Aleamotu’a (addressed as Tupou when he became Tu'i Kanokupolu

Tu'i Kanokupolu

The Ha'a Tu'i Kanokupolu is the most junior of the Ha'a Tu'i in Tonga. They are generally refer to as the Kau Halalalo The Ha'a Tu'i Tonga, the most senior and Sacred Ha'a Tu'i in Tonga are generally refer to as the Kauhala'uta, The inland side of the roads...

, then baptized as Josiah Tupou and later known as Tupou ‘i Fale Tui Papai, after the name of the area in which he was buried). Aleamotu'a was the 18th Tu'i Kanokupolu of Tonga, the third lineage of Tongan Kings with the political and military power who rule in support of the Tu'i Tonga

Tu'i Tonga

The Tui Tonga is a line of Tongan kings, which originated in the 10th century with the mythical Ahoeitu; withdrew from political power in the 15th century by yielding to the Tui Haatakalaua; and died out with Laufilitonga in 1865...

 (The Sacred King of Tonga). Aleamotu'a is listed as the 17th child of Mumui, the 13th Tu’i Kanokupolu. His mother was Kaufusi, daughter of the first Fielakepa from the Ha’a Havea Lahi clan.

Name

The use of the term "Tupou" as a formal title of the Tu'i Kanokupolu was recorded by early missionaries as they witnessed the installment of Tuku'aho. George Vason recorded Tuku'aho's installation and what was said in the chiefs' meeting with the proclamation who will be the next Tu'i Kanokupolu.

"Do bou Toogahowe Dugonagaboola fy talliaba gee ma toolou," or the original translation by Vason was "Toogahowe will be chief and we will do as we please" or in contemporary Tongan writing "Tupou Tuku'aho Tu'i Kanokupolu, fa'iteliha ki mautolu". This translations by Vason saying that the chiefs declared their free wishes of selecting Tuku'aho as King. A more mordern Tongan translation will be on the same meaning but as a submission, " Tupou Tuku'aho fa'iteliha kia mautolu." This translation stress on the word "ki" or as Vason spelled it, "gee". It look like that this translation means "Tupou Tuku'aho do as you wishes of us", a sign of submission to the King's will. Whatever the intended meaning of the statement, it still confirmed that Tuku'aho was addressed as Tupou and the chief selected him as King.

Mr. Thomas recorded the installment of King George Taufa'ahau Tupou in 1845, the first Christian Installment of a King, where a prayer was said during the ceremony. It is significant here as it verifies that Tupou is not a name, but a title designating the Tu'i Kanokupolu.

"Then one of the Fathers, Motua-buaka, stated the object of their meeting; and the King addressed them. The kava being poured into a dish, Motuabuaka called the King's name Tubou-Tui-kanokubolu, and handed the first cup to him."

This verifies that Tu'i Kanokupolu's is referred to as Tupou. Another reference to Aleamotu'a was highlighted by Schutz, who edited Mr. Cargill's (Misa Kakile) diary (Methodist missionaries) and he referenced his writing to another missionary, either Mr. Lawry or Misa Lole in Tongan, and Mr. Gifford, an academic of Tongan history.

"Josiah Tupou, bapitised thus in 1830 (Lawry 1850:238). Was also named Aleamotua and Tupouifaletuipapai (Gifford 1929:87). In 1826 he was appointed as Tui Kanokupolu – the hereditary title of the present King of Tonga – and he died in 1845."

This article will maintain the birth name Aleamotu'a in order to differentiated him from the other Tupou in the Ha'a Tu'i Kanokupolu clan but at the same time we will maintain the quotes in its original version which mostly used Tupou or Tubou in the old spelling when referring to the King or Tu'i Kanokupolu of that time.

Family

Aleamotu’a's wife was Moala, a daughter of Soakai, chief of Felemea. Aleamotu'a chose to marry Moala in a Christian ceremony after he was baptised with his four children on 18 January 1830. Moala was baptised earlier on 29 March 1829, and as described below, was a strong supporter of Christianity. She is commonly known by her Tonganised name of Mele (Mary), Moala or Melemoala.

“On the 29th March, five women were baptised. One of these was Moala, the wife of Tubou, a truly sincere and good woman. She chose to be called Mary, because it was the name of our Lord's mother

Mary (mother of Jesus)

Mary , commonly referred to as "Saint Mary", "Mother Mary", the "Virgin Mary", the "Blessed Virgin Mary", or "Mary, Mother of God", was a Jewish woman of Nazareth in Galilee...

, and of her who sat at the Saviour's feet to hear His word. She seemed ardently desirous of imitating the conduct of Mary of Bethany. She was able to read the written hymns, and had committed several of them to memory. At home, she often conducted family worship, rising with the day-light, gathering her household together, giving out a hymn, leading the tune and engaging in prayer.”

While there were four children mention by Mr. Thomas in his writing, the following names are recorded in the Genealogy of Tonga as: Ma'afu 'o Tu'i Tonga, Niumeitolu, Lausi'i and Kaifonua 'amanu. Ma'afu 'o Tu'i Tonga was later known as Enele or Henele (Henry) Ma'afu 'o Tu'i Tonga, 1st Tu'i Lau of Fiji.

Arrival of the London Missionary Society

In about April 1826, two Tahitian Missionaries, Hape and Tafeta, from the London Missionary Society, stopped over in Nuku’alofa on their way to Lakemba. Aleamotu’a appropriated the missionaries and requested that they teach him the Christian faith.

Another record of this incident of the arrival of the missionaries and how they ended up in Nuku'alofa holds that at the beginning of 1826, that Davies chose two church members from Papara, Hape and Tafeta, to be the first teachers to Lageba and to prepare the way for others. With the assistance of Takai and Langi, Davies compiled a Fijian spelling book which was used by the two Tahitians to gain an initial familiarity with the language.

In March 1826, the four men left Tahiti in the Minerva, their destination Fiji. But at Nuku’alofa, Tonga, their plans were disrupted by the high chief Tupou (Aleamotu’a). From Davies’ perspective the Tahitians were placed under detention at Tongatapu: “The chief called Tupou would not let them proceed. He had been himself a resident in Lageba and calls himself the friend of Tuineau, the chief of Lageba and as such he took possession of the present intended for the Fijian chief.”

Tupou's motives for appropriating the missionaries in 1826 were recorded by the same author of when Takai introduced the missionaries,

Tupou, the Principal Chief of Tonga, being informed by Takai that the Tahitians had found the true God and the word of life and the two Tahitians he saw were going with him to the Fegees to teach his countrymen the way to heaven, Tupou answered Takai and said,

It will be no be so. If the word of life was a good word as he spoke, it must not go to the tail first but must begin at the head. Do you and the two Tahitian teachers must stop here with me and teach me and my people that good word and when we it perhaps we may embrace it too and when I and my people have embraced the word you speak of, let it be taken to the Fegees.

This London Missionary Society record show that Aleamotu'a was ready two accept Christianity and these were the first missionaries that build a school and a chapel in Nuku'alofa to conduct prayer services. With Aleamotu’a’s assistance, the missionaries Hape and Tafeta started building a chapel and school and started teaching classes and conducting worship in Nuku’alofa. There were about three hundred people worshipping in Nuku’alofa in the first church built in Tonga.

Arrival of the Methodist missionaries

Mr. Thomas and Mr. Hutchinson arrived in Tonga on 5 July 1826. They stayed in Hihifo under the chief Ata, who offered them protection, but was not incline to accept Christianity.

On 17 April 1827, Aleamotu’a visited Mr. Thomas in Hihifo. Mr. Thomas wrote this of their meeting on that date:

This evening Tubou, from Nukualofa, with Hohila, and a number of men, came to see us. Tubou would say but little while the men were present; but he talked freely after they went. He appears to rise above many of his countrymen as to denying himself, and as to property and the favour of man. He is displeased with his countrymen for their treatment of us at this part.

On 2 November 1827, Mr. Turner and Mr. Gross arrived in Tongatapu. They joined the two Tahitian missionaries and their congregation on the first Sunday at Mount Zion, and were appreciative of the works that had been done. With the cooperation of the Tahitians missionaries, they made their base at Nuku’alofa.

A few days after Mr. Gross and Mr. Turner arrived in Nuku’alofa, Mr. Thomas wrote that Aleamotu’a was getting into trouble with the other Tongan chiefs of Tongatapu, especially Ata and the Ha’a Ngata of Hihifo, the clan that carry out the installment ceremonies of the Tu’i Kanokupolu:

Within six days after their landing, all the new missionaries' goods were brought ashore, and the vessel was on her way back again to Sydney

Sydney

Sydney is the most populous city in Australia and the state capital of New South Wales. Sydney is located on Australia's south-east coast of the Tasman Sea. As of June 2010, the greater metropolitan area had an approximate population of 4.6 million people...

. Tubou helped them in every way; but soon found that he was getting into trouble, as the other Tonga chiefs, under cover of resenting his connection with the lotu, gave very angry expression to their jealousy of the advantages which would come to him through his white guests. An assembly of chiefs was held near the Mission House at Hihifo, to discuss the matter; and in the end Tubou yielded on the understanding that, if he abandoned the lotu, he should be elevated to the royal dignity of Tui Kanokubolu, which made him supreme in the land. Although, however, he thus outwardly broke with the Christians, he remained secretly attached to their teaching, and quietly awaited an opportunity once more to join them. In the meantime, he continued to show the mission families much kindness.

Baptism as Josiah Tupou and Christian wedding to Mary Moala

The arrival of Christianity in Nuku'alofa created a political crisis for Tupou. He wished to be a Christian, however the chiefs of Tonga saw it as a threat to their authority. Mr. Finlay in his writing of the History of the Weslyan Missionary Society wrote:

Tubou was the rightful successor to the throne of Tonga, which had been kept vacant after his brother's death for some years; he was a contented, unambitious man, or would earlier have claimed possession. He now declared his intention to accept lotu. Determined to prevent this, the chiefs of the other towns threatened him with war. A conference was held on the situation, to which he summoned the Missionaries along with his opposers. Tubou could not surrender his conscience; he would not contemplate the alternative of war. He resolved on exile, and, turning to the people, who were spectators of the conference, said : ' So many of you as are for Jehovah follow me ! Those who are for the devil sit still! ' The assembly rose with him like one man, and the heathen leaders were deserted. Tubou at once prepared to sail away, intending to occupy an uninhabited island not far off; the two Missionaries were to go with him. On this the opposition changed their tactics, resorting to bribes instead of threats. They offered to invest Tubou at once with the hitherto withheld title of Tui-kunabololu, • which signified the regal dignity, provided he would refrain from the lotu.

What pledge Tubou gave to the electors it is imposible [sic] to say ; for the time he renounced his purpose, and held no open communication with the Missionaries. The church was closed, and Christian worship could only be carried on in private houses, a state of suspension continuing for several months. Meanwhile guards were set over the houses of the Missionaries and of the lotu people, whose lives were threatened, while the king sent assurances to Turner and his helpers of his continued goodwill. Tubou's sentiments were unchanged. So soon as he felt himself secure in power the church was reopened and the Mission resumed its activities ; before the end of the next year King Tubou was baptized. From this time Christianity was in the ascendant in Nukualofa. Tubou's reign lasted for nearly twenty years. He was not a great ruler, nor a man of commanding force; but he had a kindly nature and honest intentions, and his conversion weighed not a little in favour of the lotu throughout Tonga.

After six months of his installment as the Tu’i Kanokupolu, Aleamotu’a started to attended classes and worshiped openly in defiance to the chiefs of Hihifo. He was baptized on 18 January 1830 together with 4 of his children by Mr. Turner during a service in Nuku’alofa that was conducted by Mr. Thomas. Mr. Thomas wrote of this occasion as follows:

On the 18th January, 1830, the King Tubuo, was received into Christ's church by baptism. Mr. Thomas, says, " I read the 6th chapter of Joshua, to a large assembly in the chapel, and made some remarks by way of illustration. After this, Tubou, the chief of this place and governor of Tonga, stood up in order to give a public proof of his having renounced the Tonga gods, and embraced the true religion. He is a very fine looking man, and was neatly dressed in native cloth. He stood up in front of the pulpit; his wife and children being on his left hand. He called the attention of the people there assembled, and then openly and firmly renounced the gods of Tonga, declaring them to be all vanity and lies. He then assured the people and the Missionaries, that he had cast away everything he knew to be sinful, and that Jehovah was his God, and Jesus Christ his only Saviour; that he made an offering of himself, his wife, and children that day unto the Lord, that He might dispose of him and his as He thought good. He exhorted his people to attend to the things of God, and to follow his example in being baptised in the name of the Lord Jesus Christ. He then turned round, kneeled down, and the sacred ordinance was administered by brother Turner. The king's name was chosen some time before, and is Josiah. After the king was baptised, he presented four children; these were next baptised.

Mr. Thomas also wrote that:

On the Sunday after this canoe arrived, Tubou was baptized, and four of his children; and afterwards he was married by religious rite to Mary, who had been his only wife for some months past.

Dr. Reverend Heneli Taliai Niumeitolu wrote that:

“Aleamotu‘a’s main worry was that the non-Christian chiefs would reject him as the possible successor to the title of the Tu‘i Kanokupolu. He was installed on 7 December 1827 as Tu‘i Kanokupolu but continued worshipping in secret. However six months later he determined to confront the intimidation of the non Christian chiefs and began to attend worship publicly. He was baptised on 10th January 1830,taking the name of Josiah, together with his three sons and two daughters in the presence of a congregation of six hundred at the chapel in Nuku‘alofa.”

The name Josiah

Josiah

Josiah or Yoshiyahu or Joshua was a king of Judah who instituted major reforms. Josiah is credited by most historians with having established or compiled important Jewish scriptures during the Deuteronomic reform that occurred during his rule.Josiah became king of Judah at the age of eight, after...

 was chosen from the biblical King who had broken down the idol and restored the people allegiance to God.

Arrival of the Catholic faith

The Catholic priest, Fr. Chevron of the Society of Mary wrote on his arrival in 1842 that,

“Le Vicaire apostolique n'hésita donc pas à descendre dans la grande île avec le P. Chevron; et, comme l'usage le demandait, il alla d'abord à Noukou-Alofa, où, sous le titre de Toui-Kano-Kopolou, résidait celui qu'on regardait comme le chef de la féodalité tongienne, sous la haute suzeraineté du Toui-Tonga. Le titulaire du moment était Aléa-Matoua, appelé Sosaïa depuis son baptême wesleyen ; son nom a été prononcé dans l'exposé de la guerre de Péa.”

A quick translation; “He arrived in Nuku’alofa which was under the Tu’i Kanokupolu. The Tu’i Kanokupolu was Aléa-Matoua and was baptised by the Wesleyan as Sosa’ia.”

On 30 June 1842, Fr. Chevron arrived on board the Santa Maria. They anchored at Pangai Motu, and then landed on 1 July 1842 to Pangai Motu and conducted their first Mass on the island.

They visited the Tu’i Kanokupolu Aleamotu’a and since they have already lotu in Nuku’alofa and Aleamotu'a feared the likely displeasure of King George of Ha'apai and Ulukalala, King of Vava'u who had turn the Catholic faith away from Vava’u and Ha’apai, Aleamotu’a offered the Bishop to go to Pea where the fort of the chiefs Moeaki and Lavaka are the center of heathens holdout against Christianity.

The introduction of the Catholic faith to Tongatapu was the beginning of Mr Thomas displeasure of Aleamotu’a as the Tu’I Kanokupolu as shown by some of his later writing. They blamed Aleamotu’a for the established of the Catholic faith in Tongatapu.

Mr. Thomas immediately foresaw many of the sad consequences which have since resulted from this untoward event. It was felt that had Tubou possessed King George's courage and firmness, the evil might have been averted.

The want of faithfulness and decision on the part of the king, Josiah, was a source of incessant trouble and difficulty; and the spirit of the missionary at times was almost broken. Furthermore, to add to his perplexity, a Roman Catholic priest was introduced, during 1842, among the heathen people at one part of the island, who had been moved by promises of large presents of firearms and ammunition, if they received the priest. When they found that, after waiting some time, there were no signs of the expected gifts, they showed but little inclination to listen to the religious teaching of their visitor.

This was the beginning of a strain relation between Mr Thomas, the Methodist missionary and Aleamotu’a. Mr Thomas view of Aleamotu’a after his death can be summarized with all his short coming as a person, "the allowing of the Catholic priest Fr Chevron SM, to land in Tongatapu."

King Josiah's mental gifts were by no means of the highest class, nor had he had the advantage of early training. His childhood and youth had gone by before he embraced Christianity. Then he was of a peaceable, easy disposition that did not like trouble, and would let things take their own course, in hope that they might perhaps come right at last. He could not bear to see his children chastised for their faults ; he permitted disorderly persons to go on in their own way, even in the village where he lived— suffering personal inconvenience rather than give pain or cause offence; and he scarcely ever interfered with the chiefs of Tonga, but left them to govern their respective districts according to their own notions. We have seen how the chiefs, unchecked by wise and firm restraint, forgot their duty to their King, and rose in open rebellion ; so that poor Josiah, in spite of himself, was forced to go to war. We have seen too, how the bishop and his priests, baffled at the other islands, gained a footing in Tonga.

The peacemaker

In Tongan pyramid society kings, chiefs and warriors and the strong, forceful personality were respected and feared while those with peaceful and calm personalities are not designated for great things. It was within this environment that missionaries recorded at this time the first peacemaking effort by any king during the civil war that broke out after the assassination of Tuku'aho the 14th Tu'i Kanokupolu.

Peace had not been ratified in the usual Tonga fashion, by a meeting between the rebels and their King. They had not confessed their crime, and he had not forgiven them in formal phrase. Mr. Waterhouse became very desirous of effecting this meeting. He went to the Mua, Fatu's fortress, with Mr. Tucker as his companion. Fatu treated his visitors with the utmost politeness, listened to the arguments used by Mr. Waterhouse, and expressed his readiness to act according to his wishes. Being urged to go to Josiah and seek his pardon, he put his arm round Mr. Waterhouse, and said, "You are now my son. I want peace; but I am ashamed and afraid to go to Tubou. If he will visit me with you, I will humble myself."

Messrs. Waterhouse and Tucker went home and told King George what Fatu had said. "It is all very good," he said, "if Fatu is sincere, and if Tubou will go; but I am afraid that he will not." Then they went to the old King, who was reserved and silent at first; but at length consented to send for King George and the principal chiefs, and consult them on the subject. They decided that the King had better go. Josiah, always a quiet, peace-loving man, was now growing old, and had a large share of the timidity that usually accompanies advancing age. He knew enough of the character of his heathen foes to make him doubt the issue of a visit to them. The old man said, "They will kill me; but if they do not, I shall never come back again." He parted with his Queen as though it might be a final farewell; and chose to sail in the canoe that carried Mr. Waterhouse, having refused to go in any other way. Two canoes followed, that they might take a message to King George in case the heathen gave cause for alarm.

On reaching Mua, the King sat down between his two missionary friends, awaiting the result with more of misgiving than of hope. A few minutes elapsed and then Fatu came up, took his seat near the King, and wept. Tubou turned his face towards him, and they exchanged the Tonguese kiss, by touching noses. The King was next taken to a large house within the fort; and soon the natives were to be seen rushing in every direction to get their mats, which they always wear above their ordinary dress when they come into the presence of the chiefs. After this, a large body of the chiefs came before the King. Each, in token of humility and submission, wore a wreath of the leaves of the Ifi tree; while a heathen priest interceded for them in the name of their gods. Josiah saw and heard. As a pledge of forgiveness, he desired the chiefs to throw aside the mourning wreaths, and to come nearer to him. Immediately the kava-ring

Kava culture

Kava cultures are the religious and cultural traditions of western Oceania which consume kava. There are similarities in the use of kava between the different cultures, but each one also has its own traditions.-Hawaii:...

 was formed, and a hundred or more chiefs and people joined in the ceremony. The King made a brief speech, assuring them of his forgiveness, and several among them came and kissed his feet. The company then dispersed. At eight o'clock, six women entered the house where the King was, bearing lighted torches of coconut wood. Others placed lighted torches outside. Provisions were brought; they consisted of several pigs baked whole, two very large sharks, with smaller fish and forty baskets of baked yams. Every thing was carried to the King and counted in his presence; and he, through his speaker, gave the order for commencing operations. The food was cut up with much skill and dispatch.

After the heathens were gone, the Christians united together in prayer; and then all prepared for sleeping. Messrs. 'Waterhouse and Tucker lay in one corner, upon a native mat, their heads resting on a pillow of wood. The poor King had eaten little food; and he got no sleep. The fear that, in the mind of the heathen, some evil design lurked behind their show of submission still haunted him. But hour after hour wore past, and the stillness of the night remained unbroken. The mosquitoes were the only intruders into the place of rest. The next morning, about two hundred chiefs and people joined in another kava drinking; and then Josiah Tubou and his own party returned to Nukualofa, with good news for anxious friends at home.

One of the results of the reconciliation between King Josiah Tubou and the heathen chiefs of Tonga, was the re-establishment of the mission at Hihifo

Hihifo

Hihifo is the main village on the island of Niuatoputapu in Tonga.Hihifo is situated on the west side of Niuatoputapu and is the main centre for public and government facilities for the island residents, with a post office and police station.The other two villages on Niuatoputapu are Falehau and...

. The Rev. Matthew Wilson was appointed to labour there. The mission-house, first occupied by Mr. Thomas fifteen years before, had been pulled down after Mr. Rabone quitted it. The Missionary, his wife and children were therefore forced to seek shelter in a native house. The largest in the fortress was assigned to them; but it was low and dark, having no opening but the door for the admission of light. On a rainy, dark day, they were required to burn lights in the middle of the afternoon.

Protectors, advisors and allies

Aleamotu'a's faith in Christ overwhelmed his feared of his heathen foes. His effort for making peace with Fatu of Mu'a showed his method of trying to win over the heathens to Christianity by a peaceful means, and the forgiveness of their past deeds against the Tu'i Kanokupolu. Aleamotu'a effort was supported by other great men of this era. These men offered Aleamotu'a protection and advices and their influences in Tongan history were recorded and highlighted that without their support, Aleamotu'a will be relegated into the annals of lesser men.

The first and most important was Aleamotu'a's grand nephew, King George Taufa'ahau of Ha'apai and Vava'u, son of the 17th Tu'i Kanokupolu, Tupouto'a. When Aleamotu'a was later threatened by the heathen chiefs, he asked Taufa'ahau for his assistances. Taufa'ahau came to Tonga Tapu

Tongatapu

Tongatapu is the main island of the Kingdom of Tonga and the location of its capital Nukualofa. It is located in Tonga's southern island group, to which it gives its name, and is the country's most populous island, with approximately 71,260 residents , 70.5% of the national population...

 with his warriors from Vava'u

Vava'u

Vavau is an island chain of one large island and 40 smaller ones in Tonga. According to tradition Maui fished both Tongatapu and Vavau but put a little more effort into the former. Vavau rises 204 meters above sea level...

 and Ha'apai

Ha'apai

Haapai is a group of islands, islets, reefs and shoals in the central part of the Kingdom of Tonga, with the Tongatapu group to the south and the Vavau group to the north. Seventeen of the Haapai islands are populated....

 and protected the King and Nuku'alofa, the center of Christianity in Tonga Tapu. The protection and support offered to Aleamotu'a was the main reason Aleamotu'a succeeded and achieved what he desired for his people. Taufa'ahau's life achievement showed his influence in both the History of Tonga and the neighbouring islands of Fiji

Fiji

Fiji , officially the Republic of Fiji , is an island nation in Melanesia in the South Pacific Ocean about northeast of New Zealand's North Island...

 and Samoa

Samoa

Samoa , officially the Independent State of Samoa, formerly known as Western Samoa is a country encompassing the western part of the Samoan Islands in the South Pacific Ocean. It became independent from New Zealand in 1962. The two main islands of Samoa are Upolu and one of the biggest islands in...

.

'Ulukalala, chief of Vava'u from the Ha'a Ngata Tupu remained a heathen until he was an old man. He chose to be baptised as Zephanaia in 1833 shortly before his death. The important of 'Ulukalala's turn to Christianity was that once he turned to Christianity, all his followers turned with him, and Vava'u became known as a strong center for Christianity.

Another chief of Nuku'alofa was William Ulakai. Generally known as Ulakai, he was recorded as the advisor of the King and great supporter of Christianity in Nuku'alofa. The death of Ulakai in 18?? was recorded by the missionaries as a great loss to the Christian faith and the King missed his advices and counsel. He was the brother of Tupouto'a the 17th Tu'i Kanokupolu and an uncle of King George Taufa'ahau, who later became the 19th Tu'i Kanokupolu.

Tupou Toutai, a chief of Nuku'alofa that was sent by Aleamotu'a as an envoy to the north in order to ask Taufa'ahau of Ha'apai and 'Ulukalala of Vava'u to turn to Christianity.

Uhela ("lightening") (the spelling today is 'Uhila), said to be a high chief and a high priest in Nuku'alofa, was one of the first baptisms of the Church in Nuku'alofa.

Fielakepa, the chief of Havelu from the Ha'a Havea clan was most likely the brother of Kaufusi, Aleamotu'a's mother. The missionary wrote that, "Fielakepa, an old chief much respected by his people were carried into Nuku'alaofa to attend the services. The missionaries prescribed some medicine and rest and Mr. Cross went to his house at night to teach him about the Words of the Lord."

Ve'ehala, son of Ata, became a Christian and was told to leave Hihifo by Ata. He took his Christian followers and moved three miles away from Hihifo where they cleared land and built their houses and chapel

Chapel

A chapel is a building used by Christians as a place of fellowship and worship. It may be part of a larger structure or complex, such as a church, college, hospital, palace, prison or funeral home, located on board a military or commercial ship, or it may be an entirely free-standing building,...

. Mr. Thomas visited this new settlement when they were still building it in 183? and recorded his joy in what he saw. It is possible that this new village is Fahefa, the current estate of Ve'ehala, which is roughly three miles from Hihifo, the current estate of Ata of Kolovai:

Ata's sons and many others were as firmly resolved to remain Christians, as their father was to allow no Christian worship under his own eye. So, after suffering much from persecution, they removed to an uninhabited part of the land, about three miles from Hihifo, cleared away the bush, and built temporary houses. Ata's son, Vihala, seems to have been the ruling spirit in the movement, and to have managed the Christian settlement. Tubou gave him the land that he occupied. He and his little company soon brought it into good cultivation. They made several plantations of sugar-canes, bananas, and yams.

All who found themselves persecuted at Hihifo joined this young chief. Though exiled they were not unhappy. They had given up all for Christ's sake, and they were " satisfied with favour, and full with the blessing of the Lord." When Mr. Thomas paid them his first visit, he preached to them from Matthew v. 10—12 : Christ's blessing on those who are persecuted for righteousness sake; and he rejoiced to find them, in their half-finished houses, happy witnesses of the Saviour's faithfulness to the word of promise.

Abraham was also recorded as a younger brother of Aleamotu'a who went to Hihifo with his warriors to bring the King back to Nuku'alofa as they heard he was in dangers from being assassinated in Hihofo. This younger brother was baptised as Abraham and we still look if we can find from the Methodist Record of Baptism who was this brother as there was Namoa, Vakasiuola, Lausi'i and Niumeitolu. Niubalau another younger brother is mention by the LMS as the anti Christian Tongan chief who visit Lakemba and persuaded the Tu'i Neau, Malani, to force the LMS Misdsionaries to leave Lakemba.

Tu'i Vakano was another chief who accepted Christianity; the heathens captured his fort at Nukunuku. He was exile with his Christian followers, and took some of his family to Nuku'alofa. The battle in this fort (Hule) between King George and his Christian forces ended with a massacre of the heathens' population of this fort. This incident was a learning experience for King George about Christianity, and having more patience in his dealings with the heathens in a more peaceful manners. The massacre at Hule was also reported in a complain to the Governor of New South Wales

New South Wales

New South Wales is a state of :Australia, located in the east of the country. It is bordered by Queensland, Victoria and South Australia to the north, south and west respectively. To the east, the state is bordered by the Tasman Sea, which forms part of the Pacific Ocean. New South Wales...

 by European, about the Missionaries and the un-Christian behaviour of the Christian forces .

The important thing to note about these chiefs as they turned to Christianity, is that their people all turned to Christianity as well. This greatly increased the number of the Christian people in Tonga, and the momentum of the conversion of the Tongan people sped up until there were only a few of chiefs and their people still holding out against Christianity. Once the majority of Tonga embraced Christianity, the heathens were the minority, and it was only a matter of time before they all turned to Christianity.

Moeaki, Fa'e and Takai of the Fortress of Pea, while they were recognised as the center of heathenism and a threat to Christianity, Moeaki's invitation to the Catholic faith in 'Uvea and Aleamotu'a's approval for Father Chevron to land and visit him on Tonga Tapu brought Christianity to these heathen chiefs. The impact of Fr. Chevron's arrival in the Fort of Pea was transforming the civil war between heathens versus Christians into Catholic versus Methodist.

The net result was that the civil war started by the assassination of Tuku'aho in 1798 (or close to it) was the first phase of the civil war. This civil war was between Mu'a (Tu'i Tonga), Vava'u and Ha'apai ('Ulukalala) against Nuku'alofa (Tu'i Kanokupolu),Hihifo (Ha'a Ngata, Ha'a Havea). The re-introduction of Christianity and the baptism of Aleamotu'a of Nuku'alofa as the first Christian Tu'i Kanokupolu (1830), followed with Taufa'ahau (Tu'i Ha'apai in 1831) and 'Ulukalala (Tu'i Vava'u in 1833), the civil war transformed into a Christian versus Heathens civil war. Hihifo (Ha'a Ngata and Ha'a Havea), Pea (Takai, Fa'e and Moeaki) and Mu'a (Fatu, Laufilitonga) were centers of the heathens forces while Nuku'alofa, Ha'apai and Vava'u were center of the Christian forces. The last phase of the civil war started in 1842, with the introduction of Catholic faith (Fr. Chevron) into the heathens' centers; the civil war was finally transformed into a Methodist (English) versus Catholic (French) civil war. This last phase of the civil war was predominantly under King George Taufa'ahau, the 19th Tu'i Kanokupolu after the death of Aleamotu'a in 1845.

Death

Aleamotu’a's last official function was the opening of a Church for ‘Eua, after which he was became sick and soon died in Nuku’alofa, on 18 November 1845. An extract of the account of his death is taken from the following reference:

King Josiah Tubou died on the 18th November, 1845. At the invitation of his grandson, the chief of Eua, he had visited that island, in the month of August, to be present at the opening of a new chapel. On his return he was taken poorly; and after some weeks of uncertainty, his illness assumed a serious aspect. Mr. Thomas missed him from his wonted place at chapel on the 16th, and calling upon him in the evening, found him suffering severe pain. His mind was in a quiet, composed state. For two days he bore intense suffering with Christian patience. On being told to look to the Lord Jesus, he said, " I am doing so." He prayed much, and often called on Mr. Thomas to pray with him. He continued speaking up to the last moment of his life, and passed away while breathing the name of Jesus. His Christian friends cherished the hope that he left earth to be for " ever with the Lord." Many of the natives attended his remains to the grave, on the 20th, burying him in the spot which he had chosen for himself. They showed him all due honour, and most felt that they had lost a friend.

Having found some fault with King Josiah, it is only fair to say that he was not without many good qualities. His person was tall and well-made; his face, good-looking; and his conversation, very agreeable. From the time that he became a decided Christian, little fault could be found with his private walk. He was the firm and constant friend of Christianity and its teachers; and in spite of much persecution, he held on his way.

On his death bed, Aleamotu'a named two candidates for his successor, and all the Chiefs turned to the obvious name of King George Taufa'ahau of Ha'apai and Vava'u, Aleamotu'a's grandnephew and son of his predecessor, Tupouto'a, the 17th Tu'i Kanokupolu.

Life summary of Aleamotu'a

Aleamotu'a achievement was to turn his people to the Christian faith, regardless of whether they were from London Missionary Society, or were Methodist or Catholic. Aleamotu'a's purposes was not hindered or ever wavered whether the missionaries were Islanders or Europeans. Aleamotu'a's peaceful ways to advance the Christian faith by visiting his enemy to talk and even to sleep in their midst was uncommon in those days, and was viewed as weakness in a warrior society, but it was true faith in the Lord that paved his way. His unselfish request for assistance and choosing his grandnephew King George Taufa'ahau of Ha'apai and Vava'u as his protector and successor, sealed the bond between them that unified Tonga under the Christian Faith.

Aleamotu'a's achievement for his people showed that he deserved both of his baptismal names: "Josiah

Josiah

Josiah or Yoshiyahu or Joshua was a king of Judah who instituted major reforms. Josiah is credited by most historians with having established or compiled important Jewish scriptures during the Deuteronomic reform that occurred during his rule.Josiah became king of Judah at the age of eight, after...

," the King of Israel who destroy the idols and turned back his people to worship God, and "Tupou" in Tongan meaning, "the strong one."

Aleamotu'a's family and descendants

Aleamotu'a was survived by his wife Mary Moala (Melemoala) and their four children, and they stayed at his residence of Mata'otuliki in Nuku'alofa. While the children have all had their grandchildren and spread throughout Tonga, two prominent sons were recorded by history for their quests for prominence garner further recognition: the oldest son, Henele Ma'afu 'o Tu'i Tonga, and his brother Niumeitolu.

Henele or Enele (Henry) Ma'afu 'o Tu'i Tonga went to Fiji, and later became the 1st Tu'i Lau of Fiji. After Ma'afu's death in Fiji, his young son Siale'ataongo was returned to Tonga. Siale'ataongo fathered Vahoi, who is the great-grandmother of HM Queen Halaevalu Mata'aho

Halaevalu Mataʻaho ʻAhomeʻe

HM Queen Halaevalu Mata'aho is the Queen Mother of the present King of Tonga, George Tupou V. She was Queen Consort of the late king, Taufa'ahau Tupou IV, who died in 2006....

. Ma'afu is buried in Lomaloma

Lomaloma

Lomaloma is a village on the Fiji island of Vanua Balavu in the Lau archipelago. It is part of the Tikina of Lomaloma which comprises 9 villages, which is further made up of 13 Yavusa which are further broken down into 42 Mataqali and 54 Tokatoka from early records first documented in 1881 by...

, on his residence in Fiji. Ma'afu 'o Tu'i Tonga's achievement deserved his own page in History, and is central to the History of Fiji, as Taufa'ahau is central to the History of Tonga.

Niumeitolu went on to Samoa and marry a Samoan lady by the named of Fa'asiena. He founded his village with Tongan supporters and his wife's relatives. While in Samoa, he was supporting Ma'afu's war in Fiji with guns and war supplies from the Germans in Samoa. After his brother's death, he returned to Nuku'alofa with his family and lived in their family residence of Mata'otuliki and Fotu'aikata'ane. He died while on a trip to Samoa, and he was buried at the edge of their village outside Apia. In 1927, Niumeitolu's son, Tonga Liuaki (meaning "Tongan who returned") was installed by HM Queen Salote Tupou III with the title Fielakepa, chief of Havelu and member of the Ha'a Havea Lahi clan.

Aleamotu'a's great-grandchildren can be accounted from HM Queen Halaevalu Mata'aho

Halaevalu Mataʻaho ʻAhomeʻe

HM Queen Halaevalu Mata'aho is the Queen Mother of the present King of Tonga, George Tupou V. She was Queen Consort of the late king, Taufa'ahau Tupou IV, who died in 2006....

 the Queen Mother, HM King George Tupou V

George Tupou V

George Tupou V , is the current King of Tonga.-Early life:...

, HRH [[ʻAhoʻeitu ʻUnuakiʻotonga Tukuʻaho|Tupouto'a-Lavaka]], HRH 'Ulukalala, HRH Ata, HSH Tungi. The Chiefs 'Ahome'e of Ha'avakatolo, Veikune of Longomapu and the Fielakepa of Havelu. Other grandchildren and families are spread out and are still inhabitants in the old (motu'a) settlement (kolo) of Nuku'alofa, which is now called Kolomotu'a. The Aleamotu'a Family of Kolomotu'a in Nuku'alofa are the direct, married descendants of Aleamotu'a the 18th Tu'i Kanokupolu.

Sources

• Official History of the Royal Palaces: Tu’i Kanokupolu Dynasty Line
• Cocker J, Genealogy of Tonga, as narrated by Tamaha Amelia
• Buyers C, Tu'i Kanokupolu Dynasty
• Rowe Stringer G. A Pioneer, A Memoir of The Rev. John Thomas (1885)
• Farmer, Sarah Stock, Tonga and the Friendly Islands: With A Sketch of the Mission History 1885
• Schütz, Albert J, The diaries and correspondence of David Cargill, by David Cargill, 1832–1843; 1937
• Garret John, To Live Among the Stars; Origin of Christianity in Oceania, 1982
• Elijah Hoole, Friendly and Feejee Islands: a missionary visit to various stations in the; by Walter Lawry, 1857
• Monfat A, Les Tonga; ou, Archipel des Amis et le R. P. Joseph Chevron de la Société de Marie, 1893
• Campbell, I.C. Island Kingdom: Tonga Ancient and Modern. Christchurch, 1992
• Gifford, Edward Winslow, Tongan Places Name, 1923
• Niumeitolu Heneli T., The State and the Church, the state of the Church of Tonga, 2007
• Findlay G.G. and Holdsworth W.W, The history of the Wesleyan Missionary Society Vol III, 1921
• Munro D, Thornley A, The covenant makers: Islander missionaries in the Pacific, 1996
• Andrew Thornley, A shaking of the land: William Cross and the origins of Christianity in Fiji, 2005? Pg 25-55