ʻUmi-a-Liloa (1470–1525) ruled as the 14th Alii Aimoku of Hawaiʻi island from 1510 to 1525.
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ʻUmi-a-Liloa, commonly known as ʻUmi, was younger son of Liloa, 12th Alii Aimoku of Hawaii. ʻUmi's mother Akahiakuleana was of much lower rank and distantly related to Liloa. The story of the birth of ʻUmi is as follows "Liloa, the father of ʻUmi, was at that time the king of all Hawaii and had fixed residence in the Waipio, Hamakua. The incident occurred while Liloa was making a journey through Hamakua toward the borders of Hilo to attend the consecration of the heiau of Manini. This heiau, which Liloa had been pushing forward to completion, was situated in the hamlet of Kohola-lele, Hamakua. When the kapu had been removed, he waited for a while, till the period of refreshment (hoomahanahana) was over, and then moved on to the north of that place and stayed at Kaʻawikiwiki, where he gratified his fondness for pahee and other games. While staying at this place he went to bathe in a little stream that runs through Hoea, a land adjoining Kealakaha. It was there and then he came across Akahiakuleana. She had come to the stream after her period of impurity and was bathing in preparation for the ceremony of purification, after which she would rejoin her husband, that being the custom among women at the time. Her servant was sitting on the bank of the stream guarding her pa-u. When Liloa looked upon her and saw that she was a fine-looking woman, he conceived a passion for her, and taking hold of her, he said, "Lie with me."
Recognizing that it was Liloa, the king, who asked her, she consented, and they lay together. After the completion of the act, Liloa, perceiving that the woman was flowing, asked her if it was her time of impurity, to which she answered, 'Yes, this is the continuation of it.' 'You will probably have a child then,' said Liloa, and she answered that it was probable. Liloa then asked her whose she was and what was her name. 'I am Akahiakuleana,' said she, 'and Kuleanakapiko is the name of my father.' 'You are undoubtedly a relation of mine,' said Liloa. "Quite likely," said she.
Then Liloa instructed her regarding the child, saying, 'When our child is born, if it is a girl do you name it from your side of the family; but if it is a boy, give to him the name ʻUmi.' 'By what token shall I be able to prove that the child is yours, the king's?' Then Liloa gave into her hands his malo (loin-cloth), his niho-palaoa, and his club (laau Palau), saying,'These are the proofs of our child, and when he has grown up give these things to him.' To this arrangement Akahiakuleana gladly assented and handed the things over to her maid to be taken care of for the child.
Liloa then made himself a substitute for a malo by knotting together some ti leaves with which he girded himself. On returning to the house, the people saw that he had a covering of ti leaf, which was not his proper malo, and they remarked to each other, 'What a sight! Liloa is out of his head. That isn't his usual style; it's nothing but a ti leaf makeshift for a malo.' Liloa remained at this place until the period of refreshment (hoʻomahanahana) was over and then he went back to Waipio, his permanent residence."
The boy grew up with his mother and her husband, a fine, hearty, well-developed lad, foremost in all sports and athletic games of the time, but too idle and lazy in works of husbandry to fit his plodding stepfather. When ʻUmi was nearly a full-grown young man, his stepfather once threatened to strike him as punishment for his continued idleness, when the mother averted the blow and told her husband, 'Do not strike him; he is not your son; he is your chief;' and she then revealed the secret of his birth, and produced from their hiding place the keepsakes which Liloa had left with her. The astonished stepfather stepped back in dismay, and the mother furnished her son with means and instruction for the journey to Waipio.
Three young men accompanied him on the journey, Omaʻokamau, Koʻi, and Piʻimaiwaʻa, who became his constant and most trusted attendants ever after. They were also his adopted sons. Piʻimaiwaʻa was the most famous and useful out of the three. When ʻUmi arrived in Waipio valley, they crossed the Wailoa stream, and ʻUmi proceeded alone to the royal mansion, not far distant. According to his mother's instructions, though contrary to the rules of etiquette observed by strangers or inferior visitors, instead of entering the courtyard by the gate, he leaped over the stockade, and instead of entering the mansion by the front door, he entered by the back door, and went straight up to where Liloa was relcining and set himself down in Liloa's lap. Surprised at the sudden action, Liloa threw the young man on the ground, and, as he fell, discovered his Malo and his ivory clasp on the body of ʻUmi. Explanations followed, and Liloa publicly acknowledged ʻUmi as his son. ʻUmi's position was now established at the court of Liloa, and, with the exception of his older brother Hakau, whose ill-will and jealousy his recognition by Liloa had kindled, he soon became the favourite of all.
When Liloa was near dying, he called the two sons before him, and publicly gave the charge of the government of Hawaii, the position of Moi, to Hakau, and the charge of the war god- that is, the maintenance of the Heiaus and the observance of the religious rites - to ʻUmi, telling the former, 'You are the ruler of Hawaii, and ʻUmi is your man,' equivalent to next in authority. He deposed his elder brother Hakau after his brother was treating the people cruelly in 1510. He sacrificed Hakau and his attendants. The kingdom became his because of his humbleness and of the prowess of his adopted sons and his care of the war god Kuka'ilimoku. Although of lowly birth, he rose until the kingdom was his through his victories in battle.
Legend adds, that shortly after the Piilani of Maui died, his son, Lono-a-Pii, succeeded him. When Kiha-a-Piilani, the younger brother of Lono-a-Pii, had to flee from Maui, he sought refuge with his sister, Piikea (wife of ʻUmi), at the court of ʻUmi. Here his sister advocated his cause so warmly, and insisted with ʻUmi so urgently, that the latter was induced to espouse the cause of the younger brother against the older, and prepared an expedition to invade Maui, depose Lono-a-Pii, and raise Kiha-a-Piilani to the throne of his father. ʻUmi summoned the chiefs of the various districts of Hawaii to prepare for the invasion of Maui. When all the preparations were ready, ʻUmi headed the expedition in person, accompanied by his wife, Piikea, and her brother, Kiha-a-Piilani, and by his bravest warriors. Crossing the waters of ʻAlenuihāhā Channel between Maui and Hawaiʻi island, the fleet of ʻUmi effected a landing at Kapueokahi, the harbour of Hana, Maui, where Lono-a-Pii apepars to have continued to reside after his father Piilani's death.
Having failed to prevent the landing of ʻUmi's forces, Lono-a-Piʻi retired to the fortress on the top of the neighbouring hill called Kauwiki, which in those days was considered almost impregnable, partly from its natural strength and partly from the superstitious terror inspired by a gigantic idol called Kawalakii, which was believed to be the titular genius of the fort. ʻUmi laid siege to the fort of Kauwiki, and, after some delay and several unsuccessful attempts, finally captured the fort, destroyed the idol, and Lono-a-Piʻi having fallen in the battle, Kiha-a-Piilani was proclaimed and acknowledged as Moi of Maui. Having accomplished this, ʻUmi and his forces returned to Hawaiʻi.
After ʻUmi returned from the war with Maui, he turned his attention to the domestic affairs of the island. Some legends refer to difficulties between ʻUmi and Imaikalani, the powerful blind chief of Kaʻu and parts of Puna, and though other intimate that Piʻimaiwaʻa was despatched to bring the obstinate old chief under subjections, yet it is not clear that any open rupture occurred between ʻUmi and his great feudatory during their lifetime.
It is doubtless true that Umi discontinued the permanent residence of the Hawaii sovereigns at Waipiʻo. The reasons why are not very explicitly rendered. But though Umi deserted Waipiʻo and established his royal camp or headquarters at the Ahua a ʻUmi, he did by no means withdraw himself from the active supervision of the affairs of his kingdom. He frequently visited the different districts, settled disputes between chiefs and others, and encouraged industry and works of public utility. It is presumed that ʻUmi's life passed tranquilly after his removal from Waipiʻo. No wars, convulsions, or stirring events have been recorded. In making his tours around the island, ʻUmi erected several more Heiaus. ʻUmi is reported to have been a very religious kind, according to the ideas of his time, for he enriched the priests, and is said tohave built a number of Heiaus; though in the latter case tradition often assigns the first erection of a Heiau to a chief, when in reality he only rebuilt or repaired an ancient one on the same site.
He married first Kulamea. Then second Maka'alua and third his half-sister, Aliʻi Kapukini, daughter of Liloa, 12th Aliʻi Aimoku of Hawaii, by his third wife, Haua. Fourth Alii Piikea, daughter of Piilani, 15th Moʻi of Maui. Fifth he married Mokuahualeiakea. He married a sixth time Ohenahena and a seventh time Aliʻi Pinea, daughter of his elder half-brother, Hakau, 13th Aliʻi Aimoku of Hawaii. He died circa 1525, having had issue, three sons and six daughters:
His sons included Keali'iokaloa and Keawe-nui-a-'Umi by his wife Kapukini and Kumalae by his fourth wife Piikea. His daughters were Alii Kapunanahunui through Kulamea, Aliʻi Nohowa through Makaʻalua, Aliʻi Kapulani Kapukini through Aliʻi Kapukini, Aliʻi Aihakoko Amauaikookoo through Alii Piikea, Aliʻi Akahiilikapu through Mokuahualeiakea, and Aliʻi Kamolanui through Ohenahena.
| Preceded by Hakau |
Aliʻi Aimoku of Hawaiʻi 1510 - 1525 |
Succeeded by Keali'iokaloa |