Moolelo no Umi Blog

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

9/17/2015

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

"...You prevailed in your time of destitution, and you are now the Aliʻi ʻAi Moku of Hawaiʻi. The people will now live under your protection, and if your actions are seen as pono by the people, your reign will continue on. If your actions, however, are not pono, like those of your older brother, ‘he hoʻokuli ka make, he hoʻolohe ke ola’ [to disregard these words will bring death; to heed these words will bring life].” Illustration by Haley Kailiehu, 2015.

E nā hoa makamaka o ke ala ʻūlili, welina mai kākou. Ua hiki maila ʻo Hilinama i nei ʻāina pali loa, a mau nō hoʻi ko kākou hahai ʻana i ke kuamoʻo o ka mea nona kēia moʻolelo, ʻo ia nō ʻo Umi-a-Liloa. Ma kēia mahele o ia moʻolelo, e ʻike ana kākou i ka lilo ʻana o ka ʻāina a puni o Hawaiʻi iā Umi a pēlā pū me nā hana a ke aliʻi a me kona kahuna ʻo Kaleiokū e mākia ai a paʻa nō hoʻi ke aupuni o Hawaiʻi nei. Wahi a kekahi kākau moʻolelo kahiko kaulana o Hawaiʻi nei, ʻo Samuel M. Kamakau, “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, ua malama oia i na elemakule a me na luahine a me na keiki makua ole; a ua malama i na makaainana, aole pepehi kanaka aole aihue. He alii haipule o Umi-a-Liloa noho aupuni ana nolaila, makemake iho la na ‘Lii Moi o na mokupuni e, e lawe aku i ka lakou mau kaikamahine punahele i mau wahine na Umi-a-Liloa; He anaina wahine alii he lehulehu ka Umi-a-Liloa, a ua huipuia me na kaikamahine a ka noa, a ua lilo o Umi-a-Liloa i kupuna no na ʻLii, a ua lilo i kupuna no na makaainana, aole he makaainana o Hawaii e olelo mai ana aole he kupuna no makou o Umi-a-Liloa, a ina o ke kanaka e hoole mai, no ka ike ole i na kupuna” (Ke Au Okoa. Dec. 1, 1870). No laila, e nā hoa heluhelu, e hoʻomau aku kākou i ke kuamoʻo o ke aliʻi kaulana o ko kākou kulāiwi aloha ʻo Hāmakua.

Na Kealaulili, Mea Kākau
Koholālele, Hāmākua, Hawaiʻi
Kepakemapa 17, 2015

Dear companions of the steep trails, greetings to you all. The lunar month of Hilinama has arrived here in the land of the tall cliffs, and here we continue to follow along the pathway of one for whom this moʻolelo was written, Umi-a-Liloa. In this portion of our moʻolelo, we will come to see all the lands of Hawaiʻi Island come under the control of Umi, as well as the actions of the aliʻi and his kahuna, Kaleiokū, to establish and solidify their governance over Hawaiʻi. According to one of the famous authors of Hawaiʻi’s moʻolelo of old, Samuel M. Kamakau, “When the kingdom of Hawaiʻi became united under Umi-a-Liloa, his name became famous from Hawaiʻi to Kauaʻi. There was no chief who had governed as he did. He cared for the old men, the old women, and the parentless children. He cared for the commoners, and there was no murder or theft allowed. Umi-a-Liloa was a pious chief in his reign, and so the great chiefs of the other islands desired to bring their favorite daughters to become wives of Umi-a-Liloa. Numerous were the chiefly wives of Umi-a-Liloa, and combined with the young women free of kapu, Umi-a-Liloa became an ancestor of chiefs and an ancestor of commoners. There is no commoner of Hawaiʻi who can say that Umi-a-Liloa is not an ancestor of theirs. And if there is someone who disagrees, it is because they simply do not know of their ancestors” (Ke Au Okoa, Dec. 1, 1870). Therefore, oh reading companions, let us continue on along this pathway of the famous chief of our beloved homelands of Hāmākua.

By Kealaulili, Writer
Koholālele, Hāmākua, Hawaiʻi
September 17, 2015

Helu VI.

Hoi mai na kanaka o Hakau, mai kuahiwi mai, me ka laau kauila o ke akua o ua o Hakau. E noho aku ana o Umi, me kona mau kanaka; alaila, ike iho la na kanaka i ko lakou Alii, ua make. Aloha no lakou; aka, aole aloha nui; no ka mea, ua ike lakou i ka hana a ia Alii, i kona wa i noho Aupuni ai, he luku wale i na kane maikai, me na wahine maikai, ke lohe ia Alii i ka olelo mahaloia. Ina e mahaloia o mea, no ka maikai o ke poo, i ka hele a pakiikii, kuku na maha, ma ke poo e okiia’i a kaawale, ina hoi he maikai ma ke kino, no ka pololei o ka oiwi, e oki pu ia ke kino, ina hoi ma ke kua o ka wahine ka maikai, ma ke kua no e okiia’i.

Ua mahaloia kekahi keiki e kekahi wahi kahuna o ua o Hakau, a ua lohe o Hakau, a no ka mahaloia o ua keiki la no ka maikai o ka oiwi, kena aku ia i kekahi kanaka ona e kii, kii ia aku la, a hiki mai, he wahi keiki maikai io no. Ooki ae la ke Alii, a moku pu mawaena, a make iho la ua keiki la, lohe ae la kona makuakane ponoi, ua make kana keiki, pane ae la ua makuakane nei, “Ooki pahupu ae la oia i kuu keiki, pela e oki pahupu ia’i kona noho Aupuni ana, a ka la kauila o ke akua, o kona la ia e make ai." Ua ko ka olelo a keia wahi kahuna.

I ka po o Muku, kapapa kaulua, penei ke kapapa ana o kaulua. Hele aku la na Kahuna me na kanaka e pili ana i ua poe Kahuna la, a hiki i kahi o ka waa, hookoeleele ma na niao o ka waa. Ina e hele aku kekahi kanaka, hopu mai na kanaka, pepehi a make, hoolou ae la i ka makau, ka inoa o ua makau la, o (Manaiakalani,) ina aole e loaa ke kanaka, o ka Limukala o ke kai, ka mea e hawele ai a paa ka makau, lawe aku a ka Heiau. Ua lilo keia kauila me ke kapapa ana o kaulua na Kaleioku, no kana Alii no Umi. Lilo o Hawaii a puni ia Umi, a noho Aupuni ae la ia. Iloko o kona noho Aupuni ana, haawi ae la ia i aina no kona poe hoa hele, lilo o Kau ia Omaokamau; lilo o Puna i ke aikane a Umi; lilo o Hilo ia Kaleioku; lilo o Hamakua ia Piimaiwaa; lilo o Kohala ia Koi; lilo o Kona ia Ehu; pau ae la na Moku o Hawaii i ka haawiia e Umi no lakou.

Ku mai o Kaleioku, a wehewehe mai i kona manao imua o ke Alii, penei kana i wehewehe ai, “E ke Alii, e hoolohe mai, ke ku nei au imua o kou alo, a me ke alo o kou mau kanaka, ke hoolilo nei oe e ke Alii, i Kahuna au nou, a o oe hoi ke Alii, e like me kau mea i ike ai no’u ma kuu ano Kahuna ana, oiai ua hooko mai ke Akua, e noho Aupuni oe, ua lanakila ae oe mailoko o kou wa ilihune, a ke lilo nei oe i Alii ai Moku no Hawaii nei, a e noho ana na kanaka malalo o kou malu, ina e ikeia he pono kau hana e ke Alii imua o na kanaka, e mau aku no kou noho Aupuni ana, ina pono ole kau hana ana e like me ko kaikuaana, he hookuli ka make, he hoolohe ke ola.” Alaila, hoolako ae la o Kaleioku i ua Alii nei, me kekahi kanaka ponoi ona, oia o Omaokamau.

Kena ae la o Kaleioku, e ku ua Alii nei iluna, ku ae la ia, a me Omaokamau, ewalu paha anana ke kaawale mawaena o laua. He hoailona keia a Kaleioku i hana aku ai i ke Alii, i mea e maopopo ai ia Kaleioku ka paa o kona Aupuni, me ka paa ole, ina e ike o Kaleioku i ka paa o kana hana ana; alaila, e hiki ia Kaleioku, ke makia a paa kona Aupuni, ina e pono ole kana hana ana, aole e hiki ia Kaleioku, ke makia.

A ia laua e ku ana, o ke Alii, a me Omaokamau, aia ia Omaokamau ka Laau-palau, o ka inoa o ua laau la, o Kaniaupiookalani [E ke hoa heluhelu, e hoʻomanaʻo mai i kēia lāʻau pālau, ʻo ia nō ka lāʻau pālau a Liloa i hāʻawi aku ai iā Akahiakuleana no kā lāua keiki, ʻo ʻUmi, a na Akahiakuleana i hāʻawi aku i ia lāʻau iā ʻŌmaʻokāmau; MK], aole e pahu wale ia ia laau, aia no ka wa e pahu ai ia laau, a pa ka aina; alaila, pahu a ma ke ano hoailona a na Kahuna. Olelo aku o Kaleioku ia Omaokamau, “E Omaokamau e! O ko ikaika no a pau loa!! Pahua i ka piko o ke Alii!!!” No ka mea, ua ike o Kaleioku ia Omaokamau, he kanaka ikaika i ka pahu Maka-ihe. Pahu aku la o Omaokamau, o wahie ka ai, o ka lele aku la no ia o ka laau, a kokoke i ka piko, o ke ku aku no ia, puka pu ma ke kua, e pale ae ana ke Alii, hala ma kekahi poohiwi, hala ka ihe mahope, me ka lele no, e hopu aku ana keia ma ka welau o ka ihe, paa no i ke Alii. Ike mai la o Kaleioku i ka hala ana o ka ihe, a me ka paa ana ma ka welau, olioli nui iho la ia.

Alaila, i aku o Kaleioku i ke Alii, “E ke Alii, ke ike nei au, ua pono kau hana ana imua o ko’u mau maka, e like me ka’u mea i ao aku ai ia oe, e ke Alii, a me kou mau kanaka ma ka panalaau, i mea e paa’i kou Aupuni. Ke hoolilo nei au ia’u iho i keehana wawae nou, aole mea nana e kaili aku kou noho Aupuni ana. Ke i mai nei ko Akua ia’u, e like me kau pale ana i ka ihe, a hala, pela oe e noho ai i ka pono o kou Aupuni, a hala oe i ka make. E like me kou hopu ana aku i ka welau o ka ihe a paa, pela e paa’i ka noho Aupuni ana o kau keiki, a me kau moopuna, a pua, a mamo, a kawowo loa aku.” A pau ae la, ka Kaleioku wehewehe ana.

(Aole i pau)

Kākau ʻia e J. H. Z. Kalunaaina, Mal. 8-15, 1862
Hoʻopuka hou ʻia a ʻunuhi ʻia e Kealaulili

Chapter VI.

The people of Hakau returned from the uplands with their sticks for readorning the akua of Hakau, and ʻUmi and his people remained there. They then saw that their aliʻi was dead, and they expressed their regrets, but their aloha for him was not great, for they had seen the deeds of that aliʻi during his reign. Whenever the aliʻi heard words of praise towards beautiful men or women, he would simply slaughter them. If someone was praised, perhaps, for the beauty of their head, being flat and upright on the sides, then it was their head that was cut off. If perhaps it was their body that was praised, for being of a sturdy physique, then their body was cut up. And if it were the back of a woman that was praised, then her back was cut up.

Once a young boy was praised by a kahuna of Hakau. When Hakau heard this praise of the boy for his handsome physique, he commanded one of his attendants to go fetch the boy. When the boy was fetched and brought before him, Hakau saw that he was a truly handsome young man. The aliʻi then killed the boy, cutting him in half. When the boy’s true father heard that his son had been killed, the father responded, saying, “He has cut my son in half, and that is how his reign shall be cut in half. On the day that his akua is readorned with feathers, that is the day he will die.” And so the words of this kahuna were fulfilled.

On the night of Muku, it was time to kāpapa ulua [catching the “ulua” for a sacrifice], and this is how the “ulua” was caught. The Kāhuna and the attendants of these Kāhuna went to their canoe and began striking a beat on the sides of the canoe. If a man came by, then the attendants would catch and kill him, and hook his body with a large hook. The name of this hook was Manaiakalani. If, however, a man was not obtained, then limu kala from the sea was bound to the hook and taken to the heiau. These ceremonies of the kauila and the kāpapa ulua were taken on by Kaleiokū for his Aliʻi, ʻUmi. All of Hawaiʻi Island was now under the control of ʻUmi, and so he established his government. During his reign, ʻUmi gave ʻāina to his trusted traveling companions: Kaʻū went to ʻŌmaʻokāmau; Puna went to the aikāne of ʻUmi; Hilo went to Kaleiokū; Hāmākua went to Piʻimaiwaʻa; Kohala went to Kōī; and Kona went to ʻEhu. All the districts of Hawaiʻi were given to them by ʻUmi.

Kaleiokū then stood up and expressed his thoughts before the Aliʻi, ʻUmi. This is what he expressed, “Oh Aliʻi, listen to me. I stand before you and before the presence of your people. You are making me, oh Aliʻi, your Kahuna, and you the Aliʻi, as you came to know from me and my works as a Kahuna before. And now the Akua have fulfilled this; you will now reign. You prevailed in your time of destitution, and you are now the Aliʻi ʻAi Moku of Hawaiʻi. The people will now live under your protection, and if your actions are seen as pono by the people, your reign will continue on. If your actions, however, are not pono, like those of your older brother, ‘he hoʻokuli ka make, he hoʻolohe ke ola’ [to disregard these words will bring death; to heed these words will bring life].” And then Kaleiokū prepared the Aliʻi with one of his own personal attendants, that is, ʻŌmaʻokāmau.

Kaleiokū commanded the Aliʻi to stand along with ʻŌmaʻokāmau, with eight anana (fathoms) between them. What Kaleiokū was about to conduct would signify whether his kingdom would be firmly established or not. If Kaleiokū saw that his [ʻUmi’s] actions were firm, then Kaleiokū would be able to firmly establish his kingdom. If, however, his actions were not pono, then Kaleiokū would not be able to establish it.

While the two of them, the Aliʻi and ʻŌmaʻokāmau, were standing, ʻŌmaʻokāmau had with him the lāʻau pālau (war club), the name of which was Kanīʻaupiʻookalani [Oh reading companion, remember that this lāʻau pālau is this war club of Liloa that he gave to Akahiakuleana for their son, ʻUmi, and it was Akahiakuleana who gave this lāʻau to ʻŌmaʻokāmau; Editor’s Note]. This lāʻau was not used for any purpose other than when the land was obtained [by a chief], and then it was thrust forth as a test by the Kahuna. Kaleiokū then said to ʻŌmaʻokāmau, “Oh ʻŌmaʻokāmau! With all of your strength!! Thrust forth [the lāʻau] to the piko of the Aliʻi!!!” Kaleiokū knew well that ʻŌmaʻokāmau was very skilled in the art of spear throwing, and so ʻŌmaʻokāmau hurled the lāʻau, utilizing an attack style called “wahie.” The lāʻau flew directly toward the piko of the aliʻi. If it hit him, it surely would have pierced through to his back. But the Aliʻi deflected it, sending the spear past his shoulder, and as it flew behind him, he caught the spear by its tip. It had been secured by the Aliʻi. Kaleiokū witnessed the spear being dodged and caught by its tip, and he rejoiced in this.

Then Kaleiokū said to the Aliʻi, “Oh Aliʻi, I see that what you have demonstrated before my eyes is pono, and that you have done as I have instructed you and your attendants, oh Aliʻi, in the art of spear throwing. This is what will make your kingdom firmly established. I will now become a step beneath your feet. No one shall usurp your reign over this kingdom. The Akua have spoken to me thus; just as you deflected the spear until it passed you, so shall your reign in this kingdom be pono until you pass into death. And just as you caught the tip of the spear and held it firmly, so too shall the governance of this kingdom be held firmly by your keiki (children), moʻopuna (grandchildren), pua (flowers, descendants), mamo (posterity), and very last kawowo (seedling, progeny).” And with that, Kaleiokū’s speech concluded.

(To be continued)

Written by J. H. Z. Kalunaaina, Mar. 8-15, 1862
Republished and translated by Kealaulili

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

8/18/2015

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

"When the first of them arrived in front of Hakau, the last of them was still on top of the pali. There were so many of them, the last of them could not be seen. They surrounded Hakau completely, as he sat in the center, until they were standing around him, twelve lines deep, with the stones they carried wrapped in ti leaves like paʻi ʻai." Illustration by Haley Kailiehu, 2015.

E nā hoa makamaka o nei ʻāina kihi loa mai kahi kihi i Kaʻula a kahi kihi i Honokeʻā, mai ka piko o Wākea paʻa i luna a nā pali kū o Papa paʻa lā i lalo, aloha nui kākou. Eia nō kākou ke hoʻomau aku nei i ke kuamoʻo o nā kupuna i ko kākou haʻi hou ʻana i nei moʻolelo no ke aliʻi kaulana o ko kākou ʻāina aloha ʻo Hāmākua. Ma kēia mahele o ua moʻolelo kaulana lā, e ʻike ana nō kākou i kekahi haʻawina koʻikoʻi o nā kūpuna, pili nō hoʻi i ke ʻano o ke aliʻi maikaʻi. Wahi a kahiko, “I aliʻi nō ke aliʻi i ke kanaka.” Hoʻokahua ka ʻāina, hānau ke kanaka. Hoʻokahua ke kanaka, hānau ke aliʻi. Pēlā nō i lilo ai ka ʻāina a puni o Hawaiʻi iā ʻUmi-a-Liloa. Na ka poʻe kānaka o Hāmākua nei i hoʻopau ai ka noho aliʻi ʻana o ke aliʻi hewa ʻo Hakau, a na lākou nō i hoʻokahua ai ka noho aliʻi ʻana o ke aliʻi pono hoʻi, ʻo ʻUmi. No laila, e nā hoa heluhelu o ke ala ʻūlili, e hoʻomau aku kākou i nei moʻolelo o ke aliʻi kaulana o nei ʻāina pali loa ʻo Hāmākua.

Na Kealaulili, Mea Kākau
Koholālele, Hāmākua, Hawaiʻi
Aukake 17, 2015

Dear companions of this land of the long corner, from one boundary at Kaʻula to the other at Honokeʻā, from the “piko o Wākea” fixed above to the sheer pali of Papa fixed below, great aloha to you all. Here we are continuing on the pathways of our ancestors as we retell this moʻolelo of the famous aliʻi of our beloved ʻāina of Hāmākua. In this section of this famous moʻolelo, we will come to learn of one of the most important lessons of our ancestors in relation to the characteristics of a good chief. According to the traditions of old, “I aliʻi nō ke aliʻi i ke kanaka (A chief is a chief because of the people).” The ʻāina creates the foundation upon which the people are born, and the people create the foundation upon which a chief is born. That is how all the ʻāina of Hawaiʻi came under the control of ʻUmi-a-Liloa. It was the people of Hāmākua who ended the reign of the wicked chief, Hakau, and it was they too who created the foundation for the reign of the pono chief, ʻUmi. Therefore, oh reading companions of the steep trails, let us continue on with this moʻolelo of the famous aliʻi of this ʻāina of the tall cliffs, Hāmākua.

By Kealaulili, Writer
Koholālele, Hāmākua, Hawaiʻi
August 17, 2015

Helu V.

O ka la ia o Kane, he la kapu ia no ke akua o Hakau. O ka lakou nei [ʻo ʻUmi mā hoʻi] hana i noho ai malaila, o ka wahi i ka pohaku i ka la-i, elua pohaku a ke kanaka hookahi, ua hanaia me he pai ai la. Aole kanaka hele wale, eia nae ka poe hele wale, aole a lakou mau pohaku. O ke Alii o Umi, o Kaleioku ke kahuna, o Koi he keiki hookama, me Piimaiwaa, o Omaokamau, he makuakane. I ka hele ana nae o Umi e ike ia Liloa, kona makuakane, ua hooliloia o Omaokamau i keiki hookama na Umi. Aole ia he pololei, (he makuakane kahu ka pololei.)

Moe lakou nei a kakahiaka ae, o ka la ia o Lono, he la kauila huluhulu ia no ke akua o Hakau. Ua pau loa na kanaka iuka o kuahiwi, i ka pau ana o na kanaka i kuahiwi, i aku ke Alii o Hakau, i na wahi elemakule, “I keia kauila huluhulu wale no, i ka noho o’u o ke Alii.” I mai la na wahi elemakule ia Hakau, “He pono ia, ina na ko kaikaina ke kii mai e kaua ia oe, alaila pii pu oe me na kanaka, aole, nau no keia kii ia ia. Ina no ua hewa ka lakou hana ana mai, o ka nui no o kou mau kanaka, make no ia, aole e pakele ia oe.” Ua oluolu ia i ko ke’lii manao, koe iho lakou nei eha, o Hakau, o Nunu, o Kamai [o Kakohe paha ia], a me ka a-i puupuu a ua Alii nei.

A mehana iki ae la ka la, o ka hora 7 paha ia. Iho ana o Umi i ka pali o Waipio, me na kanaka ona, a haule ka maka mua ilalo o kahawai, aole i pau mai ka maka hope, i aku o Hakau ia ua mau wahi elemakule nei, “He la kauila hoi keia, he la kanaka ka hoi!” I mai la ua mau wahi elemakule nei ia ia, “O na kanaka no ou o Hamakua nei, e lawe mai ana i ai nau.” A kokoke mai na kanaka, ike aku o Hakau i kekahi poe elima, e hele wale mai ana, aole a lakou auamo. Oia o Umi, o Koi, o Kaleioku, o Piimaiwaa, o Omaokamau, i ae la ke Alii, “elima poe e hele wale mai nei, aole a lakou auamo,” i mai na wahi elemakule, “O ko poe hoaaina no hoi paha ia.” No ka ike pohihihi o Hakau ia Omaokamau, i aku o Hakau i na wahi elemakule, “I hea la hoi ko’u wahi i ike ai i ke kanaka mamua e hele mai nei?” I aku na wahi elemakule, “O kekahi hoaaina no hoi paha ou, he Alii hele pinepine hoi oe ma Hamakua nei; nolaila, ua ike no hoi paha oe, ae ae la ke Alii.” E ike ke Alii o Omaokamau, ina ua holo ia, aole oia i ike iki, ua nalowale loa i kona mau maka.

Hiki ka maka mua i ke alo o Hakau, aia no ka maka hope iluna o ka pali, aole ike ana aku o ka pau ana. Poai ae la lakou nei a puni o Hakau, noho ia iwaena konu, he umikumamalua poai puni ana o lakou, me ke ku no iluna, me na auamo pohaku a lakou, ua paa i ka wahi ia i ka la-i, me he pai ai la. Hele mai o Umi a ku iwaena konu, ike o Hakau, o Umi keia, ua noonoo oia, e make ana ia, kulou iho la ke poo o Hakau ilalo, a kahea ae la o Umi ia Omaokamau, hele mai la ia a ku mahope o Umi. Kena ae la ia e kii e pepehi ia Hakau, hele mai la ia, a lole ae la i ka auwae iluna, pane iho la o Omaokamau. “A make, na Omaokamau, na Umi.” O ka pohaku a lakou nei, ua hooleiia iluna o ke kino o Hakau a paa, ku ke ahua. O ka laau a na kanaka o Hakau i pii ai i kua-hiwi, o ka laau no ia o ka pu-o-a o Hakau ua like me he Heiau la. Make iho la o Hakau, na Kaleioku i hoomahanahana. O kona lilo ana ia i Kahuna nui no Umi, kana Alii, ua ko ae la kana mea i manao nui ai, ua lilo o Hawaii ia laua.

(Aole i pau)

Chapter V.

It was the day of Kāne, a day kapu to the akua of Hakau. And there [above Waipiʻo, ʻUmi and his people] engaged in the task of wrapping stones in ti leaves, two stones per person, wrapped up like bundles of paʻi ʻai [hard pounded kalo]. There were no people who were to go forth without stones, except for the aliʻi, ʻUmi; Kaleiokū, the kahuna; Kōī and Piʻimaiwaʻa, the adopted sons; and ʻŌmaʻokāmau, the makuakāne [elder male relative of parent’s generation]. When ʻUmi had first gone to see Līloa, his father, it was said that ʻŌmaʻokāmau became an adopted son of ʻUmi, but that is not correct (he was actually a makuakāne kahu [guardian]).

They rested there until morning on the day of Lono, the day on which the akua of Hakau would be readorned in feathers. All of the people went into the uplands, and when they had all reached the kuahiwi, the chief, Hakau, said to the old men, “This is the only time during my reign as aliʻi that my akua has been readorned by feathers and I have stayed back.” And the old men responded to Hakau, “It is pono. If your younger brother would have brought war to you first, then you would have ascended the uplands with your people. But no, you are to bring war to him. Even if mistakes are made by them, your people are many, and he will be killed. He will not escape you.” This pleased the thoughts of the aliʻi, and so only the four of them remained: Hakau, Nunu, Kamai [perhaps Kakohe], and the ʻāʻīpuʻupuʻu [attendant] of the aliʻi.

When the sun began to warm the day, at about 7 o’clock perhaps, ʻUmi was descending the pali of Waipiʻo with his people, and when the first of them arrived below at the stream, the last of them had not left the top yet. Hakau [saw this] and said to the old men, “This is a day reserved for readorning the akua with feathers, and yet there are people walking about on this day!” The old men then responded, “Those are your people of Hāmākua bringing food for you.” And as the people approached, Hakau noticed a group of five walking towards him without carrying sticks. They were ʻUmi, Kōī, Kaleiokū, Piʻimaiwaʻa, and ʻŌmaʻokāmau. And the aliʻi exclaimed, “There are five people coming towards us without carrying sticks.” So the old men responded, “Those, perhaps, are your hoaʻāina [land tenants].” Hakau then caught an obscure glance of ʻŌmaʻokāmau, and he asked of the old men, “Where have I seen that man in the front coming towards us?” And the old men responded, “That must be one of your hoaʻāina. You are a chief that travels often through Hāmākua, so you must have seen him before.” The aliʻi nodded in agreement, “Yes.” And the aliʻi of ʻŌmaʻokāmau saw that Hakau did not recognize them. They had been forgotten by his eyes.

When the first of them arrived in front of Hakau, the last of them was still on top of the pali. [There were so many of them], the last of them could not be seen. They surrounded Hakau completely, as he sat in the center, until they were standing around him, twelve lines deep, with the stones they carried wrapped in ti leaves like paʻi ʻai. ʻUmi then walked forth and stood in the middle. Hakau saw that it was ʻUmi, and knowing that death was upon him, Hakau lowered his head. ʻUmi then called to ʻŌmaʻokāmau, and he came and stood behind ʻUmi. ʻUmi gave the order to kill Hakau, and so ʻŌmaʻokāmau walked forth, grabbed Hakau’s chin, and yanked it upwards. ʻŌmaʻokāmau then said, “You are killed by ʻŌmaʻokāmau, by ʻUmi.” Then the stones they had carried were thrown on to the body of Hakau until they stood firmly in a large mound. The carrying sticks of Hakau’s people who had ascended into the uplands were then placed on top to make the pūʻoʻa [a cone-shaped structure made for the dead] of Hakau, and the structure stood like a heiau. Hakau had been killed, and it was Kaleiokū who administered the hoʻomāhanahana [a relaxing of the kapu]. It was then that Kaleiokū became the kahuna nui of ʻUmi, as his previous prediction had come to full fruition: Hawaiʻi was now under their control.

(To be continued)

Kākau ʻia e J. H. Z. Kalunaaina, Mal. 8, 1862
Hoʻopuka hou ʻia a ʻunuhi ʻia e Kealaulili

Written by J. H. Z. Kalunaaina, Mar. 8, 1862
Republished and translated by Kealaulili

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

8/18/2015

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

"Hiki i na la o Ole, hele mai o Umi, Kaleioku, a me na kanaka o laua a pau loa, aole kanaka noho iho i keia hele ana. A hala na la o Ole ia lakou nei i ke alanui, hele mai no lakou nei o na la o Kaloa, a pau na la o Kaloa, hiki lakou nei i Kemamo, e kupono ana ma Waipio. Noho lakou nei ma ia wahi." Illustration by Haley Kailiehu, 2015.

Helu V.

Eia ke kumu o ka ninau pinepane a na wahi elemakule. E makemake ana laua, e ike aku ia Umi, pela ko laua manao ana, aole laua i ike a poeleele. Olelo mai ua mau wahi elemakule nei ia Kaleioku, “Aole ka hoi i ike aku nei i ko hanai e Kaleioku, a poeleele loa?” I mai la o Kaleioku ia laua, “Aole ka olua i ike i ke kanaka i noho iho nei la!” I mai ua mau wahi elemakule la, “Ke kanaka no i noho iho nei la?” Ae aku o Kaleioku imua o laua, “Ae, oia no hoi.” I hou mai la ua mau wahi elemakule nei ia Kaleioku, “Ka a-i puupuu i hana iho nei i ka mea ai a maua la?” Ae aku no o Kaleioku ia laua, “Ae, na’u no hoi i hoonoho iho nei, i mea nana e hoomakaukau i na mea ai imua o olua.” Kahaha loa ka manao o ua mau wahi elemakule nei, kulou like ko laua mau poo ilalo, me ke kaumaha loa o ko laua naau. A ea ae la ko laua mau poo iluna, pane mai ia Kaleioku, “Aole mea e nalo ai keia hilahila.” I aku o Kaleioku i ua mau wahi elemakule la, “He Alii waiwai anei keia e hoomailani aku ai ia ia, he Alii ilihune, o kana waiwai iho la no ia, o ka a-i puupuu aku imua o olua.”

Ia manawa koke no, pane mai ua mau wahi elemakule nei ia Kaleioku, “Aole a maua waiwai nui e paa’i ka hope o ke Alii, hookahi no a maua waiwai, o ka aina o Hawaii nei a puni, no ke Alii no Umi.” I aku o Kaleioku ia laua, “Aole paha e lilo ka aina ia Umi, ke ike ae la no olua, aole he nui o na kanaka. Ina paha e kaua, make paha ia Hakau, i ka mea nui o na kanaka; no ka mea, no Hakau wale no a puni o Hawaii nei.” I mai na wahi elemakule ia Kaleioku, “Ua make o Hakau, aole ia e ola, aia i ka la e kauila ai o ke akua, o ka la ia ona e make ai, aole e pakele. Na maua no e hoolale i na kanaka e pii a pau i kuahiwi, koe iho ke Alii hookahi, a me kona a-i puupuu, o maua no hoi, aha wale iho no makou e koe, ia la, make ia.”

Alaila, akaka ae la ia Kaleioku ka mea e make ai o Hakau, aole e eha ka ili, ua oluolu like ia i ko lakou manao. Noho iho la ua mau wahi elemakule nei, a liuliu, ua like paha me akahi malama. I ka la a laua nei i hoomakaukau ai e hoi i Waipio, kauoha laua nei ia Kaleioku, me Umi, a me na kanaka a pau loa o laua, e pepehi ia Hakau. “Ke hoi nei maua i keia la, a moe maua i ke alanui, elima paha la, i ke ono paha, hiki maua ilalo o Waipio. E noho oukou a hiki i na la o Ole ma, a me na Kaloa; no ka mea, ekolu Ole, ekolu Kanaloa, aono la a oukou e hele ai. A hiki i ka la o Kane, noho oukou iluna o Waipio, a i kekahi la ae, oia ka la o Lono, ka la ia e kauila huluhulu ai, make o Hakau ia la.” Ua hooholo like ia e ko lakou manao.

Hoi ua mau wahi elemakule nei, a hiki ilalo o Waipio, o ke ono ia o ka la. Hiki laua imua o ke alo o ko laua Haku, mama aku o Hakau ia laua, “Mama ka Hilo.” “Anoai wale e ka Haku o maua.” O kela huaolelo, anoai he aloha imua o ke Alii, ninau mai ke Alii ia laua, “Ua ike aku nei olua ia Umi?” Ae aku la laua. “Ae, ua ike aku nei maua.” Ninau hou ke Alii ia laua, “Pehea kona noho ana?” “Ke noho la no me kona kahu a kakou i lohe iho nei, me Kaleioku.” “O ko maua mea ia i hoi koke mai nei, e pono paha e kauila ko akua.” Kahaha mai ke Alii. “Kahaha! kainoa aia a hoonene kaua, alaila, kauila ke akua, aole ka hoi he honene kaua, kauila e no ke akua; owau wale no hoi ke Alii.” I aku ua mau wahi elemakule nei. “Ua ike aku nei maua i na kanaka o ko kaikaina, o Umi, ua nui loa, e noho mai paha auanei, a kipi mai ia oe, nolaila, pulapula ko maua mau maka. Eia ka wa pono, oi uuku kona mau kanaka.” Ua oluolu ia i ko ke Alii manao, pau ae la kona naau kahaha, manao iho la ke Alii, he oiaio ka na wahi elemakule.

Hiki i na la o Ole, hele mai o Umi, Kaleioku, a me na kanaka o laua a pau loa, aole kanaka noho iho i keia hele ana. A hala na la o Ole ia lakou nei i ke alanui, hele mai no lakou nei o na la o Kaloa, a pau na la o Kaloa, hiki lakou nei i Kemamo, e kupono ana ma Waipio. Noho lakou nei ma ia wahi.

(Aole i pau)

Chapter V.

This is the reason for the constant questioning of those old men. They were wanting to see ʻUmi, and they were thinking, they wouldn’t be able to see him at night. The old men told Kaleiokū, “Will we not see your hānai, oh Kaleiokū, until the very dark of night?” Kaleiokū then responded to them, “Did you two not see the man who was staying here?!” The old men then said, “The man who was staying here?” Kaleiokū nodded before them, “Yes, that was was him.” The old men again responded to Kaleiokū, “The ʻāʻīpuʻupuʻu [steward] who prepared our food?” Kaleiokū nodded again, “Yes, I was the one who placed him here, so that he would be the one to prepare the food before the two of you.” The thoughts of those old men became those of shock, and they lowered their heads down, with great remorse in their naʻau. When they raised their heads again, they responded to Kaleiokū, “There is nothing to conceal this shame.” Then Kaleiokū said to those old men, “Is this such a great Aliʻi that I should honor him as such? He is but a poor chief, and his wealth is the service he has provided for the two of you.”

Just then, the old men responded to Kaleiokū, “We have nothing of worth to give in return to the Aliʻi. We have but one thing of worth—the ʻāina of all of Hawaiʻi—and it shall be for the Aliʻi, ʻUmi.” Kaleiokū responded to them, “The ʻāina may not come under ʻUmi’s control, as you two can see, there are not many people here with us. If battle was to ensue, we would likely be killed by Hakau and his many people, because Hakau’s domain extends all around this island of Hawaiʻi.” The old men then said to Hakau, “Hakau will die. He will not live. On the day the akua is ceremonially readorned with feathers, that is the day he will die. There shall be no escape. We will hasten the people to ascend to the uplands, and only the Aliʻi and his ʻāʻīpuʻupuʻu [attendant] will remain. We will then gather with those who remain, and that is when he will die.”

And then it became clear to Kaleioku how Hakau would be killed. They were all of the same mind; their skin would not be bruised [in battle]. Those old men stayed there for some time, approximately one month. On the day that they prepared to return to Waipiʻo, they directed Kaleiokū and ʻUmi, and all of their people, to kill Hakau. “We are returning today, and will rest along the pathway for five days perhaps. On the sixth, we will arrive back at Waipiʻo. Remain here until the days of the ʻOle and Kāloa moons; because there are three ʻOle [moons] and three Kanaloa [moons], and these are the six days you will be traveling. When the day of Kāne arrives, stay above Waipiʻo, and on the next day, the day of Lono, the day that the akua will be refeathered, that is the day that Hakau will die.” Their thoughts were all in agreement.

The old men returned and reached the bottom of Waipiʻo on the sixth day of their travels. When they arrived before their chief, Hakau said to them, “Māmā ka Hilo [“Hilo is light,” an exclamation of good travels.].” “ʻAnoʻai, greetings to you, chief of ours.” That word, “ʻanoʻai,” is an expression of aloha before a chief. The chief then asked of them, “Did you two see ʻUmi?” They both nodded, “Yes, we did see him.” Then the chief asked of them again, “How is he living?” [They responded] “He is living with his guardian, Kaleiokū, as we had heard. That is the reason that we returned immediately. It is perhaps time to readorn your akua with feathers.” Surprised, the aliʻi gasped, “Kahaha! I thought only when war is being made that the akua is refeathered. This is not a time of war. The akua has already been adorned with feathers; I am the only chief.” The old men then said to him, “We have seen the people with your younger brother, ʻUmi. They are great in number, and they will perhaps rebel against you. Therefore, our eyes have been angered. This is the right time to act, as his people are still small enough in number.” And with that the chief’s thoughts were in agreement. He was no longer surprised. The chief belived that that old men were telling the truth.

When the days of the ʻOle [moons] arrived, ʻUmi, Kaleiokū, and all their people began their travels. No one stayed back on this journey. As the days of ʻOle passed, they continued along the path, and then as the days of Kāloa passed, they arrived at Kemamo, directly above Waipiʻo. And at that place they waited.

(To be continued)

Kākau ʻia e J. H. Z. Kalunaaina, Mal. 8, 1862
Hoʻopuka hou ʻia a ʻunuhi ʻia e Kealaulili

Written by J. H. Z. Kalunaaina, Mar. 8, 1862
Republished and translated by Kealaulili

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

7/3/2015

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

ʻAuhea ʻoukou e nā hoa hele o ke ala ʻūlili. E ka lāhui Kanaka, mai kahi kihi a kahi kihi o ka ʻāina. Aloha nui kākou. I ka lā 31 o nei mahina o Iulai e hoomanao ana ka poʻe aloha ʻāina i ka Lā Hoʻihoʻi Ea o ko kākou Aupuni Hawaiʻi aloha, no laila, he kūpono nō hoʻi ko kākou nānā hou ʻana aku i ke kumu manaʻo o ia mea he ea. I ka M.H. 1871 haʻiʻōlelo maila ʻo Davida K. Kahalemaile no ka Lā Hoʻihoʻi Ea, a he pālima kona manaʻo no ke ea. Wahi āna, “1. Ke ea o na i-a, he wai. 2. Ke ea o ke kanaka, he makani. 3. O ke ea o ka honua, he kanaka, koe nae na mea ola lua, ola i ka wai, ola i ka aina. 4. Ke ea o ka moku, he hoeuli, ka hoeuli o ke kanaka nana e pailata kona noonoo, oia ka uhane. 5. Ke ea o ko Hawaii Pae Aina, nona keia la a kakou e olelo nei a e olioli nei. Oia no ka Noho Aupuni ana. A o ke ano hoi o ka huaolelo aupuni, Oia ka hui ana o na Alii a me na Makaainana e noonoo a e kau i Kanawai no lakou, a kapa ia mai keia hui ana, he Aupuni.” (Ka Nupepa Kuokoa, Aug. 12, 1871) No laila, e ka lāhui Kanaka, iā kākou e hea aku nei i nā ʻōlelo kaulana a Kauikeaouli (KIII) i ʻī aku ai i ka Lā Hoʻihoʻi Ea mua loa i ka M.H. 1843, ʻo ia nō, “Ua mau ke ea o ka ʻāina i ka pono,” e hoʻomanaʻo nō kākou i kēia mau manaʻo no ke kumu pono o ke ea. He kumu ola ke ea, a he kahua nō ia no ka pono o ka aina a me ke kānaka. A iā kākou, e nā hoa heluhelu, e hahai aku nei i ke kuamoʻo o ke aliʻi kaulana nona kēia moʻolelo, e nānā pono kākou i kāna mau hana e kūkulu iho ai i ke ea o ko Hawaiʻi Nei Pae ʻĀina, i kona hui ʻana me nā Makaʻāinana e noʻonoʻo a e hoʻopaʻa i nā kānāwai a i nā pono no ko kākou ʻāina aloha.

Na Noʻeau Peralto, Mea Kākau
Koholālele, Hāmākua, Hawaiʻi
Iulai 3, 2015

Dear traveling companions of the ala ʻūlili. Oh lāhui Kanaka, from one corner to the other corner of this ʻāina, great aloha to you all. On the 31st of this month of July, many people who love this ʻāina will be commemorating Lā Hoʻihoʻi Ea (the day that sovereignty was returned) to our beloved Kingdom of Hawaiʻi, and so it is perhaps necessary that we look to the source of the meaning of this word, “ea.” In the year 1871, Davida K. Kahalemaile gave a speech about Lā Hoʻihoʻi Ea, and his thoughts about ea were fivefold. According to him, “1. The ea of fish is water. 2. The ea of people is the wind (air). 3. The ea of the earth is people, other than the two things that give life: life from the water, life from the ʻāina. 4. The ea of a boat is the rudder. The rudder of a person, which pilots their thoughts, is the spirit. 5. The ea of these Hawaiian Islands—that for which this day we speak of is celebrated—is our continued existence as an independent nation. And the nature of the word ‘aupuni,’ refers to the unification of the chiefs and the common people to think of and enact a set of laws for themselves. This unification is called an Aupuni.” Therefore, oh lāhui Kanaka, as we call out the famous words that Kauikeaouli (Kamehameha III) spoke at the very first Lā Hoʻihoʻi Ea in 1843, “Ua mau ke ea o ka ʻāina i ka pono,” we must remember these thoughts regarding the true source of ea. Ea is a source of life, and it is a foundation for the pono of the ʻāina and the people. And as we, oh reading companions, are following in the path of the famous aliʻi for whom this moʻolelo was written, we must thoroughly look at his work to establish the ea of our Hawaiian Islands, as he united with the common people to devise and solidify the laws and the necessities of well-being for our beloved homelands.

By Noʻeau Peralto, Writer
Koholālele, Hāmākua, Hawaiʻi
July 3, 2015

Helu IV.

Pii aku la o Umi iuka o kuahiwi, ma kahi a Kaleioku ma e mahiai ana me na kanaka. A loaa aku o Kaleioku ma e mahiai ana me na kanaka o laua, ninau mai o Kaleioku ia Umi, “Ua hiki mai ua mau wahi elemakule nei? “ Ae aku o Umi. “Ae, ua hiki mai laua, o na mea au i ao mai ai ia’u e hoomakaukau no ko laua hiki ana mai, oia na mea ai, ua hoomakaukau aku nei no au, a ua pau. Ua ona nae ua mau wahi elemakule la i ka awa, ke hiamoe la.” Olelo aku o Kaleioku ia Umi, “E noho kaua me na kanaka ou, a aui ae ka la, hoi kaua, penei nae ka hoi ana. Owau ka makamua o na kanaka, a o oe e ke Alii ka hope loa.” Ua oluolu ia i ko Umi mau maka.

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

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

A aui ae la ka la, o ka hora 2 paha ia, hoomaka ka iho ana o ka huakai, o Kaleioku mua, ia lakou nei e iho mai ana. Ike aku la ua mau elemakule la i ka iho ana mai, aia hoi, ua nui loa na kanaka imua o ko laua mau maka, i ka ike aku e iho mai ana, aole nae i ikeia’ku ka hope pau mai o na kanaka, i ka puka ana mai maloko o ka laau loloa. Ma kela aina, i haiia ma ka Helu 2 o keia moolelo, (o Waipunalei ma Hilo paliku.) A hiki o Kaleioku imua o ke alo o ua mau wahi elemakule nei, aloha lakou ia lakou iho, akahi no lakou a halawai hou, ua nui loa ko lakou aloha ia lakou. Ke hoi nei no na kanaka ma ko lakou mau hale, e kokoke ana ma ko lakou nei hale e noho ana, (oia ka hale o mua,) o kanaka nui wale no keia e e hiki e nei i kauhale. Ua mahele o Kaleioku i na kanaka o laua, i na apana eha, okoa kanaka nui, okoa kanka [sic] malalo iho o lakou, okoa kanaka liilii, okoa kamalii.

Ia Kaleioku ma e noho pu ana me na wahi elemakule, ninau mai kekahi wahi elemakule ia Kaleioku, “Auhea o Umi, aia o kela kanaka maikai la?” Hoole aku o Kaleioku. “Aole ia, e i aku no mahope mai.” I ka pau ana o na kanaka mui, i ke komo ma ko lakou mau hale, a ae iluna o na kanaka liilii. O ka hana mau no ia o ka ninau pinepine a ua mau wahi elemakule nei, a pau ka huakai kanaka liilii, a ae iluna o ka huakai keiki, ninau no ua mau wahi elemakule nei, a pau ia huakai, a ae iluna o ka huakai kamalii aole i pau ia huakai, poeleele loa iho la, nalowale ka ili o kanaka. Aia o Umi mahope loa o ka huakai kamalii.

(Aole i pau)

Kākau ʻia e J. H. Z. Kalunaaina, Mal. 8, 1862
Hoʻopuka hou ʻia a ʻunuhi ʻia e Kealaulili

Chapter IV.

ʻUmi then ascended to the uplands, to where Kaleiokū was farming with their people. When he found Kaleiokū farming with their people, Kaleiokū asked of ʻUmi, “Have those old men arrived?” ʻUmi nodded. “Yes, they have arrived. I prepared all the things you taught me to prepare for their arrival, such as the food. Those old men became dizzy from the ʻawa, and are now sleeping.” Kaleiokū then said to ʻUmi, “Let us stay here with your people, and when the sun begins the set, we shall return. That is how we shall return. I will be the first of the people, and you, the Aliʻi, shall be the very last.” And so it was, agreeable, in the eyes of ʻUmi.

The reason why Kaleiokū chose to have the people of the chief return together in a line is so that when they arrived before the old men, he would be the first person they spoke to. Because the old men would ask Kaleiokū about ʻUmi, and Kaleiokū would be the one to explain to them that they had mistaken ʻUmi to be another man. Because Kaleiokū was familiar to their eyes, and they had not seen ʻUmi before. And it would be the dark of night when he returned from the uplands. And so that is what would bring the island of Hawaiʻi under the control of ʻUmi—their shame.

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

As the sun lowered in the sky, perhaps around 2 o’clock, they began their descent, and Kaleiokū was the first of them to go down. When the old men saw them coming, because there were so many people before their eyes, they could not see the last of the people coming as they emerged from the tall trees of the forest of that ʻāina, which was spoken of in Chapter 2 of this moʻolelo (Waipunalei, in Hilo Palikū.) When Kaleiokū arrived in the presence of those old men, they expressed aloha for each other. It was the first time they were meeting again, and they had a great deal of aloha for each other. As the people returned to their houses, they passed close by the house where the old men were staying, (that is, the hale o mua [the men’s house]). These were just the tall people who had arrived at the village. Kaleiokū had divided their people into four groups: the biggest people, the people just under them, the smaller people, and the children.

While Kaleiokū and the others were sitting there with the old men, one of the old men asked Kaleiokū, “Where is ʻUmi? Is he that good looking man there?” Kaleiokū responded, “That is not him. He is coming behind them.” After the tall people had passed by and returned to their houses, then came the smaller people. And the old men continued to ask repeatedly, as the smaller people had passed by, and then as the children passed, they asked again. And before all the children had come down past them, it began to get dark, until they could not see their own skin. And ʻUmi remained, in the very back of the procession of children.

(To be continued)

Written by J. H. Z. Kalunaaina, Mar. 8, 1862
Republished and translated by Kealaulili

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

4/2/2015

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

"Lei ʻia ka mauna a Wākea i ke aloha o nā pua." Illustrations by Haley Kailiehu, 2015.

Kū hoʻokahi Maunakea
Piko kaulana o ke ea
Ea mai Kūkiaʻimauna
I ke kapu o ke aloha

Kūpaʻa mau ke aloha ʻāina
I ke ala kapu o ke kuahiwi
A he ala nihinihi ia
A i ka Piko o Wākea

Lei ʻia ka mauna a Wākea
I ke aloha o nā pua
ʻOnipaʻa i ke aloha ʻāina
A loaʻa ka lei o ka lanakila

Maunakea stands united
Famous piko of our ea
Kūkiaʻimauna rises
In the kapu of aloha

Aloha ʻāina remains steadfast
In the sacred path of the mountain
And it is a precarious trail
To the Piko o Wākea

A lei adorns Mauna a Wākea
With the aloha of the flowers
Resolute in our love for the land
Until we obtain the lei of victory

E nā mamo o ka ʻāina kihi loa, mai ka piko kapu o ka mauna a Wākea a ke kumu pali lele koaʻe, aloha nui kākou. Lei ʻia ka Mauna a Wākea i ke aloha ʻāina kūpaʻa mau o nā pua kaulana o ko Hawaiʻi nei Pae ʻĀina, mai Hawaiʻi nui kuauli a i ka mole ʻolu o Lehua. Ea mai Kūkiaʻimauna, a ea mai nō hoʻi ko kākou aloha no ka ʻāina mai ka pō mai. He kuamoʻo kahiko loa nō hoʻi ke aloha ʻāina no kākou, e nā Hawaiʻi, a no kēia kumu ke hoʻolaha hou ʻia nei kēia kuamoʻo ʻōlelo aloha ʻāina no ʻUmi, ma Hāmākua, Hawaiʻi nei. Wahi a kekahi mea kākau kaulana o Hawaiʻi, ʻo Joseph Mokuohai Poepoe hoʻi, ʻo ka mākaukau ma nā moʻolelo o kou ʻāina makuahine ke keʻehina ʻike mua ma ke kālaiʻāina e hiki ai ke paio naʻauao no ka pono o ka noho Aupuni ʻana (Ka Naʻi Aupuni on January 17, 1906). No laila, i ka hoʻopaʻanaʻau ʻana i kēia moʻolelo o ko mākou ʻāina makuahine, ka moʻolelo hoʻi no ke aliʻi kaulana o Hāmākua, ʻo ʻUmi-a-Līloa, e ʻike ana kākou i nā hana aloha ʻāina he nui a ua aliʻi nui nei i kāna mālama ʻana i ke akua, i kāna mahi ʻana i ka ʻāina a paʻa ka ʻāina i ka ʻai, a i kāna kālai ʻana i nā māhele mai nā ʻāpana nui, e laʻa nā moku a me nā ahupuaʻa, a hiki i nā ʻāpana liʻiliʻi, e laʻa nā kuakua mahi ʻia. He moʻolelo kēia e hoʻonaʻauao ai kākou i kekahi mau hana a ke aloha ʻāina a me ke ʻano o ke aupuni pono.

Eia kekahi, wahi a kahiko, ua lilo ʻo ʻUmi i aliʻi kaulana i ka noho ʻana ma nā mauna o Hawaiʻi. Ua kūkulu aʻela ʻo ia i mau heiau i nā ʻāina mauna a puni nā kuahiwi kaulana ʻekolu o ka moku, ʻo ka Mauna a Wākea (ʻo Mauna Kea hoʻi), ʻo Maunaloa, a ʻo Hualalai, i mea paha e hoʻokō ai i kona kuleana no ka mālama ʻana i ke akua a me ka ʻāina o nei mokupuni. He mau kūpuna kapu kēia mau ʻāina mauna no ʻUmi-a-Līloa, a no kākou hoʻi, a ʻike ʻia kēia kuamoʻo kupuna o kākou i kekahi mele koʻihonua no Kauikeaouli (K III) i kapa ʻia ʻo “Hānau a Hua ka Lani.” Eia mai kekahi mau lālani o ia mele: “O hānau ka Mauna a Wākea, ʻŌpuʻu aʻe ka Mauna a Wākea. ʻO Wākea ke kāne. ʻO Papa, ʻo Walinuʻu ka wahine. Hānau Hoʻohōkū, he wahine. Hānau Hāloa, he aliʻi. Hānau ka mauna, he keiki mauna na Wākea” (Ka Naʻi Aupuni, Pep. 10, 1906). Wahi a ua mele lā, he makahiapo kapu ka Mauna a Wākea na Wākea lāua ʻo Papa, a na lāua (Wākea a me Papa) nō i hānau iā Hāloa, kekahi o ko mākou kūpuna kanaka a aliʻi mua loa hoʻi. ʻO ka hā makua o ka moku kēia ʻāina ʻo Hāmākua, mai ka piko o Wākea a ka mole o Papa, a he ʻohe wai ka ʻāina ʻo Kaʻohe no ka wai ola o ka mokupuni nei.

No laila, ma o kēia moʻokūʻauhau, ʻike leʻa ʻia he pilina ʻohana ko ka ʻāina a me ke Kanaka, a he kūlana kapu ko nā ʻāina mauna i luna o kākou. ʻO ia nō kekahi kumu o ka ʻōlelo noʻeau a ka poʻe kahiko e ō mau nei i kēia au, “He aliʻi ka ʻāina, he kauwā ke kanaka.” He kuleana ko kēlā me kēia e mālama i ka ʻāina. Ke ʻōlelo wale mai kekahi, “He mea hou wale kēia kū ʻana a Kānaka e mālama a e kiaʻi hoʻi i ko lākou ʻāina.” ʻO ka pane nō kēia o kēia wahi mea kākau, “ʻAʻole kā! Ea mai ke aloha ʻāina mai ka pō mai." (A eia nā pane a kekahi mau mea kākau kaulana o ko Hawaiʻi nei Pae ʻĀina, ʻo ia nō ʻo Bryan Kuwada lāua ʻo kuʻualoha hoʻomanawanui) Ma o nā moʻolelo a me nā moʻokūʻauhau o ko kākou kūpuna, e like me ka moʻolelo nei no ʻUmi, ma laila nō e ʻike ʻia ai ke kuamoʻo o ko kākou lāhui, ʻo ia ke kuamoʻo o ko kākou kuleana i ka ʻāina. No laila, e ka lāhui aloha ʻāina, e hoʻomau aku kākou i ke kuamoʻo aloha ʻāina ʻoiaʻiʻo, e like me kā ke aliʻi kaulana ʻo ʻUmi-a-Līloa, a e kūpaʻa mau kākou i ke aloha no ko kākou ʻāina aloha a paʻa ka pono, a hoʻi ke ea, a loaʻa ka lei o ka lanakila!

Ma kēia māhele o ka moʻolelo nei, e ʻike ana nō kākou i ke ʻano haʻahaʻa o ke aliʻi lokomaikaʻi a me nā hana maʻaleʻa a Kaleiokū e hoʻopaʻa aku ai ke aupuni iā ʻUmi. E hoʻomau kākou.

Na Noʻeau Peralto, Mea Kākau
Mei 14, 2015
Koholālele, Hāmākua, Hawaiʻi

Dear descendants of the land of the long corner, from the sacred peak of Mauna a Wākea to the base of the cliffs where the koaʻe birds fly, great aloha to you all. Mauna a Wākea is adorned by a lei of the perpetual, steadfast aloha ʻāina of the famous flowers of these Hawaiian Islands, from Hawaiʻi nui kuauli to the taproot of Lehua. Kūkiaʻimauna is rising, and so too is the aloha that we have for our ʻāina, which comes from the pō, our deepest ancestral source. Aloha ʻāina is a very old tradition for us, Hawaiians, and it is for this reason that this moʻolelo of aloha ʻāina about ʻUmi is being republished here in Hāmākua, Hawaiʻi. According to one of the famous writers of Hawaiʻi, Joseph Mokuohai Poepoe, being well-versed in the moʻolelo of your motherland is the primary position of knowledge upon which a firm political stance can be made so that we may engage in conscious struggle for the pono of our governance (Ka Naʻi Aupuni on January 17, 1906). Therefore, through committing to memory this moʻolelo of our motherland, the moʻolelo of the famous chief of Hāmākua, ʻUmi-a-Līloa, we will come to know the great works of aloha ʻāina of this great chief in his care for the akua, in his cultivation of the land until it was extremely abundant, and in his carving up the land divisions on this island, from the districts, to the ahupuaʻa, to the small cultivated patches. This moʻolelo is one that can raise our consciousness to know some of the actions of aloha ʻāina and the characteristics of a pono government.

Furthermore, according to the traditions of old, ʻUmi became a chief famous for his residence in the mountains of Hawaiʻi. He built a number of heiau around the mountain lands of the three famous peaks of this island, Mauna a Wākea (Mauna Kea), Maunaloa, and Hualalai, as a means, perhaps, of fulfilling his kuleana to care for the akua and the ʻāina of this island. These mountain lands were sacred ancestors of ʻUmi-a-Līloa, as they are for us, and this ancestral lineage of ours is seen in a genealogy chant for Kauikeaouli (Kamehameha III), entitled “Hānau a Hua ka Lani.” Here are some of the lines of that chant: “Born is the Mauna a Wākea. The mountain of Wākea buds forth. Wākea is the male. Papa Walinuʻu is the female. Born is Hoʻohōkū, a female. Born is Hāloa, a chief. Born is the Mauna, a mountain-child of Wākea” (Ka Naʻi Aupuni, Feb. 10, 1906). According to this chant, Mauna a Wākea is a sacred first-born of Wākea (male sky) and Papa (female earth), and it was they (Wākea and Papa) who also later gave birth to Hāloa, one of our very first human and chiefly ancestors. This land of Hāmākua is the parent stalk of this island, from the piko of Wākea to the taproot of Papa, and the land of Kaʻohe is a bamboo water container for the life giving waters of this island.

Therefore, it is clearly seen in this genealogy that there is a familial relationship between the ʻāina and Kānaka, and that the mountain lands have a sacred rank high above us all. This is one of the reasons for the wise saying of the people of old that endures to this day, “The ʻāina is chief, and the people are its servants.” Each and every person has a responsibility to care for and protect this ʻāina. So when some may say, “This stance of Kānaka to care for and protect their ʻāina is a new thing.” Here is the response of this humble writer, “Absolutely not! Aloha ʻāina emerges from the pō, our deepest ancestral origins." (And here are the responses of a couple well-known writers of these Hawaiian Islands, Bryan Kuwada and kuʻualoha hoʻomanawanui). It is in the histories and genealogies of our ancestors, like this moʻolelo of ʻUmi, where the backbone of our nation is seen, that is, the genealogy of our kuelana to this ʻāina. Therefore, oh nation of aloha ʻāina, let us continue on the pathways of true aloha ʻāina, just as the famous chief ʻUmi-a-Līloa did. And let us remain steadfast in aloha for our beloved ʻāina until pono is re-established, and ea has returned, and the lei of victory has been obtained!

In this portion of the moʻolelo, we will come to see the humble nature of a generous chief and the crafty deeds of Kaleiokū that secured the kingdom for ʻUmi. Let us continue on.

By Noʻeau Peralto
May 14, 2014
Koholālele, Hamakua, Hawaii

"ʻUmi prepared the pig, and placed it on a platter. ʻUmi then fetched the ʻawa and poured it into two ʻapu. ʻUmi gave them to the old men, and they drank. The two of them feasted until they were dizzy from the ʻawa." Illustration by Haley Kailiehu, 2015.

Helu IV.

I ka pau ana o na kanaka i kuahiwi me Kaleioku. Malamalama loa ae la, koe o Umi me na wahine ana. Puka ae la ka la a mehana, o ka hora 8 paha ia, o ka la Poaono [a ko laua huakai mai Waipio aku], a ua mau wahi elemakule nei i hiki ai i kahi o Kaleioku, me kana Alii me Umi. Hiki ua mau wahi elemakule nei, he mehameha wale no na hale o Kaleioku ma, aole maaloalo kanaka iki mawaho, kahea ae la ua mau wahi elemakule nei, "Mehameha nae na hale o ua o Kaleioku, aole maaloalo kanaka iki." Lohe ae la o Umi i keia leo mawaho, e noho ana ia ma ka hale o mua, he mea mau ia i na kahuna o ka wa kahiko, ma ka hale o mua wale no e kipa ai, aole ma ka hale moe. Kahea aku o Umi i ua mau wahi kanaka elemakule nei, "E komo olua maloko nei, aole he kanaka o ko makou wahi nei. Ua pau aku nei o Kaleioku me na kanaka i ka mahiai i kuahiwi, owau wale iho nei no koe. I hoonohoia iho nei au i kanaka no olua e hiki mai ai." Komo aku la ua mau wahi elemakule nei iloko o ka hale o mua.

A puka aku la o Umi iwaho, a hopu aku la i ka pauku wahie i hoomakaukau mua ia. Hapai ae la ia a kiekie iluna, a hahau iho la ia i lalo, i ka ili o ka honua. Naha liilii ae la ka pauku wahie, ho-a ae la ia i ke ahi, a a ke ahi, no ka nui o ka pulupulu i hoomakaukau mua ia. Nui ae la ka uwahi, aole i kauia ka wahie, ua nalo nae ia i ka maka o na wahi elemakule. Hopu aku la o Umi i ka puaa, alala iho la ka puaa, hookuuia’ku no, aole i make. Ma kahi i nalo i ka uwahi, malaila kahi i hookuuia’ku ai ua puaa la. A pau ka a ana o ka opala i hanaia'i i pulupulu, kalua wale iho no keia, o kauewewe wale no, kii aku la keia a ka pu awa, a huhuki ae la, a hemo. I iho la ua mau wahi elemakule nei, kekahi me kekahi, "Ina me neia ka hanai a ua o Kaleioku, ola na iwi, kai ke kanaka ikaika." No ko laua nei ike ana i ka naha liilii o ka pauku wahie, i ka hikiwawe o ke kalua ana o ka puaa, i ka hemo ana o ka pu awa nui i ka uhuki ana. Oia ke kumu o ko laua mahalo ana he kanaka ikaika.

Ia Umi i huhuki ai i ka pu awa, hoi ae la ia ma kekahi aoao o ka hale a laua nei e noho ana, (oia ka hale o mua.) Hana o Umi, wawahi a liilii ka awa, kukulu ke kanoa, a waiho iho la ia i ka awa i wali mua i ka mamaia, iloko o ke kanoa. Kii aku la o Umi i ka puaa i kalua mua ia, ma kahi kokoke i ka imu a ia nei i kalua ai, aole puaa. Huai ae la o Umi a lawe mai imua o ua mau wahi elemakule nei, ua moa lea loa ka puaa. Ia ia nei no e huai ana i ka imu puaa, olelo aku la o Nunu, kekahi elemakule ia Kamai [o Kakohe paha], "Ea! hikiwawe ka moa o ka puaa, o ke kalua ana aku nei no la?" Ae mai la o Kamai; aka, i ka hiki ana imua o ko laua mau maka, ua moa lea loa ka puaa. Hana iho la o Umi i ka puaa, a waiho i ke pa, kii aku la o Umi i ka awa a ninini iho la iloko o na apu elua. Haawi aku la o Umi no ua mau wahi elemakule nei, a inu ae la laua, paina laua a ona i ka awa, hina aku la kekahi ma ka paia, a o kekahi hoi, hina ma kahi moe. Hapai ae la o Umi i kekahi elemakule a hoomoeia'ku ma ka moe.

(Aole i pau)

Kākau ʻia e J. H. Z. Kalunaaina, Mal. 1, 1862
Hoʻopuka hou ʻia a ʻunuhi ʻia e Kealaulili

Chapter IV.

When everyone had gone to the uplands with Kaleiokū, the light of day emerged and ʻUmi was left with his wahine. The sun rose and brought warmth. It was perhaps 8 o’clock in the morning, on the sixth day [of their journey from Waipiʻo] that those two old men arrived at the place of Kaleiokū and his aliʻi, ʻUmi. When the old men arrived, the houses of Kaleiokū and the others were silent. Not one person passed by them outside. The old men called out, “The houses of Kaleiokū are silent. No one is around.” ʻUmi heard this voice outside while sitting inside the hale o mua (men’s eating house). It was a common thing for the kāhuna of the old times to only visit at the hale o mua, not at the sleeping house. ʻUmi called out to the old men, “Come inside here. There is no one else here. Kaleiokū and all the others have gone into the uplands to farm. I am the only one who remains. I have been placed here to attend to you both upon your arrival.” The two old men then entered the hale o mua.

ʻUmi then went outside and grabbed the bundle of firewood that had been prepared. [Let us recall all the preparations of Kaleiokū and the others in the previous installment.] It was lifted up high then thrown down to the ground. The firewood was broken into small pieces, and the fire was lit until it was burning well. Because of all the tinder and kindling that had been prepared beforehand, there was a lot of smoke, which concealed [the imu] to the old men’s eyes. ʻUmi then grabbed the pig, and let it squeal. Without killing it, he released the pig where it would be concealed by the smoke. When all the kindling and tinder had burned, only the ti leaf covering in the imu had actually been cooked. ʻUmi then fetched the ʻawa root, pulling it out and separating it. The old men then proclaimed to each other, “If this this is how the hānai of Kaleiokū is, then our bones will indeed live! What a strong man!” The reason they praised him as such a strong man was because they had seen him break the bundle of firewood into small pieces, cook the pig so quickly, and uproot the large ʻawa plant with such ease.

When ʻUmi had pulled up the ʻawa, he returned to the other side of the house in which they were sitting (the hale o mua). He broke the ʻawa into small pieces, set up the kānoa (ʻawa bowl), and placed the ʻawa that had previously been chewed and softened in to the kānoa. ʻUmi then fetched the pig that had previously been cooked in another imu [by the others]. This was nearby the imu [that he had lit when the old men arrived], in which there was actually no pig. ʻUmi uncovered it and brought it before those two old men. The pig was cooked very well. While he was uncovering the imu with the pig in it, Nunu, one of the old men, said to Kamai [Kakohe perhaps], “Wow! How quick the pig was cooked! Was it actually kālua?” Kamai nodded in agreement; but when it arrived before their eyes, the pig was indeed cooked very well. ʻUmi prepared the pig, and placed it on a platter. ʻUmi then fetched the ʻawa and poured it into two ʻapu (coconut shell cups). ʻUmi gave them to the old men, and they drank. The two of them feasted until they were dizzy from the ʻawa. One of them laid down against the wall, and the other laid down on a mat so ʻUmi lifted the old man and laid him down on the mat as well.

(To be continued)

Written by J. H. Z. Kalunaaina, Mar. 1, 1862
Republished and translated by Kealaulili

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

11/22/2014

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

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

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

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

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

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

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

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

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

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

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

(Aole i pau)

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

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

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

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

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

(To be continued)

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

** Fornander excerpt from Fornander Collection of Hawaiian Antiquities and Folk-lore. Vol. 4, pg 191.

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

10/22/2014

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

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

Eia kekahi, mai keia mua aku i ko kakou heluhelu ana i ka moolelo nei no Umi, kakau ia keia mahele o ka moolelo e kekahi haku moolelo, o J. H. Z. Kalunaaina kona inoa. Penei kona olelo, i kona hoomaka ana i ka mahele nei o keia moolelo, "Ma kau noi ana mai e S. K. e i ana, 'E hiki i ka mea i loaa ka moolelo o Umi, ke hookui mai, a i na hoi ua hemahema, a pololei ole paha keia moolelo, e hai mai no ka mea i pau ka moolelo o Umi ma ke akea.' Nolaila, ke hoolawa aku nei au e like me kau noi ana mai." No laila, e ka poe aloha aina o ko Hawaii nei Paeaina, e hoomau kakou me ka mahalo nui no keia kakau moolelo Hawaiʻi naauao o ke au i hala.

Na Kealaulili
Iulai 11, 2014
Koholalele, Hamakua, Hawaii

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

Additionally, dear readers, from this point forward in our reading of this moʻolelo of ʻUmi, it is important to note that this portion of the moʻolelo was written by another storyteller by the name of J. H. Z. Kalunaaina. Here is what he said in his introduction to writing this portion of the moʻolelo, "As you had requested, [Simeon Keliikaapuni], 'Someone else who knows the moʻolelo of ʻUmi can surely join it here. And if perhaps this moʻolelo is inaccurate or incorrect in parts, the one who is to finish this moʻolelo of ʻUmi shall announce it publicly.' Thus, I am providing as you have requested." Therefore, dear aloha ʻāina, dear people who love this ʻāina of our Hawaiian Islands, let us continue on with gratitude for this brilliant Hawaiian author of a time now passed.

By Kealaulili
July 11, 2014
Koholālele, Hāmākua, Hawaiʻi

Helu 3.

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

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

Chapter 3.

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

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

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

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

No Nunu me Kakohe

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

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

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

Regarding Nunu and Kakohe

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

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

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

Wahi a S. M. Kamakau, "Makemake iho la o Nunu a me Kakohe e ikemaka no ka mea, he kaikaina o Kaleioku no laua iloko o na makua hookahi, a he poe hoi mai ka pupuu hookahi mai, a mai ka papa kahuna mai hoi a Lono."**

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

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

(Aole i pau)

Kākau ʻia e J. H. Z. Keliikaapuni, Pep. 22, 1862
Hoʻopuka hou ʻia a ʻunuhi ʻia e Kealaulili

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

(To be continued)

Written by J. H. Z. Keliikaapuni, Feb. 22, 1862
Republished and translated by Kealaulili

** S. M. Kamakau excerpts from "Ka Moolelo Hawaii," Helu 49. Ke Au Okoa. Nov. 17, 1870.

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

10/19/2014

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

No ko ʻUmi Noho ʻIlihune ʻana ma Laupāhoehoe. ʻUmi's Life in Destitution at Laupāhoehoe. Illustration by Haley Kailiehu, 2014.

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

Na Kealaulili
Koholalele, Hamakua, Hawaii
Iulai 1, 2014

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

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

Helu 2. (Hoʻomau ʻia)

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

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

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

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

Chapter 2. (Cont'd)

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

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

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

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

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

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

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

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

O ka hope keia o ka moolelo o Umi, o ka pau ana keia, ina he nui aku koe, o keia moolelo, e hiki no i ka mea i loaa ia ia ka moolelo o Umi, e hiki no i ka mea i ike ke hoolawa mai, a hookui mai i keia moolelo o Umi, ma keia pepa hou mai. A ina hoi ua hemahema a pololei ole paha keia moolelo, e hai mai no ka mea i pau ia ia ka moolelo no Umi ma ke akea.

Eia kekahi, ma keia hope aku, e hai hou aku ana au i ka Moolelo o ko Kamehameha I., noho aupuni ana maluna o keia Pae Aina o Hawaii nei, mai ka makahiki 1794 a hiki i ka makahiki 1811. A pela hoi i ka wa i hiki mai ai na Misionari mua i Hawaii nei, a me ko Kaahumanu hooponopono Aupuni ana, a me Kamehameha II., a pela'ku, Owau no me ke aloha aku i ka poe e heluhelu ana. S. K.

[E nā hoa heluhelu, ʻo kēia ka hopena o ko Simeon Keliikaapuni kākau hou ʻana i ka moʻolelo o ʻUmi i paʻi mua ʻia i ka buke Moʻoʻolelo Hawaiʻi mai ke kula ʻo Lāhaināluna mai i ka makahiki 1838. Mai kēia mua aku, kākau ʻia kēia moʻolelo e kekahi haku moʻolelo, ʻo J. H. Z. Kalunaaina kona inoa.]

(Aole i pau)

Kākau ʻia e Simeon Keliikaapuni, Pep. 8, 1862
Hoʻopuka hou ʻia a ʻunuhi ʻia e Kealaulili

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

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

[This is the end of the moʻolelo of ʻUmi. This is where it will end. If there is much else to tell of this moʻolelo, then someone else who knows the moʻolelo of ʻUmi can surely provide it here, and join it to this moʻolelo of ʻUmi in the coming issues of this paper. And if perhaps this moʻolelo is inaccurate or incorrect in parts, the one who is to finish this moʻolelo of ʻUmi shall announce it publicly.

Furthermore, from here forward, I am going to be telling the Moʻolelo of Kamehameha I's governance of these Islands of Hawaiʻi, from the year 1794 to the year 1811. I will also be telling of the time when the first missionaries arrive here in Hawaiʻi, Kaʻahumanu's regulation of the government, Kamehameha II., and so forth. Sincerely your's, with aloha to all who are reading, S. K.]

[Dear reading companions, this is the end of Simeon Keliikaapuni's re-telling of this moʻolelo, which was first published in the book entitled Mooolelo Hawaii. This book was produced by the students Lāhaināluna School in 1838. From this point forward, this moʻolelo was written by another keeper of stories, J. H. Z. Kalunaaina.]

(To be continued)

Written by Simeon Keliikaapuni, Feb. 8, 1862
Republished and translated by Kealaulili

** S. M. Kamakau excerpt from "Ka Moolelo Hawaii," Helu 49. Ke Au Okoa. Nov. 17, 1870.

Laupāhoehoe, Hilo, Hawaiʻi. Photo by N. Peralto, 2014.

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

10/17/2014

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

No ka heʻe malu ʻana ʻo Umi mā mai o Hakau aku. The Escape of ʻUmi & his Companions from Hakau. Illustration by Haley Kailiehu, 2014.

Helu 2 (Hoʻomau ʻia)

I ka make ana o Liloa, noho aku o Umi malalo o Hakau, a nui no hoi ko Hakau huhu mai ia Umi, a nui no ka hokae mai ia Umi. I ko Umi wa e heenalu ai i ko Hakau papa, i mai o Hakau ia Umi, "Mai hee oe i ko'u papa; no ka mea, he makuahine noa wale no kou ma Hamakua, he kapu ko'u papa, he alii au." I ko Umi hume ana i ko Hakau malo hokae mai o Hakau me ka i aku ia Umi, "Mai hume oe i kuu malo, he alii au; he makuahine kauwa kou no Hamakua." Pela no o Hakau i hoino ai ia Umi, ka hookuke maoli; alaila, hee malu o Umi mai o Hakau aku. Eia ko Umi mau hoa hele, o Omaokamau, o Piimaiwaa, o laua kona mau hoa hele mua mai Hamakua mai a Waipio.

I ko lakou hoi hou ana i Hamakua, mai Waipio aku, ma ko lakou ala i hele mua mai ai i ko lakou pii ana'ku ma Koaekea, hiki lakou ma Kukuihaele, alaila, loaa ia lakou o Koi, alaila, hele oia me Umi. I ko lakou hele ana'ku a hiki lakou i Kealakaha, oia ko Umi wahi i hanau ai, aole lakou i kipa i kona makuahine; no ka mea, ua manao lakou e hele kuewa wale aku.

E na hoa heluhelu, e oluolu e hoomaha kakou ma keia wahi o ke kuamoo o ke alii kaulana nona keia moolelo, a e huli kakou e nana aku i kekahi lala o keia kuamoo olelo. Wahi a kekahi mea kakau kaulana o Hawaii, o Samuel M. Kamakau, i Waikoekoe ma Hamakua i loaa ai o Koi ia Umi ma i ko lakou hele mua ana aku i Waipio mai Kealakaha aku. Ia Koi e koi ana ma kae alanui, loaa o Umi iaia a ua lilo ihola o Koi i keiki hookama na Umi. Eia ka Kamakau i kakau ai no ko Umi hee malu ana mai o Hakau aku. (Mea Kakau)**

Nolaila, ua mahuka o Umi a Liloa me kana mau keiki hookama, a no ka makau no hoi kekahi o Umi o make i ka pepehiia e Hakau, nolaila, ua mahuka malu o Umi ma, ma ka nahelehele mauka o Hamakua, a o loaa hoi kekahi ke hele ma ke alanui, a ma Puuaahuku [Puaahuku] ko lakou mahuka ana, a komo i ka lae laau, a o ke akamai o Piimaiwaa i ka uhai manu o ka nahelehele, a ua loaa no hoi ka ia a me ka lakou ai, a hiki o Umi ma i uka o Laumaia Kemilia, o Laumaia Kenahae, a noho lakou nei ilaila, alaila, hoouna mai la o Umi ia Piimaiwaa e hele mai e hai ia Akahiakuleana, aia ko lakou wahi i noho ai i uka o Humuula, aohe e hiki ia lakou ke hoi mai e noho pu lakou me na makua o Umi a Liloa, aka, ua olelo o Akahiakuleana, aole pono e hoi mai e noho pu, ua hiki aku ka imi a na Luna o Hakau ilaila. Olelo aku o Akahiakuleana, aole he pono ka noho ana ma na palena o Hamakua, e pono ke hele ma na palena o Hilo, no ka mea, ua kukaawale ka moku o Hilo ia Kulukulua, aole he mana o Hakau ma Hilo. A lohe o Umi ma i keia mau olelo a Piimaiwaa mai ka makuahine, ua hele aku lakou a noho ma na palena o Hilo e kokoke mai ana i ka palena o Hamakua, o na Waipunalei ka inoa oia mau wahi ahupuaa, a noho iho la o Umi a Liloa ma ua wahila, he nui na kanaka, a he nui no hoi ka wahine maka hanoahano, a mau kaikamahine makua oia wahi, a he poe kanaka ui wale no, a o Umi a Liloa aku no ka oi o lakou i ka oi o ka ui a me ke kanaka maikai, a nolaila ua loaa papalua, a papaha ka wahine ia Umi, a i na keiki hookama, ua loaa ia lakou na wahine.

I ko lakou noho ana ilaila, ua olelo aku na keiki hookama ia Umi a Liloa, "E noho malie no oe o makou no ke mahiai, a ke kahu imu nana wahine a me na makuahonowai o kakou, e noho malie no oe."

Nolaila, e na makamaka heluhelu, e noho pu kakou no ka manawa a e pupu ai kakou i keia hunahuna moolelo a he inai ono io no ia o na kupuna o kakou. E hoomau aku kakou i ke kuamoo o ke alii kaulana nona keia moolelo i keia pule ae, a e ike ana no kakou i na hana pono a Umi e hooko aku ai i ke kauoha kaulana a kona makuakane a Liloa, "E noho me ka haahaa." (Mea Kakau)

(Aole i pau)

Kākau ʻia e Simeon Keliikaapuni, Pep. 8, 1862
Hoʻopuka hou ʻia a ʻunuhi ʻia e Kealaulili

Chapter 2. (Cont'd)

Upon the death of Līloa, ʻUmi lived under Hakau. Great was Hakau's anger towards ʻUmi, as were his attempts to completely erase ʻUmi from existence. When ʻUmi went surfing on Hakau's board, Hakau said to ʻUmi, "Do not surf on my board, because you have a commoner mother in Hāmākua, and my board is kapu. I am an aliʻi." When ʻUmi girded Hakau's malo, Hakau seized ʻUmi and told him, "Do not gird my malo. I am an aliʻi. You have a lowly servant mother from Hāmākua." That is how Hakau mistreated ʻUmi, with the true intention of driving him away. Therefore, ʻUmi sought protection in escaping Hakau. ʻUmi's traveling companions were ʻŌmaʻokāmau and Piʻimaiwaʻa, those who had first traveled with him from Hāmākua to Waipiʻo.

In their return to Hāmākua from Waipiʻo, along the path they traveled in their ascent of Koaʻekea, they arrived at Kukuihaele. It is there that they found Kōī, and he went along with ʻUmi. As they traveled back towards Kealakaha, the place where ʻUmi was born, they did not stop to visit his mother, for it was their thought to simply wander for a while.

Oh reading companions, if you will, let us now rest at this place along the path of the famous aliʻi for whom this moʻolelo is written, and let us turn now towards another branch of this path of tradition. According to another famous writer of Hawaiʻi, Samuel M. Kamakau, it was at Waikoʻekoʻe in Hāmākua that ʻUmi and the others found Kōī, while they were first traveling to Waipiʻo from Kealakaha. While Kōī was playing kōī (a children's sliding game) alongside the trail, ʻUmi found him, and Kōī became a keiki hoʻokama of ʻUmi. Here is what Kamakau wrote about ʻUmi's escape from Hakau. (Author's Note)**

Therefore, ʻUmi-a-līloa fled with his adopted sons, because of ʻUmi's fear of being killed by Hakau. That is why ʻUmi them sought protection, fleeing to the forest in the uplands of Hāmākua, else they be captured while traveling along the trail. Puaʻahuku is where they fled to first and entered into the forest point. It was Piʻimaiwaʻa's skill in catching birds of the forest that allowed them to obtain their "fish" and food until they arrived in the uplands of Laumaiʻa Kemilia, Laumaiʻa Kenahae. They stayed there and ʻUmi sent Piʻimaiwaʻa to go to tell Akahiakuleana that the place they were staying was in the uplands of Humuʻula, and that they could not return to live with the parents of ʻUmi-a-līloa. Akahiakuleana told him that it was not good for them to return to stay with them because the scouts of Hakau had arrived there. Akahiakuleana further said, "It is not good to stay within the boundaries of Hāmākua. You must go within the boundaries of Hilo, because the district of Hilo remains independent under Kulukuluʻā. Hakau has no mana, no power, in Hilo." When ʻUmi and the others had heard these words of Piʻimaiwaʻa from his mother, they went to live within the boundaries of Hilo, nearby the boundary of Hāmākua. Nā Waipunalei was the name of these ahupuaʻa, and this is where ʻUmi and the others stayed. There were many people there. There were many women of magnificent appearance, and many well-developed women of that place. They indeed were a beautiful group of people, and ʻUmi-a-līloa was the most handsome of them all in appearance and physique. Therefore, the women of ʻUmi were twice, and four times as many in numbers as others. And so too for his adopted sons. They were taken by women as well.

While they stayed there, his adopted sons said to ʻUmi-a-līloa, "You stay and rest here. We are the ones who will farm, and our wahine and their parents will tend to the imu. You stay and rest."

Therefore, oh reading companions, let us stay here for the time being, and let us pūpū on this bit of our moʻolelo, a delicious relish of the ancestors of ours. We will continue along the traditional pathways of the famous aliʻi for whom this moʻolelo is written next week, and then we will come to know of the pono deeds of ʻUmi as he sought to fulfill the famous command of his father, Līloa, "Live with humility." (Author's Note)

(To be continued)

Written by Simeon Keliikaapuni, Feb. 8, 1862
Republished and translated by Kealaulili

** S. M. Kamakau excerpt from "Ka Moolelo Hawaii," Helu 49. Ke Au Okoa. Nov. 17, 1870.

ʻUmi-a-līloa's journey from Waipiʻo to Laumaiʻa and Waipunalei, Hilo, Hawaiʻi. Map by N. Peralto, 2014.

Read Previous

- 1 - 2 - 3 -

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

9/17/2014

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

E nā hoa heluhelu o ke ala ʻūlili, eia nō kākou ke uhai aku nei i nā meheu kupuna ma ke ala o ko kākou aliʻi nui kaulana o Hāmākua nei ʻo ʻUmi-a-līloa. E haele pū kākou a e ʻike ana paha kākou i nā hana kūpono o ko ʻUmi wā ʻōpio, ʻo ia nō nā hana i paʻa ai ke kahua o ko ʻUmi noho mōʻī ʻana. He waiwai kēia moʻolelo no kākou, ka lāhui aloha, i mea e ʻike ai i nā hana e paʻa ai ke kahua o ke aupuni pono. No laila, e nā makamaka, e hoʻomau kākou i kēia moʻolelo a Keliikaapuni i hoopuka mua ai, a e uhai pū kākou i ke aliʻi lokomaikaʻi o Hāmākua, ʻo ʻUmi-a-līloa!

Na Kealaulili, Mea Kākau
Koholālele, Hāmākua, Hawaiʻi
Iune 14, 2014

Oh reading companions of the ala ʻūlili, here we are following in our ancestral footsteps along the trail of our famous aliʻi nui of Hāmākua, ʻUmi-a-līloa. Let us go forth together, and perhaps we shall come to know the righteous deeds of ʻUmi during the time of his youth, which solidified the foundation of ʻUmi's reign as mōʻī. This moʻolelo is of great value to us, the beloved lāhui, as a means of learning the works that make firm the foundation of a pono government. Therefore, dear friends, let us continue on in this moʻolelo that Keliikaapuni first published, and let us follow the generous aliʻi of Hāmākua, ʻUmi-a-līloa!

By Kealaulili, Writer
Koholālele, Hāmākua, Hawaiʻi
June 14, 2014

Helu 2.

I ko Umi hele ana'ku, pii aku la oia maluna o ka pa laau o ko Liloa hale, a komo aku oia ma ko Liloa puka pakaka, e like me ka olelo a kona makuwahine mamua o kona hele ana mai. A ike mai na Ilamuku o Liloa, ua laa kela keiki no ka pii ana ma ka pa laau, kahi kapu o Liloa, alualu mai e make o Umi; alaila, pii aku o Umi a noho maluna o ko Liloa uha, hookahakaha ae la o Liloa i kona uha, haule iho la o Umi ma ka honua. A i ko Umi haule ana, ike iho la o Liloa i kona niho palaoa ma ko Umi ai, a me kona malo ma ko Umi hope. Ninau aku o Liloa, "Owai kou inoa? O Umi anei oe?" Ae kela, "Ae, o Umi no au, o kau keiki."

Alaila hii mai la o Liloa ia Umi ma kona uha, a honi ia Umi, me ka ninau aku, "Auhea o Akahiakuleana?" I mai o Umi ia ia, "Nana no au i kuhikuhi mai e hele mai i ou nei." Alaila, hai ae i ka poe me ia i kona mau mea ia Umi. "O kuu malo keia, me kuu palaoa, auhea kuu laau palau?" Hai mai o Umi, "Aia no mawaho i o'u mau hoa hele." Alaila, kiiia mai o Omaokamau me Piimaiwaa.

Alaila, hai o Liloa i kona poe kanaka a pau, "I ka wa a kakou i hele ai i ke kapu heiau, ua kapa mai oukou ia'u he hehena, i kuu hume ana i ka malo lauki; aka, eia no ua malo la o'u, a me ka palaoa, a me ka laau palau. Ua waiho au no ia nei, no kuu keiki. O ka'u keiki keia."

Ike ae la na kanaka a pau o Liloa, he keiki o Umi na Liloa, kena ae la o Liloa, "E lawe ia mai na akua ona e oki i ko Umi piko." A ookiia iho la ko Umi piko. A lohe o Hakau, ka Liloa Keiki mua, i ke kani ana o ka pahu, ninau mai oia, "He pahu aha keia?'' I aku kanaka, "He pahu oki no ka piko o ka Liloa keiki hou, o Umi kona inoa."

I ko Hakau lohe ana he keiki hou ka Liloa hele mai oia me ka huhu nui, a ninau mai ia Liloa, "O kau keiki hou keia?" Ae mai o Liloa me ka hooluolu ia Hakau, me ka nana mai, "O oe no ke alii, o kou kanaka keia, maluna oe malalo aku ia ou." Pela o Liloa i hooluolu ai ia Hakau, no kona huhu nui ia Umi, a oluolu o Hakau me ka hookamani. I ko Umi noho pu ana me Liloa, malama pono o Umi i ka Liloa mau olelo, a malama nui o Liloa ia Umi; a ike mai o Hakau i ko Liloa malama ia Umi, huhu kona naau ia Umi, olelo kalaea wale mai o Hakau ia Umi i ko Liloa wa e ola ana. Kaumaha ko Liloa naau no Umi, i ka huhu o Hakau. Pela mau ko Hakau kue ana ia Umi, a hiki i ko Liloa wa i make ai. I ke kokoke ana o Liloa e make, kauoha o Liloa no Hakau ka aina a pau ; aka, o ke akua, me ka hale akua, oia ka Liloa i kauoha aku ai no Umi, malama no o Umi i ke akua.

(Aole i pau)

Kākau ʻia e Simeon Keliikaapuni, Pep. 8, 1862
Hoʻopuka hou ʻia a ʻunuhi ʻia e Kealaulili

Chapter 2.

As ʻUmi walked forth, he climbed up the wooden fence around Līloa's house and entered through Līloa's low side door, as his mother had instructed him before his travels began. When the Ilāmuku of Līloa saw that the child had been defiled in his climbing over the wooden fence into the kapu area of Līloa, they chased ʻUmi to put him to death. At that time, ʻUmi climbed on to Līloa's lap. Līloa then opened his hips, and ʻUmi fell onto the ground. When ʻUmi fell, Līloa saw his whale tooth pendant on ʻUmi's neck, and his malo on ʻUmi's backside. Līloa then asked of him, "What is your name? Are you perhaps ʻUmi?" He nodded, "Yes, I indeed am ʻUmi, your child."

Līloa then held ʻUmi in his lap, they exchanged honi, and he asked of ʻUmi, "Where is Akahiakuleana?" ʻUmi responded to him, "She is the one who instructed me to come before you here." Then Līloa told the people with him of his possessions that had been given to ʻUmi, "This is my malo, and my palaoa (whale tooth pendant). Where is my lāʻau pālau (war club)?" ʻUmi responded, "It is outside there with my traveling companions." ʻŌmaʻokāmau and Piʻimaiwaʻa were then fetched.

Līloa then spoke to all his people, "During the time when we went to conduct the kapu at the heiau [of Manini], you all called me insane because I had girded the ti leaf malo; but here is that malo of mine, and my palaoa, and my lāʻau pālau. I left them for him, for my child. This is my child."

All the people of Līloa there saw, indeed, ʻUmi was a child of Līloa. Līloa then commanded of his people, "His akua are to be brought here, and ʻUmi's piko will be cut." And so ʻUmi's piko was cut. When Hakau, Līloa's first-born child, heard the beating of the pahu drum, he questioned, "What is the pahu beating for?" Someone responded, "It is a pahu for the cutting of the piko of Līloa's new child. His name is ʻUmi."

When Hakau heard that Līloa had another child, he went enraged to Līloa, "Is this your new child?" Līloa nodded, yes, and looking to appease Hakau, he said, "You are the aliʻi. He will be your attendant. You will be above, and he will be under you." That is how Līloa appeased Hakau. Hakau had become furious at ʻUmi, and was now falsely acting pleasant. While ʻUmi stayed with Līloa, ʻUmi carefully attended to the words of Līloa, and Līloa greatly cared for ʻUmi. When Hakau saw that Līloa cared so much for ʻUmi, his naʻau became deeply angered at ʻUmi, and Hakau spoke only rough words to ʻUmi while Līloa remained alive. Līloa's naʻau was deeply saddened for ʻUmi, because of Hakau's anger towards him. That is how Hakau resisted ʻUmi until the time came when Līloa died. As Līloa approached death, he bequeathed upon Hakau control over all of the ʻāina; but the akua and the house of the akua, that is what Līloa bequeathed upon ʻUmi. ʻUmi would be the one to care for the akua.

(To be continued)

Written by Simeon Keliikaapuni, Feb. 8, 1862
Republished and translated by Kealaulili

Waipiʻo, Hāmākua, Hawaiʻi. Photo by N. Peralto, 2013.

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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.

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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.

Helu 3.

Chapter 3.

No Nunu me Kakohe

Regarding Nunu and Kakohe

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

Helu 2. (Hoʻomau ʻia)

Chapter 2. (Cont'd)

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

Helu 2 (Hoʻomau ʻia)

Chapter 2. (Cont'd)

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

Helu 2.

Chapter 2.

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About the story...

Kealaulili, Mea Kākau

Haley Kailiehu, Artist

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