The chiefs (ka hoalii) had both temporal and spiritual power. Their genealogy (papa alii) was called “iku-pau,” because it alone led up to the end or beginning of all the genealogies; no one reached further back than theirs. The chiefs of the “papa iku-nuu” could only have temporal power and be recipients of the ordinary “kapu-alii” awarded to other chiefs according to rank, whereas “ka hoalii” enjoyed both the “kapu-akua” and the “kapu-alii.”
This often brought on dissensions and enmities between the chiefs of the papa iku-nuu and those of iku-pau. The former would often introduce the ancestors of the iku-pau upon their genealogies in order that they might be considered as springing from the kapu-akua race and become also “ka hoalii” of the “nuu-pau” and “iku-pau.”
The worshipers of Kane were called “he papa laa” or “he papa Kane.” Those who worshiped images were called “he pae kii,” and those who worshiped nobody were called “he laa-luau.” The “laa-luau” were godless people, and in the time of Wakea and Papa, the first chiefs of the iku-nuu in this country, a number of worthless kapus were introduced to support the wickedness of Wakea.
In very olden times no human sacrifices were offered to Kane. “He kapu ke kanaka na Kane” was the settled law of that time, because the kanaka was considered sacred to Kane and like unto him. The idol-worshipers, and the followers of the “lii noa” (not of the Hoalii race) offered human sacrifices.
One of the ancient prayers was recited on the great festival days as follows:[1]
The Priest: O Kane me Ku-ka-Pao, E, oia ’nei?
The Congregation: Hooia, e, oia. [[267]]