During the reign of Kamehameha III, High Chief Aarona Keali‘iahonui1 of the Maui and Kaua‘i lineages held the entire ahupua‘a of Honouliuli as a personal property with his wife, Mikahela Kekauonohi. The report of his death in 1849, and inheritance of Honouliuli by his widow Chiefess Kekauonohi, was announced in the Hawaiian Press:
In Sites of O‘ahu [29], the authors compiled many legendary and historical accounts of places around the island of O‘ahu into one publication. Their work provides great detail on the history of the ‘Ewa Plain; in the description of the area we find that Pu‘uokapolei
One of the native Hawaiian informants who recorded her recollections of the Honouliuli area was Hawaiian ethnographer and Bishop Museum employee Mary Kawena Pukui. Pukui shared her personal experience with the ghosts on the plain of Kaupe‘a around 1910:
In the following anecdote published in the Daily Bulletin, Kamehameha the Great spies on some chiefs who met at Puuloa to conspire against him. He leaves a sign that he had been there and heard their treacherous words in order to instill fear in the chiefs.
The epic tradition of the goddess Pele and her youngest sister, Hi‘iaka-i-ka-poli-o-Pele, a.k.a. Hi‘iaka, was referenced in "A Little Story and Some Chants: Traditions of Hi‘iaka-i-ka-poli-o-Pele." From 1860 to 1928, several important Hawaiian-language publications provided readers with variations in the telling of this tradition.
As cited in the tradition of Nāmakaokapāo‘o, Ka‘uluakāha‘i was the true father of Nāmakaokapāo‘o. In Fornander’s account, following his victory over the king of O‘ahu, Nāmakaokapāo‘o traveled to Kuālaka‘i where a supernatural breadfruit tree grew in a sinkhole-cave, and where royal gifts left to him were hidden by his father. Retrieving the items from Kuālaka‘i, Nāmakaokapāo‘o then traveled to Hawai‘i:
There are several traditions pertaining to a youth by the name of Nāmakaokapāo‘o that have been published in the Hawaiian-language newspapers, with lengthy accounts in print between 1894 and 1917. The earliest reference identified while preparing this study was published in a short rebuttal by a native of Honouliuli to another writer in the Hawaiian newspaper Ka Lahui Hawaii. While the February 17, 1877 account is a short one, it references the sweet potato fields of Nāmakaokapāo‘o, observing that Nāmakaokapāo‘o is the skilled fighter of the cliffs of Līhu‘e.
Keli‘ikau-o-Ka‘ū was a shark god who traveled to Pu‘uloa, ‘Ewa from the island of Hawai‘i. The tradition, entitled “He Moolelo Kaao Hawaii no Keliikau o Kau,” appears only in the short-run Hawaiian-language newspaper Home Rula Repubalika and is incomplete. The narratives are also different in relationship to the events and their outcome, than those found in more widely reported narratives. There is no specific reference to the source of the account, and only two articles in the series are available.
In 1901, Moses Nakuina published the tradition of Kū-a-Pāka‘a and the supernatural wind-gourd of La‘amaomao (Ka-ipu-makani-o-Laa-mao-mao), entitled “Moolelo Hawaii o Pakaa a me Ku-a-Pakaa na Kahu Iwikuamoo o Keawenuiaumi Ke Alii o Hawaii, a o na Moopuna hoi a Laamaomao!” which translates as the section title above. The tradition includes references to winds from each of the Hawaiian Islands. On O‘ahu, the following winds were named for lands of the Kona and ‘Ewa Districts:
…Helu aku la o Ku-a-Pakaa i na makani o Oahu, penei:
Hawaiian historian Moses (Mose) Manu penned several lengthy traditions for the native newspaper Nupepa Ka Oiaio in which he included detailed accounts of a wide range of practices, including those associated with fisheries and deified guardians of the ocean and freshwater fisheries. This account, “He Moolelo Kaao Hawaii no Laukaieie…,” was published between January 5, 1894 and September 13, 1895.
