On such occasions the obnoxious chief was always taken to Tutuila, the recognized place of banishment, and committed to the charge of the authorities of that island. Intelligence of such an event being about to take place was always forwarded to the chiefs and people of Tutuila, who prepared for the arrival of the banished chieftain and his party. This was usually a large one, as a great many of the chiefs and people of the district accompanied the exile, or exiles, as the case might be, to see that their sentence of deprivation, and also of punishment and degradation, was duly carried out. After the visiting party had met the Tutuila authorities, and duly informed them that they had brought their chief to commit to their keeping, the prisoner was landed from his canoe and made to run the gauntlet from the beach to the settlement; the inhabitants of the district forming two lines between which the captive ran, whilst he was pelted with stones, belabored with sticks, and subjected to other indignities, until he reached the settlement. It was a fortunate thing for him if he escaped with only bruises; since at times severe injuries were inflicted, and even life sacrificed. . . . [The ceremony of lulu’u or sprinkling] was always observed on the occasion of deposing a chief and depriving him of his ao, or titles, in which case the ceremony was performed by some of those who had either bestowed them, or had the power to do so. In the case of the death of the usurper, O le Tamafainga, who was killed in A’ana in 1829, his body was sprinkled with water, and his title, "O le Tui A’ana," recalled from him before his body was hewn in pieces. The ceremony consisted in sprinkling the body with coconut water, and the officiating chief, or tulafale, saying, "Give us back our ao, or title," by which ceremony the title was recalled and the sacredness removed, so that it was rendered ngafua, or freed from its former sacredness.¹

¹Stair, J.B.n/an/an/an/a, "Early Samoa Voyages and Settlements," , 4: 113, 127–128.