Rapa Nui Journal: Journal of the Easter Island Foundation Volume 11 Article 2 Issue 3 September 1997
1997 The eT rm mo'ai as a Key to the Idea Behind the Phenomenon Horst Cain
Annette Bierbach
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Recommended Citation Cain, Horst and Bierbach, Annette (1997) "The eT rm mo'ai as a Key to the Idea Behind the Phenomenon," Rapa Nui Journal: Journal of the Easter Island Foundation: Vol. 11 : Iss. 3 , Article 2. Available at: https://kahualike.manoa.hawaii.edu/rnj/vol11/iss3/2
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The Term mo'ai as a Key to the Idea Behind the Phenomenon
Horst Cain andAnnette Bierbach
To SPEAK ABOUT RAPA NUl is absolutely impossible without 1908:19,27,51,78,85; 1917:69,89, 149). Churchill, who referring to the most spectacular feature of its culture, the depends on Roussel renders mohw; which he equates with gIgantic stone statue or mO/lJ·. as they are commonly termed Thomson's "moal and Geiseler' "moi", identically now. They fascinated not only the first Europeans who saw (Churchill 1912:230; cf. Thomson 1981:541; Geiseler them in 1722 and all subsequent vi itor , but also absorb most 1883:17,32). While Englert has neither of these three forms attention. imagination and effort in every respect up to this in his dictionary, Fuentes lists "moal' defining it as day. Their spectacular ize, technical achievement and artistic "sculpture statue" which, he says, could be of stone = ma 'ea style and tandard justify, beyond the least doubt, the attention or wood = mHO (Fuentes 1960:792). paid to them. On the other hand, the almost exclusive devo Up to this point we have three different forms of the term. tion of mean and energy to the problems of the making, "Moal'i the most common of them both in the literature and lifting and transport~f the big stone tatues led to an overem in the active use of the present-day i landers. Englert appears pha is on archaeology and an understandable if lamentable to be the only author who, in his 1939 collection of texts, propen ity towards the solution of mere technicalitie . Thi entitled He Hum 0 Rapanw; favors, the glottalized variant, till prevailing tendency, however justified it may be or mo '/lJ; which he abandons later for the unglottalized mO/lJ' appear, hindered discoverers, adventurer, settlers and even without commenting on his mOlives. The first impul e one investigator from paying the same or, at least, half as much feels in view of such a variety of form is to reduce them by attention to the whole range of other, just as important a pects eliminating those which are obviou ly or mo t probably of Rapa ui culture. Apart from all other adverse circum wrong. Except for Gei eler, neither the literature on Rapa Nui stances, it wa and still i that obtrusive, all-eclip ing om nor the everyday speech of the islander know the form moi nipresence of the mO/lJ' and their inherent technical problem mO'i or ma Of. There i an Hawaiian word, ma'f. rendered by atic which left many important questions unasked and, conse Pukui and Elbert as 'king, sovereign, monarch, majesty, ruler, quently, unanswered. Thi is the situation up to thi day and queen" and said to be "perhaps related to '1, supreme". Refer will presumably, at least with regard to certain ethnological ring to Malo, the same source gives also "temple image" and matters, remain so. "lord of images", where Malo himself speaks of idols. With One of the questions would have been and till i the one reference to Fornander the dictionary goes on to ay that ma'j a to the meaning of the term mo '/lJ' which is completely designated "according to Kepelino and Karnakau , a rank of ignored by the present-day i landers. As a matter of fact, no chiefs, who could succeed to the government but who were of one bothers to know, and if a nosy stranger asks the question, lower rank than chiefs descended from the god Kane" (Pukui the only answer he might get i that the word mO/lJ' is a & Elbert 1986:251).1 Unless there was a Rapa Nui word contraction of ma=- "for" and ai = "who", meaning 'for which was phonologically and semantically cognate with the whom". It i a joking answer, of course, representing a folk Hawaiian moi but which is now lost, the form given by etymology and sugge ting the conversion of this interrogative Geiseler appears to be either due to a hearing or spelling error pronoun into a generic term for statues or culptures. or is imply a misprint. If Geiseler knew the Hawaiian term, Before entering into a thorough di cussion of the possible something which we do not know, he might also have con morphology, semantics and derivation of the term mo '/lJ', we founded it with the Rapa Nui term for sculpture. Whatever propose to pre ent the available evidence. The term mO/lJ' the case may be, the form of the term given by him remains appear to be restricted to Rapa ui alone. Words of other unconfirmed, and we feel fully justified in dismissing it from Polynesian language, which look cognate or identical turn our further consideration. Of the remaining three forms the out to be sema iologically incompatible. Thus, according to most common but also the most mysterious one is mO/lJ·. As Barthel, the Hawaiian mO/lJ' meaning 'bending over, arching, already mentioned, it appears to have no cognates in the rest as a tree" and the allegedly "transposed" Rotuman ma 'oi of Polynesia and there is no explanation of it on Rapa Nui meaning "many", "numerous" and, in compounds, "big", itself. "very large" do "not turn up any clues" (Barthel 1978:275; cf. To the best of our knowledge Brown and Barthel are the Pukui & Elbert 1986:249; Churchward 1940:236, 307, 350), only authors who have made serious attempts to analyze and and to these two the Maori 1m (W)/lJ' meaning "peaceful, quiet" interpret the term moai morphologically and semantically. and "become moist, water", "smooth or calm, as the sea", Brown has the following to say: "solitary, desolate", "gentle" (Tregear 1891:245); Williams "the name for the statues (mom) has not found any 1971:204,212) may be added. sati factory etymology; perhaps the Eastern Polynesian The Rapa Nui lexical evidence in its chronological order word'moa' 'sacred' and the common Polynesian root i shows the following picture. The two edition of Roussel's for 'ancestry', the basis of 'ivi, might furnish explana vocabulary do not list mo '/lJ' at all. In 1908 Rous el give tion of their purpose, 'sacred to ancestors' (Brown under the entrie of "statue", "idole", "image sculplUee" and 1924:131; cf. 278; Barthel 1978:275ff). Barthel "relief' and in 1917 under those of 'e tatua", "Idolo" and (1978:276) suspects "that the name of the anthropomor "relieve" the Rapa Nui correspondence mohai (Roussel phic figures (mo/lJ) was based on their function and
PublishedRapa by NuiKahualike,Journal 1997 103 Vol II (3) September 1997 1 Rapa Nui Journal: Journal of the Easter Island Foundation, Vol. 11 [1997], Iss. 3, Art. 2
comes from mo ill~ which means, "for the progeny, for the making reference to their power or mana. The homonymous descendants" .... The name seem to sum up the basic Marque an word moai signifying "salle, crasseux, couvert de function of the statues of the ancestors." boue" or "tache", on the other hand, does not seem to be helpful at all in this case because of its negative emantic . On Here we have an example of how careful one ought to be account of emantical incompatibility the Maori word mokill' when analyzing Polynesian words. While Brown (1924: 131) which coincides with the northwestern Marquesan mokill~ but suggests that mOill' is moa plus i meaning "sacred to ances which denotes "a captive, a slave" and "an animal kept a a tor ", Barthel (1978:276) uspects it to be mo plus ill'signify pet" (Tregear 1891:248) may, as far as we are concerned, also ing "for the descendants". According to where the word i be disregarded in our particular context. broken up, such adverse genealogical concept like ancestry In order not to mi out on one, perhap illuminating and progeny appear to be involved. Brown's analysis, how explanation of the Rapa Nui mO'ill', the possible Tahitian ever, is not convincing at all. His approach is morphologically cognates ma 'oi or mo 'oi should not be omitted. The first is untenable because the Eastern Polynesian word for "sacred" said to mean "attainable, moveable" (Davis 1851: 132) and is, according to what we always heard in Tahiti and what associated with mana'a mane'e and mara'a all ignifying Blixen and Lemaitre confirm, mo 'a but not moa. And we are "manageable, moveable, portable" (ibid: 129f, 133). The vari quite confident that this was also true for the now obsolete ant mo ·oi. again, signifies "manageable" (ibid: 146). If one of Marquesan and Hawaiian word mo 'a with the same meaning, these were the root of the Rapa Nui term here in question, the listed by Mosblech as moa. Blixen (1972:13; Lemaitre giant stone statues received their name because of the techni 1973:78; Mosblech 1843:68) identifies the Rapa Nui mo'a as cally important detail that they could be moved or carried, but a borrowing from the Tahitian. This being so and under the not for any religiou reason. Although this appears possible, condition that i may be interpreted as the basic vowel of ivi we are inclined to think that the term mo ',v' is rather explana denoting "ancestry', the Rapa Nui term with the sugge ted tory in the ideological than in the technical ense. meaning "sacred to ancestors" should read mO'ill' but not Finally, however, we hould not neglect the fact that mOill·. Roussel has mohill; the correctnes of which is not questioned Much more plausible is Barthel' olution. In fact the by Churchill. Notwith tanding the faultines and shortcom Rapa Nui mo or rna mean' for" and derive from the PPN ing of the Rapa Nui dictionaries in general and of Roussel's *mo'o or*ma'a with an identical meaning. The rendering of vocabularie in particular, the h might be justified in thi ca e. the term mOill'as "for the progeny, for the descendants" gains The simplest way of dealing with this form i to uspect plausibility comparing it morphologically with the Rapa Nui an error of Roussel's. As a Frenchman he wa not unlikely to hua 'af denoting "family, generation, succession of descen have problem with the perception, pronunciation and, conse dants'" which Blixen supposes to be a borrowing from the quently, the proper application of the h and the glottal stop in Tahitian coinciding with hua'ill'which means "seed, progeny" Polynesian languages, as several author remarked with re (Fuentes 1960:745; Davies 1851:111; cf. Blixen 1972:12). gard to Frenchmen in general (Gaussin 1853:33: Laval However, unlike Blixen, we are not too certain about the Rapa 1938:XXVI; Stimson 1958:45). It could also be that he per Nui hua 'ill' having been borrowed from the Tahitian. It is true ceived the Rapa Nui glottal stop and represented it by h, a his that the Rapa Nui word 'ill' = "to copulate" may be derived missionary brethren regularly did in Mangarevan (Laval from the PPN *'ill' meaning the same and having reflexes in 1938:XXVff; Buck 1938: I Iff; Langdon & Tryon 1983:68 many parts of Polynesia (Biggs 1979)2. The Rapa Nui com n.76), a habit with which he must have been familiar. In this pound hua'ill' signifying literally "fruit of copulation", i.e. case the h would have to be replaced with an apostrophe or "progeny" makes sense. The Tahitian hua'ill~ on the other hamza, converting mohill'into mo 'ill' again. On the other hand, hand, is a compound of hua 'a for "family, lineage, ance try" Roussel was an experienced missionary who, in addition to (Davies 1851:111) and the unglottalized ,1i as the Tahitian his five years on Rapa Nui, had previously spent over IO years reflex of the PPN *'ill: If the Rapa Nui hua'ill' were a in the Marquesas, Tuamotu and Mangareva where he re borrowing from the Tahitian hua'ill~ the heavy modifications turned for the last 27 year of his life in 1871, and was are obvious and should not be skipped over in silence. How familiar with the phonetics and orthography of at least four ever, if the analogy to hua 'af were valid or tenable, the term Polyne ian languages. But, since neither J{ou el himself nor here under consideration should also be glottalized and read anybody else comment on the matter, these explanations mo'ill' instead of mOill·. cannot be but more or less ju tified conjectures. Another possibility to explain the term mO'ill; not moai, is However, the possibility that the Rapa Nui tatue were provided by Dordillon (1904: 189; 1931:268) from the Mar originally called mohill' instead of mo 'ill' or mOill' should not be quesas. He lists mokill' meaning "puissant, qui a du pouvoir" discarded inconsiderately from the discussion. A far as we or "qui prend beaucoup de poisson", in combinations like can see, there are two possible morphological and semantical vaka., 'upeka ('upena, 'upe'a) mokill'''pirogue, filet qui prend correspondences or cognates, the Hawaiian mohill' and the beaucoup de poisson", i.e. boat or net which is efficient at Tahitian mahoi or mehoi. The Hawaiian mohill' denoting fishing. The phonetics of this word identifies it as a northwest "sacrifice, offering; to offer a sacrifice" (Pukui & Elbert ern Marquesan one, while its southeastern equivalent, *mo 'ai, 1986:250) is said to be a compound of the prefix mo, a less which surely existed, is not registered. Given the strong common variation of ma- "indicating quality or state" connection between the Marquesas and Rapa Nui, this evi (ibid:248) and hill' which itself is said to mean 'offering, dence could well be explanatory for the Rapa Nui statues sacrifice; to offer, sacrifice" and to derive from the PNP *fill:
Rapa Nui Journal 104 Vol II (3) September 1997 https://kahualike.manoa.hawaii.edu/rnj/vol11/iss3/2 2 Cain and Bierbach: The Term mo'ai as a Key to the Idea Behind the Phenomenon
HllJ. again, is supposed to be synonymous with hei meaning more or less anthropomorphic "image" into which an "to acrifice", both being contained in the Hawaiian hllJE/U or alUa's pre ence (mehoJ) was occasionally invoked when heiau denoting a "pre-Chri tian place of wor hip, hrine" it became nece sary to communicate with it. In contrast (ibid:47. 64). In ca e the Hawaiian m6haj and the Rapa ui an ala was a natural object or being... according to mohllJ' could be e tabli hed a being cognate it might be Henry, however, the term also signified anything animate argued that the statues received the name of mohllJ' either or inanimate that was regarded as "... an incarnation of a be au e acrifice were offered to Lho e whom they repre- god that had been duly invoked to enter it"... the Ii t of ented or becau e Lhey them elves were the result of acrifi ala given by her include all three of the types of alUa tal efforts. and hence epitome f a rifice. manifestations distinglli hed above-that is, alUa in their The Tahitian mahoi ignifying "the e ence, or soul of a "natural" form , occa ional alUa transformations, and god" and mehoi denoting "the ubstance of an image repre alua mediums - a well as gho ts' 6. 'enting a god' the power and dignity of a god" (Davie I S1:I2S. 142: cf. laus en 1949:146, lSI). although phoneti To end this discu ion of fetishism, Handy's ob ervations cally Ie clo e to the Rapa ui mohaj. would approximate the on the concepts of li'i (ukJ), 10'0 (toko) and ala mu t not be latter emantically to the ab ve treated mokllJ' of Nuku Hiva r omitted because they confirm what ha just been quoted. He *mo 'lliof Hiva 'Oa. For Tak t and Vahitahi of the Tuamotu ay hoi i rendered as 'tio appear, show one elf; as an apparition, 'Tlki was applied more particularly to the figures carved god", and the ub-entry, mahoi. is said to denote "a ghost, in human and animal form representing gods of Ie ser apparition of the dead; as an ancestor" who "appears only in magnitude -- group, family, and individual patrons. The one's leep or dreams", and "the mind" or, frequently, 'the word uki never means image, an idea that was expressed pirit, oul". These meanings of me?hOi are confirmed by in the old dialect by quite another word, am. In modern Tregear who, in addition, give the form maehoi (Stim on & u age tiki signifie figure, design. Falling back again on Mar-hall 1964:1S1: Tregear 1894:118). The relation hip be the old mythology as a guide to original meanings, appar tween the eido which i the "e ence"," ub tance". "power ently in the beginning the word meant symbol ... or and dignity of a god" and the phenomenon which i the figure or design repre enting a procreating human pro "god'" material manife tation i modeled after the genitor ... The word {oko wa applied in New Zealand to metonymical formula of pElF. pro 1010. Thi i clearly ex the miniature "god tick" representing the major deities. pre ed by Teuira Henry who de crib d the invocation of the In Tahiti the corresponding term 10'0 designated po t-like mehoi of "god" and "demon " into their abode, i.e. the figure or mailer ennit-covered stakes that represented Tahitian "image ", especiall manufactured for thi purpo e. or were emblematic of the greater gods ....When The "magician ". called {eia whulahu or 'orou "invoked to in oked. the patron pirit was evidently upposed to enter their re pe tive image' the mehoi(pre ence) of demons. de cend into the figure repre eming him in much the called \':lrua ·ino. and of malevolent disembodied ·pirit· of arne way as a pirit was believed to enter into the body ancient fame. called 'orom,?IU
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moins de soin que celles des Ti'is, leurs inferieur , dont t believe in the probability that the Western Polynesian mafai quelques-uns comme guardien , devaient se trouver au might be cognate with all of them. tour des temples. La raison en est que les image n'etaient This word, which mostly serves as auxiliary verb, ex pas les vrais emblemes de la divinite... elles n'etaient pres~es everywhere ability, capability, potency, possibility, que Ie tabernacle ou se deposait ce qui representait feasibility, and thus originally connotes and till implies partout les dieux" (Moerenhout 1837:471) power or might as it wa attributed by the Polynesians to their ance tors and the material ..epresentations of the e, including The li'i of Ra'ivavae, which Moerenhout reports to have the Rapa Nui mohajor rather mo 'ai been almost as colossal a the Rapa ui mo 'ai, are defined by In conclu ion it mu t be admitted that the foregoing tim on and Mar hall a stone image of which they ay attempt to provide plausible linguistic explanation or inter "these usually were representations of the gods, worshipped pretation of this important Rapa Nui term are based on the by the people during rites on the mMae: the spirit of the god carce and unreliable lexical evidence from the empirical invoked by the 'Ma'ia temporarily entered into the image,,7. Polyne ian languages and are bound to be somewhat specula Regardless whether the lo 'a (taka), lj'i (tlki) and ala were or tive. The lack of an established hierarchy of word in Polyne- were not strictly di tinguished either qualitatively or quantita ian languages as tated with some regret by Krupa tively or both and whether the lo'oand li'iwere manufactured (1982: I56f.), the lack of historical depth, unreliable morphol object , wherea the ala were animal or natural object , they ogy, and chaotic phonology do not allow u to be more themselves were not wor hipped but fabricated or chosen to precise in this particular ca e. One re ult. however, appears to serve as images, symbol , abodes or tabernacles into which be certain. The original and therefore mo t correct form of the the presence (mahoi, mehOl) of numina was invoked. In denomination of the Rapa ui tallies or culpture i most fulfilling the function of representing, manifesting, embody probably mo 'ai po sibly mohaJ', but not mOaJ: a generally ing or containing the numinous beings, their presence, accepted now. essence, sub tance or power (mana) categorizes them a fetishes and the reverential regard paid to them constitutes Footnotes pretty clearly what history of religion has established a I According to Pukui & Eiben 1986:251, Stokes thought that mo'j fetishi m. But, although there is a clear-cut distinction be was a recent word. first printed in 1832. Cf. Malo 1951:162, 165. tween the image and the imagined, the ymbol and the sym 173; Fornander 1919 VI: 266; Mosblech 1843:69; ndrews 1865:395. bolized, the abode and the abiding, the embodiment and the 2 See also Englen 1938: 15 "coito. hacer coito los animales"; Fuentes embodied, the container and the content, i.e. the phenomenon 1960:694 '·coition. coitus. copulation, exual intercourse: to cohabit. and the eidos a two different entities, either in religious to fornicate": Blixen 1972:6. practice or, at any rate, in scholarly discourse the e separate J Henry 1928: 203. Feili = "pcople. paJ1y, company": Davie 1851 : entities are easily confused and their distinctiveness i often 84; "Ies gents qui appartiennent a une eategorie determince"; obscured. Lcmaiu'e 1973:53. TaIJurahu = ··sorcerer. conjuror. magician". An There is no proof and not the lighte t hint of a common drews 1944: 148; cf. Davie 1851: 243; "maglcien"; Lemaitre or an individual etymology of the e terms -the Rapa Nui 1973: 114. ''Ino = "bad, evil. wicket. base. vile. sinful"; DaVies mohai or mo 'm, the Marquesan mokaj and *mo 'aJ~ the Tahi 1851: 119: Lemailre 1973: 67. For ·OiVU. cf. the TuamolUan kOiVU = tian mahoj and mehoi, and the Tuamotuan hoi and mahoi "lO chann, bewilch". Tregear 1894: 116; Stimson & Marshall 1964: 253. Cr. also n. 162 above. -from an older linguistic stratum. However, we are mclmed 4 Henry 1928: 154 L Tahu 'a = "prie t, killed artificer: mechanic: Table doctor": Andrews 1944: 148; cf. Davies 1851 :243; "gueris eur". I --_.- Lemaitre 1973: 114: Muhu = "noi e. the din of talking; to make a PP *mafai "be able" Ranby 1980 noi e or din". Davies /851:148: Fare = "house", Davies 1851:81: - Lemaitre 1973:52; 'Aira'a = absorbsion, Oliver 1974 11:871: f. TOvalu mafai be capable of, be able Noricks 1981 .:,iraga = "the arl of eating", Stimson & Marshall MS:554.. Upu = (obs.) "prayer; a sel of prayers addre sed to the god. by the priest and I Nanumea, mafw' able; pcm1ilted Ranby 1980 TOvalu others. also a prayer addressed by the sorcerer. to lhelr li'is or ---- demons. for ome evil purpose; to repeat sucb'an 'upu or prayer", Tokelau mafai be able to, can Simona 1986 Davie 1851 :302. 5 Cain 1979: 479 IT: Finh 1930/31:395, 1985: 22; Grezel 1878:78: San10a mafw' (can), (be) able to Milner 1966 Baraillon 1932: 57; Pukui & Eiben 1986: 12; Lieber & Dikepa 1974: 4; Tregear 1891: 26, 1899: 10 f; Williams 1971: 18: Dorelillon East 'Uvea, mafw' feasible, to happen; (be) Bataillon 1932; 1904: 112, 1931: 110; McEwen 1970: 16; Carroll & Soulik 1973: 5: Wallis Islands possible Ren ch 1984 Savaue 1962: 48; Elbert 1975: 19; Englen 1938: 19: Bli en 1972:7: Fuente 1960: 167.702: Churchward 1940: 351, 1959: 551; Colomb East Futuna, mafw' (can), (be) able. capable, Gregzel 1878 l890: 35: Pratt 1878: 121: Violette 1879: 20 f: Milner 1966: 26; Simona 1986: 19; Stimson & Marshall 1964:58, MS: 19: Noricks Wallis Islands possible 1981: 18: Ranby 1980:7: Feinberg 1977: 46 f; Hollyman 1987: 52: Bigga 1979: 013. Tonga ma(w' able, capable, abililY, legal Churchward 6 Oliver 1974 I: 58 f; Cf. Henry 1928:382 ff: Davies 1851: 41; power, authority 1959 Andrews 1944: 22. For (0 '0 cf. Davies 1851: 279 "a piece of wooel Niue mafw' to be able, to be willing McEwen 1970 fonning the body of an idol"; Andrews 1944: 172 "ancient acred (usually used in negative/ sticks: Godsticks".
Rapa Nui Journal 106 Vol) I (3) eptember 1997 https://kahualike.manoa.hawaii.edu/rnj/vol11/iss3/2 4 Cain and Bierbach: The Term mo'ai as a Key to the Idea Behind the Phenomenon
locrenhout 1837 1:461 f.. n. I: SlImson & Marshall MS:473. Davies. John .Ani ·i.1 ="A orcerer. magician. prie l. assistant priest, a performer 1851. "Le Davies de Vernier '. A TahilJ'an and English DiclJ'o of black-magic. A medium: a diviner, reader of omens. A prophet, a nary with Introductory Remarks on the Polynesian Language frogn sticat r". ibid.:568. anda Short Gr,1nJfllar ofthe Tahitian Dialect: With an Ap Milner 1966: 119: Churchward 1959:311: McEwen 1970: 180: pendix. Printed at the London Missionary Society's Press, Grbel 1878: 159. Bataillon 1932: 25 : Rensch 1984:243: SImona Tahiti. 19 6 204: onck 19 I: 92: Ranby 19 0:66. 202. Dordillon. Rene I1defon e 1904. Gl7lJ7JJJ]aire et Dictionnaire de 1.1 Langue de lies Mar References qllJses. Imprimerie Belin Freres, Paris. Andrews. Edmund and Irene D. Andrew 1931. Gran1maiIe et DiclJ'onnaiIe de 1.1 Langue de I1es Mar 1944. A Comparalive Dicliomuy ofthe Tahitian Language. The quise , MarqllJsien-Fr.lnfais. 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