The Story of Umi: One of the Most Noted of Hawaiian Kings.

CHAPTER I.

Ancestry of Umi.

It is said in this story that Umi was a part chief because his mother, Akahiakuleana, was not a high chiefess, although his father Liloa was a very high chief, whose genealogy could be traced to the very beginning of all things. So it is said that Umi was high on his father’s side, but very humble on his mother’s side. [But in tracing out as to the origin of Akahiakuleana his mother, it is found that she must have been of very high blood, for her name appears in the genealogical tree of the kings of Hawaii.]

This story pertains to Umi, but in order to get at all the facts the story of Hakau his older brother should also be considered. Liloa was the father and Piena was the mother of Hakau; the father as well as the mother were chief and chiefess of very high blood. It is said that Hakau was one of the highest chiefs of Hawaii because both of his parents were of equally high blood. Waipio in Hawaii was the place where Liloa had his permanent residence. Here he lived with his wife Piena, and it was at this place that Hakau was born. Liloa was the king of the whole of Hawaii.1

Some time after the birth of Hakau, the first son of Liloa by his wife Piena, Liloa started out from Waipio and journeyed to Koholalele, a place at the east end of Hamakua, close on to Hilo. The cause of this journey by Liloa was to dedicate a temple which was at this place. The name of the temple was Manini. After the ceremonies pertaining to the dedication of the temple were ended he journeyed over to Kaawikiwiki, where he stayed for some days. The cause of the delay at this place was the games that were being held, for it was the place where people from all the neighboring districts gathered to partake in the game of pahee2 especially, although other games were also held there. While at the place, he one day went out to bathe in the Hoea stream, which is located next to Kealakaha. When he arrived at the place he saw a very beautiful woman, Akahiakuleana, coming out of the stream, without clothing. Her maid servant was sitting on the bank of the stream with her mistress’s garment. When Liloa saw Akahiakuleana his desire to possess her became so great that they laid together, resulting in the birth of Umi, the subject of this story, for Akahiakuleana was just over her days of defilement, hence her quick conception. [180]

GENEALOGICAL TREE OF AKAHIAKULEANA, THE MOTHER OF UMI.

In the following tree we will be able to see how Akahiakuleana was of high blood, and will satisfy us that Umi was also of high blood, and how Liloa was, after all, connected to Akahiakuleana. Kanipahu is the connecting link between Liloa and Akahiakuleana.

After living with Akahiakuleana for a short time, Liloa saw that she was with child, so he asked her: “Who is your father?” Akahiakuleana answered: “Kuleanakupiko.” Liloa said: “Then you are a cousin of mine.” She replied: “May be so.”

At the close of the above conversation Liloa instructed Akahiakuleana as follows: “You live on, and should you give birth to a boy, give him the name of Umi, but if you should give birth to a girl name her on your side.” Akahiakuleana then said to Liloa: “What tokens are you to leave behind in order that you may know that the child belongs to the king?” When Liloa heard this he gave her his loin cloth, his necklace of whale’s tooth and his war club, and then said: “Here are the tokens for our child.3 When it is full grown give these things to the child as his.” Akahiakuleana assented to this, took them from the king and passed them over to her maid servant who would take charge of them. Liloa then went out and tied together some dried ti-leaf and girded them around his loin as a loin cloth; and returned to his house. When Liloa arrived at the house, his attendants said to him: “You had on a real loin cloth when you went away, and here at this time you have on a ti-leaf loin cloth.”

Liloa continued living at this place until the ceremonies pertaining to the dedication of his temple were ended, when he returned to Waipio, to his permanent residence.

CHAPTER II.

The Birth of Umi.

In course of due time it became apparent to all that Akahiakuleana was with child. Her husband thought of course the child was his, so he took great care of his wife. He did not know that it belonged to Liloa. When Akahiakuleana gave birth to the child, she gave him the name of Umi, and brought him up carefully until he was well grown. As he grew, Umi was very mischievous and would often go out to play with other boys. It was his custom on going out to join the boys in their games to bring [182]them all to the house and then give them all the food in the house. When his mother’s husband returned he would get angry and often punish the boy. This was continued for many days, until at last the mother took pity on the boy and protested against the harsh treatment of her son Umi.

One day Umi secretly asked of his mother: “Have I not a different father?” The mother replied: “Your father is in Waipio; his name is Liloa.” Umi then said: “Shall I not go and see my father?” The mother replied: “Yes, you may go.” Some time after this Akahiakuleana’s husband again beat Umi, when she said to her husband: “My husband, the child is not yours that you should beat him.” The husband in angry voice then asked: “And whose child is it, Liloa’s?” The wife replied: “Yes, it is Liloa’s child, let me tell you.” The husband asked: “What have you to prove that the child is Liloa’s?” Akahiakuleana then called for her maid servant to bring the things for Umi that were left by Liloa. On the things being brought in the wife said: “Here are the proofs.” When the husband saw these things, his doubts were removed, for he was sure the boy Umi belonged to Liloa.

Some days after this Akahiakuleana said to her son Umi: “Here is the loin cloth of Liloa, gird it about you; here is the necklace of whale’s tooth, wear it around your neck; here is the war club, hold it in your hand. Now when you go down to Waipio and meet your father, remember this: When you get to the bottom of the Waipio valley you will see a river which you will have to swim across. When you reach the opposite bank you will see a house standing facing you; that is Liloa’s house. You must not enter in by the gate, but you must climb over the fence. You must not enter in by the front door, but you must go around and enter the house by the back door. After you are in the house look for the old man that is being guarded, with kahilis around him, that is Liloa, your father, my husband who begot you. Go in and sit on his lap,4 and when he asks for your name tell him you are Umi.”

After these instructions had been imparted by Akahiakuleana to Umi, she said to Omaokamau: “You must accompany the boy, and you must carry the war club for him; take good care of the war club of Liloa.” When the two boys arrived at a place called Koakea they met a boy by the name of Piimaiwaa. Piimaiwaa then asked them: “Where are you two going?” They answered: “To Waipio.” Umi then said to Piimaiwaa: “Will you be my adopted5 son?” Piimaiwaa replied: “Yes.” They then proceeded on their way until they came to the river in the Waipio valley called Wailoa; they then swam across it and climbed the opposite bank; and when they looked they saw the house of Liloa standing before them. When they drew near the house Umi said to Omaokamau and Piimaiwaa: “You two remain here while I go in and meet Liloa. If I should get killed, you two must retrace your steps over the road we have come by; but if I should live we will all live.” [184]

As soon as he concluded speaking he proceeded on his way and climbed over the wooden fence that surrounded the dwelling house of Liloa and then proceeded on and entered the house from the back6 door.

When the officers of Liloa saw that the boy’s life was forfeited to7 the king, because he had climbed over the fence, the kapued place of the king, they chased the boy with the intention of killing him, but Umi boldly entered and sat on the lap of Liloa. Liloa then opened out his knees and Umi dropped to the floor. As Umi sat on the floor Liloa saw the necklace of whale’s tooth around the neck of Umi, and he also saw his loin cloth around the waist of Umi. Liloa then asked: “What is your name?” The boy replied: “I am Umi.” Liloa then took Umi up onto his lap and kissed him. Liloa then asked him: “Where is your mother, Akahiakuleana?” Umi replied: “She is still at home. It was by her directions that I came to you, and she gave me these things I have on me which you left with her.” When Liloa heard this he said to his men around him: “This is my own loin cloth, and this is my necklace of whale’s tooth.” Liloa then asked the boy: “Where is my war club?” Umi replied: “It is with my companion, Omaokamau, outside of the fence.” Omaokamau and Piimaiwaa were then sent for.

Liloa then proceeded to tell the people how he met the mother of Umi and how he lived with her for some days, saying: “When we went to dedicate the temple, and I one day returned without my loin cloth and I had on a ti-leaf loin cloth, you said that I was crazy; but today you see that here is my loin cloth, my necklace of whale’s tooth and my war club. I left these things for my son, who is here.”8 At the end of the king’s address they then knew that Umi was the son of Liloa.

Liloa then said to his servants: “Go and get my gods and bring them in the presence of Umi to perform the ceremonies of circumcision.”9 When the gods were set before Umi, the ceremonies were performed and the navel of Umi was cut, and the sacred drum was beaten. At the sound of the drum, Hakau, the first son of Liloa, heard it, so he asked of the servants: “Why is the drum being beaten?” “It is being beaten because the navel of the new son of the king is being cut. The young man’s name is Umi.” When Hakau heard this he came to meet Umi in a great temper. When he saw Liloa, he asked him: “Is this your new son?” Liloa answered: “Yes.” And then he continued in a kindly way: “You shall be the king and he shall be your servant. You shall be above and he shall be under you.” By these kindly words of Liloa his father, Hakau’s temper was driven away and he pretended to be reconciled to Umi.

When Umi took up his residence with Liloa, he obeyed all of Liloa’s advice, and in this way warmed the heart of his father toward him. Hakau, on the other [186]hand, ill-treated his younger brother, and he kept this up even to the day of the death of their father, Liloa.

Before the death of Liloa, he willed all the lands of Hawaii to his first son, Hakau; but left the temples and the gods to his younger son Umi. On the death of Liloa, Hakau took immediate possession of all the lands of Hawaii, and Umi lived under him as a dependent. While thus living, Hakau showed his hatred of Umi in many ways. If Umi took Hakau’s surf board, Hakau would get angry and tell Umi: “You must not use my surf board, because your mother is not a chiefess; the same with my loin cloth.” This ill-treatment toward Umi was kept up by Hakau right along, which made Umi downhearted; so one day Umi was driven away by Hakau. Umi then took his companions, Omaokamau and Piimaiwaa, and left the king’s presence. After they had climbed the cliff leading out of Waipio, and had reached the heights called Koakea, they then continued on to Kukuihaele where they met Koi, a young man, and he was taken along by Umi. From this place they continued on to Kaumoalii, then on to Koholalele, then to Kealakaha, where Umi was born and where his mother, Akahiakuleana, was living; but they did not call on her, preferring to wander on as strangers. They thus continued on their way until they reached the dividing line between Hamakua and Hilo, in the land of Waipunalei, where on account of darkness they called in one of the houses on the wayside.

In this part of the country there lived many pretty young women, who, when they saw how handsome Umi and his followers were, showed a desire for them for husbands. Umi, on account of his being better looking than his companions, had two wives.

After making their residence in this part of the country, they all four decided to hide Umi’s identity, and to keep him at home and not let him touch work of any kind. To this Umi assented and took up a life of idleness. While living there in this way, Omaokamau, Piimaiwaa and Koi would go farming every day on the lands owned by the parents of their wives, and were thus much praised by those people and were made much of because of their great strength. Umi’s father-in-law and mother-in-law, on the other hand, were displeased at the idleness on the part of their son-in-law, for he never would go out to work. Some time after this they went down to lower Laupahoehoe to have a sea bath.

CHAPTER III.

How Umi Lived in Humble Circumstances.

Umi was very skilful in riding the surf, and he showed this while living in humble life in Laupahoehoe. One day while out surf riding he had a race with Paiea, a man famous in Laupahoehoe as the best surf rider of that place. In this race Paiea crowded Umi up against the rocks, thus bruising his shoulder. Therefore, years after this it was remembered against Paiea, and he was killed by Umi when Hawaii came under his rule.

When the aku season in Laupahoehoe came around, Omaokamau, Piimaiwaa and Koi went out with the people of the place aku fishing, and would come home with [188]aku, adding more joy to the parents of their wives. This, of course, did not help Umi’s cause at all, for his wives’ parents were more disappointed in their son-in-law for not going out to get some aku. So one day the father and mother of the wives of Umi said to their daughters: “If the well-proportioned physique of your husband could only be used paddling a canoe we would have some aku. It was indeed a mistake when you two took him to be your husband.”

Shortly after this Umi was requested by some of the people to go out with them to help paddle their canoe, and Umi, being only too glad to go out, gave his consent and they set out. On this fishing trip Umi showed his great strength, and on their return he was given his share of the catch. In the division Umi saw that the fish given him, although a large one, was taken from under the seat of the paddlers. When Umi saw this he took the fish, but again exchanged it with one of the other paddlers for one that he saw was taken from the middle of the canoe and not from under the seat like the one he had. In asking for the exchange Umi said to the man: “Here, take my aku in exchange for your’s; mine is a larger fish.” The man consented to this and the exchange was made. Umi did not, however, take the fish home to be eaten, but took it and gave it as an offering to his god, Kaili,10 which was hidden in a crevice in the cliff at Hokuli, in a place which no one but himself knew. Umi after this went out very often to fish for aku, and every time he was given his share he would take some and offer it to Kaili his god at its hiding place.

At about this time people began to see and to wonder at the frequent appearance of a rainbow on the cliff. Kaoleioku, a high priest who was living at this place, also saw the rainbow, and he, too, wondered at its constant appearance; but being of a class well versed in ancient lore, he began a study of the matter and concluded that it must be Umi, for rumors of his disappearance had come to them shortly before this. In order to make sure that his findings were true he decided to test the matter, and so one day he took up a pig and came down to look for Umi. When he entered the house and saw the form of Umi, and how noble and chiefly he looked, he made up his mind that it was indeed Umi. He, however, took the pig and offered it to Umi with a prayer, saying: “Here is the pig, O god, a chief-searching pig.”11 At the close of his prayer he released the pig and it walked towards Umi. After standing in the presence of Umi for a short time it turned and came back to Kaoleioku. Kaoleioku then asked: “Are you indeed Umi?” “Yes,” said Umi, “it is I.” Kaoleioku then said: “Let us return to my house.” Umi assented and they returned to the home of Kaoleioku. When the father-in-law and mother-in-law as well as the people around the place saw this, they then knew that this young man was the chief Umi, the son of Liloa, the one that they had heard was lost.

Kaoleioku then took Umi and made him his chief and they lived together. As soon as Kaoleioku12 had finished his preparations for the comfort of his chief, he immediately [190]set his mind to the study of how he could get control of the kingdom for his chief, Umi, for he was well aware that Umi would some day make his mark, and that he would, therefore, receive his share of the benefits. He then began to take to his home all the people that he could find. He also went extensively into the raising of animals, and farming. At the same time he taught the people the use of the spear, built houses where the men were taught everything pertaining to the arts of warfare. It was during this course of education in the arts of warfare that Koi, Omaokamau and Piimaiwaa developed into the great warriors that they proved to be later on.

When Kaoleioku decided to enlist men to help him in gaining his one end, to place Umi as king of Hawaii, he built four large houses for the accommodation of four forties, equal to one hundred and sixty men each. In no time these houses were filled.

CHAPTER IV.

Relating to Nunu and Kakohe.

These were old men who had served under Liloa as priests and were great favorites of his. After the death of Liloa they again served under Hakau, his son, when he became the king of Hawaii. But shortly after Hakau assumed the reins of power the old men fell sick and they took some cathartic medicine. After the effects of the medicine had disappeared and a longing for food came upon them, they sent a servant to go to Hakau and get some food, meat and awa. Upon the arrival of the messenger in the presence of Hakau, Hakau asked the man: “What are you after?” He replied: “I have been sent by the old men to come to you, the king, and ask you for some food, meat and awa for them, for they have been taking some medicine and are now craving for some food.” When Hakau heard the words of the messenger, he said: “Go back and tell them that there is no food, no meat and no awa.”

In the days of Liloa, Nunu and Kakohe were great favorites, for they were the custodians of the great god Kaili, and whatever they wanted was always granted them by Liloa. The influence of these two old men was so great that even Liloa could in no way enter into any conflict without their consent and advice; and Liloa was constrained from doing anything without their knowledge. These old men were consequently Liloa’s favorites, and after the death of Liloa they continued exercising the same influence over Hakau.

When the messenger returned to the presence of the old men he told them all the words told him by Hakau. When they heard the report they were greatly distressed and became very sore at heart, and in time, as the refusal of Hakau to give them their small needs became more apparent, they got very angry toward Hakau. Because of this ill-treatment the old men began to conspire within themselves to give away the possession of the kingdom to Umi. Nunu said to Kakohe: “Let us go and see how fares Kaoleioku with his ward, whether good or bad.”13 This was agreed on by [192]the two old men and in due time they set out from Waipio, climbed the cliff and arrived in Kukuihaele. From there they continued on to Kapulena where they spent the night. On the next day they continued on their way until they arrived at Honokaa, then on to Paauhau where they rested. From this last place they continued on to Kalopa, then on to Kaumoalii, and on to Kemau where they spent that night.

While they were resting at Kemau, a man who saw and recognized them on the way arrived ahead of them at Kaoleioku’s home at Laupahoehoe, Hilo, and said to Kaoleioku: “The old men Nunu and Kakohe are on their way coming to pay you a visit.” Kaoleioku then asked of the man: “When will they arrive in Hilo?” “They will arrive on the day after tomorrow.” “What is their great object in coming to make this visit?” The man replied: “I believe they are coming to look at your ward, to see whether his behavior is good or bad, for their ward, Hakau, has been treating them very badly of late.”

When Kaoleioku and Umi heard this, Kaoleioku was made very happy, and he began to speak in glowing terms to the large number of people present of the good promise of his ward Umi coming into possession of the kingdom, for Kaoleioku was a great prophet, and versed in the art of foretelling the future of a person by looking at the carriage and manners. It was because Kaoleioku had seen a great future ahead that induced him to take Umi to his home when he first met him, and bring him up as his own son.

Kaoleioku then began to lay plans how Umi’s interest could be advanced more advantageously, and saw that in the reception to be accorded to the old men laid his greatest chance, for he was well aware that Nunu and Kakohe were great priests, and if he could once get their support, the future of Umi would be assured.

On the fifth day of the old men’s journey, Kaoleioku began his preparations for their reception by cooking and preparing food, fish, pork, chickens and awa.14 Kaoleioku also ordered one of his men to go and prepare some firewood. In size it was about two fathoms in girth and three yards long. After this ohia log was procured, Kaoleioku ordered it split up into small pieces, of the proper size, and then to have the pieces bundled up and tied together and restore the log to its former shape. Kaoleioku then directed a couple of men to go to an awa bush that was growing near the doorway and dig all around it. To another couple of men he gave orders that a pig be caught and tied securely with ropes.

These were some of the preparations made by Kaoleioku so as to enable Umi to easily perform certain acts in the presence of the old men upon their arrival. By this we see how keen Kaoleioku was in furthering the interests of Umi.

The object of these preparations made by Kaoleioku was this: When the two old men were to arrive, Umi, according to the ancient custom, must start an umu for the baking of a pig; he was then to take up the log of wood and break it into pieces, and it being already cut up it would therefore take Umi but a short time to get the wood ready, and the quickness and dispatch of the work in the breaking up of the [194]wood, the catching of the pig and the uprooting of the awa bush would lead the old men to believe that Umi must be possessed of unusual strength.

After these different preparations had been accomplished, Kaoleioku then turned to Umi and said: “My chief, tomorrow shall be the day when you will gain control of the kingdom, and by your actions on that day alone is the thing to be done. My chief, I request of you that you give ear and keep these my instructions, for your future rests in your obedience. Tomorrow you will have the chance of your life, and if you fail to take heed to my instructions, my bones will not be saved by you, for then they will be dried out in the sun.”15

At the conclusion of these words of Kaoleioku, Umi’s face beamed, showing his determination to carry out every word of the instructions. He then gave his assent and promised to obey the orders and to carry out his part of the arrangement.

After a while Kaoleioku again addressed Umi, saying: “We will now retire, and at the period of time just after midnight I will then go up to our fields with all our men, leaving no one behind with you except your wives. If two old men should arrive tomorrow morning and they should ask for me, then remember they are the ones we are expecting. You must then make their reception complete in all things.”

After this last advice they retired for the night. After midnight was passed Kaoleioku and his people all went up to the fields, while Umi and his wives continued sleeping on until daylight.

After the sun was up and it had become quite warm, that being about eight o’clock, the old men, Nunu and Kakohe, arrived. When they drew near to the houses of Kaoleioku, they looked around and noticed the quietness of the place, which looked to them as though it was deserted. The old men then called out: “The houses of Kaoleioku are completely deserted; no one seems to be around.”

While the two were calling, Umi heard them, and so he answered the old men by saying: “Come in. We have no one at home except myself; all the people and Kaoleioku have gone up to the mountains to work in the fields; I was made to stay at home to receive you two upon your arrival.” At the call of Umi the two entered the house. When Umi saw that the two had entered, he went out, took up the log of wood, lifted it over his head and threw it down onto the ground breaking it into small pieces. Umi then followed this by lighting the umu,16 and on account of the liberal supply of kindling wood and leaves a great volume of smoke arose, making it impossible for the old men to properly see how the wood and the umu were prepared. Umi then grabbed the pig and, after letting it squeal for a while, let it go, not killing it. The pig was released and allowed to get away on the side where the smoke was thickest. After the kindling wood had burnt up he covered the umu with grass only. After this was done Umi went to the awa bush and pulled it up whole.

When Nunu and Kakohe saw the acts performed by Umi, they said one to the other: “If the ward of Kaoleioku is anything like this fellow, what a blessing! our [196]bones would indeed be saved. What a powerful man this is!” The reasons for the comment on the great strength of Umi were because of the breaking up of the ohia log of wood at one throw, the quickness in the covering up of the umu of pig, and the uprooting of the awa bush.

After Umi had pulled up the awa bush, he went to one side of the house where the old men were in, and cut up the awa into small pieces; then he proceeded to the place where the awa container was kept and brought it and placed it by his side; he then took some of the awa that was already prepared and put it into the cup. Umi then went over to the umu and uncovered an umu that was alongside of the one he had just covered, which contained a pig well cooked, which he took out and brought to the eating place, where the old men were already seated. The pig was well done. When Umi was uncovering the umu, Nunu said to Kakohe: “How quickly the pig has been cooked; the umu was only covered but a short time ago!”

After the pig was served, Umi brought the awa and poured it into two cups, in the presence of the two, and then handed the cups to the old men, who then took the awa and drank it down. After this they partook of the pig. Shortly after finishing their meal the effects of the awa began to come over them and they both laid down where they sat, completely overcome. In falling over, one fell near the sleeping place, while the other fell against the side of the house. Umi then picked up the one that was lying against the side of the house and took him to the sleeping place; then he pulled the other one over so that he, too, laid on the sleeping place.

While they slept Umi went on up to meet Kaoleioku in the fields, on the mountain side, where all the men were engaged in cultivating food. When Umi arrived, Kaoleioku said to him: “Have the old men arrived?” Umi replied: “Yes, they have arrived, and I have carried out your orders and have prepared everything for their comfort. They are both overcome with awa, and when I left they were sound asleep.” When Kaoleioku heard this report from Umi he said to him: “Let us remain with your men, and in the afternoon we will return. The order of our return shall be as follows: I will go on down ahead, the men will then come after me, while you come on behind the procession.” This was agreeable to Umi. The reason why Kaoleioku arranged the procession in this order was to allow him a chance to meet the old men first and thus give him time to answer any questions that they may put to him relating to Umi, for he wished to make a very favorable report of his ward, and also to keep the old men from making a mistake in their choice of which was Umi, whereas he, Kaoleioku, was well acquainted with them.

After Umi had gone up, and after the old men had slept off the effects of the awa, they got up and said to themselves: “This is not the way our lord has been treating us; even during the time of Liloa we never received such treatment. Then when Hakau came to the kingdom all we received was just our food and fish and kapa. Even our house is nothing but a filthy place, but here everything is so fresh and good that it is a blessing to live. This is the best treatment we have ever had. From our youth up we have ever been lowly, and here in our old age we begin to have a taste [198]of real comfort; a good present indeed. In the days of our youth we never had a taste of it.”

As the sun was slanting, it being about two o’clock, the first of the procession arrived from the uplands. The old men looked and saw that Kaoleioku was in the lead. They then saw a large number of people following along after him. The procession was so long that they were unable to see the rear. As the fore part of the procession came nearer they easily recognized Kaoleioku. Kaoleioku then greeted the old men and they wept,17 for they had not seen each other for a long time.

In the arrangement of the procession Kaoleioku had divided the people into four divisions: first came the tallest of the men, then came the next in height, then came the shortest of the men, and lastly came the children.

While Kaoleioku was sitting with the old men, Nunu asked: “Where is Umi? Is it that nice-looking man?” Kaoleioku answered: “No, that is not Umi; he is coming on behind.” The old men, however, kept on asking until the company of the tall men went by, then the next lot of men that came along, then on to the next in size, then to the children, when it became too dark to see the skin of one’s hand. Still Umi had not been pointed out to the old men.

As it was getting late and the last of the procession had not arrived, the old men therefore said to Kaoleioku: “Are we not going to see your ward before dark?” Kaoleioku then asked them: “Have you two not seen the man that stayed here when you arrived?” The two answered: “Do you mean the one that entertained us?” “Yes, that is the man,” answered Kaoleioku. The old men again asked: “The steward that received us and worked for us?” “Yes,” answered Kaoleioku, “I made him stay behind to work for you two.”

When the old men heard this from Kaoleioku they became very sad and for some time they bowed their heads down in shame, then they looked up and said to Kaoleioku: “Nothing will ever cover this shame.” Kaoleioku answered, saying: “Is he such a rich chief that I should make much of him? He is a poor chief, and the most he can do for you is to serve you two.” The old men then said: “We have no riches nor property to give him in return for his service; the only great property in our keeping is the whole of the island of Hawaii; let that be our present then to the chief Umi.” Kaoleioku replied: “How can it be possible for Umi to get the kingdom, for you two have seen for yourselves that the men are not of sufficient number to go to battle? In case of war Hakau will probably be victorious, for he has all the men at his command, and owns the whole of Hawaii.” The old men replied: “Hakau is already defeated;18 he shall not live. On the day when the kapu for the gods is come, that will be the day when he shall die. He shall not escape. We will send the people to the mountain, leaving the king at home by himself, his steward and us two. That will be all who will remain.” [200]

At the close of the remarks made by Nunu and Kakohe, Kaoleioku felt assured of the future of his ward, the chief Umi, and that Hawaii indeed would be theirs without bruising the skin in battle.

The old men lived on with Kaoleioku for forty-five days, when they decided to return to the bottom of the Waipio Valley. As they were about ready to make their return, they said to Kaoleioku and Umi: “We are going home this day and will spend the night along the road. We will be five days on the way and on the sixth day we will arrive at Waipio. You must, therefore, remain until the nights of Ole and Kaloa, when you must come down, because there are three Oles and three Kaloas,19 giving you six days on the way. On the day of Kane you must remain on the cliff overlooking Waipio until the next day, the day of Lono, the day when the sacred ceremonies of placing new feathers on the gods are observed; that will be the day when Hakau shall be killed.” These arrangements were then accepted by them all as being final.

The old men then began their homeward journey, and on the sixth day they arrived at Waipio and proceeded to make a call on Hakau. When Hakau saw them, he said: “The Hilo travelers have returned.” The old men replied: “Yes,” and they then paid their respects to the king, greeting him. After a while Hakau asked the old men: “Have you two seen Umi?” They replied: “Yes, we have seen him.” Hakau again asked: “How is he getting along?” “He is still living with his guardian, Kaoleioku.” The old men then continued: “That is the reason of our return; a kapu for your god must be declared and feathers procured.”20 Hakau then said: “Why so? Isn’t such a thing done only when war is expected? I see no prospects of a coming conflict, so why declare a kapu for the god?” The old men replied: “We have seen your younger brother’s men; they are too many for your comfort. He is likely to come some day and fight you while our eyes are weak; therefore, this is the proper time, while his men are yet few.”

By these remarks from the old men, the king was greatly pleased. Their straightforward replies to his questions dispelled all doubts in his mind, for he believed they were telling the truth. However, they were not.

On the day of Ole21 that was followed by Kaloa, Kaoleioku and Umi and all their men took up their journey; no one was allowed to remain behind. After six days had been consumed on the way they at last arrived at Kemamo, a place directly above Waipio. That day being the day of Kane, the day agreed by them as the day to be declared as kapued for the god of Hakau. Upon their arrival at this place they proceeded to gather stones to carry with them down to Waipio. The stones were bundled up into ti-leaf [wrappers], and made to resemble bundles of potatoes. The people were then all put to do this work; no one was allowed to be idle. When the bundles were all ready the downward journey was resumed. Those allowed to go without any bundle of stones in their hands were the chief Umi, the priest Kaoleioku, [202]Umi’s adopted son Koi, Piimaiwaa, and Umi’s uncle Omaokamau. When they came to the edge of the cliff they spent the night there. On the next day, the day of Lono, was the day when the feather god of Hakau was to be readorned with new feathers.

On this morning of Lono, Hakau said to the old men: “This is the first time that a kapu has ever been declared for my god when I, the king, remain at home, while all the men go to the mountain.” The old men replied: “Yes, for you to accompany the people would have been the proper thing to do if your younger brother was making the first advances; but you see in this case you are the one who will make the first attack. Even if mistakes are made by your men, that will not matter; your men are so numerous that you will surely win; there is no mistake in that.” When the king heard this he was much pleased. So the four of them remained at home; the king Hakau, Nunu, Kakohe and the chief steward.

While the four were at home that morning and as the sun began to get warm, about seven o’clock, Umi and his followers came down the eastern side of the Waipio Valley. When the first of the procession reached the bottom of the valley and were near the river, the last of the people were still out of sight on the top of the cliff.

When Hakau saw the shadows of the people on the side of the cliff, he said to the old men: “I thought that this was a day to be kapued for the god, yet I see the people going about.” The old men replied: “They must be your own men from Hamakua bringing you some food.” When the procession was almost up to the presence of Hakau, he saw that five of the men were without any objects in their hands; these men were Umi, Kaoleioku, Koi, Piimaiwaa and Omaokamau. Hakau then again remarked to the old men of this discovery, saying: “I see five of the people in the procession without any burden.” The old men replied: “They must be your husbandmen.” As Hakau beheld Omaokamau indistinctly he said: “I wonder where I first saw that man in the front of the procession?” The old men replied: “He must be one of your landlords, for you are a king who has often gone around Hamakua, so you must have seen him in your travels.” Hakau then assented to this, saying: “Yes, that must be it.”

While Hakau was conversing with the old men, the front of the procession came up to him, and the last of the file of people was yet on the cliff. The procession then surrounded Hakau who was seated, and continued coming until Hakau was surrounded by men about twelve deep. The men, however, kept on their feet and still held their bundles of stones in their hands. He saw that the bundles were all wrapped in ti-leaf as if they were bundles of taro or potatoes. After a while he was undeceived, for Umi came out of the ranks and stood in his presence. When Hakau saw Umi he raised up his head and then bowed down again.22 Umi then called out to Omaokamau, who came and stood directly behind Umi. Umi then gave him the order to go and slay Hakau. At the words of command, Omaokamau went up to Hakau, took hold of his lower jaw, then turned his face up and said: “You are killed by Omaokamau, for Umi.” When the people heard this remark by Omaokamau, they began to throw their stones on Hakau, killing him. The stones caused a great heap above Hakau, while the sticks [204]which had been used as packers for the burdens carried on the shoulders, formed the cone-shaped tomb of Hakau.

Upon the death of Hakau Umi became possessed of the whole island of Hawaii, and the prediction of Kaoleioku which was made while they were still in obscurity thus came true. Kaoleioku on the other hand was made the chief priest of Umi, his chief, while the priests of Hakau all served under Kaoleioku, Nunu, Kakohe and Umi the king.

CHAPTER V.

How Umi Became the King of Hawaii.

We have now seen the death of Hakau, and have also seen how Umi became the king of the whole of Hawaii. After the death of Hakau the people who had been sent up to the mountain returned with their sticks. When they arrived they saw Umi with his men in possession of everything. They then knew that their king Hakau must be dead, so they wept for him; but those who did this were but few, for Hakau in his day was ever a cruel king, one who killed his men without cause.

It is said that when Hakau was king he used to do the following things: Whenever a man was praised for his good looks, or a woman for beauty, he would cause the death of that person. If the head of a person was praised for being flat,23 the head would be cut off; and if the body was praised, then the body was cut up; if the eyes were praised they would be gouged out, and so on. Once upon a time one of the priests of Hakau, upon seeing a young boy, said to his parents: “This child has a very fine body; he has not a single blemish.” When Hakau heard this remark, he immediately sent a messenger to bring the boy to his presence. When the boy arrived Hakau then cut the boy in two. When the parents heard that Hakau had cruelly killed their child, the father made a prophecy, saying: “He has cut my son;24 his kingdom shall also be cut from him. This shall happen on the day to be declared kapued for his god. He will die on that day.” This prophecy was, therefore, fulfilled.

In the night of Muku, that being the last day of the month, the priests with their men went out ulua fishing. Upon arriving at the place where the canoes were kept, a tatu beat was sounded on the edge of the canoes.25 As the men came up one of them would be caught and killed and the great hook Manaiakalani26 was put into the dead body and it was taken to the temple. If no one came to the canoes, instructions were given that a great ball of seaweeds be gotten and the hook was placed in it. This custom was favorable to Kaoleioku.

When Umi became the king of the whole of Hawaii he made a division of all the lands amongst his chiefs as follows: Kau he gave to Omaokamau; Puna he gave [206]to a friend of his;27 Hilo he gave to Kaoleioku; Hamakua he gave to Piimaiwaa; Kohala he gave to Koi; and Kona he gave to Ehu.

HOW KAOLEIOKU WAS MADE PRIEST TO KING UMI.

After Umi had divided the lands amongst his chiefs, Kaoleioku one day stood up in the presence of the king, who was surrounded by his men, and said:

At the close of this chant of Kaoleioku to Umi he again addressed the king and Omaokamau.

We will here see whether the appointment of Kaoleioku as the high priest by Umi was a wise thing, and we will also see how true was the prophecy made by him before the king and people.

Kaoleioku said: “O king, stand up.” After Umi had arisen he said: “Omaokamau, stand up.” They were about eight fathoms apart from each other. This action of Kaoleioku was to test the king Umi, as to whether he would hold the kingdom firm or not.

While the two were thus standing, Omaokamau was given the spear called Kaniaupiiikalani, which he took and held in his right hand. This spear was never used for any other purpose except that of making tests, such as this, where the priest wished to determine the length of time a king was to reign. Kaoleioku then said to Omaokamau: “Say, Omaokamau, use all your strength and throw the spear at the king’s middle.” Kaoleioku was well aware that Omaokamau was a great spearsman, being of great strength. At this order, Omaokamau raised the spear, poised it and then threw it at Umi with all his might. [The thrust was known as “wahie.”] As the point of the spear came near Umi’s middle, Umi warded it off causing the spear to go glancing to his rear; while the spear was still on its flight Umi caught it by the point and held it. [208]

In thus catching the spear Kaoleioku saw not only the dodging of Umi but also the seizure of the spear and holding it in his hand. When Kaoleioku saw these acts performed by Umi, each one followed by the other in such short time, he was much pleased and in praise of Umi said: “O king, I see you have acted wisely in my presence and you have taken heed to my instructions. To you, the king, and to these your men I must say, that I can see how you will hold on to your kingdom. This day I will place myself under your feet and will give you my assured word, O king, that your kingdom will never be taken away from your hands.” Kaoleioku then explained more fully to the people his remarks, as well as to Umi himself. In explanation Kaoleioku said: “I will predict to you what the gods have told me in the matter of the test that we have just seen. By warding off the spear away from you so successfully, so shall trouble be warded off from your kingdom until death overtakes you. Just as you caught the spear and held it at the end, so shall your kingdom fall to your son, your grandson, your issue, your offspring until the very last of your blood.”

At the close of the remarks of Kaoleioku Umi asked: “Where are the two old men, Nunu and Kakohe?” Some one answered: “They are here.” Umi then said: “You tell them to come to my presence now.” Upon the arrival of the two old men, Umi said to them: “Have you come?” “Yes,” the old men replied.

HOW UMI GAVE LANDS TO NUNU AND KAKOHE, THE OLD MEN.

We will here see the wisdom of Umi and his great cunning, in the awarding of lands to the two old men. When Nunu and Kakohe arrived in the presence of Umi he stood up and, accompanied by the two, they started off without telling any one where they were going. On this journey Omaokamau, Koi, Piimaiwaa and a few others accompanied them. They proceeded along the road leading up the cliff out of the valley of Waipio until they arrived on the heights of Koakea, a land adjoining Waipio. At this place Umi said to Nunu, one of the old men: “You run from here toward Hamakua. If you fall, get up and keep on running; if you get tired and sit down, I will kill you.”

When Umi said this, the old man was greatly frightened, but he stood up and started off running, following the order of the king. After Nunu had started, Omaokamau followed him to see how much ground he would cover, wondering what the king was about. In running the old man’s feet became entangled soon after he started and he fell down, but he got up and kept on running; but he tripped on his feet and again fell, face down, breathing very heavily. When Umi and the other old man, Kakohe, came up to where he was lying face downward, Umi said to him: “Say, are you exhausted?” All Nunu could say was “Hu.” After waiting for a while Nunu recovered himself, and so Umi said to him: “From the point where you started to this place where we are standing, covering two ahupuaas, is the width of your land.” In making this remark to Nunu, Kakohe heard it, so he said to himself: “So, that is the way the king is going to give lands to his people. They must run until they fall down. He is indeed justified in doing this, for we must bear our burden even as he did when we made him work for us.” Umi then turned to Kakohe and said: “Now [210]you must run.” Kakohe then started off and Piimaiwaa accompanied him. They ran until one ahupuaa was passed, when Kakohe fell down to the ground and he remained there exhausted. When Umi arrived at the place where Kakohe was lying, he said: “Exhausted, are you?” Kakohe said “Hu.” This expression, “hu”, was intended to be for “u”, meaning “yes”, but being so exhausted, the “u” was changed into “hu”. Umi then said to Kakohe: “This is your land, one ahupuaa, while Nunu has two ahupuaas. You two will make your own arrangements in reference to their use.” Turning to both the old men, Umi continued: “All of the things that are growing on your lands are yours, and you two shall do what you wish with your lands without any reference to me; and you can leave the same to your heirs after you.”28 At the close of these remarks to the old men they all returned to the Waipio Valley where they lived.

It became a common thing to see Umi practicing the art of throwing the spear with his immediate followers, Koi, Omaokamau and Piimaiwaa. These three men were the bravest of his followers and because of this fact they were made his chief warriors. The one who was the strongest and most skilful of the three, the one whose left arm was as good as his right, was Piimaiwaa. Koi was good with his left and weak with his right arm, and this was the case with Omaokamau.

After Umi had been in Waipio for some time, Kaoleioku said to him: “O king, I believe it most proper that you should make a trip around Hawaii.” When Umi heard this he was much pleased at the suggestion and directed Piimaiwaa to go on ahead and notify the different landlords of the proposed trip to be made by the king, and to order them to prepare food and meat. Piimaiwaa then set out, and as he came to the different landlords he would deliver to them the orders of the king, to the six different districts, those of Hilo, Puna, Kau, Kona, Kohala and Hamakua.

CHAPTER VI.

Relating to the Trip Made by Umi the King and His Chiefs Around Hawaii.

When the arrangements relating to the king’s trip were concluded Umi expressed his wish to Kaoleioku that the first place to be visited be Kawaihae, as he wished very much to see this place. When Kaoleioku heard this wish of Umi, he said: “It will not do for you to travel toward the west. The proper thing for you to do is to travel toward the east first, this being your first journey around your kingdom. If you were a chief of the lower order, then it would be right to travel westward.” By these remarks of Kaoleioku Umi was satisfied.

Soon after this conference Umi, together with Kaoleioku and the chiefs who had charge of the different districts and a very large following, set out, going by way of Hamakua. After spending about twenty days on the road at different places in Hamakua they arrived in Laupahoehoe (where Paiea was living). [212]

We will now recall the incident of the surf-board race which was held between Paiea and Umi, while Umi was living in Laupahoehoe, mentioned in Chapter III, the details of which were not fully described.

While Umi was living in humble circumstances in Waipunalei, Hilo, he and Koi one day went down to the beach at Laupahoehoe, the great bathing place in those days, where they saw Paiea and several people of the place out surf riding. While looking on they often heard praises of Paiea and his great skill in the use of the surf board. Umi approached one of the people of the place and whispered to him: “Is that the best Paiea can do, just to rise up with the surf and fall back again? That is not the way surf is ridden in our land. One must ride clear to the edge of the beach before he can be called an expert.” When the fellow heard this he went over to Paiea and repeated to him what he had heard. Upon hearing this expression of criticism against his skill as a surf rider, he called Umi to come to him. When Umi came up to Paiea, he was asked: “Is it true that you passed the remark that has been reported to me by this man?” Umi replied: “It was only a casual remark on my part; I did not think that he would take it seriously.” Paiea then said to Umi: “Let us have a race surf riding. If you beat me I will be your servant, and if I beat you, you will be mine.” Umi accepted the challenge and wager. Not satisfied with this wager, Paiea further put up two double canoes and one single canoe against Umi’s whale’s tooth necklace. Again Paiea offered four double canoes thinking to wager them against the bones of Umi,29 but a young man belonging to Laupahoehoe stepped in and helped Umi by matching four double canoes against the four offered by Paiea. This young man was very wealthy, but Paiea’s stock of wealth was already exhausted. Because of this assistance to Umi by the young man, Paiea said to him: “If your intention was to conspire against me I would have been killed, for you have very many relatives.” Paiea was but a petty chief under Liloa, while the young man was a high chief, a resident descendant of the soil of Hilo and Hamakua.

After the bets had been decided on, Umi and Paiea swam out to the point where the surf rose before breaking and there floated waiting for a surf to form. After they were in position, Paiea upon seeing the first surf called out to Umi: “Let us take this one.” But Umi said, “No”. On the approach of the second surf, Paiea again called out to Umi: “Let us take this one.” Again Umi refused to take it. On the approach of the third surf, Umi called out: “Let us take this one.” “Yes,” said Paiea and they then caught the surf at the same time and away they came in on the same surf. As they neared a rock that was in their way, Umi was crowded by Paiea against this rock. When Umi saw his predicament he made a turn, passing the coral rock on the inside, and rode clear to the edge of the beach, beating Paiea. As Umi stepped on to the beach, Koi saw the bruise on the shoulder of Umi, so he went up to him and whispered: “After you have become the king of the land I shall slay Paiea.”

In this defeat of Paiea by Umi he lost all his property to the young man who backed Umi, except the canoes that were wagered against Umi’s whale’s tooth necklace. [214]The young man who aided Umi was the friend that was placed in charge of the district of Puna when Umi became the king of Hawaii.

We will now take up the matter of the journey of Umi around Hawaii.

After the king had visited through the district of Hamakua he continued on into Waipunalei, the land separating Hilo from Hamakua. Waipunalei was the land owned by Kaoleioku and the land in which he had already erected, at the time when he was in humble circumstances, a large temple. The temple, however, had never been dedicated by a human sacrifice offered on its altar. When they arrived at this place, Umi said to Koi: “Go and fulfill your promise and kill Paiea and those who were against me.” Koi assented to this and started on his errand, killing Paiea and all those who had shown their ill feeling against Umi in that section of the country. At the end of the slaughter Koi returned with the body of Paiea, which was offered as a sacrifice on the altar in the temple erected by Kaoleioku, in Waipunalei.

In the course of Umi’s and Kaoleioku’s stay in Waipunalei, the government was firmly established in Umi, and Kaoleioku assured him that he would be the undisputed king of Hawaii to the end of his days. Because of these ceremonies they made a very long stay at this place before they again continued on their journey around Hawaii. After a circuit of Hawaii had been made they returned to Waipio where the king took up his residence.

The time consumed on this circuit was two summers and two winters, making about two years on the journey. The common people as well as the chiefs received Umi, the new king, graciously.

After this return to Waipio, where the king made his residence, Kaoleioku returned to his possession, the district of Hilo, to reside, leaving Omaokamau, Piimaiwaa and Koi with very many people with the king.

While Kaoleioku was in Hilo, Umi began courting a young chiefess of high rank who was connected to the king by blood. When Kaoleioku heard this he expressed his disapproval of the royal match by saying: “Umi must not marry a woman of his own blood, because he already owns the whole of Hawaii. He should take as a wife the daughter of Piilani of Maui, Piikea by name, so that Maui would be united to Hawaii by ties of blood which would assure a lasting peace with that island.” This was pleasing to Umi as well as to his chiefs.

CHAPTER VII.

How Umi and Piikea, the Daughter of Piilani, the King of Maui Became United.

After the advice of Kaoleioku to Umi was agreed upon by all the chiefs as well as the king, Omaokamau was sent to Maui to inform Piilani of the desire of the chiefs of Hawaii, that Piikea become the wife of Umi. After the matter was fully understood and the arrangements perfected, Omaokamau set out for Maui and landed at Kapueokahi in Hana, a place close to the Kauiki hill. As the double canoe was making the shore the people of Maui became greatly excited, for they thought this [216]canoe was the forerunner of war, and the people began to run back and forth not knowing what to do. Therefore they went and inquired of Omaokamau: “What is the object of the call of your canoe?” Omaokamau replied: “It is on a journey of sightseeing.” Omaokamau then in turn asked the people: “Where is the king and queen?” “They are at home.” Omaokamau then proceeded to the king’s house. When Piilani saw him, he said: “You make a quick passage.” Omaokamau greeted those present, and the people greeted him in return. After the respective courtesies had been exchanged Piilani inquired: “What is the object of this visit made by Hawaii’s emissary?” Omaokamau replied: “It is in search of a wife. The chiefs of Hawaii have agreed that Umi should be the husband and Piikea the wife; they should be united.” When Piilani, the father of Piikea, heard the words spoken by Omaokamau he was much pleased and he immediately gave his consent to grant the wish of the chiefs of Hawaii.

Before Omaokamau landed on Maui the people as well as Piilani the king were afraid of the canoe, thinking that it was a war canoe that they saw coming to their shores; but when they heard that it was in search of a wife they were greatly relieved.

After Piilani had heard the message delivered by Omaokamau, he ordered his men to prepare food and meat for the strangers. Upon receiving these orders the people immediately set out to prepare food and meat, and after they were ready they were set before Omaokamau and his followers.

Omaokamau remained with Piilani for ten days, and during that time he became a great favorite with the king, which good feeling was continued to the day of his departure for Hawaii.

When Omaokamau was about ready to make his return, Piikea called Omaokamau, to whom she gave her love message, saying: “Omaokamau, you are about to return to the presence of the great king of Hawaii. When you meet him, give him my love. Tell him that I, his maid servant, am pleased and honored to accede to his desires, and shall from now on cherish him in my heart, and will think of him day and night, even in my sleep. Until I come to meet my lord face to face twenty days will have passed, then I shall sail.” At the close of Piikea’s remarks, Omaokamau and his followers set out on their return, and on the evening of the same day they landed at Waipio where the king was waiting for their return.

Upon the arrival of Omaokamau he immediately proceeded to the king’s house and in his presence delivered the message from Piikea and Piilani. When Umi heard that his wish was favorably received by Piikea and her father he was much pleased. At the end of the report, Umi asked of Omaokamau: “What sort of a looking woman is the young chiefess? Is she good looking?” Omaokamau replied: “Yes, she is very beautiful; we have no woman in Hawaii like Piikea. She is only a young girl, but her face is fair to look upon; she is perfect from the top of her head to the soles of her feet.” When Umi heard this he was quite happy and was desirous to see her at once. Umi then gave the people orders that preparations be immediately made for her reception within twenty days. [218]

In the meantime Umi had completed final arrangements in Waipio, and everything was ready for the reception of Piikea from Maui. And so also did Piilani, on Maui, complete his final preparations to meet Umi.

At the end of twenty days Piikea set sail for Hawaii to meet Umi. She was accompanied by a fleet of canoes amounting to about four hundred. While the canoes were still out in the channel of Alenuihaha,30 the red insignia of the canoe bearing the young princess was plainly seen from Waipio, and by this sign the people knew that it was the young princess Piikea of Maui. As Piikea was about to touch the Waipio beach the heaven was covered over by thick rain clouds, and a rainbow formed standing from in front of the canoe of the princess to its rear and remained standing proudly like a huge helmet. As soon as the canoe bearing Piikea was beached Omaokamau stepped up to it and lifted Piikea out and placed her on the shoulders of Piimaiwaa, who carried her into the presence of Umi the king. Umi then greeted Piikea, and she greeted Umi in return.

The love borne by the two toward each other was mutual and they lived as husband and wife in peace and happiness.

Some little time after the two had been united, tidings were brought of the death of Piilani, the father of Piikea, and king of Maui.

[At this point is inserted Kamakau’s version of the history of Umi from the account of the death of Hakau, to bring in the particulars of Umi’s Hawaii experiences therein recorded, up to the time of his death, omitted in the foregoing version.—Ed.]

CHAPTER VIII.

Succession of Umi.

Hakau and his people, the chiefs and attendants, and the attending stewards were killed, and the weapons in the service were taken possession of by the soldiers of Umi-a-Liloa. When the chiefs, the princes and the court people who had gone up to observe malukoi31 heard that King Hakau had been slain, and that Umi had rebelled against the government, and that the people down in Waipio had been slain, therefore the princes of Kona fled to Kona, as did those of Kau, Puna and Hilo to their respective districts to their royal parents; and they all alike rebelled against the government, so that Kona, Kau, Puna, Hilo and Kohala each became independent.

After King Hakau and his chiefs and the people of his court were slaughtered with great cruelty by the rebels, the bodies of the slain were offered as burnt offerings at the human sacrifice temple of Honuaula, in Waipio. This narrative was frequently spoken of by the wise men of former days thus: When Umi-a-Liloa sacrificed the burnt offerings on the altar of the temple, which sacrifice consisted of the dead bodies of Hakau and others, the tongue of God came down from heaven; the body was not [220]visible, but the tongue was seen oscillating beneath the altar, whereby all the burnt offerings were quickly consumed. And there was also thunder and lightning.

Umi-a-Liloa reigned in the place of King Hakau through his wise effort and the cunning of his guardian attendant who directed him in the way of obtaining the throne, securing it notwithstanding the many enemies who opposed his accession on account of the lowness32 of his royal blood. Umi had two children who were born in his days of humble circumstances, a boy and a girl; they were children by common women of the back country of Waipunalei, of Hilo-Koolau.33

When Umi sat upon the throne, Kaoleioku was made district chief of Hamakua, and the adopted sons34 became Umi’s courtiers and warriors. Akahiakuleana was sent for to come and reside at the royal court. Akahiakuleana begat children after Umi by the husband of her bosom. Umi-a-Liloa, however, kept the daughter of King Hakau. Pinea was the name of the girl, and she was so named by Hakau after his mother Pinea.35 Umi-a-Liloa kept her that the royal blood might be preserved36 pure and not diminished. Umi-a-Liloa took to wife Kapukini, the daughter of his father Liloa, who was his half sister. Royal children were born of Kapukini who were Keliiokaloa, Kapulani, and Keawenuiaumi.

One time Umi-a-Liloa went to Hilo. He did not mingle with the chiefs of that place, nor did they know him in person, but had simply heard that the government of Hakau was in the possession of Umi; therefore Umi and his adopted companions went to Hilo. Kulukulua was the king and Umi had gone there for a visit. Upon arrival at Hilo they stayed there and visited the royal abodes of that place. These men were particularly attractive from their fine youthful physique, therefore Umi-a-Liloa was married to the daughter of Kulukulua, king of Hilo.

When Umi was living with the daughter of Kulukulua he noticed that she had on a royal necklace, an imitation ivory necklace made of wiliwili,37 braided with jet-black hair securely tied together. One night there was a grand entertainment for all the chiefs of Hilo at Kanukuokamanu, in Waiakea; there was dancing and games of papuhene, kilu and loku.38 Umi noticed that the daughter of Kulukulua was adorned with bird feathers on her body and on her head, and on her neck was a wiliwili ornament necklace. At the close of the chief’s entertainment, after they had gone home, Umi asked his wife, the daughter of Kulukulua, for the necklace, which she let him have. Umi asked her: “Is this your necklace of royalty?” “Yes,” answered the [222]woman; “yes, that is our royal necklace, which is not commonly used by the people.” “Those things are plentiful and common with the children of our place, and owned by many, from young people to old women. The necklace of our chiefs is of ivory, made of whale’s teeth: that is the royal necklace and securely tied with cords of hair.” And, saying this, Umi then broke the wiliwili necklace of the daughter of Kulukulua.

CHAPTER IX.

Battle Between Umi-a-Liloa and the Chiefs of Hilo; His Victory, and the Joining of Hilo.

When Umi-a-Liloa broke the tongue of the wiliwili necklace of the daughter of Kulukulua, after she fully realized that it was destroyed she wept bitterly and ran over to her father, saying: “My necklace ornament is completely broken by my husband.” The father then said: “What was the reason for destroying your necklace?” The daughter replied: “The man said that he was ashamed of it; the wiliwili necklace ornament was common among their people from children to old women, and that the royal necklace of their chiefs were the teeth of the whale forming the ivory ornament.” Kulukulua then said to his daughter: “Those men should be securely bound with cords, and if the ivory royal necklace is not furnished, then they shall all be slain and sacrificed at the temple of Kanoa.”39 Therefore, Kulukulua commanded his men, and Umi-a-Liloa, Omaokamau and Koi were securely bound, while Piimaiwaa was allowed to go to Waipio to bring the ivory necklace, because a command had been given that the ivory ornament must be produced within one day, and if it was not furnished in one day they would all be killed. So Piimaiwaa hurried down to Waipio and in a short time apprised the chiefs there of the predicament which befell Umi and his companions at Hilo. Without waste of time Piimaiwaa returned the same day and placed the ivory ornament in the hand of the daughter of Kulukulua. She was made very happy on seeing this uncommon thing that the tooth of a whale was made into an ivory royal necklace. She hopped around with joyful laughter at her good fortune, but to Umi-a-Liloa it was a sad occasion to lose the royal necklace inheritance of his royal father Liloa; but he earnestly prayed to his god Kukailimoku that the royal necklace of Nanikoki be safeguarded with the chiefs of Hilo until the time they [the chiefs of Hilo] would be conquered.

When the ivory ornament was received Umi and his companions were liberated from their place of confinement at the father-in-law’s house. After their release at Hilo they returned to Hamakua, reaching Waipio where Umi met his chiefs and the tried councillors40 of his father, who decided at once to make war upon the chiefs of Hilo. The decision was in this wise: war must be waged right away without any waste of time. [224]

Up through the mountains of Mauna Kea and right back of Kaumana, running towards Hilo, was a short cut over the mountains to the trail of Poliahu and the well of Poliahu at the top of Mauna Kea, the trail leading down to Hilo. It was an old road for those of Hamakua, of Kohala and of Waimea to take when going to Hilo. Therefore, preparations were made and the army ascended the Mauna Kea mountain and descended on the upper side of Hilo, and encamped right back of the stream of Waianuenue, the people of Hilo not knowing that war was coming from the upper side. The Hilo chiefs were therefore unprepared.

There was a great fisherman from Puueo engaged with a large net at the heenehu41 fishing grounds, who noticed the dirty water of the sea and was surprised at the fact. He thought that there was war in the mountains which was the cause of the dirt in the stream. Others contradicted: there was no war; the dirt in the water was the result of a cloudburst causing the muddy stream which flowed down to the sea. But in this the man would not agree with them; he held to the idea that the discoloration of the water was caused by the feet of men. He hurriedly pulled his net into his canoe and returned to the shore. He did not wait to dry his net, but seized a long spear, also some taro and a few nehu, and throwing a ki-leaf fishing coat over his back, immediately set out toward the mountain. Nau was the name of the man.

Nau proceeded till he reached the uppermost retreat of Kaumana, where was a stretch of pili grass. Above this was where the army was encamped. There was a flat stone in the stream on which the man sat and ate of his taro and little fishes. The warriors of Umi-a-Liloa saw that Nau, the great fisherman of Puueo, had taro for food and little fish for his meat. In this place the people of Umi-a-Liloa were in great difficulty; the road was narrow, and the men of Umi had to come down the pili trail in single file. As they came to the narrowest part each man had to lower himself, feeling for a landing with his feet, while the man’s place in hiding was favorable to him, being curved inward, and when the person from the other side made their descent this man would only have to thrust out his long spear, sending him over the cliff to his death.

This continued for some time and many men were killed by this one man because of the narrowness of the trail, and of its nearness to Kauamoa. Forty men were thus killed. Piimaiwaa, therefore, went to the top of the cliff and on looking down he saw only one man, hugging close to the bank. Then Piimaiwaa muttered to himself: “I’ll kill you;” whereupon he leaped down the cliff and caused his [Nau’s] death. When Nau was killed there was no one to warn the chiefs of Hilo, and when night came the fighting was being carried down to Hilo. Umi’s army were provided with torches, and Umi-a-Liloa knew the king’s house in Hilo as also that of the daughter of Kulukulua; these were surrounded by Umi’s men, the chiefs of Hilo killed, the daughter of Kulukulua preserved, and the famous royal ivory necklace of Nanikoki recovered. As the cause of the war was the much desired ivory necklace, at the end of the conflict Hilo and Hamakua became united, with Umi as king. [226]

CHAPTER X.

Umi Conquers Other Districts.

Hua-a was the king of Puna, but it was conquered by Umi and his adopted sons, Piimaiwaa, Omaokamau and Koi, the daring youths and famous generals and also noted ministers during Umi-a-Liloa’s administration of the government of Hawaii. So, after the death of Hua-a by Piimaiwaa, on the battlefield of Kuolo, in Keaau, Puna became the possession of Umi-a-Liloa.

Imaikalani was the king of Kau. He was blind and was famous for his strength and skill in warfare, whereby several chiefs were killed by him in battle. He had a left thrust and a right thrust which were terrible, and if he threw a long spear to the right or to the left hand there was a roaring as of thunder, and flashes as of lightning, and a rumbling sound as of an earthquake; and if he twirled his spear at his back the dust arose in volumes as whirlwinds. Umi-a-Liloa was afraid of Imaikalani, who was a blind man and could not at all see with his eyes, but his hearing was acute. He had two wild duck watchers which reported to him the appearance of any one either from the front or from the rear, or from the sides, whichever way the voices of the birds indicated. In former times, when Imaikalani was not blind and Kau was not in the possession of Umi, there was war for a long time. Umi therefore went into the mountains and made secret raids on Imaikalani, and on the chiefs of Kona, so that he became famous as the mountain rover of Hawaii, and the mountains were familiar to him for the waging of wars. But when Imaikalani became blind they were constantly at war with each other. Imaikalani was never in subjection to Umi.

Piimaiwaa sought in various ways to learn the source of Imaikalani’s great strength, and the skill with which he threw the long spear with such unerring aim, and the stroke of his war club that would rip one open from head to buttocks. Piimaiwaa discovered the source of Imaikalani’s skill and the daring bravery of this blind man to be by means of the wild ducks hovering above, for when the birds made a noise and the blind man heard it, either in front, or behind, or on the sides, then he (the blind man) would say: “There is a man behind.” The men leading him on both sides said: “Yes, there is a man.” “Where does he hold his club?” “In front.” It was plain that it was a war club. “Is he near?” “Yes.” The blind man suddenly threw his own club which cleaved the man from head to buttocks. When the man appeared the birds warned. “Where is his club?” “It is on the right-hand side.” “It is a left thrust then that will strike him.” When the man made a strike it missed, but the thrust made by the blind man took effect from the head to the waist.

After Piimaiwaa had measured his (Imaikalani’s) strength and great skill, he said: “I will kill you.” First he went and destroyed the scout birds; then the attendants who led Imaikalani about on this side and on that, and after them, those who carried the weapons, there were forty in number, ever ready with spears and lances, because Imaikalani usually threw ten spears at a single throw, five from the right and five from the left hand, and on a single throw the spears would fly in a group like [228]lightning from which no man could dodge; not even an expert dodger could stand before Imaikalani. But all these were destroyed by Piimaiwaa, and after their death the blind man missed his helpers, whereby Piimaiwaa was able to say, boastingly: “He died by Piimaiwaa.” On the death of Imaikalani Kau became a possession of Umi-a-Liloa.

Ehunuikaimalino was the king of Kona. He was a very strong man, and the father of Laeanuikaumanamana, but on account of old age Kona and Kohala were simply ceded to Umi-a-Liloa. When peace and quiet reigned in the government of Hawaii under Umi-a-Liloa, his name became famous from Hawaii to Kauai. No king was like unto him in the administration of his government; he took care of the old men and the old women and orphans; he had regard for the people also; there were no murders and no thievings.

CHAPTER XI.

The Family of Umi. His Beneficent Reign.

Umi-a-Liloa was a devout king, and on account of the fame of his administration of the government the kings of the other islands desired to bring their royal daughters and their favorite daughters to be wives for Umi-a-Liloa. He had many wives, among whom were daughters of the common people, so that he became an ancestor both of the chiefs and the common people. There is not a commoner of Hawaii who would say that Umi-a-Liloa was not an ancestor of his, and a man who declines to acknowledge it does so for lack of information. Kapukini-a-Liloa was a royal consort of Umi-a-Liloa, and by whom Umi begat Keliiokaloa, a male, Kapulani, a female, and Keawenuiaumi, a male child. Piikea was a princess, being the daughter of Piilani, king of Maui, with Queen Laieloheloheikawai, and they (Piikea and Umi-a-Liloa) begat two male children, Kumalaenuiaumi and Aihakoko.

Moku-a-Hualeiakea was also a princess among the grandchildren of Ehunuikaimalino of Kona, and she had a daughter, Akahiilikapu, by Umi-a-Liloa. He also had Ohenahenalani as wife and begat Kamolanuiaumi, and with the first children by the common women made Umi-a-Liloa the father of many children.

Waipio in Hamakua was Umi’s regular place of residence, and on account of all the divisions of land of Hawaii being united under him he desired to live in Kona, a warm country, and so the chiefs resided in Kailua. During his reign Umi-a-Liloa set the laborers in order and separated those who held positions in the government. He separated the chiefs, the priesthood, the astrologers and the skillful in the land. He separated the cultivators, and the fishermen, and the canoe hewers. He set apart the warriors, the spear-warders, and every department with proficiency, and every laborer in their respective lines of work. So with the governors, district superintendents, division overseers and section wardens; they were all set in order.

Umi-a-Liloa had two principal occupations which he undertook to do with his own hands: they were farming and fishing. He built large taro patches in Waipio, [230]and he tilled the soil in all places where he resided, and when in Kona that was his great occupation; he was noted as the husbandman king. Fishing was another favorite vocation of Umi-a-Liloa whereby he was widely known as a fisherman, from which he was called the “chubby” of the fishermen.42 Aku fishing was his favorite, and he sojourned all along the barren coast from Kalahuipaa to Makaula. He also fished for ahi, and for kala, and his fishing companions famous in that line were Pae, Kahuna, and others. All the chiefs of his government were noted in cultivating the land and in fishing, and other important works which would make them independent.

Another thing that Umi-a-Liloa was famous for was his battle with the gods. The cause of this battle was in this way: His royal consort, Piikea, had supernatural grandmothers,43 who were Hapuu and Kalaihauola, and who desired to have a grandchild that they might take it to Oahu to bring up, because the mother of Piikea, Laieloheloheikawai, belonged to Oahu. It was Laieloheloheikawai who sent the supernatural grandmothers to Hawaii to obtain one of Piikea’s children. When they arrived in Hawaii Umi-a-Liloa refused to permit a child to be taken to Oahu to her (Piikea’s) mother. He had already made a vow that none of his children with Piikea would be given to any one, and on that account the supernatural personages murdered people during the night, for in the morning the dead people were found. This continued every night, the people dying without cause. Umi-a-Liloa was therefore astonished at the way the men were killed without any knowledge of the murderers.

Piikea then said to Umi-a-Liloa: “There is no other cause of death. My grandmothers, Hapuu and Kalaihauola, did the killing. They were sent by my mother to bring one of our children, but you have withheld it, and that is why the people are murdered.” “How may the killing by the gods cease, then?” asked Umi. Piikea answered: “When a child is obtained.” But he was skeptical of the death by the gods, yet the killing was still continuing. Therefore Umi-a-Liloa offered to fight the deities at the sandy plains of Kamakahonu. Human beings battle with their hands, clubs and stones, but the gods without hands, and when the battle was fought the gods were victorious over the battle of men. The place is called Kauakeakua and Kaiakeakua44 to this day.

As Hapuu and Kalaihauola were at the house with Piikea, the latter being pregnant with child, the old women slapped on Piikea’s knees and the child was delivered in front of one of the old women. The child being a girl, it was taken away by the said deities and lived in Oahu. Thus the child Kahaiaonui-a-Piikea, or Kahaiaonui-a-Umi, became the adopted of Laieloheloheikawai. When Umi-a-Liloa returned from the battle with the gods, behold the child was taken by Hapuu and Kalaihauola.

It is said that there was another cause of the war; the unfaithfulness of Umi-a-Liloa relative to his children. He was asked for his offspring from the very first child, which he consented to give, but when a child was born he withheld it and would not give it, but promised that the next child would be theirs (the gods), and so on and on. [232]This angered Piikea’s grandmothers and caused the battle between the gods and human beings.

Umi-a-Liloa reigned over his kingdom until he became old, during which time he was at peace with the chiefs of Maui, and with his father-in-law Piilani, king of Maui. There were no wars during their reign, but at the death of Piilani, the king of Maui and the father of Piikea, the heir to the government of Maui acted unjustly, therefore Umi went to the defense of Kiha-a-Piilani, and, invading Hana, the forces of Hawaii captured the stronghold of Kauiki45 and overthrew Lono-a-Piilani.

CHAPTER XII.

Death of Umi: His Body Taken and Secreted by Koi.

When peace reigned in the government of Maui Umi-a-Liloa went back to Hawaii. And when he became very old the people of Hawaii hewed stones for a tomb46 for his body, for he had ordered his sons and his daughters, and the chiefs and people all over Hawaii and Maui, to hew oblong squared stones a fathom or more in length, a yard wide, and half a yard deep. Ala47 was the stone hewed, a stone which is found in the cave of Umi-a-Liloa, in Keopu, Kailua. On account of this heavy tribute required by Hawaii the attendant of Aihakoko was killed by Kihapiilani, and for that reason Aihakoko went mourning out in the ocean and landed in Kapaahu, Kamaole, in Kula, whereby the place derived its name of Kalua-o-Aihakoko. The stone tomb of Umi-a-Liloa was not completed when he died at Kailua, Hawaii.

Upon Umi-a-Liloa’s death, Koi, one of Umi’s chosen companions, heard of it, for he had previously been charged that he (Koi) was the one to bury his bones and completely hide them.48 When the government settled in peace under Umi-a-Liloa and the lands were divided, this adopted son’s portion was the lands from Waimanu to Pololu. His sisters becoming the caretakers, he arose and wandered away from Hawaii to Kauai. Returning from Kauai he stayed over at Keoneoio, Honuaula (Maui), where he found a wife and became a resident and begat children.

When Koi heard that Umi-a-Liloa’s sickness was unto death he asked the brothers of his wife to accompany him to Hawaii. His wife said to him: “Don’t you [234]take my brothers; you might perhaps take and kill them.” “No,” said Koi. They sailed from Kipahulu and landed at Kohala, where they heard that Umi-a-Liloa was dead. From here they again set sail and landed in Kekaha at night. In this place was a man who resembled Umi-a-Liloa, whom Koi went and killed and placed in the canoe. From Kekaha, Koi and his companions proceeded and landed on the rocks below Makaeo. It was about midnight when Koi went up and found the guards of the sepulchre asleep. Piimaiwaa was the inner guard, and here was Koi coming in with a substitute body. Piimaiwaa had heard that the corpse of Umi had already been given to Koi. The substitute corpse was placed in position and the body of Umi-a-Liloa was taken out by Koi, and carried over the rocks toward the sea to Makaeo and placed in the canoe. From this night to the next night they traveled till they arrived at the precipitous cliffs of Waimanu, where Koi entered the home of his sister, who, on seeing her brother, ran forward weeping loudly.

The brother leaped forward and covered her mouth, saying: “Keep quiet, and don’t you cry; where is your husband?” “He is in front.” “Let me get him;” and Koi went and woke him up. The brother-in-law recognized Koi, the first time in a long while, and ran forward to cry, but his mouth was covered up, “lest our children awake.” They went out and met his sister, when Koi said: “Listen, you two. I have come to meet you two, and have brought our lord to be hidden by us. With you two and myself alone the bones of our lord will be concealed, and his brother-in-law’s secret burying-place shall be the place of concealment.” Koi and his brother-in-law then selected the secret burial-place belonging to his brother-in-law, because he was the boy of the precipitous cliffs. They then took ropes, and fire sticks and kindlings and all other necessaries together with the corpse of Umi-a-Liloa, and went up to the place of hiding49 where the koae was wont to hover.50 Many were the stories given out, but not authenticated, that the brother-in-law of Koi was rolled down the precipice and killed for fear of his disclosure.

When Koi returned alone his sister said to him: “You must have done something awful to the parent of our children.” “Hush: the bones of our lord should be our secret to conceal, and then live and eat the produce of the land.” It is said that Koi brought the bones of Umi-a-Liloa to Maui, and that they have been searched for without success. Koi packed some valuables from the precipitous cliffs that very night, without the knowledge of any one at the house, and set sail for Maui. [179]