Blog Archives

He Moʻolelo no ʻUmi: Kekahi Aliʻi Kaulana o Ko Hawaiʻi Nei Pae ʻĀina.

7/27/2014

A Moʻolelo for ʻUmi: A Famous Aliʻi of These Hawaiian Islands.

Auhea oukou e na hoa hele o ke ala ulili. E ka lahui Kanaka, mai kahi kihi a kahi kihi o ka ʻāina. Aloha nui kakou. Oiai makou e hoomanao ana i ka La Hoihoi Ea o ko kakou Aupuni Hawaii aloha, he kupono no hoi ko kakou nana hou ana aku i ke kumu manao o ia me he ea. I ka M.H. 1871 haiolelo maila o Davida K. Kahalemaile no ka La Hoihoi Ea, a he palima kona manao no ke ea. Wahi ana, "1. Ke ea o na i-a, he wai. 2. Ke ea o ke kanaka, he makani. 3. O ke ea o ka honua, he kanaka, koe nae na mea ola lua, ola i ka wai, ola i ka aina. 4. Ke ea o ka moku, he hoeuli, ka hoeuli o ke kanaka nana e pailata kona noonoo, oia ka uhane. 5. Ke ea o ko Hawaii Pae Aina, nona keia la a kakou e olelo nei a e olioli nei. Oia no ka Noho Aupuni ana. A o ke ano hoi o ka huaolelo aupuni, Oia ka hui ana o na Alii a me na Makaainana e noonoo a e kau i Kanawai no lakou, a kapa ia mai keia hui ana, he Aupuni." (Ka Nupepa Kuokoa, Aug. 12, 1871) Nolaila, e ka lahui Kanaka, ia kakou e hea aku nei i na olelo kaulana a Kauikeaouli (KIII) i i aku ai i ka La Hoihoi Ea mua loa i ka M.H. 1843, oia no, "Ua mau ke ea o ka aina i ka pono," e hoomanao no kakou i keia mau manao no ke kumu pono o ke ea. He kumu ola ke ea, a he kahua no ia no ka pono o ka aina a me ke kanaka. A ia kakou, e na hoa hele o ke ala ulili, e hahai aku nei i ke kuamoo o ke alii kaulana nona keia moolelo, e nana pono kakou i kana mau hana e kukulu iho ai i ke ea o ko Hawaii Nei Pae Aina, i kona hui ana me na Makaainana e noonoo a e hoopaa i na kanawai a i na pono no ko kakou aina aloha.

Na Kealaulili, Mea Kakau
Iulai 27, 2014
Koholalele, Hamakua, Hawaii

Dear traveling companions of the ala ʻūlili, oh lāhui Kanaka, from one corner to the other corner of this ʻāina, great aloha to you all. As we are now commemorating the Lā Hoʻihoʻi Ea (the day that sovereignty was returned) of our beloved Kingdom of Hawaiʻi, it is absolutely necessary that we look to the source of the meaning of this thing called "ea." In the year 1871, Davida K. Kahalemaile gave a speech about Lā Hoʻihoʻi Ea, and fivefold were his thoughts about ea. According to him, "1. The ea of fish is water. 2. The ea of people is the wind (air). 3. The ea of the earth is people, other than the two things that give life: life from the water, life from the ʻāina. 4. The ea of a boat is the rudder. The rudder of a person which pilots their thoughts, is the spirit. 5. The ea of these Hawaiian islands, that for which this day we speak of and celebrate, is our continued existence as an independent nation. And the nature of the word aupuni, refers to the unification of the chiefs and the common people to think of and enact a set of laws for themselves. This unification is called an Aupuni." Therefore, oh lāhui Kanaka, as we call out the famous words that Kauikeaouli (Kamehameha III) spoke at the very first Lā Hoʻihoʻi Ea in 1843, "Ua mau ke ea o ka ʻāina i ka pono," we should remember these thoughts regarding the true source of ea. Ea is a source of life, and it is a foundation for the pono of the ʻāina and the people. And as we, oh traveling companions of the steep trails, are following in the path of the famous aliʻi for whom this moʻolelo was written, we must thoroughly look at his work to establish the ea of our Hawaiian Islands, as he united with the common people to devise and solidify the laws and the necessities of well-being for our beloved homelands.

By Kealaulili, Author
July 27, 2014
Koholālele, Hāmākua, Hawaiʻi

Helu 4 (Hoʻomau ʻia)

I ka pau ana o na kanaka i kuahiwi me Kaleioku. Malamalama loa ae la, koe o Umi me na wahine ana. Puka ae la ka la a mehana, o ka hora 8 paha ia, o ka la Poaono [a ko laua huakai mai Waipio aku], a ua mau wahi elemakule nei i hiki ai i kahi o Kaleioku, me kana Alii me Umi.

Hiki ua mau wahi elemakule nei, he mehameha wale no na hale o Kaleioku ma, aole maaloalo kanaka iki mawaho, kahea ae la ua mau wahi elemakule nei, "Mehameha nae na hale o ua o Kaleioku, aole maaloalo kanaka iki." Lohe ae la o Umi i keia leo mawaho, e noho ana ia ma ka hale o mua, he mea mau ia i na kahuna o ka wa kahiko, ma ka hale o mua wale no e kipa ai, aole ma ka hale moe.

Kahea aku o Umi i ua mau wahi kanaka elemakule nei, "E komo olua maloko nei, aole he kanaka o ko makou wahi nei. Ua pau aku nei o Kaleioku me na kanaka i ka mahiai i kuahiwi, owau wale iho nei no koe. I hoonohoia iho nei au i kanaka no olua e hiki mai ai." Komo aku la ua mau wahi elemakule nei iloko o ka hale o mua.

A puka aku la o Umi iwaho, a hopu aku la i ka pauku wahie i hoomakaukau mua ia. Hapai ae la ia a kiekie iluna, a hahau iho la ia i lalo, i ka ili o ka honua. Naha liilii ae la ka pauku wahie, ho-a ae la ia i ke ahi, a a ke ahi, no ka nui o ka pulupulu i hoomakaukau mua ia. Nui ae la ka uwahi, aole i kauia ka wahie, ua nalo nae ia i ka maka o na wahi elemakule.

Hopu aku la o Umi i ka puaa, alala iho la ka puaa, hookuuia'ku no, aole i make. Ma kahi i nalo i ka uwahi, malaila kahi i hookuuia'ku ai ua puaa la. A pau ka a ana o ka opala i hanaia'i i pulupulu, kalua wale iho no keia, o kauewewe wale no, kii aku la keia a ka pu awa, a huhuki ae la, a hemo. I iho la ua mau wahi elemakule nei, kekahi me kekahi, "Ina me neia ka hanai a ua o Kaleioku, ola na iwi, kai ke kanaka ikaika." No ko laua nei ike ana i ka naha liilii o ka pauku wahie, i ka hikiwawe o ke kalua ana o ka puaa, i ka hemo ana o ka pu awa nui i ka uhuki ana. Oia ke kumu o ko laua mahalo ana he kanaka ikaika.

Ia Umi i huhuki ai i ka pu awa, hoi ae la ia ma kekahi aoao o ka hale a laua nei e noho ana, (oia ka hale o mua.) Hana o Umi, wawahi a liilii ka awa, kukulu ke kanoa, a waiho iho la ia i ka awa i wali mua i ka mamaia, iloko o ke kanoa. Kii aku la o Umi i ka puaa i kalua mua ia, ma kahi kokoke i ka imu a ia nei i kalua ai, aole puaa. Huai ae la o Umi a lawe mai imua o ua mau wahi elemakule nei, ua moa lea loa ka puaa.

Ia ia nei no e huai ana i ka imu puaa, olelo aku la o Nunu, kekahi elemakule ia Kamai [o Kakohe paha], "Ea! hikiwawe ka moa o ka puaa, o ke kalua ana aku nei no la?" Ae mai la o Kamai; aka, i ka hiki ana imua o ko laua mau maka, ua moa lea loa ka puaa.

Hana iho la o Umi i ka puaa, a waiho i ke pa, kii aku la o Umi i ka awa a ninini iho la iloko o na apu elua. Haawi aku la o Umi no ua mau wahi elemakule nei, a inu ae la laua, paina laua a ona i ka awa, hina aku la kekahi ma ka paia, a o kekahi hoi, hina ma kahi moe. Hapai ae la o Umi i kekahi elemakule a hoomoeia'ku ma ka moe.

Chapter 4. (Contʻd)

When everyone had gone to the uplands with Kaleiokū, the bright light of day emerged, and ʻUmi was left with his wahine. The sun rose and brought warmth. It was perhaps 8 o'clock in the morning, on the sixth night [of their journey from Waipiʻo] that those two old men arrived at the place of Kaleiokū and his aliʻi, ʻUmi.

When the old men arrived, the houses of Kaleiokū and the others were silent. Not one person passed by them outside. The old men called out, "The houses of Kaleiokū are silent. Not one person passes by." ʻUmi heard this voice outside, while sitting inside the hale o mua (men's eating house). It was a common thing for the kahuna of the old times to only visit at the hale o mua, not at the sleeping house.

ʻUmi called out to those old men, "Come, you two, inside here. There is no one else here. Kaleiokū and all the others have gone into the uplands to farm. I am the only one who remains. I have been placed here to attend to you both upon your arrival." The two old men then entered the hale o mua.

ʻUmi then went outside and grabbed the bundle of firewood that had been prepared. It was lifted and held high up, then thrown down on to the ground. The firewood was broken into small pieces. The fire was lit, and it burned well, because of all the tinder and kindling that had been prepared beforehand. The smoke was huge, and no firewood remained. It all disappeared right before the old men's eyes.

ʻUmi then grabbed the pig, and the pig squealed, so he released it, for it was not dead. Where it would concealed by the smoke, that is where the pig was released. When all the kindling and tinder had burned, this is what was cooked in the imu: just the ti leaf covering. He then fetched the ʻawa root, pulling it out and separating it. The old men then proclaimed to each other, "If this here is how the hānai of Kaleiokū is, the bones will live, indeed, by this strong man!" Because they had seen the bundle of firewood broken into small pieces, the quickness with which the pig was kālua, and the uprooting of the ʻawa. That is the reason for their praising him as a strong man.

When ʻUmi had pulled up the ʻawa, he returned to the other side of the house in which they were sitting, (that is, the hale o mua.) ʻUmi went to work, breaking the ʻawa into small pieces, setting up the kānoa, and placing the ʻawa that had previously been softened by chewing inside of the kānoa. ʻUmi then fetched the pig that had already been kālua at a place nearby the imu in which he had placed no pig to kālua. ʻUmi uncovered it and brought it before those two old men. The pig was cooked very well.

While he was uncovering the imu with the pig in it, Nunu, one of the old men, said to Kamai [Kakohe perhaps], "Wow! How quick the pig was cooked! Was it actually kālua?" Kamai nodded in agreement; but when it arrived before their own eyes, the pig was indeed cooked very well.

ʻUmi prepared the pig, and placed it on a platter. ʻUmi then fetched the ʻawa and poured it into two ʻapu (coconut shell cups). ʻUmi gave them to the old men, and they drank. The two of them feasted until they were dizzy from the ʻawa. One of them laid down against the wall, and the other laid down on a mat so ʻUmi lifted the old man and laid him down on the mat as well.

Hoʻā aʻela i ke ahi, a ʻā ke ahi i ka imu iā ʻUmi.

Pii aku la o Umi iuka o kuahiwi, ma kahi a Kaleioku ma e mahiai ana me na kanaka. A loaa aku o Kaleioku ma e mahiai ana me na kanaka o laua, ninau mai o Kaleioku ia Umi, "Ua hiki mai ua mau wahi elemakule nei? " Ae aku o Umi. "Ae, ua hiki mai laua, o na mea au i ao mai ai ia'u e hoomakaukau no ko laua hiki ana mai, oia na mea ai, ua hoomakaukau aku nei no au, a ua pau. Ua ona nae ua mau wahi elemakule la i ka awa, ke hiamoe la."

Olelo aku o Kaleioku ia Umi, "E noho kaua me na kanaka ou, a aui ae ka la, hoi kaua, penei nae ka hoi ana. Owau ka makamua o na kanaka, a o oe e ke Alii ka hope loa." Ua oluolu ia i ko Umi mau maka.

O ka Kaleioku mea i hana ai no ka hoi lalani ana o na kanaka o ke Alii. I hiki ia mamua i na wahi elemakule, loaa ka hoa kamailio o laua. No ka ninaninau o ua mau wahi elemakule nei ia Kaleioku ia Umi. A na Kaleioku e wehewehe aku imua o laua, o kuhihewa laua i keia kanaka, kela kanaka o Umi ; no ka mea, o Kaleioku, ua kamaaina ia i ko laua mau maka. Aole no i ike laua ia Umi, a poeleele loa i ka hoi ana mai mai kuahiwi. Oia ka mea i lilo ai ka Mokupuni o Hawaii ia Umi, no ko laua hilahila ana.

I ko Umi pii ana iuka, e huli ia Kaleioku ma, moe iho la ua mau wahi elemakule nei, a mahope iho, ala ae la ka lua o ka elemakule, a kamailio laua ia laua iho. I iho la laua, "Aole me keia ko kaua mau haku o ka noho ana, ia Liloa, a hala ia i ka make, ia Hakau hoi i kana keiki, he ai, he i-a, he kapa, ka mea loaa mai ia kaua, o ko kaua wahi hale pelapela loa, he oi keia a kaua e ike nei. Mai ko kaua wa u-i, a hiki i ko kaua wa hapauea nei, loaa ia kaua keia mau makana maikai, i ko kaua wa ahona iki, aole i loaa."

A aui ae la ka la, o ka hora 2 paha ia, hoomaka ka iho ana o ka huakai, o Kaleioku mua, ia lakou nei e iho mai ana. Ike aku la ua mau elemakule la i ka iho ana mai, aia hoi, ua nui loa na kanaka imua o ko laua mau maka, i ka ike aku e iho mai ana, aole nae i ikeia'ku ka hope pau mai o na kanaka, i ka puka ana mai maloko o ka laau loloa. Ma kela aina, i haiia ma ka Helu 2 o keia moolelo, (o Waipunalei ma Hilo paliku.)

A hiki o Kaleioku imua o ke alo o ua mau wahi elemakule nei, aloha lakou ia lakou iho, akahi no lakou a halawai hou, ua nui loa ko lakou aloha ia lakou. Ke hoi nei no na kanaka ma ko lakou mau hale, e kokoke ana ma ko lakou nei hale e noho ana, (oia ka hale o mua,) o kanaka nui wale no keia e e hiki e nei i kauhale. Ua mahele o Kaleioku i na kanaka o laua, i na apana eha, okoa kanaka nui, okoa kanka [sic] malalo iho o lakou, okoa kanaka liilii, okoa kamalii.

(Aole i pau.)

ʻUmi then ascended into the uplands, to where Kaleiokū and the others were farming with the people. When Kaleiokū was found farming with their people, Kaleiokū asked of ʻUmi, "Have those old men arrived?" ʻUmi nodded. "Yes, they have arrived. The things you taught me to prepare for their arrival, that is, the food. I prepared it all until it was complete. Those old men became dizzy from the ʻawa, and are now sleeping."

Kaleiokū spoke to ʻUmi, "Let us stay here with your people, and when the sun begins the descend, we shall return. That is how we shall return. I will be the first of the people, and you, the Aliʻi, shall be the very last." And so it was, agreeable, in the eyes of ʻUmi.

The reason why Kaleiokū chose to have the people of the aliʻi return together in a line, is because when they would arrive in front of the old men, they would speak with the first person they encountered. Because the old men would inquire to Kaleiokū about ʻUmi, and Kaleiokū would be the one to explain to them that they had been mistaken about this man. That man was ʻUmi. Because Kaleiokū was familiar to their eyes. They had not seen ʻUmi before, and would be in the dark of night when he returned from the uplands. That is what would bring the Island of Hawaiʻi under the control of ʻUmi. Their shame.

When ʻUmi was ascending towards the uplands to look for Kaleiokū and the others, the old men were sleeping. Soon after, the second of the old men woke up, and the two conversed with each other. They said to each other, "This is not how our chiefs treated us in their reigns. During the time of Līloa, until he passed on, and during that of Hakau his child, food, fish and kapa were the things we received. Ours was but a small filthy house. This, however, is the best that we have ever seen. From the days of our handsome youth until this time of our old age, only now have we received these gifts of goodness. In our days of better health, we had none of this."

As the sun descended, perhaps at about 2 o'clock, the descent of the journey began. Kaleiokū was the first as they descended. When the old men saw their descent, because there were so many people before their eyes, they could not see the last of the people descending as they emerged from within the tall trees of the forest of that ʻāina, which was spoken of in Chapter 2 of this moʻolelo (Waipunalei, in Hilo Palikū.)

When Kaleiokū arrived in the presence of those old men, they expressed aloha for each other. It was the first time they were meeting again, and they had a great amount of aloha for each other. When the people returned to their houses, close to the house where they were staying, (that is, the hale o mua). These were just the tall people who had arrived at the village. Kaleiokū had divided their people into four groups: the biggest people, the people just under them, the small people, and the children.

(To be continued.)

* Simeon Keliikaapuni. "He Moolelo no Umi." Ka Nupepa Kuokoa. March 1, 1862.
* Translation by Kealaulili, 2014.

Read Previous Installments: 1 - 2 - 3 - 4 - 5 - 6 - 7

1 Comment

He Moʻolelo no ʻUmi: Kekahi Aliʻi Kaulana o Ko Hawaiʻi Nei Pae ʻĀina.

7/19/2014

2 Comments

A Moʻolelo for ʻUmi: A Famous Aliʻi of These Hawaiian Islands.

Helu 4.

E na hoa hele o ke ala ulili, aloha kakou. E nana hou kakou i ka huakai hele a kela mau elemakule elua mai Waipio aku a i kahi i noho ai o Kaleioku a me kana hanai o Umi i Waipunalei. Wahi a Abraham Fornander, "pii aku la laua mai Waipio aku a hiki ma Kukuihaele, malaila aku a Kapulena moe. A ao ae la, pii aku la laua a hala o Honokaa, a Paauhau, moe, malaila aku a Kalopa, a Kaumoali, a Kemau, moe." (Vol. 4, Aoao 191)

I ka poaha o laua nei ma ke alanui, lohe aku la o Kaleioku i kekahi poe, e hai aku ana ia ma ka inoa o ua mau wahi elemakule nei. "Ei ae na wahi elemakule o Nunu, o Kamai [oia no o Kakohe, wahi a Kamakau a me Fornander (Mea Kakau)] ke hele mai nei i ke alanui, me ka pono ole," ninau aku o Kaleioku i ka poe i olelo aku ia ia. "A hea la laua hiki mai?" I aku ka poe i lohe ai oia, "Apopo, a kela la aku hiki mai." Ninau hou o Kaleioku i ua poe nei, "Heaha la ka laua huakai nui?" Pane hou aku ua poe nei ia ia, "E hele mai ana e nana i kau hanai, i ka pono, me ka pono ole, no ka mea, ua hanai mai nei ka laua hanai o Hakau i na mea ino ia laua."

Alaila, lohe iho la o Kaleioku me Umi, i ke kumu o ka hele ana'ku a ua mau elemakule nei i o laua. Pahapaha ae la o Kaleioku, me ka olioli loa, no ko Kaleioku manao, e lilo ka aina ia Umi i kana alii, no ka mea, he kahuna kilokilo o ua Kaleioku nei, nolaila kona apo ana mai ia Umi e malama.

Ka huakai a na elemakule mai Waipio aku a i Waipunalei.

I kekahi la ae, oia ka Poalima, hoomakaukau iho la o Kaleioku me na kanaka o laua i ai, i ia, puaa, moa, awa, ua lako ia imua o ko laua mau maka, a ua makaukau hoi. Aka, ua hana maalea no o Kaleioku, i mea e lilo ai o ka aina ia Umi, i lilo ia i pono nona, penei kana hana maalea ana. Kena aku la o Kaleioku i kekahi kanaka, e hele e oki pauku wahie, ua like ka nui me na kanaka elua e apo ae ai a puni pono ia laua, a o kona loa i hookahi anana a me iwilei, hoi mai kaka a liilii, a pua hou ae, a like no me ka mea a olua e amo mai ai, ka lilo no ia i pauku hookahi. I kekahi mau kanaka hoi, i kela puawa e ku mai la, e eli ae mawaho a puni, o ka puawa, a o kekahi mau kanaka i ka puaa, e nikiniki a paa, ua lako, a makaukau koke ia imiia o ko laua mau kanaka.

I hoomakaukauia keia mau mea e Kaleioku, i mea e hana aku ai o Umi imua o ua mau wahi elemakule nei, no ka hoa ana i ka imu, alaila, kii aku o Umi, a ua pauku wahie nei, kaka iho, i helelei liilii aku ma o maanei. Alaila, kapa aku ua mau wahi elemakule nei he ikaika o Umi, a pela i ka puawa, me ka puaa i nikinikiia'i.

Nana iho la o Kaleioku, ua lako, a makaukau keia mau mea ana i olelo aku ai imua o na kanaka o laua. Olelo aku o Kaleioku i kana alii, i ke ahiahi o ua la Poalima nei. "E ke 'Lii! apopo ka la o ko aina la pa ia oe, e hoolohe mai e ke alii, ina e malama oe i keia mau olelo a'u, apopo pa ka aina ia oe, i malama ole oe, aole e ola keia mau iwi ia oe, kaulai wale ia ae no i ka la." Alaila, ua oluolu ia i ko ke alii mau maka, e malama i kana olelo, hai mai la o Kaleioku i kana mau olelo imua o Umi kana alii. "E ke alii e moe kakou i keia po, a huli ke kau pii au iuka i na koele a kaua, me na kanaka a pau loa o kaua, aole he kanaka iho me oe, o oe wale iho no koe, a me ko mau wahine. I na e hoea mai na wahi elemakule i kakahiaka o ka la apopo, i ninau ma ko'u inoa, manao oe, o laua ia, hoomakaukau aku oe imua o laua, ma na mea i hoomakaukauia na laua, ma na mea ai, a me na mea a pau a laua e makemake ai e haawi aku oe na laua, i ka wa e ona ai i ka awa."

Ae aku o Umi kana alii, ma kana mau olelo kauoha. I ka huli ana o ke kau o ua po nei, pii aku la o Kaleioku me na kanaka o laua nei, a malamalama ae oia ka la Poaono, pau loa kanaka i ka pii iuka, koe o Umi me kana mau wahine elua.

(Aole i pau)

Chapter 4.

Oh traveling companions of the ala ʻūlili, aloha to you all. Let us look again to the journey of those two old men from Waipiʻo the place where Kaleiokū and ʻUmi were living at Waipunalei. According to Abraham Fornander, "they ascended the cliff of Waipiʻo, and arriving at Kukuihaele, they continued to Kapulena and rested there. On the next day, they continued their ascent, passing Honokaʻa, and arriving at Pāʻauhau where they again rested. From there, they went to Kalōpā, Kaumoali, and at Kemau rested again.

On the fourth of their nights on the trail, Kaleiokū heard some people speaking the names of those two old men. "The old men, Nunu and Kamai [that is Kakohe, according to Kamakau and Fornander (Writer's Note)] are traveling here on the pathway, because pono has been lost." Kaleiokū then asked the people speaking to him, "When with they be arriving?" Those listening to him responded, "Tomorrow will pass, and the day after they will arrive." Kaleiokū again asked of those people, "What is the reason for their journey?" They then responded, "To come and see your hānai, and whether he is pono or not, because, their hānai, Hakau, has adopted hatred towards them."

Thus, Kaleiokū and ʻUmi heard the reason for those old men traveling to see them. Kaleiokū boasted with great joy, for it was Kaleiokū's thought that the ʻāina would come under the control of ʻUmi, his aliʻi, because Kaleioku was a kahuna kilokilo, an expert in observation and forecasting, and it was for that reason that he grasped ʻUmi and cared for him.

Illustration by Haley Kailiehu, 2014.

On the next day, that is the fifth night, Kaleiokū and their people prepared food, fish, pork, chicken, and ʻawa. All was well-supplied and well-prepared before their eyes. Kaleiokū, however, was crafty in his work. So that the ʻāina would come under the control of ʻUmi, and so that pono would come to him, this was the art of his craft. Kaleiokū commanded one person, "Go cut pieces of firewood, to the amount equal to that of which two people could grab and surround themselves completely with. And the length of each being one anana (length between tips of finger with arms spread open) and an iwilei (length from collar to tip of finger with arm extended). When you return chop them into smaller pieces and bundle them up, just as you had done in grabbing them, and that will become one pile." And to some other he said, "That ʻawa plant standing there, dig completely around it and the root ball." And to some others he requested they get the pig, and tied it up tightly. All was well-fashioned and immediately prepared that was sought out by their people.

These things were prepared beforehand by Kaleiokū so that ʻUmi would be able to complete these tasks before those old men. To light the imu, then ʻUmi would just need to fetch the bundle of firewood, chop them up smaller, and scatter a little here and there. And then the old men would call ʻUmi a strong person, as he would also have prepared the ʻawa root, and the pig the had been tied up.

Kaleiokū looked around, before their people he said, all is well-fashioned and prepared. In the evening of that fifth night, Kaleiokū told his aliʻi, "Oh Chief! Tomorrow is the day that your ʻāina will be secured to you. Listen to me, oh aliʻi. If you heed these words of mine, tomorrow, the ʻāina will be secured by you, and if you do not heed them, then these bones will not live through you. They will be left to dry out in the sun." It then became apparent in the eyes of the aliʻi, that he should heed his words. So Kaleiokū spoke his words before ʻUmi, his aliʻi, "Oh chief, we shall sleep tonight, and when the late of night passes before dawn, I will ascend to the farm patches of ours with all our our people. No one will stay back with you. You will be the only one remaining with your wahine. If the two old men arrive tomorrow morning, and they ask of my name, you will know that it is them. Go and prepare for them, all the things that have been prepared beforehand for them, the food, and anything that they should want, you will give to them, when they are delighted by the ʻawa.

ʻUmi, his aliʻi, agreed to his command. When the late of that night passed before dawn, Kaleiokū and all of their people ascended the uplands. And when the light of the sun shown on that day, all of the people had gone into the uplands, leaving only ʻUmi and his two wahine.

(To be continued)

Read Previous Installments: 1 - 2 - 3 - 4 - 5 - 6

*Original text: Simeon Keliikaapuni. "He Moolelo no Umi," Ka Nupepa Kuokoa. Feb. 22, 1862.
*Translation by Kealaulili.

2 Comments

He Moʻolelo no ʻUmi: Kekahi Aliʻi Kaulana o Ko Hawaiʻi Nei Pae ʻĀina.

7/11/2014

1 Comment

A Moʻolelo for ʻUmi: A Famous Aliʻi of These Hawaiian Islands.

Auhea oukou e na hoa heluhelu o ke ala ulili, mai kahi kihi a kahi kihi o ko kakou kulaiwi o Hawaii, aloha nui kakou. Eia no kakou ke hoomau aku nei i ke kuamoo olelo o ko kakou alii kaulana, o Umi-a-Liloa hoi, a ina ua hele a luhi ke kino i ka loihi o ka hele ana i ke ala ulili, e noho pu oukou i ka lokomaikai o keia alii no Hamakua. Ma keia wahi mahele o ko kakou moolelo, e ike ana kou maka i na hana i kaulana ai keia alii, na hana hoi i hoopaa ia e ke alii maoli, e ke alii pono, a i kiahoomanao kona moolelo no kakou, na mamo e ola nei, i mea e ike ai kakou i ka pono a me ka pono ole o ka noho aupuni ana. I alii no o Umi i na kanaka ana i malama ai, oia hoi, ke kanaka nui a me ke kanaka iki, a oia no ke kumu i olelo ia ai keia olelo noiau e ka poe kahiko, "Hookahua ka aina, hanau ke kanaka. Hookahua ke kanaka, hanau ke alii." No laila, e ka poe aloha aina o ko Hawaii nei Paeaina, e hoomau kakou.

Na Kealaulili
Iulai 11, 2014
Koholalele, Hamakua, Hawaii

Dear reading companions of the ala ʻūlili, from one corner to the other corner of our beloved homelands of Hawaiʻi, aloha to you all. Here we are continuing along the path of tradition of our famous aliʻi, ʻUmi-a-Līloa, and if perhaps your body has become weary from the long journey along the steep trails, then sit and rest here with the generosity of this aliʻi from Hāmākua. In this portion of our moʻolelo, your eyes with bare witness to the deeds that made famous this aliʻi, the deeds that are tended to by a true aliʻi, a pono aliʻi. For this moʻolelo stands as a reminder for us, the living descendants today, so that we may come to know of what establishes pono, or disturbs it, in the work of governance. ʻUmi was an aliʻi by the will of the people he cared for, that is, the "big person" and the "small person," and it is for this reason that the people of old would speak of these wise words: "The ʻāina creates the foundation upon which the people are born. The people create the foundation upon which the aliʻi are born." Therefore, dear aloha ʻāina, dear people who love this ʻāina of our Hawaiian Islands, let us continue on.

By Kealaulili
July 11, 2014
Koholālele, Hāmākua, Hawaiʻi

ʻO ʻUmi-a-Līloa, ke aliʻi lokomaikaʻi. Illustration by Haley Kailiehu, 2014.

Helu 3.

Alaila, hoi aku la o Umi me Kaleioku, a noho iho la ma kona wahi, a noho iho la laua malaila [ma Waipunalei]. O ka hoomaka iho la no ia o Kaleioku e hana. O kana hana i hana'i, i mea e lilo ai ke aupuni no kana alii no Umi, no ka mea, ua maopopo ia ia he alii keia, he hanai kanaka, hanai holoholona, puaa, a me ka moa, he mahiai, he ao i ka makaihe, no ia hale ao mai kekahi mau kanaka akamai i ka pana laau, (oia o Koi, Omaokamau, a me Piimaiwaa.)

I ko Umi ma noho ana ilaila, ua liuliu loa. A iloko oia noho ana, nui mai na kanaka, o ka nui o na kanaka he eha kaau, ua like ia me 160 hale, i ke kaau hale hookahi, hookahi lau kanaka, a pela a pau na kaau hale eha, eha lau ia o na kanaka, ua like paha 1,600 ka nui. A pela no o Kaleioku i hoolako ai no kana alii, i na mea a pau e makaukau ai. No ka manao o ua Kaleioku, e lilo ke aupuni i kana alii, oia kona mea i hoomakaukau ai i na kanaka, i ke ao ana i ka makaihe.

E ka mea heluhelu, eia mai kekahi lālā o kēia kuamoʻo ʻōlelo no ko ʻUmi noho ʻana me Kaleiokū. Wahi a S. M. Kamakau, "I ka lilo ana o Kaleioku i kahu hanai no Umi. O ka hanai no ia i kanaka, a piha ua halau a piha ua halau, a umi a umi na halau i paha i kanaka, hele mai kanaka o Hilo i ka paakai i Hamakua, a ua hanaiia i ka puaa, a o ko Hamakua huakai a me ko Kohala a me ko Kona, e hele ana ma Hilo a Puna i ka hulu, a hookipa ia lakou ma kahi hanai kanaka o Umi. Aole i hala ka makahiki, ua kauluwela ka nui o na kanaka, a ua kaulana ka lokomaikai o Umi, aia na kanaka a pau o ka mahiai ka hana nui, a i ke ahiahi o ke ao i na mea kaua, alaila kukui aku la ka lohe a hiki i Waipio, aia o Umi la me Kaleioku kahi i noho ai, he alii lokomaikai, he malama i ke kanaka nui i ke kanaka iki, i ka elemakule, i ka luahine, i ke keiki, i ka ilihune, i ka mea mai." (Ke Au Okoa, Nov. 17, 1870.)

Chapter 3.

Thus, ʻUmi returned with Kaleiokū, and the two stayed together there at his residence [at Waipunalei]. And so the work of Kaleiokū immediately began. His work was that which would ensure that the kingdom would be ruled by his aliʻi, ʻUmi. For he understood that ʻUmi truly was an aliʻi. He fed the people. He fed the animals, pigs and the chickens. He was a farmer. And he was well learned in the use of a spear, coming from the same school as that of other men skilled in the use of bows (that is, Kōī, ʻŌmaʻokāmau, and Piʻimaiwaʻa).

During ʻUmi's residence there, he remained for a significant period of time. Within that period of residence, a great number of people came to live there. The number of people was equal to that of four kaʻau (x40), that being, 160 houses. Within one kaʻau (group of 40) houses was one lau (400) of people, and so it was for each kaʻau of houses, equalling to four lau of people, that being 1,600 people total. That was how Kaleiokū supplied his aliʻi, with all the necessities to prepare him. For it was Kaleiokū's intention to bring the kingdom under the rule of his aliʻi. That is why he prepared the people with lessons in fighting with spears.

Oh reader, here is another branch of this path of tradition regarding ʻUmi's residence with Kaleiokū. According to S. M. Kamakau, "When Kaleiokū became a guardian for ʻUmi, they began to feed the people until each and every hālau was filled. Tens upon tens of hālau were filled with a multitude of people. When the people of Hilo went to Hāmākua for salt, they were fed pork. And when those of Hāmākua, Kohala, and Kona journeyed to Hilo and Puna for feathers, they were greeted at the place where ʻUmi fed his people. Without even a year passing, the people were swarming in numbers, and the generosity of ʻUmi became well-known. The main work of the people was in farming, and in the evenings the things related to battle were taught. Eventually, word spread as far as Waipiʻo that ʻUmi was in residence with Kaleiokū, and that he was a generous aliʻi. He cared for the "big person" and the "small person" for the elderly men and women, for the children, for those in destitution, and for the sick."

No Nunu me Kakohe
Regarding Nunu and Kakohe

Ua loohia na wahi elemakule kahuna a Hakau i ka mai. Inu laau hoonaha ua mau wahi elemakule nei, a naha iho la ko laua mau apu, a pau ka inoino o ko laua mau opu, ia manawa koke no, olelo aku la laua i ko laua kanaka, e hele i o Hakau la i ko laua haku. No ka mea, he punahele ua mau wahi elemakule nei, ia Liloa i ka makuakane o Hakau me Umi, eia ke kumu i punahele ai laua ia Liloa. Aia ia laua ka malama o Kaili ke akua o ua Liloa nei, ia laua wale no e hiki ai, aole i kekahi mea e ae. I na no ke kaua mai, hele aku no o Liloa ia laua, na laua no e hoole mai, "aole kaua," pau ae la no, a pela aku no i kela hihia o ke aupuni, keia hihia. A hiki i ka wa i make ai o Liloa, ua hooili ae i ka aina no Hakau.

I ka wa i hele aku ai o kahi kanaka o ua mau elemakule nei imua o Hakau ke alii, ninau mai ke alii ia ia, "Heaha mai nei kau?" I aku ia, "I hele mai nei au imua ou o ke alii, na na wahi elemakule i hoouna mai nei, e hele mai au imua ou o ke alii, i ai, i i-a, i awa, no laua, i mea e hoopaa ai i ka naha laau o laua," pane mai la ke alii ia ia. "O hoi oe a ia laua hoole aku.'' Hoi mai ua kanaka nei, a hai mai i ka ke alii mea i olelo mai ai ia ia, imua o ua mau wahi elemakule nei, lohe iho laua, he mau olelo inoino loa ka ke aili no laua, loaa ia laua ka ohumu ma ko laua naau, (lilo ka aina ia Umi la.)

I ka wa i noho iho ai mahope iho o ka lohe ana i na olelo a ke alii, kaumaha ko laua nei manao, me ke kahaha nui loa, olelo aku kekahi wahi elemakule, i kekahi elemakule, "Pehea la ka Kaleioku hanai, e loheia mai nei? E hele paha kaua malaila ?" Ae mai la kekahi elemakule, "Ae, e nana wale aku hoi kaua i ka maikai o kana hanai, me ka maikai ole," ua holo like ia i ko laua manao.

Wahi a S. M. Kamakau, "Makemake iho la o Nunu a me Kakohe e ikemaka no ka mea, he kaikaina o Kaleioku no laua iloko o na makua hookahi, a he poe hoi mai ka pupuu hookahi mai, a mai ka papa kahuna mai hoi a Lono." (Ke Au Okoa, Nov. 17, 1870.)

O ko laua nei hoomaka no ia i ka hele ana, o ko laua nei hele no ia, a poakolu laua nei i ke alanui, mai Waipio aku laua nei ka hele ana 'ku, e hele ana laua i Hilo, ma ka aoao akau aku o Hamakua.

(Aole i pau)

The elderly kahuna of Hakau were overwhelmed by sickness. These elderly men drank a purgative medicine, and when their coconut shell cups were taken, the pain in their stomachs resided. At that moment, they told their attendants to go to their chief, Hakau, because these old men were favorites of Līloa, the father of Hakau and ʻUmi. Here is the reason for Līloa favoring them. Theirs alone was the task of caring for Kāʻili, the akua of Līloa, no one else could do the same. If war was imminent, Līloa went to them, and it was they who told him, "No war," and it was finished. And so it was for each and every difficulty of the kingdom, until the time of Līloa's passing arrived, and the ʻāina was inherited by Hakau.

When one of the attendants of these old men went before Hakau, the aliʻi asked of them, "What is your business here?" The attendant responded, "I have come before you, oh chief, because the old men have sent me to come before you to request some food, fish, and ʻawa for them, so that the purgative medicine they took can be complete." The aliʻi responded to them, "Return to them and tell them no." Their attendant then returned to them and told them what the aliʻi had said. When they heard that the aliʻi had only very wicked words for them, a plot of conspiracy developed in their naʻau (rule of the ʻāina would be taken by ʻUmi).

In the time they spent after the words of the aliʻi were heard, their thoughts were burdened by great displeasure. One of the old m"en said to the other, "What about the hānai of Kaleiokū that we heard about? Perhaps we should go there?" The other old man agreed, "Yes, let us go see for ourselves what is good and perhaps not good of his hānai." Their thoughts were in alignment.

According to S. M. Kamakau, "Nunu and Kakohe wanted to see for themselves, because Kaleiokū was a kaikaina (younger familial relative) of theirs, coming from a common parent, that is, they came from the same womb, and from the priestly class of Lono."

And so they began their journey. They traveled for three nights along the trail from Waipiʻo heading towards Hilo, on the northern side of Hāmākua.

(To be continued)

Read Previous Installments: 1 - 2 - 3 - 4 - 5

1 Comment

He Moʻolelo no ʻUmi: Kekahi Aliʻi Kaulana o Ko Hawaiʻi Nei Pae ʻĀina.

7/1/2014

2 Comments

A Moʻolelo for ʻUmi: A Famous Aliʻi of These Hawaiian Islands.

E na hoa makamaka o ke ala ulili, ua hiki mai nei kakou i kekahi mahele nui o nei moolelo, a e ike ana kakou i ke ano haipule o ke alii i kona wa e noho ilihune ana ma Laupahoehoe a i kona noho aupuni ana i ke kuapapa nui ana o ka moku iaia. He ano kaulana keia ona, a wahi a kahiko, o ke alii haipule i ke akua, oia ke alii i ku i ka moku. Nolaila, e na hoa heluhelu, e iho kakou i kai o Laupahoehoe a e hoomau aku kakou i ke kuamoo o ka mea nona keia moolelo, oia no o ke alii kaulana o Hamakua, o Umialiloa.

Na Kealaulili
Koholalele, Hamakua, Hawaii
Iulai 1, 2014

Oh companions of "the steep trail," we have arrived at an important part of this moʻolelo, and we are about to see the pious nature of the aliʻi during his time living in destitution in Laupāhoehoe, until the time in which he reigned, after having unified the island under him. This was a famous characteristic of his, and according to the traditions of old, the aliʻi who worshipped the akua was the aliʻi who would rule the island. Therefore, oh reading companions, let us descend to the shore at Laupāhoehoe, and we shall continue along the path of the one for whom this moʻolelo is written, that is, the famous aliʻi of Hāmākua, ʻUmialīloa.

By Kealaulili
Koholālele, Hāmākua, Hawaiʻi,
July 1, 2014

ʻO ʻUmi, ka puʻipuʻi a ka lawaiʻa. Illustration by Haley Kailiehu, 2014.

No ko ʻUmi Noho ʻIlihune ʻana ma Laupāhoehoe
ʻUmi's Life in Destitution at Laupāhoehoe

Helu 2 (Hoʻomau ʻia)

I ko lakou noho ana malaila [ma Waipunalei], kuka lakou e huna ia Umi, aole e hai i kona inoa; kuka hou lakou, aole e hana o Umi, e noho wale no, a noho wale o Umi e like me ko lakou manao. A i ko lakou liuliu ana malaila, hele aku o Piimaiwaa, a me Koi, me Omaokamau, e mahiai ma ke kihapai o ko lakou makuahonowai aka, o Umi ka i hele ole. I ko lakou hoi ana, mai ka mahiai mai, olioli ko lakou makuahonowai no ko lakou ikaika i ka mahiai. Aka, o ko Umi mau makuahonowai, kaumaha loa no ko Umi ikaika ole i ka mahiai no kana wahine.

A i kekahi wa, hele lakou ma kahakai o Laupahoehoe, he akamai o Umi i ke kahanalu, a heihei ana, hooke ikaika mai o Paiea [he kanaka akamai i ka heenalu no Laupahoehoe] ia Umi [i ka pohaku], eha loa ko Umi poohiwi ia Paiea, oia ko Paiea hewa i make ai ia Umi, i ko Umi wa i ku ai i ka moku.

A hiki i ke kau Aku o ua wahi la, holo o Piimaiwaa, Omaokamau, me Koi, i ka hoe Aku me kamaaina o ia wahi. I ka wa i loaa mai ai ka lakou Aku, olioli ko lakou mau makuahonowai; aka, o ko Umi mau makuahonowai, kaumaha loa no ko Umi holo ole i ke kaohi Aku me na lawaia o ia wahi. I mai na makuahonowai o Umi i kana mau wahine. "Ina paha ka puipui o ka olua kane, he kanaka lawai-a, ina ua aina ke Aku; aka, makehewa ko olua mau kino ia ia." I kekahi manawa, ike mai na lawai-a he kanaka puipui o Umi, i mai lakou ia ia e hele i ke kaohi Aku, ae aku no o Umi i ka lakou olelo, aole nae lakou i ike he alii o Umi; aka, ua kaulana loa ka nalo ana o Umi. Aole nae lakou i ike o Umi keia. I ko Umi holo ana e kaohi Aku i ka wai, haawiia mai ai kana Aku e ka lawai-a, ike aku o Umi, ua polalo mai ka lawai-a i ke Aku malalo o ka lemu, aole o Umi i lawe ia i-a nana.

Aka, kuai aku o Umi i kana ia me ke kaohi e, ka mea i haawiia mai kona ia maluna mai, i mai o Umi, "Homai na'u kau i-a uuku, eia mai kau o ka i-a nui," ae mai kela kaohi. Aole o Umi i ai i ua i-a nei, lawe aku no na Kaili, (kona akua) aia no ma kahi o Hokuli, ko Umi wahi i huna ai.

E ka mea heluhelu, e nana kakou i kekahi lala o keia kuamoo olelo no keia hana kapanaha a Umi. Wahi a Samuel M. Kamakau, "I ka ike ia ana o Umi he kanaka ikaika, a ua makemake nui ia o Umi i kanaka kaohi malau aku, a ua makaukau io no, a ua ikaika maoli no i ka hoe waa. I kekahi wa, ua nui ka ia, a ua haawi pono ia mai ka ia, a i ka wa uuku o ka ia, ua poho lalo ia malalo o ka noho'na ke pakahikahi aku, alaila, ua haumia kela ia malalo o ka noho'na, a ua hoopailua ke akua aole pono ke hoali aku na ke akua, a nolaila, ua kuai ia me ke kanaka i loaa pono ka ia maluna pono mai, aole ma ka noho'na, a ina hookahi wale no wahi ia, aole e ai o Umi, ua waiho no oia na kona akua na Kukailimoku, aia ma ke ala iho o Hokuli [he pali ia], a ua huna ia iloko o ke ana; a no ka ikaika o Umi i ke kaohi aku a me ka hoe waa, ua kapaia o Puipui-a-kalawaia." (Ke Au Okoa, Nov. 17, 1870.)

I kona holo pinepine ana i ka lawai-a, haohao o Kaleioku [he kahuna oia] i ka pio mau o ke anuenue ma ia malau. Manao o Kaleioku, o Umi paha kela; no ka mea, ua loheia ko Umi nalowale ana. Alaila, iho mai o Kaleioku me ka puaa, a ike oia ia Umi e noho ana me ka hanohano, a manao iho la o Kaleioku, he alii keia.

Alaila, kaumaha aku la oia i ka puaa, me ka i aku, "Eia ka puaa e ke akua, he puaa imi alii." I ka Kaleioku kuu ana'ku i ka puaa, holo aku la ka puaa a ku ma ko Umi alo; alaila, huli hou mai ua puaa nei ia Kaleioku. Ninau aku o Kaleioku, "O Umi anei oe?" Ae mai o Umi, "Ae, owau no." I aku o Kaleioku, "E hoi kaua i ko'u wahi." Ae mai no o Umi; alaila, i ae la kona mau makuahonowai, a me kolaila mau kanaka a pau. "He alii ka keia! o Umi ka ia!! o ka Liloa keiki ka!!! ka mea a kakou i lohe iho nei i keia mau la, ua nalowale."

(Aole i pau)

Chapter 2 (Continued)

As they settled in there [at Waipunalei], they discussed concealing 'Umi, and not speaking his name. They further discussed that 'Umi should not work, but just rest. And so 'Umi consented with their wishes. As they remained there for some time, Pi'imaiwa'a, Kōī, and ʻŌmaʻokāmau began to go and cultivate the fields of their wahine's parents, but ʻUmi did not go. When they returned from their farming, the parents of their wahine rejoiced in their strength as farmers. However, the parents of ʻUmi's wahine were deeply bothered by ʻUmi's lack of effort in farming for his wahine.

At another time, they went to the ocean at Laupāhoehoe. ʻUmi was very skilled in body surfing, and in one particular contest urged on by Paiea [a skilled surfer of Laupahoehoe], ʻUmi was crowded [into the rocks] by Paiea, and ʻUmi's shoulders were struck and injured. That wrongdoing of Paiea is what brought death to him by ʻUmi, when ʻUmi later ruled the island.

When the aku season arrived at that place, Piʻimaiwaʻa, ʻŌmaʻokāmau, and Kōī went out aku fishing with the kamaʻāina of that place. When the time came that they caught their aku, the parents of their wahine again rejoiced. But the parents of ʻUmi's wahine were troubled by ʻUmi's refraining to go catch aku with the fishermen of that place. These parents of ʻUmi's wahine said to their daughters, "If your strong, able-bodied kāne was perhaps a fisherman, then the aku would be yours to eat, but your bodies are being wasted upon him." At another time, the fishermen saw that ʻUmi was a sturdy man, so they told him to come aku fishing with them. ʻUmi agreed to their request, but they did not see that he was an aliʻi. Though it was well known that ʻUmi was in hiding, they did not know that this indeed was ʻUmi. When ʻUmi went out to catch aku in the water, he was given a fish by the other fishermen, but ʻUmi saw that the fisherman had reached between his legs and grabbed the aku from under his buttocks. So ʻUmi did not take that fish for him.

Instead, ʻUmi traded his fish with the one who had withheld the fish taken from above for himself. ʻUmi said to him, "Give to me your small fish. Here is yours, a big fish," and that withholder agree. ʻUmi, however, did not eat that fish. It was taken and offered to Kāʻili (his akua), at a place called Hokuli, where ʻUmi had hidden it.

Oh reader, let us now look at another branch of this path of tradition about these wonderful deeds of ʻUmi. According to Samuel M. Kamakau, "When it was seen that ʻUmi was a strong man, many desired that he join them in aku fishing, for he was indeed skilled and truly strong as a canoe paddler. At times, when the fish were abundant, the fish was given out in a pono way. However, in times when the fish were scarce, they were dealt dishonestly from beneath the seat when apportioned out. Those fish from below the seat were then haumia (defiled), and the akua would become offended by it if it were offered to the akua. Therefore, an exchange would be made with someone who received fish in a pono way, from above rather than below the seat. And if there was only one fish, ʻUmi would not eat it. He would leave it for his akua, Kūkāʻilimoku, which was hidden inside of a cave along the trail descending Hokuli [a cliff]. Thus, because of his skill and strength in aku fishing and canoe paddling, ʻUmi was called "Puʻipuʻi-a-ka-lawaiʻa" (Stalwart fisherman).

As he began regularly going out fishing, Kaleiokū [a kahuna] marveled at the frequent appearance of the arching rainbow above those calm aku fishing grounds. Kaleiokū thought, perhaps that was ʻUmi, because ʻUmi's disappearance had been heard of. Therefore, Kaleiokū descended with a pig, and he saw ʻUmi sitting there in a dignified manner. Kaleiokū then thought to himself, this is a chief.

He then lifted the pig and spoke thus, "Here is the pig, oh akua, a chief-seeking pig." Then as Kaleiokū released the pig, the pig ran forth and stood before ʻUmi, then turned back towards Kaleiokū. Kaleiokū questioned, "Are you perhaps ʻUmi?" ʻUmi nodded, "Yes, it is I." Kaleiokū then said to him, "Let us return to my place." ʻUmi agreed, and then the parents of his wahine, and all the people of that place spoke out, "This is an aliʻi! It is ʻUmi!! Līloa's child!!! The one we had all heard over these past days, had disappeared!"

(To be continued)

* "He Moolelo no Umi." By Simeon Keliikaapuni. Ka Nupepa Kuokoa, Feb. 8, 1862.

Laupāhoehoe, Hilo Palikū, Hawaiʻi.

Read Previous Installments: 1 - 2 - 3 - 4

2 Comments

Mau Moʻolelo Blog

He Moʻolelo no ʻUmi: Kekahi Aliʻi Kaulana o Ko Hawaiʻi Nei Pae ʻĀina.

A Moʻolelo for ʻUmi: A Famous Aliʻi of These Hawaiian Islands.

Helu 4 (Hoʻomau ʻia)

Chapter 4. (Contʻd)

He Moʻolelo no ʻUmi: Kekahi Aliʻi Kaulana o Ko Hawaiʻi Nei Pae ʻĀina.

A Moʻolelo for ʻUmi: A Famous Aliʻi of These Hawaiian Islands.

Helu 4.

Chapter 4.

He Moʻolelo no ʻUmi: Kekahi Aliʻi Kaulana o Ko Hawaiʻi Nei Pae ʻĀina.

A Moʻolelo for ʻUmi: A Famous Aliʻi of These Hawaiian Islands.

Helu 3.

Chapter 3.

He Moʻolelo no ʻUmi: Kekahi Aliʻi Kaulana o Ko Hawaiʻi Nei Pae ʻĀina.

A Moʻolelo for ʻUmi: A Famous Aliʻi of These Hawaiian Islands.

No ko ʻUmi Noho ʻIlihune ʻana ma Laupāhoehoe
ʻUmi's Life in Destitution at Laupāhoehoe

Helu 2 (Hoʻomau ʻia)

Chapter 2 (Continued)

Archives

Categories

Mau Moʻolelo Blog

He Moʻolelo no ʻUmi: Kekahi Aliʻi Kaulana o Ko Hawaiʻi Nei Pae ʻĀina.

A Moʻolelo for ʻUmi: A Famous Aliʻi of These Hawaiian Islands.

Helu 4 (Hoʻomau ʻia)

Chapter 4. (Contʻd)

He Moʻolelo no ʻUmi: Kekahi Aliʻi Kaulana o Ko Hawaiʻi Nei Pae ʻĀina.

A Moʻolelo for ʻUmi: A Famous Aliʻi of These Hawaiian Islands.

Helu 4.

Chapter 4.

He Moʻolelo no ʻUmi: Kekahi Aliʻi Kaulana o Ko Hawaiʻi Nei Pae ʻĀina.

A Moʻolelo for ʻUmi: A Famous Aliʻi of These Hawaiian Islands.

Helu 3.

Chapter 3.

He Moʻolelo no ʻUmi: Kekahi Aliʻi Kaulana o Ko Hawaiʻi Nei Pae ʻĀina.

A Moʻolelo for ʻUmi: A Famous Aliʻi of These Hawaiian Islands.

No ko ʻUmi Noho ʻIlihune ʻana ma LaupāhoehoeʻUmi's Life in Destitution at Laupāhoehoe

Helu 2 (Hoʻomau ʻia)

Chapter 2 (Continued)

Archives

Categories

No ko ʻUmi Noho ʻIlihune ʻana ma Laupāhoehoe
ʻUmi's Life in Destitution at Laupāhoehoe