Volume 4 / Part 2 — Introductory material

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PART II

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Contents

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The Story of Umi: One of the Most Noted of Hawaiian Kings. Ka Moolelo no Umi: Kekahi Alii Kaulana o ko Hawaii Nei Paeaina.

CHAPTER I. Ancestry of Umi. MOKUNA I. Na Kupuna o Umi.

It is said in this story that Umi was a part chief because his mother, Akahiakuleana, was not a high chiefess, although his father Liloa was a very high chief, whose genealogy could be traced to the very beginning of all things. So it is said that Umi was high on his father’s side, but very humble on his mother’s side. [But in tracing out as to the origin of Akahiakuleana his mother, it is found that she must have been of very high blood, for her name appears in the genealogical tree of the kings of Hawaii.] Ua olelo ia ma keia moolelo, he keiki kapa alii o Umi, ma ka aoao o kona makuahine, o Akahiakuleana, a ma ka aoao o Liloa kona makuakane, he ’lii nui mai ke kumu mai, a ma ia aoao, he ’lii nui o Umi. [Aka, ma ka hoomaloo ana i ka pololei o ka aoao o ka makuahine, loaa no he ’lii nui o Akahiakuleana, mai loko mai no o ka mookuauhau alii o Hawaii.]

O Umi ka mea nona keia moolelo, aka, i mea e maopopo ai ka oiaio, nolaila, e hoomaka ka olelo mua no kona kaikuaana no Hakau. O Liloa ka makuakane, o Piena ka makuahine, he mau alii laua elua, he ’lii ke kane, he ’lii ka wahine. Na laua mai o Hakau. Ua olelo ia o Hakau he ’lii nui no Hawaii, no ka mea, ua like ke ’lii nui o kona mau makua. O Waipio i Hawaii, kahi noho mau o Liloa me kana wahine, me Piena, a malaila i loaa ai o Hakau. He ’lii nui aimoku o Liloa no Hawaii a puni.

A hanau o Hakau, ke keiki mua a Liloa me kana wahine hoao me Piena, hele aku la o Liloa mai Waipio aku a hiki i Koholalele, ma ka hikina o Hamakua, e pili ana me Hilo. O ke kumu o keia hele ana o Liloa, he kapu heiau nana i laila, o Manini ka inoa o ua heiau la. A pau ke kapu heiau ana, hele aku la ia a noho ma Kaawikiwiki; o kona kumu i noho ai i laila, o ka lealea i ka pahee, a me na hana lealea a pau loa. Ia ia e noho ana ma laila, hele aku la ia i ka auau wai, ma ke kahawai o ka Hoea, e pili la me Kealakaha. Ia ia i hiki ai ma laila, ike aku la ia i ka wahine maikai o Akahiakuleana, e hoi mai ana mai lalo mai o ka wai auau, aohe kapa, a e noho ana kana kauwa wahine ma kapa, me kona pau.

A ike o Liloa ia ia, ua hoala ia mai kona manao e hana aku ia Akahiakuleana, alaila, moe iho la laua. Ma keia moe ana, ua loaa o Umi, ka mea nona keia moolelo. Mamua ae o ka launa kino ana o Liloa ma, ua kahe o Akahiakuleana, a ia laua i moe ai, oia kona mau ana, nolaila, ua loaa koke ke keiki.

GENEALOGICAL TREE OF AKAHIAKULEANA, THE MOTHER OF UMI. KE KUAUHAU NO AKAHIAKULEANA, KA MAKUAHINE O UMI.

In the following tree we will be able to see how Akahiakuleana was of high blood, and will satisfy us that Umi was also of high blood, and how Liloa was, after all, connected to Akahiakuleana. Kanipahu is the connecting link between Liloa and Akahiakuleana. HUSBAND. WIFE. CHILD. Kanipahu. Alaikauakoko. Kalapana. Hulani. Kalahuimoku. Kalahuimoku. Laamea. Oikialamea. Oikialamea. Kalamea. Kamanawakalamea. Kamanawakalamea. Kaiua. Ouakaiua. Ouakaiua. Kuaimakani. Kanahae. Kuaimakani. Kanahae. Kapiko. Kuleanakupiko. Kuaimakani. Kuleanakupiko. Keanianihoolilei. Akahiakuleana. Liloa. Akahiakuleana. Umi. Maanei e maopopo ai ka pili ana o Akahiakuleana, ma ka mookuauhau o Liloa, a pela i maopopo ai he ’lii nui no o Umi. E pono e nana malalo iho i na kumu i loaa ai na pili. O Kanipahu ke kumu o Liloa a me Akahiakuleana i pili ai. KANE. WAHINE. KEIKI. Kanipahu. Alaikauakoko. Kalapana. Hulani. Kalahuimoku. Kalahuimoku. Laamea. Oikialamea. Oikialamea. Kalamea. Kamanawakalamea. Kamanawakalamea. Kaiua. Ouakaiua. Ouakaiua. Kuaimakani. Kanahae. Kuaimakani Kanahae. Kapiko. Kuleanakupiko. Kuaimakani. Kuleanakupiko. Keanianihoolilei. Akahiakuleana. Liloa. Akahiakuleana. Umi.

After living with Akahiakuleana for a short time, Liloa saw that she was with child, so he asked her: “Who is your father?” Akahiakuleana answered: “Kuleanakupiko.” Liloa said: “Then you are a cousin of mine.” She replied: “May be so.” A pau ka moe ana a Liloa me Akahiakuleana, he mau la i hala mahope, ike aku la o Liloa i ke ano hapai o kana wahine, ninau aku la keia i ua wahine la: “Na wai oe?” I mai la o Akahiakuleana: “Na Kuleanakupiko.” I aku o Liloa: “He kaikuahine no ka oe no’u.” I mai la kela: “Pela paha.”

A pau keia mau kamailio a laua, kauoha aku la o Liloa ia Akahiakuleana: “I noho oe, a i hanau he keiki kane, e kapa iho oe i kona inoa o Umi. A i hanau he kaikamahine, kapa iho oe ma kou aoao.” I mai la o Akahiakuleana ia Liloa: “Heaha kau hoailona e haawi mai ai, i maopopo na ke ’lii keia keiki?” A lohe o Liloa, haawi mai la ia i kona malo a me kona niho palaoa, a me ka laau palau. I mai la o Liloa ia Akahiakuleana: “Eia na hoailona o ka kaua keiki; a hiki i kona wa nui, e haawi aku oe i keia mau mea nona.” Ae aku la o Akahiakuleana, lalau aku la ia, a haawi aku la i kana kauwa wahine, nana e malama ia mau mea. Alaila, hele aku la o Liloa a hipuupuu i ka laui i malo nona. A hume iho la o Liloa i ka malo laui, a hoi aku la i kona hale noho. A hiki o Liloa i ka hale, olelo mai la kona poe kanaka ia ia: “He malo maoli hoi kou e Liloa i hele aku nei, eia ka he malo laui kou i keia wa.”

Liloa continued living at this place until the ceremonies pertaining to the dedication of his temple were ended, when he returned to Waipio, to his permanent residence. Malaila o Liloa i noho iho ai a pau ka hoomahanahana ana o kona heiau, hoi mai la oia i Waipio, i kona wahi noho mau.

CHAPTER II. The Birth of Umi. MOKUNA II. Ka Hanau ana o Umi.

In course of due time it became apparent to all that Akahiakuleana was with child. Her husband thought of course the child was his, so he took great care of his wife. He did not know that it belonged to Liloa. When Akahiakuleana gave birth to the child, she gave him the name of Umi, and brought him up carefully until he was well grown. As he grew, Umi was very mischievous and would often go out to play with other boys. It was his custom on going out to join the boys in their games to bring them all to the house and then give them all the food in the house. When his mother’s husband returned he would get angry and often punish the boy. This was continued for many days, until at last the mother took pity on the boy and protested against the harsh treatment of her son Umi. Noho iho la o Akahiakuleana me ka hapai ia Umi. Ma keia hapai ana, manao no ke kane i ka ili, nana no keia keiki e hapai nei. Nolaila malama iho la i kana wahine, aole oia i ike na Liloa. A hiki i ka wa i hanau ai o Akahiakuleana, i ke keiki, kapa iho la ia i kona inoa o Umi; hanai iho la kona makuahine ia ia a nui. Ia wa hoomaka o Umi e kalohe, a e lealea me na keiki e ae. He mea mau ia Umi ka hele e paani me kamalii, a pau ka paani ana, hoi mai la me ia lehulehu kamalii, a ka hale, haawi aku la i kahi ai a pau loa, a hoi mai la ke kane a kona makuahine, huhu iho la ia ia, me ka pepehi; pela no ka hana mau a kona makuakane a loihi na la i hala. Nolaila, ua pono ole ko ka makuahine manao, a ua kaumaha loa, i keia hana ino i kana keiki ia Umi.

One day Umi secretly asked of his mother: “Have I not a different father?” The mother replied: “Your father is in Waipio; his name is Liloa.” Umi then said: “Shall I not go and see my father?” The mother replied: “Yes, you may go.” Some time after this Akahiakuleana’s husband again beat Umi, when she said to her husband: “My husband, the child is not yours that you should beat him.” The husband in angry voice then asked: “And whose child is it, Liloa’s?” The wife replied: “Yes, it is Liloa’s child, let me tell you.” The husband asked: “What have you to prove that the child is Liloa’s?” Akahiakuleana then called for her maid servant to bring the things for Umi that were left by Liloa. On the things being brought in the wife said: “Here are the proofs.” When the husband saw these things, his doubts were removed, for he was sure the boy Umi belonged to Liloa. Nolaila, ninau malu o Umi i kona makuahine: “Aole anei o’u makuakane e ae?” I mai kona makuahine, o Akahiakuleana: “He makuakane kou aia i Waipio, o Liloa kona inoa.” I aku o Umi: “E hele paha wau e ike i ko’u makuakane?” I mai ka makuahine: “Ae, e hele oe.” Mahope o laila, noho hou iho la lakou, a pepehi hou ka makuakane hanai ia Umi. Alaila, pane aku o Akahiakuleana i ke kane: “E kuu kane, aole nau ke keiki au e pepehi mai nei!” I mai la ke kane me ka leo huhu inoino loa: “A nawai kau keiki, na Liloa?” I aku ka wahine: “Ae, na Liloa ka’u keiki, i lohe oe.” Olelo mai ke kane: “Auhea na hoike e lilo ai ke keiki na Liloa?” Alaila, kahea aku la o Akahiakuleana i kana kauwa wahine, e lawe mai i na mea a Liloa i waiho ai no Umi. A lawe ia mai la ia mau mea a kona alo, i aku ka wahine: “Eia ka hoike.” A ike iho la ke kane i keia mau mea, pau ae la kona kanalua, maopopo iho la ia ia, na Liloa ke keiki o Umi.

A mahope o keia mau mea a pau loa, olelo aku la o Akahiakuleana i kana keiki o Umi: “Eia ka malo o Liloa, e hume oe a paa, eia ka palaoa, e lei oe, eia ka laau palau, ma ko lima e paa ai. Nolaila, ke iho nei oe i Waipio e ike i ko makuakane, e hoolohe pono oe. I kou hiki ana i lalo o ka pali o Waipio, hele aku oe a au i ka muliwai, a kau ma kela kapa, a ike aku oe i ka hale e ku mai ana, e huli mai ana ke alo i kou alo, o ko Liloa hale no ia. Mai komo oe ma ka puka pa, aka, e pii aku oe maluna o ka pa; mai komo oe ma ka puka maoli, aka, e komo ae oe ma ka puka pakaka. A hike oe, nana pono aku oe i ka elemakule e kahili ia ana, oia no o Liloa, kou makuakane, ka’u kane i loaa ai oe. E hele oe a noho i luna o kona uha. A i ninau mai i kou inoa, hai aku oe o Umi.”

A pau ka olelo ana a Akahiakuleana ia Umi, i aku la ia ia Omaokamau: “E iho oe me ke keiki, a nau e paa aku ka laau palau a Liloa; e malama pono oe i ka laau a Liloa.” A hiki mai la laua i Waipio, ma Koakea, halawai laua me kekahi keiki, me Piimaiwaa. Ninau mai la o Piimaiwaa ia laua: “E hele ana olua i hea?” I aku laua: “I Waipio.” Alaila, olelo aku la o Umi ia Piimaiwaa: “I keiki hookama oe na’u?” Ae mai la o Piimaiwaa: “Ae.” Hele aku la lakou a hiki i ka muliwai o Waipio, oia o Wailoa, au aku la, a kau ma kela aoao, nana aku la lakou, e ku mai ana ka hale o Liloa. A kokoke lakou i ka hale o Liloa, olelo aku o Umi ia Omaokamau a me Piimaiwaa: “E noho olua ianei, e hele au i o Liloa ala; ina i hele au a i make, e hoi no olua ma kahi a kakou i hele mai nei; aka hoi, i ola mai au, ola kakou.”

A pau kana olelo ana, hele aku la ia a pii maluna o ka pa laau o ko Liloa hale noho, a komo aku la ma ka puka pakaka o ka hale.

A ike mai la na ilamuku o Liloa, ua laa ke keiki no ka pii ana maluna o ka pa laau o ko Liloa hale, kahi kapu o Liloa, alualu mai la na ilamuku e make o Umi, aka, pii aku la o Umi a noho i luna o na uha o Liloa. Wehe ae la o Liloa i kona mau uha haule iho la o Umi i lalo; a haule o Umi i lalo, ike iho la o Liloa i ka niho palaoa ma ko Umi ai, a me kona malo ma ko Umi hope. Ninau aku la o Liloa: “Owai kou inoa?” I mai la ke keiki: “O Umi au.” Alaila lalau iho la o Liloa ia Umi, a honi iho la me ka hii i luna o kona mau uha. Ninau iho la o Liloa: “Auhea ko makuahine, o Akahiakuleana?” I aku o Umi: “Aia no ke noho la. Nana no wau i kuhikuhi mai nei ia oe, a me keia mau mea au i waiho ai ia ia.” A ike o Liloa i keia mau mea, olelo aku la ia i kona poe kanaka: “O kuu malo keia, me kuu niho palaoa.” Ninau mai la ia ia Umi: “Auhea kuu laau palau?” I aku o Umi: “Eia ’ku no i kuu hoahele ma waho, ia Omaokamau.” Alaila, kii ia aku la o Omaokamau me Piimaiwaa.

Ia wa, olelo aku la o Liloa i ko Umi manawa i loaa ai ia ia, i kona poe a pau loa: “Ia kakou i hele ai i ke kapu heiau, a hoi mai au me ka malo ole, he malo laui ko’u ia la, a ua kapa mai oukou ia’u he hehena, aka, eia ua malo la o’u, a me ka niho palaoa, ka laau palau. Ua waiho au no kuu keiki, oia keia.” Ia wa, ike na mea a pau loa he keiki o Umi na Liloa.

I aku o Liloa i kona poe kanaka: “E kii aku i kona mau akua, a e lawe mai i mua o Umi, e oki i kona piko.” A hiki mai la na akua o Liloa ooki ia iho la ko Umi piko, a hookani no hoi ka pahu kapu. Ma keia kani ana o ka pahu, lohe o Hakau ke keiki mua a Liloa. Ninau mai la ia i na kanaka: “He pahu aha keia e kani nei?” “He pahu ooki no ka piko o ke keiki hou a ke ’lii, Umi kona inoa.” A lohe o Hakau, hele mai la ia me ka huhu ia Umi, a ninau mai la ia Liloa: “O kau keiki hou keia?” Ae aku o Liloa me ka olelo oluolu ia Hakau: “Ae, o oe no ke ’lii, o kou kanaka keia, maluna oe, malalo keia.” Ma keia mau olelo hooluolu a Liloa i kana keiki ia Hakau, ua oluolu o Hakau me ke ano hookamani ia Umi.

When Umi took up his residence with Liloa, he obeyed all of Liloa’s advice, and in this way warmed the heart of his father toward him. Hakau, on the other hand, ill-treated his younger brother, and he kept this up even to the day of the death of their father, Liloa. Ma keia noho pu ana o Umi me Liloa, ua malama loa o Umi i ka Liloa mau olelo i na la a pau loa, a ua aloha o Liloa ia Umi. O kona kaikuaana hoi o Hakau, ua nui kona hana ino i kona kaikaina, a hiki i ka la i make ai ko laua makuakane o Liloa.

Before the death of Liloa, he willed all the lands of Hawaii to his first son, Hakau; but left the temples and the gods to his younger son Umi. On the death of Liloa, Hakau took immediate possession of all the lands of Hawaii, and Umi lived under him as a dependent. While thus living, Hakau showed his hatred of Umi in many ways. If Umi took Hakau’s surf board, Hakau would get angry and tell Umi: “You must not use my surf board, because your mother is not a chiefess; the same with my loin cloth.” This ill-treatment toward Umi was kept up by Hakau right along, which made Umi downhearted; so one day Umi was driven away by Hakau. Umi then took his companions, Omaokamau and Piimaiwaa, and left the king’s presence. After they had climbed the cliff leading out of Waipio, and had reached the heights called Koakea, they then continued on to Kukuihaele where they met Koi, a young man, and he was taken along by Umi. From this place they continued on to Kaumoalii, then on to Koholalele, then to Kealakaha, where Umi was born and where his mother, Akahiakuleana, was living; but they did not call on her, preferring to wander on as strangers. They thus continued on their way until they reached the dividing line between Hamakua and Hilo, in the land of Waipunalei, where on account of darkness they called in one of the houses on the wayside. Mamua ae o ko Liloa make ana, hooili aku la ia i na aina a pau o Hawaii, no kana keiki hiapo no Hakau. O ka hale akua a me ke ’kua, oia kana i hooili no kana keiki muli, no Umi. A make o Liloa, noho iho o Hakau ma na aina a pau o Hawaii, a o kona kaikaina o Umi, malalo aku no ia o kona kaikuaana. Ia laua e noho ana, he nui loa ko Hakau huhu ia Umi, ma na mea a pau loa, ina e hee o Umi i ko Hakau papa, alaila, olelo mai o Hakau ia Umi: “Mai hee oe i kuu papa heenalu, no ka mea, aohe alii o kou makuahine. Pela ka malo.” Pela no ka noho inoino ana o Hakau ia Umi, a kipaku okoa ia Umi, alaila, hele aku la o Umi me kona mau hoa hele, o Omaokamau, o Piimaiwaa. Ia lakou i pii aku ai mai Waipio aku a ka pali o Koakea, a hala ia, hiki i Kukuihaele, alaila, loaa o Koi, alaila, hele pu oia me Umi. Mai laila aku lakou a Kaumoalii, a Koholalele, Kealakaha, oia kona wahi i hanau ai, a malaila kona makuahine e noho ana o Akahiakuleana. Aka, aole nae lakou i kipa ma laila, hele kuewa wale aku la no lakou me ka malihini. Hele aku la lakou a noho ma ka palena o Hilo me Hamakua, oia ka aina o Waipunalei, no ka aui ana o ka la, kipa ae la lakou ma laila e noho ai.

In this part of the country there lived many pretty young women, who, when they saw how handsome Umi and his followers were, showed a desire for them for husbands. Umi, on account of his being better looking than his companions, had two wives. Aia hoi he nui na kaikamahine maka palupalu o laila e noho ana, ike mai la lakou i ka maikai o Umi ma, lalau mai la ia lakou i mau kane. A o Umi hoi, no ka oi o kona kanaka maikai i mua o kona mau hoa hele, nolaila, elua ana wahine.

After making their residence in this part of the country, they all four decided to hide Umi’s identity, and to keep him at home and not let him touch work of any kind. To this Umi assented and took up a life of idleness. While living there in this way, Omaokamau, Piimaiwaa and Koi would go farming every day on the lands owned by the parents of their wives, and were thus much praised by those people and were made much of because of their great strength. Umi’s father-in-law and mother-in-law, on the other hand, were displeased at the idleness on the part of their son-in-law, for he never would go out to work. Some time after this they went down to lower Laupahoehoe to have a sea bath. I ko lakou noho ana i laila, hooholo iho la ko lakou manao, e huna ia Umi, a e hoonoho ia ia me ka hana ole i kela mea i keia mea, a noho wale iho la o Umi, e like ma ko lakou manao. Ma keia noho ana o lakou i laila, hele aku la o Omaokamau, o Piimaiwaa, o Koi, i ka mahiai i ka aina o ko lakou makuahunowai, a ma ko lakou mahiai ana, mahalo mai la ko lakou makuahunowai i ka ikaika i ka mahiai. Aka, o ko Umi mau makuahunowai, kaumaha ko laua manao, no Umi, i ka mahiai ole. A mahope o laila, hele aku la lakou ma Laupahoehoe-kai, e auau kai ai.

CHAPTER III. How Umi Lived in Humble Circumstances. MOKUNA III. Ko Umi Noho Ilihune Ana.

Umi was very skilful in riding the surf, and he showed this while living in humble life in Laupahoehoe. One day while out surf riding he had a race with Paiea, a man famous in Laupahoehoe as the best surf rider of that place. In this race Paiea crowded Umi up against the rocks, thus bruising his shoulder. Therefore, years after this it was remembered against Paiea, and he was killed by Umi when Hawaii came under his rule. He akamai loa o Umi i ka heenalu ana, i kona wa e noho ilihune ana ma Laupahoehoe. Ia ia e heenalu ana, heihei iho la laua o Paiea, he kanaka akamai i ka heenalu, no Laupahoehoe. I ko laua wa e heihei ana, hooke loa o Paiea ia Umi i ka papa heenalu, a eha loa ko Umi poohiwi. Nolaila lilo ia i hala no Paiea e make ai ia Umi i ka wa e puni ai o Hawaii ia Umi.

When the aku season in Laupahoehoe came around, Omaokamau, Piimaiwaa and Koi went out with the people of the place aku fishing, and would come home with aku, adding more joy to the parents of their wives. This, of course, did not help Umi’s cause at all, for his wives’ parents were more disappointed in their son-in-law for not going out to get some aku. So one day the father and mother of the wives of Umi said to their daughters: “If the well-proportioned physique of your husband could only be used paddling a canoe we would have some aku. It was indeed a mistake when you two took him to be your husband.” A hiki i ke kau aku o Laupahoehoe, holo aku la o Omaokamau, o Piimaiwaa, o Koi, i ka hoehoe me kamaaina o laila, a loaa mai la ka lakou aku, olioli iho lakou mau makuahunowai; aka, o ko Umi mau makuahunowai, kaumaha loa laua, no ka laua hunona, i ka loaa ole o ke aku. Nolaila, olelo mai ko Umi mau makuahunowai i na wahine a Umi: “Ina paha ka puipui o ka olua kane a e ikaika ana i ka hoewaa, aina ke aku, make hewa ko olua kino ia ia.”

Mahope o laila, olelo mai la kekahi mau kamaaina ia Umi, e holo e kaohi waa na lakou, ae aku la no o Umi i ka lakou olelo, a holo aku la. Ma keia holo ana o Umi i ke kaohi aku, a hoi mai la, haawi ia mai la kana aku, malalo mai o ka lemu ka haawi ana mai a ka lawaia. A ike o Umi, haalele aku la ia ia aku, aole i lawe mai, aka, kuai o Umi ia aku me kekahi mea aku e ae, no ko Umi ike ana malalo mai ka haawi ana mai. Nolaila, olelo aku la o Umi: “Eia kau aku o ka’u, he ia nui keia, he uuku kau.” A pono ae la keia mea. Aole o Umi i ai i ua ia nei, hoihoi aku la no ia a haawi na kona akua, na Kaili, aia no ma Hokuli kona wahi i huna ai, me ka ike ole ia.

He mea mau ia Umi, ka holo i ke kaohi waa, a me ka lawe i aku na kona akua na Kaili, ma ua wahi la i olelo ia maluna. Eia hoi ka mea haohao loa ia, o ka pio mau o ke anuenue i luna o ia wahi. Nolaila, haohao o Kaoleioku, a manao iho la o Kaoleioku, o Umi ka i laila, no ka mea, ua lohe ia ko Umi nalowale ana. Alaila, hopu iho la o Kaoleioku i ka puaa a iho mai la e ike ia Umi. A hiki ia, nana aku la ia i ke kino o Umi, he kino hanohano, a kohu alii, a paa iho la kona manao o Umi. Alaila, lalau iho la o Kaoleioku i ka puaa, a kaumaha aku la ia Umi, penei: “Eia ka puaa e ke akua, he puaa imi alii.”

A pau ke kaumaha ana a Kaoleioku i ka puaa, kuu aku la ia i ka puaa a ku ma ko Umi alo, alaila, huli hou mai la ka puaa ia Kaoleioku. Alaila, ninau aku o Kaoleioku: “O Umi no oe?” “Ae,” mai la o Umi, “Ae, owau no.” I aku o Kaoleioku: “E hoi kaua i ko’u wahi.” Ae aku la o Umi: “Ae.” Ia wa, ike kona mau makuahunowai a me na kanaka a pau loa, he ’lii ka keia, o Umi, o ka Liloa keiki, ka mea a lakou i lohe iho nei, ua nalowale.

Lawe aku la o Kaoleioku ia Umi, a lilo ae la i alii nana, a noho iho la me ia. Ia wa, hana o Kaoleioku i mea e lilo ai ke aupuni no kana alii no Umi, no ka mea, ua maopopo ia ia, he ’lii nui o Umi, a e ku ana i ka moku o Hawaii, a e loaa ana no hoi ia ia ka pomaikai. Hanai iho la ia i na kanaka, ka holoholona, mahiai, ao i ka oo ihe; kukulu i mau hale ao i ke ano kaua, a me na mea a pau loa. A no loko mai o keia ao ana, na kanaka akamai a koa hoi, oia o Koi, Omaokamau, Piimaiwaa.

When Kaoleioku decided to enlist men to help him in gaining his one end, to place Umi as king of Hawaii, he built four large houses for the accommodation of four forties, equal to one hundred and sixty men each. In no time these houses were filled. Ma keia noho ana he nui loa na kanaka o ka hale hookahi, eha kaau ka nui (ua like me 160 i ka hale hookahi), pela a pau na kaau hale eha. Pela o Kaoleioku i hoomakaukau ai no kana alii, no Umi, no ko Kaoleioku manao e lilo ana ke aupuni no kana alii no Umi.

CHAPTER IV. Relating to Nunu and Kakohe. MOKUNA IV. No Nunu a me Kakohe.

These were old men who had served under Liloa as priests and were great favorites of his. After the death of Liloa they again served under Hakau, his son, when he became the king of Hawaii. But shortly after Hakau assumed the reins of power the old men fell sick and they took some cathartic medicine. After the effects of the medicine had disappeared and a longing for food came upon them, they sent a servant to go to Hakau and get some food, meat and awa. Upon the arrival of the messenger in the presence of Hakau, Hakau asked the man: “What are you after?” He replied: “I have been sent by the old men to come to you, the king, and ask you for some food, meat and awa for them, for they have been taking some medicine and are now craving for some food.” When Hakau heard the words of the messenger, he said: “Go back and tell them that there is no food, no meat and no awa.” In the days of Liloa, Nunu and Kakohe were great favorites, for they were the custodians of the great god Kaili, and whatever they wanted was always granted them by Liloa. The influence of these two old men was so great that even Liloa could in no way enter into any conflict without their consent and advice; and Liloa was constrained from doing anything without their knowledge. These old men were consequently Liloa’s favorites, and after the death of Liloa they continued exercising the same influence over Hakau. He mau elemakule kahuna laua na Liloa, i kona wa e ola ana, a he mau punahele nana, a pela no i ka noho ana o Hakau kana keiki i alii no Hawaii a puni. Aka, mahope iho o ko Hakau noho alii ana, loaa iho la ua mau wahi elemakule nei i ka mai, nolaila inu iho la laua i ka laau naha, a pau ka inoino o ko laua opu, a me ka mai i loohia mai ia laua. Nolaila, hoouna aku la laua i ke kanaka i o Hakau la. A hiki ua elele la i mua o Hakau, ninau mai la o Hakau: “Heaha mai nei kau?” I aku kela: “I hoouna mai nei na wahi elemakule ia’u i mua ou e ke ’lii, e olelo aku ia oe, i wahi ai, a i wahi ia, i wahi awa no laua, i mea hoopaa i ka noha laau o laua.” A lohe o Hakau i keia mau olelo a ka elele, olelo mai la ia: “O hoi a olelo aku ia laua, aohe ai, aohe ia, aohe awa.” Maanei, e hoomaopopo ai kakou, he punahele keia mau elemakule, oia o Nunu a me Kakohe i na la e ola ana o Liloa. No ka mea, ia laua ka malama o ke ’kua o Kaili, a o ka laua mea e olelo ai, oia ka Liloa e hana ai. Aole e hiki ia Liloa ke kaua, me ka ae ole o ua mau elemakule nei mamua, aole no hoi e hiki ke hana i kekahi mea me ko laua lohe ole. Nolaila, he mau punahele laula na Liloa, a ma ia ano laua i hana aku ai i kana keiki o Hakau.

A hoi mai la ka elele, a mua o ua mau elemakule nei, hai mai la i na olelo a pau loa a Hakau; a lohe laua, eha iho la ko laua naau me ka ukiuki loa ia Hakau; nolaila ohumu iho la laua, ma ko laua mau naau, e haawi i ka aina no Umi. I aku o Nunu ia Kakohe: “E aho e pii wale kaua e nana i ka pono o ka Kaoleioku hanai, he pono paha, aole paha.” A hooholo iho la laua i keia olelo, 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.

While they were resting at Kemau, a man who saw and recognized them on the way arrived ahead of them at Kaoleioku’s home at Laupahoehoe, Hilo, and said to Kaoleioku: “The old men Nunu and Kakohe are on their way coming to pay you a visit.” Kaoleioku then asked of the man: “When will they arrive in Hilo?” “They will arrive on the day after tomorrow.” “What is their great object in coming to make this visit?” The man replied: “I believe they are coming to look at your ward, to see whether his behavior is good or bad, for their ward, Hakau, has been treating them very badly of late.” Ia laua e moe ana ma Kemau, hiki mua aku la kekahi kanaka i ike ia laua ma ke alanui, i mua o Kaoleioku ma Laupahoehoe, i Hilo, a olelo aku la: “Eia ae na elemakule, o Nunu laua o Kakohe, ke hele mai nei i anei, i ou la.” Ninau aku la o Kaoleioku: “Ahea laua puka mai i Hilo nei?” “Apopo, a kela la aku hiki mai.” “Heaha la ka laua huakai nui e hele mai ai?” I aku ua poe nei: “E hele mai ana e nana i ka pono o kau hanai, a me ka pono ole, no ka mea, ua hana mai nei ka laua hanai, o Hakau, ia laua i na mea pono ole.”

When Kaoleioku and Umi heard this, Kaoleioku was made very happy, and he began to speak in glowing terms to the large number of people present of the good promise of his ward Umi coming into possession of the kingdom, for Kaoleioku was a great prophet, and versed in the art of foretelling the future of a person by looking at the carriage and manners. It was because Kaoleioku had seen a great future ahead that induced him to take Umi to his home when he first met him, and bring him up as his own son. A lohe o Kaoleioku a me Umi i keia olelo, olioli loa o Kaoleioku, a pahapaha aku la o Kaoleioku i mua o ka lehulehu, i ka lilo o ka aina no kana hanai no Umi, no ka mea, he kanaka akamai o Kaoleioku i ke kilokilo, a me ka nana ana i ke kino o ke kanaka; nolaila kona apo koke a malama i ke kino o Umi.

Kaoleioku then began to lay plans how Umi’s interest could be advanced more advantageously, and saw that in the reception to be accorded to the old men laid his greatest chance, for he was well aware that Nunu and Kakohe were great priests, and if he could once get their support, the future of Umi would be assured. Nolaila, hana maalea iho la o Kaoleioku i ke ano o kana mau hana, a Umi e hana aku ai i mua o Nunu laua o Kakohe, ke hiki mai laua ma ko Kaoleioku a me ko Umi wahi.

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

I ka po alima o ka la o na elemakule i ke alanui, hoomakaukau iho la o Kaoleioku i ka ai, ka ia, ka puaa, ka moa, ka awa. Kena aku la o Kaoleioku i ke kanaka, e hele e oki i pauku wahie. Ua like kona nui me na anana elua ke apo ae, a o kona loa, ekolo iwilei. A loaa ua pauku ohia nei, olelo aku la o Kaoleioku: “E wawahi a liilii, alaila, pua hou ae o waho a paa, a like no me ka pauku mua.” A o kekahi mau kanaka hoi, e kohi i ka pu awa a puni, a o kekahi mau kanaka hoi, nakinaki iho la i ka puaa a paa i ke kaula a paa. Pela ko Kaoleioku hoomakaukau ana, i hiki ai ia Umi, ke hana i mua o na elemakule, o Nunu laua o Kakohe. Nolaila, ua maalea o Kaoleioku ma keia mau hana a pau loa a kakou e iki nei.

The object of these preparations made by Kaoleioku was this: When the two old men were to arrive, Umi, according to the ancient custom, must start an umu for the baking of a pig; he was then to take up the log of wood and break it into pieces, and it being already cut up it would therefore take Umi but a short time to get the wood ready, and the quickness and dispatch of the work in the breaking up of the wood, the catching of the pig and the uprooting of the awa bush would lead the old men to believe that Umi must be possessed of unusual strength. Eia ke ano o keia mau hana a Kaoleioku: i ko Umi wa e hoa ai i ka umu o ka puaa, alaila, e lalau oia i ka wahie, a kaka iho i ka pauku, o ka wa ia e helelei liilii ai, ma o a maanei, alaila, e manao na elemakule he ikaika io, pela ka puaa, ka pu awa.

A makaukau keia mau mea a pau loa, alaila, olelo aku o Kaoleioku ia Umi: “E ke ’lii, apopo ka la o ko aina, pa ia oe. E hoolohe mai e ke ’lii, i na e malama oe i keia mau kauoha 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.”

At the conclusion of these words of Kaoleioku, Umi’s face beamed, showing his determination to carry out every word of the instructions. He then gave his assent and promised to obey the orders and to carry out his part of the arrangement. Ma keia mau olelo a Kaoleioku, ua oluolu ia i ko ke ’lii mau maka, a ua ae aku no oia i na olelo a pau loa, e malama a e hana aku e like me ia.

After a while Kaoleioku again addressed Umi, saying: “We will now retire, and at the period of time just after midnight I will then go up to our fields with all our men, leaving no one behind with you except your wives. If two old men should arrive tomorrow morning and they should ask for me, then remember they are the ones we are expecting. You must then make their reception complete in all things.” I aku o Kaoleioku ia Umi: “E moe kakou i keia po, a huli ke kau o ke aumoe, pii au i uka i na koele a kaua, me na kanaka a pau loa, aohe kanaka a noho iho me oe, o au wahine wale no ke noho me oe. Ina i hoea mai na wahi elemakule i ke kakahiaka o ka la apopo, i ninau mai ia’u, alaila, e manao oe o laua ia, hoomakaukau aku oe i mua o laua, ma na mea a pau loa.”

After this last advice they retired for the night. After midnight was passed Kaoleioku and his people all went up to the fields, while Umi and his wives continued sleeping on until daylight. A pau ke kauoha a Kaoleioku ia Umi, moe iho la lakou a huli ke kau o ka po, pii aku la o Kaoleioku me na kanaka i uka i ke koele, moe iho la o Umi me na wahine a hiki i ke ao ana.

After the sun was up and it had become quite warm, that being about eight o’clock, the old men, Nunu and Kakohe, arrived. When they drew near to the houses of Kaoleioku, they looked around and noticed the quietness of the place, which looked to them as though it was deserted. The old men then called out: “The houses of Kaoleioku are completely deserted; no one seems to be around.” Puka ae la ka la a mahana, oia paha ka hora ewalu, hiki mai la ua mau wahi elemakule nei, o Nunu a me Kakohe. A hiki mai la laua ma kahi o Kaoleioku, nana iho la laua i ka mehameha a me ke anoano kanaka ole, kahea mai la ua mau elemakule nei: “Mehameha na hale ua o Kaoleioku, aohe maaloalo kanaka iki.”

Ia laua e kahea ana, lohe aku la o Umi i keia leo, kahea aku la o Umi ia laua: “E komo mai olua maloko nei, aohe kanaka o ko makou wahi nei, ua pau aku nei na kanaka me Kaoleioku i ke kuahiwi i ka mahiai. Owau wale iho nei no koe, i hoonoho ia iho nei au i kanaka no olua e hiki mai ai.” Ma keia leo kahea a Umi ia laua, komo mai la laua i loko.

A ike o Umi ua komo laua i loko, puka aku la ia a waho, lalau iho la i ka pauku wahie, amo ae la a kiekie i luna, hahau iho la i lalo i ka ili o ka honua, a naha liilii ae la. Hoa iho la o Umi i ke ahi, a nui ae la ka uwahi, no ka nui o ka pulupulu i hoolako ia, nolaila nui loa ka uwahi, a ike ole na wahi elemakule i ke kau ana o ka wahie. Hopu aku la o Umi i ka puaa, a alala iho la, hookuu ia aku la no aole i make. O kahi i hookuu ia ai ka puaa, ma kahi nui o ka uwahi. A pau ka a ana o ka pulupulu, kalua iho la keia o ka mauu wale no. A nalo ka umu, kii aku la o Umi i ka pu awa, a huhuki ae la a hemo.

When Nunu and Kakohe saw the acts performed by Umi, they said one to the other: “If the ward of Kaoleioku is anything like this fellow, what a blessing! our bones would indeed be saved. What a powerful man this is!” The reasons for the comment on the great strength of Umi were because of the breaking up of the ohia log of wood at one throw, the quickness in the covering up of the umu of pig, and the uprooting of the awa bush. A ike o Nunu laua o Kakohe i keia mau hana a Umi, i aku kekahi i kekahi: “Ina me neia ka hanai a Kaoleioku, ola na iwi. Kai ke kanaka ikaika i keia.” O ke kumu o ko laua mahalo ana, o ka naha o ka pauku ohia i ka hahau hookahi ana, o ka hikiwawe o ke kalua puaa ana, o ka huhuki ana i ka pu awa.

After Umi had pulled up the awa bush, he went to one side of the house where the old men were in, and cut up the awa into small pieces; then he proceeded to the place where the awa container was kept and brought it and placed it by his side; he then took some of the awa that was already prepared and put it into the cup. Umi then went over to the umu and uncovered an umu that was alongside of the one he had just covered, which contained a pig well cooked, which he took out and brought to the eating place, where the old men were already seated. The pig was well done. When Umi was uncovering the umu, Nunu said to Kakohe: “How quickly the pig has been cooked; the umu was only covered but a short time ago!” A huhuki o Umi i ka pu awa, a hemo ae la, hoi ae la ia a ma kekahi aoao o ka hale a ua mau elemakule la e noho ana, wawahi iho la a liilii, kukulu ke kanoa, a waiho iho la i ka awa i wali mua i loko o ke kanoa. Kii aku la o Umi i ka puaa i kalua mua ia, ma kahi o ka umu ana i kalua hope iho ai, huai ae la o Umi, a lawe mai la i mua o ua mau elemakule nei. Ua hele a moa lea loa ka puaa. Ia Umi e huai ana, i aku o Nunu ia Kakohe: “Hikiwawe ka moa o ka puaa, o ke kalua ana aku nei no la.”

After the pig was served, Umi brought the awa and poured it into two cups, in the presence of the two, and then handed the cups to the old men, who then took the awa and drank it down. After this they partook of the pig. Shortly after finishing their meal the effects of the awa began to come over them and they both laid down where they sat, completely overcome. In falling over, one fell near the sleeping place, while the other fell against the side of the house. Umi then picked up the one that was lying against the side of the house and took him to the sleeping place; then he pulled the other one over so that he, too, laid on the sleeping place. A waiho ka puaa, kii aku la o Umi i ka awa, a nini iho la i mua o ua mau elemakule nei; elua apu awa. Haawi aku la o Umi i ua mau wahi elemakule nei, inu ae la laua, a pau, ai iho la i ka puaa, mahope o ka ai ana, ooki mai la ka ona o ka awa ia laua, a waiho iho la laua me ka ona. Hina aku la kekahi ma kahi moe a waiho, o kekahi hoi ma ka paia o ka hale. Lalau iho la o Umi, a hapai ae la i ka mea i hina ma ka paia, a hoihoi ae la ma kahi moe.

While they slept Umi went on up to meet Kaoleioku in the fields, on the mountain side, where all the men were engaged in cultivating food. When Umi arrived, Kaoleioku said to him: “Have the old men arrived?” Umi replied: “Yes, they have arrived, and I have carried out your orders and have prepared everything for their comfort. They are both overcome with awa, and when I left they were sound asleep.” When Kaoleioku heard this report from Umi he said to him: “Let us remain with your men, and in the afternoon we will return. The order of our return shall be as follows: I will go on down ahead, the men will then come after me, while you come on behind the procession.” This was agreeable to Umi. The reason why Kaoleioku arranged the procession in this order was to allow him a chance to meet the old men first and thus give him time to answer any questions that they may put to him relating to Umi, for he wished to make a very favorable report of his ward, and also to keep the old men from making a mistake in their choice of which was Umi, whereas he, Kaoleioku, was well acquainted with them. A moe laua, pii aku la o Umi i o Kaoleioku, ma ke kuahiwi, kahi a lakou e mahiai ana me na kanaka a pau loa. A hiki o Umi, ninau mai la o Kaoleioku: “Ua hiki mai na elemakule?” Ae aku o Umi: “Ae. Ua hiki mai laua, a ua hoomakaukau aku nei au i na mea a pau au i kauoha mai ai, a ua ona ua mau elemakule la, haalele aku nei au e moe ana.” A lohe o Kaoleioku i keia mau olelo a Umi, olelo aku ia ia Umi: “E noho kaua me na kanaka ou, a aui ae ka la, hoi kaua. Penei nae ka hoi ana o kakou. Owau mamua, o na kanaka mahope o’u, o oe mahope loa o ka huakai.” Ua oluolu ia olelo ia Umi. O ke kumu o keia hana ana a Kaoleioku pela, i hiki mua ia a kamailio me na elemakule, no ka ninau ia Umi. A na Kaoleioku ia e olelo aku i ke ano a me ka helehelena o Umi, i ole e kuhihewa laua, i kela kanaka, keia kanaka, o Umi, no ka mea, o Kaoleioku, ua kamaaina i ko laua maka.

After Umi had gone up, and after the old men had slept off the effects of the awa, they got up and said to themselves: “This is not the way our lord has been treating us; even during the time of Liloa we never received such treatment. Then when Hakau came to the kingdom all we received was just our food and fish and kapa. Even our house is nothing but a filthy place, but here everything is so fresh and good that it is a blessing to live. This is the best treatment we have ever had. From our youth up we have ever been lowly, and here in our old age we begin to have a taste of real comfort; a good present indeed. In the days of our youth we never had a taste of it.” Ia Umi i hala ai i uka moe iho la ua mau elemakule nei a ala ae la, kamailio 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, he ai, he ia, he kapa, ka mea loaa ia kaua. O ko kaua wahi hale he pelapela. A o keia a kaua e noho nei, he oi keia a kaua e ike nei; mai ko kaua wa ui, a ko kaua wa hapauea, loaa ia kaua ka makana maikai; i ko kaua wa ui, aole i loaa.”

A aui ae la ka la (o ka hora elua paha ia), hiki mai la ka maka mua o ka huakai, nana aku la laua (na elemakule), o Kaoleioku mamua o ka huakai. Nui loa na kanaka, aole o kana mai, ua mea he nui, aole ike ia o waena a me hope o ka huakai. A hiki mai la ka maka mua o ka huakai, i o laua ala, oia no o Kaoleioku, aloha mai la o Kaoleioku ia laua, aloha aku la laua, pela lakou i uwe iho ai, no ka mea, ua loihi ke kaawale ana, a hui hou lakou.

In the arrangement of the procession Kaoleioku had divided the people into four divisions: first came the tallest of the men, then came the next in height, then came the shortest of the men, and lastly came the children. Ma keia huakai kanaka hoi e iho ana, ua mahele o Kaoleioku eha mahele, o ka mua, na kanaka nunui, o ka lua, ka poe malalo iho o lakou, o ke kolu, ka poe poupou aa, o ka ha, o na kamalii, pela kona hookaawale ana.

While Kaoleioku was sitting with the old men, Nunu asked: “Where is Umi? Is it that nice-looking man?” Kaoleioku answered: “No, that is not Umi; he is coming on behind.” The old men, however, kept on asking until the company of the tall men went by, then the next lot of men that came along, then on to the next in size, then to the children, when it became too dark to see the skin of one’s hand. Still Umi had not been pointed out to the old men. I ka wa e noho ana o Kaoleioku me na elemakule, ninau mai la o Nunu ia Kaoleioku: “Auhea o Umi? Aia anei o kela kanaka maikai la?” I aku o Kaoleioku: “Aole ia, eia ’ku no mahope.” Pela no ka ninau ana, a hala ka huakai nunui o kanaka, a hiki i ka huakai liilii o kanaka, a ka huakai kamalii, poeleele e ka la, nalowale ka ili o kanaka, aia o Umi mahope o ia.

As it was getting late and the last of the procession had not arrived, the old men therefore said to Kaoleioku: “Are we not going to see your ward before dark?” Kaoleioku then asked them: “Have you two not seen the man that stayed here when you arrived?” The two answered: “Do you mean the one that entertained us?” “Yes, that is the man,” answered Kaoleioku. The old men again asked: “The steward that received us and worked for us?” “Yes,” answered Kaoleioku, “I made him stay behind to work for you two.” No ka ike ole o na elemakule ia Umi, nolaila, olelo aku la laua ia Kaoleioku: “Aole ka maua e ike i ko hanai a poeleele wale.” I mai la o Kaoleioku ia laua: “Aole ka olua i ike i ke kanaka i noho iho nei la?” I mai la ua mau wahi elemakule nei: “Ke kanaka no i noho iho nei la?” “Ae, oia no hoi,” pela aku o Kaoleioku. I mai la na elemakule ia Kaoleioku: “Ka aipuupuu i noho iho nei e hana na maua la?” Ae aku o Kaoleioku: “Ae, na’u no i hoonoho iho nei i mea lawelawe na olua.”

A lohe ua mau elemakule nei i keia mau olelo a Kaoleioku, kaumaha loa ko laua naau, kulou iho la ko laua mau poo i lalo, a ea ae la ko laua mau poo i luna, pane mai ia Kaoleioku: “Aole mea e nalo ai keia hilahila.” Pane aku o Kaoleioku i ua mau elemakule nei: “He ’lii waiwai auanei ia e hoomailani aku ai ia ia, he ’lii ilihune, o kana waiwai no ka lawelawe na olua.” Ia wa, pane mai na elemakule ia Kaoleioku: “Aole a maua waiwai e paa ai ka hope o ke ’lii, hookahi no a maua waiwai nui, o ka aina o Hawaii nei a puni, no ke ’lii ia no Umi.” I aku o Kaoleioku i na elemakule: “Aole paha e lilo ka aina ia Umi; ke ike ae la no olua, aohe 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 o Hawaii a puni.” I mai na elemakule ia Kaoleioku: “Ua make o Hakau, aole ia e ola, aia i ka la e kauila ai ke ’kua, o ia kona la e make ai, aole e pakele. Na maua e hoolale na kanaka e pii i ke kuahiwi, koe iho ke ’lii hookahi wale no, a me ka aipuupuu, o maua no hoi auanei pau no.”

At the close of the remarks made by Nunu and Kakohe, Kaoleioku felt assured of the future of his ward, the chief Umi, and that Hawaii indeed would be theirs without bruising the skin in battle. Ma keia mau olelo a na elemakule, a Nunu laua o Kakohe, maopopo iho la ia Kaoleioku, e waiwai ana kana alii o Umi, a e lilo ana o Hawaii a puni ia laua me ka eha ole o ka ili, ma ke kaua ana.

Noho iho la ua mau elemakule nei a hala eha anahulu a me ka hapa, alaila, manao iho la laua e hoi i lalo nei o Waipio. A makaukau laua e hoi, olelo aku laua ia Kaoleioku a me Umi: “Ke hoi nei maua i keia la, a moe aku i ke alanui, elima la, a hiki i ke ono, hiki maua i Waipio. Nolaila, e noho oukou a hiki i na la o Ole, a me Kaloa, alaila iho ae, no ka mea, ekolu Ole, ekolu Kaloa, aono o oukou la ma ke alanui e hele ae ai. A hiki i ka la o Kane, noho oukou i luna o Waipio, a hiki i kekahi la e ae, oia ka la o Lono, oia ka la e kauila huluhulu ai ke ’kua, a oia hoi ko Hakau la e make ai.” Ma keia mau olelo a pau loa, ua hooholo like lakou a pau.

Hoi aku la ua mau elemakule nei a hiki i Waipio, o ke ono ia o ka la, hele aku la laua e ike ia Hakau. Ike mai la o Hakau ia laua, olelo mai la: “Mama ka Hilo.” I aku na elemakule: “Ae.” Aloha aku la laua: “Anoai ke ’lii.” I mai la o Hakau i na elemakule: “Ua ike olua ia Umi?” Ae aku la laua: “Ae, ua ike aku nei maua.” Ninau hou o Hakau: “Pehea kona noho ana?” “Ke noho la no me kona kahu, me Kaoleioku.” I aku na elemakule: “O ko maua mea ia i hoi mai la, e kauila ko akua.” Kahaha mai la o Hakau: “Kahaha, kai no a hoonene kaua, alaila, kauila ke ’kua, aole ka he nene kaua, kauila e no ke ’kua.” I aku na elemakule: “Ua ike aku nei maua i na kanaka o ko kaikaina, ua nui loa, e noho mai paha auanei a kipi mai ia oe, pulapula ko maua mau maka. Nolaila, eia ka wa pono, oi uuku kona mau kanaka.”

By these remarks from the old men, the king was greatly pleased. Their straightforward replies to his questions dispelled all doubts in his mind, for he believed they were telling the truth. However, they were not. Ma keia mau olelo a na elemakule, ua oluolu ko ke ’lii manao ia mau olelo. Pau ae la kona kanalua, e manao ana he oiaio ka olelo a na elemakule. Aole ka ’uanei.

A hiki i na la o Ole, a me Kaloa, iho mai la o Kaoleioku, o Umi a me ko laua mau kanaka a pau loa, aole kekahi kanaka i koe aku mahope. A pau na la eono i ke alanui, hiki lakou ma Kemamo maluna pono o Waipio. O Kane ia la, he la kapu ia no ke ’kua o Hakau. Noho iho la lakou ma laila, hana iho la i mau pohaku, e iho pu ai i lalo o Waipio, wahi iho la i ka pohaku a paa i ka laui, me he pai uala ala ke ano, pela na kanaka a pau loa, aohe mea koe. Eia nae ka poe hele wale, aole lawe pohaku ma na lima: O ke ’lii o Umi, o ke kahuna o Kaoleioku, o ke keiki hookama o Koi, o Piimaiwaa, o ka makuakane o Omaokamau. Moe iho la lakou malaila ia po a ao, o Lono ia la, oia ka la e kauila huluhulu ai ke ’kua o Hakau.

On this morning of Lono, Hakau said to the old men: “This is the first time that a kapu has ever been declared for my god when I, the king, remain at home, while all the men go to the mountain.” The old men replied: “Yes, for you to accompany the people would have been the proper thing to do if your younger brother was making the first advances; but you see in this case you are the one who will make the first attack. Even if mistakes are made by your men, that will not matter; your men are so numerous that you will surely win; there is no mistake in that.” When the king heard this he was much pleased. So the four of them remained at home; the king Hakau, Nunu, Kakohe and the chief steward. Olelo mai o Hakau i na elemakule: “I keia kauila huluhulu wale no ko’u noho ko ke ’lii, o na kanaka a pau ke pii i ke kuahiwi.” I mai na elemakule: “Ae, he pono ia, ina na ko kaikaina ke kii mai ia oe; aole, nau ke kii aku ia ia. Ina no ua hewa ka lakou hana ana mai, o ka nui no o kou mau kanaka, make no ia oe, aole e pakele.” A lohe ke ’lii i keia mau olelo, oluolu iho la no ia. Nolaila, noho iho la lakou eha, o ke ’lii o Hakau, o Nunu, o Kakohe, o ka aipuupuu.

While the four were at home that morning and as the sun began to get warm, about seven o’clock, Umi and his followers came down the eastern side of the Waipio Valley. When the first of the procession reached the bottom of the valley and were near the river, the last of the people were still out of sight on the top of the cliff. Ia lakou e noho ana ia kakahiaka, oia paha ka mahana ana ae o ka la, he hora ehiku paha ia, iho mai la o Umi ma ka aoao hikina o ka pali o Waipio, me na kanaka ona. A hiki ka maka mua i lalo o ka muliwai, aole i pau mai o hope o ka huakai.

When Hakau saw the shadows of the people on the side of the cliff, he said to the old men: “I thought that this was a day to be kapued for the god, yet I see the people going about.” The old men replied: “They must be your own men from Hamakua bringing you some food.” When the procession was almost up to the presence of Hakau, he saw that five of the men were without any objects in their hands; these men were Umi, Kaoleioku, Koi, Piimaiwaa and Omaokamau. Hakau then again remarked to the old men of this discovery, saying: “I see five of the people in the procession without any burden.” The old men replied: “They must be your husbandmen.” As Hakau beheld Omaokamau indistinctly he said: “I wonder where I first saw that man in the front of the procession?” The old men replied: “He must be one of your landlords, for you are a king who has often gone around Hamakua, so you must have seen him in your travels.” Hakau then assented to this, saying: “Yes, that must be it.” A ike o Hakau i ka malu o na kanaka i ka pali, i aku o Hakau i na elemakule: “He la kauila hoi keia, he la hele no ka no kanaka.” I mai na elemakule: O na kanaka no ou o Hamakua e lawe mai ana i ai nau.” A kokoke loa ka huakai i mua o Hakau, ike aku la ia elima poe hele wale, aohe ukana o na lima, oia o Umi, Kaoleioku, Koi, Piimaiwaa, Omaokamau. I aku o Hakau i na elemakule: “Elima poe auamo ole e hele mai nei.” I aku na elemakule: “Ou poe hoa aina ia.” No ka ike pohihihi o Hakau ia Omaokamau, nolaila, ninau aku o Hakau i na elemakule: “I hea la ko’u wahi i ike ai i ke kanaka mamua e hele mai nei?” I aku na elemakule: “O kekahi hoa aina no hoi paha ia ou, he ’lii hele pinepine hoi oe ma Hamakua nei, nolaila, ua ike no paha oe?” Ae mai la o Hakau, “Ae.”

Ia Hakau e olelo ana me na elemakule, hiki mai la ka maka mua i kona alo, a o ka maka hope hoi o ka huakai, i luna o ka pali. Poai ae la ka huakai a puni o Hakau, noho iho la ia i waena konu, he umikumamalua ka puni o Hakau, me ke ku no i luna me na auamo pohaku a lakou, ua paa i ka puolo ia i ka laki, me he pai ai la. Hele mai la o Umi a ku ma ke alo o Hakau. Ike aku la o Hakau ia Umi, ea ae la kona poo i luna, a kulou hou i lalo, kahea aku la o Umi ia Omaokamau. Hele mai la o Omaokamau a ku iho la mahope o Umi. Kena aku la o Umi ia Omaokamau, e kii e pepehi ia Hakau.

Hele aku la o Omaokamau a hiki i o Hakau la, lalau iho la i ka auwae a lole ae la i luna, i iho la o Omaokamau: “A make na Omaokamau, na Umi.” A lohe ka lehulehu i keia olelo a Omaokamau, ia wa lakou i hailuku ai i na pohaku ia Hakau, a make iho la o Hakau. O ka pohaku hoi, ku iho la ke ahua maluna o Hakau. O ka laau hoi a na kanaka i pii ai, o ka puoa no ia o Hakau.

Upon the death of Hakau Umi became possessed of the whole island of Hawaii, and the prediction of Kaoleioku which was made while they were still in obscurity thus came true. Kaoleioku on the other hand was made the chief priest of Umi, his chief, while the priests of Hakau all served under Kaoleioku, Nunu, Kakohe and Umi the king. A make o Hakau, lilo ae la ke aupuni o Hawaii a puni ia Umi. Ko iho la na mea a Kaoleioku i noonoo mua ai i loko o ka wa ilihune. A o Kaoleioku hoi, lilo ae la ia i kahuna nui na Umi, na kana alii, o na kahuna hoi a Hakau, noho mai la lakou malalo o Kaoleioku, Nunu a me Kakohe a me Umi ke ’lii.

CHAPTER V. How Umi Became the King of Hawaii. MOKUNA V. No ka Lilo ana o Umi i Alii no Hawaii.

We have now seen the death of Hakau, and have also seen how Umi became the king of the whole of Hawaii. After the death of Hakau the people who had been sent up to the mountain returned with their sticks. When they arrived they saw Umi with his men in possession of everything. They then knew that their king Hakau must be dead, so they wept for him; but those who did this were but few, for Hakau in his day was ever a cruel king, one who killed his men without cause. Ua make o Hakau, a ua lilo ae la o Umi i alii no Hawaii, a puni. Mahope o ka make ana o Hakau, hoi mai la na kanaka i hoouua ia ai i ke kuahiwi, me na laau. A hiki lakou, nana mai la e noho aku ana o Umi, a me kona mau kanaka. Nolaila, noonoo iho la lakou, ua make ko lakou alii o Hakau, uwe iho la lakou ia ia, aka, aole i mahuahua ko lakou aloha nona, no ka mea, he ’lii hana ino, a he ’lii luku wale i na kanaka.

Penei ka Hakau hana, i kona wa e noho alii ana: Ina mahalo ia ke kane, i ke kanaka maikai, a me ka wahine i ka maikai, he luku wale no ka Hakau. Ina mahalo ia ke poo i ka palahalaha maikai, alaila, ma ke poo e oki ai, ina ma ke kino ka mahalo ia, alaila, ma ke kino e oki ai, ina ma na maka ka maikai, malaila no e poalo ai, a pela aku no. I kekahi manawa, nana aku la kekahi kahuna a Hakau i kekahi keiki opiopio, a olelo aku la i na makua o ua keiki la, he keiki maikai loa keia o ke kino, aohe ona kina. A lohe o Hakau i keia olelo ana, hoouna aku la ia i ka elele, e lawe mai i ke keiki a mua o kona alo, a hiki mai la ke keiki, ooki ae la ke ’lii o Hakau, ma waena konu o ke kino o ke keiki, a moku iho la. Lohe aku la na makua i keia hana a Hakau, alaila, olelo wanana iho la kona makuakane, penei: “Ooki pahupu iho la ia i kuu keiki, pela e ooki pahupu ia ai kona noho aupuni ana. A ka la kauila o ke akua, oia kona la e make ai.” Nolaila, ua hookoia.

A hiki mai la ka po o Muku (oia ka pau ana o ka malama), hele aku la na kahuna a me ko lakou mau kanaka, e kapapa ulua, a hiki i kahi o na waa, hookoele ma ka niao o na waa. A i loko o ia wa, hele mai na kanaka, alaila, hopu ia lakou a pepehi ia a make, alaila, hoolou i ka makau ia Manaiakalani; ina aole ia, o ka limukala ka maunu, e hoolou ai i ka makau, a lawe aku i ka heiau. Aka, ua lilo keia hana ana i pomaikai no Kaoleioku.

Ma keia noho alii ana o Umi ia Hawaii a puni, mahele iho la ia i ka aina no kona mau alii. Penei kona mahele ana: O Kau no Omaokamau; o Puna no ke aikane a Umi; o Hilo no Kaoleioku; o Hamakua no Piimaiwaa; o Kohala no Koi; o Kona no Ehu.

HOW KAOLEIOKU WAS MADE PRIEST TO KING UMI. KA LILO ANA O KAOLEIOKU I KAHUNA NA KE ’LII, NA UMI.

After Umi had divided the lands amongst his chiefs, Kaoleioku one day stood up in the presence of the king, who was surrounded by his men, and said: A pau ko Umi mahele ana i na aina no kona poe ponoi, ku mai la o Kaoleioku i waenakonu o ke ’lii a olelo mai la penei:

“O king, harken unto me. I am standing in your presence And in the presence of your people. You have, O king, Made me your priest this day. As you have heard me in the past Predict words that have been fulfilled this day, I will prove to you that God has assisted you. You have triumphed over poverty, And you are this day the great king of Hawaii, With men living under you. If you will rule wisely, Then you will rule forever. But if you should behave like your older brother, Then you will be despised. To refuse to take heed is death; To take heed is life.” “E ke ’lii, e hoolohe mai; Ke ku nei au i mua o kou alo, A me ke alo o kou poe kanaka, Ke hoolilo nei oe e ke ’lii, I kahuna au nou i keia la, E like me kou ike ana ia’u mamua, A ua hooko ia mai i keia wa; A ua kokua mai ke akua ia oe, A ua lanakila oe maluna o ka ilihune, A o oe ke ’lii nui o Hawaii nei. A e noho ana na kanaka malalo ou; Ina e pono kou noho ana alii, Alaila, e mau loa kou alii ana, A ina e like oe me kou kaikuaana Alaila, hoowahawaha ia oe. He hookuli ka make, He hoolohe ke ola.”

At the close of this chant of Kaoleioku to Umi he again addressed the king and Omaokamau. Mahope o keia mau olelo a Kaoleioku ia Umi, olelo aku la ia, i ke ’lii ia Umi, a me Omaokamau.

We will here see whether the appointment of Kaoleioku as the high priest by Umi was a wise thing, and we will also see how true was the prophecy made by him before the king and people. Maanei e ike ai kakou i ke kupono o ka noho kahuna ana o Kaoleioku na Umi, a maanei e ike ai kakou i ka pololei o na olelo wanana a Kaoleioku i mua o ke ’lii a me na kanaka.

Kaoleioku said: “O king, stand up.” After Umi had arisen he said: “Omaokamau, stand up.” They were about eight fathoms apart from each other. This action of Kaoleioku was to test the king Umi, as to whether he would hold the kingdom firm or not. I aku o Kaoleioku: “E ke ’lii; e ku i luna.” A ku ae la o Umi i luna. “E Omaokamau, e ku i luna.” Mawaena o laua, ewalu anana ke kaawale, a loaa kekahi i kekahi. O keia hana a Kaoleioku, he hoailona no ke ’lii no Umi, i mea e maopopo ai ka paa o ke aupuni, a me ka ole.

While the two were thus standing, Omaokamau was given the spear called Kaniaupiiikalani, which he took and held in his right hand. This spear was never used for any other purpose except that of making tests, such as this, where the priest wished to determine the length of time a king was to reign. Kaoleioku then said to Omaokamau: “Say, Omaokamau, use all your strength and throw the spear at the king’s middle.” Kaoleioku was well aware that Omaokamau was a great spearsman, being of great strength. At this order, Omaokamau raised the spear, poised it and then threw it at Umi with all his might. [The thrust was known as “wahie.”] As the point of the spear came near Umi’s middle, Umi warded it off causing the spear to go glancing to his rear; while the spear was still on its flight Umi caught it by the point and held it. Ia laua e ku ana, aia ma ko Omaokamau lima akau, ka laau palau e paa ana, oia o Kaniaupiiikalani. Aole e pahu wale ia ia laau, aia no a pa i ka aina, alaila pahu, ma ke ano hoailona a kahuna. Olelo aku o Kaoleioku ia Omaokamau: “E Omaokamau e, o ko ikaika no a pau loa, pahu i ka piko o ke ’lii.” No ka mea, ua ike o Kaoleioku ia Omaokamau, he kanaka ikaika i ka o ihe. Ia wa, kaikai ae la o Omaokamau i ka laau, a pahu mai la ia Umi, me ka ikaika loa (o “wahie” ka ai). A kokoke i ka piko o Umi, pale ae la o Umi, hala ka ihe mahope; me ka lele no, apo aku la o Umi, a paa aku la ma ka welelau o ka ihe.

In thus catching the spear Kaoleioku saw not only the dodging of Umi but also the seizure of the spear and holding it in his hand. When Kaoleioku saw these acts performed by Umi, each one followed by the other in such short time, he was much pleased and in praise of Umi said: “O king, I see you have acted wisely in my presence and you have taken heed to my instructions. To you, the king, and to these your men I must say, that I can see how you will hold on to your kingdom. This day I will place myself under your feet and will give you my assured word, O king, that your kingdom will never be taken away from your hands.” Kaoleioku then explained more fully to the people his remarks, as well as to Umi himself. In explanation Kaoleioku said: “I will predict to you what the gods have told me in the matter of the test that we have just seen. By warding off the spear away from you so successfully, so shall trouble be warded off from your kingdom until death overtakes you. Just as you caught the spear and held it at the end, so shall your kingdom fall to your son, your grandson, your issue, your offspring until the very last of your blood.” Ma keia apo ana a Umi i ka ihe, ike mai la o Kaoleioku i ka alo ana o Umi, a me ka apo hou ana i ka ihe, a paa ma kona lima, olioli iho la ia me ka mahalo no Umi. I aku o Kaoleioku ia Umi: “E ke ’lii, ke ike nei au, ua pololei kau hana ana i mua o ko’u mau maka, e like me ka’u mau olelo ao ia oe, e ke ’lii, a me kou mau kanaka, a ke ike nei no hoi au i ke kumu e paa ai kou aupuni me oe. I keia la, ke hoolilo nei au ia’u iho malalo o kou mau kapuai, a ke hai aku nei au i kuu olelo paa i mua ou e ke ’lii, aole mea nana e kaili ae kou aupuni mai kou lima aku.” Alaila, hoakaka aku o Kaoleioku, i kona ike ma ka ouli kahuna i mua o Umi, e like me kona ike oiaio. Wahi a Kaoleioku i ke ’lii, ia Umi: “Ke ike nei au i ko akua; e like me kau pale ana i ka ihe a hala, pela oe e noho ai i kou aupuni a hala ka make. E like me kou apo ana i ka welelau o ka ihe a paa i ka lima, pela e paa ai kou aupuni a ili i kau keiki, kau moopuna, kau pua, kau mamo, a hiki loa i kau mau kawowo hope loa.”

At the close of the remarks of Kaoleioku Umi asked: “Where are the two old men, Nunu and Kakohe?” Some one answered: “They are here.” Umi then said: “You tell them to come to my presence now.” Upon the arrival of the two old men, Umi said to them: “Have you come?” “Yes,” the old men replied. A pau ae la ka Kaoleioku olelo ana, ninau ae la o Umi: “Auhea na wahi elemakule, o Nunu a me Kakohe?” I aku la kekahi: “Eia’e no.” Olelo aku la o Umi: “E olelo aku oukou e hele mai i mua o’u ano.” A hiki mai la ua mau elemakule nei, i aku la o Umi: “O olua mai la ia?” “Ae,” pela ua mau elemakule nei.

HOW UMI GAVE LANDS TO NUNU AND KAKOHE, THE OLD MEN. NO KA HAAWI ANA O UMI I KA AINA NO NUNU, A ME KAKOHE, NA ELEMAKULE.

We will here see the wisdom of Umi and his great cunning, in the awarding of lands to the two old men. When Nunu and Kakohe arrived in the presence of Umi he stood up and, accompanied by the two, they started off without telling any one where they were going. On this journey Omaokamau, Koi, Piimaiwaa and a few others accompanied them. They proceeded along the road leading up the cliff out of the valley of Waipio until they arrived on the heights of Koakea, a land adjoining Waipio. At this place Umi said to Nunu, one of the old men: “You run from here toward Hamakua. If you fall, get up and keep on running; if you get tired and sit down, I will kill you.” E ike kakou maanei i ke akamai o Umi, a me kona maalea lua ole, oia kona mahele ana i ka aina no na elemakule elua. A hiki mai la o Nunu a me Kakohe i mua o Umi, ku ae la o Umi a hele aku la me na elemakule. Ma keia hele ana a Umi ma, o Omaokamau, o Koi, o Piimaiwaa, a me kekahi poe e ae, pii aku la lakou mai Waipio aku a luna o Koakea, he aina ia e pili ana me Waipio. Alaila, olelo aku o Umi ia Nunu, i kekahi elemakule: “E holo oe mai keia wahi aku, a hina, ala ae no holo; ina oe i maloeloe, noho iho, make oe ia’u.”

Ma keia olelo o Umi, ua makau loa ia wahi elemakule, aka, ua holo no ia e like me ka olelo a ke ’lii. Ma keia holo ana a Nunu, o Omaokamau ka i holo pu me ia. O ke kumu i holo pu ai me Omaokamau, i maopopo ka nui o ka aina e lilo ia ia, a i ike ia ko ke ’lii manao. Ma keia holo ana, huikau na wawae o ua elemakule nei, a hina iho la, ala ae no a holo, a keehi kekahi wawae maluna o kekahi wawae, a hina iho la o Nunu i lalo ke alo ma ka honua, me ka paupauaho loa o kona hanu. A hiki o Umi, a me kekahi elemakule o Kakohe, i kahi o Nunu e waiho ana, olelo iho la o Umi: “E, make?” Hu ae la o Nunu, “Hu.” Noho iho la lakou a liuliu, oluolu ae la o Nunu, i aku o Umi ia Nunu: “Mai ko wahi i ku ai a holo mai nei, a hiki i kahi a kakou e noho nei, alua ahupuaa. O kou mau aina ia.” Ma keia olelo a Umi ia Nunu, lohe iho la o Kakohe kekahi elemakule. Olelo iho la ia penei, i loko ona: “Pela ka ka haawi ana a ke ’lii i ka aina i kona poe kanaka, he holo a moe okoa, o ka make wale no koe. Ua pololei io no, e like me ka maua hooluhi ana, pela no hoi e hooluhi ia ai maua.” I aku la o Umi ia Kakohe: “O oe hoi, e holo oe.” Ia wa holo o Kakohe me Piimaiwaa, holo aku la laua a pau ke ahupuaa hookahi, hina iho la o Kakohe i lalo ma ka honua, a waiho iho la me ka pau o ke aho. Hiki aku la o Umi i laila, olelo iho la: “Make, ea?” Hu ae la ia, “Hu.” Oia olelo, penei ke ano, “u”, a no ka pau pono ole o ke aho, hepa ka olelo ana, oia kela “hu”. Alaila, i aku o Umi: “O kou aina keia, hookahi ahupuaa, a o ko Nunu elua ahupuaa, ia olua no ka hooponopono o ko olua.” I aku la o Umi ia Nunu a me Kakohe: “O na mea a pau i luna o ko olua mau aina, no olua ia, a na olua e hana e like me ko olua makemake, mai manao olua ia’u a na olua ia e hooili aku i ko olua mau hooilina.” A pau keia olelo a Umi i na elemakule, hoi mai la i lalo o Waipio, me kona mau hoahele. A hiki lakou i lalo, noho iho la.

It became a common thing to see Umi practicing the art of throwing the spear with his immediate followers, Koi, Omaokamau and Piimaiwaa. These three men were the bravest of his followers and because of this fact they were made his chief warriors. The one who was the strongest and most skilful of the three, the one whose left arm was as good as his right, was Piimaiwaa. Koi was good with his left and weak with his right arm, and this was the case with Omaokamau. O ka Umi hana, o ka oo ihe me kona mau kanaka ponoi, oia o Koi, Omaokamau, Piimaiwaa. O keia mau kanaka ekolu, he mau kanaka koa loa lakou, a no ko lakou koa, ua hoolilo ia lakou he mau pukaua no Umi. O ko lakou oi loa, ma ka lima akau, a ma ka lima hema, o Piimaiwaa. O Koi, he ikaika lima hema, he nawaliwali kona lima akau, pela o Omaokamau.

After Umi had been in Waipio for some time, Kaoleioku said to him: “O king, I believe it most proper that you should make a trip around Hawaii.” When Umi heard this he was much pleased at the suggestion and directed Piimaiwaa to go on ahead and notify the different landlords of the proposed trip to be made by the king, and to order them to prepare food and meat. Piimaiwaa then set out, and as he came to the different landlords he would deliver to them the orders of the king, to the six different districts, those of Hilo, Puna, Kau, Kona, Kohala and Hamakua. A liuliu ka noho ana o Umi ma Waipio, olelo aku o Kaoleioku ia Umi: “E ke ’lii e, pono e kaapuni oe ia Hawaii nei a puni.” A lohe o Umi, ua oluolu ia olelo i kona manao. Ia wa, kena aku la o Umi ia Piimaiwaa, e hele e mamua e hai aku i na konohiki i ka hele aku o ke ’lii, a e olelo aku, i ai, i ia. Pela no ke kala hele ana, a lohe na konohiki, a me na ’lii, i hoonoho ia i na moku o Hawaii eono, oia o Hilo, o Puna, Kau, Kona, Kohala, Hamakua.

CHAPTER VI. Relating to the Trip Made by Umi the King and His Chiefs Around Hawaii. MOKUNA VI. Ko ke ’Lii o Umi Kaapuni ana ia Hawaii me Kona mau Alii.

When the arrangements relating to the king’s trip were concluded Umi expressed his wish to Kaoleioku that the first place to be visited be Kawaihae, as he wished very much to see this place. When Kaoleioku heard this wish of Umi, he said: “It will not do for you to travel toward the west. The proper thing for you to do is to travel toward the east first, this being your first journey around your kingdom. If you were a chief of the lower order, then it would be right to travel westward.” By these remarks of Kaoleioku Umi was satisfied. A makaukau ka hele o Umi, olelo aku la ia ia Kaoleioku, ma Kawaihae mua e hele ai, no kona makemake loa e ike ia Kawaihae. A lohe o Kaoleioku i keia olelo a Umi, i aku la ia i ke ’lii: “Aole oe e pono ke hele ma ke komohana; eia wale no ka pono ia oe, e hele mua oe ma ka hikina. Oia kou hoomaka ana e kaapuni i kou aupuni. Ina he ’lii oe ma lalo loa, alaila, he pono oe ke hele ma ke komohana.” Ma keia mau olelo a Kaoleioku, ua oluolu ia mea ia Umi.

Soon after this conference Umi, together with Kaoleioku and the chiefs who had charge of the different districts and a very large following, set out, going by way of Hamakua. After spending about twenty days on the road at different places in Hamakua they arrived in Laupahoehoe (where Paiea was living). We will now recall the incident of the surf-board race which was held between Paiea and Umi, while Umi was living in Laupahoehoe, mentioned in Chapter III, the details of which were not fully described. Mahope o keia mau olelo, hele aku la o Umi me Kaoleioku a me na ’lii aimoku, na kanaka he lehulehu loa, ma Hamakua. A hala elua anahulu ma ke alanui o ka hele ana, hiki lakou ma Laupahoehoe (kahi o Paiea). Maanei, e hoomaopopo kakou i ka heenalu ana a Paiea me Umi, i ko Umi noho mua ana i Laupahoehoe, e like me ka olelo ma ka Mokuna III. Eia nae, aole i hoakaka loa ia malaila.

Ia Umi e noho ilihune ana ma Waipunalei i Hilo, hele aku la laua me Koi, i kahakai o Laupahoehoe, nana aku la laua e heenalu ana o Paiea me na kanaka o laila, a e hookani ana ka poe makaikai i ka pae o Paiea, a me ke akamai i ka heenalu. Hele aku la o Umi, a loaa he wahi kanaka kamaaina, olelo malu aku la: “O ko Paiea iho la no ia, o ke opu wale ae no i luna o ka nalu a emi iho, aole pela ka pae o ka nalu o ko makou aina, aia ka pae a hala loa i uka i ka pa ala.” Ma keia lohe ana o ua wahi kanaka kamaaina nei, hele aku la ia olelo ia Paiea. A lohe o Paiea i keia mau olelo, kahea mai la ia Umi, e hele aku ma laila. A hiki o Umi i mua o Paiea, olelo mai la o Paiea: “He oiaio anei, ua olelo oe e like me ka ia nei mea i olelo mai nei?” I aku o Umi, ia Paiea: “I mea wale ae no wau, o ke ku io mai no ka ka ia nei.” I aku o Paiea ia Umi: “E heihei kaua ma ke kaha nalu ana. Ina wau e make ia oe, lilo no hoi au ia oe, a aina hoi oe i make ia’u, lilo no hoi oe ia’u.” Ae aku la o Umi i keia mau olelo. Ia wa, pili laua, ka Paiea pili, elua waa kaulua, hookahi waa kau kahi, mau i ka palaoa o Umi. Pili hou o Paiea, eha waa kaulua, e manao ana o Paiea e pili i na iwi o Umi. Aka, ku mai kekahi keiki papa o Laupahoehoe, a kokua mahope o Umi. Eha waa kaulua, mau i ko Paiea. Aole i pau ka waiwai o ua keiki nei, pau e ko Paiea waiwai. No keia kokua a ua keiki nei ia Umi, olelo aku o Paiea: “E kipi ia no wau e oe, o kuu make no ia, no ka mea, he nui loa kou mau ohana.” No ka mea, he ’lii no o Paiea, malalo aku o Liloa, a o ua keiki nei hoi, he keiki papa no Hilo a me Hamakua.

After the bets had been decided on, Umi and Paiea swam out to the point where the surf rose before breaking and there floated waiting for a surf to form. After they were in position, Paiea upon seeing the first surf called out to Umi: “Let us take this one.” But Umi said, “No”. On the approach of the second surf, Paiea again called out to Umi: “Let us take this one.” Again Umi refused to take it. On the approach of the third surf, Umi called out: “Let us take this one.” “Yes,” said Paiea and they then caught the surf at the same time and away they came in on the same surf. As they neared a rock that was in their way, Umi was crowded by Paiea against this rock. When Umi saw his predicament he made a turn, passing the coral rock on the inside, and rode clear to the edge of the beach, beating Paiea. As Umi stepped on to the beach, Koi saw the bruise on the shoulder of Umi, so he went up to him and whispered: “After you have become the king of the land I shall slay Paiea.” A mau ka pili a Umi me Paiea, au aku la laua a ke kulana nalu, i aku o Paiea ia Umi: “Pae kaua,” elua kahea ana a Paiea ia Umi, elua hoole o Umi. Ku hou ka nalu, kahea o Umi: “Pae kaua.” “Ae,” aku o Paiea. Kaha iho la o Paiea a me Umi i ka nalu hookahi, a kokoke laua i ka moku pukoa i waena konu, hooke mai la o Paiea ia Umi. Paa loa ka poohiwi o Umi. A ike o Umi i kona paa kunihi ae la ia, hala maloko, kaa ka moku pukoa i waho, pae aku la o Umi a hiki i ka pa ala, a eo ae la o Paiea ia Umi. Ma keia pae ana o Umi, ike mai la o Koi i ka poohiwi o Umi, ua pohole, hele mai la o Koi, a ma ke alo o Umi, olelo malu mai la: “Ina e pa ka aina ia oe, make o Paiea ia’u.”

In this defeat of Paiea by Umi he lost all his property to the young man who backed Umi, except the canoes that were wagered against Umi’s whale’s tooth necklace. The young man who aided Umi was the friend that was placed in charge of the district of Puna when Umi became the king of Hawaii. Ma keia eo ana o Paiea ia Umi, ua pau loa na waiwai o Paiea i ke keike mahope o Umi, a koe na waiwai i piliia e Umi i ka palaoa. O kela keiki hoi i kokua ai ia Umi, oia ke aikane a Umi, nona kela aina o Puna, i ka wa i lilo ai o Hawaii ia Umi.

We will now take up the matter of the journey of Umi around Hawaii. Maanei, e hoomaka hou ia ke kamailio ana no ka huakai kaapuni a ke ’lii, a Umi.

After the king had visited through the district of Hamakua he continued on into Waipunalei, the land separating Hilo from Hamakua. Waipunalei was the land owned by Kaoleioku and the land in which he had already erected, at the time when he was in humble circumstances, a large temple. The temple, however, had never been dedicated by a human sacrifice offered on its altar. When they arrived at this place, Umi said to Koi: “Go and fulfill your promise and kill Paiea and those who were against me.” Koi assented to this and started on his errand, killing Paiea and all those who had shown their ill feeling against Umi in that section of the country. At the end of the slaughter Koi returned with the body of Paiea, which was offered as a sacrifice on the altar in the temple erected by Kaoleioku, in Waipunalei. A haalele ke ’lii ia Hamakua, hiki aku la lakou ma Waipunalei, ma ka palena o Hilo a me Hamakua. O Waipunalei ko Kaoleioku wahi kupa, ua hana mua oia i heiau malaila, i loko o ka wa ilihune aina ole, aole nae i hei ia i ke kanaka. A hiki lakou malaila, olelo aku la o Umi ia Koi: “E kii oe e pepehi ia Paiea, a me ka poe a pau i kue mai ia’u.” Ae mai la o Koi. Hele aku la ia, a luku aku la ia Paiea, a me na kanaka a pau o ia aoao o Hilo. A pau ae la ko Koi luku ana ia lakou, hoi mai la ia, lawe ia mai la o Paiea a kau i ka heiau a Kaoleioku, ma Waipunalei.

In the course of Umi’s and Kaoleioku’s stay in Waipunalei, the government was firmly established in Umi, and Kaoleioku assured him that he would be the undisputed king of Hawaii to the end of his days. Because of these ceremonies they made a very long stay at this place before they again continued on their journey around Hawaii. After a circuit of Hawaii had been made they returned to Waipio where the king took up his residence. Ma keia noho ana a Umi me Kaoleioku ma Waipunalei, ua makia paa loa ia ke aupuni no Umi, a ua hoohiki paa hoi o Kaoleioku malaila e noho ai o Umi he ’lii nui no Hawaii a pau kona ola. Malaila lakou i noho ai a liuliu, hele aku la lakou e kaapuni ia Hawaii; a puni ae la o Hawaii a pau loa, hoi mai la lakou a noho ma Waipio.

The time consumed on this circuit was two summers and two winters, making about two years on the journey. The common people as well as the chiefs received Umi, the new king, graciously. Ma keia kaapuni ana ia Hawaii, elua kau, elua hooilo, ua like me alua makahiki, ma keia hele ana; ua mahalo oluolu mai na makaainana, no ke ’lii hou no Umi.

After this return to Waipio, where the king made his residence, Kaoleioku returned to his possession, the district of Hilo, to reside, leaving Omaokamau, Piimaiwaa and Koi with very many people with the king. Ia lakou i noho ai i Waipio, a liuliu iki iho, hoi aku la o Kaoleioku i kona aina i Hilo e noho ai, koe iho la o Omaokamau, o Piimaiwaa, o Koi, a me na kanaka he nui loa.

While Kaoleioku was in Hilo, Umi began courting a young chiefess of high rank who was connected to the king by blood. When Kaoleioku heard this he expressed his disapproval of the royal match by saying: “Umi must not marry a woman of his own blood, because he already owns the whole of Hawaii. He should take as a wife the daughter of Piilani of Maui, Piikea by name, so that Maui would be united to Hawaii by ties of blood which would assure a lasting peace with that island.” This was pleasing to Umi as well as to his chiefs. A hoi aku la o Kaoleioku i Hilo, e noho ai, hoopilipili iho la o Umi me kekahi kaikamahine alii o loko o kekahi hanauna alii i pili ia Umi, i Kona kahi i noho ai. Lohe aku la o Kaoleioku ma Hilo, i ka hoomoe ia o Umi i ka wahine, hoole mai la ia: “Aole e moe o Umi i kekahi wahine, o loko ae o kona hanauna ponoi, no ka mea, ua puni no o Hawaii ia Umi. Nolaila, eia kana wahine e moe ai, o ke kaikamahine a Piilani o Maui, oia o Piikea, i lilo wale mai o Maui, alaila, kuikahi ka noho ana.” Ua oluolu keia mau olelo ia Umi a me kona mau alii.

CHAPTER VII. How Umi and Piikea, the Daughter of Piilani, the King of Maui Became United. MOKUNA VII. Ka Hoao ana o Umi me Piikea, ke Kaikamahine a Piilani ke ’Lii o Maui.

After the advice of Kaoleioku to Umi was agreed upon by all the chiefs as well as the king, Omaokamau was sent to Maui to inform Piilani of the desire of the chiefs of Hawaii, that Piikea become the wife of Umi. After the matter was fully understood and the arrangements perfected, Omaokamau set out for Maui and landed at Kapueokahi in Hana, a place close to the Kauiki hill. As the double canoe was making the shore the people of Maui became greatly excited, for they thought this canoe was the forerunner of war, and the people began to run back and forth not knowing what to do. Therefore they went and inquired of Omaokamau: “What is the object of the call of your canoe?” Omaokamau replied: “It is on a journey of sightseeing.” Omaokamau then in turn asked the people: “Where is the king and queen?” “They are at home.” Omaokamau then proceeded to the king’s house. When Piilani saw him, he said: “You make a quick passage.” Omaokamau greeted those present, and the people greeted him in return. After the respective courtesies had been exchanged Piilani inquired: “What is the object of this visit made by Hawaii’s emissary?” Omaokamau replied: “It is in search of a wife. The chiefs of Hawaii have agreed that Umi should be the husband and Piikea the wife; they should be united.” When Piilani, the father of Piikea, heard the words spoken by Omaokamau he was much pleased and he immediately gave his consent to grant the wish of the chiefs of Hawaii. Mahope o keia mau olelo a Kaoleioku ia Umi, hoouna ia aku la o Omaokamau, e holo i Maui, e hai aku ia Piilani no Piikea, i ka lilo o Umi i kane nana, a i kona ae ia Umi, i kane na Piikea. A pau ka olelo ana, holo aku la o Omaokamau a pae i Kapueokahi ma Hana i Maui, ma kahi e kokoke ana me ka puu o Kauiki. Ma keia pae ana o keia mau waa, pihoihoi mai la o uka, manao iho la lakou, he mau waa kaua, nui ko lakou pioloke. Nolaila, hele aku la lakou e ninau ia Omaokamau: “He mau waa aha keia?” Wahi a Omaokamau: “He mau waa makaikai.” Ninau aku la o Omaokamau i na kamaaina: “Auhea na ’lii?” I aku na kamaaina: “Aia no i ka hale.” Hele aku la o Omaokamau a hiki i ka hale o na ’lii, i mai la o Piilani, “Mama.” Aloha aku la o Omaokamau, aloha mai la lakou. Mahope o ke aloha ana, ninau mai la o Piilani: “Heaha ka huakai a ka Hawaii o ka hiki ana mai?” I aku o Omaokamau: “He huakahi hoomoe wahine. Ua hooholo iho ko Hawaii mau alii o Umi ke kane, o Piikea ka wahine, e hoao laua.” A lohe o Piilani, ka makuakane o Piikea i keia mau olelo a Omaokamau, ua oluolu no kona manao, me ka ae ia mau mea a pau loa i hooholo ia e lakou ma Hawaii.