Moolelo no Umi Blog

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

5/24/2017

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

Helu IX.

O ka hele no ia o Kihaapiilani a hiki i Waikapu, malaila o Pao, he wahine kaula ia. Ia ia nei nae e hele aku ana i ke alanui, ua wehewehe o Pao no kana moe i ko lakou poe, penei kana wehewehe ana, “He Alii hoi keia e hele mai nei e imi i hoa kumakaia nona.” Ia ia nei nae e kokoke e hiki aku i ka hale o Pao, ku iho la ke anuenue, ku ana keia ma ka puka o ka hale. I iho la o Pao, eia ae, a kaei ae la ke anuenue, ku ana keia ma ka puka o ka hale, pane mai la o Pao, “Mama ino e kuu Haku.” Aloha iho la laua nei a pau ke aloha ana. Hookipa maikai iho la o Pao i ke Alii, a pau kana hookipa ana, ninau mai o Pao i ke Alii, “Heaha ka huakai a ka Haku o ka hele ana mai o ka ikiiki o ka la?” I aku la ke Alii ia Pao, “I hele mai nei au e imi i mea e make ai o kuu kaikuaana o Piilani, ua hana ino iaʻu.” Alaila, kuhikuhi aku la o Pao i ke Alii, “Aia ka mea e make ai o ka hoa paio i kai o Kalepolepo.” Pela ka Pao kuhikuhi ana ia ia, olelo aku o Pao i ke Alii, “E iho oe a hiki i kai o Kalepolepo, ina oe e ike he kanaka makole la, pihekaheka o na maka la, oia no ia.”

Iho aku la ke Alii a hiki i kai o Kalepolepo, nana aku ka hana o ke Alii, e noho mai ana ua kanaka la. Ku ana keia ma kona alo. Ninau mai la ua kanaka nei i ke Alii, “Heaha ka huakai a ke Alii o ka hiki ana mai?” I aku la ke Alii, e like me kana mau olelo ia Pao, a lohe iho la ua kanaka la. Hoolale ae la ua kanaka la i na mea nana e hoe ke Alii a hiki i Hawaii, io Piikea me Umi. A koakoa iho la ka poe nana e hoe ka waa, kau iho la ke Alii, a holo aku la lakou nei a ahiahi, pae aku la lakou nei i Waipio. [E nā hoa heluhelu, ua loaʻa i kēia wahi mea kākau kekahi mau mana o kēia mahele o ka moʻolelo nei, a he kūpono paha ka hoʻokuʻi ʻana mai i ua mau mana o ka moʻolelo ma ʻaneʻi. Wahi a nā mana o kēia moʻolelo no Kihaapiʻilani i kākau ʻia e S. M. Kamakau a me Mose Manu, ua noho ʻo ʻUmi lāua ʻo Piʻikea ma Kailua i Kona ma Hawaiʻi nei. Eia kekahi, ma ka mana o kēia moʻolelo i hōʻuluʻulu ʻia e Abraham Fornander, aia ʻo ʻUmi lāua ʻo Piʻikea e noho ana i Laupāhoehoe, ma Hilo Palikū, i ko Kihaapiʻilani holo ʻana mai i Hawaiʻi nei; Mea Kākau]

Hiki keia ma ka hale o ke kaikuahine o ia nei, aloha iho la laua nei, me ka hanini o ka waimaka, a pau ka uwe ana, ninau mai la o Piikea ia Kihaapiilani no ko laua noho ana me kona kaikuaana, “Pehea ko olua noho ana ia Maui?” I aku o Kihaapiilani i kona kaikuahine, “He pono anei kahi o ko maua noho ana, aole pono, he hana ino kuu kaikuaana ia’u.” Lohe iho la o Piikea i keia olelo a kona kaikunane, uwe helu aku la o Piikea ma kahi i noho pu ai me kona kaikunane, a me ko laua wahi i hele pu ai. Lohe mai la o Umi i ka uwe kanikau a kana wahine. Puka ae la o Piikea iwaho me ka uwe nui, a haalele i ke kapa, a kuu i kona wahi hilahila, a ike mai la o Umi, ua ane like o Piikea me he pupule la. Ko Piikea mea i uwe ai a nui ka leo, me ke kuu i kona wahi hilahila, i mea e ike mai ai o Umi, ka mea kanaka nui o Hawaii, a ua ko io no ka Piikea hana ana pela.

I ka pau ana o kana uwe ana, i aku la o Umi, “Heaha la kou mea i uwe nui loa ai me ka leo nui, a me ke kuu ou i kahi hilahila?” I mai la o Piikea, “No koʻu aloha nui i koʻu kaikunane, akahi maua a halawai, no koʻu lohe ana mai nei kekahi ia ia, no ka hana ino o ke kaikuaana ia ia, e pono paha e kii kaua e kaua ia ia a make.” I aku la o Umi ia ia, “Aole paha e pono kaua ke kii e kaua ia Piilani; no ka mea, o kekahi kaikunane ponoi no ia ou, aole ma ko aoao.” I aku o Piikea ia ia, “Ina aole oe e ae mai i kaʻu e koi aku nei e kii kaua e kaua ia Piilani, alaila, e aho kuu make ana, mamua o keia ola ana oʻu.” Manao iho la o Umi, he mea pono ole ia ke hooko ma kona manao, e pono paha ia ia ke ae aku i ka manao o kana wahine.

(Aole i pau.)

Chapter IX.

Kihaapiʻilani then went off to Waikapū, for there was Pao, the kāula wahine (woman prophet). As he was making his way along the trail, Pao shared the others there with her about a dream she had had. She said, “There is an Aliʻi that is coming towards us, seeking a partner to rebel with him.” As Kihaapiʻilani approached the house of Pao, a rainbow appeared, and Pao remained standing at the doorway of the house. Pao then said to herself, “Look there, the rainbow forms a kāʻei (sash) across the sky, as I stand here at the entrance to the house.” She then spoke to Kihaapiʻilani, “My Chief is swift by foot.” They then exchanged greetings of aloha, and Pao welcomed the Aliʻi to her home. When they had finished their greetings, Pao asked Kihaapiʻilani, “What brings the Chief here on such a hot, humid day?” Kihaapiʻilani responded, “I have come in search of someone who will bring death to my brother, Piʻilani, for he has treated me shamefully.” Pao then instructed him accordingly, “The one you seek, who will help bring death to your enemy, is near the shore of Kalepolepo. Go down to the coast at Kalepolepo, and if you see a man with inflamed, swollen eyes, that is person you seek.”

Kihaapiʻilani followed Pao’s instructions and made his way down to Kalepolepo where he saw that man described to him sitting there. Kihaapiʻilani approach the man, and the man spoke to him, “What is the reason for the Aliʻi’s journey here?” Kihaapiʻilani then responded, sharing with him the same story that he had shared with Pao. When the man heard these words of the Aliʻi, he urged his canoe paddlers to prepare to take the Aliʻi to Hawaiʻi, to the residence of Piʻikea and ʻUmi. When all the canoe paddlers had gathered and were ready, Kihapiʻilani got on board the canoe and they sailed off to Hawaiʻi. It was not until the evening time that they arrived at Waipiʻo. [Dear readers, this humble writer has found a few other versions of this moʻolelo, and it is perhaps appropriate that I add them in to the telling of this moʻolelo here. According to the versions of this moʻolelo written by S. M. Kamakau and Moses Manu, ʻUmi and Piʻikea were living together at Kailua, Kona, Hawaiʻi at that time in their lives. And in another version of this moʻolelo that was compiled and edited by Abraham Fornander, ʻUmi and Piʻikea were living at Laupāhoehoe, in Hilo Palikū, when Kihaapiʻilani sailed to Hawaiʻi from Maui; Editor’s Note]

Upon their arrival, Kihaapiʻilani went directly to the house of his older sister, Piʻikea, and there the two of them greeted each other with an overflowing of tears and aloha. When they had finished crying with such joy, Piʻikea asked Kihaapiʻilani about his residence on Maui with their older brother. “How are things going with the two of you ruling Maui?” Kihaapiʻilani responded, “One of us is governing in a pono way. Our brother, however, has mistreated me with ill intent.” When Piʻikea heard these words of her younger brother, she began to wail, recounting the times that she had spent with her brother and the places they had gone together in their youth. ʻUmi, who was nearby, heard the wailing of his wahine. As she continued to wail with great intensity, Piʻikea went outside and removed her kapa clothing without shame. When ʻUmi saw this, he thought she was perhaps going pupule (crazy). Piʻikea, however, was intentionally doing this so that ʻUmi, the great aliʻi of Hawaiʻi, would see and understand the gravity of the situation, and so that he would act accordingly. In so doing, Piʻikea achieved exactly that.

When she stopped her wailing, ʻUmi asked of her, “What is it that caused you to wail with such a loud voice and without any shame?” Piʻikea responded, “It is because of the great aloha I have for my brother. It is our first reunion in a long time, and I was just told of the ways that our older brother has mistreated him. It would be pono, perhaps, for us to wage battle against him and bring him to his death.” ʻUmi responded to her, “I do not think it would be pono for us to wage battle against Piʻilani, because he is you own true brother. He is not merely a distance relative of yours.” Then Piʻilani said to him, “If you will not agree to my request to wage battle against Piʻilani, then it is perhaps better that I die, rather than live on in this way.” Hearing these words of Piʻikea, ʻUmi then thought to himself that it was probably best that he not act upon his own thoughts on the matter, but rather that it would be pono for him to agree to the wishes of his wahine.

(To be continued)

Kākau ʻia e J. H. Z. Kalunaaina, Ap. 12, 1862
Hoʻopuka hou ʻia a ʻunuhi ʻia e Kealaulili

Written by J. H. Z. Kalunaaina, Apr. 12, 1862
Republished and translated by Kealaulili

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Chapter Select

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

2/2/2017

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

ʻAuhea ʻoukou e nā hoa heluhelu o ke ala ʻūlili, mai kahi kihi a kahi kihi o ka ʻāina kihi loa ʻo Hāmākua nei, aloha nui kākou a pau. Ua hiki mai ʻo Hoʻoilo i ko kākou ʻāina aloha nei ʻo Hāmākua, a ua uhi paʻa ʻia ka piko kaulana o ka ʻāina i ke kapa hau anu o Poliahu, ka wahine noho anu o ka mauna a Wākea. Ua nui hoʻi ka ua i Hāmākua nei kekahi. Ua pupū ka ua Pupūhale i nā hale o kula. Ua kīhene nā lehua i ka ua Kīhenelehua o uka. A ua nihi hoʻi ka helena a ka ua Kūnihi i kai o Hāmākua. Ola ka ʻāina a ola nō hoʻi kākou, nā kalo kanu o ka ʻāina hoʻi, i ka wai ola a Kāne! No laila, e nā hoa heluhelu, e noke mau ko kākou uhai ʻana i ke kuamoʻo o ko Maui aliʻi kaulana, ʻo Kihaapiʻilani hoʻi, i kona hoʻomākaukau ʻana e kipi aku ai i kona kaikuaʻana.

Na Noʻeau Peralto
15 Ianuali 2016
Paʻauilo, Hāmākua, Hawaiʻi

Dear reading companions of the steep trails, from one corner to the other of this land of Hāmākua kihi loa, great aloha to us all. The wet season of Hoʻoilo has arrived in our beloved homelands of Hāmākua, and the famous piko of our ʻāina has been covered with the cold snow blanket of Poliahu, the woman who resides in the cold of Mauna a Wākea. There has also been a great amount of rain here in Hāmākua lately. The Pupūhale rain has surrounded the houses of the kula lands. The Kīhenelehua rain has brought out the bundles of lehua blossoms of the uplands. And the Kūnihi rain has moved carefully across the sky out at sea. The ʻāina thrives, as do we, the kalo kanu o ka ʻāina, with the life-giving waters of Kāne! Thus, dear reading companions, let us continue following the pathway of Maui’s famous chief, Kihaapiʻilani, as he begins his preparations to revolt against his older brother.

Noʻeau Peralto
January 15, 2016
Paʻauilo, Hāmākua, Hawaiʻi

Helu IX.

Hoi o Kihaapiilani, a hiki iuka o Kalaniwai, kanu ia i ka haawe lau ana a pau, mahi oia i ka mala uala ana a oo, i aku ia i kana wahine, “E hele paha kaua e nana i ka mala uala.” I mai la ka wahine, “He mala uala no ka kau!” Ae aku la keia, aole i manao ka wahine, he mala uala io; no ka mea, ua maopopo i ka wahine, he wahi manawa iki ka hele ana, he nui ka noho ana maloko o ka hale.

I ko laua nei hele ana e nana i ka mala uala, a ike iho la ka wahine, he mala uala nui, aole e ike aku ma kekahi aoao, hookani aku la ka wahine no ka nui launa ole o ka mala, ua oo ka uala, kohi iho la o Kihaapiilani a loaa na uala, hoi laua nei a ka hale, ike mai la na makuahonowai o ia nei, e hoi aku ana laua nei me na kiki uala. Olelo iho la na makuahonowai o ia nei, ke kane me ka wahine, “Nohea la ka laua uala i hele aku nei e makilo, hilahila ino, o ka noho palaualelo ana ka ia, a hele e makilo i ka hai ai, o ke nui hea la o na poohiwi, hoao iho no ka ikaika i ka mahiai?” Hiki ana ke kaikamahine a laua nei ma ke alo o laua, a o Kihaapiilani hoi, hiki ae la ia ma kahuna-imu, wehe keia i ka pohaku o ka imu.

Ninau mai la na makua o ua kaikamahine la ia ia, “Nohea aku nei ka olua uala i hele aku nei e makilo?” I aku la ke kaikamahine me na olelo haanui ia laua, “Nohea mai ka ka olua! Koi mai nei o ua o ia'la e hele maua e nana i ka mala uala ana, i hele aku nei hoi ka hana o maua, aole no hoi o ka mala uala nui o kana mai! Aole no hoi e ikeia aku kela aoao ke nana’ku, ua like ka nui o na kanaka e pau ai kela mala uala nui, me na kanaka hookahi kaau, oia hoi he 40 ka nui.” Pa iho la i ka naau o ua mau makuahonowai nei o Kihaapiilani, wai olu wale ka manao.

Alaila, akahi no na makuahonowai a oluolu loa i ka laua hunona, pau ke oi ana o ko laua mau kino, pau ko laua mau maka huhu, pau ka laua olelo pakike ana, haule loa ko laua leo malalo o ka laua hunona. Ia la no, hele na makuahonowai e nana, ia hele ana a laua, ua like me na olelo a ke kaikamahine a laua nei, manao iho la ua mau makauhonowai nei, na kekahi poe e aku kekahi aoao. Hele laua nei i kekahi poe kamaaina o lakou e ninau ai, i ka hele ana a laua nei e ninau i na kamaaina o lakou nei a pau. Hoole like mai lakou, aole lakou i mahiai ma ia wahi, me ko lakou olelo like mai ia laua, na ka hunona no a olua ia mala uala, alaila, komo iloko o laua nei ka manao hilahila i ka hunona, no ka laua mau olelo inoino, a na laua keia inoa i kapa aku o Kenuipoohiwi, no ke nui o na poohiwi o Kihaapiilani, a me na lima, no ka noho wale iho no o Kihaapiilani, he palaualelo ke ano i ko laua manao ana, oia ko laua mea i kapa aku ai i keia inoa ona o Kenuipoohiwi, oia kona inoa i hea mau ia, ma ia wahi ana i noho ai, a ua o aku no ia ia inoa ona, ua oluolu maikai no ia i kona mau maka.

Hoi aku la ua mau makuahonowai nei a ko lakou hale, e huai ana ka hunona i ka imu uala, ua moa ka ai, ai uala hou lakou nei a maona. Kukule loa iho la ua mau makuahonowai nei o ia nei, me ko laua manao nae ola ko laua mau iwi i ka laua hunona, no ka ikaika i ka mahiai.

A poeleele loa iho la, hoomakaukau ihola lakou e moe. Ia Kihaapiilani e moe ana ma ko laua wahi moe, me kana wahine, olelo kauoha aku la ia i kana wahine, “E hele ana wau, haalele au ia oe, he nani ia, ua mahi iho la au i ka ai a ua oo, a nau no e ai ka luhi o kaua.” I aku ka wahine, “O kou hele loa no ka keia, aole oe e hoi hou mai.” Ae aku ke kane, ua nui ke kaohi ana a ka wahine me na olelo hoalohaloha imua o kana kane, aole ona manao i ka noho, manao nui ia i ka hele. I aku ke kane, “E hele ana wau, a kau, a hooilo, ina he manao aloha kou iaʻu, e noho kane ole oe a hiki i koʻu wa e hoi mai ai; aka hoi, ina oe e moe hou aku i ke kane nau, he pono hoi ia.”

Aole he hai iki mai o ka ka wahine kaohi ia ia e noho, manao o Kihaapiilani, aole mea e pau ai o ka ka wahine kaohi ia ia, hai aku ia i kana wahine i mea e pau ai kona manao kaohi, “Auhea oe e kuu wahine, ke hai aku nei au ia oe, mai hai iki i kuu inoa, o Kihaapiilani au, e hele ana au e imi i hoa kumakaia no kuu kaikuaana, no Lonoapii, oia o Piilani.” Alaila, maopopo iho la i ka wahine o Kihaapiilani no keia, he Alii nui, hookuu aku la ia e hele.

(Aole i pau.)

Chapter IX.

Kihaapiʻilani returned to the uplands of Kalaniwai, and planted all the lau ʻuala (sweet potato cuttings) in the bundle he had gathered. He cultivated that māla ʻuala (ʻuala patch) until it had matured, and then he said to his wahine, “Let us go and see the māla ʻuala.” His wahine responded, “You have a māla ʻuala?!” He nodded, yes. His wahine, however, did not think that it was a real māla ʻuala, because she knew that he had only been gone for a short time. Most of the time he spent inside of the house.

When they went to see the māla ʻuala, his wahine saw that it was indeed a large māla ʻuala, and she shouted out. The māla was so big that you couldn’t see from one end of it to the other. The ʻuala had fully matured, so Kihaapiʻilani dug them up. They then returned to the house, and the parents of his wahine saw that they were returning with bundles of ʻuala. His wahine’s parents then said to themselves, “Where are those ʻuala from that they went and begged for? How shameful! All he does is sit around lazily, and then he goes and begs for someone else’s food. With shoulders as big as his, he should perhaps try to do some farming of his own!” Their daughter arrived before them, and Kihaapiʻilani went over to tend to the imu and uncovered the stones.

The parents of that young woman then asked her, “Where are those ʻuala from that you two went and begged for?” Responding boastfully, their daughter said, “Where are yours from?! He insisted that we go and look at his māla ʻuala, and that is what we did. There is no other māla ʻuala so large! You cannot see from one end to the other. It is so big that it as if one kaʻau, or forty, people had created it.” Hearing the words of their daughter and feeling them in their naʻau, the parents of Kihaapiʻilani’s wahine were pleased.

With that, her parents were pleasant towards their daughter’s kāne for the first time. No more did they turn their bodies away from him. No more did they look at him with anger. No more did they speak rude and sarcastic words to him. They dropped their voices below that of their daughter’s kāne. On that day, these parents of Kihaapiʻilani’s wahine went to look for themselves. As they went along, they came to see that it was just as their daughter had said. They thought that it was someone else who had done all the work that their daughter spoke of, so they went and asked all the kamaʻāina of the area. All of the kamaʻāina that they asked told them that it was not they who had cultivated the soil and farmed there. The kamaʻāina all said the same thing to them: “That māla ʻuala was created by the kāne of your daughter.” And with those words, they began to feel ashamed for all of the hurtful words that they had spoken about Kihaapiʻilani. It was the two of them who gave Kihaapiʻilani the nickname, “Kenuipoʻohiwi” (Big shoulders), because of how big his shoulders and hands were, and yet, in their minds, he seemed to only sit around lazily. It is for this reason that they called him Kenuipoʻohiwi, and that is the name by which he was commonly called in that area where they were living. That nickname was carried on, and it eventually became something that he found flattering.

The parents of Kihaapiʻilani’s wahine then returned to their house where Kihaapiʻilani was opening the imu with all the ʻuala inside. The food was cooked, and they all ate of the ʻuala until they were satisfied. It was then that those parents of Kihaapiʻilani’s wahine became silent, thinking that, indeed, they would be well cared for in their old age by their daughter’s kāne, because of his skill in farming.

When the darkness of night came upon them, they prepared to go to sleep. While Kihaapiʻilani was laying down in their sleeping area with his wahine, he said to her, “I am going to go off and leave you. I have cultivated our food, and now it is matured. It is now you who will eat of the fruits of our labor.” His wahine then responded, “You are leaving for good, with no return?” Her kāne nodded, yes. She urged him not to go with words of love and affection, but his mind was set on going. He said to her, “I am going to go until one kau (dry season) and one hoʻoilo (wet season) has passed. If you have thoughts of love for me, then remain without another kāne until I return. If, however, you choose to be with another man, then so it shall be, pono.”

There was no break in her efforts to get him to stay. Kihaapiʻilani thought to himself that there was nothing that would stop his wahine from trying to prevent him from leaving. So he decided to tell her something that would put an end to her idea of him staying. “My dear wahine, I am telling you now, do not tell anyone my name. I am Kihaapiʻilani, and I am going off to seek someone who will betray my older brother, Lonoapiʻi, who is also known as Piʻilani.” It was then that Kihaapiʻilani’s wahine understood that he, indeed, was an Aliʻi nui, and so she released him to go.

(To be continued)

Kākau ʻia e J. H. Z. Kalunaaina, Ap. 12, 1862
Hoʻopuka hou ʻia a ʻunuhi ʻia e Kealaulili

Written by J. H. Z. Kalunaaina, Apr. 12, 1862
Republished and translated by Kealaulili

Read Previous

Chapter Select

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

10/25/2016

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

E nā makamaka o ka ʻāina aloha nei o Hāmākua, ke aloha nui iā ʻoukou. E waiho ana kākou i ka moʻolelo nei no ke aliʻi kaulana o Hāmākua nei a e huli ana kākou e nānā pono i kekahi mele kaulana o ka poʻe kahiko i haku ʻia no Kihaapiʻilani a me ka ʻohana aliʻi ona no Maui. He mea nui ke mele no ka poʻe Hawaiʻi, no ka mea, he hōʻike ia no ke aloha o ka Hawaiʻi no ko kākou ʻāina, ko kākou aliʻi, a me ko kākou ʻohana. Ma ka haku ʻia ʻana o ke mele, e like me ke mele nei no Kihaapiʻilani, wae pono ihola ʻia nā hunahuna moʻolelo o nā kūpuna a me nā akua mai ka pō mai a haku ʻia ke mele me he lei makamae lā. Ma ia mele e loaʻa ai kekahi moʻolelo o ka mea nona ia lei, no laila, he kūpono nō ka hoʻomau ʻana aku i nā mele me ka pololei a me ka hoʻopokole ʻole ʻana aku i mea e hoʻoili iho ai nā moʻolelo o ko kākou poʻe kūpuna me ka pono. I ka makahiki 1862, aʻoaʻo maila kekahi mea kākau kaulana o Hawaiʻi, ʻo Joseph H. Kanepuu, i ka pono o ka paʻi hou ʻana iho i nā mele me ka holoʻokoʻa ma ka nūpepa. Wahi āna, inā hoʻopokole ʻia ke mele ma ka paʻi ʻana “Pehea la anei e loaa ai na koena i na hanauna hope o kakou, ke makemake lakou e nana, aole no e loaa, e hele ana kakou i ka nalowale...E makemake ana ka hanauna Hawaii o na la A.D. 1870, a me A.D. 1880, a me A.D. 1890, a me A.D. 1990” (Ka Hoku o ka Pakipika, 30 Oct. 1862). No laila, me ka mahalo nui no ka mea kākau nāna i kākau iho a paʻi hou i kēia mele holoʻokoʻa no kākou, ka hānauna Hawaiʻi o ka makahiki A.D. 2016 hoʻi, ke paʻi hou nei kēia wahi mea kākau i ke mele nei me ka pono o nā haku moʻolelo ma mua oʻu, no ka mea, e makemake ana e ʻike ka hānauna Hawaiʻi o nā lā A.D. 2050, a me A.D. 2070, a me A.D. 2116, a me A.D. 2216, a pēlā aku a hiki i ke kawowo aloha ʻāina hope loa.

Na Noʻeau Peralto
17 ʻOkakopa 2016
Paʻauilo, Hāmākua, Hawaiʻi

Dear companions of our beloved homelands of Hāmākua nei, great aloha to you all. We are going to set aside the moʻolelo of our great aliʻi of Hāmākua for a short time, and turn our attention to closely examine one of the famous mele (chant, song) of the people of old, which was composed for Kiha-a-Piʻilani and his chiefly family from Maui. Mele are very important to the Hawaiian people, as they demonstrate our aloha for our ʻāina, our aliʻi, and our ʻohana. In the composition of mele, like this mele for Kiha-a-Piʻilani, fragments of the moʻolelo of the ancestors and akua of ancient times are carefully selected and braided together like a treasured lei. In such a mele can be found a particular story about the one for whom that “lei” was created. Therefore, it is important that we perpetuate our mele with accuracy and without cutting them short, so that the moʻolelo of our kūpuna are passed on to future generations properly. In the year 1862, one of the famous writers of Hawaiʻi, Joseph H. Kanepuu, wrote about the importance of (re)publishing mele in their entirety in the newspapers. According to him, if we shorten or abbreviate the mele when we publish them, “How are the parts left out to be found by the generations after us? Should they want to see them, they will be nowhere to be found and will soon be forgotten…The future generations of Hawaiians of the year 1870, and 1880, and 1890, and 1990 will want to know” (Ka Hoku o ka Pakipika, 30 Oct. 1862). Therefore, with great appreciation and respect for the author who wrote down and published this entire mele for us, the generation of Hawaiians of the year 2016, this humble writer is republishing it here just as the storytellers before me have shared it with us. Because the future generations of Hawaiʻi of the year 2050, and 2070, and 2116, and 2216 are going to want to know, until the very last descendant of aloha ʻāina lives.

Noʻeau Peralto
October 17, 2016
Paʻauilo, Hāmākua, Hawaiʻi

Helu VIII.

E nana kakou i keia Mele, i hakuia i ka wa I. paha, e II. paha, e III. paha, i mea e ike ai kakou i ka Umi wahine, oia o Piikea, eia malalo iho nei, a me kona mau kaikunane, a Piilani no i hanau mai.

Ke Kukaipaoa ka lani he ʻlii,
He Alii aoa lani, he aoa—e,
He-a ia mau lani kumakomako,
He lani no Kahuku maka pali pohaku,
He mau lani pohaku no Lonokaeho,
No Lono ka lae poniia i ka wai niu,
I haua i ka puaa hiwa a Kane,
I ka puaa hiwa, puawa hiwa a Lono,
E Lono—e, eia ko maka lani,
Ko lau, ko muo, ko ao, ko liko,
Ko Alii kapu e Kahaipiilani,
Ko maka e ku ana hoi ka malama,
Malamaia ka lau kapu o Keaka,
Ka lau oheohe o Keakamahana,
I kupu a kapalulu, kapalule ka pua,
Ka pua ololo hemahema o Kaikilani,
Nana ia lau ololo, no Kanaloa,
No ka ilio hulu pano i ka maka,
I noho ka eleele iloko o ka onohi,
He kakau kioki onio i ka lae,
He kioki o ke ki kakapu,
O ka i-a kapu hilia au awahia,
Awahia i lani Keaka wahine,
I kupu a mala-o Keakealani kane,
Ia laua hai ka haka o ke kapu,
Hakahaka i ka momona o na ʻlii nui,
He ʻlii ku moku ai moku nui hoi nei,
He nui hoi Kauhi, he mau hono ko na aina.
He nui hoi Keaka, hea walu iwaho,
He kai papa nene ko na aina,
He ulu papa kai holo papa no Kahiki,
Hiki o Keawe, ke kupu kia aumoku,
Ka hua hookahi a Kaao, i ka lani,
Na Kalani, Kalanikauleleiaiwi,
Na Keaka, na Keawe keia lani,
Na kela eke hului o Piilani,
I noho o Keawe io Piilani la,
Ahu ko-o-ka o na Alii nui,
He ʻlii, he ma Alii ka ike anaʻku,
He mau lani haele wale iho no,
Hele hehi i ka lihi o ka La,
I ka malama hanau o Ikiiki — la,
Ua ikiiki ka lani iluna,
Ua u-i a ia ka malama,
Ka pili o hoehu ka ua,
Ke iloli nei ka Honua,
Na ku ka Mauna wai kahe ino,
Ino ua kahuli lewa na Aina,
Ua lewa ka houpo o ka moku,
Ke au o malele o Kuala,
O kanaka iki o ka moku,
O ka u-u-i-na i wawau — e, a — he.
O na ʻlii o ka nuu pule,
O kanaka o ka hale hiwa,
O loko o Mana ka moo,
O ka hina kii o Haloa,
O Kalani o—i—oia—i—a pa—he.
Ke paha l—a—i—kona makemake—i—a,
A hiki mai ka—o—le—ole—hoi—ana,
Ko Aupuni— la, nana—i—a.
No Ikiiki, no Kaaona ke ʻlii,
No Hanaia, no Hinaiaeleele,
Nolaila o Piikea, wahine a Umi.
Ka Laielohelohe hiapo ia,
A Piilani no i hanau mai,
Hanau o Lonopii, he kane,
A Piilani no i hanau mai,
Hanau o Kihaapiilani, he kane,
A Piilani no i hanau mai,
O Kihaapiilani Kalanilonakea,
I ili kea, malo kea, malailena a Kihaapiilani,
O ua ha ia e Laielohelohelohe,
Ia lakou Kapena o ke Kapu,
Ia Kalamakua a Kaihuholua,
Na Kaihuholua, na Lupekalani,
Nanalu e hilo i ke aho a Makalii,
Ke aho kaa-kolu ia i kela ka loa,
Ka maawe huna lau ia o ke ʻlii,
I heia i Miloa, e Hanauane,
Hanau mai o Kuihewa,
He muli Kaihikapu a Kuihewa,
O Kaihikapu ili manoa,
Ili pepee, pepee, pee ku-e i ke kapu,
Ka ili pee ku-e o ke ʻlii o Mano,
No Mano ia ili oi, ili kalakala,
Ke kalakala o ka lau ea pu,
Ke kalakala o ka i-a ili—e—e.
Ka ili—e—e o Mano lae pohaku,
O ka ulu a Mano, a Mano no,
He mau puha ia na Mano,
Na laua o Noheamakalii,
Noho o Mano moe ia Pulanaieie,
O Kalanipiilani kana keiki,
He niu kaukahi na Manokalanipo,
He mau lani olu iho no ka maka,
I luna wale no e lili nei la—e.
Lili ka ua i ka Makalii,
Puehu i ke kula o Kailo,
Lulana i Hauoa Keawe,
Kakaulua i Kealawela,
Hiki loa io lua ka lai i ua mali—e.
Ua luhea ka iki o Puna,
O Puna, o Puna maka inaina,
Ke kahu hoi o Kahinanalo,
Moku Ohikihokolia,
Ho-a e ia no kuu lani,
No ua Ohiki kau ka oli—e—e—a—he.
Ke—li—i—loa—a—la malama i—e.

Auhea oukou e ka poe e heluhelu ana i keia Moolelo. Aole keia Mele, i hakuia i ko Umi ma wa, he Mele hou loa keia, no keia wa aku nei no; aka, ua pakui aku no au malalo o keia Moolelo, i maopopo paha ka lilo ana o Piikea, i wahine na Umi, a me kona mau kaikunane, aole nae au i manao, ua pololei wale no na lalani huaolelo o keia Mele, ua hewa iki no kekahi. E nana kakou ma kekahi lalani o ua Mele nei, he makahiapo o Piikea. A Piilani no i hanau mai, aole ia he hanau mua, o Lonoapii no ka mua, (oia o Piilani.) [E ka poʻe heluhelu, eia kekahi ʻōlelo hoʻākāka pokole mai ka mana o kēia moʻolelo i paʻi ʻia e Abraham Fornander: “maloko o keia mele i haku ia, ua komo no ka moolelo o ko Maui mau alii, a ua pili no hoi ka haku ana i na ʻlii o Maui.”]

(Aole i pau.)

Chapter VIII.

Let us now look at this Mele, presented here below, which was composed perhaps in the time of [Kamehameha] I, II, or III, so that we may come to know of ʻUmi’s wahine, Piʻikea and her brothers, born of Piʻilani.

Kukaipaoa, the lofty one is a chief,
A chief of the heavens, a cloud
Of the great heaven is Kumakomako,
A chief of the rocky cliffs of Kahuku,
They are the solid chiefs belonging to Lonokaeho
It was the brow of Lono that was anointed with the water of the coconut,
That was dedicated with the black pig of Kane
The black pig, the ʻawa hiwa of Lono,
O Lono, here is your royal offspring,
Your leaf, your shoot, your offshoot, your bud,
Your sacred chief, [Kihapiilani];
Your chiefly offspring who stands in the light.
Protected is the sacred bud of Keaka,
The tall, straight sprout of Keakamahana
That grew and flowered,
The drooping flower of Hemahema and Kaikilani,
To whom belonged the drooping leaves of Kanaloa,
Like the black haired dog in whose eye
Blackness dwells in the pupil,
With striped marks on the forehead,
Marks of the kikakapu,
The sacred fish with the bitter gall.
Bitter of the chief Keaka, a wahine,
Who grew and developed through Keakealani, a kāne.
By them was the sacred law broken,
Broken by the product of the great chiefs.
Here is a great district chief standing here;
Kauhi is great; it is the foundation of the isles.
Keaka is great for she has produced eight.
The seas of her lands are noised on the shoals,
As rolling waves from the shoals of Kahiki.
Keawe the great commander has arrived,
The only offspring of the cloud in the heaven
By the chief, Kalanikauleleaiwi,
This is Keakaʻs chiefly one, by Keawe.
That attraction was Piilani,
For Keawe dwelt at Piilaniʻs,
The gathering place of great chiefs.
A chief, several chiefs were seen;
They are the chiefs who go idly by,
Walking about until the close of the day.
In the month born of Ikiiki.
The heaven above is panting [for breath],
The rain for the month is far removed,
Far driven away is the rain.
The earth is suffering as one in travail.
The mountain trembles, the flood gushes with violence;
It is indeed stormy for the lands are overturned and floating,
The breast of the island is floating
On the dividing current of Kuala.
Of the small person of the island,
For the sound of crackling is heard,
It is the chiefs on the place of prayer,
They are the people of the sacred house
Within the confines of mana, the lizard.
One belonging to Hina, taken by Haloa.
Excellent Kalani, he is being delayed.
Boasting of his being a great favorite
When the word came to him
To take charge of his kingdom,
For the chief was of the month of Ikiiki, of Kaaona,
Of Hanaia, of Hinaiaeleele.
Thence came Piikea the wahine of Umi,
She was the first-born of Laielohelohe,
Given birth through Piilani.
Lonopii was born, a male.
Given birth through Piilani.
Kihaapiilani was born, a male.
Given birth through Piilani.
Kihaapiilani, Kalanilonakea.
[Of] light skin [and] white loin cloth, Kihapiilani shall see bitterness.
There were four from Laielohelohe,
They possessed the boarder of the kapu
Of Kalamaku of Kauhiholua,
Of Kauhiholua, of Lupeikalani.
It was Nalu that spun the fish-line of Makalii,
The fish-line of three strands which excels in length.
The chief is like a hidden strand
Which was caught at Miloa by Hanauane,
[Kuhihewa] was then born.
Kaihikapu of Kuihewa was the younger,
Kaihikapu with the thick skin,
Crackled skin, crackled by the kapu.
The thick, ugly skin of the chief Mano,
Mano, of the sharp skin, the rough skin,
Like the roughness of the pumpkin leaf,
Like the roughness of the rough-skinned fish,
The peculiar skin of Mano, he of the hard forehead.
The seed of Mano, belonging to Mano
Is the loin product of Mano.
Together with [Nohoamakalii],
Mano lived and cohabited with Pulanaieie;
Kalanipiilani was his child
The only offspring of Manokalanipo,
The eyes are like two kindly chiefs
Who are haughty in their lofty position.
The light showers of the summer
Were scattered on the plain of Kailo,
Calmness is seen at Hauoa of Keawe,
Gathering on the heated road,
The calm and clearness have reached you two.
Drooping is the diminutive of Puna,
Puna of the angry eyes,
The guardian of Kahinanalo
The isle of Ohikihokolio,
Previously secured for my chief;
For the sand crab, let joy prevail,
The long-lived chief, watch over him.*

To all the people reading this Moʻolelo, this Mele was not composed in the time of ʻUmi. It is a newer Mele from a time not long past. But I have included it here in this Moʻolelo so that we might come to understand better why Piʻikea became a wahine of ʻUmi, and so that we might come to know her brothers’ story. I do not think, however, that all of the lyrics of this Mele are completely correct. Some are surely incorrect. For example, let us look at one line of this Mele, which says that Piʻikea is the firstborn “makahiapo” that Piʻilani birthed. However, she was not the first born. Lonoapiʻi (referred to as Piʻilani in this version of the moʻolelo) was the first. [Dear readers, here is another short explanation from the version of this moʻolelo that was published by Abraham Fornander: “The history of the [chiefs] of Maui is mentioned in this chant and the composition of it was made solely for the Maui [chiefs].”]

(To be continued)

*Translation of mele derived from Fornander Collection of Hawaiian Folk-lore, Vol. 4 (1916), pg. 238-43.

Kākau ʻia e J. H. Z. Kalunaaina, Mal. 29, 1862
Hoʻopuka hou ʻia a ʻunuhi ʻia e Kealaulili

Written by J. H. Z. Kalunaaina, Mar. 29, 1862
Republished and translated by Kealaulili

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

9/20/2016

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

E nā hoa heluhelu o ke ala ʻūlili, mai kahi kihi i Kaʻula a kahi kihi i Honokeʻā, mai ka piko o Wākea paʻa i luna a ka mole uaua o ʻĪ paʻa i lalo, ke aloha nui iā kākou a pau. E ʻoluʻolu, e nā hoa heluhelu, e kala mai i kēia wahi mea kākau i ka hala ʻana o nā mahina he ʻekolu ma mua o kēia hoʻopuka hou ʻia ʻana o kēia mahele o ka moʻolelo. Ma ka paʻi ʻia ʻana aku i kēia nūpepa hou, ua piha nā makahiki he ʻelua i kā kākou uhai ʻana i ke kuamoʻo kahiko o ko kākou aliʻi kaulana, ʻo Umi-a-Liloa. A ma kaʻu hoʻolaha hou ʻana aku i kēia moʻolelo hiwahiwa a ka Hawaiʻi, ua piʻi maila ka mahalo i loko oʻu no ka hana noʻiau a ka poʻe kūpuna i kā lākou haku ʻana i nā moʻolelo kahiko o Hawaiʻi nei a i kā lākou paʻi mua ʻana i kēia mau moʻolelo ma nā nūpepa ma ka ʻōlelo makuahine o ka ʻāina nei. He hana koʻikoʻi kā lākou mālama ʻana i nā moʻolelo o ko kākou ʻāina, a ua hoʻoili ʻia kēlā kuleana ma luna o kākou, nā pua kaulana o Hawaiʻi e mohala hou mai nei, a na kākou e hoʻomau aku nō i kēia kuamoʻo no ka pono o ko kākou lāhui. Wahi a kekahi mau haku moʻolelo kaulana o Hawaiʻi, ʻo J. E. Bush lāua ʻo S. Paaluhi, “Aole he loihi o ka noho ana o ka lahui a nalo aku mai ke ao, ke hoomaloka a hoopoina lakou i ka hiipoi ana me na ohohia nui i na moolelo a me na mele o na ano a pau, a kamailio mau imua o ka poe opio i kumu e mau ai na hooipo a me na liʻa ana o ka naau o ke kanaka i ke aloha aina mamuli o ka hooni ana o na moolelo a me na mele e pili ana i kona one hanau, na wahi pana, a me na hana kaulana a kona mau kupuna” (Ka Leo o ka Lahui, Ian. 5, 1893). E nā hoa heluhelu, e huli a e nānā pono kākou i nā moʻolelo o ko kākou ʻāina ʻōiwi, e like me ka moʻolelo nei no ʻUmi, a e haʻi aku i kēia mau moʻolelo i ka poʻe ʻōpio, i mea e mau ai ke aloha no ko kākou ʻāina kihi loa ʻo Hāmākua i loko o ka naʻau o ka poʻe kānaka. He keʻehina paʻa kēia ʻike kuʻuna o ka poʻe kūpuna no kākou e kū ai me he pali lele koaʻe lā me ka haʻaheo a me ke aloha hoʻi no ko kākou kulāiwi. No laila, e hoʻi nō kākou i ke kuamoʻo o ka moʻolelo nei no Umi, a i Maui nō hoʻi kākou e holo ai e hoʻolauna pū me nā kaikunāne o Piʻikea, ʻo Lono-a-piʻi, ka mua, (kapa ʻia ʻo Piʻilani ma kēia mana o ka moʻolelo) lāua ʻo Kihaapiʻilani, ka muli.

Na Noʻeau Peralto
15 Kepakemapa 2016
Paʻauilo, Hāmākua, Hawaiʻi

Dear reading companions of the steep trails, from one corner of this ʻāina at Kaʻula to the other corner at Honokeʻā; from the piko o Wākea above, to the tough taproot of ʻĪ below, great aloha to you all. If you would please, excuse this humble writer for having let three months pass before publishing this next installment of the moʻolelo. With the printing of this latest issue of our newspaper, we have now completed two years on this journey of following along the old pathway of our famous chief, Umi-a-Liloa. In republishing this treasured moʻolelo of our people of Hawaiʻi, I have gained a great deal of respect and gratitude for the skilled artistry of our ancestors in their composition of these moʻolelo and in their printing of these moʻolelo for the first time in the newspapers of Hawaiʻi in the mother tongue of this ʻāina. Their care for the moʻolelo of our ʻāina was a heavy responsibility to carry for generations, and now that responsibility has been passed on to us, the famous flowers of Hawaiʻi, re-emerging anew. It is up to us to carry on these traditions for the benefit and prosperity of our nation. According to two esteemed nineteenth century stewards of our moʻolelo Hawaiʻi, J. E. Bush and S. Paaluhi, “It does not take very long for a nation to disappear from the earth, should they disregard and forget to cherish and tend to, with great enthusiasm, their moʻolelo and mele of all sorts, and should they also neglect to continue to discuss them with the youth. For this is a source that maintains the lust and desire in the naʻau of a person to aloha ʻāina, as the moʻolelo and mele about their birth place, stories places, and the famous deeds of their ancestors stir them into action” (Ka Leo o ka Lahui, Jan. 5, 1893). Dear reading companions, let us seek out and carefully study the moʻolelo of our native homelands, such as this moʻolelo for Umi, and let us tell these stories to our children so that we may perpetuate the aloha that we have in our naʻau for this beautiful “land of the long corner,” Hāmākua. This knowledge of the traditions of our ancestors creates a firm platform for us to stand like the famous cliffs of this ʻāina, with pride and with aloha for our homelands. Therefore, let us return to the path of this moʻolelo for Umi; and to Maui we go, to become familiar with the brothers of Piʻikea—Lono-a-piʻi, the eldest (referred to as Piʻilani in this version of the moʻolelo) and Kiha-a-piʻilani, the youngest.

Noʻeau Peralto
September 15, 2016
Paʻauilo, Hāmākua, Hawaiʻi

Kaʻuiki, Hāna, Maui. Photo by Author, 2012.

Helu VIII.

I ko laua noho ana ma Kauiki, i Maui, o Piilani, me Kihaapiilani. Ua kauoha ae ko lakou makuakane ia Piilani, e malama i kona mau pokii, oiai laua aole i nui ia mananawa [sic]. Aole nae o Piilani i malama i kela kauoha a ka makuakane. Noho pu iho la laua, o na hoa ai o Piilani, he poe e wale aku no, aole he wahi i-a ma ko Kihaapiilani alo, pau loa aku no ka i-a ma ko lakou papa aina, kau wale aku no keia ma ko lakou kua. No ke kokoke o ka ipukai Ohua ma kona alo, lalau iho la o Kihaapiilani elua Ohua, a ho-o ma kona waha, ike mai la o Piilani i ka ai ana a Kihaapiilani, i ua ipukai Ohua la, lalau aku la o Piilani, a i aku la i kona kaikaina, “Nawai la i ai iho nei ka ipukai Ohua?” I aku la kona kaikaina, “Naʻu no i ai aku la, aole hoi aʻu wahi i-a.” E kiola aku ana o Piilani i ka ipukai Ohua, a pa ma ka lae o Kihaapiilani, naha ae la ka ipukai ma kona lae, paumaele kona mau maka i ke kai o ka Ohua, a wewela loa iho la.

Nolaila, oia ke kumu o kona holo mahuka ana, a noho ae oia ma Makawao, ma kela wahi pana o Kalaniwai, a moe wahine oia malaila. [E ike auanei kakou i ka hiki ana o Kihaapiilani i Hawaii, i o Piikea la kona kaikuahine, o ka Umi kaua ana ia ia Maui.] I kona moe ana malaila i ka wahine, aole i ikeia o Kihaapiilani keia, ua manao kona mau makuahonowai, he wahi kanaka kuaaina loa ia. Olelo iho la kona mau makuahonowai i ka palaualelo, i ka moe wale no iloko o ka hale, aole hele i ka mahiai. Lohe no keia ia olelo ana a kona makuahonowai no ia nei, ala ae la kona kakahiakanui, iho i ka ako lau i kai o Haiku, ma kela wahi pana o Kaluaaama.

Chapter VIII.

While Piʻilani and Kihaapiʻilani were living at Kaʻuiki, [in Hāna] on Maui, their father entrusted Piʻilani with the care of his younger siblings, because at that time they had still not reached maturity. Piʻilani, however, did not obey the wishes of his father. One day as they sat together to eat, Piʻilani’s eating companion, all of whom were strangers to him, were given all of the fish. There were no fish placed before Kihaapiʻilani to eat. All of the fish had been placed in the dishes of the others who faced their backs to Kihaapiʻilani. Because the only food near to him was an ipukai (calabash) filled with ʻōhua (baby fish), Kihaapiʻilani reached inside, grabbed two ʻōhua, and stuck them in his mouth. Piʻilani saw Kihaapiʻilani eating from the ipukai ʻōhua, and he immediately grabbed it away from him. He then said to his younger brother, “Who is it that ate from this ipukai ʻōhua?” His brother then responded, “It is I that ate from it. I had nothing else to eat.” Piʻilani then threw the ipukau ʻōhua at the forehead of Kihaapiʻilani, breaking it in to pieces, and spattering the brine of the ʻōhua into his eyes, burning them.

It is for this reason that Kihaapiʻilani ran off, seeking refuge in Makawao, at that wahi pana (storied place) called Kalaniwai. There he stayed and came to live with a woman. [We will soon get to see Kihaapiʻilani’s arrival on Hawaiʻi Island at the place where his sister, Piʻikea, was residing, and Umi’s battle on Maui.] As he lived there with that woman, no one knew that he was Kihaapiʻilani. The parents of his wahine thought he was simply someone from the backcountry. They called him lazy, because he seemed to only sleep inside the house and would not go out to farm the land. Kihaapiʻilani heard of these words that his in-laws were saying about him. So one day he woke up in the early morning, and went down to Haʻikū, at that famous place called Kaluaʻaʻama, to gather lau (sweet potato slips for planting).

Makawao, Maui. Photo by Author, 2015.

Lau ʻuala. Photo by Author, 2014.

I kona iho ana i kai, ike mai la kekahi wahi elemakule, o Kukuiokaʻulani, e iho aku ana keia i ke kula, i aku la o Kukuiokaʻulani i kekahi wahi elemakule, “He Alii paha keia, he kanaka paha, he kahuna paha?” I ka nana ana mai o kekahi wahi elemakule, a ike pono ia, olelo aku la ia Kukuiokaʻulani, “Aole keia he kahuna, he Alii keia e iho mai nei, ina hookahi anuenue; alaila, he kahuna ia, aole elua anuenue o keia e iho mai nei, he Alii keia.” Holo like ae la ia i ko laua manao; no ka mea, ua loheia ka nalowale ana o Kihaapiilani, o ko laua noho no ia a hoea ana, aia no ko laua hale ma kahi e iho mai ana o ua Alii nei. Aloha aku ua mau wahi elemakule nei. Aloha hoi paha ke Alii, aole keia i aloha aku, hamau aku la keia, “Hamau, he nani ia, ua ike iho no olua iaʻu, e huna olua iaʻu a nalo, a mai hoike olua iaʻu.”

Iho aku la no keia a hiki i Kaluaaama, aia malaila ka lau uala, aole hoi o ka ako pono o ka lau, e like me ka ako ana, penei ka ako ana a ua Alii nei. Hoahoa ae la ia i ka lau o ka pue hookahi, a mohola pono, ako pahu pu ae la ia, a koe i kahi o ka lepo, a pela kana hana ana a pau ka mala. Hiki mai ka mea nana ka mala uala, a ike iho la ia, nui kona kumakena, hopu aku la ka mea nana ka mala uala i ka laau, hahau iho la ma kona kua, aole nae eueu ae, ako no keia a nui kana lau uala, hana no keia a haawe, a hoi iuka o Kalaniwai.

I kona hoi ana a hiki i kahi o ua mau wahi elemakule nei, hoomaha iho la oia malaila, ninau mai la na wahi elemakule, “Owai kou inoa?” I aku ke Alii, “O Kihaapiilani koʻu inoa.” Alaila, hoomaopopo ae la ua mau wahi elemakule nei, e like me ka laua mea i kukakuka ai, ninau hou aku la laua, “Pehea ka huakai nui a ke Alii, o ka hele malu ana mai?” Pane mai la ke Alii, “E imi ana i hoa kumakaia no kuu kaikuaana, no Piilani.” Hai aku la ke Alii imua o na wahi elemakule, i ka mea a ke kaikuaana i hana ino ai imua o kona lae, a lohe ae la na wahi elemakule, i aku la laua i ke Alii, “Ua make ko kaikuaana, aia ka mea e make ai, o kela hale e hamama mai la ka puka, e ku mai la i Waikapu, aia ilaila ke kaikuahine o maua, o Pao kona inoa, hele no oe a hiki ilaila, a nana no e kuhikuhi mai i kahi e make ai, o ka make ka hoi ia.” Ua holo i ko ke Alii manao; i aku la ke Alii ia laua, e hoi oia a hiki iuka o Kalaniwai, e kanu i ka lau ana a pau, mahiai ia a o-o ka uala, haaleleia, na na makuahonowai ona, i uku no ko lakou malama ana i ke Alii.

(Aole i pau.)

While he was walking down through the kula lands towards the coast, an old man named Kukuiokaʻulani saw him coming. Kukuiokaʻulani then said to another old man, “Is this perhaps an Aliʻi? A commoner? A kahuna, perhaps?” The other man looked up, and when he was able to see Kihaapiʻilani, he said to Kukuiokaʻulani, “That is no kahuna. That is an Aliʻi coming here. If there was one rainbow that appeared, it would be a kahuna. However, there are two rainbows above this man coming, so this must be an Aliʻi.” They both agreed, as they had heard that Kihaapiʻilani had disappeared. So there they waited until he arrived, as their houses were located in the very place that the Aliʻi was coming to. When Kihaapiʻilani arrived, the two old men greeted him, “Aloha to you who is perhaps a chief.” Kihaapiʻilani, however, did not reciprocate the gesture of aloha. He instead quieted them, “Be quiet. Since you have recognized me here, you must conceal my identity. Do not reveal me to anyone.”

He then continued on to Kaluaʻaʻama, where he would come to find the lau ʻuala (sweet potato slips) that he sought. He did not, however, gather them properly, as one should ʻako (pluck, trim) them. The Aliʻi simply pulled apart the vines, spread them out, and cut them off, leaving only the bare dirt on each mound throughout the entire māla (patch). The farmer of that māla eventually returned, and saw Kihaapiʻilani doing this. The ʻuala farmer became so upset that he grabbed a stick and began hitting him on his back. Kihaapiʻilani, however, was not startled by this at all. He continued to gather his lau ʻuala until he had plenty, bundled them up, and began his return to the uplands of Kalaniwai.

During his return, he stopped at the place of those two old men he had encountered earlier. There he rested, and one of the old men asked him, “What is your name?” The Aliʻi responded, “Kihaapiʻilani is my name.” It then became clear to the old men, just as they had discussed with each other earlier: this was indeed Kihaapiʻilani. Then then asked him, “What is the reason for the Aliʻi’s travels here? Are you perhaps seeking protection?” The Aliʻi responded, “I am seeking someone who can assist me in betraying my brother, Piʻilani.” The Aliʻi, Kihaapiʻilani, then told the old men about the way that his brother had mistreated and disrespected him by defiling his forehead. When the old men heard his story, they said to the Aliʻi, “Your brother will be killed, and the one who can help you kill him lives in that house over there with the open door in Waikapū. There in that house lives our sister. Her name is Pao. Go there and she will direct you to the place where he shall be killed. Death is sure to come.” With that, the Aliʻi was in agreement, and he said to them that he was to return to the uplands of Kalaniwai to plant all of his lau ʻuala. He would cultivate the ʻuala until it had fully matured, then leave it there for the parents of his wahine, to compensate them for their care of the Aliʻi.

(To be continued)

Kākau ʻia e J. H. Z. Kalunaaina, Mal. 29, 1862
Hoʻopuka hou ʻia a ʻunuhi ʻia e Kealaulili

Written by J. H. Z. Kalunaaina, Mar. 29, 1862
Republished and translated by Kealaulili

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

7/10/2016

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

Helu VII.

Hoi o Omaokamau ma, a ahiahi, pae ko lakou mau waa ma Waipio, malaila no ke Alii i noho ai, e haka pono mai ana no na maka, o ka pae aku o Omaokamau, lohe ia ka mea hou. I ko Omaokamau hiki ana imua o ke Alii. Hai aku la ia imua o ke Alii, i na mea hou o Maui, a Piikea i olelo mai ai ia Omaokamau, i haiia’e nei maluna. A pau ka wehewehe ana a Omaokamau no kona hiki ana i Maui, a me na olelo aloha mai a Piikea, kana wahine. Ua lilo ia i mea hoomaikai loa ia i ko Umi mau maka, ninau mai o Umi ia Omaokamau. “Pehea ke ano o ia Alii wahine? He Alii wahine maikai no nae paha ia?” Ae aku la o Omaokamau, “Ae, he Alii wahine maikai no, aole wahine ma Hawaii nei i like pu me Piikea, he kaikamahine opiopio wale no, maikai kona mau helehelena, a mai ka piko poo, a hala ilalo o na wawae.” Alaila, nui iho la ka olioli o ke Alii kane, a hoomakaukau iho la na kanaka o ke Alii i i na mea ai, maloko o na anahulu elua, (oia elua hebedoma.) E like me ke kauoha maia ke Alii wahine ia Omaokamau, elua anahulu, holo aku ke Alii wahine i Hawaii. Ua makaukau na mea ai, a ua lako hoi imua o ko ke Alii mau maka.

Iloko hoi o na anahulu elua, i ka wa a Omaokamau i hoi mai ai i Hawaii, hoomakaukau o Piilani i na mea kupono no kana kaikamahine, i na kahiko nani. A hala na anahulu elua, holo mai o Piikea i Hawaii, me kona mau kanaka hookahi lau waa, ua like paha me 400 waa, ia holo ana mai a lakou a ka moana o Alenuihaha, ike o uka o Waipio i keia mea ula i ka moana, alaila hoomaopopo iho la o uka, o ke Alii wahine keia. Hoolakolako iho la ke Alii kane, i na mea ano maikai, a ua pono ia imua o ko ke Alii mau maka. A kokoke mai o Piikea e pae iuka o Waipio. Uhi paapu ae la ka lani i na ao ua, a iho mai la ke anuenue, e ku ana mamua o ka ihu o ka waa o ka Alii Wahine, a hala mahope o ka auwaa o ua Alii Wahine nei. Me he papale mahiole la, ka hele a kalali lua maluna pono o ke Alii Wahine. I ka pae ana o ka waa o ke Alii Wahine iuka, na Omaokamau i hapai ia ia, mai luna ae o ka waha o ka waa, a hiki imua o ke alo o ke Alii kane, a hoonoho iho la o Omaokamau maluna o na uha o Piimaiwaa.

Ua lohe wale paha kekahi poe no keia huaolelo ka paepae kapu o Liloa, oia ka mea i hoonohoia'i iluna o na uha o Piimaiwaa, i lilo ia i paepae; aka, aole nae keia o ka paepae pololei o Liloa, o Ahaula ka paepae pololei o Liloa, aole nae i weheweheia mai e ka mea nana i hoopuka ma ka Helu 2, o keia Moolelo.

I ka noho ana a laua, he kane a he wahine, a liuliu, aia no i Maui na kaikunane o Piikea, o Piilani ka mua, he kane, o Piikea, ka wahine, o Kihaapiilani, he kane, o Kalaniapiilani, he kane, aha lakou. Ua make nae o Kalaniapiilani, koe lakou ekolu. A no ka make ana o Piilani ko lakou makuakane, hooiliia ka aina o Maui ia Piilani, kana keikikane mua. [E ke hoa heluhelu, ma kekahi mau mana o ka moʻolelo nei no ʻUmi a pēlā pū me ka moʻolelo no ke kaikūnane o Piʻikea, no Kiha-a-Piʻilani hoʻi, ʻo Lono-a-Piʻi ka inoa o ke keikikāne mua a Piʻilani. L.H.] Noho aku o Piikea, a me Kihaapiilani, malalo ona. A no ka loaa ana o ka Piikea kane, o Umi, noho ia i Hawaii, koe na kaikunane ona i Maui, ua hana ino o Piilani ia Kihaapiilani, oia kahi kaiku-ne [sic] aloha loa o Piikea.

(Aole i pau.)

Chapter VII.

ʻŌmaʻokāmau and his traveling companions set out on their return voyage, and when the evening was upon them, their canoes landed at Waipiʻo, where the Aliʻi, [ʻUmi], was living. All eyes were on ʻŌmaʻokāmau, carefully watching on as the news was heard. When ʻŌmaʻokamau arrived before the Aliʻi, he relayed to the Aliʻi the news from Maui—that which Piʻikea had shared with him. When ʻŌmaʻokāmau had finished explaining about his visit to Maui, and about the words of aloha from Piʻikea—ʻUmi’s soon-to-be wahine—ʻUmi was very pleased. He then inquired of ʻŌmaʻokāmau, “What is that Aliʻi wahine (chiefly woman) like? Is she perhaps a very beautiful Aliʻi wahine?” ʻŌmaʻokāmau nodded, “Yes, she is indeed a very beautiful Aliʻi wahine. There is no other wahine like Piʻikea here in Hawaiʻi. She is a young woman with beautiful features, from the piko of her head to the bottom of her feet.”

With this news, the Aliʻi kāne (chiefly man), [ʻUmi], rejoiced, and all of his people prepared food for two anahulu [ten-day periods] (similar to two weeks). Just as the Aliʻi wahine, [Piʻikea], had stated to ʻŌmaʻokāmau, after two anahulu the Aliʻi wahine would sail to Hawaiʻi. Thus, an abundance of food was prepared before the Aliʻi’s eyes.

During those two anahulu after ʻŌmaʻokāmau had returned to Hawiaʻi, Piʻilani made all the necessary preparations of beautiful adornments for his daughter. When the two anahulu had passed, Piʻikea sailed for Hawaiʻi accompanied by a fleet of canoes amounting to one lau, or approximately 400 canoes. While the canoes were still out at sea in the ʻAlenuihāhā, those on land at Waipiʻo could see the red of the canoes on the ocean, and by this sign they knew that it was indeed the Aliʻi wahine. The Aliʻi kāne, [ʻUmi], had completed all of his preparations and was pleased as he was well-furnished with provisions of fine quality.

As Piʻikea neared landing at Waipiʻo, the heavens became completely covered over with dark rain clouds, and a rainbow immediately appeared. It stood like a mahiʻole [feathered royal helmet] directly above the Aliʻi Wahine, extending from the front of the Aliʻi Wahine’s canoe to the back of her fleet of canoes. When the canoe of the Aliʻi Wahine landed, ʻŌmaʻokāmau lifted her from the hull of the canoe and carried her to be in the presence of the Aliʻi kāne. There, ʻŌmaʻokāmau placed her on the thighs of Piʻimaiwaʻa.

Some people have perhaps heard of the term “ka paepae kapu o Līloa” [the sacred platform of Līloa], in reference to that which was placed upon the thighs of Piʻimaiwaʻa, so as to form a sitting platform. However, this is not the true “paepae” of Līloa. ʻAhaʻula is the true “paepae o Līloa,” and that was not clearly explained by the author who published Chapter 2 of this Moʻolelo.

As ʻUmi and Piʻikea remained living together as kāne and wahine, back on Maui were the brothers of Piʻikea: Piʻilani, a kāne, was the oldest; then Piʻikea, a wahine; Kihaapiʻilani, a kāne; and Kalaniapiilani, a kāne. There were four of them total, however, Kalaniapiilani had passed, and only three of them now remained.

When Piʻilani, [their father], had passed, the ʻāina of Maui was inherited by Piʻilani, his eldest son. [Dear reading companion, in other versions of this moʻolelo for ʻUmi, as well as in the moʻolelo of Piʻikea’s brother, Kiha-a-Piʻilani, the name of this eldest son of Piʻilani is Lono-a-Piʻi. Editor’s note.] Piʻikea and Kihaapiʻilani lived under him. However, since Piʻikea had gone to Hawaiʻi to live with her kāne, ʻUmi, only her two brothers remained on Maui, and during that time, Piʻilani began to mistreat Kihaapiʻilani, Piʻikea’s most beloved brother.

(To be continued)

Kākau ʻia e J. H. Z. Kalunaaina, Mal. 22, 1862
Hoʻopuka hou ʻia a ʻunuhi ʻia e Kealaulili

Written by J. H. Z. Kalunaaina, Mar. 22, 1862
Republished and translated by Kealaulili

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Chapter Select

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

4/18/2016

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

"Thus, ʻŌmaʻokāmau was sent off to sail to Maui to explain to Piʻikea their desire to have her betrothed to ʻUmi. When ʻŌmaʻokāmau and his attendants sailed off, they eventually reached Kapueokahi, near that famous puʻu (hill) that stands there at Hāna, Maui (named Kaʻuiki)." Illustration by Haley Kailiehu, 2016.

Helu VII.

I ko lakou noho ana ma Waipio a liuliu. Hoi o Kaleioku i Hilo, ma kahi i haawiia nona, oia no ke alii ma Hilo. Koe o Umi, me Omaokamau, a me Piimaiwaa, a me Koi, o na kanaka ka nui o lakou. Hoomoe ia kekahi kaikamahine Alii, noloko ae o kekahi lala o ko Umi hanauna Alii. Lohe o Kaleioku ma Hilo, e hoomoeia’na o Umi, i kekahi kaikamahine Alii o Kona. Hoole aku o Kaleioku, aole e hoao o Umi i ko Hawaii wahine, mailoko ae o kona hanauna’lii; no ka mea, wahi a Kaleioku, ua puni o Hawaii ia Umi, o Maui koe. Nolaila, paa ko Kaleioku manao, o ke kaikamahine a Piilani, [ʻo Piʻikea kona inoa] oia ka Umi wahine e hoao ai, i lilo wale mai o Maui ia ia, kuikahi ka noho ana, ua oluolu ia i ko ke Alii mau maka, a me na kanaka ona a pau.

Alaila, hoounaia o Omaokamau e holo i Maui, e hoopapu ia Piikea, i wahine na Umi. I ko Omaokamau holo ana me kona mau kanaka, a hiki lakou i Kapueokahi, ma kela puu e ku la ma Hana, i Maui, (o [Kauiki]) pae ko lakou mau waa malaila. Ike mai na kamaaina o uka, i keia mau waa, he mau waa no Hawaii, manao iho la lakou he mau waa kaua, nui ko lakou pioloke, ninau aku o Omaokamau i na kamaaina, “Auhea na Alii.” I aku na kamaaina, “Aia no i ka hale.” Hele aku la o Omaokamau, a hiki imua o ke alo o Piilani, mama mai o Piilani, mama aku keia, aloha lakou ia lakou, a pau ke aloha ana, ninau mai la o Piilani, “Heaha ka huakai a ka Hawaii o ka hele ana mai nei?” I aku la o Omaokamau, “He huakai hoomoe wahine ka’u i hele mai nei imua ou, ua hooholoia e ko Hawaii o Umi ke kane, o Piikea ka wahine, e hoao laua.” I ko Piilani lohe ana i keia, ua oluolu no ia i kona mau maka, hooholo like ae la lakou, a holo.

I ko lakou nei wa o ka pae ana’ku, ua pioloke loa na kanaka, no ke kaua, ua kau ka li o ko lakou mau ili, a me Piilani no hoi kekahi. No ka lohe ana o Piilani, he huakai moe wahine ka Omaokamau i hiki aku ai imua ona, pau ae la kona manao kaua ana; no ka mea, ua loheia e ko Maui poe ka make ana o Hakau ia Umi. Oia ke kumu o ka li ana ana o ka ili o na kanaka. Lohe ae la na kanaka a pau, he huakai hoomoe wahine, hoi mai ko lakou hanu, a i ka hanu pono ana i ko lakou mau kino, pau ae la ko lakou manao weliweli i ke kaua ana.

Kena ae la o Piilani i na kanaka e hoomakaukau i mea ai na na malihini, hoomakaukau koke na kanaka, me ka olioli nui. Ua makaukau ia imua o ke alo o na malihini, ua oluolu like na maka o ka poe kamaaina, imua o na malihini, me he mea la, ua lilo kekahi hapakolu o Umi ia Omaokamau, no kona noho hanohano ana imua o Piilani. A hala ke anahulu hookahi, (oia hoi hookahi hebeboma,) no ka loaa ana o lakou i kekahi makani ino, ka mea ia i hala’i ke anahulu hookahi.

I ko lakou la i hoomakaukau ai e hoi i Hawaii, kauoha aku o Piikea i kana olelo aloha ia Omaokamau, “E! Omaokamau, ke hoi la oe, a hiki imua o ke alo o ke Alii kane i noho Aupuni ia Hawaii, e aloha aku ia ia. Owau nei o kana kauwa wahine, e like me ka mea i hooluolu ia i kona manao, pela e lilo ai iloko o’u iho i mea iini na ko’u naau, a e lilo ana paha ia i mea e hi-a-a ai o ko’u po e noho iho ai, a hiki i ko’u wa e holo aku ai, elua o’u anahulu, holo aku au e ike i ka manao o ke Alii.”

(Aole i pau.)

Chapter VII.

When they had settled in their residence at Waipiʻo, Kaleiokū returned to Hilo—the district that had been given for him to serve as the aliʻi of. ʻUmi remained there in Waipiʻo with ʻŌmaʻokāmau, Piʻimaiwaʻa, Kōī, and a great number of people. During that time, ʻUmi began to court a young female chief from within one of the branches of his own chiefly family. While in living in Hilo, Kaleiokū heard of ʻUmi’s courting this young female chief of Kona, and he expressed his disapproval of their relationship. “ʻUmi should not enter into a union with one of Hawaiʻi’s wahine from within his own chiefly ranks, because,” said Kaleiokū, “ʻUmi has already encompassed all of Hawaiʻi. What remains now is Maui.” And thus, Kaleiokū’s thoughts were adhered to: the daughter of Piʻilani [whose name was Piʻikea] would be the wahine that ʻUmi would enter into a union with so that Maui would become united with Hawaiʻi in peaceful relations. These thoughts were pleasing to the eyes of the Aliʻi and all of his people.

Thus, ʻŌmaʻokāmau was sent off to sail to Maui to explain to Piʻikea their desire to have her betrothed to ʻUmi. When ʻŌmaʻokāmau and his attendants sailed off, they eventually reached Kapueokahi, near that famous puʻu (hill) that stands there at Hāna, Maui (named Kaʻuiki). There they landed their waʻa (canoes). The kamaʻāina of that place standing on shore saw these waʻa from Hawaiʻi and were quite alarmed, thinking perhaps that they were waʻa kaua (war canoes). ʻŌmaʻokāmau then asked of the kamaʻāina there, “Where are the chiefs?” The kamaʻāina responded, “They are in their hale (house).” ʻŌmaʻokāmau then walked over to the place where Piʻilani was residing and the two exchanged greetings of aloha. “Māmā [Was your passage here quick and without trouble]?” asked Piʻilani, and ʻŌmaʻokāmau responded, “Māmā [Indeed, it was].” When they finished their greetings, Piʻilani asked of him, “What is the reason for this journey of yours coming here from Hawaiʻi?” ʻŌmaʻokāmau then responded, “I have been sent here before you on this journey to court a woman. The chiefs of Hawaiʻi have made known their intentions to have ʻUmi, as the kāne, and Piʻikea, as the wahine, enter into a union with each other.” When Piʻilani heard this, he was thoroughly pleased, and they agreed to move forward as intended.

When ʻŌmaʻokāmau and the others had initially landed on shore there, the people became seriously worried that war was to follow. This sent a chill through the skin of the people, and so too for Piʻilani as well. It had been heard by the people of Maui that Hakau had been killed by ʻUmi, and that is the reason for the fear that sent chills through their skin. However, when Piʻilani heard that this visit from the Hawaiʻi chiefs was to court a wahine, his thoughts of war left him. When the rest of the people heard this, their breath returned to them, and when their bodies could breathe properly again in relief, their dreadful thoughts of war left them as well.

Piʻilani then commanded the people there to prepare some food for these malihini (visitors), and they did so with great joy. All of it was prepared in the presence of the malihini, and the faces of all the kamaʻāina expressed their pleasure. It was as if a third of ʻUmi’s kingdom had become ʻŌmaʻokāmau’s, as he was treated with such honor and dignity in the presence of Piʻilani. One anahulu ([10 days] a little over one week) passed as they stayed there, delayed by unfavorable storm winds. On the day that they made ready to return to Hawaiʻi, Piʻikea entrusted her message of aloha to ʻŌmaʻokāmau. “Oh ʻŌmaʻokāmau, when you return to the presence of the Aliʻi kāne who governs Hawaiʻi, give my aloha to him. I am to be his kauwā wahine (servant), as one who is pleased by his wishes. As such, he shall become the object of my inner desire, that which makes my nights sleepless, until the time comes that I am to sail there. I shall wait two anahulu (20 days), and then I will sail to see for myself the intentions of the Aliʻi.”

(To be continued)

E nā hoa heluhelu o ke ala ʻūlili, e waiho kākou i ko kākou moʻolelo nei no ka manawa, a e nānā nō hoʻi kākou i nā mea na lāua i kākau mua i kēia moʻolelo ma ka nūpepa kahiko ʻo Ka Nupepa Kuokoa. Ua paʻi mua ʻia ka mahele mua o kēia moʻolelo no ʻUmi e Simeon Keliikaapuni, a wahi āna, kākau ʻia ihola kēlā mahele o nei moʻolelo e ka poʻe haumāna o ke kulanui ʻo Lāhaināluna. Paʻi mua ʻia akula ia mahele o ka moʻolelo nei i ka puke i kapa ʻia ʻo Ka Mooolelo Hawaii i hoʻoponopono ʻia e Sheldon Dibble i ka M.H. 1838. Eia naʻe, ʻo ka mahele hope nei o ka moʻolelo o ʻUmi a kākou e heluhelu nei, ua kākau mua ʻia kēia mahele o ka moʻolelo e J. H. Z. Kalunaaina no Ka Nupepa Kuokoa i ka M.H. 1862. ʻAʻole laha loa nā inoa o kēia mau mea kākau moʻolelo Hawaiʻi i kēia au e neʻe nei, akā naʻe, he kūpono ko kākou mahalo ʻana i kā lāua hana. No Kewalo Kai, Honolulu, Oʻahu ʻo Keliikaapuni, a no Lapakea, Moanalua, Oʻahu ʻo Kalunaaina. Ma ka heluhelu ʻana i kekahi mau ʻatikala nūpepa i kākau ʻia no lāua, he poʻe akamai i ke kākau moʻolelo a mākaukau hoʻi i ka mahiʻai lāua ma ko lāua mau ʻāina ʻōiwi iho. A wahi a kekahi, ua puka kula ʻo Kalunaaina mai ke kulanui ʻo Lāhaināluna mai.

Eia ihola kaʻu e hoʻolaha ai no ka manawa. Inā he moʻolelo paha ko kekahi e pili ana i kēia mau kākau moʻolelo i mahalo nui ʻia, e ʻoluʻolu e hoʻomaopopo mai, i hiki iā kākou ke hoʻohanohano kūpono i nā inoa o kēia kūpuna naʻauao o Hawaiʻi nei.

Dear reading companions of the ala ʻūlili, let us set aside our moʻolelo for the time being, and let us look to the ones who first wrote this moʻolelo in the old newspaper entitled Ka Nupepa Kuokoa. The first portion of this moʻolelo for ʻUmi was first printed by Simeon Keliikaapuni, and according to him, it was originally authored by the students of the Lāhaināluna seminary school. That portion of the moʻolelo was then published in the book entitled Ka Mooolelo Hawaii, which was edited by Sheldon Dibble in 1838. However, the latter portion of this moʻolelo of ʻUmi that we are now reading was first written by J. H. Z. Kalunaaina for Ka Nupepa Kuokoa in 1862. The names of these writers of Hawaiʻi's moʻolelo are not very well-known in this current time, however, it is proper that we should mahalo them for their work. Keliikaapuni was from Kewalo Kai, Honolulu, Oʻahu, and Kalunaaina was from Lapakea, Moanalua, Oʻahu. In reading some of the articles and letters that were written for them in the old newspapers, it appears that, in addition to being well-versed writers of moʻolelo, they were also skilled farmers in their respective homelands. And according to one article, Kalunaaina was also one of the students that graduated from Lāhaināluna.

That is all that I have to share for now. If anyone has any stories to share about either of these esteemed authors, please do share so that we may properly honor the names of these intellectual ancestors of ours here in Hawaiʻi.

Kākau ʻia e J. H. Z. Kalunaaina, Mal. 22, 1862
Hoʻopuka hou ʻia a ʻunuhi ʻia e Kealaulili

Written by J. H. Z. Kalunaaina, Mar. 22, 1862
Republished and translated by Kealaulili

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

3/16/2016

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

Ua kuapapa nui ke aupuni iā ʻUmi. Illustration by Haley Kailiehu, 2016.

Helu VII.

[Ma ʻaneʻi, e hoʻomaka hou ʻia ke kamaʻilio ʻana no ka huakaʻi kaʻapuni a ke aliʻi, a ʻUmi, i ko lākou hōʻea ʻana i ka palena ʻo Hāmākua a me Hilo.]

Kena ia o Koi e ke Alii, e hele a e pepehi ia Paiea, e like me kana mea i noi ai i ke Alii [ma hope o kā lāua heihei heʻenalu]. O kona hele iho la no ia, a hiki ma kahi o Paiea, mauka o Laupahoehoe, a make o Paiea. Luku aku o Koi ma kekahi wahi o Hilo, i ka poe i ku-e ia Umi i ko laua wa i heenalu ai me Paiea. A pau ae la ka Koi luku ana ia lakou.

Hiki aku ke Alii me kana huakai kaapuni, ma Waipunalei, kahi o Kaleioku. Ua hana o Kaleioku, i ka Heiau, mamua o ko laua wa ilihune, me kana Alii [ʻaʻole naʻe i hei ʻia i ke kanaka]. I ka lilo ana nae o Hawaii ia laua, o Paiea ke kanaka i kau ia i ua Heiau la. Hana o Kaleioku a pau, ilaila kahi a Kaleioku i makia ai i ko Umi noho Aupuni ana ia Hawaii. [E ke hoa heluhelu, wahi a ka poʻe kamaʻāina o ia ʻāina ʻo Waipunalei a me Laupāhoehoe, ʻo Mamala ka inoa o ia heiau lā a Kaleiokū i kūkulu ai. Aia ia heiau ke kū mau nei i kēia lā ma ka ʻāina ʻo Haʻakoa ma luna hoʻi o ka pali ma ka ʻaoʻao Kohala o ke awāwa ʻo Laupāhoehoe e kiʻei iho nei i ka lae kahakai kaulana o ua awāwa uluwehiwehi lā. M.K.]

Noho lakou malaila a liuliu iki, hele aku lakou i ke kaapuni. I ko lakou kaapuni ana, a puni ka Mokupuni o Hawaii, a hiki lakou i Waipio, kahi a lakou i hoomaka aku ai i ka hele kaapuni ana. Elua Kau, elua Hooilo, ua like paha me elua makahiki. Iloko hoi o ko lakou kaapuni ana, ua kuhikuhi aku o Kaleioku i ka palena o kela aina keia aina, a me na palena o na moku o Hawaii. Ua maopopo i ko ke Alii mau maka, nui no hoi ka olioli o na kanaka o Hawaii a puni, i ka ike ana mai ia Umi, ko lakou Alii hou.

Chapter VII.

[Here we will return to our conversation about the journey of the aliʻi, ʻUmi, around the island of Hawaiʻi, as they arrived at the boundary between Hāmākua and Hilo.]

Kōī was then ordered by the ʻUmi to go and kill Paiea, just as Kōī had requested of the Aliʻi [after their surfing competition]. He then immediately went off to Paiea’s residence ma uka of Laupāhoehoe, and there Paiea was put to death. Kōī then continued on to massacre those of Hilo who had stood against ʻUmi when he competed with Paiea in their surfing contest.

The Aliʻi ʻUmi and his traveling companions arrived at Waipunalei, the place of residence of Kaleiokū. Kaleiokū had constructed a Heiau there with his Aliʻi during their days of living in destitution, [but it had not been consecrated with a human offering]. Now that Hawaiʻi had come under the control of ʻUmi, Paiea would be the one to be placed on that Heiau as an offering. Kaleiokū conducted the ceremonies there until they were complete. It is there that Kaleiokū established and solidified ʻUmi’s governance of Hawaiʻi. [Dear reading companions, according to the kamaʻāina of Waipunalei and Laupāhoehoe, Mamala is the name of that heiau constructed by Kaleiokū. The heiau still stands today in the ʻāina of Haʻakoa at the top of the pali on the Kohala side of Laupāhoehoe valley, peering down towards the famous point of that lush valley. Author’s Note]

They all stayed there for some time before continuing on their journey around the island. They traveled around the entire island of Hawaiʻi until they reached back at Waipiʻo, where their circuit had begun. This journey took them two Kau (the dryer season, made up of six lunar months) and two Hoʻoilo (the wetter season, also made up of six lunar months), approximately two years, to complete. During their circuit around the island, Kaleiokū pointed out the boundaries of each and every ʻāina, including those of all the districts of Hawaiʻi. During this time, the Aliʻi witnessed with his own eyes the great joy of all the people around Hawaiʻi when they saw him and rejoiced in knowing that ʻUmi was their new Aliʻi.

E ka mea heluhelu, e ʻoluʻolu e waiho nō hoʻi kākou i ka moʻolelo nei no ka manawa i hiki hoʻi i kēia wahi mea kākau ke hoʻākāka aku i ke kumu no ka hoʻomohala hou ʻia ʻana mai o kēia moʻolelo nei i mua o kākou. Nīnau maila kekahi, “No ke aha ʻoe e paʻi hou nei i ka moʻolelo kahiko no ʻUmi-a-Līloa?” A eia kaʻu pane: Wahi a kekahi kākau moʻolelo kaulana o Hawaiʻi, ʻo ia nō ʻo Joseph M. Poepoe, “O ka makaukau ma na Moolelo o kou Aina Makuahine ke keehina ike mua ma ke Kalaiaina e hiki ai ke paio no ka pono o ka Noho’na Aupuni ana.” Eia kekahi, ʻī maila ʻo Poepoe iā kākou, “E ku mai oukou ma na alanui, a nana a e ninau hoi no na kuamoo kahiko, ‘Auhea ka aoao maikai?’ E ka lahui, pehea la e hiki ai ia kakou ke ninau i ka aoao maikai, ke ole e paa ia kakou ka moolelo kahiko o ko kakou Aina Aloha?” (Ka Naʻi Aupuni, Ian. 17, 1906) Ma o kēia ʻōlelo noʻeau a Poepoe, ʻike nō hoʻi kākou, ua hoʻoikaika ʻia ko kākou keʻehina ma ke kālaiʻāina i ka ʻike o nā kuamoʻo kahiko o ko kākou kūpuna naʻauao, me he mea lā, ʻo nā moʻolelo kahiko o ko kākou ʻāina ʻōiwi nei, ʻo ia nā pōhaku e uhau ai a paʻa ke kahua o ko kākou hālau no ka noho Aupuni ʻana.

He mea koʻikoʻi ko kākou kuamoʻo ʻōlelo no ka poʻe kūkulu aupuni, a he kuleana nui ko ka poʻe haku moʻolelo i ka wā kahiko. Wahi a P. W. Kaawa, aia i loko o ka moʻolelo, “ka huli anaʻku a nana me he aniani la. ‘Me nei ka hana ana o Mea i kona aupuni pono ai kona noho alii ana.’ A hoolohe ke alii i ka olelo a ka Haku Moolelo, ola. A hookuli no hoi make no ke alii” (Ka Nupepa Kuokoa Dek. 23, 1865). Ke huli aku a ke nānā kākou i nā kuamoʻo kahiko o ko kākou ʻĀina Aloha ʻo Hawaiʻi, me he aniani lā, hiki ke ʻike leʻa ʻia, ʻo ko kākou kuamoʻo ʻōlelo ka iwikuamoʻo o ke kino aupuni no ka lāhui Hawaiʻi. Paʻa ke kuamoʻo, kū ke kino. No ia kumu, i haku ʻia ai nā moʻolelo e ka poʻe kahiko no ka noho aupuni ʻana me ka pono, a pūlama ʻia hoʻi ia mau moʻolelo no kākou, nā maka a ka lāhui aloha ʻāina e kukupu nei. ʻO ka moʻolelo nei no ʻUmi kekahi o ia mau moʻolelo koʻikoʻi no ka hoʻomaopopo ʻana ia mea he aupuni pono.

Wahi a kekahi mea kākau kaulana o Hawaiʻi, ʻo Samuel M. Kamakau hoʻi, “I ke kuapapa nui ana o ke aupuni o Hawaii ia Umi-a-Liloa ua kaulana kona inoa mai Hawaii a Kauai, aole alii e like me kona noho aupuni ana.” Eia kekahi, kākau ihola ʻo Kamakau no ke ʻano o ko ʻUmi kūkulu aupuni ʻana me kēia, “I ko Umi-a-Liloa noho alii ana, ua hoonoho oia i ka poe paahana, a ua hookaawale i ka poe i loaa kela oihana keia oihana o ke aupuni. Hookaawale oia i ka papa alii a kaawale, i ka papa kahuna a kaawale, i ka papa kilo a kaawale, i ka poe akamai o ka aina a kaawale. A hookaawale i ka poe mahiai a hookaawale i ka poe lawaia, a me ka poe kalai waa. Hookaawale oia i ka poe koa a me ka poe pale ihe, i kela oihana keia oihana me ka makaukau, a i kela mea paahana keia mea paahana, me ka malama ma ka lakou hana. A pela na kiaaina, na ai okana, na ai ahupuaa, na ai iliaina, ua makaukau i ka hooponoponoia.” (Ke Au Okoa. Dec. 1, 1870) Ma muli o ko ʻUmi hoʻonoho papa ʻana i ka poʻe paʻahana a akamai hoʻi o ka ʻāina, ua lilo ka lāhui Hawaiʻi i poʻe kuleana no kēlā a me kēia ʻoihana a pēlā pū me kēlā a me kēia ʻāina hoʻi ma Hawaiʻi, a pēlā i kuapapa nui ai ke aupuni. He aupuni kūpono ke aupuni kuapapa, no ka mea, kū ke aupuni kuapapa ma luna o ke kahua i kūkulu ʻia e ka poʻe noho papa o ka ʻāina, nā makaʻāinana a me nā konohiki hoʻi. Ma kēia kūkulu aupuni ʻana, lawe mai ka poʻe noho papa i ko lākou ʻike a me ko lākou moʻolelo hoʻi, me he mea lā, he mau pōhaku ko kēlā a me kēia kanaka noho papa o ka ʻāina a halihali mai lākou a uhau i ka pōhaku i kahua a kuapapa nui. Ma luna hoʻi o kēia kahua kuapapa i kūkulu ʻia ai ke aupuni kuapapa. Pēlā nō kā ʻUmi kūkulu aupuni ʻana.

ʻOkoʻa ke kuapapa ʻana o ke aupuni, ʻokoʻa hoʻi ka naʻi aupuni ʻana. Ua kaulana a laha loa ka moʻolelo no ka naʻi aupuni ma Hawaiʻi nei. He inoa ʻo “Ka Naʻi Aupuni” no Kamehameha I, ma muli o kona naʻi ʻana i ke aupuni o ko Hawaiʻi Pae ʻĀina ma lalo ona. He naʻi ka hana nui a Kamehameha I a me kāna mau ʻalihikaua i ko lākou kūkulu aupuni ʻana, ma o ka hoʻouka kaua a me ka hoʻokuʻikahi ʻana. ʻOiai ua naʻi akula ʻo Ka Naʻi Aupuni i aupuni pono no ko Hawaiʻi Pae ʻĀina, ʻaʻole na Ka Naʻi Aupuni ke kahua o ia aupuni. Na kona mau mua i hoʻopaʻa i ke kahua no kona naʻi aupuni ʻana ma nā moku a pau i kēia Pae ʻĀina nei. Na ʻUmi i Hawaiʻi, na Kakaʻalaneo i Maui, na Māʻilikūkahi i Oʻahu, a na Manokalanipō hoʻi i Kauaʻi i hoʻonoho papa i ka poʻe aloha ʻāina i kēlā a me kēia ʻāina, a na ka poʻe aloha ʻāina i hoʻopaʻa i ke kahua no ko lākou aupuni ma o ka hana a ko lākou mau lima ponoʻī. ʻO ke kahua ma mua, ma hope ke kūkulu. ʻAʻole i pono ke aupuni i ka naʻi ʻana o ke aliʻi wale nō.

I kā Davida K. Kahalemaile haʻiʻōlelo ʻana no ka Lā Hoʻihoʻi Ea i ka M.H. 1871, ʻī maila ʻo ia no ke ʻano o ka huaʻōlelo “aupuni” ma Hawaiʻi penei, “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). No laila, ʻaʻole hiki ke kūkulu ʻia ke aupuni e ke aliʻi wale nō. I aliʻi nō ke aliʻi i ke kanaka, a i aupuni hoʻi ke aupuni i ke kanaka kekahi. Wahi a kahiko, hoʻokahua ka ʻāina, hānau ke kanaka. Hoʻokahua ke kanaka, hānau ke aliʻi. Hoʻokahua ke aliʻi, hānau ke aupuni. ʻO ia ke kuamoʻo no ke aupuni kuapapa nui iā ʻUmi, a he aniani ia moʻolelo no kākou, e ka lāhui Hawaiʻi, i ko kākou huli ʻana i ke kuamoʻo kūpono no ke kūkulu hou ʻana i aupuni kūʻokoʻa no Hawaiʻi i kēia au nei.

No laila, e nā mamo haʻaheo a ka mea nona kēia moʻolelo, e hoʻomau ʻia aku kēia wahi moʻolelo mai ka ʻāina kupuna nei ʻo Hāmākua mai i kēia malama aʻe. He kohu pōhaku kūpaʻa nō hoʻi kēia moʻolelo a ke hāʻawi aku nei kēia wahi kamaʻāina o Hāmākua Hikina i nei pōhaku e uhau iho i ke kahua a kākou e kūkulu nei i kuapapa hoʻi ko kākou noho aupuni ʻana. A he kuamoʻo kahiko kēia moʻolelo no ko kākou ʻāina, i mea e hoʻonaʻauao ai iā kākou i ko kākou paio naʻauao ʻana no ka pono o ko kākou lāhui a no ke ea hoʻi o ko kākou ʻāina aloha.

Na Noʻeau Peralto, Mea Kākau
Koholālele, Hāmākua, Hawaiʻi
Malaki 16, 2016

(Aole i pau.)

Dear reader, let us now set aside this moʻolelo for the time being so that this humble writer may clearly explain the reason for this moʻolelo being unfolded and spread out again before us. Some have asked, “Why are you re-publishing this old story about ʻUmi-a-Līloa?” And here is my response: According to one of the famous writers of moʻolelo of Hawaiʻi, Joseph M. Poepoe, “Expertise in the moʻolelo of your motherland is the foundation of knowledge upon which we can make a firm political stance and fight for the pono of our governance.” Furthermore, Poepoe urges us, “Stand, all of you, at the roadway, and look forth and ask of the old traditions, ‘Which is the right way?’ Oh nation, how are we to ask of ourselves the right way, if we are not well-versed in the old moʻolelo of our ʻĀina Aloha?” (Ka Naʻi Aupuni, Jan. 17, 1906) From these wise words of Poepoe, we know that our political stance is strengthened with knowledge of the traditions of our brilliant ancestors. It is as though the ancestral moʻolelo of our native homeland are like stones that we stack together to make firm the foundation for our house of governance.

The continuum of our historical record is of great importance to the builders of our nation, and because of this, the keepers of our moʻolelo were imbued with great kuleana in the days of old. According to P. W. Kaawa, moʻolelo involve “searching and reflecting, like looking in a mirror. ‘This is how so-and-so established their governance, which made pono their reign as an aliʻi.’ And if the aliʻi listened well to the words of the Haku Moʻolelo, life would come to them. But if their words were disregarded, death was sure to fall upon the aliʻi” (Ka Nupepa Kuokoa Dec. 23, 1865). When we search and look towards the ancestral traditions and pathways of our beloved ʻāina of Hawaiʻi, like looking in a mirror, it can clearly be seen that our ancestral traditions (kuamoʻo ʻōlelo) form the backbone (iwikuamoʻo) of the body politic for the Hawaiian nation. If the kuamoʻo is strong, the body stands firm. It is for this reason that moʻolelo about the establishment of pono governance were composed, cherished, and cared for by the people of old for us, the growing offspring of the lāhui aloha ʻāina. The moʻolelo of ʻUmi is one of these important stories for coming to understand what a pono government (aupuni) is.

According to another famous scholar of Hawaiʻi, Samuel M. Kamakau, “When the aupuni of Hawaiʻi was united (kuapapa nui) by ʻUmi-a-Līloa, his name became famous from Hawaiʻi to Kauaʻi. There was no chief who had governed as he did.” Furthermore, Kamakau wrote about the ways in which ʻUmi established this aupuni: “During ʻUmi-a-Līloa’s reign, he organized the practitioners of each and every occupation and craft in the aupuni, and separated them out by specialization. He separated out the class of aliʻi, the class of kahuna, the class of kilo (celestial observers), and those skilled in the knowledge of the land. He separated out the farmers and fishers, and the canoe carvers. He separated out the warriors and those skilled in the martial arts. They attended to each and every craft with great skill, and each and every practitioner took great care in their work. And so it was also with the kiaʻāina (governors), the ʻokana (district) chiefs, the ahupuaʻa chiefs, and ʻiliʻāina chiefs; they were all trained as experts” (Ke Au Okoa. Dec. 1, 1870). Because of ʻUmi’s system of organizing and establishing in place (hoʻonoho papa) the expert practitioners of the land, the Hawaiian nation became a people with kuleana for each and every craft and also for each and every ʻāina in Hawaiʻi. That is how that aupuni became kuapapa (united, peaceful, stable). The aupuni that is kuapapa is a pono aupuni because it stands upon a foundation that is built by the noho papa (people established in place for generations), the makaʻāinana and the konohiki, that is, of the ʻāina. In this form of nation building, the noho papa of the ʻāina bring with them their experience and their moʻolelo, as if each of them carries stones with them, which are stacked together in great numbers (kuapapa) to form a foundational platform. It is then upon this kuapapa foundation that the aupuni kuapapa (unified government) is built. Such is the manner in which ʻUmi built the aupuni.

The process of kuapapa (uniting in peace, stacking together) an aupuni is different from the process of conquering an aupuni (naʻi aupuni). The moʻolelo of the of conquest (naʻi) of the aupuni has become famous and very well-known here in Hawaiʻi. “Ka Naʻi Aupuni” (The Conqueror of the Nation) was a name given to Kamehameha I, because of his naʻi (conquest) of the aupuni of this entire archipelago under his control. “Naʻi” (conquest, striving to obtain) was the primary work of Kamehameha I and his battle leaders in their building of the aupuni, through warfare and diplomacy. And while Ka Naʻi Aupuni did, in many ways, “naʻi” a pono aupuni for these Hawaiian Islands, the foundation of that aupuni was not built by Ka Naʻi Aupuni himself. It was his predecessors who solidified the foundation for his naʻi (conquest) of the aupuni in each and every district and island in this archipelago. It was ʻUmi on Hawaiʻi, Kakaʻalaneo on Maui, Māʻilikūkahi on Oʻahu, and Manokalanipō on Kauaʻi who organized and established in place the people who aloha ʻāina in each and every place. And it was the people, the aloha ʻāina, who established the firm foundation for their aupuni with the works of their own hands. The foundation is first, then it is built upon. An aupuni cannot be made pono if it is only the aliʻi who “naʻi” (conquer, strive for) it.

In a speech given by Davida K. Kahalemaile in 1871 about Lā Hoʻihoʻi Ea, he spoke about the meaning of the word “aupuni” in Hawaiʻi, as such: “The meaning of the word aupuni refers to the chiefs and the common people coming together to deliberate and enact a set of laws for themselves. This unified body is called an Aupuni” (Ka Nupepa Kuokoa, Aug. 12, 1871). Therefore, an aupuni cannot be built by the chiefs alone. Just as the chiefs are chiefs because of the people, so too is the aupuni an aupuni because of the people. According to the traditions of old, the ʻāina creates the foundation upon which the people are born. Then the people create the foundation upon which the chiefs are born. And last, the chiefs create the foundation upon which the aupuni is born. That is the genealogy of the aupuni that was made kuapapa by ʻUmi, and this moʻolelo stands as a mirror for us, the lāhui Hawaiʻi, as we seek out a pono pathway for the rebuilding of an independent aupuni for Hawaiʻi in this new era.

Therefore, oh proud descendants of the one for whom this moʻolelo is written, we shall continue this moʻolelo from the ancestral lands of Hāmākua next month. This moʻolelo is like a steadfast stone, and this kamaʻāina of Hāmākua Hikina offers it here for us to stack upon the foundation we are building to bring about a kuapapa form of governance. This moʻolelo is an old kuamoʻo (tradition, pathway) of our ʻāina, and it can surely enlighten us in our conscious struggle for the pono of our nation and for the ea (life, sovereignty, independence) of our beloved ʻāina.

By Noʻeau Peralto, Author
Koholālele, Hāmākua, Hawaiʻi
March 16, 2016

(To be continued)

Kākau ʻia e J. H. Z. Kalunaaina, Mal. 22, 1862
Hoʻopuka hou ʻia a ʻunuhi ʻia e Kealaulili

Written by J. H. Z. Kalunaaina, Mar. 22, 1862
Republished and translated by Kealaulili

* Italicized text & text in [brackets] are editor/translator/author notes, written by Kealaulili.

** He wahi leo mahalo kēia no ke kōkua ʻana mai o kahi luna hoʻoponopono keu a ke akamai ma ka ʻōlelo makuahine, ka ʻōlelo Hawaiʻi hoʻi. Mahalo nui iā Maya Kawailanaokeawaiki Saffery no ke kōkua ʻoluʻolu ʻana mai!

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

2/17/2016

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

"Then yet another wave came in and ʻUmi said to Paiea, “Let us catch it.” Paiea agreed, responding, “Pae.” The two caught the wave together and immediately found themselves approaching a small rocky islet standing up on the reef." Illustration by Haley Kailiehu, 2016.

Helu VII.

([O Paiea] kela hoa heenalu o Umi, i hai a ma ka Helu 2, o keia Moolelo, a no ka paa kapekepeke maloko o ia Helu, ke makemake nei ka mea nana i kakau ka hapa hope o keia Moolelo, e wehewehe a moakaka lea, i mea e ikeia i ka lawe ana a Umi, i kana aikane o Laupahoehoe, oia kela aikane a Umi, i lilo ai o Puna.)

I ko Umi ma hele ana me Koi, aole o Piimaiwaa me Omaokamau, o Koi ma wale no laua me Umi. I ka hiki ana o laua nei ma kahakai o Laupahoehoe, e heenalu ana o Paiea, a me na kanaka olaila, e hookani ana na kanaka ia Paiea, i ka pae i ka nalu, a me ke akamai ona. Nana aku o Umi i ko Paiea kaha ana mai i ka nalu, o ke ohu wale mai no iluna o ka nalu a pio aku la, aole he pae loa mai a hiki iuka, he pae nae ia i na kanaka olaila. Olelo leo uuku aku o Umi, i kekahi wahi kanaka kamaaina, “O ka pae iho la no ka ia, o ka ohu wale mai no iluna o ka nalu a emi aku, aole pela ka pae o ko makou wahi, he pae ko makou wahi, aia no i ka pae a hala loa iuka o ka paala.”

Lohe iho la ua wahi kanaka kamaaina nei, hele aku la ia imua o Paiea, i aku la ia ia, “O kela kanaka e noho mai la, i mai nei i ko pae ole ka!” Ninau mai la o Paiea ia ia, “Pehea kana olelo ana mai nei?” I aku la ua wahi kanaka la, “Imai nei, o ka pae iho la no ka ia o ka ohu wale mai no iluna o ka nalu, a emi aku, aole ka pela ka pae o ko lakou aina, he pae loa ka ia a ka paala, pela mai nei ia i olelo mai nei ia'u.” Lohe ae la na kanaka a pau e noho ana i ke anaina heenalu, o Paiea. Hookani ae la lakou ia Umi, me ka lakou olelo mai ia Umi, “Akahi wale no mea nana i hoole mai o Paiea, o oe no e ua keiki, o ka Paiea hana mau keia i ike, o ka heenalu.” Kahea mai o Paiea ia Umi, hele aku la o Umi a kokoke i ko Paiea alo, i mai o Paiea ia Umi, “He oiaio auanei ka ia nei mea i olelo mai nei?” I aku la o Umi ia Paiea, “I mea wale ae no hoi au, o ke ku io mai nei no ka ia o ia nei." I aku la o Paiea ia Umi, “E heihei kaua ma ke kaha nalu ana, ina make au ia oe, lilo no hoi au, a i make hoi oe ia’u, lilo oe.” Ae aku o Umi i kana olelo.

O ka pili aku la no ia o Paiea, elua waa kaulua, hookahi waa kaukahi, mau i ka palaoa, ae aku no o Umi, mau hou mai o Paiea, eha waa kaulua, mau mai i na iwi o Umi, ua ae aku no o Umi, ku mai ke keiki kamaaina olaila, a kokua mai ia Umi, eha waa kaulua, e makemake ana o Paiea, e lilo mai na iwi o Umi ia Paiea, aole nae i lilo, no ka nui o ka waiwai o ua keiki nei, pau e ka waiwai a Paiea, i aku o Paiea i ua keiki kamaaina la, “E kipiia no au e oe, make, eia ka! he nui loa kou ohana.” No ka mea, he Alii no hoi malalo aku o Liloa, a o ua keiki nei hoi, he keiki papa ia ma kekahi aoao o Hamakua, a me Hilo. [Eia kekahi, e ka mea heluhleu, ʻaʻole ʻo kēia wahi keiki papa wale nō ke kākoʻo iā ʻUmi ma kēia heihei a lāua. Wahi a kekahi Haku Moʻolelo kaulana o Hawaiʻi nei, ʻo Samuel M. Kamakau nō hoʻi, “ʻO nā ʻāina a pau mai Waipunalei a hiki i Kaʻula, ua pili lākou ma hope o ʻUmi, a ʻo ko Laupāhoehoe a pau, aia lākou a pau ma hope o Paiea.” I mea e hoʻomaopopo ʻia ai iā kākou a pau kēia wahi i kapa ʻia ʻo Kaʻula, e wehewehe iki kēia wahi mea kākau i kahi o kēia ʻāina. He awāwa lōʻihi nō ʻo Kaʻula ma ka palena o Hāmākua a me Hilo Palikū, ma ka ʻaoʻao Hāmākua o kahi e kū mau nei ka hale wilikō kahiko ma ʻOʻokala, a he pili ko kēia awāwa ʻo Kaʻula i ka ʻāina makuahine o ʻUmi ma Hāmākua Hikina nei.]

Holo ae la ka pili a laua nei, o ko laua au aku la no ia, a ke kulana e hee ia’i, u-a-i aku la o Paiea a mawaho iki aku, lana laua nei ilaila, ho-e-a mai ka nalu, pane aku la o Paiea, “Pae kaua.” Hoole mai la o Umi, ho-e-a hou mai la ka nalu, pane hou o Paiea, “Pae kaua.” Hoole hou aku la no o Umi, hoea mai la ka nalu hou, pane mai la o Umi, “Pae kaua.” Pane mai la no o Paiea, “Pae.” Ka laua kaha iho la no ia, pae like a kokoke i kahi moku pu-ko-a e ku ana, hooke mai la o Paiea ia Umi, paa ka poohiwi o Umi, e kunihi ae ana o Umi, hala maloko, mamua aku o ua wahi moku pu-ko-a la, pau ko Paiea pae ana, pae aku la no Umi, a hiki i ka paala. Nana mai la o Koi, ua pohole ka poohiwi, a me ka umauma o Umi, hele mai o Koi a ma ke alo hawanawana mai la ia Umi, “Ina e pa ka aina ia oe, make o Paiea, ia’u.” Ae mai la o Umi i kana noi, o ko Paiea mea i u-a-i aku ai iwaho, no ko Paiea manao e hooke mai ia Umi a paa i ua wahi moku la, a pae mai o Paiea. No ko Umi akamai, pakele mai oia, i kela pilikia mahunehune.

Eo ae la o Paiea ia Umi, pau loa ka waiwai i ua keiki la, koe nae na waiwai i piliia i ka palaoa, no Umi ia, oia ka lilo ana o keia keiki i aikane na Umi ia manawa.

(Aole i pau.)

Chapter VII.

(Paiea was that surfing “companion” of ʻUmi that was told of in Chapter 2 of this Moʻolelo. However, because that part of the story was incompletely recorded, the one who is writing the latter half of this Moʻolelo would like to explain it furthermore clearly, so as to make known the way in which ʻUmi came into relation with his aikāne of Laupāhoehoe. That is, the aikāne of ʻUmi to whom control of the district of Puna was given.)

There was a time when ʻUmi went off walking with Kōī. Piʻimaiwaʻa and ʻŌmaʻokāmau did not go with them. It was only Kōī and ʻUmi. When they arrived at the shore in Laupāhoehoe, Paiea was surfing with some of the others of that place. The people there were praising Paiea and his ability to ride a wave with great skill. ʻUmi looked on as Paiea passed over each wave, rising up and then sitting back with each swell. He didn’t ride any of the waves in to shore, while others there did. ʻUmi then spoke in a quiet voice to one of the kamaʻāina standing there, “Is this how waves are ridden here, by rising up over the swell and sitting back? That is not how we ride waves in our place. When we ride a wave, we ride it all the way in to our shoreline of smooth alā stones.”

When that kamaʻāina heard this, he went before Paiea and told him, “That kanaka sitting over there is talking about you not riding waves.” Paiea then asked him, “What is it that he is saying?” That kanaka responded, “He said, ‘Is this how waves are ridden here, by rising up over the swell and sitting back?’ That is not how they ride waves in their ʻāina. When they ride a wave, they ride it all the way in to the shoreline of smooth alā stones. That is what he said to me.” All those gathered to watch Paiea surf heard these words, and they began to make a ruckus about ʻUmi. They then said to ʻUmi, “This is the first time that someone has challenged Paiea, as you have done, young boy. You should know that surfing is an art that Paiea is most skilled in.” Paiea called out to ʻUmi, and ʻUmi walked over to be in Paiea’s presence. Paiea then said to ʻUmi, “It is true what that person has told me?” ʻUmi responded, “I was simply making a passing remark, but it is true what he has told you.” Paiea then said to ʻUmi, “Let us have a surfing race. If I am defeated by you, I will be yours, and if you are defeated by me, you will be mine.” And ʻUmi agreed to his challenge.

Paiea then set the wager: two double-hulled canoes and one single-hulled canoe, against the palaoa (whale tooth necklace) of ʻUmi. ʻUmi agreed. Then Paiea wagered again: four double-hulled canoes against the iwi (bones) of ʻUmi. And ʻUmi agreed again to this wager. However, at that moment the young kamaʻāina of that place stepped in to help ʻUmi by offering four double-hulled canoes to match Paiea’s wager. It was clear that Paiea wanted the iwi of ʻUmi to become his, but that would not be, for the waiwai (wealth) of this young kamaʻāina was great and Paiea’s had already be exhausted. Paiea then said to that keiki kamaʻāina, “If you were to rebel against me, I would surely be killed, for you have a very large ʻohana!” Paiea was merely a resident aliʻi under Līloa. But this young kamaʻāina, however, he was a keiki papa--a Native whose ancestors for several generations back were Natives of this same place—of this side of Hāmākua and Hilo. Dear reader, allow me to add here that this “keiki papa” was not the only one who backed ʻUmi in this competition. According to one of the famous Haku Moʻolelo of Hawaiʻi, Samuel M. Kamakau, “All the people of the ʻāina from Waipunalei to Kaʻula placed their wagers on ʻUmi, and all those of Laupāhoehoe backed Paiea.” So that we all might come to understand where this place called Kaʻula is, this humble writer will describe it briefly here. Kaʻula is a long gulch at the boundary of Hāmākua and Hilo Palikū. It is located on the Hāmākua side of the place where the remains of the old sugar mill in ʻOʻokala stands today, and it is connected to the lands of ʻUmi’s mother here in Hāmākua Hikina.]

Once their wagers were set, the two of them paddled out to spot where the surf could be caught. Paiea then moved a little further out, and they waited out there floating. When a wave arrived, Paiea said to ʻUmi, “Let’s catch it.” But ʻUmi disagreed. Then another wave arrived and Paiea again said, “Let us catch it.” But again ʻUmi refused. Then yet another wave came in and ʻUmi said to Paiea, “Let’s catch it.” Paiea agreed, responding, “Pae.” The two caught the wave together and immediately found themselves approaching a small rocky islet standing up on the reef. Paiea crowded ʻUmi, pushing him towards it, and as ʻUmi turned to the inside, maneuvering carefully to avoid it, his shoulder was hit. Before reaching that rocky islet on the reef, Paiea pulled off the wave, but ʻUmi continued to ride it all the way in to the smooth alā stones on the shore. Kōī saw that ʻUmi’s shoulder and chest had been scraped and bruised, and so he went over close to ʻUmi and whispered to him, “If the ʻāina comes under your control one day, Paiea will be killed by me.” ʻUmi quietly agreed to his request. The reason why Paiea had moved himself outside was because his intention was to crowd ʻUmi and push him in to that small rocky islet, so that he would win. However, because of ʻUmi’s skill, he was able to just barely avoid that trouble.

Paiea was defeated by ʻUmi. All the waiwai that Paiea had wagered was taken by the young kamaʻāina, with the exception of what he had wagered against ʻUmi’s palaoa (whale tooth necklace). That was for ʻUmi. And so it was at that moment that this young kamaʻāina of Laupāhoehoe became a favored aikāne of ʻUmi.

(To be continued)

Kākau ʻia e J. H. Z. Kalunaaina, Mal. 15, 1862
Hoʻopuka hou ʻia a ʻunuhi ʻia e Kealaulili

Written by J. H. Z. Kalunaaina, Mar. 15, 1862
Republished and translated by Kealaulili

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

1/16/2016

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

"After they had remained for some time in Waipiʻo, Kaleiokū said to ʻUmi, the Aliʻi, “It is pono, perhaps, that you should travel in a circuit around the island of Hawaiʻi.” Illustration by Haley Kailiehu, 2016.

E nā hoa makamaka, ke aloha nui iā kākou a pau. I kēia malama nei ʻo Kāʻelo, ua hōʻea mai ka iʻa nui nona ka lā, ka poʻe koholā hoʻi, i ke kai hohonu o Hāmākua nei. Wahi a kahiko, he hōʻailona ka lele ʻana mai o ke koholā i Koholālele no ka hiki ʻana mai o ka ʻino mai ke kai mai. ʻO Kaulua ka malama ana e hiki mai ai i ka ʻāina wakawaka nei ʻo Hāmākua, a wahi a kekahi mele na Kuapakaa ma ka moʻolelo Hawaiʻi kahiko no Pakaa me Kuapakaa, “ʻO Kaulua, ʻo Hinaiaʻeleʻele, ʻO nā malama ʻino o ka moku lā—e. E ala, e ala e Hāmākua, Ka ʻāina iā Wanua.” No laila, e nā hoa hele o ke ala ʻūlili, e noke aku kākou i ke kuamoʻo me ke akahele. Me he ua Kūnihi lā kākou e hele nihi ai i ke ala ʻūlili o ko kākou ʻāina. Ma kēia māhele o ka moʻolelo no ke aliʻi kaulana o Hāmākua, no ʻUmi-a-Līloa hoʻi, e hiki iā kākou ke uhai aku i ka hoʻomaka ʻana o kā ke Aliʻi huakaʻi kaʻapuni i kona Aupuni, mai Waipiʻo aku a i ko Hāmākua Hikina. Ma ke kuamoʻo aliʻi o ko Hawaiʻi nei, ʻo kēia huakaʻi kaʻapuni a ʻUmi paha ka maka mua o ke kaʻapuni ʻana o nā aliʻi o Hawaiʻi i ko lākou Aupuni. He hana maʻamau kēia pili i ka ʻoihana Makahiki a ke aliʻi i kū pono ai i ka moku. Huakaʻi kaʻapuni akula ke aliʻi me kona poʻe kānaka a puni ka mokupuni, a hoʻokupu maila nā makaʻāinana a me nā konohiki o kēlā me kēia ahupuaʻa i ka waiwai o ko lākou ʻāina, a na ke aliʻi e hoʻokupu aku i ke akua no ka pono o ka ʻāina. He kuleana ka hoʻokupu ʻana no nā kānaka a pau, a no ia kumu i ʻōlelo ʻia ai kēia wahi ʻōlelo noʻeau e ka poʻe kahiko, i ka ʻī ʻana mai me kēia, “I ʻāina nō ka ʻāina i ke aliʻi, a i waiwai nō ka ʻāina i ke kanaka.” I kā ke aliʻi huakaʻi kaʻapuni ʻana i kona Aupuni, hōʻike ʻia ka waiwai ponoʻī o ka ʻāina ma o nā hoʻokupu a nā kānaka, nā kama hoʻi a ka ʻāina.

Pēlā nō hoʻi e ʻike ʻia ai ka waiwai o ke kanaka, ʻo ia hoʻi ka hana kūpono a kāna mau pulapula. Wahi a kūpuna, “I maikaʻi ke kalo i ka ʻohā.” A i kēlā mau mahina aku nei, ua ʻike leʻa ʻia maila ka maikaʻi loa o ke kalo, ʻo ʻUmi-a-Līloa hoʻi, i nā hana aloha ʻāina a kekahi o kāna mau ʻohā. Ma ka moana ʻo Atalanakila, ke hoʻokele mua nei kekahi o kāna mau ʻohā i ka waʻa kaulua ʻo Hōkūleʻa mai Aferika Hema a i Barazila me ka pololei a me ka maikaʻi kū ʻoiʻoi. He huakaʻi kaʻapuni kēia no ke aloha ʻāina a puni ka honua, a kohu like kēia huakaʻi me ka huakaʻi kaʻapuni a ka poʻe aliʻi i ka wā kahiko e hoʻolale ai i ke aloha ʻāina i ko lākou aupuni. Ma Hawaiʻikuauli nei, ke kū kiaʻi nei kekahi o kā ʻUmi mau ʻohā i ka piko kapu o Wākea a pale akula lākou i nā hana pōʻino a hewa hoʻi i luna o ka Mauna a Wākea. I ka pule aku nei, kūpale kekahi o nā ʻohā maikaʻi a ʻUmi, ʻo Kahoʻokahi Kanuha hoʻi, i kāna mau hana aloha ʻāina i mua o ka luna kānāwai o ka ʻaha hoʻokolokolo ma Waimea. Wahi a ka poʻe i hele, i kona hoʻopale ʻana iā ia iho, ua kūʻauhau akula ʻo Kanuha i kona kuamoʻo kupuna mai ʻUmi-a-Līloa mai, he 17 hānauna a hiki aku iā ia iho. Eia kekahi, haʻiʻōlelo maila ʻo Kanuha i kekahi mana o ka moʻolelo no ʻUmi kekahi i mea e hoʻike aku ai i ke kuleana o nā ʻohā a ʻUmi e mālama aku i nā ʻāina mauna o Hawaiʻi nei. I ulu nō ka lālā i ke kumu, a he kumupaʻa nō ʻo ʻUmi-a-Līloa no ka ulu ʻana o kākou, e ka lāhui aloha ʻāina, kāna mau kawowo. No laila, e nā hoa heluhelu, e hoʻomau aku kākou i ka moʻolelo nei o ke aliʻi kaulana o ko kākou ʻāina o Hāmākua, i mea e hoʻomana ai a e hoʻomaikaʻi ai i ko kākou kupuna aloha.

Na Noʻeau Peralto, Mea Kākau
Koholālele, Hāmākua, Hawaiʻi
Ianuali 15, 2015

Dear companions, aloha to you all. During this lunar month of Kāʻelo, the great fish for whom is the sun, the koholā (humpback whales) that is, arrived in the deep seas of Hāmākua. According to the traditions of old, the leaping of the whales at Koholālele is a sign of the time when storms come from the sea. The lunar month of Kaulua will be approaching the rugged land of Hāmākua soon, and according to a chant of Kuapakaa in the old Hawaiian moʻolelo of Pakaa and Kuapakaa, “Kaulua and Hinaiaʻeleʻele; These are the stormy months of the district; Awaken and arise, oh Hāmākua; The land of Wanua.” Therefore, dear traveling companions of the steep trails, let us continue along the path with great care. Like the Kūnihi rain, we shall proceed with caution and intention along the steep cliff trails of our ʻāina. In this section of the moʻolelo for the famous chief of Hāmākua, ʻUmi-a-Līloa, we will have the opportunity to follow the beginning of the Aliʻi’s journey to travel around his kingdom, from Waipiʻo to the lands of East Hāmākua. In the chiefly genealogies of Hawaiʻi, this journey of ʻUmi was perhaps the first time that an aliʻi of Hawaiʻi Island made a complete circuit around their kingdom. This eventually became a common practice associated with the Makahiki ceremonies for aliʻi who were pono in their rule of the island. The aliʻi would travel around the entire island, and the makaʻāinana and konohiki of each and every ahupuaʻa would give hoʻokupu (offerings) of the bounty of their ʻāina. It was then up to the aliʻi to offer those hoʻokupu to the akua so that pono would be maintained across the ʻāina. The offering of hoʻokupu was a kuleana of all people, and it is for this reason that these wise words were said by the people of old, “The ʻāina remains the ʻāina because of the chiefs, and the ʻāina is made abundant by the people.” When the aliʻi made their circuit around the kingdom, the great “wealth” and abundance of the ʻāina was displayed in the hoʻokupu of the people, the kamaʻāina, the offspring of the ʻāina.

Similarly, this is also how the “wealth” of a person is seen—in the merit and integrity of their offspring. According to our kūpuna, “The goodness of the kalo is judged by the ʻohā (young kalo plants) it produces.” And over the past months, the utter goodness of the “kalo,” ʻUmi-a-Līloa that is, has clearly been seen in the actions of aloha ʻāina of many of his “ʻohā.” On the Atlantic Ocean, some of his “ʻohā” are navigating the double-hulled canoe, Hōkūleʻa, from South Africa to Brazil for the very first time in our history, and are doing so with great accuracy and excellent skill. Theirs is a journey to circumnavigate the entire planet, encouraging aloha ʻāina around the world, similar to the circuits traveled by the aliʻi of old around their kingdom to encourage aloha ʻāina around the island. Back here on verdant Hawaiʻi Island, many of ʻUmi’s “ʻohā” are standing firm in protection of the sacred piko of Wākea, and they have successfully warded off the most recent wrongful acts of desecration proposed for the summit of Mauna a Wākea. This past week, one of these brilliant “ʻohā” of ʻUmi, Kahoʻokahi Kanuha, defended his actions of aloha ʻāina before the judge at the courthouse in Waimea. According to those who were present for the hearing, in his defense Kanuha recited his genealogy from ʻUmi-a-Līloa, seventeen generations down to himself. Further, Kanuha also retold a portion the moʻolelo of ʻUmi to demonstrate the kuleana of ʻUmi’s descendants to care for and protect the mountain lands of Hawaiʻi. The branches of a tree grow forth from its trunk, and ʻUmi-a-Līloa is indeed a strong “trunk” from which we as his “branches” and “seedlings,” oh nation of aloha ʻāina, grow forth. Therefore, dear reading companions, let us continue on in this moʻolelo of the famous aliʻi of our ʻāina of Hāmākua, so that we may continue to honor and demonstrate the goodness of this beloved ancestor of ours.

By Noʻeau Peralto, Writer
Koholālele, Hāmākua, Hawaiʻi
January 15, 2015

Helu VI.

Hoi ae la ke Alii ilalo o Waipio, me kona mau kanaka, a hiki lakou ilalo. O ka ke Alii hana, o ka o-o makaihe, me kona mau kanaka ponoi, o Koi, o Omaokamau, o Piimaiwaa, o keia mau kanaka ekolu o ko ke Alii mau koa keia, a ua lilo lakou i mau puu kaua, ke hiki i ka wa kaua mai, e hiki ia lakou ke hele i ke kaua, ua makaukau like no lakou i ka pana laau. O Piimaiwaa nae ka oi o lakou; no ka mea, he pau loa ia Piimaiwaa, ka ikaika o ka uhau ana i ka laau, a me ka hahau ana iluna o ka lima akau, a me ka lima hema, o Koi, he pono ikaika kona ma ka lima hema, o kona lima akau, he nawaliwali iki, o Omaokamau, he pono ikaika kona ma ka lima akau, o kona lima hema, he nawaliwali iki.

A liuliu ka lakou noho ana ma Waipio, i aku o Kaleioku, i ke Alii, “E pono paha e kaapuni oe ia Hawaii nei a puni.” Ua oluolu ia i ko ke Alii mau maka, i ka wa i lohe ia‘i ka olelo a Kaleioku, i oluolu ai ka maka o ua Alii nei, kena koke aku la o Piimaiwaa, i kona luna, e hele e hai aku i na Konohiki o luna o ka aina, e auhau aku ia lakou e kalua i puaa, i ai, i i-a, e hookupu mai imua o ke Alii i na waiwai a pau, a hiki i na palena o Hamakua nei, ua oluolu ia i ka manao o kana wahi luna. A pela no hoi o Kaleioku, i kana wahi luna, no Hilo, a pela i ke aikane a ke Alii, no Puna, ia Omaokamau, no Kau, ia Ehu, no Kona, ia Koi, no Kohala, a pau ka hoolale ana a lakou nei i na luna.

O ka hoomakaukau iho la no ia o ka hele, i aku ke Alii ia Kaleioku, “Ma Kohala kakou e hele ai, a hiki i Kawaihae.” No ko ke Alii makemake loa e ike ia Kawaihae. Hoole aku o Kaleioku i ko ke Alii manao, “Aole oe e pono e ke Alii ke hele ma ka Hema, eia wale no kahi e hiki ai ia oe ke hele, ma ka Akau. Oiai kou hoomaka ana i ke kaapuni i kou Aupuni, ina hoi he Alii ae malalo loa; nolaila, he pono no ia oe ke hele ma ka Hema.” Ua oluolu keia mau olelo a Kaleioku imua o ko ke Alii mau maka.

Hele aku ke Alii ma ka aoao Akau o Hamakua, me kona Kahuna, a me na hoahele, a me na kanaka makemake e hele pu me ka huakai a ke Alii, he nui wale. I ko lakou hele ana ma ka Akau, he ai wale no ka keia huakai kaapuni, i na mea ai i hoomakaukau ia na ke Alii. A hala na anahulu elua, (oia elua hebedoma [ma ka helu ʻana a ka Hawaiʻi, ʻumi lā o ke anahulu hoʻokahi]) kokoke lakou e hiki aku ma kahi o Paiea, [kela hoa heenalu o Umi, ma Laupāhoehoe].

(Aole i pau.)

Kākau ʻia e J. H. Z. Kalunaaina, Mal. 15, 1862
Hoʻopuka hou ʻia a ʻunuhi ʻia e Kealaulili

Chapter VI.

The Aliʻi, ʻUmi, then returned to the valley floor of Waipiʻo with his attendants. There the Aliʻi engaged in the art of spear fighting with his closest of personal attendants, Kōī, ʻŌmaʻokāmau, and Piʻimaiwaʻa. These three men were the koa [warriors, courage] of the Aliʻi, and they became leaders in times of battle, as they were well-trained in the tactics of warfare and skilled in the use of various weapons. Piʻimaiwaʻa was the greatest of the three, for his were the most powerful of strikes with a weapon, with both his right hand and his left. Kōī was sufficiently strong with his left hand, but fairly weak, however, with his right. And ʻŌmaʻokāmau was amply strong with his right hand, and fairly weak with his left.

After they had remained for some time in Waipiʻo, Kaleiokū said to ʻUmi, the Aliʻi, “It is pono, perhaps, that you should travel in a circuit around the island of Hawaiʻi.” When the Aliʻi heard these words of Kaleiokū, he was very pleased. To further please the eyes of the Aliʻi, Piʻimaiwaʻa instructed his overseer to go and tell the Konohiki on each ʻāina within the boundaries of Hāmākua to prepare tributes of pork, fish, and other foods cooked kālua style, and to present hoʻokupu [offerings] of all the great wealth of their ʻāina to the Aliʻi. And as Piʻimaiwaʻa did this, so too did Kaleiokū send his overseer to do the same in Hilo, and the aikāne of the Aliʻi did the same in Puna, as did ʻŌmaʻokāmau in Kaʻū, ʻEhu in Kona, and Kōī in Kohala. So it was that all of them called their overseers to action.

They immediately prepared for the journey, and during their preparations the Aliʻi said to Kaleiokū, “Towards Kohala we shall go, until we reach Kawaihae,” because the Aliʻi greatly desired to see Kawaihae. Kaleiokū, however, disagreed with the Aliʻi’s thoughts. “It would not be pono for you, the Aliʻi, to travel south with your left side facing inland. The proper way for you to travel is towards the north with your right side facing inland. This being the first time you are traveling around your kingdom, only if you were a low ranking chief would it be right for you to travel left towards the south.” These words of Kaleiokū again pleased the eyes of Aliʻi, and he agreed.

The Aliʻi traveled forth along the north [east] side of Hāmākua with his Kahuna, his traveling companions, and a great many others who wished to travel along with the Aliʻi on this journey. During their travels on the north side, they were continuously fed. This circuit around the island became one of eating all the foods that had been prepared beforehand for the Aliʻi. It took them two anahulu (a little over two weeks [in the Hawaiian way of counting, there are ten days in one anahulu]) before they arrived at the place of Paiea, [that surfing companion of ʻUmi in Laupāhoehoe].

(To be continued)

Written by J. H. Z. Kalunaaina, Mar. 15, 1862
Republished and translated by Kealaulili

* He wahi leo mahalo kēia no ke kōkua ʻana mai o kahi luna hoʻoponopono keu a ke akamai ma ka ʻōlelo makuahine, ka ʻōlelo Hawaiʻi hoʻi. Mahalo nui iā Maya Kawailanaokeawaiki Saffery no ke kōkua ʻoluʻolu ʻana mai!

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

12/30/2015

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

Then ʻUmi said to them, “Here are your ʻāina: two for Nunu, and one for Kamai. It will now be up to you to determine the affairs of your ʻāina. With regards to who will have control over these ʻāina, it will be yours to ʻai (control, consume). It will be up to you both to act as you see fit. Do not think of me. If you so choose to pass these ʻāina on to your descendants, that decision is yours to make, and it will be pono." Illustration by Haley Kailiehu, 2015.

E nā hoa makamaka o ke ala ʻūlili, welina mai kākou. Ua hiki maila ʻo Makaliʻi i nei ʻāina pali loa ʻo Hāmākua, a ua hōʻea hoʻi ʻo Lonoikamakahiki i ko kākou mokupuni i kapa ʻia e ka poʻe kahiko, ʻo Lononuiākea. Mai kahi kihi a kahi kihi o ka ʻāina, ʻike leʻa ʻia ka pua ʻana mai o ke kō, a wahi a kahiko, ʻo ka manawa nō ia a ka heʻe e kū ai a nanahu hoʻi ka manō. No laila, e nā hoa hele o ke ala ʻūlili, nā pua kaulana hoʻi o ka ʻāina, e hoʻomau aku kākou i ke kuamoʻo o ko kākou aliʻi kaulana, ʻo ʻUmi-a-Līloa hoʻi. Ma ka mahele aku nei o ko kākou moʻolelo, ua ʻike kākou i ka lilo ʻana ʻo ʻUmi i aliʻi nui no Hawaiʻi, a ʻo Kaleiokū hoʻi kona kahuna nui. Ua pau ʻo Hakau i ka pepehi ʻia e nā kānaka no Hilo Palikū a no Hāmākua hoʻi, a ua ʻike ʻia ka hana pono a ke aliʻi i hoʻopaʻa ai kona noho aupuni ʻana. Ma ka mahele nei o ka moʻolelo, e ʻike ana kākou i kahi hana kupanaha a ke aliʻi i kona hāʻawi ʻana aku i ka ʻāina i kēlā mau wahi ʻelemakule no Waipiʻo. No laila, e nā hoa heluhelu, e hoʻomau aku kākou i ke kuamoʻo, a ʻike i ke au nui i ke au iki e like me ka pono i ka haku ʻana i ko kākou moʻolelo.

Na Noʻeau Peralto, Mea Kākau
Koholālele, Hāmākua, Hawaiʻi
Kekemapa 30, 2015

Dear companions of the steep trails, greetings to you all. The lunar month of Makaliʻi is upon us here in the land of the tall cliffs, Hāmākua, and Lonoikamakahiki has arrived here on our island of Hawaiʻi, which was called Lononuiākea by the people of old. From one corner to the other of this ʻāina, the flowering of the kō (sugar cane) is clearly seen, and according to the old traditions, this marks the time when the heʻe (octopus) is abundant and also when the manō (sharks) come in and bite. Therefore, dear traveling companions of the steep trails, the famous flowers of this ʻāina, let us continue forth along the pathway of tradition of this famous aliʻi of ours, ʻUmi-a-Līloa. In the last section of our moʻolelo, we came to see how ʻUmi became the aliʻi nui of Hawaiʻi and Kaleiokū his kahuna nui. Hakau’s reign was put to an end, as he was killed by the people of Hilo Palikū and Hāmākua, and the pono deeds of the true aliʻi were seen, which solidified his reign as leader of the kingdom. In this portion of the moʻolelo, we will now come to see another amazing and interesting deed of the aliʻi, as he gave ʻāina to those old men from Waipiʻo. Therefore, oh reading companions, let us continue forth along the path and come to know the big currents and the small currents, as is pono in the telling of our moʻolelo.

By Noʻeau Peralto, Writer
Koholālele, Hāmākua, Hawaiʻi
December 30, 201

Helu VI.

I ko lakou noho ana, ninau ae la ke Alii, “Auhea la na wahi elemakule, o Nunu, a me Kamai?” [E ka mea heluhelu, e hoʻomanaʻo nō hoʻi kākou i ka inoa ʻē aʻe no kēia wahi elemakule, ʻo Kakohe hoʻi, i hōʻike ʻia aʻela ma ke kekahi mau mana o kēia moʻolelo nei. L.H.] I ae la kekahi, “E i ae no.” I mai la ke Alii, “E koi koke aku oukou ia laua.” Kii ia aku la ua mau wahi elemakule nei, a hiki mai la, pane aku la ke Alii, “O olua mai la ia.” Ae mai la laua, “Ae,” O ko Umi hele no ia me ua mau wahi elemakule la, o Omaokamau, o Koi, o Piimaiwaa, a me na kanaka, e nana i ke kuahiwi o ka aina o ke Alii, i ka palena o ko laua mau aina. A hiki lakou nei iluna o Koaekea, he aina e pili ana me Waipio. [Wahi a kekahi kamaʻāina no Waipiʻo, aia ʻo Koaʻekea ma kahi kilohana ʻo ka pā nānā hoʻi e kū nei i luna o Waipiʻo i kēia mau lā. L.H.]

Alaila, i aku la ke Alii i kekahi wahi elemakule ia Nunu, o kahi elemakule ikaika iki ia. “E holo oe mai keia wahi aku, a i hina ala ae no oe, holo no, ina oe i ike iho i ko maloeloe, noho iho oe, make oe ia’u.” Ua lilo ia olelo a ke Alii, i mea makau na ia wahi elemakule. O ka holo aku la no ia o Nunu, me Omaokamau, ka mea i holo pu ai me Omaokamau, i ike i kahi e hana’i ua wahi elemakule nei, mamuli o ka ke Alii kauoha. Holo laua nei a ku-ku-au-au, holo no laua nei a huikau na wawae, holo no laua nei a keehi no kahi wawae i kahi wawae, a hina iho la o Nunu ilalo o ka honua, nui loa kona hanu, me ke ahaaha loa, oia no oe i ka puaa i make i ka wela o ka la la, ke ahaaha. A hiki aku la o Umi me ia wahi elemakule, me Kamai, e nui ana ka hanu o Nunu, pane iho la ke Alii, “E! make!!” Hu ae la o Nunu, “Hu.” Noho iki iho la lakou malaila a oluolu ae la o Nunu, pane mai la ke Alii ia Nunu, “Mai ko wahi au i holo mai nei a hiki i kahi a kakou e noho nei, elua Ahupuaa, o kou mau aina keia.”

Lohe iho la o Kamai, ka lua o kahi elemakule. I iho la ia ma kona naau, pela ka ka haawi ana a keia Alii i ka aina i na kanaka, he holo a moe okoa, o ka make wale aku no koe, i iho la ia ma kona naau. Oia hoi e like me ke Alii i lawelawe pono iho i ka maua mea ai, pela hoi kela e hooluhiluhi mai ai ia maua. Eia ke kumu o ke kanalua o kona naau, no kona nawaliwali, ua elemakule loa ia.

I aku la o Umi ia Kamai, “Oia e! e holo hoi oe!!” Holo aku la o Kamai laua o Piimaiwaa, mamuli o ka ke Alii kauoha ia Piimaiwaa, e holo pu laua, holo aku la a pau ke Ahupuaa hookahi, hina iho la ua wahi elemakule ia ilalo i ka honua, nui iho la kona hanu, e like me Nunu. A hiki aku la ke Alii me Nunu, pane aku la ke Alii, “E! make ea!!” Hu ae la ia, “Hu.” Kela hua olelo a na wahi elemakule i kau ia ae la, “Hu.” Aole ia o ka haina pili pono i ka ke Alii mau hua olelo, “O u ka pono, a me ae." Aka, noloko ae o ka ikiiki paupau aho loa, a me ka naenae loa no hoi paha kekahi, nolaila i hoopuka ae ai laua, “Hu.” Aka hoi, ua maopopo no i ke Alii, he “U” no ia.

Alaila, i aku la o Umi ia laua, eia ko olua mau aina, elua o Nunu, hookahi o Kamai, ia olua no ka hooponopono o ko olua mau aina, o na mea o luna o ko olua mau aina, na olua no e ai, na olua no e hana e like me ko olua makemake, mai manao ae olua ia’u, ina olua e hooili aku i ko olua hooilina, pono no.

(Aole i pau.)

Kākau ʻia e J. H. Z. Kalunaaina, Mal. 15, 1862
Hoʻopuka hou ʻia a ʻunuhi ʻia e Kealaulili

Chapter VI.

As they all remained there, the Aliʻi [ʻUmi] asked of them, “Where are those old men, Nunu and Kamai?” [Oh reader, let us remember also the other name of this old man, Kakohe, as it is seen in other versions of this moʻolelo. Editor’s Note.] One of them responded, “They are here.” The Aliʻi then said, “Go and request of their presence.” The two old men were then fetched, and when they arrived before the Aliʻi, he said to them, “Is it indeed you two?” And they responded, “Yes.” At that moment, ʻUmi began walking with those old men, along with ʻŌmaʻokāmau, Kōī, Piʻimaiwaʻa, and the others, to the uplands of the land of the Aliʻi to see the boundary of their [Nunu and Kakohe’s] lands. It was then that they arrived atop Koaʻekea, an ʻāina adjacent to Waipiʻo. [According to one kamaʻāina of Waipiʻo, Koaʻekea is the site of the current Waipiʻo valley lookout. Editor’s Note.]

The Aliʻi [ʻUmi] then said to one of the feeble old men, Nunu, “You must run forth from here. If you fall, get up and continue running. And if you get weary and decide to sit and rest, you will be killed by me.” These words of the Aliʻi frightened the old man, and so he immediately started running. ʻŌmaʻokāmau ran along with him to see the area that the old man covered, as the Aliʻi had commanded. They ran until they began to wobble and shake. They ran until their legs became tangled, and as one foot tripped over the other, Nunu fell down to the ground. He was breathing very heavily, panting profusely like a pig dying in the heat of the sun. When ʻUmi arrived there with the other old man, Kamai, Nunu was still breathing heavily, and the Aliʻi said to to him, “Death!” Nunu could merely grunt back, “Hu.” There they all sat for a little while until Nunu recovered, and then the Aliʻi said to Nunu, “From the place that you began running until this place here where we now sit, there are two Ahupuaʻa. These are now your ʻāina.”

Kamai, the second of the old men, heard this. His naʻau then told him, this is perhaps how the Aliʻi gives ʻāina to people: They must run until they fall down, with death being all that remains. This his naʻau told him. Just as the Aliʻi had served us our food, that is how he will have us labor. And this worried him in his naʻau, because he was very old and feeble.

ʻUmi then said to Kamai, “Now, you run!!” So Kamai and Piʻimaiwaʻa began running. As the Aliʻi had commanded, Piʻimaiwaʻa ran along with Kamai, and they ran until they had covered one Ahupuaʻa. There, the old man fell down, gasping for breath, just like Nunu. When the Aliʻi and Nunu arrived there, the Aliʻi said, “Death!!” And old man’s only response was a grunt, “Hu.” This word that the old men uttered, “Hu,” was not the proper response to what the Aliʻi had said. “U,” or “ʻae” (yes) would be the proper response. However, due to their shortness of breath and exhaustion, the word came out as “Hu.” Regardless, however, the Aliʻi understood that it was indeed “U”.

Then ʻUmi said to them, “Here are your ʻāina: two for Nunu, and one for Kamai. It will now be up to you to determine the affairs of your ʻāina. With regards to who will have control over these ʻāina, it will be yours to ʻai (control, consume). It will be up to you both to act as you see fit. Do not think of me. If you so choose to pass these ʻāina on to your descendants, that decision is yours to make, and it will be pono."

(To be continued)

Written by J. H. Z. Kalunaaina, Mar. 15, 1862
Republished and translated by Kealaulili

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

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

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

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

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

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Kealaulili, Mea Kākau

Haley Kailiehu, Artist

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

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

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

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

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

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

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

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