Easter Island SocietyThe Easter Island Society
Easter Island Magi, By Alfred Metraux, P 41-62
Easter Island's old society was completely annihilated in 1862, when Peru' slavers abducted a large part of the people. Pox pandemics, brought in by the few abducted men who came back to their island, depleted the populace and hit the final blow against local people. Maurata, who is always called the last Easter Island queen, passed away on the Guananos.
However, when the evangelists went to Easter Island, there was still a shady kingdom embodied in the character of a 12-year-old child. There is no reference to a missionary and travelers who visited Easter Island from that period until 1886 did not allude to a monarch or to anyone who could be regarded as such.
It' truely Pinart (14, p. 236) talks about Koreto as the island' s king, but Pinart seems to have been resourceful and naïve, and his testimony is not always accurate. Surely Koreto must have had quite a bit of might, for she was the woman of Dutroux-Bornier, the island's tyrannical mistress.
It must have been that Pinart must have understood many things wrong; it would hardly have been possible that Koreto was once ruler and ruler of the island in the name of one of her daughter. Only after the Chileans took over the island did the issue of a sovereign reappear.
Though today's island dwellers talk of the deceased Atamu Te Kena and Riroroko as if they really were royalty, the informers make it clear that they had little in common with the ancient ariks. They had indeterminate, doubtful powers, and they did not seem to have any of the privileges of the former Aryan.
Individual claim, backed by chilenean officials who needed a competent mediator in dealing with the people, could have helped to restore authority in this fictional and transient kingdom. Tepano Jaussen, Bishop of Tahiti, appointed Atamu Te Kena Maurata "king" who needed someone on the island to defend the interests of the evangelistic workers (see Estella, 4, p. 118).
There hasn't been a kings on the island since his day. 20 years ago, the Baquedano officials of Chile tried to make my source, Juan Tepano, a king. On the island there is another Riroroko, the deceased king's boy, who could fake the imperial grandeur, but he seems to be indifferent.
When royalty was dissolved very early on, information about Ariki's power, function and power was inexhaustible. Mrs Routledge listened to some stories about King Nga-ara, who ruled just before the raids of the Peruan slave traders, from Te Haha, one of his companions.
The combination of these different information resources makes it possible to at least partly recreate the principal characteristics of royalty on the island. "Those monarchs, who were initially regarded as gods and had total control over the island, did not maintain this sovereignty for long, but only the status of a miraculous force with certain individual prerogatives.
" I' ll show later that the Kings military might was low, if at all, at least in the last phase of Easter Island development. Its sublime status was mainly based on the local people' s religion, and its function, although restricted, had a great influence on the magical-economic fabric of the island people.
Mount Ariki-Mau, or Easter Island kingdom, was a godly chieftain a descendant of the lord. Various rulers tell of their joint forefather, Emperor Hotu-matua, who established himself on the island with his followers. Of course, there is no straightforward evidence that these Tangaroa and Rongo were the same as the known Polynesian deities, since they were perhaps monarchs of the same name, but it is very likely that they were the same deities who were so often so often used as forefathers of mainly Polynesian and Tuamotus ian family.
Further detail shows that Tangaroa and Rongo were known to the Easter Insulans as deities. and he was encircled by tapuses. Having a monarch with an overabundance of manas could be a threat to his population. In the following myth, an Aryan whose qigong has brought many miracles, although it was a fount of misfortune for others:
It' m? www. tau arriki period ko Rokoroko-he-tau. It matacu te arriki a Nga-ara o te ku pä na i te neuhi paki te Ka. I' ve read the website n? and the mana period ?na I've read a lot about it. Those were the three things that demonstrated the might of rococo-he-tau.
She was worried that the shark and the seal would put an end to the humans by ate them. It is a Nga-ara o te kukomuko kore, retahi no arriki i tehe o te meukomuko ko Rokoroko-he-tauna. He' Hiakaou may te Ayriki a Nga-ara, he tinggai ia Rokoroko-he-tau.
Er naturoku tako te tao mo ta te ea period i na Rokoroko-he-tau te aryl. and that only one of the kings was receiving them, and that was rococo-he-tau. Also, the whitebirds of Rocoroco he-tau have vanished. The short myth underlines the great importance of it. Though the other two children of Nga-ara were borne before Rokoroko-he-tau, they were without qigong.
It was manifest in the third child for some strange purpose, perhaps because the parent had a higher status than the other women. This was also the king's custom that brought forth the chickens that died out after his deaths. One of the most important attributes of a kings was the ownership of qigong that the tribe was suffering from the harmful overloading of qigong, but was refusing to care for the first-born children of Nga-ara.
Forty-six, as Ayriki, they recognised only Rokoroko-he-tau, to whom they presented crowns and norms - attributes of esteem and honor. It carried the net kupenga-viri to capture pelagic at Hangat?, it came to Hangat?, it cast and captured some pelagic, it went to Huareva and Akahanga. And he came into the sea to get him.
Though it is not known whether this story is about a mythical great master or about the Tangaroa sun, it helps to better understand the various facets of a king's person. Here the king's Mana is so powerful that it becomes lethal, and those who wear it are dying.
All of the king's character was Taipu; no one could ever approach him without risking death or great soreness. Every man's mind was more or less brave; until recently, a mom was very cautious not to overeat over her child's mind.
On the other hand, a private event reported by Te Haha, the companion of Nga-ara, to Routledge (16, p. 242) seems to indicate that other humans, perhaps nobles, who were related to the kings, were under the same taboo. Teh haha went to Nga-ara, and by a magic the emperor blew up the perpetrator who was dying.
So were the king's palms and tapus. manicure' s highly infectious character spread to all the possessions of the Aryans, who were therefore ta-gu. "Her cabins, her enclosure, her food, all her people and everything they used were tapus for other people of both sexes" (Roussel, 15, p. 360).
No one was permitted to see the Emperor or his sons eating or sleeping, and no one except the aristocratic maids (Ariki) were permitted to come into his home. In the following key, the first chieftains who settled on the island define the function of the two servant categories, i. e. p?pa In the following key, the first chieftains who settled on the island define the function of the two servant categories, i. e. haka-p?pa:
Lisa Kota, he titled ikakotea, he wrote me May mo dao and te www. ko-ihu uaka uu uki kam-ko-ihu mo kai and te aryl mo kai and te koumara, and te aanake tewwk. Going with trawls to capture the kotean for him. There were several dishes tapua for the kings.
Under no circumstances could he have eaten a rat, and it is quite possible that the same tapua was true of the other members of the Miru. T haha, who gave Mrs Routledge (16, p. 242) so many important facts about the Nga-ara family, explained to her that one fine morning the König went to him as he watched a rat cooking.
It turned out that if Te Haha had ate them, his strength to raise chicken would have dwindled, probably because he had absorbed the rat life, which was catastrophic for balls and young hens. "The mahores, koteas, pahikas and tetems, all smallish, were kept in memory as the king'sish.
It was not the case that the tapua on the tunny was for the monarch, who could have eaten the cod with some nobility without risking being intoxicated. It was the king's vessel, where experienced fisherman catched tunas during the tapua age. They were either kept for his own use or more frequently handed out to the Tangata-honui (important old men).
When the first tunny was caught after the tapus was raised in spring, it was taken to the kings, who tried a little of the cod and gave the remainder to the Tangata-Honui. There was not much difference between the king's clothes and those of a rich man. The last full ranked kings of the island, Nga-ara, had his seat in Anakena.
The most beautiful part of the island is at the cove of Anakena. It was on its sand bank that Hotu-Matuas ended up, and he was killed there. He was the only one to die in Tahai and his body was laid to rest in the Great Tahari. There is only one reference in all the Easter Island books to the change of domicile of masters.
One of the kings gave up his powers for the benefit of his first-born child when he got wed. "He retired on the anniversary of his son's death, but his ceremony was long postponed because the tradition of the land permitted him to get remarried in old age. However, the king's wife was unable to do so.
This celebration is a celebration of the King's charitable impact on the natural world, especially on the springs of basic foodstuffs. It is the basis for the plant growing, the wealth of freshwater species, favorable atmosphere, in short, everything that has to do with nutrition and the preservation of live. aha to rau (?) ki te ki te mahua im ua no?
Why is the Emperor of the countryside fruitful? Er teupu, tomo a Mata-mea i rangi rough (?), he tuatea to rough (?) ki te muahua i uta no. Now, the kings make the sprouts of yams bloom in the countryside. Ahhaha to rough arriki ki te meahua i ua no?
Why is the Emperor of the countryside fruitful? Aura, Aka, Akao, Akao, Akao, To Rough Aria Ki te Mama i Anaei. Crustaceans, eel fishing, eel fishing, monkey fishing (Nohu fish?), the kingdom is fruitful. Now, he makes the crabs good to feed and the wwww.com fishs, the mosses, the Ferns, the Kavakava-atua-potatoes.
Ahhaha to rough arriki ki te meahua i ua no? Why is the Emperor of the countryside fruitful? Nah, eriku, e karabatua to rough arikiki ki te muahua i uutain. Bryophytes, fern, kavakava-atua plant, the kings grows in the countryside. Ahhaha to rough arriki ki te meahua i ua no?
Why is the Emperor of the countryside fruitful? It presents the tunnel and the aurean. Now, it makes the tunnel cheap, it makes the tunnel cheap, it also makes the aure. Ahhaha to rough arriki ki te meahua i ua no? Why is the Emperor of the countryside fruitful?
Roo-hoo, roo-riki i do not. Saccharum, tartar, sweet potato the kings grows in the countryside. Anairato ka rat te ushi, cumara, toa un ma hua i ua neei, a nay a roto murm. Ahhaha to rough arriki ki te meahua i ua no?
Why is the Emperor of the countryside fruitful? Rough an (a) awki ki te muahua i ua ne. A tortoise, its stomach, its legs-that' s what he grows in the countryside. Ahhaha to rough arriki ki muahua i ua no? Why is the Emperor of the countryside fruitful?
Hehtu, si ranghi, si hananah, www. ki te ki te rahua a) (?) ki te ki mirunga sei. Heaven, the heavens, the heats, the light, the moons, the king makes fertility up there. Ahhaha to rough arriki ki te meahua i ua no? Why is the Emperor of the countryside fruitful?
Ahhaha to rough arriki ki te meahua i ua no? Why is the Emperor of the countryside fruitful? To rough-and-ready ki te muahua i ua ne. Anairato ka ratata te arriki, te taipairu. And now the queen makes the chieftains, the chieftains favorable. Aioi, a Potoupotu, a Garara, a hata to ran (a) Araki ki te muahua i uta ne.
Worshipforms, catchy tunes, bugs, the land is made fruitful by the crown. But Anirato ka ratata maniroto orioi, a potato, a garara, a hata to ran (a) ki te muahua i uta ne. He now makes the earthworms, the earworms, the beetles cheap, he lets them thrive in the countryside. There are many other indications that the King's close union with the natural world, as the song reveals, confirms his impact on the well-being of the population.
Among the locals there is still the faith that many alimentary crops with the monarchs who control them have disappeared from the island. Husatea, the popular yam cultivar, is no longer found on Easter Island. Can' t be without the kingdom that grew it, my source commented.
Other flora and fauna have left the island, and since the abduction of Maurata and his wife and daughter, no turtles have been seen on the water. This same force was probably attributed to the king's mind, otherwise the theft of the cranium of Nga-ara would be inexplicable (Routledge, 16, p. 246).
All of the country's produce was presented to the Emperor. - 55-thane. Watermelon (kahi) captured by the fishers was given to the sovereign (Roussel, 15, p. 428). There are certain worship duties, probably restricted, which are the responsibility of the sovereign. Most likely, Ariki-Paka, who was entrusted with this task, was a high prior related to the reign.
Polynesia's godly chieftains only had a lukewarm role in religion, and that was probably also the case for the Easter Island kings. "I have not been able to learn about the particular denominations or mystic convictions about Gemini that require the action of the Aryans. It is a traditional story that the young men who were recently getting tattoos assembled in Anakena and presented their sketches to the old man sitting on the skull.
When he was happy with the artist's work, the royal examines their tattoos and said to the young man "Ka ha ki ki Tuna-roa" (Go to Tai Tuna-roa), but when he thought the motives were impoverished, he said to the unhappy wearer of them "Ka ha ha - 56 ki ga ranga " (Go to the superior Tai).
It was of interest to the emperor to learn to sing and to use the pills correctly. "Humans from neighboring counties took Nga-ara victims of Nazi occupation for delivery to the men of Rong-oron. Listening carefully to the songs, the queen penalized those who made them smile.
When there was a dispute among the warriors, the emperor sent a young man with a maru (royal flag) to them. The Rokoroko he-tau story tells how the tribe took crowns (mukomuko) and standard (huhu) to the king's first-born and first-born. Later when they found out that the third child had stronger qigong, they left the other one and took all the hoo and mookumoku to Nga-ara's third child, Rokoroko-he-tau.
There is no known imagery of such flags, but they were probably presented to the kings as a sign of esteem. "The Osterinsulaner presented their mystical and mighty visitor. Sent by Cook to investigate the island's inner space, the faction was honored with awards that seem to be the same as those given toriki.
We must clearly define the king's place and his possible impact on the island's policy. Hostage (7, p. 41), who spent a few nights on the island in 1882, is not a very dependable resource, and he is also the only one who says: "In the past, the almost despotic powers of the emperor stood in contrast to the state of the population.
It can be seen as a disrespect for the king's authorities to say that he was not greatly honoured. Kamiakoi, his sons Kamakoi and Maurata were imprisoned in the Ngaure region and saved by the Miru, who had joined forces with the Tupahotu a few years later.
It transferred the divine manifesto and it was necessary for the well-being of the island to keep it, but beyond these benefits it was not permitted to have any other true authority than this more or less severely sacred and prestidigit. In his great work on central Polynesia's societal organisation (19, vol. 1, p. 405), Williamson hypothesizes that the kingdom of Easter Island is twofold.
He was the tanga mano (birdman). It seems that the winning party was given some kind of ecclesiastical authority, manifesting itself in the right to pillage and tyranny. Says he: "How to establish royalty on Easter Island when all the proofs are summarized? It was the man with the most noble ancestry and the highest status on the island.
It was his task in society to ensure the fullness of the harvests and the fruitfulness of the soil through his nature and to exert his impact on beasts. He had little in the way of politics. Palmer, J. H. L., "A Visit to Easter Island, or Rapa Nui, in 1868", Royal Geographical Society Journal, Bd. 40, S. 167-181, Londres, 1870.
Routledge, Mme Scoresby, Le Mystère de l'île de Pâques, Londres, 1919. Smithsonian Institute, Annual Report 1889, pp. 447-553, Washington, 1891. Tregear, E., Easter Island, Polynesian Society Journal, Volume 1, pp. 95-102, Wellington, 1892.