§ 4. The Temples and Images of the Gods

The sacred place dedicated to religious worship was called a morai, or, as it is also spelled, a marai or marae, which may be translated "temple," though all such places were uncovered and open to the sky. The national temples, where the principal idols were deposited, consisted of large walled enclosures, some of which contained smaller inner courts. The form was frequently that of a square or a parallelogram, with sides forty or fifty feet long. The area was paved with flat stones, and two sides of it were enclosed by a high stone wall, while the front was protected by a low fence, and within rose in steps or terraces a solid pyramidical structure built of stone, which usually formed one of the narrow sides of the area, either at the western or at the eastern end. These pyramids, which were always truncated so as to form a narrow platform or ridge on their upper surface, were the most striking and characteristic feature of the morais; indeed the name morai or marae appears to have been sometimes confined, at least by European observers, to the pyramid. In front of the pyramid the images were kept and the altars fixed. The houses of the priests and of the keepers of the idols were erected within the enclosure.[105] Of these interesting monuments, which seemed destined to last for ages, only a few insignificant ruins survive; the rest have been destroyed, chiefly at the instigation of the missionaries.[106]

Some of the pyramids erected within these sacred enclosures were of great size. In Tahiti an enormous one was seen and described by Captain Cook as well as by later observers. It was of oblong shape and measured two hundred and sixty-seven feet in length by eighty-seven feet in width. It rose in a series of eleven steps or terraces, each four feet high, so that the total height of the structure was forty-four feet. Each step was formed of a single course of white coral stone, neatly squared and polished. The steps on the long sides were broader than those at the ends, so that at the top it terminated, not in an oblong of the same figure as the base, but in a ridge like the roof of a house. The interior of the pyramid was solid, being filled up with round pebbles which, from the regularity of their figure, seemed to have been wrought. Some of the coral stones were very large; one of them was three and a half feet long by two and a half feet wide. The foundation of the pyramid was built not of coral, but of what Captain Cook called rock, by which he probably meant a volcanic stone. These foundation stones were also squared; one of them measured four feet seven inches by two feet four inches. "Such a structure," says Captain Cook, "raised without the assistance of iron tools to shape the stones, or mortar to join them, struck us with astonishment: it seemed to be as compact and firm as it could have been made by any workman in Europe, except that the steps which range along its greatest length are not perfectly strait, but sink in a kind of hollow in the middle, so that the whole surface, from end to end, is not a right line, but a curve." All the stones, both rock and coral, must have been brought from a distance, for there was no quarry in the neighbourhood. The squaring of these blocks with stone tools must, as Captain Cook observes, have been a work of incredible labour; but the polishing of them could have been effected more easily by means of the sharp coral sand, which is found everywhere on the seashore in great abundance. On the top of the pyramid, and about the middle, stood the wooden image of a bird; and near it lay the image of a fish carved in stone. This great pyramid formed part of one side of a spacious area, nearly square, which measured three hundred and sixty feet by three hundred and fifty-four, and was walled in with stone as well as paved with flat stones in its whole extent. Notwithstanding the pavement, several trees were growing within the sacred enclosure. About a hundred yards to the west was another paved area or court, in which were several small stages raised on wooden pillars about seven feet high. These stages the natives called ewattas. Captain Cook judged them rightly to be altars, observing that they supported what appeared to be offerings in the shape of provisions of all sorts, as well as whole hogs and many skulls of hogs and dogs.[107]

The pyramids within the sacred enclosure were not usually so large or so lofty. In the island of Huahine the pyramid of the chief god Tani or Tane was a hundred and twenty-four feet long by sixteen feet broad, and it had only two steps or stories. The lower step or story was about ten feet high and faced with blocks of coral, set on their edges: some of these blocks were as high as the step itself. The upper step or story was similarly faced with coral, but was not more than three feet high. The interior of both stories was filled with earth. In the centre of the principal front stood the god's bed, a stone platform twenty-four feet long by thirteen feet wide, but only eighteen inches high. The style and masonry of this pyramid, as well as its dimensions, appear to have been very inferior to those of the great one in Tahiti. The blocks were apparently unhewn and unpolished, the angles ill formed, and the walls not straight. Venerable and magnificent trees overshadowed the sanctuary. One of them measured fifteen yards in girth above the roots. It is said that the god often wished to fly away, but that his long tail always caught in the boughs of this giant tree and dragged him down to earth again.[108]

These sacred pyramids "were erected in any place, and at any time, when the priests required, by the slavish people. On such occasions the former overlooked the latter at their work, and denounced the most terrible judgments upon those who were remiss at it. The poor wretches were thus compelled to finish their tasks (burthensome as they often were, in heaving blocks from the sea, dragging them ashore, and heaping them one upon another) without eating, which would have desecrated the intended sanctuary. To restrain the gnawings of hunger they bound girdles of bark round their bodies, tightening the ligatures from time to time, as their stomachs shrank with emptiness. And, when the drudgery was done, it was not uncommon for the remorseless priests to seize one of the miserable builders and sacrifice him to the idol of the place."[109]

Temples of this sort were found scattered over the islands in every situation—on hill-tops, on jutting headlands, and in the recesses of groves.[110] They varied greatly in size: some were small and built in the rudest manner, mere squares of ill-shapen and ill-piled stones. In the island of Borabora the missionaries found not less than two hundred and twenty of these structures crowded within an area only ten miles in circumference.[111] The trees that grew within the sacred enclosure were sacred. They comprised particularly the tall cypress-like casuarina and the broader-leaved and more exuberant callophyllum, thespesia, and cardia. Their interlacing boughs formed a thick umbrageous covert, which often excluded the rays of the sun; and the contrast between the bright glare of a tropical day outside and the sombre gloom in the depths of the grove, combined with the sight of the gnarled trunks and twisted boughs of the aged trees, and the sighing of the wind in the branches, to strike a religious horror into the mind of the beholder.[112] The ground which surrounded the temples (morais) was sacred and afforded a sanctuary for criminals. Thither they fled on any apprehension of danger, especially when many human sacrifices were expected, and thence they might not be torn by violence, though they were sometimes seduced from their asylum by guile.[113]

These remarkable sanctuaries were at once temples for the worship of the gods and burial-places for the human dead. On this combination of functions I have already adduced some evidence;[114] but as the point is important, I will cite further testimonies as to the custom of burying the dead in these enclosures.

Thus Captain Cook writes: "I must more explicitly observe that there are two places in which the dead are deposited: one a kind of shed, where the flesh is suffered to putrefy; the other an enclosure, with erections of stones, where the bones are afterwards buried. The sheds are called tupapow, and the enclosures morai. The morais are also places of worship".[115] Again, after describing how a dead body used to be placed in the temporary house or shed (tupapow) and left there to decay for five moons, Captain Cook tells us that "what remains of the body is taken down from the bier, and the bones, having been scraped and washed very clean, are buried, according to the rank of the person, either within or without a morai: if the deceased was an earee or chief, his skull is not buried with the rest of the bones, but is wrapped up in fine cloth, and put in a kind of box made for that purpose, which is also placed in the morai. This coffer is called ewharre no te orometua, the house of a teacher or master".[116]

Again, after describing the human sacrifice which he witnessed at the great morai at Attahooroo, in Tahiti, Captain Cook proceeds as follows: "The morai (which, undoubtedly, is a place of worship, sacrifice, and burial at the same time), where the sacrifice was now offered, is that where the supreme chief of the whole island is always buried, and is appropriated to his family, and some of the principal people. It differs little from the common ones, except in extent. Its principal part is a large oblong pile of stones, lying loosely upon each other, about twelve or fourteen feet high, contracted toward the top, with a square area on each side, loosely paved with pebble stones, under which the bones of the chiefs are buried.... The human sacrifices are buried under different parts of the pavement."[117]

Again, Captain Cook tells us that after a battle the victors used to collect all the dead that had fallen into their hands and bring them to the morai, where, with much ceremony, they dug a hole and buried all the bodies in it as so many offerings to the gods; but the skulls of the slain were never afterwards taken up. Their own great chiefs who fell in battle were treated in a different manner. Captain Cook was informed that the bodies of the late king and two chiefs, who were slain in battle, were brought to the morai at Attahooroo. There the priests cut out the bowels of the corpses before the great altar, and the bodies were afterwards buried at three different spots in the great pile of stones which formed the most conspicuous feature of the morai. Common men who perished in the same battle were all buried in a single hole at the foot of the pile. The spots where the bodies of the king and chiefs reposed were pointed out to Captain Cook and his companions.[118]

Again, in the island of Tahiti, the naturalist George Forster, who accompanied Captain Cook, saw a stone building, "in form of the frustum of a pyramid," constructed in terraces or steps, and measuring about twenty yards in length at the base. "This the native said was a burying-place and place of worship, marài, and distinguished it by the name of marai no-Aheatua, the burying-place of Aheatua, the present king of Tiarroboo."[119]

Again, in the island of Huahine, the missionaries Tyerman and Bennet saw "a pagan marae hard by, where the sovereigns of Huahine were buried—and where, indeed, they lay in more than oriental state, each one resting in his bed, at the foot of the Sacred Mountain, beneath the umbrage of the magnificent aoa [tree], and near the beach for ever washed by waters that roll round the world.... The great marae itself was dedicated to Tani, the father of the gods here; but the whole ground adjacent was marked with the vestiges of smaller maraes—private places for worship and family interment—while this was the capital of the island and the headquarters of royalty and idolatry."[120] A little later, speaking of the same sacred place, the missionaries observe, "The first marae that we visited was the sepulchral one of the kings of Huahine, for many generations. It was an oblong inclosure, forty-five feet long by twenty broad, fenced with a strong stone wall. Here the bodies of the deceased, according to the manner of the country, being bound up, with the arms doubled to their shoulders, the legs bent under their thighs and both forced upwards against the abdomen, were let down, without coffins, into a hole prepared for their reception, and just deep enough to allow the earth to cover their heads."[121]

One of our best authorities on these islands, William Ellis, speaks of the maraes (morais), whether they belonged to private families, to districts, or to the kings, as being "the general depositories of the bones of the departed, whose bodies had been embalmed"; and as a motive for the practice he alleges the sanctity which attached to these places, and which might naturally be supposed to guard the graves against impious and malicious violation.[122] However, the first missionaries say of the islanders that "they bury none in the morai, but those offered in sacrifice, or slain in battle, or the children of chiefs which have been strangled at the birth—an act of atrocious inhumanity too common."[123] According to Moerenhout, the marais (morais) belonging to private families were often used as cemeteries; but in the public marais none but the human victims, and sometimes the priests, were interred.[124] Thus there is to some extent a conflict of testimony between our authorities on the subject of burial in the temples. But the evidence which I have adduced seems to render it probable that many at least of the morais served as burial-grounds for kings and chiefs of high degree, and even for common men who had fallen fighting in the service of their country.

In more recent years the German traveller, Arthur Baessler, who examined and described the existing ruins of these sacred edifices, denied that the maraes (morais) were places of burial, while he allowed that they were places of worship.[125] He distinguished a marae from an ahu, admitting at the same time that they closely resembled each other, both in their structure and in the ritual celebrated at them.[126] According to him, a marae was a sort of domestic chapel, the possession of which constituted the most distinctive mark of a noble family. Every chief, high or low, had one of them and took rank according to its antiquity.[127] It was an oblong area, open to the sky and enclosed by walls on three sides and by a pyramid on the fourth: walls and pyramid alike were built of blocks of stone or coral.[128] The ahu, on the other hand, was a monument erected to the memory of a distinguished chief, whose mortal remains were deposited in it. But apart from the grave which it contained, the ahu, according to Baessler, hardly differed from a marae, though it was mostly larger: it was a great walled enclosure with a pyramid, altars, and houses of the priests. And the ritual celebrated in the ahu resembled the ritual performed in the marae: there, too, the faithful assembled to pray, and there the priests recited the same liturgy.[129] Thus both the form and, to some extent at least, the function of the two types of sanctuary presented a close similarity. The islanders themselves, it appears, do not always clearly distinguish them at the present day.[130] And the single distinction on which Baessler insisted, that the dead were buried in the ahu but not in the marae, seems not to hold good universally, even on Baessler's own showing. For he admits that, "if ever a chief was buried in his own marae, it must have been in most exceptional cases, but probably statements to that effect rest only on a confusion of the marae with the ahu; such a practice would also run counter to the habits of the natives, who sought the most secret places for their dead, and certainly concealed the heads in caves difficult of access and unknown to others. On the other hand, the maraes of humbler families may more frequently, if not as a rule, have served as places of burial."[131] And even in regard to the holiest marae, dedicated to the great god Oro, in the island of Raiatea,[132] Baessler himself cites a tradition, apparently well authenticated, that a great number of warriors slain in battle were buried in it.[133] The argument that the people buried their dead, or at all events their skulls, only in remote caves among the mountains seems untenable; for according to the evidence of earlier writers the practice of concealing the bones or the skulls of the dead in caves was generally, if not always, a precaution adopted in time of war, to prevent these sacred relics from falling into the hands of invaders; the regular custom seems to have been to bury the bones in or near the marae and to keep the skulls either there or in the house.[134] On the whole, then, it is perhaps safer to follow earlier and, from the nature of the case, better-informed writers in neglecting the distinction which Baessler drew between a marae (morai) and an ahu. In any case we have Baessler's testimony that an ahu was at once a place of burial and a place of worship. There seems to be no evidence that any of these sacred edifices, whether maraes or ahus, were associated with a worship of the sun. On the other hand, it is certain that some at least of them were dedicated, partly or chiefly, to a cult of the dead, which formed a very important element in the religion of the Society Islanders, whereas there is little or nothing to show that they adored either the sun, or any other of the heavenly bodies, with the possible exception of the moon.[135] This did not, however, prevent them from entertaining absurd notions concerning these great luminaries. At an eclipse they imagined that the moon or the sun was being swallowed by some god whom they had offended; and on such occasions they repaired to the temple and offered prayers and liberal presents to the deity for the purpose of inducing him to disgorge the luminary.[136]

Temples such as have been described were erected on all important occasions, such as a war, a decisive victory, or the installation of a great chief or king of a whole island. In these latter cases the natives boasted that the number of persons present was so great that, if each of them only brought a single stone, the amount of stones thus collected would have sufficed to build their largest temples and pyramids.[137] One of the occasions when it became necessary to build new temples was when the old ones had been overthrown by enemies in war. After such a desecration it was customary to perform a ceremony for the purpose of purifying the land from the defilement which it had incurred through the devastations of the foe, who had, perhaps, demolished the temples, destroyed or mutilated the idols, and burned with fire the curiously carved pieces of wood which marked the sacred places of interment and represented the spirits of the dead (tiis). Before the rite of purification was performed the temples were rebuilt, new altars reared, new images placed within the sacred precincts, and new wooden effigies set up near the graves. At the close of the rites in the new temples, the worshippers repaired to the seashore, where the chief priest offered a short prayer and the people dragged a net of coco-nut leaves through a shallow part of the sea, usually detaching small pieces of coral, which they brought ashore. These were called fish and were delivered to the priest, who conveyed them to the temple and deposited them on the altar, offering at the same time a prayer to induce the gods to cleanse the land from pollution, that it might be as pure as the coral fresh from the sea. It was now thought safe to abide on the soil and to eat of its produce, whereas if the ceremony had not been performed, death would have been, in the opinion of the people, the consequence of partaking of fruits grown on the defiled land.[138]

The temples were sacred. When a man approached one of them to worship or to bring his offering to the altar, he bared his body to the waist in sign of reverence and humility.[139] Women in general might not enter a temple, but when their presence was indispensable for certain ceremonies, the ground was covered with cloth, on which they walked, lest they should defile the holy place with their feet.[140] For example, some six weeks or two months after the birth of a child the father and mother took the child to a temple, where they both offered their blood to the gods by cutting their heads with shark's teeth and allowing the blood to drip on leaves, which they laid on the altar. On this occasion the husband spread a cloth on the floor of the temple for his wife to tread upon, for she might not step on the ground or the pavement.[141] Similarly at marriage bride and bridegroom visited the family temple (marae, morai), where the skulls of their ancestors were brought out and placed before them; but a large white cloth had to be spread out on the pavement for the bride to walk upon. Sometimes at these marriage rites the female relatives cut their faces and brows with shark's teeth, caught the flowing blood on cloth, and deposited the cloth, sprinkled with the mingled blood of the mothers of the married pair, at the feet of the bride.[142] At other times the mother of the bride gashed her own person cruelly with a shark's tooth, and having filled a coco-nut basin with the blood which flowed from her wounds, she presented it to the bridegroom, who immediately threw it from him.[143] While certain festivals were being celebrated at the temples the exclusion of women from them was still more rigid. Thus in the island of Huahine, during the celebration of the great annual festival, at which all the idols of the island were brought from their various shrines to the principal temple to be clothed with new dresses and ornaments, no woman was allowed to approach any of the sacred edifices under pain of death, which was instantly inflicted by whoever witnessed the sacrilege. Even if the wives and children of the priests themselves came within a certain distance, while some particular services were going on, they were murdered on the spot by their husbands and fathers with the utmost ferocity.[144]

Some of these sacred edifices are still impressive in their ruins and deserve the name of megalithic monuments. Thus the temple (marae, morai) of Oro at Opoa, which was the holiest temple in the island of Raiatea and perhaps in the Society Islands generally,[145] is about a hundred and thirty-eight feet long by twenty-six feet broad. It is enclosed by a wall of gigantic coral blocks standing side by side to a height of about six feet seven inches. The blocks have been hewn from the inner reef; the outer surfaces were smoothed, the inner left rough. One of the blocks stands over eleven feet high, without reckoning the part concealed by the soil; it is twelve feet wide, by two and a half feet thick. Another block is about ten feet long by eight feet broad and one foot thick.[146] In the ruined temple of Tainuu, situated in the district of Tevaitoa, one block is about eleven and a half feet high by eleven feet wide, with a thickness varying from twenty inches to two and a half feet.[147]

The idols or images of the gods were usually made of wood, but sometimes of stone. Some were rudely carved in human shape; others were rough unpolished logs, wrapped in many folds of cloth or covered with a matting of coco-nut fibre.[148] The image of the god Oro was a straight log of casuarina wood, six feet long, uncarved, but decorated with feathers. On the other hand Taaroa, the supreme deity of Polynesia, was represented by a rudely carved human figure about four feet high, with a number of little images studding his body to indicate the multitude of gods that had proceeded from him as creator. The body of the god was hollow, and when it was taken from the temple, where it had been worshipped for many generations, it was found to contain a number of small idols in the cavity. It is supposed that these petty gods had been placed there by their worshippers and owners that they might absorb some of the supernatural powers of the greater divinity before being removed to the places where they were to commence deities on their own account.[149] With a similar intention it was customary to fill the inside of the hollow images with red feathers in order that the plumes might be impregnated with the divine influence and might afterwards diffuse it for the benefit of the owner of the feathers, who had placed them in the image for that purpose. The red feathers, plucked from a small bird which is found in many of the islands, thus became an ordinary medium for communicating and extending supernatural powers, not only in the Society Islands, but throughout Polynesia. The beautiful long tail-feathers of the tropic or man-of-war bird were used for the same purpose. The gods were supposed to be very fond of these feathers and ready to impart their blessed essence to them. Hence people brought the feathers to the priest and received from him in exchange two or three which had been sanctified in the stomach of the deity; on extracting them from that receptacle, the priest prayed to the god that he would continue to inhabit the red feathers even when they were detached from his divine person.[150] The feathers thus consecrated were themselves regarded as in some sense divine and were called gods (atuas, oromatuas); the people had great confidence in their sovereign virtue, and on occasions of danger they sought them out, believing that the mere presence of the feathers would afford them adequate protection. For example, when they were threatened by a storm at sea, they would hold out the feathers to the menacing clouds and command them to depart.[151]