1 82 Fornander Collection of Hawaiian Folk-lore. 



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. 



One day Umi secretl}' asked of his mother: "Have I not a different father?" 

 The mother replied: "Your father is in Waipio; his name is Liloa." Umi tben 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 j-ou." 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 b}- 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. 



Some days after this Akahiakuleana said to her son Umi: "Here is the loin 

 cloth of Liloa, gird it about you; here is the necklace of whale's tooth, wear it around 

 your neck; here is the war club, hold it in your hand. Now when you go down to 

 Waipio and meet your father, remember this: When you get to the bottom of the 

 Waipio valley you will see a river which you will have to swim across. When you 

 reach the opposite bank you will see a house standing facing you ; that is Liloa's house. 

 You must not enter in b}^ the gate, but you must climb over the fence. You must not 

 enter in by the front door, but you must go around and enter the house by the back 

 door. After 3'ou are in the hoiise look for the old man that is being guarded, with 

 kahilis around him, that is Liloa, your father, my husband who begot j-ou. Go in 

 and sit on his lap," and when he asks for 3"our name tell him j'ou are Umi." 



After these instructions had been imparted by Akahiakuleana to Umi, she said 

 to Omaokamau : "You must accompany the boy, and you must carry the war club for 

 him; take good care of the war club of Liloa." When the two boys arrived at a place 

 called Koakea they met a boy by the name of Piimaiwaa. Piimaiwaa then asked them: 

 "Where are you two going?" The}^ answered: "To Waipio." Umi then said to Pii- 

 maiwaa: "Will you be my adopted' son?" Piimaiwaa replied: "Yes." They then 

 proceeded on their wa}' until they came to the river in the Waipio valley called Wailoa; 

 they then swam across it and climbed the opposite bank ; and when they looked they 

 saw the house of Liloa standing before them. When they drew near the house Umi 

 said to Omaokamau and Piimaiwaa: "You two remain here while I go in and meet 

 Liloa. If I should get killed, you two must retrace your steps over the road we have 

 come by; but if I should live we will all live." 



' An act claiming recognition, as possessing rights. In such a case a retention of the claimant on the lap is favor- 

 able ; but a separating of the knees to unseat the child is considered a repudiation. 



'Keiki hookiDua, lit. adopted child, in this case is more that of a sworn boon companion, as the)' were lads 

 together and in no sense as f:ithcr and son. It illustrates a custom of companionship in expectation of sharing in 

 the honors and good things of life. A close attendant, not a menial servant. 



