Samoan Hymnal 2012 pdf

The
Tina-Alona-Su’a
Family
Commemorative
Preservation Edition of the Samoan Hymnal 2012:
In Honor of our Great Grandfather, Joseph H. Dean, our
Grandfather, Harry A. Dean, and Kipeni Su’apa’ia. May we
always be inspired to follow their examples of faith and
consecrated service rendered in building the Kingdom of God
on earth, even The Church of Jesus Christ of Latter-Day
Saints. This edition is essentially a reprint of the 1965 edition of
the Samoan Hymnal and serves to preserve the inspired work
of these three servants (and others) in providing a resource for
choirs, special musical numbers, and families in their homes.
Much of the music and translations contained in this hymnal
are not found in any other known resource.
Also to honor the beautiful Samoan people who reach heaven
when they sing these hymns in Praise to the Lord. This Family
Commemorative Preservation Edition was made possible by
the input and interest of the Samoan Saints of the Bloomington
th
9 Ward of the Bloomington Utah Stake. Special thanks to
Senifa Su’a, Ko Piula, Bishop Vaotupua Feula, Ropati Tiatia,
Fiso Tenney, Liahona Tiatia, Meleni Weight, Tu’ifoa Tufuga,
and Elder Eugene Reid. Finally, we express great appreciation
to Sara Annette Dean Anderson (our Mother), Kim Dean
Anderson (Simi), Jan Dean Anderson, and Kammi Anderson.
© Copyright 2012 Hal Gary Anderson and Kim Dean Anderson
All rights reserved, No part of this Book may be reproduced in any form
or by any means without permission in writing.
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A HISTORY OF JOSEPH H. DEAN
And THE SAMOAN MISSION
(Excerpts from a paper prepared by Kim Dean Anderson, March 30, 1988)
Joseph H. Dean shows much interest in the Samoan
Islands while serving two missions (5 years total) to
Hawaii between 1877 and 1888. By October 1887 while
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serving his 2 mission to Hawaii, he became aware of
Samuela Manoa, and during conference he asked
whether anyone knew his address. Brother Kaleohano
told him that he had received word from sailors of the
Hawaiian Man-of-War Imiloa, which had just returned
from Samoa, that Manoa was still there, that there were
a good many Saints there, and that they felt that the
Church had forgotten them entirely. This news increased
Joseph's concern.
As soon as he knew that Manoa was still alive and
faithful to the Church, he began gathering information
about Samoa. From a man who had worked there,
Joseph learned about steamship connections, the
almost total lack of mail service, the cost of sailing to
Tutuila, which was close to Aunuu where Manoa lived,
the fact that there were 35,000 people living in the
islands, and so on.
On October 2, 1887 he received a letter from the First
Presidency. It read: It has been felt for some time that
there should be some effort made to preach the Gospel
to the natives of other island groups and not confine our
efforts to the Sandwich Islands. Your letter meets with
our feelings on this point. We feel that it will be well for
you to get all the information you can on Samoa, and if
you feel yourself justified by that which you learn in
making a visit in company with a native Elder, and
attempting to preach the gospel to that people, we feel
that it would be a good thing for you to do. We should
highly approve of such a move on your part. If you feel
the information you received from there justifies you in
taking such a step. You may, before this letter reaches
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you, receive definite information from that group of
islands and may be able to judge of the propriety of your
going there. We trust it may be favorable and that you
may be able to take the voyage, and, with a suitable
native Elder undertake the labor of opening a mission to
that people.
In the event of you doing so, you are hereby authorized
to call upon mission President King for the necessary
funds to pay you and your companion's passage. And if
he will inform us what the amount is, we will either credit
it to the Sandwich Island Mission or remit to him.
We will await with pleasure any information you have to
give upon this subject, and pray the Lord to fill you with
his Holy Spirit and guide you in your movements,
preserve you from every danger and give you great
success in this mission, should you enter upon it.
With kind regards, Your Brethren,
Wilford Woodruff
George Q. Cannon
On October 26, 1887, Joseph wrote to Manoa and asked
whether he would be able to care for him and his wife.
Florence was five months pregnant, and Joseph was
deeply concerned about housing, food, and other
facilities. On the 9 February 1888, Florence delivered a
ten-pound baby boy (Jasper). On the following day
Joseph received word from Manoa.
He wrote: Manoa says he will open his house and make
us comfortable. He is very desirous to have us come and
says he thinks the prospects are as good for converts as
on Hawaii nei. That settles the matter and I will be able
to take Florence along with me.
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Departure for Samoa
In early May, Joseph decides to sail for Samoa on 7
June. He made reservations for their steamship passage
arranged with a faithful Hawaiian brother, C.K. Kapule,
to come to Samoa as a missionary. Joseph continued to
search for information about Samoa. The Hawaiian
Saints and the haole (white) missionaries held a number
of feasts in their honor. Unfortunately the mail ship they
were to travel on was three days late because of the late
arrival of mail in San Francisco. This complicated the
Dean's departure because the captain was not sure he
would even stop the ship at Tutuila and let them off.
When the Alemeda was offshore a couple of miles west
of Tutuila, the captain did stop the engines, and had the
Deans lowered to a small rowboat that had come out to
meet them.
The roughness of the sea, the uncertainty of the
accommodations for his wife and infant son, and the
knowledge that he was to open the gospel door to a new
nation all caused some misgivings and anxiety in
Joseph's mind. He was somewhat calmed when the
head boatman made it known that he had been sent by
Manoa and would take them to his home in Aunu’u.
Because of the roughness of the sea, the Deans were
forced to spend three nights on Tutuila.
“We came in sight of these islands a little before noon
today (Monday June 15, 1888). The sight filled me with
peculiar emotions, not knowing if we would be able to
land or not, the sea being very rough. I also knew that I
was to open the Gospel door to a new nation.” Finally
the longboat was put ashore. On June 21, 1888
Samuela Manoa and his wife, Faasopo, warmly greeted
Joseph H. Dean, his wife Florence, and infant child as
they waded ashore on the island of Aunu’u close to the
island of Tutuila (now American Samoa). Thus the
Restored Gospel of Jesus Christ was officially
introduced to the Samoan islands.
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Manoa and his wife greeted Joseph, Florence, and the
baby at the shore and took them to their frame house.
Manoa ushered Elder Dean into a separate room away
from the crowd and, taking him by the hand, he said in
Hawaiian, "I feel greatly blessed that God has brought
us together and that I can meet his good servant here in
Samoa." here Manoa broke down but soon controlled
himself to welcome the new missionaries to his adopted
land. It had been over twenty-five years since Manoa
had seen an authorized priesthood leader from Zion.
Joseph describes his first impressions of the island of
Aunu’u: We finally got here at Aunu’u at 11 am. We were
met on the beach by Manoa. His Samoan wife received
us cordially, and taking Florence by the hand led her
here to the house. We have a table, two chairs and a
"homemade" bedstead. A wood kerosene lamp and
certain ware dishes. But they have no stove, no cow, no
bread, no running water, rain being the only water they
use. It seems that we will have to live on straight native
food.
Language: It will be a big job getting the language.
Food: We have had three chickens today one for each
meal, with talo, breadfruit, and Luau. We get along
nicely. I drink nothing but the milk from the coconuts of
which I am growing quite fond.
The natives of Aunuu were eager to hear Dean's
message. On Sunday, 24 June, Elder Dean gathered a
large number of the villagers and preached his first
sermon. Joseph records:
Our first-Sunday in Samoa and our first meeting. At 9:30
this morning the house was swarming with natives. The
large center room was jam full and as many more were
in the side rooms and outside. ! would judge about 140
in all. I asked Manoa to call them to order. The whole
congregation sang from the Church of England hymn
book page 104. Manoa offered prayer. After another
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hymn, I then spoke to them through Manoa as
interpreter. The speaking and interpretation occupied
about 40 minutes. Because of the necessary wait
between sentences, I felt that I did not do myself justice,
but there is no help for it. They gave me good attention.
No one else wished to speak, so after another hymn, we
dismissed.
On the following day Joseph rebaptized Manoa,
confirmed him, and ordained him an elder. This was
thought necessary because of Manoa's questionable
original authority from Gibson, and because of the
questionable authenticity of his first rebaptism by a man
(Miomio) whose priesthood authority could be doubted,
having come from Manoa himself. The act
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of baptism must have been a spiritual experience for
those who looked on, because a Samoan woman named
Malaea applied for baptism almost immediately.
Her faith seemed sincere, and so he also baptized her.
Since she had not been baptized before, Joseph
counted her as his first Samoan convert. By 3 July,
Joseph had baptized fourteen more and felt much
encouraged. He soon expanded his work to include
occasional visits to Tutuila, where he baptized the
daughter of a Samoan judge on 21 July. Joseph records:
First Baptism: I count this an important day in my history,
for today I baptized my first convert on Samoa, and
blessed one child. At 8 this morning, I went to the sea
and baptized Manoa, confirmed him and ordained him to
the office of an elder. A lady by the name of Malaea
witnessed the confirmation of Manoa and seemed to be
moved upon by the Spirit of the Lord, for as soon as I
was through she applied for baptism. So I put on my wet
clothes again and baptized her. She also brought her
four yr. old child for me to bless.
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Other Baptisms: A high chief by name of Suani, applied
for baptism today. He is an influential man and a
member of the Legislature and his joining the Church will
lend influence and respect to our cause. I
surely have every cause to feel encouraged. I must live
the credit to the Spirit of the Lord for I have not been
able to teach them because of not knowing the
language. They come around and feel our influence and
apply for baptism.
Prophecy: I predict that the word of the Lord will now
spread among this people until thousands will be
numbered in the Church. The people come around and
feel our influence and apply for baptism.
On 29 July, Joseph delivered his first sermon in the
Samoan language. Evidently he had progressed very
rapidly in the language, for when the first group of
American elders arrived in October, they reported that
he was speaking quite fluently. The encouraging thing
was that Joseph was having success during the first
month of his mission. Especially considering the
problems and opposition in Samoa at that time. Joseph
reports on these events:
First Speech in Samoan: I am gradually getting the
language. I can understand most of what is being said.
We have had two meetings today, and I made my first
speech in the Samoan language. It was not too long but
the natives say I did well. I have made my start and will
improve fast now.
Correspondence: I have spent the afternoon writing to
the authorities, President Woodruff, Cannon and Joseph
F. Smith. I have asked them to send me immediately at
least three missionaries but not more than five. The
letter is 16 pages in length and covers quite in detail our
voyage here and the progress we are making.
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The First Year
Although conditions in Samoa were hard, Joseph moved
ahead with his missionary work. On 30 October 1888,
four months after his arrival in Samoa, he wrote to
President Wilford Woodruff, explaining why he had not
expanded the work beyond Aunuu. First, he did not feel
that he should leave the forty or so souls who had joined
the Church there since he arrived. He wrote: "My policy
has always been to labor as hard to keep a member as
to get a new one,
and not to spread my wings over more eggs than I can
keep warm.” Second, he mentioned that he had been
working with the members on a new meetinghouse.
In addition to taking care of his wife and new son, he had
organized a branch, baptized at least thirty-five people
(who had an additional twelve unbaptized children),
organized a Sunday School and a Relief Society, looked
after the arrival and subsequent work of Elder Kapule,
who arrived on 13 August, and cared for and oriented
Elder William O. Lee, his wife Louisa and their baby
Louie, Elder Adelbert Beesley, and Elder Edward James
Wood after they arrived on 10 October.
In addition to these activities, Joseph and his flock were
faced with a serious challenge. A rumor was circulated
that the reigning king, Tamasese, following the advice of
his German adviser, Mr. Brandeis, had declared it illegal
to join the Mamona (Mormon) Church. He allegedly
threatened to arrest all who were baptized into the new
church-Joseph along with all the rest. After this threat
only one person, a young boy, had applied for baptism.
They were later assured by the American consul that
they and their congregations would be protected.
The arrival of new missionaries made it possible to
expand the work. Joseph had concluded even before the
end of October that Aunuu was not suitable for a mission
headquarters. In fact he was anxious to move to Tutuila
as soon as housing could be arranged. But even Tutuila
9
was not central enough and before another year had
passed, headquarters
were moved to Fagalii, near Apia, the most important
city in Samoa.
The elders took matters one step at a time. They set
about to complete the meetinghouse. It was eighteen by
thirty-six feet and "very comfortable and commodious."
The roof was of sugarcane leaf thatch, the limber and
posts were of breadfruit and coconut, and the floor was
covered with clean white coral pebbles. Elder Wood said
it was of half American and half Samoan design.
The elders also devoted as much time as possible to the
study of the Samoan language. The method employed
was slow. They tried to learn some phrases, but most of
the time they listened to the native speakers, jotted down
the words they heard, looked them up in a dictionary,
and then tried to use them.
The first conference of the Samoan Mission was held on
28 October 1888. Joseph dedicated the newly
completed chapel, gave the new elders their
assignments, called one Samoan brother to fill a sixmonth mission and announced plans to make a walking
missionary tour of the island of Tutuila as soon as
possible. Joseph records the dedication of the chapel: I
offered prayer, dedicating the meeting house. We white
folks then sang Come Come Ye Saints. I explained the
work that is usually done in conferences, and presented
the General Authorities, which were unanimously
sustained. I had quite a difficulty in getting the natives to
vote by raising their right hands. I read a statistical report
of the mission up to date: Number of missionaries 5, plus
two wives and four children; Number of Native elders 2;
Priests 1; Deacons 3. Total membership 56.
President Dean took Elders Beesley and Wood with him
to Tutuila. On 2 November 1888, they began a twentythree day teaching marathon that ultimately led them
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before 1,851 people in thirty-nine villages and required
eighty-nine miles of walking. When they were through,
they had only baptized three people, but the elders were
sure that once the government problems were resolved,
many more people would come into the Church.
The Tutuila tour was immensely valuable. By living with
the Samoan people around the clock, the elders quickly
became educated in the native ways. One of the first
lessons they learned was the necessity of following local
social customs when the gospel standards would allow
it. They also learned that the best way to begin a gospel
discussion was with the highest ranking chief or chiefs
(matai) of a village. The Samoan social system is
patriarchal. The village elders make the rules of the
community; young people listen and obey. Therefore, it
was best to contact the chiefs first.
Every evening the chiefs came to have prayer with
Joseph, Beesley, and Wood. After prayer they had
supper. Wood described it this way: On looking around
the little village it was a beautiful scene. We could see in
every hut the family gathered around the fireplace,
singing or reading or praying, seemingly unconscious of
all surroundings. This grand custom is followed in almost
every household in the islands.
Seeing the Samoan people pray and study the scriptures
helped the elders realize that even though the people
lived in huts and used ovens that were but heated rocks
in the ground, they were very spiritual and much loved of
God. Love was extended to the missionaries many times
as they tramped around the island. Wood noted that
their own "testimonies were many times strengthened by
having our food provided for us, having boats placed at
our disposal, also having the privilege of holding so
many meetings and in nearly every instance of having
good places to sleep.” Joseph records his feelings about
the trip to Tutuila:
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We feel pleased with our trip around Tutuila and are glad
to be back again. Some of the results of the trip are: 46
meetings held; 89 miles traveled in 37 hours. Our
testimonies born to 1,851 people; 3 baptisms.
In early December 1888, the missionaries bought a
small (twenty-two foot) sailboat. It was well-made and
had two sails, but it was very small for sailing in open
water. They christened it the Faaaliga, "Revelation,"
and began sailing from place to place on Aunuu and
Tutuila.
Soon after the end of the Tutuila tour, Elders Wood and
Kapule were assigned to teach there on a permanent
basis. They worked from the village of Alao, which
already had some Mormon families. In early January,
Joseph and his family moved there with them, and two
weeks later moved on to Vatia, a nice village directly
over the mountain north from Pango Pango.
After much hard work the elders built a twenty by forty
foot mission house. It was constructed of coconut wood
and was made with only two axes and two native adzes.
In early March, even before the house was finished, the
Lees moved to Vatia from Aunuu. Joseph records a
review of the year 1888:
So this is the end of another year. I wonder what the
coming year will bring forth? I feel that I have put in a
good year in the work of the Lord. I hope that my efforts
have been acceptable to him. As I have said at the end
of other years, I don't know that I have an enemy in the
world and I have no hard feelings toward anyone. My
faith is stronger than ever before in the work of the Lord.
May he bless my dear ones at home and those that are
with me here also, and preserve all our lives to meet
again with renewed determination to serve the Lord. I bid
farewell to 1888. And with a firm hope in his promises
and constant blessings, and protection, hail with joy the
New Year of 1889. "Tofa ia" to the year 1888.
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Joseph H. Dean will always be honored for his efforts to
take the gospel to the Samoan people. He was a great
man and greatly esteemed by the leaders of the Church.
I am honored to be his descendant and hope to meet
him face to face some day. I am grateful for his example.
I have gained a renewed testimony of the importance of
keeping a journal. His journals have been so entertaining
as well as inspiring.
13
14
On June 21, 1888, Samuela Manoa and his wife, Faasopo, warmly greeted Joseph H. Dean, his wife, Florence, and infant
child as they waded ashore on the island of Aunu’u close to the island of Tutuila (now American Samoa). Thus the
Restored Gospel of Jesus Christ was officially introduced to the Samoan islands.
The painting below was done by Clark Kelly Price for the new Samoan Temple (re-dedicated September 4, 2005). The
painting hangs in the front entrance of this sacred Temple. With the permission of the artist, we include this beautiful work in
this commemorative family reprint of the Samoan Hymnal:
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Harry A. Dean (Misi Alona)
Kipeni Su’apa’ia
assembled by Hal G. Anderson from the Dean journals and hymnal content)
In 1958, the need for a revision of the hymnal was recognized. Again, Harry A. Dean and Kipeni Su’apa’ia were
called and appointed to make additional translations and to edit and proofread the revised hymnal. The work of
translation, compilation, and edition covered a period of four years, and the hymnal was printed in June 1965 with the
new name of O VIIGA I LE ATUA (Praises to God). This Hymnal contains 332 hymns including arrangements for
Choir, Songs for Men’s and Women’s Voices, and ten beautiful Anthems. The music, translations, and arrangements
contained in this hymnal are found in no other book, and are highly treasured by the Samoan Saints worldwide. The
music in this hymnal has been as instrumental a resource in the conversion process and building of the Kingdom
among the Samoan people as any other effort. May this Family Commemorative Preservation reprint of the 1965
work continue to contribute to the edification of the Samoan Saints worldwide and Christians everywhere. (Source:
In 1915, Elder Harry A. Dean (Misi Alona) approached Samoan Mission President, John A. Nelson with the
recommendation that a new hymnal be assembled for the Samoan people that would contain BOTH WORDS AND
MUSIC. President Nelson not only favored the idea, but appointed Elder Harry A. Dean to compile the new hymnal.
When Joseph H. Dean, Harry’s Father and First Missionary to Samoa (1888) heard about Harry’s assignment, he
appealed to the First Presidency for permission to join his Son in Samoa to assist in the project. The request was
readily approved and the Father-Son team was completed with native Samoan Kipeni Su’apa’ia who assisted with the
work of compilation and translation. The first hymnal was printed in 1918, and consisted of 267 hymns and retained
the name O PESE A SIONA (Songs of Zion). In June of 1918, President Joseph F. Smith upon receiving a copy of
this hymnal wrote to Joseph H. Dean: “We congratulate you and your Son Harry on the production of this hymnbook,
believing it will be highly esteemed by the Samoan Saints and be a means of doing much good.”
Joseph H. Dean (Misi Tina)
Hymnal Translators 1917:
Joseph H. Dean (Misi Tina)
Harry A. Dean (Misi Alona)
Kipeni Su’apa’ia
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Harry A. Dean (Misi Alona) on the Samoan
Hymnal
Father (Joseph H. Dean) opened this mission in 1888.
When I first arrived in Samoa, January 1914, the Mission
was using a small compilation of hymns, with words
only, and no music. They were hymns written by former
missionaries, few of them were translations, but were
original words, put to the music settings of our familiar
hymns. The Samoan People are Full of Music and need
the Hymns in their own Tongue. During the first meeting
held by my Father on the island of Anu'u, Joseph H.
Dean records: “Manoa gave out a hymn beginning with
the words….everybody, old and young, knew the hymn
by heart, and joined in singing it with a spirit and gusto
that was not only inspiring but almost startling.”
The thought came to me (I call it INSPIRATION, for it
has proven to be just that) that the Mission could just as
well have the translations of many more of our Latter
Day Saint hymns, arranged of course With The Music.
With that thought in mind, I approached Mission
President John A. Nelson about it. His reaction was
immediate and favorable.
I made known to Mission President John A. Nelson
today the thing which has been on my mind ever since I
came to Samoa—the translation of our hymns
and putting them to music. I have thought much and
prayed about it, hoping that I would be able to do the
work before returning home. So today I made my desire
known to the President. He said that he had often
wondered why we could not have music in our songs.
He seemed favorably impressed with the idea, and
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asked just how I would go about the work, etc. He said
that it would be entirely in my hands and that when the
time came when it was necessary for me to have an
organ, that I could be transferred.
It was on the island of Savaii where I approached
Mission President John A. Nelson regarding the work of
translating the hymns into Samoan and arranging them
to music. He looked with favor on the proposal and later
transferred me to the island of Upolu where conditions
were more favorable for the work of translation.
I wrote my thoughts regarding the translations, and
President Nelson’s reaction to Father (Joseph H. Dean),
who at that time was living in Shelley Idaho. He was
immediately “fired” with a desire to come to Samoa and
help with the work of translations, which he did. Joseph
H. Dean was sent back to Samoa by the First
Presidency, Joseph F. Smith and Anthon H. Lund. Set
apart by President Anthon H. Lund who said: I go with
their best wishes, could stay as long as I liked, and
return when I pleased.
This book of 267 Latter Day Saint hymns was the first
book of music and words ever used in the Samoan
Islands. It filled the needs of the mission for a period of
forty-six years, when the new revised edition was printed
in 1964.
This book was enthusiastically received in Samoa by
saints and missionaries. It was even used by some of
the other religious denominations until they had a book
of their own published.
The name of the book was the same as that of the first
book of words, O PESE A SIONA (Songs of Zion). The
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name of the new Revised Edition was changed to O
VIIGA I LE ATUA (Praises to God).
Letter of Joseph H. Dean (Misi Tina) to His Son Harry
A. Dean (Misi Alona): “There is one point in your letter
which sticks out in my memory, and that is the labor of
setting music to the words in the Samoan hymn book. I
would make that the big objective of your mission if I
were you. I BELIEVE THAT IS THE MAIN THING THE
SPIRIT OF THE LORD HAD IN VIEW WHEN YOU
WERE CHOSEN FOR THAT FIELD OF LABOR. I had
nothing to do with suggesting Samoa for you. In fact, I
felt a little disappointed. YOU HAVE THE
OPPORTUNITY TO MAKE A LASTING IMPRESSION
ON THAT MISSION AND I ADVISE YOU TO MAKE
EVERTHING ELSE SECONDARY TO IT.”
The above is only part of the long letter, but it is literally
prophetic. I did make the music work (translating) the
main part of my mission, and father did visit Samoa
where we worked together (with Kipeni Su’apa’ia) for
nine months on the translations of English hymns into
Samoan. I had worked on it for a year before Father
arrived. And our work did leave a lasting impression on
the Mission, because the Samoan saints have been
singing our translations for the past 45 years, and will
continue to do so as long as the mission lasts. And the
mark on the mission father spoke about will be bigger
when, with the help of the Lord I can see the
consummation of the REVISION OF THE SAMON
HYMN BOOK, which I have been working on for three
years and which will go to press in 1964. And I have the
same conviction in my heart that Father had in the above
letter when he wrote: “I BELIEVE THAT IS THE MAIN
THING THE SPIRIT OF THE LORD HAD IN VIEW
WHEN YOU WERE CHOSEN FOR THAT FIELD OF
LABOR” If the above statement was not a prophecy, I
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don’t know what prophesy is. So I am happier and more
thankful tonight than I have been since coming to
Samoa, I realize that there will be difficulties which I do
not see at present, but with the help of the Lord I will
realize my desires in that line. I know the time is ripe for
this Mission to have MUSIC along with their WORDS.
Today is one of the happiest days of my life because I
have seen the fruits of part of my mission, in the form of
a Printed Samoan Hymn book, 267 hymns in all, 106 of
them being mine and father translations, and hymns with
original words. Father has 50 translations and I have 56.
Kipeni has between thirty and forty. The work has taken
a lot of work, perseverance, faith, and prayers to
accomplish. It will last as long as the Samoan Mission
lasts and will do untold good in helping spread the
gospel to the Samoan people. The Lord blessed us
greatly in the work and to Him be the honor and glory.
The First Presidency sent father a check for payment in
full ($1,925.50) for the printing of the Samoan Hymn
book, which father turned over to the Paradise of the
Pacific Press in Honolulu. The First Presidency also
asked that Father store the translations of the anthems
and the plates of the Samoan Hymns in the Hawaiian
Temple, which was done.
Letter to Joseph H. Dean from the First Presidency:
Your communication of the 20th of May reached us on
th
the 20 of June, along with three bound copies of the
Samoan Hymn Book, which we were glad to receive,
and take this opportunity to congratulate you and your
son Harry A. Dean on the production of this hymnbook,
believing it will be highly esteemed by the Samoan
Saints and be a means of doing much good. Please
forward the whole edition of 2,500 copies to President
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Willard R. Keith at Apia. We are writing him to expect
the books on the first steamer leaving Honolulu after this
letter reaches you. We feel that your visit to Samoa and
Hawaii is going to result in great good and we shall be
glad to welcome you home again.
We are, with kindest regards, your brethren,
Joseph F. Smith
Athon H. Lund
Charles W. Penrose
First Presidency
I have the strong conviction that it was Inspiration which
prompted me to write President David O. McKay in
regards to the Revision of our First edition. And it was
also Inspiration, which prompted me to approach
Mission President John A. Nelson in Samoa in 1915 to
get his consent to translate and compile the First Edition
into the first book of WORDS AND MUSIC ever used in
the Samoan Mission.
Joseph H. Dean: “I consider these two Hymn Books
(Samoan and Hawaiian) as one of the main
achievements of my life.”
(Excerpts taken from the Journals of Harry A. Dean and Joseph H. Dean)
21
History of Church Music in Samoa
The first book of hymns used by the Mormon Church in
Samoa was a compilation of translations contributed by
some of the missionaries, namely, E.F. Soderberg, J.H.
Beck, F. E. Morris, R. H. Stevens, Ed. J. Woods, J.H.
Carpenter, A.A. Lemon, and a native Samoan, Tua. This
first book of hymns was given the name O PESE A
SIONA (Songs of Zion) and consisted of 184
translations. It was printed without music in 1908 by the
Deseret News Press, Salt Lake City, Utah.
In 1915, Samoan Mission President, John A. Nelson,
appointed Elder Harry A. Dean (Misi Alona) to compile a
new book containing BOTH WORDS AND MUSIC.
Joseph H. Dean (Misi Tina), Harry’s Father and First
Missionary to Samoa and Kipeni Su’apa’ia assisted with
the work of compilation and translation. Several of the
unused hymns in the word book were eliminated, new
translations were made and a book of words and music
was printed by the Paradise of the Pacific Press in
Honolulu in 1918. This book consisted of 267 hymns
and retained the name O PESE A SIONA. A second
printing of this book was made in 1938, during the
administrations of mission presidents Wilford W. Emery
and William G. Sears. These two editions of the PESE
A SIONA served the music needs of the Samoan
Mission from 1918 until 1965.
In 1958, the need for a revision of O PESE A SIONA
was recognized. Again, Harry A. Dean (Misi Alona) and
Kipeni Su’apa’ia were called and appointed to make
additional translations and to edit and proof read the
revised book. They worked in close correlation with
mission presidents Charles I. Sampson and J. Phillip
Hanks, under the direction of the Church Missionary
Committee. The work of translation, compilation and
edition covered a period of four years, and the book was
printed in June 1965 by the Deseret News Press, Salt
22
Lake City. The following changes and additions were
made in this Revised Edition:
• The name of the book was changed from O PESE A
SIONA to O VIIGA I LE ATUA (Praises to God).
• Many of the unused hymns in O PESE A SIONA
were eliminated.
• Arrangements for men’s and women’s voices were
added.
• Ten beautiful anthems were translated and included
in this book.
• The hymns were classified into four classifications:
Songs for Congregation, Songs for Choir, Songs for
Mens’ Voices, and Songs for Women’s Voices.
• English titles were printed under the Samoan titles.
• Expression marks and Metronome Markings were
placed at the head of each hymn.
• Three Indexes were placed in this book. The
Topical Index was enlarged and more headings
added.
• Names of Authors, Composers and Translators were
added after the titles in the Index.
• Necessary changes were made in any of the hymns
in such matters as correct meter, rhyme, accent, and
literal translation.
Our hearts rejoice and we are humbly grateful for the
privilege which has been ours to assist with the work of
Revision and Translation on this new and enlarged
edition. May this work contribute to the edification of the
Samoan Saints worldwide and Christians everywhere.
Signed:
Charles Sampson:
J. Phillip Hanks:
Harry A Dean:
Kipeni Su’apa’ia:
Mission President
Mission President
Editing and Translating
Translating
23
Letter of Harry A. Dean to His Children:
Ephraim, Utah
June 10, 1965
To My Dear Children:
This book contains many of your father’s and your
grandfather’s hymn translations into Samoan and also
original texts put to familiar melodies. It also contains
original music compositions, and original words AND
music. There are also special arrangements for Choirs
of some of our hymns.
The book represents several hundred hours put into the
translating, correction, editing, and proof-reading the
materials for this New and Revised Edition of the
Samoan Hymns, “O VIIGA I LE ATUA” over a period of
four years.
May it be a reminder to you in years to come of the work
done by your forebears in a musical way for the Samoan
Mission.
For a more detailed account of the work of this book, I
refer you to “MY MEMOIRS” under the Divisions of My
Mission, The Samoan Hymn Book, My Stay in the
Hawaiian Islands, Revision of the Samoan Hymn Book.
Affectionately,
Dad Dean (Harry A. Dean)
24
Re-Dedication of the Apia Samoa Temple:
(Excerpt from the journal of Hal G. Anderson, September
4, 2005, Apia, Samoa)
We were seated in one of the ordinance rooms
surrounded by the beautiful people of Samoa. President
Hinckley was in an adjoining room and we saw and
heard him via large screens. The workmanship of the
temple was immaculate; the spirit of the temple was one
of peace, and sacred reverence. President Hinckley
mentioned that no expense or effort was withheld in the
rebuilding of this magnificent Temple; granite from
Vermont, materials from around the world. As I looked
around the impressive ordinance room at the dedicatory
session, I saw beautifully dark-skinned people with light
in their eyes and smiles on their faces. The men were in
their traditional dress of a lava-lava, white shirt, tie, and
sandals. It looks to be a very comfortable and stylish
fashion. President Hinckley put us all at ease when he
began the proceedings with this profound welcome: "We
have all been personally invited as guests by the
Savior to attend this Temple dedication."
This
comment was a direct answer to our desires that it was
acceptable to the Lord that we take a seat in His great
house during the dedication that was built especially for
the Samoan people. The Spirit confirmed to our heart
and minds that we had been so invited and were
welcome as the Lord’s guests. President Hinckley
continued: "This is the House of the Lord." This
comment made so directly and plainly by the Prophet as
if to dispel any doubt or question of whose house this
really is. "We have come to celebrate the great harvest
of the gospel among the people of Samoa." President
Hinckley referenced the many missionaries that have
served and continue to serve the Samoan people. This
25
comment also helps articulate why we have come to
Samoa.
A portion of President Hinckley’s Dedicatory Prayer
of the Samoan Temple: In the Islands of Samoa,
Thou has remembered Thine ancient promise “unto
them who are upon the isles of the sea” (2 Nephi
10:21). The message of the restored gospel was
brought to these islands by faithful missionaries. A
great harvest has occurred, and today there are
stakes of Zion and many beautiful houses of
worship. Crowning all of these is this, Thy Holy
House. This new and beautiful structure has been raised
on this sacred ground. It is magnificent in all of its
elements. And now, in the name of Jesus Christ and
in the authority of the holy priesthood in us vested,
we dedicate to Thee and to Thy Beloved Son this,
the Apia Samoa Temple of the Church of Jesus
Christ of Latter-day Saints.
Apia Samoan Temple Re-Dedicatory Prayer
REDEDICATED 4 SEPTEMBER 2005
BY GORDON B. HINCKLEY
Our Eternal Father in Heaven, we rejoice in the knowledge
that there is again in these favored islands of Samoa a sacred
house befitting Thy divine nature. Twenty-two years ago we
here dedicated to Thee and Thy Son a sacred structure as a
house of the Lord. In the course of renovation, that structure
was destroyed by fire, only the second temple built by Thy
people to be so destroyed. This happened previously in
Nauvoo when our people were dispossessed of the temple they
had created in the days of their poverty. In the cold of winter
they were driven from their fair city, and their temple was
burned by an arsonist.
26
We thank Thee that those days of persecution and oppression
are behind us. May they never come again. Since then Thy
Church has grown and multiplied and moved across the world.
In these islands of Samoa, Thou hast remembered Thine
ancient promise "unto them who are upon the isles of the sea"
(2 Nephi 10:21).
The message of the restored gospel was brought to these
islands by faithful missionaries. A great harvest has occurred,
and today there are stakes of Zion and many beautiful houses
of worship. Crowning all of these is this, Thy holy house.
This new and beautiful structure has been raised on this sacred
ground. It is magnificent in all of its elements. And now, in the
name of Jesus Christ and in the authority of the holy
priesthood in us vested, we dedicate to Thee and to
Thy Beloved Son this, the Apia Samoa Temple of The Church
of Jesus Christ of Latter-day Saints.
We reconsecrate the ground on which it stands with its
beautiful and verdant growth. We dedicate the structure with
all of the components and facilities appertaining thereto. It is
our gift to Thee, dear Father, given in acknowledgement of
Thy great gifts to us, most notably the gift of Thy Beloved
Son, our Redeemer and our Savior. Please, dear Father, accept
this, Thy holy house. We ask that Thou might visit it and
sanctify it by Thy divine presence. May Thy Holy Spirit be
felt by all who come within these walls.
We pray that all of the facilities of this house may be
acceptable for the administration of ordinances revealed unto
Thy prophet, including baptism in behalf of those beyond the
veil. May the beautiful celestial room be symbolic of Thy
dwelling on high. May the sealing rooms with their altars be
scenes of sacred promises concerning the eternal nature of the
family.
27
We also dedicate the new stake center located adjacent to the
temple, with all of its associated features, that it may be a
place of worship, instruction and sociality. We pray that the
word of the Lord will be taught from the pulpit and in the
classrooms and that friendships will be encouraged and
developed in the recreation hall. We likewise dedicate all of
the ancillary facilities on this sacred campus.
Now Father, we pray that Thou wilt watch over this sacred
structure and preserve it from the kind of destructive force
which destroyed its predecessor building. Wilt Thou sanctify it
and hallow it, that all who enter herein may do so with a
knowledge that they are in Thy holy habitation.
We pray, Father, that all who look upon this structure may
recognize its sacred nature and be constrained in their hearts to
acknowledge it as Thy holy house. Hold back any hand that
may be raised with malicious intent.
We pray for the temple presidency and the matron and her
assistants, those who now serve and those who will serve
through all the years to come. We pray for those who will
assist them as workers who have been called to this sacred
duty. We pray for those who come as patrons, that all may do
so worthily before Thee. May their eyes be single to Thy glory
and all darkness removed from them.
We ask that Thou wilt touch the hearts of Thy faithful people,
that they may seek out their fathers and their mothers and
serve vicariously for them in these holy precincts. By Thy
great power, open the means whereby records of the past may
be made available to those who desire to learn of their
forebears.
Bless this land of Samoa and those who govern it. We pray
that it may ever remain a land of peace and freedom. We pray
for peace in all the world, that Thy work may be accomplished
among all kindreds, tongues, and peoples, to the blessing of
Thy children throughout the earth. We are grateful for Thy
28
prophet, even Joseph Smith, and for all of the marvelous gifts
and blessings restored through him.
We pray for the youth of Thy Church, that they may stand
against the world and grow in faith and faithfulness. We pray
for all who preside in Thy kingdom. Watch over them and
bless and guide them. Bless all who serve in Thy work in any
capacity.
Now, dear Father, Thou Almighty Elohim, accept of our
thanks for every gift. Let Thy favor rest upon us, that we shall
continue to receive Thy blessings and walk according to Thy
will and statutes, we humbly pray, in the sacred and holy name
of Jesus Christ, amen.
Mandi, Chelsea, and Julie Anderson at the Samoan
Temple Re-Dedication, September 4, 2005
29
FOREWORD
(Original Samoan Hymnal: O Pese A Siona, 1918)
WE, whose names are written below are indeed grateful
to prepare this hymn book for Samoa after we knew, this
hymn book would be the first to have been written and
notated in the Samoan language.
WE diligently felt with sincere intent that this hymn book
will not only benefit the local saints, but the nonmembers as well; so as to become a fountain of life for a
joyous heart, and a sermon and source of comfort.
Many of you brethren would undoubtedly be hurt for
changes made on some hymns you are more
acquainted with. However, these changes were
necessary to ensure proper use of words and notes. We
hope you understand that all changes were made to
ensure the words and melody are aligned properly. We
further advise all those, when singing from this hymn
book to look at the words when singing the songs, so
they would quickly comprehend the meaning of the
words and their importance.
The main problem in Samoa is singing just the two parts,
as this has become a habit continuously. It is important
to know that a song is incomplete without these four
parts: soprano, alto, tenor, and base.
All choir directors should know equal strength is
distributed between each of these individual parts. It is
usually customary to assign only a few to sing soprano,
and the majority to sing either alto or base, thus leaving
alone the whole tenor.
30
Another additional problem was having females sing the
male voices when not in the proper soprano mode. It is
important not to sing louder than one’s real voice could
afford, unless otherwise indicated in the notations. Many
of the Samoan hymns are extremely slow. They should
be alive and must maintain such timing from the
beginning, unless otherwise notated. Unfortunately, not
all songs are notated with the same time signatures for
speed and strength of voices. The singing must
coordinate with the occasion for which the song is being
sung. Some may be sung with great alacrity for which
speed is afforded accordingly. In some instances, hymns
are sung softly and slowly, and with a contrite spirit.
Choir directors will find in the hymns directory different
hymns relevant for sacrament, baptism, restoration of
the gospel, Sunday School, all other sacred ordinances.
We sincerely hope our diligent efforts will bring great
blessings for the all saints in Samoa, and for the whole
country.
All of us with love.
Sincerely Your Brethren,
Joseph H. Dean (Misi Tina)
Harry A. Dean (Misi Alona)
Kipeni
May, 1918
31
Upu Tomua
(Original Samoan Hymnal: O Pese o Siona, 1918)
E ia tei MATOU o loo tusia o matou igoa i lalo le agaga
faafetai i le tapena-penaga o lenei tusi pese mo Samoa,
ina ua matou iloa o le tusi pese muamua lenei ua tusia
ma faanotaina i le gagana Samoa.
MATOU te tulimata'i ma le naunau faamaoni o le a i ai
se aoga o lenei tusi pese i le au paia, faapea foi e e le
auai i le ekalesia i le avea ma punavai o le ola mo se
agaaga faagaeetia, o se lauga, ma se lafitaga e maua ai
se faamafanafanaga.
E le taumate e to'atele nisi o le au uso o le a
faamanu'aina o latou finagalo i le suiga i nisi o pese ua
masani ai. Ae peitai, sa taua nei suiga i le
taufaafetauiina o upu ma nota. Matou te faamoemoe o le
a outou silafia ua faia nei suiga uma ia mautinoa ai o loo
o gatasi upu ma fati o pese. Matou te faufautua atu ia i
latou uma lava; pe a pepese mai i lenei tusi pese ia
taga'i i upu o pese, e vave faatupulaia ai lo latou
malamalama i uiga ma le taua o upu.
O le faafitauli autu i Samoa, ina ua avea ma masani le
pepese e na o vaega e lua i se pese. E taua ona silafia
ua le ato'atoa se pese sei vagana ua fofogaina e nei
vaega e fa: o le usu, ato, tena, ma le malu.
E tatau ona silafia e ta'ita'i pese uma ia faavasega tutusa
le malosi i nei vaega taitasi. Ua fai ma masani le tofia o
nisi e to'atiti i vaega a le usu, ae to'atele e pepese i le
ato poo le malu, ae tia'i atoa le tena.
O le isi faafitauli, le usuina e fafine o le leo o tane pe a
fai e le o i ai ni nota i le vaega a le usu. E le tatau ona
pese e'e se tasi nai lona lava leo masani, sei vagana ua
faailogaina mai i nota. O le tele o viiga Samoa ua
telegese na'ua. E tatau ona ola ma tausisi i le vave mai i
le amataga o le pese, sei vagana ua i ai se suiga i lona
32
faanotaina. Ae ui lea, e le fua gatasi le faailoga taimi mo
le vave o le pese ma le malosi o leo i pese uma. E tatau
foi ona talafeagai le usuina o pese ma le autu o le
sauniga ua ala ai ona lagiina lea pese. O nisi e lagiina
ma le fiafia ma e ao ona faavave teisi. Ae o isi foi pese ia
lagiina i le leo filemu, lemu, ma le loto nuti momomoia.
E mafai ona maua e ta'ita'i pese i le faasino pese ia viiga
eseese e talafeagai mo le sauniga fa'amanatuga,
papatisoga, toefuata'iina o le talalelei, Aoga Sa ma isi
sauniga paia uma faapena.
Matou te fa'amoemoe o le a auala mai ni faamanuiaga
sili mo le au paia uma i Samoa, ma le atunuu atoa i lenei
auaunaga.
Matou te aualofa atu ai,
O o outou Uso,
Joseph H. Dean (Misi Tina)
Harry A Dean (Misi Alona)
Kipeni
May, 1918
33
Preface
(English translation from O VIIGA I LE ATUA)
Within a few months of the organization of His restored
Church, the Lord directed that Emma Smith, wife of the
Prophet Joseph Smith, should make a selection of
sacred hymns for use by the Saints in their worshipping
assemblies. “My soul delighteth in the song of the
heart,” said the Lord in this revelation. “Yea, the song of
the righteous is a prayer unto me, and it shall be
answered upon their heads.” Since those early days the
singing of sacred hymns has been an important part of
the meetings of the Church of Jesus Christ of Latter-day
Saints.
Among members of the Church were inspired hymn
writers. Many of their songs were sung in times of joy
and sorrow, cheering the Saints in their pioneer
journeys, and strengthening them in their trials and
tribulations.
They became characteristic of the
missionaries of the Church who traveled far and wide,
and were a source of faith and consolation,
encouragement, and strength. Today as they are sung
they add fervor to our meetings and provide inspiration
for all who sing them or hear them sung.
From time to time since the days of Emma Smith,
various compilations of hymns have been made to meet
the changing needs of the Church. This present book is
the latest and probably the most complete yet made for
general use among the Latter-day Saints. It is planned
that this volume will be used for all adult gatherings in
the Church. Another book is provided for young people
and children.
34
In this collection, in additional to arrangements provided
for general congregational singing, special arrangements
of many of our favorite songs and included for choirs, for
men’s voices and for women’s voices.
The work of compilation was done by the General Music
Committee of the Church, under the guidance of the
First Presidency and the Council of the Twelve.
An
effort was made to include all of the hymns which have
become favorites with the members of the Church down
through the years. In addition, a number of new songs,
both words and music, were written especially for this
book. New settings have been provided for old words in
some cases. A study was likewise made of great hymns
used in the world at large, and some of these have been
included in the volume. The entire work, including the
preparation of the index, has been done with a view
toward simplicity, in the hope that the book would meet
the varied needs of the greatest number in the Church.
The wide use of this book is earnestly recommended. It
is hoped that these songs will provide a means whereby
faith, devotion, prayer, and other principles of the
restored gospel may be taught. It is for that purpose it is
provided. Musical directors, choristers and organists
generally are urged to keep this purpose in mind as they
prepare music for our religious services, and plan such
music as will contribute to an increase of faith among the
people.
President David O. McKay
President Hugh B. Brown
President Nathan Eldon Tanner
First Presidency
35
Samoan Hymnal 201
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