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Chapter 7: Development Strategies
Chapter 7 – Development Strategies: Chapter 7 considers various development strategies for the new
system, and plans for the transition to the systems design phase.

Questions
1. Describe the concept of software as a service rather than a product. Is this an important trend? Why
or why not?
This certainly is an important trend! Students might refer to the Software and Information Industry
Association (SIIA) statement that the concept of software as a service is redefining the way that
companies develop and deploy their information systems. SIIA also stated that many observers
expect traditional packaged applications to be replaced by Web-based services that remove the
responsibility for installation, maintenance, and upgrades from a company’s in-house staff.

2. Explain the difference between horizontal and vertical application software. Suggest two examples
of each type.
A software package that can be used by many different types of organizations is called a horizontal
application. An accounting package or a payroll program is a good example of a horizontal
application because it can be utilized by many different businesses.
In contrast, a software package developed to handle information requirements for a specific type of
business is called a vertical application. Example might include software specifically designed for
auto dealerships, medical practices, and rental management firms.

3. What are three typical reasons why companies develop their own information systems?
The most common reason for a company to choose to develop its own information system is that
the company has unique requirements that no software package can satisfy. Other typical reasons
for in-house development include the following: a software package could cause major changes to
current operations, procedures, or data processing; the new software must work with the company's
existing information systems; the software must be compatible with the company's existing
hardware and systems software; in-house IT resources provide a competitive edge and an in-house
IT staff has a better understanding of the organization’s information needs.

4. What are user applications? Suggest three examples that could boost user productivity.
Business requirements sometimes can be fulfilled by a user application, rather than a formal
information system or commercial package. A user application utilizes standard business software,
such as Microsoft Word, Microsoft Excel, or tablet/cell phone apps, which have been configured
enhance user productivity. For example, to help a sales rep respond rapidly to customer price
requests, an IT support person can set up a form letter with links to a spreadsheet that calculates
incentives and discounts.
5. What are main steps in the software acquisition process?
The process of acquiring software involves a series of steps: evaluate the system requirements,
consider network and Web-related issues, identify potential software vendors or outsourcing
options, evaluate the alternatives, perform cost-benefit analysis, prepare a recommendation, and
implement the solution. During software acquisition, a company can use a request for proposal (RFP)
or a request for quotation (RFQ). An RFP invites vendors to respond to a list of system requirements
and features; an RFQ seeks bids for a specific product or service.

6. What is an RFP, and how does it differ from an RFQ?

A request for proposal (RFP) is a written list of the information system requirements that you give to
prospective software vendors before you decide on a specific package. RFPs help the vendors
determine whether they have a product that is a possible software solution. A request for quotation
(RFQ) solicits price and related information from vendors for the particular hardware and/or
software products you specify in the proposal. The RFP tends to be open-ended in terms of the
possible solutions sought by the organization, while the RFQ usually identifies a specific solution.

7. What is the purpose of a benchmark test? Suggest at least two examples of benchmarks.
A benchmark test measures the time a software package takes to process a set number of
transactions to ensure that the software package will be able to handle the required processing load.
Benchmarks might measure input, output, or throughput – or all three.

8. What is an evaluation model? How would you create a weighted evaluation model?
When you evaluate several responses to an RFP, you might find it helpful to use an evaluation model.
An evaluation model is a technique that uses a common yardstick to measure and compare vendor
ratings. To create a weighted model, you assign each element receives a rating based on its relative
importance.

9. What decisions might management reach at the end of the systems analysis phase, and what would
be the next step in each case?
At the end of the systems analysis phase, management might decide to develop an in-house system
(the next step is systems design), modify the current information system (the next step is systems
design), purchase and/or customize a software package (the next step might be systems
implementation, systems design, or planning for testing and documentation of modifications made
by the vendor), perform additional work on the systems analysis phase (the next step is to do further
systems analysis work), or terminate further work on the information system (the next step is to
begin work on another information systems alternative).

10. Explain the relationship between logical and physical design.

You develop the logical design of an information system during the systems analysis phase of the
SDLC. The logical design defines the functions and features of the system and the relationships
among its components. The logical design includes the output that must be produced by the system,
 the input needed by the system, and the processes that must be performed by the system without
regard to how tasks will be accomplished physically. Logical design defines what must take place,
not how it is to be accomplished. In contrast, the physical design of an information system is a plan
for the actual implementation of the system. You develop the physical design during the systems
design phase of the SDLC. The physical design is built on the system’s logical design and describes a
specific implementation, much like a working blueprint describes the actual construction of a
building.

Discussion Topics
1. As more companies outsource systems development, will there be less need for in-house systems
analysts? Why or why not?
Answers will vary. Outsourcing might result in less need for in-house developers, but even more need
for analysts who can understand business requirements, plan, acquire, and configure outsourced
applications. Also, many firms are reluctant to outsource mission-critical IT systems or systems that
might involve sensitive data. Because of these considerations, it is unlikely that outsourcing will
result in a decline in systems analyst employment.

2. How has the proliferation of mobile devices affected IT professionals?

In the constantly changing world of IT, no area is more dynamic than Internet technology. Three
examples of evolving trends are Web 2.0, cloud computing, and mobile devices. Systems analysts
should be aware of these trends and consider them as they plan large-scale systems.
Mobile devices have become commonplace. Smartphones and tablets are now found in personal use
and across the enterprise in most organizations. Developing apps for mobile devices requires new
platforms, such as IBM’s Bluemix shown in Figure 7-5.
Mobile devices introduce a slew of new challenges for IT professionals. These include managing the
BYOD movement, security concerns, and overall lack of control of employee computing capabilities.
But mobile devices also offer several improvements in the IT professional’s life, such as the ability to
call upon computing resources as needed.

3. Suppose you tried to explain the concept of throwaway prototyping to a manager, and she
responded by asking, “So, is throwaway prototyping a waste of time and money?” How would you
reply?
Students should understand that not every prototype evolves into a finished system. Actually, most
prototypes are used to verify user requirements, after which the prototype is discarded and
implementation continues. Although this method is called design prototyping, or throwaway
prototyping, point out that the objectives are important and can save time and money during
systems development. Students should suggest that regardless of the terminology, the end product
of throwaway prototyping is a user-approved design model that documents and benchmarks the
features of the finished system.
4. Select a specific type of vertical application software to investigate. Visit local computer stores and
use the Internet to determine what software packages are available. Describe the common features
of those packages and the features that distinguish one product from another.
Vertical application software includes packages designed for specific business operations such as
medical offices, colleges, banks, hospitals, insurance companies, construction companies, real estate
firms, airlines, and hotel chains. Have students identify two or three examples and develop a
checklist that shows the common features and unique features (if any) that each package offers.

5. Select a specific type of horizontal application software to investigate. Visit local computer stores
and use the Internet to determine what software packages are available. Describe the common
features of those packages and the features that distinguish one product from another.
Typical horizontal application software for microcomputers includes payroll packages, contact
management systems, personal information management packages, and inventory management
software. Generic point-of-sale (POS) software also is considered a horizontal application. If students
identify two or three examples, have them develop a checklist that shows the common features and
unique features (if any) that each package offers.

Projects
1. The text mentions several firms and organizations that offer IT benchmarking. Locate another
benchmarking firm on the Internet, and write a description of the services it offers.
Students should be able to find many examples of firms that offer benchmark testing. This would be
a good assignment to practice some of the Internet search skills that are described in Part D of the
Systems Analyst’s Toolkit.

2. Investigate the ROI of cloud-based software development environments.

There is a trend towards the increased use of completely online, cloud-based development
environments.
Some of the advantages of a cloud-based development platform include an OS-neutral environment,
automatic maintenance and updates of the platform’s capabilities for all team members, and
ubiquitous access irrespective of device via a web browser interface.
Some of the disadvantages of a cloud-based development platform include potential latency issues
with the user interface if network connectivity is poor, lack of integration with existing tools, and
security and/or privacy concerns with data stored in the cloud.

3. Turn to Part C of the Systems Analyst’s Toolkit and review the concept of net present value (NPV).
Determine the NPV for the following: An information system will cost $95,000 to implement over a
one-year period and will produce no savings during that year. When the system goes online, the
company will save $30,000 during the first year of operation. For the next four years, the savings
will be $20,000 per year. Assuming a 12 percent discount rate, what is the NPV of the system?
An NPV analysis follows:

Project Assignment 2: Net Present Value Analysis

Information System Benefits and Costs:

Year 0 Year 1 Year 2 Year 3 Year 4 Year 5 Total

Benefits - 30,000 20,000 20,000 20,000 20,000

Factor (12%) 1.000 0.893 0.797 0.712 0.636 0.567

PV of
Benefits - 26,790 15,940 14,240 12,720 11,340 81,030

Costs 95,000

Factor (12%) 1.000 0.893 0.797 0.712 0.636 0.567

PV of Costs 95,000 - - - - - 95,000

Net Present
Value: (13,970)

Notice that the NPV is a negative 13,970. In this example, what looked like an attractive project
turned out not to be economically feasible. Why is this so? If no adjustment factor were used, the
total benefits would exceed the total costs by $15,000. The primary reason for the negative outcome
is the time value of money. Students should recognize that the $95,000 in costs would have to be
spent up front, and paid for with today’s dollars. The benefits, on the other hand, would not be
realized immediately and were worth less in terms of today’s dollars. This is a good example of the
importance of NPV analysis.
4. Visit the IT department at your school or at a local company and determine whether the information
systems were developed in-house or purchased as software packages. If packages were acquired,
determine what customizing was done, if any. Write a brief memo describing the results of your
visit.
Answers will vary. Encourage students to find out why the decisions were made, if possible, and
share the results with the class.

5. To create user applications as described in this chapter, systems analysts often use macros.
Microsoft defines a macro as “a series of commands and instructions that you group together as a
single command to accomplish a task automatically.” Learn more about macros by using the Help
feature in Microsoft Word, and identify three tasks that might be performed by macros.
Answers will vary. Many students are not aware of the power and potential of macros. Explain that
recording a macro is like using a tape recorder to capture a number of keystrokes and mouse clicks,
and then replaying the entire series with a single command, whenever desired. Point out that a
macro can be used instead of a command that requires digging two or three levels deep into the
menu structure.
In the Help section, Microsoft includes the following examples of typical uses for macros:
• To speed up routine editing and formatting
• To combine multiple commands; for example, inserting a table with a specific size and borders,
and with a specific number of rows and columns
• To make an option in a dialog box more accessible
• To automate a complex series of tasks
Another random document with
no related content on Scribd:
That night her friend came and
asked that she too be bound; but
Laukiamanuikahiki said: “No, you
must be at liberty so as to bring
me food, meat and clothing.” Her
friend consented to this.
At midnight a bird perched on
the house where she was being
held; it was an owl. This owl was
the supernatural aunt of Hina,
who had come all the way from
Kauai because she knew of the
coming peril of her grandchild,
and who had in its keeping the
tokens that had been given by
Makiioeoe to Hina by the means
of which she was to be known or
recognized upon her arrival at
Kuaihelani. [600]
The owl then called out to
Laukiamanuikahiki:
Say! Laukiamanuikahiki,
The daughter of Makiioeoe,
The daughter of Hina,
Die you will, die you will.
Laukiamanuikahiki replied:
Thou wicked owl! Thou wicked
owl,
I ke aumoe, i ka huli ana o ke
kau, kau ana keia manu, he
pueo i luna o ka puoa o ia nei e
paa nei. O keia pueo, he
makuahine no no Hina, mai
Kauai ka lele ana aku a hiki i
Kuaihelani, no ka ike e make
ana ka moopuna. Aia iaia na
makana a Makiioeoe i haawi ai
ia Hina, i hoike no
Laukiamanuikahiki e hele ai i
Kuaihelani. [601]
Kahea ana ua pueo nei ia
Laukiamanuikahiki:
E Laukiamanuikahiki e,
Kaikamahine a Makiioeoe,
Kaikamahine a Hina
Make oe, make oe.
Pane ae o Laukiamanuikahiki i
ka pueo:
Pueo ino, pueo ino,
Thus revealing my name
As Laukiamanuikahiki,
Daughter of Makiioeoe,
Daughter of Hina,
You are a deceiving owl.
This call and reply was repeated
twice before the guards heard it,
when they sat up and listened to
the call and they understood the
meaning conveyed by the owl in
its call. At this one of the guards
said to his companion: “Say, this
must be Laukiamanuikahiki, the
king’s own daughter.” The other
replied: “No, this cannot be the
one, for she was to come in a
red canoe having red sails, red
paddles, red men, a large canoe,
a small canoe, large men and
small men; these I understand
are the things that should
accompany her; this girl on the
other hand is a poor girl for she
has come without any of these
things.” The two again listened to
the conversation between the
owl and girl. After a while they
agreed to go up and tell the king
of the possibility of this girl being
his daughter. They arrived at the
home of Makiioeoe after
Hahai wale ana no oe i ko
makou inoa,
O Laukiamanuikahiki,
Kaikamahine a Makiioeoe,
Kaikamahine a Hina,
Wahehee oe e na pueo.
Elua hana ana peia, lohe na kiai,
ala ae la hoolohe, a maopopo ia
laua ka olelo a ka pueo. I aku
kekahi i kekahi: “E, o ke
kaikamahine no paha keia a ke
’lii, o Laukiamanuikahiki.” I mai
kekahi: “Aole ia; he waa ula
kona, he pea ula, he hoe ula, he
kanaka ula, he waa nui, he waa
iki, he waa loa, he kanaka nui,
he kanaka iki, oia kona ano ke
hele mai, aole keia kaikamahine
ilihune.” Hoolohe hou laua nei, i
ka olelo a ka pueo a me
Laukiamanuikahiki. “E pii kaua e
olelo i ke ’lii, malama o ke
kaikamahine no keia.” Ae aku
kekahi. “Ae.” Hiki laua i mua o
Makiioeoe ke ’lii, i ke aumoe,
hoala aku la: “E ia nei, e ala ae
oe.” “Heaha?” wahi a Makiioeoe.
“He pueo, aia maluna pono o ka
puoa i paa ai ke kaikamahine.
Penei ka olelo a ka pueo, a
maua i lohe aku i ke kahea iho i
ke kaikamahine.
midnight and roused him up
saying: “Say, you wake up.”
“What is it?” said Makiioeoe.
“There is an owl right over the
pig house where the girl is held
who called out to the girl in the
following way:
Say! Laukiamanuikahiki,
Daughter of Makiioeoe,
Daughter of Hina,
Die you will, die you will.
The girl then answered:
Thou wicked owl! Thou wicked
owl,
Thus revealing my name
As Laukiamanuikahiki,
Daughter of Makiioeoe,
Daughter of Hina,
You are a deceiving owl.
This was the conversation
carried on between the two.
“Yes, she is my daughter,
Laukiamanuikahiki.” The king
then accompanied by the guards
proceeded to the place where
they were stationed when they
heard the conversation, and
Makiioeoe sat down and listened
E Laukiamanuikahiki e,
Kaikamahine a Makiioeoe,
Kaikamahine a Hina,
Make oe, make oe.
Kahea ae ke kaikamahine i ka
pueo:
Pueo ino, pueo ino
Hahai wale ana oe i ko makou
inoa,
O Laukiamanuikahiki,
Kaikamahine a Makiioeoe,
Kaikamahine a Hina,
Wahahee oe e na pueo.
Oia na olelo a ka pueo i ke
kaikamahine la. “Ae, o kuu
kaikamahine na o
Laukiamanuikahiki.” Iho lakou
nei a hiki, a kahi o na kiai e noho
ai. Noho iho la o Makiioeoe,
hoolohe i ke kahea a ka pueo.
for the call of the owl and for the
girl’s reply.
At the conclusion of the
conversation between the owl
and the girl, the king knew this
was his own daughter,
Laukiamanuikahiki. He then
broke into the house, took up his
daughter and wept over her.
After the guards had departed to
inform the king, the owl flew
down and clapped its wings on
the girl, placed the necklace of
whale’s teeth around the girl’s
neck, girded [602]a pa-u around
her waist and placed the feather
cloak over her. These being the
tokens left by Makiioeoe in the
keeping of Hina.
After it had become broad
daylight, Makiioeoe ordered that
the umu be started; when it was
sufficiently heated the people
who had ill-used the girl were
then thrown into the umu and
they all perished. The girl who
befriended Laukiamanuikahiki
was made a high chiefess and
she lived with
Laukiamanuikahiki. Soon after
A pau ke kahea ana a ka pueo a
me ke kaikamahine, maopopo
iho la iaia o ke kaikamahine no,
Laukiamanuikahiki; wahi ae la ia
i ka puoa, lalau aku la i ke
kaikamahine, [603]a uwe iho la. I
loko nae o ka wa i pii ai na kiai e
olelo i ke ’lii, lele iho la ua pueo
nei, a pai iho la i na eheu i luna o
ke kaikamahine, a lei iho la i ka
palaoa, kakua i ka pau, aahu i ka
ahuula. Oia na hoike a
Makiioeoe i waiho ai ia Hina. Ao
loa ae la, kena ae la o Makiioeoe
e ho-a i ka umu, a enaena ka
umu, kalua ia na kanaka nana i
niania wale, ka poe olelo kikoola
i ke kaikamahine, pau loa i loko
o ka umu, a make iho la. O ke
aikane a ianei, lilo ae la i alii, a
noho pu iho la me
Laukiamanuikahiki.
Kapu ae la o Laukiamanuikahiki,
aole e hele i waho, aohe kanaka
maalo i kona hale noho, aohe
mea kamailio ia ia. He wahine
maikai loa ia ke nana aku, aohe
ona lua e like ai ma ka aina o
Kuaihelani, ua puka kona ula ma
this a kapu was placed over
Laukiamanuikahiki and she was
forbidden from going out of her
living house and no one was
allowed to pass by her house or
to speak to her.
Laukiamanuikahiki was a very
beautiful woman to behold and
she had no equal in all the land
of Kuaihelani, for her beauty
could be seen on the outside of
the house, like a bright light.
About this time Kahikiula the son
of Makiioeoe by his first wife
arrived from Kahikiku. This
young man was married to
Kahalaokolepuupuu of Kahikiku
and had come to Kuaihelani
without his wife on a visit to his
parents. When Kahikiula arrived
he was accompanied by his
followers in a red canoe, with red
sails, red cords, red paddles, red
men, large canoes, small
canoes, large men and small
men.
Upon the arrival of Kahikiula at
Kuaihelani he was met by his
mother and father and all the
people. Soon after this
Makiioeoe requested Kahikiula
waho o ka hale e a ai, me he ahi
la.
Holo mai la o Kahikiula, keiki a
Makiioeoe mai Kahikiku mai, me
ka waa ula, pea ula, kaulaula,
hoe ula, kanaka ula, ka waa nui,
ka waa iki, ke kanaka nui,
kanaka iki. O keia keiki, na
Makiioeoe me kana hanaukama,
ua hoao hoi me
Kahalaokolepuupuu, oia ka
Kahikiula wahine, ua noho no
nae i Kahikiku, aole i holo pu
mai. A hiki o Kahikiula i
Kuaihelani, halawai me kona
makuahine, makuakane, na mea
a pau loa. I aku o Makiioeoe ia
Kahikiula, e hele e ike i ke
kaikuahine ia Laukiamanuikahiki;
ae mai o Kahikiula.
to go and meet his sister,
Laukiamanuikahiki, which
invitation was accepted. When
they were near the house,
Kahikiula looked and saw a
bright light on the outside of the
house; so he said to Makiioeoe:
“Say, your house is on fire!”
Makiioeoe replied: “That is not a
fire, it is some person sleeping
within, it is your sister.” They
then entered the house and
Makiioeoe approached the bed
and roused his daughter saying:
“Wake up, here is your brother
Kahikiula.” Laukiamanuikahiki
awoke from her sleep and turned
down on her breast. She then
looked up at Kahikiula and
greeted him. 8 What a sight it was
to behold these two; one was as
handsome as the other was
beautiful; both were equal in
good looks, Kahikiula and
Laukiamanuikahiki.
At sight of this, Makiioeoe said to
Kahikiula: “Now I request of you
that you take her as your wife.”
That night they were covered by
the same kapa. They lived as
husband and wife for fifty days
when Kahikiula begged that he
Hele aku la laua a hiki i ka hale,
nana aku o Kahikiula i keia mea
ula ma waho o ka hale, a olelo
aku ia Makiioeoe: “E! Pau ko
hale i ke ahi.” I mai o Makiioeoe:
“Aohe ahi, he kanaka, aia i loko
kahi i moe ai, o ko kaikuahine.”
Wehe aku la laua i ka puka a
nana aku la; kii aku la o
Makiioeoe, hoala: “E, ia nei e, e
ala, eia ko kaikunane, o
Kahikiula.” Ala ae la o
Laukiamanuikahiki, a huli papio
iho la ka umauma i lalo. Nana
mai la ia Kahikiula, a aloha mai
la: “Aloha oe.” Nani no a nani, ui
no a ui, aala no a aala, onaona
no a onaona, he keu o ka
maikai, e nana ia
Laukiamanuikahiki, e nana ia
Kahikiula, ua like a like.
Nolaila, olelo aku o Makiioeoe ia
Kahikiula, eia no kau wahine o
ko kaikuahine, hui ae la laua,
pale ia i ke kapa. Pela laua i
noho pu ai a hala he mau
anahulu elima, koi aku ke
kaikunane e hoi; hoole mai ke
be allowed to return to Kahikiku.
Laukiamanuikahiki then said:
“You cannot go unless you take
me along with you.” “It cannot
be, for you will surely experience
terrible suffering through the
anger of your sister-in-law. You
must remain, and I will return.”
As Kahikiula kept begging so
often to return to Kahikiku,
Laukiamanuikahiki finally
consented and allowed him to
go, saying: “Yes, you may return,
but don’t blame me if I should
decide to follow you later on, or I
will kill you and also your wife,
Kahalaokolepuupuu.” Kahikiula
then took his departure and
returned to Kahikiku to live with
Kahalaokolepuupuu.
Laukiamanuikahiki remained, but
was so overcome with love for
Kahikiula, that she wept; and
when she saw the clouds drifting
in the sky towards Kahikiku, she
chanted the following lines:
The sun is up, it is up,
My love is ever up before me.
It is causing me great anxiety,
It is pricking me at my side
For love is a burden, when one
is in love,
kaikuahine: “Aole oe e hoi, aia o
kaua pu ke holo, alaila, hoi oe.”
“A oe pona e mainoino auanei
oe i ko kaikoeke; e noho no oe,
owau ke hoi.” No keia hoi
pinepine o Kahikiku, ae aku o
Laukiamanuikahiki: “Ae, e hoi
oe, mai hoohewahewa nae ia’u
ke hele aku mahope aku nei, o
make oe, make ko wahine o
Kahalaokolepuupuu ia’u.” Hoi
aku la o Kahikiula i Kahikiku, a
noho me Kahalaokolepuupuu.
Noho iho la o
Laukiamanuikahiki, a aloha ia
Kahikiula, uwe iho la, a nana aku
la i ka lele a ke ao o Kahikiku, oli
aku la:
Kau ana ka la e kau ana,
Kau ana ke aloha i kuu maka,
Ke hooluhi nei la i kuu kino,
Ke lalawe nei la i kuu aoao,
Aloha ka ukana a ke aloha la,
He waimaka e.
And falling tears are its due.
[604]
When the desire became more
than she could bear and the love
for Kahikiula could not be put
aside from her by day and by
night, she decided to go to the
seashore one day and weep
there; and as her weeping came
to an end she called out: “Ye
turtle with your shiny back, my
grandmother of the sea, come to
me; here I am your grandchild,
Laukiamanuikahiki, daughter of
Makiioeoe and Hina.”
At the close of the call a turtle
with a shiny back approached
her and opened up its back.
Laukiamanuikahiki then entered
into the turtle, the top was closed
and the turtle dove under water
and swam until it arrived at
Kahikiku. Upon its arrival at
Kahikiku the turtle uncovered its
back and Laukiamanuikahiki
walked out on the seashore,
while the turtle disappeared.
Laukiamanuikahiki then went on
her way until she came to a fish
pond which belonged to
[605]
No ka halialia anoano wale mai
o ka noho ana iaia nei, kipu mai
ke oloha iaia nei i ke ao a me ka
po, nolaila, hele aku la keia a ma
ke kapa kahakai, noho iho uwe,
a pau ka uwe ana, kahea aku la
keia: “E hono kua wawaka e.
Kuu kupunawahine o kai nei la;
hele mai, eia au o
Laukiamanuikahiki ko moopuna,
kaikamahine a Makiioeoe ame
Hina.”
Hiki mai la ka honu kua wawaka
wahi ae la ke kua a hamama,
komo iho la keia i loko o ke kua,
popoi ae la a paa, luu aku la ka
honu a hiki i Kahikiku. Wehe ae
la ke kua o ka honu, oili ae la
keia a hele aku la i kapa
kahakai, nalo aku la ka honu i
loko o ke kai, hele aku la keia he
lokoia na Kahalaokolepuupuu
wahine a Kahikiula. Ia wa, lawe
o Laukiamanuikahiki i ke kino
luahine, a huna i ke kino maikai,
kahea ae la:
Kahalaokolepuupuu, the wife of
Kahikiula. At this place
Laukiamanuikahiki changed
herself into the form of an old
woman and concealed her
identity by calling out:
Ye forty thousand gods,
Ye four hundred thousand gods,
Ye rows of gods,
Ye collection of gods,
Ye older brothers of the gods,
Ye four-fold gods,
Ye five-fold gods,
Take away my good looks and
keep it concealed.
Give me the form of an old
woman, bowed down in age and
blear-eyed.
At that very moment she was
transformed into an old woman
wandering along the seashore
with a stick in her hand picking
out sea-eggs.
Within this fish pond owned by
Kahalaokolepuupuu, were kept
the aholehole, 9 nehu, 10 iao, 11
and all fish of this species and
moss. Through the supernatural
powers of Laukiamanuikahiki all
the fish in the pond disappeared,
E kini o ke ’kua,
E ka lehu o ke ’kua,
E ka lalani o ke ’kua,
E ka pukui o ke ’kua,
E ke kaikuaana o ke ’kua,
E ke kokoo-ha o ke ’kua
E ke koo-lima o ke ’kua,
E lawe ae oukou i kuu kino
maikai, huna oukou a nalo,
Haawi mai oukou i kino luahine
no’u, kolopupu, haumakaiole.
Ia wa, lilo iho la keia i luahine a
make loa me kahi hulilau
kahakai, me kahi laau ohiuhiu
ina, wana. I loko o ka loko ia a
Kahalaokolepuupuu, he
aholehole ka ia, he nehu, he iao,
na ia a pau loa, me ka limu, hao
ae la ka mana o
Laukiamanuikahiki, pau a
panoonoo ka loko.
Iaia e kokolo ana me kahi hulilau
ma ke kahakai, hiki mai la na
which left the pond without a
single fish. While she was
crawling along the seashore two
messengers from
Kahalaokolepuupuu arrived and
called out: “Say, you old woman,
you have taken all the queen’s
fish. You are a thieving old
woman.” She replied: “I did not
take them. The fish from this
pond disappeared long before
this; but since you have seen me
here you are attributing their
disappearance to me.” At this
time she was given a new name,
Lipewale, by the messengers.
They then said to the old
woman: “Let us go to the house,
your name, Lipewale, is that of
the queen’s sickness.” When
they arrived at the house, one of
the messengers said: “There is
not a single fish in the pond, all
have been taken by this old
woman. When we found her she
was taking the sea-eggs.”
Kahalaokolepuupuu then
addressed the old woman
saying: “I am going to call you
Lipewale, the name of my
ailment. You will take this name,
will you not? I will supply you
elele a Kahalaokolepuupuu, a
kahea ana: “E kahi luahine, pau
loa ka ia a ke ’lii wahine ia oe,
aihue maoli oe e na wahi
luahine.” I aku keia: “Aole na’u,
he pau kahiko no ko ka ia o keia
loko, o ko’u hele ana mai nei,
kapili oukou i pau ia’u.” I loko o
keia wa, loaa hou kekahi inoa o
ia nei, mai na elele mai, o
Lipewale, he mai no
Kahalaokolepuupuu. Olelo mai
na elele: “E pii kakou i ka hale; o
kou inoa, o ka inoa o ka mai o ke
’lii wahine, o Lipewale.”
A hiki lakou i ka hale, olelo aku
la na elele: “Aohe ia i koe o ka
loko, ua pau i nei wahi luahine, e
noke ana keia i ka ohiu i ka ina, i
ka wana.” I mai o
Kahalaokolepuupuu: “E kahi
luahine, o ka inoa o kuu mai o
Lipewale, o kou inoa ia, ea, he ai
ia’u, he kapa, he hale, noho no
kaua.”
with food, clothing, house to live
in and you will live with me.”
That night when they retired,
Kahikiula approached the place
where Lipewale was sleeping
and kissed her. She then cried
out: “Who is kissing me?” Upon
hearing this Kahalaokolepuupuu
called out: “What is it, Lipewale?”
But she would not answer. In
doing this Kahikiula showed that
he had recognized his sister,
Laukiamanuikahiki. [606]
This was carried on for several
nights. Whenever she knew that
her brother and sister-in-law
were about to retire together, she
would get up and rattle the
calabashes forcing her sister-in-
law to come and ask her reason
for thus creating a disturbance;
when she would say, that it was
a rat; she did this because she
did not want them to sleep
together.
One day Kahalaokolepuupuu
said to Laukiamanuikahiki: “Say,
Moe iho la lakou i ka po, hele
mai la o Kahikiula ma kahi o
Lipewale e moe nei, lele iho la
honi i ka ihu, kahea ae keia:
“Owai keia e honi nei ia’u?”
Kahea mai o
Kahalaokolepuupuu: “E
Lipewale, heaha ia?” Paa loa ko
ia nei waha, aohe ekemu aku.
Ma keia ano kino luahine o ia
nei, ua ike mai no o Kahikiula
ma na hiohiona maka, a ua
maopopo no iaia o ke kaikuahine
o Laukiamanuikahiki. [607]
Pela ka ia nei mau hana i na po
a pau loa; ina e ike keia e moe
pu ana ke kaikunane me ka
wahine i kahi hookahi, ala ae la
keia hoonakeke i na paipu, holo
mai la ke kaikoeke ninau, hai
aku la keia he iole; no ka mea,
he huhu keia i ka moe pu o laua
la.
I mai la ke kaikoeke: “E Lipewale
e pii kakou i kukui kapala no kuu
Lipewale, let us go up and get
some kukui nuts to print my pa-u
with.” Lipewale consented to
this. When they arrived at the
place, they collected the kukui
nuts and put them into a bundle.
After this was done
Kahalaokolepuupuu said to
Lipewale: “You will have to carry
our bundle of kukui nuts.” “Yes, I
will take it.” The others then went
on ahead leaving Lipewale
behind with the bundle of nuts
tied to her back. After she
started on her way, she put her
hands behind her back, opened
the bundle and allowed the kukui
nuts to drop on the road. When
they arrived at the house all the
nuts were gone. Upon being
questioned: “Say, Lipewale, what
has become of your kukui nuts?”
She answered: “You fixed the
bundle and I put it on my back
and followed behind you. I have
no eyes at my back to see
whether the nuts were falling out
of the bundle or not.”
After this Kahalaokolepuupuu
said to Lipewale: “You will have
to stay home and print my pa-u
while the rest of us go down and
pau, i uka.” Ae aku la keia: “Ae.”
A hiki lakou i uka, hoiliili iho la a
loaa ke kukui, hana iho la a
haawe, olelo mai lao
Kahalaokolepuupuu: “E
Lipewale, ia oe ke kukui a kakou
e haawe ai.” “Ae, ia’u.” Kaha aku
la lakou la iho, kaa iho la o
Lipewale mahope me ka haawe
kukui. Wehe ae la keia a
hamama malalo o ka haawe ka
waha, hookomo aku la na lima i
ka aweawe, a iho aku la, ka ke
kukui helelei no a hiki i ka hale,
pau loa.
“Ea! Auhea kau kukui e
Lipewale?” I aku keia: “Ka, o ka
oukou hana ana no a paa i ka
aweawe, kau no ma ke kua iho
mai nei au. Aole o’u maka ma ke
kua e ike ai au i ka helelei o ke
kukui.” I aku o Kahalaokepuupuu
ia Lipewale: “E noho oe e kapala
i kuu pau, e iho makou e auau
kai.” Noho iho la keia kapala i ka
pau, kii aku la keia i ka lepo
puaa a me ka lepo palahu, hoi
mai la kapala, ma ka loa kekahi
ohe, ma ka laula kekahi ohe,
alua kakau o ke kapala ana. A
liuliu, iho aku la keia mahope e
auau kai; lawe ia ae la ke kino
have a sea bath.” Lipewale was inoino luahine o ia nei, kuu ia iho
therefore left behind to print the la ke kino maikai; iho aku la keia
pa-u. She first went out and got a hiki, a kokoke ia lakou la, pipa
some filth and came back and ae la keia he wahi e ae, auau iho
proceeded to carry out the order la keia a pau, hoi mai la no.
by smearing the bambu sticks
lengthwise and crosswise and Alualu mai la lakou la mahope,
began the printing of the pa-u. aohe launa mai iaia nei, hiki mua
This did not take very long, so aku la keia a ka hale, lawe ia ae
she followed along behind the la ke kino maikai, kuu ia iho la ke
others and went in sea bathing. kino luahine. A hiki lakou la,
On the way down to the sea, she ninau mai la: “Ea! Aohe oe i ike i
caused herself to be transformed keia wahine maikai i pii mai nei,
back to her usual self and she makai mai nei?” “Aole au i ike, i
again possessed all her beauty. ka noho iho la no wau ma waho
She continued on down and nei la a puka mai la oukou.”
when she was near the others
I mai la o Kahalaokolepuupuu:
she passed on by and bathed at
“E hele makou e hula, e noho oe
some distance from them. When
i ka hale o kakou, mai haalele
she was finished she went right
oe,” ae aku la keia, “ae.” A hala
along up home. When the others
lakou la i ka hale hula, noho iho
saw her returning home they
la keia me ke kaikunane me
chased on behind, but they could
Kahikiula, puka ae la keia a
not catch up and she arrived at
waho o ka hale, kahea.
home some time before the
others, when she was once more
transformed into the form of an
old woman. When the others
arrived at home, they asked her:
“Say, did you see a beautiful
woman who came up this way
from below?” “No, I have not
seen her. I have been sitting out
here all this time until you
returned.” After the others had
gone to the dancing house she
remained with her brother
Kahikiula. She went outside of
the house and called out:
Ye forty thousand gods,
Ye four hundred thousand gods,
Ye rows of gods,
Ye collection of gods,
Ye four thousand gods,
Ye older brothers of the gods,
Ye gods that smack your lips,
Ye gods that whisper,
Ye gods that watch by night,
Ye gods that show your gleaming
eyes by night,
Come down, awake, make a
move, stir yourselves,
Here is your food, a house.
[608]
At that very moment her beauty
was restored to her, while the
gods set fire to the dancing
house, consuming the house,
her sister-in-law and all the
people who had insulted her;
they all perished.
After this Kahikiula called out to
E kini o ke ’kua,
E ka lehu o ke ’kua
E ka lalani o ke ’kua,
E ka pukui akua
E ka mano o ke ’kua,
E kaikuaana o ke ’kua
E ke ’kua muki
E ke ’kua hawanawana,
E ke ’kua kiai o ka po,
E ke ’kua alaalawa o ke aumoe
E iho, e ala, e oni, e eu,
Eia ka mea ai a oukou la, he
hale.
[609]
Ia wa, hoi mai la ke kino maikai
o ia nei a pili, hao mai la ke ’kua,
pau ka hale i ke ahi, pau ka hale
hula, pau ke kaikoeke, na mea a
pau i olelo ino iaia nei, pau loa i
ka make.
Kahea mai ke kaikunane o
his sister: “Come in,
Laukiamanuikahiki.” She
refused, saying: “I will not come
to you, for you have caused me
to suffer in your own home. Here
I am returning to Kuaihelani.”
Kahikiula iaia nei, “hoi mai kaua
e Laukiamanuikahiki,” hoole aku
keia, “aole au e hoi aku me oe, i
mainoino ka hoi au i kou hale.
Eia au ke hoi nei i Kuaihelani.”

In this legend, it is seen that it E like me na mea i olelo ia i loko

was not considered wrong for a
brother to take his sister to wife.
It is also seen that they also
suffered in those days just as we
do in these days. They also
hated one another and in fact
lived as we now live. 12 Therefore
these customs of days gone by
are guidings for after
generations.
o keia kaao, pela no na mea o
keia wa e noho nei, ka moe
kaikunane, kaikuahine, ka
mainoino, ka hana aloha ole, a
me na hana he nui loa. Nolaila,
ua lilo keia i kumu alakai no ka
poe hou o hope loa nei.

[i]

[597]

1 Laukiamanuikahiki, literally, bird-

trapping leaf of Kahiki. ↑
2 Another story of an absenting father
leaving tokens of identification for his
unborn child. ↑
3 Red, the unmistakable evidence of
royal rank. ↑
4 A foreknowledge, evidently, of the
sex of his child. ↑
5 A duplicate of the Umi-a-Liloa story,
except in sex of the child. ↑
6 Haku, rendered “lord,” is applicable
to either sex; it signifies ruler,
overseer, or other authoritative
superior. ↑
7 Ilima, a Sida of which there are
several species; a favorite flower for
wreaths, and Oahu’s chosen emblem.
The introduction of the marigold reveals
the modern authorship of this story. ↑
8 Expressions of admiration. ↑
9 Aholehole, a small white fish (Kuhlia
malo). ↑
10 Nehu, silversides (Atherina). ↑
11 Iao, very small fish. ↑
12 This legend closes with a mis-
statement of modern life resembling
in all respects that of ancient times in
the effort to show that human nature is
the same. Civilization, law and order
and education overcame pagan
customs many years before the
foregoing was written. ↑
[Contents]
INDEX
A, the source of, 32;
indicates family connection, 32.

Aa, 420;
rubble lava, 104.

Aaka, bastard sandalwood, 566.

Aalaloloa cliffs, 484.

Aalii, forest tree of fine durable wood, 390.

Ku not like the, 390.

Ae kai, sea beach, 36.

Aeloa, favorite wind of Kohala, 568.

Aha, company, 388;

horizon, 372.

Ahaula, cord, recognize beauty in a contest, 552.

Ahe, breeze, 376.

Ahewahewa, 560;
also killed, 564;
mamane the wood of umu for, 566.

Ahi (Germo germo), 292, 296, 298.

wreathed by Lono, 298.
yellow-gilled, of Umulau, 298.

Ahihi, motherless, 390.

Ahikanana, champion, 76.

Ahiu, wild, 378.

Aho, house battens, 388.