PROCEEDINGS OF SECTION F. 
606 
On arriving at Atafu, Tevaka was met by a chief or orator named 
Malaelua, who had a celebrated warrior named La Fotu, famous for 
clever stratagem in war. This warrior was wounded in the combat, 
and the Atafu people were routed and had to take to their boats. 
Two of these boats made good their escape, and were afterwards heard 
of in Samoa, having landed at Sangana and Malie, on the Island of 
Upolu. 
This tradition is confirmed in all its details in Samoa itself. At 
Malie the “ failauga,” or village orator, bears the name of Tuiatafu 
and his title is Auimatangi. In the Atafu tradition, which I received 
from the King of Atafu, the party who drifted to Malie, on Upolu, 
were met by the then reigning Malietoa, with whom they drank kava, 
and by whom they were received as guests. In the conversation which 
took place, Malietoa asked whence they had come, to which they 
replied they had come from Atahumea; and on being further interro- 
gated as to how, they replied u Ua au i matangi ” — driven by the 
winds. 
I have already stated that these Atafu traditions take us back to 
remote cosmogony ; at least this is the opinion of others who have 
heard fragments of these legends. Fatu means “ stone,” and 
Vasefanua , as I have said, “definer of boundaries,” and Singano , “the 
pandanus blossom.” But in some legends Fatu is said to have been 
changed into Vasefanua , who was the first man. ( Vide Dr. Turner’s 
“ Samoa,” chap, xxiii., for independent testimony.) 
Atafu, like Fakaofo, is a group of islets, though they are fewer 
in number. It is a smaller group than Fakaofo, but very similarly 
dotted about in a lagoon, which is angular; the highest of the islets, 
appearing from 10 to 15 feet above the level of the sea, are situated 
at the angles in the lagoon. 
Nukunono I have not seen except at a distance. 
I am not in a position to add much to what Dr. Turner has 
written in the work above cited about the religious customs and 
beliefs of the Tokelau Islanders. The King of Atafu, and the oldest 
men I could find on Fakaofo, all declare as their solemn conviction to 
this day that Tuitokelau (literally. King of Tokelau) represents the 
Supreme Being, and was so worshipped. Dr. Turner says that 
Tuitokelau was both king aud high priest. I was, however, informed 
that the king or “ariki” was not also “ vakatua,” or priest of the 
god. 
It seems probable that the two offices were originally combined 
in one person, but that afterwards, as is now affirmed by the people of 
Fakaofo, the son of the “ariki” became king, but the son of his sister 
became priest.* 
The priest’s person was sacred, but he was not pa'ia—i.e ., he 
did work. 
The story of the remarkable man Tuitokelau, who was deified as the 
great god, is, it is to be feared, for ever lost. II is abode was Fakaofo,. 
and his shrine was the holiest spot on eai i h to those who gave him 
homage. His spirit inspired their warrior < w ith strength and courage, 
* As we have seen, this law of heredity with regard to the office of “ariki ” does 
not now obtain on Fakaofo. I transcribe the exact words of the statement made to 
me about the offices of king and priest : “ O tamafafine na fai mayakiitua ; o tamatane 
na fai ma ariki’— Daughters became priestesses ; sons became chiefs. 
