Since the late 19th century, various expeditions have attempted to unravel the mysteries of Rapanui culture through archaeological investigations and oral traditions of the islanders. However, the knowledge gathered to date has not been very conclusive. This is especially true for the rituals known as “whitening” of selected young people in the famous ritual caves of Ana Hue Neru — a site that embodies the spiritual and social complexity of ancient Rapa Nui.
This article takes you through the geography, history, and significance of these caves, unraveling why they were so important in Rapanui society and how modern research continues to reveal their secrets.
The Ritual Caves: Ana O Keke and Ana More Mata Puku
Ana O Keke: The Cave of the Virgins
The most important of the Ana Hue Neru caves is called Ana O Keke, the “Cave of the Virgins.” This cavern housed young maidens who had been chosen to prepare for initiation rituals and other cultural events such as the Tangata Manu (Birdman).
Stories tell that the Neru — the chosen young women — lived in leisure and let their nails grow to extreme lengths as a symbol of status. At the British Museum in London, there is an ancient wooden Rapanui sculpture of a hand showing this ancient custom. Older women or priests took care of these virgins and taught them songs, dances, string games of Kai-kai, and Patautau poetry, while also preparing them for sexual initiation and adult life.
Ana More Mata Puku: The Cave of the Young Men
A second cave, Ana More Mata Puku, was the place where — according to Father Sebastian Englert — young boys were secluded from age 7 to prepare them for adult life. According to Uka Tepano Kaituoe (2015), the boys were taught combat exercises and learned to read and write Rongo Rongo, the Rapanui writing system.
This cave is smaller than Ana O Keke: it measures 7.5 meters long, 3.5 meters wide, and at most 1.4 meters high. It also contains petroglyphs that Spanish speleologist Lloret i Prieto (1996) interprets as a representation of a three-masted ship.
Geographic Location: The Poike Cliffs
Poike: The Oldest Peninsula
Both caves are found on the northeastern cliffs of the Poike peninsula, geologically the oldest part of Easter Island. They are situated close to each other on a cliff that falls precipitously more than 100 meters (330 feet) into the ocean.
Today, Poike is a grassland that appears brown and dry with four small copses and severe erosion on the southern and eastern surfaces — very different from the period when the first settlers arrived. Soil samples and pollen analyses have led scientists to believe that there was once an exuberant forest of palm trees (Bork 2006), which has long since disappeared.
The Structure and Features of Ana O Keke
On the upper edge of the cliff, on a steep slope covered with grass, is Ana O Keke — a volcanic tube more than 440 meters (1,440 feet) long (Gautier & Carlier, 1987). Its entrance is located only 20 meters (65 feet) below the edge of the cliff drop-off.
The cavern has several notable characteristics:
Dimensions: The width varies from 1.8 to over 2 meters (6 to 6.5 feet), but the height is extremely variable. There are sections only 30 centimeters (12 inches) high and others reaching 1.8 meters (6 feet).
Access: The initial entrance is so low (70 centimeters/28 inches) that visitors must crawl to enter, but just 2 meters (6.5 feet) along, the tunnel opens to 1.3 meters (4 feet) high and 2.3 meters (7.5 feet) wide.
Natural Light: The natural light that filters in illuminates a panel about 5 meters (16 feet) long and 1.2 meters (4 feet) high containing unique petroglyphs found nowhere else on the island. They are believed to relate to the initiation rituals held in the cave.
Water: Throughout the length of the cave there is constant water filtration, and in the interior sections there are lagoons of fresh water.
Ritual Tools and Pigments
Near Ana O Keke, there is a large eroded gully called Te Tiamo, where two important ritual pigments were found:
- Riare: A white paste for painting the face
- Kiea: A red pigment used for body painting
These pigments were mixed with vegetable juices and stored in damp balls in Ipu (dried gourds) that hung from the roof of the cave. Traces of the Huki — a tool used by islanders to cut stone and make way through volcanic rock — can still be observed inside the cavern.
Ancient Social Division: Hanau E’epe and Hanau Momoko
According to oral traditions, the population of the ancient Poike period was divided into two physical groups:
Hanau E’epe (Long-Ears): The dominant class that designed the massive stone statues.
Hanau Momoko (Short-Ears): The workers and subordinates who performed the manual labor of construction.
This class division was reflected in practices such as the maintenance of the moais and ceremonies at the ahu, where the privileged had special access and benefits.
Cultural Significance: Whitening as a Status Marker
Pale Skin as Social Indicator
For millennia, pale skin has been a status symbol in India, China, Japan, and Southeast Asia. Only those wealthy enough to have servants could give themselves the luxury of staying indoors, protected from the sun, while poor people had to toil under the sun in the fields.
White skin is perceived as noble and aristocratic. The ruling elite in most Polynesian regions inherited this custom, keeping their daughters out of the sun — and Rapa Nui was no exception.
The Casas-Koro: Alternative Spaces of Seclusion
According to island folklore as related by Juan Tepano to Métraux (1971), “for this cult, there were not only the Ana Hue Neru, but also the Casas-Koro — special houses built to house young people of both sexes who would spend their time practicing various games and dances without ever going outside.”
Father Englert (1948) noted a sadder, more monotonous version:
“Selected when only sweet infants, the loveliest of both sexes were chosen to be Poki huru hare or Repa huru hare, which meant ‘children destined to stay indoors’. They were not permitted to go outside to play or run in the fresh air, so that their bodies would not lose their white color. If they wanted to go out, they had to stay within a narrow area marked off by stones where there was no sun.”
The End of the Ritual: The Last Historical Record
Regarding when the Neru custom ended, Englert wrote (1948): “The last woman who was known to have been a Neru in her childhood was the paternal grandmother of the Pakarati family, Te Oho a Neru, who died very old around 1927. She had married before 1850, so this practice must have ceased to exist by then.”
This testimony suggests that the practice of ritual seclusion disappeared in the mid-19th century, likely as a result of European colonization and the drastic changes in Rapanui society that accompanied the arrival of new diseases, religions, and economic systems.
Frequently Asked Questions About Ana Hue Neru
What exactly is Ana Hue Neru?
Ana Hue Neru refers to a set of ritual caves on Rapa Nui where young people of both sexes were secluded as part of initiation rituals. The most important is Ana O Keke, the “Cave of the Virgins.”
Why did they keep the Neru away from the sun?
White skin was a status marker in ancient Polynesia. Only the rich could afford to keep their children away from outdoor labor, so pale skin indicated that a person came from an elite family.
What is the difference between Ana O Keke and Ana More Mata Puku?
Ana O Keke was for young women (Neru) and is the largest (440 meters). Ana More Mata Puku was for young men from age 7 onwards and is smaller (7.5 meters). Both served initiation purposes but in different contexts.
Can these caves be visited today?
Yes, though they are in a remote area of Poike. It is recommended to hire a guide specialized in Rapa Nui archaeology. The caves are fragile and should be treated with respect as sacred sites.
What are the petroglyphs in Ana O Keke?
The petroglyphs in the entrance panel measure 5 meters long and 1.2 meters high. They are unique on the island and are believed to relate to the initiation rituals held in the cave, although their exact meaning remains an object of research.
How long was the Neru ritual practiced?
The last known record of a woman who was a Neru in her childhood is Te Oho a Neru, grandmother of the Pakarati family, who died around 1927. She married before 1850, suggesting that the practice ended in the mid-19th century. —
