598 
PROCEEDINGS OP SECTION P. 
The dignity of chiefs was recognised by a court language ; that 
is, certain words applied to them and differing from the ordinary 
terms used to commoners. Their rank was also distinguished by 
distinct words regarding their presence, speech, &c. These are afio , 
sum, maliu , and their derivatives, instead of the common words sau , 
o mat, and upu, employed in common usage. A chief never used the 
court language in speaking of himself, although it would be a serious 
offence and insulting to address him in the ordinary words. The 
Samoans are a polite and, in some degree, a polished people. They 
are very observant of delicacy in address and politeness in general 
intercourse, not only towards their superiors but also in com- 
munication with one another or with strangers. A commoner or a 
female always assumes a stooping or sitting posture in the presence 
of chiefs. 
In their seats at councils and ordinary ceremonies and festivals 
their rank is distinguished by occupying the seat of honour. At 
native feasts they received choice portions, and the first cup of Jcava 
according to their rank, after the usual libation had been offered to 
the gods. Certain fishes, &c., were given to chiefs as their right, and 
were tabued to the common people. 
The authority of chiefs in most cases was little more than nominal. 
They acted as magistrates and judges, as well as councillors and law- 
makers, but it was a difficult matter to maintain their laws or impose 
punishment for offences. A spirit of democracy has always charac- 
terised the Samoan people, yet the chiefs received a respectful 
deference from their clans, and they could exercise a moral iufiuence 
upon their people. The tulafonos (laws of the council) were 
generally respected. In olden times, it appears, the authority of the 
chief was more arbitrary, occasionally tyrannical, and the tulafonos 
were more rigidly observed, and severe punishments followed any 
infringement. 
Communities were distinct, and maintained their individual rights 
and privileges in what some would term enviable independence. They 
could combine for mutual protection, or for any object to jDromote 
the ends of the common weal. Such combination might assume the 
form of a state. They held their legislative assemblies, or fono, either 
in a council chamber, the fale tele , or marae , an open space in the 
centre of the village. At the fonos the chief highest in rank was 
expected to be the first speaker, either in person or through his 
orator, unless he chose to cede that prerogative to another, generally 
the next in rank. 
The possession of land was not in the entire control of chiefs, but 
it was owned alike by the chiefs and tulafal.es , and neither party could 
alienate any portion without the concurrence of every member of the 
family interested. A violation of this rule would occasion difficulties 
that would involve the chief in trouble, sometimes occasion his deposi- 
tion. This is a subject for consideration to foreigners in seeking 
to acquire land in Samoa. In some cases where the rule has been 
disregarded by them, the purchasers of laud have found themselves 
placed in trouble with the natives, and their land-title disputed. 
Genealogy of Chiefs. — In Samoa the genealogy of chiefs, especially 
of high chiefs, was preserved with great care, and the custody was 
