Los Samoanos tienen una mitología rica, creen que sus islas fueron creadas por el dios Tagaoloa, y tiene diversos panteones dedicados a otros diose, incluyendo a Fe’e el dios de la guerra y que los Samoanos representa como un enorme pulpo. Fe’e vive bajo el mar y con sus tentáculos es capaz de alcanzar la isla de una punta a otra. Un poco más sobre Fe’e:

Vía Samoan Sensation

1. This was a war-god said to have been brought by a chief called Tapuaau, who swam hither from Fiji with his cuttle-fish. When taken into a house it showed a special fondness for a piece of white native cloth by stretching over to it, and hence this white cloth became an emblem of the god, and his worshippers in going to battle were known by white turbans, which they thought would please the god and be a defence against the enemy.
Before starting all assembled in the public place of the village, and one of the priests prayed as follows :-
Le Fe'e e! faafofoga mai ia0 au o Fale le a tulai atu nei. Le Fe'e e! au mai ia ou mumu fuaSei tau a'i le taua nei.
Which may be translated as follows :-0 Fe'e! listen - I am Fale who now stand up - O Fe'e! give us your red flaming rage with which to fight this battle.
All listened carefully to the enunciation of this prayer by the priest, for if he was observed to stutter in a single word it was a bad omen.
The Fe'e was also supposed to be present in the white shell of the Cyproea ovula; hence a string of these shells was suspended in the house of the priest, and were supposed to murmur, or "cry", when war was determined on. The colour of the shells was also watched. A clear white was a good omen, but if they looked dark and dingy it was a bad one.
The movements of the cuttle-fish at sea were also looked after at war-times. If seen near the shore when the people were mustering for battle it was a good sign; if far off the reverse.
2. In one place the Fe'e was a general village god, whose province was not confined to war. The month of May was sacred to his worship, No traveller was then allowed to pass through the village by the public road; nor was any canoe allowed in the lagoon off that part of the settlement. There was great feasting, too, on these occasions, and also games, club exercise, spear-throwing, wrestling, etc.
A new temple was at this time erected, to the material of which every man, woman, and child contributed something, even if only a stick or a reed of thatch. Some were drafted off to put up the house, and the rest commenced to fight in real earnest, and settle any old grudges with each other. He who got the most wounds was set down for special favours from the god. With the completion of the temple the fighting ended, and that was to suffice for the year. A quarrel of neighbours at any other time, and rising to blows, was frowned upon by the god Fe'e, because it was not left till next year and temple-building day.
In another district three months were sacred to the worship of the Fe'e. During that time any one passing along the road, or in the lagoon, would be beaten, if not killed, for insulting the god. For the first month torches and all other lights were forbidden, as the god was about and did not wish to be seen. White turbans were also forbidden during the festivities, and confined to war. At this time, also, all unsightly projecting burdens-such as a 1og of firewood on the shoulder-were forbidden, lest it should be considered by the god as a mockery of his tentacula.
The priest at this place had a large wooden bowl, which he called lipi, or sudden death. This was another representative of the god, and by this the family had no small gains. In a case of stealing, fine mats or other gifts were taken by the injured party to the priest to curse the thief and make him i11. The priest would then sit down with some select members of the family around the bowl representative of the god, and pray for speedy vengeance on the guilty; then they waited the issue. These imprecations were dreaded. Conscience stricken thieves, when taken ill, were carried off by their friends on a litter and laid down at the door of the priest, with taro, cocoa-nuts, or yams, in lieu of those confessed to have been stolen; and they would add fine mats and other presents, that thc priest might pray again over the death-bowl, and have the sentence reversed.
There is a story that the cuttle-fish gods of Savaii were once chased by an Upolu hero, who caught them in a great net and killed them. They were changed into stones, and now stand up in a rocky part of the lagoon on the north side of Upolu. For a long time travelling parties from Savaii felt eerie when they came to the place-did not like to go through between the stones, but took the outside passage.
Another fragment makes out that a Savaii Fe'e married the daughter of a chief on Upolu, and for convenience in coming and going made a hole in the reef, and hence the harbour at Apia. He went up the river also at that place, and built a stone house inland, the "Stonehenge" relics of which are still pointed out, and named to this day" the house of the Fe'e." In time of war he sent a branch drifting down the river as a good omen, and a sign to the people that they might go on with the war, sure of driving the enemy.
3. In some instances the Fe'e was a household god only. If any visitor caught a cuttle-fish and cooked it, or if any member of that family had been where a cuttle-fish was eaten, the family would meet over the case, and a man or woman would be selected to go and lie down in a cold oven, and be covered over with leaves, as in the process of baking, and all this as a would-be or mock burnt-offering to avert the wrath of the god. While this was being done the family united in praying: "0 bald-headed Fe'e! forgive what has been done-it was all the work of a stranger." Failing such signs of respect and humility, it was supposed the god would come to the family, and cause a cuttle-fish to grow internally, and be the death of some of them.