Keawenuiaumi

Ruling Chiefs of Hawaii

KAMEHAMEHA SCHOOLS PRESS • HONOLULU

SAMUEL M. KAMAKAU

KAMEHAMEHA SCHOOLS

Copyright 1961

Pgs. 34-46

   Kii: Ku'ialuaopuna              

    The Story of Keawe-nui-a-ʻUmi

    At the time of ʻUmi-a-Liloa's death the kingdom of Hawaii was at peace. He had commanded that the kingdom be divided among his two sons and Kapu-kini, the daughter of Liloa, ruling chief of Hawaii. The two sons [were] Ke-liʻi-o-kaloa-a-ʻUmi and his younger brother Keawe-nui-a-ʻUmi; they were the two heirs of the kingdom of Hawaii. At [the beginning of] their reign, the island of Hawaii was divided into two kingdoms. Ke-liʻi-o-kaloa, one of the heirs, ruled in Kona; and Keawe-nui, the other, in Hilo. The rest of the sons and daughters of ʻUmi-a-Liloa were requested to dwell as chiefs under the heirs of the kingdom.

    Keawe-nui had the second kingdom with Hilo for his chiefly residence. He was a kind ruler who looked after the welfare of chiefs and commoners, and increased the number of chiefly children. He sought out all the experts of the land, the kuhikuhi puʻuone, the readers of earthly omens and of heavenly omens, the skilled leaders of the kingdom, strong canoemen, navigators, canoe builders, those who could right upset canoes, expert war leaders, and all other skilled workers that were able to help in the affairs of the country. He was foremost in running the affairs of the government.

    Here is another thing: he sought stewards who were experts in preparing food and drink, in caring for the chief's wearing apparel, and women who were experts in tapa making, printing, dipping in perfume, and in making the chief's wearing apparel dipped in various perfumes. It was these perfumes that made the garments of the chiefs fragrant. He took many women for wives from among the daughters of ʻUmi-a-Liloa and the descendants of other chiefs. Many sons and daughters were born to him, and these became the ancestors of chiefs and commoners.

    Concerning Ke-liʻi-o-kaloa: Ke-liʻi-o-kaloa was ʻUmi-a-Liloa's eldest son by Kapu-kini. He was the heir of Kona, and Kailua became his residence. He married Makuwahine-a-Palaka, the daughter of Palaka-a-Ka-ʻahu-koheo. Her mother was Ka-heana-liʻi-a-ʻEpa. To them was born Ku-kaʻi-lani. Ke-liʻi-o-kaloa had many sons and daughters, and they were the ancestors of chiefs and commoners. While he reigned,

he took good care of his kingdom, his god, the priests and prophets of the god, and the common people. He lived a righteous life and heeded the teachings of the priests and prophets, but did not mind his father's advice to take care of the chiefs, the old men and old women, the orphans and the poor. When he deserted the advice of the wise, he paid attention to that of fools, thus forsaking the teachings of his father and the learned men of his kingdom. He deserted the god and oppressed the people.

    These were his oppressive deeds: He seized the property of the chiefs and that of the kanohiki of the chiefs, the food of the commoners, their pigs, dogs, chickens, and other property. The coconut trees that were planted were hewn down, so were the people's kou trees. Their canoes and fish were seized; and people were compelled to do burdensome tasks such as diving for ʻina sea urchins, wana sea urchins, and sea weeds at night. Many were the oppressive deeds committed by this chief Ke-liʻi-o-kaloa. Therefore some of the chiefs and commoners went to Hilo, to Keawe-nui-a-ʻUmi, and offered him the kingdom of Kona. Keawe-nui-a-ʻUmi and the chiefs of Hilo heard of Ke-liʻi-o-kaloa's evil deeds and his disregard of the instructions of their father, ʻUmi-a-Liloa.

    When Keawe-nui-a-ʻUmi learned of the unjust rule of Ke-liʻi-o-kaloa and the burdening of the common people, he was filled with compassion for the chiefs and commoners of Kona. Therefore he made himself ready with his chiefs, war lords, war leaders, and warriors from Hilo, Puna, and Ka-ʻu to make war on Kona. The war parties [met?] at the volcano (pit of Pele) before going on to battle along the southern side of Mauna Kea and the northern side of Mauna Loa. The mountain road lay stretched on the level. At the north flank of Hualalai, before the highway, was a very wide, rough bed of lava—barren, waterless, and a desert of rocks. It was a mountain place familiar to ʻUmi-a-Liloa when he battled against the chiefs of Hilo, Ka-ʻu, and Kona. There on that extensive stretch of lava stood the mound (ahu), the road, the house, and heiau of ʻUmi.* It was through there that Keawe-nui-a-ʻUmi's army went to do battle against his older brother, Ke-liʻi-o-kaloa.

    When the chiefs of Kona heard that those of Hilo were coming by way of the mountain to do battle, Ke-liʻi-o-kaloa sent his armies, but they were defeated by the armies from Hilo. The armies of Kona were put to flight. When the armies of Hilo reached the shore of Kona the war canoes arrived from Ka-ʻu and from Hilo. The battle was [both] from the upland and from the sea. Ke-liʻi-o-kaloa fled and was killed on a lava bed. The spot where he was killed was called Puʻu-o-Kaloa (Kaloa's hill), situated between Kailua and Honokohau.

    After the death of Ke-liʻi-o-kaloa, his children did not inherit the land, for the kingdom was taken by Keawe-nui-a-ʻUmi. The kingdom passed on to his children and grandchildren. Keawe-nui-a-ʻUmi became ruler of the whole of Hawaii after the death of Ke-liʻi-o-kaloa. All of the children of ʻUmi and their cousins served him.

    Keawe-nui-a-ʻUmi was a famous ruler, and he governed and cared for the chiefs and commoners. He had many sons and daughters because he had many wives. These were some of his sons and daughters: Kanaloa-kuaʻana, ʻIli-ʻiliki-kuahine, ʻUmi-o-ka-lani, Lono-i-ka-makahiki, Ka-po-hele-mai, Puapua-kea, and others. They became ancestors of chiefs and ancestors of commoners. He was noted in the legend which told of his search for his favorite servant Pakaʻa. Pakaʻa was his personal attendant, an attendant from a chiefly family, one closely related, having the right to cross behind the chief and to hold his feathered staff. He was a flesh and blood (literally—bone and blood) relative, and that was how Pakaʻa became Keawe-nui-a-ʻUmi's personal attendant (kahu). Pakaʻa was a learned man who was trained in several arts until he became an expert in them.

   Pakaʻa was a great favorite with Keawe-nui-a-ʻUmi and took care of all the property in his chiefly residence. He was capable of serving his lord in any capacity: to take charge of his possessions, to oversee the preparation of his food, and to care for his clothing and ornaments. Keawe-nui-a-ʻUmi did not rely on others as much as he did on Pakaʻa.

    Some time later two skilled navigators were found, and the chief noticed their ability and strength in paddling. He made them his navigators and released his captain, Pakaʻa. He chose Hoʻokele-i-Hilo and Hoʻokele-i-Puna to be captains over navigation, but no one else was given the other duties held by Pakaʻa.

    Pakaʻa was dissatisfied because the duties at sea were assigned to others by Keawe-nui-a-ʻUmi, so he deserted his lord and secretly stole away to another land. When he ran away, he did not go to Maui or to Lanai, but resided at Kaluakoʻi on Molokai. Pakaʻa was a learned counselor and very clever in thinking. He was a deep thinker and did not choose Kaluakoʻi for a residence without careful calculation as to how he would fulfil his desire to regain his former position, the one that was taken from him. He thought of a way to defeat his enemies. Therefore he dwelt upon a desolate land, a land of famine. The harbor to the land [the passage through the reef] was one that twisted about here and there, called Hikauhi and Kaumanamana. Pakaʻa chose himself a wife from that place and married her. They had a son who was called Kua-pakaʻa.

  When Keawe-nui-a-ʻUmi learned that Pakaʻa had run away, that he had left him and was gone, he was filled with longing for him. The chief ordered strong paddlers to go from Hawaii to Kauai to seek him. They sought him on the leeward and windward sides as far as Niihau, and returned to the presence of the chief to report that Pakaʻa could not be found. They had not gone to the remaining island, Kaʻula. "It might be that a certain man at Kaluakoʻi, Molokai, was he [they said]. He was accompanied by a young boy on a canoe. The boy asked us questions, but the man did not raise his head. We inquired for Pakaʻa, but the boy replied that no stranger was seen there." They [the chief's paddlers] returned, leaving the two catching uhu fish at Kalaʻau Point.

    Keawe-nui-a-ʻUmi said, "I dreamt that Pakaʻa's spirit told me that he is on Kaʻula and will not come back until I, myself, go to fetch him. He will not return with the messengers of the chief. Great is my longing for my personal attendant. Let all of Hawaii make double canoes and large single canoes, and let us go to fetch Pakaʻa."

    Keawe-nui-a-ʻUmi sent a proclamation to every high chief and every lesser chief for double canoes, for canoes that were joined together, and for single canoes, to be used for the purpose of seeking the personal attendant of the chief, Keawe-nui-a-ʻUmi. The chiefs were all supplied with canoes, but there was one thing lacking. There was no double canoe for the ruling chief. The cause of the delay in the making of that canoe was two birds. When the tree selected for the chief was about to be felled, these birds called from the very top of it, "Say, the log is rotten." After the tree was felled, it was found that the trunk was rotten. The chief hired many canoe-making experts, but no canoe was finished for him. The chief hired bird-catchers, those who gummed birds, but none came near enough. The naughty birds which called about the decayed log flew away and vanished into the sky. They returned only when a koa tree was about to fall.* The tree fell just after their cry of "The log is rotten" (puha ka waha). The chief was weary of them!

    There was a man on Oahu, named Maʻi-lele, who was an expert with bow and arrow (akamai i ka pana pua). Keawe-nui-a-ʻUmi sent a request to Ka-kuhihewa, ruler of Oahu, to send the noted shooter.† Ka-kuhihewa consented. When the man arrived in Hawaii he was welcomed with honors by Keawe-nui-a-ʻUmi, and he was told that if he destroyed the birds that caused the logs to decay, the daughter of Keawe-nui-a-ʻUmi would be given to him for wife.

    There was a certain clever boy from Kauai who was greater than Maʻi-lele. The Kauai boy had arrived on Hawaii before Maʻi-lele and

 went into the wilderness of Hawaii from Hamakua to the forest of Hilo. When he arrived at Laʻa he saw Keawe-nui-a-ʻUmi's canoe-making site, where the canoe-makers dwelt, but the chiefs had all gone to the shore to await the skillful shooter of arrows. Pikoi-a-ka-ʻalala', Kauai's noted arrow shooter, was already there. A native had led him to the canoe-making site. He and his companion were laden with bird feathers. When they arrived at the side where the canoes were made, the [canoe-making] experts were still there. The boy from Kauai was well supplied with a bow (kakaka kikoʻo~) and a bag of arrows (ʻeke pana pua). He asked where the birds always lighted, and [the spot] was pointed out to him by the natives, up at the very top of the tree. The head had to be bent away back to see them, and the eyes strained because they were so far up. The Kauai boy said to the canoe-making experts, "Those birds will never be hit by the arrow-shooting champion of Oahu. I know him and the way he sends forth his arrow. His arrow will only go as far as that circle of branches and come down again. A ladder will be raised to that spot, and then the ladder will be raised [again] from there up. By that time the birds will be frightened, they'll shy and fly away. They will not be hit. Now the boy from Kauai will be the one to do it." The people stupidly argued with him. Some remembered what he had said, but Pikoi-a-ka-ʻalala' vanished into the forest.

    The Oahu champion arrived at the canoe-making site accompanied by the chief, Keawe-nui-a-ʻUmi, the lesser chiefs, people, and the wives and daughters of the ruling chief who had heard of his fame and the fame of the birds that caused the canoe logs to decay. Mats were spread about for all to be seated to watch the killing of the birds. When the man shot his arrow it flew as far as the spot indicated by the Kauai boy, and was unable to go any higher, so it fell. Then a ladder was made to reach to the place already mentioned. Maʻi-lele began to shoot a long arrow, which flew to the second spot mentioned and came down. A ladder was raised again until it came close to where the birds perched, but they had flown away. The cutters made much noise as though chopping down a koa tree, but the birds did not return. They were gone.

    The experts who had heard the words of the boy from Kauai remembered that all he had told them was true. His words were fulfilled. They came to the presence of Keawe-nui-a-ʻUmi and said, "We have committed a sin to the heavenly one, to you, O chief. A certain handsome youth came here to the canoe-making site. He carried a bow in his hand and had a bag of arrows. He said, 'Your chief's enemies will not be destroyed, because the arrow will fly only as far as that place and come down again. You will make a ladder and so on. Your chief's enemies will not be destroyed. Only one person can succeed and that is the boy from Kauai.ʻ The boy was loaded with the feathers of the ʻoʻo and the mamo, and so was his companion." The chief asked, "Which way did they go to shoot birds?" "No one knows where they went, maybe to the upland of Laʻa or Mokaulele, or Panaʻewa, or perhaps the upland of Kahupueo."

    The chief said at once, "Call the bird catchers, the bird snarers, those who know where the lehua grow best and the haunts of birds, and bring them to my presence. Should my foes be destroyed, my daughter shall be the wife of the one accomplishing it, and I will give him great honors." It did not take long for those who knew the lehua thickets and forests to find the arrow-shooting boy of Kauai. He was brought before Keawe-nui-a-ʻUmi, ruling chief of Hawaii. The chief said, "Can you succeed in destroying my enemies?" The Kauai boy answered, "It is but a mere game for the children of my homeland." The chief asked, "Where did you come from and what is your homeland?" The boy replied, "My homeland is Kauai. Waiʻaleʻale is its mountain and Kahalekuakane the place where birds are caught." "Can you kill my foes?" "They shall die."

    The Kauai boy ordered the canoe-making experts to take their adzes in their hands and chop into a large koa tree which they thought would make a canoe for the chief. The strokes of the adzes were heard in unison, and the chopping sounded like the crackling of thunder. The birds heard the crackling just as the koa tree was about to fall and came to perch on the very top. The Kauai boy sat on an elevated place with a shallow calabash filled with water. The birds were reflected in the water where the Kauai boy watched them closely, watching until the necks crossed one over the other. He kept his eyes down, while men made rude remarks and used insulting gestures. They remarked on his keeping his eyes down instead of gazing upward where the birds were perched and shooting straight at them. "Then shall the birds be hit! Alas for Huahua-nana!" [Alas for the staring fool] declared the chiefs and commoners, among other things they said. Suddenly some exclaimed, "The birds are shot through the necks!" Everyone in the crowd turned to look. The arrow had gone through the neck of one bird into the neck of the bird above it. The forest was filled with the shouting of happy voices. The birds flew up into the sky, but they were followed. These were supernatural birds called Kani-ka-wi' and Kani-ka-wa'.

    In the version of some, the birds did not die, for if they had their bodies would have remained in this world as proof, like many other things pertaining to Keawe-nui-a-ʻUmi that still remain today. Kani-ka-wi' and Kani-ka-wa', the enemies of Keawe-nui-a-ʻUmi, flew to the sky after they were hit by the arrow belonging to Pikoi-a-ka-ʻalala'.

    He was the son of ʻAlala' and his wife Koʻukoʻu, natives of Lihuʻe, Kauai. Keawe-nui-a-ʻUmi kept his promise, granted him his daughter,and honored him. All the lands on Hawaii where bows and arrows were used were given to him.

    After the enemies of Keawe-nui-a-ʻUmi had flown away to the sky, a man was found who was an expert in putting on canoe parts and in hollowing the log. His name was Lulana, and he came from Kipahulu, Maui. This man's skill was noticed when he went to the upland and saw two very large trees, one on either side of the trail. These were hollow trees used as dwellings by some of the canoe-makers. When the stranger went to the upland he noticed them and said to Keawe-nui-a-ʻUmi's canoe-making experts, "These will make good canoes for the chief, as thecenter are hollowed already." The chief's men replied, "Who would convert these hollow trees into canoes? They are used as shelters for canoe-makers, bird-catchers, and experts in canoe-making," Lulana said, "These are easy to use, for the opening is already there. They will be fine canoes, and there are no defects. If these were made into canoes for the chief, they would be excellent." The hewing began at the spot pointed out by Lulana, until both fell. The large side branches and tops were cut off, the bark stripped until none remained on the outside, the prow and stern shaped, the sides smoothed off, and the prow and stern polished smooth. The canoe was then turned up, the edges leveled, and as the canoe was already hollow, leaving only the two sides at the opening, the opening was then shaped. The opening was already there, so there was little work needed on it. The work was soon finished, and it was seen that there were no canoes to equal the canoes of Lulana in the days of ʻUmi or of the ancient chiefs before him.

    Word was carried to Keawe-nui-a-ʻUmi of the fine canoes made by Lulana, that they were beautiful and free from defects. No canoes as beautiful had ever been seen in olden times. They were twenty anana long [20 fathoms] and one anana and one iwilei [1½ fathoms] in depth. When Keawe-nui-a-ʻUmi heard of the doings of this expert who was unequalled in his skill, he was filled with happiness and joy.. In no time the canoes were finished inside and ready to be hauled to the shore. Keawe-nui-a-ʻUmi, the chiefs, lesser chiefs, and commoners hauled the canoes to the shore of Hilo. Lulana became a favorite and was made chief over all canoe experts (poʻe kahuna kalaʻi) on Hawaii by Keawe-nui-a-ʻUmi.

    Lulana and all the experts put together the canoes of Keawe-nui. When the pieces (laʻau) and all the things which belong to a canoe were fitted together, the canoe which was to take the place of the outrigger float (that is, the ʻekea canoe) was set alongside., Then the booms (ʻiako) of the canoe were put on. When the four large inner booms had been fixed, then were added the two booms for holding together the forward and rear ends of the double-canoe (na ʻiako elua i no, umi o na umiʻi o mua a me hope). Now the wash strakes (palepale) were set over the booms, on the inside and outside. In front were placed the bow pieces (kua poʻi). After the clamping down (uma) of the rear pieces of the canoe and the fastening with running sennit-cord (holo ʻaha), the platform midway between the canoes was lashed on.

    Just over the arch of the main booms was set up the house for the chief, so that the chiefs could sleep on the platform. It was lashed securely (helea) with sennit just as for the lashing (luʻukia ana) of the booms. There at the big boom over the large lugs (pepeiao) the sail (peʻa) was set up (kukia). When the little imperfections of the canoe had been remedied, then all that was left was to sail it on the ocean.*

    When Keawe-nui-a-ʻUmi went to search for his servant, Pakaʻa, all those who manned his canoe were chiefs, and all were strong paddlers who were noted for their skill in navigation. The steersmen were Hoʻokele-i-Hilo and Hoʻokele-i-Puna, the men that Pakaʻa so disliked that he ran away and wandered to a place where he would avenge himself, thus troubling his lord.

    At the time Keawe-nui-a-ʻUmi sought Pakaʻa, Kiha-a-Piʻi-lani was ruler of Maui and Ka-kuhi-hewa of Oahu. The tale of the making of Keawe-nui-a-ʻUmi's fleet of canoes and his search for his favorite servant, Pakaʻa, was heard abroad.

    Pakaʻa heard that he was being sought, so he made great effort to farm, and hired men from Kalaʻe, Kalaupapa, and Keʻanae to catch fish. They fished constantly until the stench of fish arose. Pakaʻa rented two inland patches of sweet potatoes and two sugar-cane fields which lay in a straight line from the upland of Punahou to the summit on the west side of the disk-(maika) playing site of Maunaloa. The sweet-potato and sugar-cane patches were about a mile long and about half a mile wide. Pakaʻa did his farming in the winter months when there was an abundance of rain. The plains were made fertile when the rain fell. The soil at the top of Maunaloa was composed of light gravel and ash, and sweet potatoes and sugar cane flourished. His production was great.

    Keawe-nui-a-ʻUmi sailed from Hilo to Kapuʻekahi in Hana and from Hana to Kahului of Wailuku. There the chief of Hawaii met Kiha-a-Piʻi-lani, ruler of Maui. Kiha-a-Piʻi-lani was building the walls of the pond of Mauʻoni. A wide expanse of water lay between Kaipuʻula and Kanaha, and the sea swept into Mauʻoni. The two ruling chiefs met and greeted each other with affection.

    Keawe-nui-a-ʻUmi left Kiha-a-Piʻi-lani and landed at Kaunakakai on Molokai, with the intention of continuing to Oahu the next day. The single canoes went first, then the double canoes of the district chiefs, and then the canoe of the ruling chief, Keawe-nui-a-ʻUini. The last was bedecked with red cording. So were the canoes of high chiefs marked. The bottom of the mast (kia) and sail (peʻa) and the arched parts of the sail were decorated with red cording. In the olden days the appearance of the canoes of chiefs excited admiration and awe.

    The country-born son of Pakaʻa mistook other [the first] fleets of canoes for that of the chief of Hawaii. Kua-pakaʻa was often about to speak when restrained by his father's saying, "Those are not the canoes of your lord; those belong to Kulukuluʻa', chief of Hilo." And so it went. The boy was wise and was quick in the use of words. He was skilled in navigation and could recite from memory every wind that blew on sea or land. He was skilled in astronomy, knew the clouds and stars; the waters that rose and fell, and those that drew toward land or away from it. He knew when the navigation star rose; when to sail at various times of the night from evening to morning; the months and the stormy days in each one all through the year. The knowledge of the son, Kua-pakaʻa, equalled that of his father. (How about the knowledge of those who are now considered learned? Are their skills equal to those of Kua-pakaʻa? And what portion of the government funds of Molokai did Pakaʻa spend to educate his son?)

    In the narratives and calls and chants of the navigators of the chief, Keawe-nui-a-ʻUmi, some of the winds were not mentioned. Those all around Hawaii were.* The winds of Molokai were known to the chief's navigators, but the son of Pakaʻa learned all there was to know of the winds from Hawaii to Kaʻula. The boy recited to the chief the source of each wind from Hawaii to Kaʻula, asking the chief, his navigators, and paddlers to go ashore for some food and some fish. There was enough for the chief and all those of his fleet. But the boy's words were not heeded. Though the boy's wisdom was greater, Keawe-nui-a-ʻUmi chose to heed his skilled navigators rather than a boy.

    When they had sailed as far as the point of Kalaʻau they met with a stormy gale, and the canoes were upset. Most of the canoes were destroyed, food and luggage swept away by the sea, and only the chief's canoe did not overturn. The navigators told Keawe-nui-a-ʻUmi, "This day the chief's canoes will reach Waikiki. There is no wind at Oahu, and this is but a coastal breeze. It is just some steam from the boy's mouth." The chief answered, "We must not leave the canoes that have overturned, lest it be said that I am a chief who deserts his followers." This was a good saying and helped the boy to get his wish to destroy his father's enemies, Hoʻokele-i-Hilo and Hoʻokele-i-Puna. Because the chief doubted his present navigators he changed his mind about sailing to Oahu. His canoe remained until the overturned canoes were righted. When evening came they were becalmed outside the point of Kalaʻau. The canoes were righted, and they decided to go back to the harbor from which they last sailed.

    Pakaʻa and his son, Kua-pakaʻa, were waiting the return of their lord. When he came, he was welcomed and told that the harbor [the passage through the reef] was so narrow that the canoes must enter in single file. They [Pakaʻa and his son] would go first and show how to avoid dangers, but they were doing this in order to conceal their plot. When Pakaʻa and his son went ashore, the long sheds, dwelling houses, and sleeping houses were ready for their chief. Water for his bath, fine clothing, and perfumed loin cloths were made ready. These garments were the personal property of the chief [Keawe-nui-a-ʻUmi] that had been cared for by Pakaʻa. He did just as he used to do while with the chief. The chief suspected that these were the same things that were in Pakaʻa's care, but he was puzzled because of the boy, Kua-pakaʻa. The chief's bed clothing and mats had also been taken and cared for by Pakaʻa.

    The favorite fish of the chief were kept alive in a sea pool and taken when the chief drank his ʻawa. The ʻawa was kept for years as it did not spoil at all. When the ʻawa was prepared in the kanoa container, the boy ran to the sea pool with a scoop-net and dipped up some hinalea, kumu, and other fish found in the deep sea. These were kept in there to be taken when wanted. That was the way of the ancients, to secure whatever the chiefs expressed a desire for. The deeds of the boy reminded Keawe-nui-a-ʻUmi of Pakaʻa because he always obtained the food that the chief was fond of.

    That night the chief told the boy of his plan to sail to Oahu. The boy said that it would not do, for it was a month for storms at sea, and they would never reach Kaʻula. When it was clear, then it would do to go to Kaʻula. The chief agreed to do as the boy said.

    The chief and those of his fleet remained there until their food supply was gone. Then the chief said to Pakaʻa's son, "The provisions of the canoes are gone. How can I obtain food to feed this hungry multitude?" The boy answered, "There is a little food, as I said to you before. There are two sweet-potato mounds and two clumps of sugar cane. Let each chief send an overseer to go with me." When the six overseers of the six districts of Hawaii went with him to the patches, they found huge patches of sweet potatoes and sugar cane.

 One could run along the fields until his limbs wearied, that was how large each overseer found his patch. They went home rejoicing and told the chief, Keawe-nui-a-ʻUmi, of the quantity of food and sugar cane. The chief's dwelling place extended from Hikaulei to Haleolono, and there he remained for three months. After that the boy found enough food for a long voyage.

    He gained the end he sought, to destroy his father's enemies. They were killed at sea. After the death of the navigators the chiefs returned to Hawaii. Pakaʻa revealed himself after that time.

    Keawe-nui-a-ʻUmi was noted for the justness of his rule over the kingdom of Hawaii. There was great peace during his reign. He made favorites of his chiefs and made some governors of districts, or large tracts of land (ʻokanaʻ) and of ahupuaʻa. The common people lived in peace. He liked those who were skilled in every art and those who were strong. He was fond of women. He took his nieces and the daughters of his cousins to be his wives, and from his many wives were born sons and daughters. They became the ancestors of chiefs and commoners.

    Upon the death of Keawe-nui-a-ʻUmi, the kingdom was divided into three parts. Kona and Kohala had two rulers, Kanaloa-kuaʻana and ʻUmi-o-ka-lani; Ka-ʻu and Puna were ruled by Lono-i-ka-makahiki; Hilo and Hamakua by Kumalae-nui-a-ʻUmi and his son, Makua, of Hilo.

    Kumalae-nui-a-ʻUmi was the son of ʻUmi-a-Liloa by Piʻi-kea-a-Piʻi-lani. Kumalae mated with Ku-nuʻu-nui-puʻawa-lau and to them was born Makua. They were Hilo chiefs. Makua mated with Ka-po-hele-mai, daughter of Keawe-nui-a-ʻUmi, and to them was born I, Wars were not often mentioned during the days of these Hilo chiefs, but after the days of I came the famous battles spoken of, from the reign of Kuaʻana-a-I to that of Ku-ʻahaʻi-a-kuaʻana, also in the time of Ka-lani-ku-kaula-aʻa-kuahuʻia. It was in the time of Moku when the chiefs of Hilo fought a famous battle against the chiefs of Kona.*

    The ruler of Kona was Kanaloa-kuaʻana, son of Keawe-nui-a-ʻUmi. His mother was Koʻi-halawai, daughter of Akahi-ʻili-kapu-a-ʻUmi and Ka-haku-maka-liua, a sacred chief of Kauai. The mother of ʻUmi-o-ka-lani, son of Keawe-nui-a-ʻUmi, was Hoʻopili-a-hae, of the chiefly and priestly lineage of Pae. Kanaloa-kuaʻana and ʻUmi-o-ka-lani were the rulers of Kona and Kohala, but it was said that the kingdom was given by command to ʻUmi-o-ka-lani, and gifts were given to him. The lighted torches of other chiefs followed his, and his old men drank ʻawa constantly. It was understood that theirs was a wealthy lord.

    Kanaloa-kuaʻana's old priests and aged counselors passed urine like water, a sign of a chief without wealth. Therefore the old men went to urinate in his presence, and Kanaloa-kuaʻana noticed how clear it was and asked, "What do you mean by coming to my presence to urinate?" The old men replied, "What was our urine like? What was its appearance, O chief?" The chief said, "I do not know what your urine is like." They answered, "Your priests, counselors, and people have clear urines because they drink copiously of water. That is because you are a poor chief. The urine of the chiefs, priests, and counselors of a wealthy chief is yellow through drinking ʻawa and eating rich foods. Their lights never go out at nights." [Their nights are spent in enjoyment.] The chief said, "What must I do?" "Make war on ʻUmi-o-ka-lani and take the whole kingdom to yourself." This advice of the old men started a war between Kanaloa-kuaʻana and ʻUmi-o-ka-lani, the sons of Keawe-nui-a-ʻUmi. The battle lasted a long time, and Kanaloa-kuaʻana won the victory in the big battle at Puʻuwaʻawa. Kanaloa-kuaʻana had the whole of Kona and Ko-hala, districts of the island of Hawaii.*

    1. The natural history of the land (papa huli honua ʻaina). In this way [he] learned all about the lands from Hawaii to Kauai. He knew all there was before and behind the land everywhere. He was familiar with all the winds from Hawaii to Kauai, the direction they blew, and the way they affected the ocean. He knew each ahupuaʻa and things pertaining to land.

    2. Pakaʻa was trained to read signs (kilokilo), and knew how to manage a canoe in the ocean, out of sight of land. He knew how to tell when the sea would be calm, when there would be a tempest in the ocean, and when there would be great billows. He observed the stars, the rainbow colors at the edges of the stars, the way they twinkled, their red glowing, the dimming of the stars in a storm, the reddish rim on the clouds, the way in which they move, the lowering of the sky, the heavy cloudiness, the gales, the blowing of the hoʻolua wind, the aʻe wind from below, the whirlwind, and the towering billows of the ocean.

    3.* These were the arts in which he was trained: Pakaʻa was taught how to right a canoe upset at sea, a canoe that had turned bottom up. He was taught to read signs, to observe the clouds, to navigate over the ocean, to right upset canoes, and to know exactly how to do it, whether with the aid of a canoe roller, or [by tying a rope] where the outrigger was attached to the canoe, at the middle or at the edge of the canoe opening, the ropes to cross and run to the ends, then out to the sticks bound fast to the longitudinal sticks in front and behind. The hand held the ropes that went about the two ends, turned the keel of the canoe where the billows rose high, and forced the outrigger downward, at the same time pulling the rope taut. With one lift of the billow the water was discharged. Pakaʻa learned many things about righting canoes until he became an expert in all these matters while travelling on the ocean.

    4. Pakaʻa also learned to paddle canoes. He was a strong paddler. Because of his skill in navigation he became director of Keawe-nui-a-ʻUmi's sea travels. He was the captain who was in charge of his voyages, having charge of the canoes that went out to the ocean and other canoes of the chief.