air.

Nonu was very competitive, but he was also gracious when he won and congratulatory when he lost, so most people didn’t mind his competitive spirit. But, as the years passed, Nonu became bored with the same, ordinary games and the villagers expected him to grow up and stop playing games.

But Nonu couldn’t help himself, he was too busy with his challenges to bother building a house or having a family. He spent his time wandering from village to village looking for the next big competition. Little did he know he would soon get a chance at the biggest challenge of his life.

The entire island was alive with excitement as news spread across ʻUpolu: Tui Āʻana Tamaalelagi (the king of Āʻana) was engaged to Princess Vaetoeifaga, the daughter of Tuitoga Faʻaulufanua (the king of Tonga).

The royal entourage would be arriving from Tonga within a week and everyone was invited to Leulumoega for the festivities. Most of the villagers were excited for a chance to get dressed up and attend the lavish feasts and elegant ceremonies, but Nonu had his own plan: to challenge a king to a battle of wits.

He knew he couldn’t interrupt the wedding rituals, which would take at least four days and nights, so he waited patiently, rehearsing the best tupua (riddles) he could think of.

Nonu could hardly contain his excitement. He was close enough to reach under the curtain and touch the king of Tonga! If he wanted to issue his biggest challenge ever he had to act fast before his cover was blown. Nonu knew his life was at stake. All the king had to do was say the word and the Tongan guards would kill him for trespassing. But he was willing to risk it for a supreme challenge.

"Your Majesty," he whispered through the curtain, "please donʻt sound the alarm. Iʻve come with a friendly challenge and I mean you no harm."

After what seemed like an eternity of waiting, the Tuitoga broke the silence. "You must be a clever fellow," he whispered through the curtain, "slipped past the guards, I see. But are you truly worthy to match wits with a king like me?"

To show that he was serious, Nonu placed the biggest bet he possibly could...whoever lost the challenge would have to give up their two most prized possessions. 

The king went first with an easy riddle, to make Nonu feel overconfident:

O le ā le mea e lāpotopoto i le aoauli, ʻae māfolafola i le pōuliuli? (What is round at high noon, but flat at midnight?)

Nonu quickly figured it out and correctly answered, “O le fala moega!” (a sleeping mat!). Indeed, the fala moega are rolled up and stored during the day and laid out flat when the family goes to sleep.

Nonu went next, with one of his more difficult riddles:

O ai le tamāloa e fai lana ʻava loloa? (Who is the man with the long beard?)

Tuitoga quickly figured it out and correctly answered, "O le mauga ma lona afu!” (a mountain with a waterfall!). Indeed, an afu looks like a long, white beard cascading down the "face" of a mountain.

Tuitoga and Nonu went back and forth all night, whispering through the siapo curtain, trying desperately to outsmart each other.

They went from riddles to trivia about nature ("how many eggs can a sea turtle lay?") and agriculture ("what village has the tallest coconut trees?") and astronomy ("what time of year does the Telegese star appear twice during the same day?"). Until the sun’s rays were beginning to peer through the trees, and they mutually declared a tie.

Since the challenge ended in a draw, each competitor had to present the other with their two most precious possessions. Tuitoga chose to give Nonu his favorite voyaging canoe and his most trusted chiefly adviser, and he expected Nonu’s payment to be equally as valuable and impressive.

Even though their battle of wits ended in a tie, Nonu was still looking for a way to beat the king...and he had a plan.

Tuitoga made an extravagant presentation of his massive double-hulled ship and extolled the talents and wisdom of his renowned adviser. Nonu graciously accepted his prize, then stepped forward to present his most valuable possessions: one simple Ipu (coconut shell drinking cup) and one broken Lāʻau (wooden war-club).

The spectators gasped as the king’s eyes filled with anger and surprise. "What is the meaning of this?!" he yelled, "I gave you the best that I had! You better explain yourself right now, before I really get mad."

"Your Majesty," Nonu replied, "forgive me, for I have nothing impressive to give.

But, take these trinkets as a sign of loyalty and friendship for as long as I live." Nonu reminded Tuitoga that the ipu was used to serve the ceremonial ʻava and therefore represented their sacred bond of solidarity and respect.

Nonu explained that the war-club meant that he was willing to fight to protect the kingʻs family and honor.

When he said, "avatu le ipu ma le lāʻau" (take a cup and a war-club with you), it meant that Nonu was committing to employ whatever means necessary--by the cup of diplomacy or the club of battle--to maintain their friendship.

And so Nonu ended up "winning" the battle of wits by presenting Tuitoga with a final riddle that showed how two simple objects, imbued with symbolism, were more valuable than the wealth of a king.

MORAL OF THE STORY

"Avatu le ipu ma le lāʻau" is a phrase that is still used today, especially to encourage someone who is embarking on a new endeavor or facing a new challenge, as a reminder to use all the "tools" in one’s "toolbox" and to be willing to change strategy or perspective when needed.

Sometimes we need to be diplomatic and sometimes a little push is needed. Just picture a mental imagery of showing up armed with a symbolic kava cup and a metaphorical war-club.

CHARACTERS

Princess Vaetoeifaga: the daughter of Tuitoga Faʻaulufanua (king of Tonga)

Tui Āʻana Tama’alelagi: the king of Āʻana

Tuitoga Faʻaulufanua: the king of Tonga

PLACES

Leulumoega

ʻUpolu

Savaiʻi

Tonga

VOCABULARY

Afu: waterfall 

Aliʻi: the high chiefs

ʻAva: ceremonial drink made from the kava plant

Fala moega: sleeping mat

Faletalimālō or fatele: guesthouse

Fuaga: juggling game principally played by girls.

Ipu: coconut shell drinking cup

Lāʻau: wooden war-club

Mauga: Mountain

Seugālupe: pigeon hunting

Siapo: cloth made from bark

Tamaiti: children

Tautai: navigators

Tausamaʻaga: wedding feast

Toa: warriors

Tologa: spear-throwing

Tupua: riddles

Tutuʻuvaʻa: canoe racing

Mata: eyes

Taliga: ears

Mataʻitaliga: "eye's in the place of ears," Samoan word for Hammerhead Shark

REFERENCES

Leasiolagi-Lualemagafaigä Barber, Veronica, and Alaiseä Fa'alafi Iosefa. “TUPUA: Samoan Riddles.” Pacific Resources for Education and Learning, www.prel.org/PALM/Samoan/tupua-samoan.asp. https://www.prel.org/PALM/Samoan/tupua-samoan.asp

Lilomaiava-Doktor, Sa'iliemanu. “Oral Traditions, Cultural Significance of Storytelling, and Samoan Understandings of Place or Fanua.” Native American and Indigenous Studies, vol. 7, no. 1, 2020, pp. 126. JSTOR, www.jstor.org/stable/10.5749/natiindistudj.7.1.0121.

Milner, George Bertram. Samoan Dictionary: Samoan-English, English-Samoan. Oxford University Press, 1966. EBSCOhost, search.ebscohost.com/login.aspx?direct=true&db=mzh&AN=1966102857&site=ehost-live.

Paringatai, Karyn. Poia atu taku poi: Unearthing the knowledge of the past. Junctures: The Journal for Thematic Dialogue, 2005, (4: Movement), 23–34. https://ourarchive.otago.ac.nz/handle/10523/5131

Schultz, E., and Brother Herman. “PROVERBIAL EXPRESSIONS OF THE SAMOANS (Continued).” The Journal of the Polynesian Society, vol. 59, no. 2, 1950, pp. 132-133. JSTOR, www.jstor.org/stable/20703244.

Stair, John B. Old Samoa : Or, Flotsam and Jetsam from the Pacific Ocean. 1897. Print. http://nzetc.victoria.ac.nz/tm/scholarly/tei-StaOldS-t1-body-d10.html

Van der Ryn, M. Which way is front?: Spatial orientation complications in contemporary samoan villages. Structure and Dynamics, 9(1). 2016. Chicago. https://escholarship.org/content/qt2jg0r9cb/qt2jg0r9cb.pdf

GENERAL DISCLAIMER & COMMENT RULES

We recognize that as a result of Sāmoa’s rich oral history, it is likely that multiple versions of these stories exist. As such, we do not claim that the stories featured in this site are authoritative. As a collective we encourage both new stories and variations of stories to be shared so that we might be able to have a deeper and broader understanding.

Comments are encouraged and welcomed, however we require that comments are productive and given with respect and decorum. Disagreements should be supported by providing constructive feedback and arguments or the most preferred method, submitting your variation of the story.

Credit will be given to contributors with their permission. For more information on contributing a story click here.

Share your favorite tupua with us in the comments below!