The Priest: O Lono-nui-noho-i-ka-wai, E, oia ’nei?
The Congregation: Hooia, e, oia.
The Priest: Ho-eu, kukupu, inana, ku iluna o ka moku, E, oia, ’nei?
The Congregation: Hooia, e, oia. Hooia, e, oia. Hooia, e, oia. Ke Akua oia.
All together: Kane-Po-Lani, o Lani Makua, me Ku-ka-Pao i kikilani, me Lono-nui-maka-oaka, he Akua. Ke Akua i huila malamalama paa ka Lani, ku i ka Honua. I ka Honua a Kane-Kumu Honua, he Akua. Hooia, e oia. Hooia, e oia. Oia ke Akua, oia.
The head of the first kanaka was created from a whitish clay (palolo), which was brought by Lono from the four ends of the world—from “Kai Koolau, Kai Kona, Kahiki-ku, Kahiki-moe”—north, south, east, west. The clay from the north and east forming the right side, and the clay from the south and west forming the left.
It was contrary to the worship of Kane to bury a corpse without previous purification and prayer (Kaiolena a me pule), because the kanaka was derived from the water (unuhi ia no loko mai o ka wai)—muddy water—and the gods sang over him at the creation.
At the creation of man, Kane was the model after which he was made; Ku was the workman who made him, and Lono assisted generally. When the clay-image of Kane was made, they three breathed into its nose, and that breath was called “he maule o Lono.” The gods then called on him to rise and become a living being, with this formula:
Kane: “I hana au i keia lepo la; Hiki au e ola!”
Ku and Lono: (respond) “Ola!”