|Notes for Umi-A-Liloa|
|He was a King of Hawaii. The marriage of Umi-a-Liloa to Kapukini-a-Liloa was a half sister/half brother union.87|
Chapter 1 of "Ruling Chiefs of Hawaii" is about Umi-a-Liloa, as well as sections of other chapters.182
Umi-a-Liloa's father Liloa had passed the god to Umi-a-Liloa and the kingdom to Hakau.182, Pg. 209.
"Where Kauai's chiefs are united with Hawaii's: . . Umi married Mokuahualieakea and had Akahiilikapu . . ."181 , pg. xxv.
"From Heleipawa to Umi-a-Liloa is the third period. This period is believed to be the time the chiefs were born together with their genealogies and with the chants. And all the true chiefs living can begin [to reckon] from Umi without errors. Therefore, Umi is like the parent of the chiefs who are living. From Umi to Kamehameha is the fourth period. This is the period that is known for the history of the individual chiefs and their famous deeds."181 , pg. 1.
He has been called "the chief famous for warring." 177
"In the upland of Kuahewa he lived on a farm where athe tree ferns grew, located above the long trail mentioned before. This was a war trail when Uni the chief was victorious in battle." 177
"There is also a surf at Laupahoehoe, said to be the surf that Umi and Paiea used." 177
"Umi, son of LILOA, was probably the most famous of the early chiefs. His story has been called 'one of the most popular of all Hawaiian prose sagas of heroes, embellished as it is with many stock episodes but still preserving the thread of historical accuracy.' He was conceived by Liloa on his travels, who left with the child several recognition tokens that the young man later brought to his father. The oppressive older brother HAKAU was stoned to death, and Umi left his poverty and became a ruling chief of the island of awaii. He was famed as a farmer and fisherman. he kept up the worship of the gods and increased the practice of human sacrifice. He was succeeded by his son, Keliiokaloa." 101
"Before he died, Liloa gave Umi the custody of the war god while making Hakau, Umi's half-brother, his heir. Umi defeated Hakau in battle and sacrificed the loser and his attendants at the heiau. Thus began a tradition upheld by Kamehameha I when he defeated his half-brother, Kiwalao." 101
"Liloa's first wife was Pinea or Piena, a Maui chiefess, with whom he had a son, Hakau, and a daughter, Kapukini. Later in life, while travelling near the borders of the Hamakua and Hilo districts, [The legend says that he had been to Koholalele in Hamakua to consecrate the Heiau called Manini, and that, passing from there, he stopped at Kaawikiwiki, and at the gulch of Hoea, near Kealakaha, he fell in with Ahakiakuleana.] he spied a young woman, of whom he became deeply enamoured,and whom he seduced, and the fruit of which liaison was a son,w hom the mother named Umi, and who afterwards played so great a role in the annals of Hawaii. The mother of Umi was named Akahiakuleana, and though in humble life, she was a lineal descendant in the sixth generation from Kalahuimoku, athe son of Kanipahu, with Hualani of the Nanaulu-Maweke line, and haft-brother to Kalapana, the direct ancestor of Liloa. When parting from Akahiakuleana, Liloa gave her the ivory clasp (Palaoa) of his necklace, his feather wreath (Lei-hulu), and his Malo or waist-cloth, [One legend has it that, instead of the Lei, Liloa gave her his Laau-palau, a short instrument for cutting taro tops, a dagger] and told her that when the child was grown up, if it was a boy, to send him with these token to Waipio, and he would acknowledge him. The boy grew up with his mother and her husband, a fine, hearty, well-developed lad, foremost in all sports and athletic games of the time, but too idle and lazy in works of husbandry to fuit his plodding stepfather. When Umi was nearly a full-grown young man, his stepfather once threatened to strike him as punishment for his continued idleness, when the mother averted the blow and told her husband, 'Do not strike him; he is not your son; he is your chief;' and she then revealed the secret of his birth, and produced from their hiding place the keepsakes which Liloa had left with her. The astonished stepfather stepped back in dismay, and the mother furnished her son with means and instruction for the journey to Waipio. Two young men accompanied him of the journey, Omaukamau and Piimaiwaa, who became his constant and most trusted attendants ever after. Arrive din Waipio valley, they crossed the Wailoa stream, and Umi proceeded alone to the royal mansion, not far distant. According to his mother's instructions, though contrary to the rules of etiquette observed by strangers or inferior visitors, instead of entering hte courtyard by the gate, he leaped over the stockade, and instead of entering the mansion by the front door, he entered by the back door, and went straight up to where Liloa was reclining and set himself down in Liloa's lap. surprised at the sudden action, Liloa threw the young man on the ground, and, as he fell, discovered his Malo and his ivory clasp on the body of Umi. Explanations followed, and Liloa publicly acknowledged Umi as his son, and even caused him to undergo, pro forma, the public ceremony of Oki ka piko in token of his recognition and adoption. Umi's position was now established at the court of Liloa, and, with the exception of his older brother Hakau, whose ill-will and jealousy his recognition by Liloa had kindled, he soon became the favourite of all. When Liloa was near dying, he called the two sons before him, and publicly gae the charge of the government of Hawaii, the position of Moi, to Hakau, and the charge of his God - that is, the maintenance of the Heiaus and the observance of the religious rites - to Umi, telling the former, 'You are the ruler of Hawaii, and Umi is your man,' equivalent to next in authority. "180
"After Liloa's death Hakau became the Moi and chief ruler of Hawaii. He appears to have been thoroughly wicked, cruel, and capricious. . . He missed no opportunityh to thwart his brother Umi, and openly reviled him for his low birth, insisting that his mother was a woman of low degree. Umi, unable to bear the taunts of his brother, and not prepared to come to an open rupture with the tyrant, absented himself fromt he court of Hakau, and quietly left Waipio with his two friends, Omaukamau and Piimaiwaa. On the road he was joined by Koi, and these four travelled through Hamakua without stopping at Kealahaka, where Umi's mother lived, but proceeded at once to Waipunaalei,near Laupahoehoe in the Hilo district, where, being unknown to the people, they concluded stop, and being kindly received by the farmers' families, they lived there for some time, associating themselves with the farmers, asisting them in their labours on the land or at fishing or bird-catching. After a while Umi was recognised by Kaloeioku, a priest of much influence and power in that part of the country. Umi and his friends now removed to Kaoleioku's estate, and active preparations were entered into for the overthrow of Hakau. Men were collected from the villages around, and measures taken to ensure a successful revolt. The plot, doubtless, spread into Waipio, for under the gloss of the legend the fact shines out that two of the principal priests and former counsellors of Liloa, named Nunu and Kakohe, disgusted with the tyranny of Hakau, and under pretext of a journey to Hilo, secretly went to Kaoleioku's residence to confer with him and Umi and ascertain the strength of the conspirators. Deeming Umi's forces inadequate to cope with those of Hakau in open combat, they advised a strategem and promised to aid it. Returned to Waipio, the priests attended on Hakau, who asked them if they had seen Umi on their journey to Hilo. They frankly told him that they had seen Umi at Kaoleioku's place, and advised Hakau to lose no time to send his men to the mountain to get fresh feathers wherewith to dress his tutelar god (Kauila i ke Akua). Hakau, somewhat surprised, reminded the old priests that the Kauila Akua was only done when war was imminent or on some other public emergencies. The priests then told him that Umi was collecting men and preparing to rebel at no distant time. Shomwhat shaken by this recital, Hakau concluded to follow the priests' advice, and the day after the approaching festival of Kane was fixed upon, when Hakau was to send all his available household men and retainers to the mountain to hunt the birds from which the proper feathers were to be obtained. That was the very day which had been previously agreed upon between the two priests and Kaoleiku and Umi for an attack upon Hakau. The plot succeeded. Umi and his followers descended into the Waipio valley, found Hakau nearly alone and killed him, and Umi was proclaimed and installed as Moi or sovereign of Hawaii. No other blood was shed but that of Hakau, and the lived of his wife and daughter were spared." 180
"After the overthrow and death of Hakau, the son of Liloa, . . . Umi-a-Liloa became the Moi of Hawaii, the titular sovereign of the island. So great had been the discontent and disgust of the entire people, chiefs, priests, and sommoners, with the tyrannical and unusually barbarous rule of Hakau, that, as a matter of political reaction and as an expression of relief, the great feudatory chiefs in the various districts of the island cordially received and freely acknowledged the sovereignty of Umi as he made his first imperial tour around the island shortly after his accession to power. This journey, however, was stained by an act of cruelty which even those rough times felt as such and recorded. When Umi had fled from his brother Hakau's court, and was living at Waipunalei, in the Hilo district, unknown and indisguise, he and his friend, Koi, attended a surf-swimming match at Laupahoehoe. A petty chief of the district, named Paiea, invited Umi to a match, and offered a trifling bet, which Umi refused. Paiea then offered to bet four double coanoes, and Umi, at the request, and being backed up by his friends, accepted the bet. Umi won the bet, but in coming in over the surf, by accident or design, Paiea's surf-board struck the shoulder of Umi and scratched off the skin. Umi siad nothing then, but when he had attained to power and was making his first tour around the island, on arriving at Laupahoehoe he caused Paiea to be killed and taken up to the Heiau at Waipunalei to be sacrificed to his god." 180
"Kaoleioku, the priest who assisted Umi in his revolt against Hakau, becaue Umi's high priest and chief counsellor, and through Umi's acknowledgment of the services rendered him, the priesthood advanced a large step in its status and pretensions. Though Liloa had formally and publicly acknowledged Umi as his son, and umi's prowess and accomplishments had vindicated his assumption of power, yet doubtless not a few of the higher chiefs, while acknowledging the pure descent of Umi's mother, considered her rank as so much inferior to that of Liloa, as to materially prejudice the rank of Umi himself in his position as Moi and as a chief of the highest tabu. To remedy this so far as his children were concerned, Umi took his half-sister, Kapukini, to be one of his wives, and thus their children would be 'Alii Pio,' chiefs of the highest grade. Moreoever, on the advice of Kaoleioku, the high-priest, Umi resolved to send an embassy to Maui to solicit the hand of Piikea, the daughter of Piilani, the Moi of Maui, and of Laielo-helone, the grand-daughter of the Oahu Kalonas. Such a union, it was thought, would not only bring personal eclat to Umi, but also produce more intimate relations between the Hawaii sovereigns and those of the other islands. Forthwith a proper expedition was fitted out, and Omaokamau was sent as ambassador. The expedition landed at Kapueokahi, the harbour of Hana, where Piilani held his court at the time. Umi's offer was laid before Piilani, and met a favourable accpetance from both him a nd his daughter, and the time was arranged when she was to leave for Hawaii. At the appointed time Piilani sent his daughter over to Hawaii, escorted as became her rank and dignity. The legend says that four hundred canoes formed her escort. She landed at Waipio, where Umi resided, and, according to the etiquette of the time, she was lifted out of the canoe by Omaokamau and Piimaiwaa and carried ontheir locked hands into the presence of Umi. The legend adds, that shortly after these nuptials Piilani of Maui died, and his son, Lono-a-Pii, succeeded him. When Kiha-a-Piilani, the younger brother of Lono-a-Pii, had to flee from Maui, he sought refuge with his sister, Piikea, at the court of Umi. Here his sister advocated his cause so warmly, and insisted with Umi so urgently, that the latter was induced to espouse the cause of the younger brother against the older, and prepared an expedition to invade Maui, depose Lono-a-Pii, and raise Kiha-a-Piilani to the throne of his father. Having received favourable auguries from the high-priest, Kaoleioku, Umi summoned the chiefs of the various districts of Hawaii to prepare for the invasion of Maui. When all the preparations were ready, Umi headed the expedition in person, accompanied by his wife, Piikea, and her brother, Kiha-a-Piilani, and by his bravest warriors. Crossing the waters of 'Alenuihaha' (the Hawaii channel), the fleet of Umi effected a landing at Kapueokahi, the harbour of Hana, Maui, wehre Lono-a-Pii apepars to have continued to reside after his father Piilani's death. Having failed to prevent the landing of Umi's forces, Lono-a-Pii retired to the fortress on the top of the neighbouring hill called Kauwiki, which in those days was considered almost impregnable, partly from its natural strength and partly from the superstitious terror inspired by a gigantic idol called Kawalakii, which was believed to be the tutelar genius of the fort. Umi laid seige to the fort of Kauwiki, and, after some delay and several unsuccessful attempts, finally captured the fort, destroyed the idol, and Lono-a Pii having fallen in the battle, Kiha-a-Piilani was proclaimed and acknowledged as Moi of Maui. Having accomplished this, Umi and his forces returned to Hawaii." 180
"After Umi returned from the war with Maui, he turned his attention to the domestic affairs of the island. Some legends refer to difficulties between Umi and Imaikalani, the powerful blind chief of Kau and parts of puna, and though other intimate that Piimaiwaa was despatched to bring the obstinate old chief under subjections, yet it is not clear that any open rupture occurred between Umi and his great feudatory during their lifetime. . . . It is doubtless true that Umi discontinued the permanent residence of the Hawaii sovereigns at Waipio. The reasons why are not very explicitly rendered. [theories to be entered] . . . But though Umi deserted Waipio and established his royal camp or headquarters at the Ahua-a-Umi, he did by no means withdraw himself from the active supervision of the affairs of his kingdom. He frequently visited the different districts, settled disputes between chiefs and others, and encouraged industry and works of public utility. It is presumed that Umi's life passed tranquilly after his removal from Waipio; at least no wars, convulsions, or stirring events have been recorded. In making his tours around the island, Umi erected several Heiaus, distinguished from the generality of Heiaus by the employment of hewn stones. . . . Umi is reported to have been a very religious kind, according tot he ideas of his time, for he enriched the priests, and is said tohave built a number of Heiaus; though in the latter case tradition often assigns the first erection of a Heiau to a chief, when in reality he only rebuilt or repaired an ancient one on the same site. . . In the domestic relations of Umi, though blessed with a number of wives, as became so great a potentate, yet he knew how to keep his house in order, and no discords or family jars have been reported. He is known to have had at least six wives." 180
"The legend which M. Remy relates of the disposition of the remains of Umi is probably correct, for it is corroborated by other legends; and it so strikingly illustrates the custom of those times in regard to the funeral of high chiefs, that I take the liberty to quote it verbatim: -
'Umi, some time before his death, said to his old friend Koi, 'There is no place, nor is there any possible way, to conceal my bones. You must disappear from my presence. I am going to take back all the lands which I have given you around Hawaii, and they will think you in disgrace. You will then withdraw to another island, and as soon as you hear of my death, or only that I am dangerously sick, return secreetly to take away my body!' Koi executed the wishes of the chief, his aikane (friend). He repaired to Molokai, whence he hastened to set sail for Hawaii as soon as he heard of Umi's death. He landed at Honokohau. On setting foot on shore he met a Kanaka in all respects like his dearly-loved chief. He seized him, killed him, and carried his body by night to Kailua. Koi entered secretly the palace where the corpse of Umi was lying. The guards were asleep, and Koi carried away the royal remains, leaving in their place the body of the old man of Honokohau, and then disappeared with his canoe. Some say that he deposited the body of Umi in the great Pali (precipice) of Kahulaana, but no one knows the exact spot; other say that it was in a cave of Waipio at Puaahuku, at the top of the great Pali over which the cascade of Hiilawe falls." 180
"Ku-kaili-moku was a feather god, chosen by Umi and by Kamehameha I. as their particular tutelar god, generally worshipped as a god of war." 180
As for Umi, he was unprovided for by Liloa, though during the lifetime of the king he had been his great favorite. The result was that Hakau acted very insultingly towards Uni and constantly abused and found fault with him, until finally it came to war between them and Hakau was killed by Umi. " 179
"The story of the birth of Umi is as follows: Liloa, the father of Umi, was at that time the king of all Hawaii and had fixed residence in the Waipio, Hamakua.
8. The incident happened while Liloa was making a journey through Hamakua toward the borders of Hilo to attend the consecration of the heiau of Manini. This heiau, which Liloa had been pushing forward to completion, was situated in the hamlet of Kohola-lele, Hamakua.
9. When the the tabu had been removed, he waited for a while, till the period of refreshment (hoomahanahana) was over, and then moved on to the north of that place ans stayed at Kaawikiwiki, where he gratified his fondness for pahee and other games.
10. While staying at this place he went to bathe in a little stream that runs through Hoea, a land adjoining Kealakaha. It was there and then he came across Akahi-a-kuleana. She had come to the stream after her period of impurity and was bathing in preparation for the ceremony of purification, after which she would rejoin her husband, that being the custom among women at the time. Her servant was sitting on the bank of the stream guarding her pa-u.
11. When Liloa looked upon her and saw that she was a fine-looking woman, he conceived a passion for her, and taking hold of her, he said, 'Lie with me.' Recognizing that it was Liloa, the king, who asked her, she consented, and they lay together.
12. After the completion of the act, Liloa, perceiving that the woman was flowing, asked her if it was her time of impurity, to which she answered, 'Yes, this is the continuation of it.' 'You will probably have a child then,' said Liloa, and she answered that it was probable. Liloa then asked her whose she was and what was her name. 'I am Akahi-a-kuleana,' said she, 'and Kuleanakapiko is the name of my father.' 'You are undoubtedly a relation of mine,' said Liloa. "Quite likely," said she.
14. Then Liloa instructed her regarding the child, saying, 'When our child is born, if it is a girl do you name it from your side of the family; but if it is a boy, give to him the name Umi.'
15. 'By what token shall I be able to prove that the child is yours, the king's?'
16. Then Liloa gave into her hands his malo, his niho-palaoa, and his club (laau palau), saying,'These are the proofs of our child, and when he has grown up give these things to him.' To this arrangement Akahi-a-kuleana gladly assented and handed the things over to her maid to be taken care of for the child.
17. Liloa then made himself a substitute for a malo by knotting together some ti leaves with which he girded himself.
18. On returning to the house, the people saw that he had a covering of ti leaf, which was not his proper malo, and they remarked to each other, 'What a sight! Liloa is out of his head. That isn't his usual Style; it's nothing but a ti leaf makeshift for a malo.'
19. Liloa remained at this place until the period of refreshment (hoomahanahana) was over and then he went back to Waipio, his permanent residence.
20. A short time after this Akahi-a-kuleana found herself to be with child, the child Umi. Her husband, not knowing that Liloa was the true father of the child, supposed it to be his own.
21. When the boy was born his mother gave him the name Umi as she had been bidden to do by Liloa at te time of his conception.
22. And they fed and took care of the boy until he was gorwn to good size. The story is told that on one occasion when his foster father, the husband of Akahi-a-kuleana, returned to the house, after having been at work on his farm, and found that Umi had eaten up all the food that had been prepared, he gave the lad a beating.
23. Umi was regularly beaten this way every time it was found that he had consumed the last of the fish and poi or any other kind of food. This was the way Umi's foster fathr treated him at all times, because he in good faith took the boy to be his own son. But Umi and Akahi-a-kuleana were greatly disturbed at the treatment he received.
24. Then Umi privily asked his mother, 'Have I no other father but this one? Is he my only makua?'
25. 'You have a father at Waipio,' answered his mther, 'his name is Liloa.' 'Perhaps I had better go to him,' said Umi. 'Yes, I think you had better go.' said his mother.
26. After that, on a certain occasion when Umi had consumed the food and his foster father (makua kolea) had given him a drubbing, Akahi-a-kuleana expostulated and said, 'My husband, it is not your own son that you are all the time beating after this fashion.'
27. Then her husband flamed into passion and sarcastically said, 'Who, pray, is the father of this child of yours? is it King Liloa?' 'Yes,' said she, 'Liloa is the father of my child.'
28. 'Where is the proof of the fact that this son to whom you, my wife, have given birth belongs to Liloa?' demanded he.
29. Then Akahi-a-kuleana called to her maid servant and ordered her to bring the things which Liloa had left for Umi.
30. 'You see now,' said she, 'who is the real father of the boy.' And the man was satisfied that he could not claim the paternity of the child.
31. Sometime after this explanation, Akahi-a-kuleana carefully instructed Umi as to his going to Waipio to Liloa.
32. "She girded him with Liloa's malo, hung about the boy's neck the lei-palaoa, and put into his hands the club, after which she carefully instructed Umi how he was to act.
33. 'Go down into Waipio Valley,' said she, 'and when you have reached teh foot of the pali, swim to the other side of the stream. You will see a house facing you; that is the residence of Liloa.
34. 'Don't enter through the gate, but climb over the fence; now must you enter the house in the usual way, but through the king's private door. If you see an old man and some one waving a kahili over him, that is your father, Liloa; go up to him and sit down in his lap. When he asks who you are, tell him your name is Umi.' Umi assented to all his mother's instructions.
35. Akahi-a-kuleana order her brother, Omao-kamau, to accompany Umi and to wait upon him. Omao-kamau readily agreed to this and followed him as a servant.
36. She also directed that Omao-kamau should take charge of the club which had been Liloa's saying, 'Keep this stick which was Liloa's'
37. When all the arrangements had been made, Umi and Omao-kamau started off on their journey by themselves.
38. On reaching Keahakea they came across a little boy named Piimai-waa, who asked him whither they were going. 'To Waipio,' they replied.
39. 'I will adopt ou as my boy, and you may go along with us to Waipio,' said Umi. 'Agreed,' said the lad, and they proceeded in company.
40. On reaching Waipio, they descended into the valley by way of Koaekea and coming to the foot of the pali, they all swam across the Wailoa streat.
41. Gaining the other side, they saw before them the residence of Liloa at a place called Hau-no-ka-maaa-hala, with the entrance to the house facing them.
42. On nearing the house, Umi said to the others, 'You two tarry here and wait for me. I will go in to Liloa. if in my going to him I am killed, you must return by the way we came; but if I come back alive to you, we shall all live.' With these words Umi left them.
43. In his going Umi climbed over the fence that surrpunded the residence of Liloa and entered the house by Liloa's private door, as his mother had bade him do when he left her.
44. When Likoa's officers (that stood guard about him) saw that the lad had forfeited his life (laa) because he had climbed over the fence, which was a sacred and tabu thing, they gave chase after him to kill him. Then Umi ran up to Liloa and made as if he would sit down in his lap; but Liloa spread his thighs apart so that Umi sat upon the ground.
45. As he did so, Liloa saw the niho-palaoa on Umi's neck and his own malo about Umi's loins, and asked, 'What is your name? Are you Umi?' 'Yes,' answered he, 'I am Umi, your son.'
46. Then Liloa took Umi upon his lap and embraced and kissed him and inquired of him,' Where is Akahi-a-kuleana'
47. 'She is was', answered Umi, 'who directed me to come to you.' Then Liloa showed to the people the things of his which Umi had, saying, 'This is my malo and my palaoa, but where is my club?' 'It is outside, in the hands of my companion,' answered the boy.
48. Then Liloa sent for Omao-kamau and Pii-mai-waa.
49. And he said to all his people, 'When we went to consecrate the heiau you called me a crazy one because I wore a malo of ti leaf.
50. 'But here is that malo of maine, and that niho-palaoa, also that club. I left them for this one. He is my son, Umi.
51. Then all the people saw that Umi was the son of Liloa. The king then ordered his idols, that the ceremony of oki-piko might be performed on Umi, and it was done.
52. When Hakau, Liloa's first son, heard the sound of the drum, he asked what it meant; and the people answered, 'It is the drum at the oki-piko of Liloa's new-found son, Umi.'
53. On hearing that Liloa had a new son, Hakau was full of wrath, and he came to Liloa with the question, 'Is this your son?' To this Liloa ayed assent and at the same time tried to placate Hakau, saying, 'You will be king, andhe will be your man. You will have authority over him.' With words like these Liloa tried to soften Hakau's anger towards Umi. Hakau was outwardly appeased, but there was a hypocritical reservation within.
54. While Umi lived in the court of Liloa he gave the strictest obedience to his father's commands, and Liloa on his part took the greatest care of his son, Umi. This was noticed by Hakau.
55. And the very fact intensified the hatred of Hakau toward Umi, so that he always treated him with rudeness; and thus it was so long as Liloa lived. Hakau's anger and constant hectoring of Umi continued through Liloa's life and caused the king much pain and sadness.
56. When Liloa drew near to death he announced it as his will that Hakau should inherit all the land, but that the idols and the house of the gods should be given to Umi, to be under his care . . .
57. After the death of Liloa, Umi submitted himself dutifully to Hakau. Hakau, however, hated Umi cordially and treated him with great contempt and spitefulness (hookae).
58. Once, when Umi rode upon Hakau's furfboard, Hakau said to him, 'Don't you use my surfboard. Your mother was a common, plebeian woman of Hamakua. My board is tabu. I am an alii.'
59. When Umi chanced, on one occasion, to put on a malo belonging to Hakau, hakau insulted and upbraided him, saying, 'Don't you wear my malo. I am an alii. Your mother was a low-class woman of Hamakua.'
60. Thus it was that Hakau insulted and actually offered violence to Umi so that finally he made up his mind to leave the court of Hakau secretly, his two companions - Omao-Kamau and Pii-mai-waa, who came with him from hamakua - keeping his company in his flight.
61. The road they followed in their departure was the same as that they took in their coming.
62. After climbing Koaekea and reaching Kukuihaele they found a boy named Koi, and Umi having adopted him as his own son, he travelled along with them'
63. On reaching Kealakaha, which was Umi's birth-place, they did not put up with his mother. Their inclination was rather to wander still farther.
64. For that reason they travelled on in a northerly direction; and reaching the western bounds of Hilo, they entered a land called Waipunalei.
65. It being now near the close of day, they selected a place to camp down and spend the night; but at daybreak they resumed their journey, for Umi had conceived the idea of living a vagabond life in some unknown and out-of-the-way place because he was ashamed at having been so insulted by Hakau.
66. When it came bedtime, the young women of the place saw that they were clean and wholesome-looking youths and chose them for husbands, and they spent the night with them (a hoao ae lakou).
67. There was a young woman to each of them, but Umi was such a handsome fellow that he had two.
68. While they stayed at this place, they (the young men) agreed among themselves after consulting together that Umi's name should be kept secret; and on talking it over with each other again, they still further agreed that Umi should do no work. Umi accordingly performed no labor.
69. After they had been there awhile Pii-mai-waa, Koi, and Omao-kamau went out to work in the farms of their fathers-in-law; but Umi did not go.
70. When the young men came home at night from their farming, their fathers-in-law were delighted with their vigor as farmers.
71. But Umi's father-in-law was greatly disappointed that Umi did not work to help support his wife.
72. On one ocasion they went down to the ocean at Laupahoehoe and engaged in surf bathing (kaha nalu), in which Umi was of superior skill; and Umi raced with one Paiea.
73. And as they were coursing, Paiea rudely crowded over onto Umi, so that his board came violently in collision with Umi's shoulder and hurt him severly. This was the fault, on account of which Umi afterwards put Paiea to death, he having then succeeded to the government ot the island.
74. When it came to the season for aku, Pii-mai-waa, Omao-kamau, and Koi went a-trolling for aku along with the men of the place.
75. Their fathers-in-law were delighted when they got the fish, but the fathers-in-law of Umi were very much put out because he did not go for aku with the fishermen of the region.
76. Umi-s fathers-in-law said to Umi's wives, 'If this fat husband of yours were only a fisherman now, we woul dhave some aku to eat; but as it is, you are wasting yourselves on this man.'
77. On one occasion when the fishermen saw that Umi was a strong fellow they invited him to go aku fishing with them, and he consented. They did not know that he was an alii, though the disappearance of Umi had become notorious; not did they know that his name was Umi.
78. While they were fishing, Umi noticed that when a fisherman took in a fish he passed it between his legs (poho-lalo) in putting it into the canoe, and when it came to the division of the fish, he would not use as food for himself such as had been treated in this way.
79. But he exchanged the fish thus obtained for those of another fisherman, whose fish had been passed over the fisherman's shoulder, saying to him, 'Give me your small fish, and take in exchange these large fish as yours;' to which the other readily agreed.
80. Umi would not eat of these fish, but took thema s an offering to his god Kaili, which he kept in a secret place near the residence of Hokuli.
81. When Kalei-o-ku, the prophet, noticed that as often as Umi went a-fishing, which was very frequently, a rainbow appeared over the patch of calm water in the ocean that surrounded him (malau), and he said to himself, 'Perhaps this is Umi,' for he had heard of Umi's disappearance.
82. Accordingly Kalai-o-ku came down to where Umi was living, bringing with him a pig as an offering. And when he arrived at Umi's place of residence, he found him living in a lordly fashion and said to himself, 'This man is an alii.'
83. He immediately offered the pig, at the same time repeating this prayer, 'Here is a pig, O God, a pig for the purpose of detecting an alii.' Then Kalei-o-ku released the pig, and it went and stood before Umi; after which it came back to Kalei-o-ku.
84. Kalei-o-ku then put to him the question, 'Are you Umi?' 'I am he,' said Umi. 'Let us go then to my place,' said Kalei-o-ku, and Umi consented and went with him. Thereupon his fathers-in-law and all the people of the neighborhood said, 'So then this man is an alii, and his name is Umi, the son of Liloa. He is that one of whom we heard some time ago that he was lost.'
85. Then Umi, his wives, Pii-mai-waa, Omao-kamau, and Koi, and their wives, accompanied Kalei-o-ku to his residence." 179
"The most curious fact that presents itself to the eye of the traveler in the ruins of temples built by Umi, who was called 'The Mountain King,' who reigned over the whole Island of Hawaii in the 16th century, is the existance of a mosaic pavement in the form of a regular cross . . . May it not be inferred from the existence of these Christian emblems that towards the time when the great Umi filled the group with his renown some shipwrecked Spanish, or even Portuguese, sought to introduce the religion of Christ into the Islands. This peculiarity was observable in the monuments erected furing Umi's reigh, but not in other heiaus (temples)" 102
"The Hawaiian chants reveal an apparent discrpeancy in the time of the supposed introduction of foreigners to Hawaii. Umi was the father of the king who reigned wieh Gaetano is believed to have touched at Hawaii, which was in 1555. The shipwrecked Spaniards who are said to have come ashore at Keei, near Kealakekua, Kona, Hawaii, probably reached the island when Umi was alive and they may have left the impress of their Christian faith with the king." 102
"Native legends abound with the exploits of those who attained distinction among their follows by their skill and daring in this sport [surf-riding] . . . for chieftain supremacy, as instanced in the contest between Umi and Paiea, in a surf-swimming match at Laupahoehoe, which the former was challenged to, and won, upon a wager of four double canoes." 102
|Last Modified 21 Nov 2008||Created 18 Jan 2009 using Reunion for Macintosh|
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