open-index/open-wikipedia-markdown huggingface dataset:
Fatafehi Fuanunuiava

Naʻe ʻi ai ha kātonga lahi ʻi 1777, naʻe sio ʻe he ʻeikivaka Semisi Kuki, ko e nofoʻanga ʻo Fuanunuiava ki he huafa ʻalo Tuʻi Tonga. Ko e hā e ʻuhinga? Mahalo pē ko Tupoumoheofo, ko e moheofo ia naʻe ʻikai ʻene fehuhu, kā ko ʻene fehuhu, ko ha fokonofo pē ʻo Pau, ko Inumofalefā ia.

Naʻa ne ʻafio ʻi Vavaʻu, koeʻuhi ʻa e tau ʻi Tongatapu. Naʻe tala ʻe Tokiukamea ko e taʻane ʻo Fuanunuiava mo e ʻofefine (ko Popua ?) ʻo 
Fīnau ʻUlukālala II ʻi Feletoa (Fangupō).
Sanualio Laufilitonga

*E. Wood-Ellem, Queen Sālote of Tonga, Auckland university press, 1999
Naʻe tala ange ʻe Tokiukamea ko e tamasiʻi ia, taʻu ʻe 15 pe ofi ki ai ʻi he taimi ʻo heʻene mavahe mei Vavaʻu ʻi 1810.

Kuo taʻane ʻa Laufilitonga mo e kau fefine ʻe 18 tupu, kā ʻoku ʻoatu heni e tokonima pē. ʻOku toe ʻa hano ʻohoana mahuʻinga ʻe taha: ko Sālote Lupepauʻu, kā naʻe ʻikai haʻana fānau. Ko Luseane Halaevalu Mataʻaho, ko e ʻofefine ʻo e Tuʻi Kanokupolu, naʻe kohuʻi ʻa e ʻohoana mahuʻinga taha, ko e moheofo. Kae naʻe ʻikai ha taupoʻou, koeʻuhi ʻa e kākā ʻo Tāufaʻāhau.

Ko e niʻini ʻo e toenga ʻo e kau sinifu mo e fokonofo kinautolu:
*Moʻungaʻulufeholoi
*Susana Motulalo, fānau: Fusipala Pangai

Ko e Tuʻi Tonga fakaʻosi ia, kae ʻe fakanofo ʻa hono foha ʻi he hingoa nōpele ko e Kalaniuvalu ʻe Siaosi Tupou I. Kae naʻe fieʻoatu ʻe Laufilitonga ʻa e mafai ʻo e Tuʻi Tonga ki hono ʻilamutu, ko Siaosi Fatafehi Toutaitokotaha (Tuʻipelehake), (mokopuna ʻo ʻene fehuhu Tupou Veiongo mo e ʻeiki kehekehe).

He ʻaho 7 Nōvema 1851, naʻa ne papitaiso ʻi he siasi Katolika Loma, naʻa ne liliu hono huafa kia **Samuelio Fatafehi Laufilitonga** (ka ʻoku tohi ko Sanualio Laufilitonga).
Siaosi U. Tukuʻaho/en

Siaosi U. Tukuʻaho would have been installed with the high chiefly title of Tungī, if he had not died before his father. He fell from his horse in Tofoa, a village close to town, on a place marked nowadays by a little monument. The area is still known nowadays as *broken gold* because of this.

He is the one who reintroduced traditional dancing in Tonga, and is the father of the lakalaka.

*Puha TUPUʻANGA, tangata, fefine : genealogy box, man, woman
*mātuʻa, ʻeiki/tamai & fehuhu/faʻē : parents, father & mother
*tokoua : brothers and sisters (usually including half brothers/sister and adopted, but not those born out of wedlock)
*ʻohoana, ʻaho mali, fānau : spouse, wedding date, children

When Shirley Waldemar Baker was deported, king Tupou I asked the nobles to select a new prime minister, and they took Tukuʻaho. An intelligent guy, had been educated from Moulton's Kolisi Tupou, was the son of Viliami Tungī Halatuituia, who had become the noble Tungī in 1875, despite having been one of the most implacable opponents of king Siaosi. Nevertheless after the death of all his sons, Tupou I had nominated in 1885 the Tungī line as an alternative royal succession line. As Tukuʻaho had been against Baker, he was automatically favoured by the chiefs and foreign traders alike. (Interestingly his monumuent later would be erected by the Europeans in Tonga, not the Tongan population).

Nevertheless Tukuʻaho made a mess of the administration, and it was only the help of Basil Thomson, the British consul which kept some order in the chaos. But the latter left already in August 1891. And then it was the incomptence and laziness of Tukuʻaho again. Admittedly, his staff was even more untrained and inexperienced, and of no help.

When Siaosi Tupou II became king in begin 1893, he saw Tukuʻaho as a potential contender to the throne. He did not have long to wait for an excuse, and towards the end of 1893 he could discredit him and nomiate Siosāteki Tonga Veikune in his place, who had been a friend of Tupou I and Baker.

*I.C. Campbell; Island kingdom; Canterbury press, 2001
Peesi tali fiefia/en

__NOTOC__ __NOEDITSECTION__
**This is the wikipedia for the language of TONGA, Polynesia, South Pacific.*
**Ceci est la wikipédia en [[:fr:tongien|tongien]], la langue des [[:fr:Tonga|TONGA]], Polynésie, Pacifique Sud.*
**Dit is de wikipedia in het [[:nl:Tongaans|Tongaans]], de taal van [[:nl:Tonga|TONGA]], Polynesië, Stille Oceaan.*
**Ko e wikipedia ʻeni maʻa lea fakatonga ʻi TONGA ni, ʻi Polinisia, mo e muli.*

This Wikipedia is made in the Tongan language. However, to help strangers to move around, some of the main navigation pages have an English translation. Also some articles which may be interesting to foreign scholars (but not interesting enough for the general public to warrant inclusion on the English Wikipedia) may also have translations.

If there is it appears in the upper right corner of the screen as follows:
* **English abstract available <span style="font-size:1.5em">GO</span>** when the English text is an abstract of the Tongan version or only a small part of it.
* **English translation available <span style="font-size:1.5em">GO</span>** when the English text is essentially a translation of the Tongan, but it does not need to be a literal translation
* **More information in English available <span style="font-size:1.5em">GO</span>** when the English text is more extensive than the Tongan, addressing topics not found in the Tongan text.
See the list of articles with an English translation here.



**Current number of articles: <font color="#CC9900"></font>**
Tēvita ʻUnga/en

Tēvita ʻUnga was the oldest son of Tāufaʻāhau, king Siaosi Tupou, I but not the crownprince as he was considered illegitimate. When his father by 1834 had usurped enough power to take any wife he wanted, he took Sālote Lupepauʻu, a Tuʻi Tonga Fefine, the highest ranking woman around. And he declared all previous wives divorced and their offspring illegitimate. However when the last crownprince Vuna Takitakimālohi had died, his father had not much choice and made Tēvita and his son, Uelingatoni Ngū the appointed successors in the constitution.

When Tupou I had conquered Tongatapu and moved his residence to there, Tēvita remained behind in Vavaʻu as a governor. Only when his father was unpleasantly surprised that establishing a constitution, in 1875, was not enough to get the esteem of the foreign powers, but that he also had to appoint ministers, Tēvita became the first prime minister, but soon, 1879, left his job in a mess behind and went to New Zealand for medical treatmnet. There he died.

Meanwhile his son, Uelingatoni Ngū (Wellington Gu) had taken over as acting governor of Vavaʻu. In the Poʻopoʻoi newspaper of September 1876 it is described he had to pay a fine of 6 dollars and one shilling because his dog bit a man called Tevi.

Julius Brenchley visited Vavaʻu for 5 days in July 1865 and met the governor, David Uga (as his name was written at that time). He described him as: tall, imposing-looking in spite of the loss of an eye … minus two fingers, cut off as a tribute to some deceased relatives.

*J.L. Brenchley: Jottings during the cruise of H.M.S. Curacoa among the South sea islands in 1865: London 1873
*Koe Boobooi, editor Shirley W. Baker: vol II (March 1875 – November 1877)
Mei/en

The breadfruit *(mei)* is an important foodsource for Tonga. The breadfruit tree *(fu'u mei)* is also an important shader.
Fakamatala/en

The **information** box should appear with every uploaded image. **Images without may be deleted without further ado.**

The following data is to be provided (examples in green):
*Fakamahino (description): What is it? A short but powerful.
*Tupunga (source): Where you got it from? Own artwork, scan, photo?
*ʻAho (date): When made? The date either of this picture or of the original. Typing in 5 tildes () automatically makes it now.
*Faʻufaitā (photographer, artist): Who made it? If it is you then typing in 3 tildes () automatically makes it yours.
*Fakangofua (license): Any license, as long as it is true and valid in the wikipedia spirit.
Tāufaʻāhau Tupou IV/en

*Puha TUPUʻANGA, tangata, fefine : genealogy box, man, woman
*mātuʻa, ʻeiki/tamai & fehuhu/faʻē : parents, father & mother
*tokoua : brothers and sisters (usually including half brothers/sister and adopted, but not those born out of wedlock)
*ʻohoana, ʻaho mali, fānau : spouse, wedding date, children

He was baptised as: **Siaosi Tāufaʻāhau Tupoulahi**. In his youth he was called: **Tāufaʻāhau**. When he came on age he got the chiefly title for crownprinces: **Tupoutoʻa** and was named as such. After the death of his father he also got the title **Tungī** and was named Tuboutoa-Tugi (in old ortography) and as such known being the prime minister. And as king he was known as **Tāufaʻāhau Tupou IV**, and ex officio he also was then the **Tuʻi Kanokupolu**.
Kāinga ofi/en

*Puha TUPUʻANGA : genealogy box, with nam, gender, birthdate, deathdate
**tangata : man
**fefine : woman
**ʻotua : god
*mātuʻa : parents
**tamai : father (*ʻeiki* for aristocracy)
**faʻē : mother (*fehuhu* for aristocracy)
*tokoua : brothers and sisters (usually including half brothers/sister and adopted, but not those born out of wedlock)
*ʻohoana : spouse
**ʻaho mali : wedding date (*taʻane* for royalty)
**fānau : children
English/en

If you want to mark your article to possess an English version, then add one of these three templates somewhere to your text:
*English | abstract}} *if the English text is an abstract of the Tongan version or only a small part of it.*
*English | translation}} *if the English text is essentially a translation of the Tongan, but it does not need to be a literal translation.*
*English | more}} *if the English text is more extensive than the Tongan, addressing topics not found in the Tongan text. This situation will be marked as belonging to the category [[:Category:Ngaahi kupu tali liliu ʻi he lea fakatonga|Articles awaiting translation into Tongan]].*
Use the *[[:template:Foki|Foki]]* template to return to the Tongan article.
Ngaahi kupu tali liliu ʻi he lea fakatonga/en

**Articles awaiting to be translated in Tongan**

That is very, very bad. The English version of the articles mentioned on the previous page is more elaborate than the Tongan. There must be somebody who wants to translate them into Tongan. Who is able to, and takes up the challenge?
Sālote Tupou III/en

Queen Sālote Tupou III got 3 living sons, and after that she had 3 miscarriages.

For more in English, see :en:Salote Tupou III of Tonga.
Houʻeiki/en

This is a succession box for the Tongan nobility. The title and the holder in the middle, the predecessor to the left, the successor to the right, and the nomination date (fakanofo) with the ceremonial installation or crowning date (pongipongi) (if known) and the retirement date (mālōlō) to the bottom.
Edward Tuivanuavou Tugi Cakobau

Ko e **ratu** ia (ko e ʻeiki faka-Fisi). ʻOku ui ko **Tungīfisi** ʻi heʻene meʻa ki Tonga ʻi 1934, pe hono hingoa fakaheliaki ko e **langakali ʻo Peka** (langakali ʻo Beqa, ʻi Fisi).
Kaimana Hauoli ʻo Kuini Tukuʻaho (Aleamotuʻa)

*https://web.archive.org/web/20060824110421/http://www.matangitonga.to/article/tonganews/royalty/tu_ipelehake_legacy070706.shtml
*https://web.archive.org/web/20071009072555/http://www.tonganz.org/content/view/151/69/
Ko hono hingoa ko e lea fakahauaiʻi ia: Taiamoni [siupeli] Fiefia ʻo e Tuʻifefine
(Happy Diamond [Jubilee] of the Queen).
Paula Longolongoʻatumai ʻAtunaisa Aleamotuʻa

Ko hono hingoa nonou naʻe: Fielakepa (Longolongo).
*https://web.archive.org/web/20061013042819/http://www.tongatapu.net.to/tonga/news/briefs/ss970424.htm
Nganatatafu

*E.W. Gifford, Tongan myths and tales, BPB **8**, 1924
Naʻe nofo ʻa Nganatatafu ʻi Haʻano. Naʻe maʻu ia ʻa e ʻatu ʻuluaki ʻi Tongá ni mei he fineʻeiki Haʻamoa fakaʻofoʻofa, ko Hina. ʻOku pehē ko e tupuʻanga ia ʻo e Tuʻihaʻangana.

Mahalo pē ko Havea ʻoku ʻikai ko e ʻeiki, kā ko e kui pē ʻo ongo Ngana (tamai ko ʻEiki Tatafu mei Muʻa). Mahalo pē ko ʻEikitatafu ʻeni ʻoku tatau mo Tatafumeimuʻa ʻoku tatau mo Tatafuʻeikimeimuʻa (vakai ʻi hē).
Sinaitakalaʻilangileka

*I.C. Campbell, Island kingdom, Canterbury university press, 1992, 2001
*D.V. Burley; Sacred child and sacred place; Polynesian paradox, USP 2005; ISBN 982-02-0371-6
Ko hono huafa ko **Sinaitakala** pē. Naʻa ne telio ʻi he langi Leka.
Naʻe fuʻu māʻolunga hono ʻuhinga, naʻe ʻikai ha tokotaha ʻi Tonga ʻe lava taʻane mo Sinaitakala, ko e Tuʻi Tonga Fefine ʻuluaki. Monū, naʻe ʻi ai ha ʻeiki mei Fisi, ko e Tui Lakeba, ko Tapuʻosi ia. Ko hono huafa fakanofo ʻoku ʻi tuʻa ʻo e founga fakatonga.

Ko ia, naʻe kamata ʻa e hako ʻo e Tamahā (ʻofefine taʻoketelele) mo e Fale Fisi, ko ē: Tuʻilakepa, Tuʻihaʻateiho mo e ngaahi haʻa kehe.

Ko Sinaitakalaʻilangileka ko hono hoa ko Tapuʻosi (ko e tangata mei Fisi) ko hona ʻapi ʻafioʻanga ʻi Muʻa naʻe tuʻu ia he feituʻu naʻe ʻiloa ko Talasiu, pea oku ʻi ai ai pe mo hona langi fakafāmili, ʻa ia ko "Nakulukilangi".
Talakaifaiki/en

The Sāmoan warriors were victorious in their independence war against Tonga. It was this Tuʻi Tonga they defeated. During his fleeing away from the final battleground at Tualatala in Sāmoa, Talakaifaiki (Talaʻifeiʻi in Sāmoan) is reported to have said from aboard his canoe:
 Brave warriors, bravely fought
 whenever I shall come back
 it shall be a friendly return
 and not a tide of war!
Havea I/en

Havea was murdered while he was bathing in the Tolopona (near ʻAlakifonua). Het died a terrible death, he was cut in two.
Tatafuʻeikimeimuʻa/en

There is a story where he is only called Tatafu-mei-Muʻa (Tatafu from Muʻa). Unless that was a different person. But in that story he and his younger brother went to Sāmoa to woo a beautiful lady named Hina.
Siosaia Tupou Aleamotuʻa

Ko e pāloni ia mei he 2008.

*http://tonga-broadcasting.com/index.php?option=com_content&task=view&id=2209&Itemid=57
*http://www.taimionline.com/articles/3817
*http://matangitonga.to/2013/02/11/baron-fielakepa-passes-away-auckland

*LL.M distinction, Malta
*diplomatic studies, ʻOkisifoti
*sēkeletali hopo: 1991
*kōvana Haʻapai: 1997
*minisitā fonua: 2001
*minisitā hopo: 2004
*tangatatokoni ki he tuʻi: 2007
*fale alea: 2008
Siosaia Tupou Aleamotuʻa (punake)

Ko hono hingoa nonou naʻe: Fielakepa (Siosaia), tamai ʻo Longolongo, ko e ʻuhinga ʻoku tatau ia mo hono mokopuna.

Ko e ʻuhinga *punake* ʻi he kupú ni, naʻe fatu ia ʻa e ngaahi fasi ʻiloa, fakatātā: Leihuni, ~1960.

## Leihuni ʻo Pilolevu
 Leihuni ʻo Pilolevu
 leipua ʻo ʻAhoʻeitu
 ʻAlai mo hono papai kukuvalu
 ka nau sikeiti ʻi loto Havelu
 ko e ʻau ʻatā ʻa e ʻikai hano tatau.
 
 Ipulahi fungani ho sisi ko e fofonga
 naʻe tui mei he Alafolau-heavula
 satelaite ʻo e Painituʻuua
 ʻoku vilo mo meleketu ʻi he ngalu ʻea
 ko e ʻau ʻatā foʻi alamea Pikipeavela.
 
 ʻOfa loto he ekiaki ʻoku ngaholo
 fuifui lupe ʻo e Sia-ko-Veiongo
 ʻoku nau siu ʻi ʻUta pea mo Lalo
 ʻo āutō he ngatae epu Maʻopoʻopo
 haʻu ta ʻeva hala koula ʻo Vahamamaʻo.

## Tataku
*Langi tauʻolunga & hiva kakala; Nukuʻalofa 2000; ISBN 978-982-98007-1-8
Nganatatafu/en

Nganatatafu lived in Haʻano, Haʻapai, and accompanied his brother on a quest for Hina, a beautiful lady from Sāmoa. She gave him the first bonito to enter Tongan waters. It is said that the chiefly line of Tuʻihaʻangana started from him.
Havea II/en

This Havea was also murdered, shot with an arrow in the head by Tuluvota from Fiji. Otherwise we might think that Havea I and II were the same person, and that time has corrupted their history.
Takalaua/en

In another version of the story the name Lātūtoevave is given as Lātūteovave, and he is also the middle brother, that is older than Melinoʻatonga and Lotauai.

Takalaua was murdered too, while having a meal on the island Mataʻaho (in the lagoon). It was by two men from ʻUvea named Tamasia and Malofafa.
Moʻungāmotuʻa/en

Moʻungāmotuʻa sent his oldest son, Tāufatofua, away to be a governor of Tofua. He, the other sons, grandsons, Moʻungāmotuʻa himself, each of them became an ancestor of one of the families still belonging nowadays to the Takalaua clan.
Kauʻulufonua (fekai)/en

Kauʻulufonua and his brothers chased the murderers of their father, Tamasia and Molofaha. They fought their allies on all islands from Tongatapu to ʻUvea, until they finally captured them.

His oldest son, Fotofili was sent away to become governor on Niuafoʻou. It seems however, that the old man who told the story, was confused. The Fotofili normally connected with this lived generations later.
Tapuʻosi/en

Tapuʻosi was the Tuʻi Tonga who returned from exile in Sāmoa. Not as reigning king, but rather as a priestly god, which elevated status would remain so for the rest of the dynasty. This happened when either Siulangapō or Vakalahimoheʻuli was the Tuʻi Haʻatakalaua.
ʻEuakafa

Ko **ʻEuakafa** ko e kiʻi motu ia ʻi he ʻotu motu tonga ʻo Vavaʻu. ʻOku ʻikai nofo ha tokotaha, ka ʻoku ʻi ai ha ngaahi ʻapi ngoue ʻo e kakai mei he ngaahi motu kāungaʻapi. ʻI ʻolunga ʻo e motu ʻoku toe ʻa e faʻitoka ʻo Talafaiva, ko e pele ʻo e Tuʻi Tonga Teleʻa.

Ko e tofiʻa ʻo e puleʻanga ʻo Tonga.
Nōpele/en

There are 33 traditional noble titles in the current nation of Tonga. They all are estate holders. 20 titles were established by Siaosi Tupou I with the constitution of 1875. In 1880 he added 10 more. Tupou II created the titles Lasike in 1894 and Veikune in 1903. Sālote Tupou III made in 1921 the title of Tupoutoʻa. In the beginning it was forbidden for a noble to have more than one title. Later this was made possible.

Some of the great chiefs who missed out on a noble's title (in 1910) were among others: ʻAlipate Mafileʻo of Kolomotuʻa, SA Sipu of Kolomotuʻa,  Iki Lolohea of Haʻapai (but later inherited the Fulivai), Tēvita Tapueluelu of Vavaʻu, SF Tafolo, Tēvita Ula Afuhaʻamango of Vavaʻu, Siosiua Niutupuʻivaha Kaho‎‎ (but later inherited the Tuʻivakanō).

These unacknowledged chiefs were still lords in the traditional sense. However their influence slowly decreased with each passing generation. Queen Sālote acknowledged this in some of her public speeches by paying respect to the chiefs then a separate respect to the Nobles of the Crown as: «Tapu mo Houʻeiki pea Tapu ki he Kau Nopele ʻa e Fonua».
Tuʻi Tonga Fefine/en

In the beginning of the 17th century the current Tongan ranking system became well established. This was probably due to the invasion of ʻUluakimata I with his 500 ʻUvean warriors to claim the title of the Tuʻi Tonga a century or so before. It was a long time of social changes, but Tongan culture changed from something completely different then, to the structure it still has nowadays. 

In the new system the rank of the sisters of the Tuʻi Tonga was higher than of the king himself, especially the rank of his his oldest sister. She became known as the **Tuʻi Tonga Fefine** (female Tonga king; but she was not his wife). (These 'real' Tuʻi Tonga Fefine are different from the occasional named Tuʻi Tonga Fefine during earlier generations.) Sinaitakalaʻilangileka was the first Tuʻi Tonga Fefine.

Evidentlty the Tuʻi Tonga Fefine was not really a dynasty with a daughter succeeding on her mother's death. Their existence followed the Tuʻi Tonga, so there could be one, or none, or perhaps two Tuʻi Tonga Fefine at any particular time.

A Tuʻi Tonga Fefine had to marry a foreigner, because her children would be higher ranking than the Tuʻi Tonga himself. But as non-Tongans these children would not eligible to compete for Tongan kingship, whatever high the rank, leaving teh Tuʻi Tonga alone. Or so was the official belief and explanation. With them started the Fale Fisi, of which the Tuʻilakepa and the Tuʻihaʻateiho were the leading lineages, and also started the institution of the Tamahā, the oldest daughter of the Tuʻi Tonga Fefine.
*D.V. Burley; Sacred child and sacred place; Polynesian paradox, USP 2005; ISBN 982-02-0371-6
*https://web.archive.org/web/20071121233019/http://findarticles.com/p/articles/mi_m2375/is_n2_v32/ai_20554487/pg_7
Sinaitakalaʻilangileka/en

As the sister of the Tuʻi Tonga, Sinaitakala was too highly ranked to marry any Tongan, she formed a class on herself, she was the first Tuʻi Tonga Fefine. Luckily she fell in love with a chief from Fiji, Tapuʻosi, the Tui Lakeba, who was outside the Tongan ranking system.

With her started the Tamahā (her children, especially her oldest daughter) and the Fale Fisi (chiefs perhaps higher than the Tuʻi Tonga, but as outsiders not a treat to him).

Tokiukamea mentions the name *Chenitacala* (English pronunciation, with the 's' still a 'j' in that time) as a goddess, the soul of a once great chiefess.
Tamahā/en

Tamahā is a word from Sāmoan origin: *tama sā*, meaning holy child. She was the oldest daughter of a Tuʻi Tonga Fefine. Most of them stayed at the small but glorious island of Tungua in Haʻapai, so that their high rank did not interfere with matters of state, conducted by the lords on Tongatapu. The institution was established in the beginning of the 17th century, around the time that the Tongan ranking system developed into what it is nowadays.

Tradition (see: E.W. Gifford, Tongan society, 1929) names 6 Tamahā, starting with Fonokimoana, an ending with ʻAmelia Fakahikuʻoʻuiha, when the line of the Tuʻi Tonga also collapsed. On the other hand queen Sālote Tupou III (see: E. Bott, Tongan society at the time of Captain Cook's visits, 1982) only recognised 3 Tamahā, crossing off those who were not the oldest child of a Tuʻi Tonga Fefine.

A Tamahā was officially installed. Unlike their mothers, there was only one Tamahā at any given time, if any, and a potential contestant had to wait until the death of her predecessor before she could get the title.
*D.V. Burley; Sacred child and sacred place; Polynesian paradox, USP 2005; ISBN 982-02-0371-6
Haʻa Falefisi/en

The Fale Fisi (the dynasty of Fiji) started when Sinaitakalaʻilangileka, the first Tuʻi Tonga Fefine had to marry a foreigner, as she was too high ranked for any Tongan. That was Tapuʻosi, a Fijian, the *Tui Lakeba*.
Tuʻi Haʻatakalaua/en

The Tuʻi Haʻatakalaua family (kāinga) is the head of the Takalaua clan (haʻa). The Tuʻi Haʻatakalaua is one of the three major royal lines of modern Tonga. The first ruler was Moʻungāmotuʻa. Originally it was the Kauhalalalo itself, then it became part of it, and finally it was brushed aside by the Tuʻi Kanokupolu into the Kauhalaʻuta.
Moʻungaʻotonga/en

Moʻungaʻotonga married a virgin from Sāmoa, a privilige until then only allowed to the Tuʻi Tonga, as that act increased his rank. Apparently so highly risen had the Tuʻi Takalaua by now that he could come away with it and had even with his son Ngata another dynasty started.

Moʻungaʻotonga's first son would succeed him as Tuʻi Haʻatakalaua. His second, Niukapu, was sent out as governor of Haʻapai. The third, Nuku, became governor of the Hahake district, large and rich. The fourth and youngest, Ngata had to do it with Hihifo, always been the smallest and poorest district.

Who could have guessed that from him the mightiest line of kings would come forth? And nowadays the descendants of Nuku and Niukapu are under those of Ngata, and they belong to the Lātūhifo clan (low Lātū).
Vakafuhu/en

Vakafuhu lived on Sāmoa, driven out as he was by the Tuʻi Haʻatakalaua.

Possibly the Vakafuhu who is the father of the fishgod Tuʻitofua is a different person.
Puipuifatu/en

Puipuifatu was born and raised in Sāmoa. He tried to invade Tonga to restore his power, but was later defeated in Vavaʻu
Ngata/en

The offspring of the three younger brothers, Niukapu, Nuku and Ngata are also called the **ʻUlutolu** (triple head). During the time of Ngata, even his son and grandson, they were not yet known as Tuʻi Kanokupolu. Ngata's title was the **Tuʻi Haʻamoʻunga**.

There were other sons of Ngata, and they, and their sons, were the first contributants to his dynasty, their descendants are known as the old Ngata clan: Haʻa Ngata Motuʻa.

Vakalepuʻahio (short ʻAhio) was Ngata's oldest son, but he refused to accept the Tuʻi Kanokupolu title on his father's death, leaving it to his younger stepbrother Atamataʻila (short Ata). Because he did not like, or felt himself too good, to be a servant to the real king (his uncle Fotofili). At that time the Tuʻi Kanokupolu was still barely any more than that compared to the Tuʻi Haʻatakalaua. Still nowadays the ʻAhio clan, being the head of the Haʻa Ngata Motuʻa, has despite that position, no traditional duties.
Māʻitaki/en

The **māʻitaki** (a word related to the Sāmoan *tamataʻi* (lady)) was a daughter of the Tuʻi Haʻatakalaua who married with the Tuʻi Tonga to become his principal wife and the mother of his heir. As personal rank in Tonga comes from the mother, this elevated the status of the future Tuʻi Tongas, and increased the power of the Tuʻi Haʻatakalauas, becuase of the fahu system. It was thus advantageous to both kāinga.

The first māʻitaki was Kaloafūtonga around 1600, the last Longomāʻitaki around 1700.

The system lasted only for 4 generations, as by then the power of the Tuʻi Haʻatakalaua had been eclipsed by the Tuʻi Kanokupolu, and the Tuʻi Tonga started to take his principal wife from the latter kāinga. They were called **moheofo** (meaning: to wake up (a lord)). Originally, however, the term was to indicate a young woman sleeping with a visiting chief, as was normal in former times.

The first moheofo was Tongotea around 1700. It was a habit that they were brought at night to their new husbands. (Tongotea's older sister Halaevalu also married a Tuʻi Tonga, but this seems to have been more a try out, and she did not become mother of the next king).

As consequence nowadays the word māʻitaki has degenerated into a general term for concubine, while moheofo is a reference to the royal family. Quite opposite to their original meanings.

## References
*C.M. Churchward, Tongan dictionary, Tonga 1959
*I.C. Campbell, Island kingdom, Canterbury university press, 1992, 2001
Tuʻutangahunuhunu

*E.W. Gifford, Tongan myths and tales, BPB **8**, 1924
Neongo he taʻane ʻo Tuʻutanga mo ha Tuʻi Tonga, mahalo pē ʻUluakimata, kae ʻoku ʻikai pau, naʻe ʻikai ha moheofo ia, kā ko e fokonofo pē.
Ko Paku, naʻe hoko ia ko e toutai ʻo e Tuʻi Tonga. Ko hono hako ʻoku ʻiloa ko Fakafānua
Tuʻutangahunuhunu/en

Although Tuʻutanga married a Tuʻi Tonga, it is not sure it was ʻUluakimata or an earlier or later king. In any case most likely she was not a principal wife but merely one of the concubines. Paku would grow up to become the fisherman of the Tuʻi Tonga, and his offspring is the Fakafānua chiefly line.
Mataelehaʻamea/en

It is said that Mataelehaʻamea had a war with Vaea, (not his brother but the Tuʻi Haʻatakalaua), yet still married a daughter of him.

His younger brother Vuna was sent away to become governor of Vavaʻu.

Another younger brother, Hafoka became governor for central Tongatapu. He founded a new clan, the Haʻa Havea lahi, which in due time would become bitter opponents of the original Tuʻi Kanokupolu clan.
Halaevalu

*I.C. Campbell, Island kingdom, Canterbury university press, 1992, 2001
Ko e ʻuluaki moheofo ia. Kae mahalo pē naʻe fuʻu motuʻa ʻene ʻohoana, naʻe ʻikai ha fānau. Pe mahalo pē ko e fokonofo pē ia.
Kaloafūtonga

*I.C. Campbell, Island kingdom, Canterbury university press, 1992, 2001
Ko e taimi ʻuluaki ia naʻe taʻane ʻa e Tuʻi Tonga mo ha ʻofefine ʻo e Tuʻi Haʻatakalaua. Ko Kaloafutonga ko e māʻitaki ʻuluaki ia.

ʻOku sipela hono hingoa *Kaluafotonga* ʻi he tohi ʻo Campbell, kā ʻoku hala ia.
Kaloafūtonga/en

This was the first time that a daughter of the Tuʻi Haʻatakalaua married with a Tuʻi Tonga. This would from now on strengthen the links between the two families. Kalo-afu-tonga was the first māʻitaki. The word is clearly related to the Sāmoan *tama'itaʻi* (lady).

Campbell's spelling her name as Kaluafotonga must be a mistake.
Tongotea

*I.C. Campbell, Island Kingdom, Canterbury University Press, 1992, 2001
Ko e ʻuluaki moheofo moʻoni ia, ko e taʻahine mei he Tuʻi Kanokupolu, ko e fehuhu ʻo e Tuʻi Tonga hoko.
Longomāʻitaki

ʻOku ui foki ko **Toa**.

Ko e māʻitaki fakaʻosi ia. Hono tama, Tuʻipulotuʻilangituʻofefafa, naʻe kamata ia ʻo taʻane mo e ʻofefine ʻo e Tuʻi Kanokupolu.
Ngalumoetutulu

*https://web.archive.org/web/20070928044000/http://www.planet-tonga.com/forums/viewtopic.php?t=17034&postdays=0&postorder=asc&start=20
Ngalumoetutulu pe Ngalumotutulu ?
Lavinia Veiongo (māhanga)

*E. Wood-Ellem, Queen Sālote of Tonga, Auckland university press, 1999
Ko e māhanga ia mo hono tuongaʻane, ko ia ai ʻoku ui Lavinia Veiongo (māhanga) ʻo fakafaikehekeheʻi hono hingoa.
ʻUlukilupetea

Naʻa ne lalanga ha fihu, ko e kie tōʻonga, ʻoku ui ko e Lalanga ʻa ʻUlukilupetea. Naʻe ʻai ia ʻe Sālote Tupou III ki heʻene fakaava mo e tāpuni ʻo e falealea pea ʻe Siaosi Tupou V ki heʻene taumafakava ʻo e tuʻi ʻo Tonga. 
*https://web.archive.org/web/20070928044000/http://www.planet-tonga.com/forums/viewtopic.php?t=17034&postdays=0&postorder=asc&start=20
*http://www.tonga-now.to/Article.aspx?Mode=1&ID=5914
Viliami Kalaniuvalu

*https://web.archive.org/web/20030311031745/http://www.uq.net.au/~zzhsoszy/states/tonga/tuitonga.html
Ko e māhanga ia mo hono tuofefine, Lavinia Veiongo. Ko hono hingoa lōloa: **Viliami Fatafehiʻolapaha Kalaniuvalu**.

Naʻe tuku ʻa e hingoa ʻo e Tuʻi Tonga ʻe Siaosi Tupou I ʻi 1865 ʻosi ʻa e hala ʻo Sanualio Laufilitonga. Kae naʻe fokotuʻu maʻa hono foha, ko Viliami, ʻa e huafa fakanofo foʻou, ko e Kalaniuvalu. Naʻe hoko ia ki he hingoa fakanōpele ʻi 1875.

ʻOsi ʻene pekia naʻe ʻoatu ʻa e ngaahi tofiʻa ki hono foha, Sioeli, kae ʻikai ʻe fakanofo ia ʻi he huafa.
Sālote Lupepauʻu

*E. Wood-Ellem; Queen Sālote of Tonga : 1900-1965, Auckland University Press, 1999
Ko e ʻohonoa mahuʻinga taha ʻo Tāufaʻāhau. Kae naʻa ne alangamahakiʻaki pea mo vave ʻa e pekia ʻo hono ongo tama. ʻI he taimi ko ia naʻe faʻa haʻu ʻa Shirley Waldemar Baker mo ʻene faitoʻo ki pālasi, pea naʻe kamata ʻa ʻene kaumeʻa mo Siaosi Tupou.

## Ngaahi uepisaiti kehé
*  Vakai ki he tala fakalahi: ''Commons'' '''Sālote Lupepauʻu'''
Sūnia Mafileʻo

*N. Tukuʻaho, M. Taumoefolau, E. Wood-Ellem, A. Kaeppler; Songs & poems of Queen Sālote; ISBN 978-982-213-008-9
*E. Wood-Ellem, Queen Sālote of Tonga, Auckland university press, 1999
*https://web.archive.org/web/20070324131401/http://www.planet-tonga.com/forums/viewtopic.php?t=13423&start=40&sid=96b0bcd0a59bd7e72782126780d46255
Naʻe nofo ʻa e kāinga ni ʻi Kolomotuʻa. Ko hono hingoa tenetene ko **Sunia ʻAkaveka** (ko e hala ofi ki ʻAtenisi he onopooni).
Tēvita ʻUnga mo Tangitau

*N. Tukuʻaho, M. Taumoefolau, E. Wood-Ellem, A. Kaeppler; Songs & poems of Queen Sālote; ISBN 978-982-213-008-9
*http://www.familysearch.org/Eng/Search/IGI/family_group_record.asp?familyid=33566719&lds=1&region=16&frompage=99
Nofo ʻi Koulo. ʻOku tatau mo **Tēvita ʻUnga Taufuʻiʻaevalu** ?
Naʻe ohia ia ʻe Mele Siuʻilikutapu.

Naʻe ʻi ai ha foha ʻe taha, ko: ʻAlipate Halakilangi?
Paula Halaevalu

*N. Tukuʻaho, M. Taumoefolau, E. Wood-Ellem, A. Kaeppler; Songs & poems of Queen Sālote; ISBN 978-982-213-008-9
Vuna Takitakimālohi

Ko e ʻalo pele mo e fakamui ʻa Siaosi Tupou I. Kae naʻa ne pekia foki ʻi heʻene kei talavou ʻi muʻa ʻene ʻeiki.
Siaosi Fatafehi Toutaitokotaha/en

When the British high commissioner sir Everard im Thurn came in December 1904 to Tonga to put order in the mess, king Siaosi Tupou II had quickly to nominate new ministers. It is not quite clear how long Siaosi Tuʻipelehake, the father of the king, was actually prime minister. Perhaps a few days until Sione Tupou Mateialona was found. But still it is tradition to have his name mentioned in the official lists. But he then did become the treasurer.

In any case, in January 1905 Tonga became a British protectorate, with the government essentially regulated by the resident British consul, Hamilton Hunter. Tonga was lucky that the British did not straightout annex it. But they did not want to have also the responsibility of the care of the population on their shoulders.

Fatafehi's paternal grandmother Tupou Veiongo, was also the mother of the last Tuʻi Tonga, Sanualio Laufilitonga. The latter wanted on his death in 1865 all prerogatives of his high office going to Fatafehi, which would make him, traditionally seen the most important man of the land. But Fatafehi did not want to antagonise his maternal grandfather king Siaosi Tupou I and relinquished to him most of the honour. Still he kept enough to make the Tuʻipelehake the second most important chiefly title of the country. He kept his own kava ritual (in the Tuʻi Tonga form) and was also known as Tuʻifaleua and ʻEikihāʻele.

It is not quite clear whether all this, said to have originated with Talafale long long ago, was indeed already rooted in myth, or the myths were made up at the occasion.

Since 1865 both he and Tupou I were to be addressed with the royal register (the language reserved for the Tuʻi Tonga).

*I.C. Campbell; Island kingdom; Canterbury press, 2001
*E. Wood-Ellem, Queen Sālote of Tonga, Auckland university press, 1999
Sione Tupou Mateialona/en

Following the establishment of the British protectorate over Tonga, Mateialona became prime minister. Fortunately, he worked well with the British consul, Hamilton Hunter.

In 1909, the Maʻa Tonga Kautaha cooperative trading society was founded to sell copra. This was a great success, providing the Tongan participants with much greater profits than they had previously achieved through dealings with foreign traders. Unsurprisingly, the foreign traders disapproved and initiated legal proceedings, turning the Kautaha into a political issue. King Tupou was pressured to support the Tongans. However, the British sided with the foreigners. As Mateialona was still friends with the British, he fell from favour. He resigned in May 1912, supposedly to retire, although he may have remained on as caretaker until September of that year. Tēvita Polutele Kaho, the chief of police, succeeded him.

In 1918, he became Governor of Haʻapai, one of the first appointments made by the new Queen, Sālote Tupou III.

Although Mateialona was a grandson of Tupou I, he did not hold an official chiefly rank. This was because his father, Isileli Tupou, had been declared illegitimate by Tupou I and his mother came from a less prominent family. Nevertheless, as the House of Tupou lacked heirs at the time, he was still a possible candidate for succession to the throne. In 1921, Sālote rewarded his support by elevating him to the nobility and granting him the title of Tupoutoʻa, essentially making him crown prince.
*I.C. Campbell; Island kingdom; Canterbury press, 2001
Tēvita Polutele Kaho/en

Polutele Kaho, as he was commony known before he received the noble title, was made into the Chief of police at the declaration of the British protectorate, in January 1905. Not really to the wish of king Siaosi Tupou II, as Polutele was one of his strongest critics. But the British did not leave him any choice.

However the Tonga maʻa Tonga Kautaha case brought the two closer together, such that in 1912 Kaho, by then just installed as the noble Tuʻivakanō, and as such from then commonly known as T.P. Tuʻivakanō, took over the prime minister office from the discredited Sione Tupou Mateialona. His younger brother, Sioape Alo Kaho became the minister of police in 1919 for the next 20 years.

He remained in office until 1923 when he retired, and he died little more than one month after.

*I.C. Campbell; Island kingdom; Canterbury press, 2001
Sioape Alo Kaho

*E. Wood-Ellem, Queen Sālote of Tonga, Auckland university press, 1999
Minisitā polisi 1919—1939, fofonga fale alea 1942-1947, 1951-1953

Ko e punake ia, naʻa ne fatu ʻa e ngaahi taʻanga tauʻolunga: ʻOtolose vaioleti (~1910), Hiva ʻo Takipō (tuongaʻane ʻo Muimui) (1911 pe 1918).
Viliami Tupoulahi Tungī Mailefihi/en

When Tēvita Polutele Kaho retired as prime minister in 1923, queen Sālote appointed made her husband into the post, to make sure that the government was with her and not against her. In any case, the collaboration of queen and premier was a blessing for Tonga, which slowly started to crawl up to a higher standard of living.
Shirley Waldemar Baker/en

Baker was a controversial figure. Although he was genuine in his efforts to better Tonga, he was not free of megalomania. But whatever his personal shortcomings, without him as prime minister in the first years of the new nation, Tonga would have collapsed and become a colony without doubt. He took over from Tēvita ʻUnga, who had no idea what premiership was about and had left a mess behind. Baker reorganised, enforced taxation, made regulations, and many more. Shortly as administrator he was perfect and loyal to the state. But missionaries, traders and Tongan chiefs, who saw their real or imagined privileges sacrified to the state, they became his bitter enemy. After 10 years they were able to seize on an error the overstressed Baker made and had him deported from Tonga. Siaosi U. Tukuʻaho became his successor. And a few months later the nation was in absolute mess again.
*I.C. Campbell; Island kingdom; Canterbury press, 2001
Siosāteki Tonga Veikune/en

Sāteki, as he was normally known, had been an old friend of Shirley Waldemar Baker, who had been hated by the chiefs and traders. The fact that Sāteki was no chief himself, only added to the misgivings of the chiefs. But for a Tongan, of his time, he showed a remarkable dexterity in administration and quickly undid the mess from his predecessor. Unfortunately he had the raise taxes again and again and again to keep up with the spending thrift of the king. By 1897 it was no longer possible to raise taxes any higher, and he had to get loans from traders, essentially selling Tonga to foreign business men. The Hutter brothers of Auckland in particular.

The king, firstly having a luxurious lifestyle away from town and administration troubles, and secondly having his own problems with stubbortnly marrying Lavinia Veiongo Fotu, was of no help. He only created for Sāteki the new noble title of Veikune in 1903. Slowly but surely Sāteki forced, probably unwillingly, the kingdom from debts into almost bankruptcy, and there were more than serious talks about British annexation. Finally in December 1904 the British high commissioner of the Western Pacific, sir Everard im Thurn came to Tonga to make clean ship and to deport king and prime minister if needed.

And the end poor Sāteki and his son Fotu (minister of finance) were deported to Fiji, but king Siaosi Tupou II was allowed to remain but had to select new ministers.

*I.C. Campbell; Island kingdom; Canterbury press, 2001
Uelingatoni Ngū Tupoumālohi

*https://web.archive.org/web/20060510103702/http://www.planet-tonga.com/tongatimes/Taimi3-02-2004/news10.shtml

Naʻe ʻikai mali ia, kā naʻe ʻi ai ʻa e fānau tu'utamaki 'e toko 11.

Ko e tangata musika, ko Uelingatoni, pea ʻoku tatau pehē ʻene hako, Hopoate. Naʻe fatu ia ʻi 1874 ʻa e taʻanga ʻo e *Fasi ʻo e tuʻi ʻo e ʻOtu Tonga*, pea naʻe hoko ki he fasi fakafonua ʻo Tonga.
Setone Hopoate Fuaʻatonga

*https://web.archive.org/web/20060510103702/http://www.planet-tonga.com/tongatimes/Taimi3-02-2004/news10.shtml
Nofo ʻi Muʻa.
Vaisima Hopoate

Faʻeleʻi ʻi Tatakamotonga.

ʻOku ui ko e punake lahi taha ia. Naʻe fatu ia ʻa e fasi ʻo e *Puatalefusi* mo *Hala Vuna* mo e hā fua.
* N. Tukuʻaho, M. Taumoefolau, E. Wood-Ellem, A. Kaeppler; Songs & poems of Queen Sālote; ISBN 978-982-213-008-9
Siaosi Tupou II/en

The succession of Tāufaʻāhau to the throne is a story on itself. He succeeded Tāufaʻāhau Siaosi Tupou I, who was his greatgrandfather, since the latter had outlived his children and grandchildren when he died about 96 years old. He had forcefully married with the highest ranking woman of the land, Sālote Lupepauʻu in 1834 and had without much ado all previous wives and their children declared illegitimate (as good Christians are supposed to have only one wife).

But he had no luck. The first son Tuʻuakitau died in 1842, only 3 years old. His pet and hope for the future, Vuna, followed the road to Pulotu or heavens in 1862. None had yet married. Only then Tāufaʻāhau looked at his other, illegitimate, sons. One of them ʻIsileli Tupou disappeared at sea. That then left only Tēvita ʻUnga. He died in 1875, but at least left 2 sons behind. Unfortunately the first, Uelingatoni Ngū Tupoumālohi died in 1885 and the second, Nalesoni Laifone ʻUnga in 1889. In despair Tāufaʻāhau then, in 1885, nominated Viliami Tungī Halatuituia to take over in case ʻUnga's line would fail completely.

But it never came that far. In fact Tēvita ʻUnga had had a daughter too ʻElisiva Fusipala Taukiʻonetuku (also died in 1889, a few months after her last brother), who had been married with Siaosi Fatafehi Toutaitokotaha a son of Sālote Mafileʻo Pilolevu (Tupou), who had been Tāufaʻāhau I's oldest daughter. Crooked as it seemed, but according to the letter of the constitution, their son, Tāufaʻāhau (Siaosi II) was considered the next in line. In fact it was old Tāufaʻāhau himself who announced in his will of 24 November 1889: *Since Fusi is dead, who should have succeeded Laifone, then Tāufaʻāhau should inherit.*

Possibly with this wish he tried to bypass all envying chiefs, convinced as he was that they would tear apart the country anyway after his death.

*N. Tukuʻaho, M. Taumoefolau, E. Wood-Ellem, A. Kaeppler; Songs & poems of Queen Sālote; ISBN 978-982-213-008-9
*E. Wood-Ellem; Queen Sālote, the story of an era
Tapuʻosi (TL)

*D.V. Burley; Sacred child and sacred place; Polynesian paradox, USP 2005; ISBN 982-02-0371-6
Naʻe haʻu ia mei Lakeba ʻi Fisi, ko ia ai ko e ʻuluaki Tuʻilakepa ia. Naʻa ne telio ʻi he langi ʻo Muʻa. Na-moala ko e langi ia ʻo Tapuʻosi.
Fonokimoana

*D.V. Burley; Sacred child and sacred place; Polynesian paradox, USP 2005; ISBN 982-02-0371-6
Ko e tamahā ʻulukai ia, kae ʻikai hā totonu ʻe he niʻihi, ʻo kau ki ai ko Sālote Tupou III, koeʻuhi naʻe ʻikai ko e taʻoketelele ia.
Paleinangalu

Ko Tungīmānaʻia mo hono tehina, ko e tama kinaua ʻo Hinehinaʻatelangi pe Uliafu? ʻOku ʻikai pau.
Fehokomoelangiʻifisi

*D.V. Burley; Sacred child and sacred place; Polynesian paradox, USP 2005; ISBN 982-02-0371-6
Mahalo pe ko Paleinangalu naʻe ʻikai hono taʻokete, ka hono tehina pē. Nofo ʻi Nukulau, Fisi.

Mahalo pē ʻoku ʻi ai ha hala ʻi he ngaahi tohi hokohoko. Kapau naʻe moʻui hono taʻokete Paleinangalu ʻi 1670, ko Fehokomoelangiʻifisi ʻi heni, mali mo Sinaitakalaʻifanakavakilangi moʻui he 1725, ko e foha pe mokopuna pe ʻo Fehokomoelangiʻifisi ko e tehina.
Vaea/en

If Kafoamotalau was the oldest son of Vaea, of his first wife, then why did Moeakiola, a younger brother, succeed their father? This only make sense if the latter ranked higher than the former because of the high rank of his mother. Then indeed Simuoko must have been a tamahā, despite the denial of it by some.
*D.V. Burley; Sacred child and sacred place; Polynesian paradox, USP 2005; ISBN 982-02-0371-6
Tongotea/en

Tongotea was the first moheofo, the principal wife of the Tuʻi Tonga provided by him from the Tuʻi Kanokupolu dynasty, and therefore the mother of the next Tuʻi Tonga. The role of the Tuʻi Haʻatakalaua to provide wives (māʻitaki) was superseded.
Tungīmānaʻia

*D.V. Burley; Sacred child and sacred place; Polynesian paradox, USP 2005; ISBN 982-02-0371-6
ʻI fē ʻa e hala ʻi he tohi hohoko? Ko Hokoʻiamailangi mo Simuoko naʻe moʻui ~1650; ko Lātūtama ~1720; Ko Lupemeitakui ~1740.
Nautu

*D.V. Burley; Sacred child and sacred place; Polynesian paradox, USP 2005; ISBN 982-02-0371-6
ʻOku fahi ʻa e kau hako ʻo Nautu ʻi he Tuʻihaʻateiho mo Tuʻilakepa.
Nanasipauʻu

*D.V. Burley; Sacred child and sacred place; Polynesian paradox, USP 2005; ISBN 982-02-0371-6
Ko hono tama, ko Veasiʻi, ko e ʻeiki māʻolunga ʻaupito. Naʻe tala ʻe Tokiukamea ko e "ʻotua" *Veachi*, ko e tuʻunga hoko pē ki mui ʻi he Tuʻi Tonga.
Sinaitakalaʻilotunofo

Kapau naʻe moʻui ʻa Sinaitakala ʻi ~1700, fēfē Tungimānaʻia (>1700) pe fēfē ʻena fānau, moʻui ~1650???

Ko hono hingoa ko **Sinaitakala** pe. ʻOku ne tōfā ʻi Lotunofo ʻi Lapaha, fehāngaaki ʻo Takuilau (onoʻaho).
Fāʻotusia Fakahikuʻoʻuiha

*D.V. Burley; Sacred child and sacred place; Polynesian paradox, USP 2005; ISBN 982-02-0371-6
*https://web.archive.org/web/20070928044000/http://www.planet-tonga.com/forums/viewtopic.php?t=17034&postdays=0&postorder=asc&start=20

Fēfē ko e tuʻunga ʻo Sisifā ʻi heni ?
Hafoka

*I.C. Campbell, Island kingdom, Canterbury university press, 1992, 2001

Ko ia foki mo hono tokoua, naʻa nau kamata ha haʻa foʻou, ko Haʻa Havea lahi, pea ko e kāinga ʻo Maʻafu ko hono ʻulu ia.
Tangataʻilavalu

*I.C. Campbell, Island kingdom, Canterbury university press, 1992, 2001
*https://web.archive.org/web/20070929103102/http://www.familysearch.org/Eng/search/AF/family_group_record.asp?familyid=9014686&frompage=99
*http://www.bebo.com/Profile.jsp?MemberId=8345721
Maʻafuʻolimuloa/en

After the murder on Tukuʻaho on 21 April 1799, whole Tongatapu fell into disarray. All the chiefs wanted to have the prestigeous title of Tuʻi Kanokupolu but none was strong enough to enforce his wish upon the others. In fact the main instignator of the murder, Fīnau ʻUlukālala II ʻi Feletoa (Fangupō) showed his disdain by putting a pig on the throne. Many battles followed. It was not until the death of Mulikihaʻamea on 29 May 1799 that the Haʻa Havea lahi enforced their candidate: Maʻafuʻolimuloa, the younger son of Tangataʻilavalu, who would have to yield in due time the Maʻafu title to his elder brother. An outsider, since his family had split off from the main line several generations ago, as such he was not considered as belonging to the 'family'.

Anyway, at the following ʻinasi he was installed as Tuʻi Kanokupolu, but it is not known exactly when, as the yearly ʻinasi ceremonies were during July or October. It may even have been as late as the next year, April 1800. Whatever the date, Maʻafuʻolimuloa was murdered the night of his installation. But whether this was done by ʻUlukālala again or by members of the Haʻa Ngata tupu, a senior clan of the Tuʻi Kanokupolu line, is not clear.

It would take about 10 years before finally the next Tuʻi Kanokupolu was selected, and then still only accepted by merely a few chiefs.
Lātūfuipeka

*D.V. Burley; Sacred child and sacred place; Polynesian paradox, USP 2005; ISBN 982-02-0371-6
*E. Wood-Ellem, Queen Sālote of Tonga, Auckland university press, 1999
*http://freepages.genealogy.rootsweb.com/~royalty/tonga/i287.html#I287
Ko e tamahā naʻe hā totonu ʻe he kotoa pē.
Sinaitakalaʻifekitetele

*I.C. Campbell, Island kingdom, Canterbury university press, 1992, 2001
Ko hono huafa ko **Sinaitakala** pē; naʻa ne telio ʻi Fekitetele (tatau mo Pau) ko e telioʻanga ʻi Vavaʻu.
Moʻungaolakepa

*D.V. Burley; Sacred child and sacred place; Polynesian paradox, USP 2005; ISBN 982-02-0371-6
Ko e tamahā naʻe ʻikai hā totonu ʻe Sālote Tupou III. Ko e tuongaʻane (!) ʻo Moʻungaolakepa (pe Moʻungaʻolakepa), ʻa ia ko Lātūnipuluʻiteafuana naʻe ui ia ko e *tammaha* ʻe he ʻeikivaka Semisi Kuki ʻi 1777.
ʻĀnaukihesina

*https://web.archive.org/web/20070928043920/http://www.planet-tonga.com/forums/viewtopic.php?t=12628&postdays=0&postorder=asc&start=30
Lātūnipuluʻiteafua

Ko e tama ʻo ha Tuʻi Tonga Fefine, ko e ʻeiki māʻolunga ʻaupito ʻa Lātūnipulu; naʻe pehē ʻe he ʻeikivaka Semisi Kuki ʻi 1773. Naʻe siʻisiʻi pē maʻana ʻa hono huafa ko Tuʻilakepa.
*E. Bott; Tongan society at the time of Captain Cook’s visits: discussions with Her Majesty Queen Sālote, 1982. Memoir of The Polynesian Society **44**, 16-17.
Ko hai ko **Takavaha**, ko e hoko ʻo e Tuʻilakepa, tatau mo ʻIloaʻilangikapu ??
*E.W. Gifford, Tongan Society, BPB museum bulletin 61, 1929
Fehokomoelangiʻifisi/en

There are several incertainties about Fehokomoelangiʻifisi. First was Paleinangalu his younger or older brother? The fact that Fehoko took his father's title may indicate he himself was the oldest. Secondly his father lived around ~1650, his son around ~1750. Either Fehoko got very old, or the genealogy is corrupt somewhere, maybe there is a mixup with a grandson of the same name. Since Fehoko lived in Nukulau in Fiji, this may be.
ʻIsileli Tupou

*E. Wood-Ellem, Queen Sālote of Tonga, Auckland university press, 1999
ʻIkai kau ki he fale ʻalo, ko e foha tuʻutāmaki ia.
Tupou Moheofo

*E. Wood-Ellem, Queen Sālote of Tonga, Auckland university press, 1999

Ko e maka fakamanatu ʻi he tafaʻaki ʻo e Paepae ʻo Teleʻa ʻi Lapaha ʻoku ne pehē:
::Ko e ʻuluaki mēmipa ʻeni mei he fale ʻo haʻa moheofó kuo kau ki he Siasi ʻo Sīsū Kalaisi ʻo e kau māʻoniʻoni he ngaahi ʻaho ki mui ní pea ko e fuofua papitaiso foki ia ʻi Tongatapu hili e tūʻuta mai ʻa e ongo faifekau mei Vavaʻu, ko William F Winn mo George W Seeley, 17 ʻo Maʻasi 1911. Naʻe fakahoko e ʻouaú ni ʻe misi uini he ʻaho 15 ʻo Siulai 1911, ʻi he matātahi Fongoloá, feʻunga mo e tuʻuʻanga ʻo e falemahaki he ʻaho ko iá. Naʻe hāʻele ki ai ʻa kingi Siaosi Tupou II, ke ʻafio tonu ki he ouau ʻo e papitaisó. *Naʻe tatala e pulonga e maká ni e kuini [[Halaevalu Mataʻaho ʻAhomeʻe|Halaevalu Mataʻaho]] ʻi he ʻaho 22 ʻo Sune 2007 ʻi he manatu ʻofa ki siʻi Tupou Moheofó ʻa ia ne pekia he 1918.*