The Belief in Immortality and the Worship of the Dead, Volume 2 (of 3)

There seems to be no evidence that the stone platforms on which the sepulchral sheds or huts of the Marquesans were erected ever took the shape of stepped or terraced pyramids like the massive stone pyramids of Tahiti and Tonga. So far as the mortuary platforms of the Marquesans are described, they appear to have been quadrangular piles of stone, with upright sides, not stepped or terraced. Megalithic monuments in the form of stepped or terraced pyramids seem to have been very rare in the Marquesas Islands; indeed, it is doubtful whether they existed at all. With regard to the island of Tahuata (Santa Christina), it is positively affirmed by Bennett that none of the valleys contain "any morais or other buildings devoted to religious purposes, nor any public idols";⁹⁸⁸ and by morais he probably means stepped pyramids like those of Tahiti and Tonga. However, in the valley of Taipii (Typee), in Nukahiva, a megalithic monument, built in terraces, was seen by Melville in 1842. He describes it as follows:

"One day in returning from this spring by a circuitous path, I came upon a scene which reminded me of Stonehenge and the architectural labours of the Druids. At the base of one of the mountains, and surrounded on all sides by dense groves, a series of vast terraces of stone rises, step by step, for a considerable distance up the hillside. These terraces cannot be less than one hundred yards in length and twenty in width. Their magnitude, however, is less striking than the immense size of the blocks composing them. Some of the stones, of an oblong shape, are from ten to fifteen feet in length, and five or six feet thick. Their sides are quite smooth, but though square, and of pretty regular formation, they bear no mark of the chisel. They are laid together without cement, and here and there show gaps between. The topmost terrace and the lower one are somewhat peculiar in their construction. They have both a quadrangular depression in the centre, leaving the rest of the terrace elevated several feet above it. In the intervals of the stones immense trees have taken root, and their broad boughs, stretching far over and interlacing together, support a canopy almost impenetrable to the sun. Overgrowing the greater part of them, and climbing from one to another, is a wilderness of vines, in whose sinewy embrace many of the stones lie half-hidden, while in some places a thick growth of bushes entirely covers them. There is a wild pathway which obliquely crosses two of these terraces, and so profound is the shade, so dense the vegetation, that a stranger to the place might pass along it without being aware of their existence.

"These structures bear every indication of a very high antiquity, and Kory-Kory, who was my authority in all matters of scientific research, gave me to understand that they were coeval with the creation of the world; that the great gods themselves were the builders; and that they would endure until time shall be no more. Kory-Kory's prompt explanation, and his attributing the work to a divine origin, at once convinced me that neither he nor the rest of his countrymen knew anything about them."⁹⁸⁹ Melville was accordingly disposed to attribute the erection of these remarkable terraces to an extinct and forgotten race.⁹⁹⁰ The hypothesis is all the more probable because the monument appears to have been entirely abandoned and unused by the natives during the time when they have been known to Europeans. But it is doubtful whether the edifice was a pyramid; all that Melville's somewhat vague description implies is that it consisted of a series of terraces built one above the other on the hillside.

According to some accounts the remains of the dead, instead of being deposited in sheds or huts erected on stone platforms, were buried in the platforms themselves. Thus, according to William Crook, the first missionary to the Marquesans, "they have a morai in each district, where the dead are buried beneath a pavement of large stones."⁹⁹¹ Similarly, in Nukahiva two or three large quadrangular platforms (pi-pis), heavily flagged, enclosed with regular stone walls and almost hidden by the interlacing branches of enormous trees, were pointed out as burial-places to Melville, and he was told that the bodies "were deposited in rude vaults beneath the flagging, and were suffered to remain there without being disinterred. Although nothing could be more strange and gloomy than the aspect of these places, where the lofty trees threw their dark shadows over rude blocks of stone, a stranger looking at them would have discerned none of the ordinary evidences of a place of sepulture."⁹⁹² To the same effect, perhaps, Porter observes that, "when the flesh is mouldered from the bones, they are, as I have been informed, carefully cleansed: some are kept for relics, and some are deposited in the morais."⁹⁹³ Again, Krusenstern says that twelve months after the death "the corpse is broken into pieces, and the bones are packed in a small box made of the wood of the bread-fruit tree, and carried to the morai or burial place, where no woman is allowed to approach under pain of death."⁹⁹⁴ However, these statements do not necessarily imply that the bones were buried under the stones of the platform at the morai.

But whether deposited on biers or buried under the pavement, the remains of the dead were liable to be carried off in time of war by foes, who regarded such an exploit as a great deed of heroism. Hence when an invasion of the enemy in force was expected, the custom was to remove the bodies from the morai and bury them elsewhere.⁹⁹⁵ The heads of enemies killed in battle were invariably kept and hung up as trophies of victory in the house of the conqueror. They seem to have been smoked in order to preserve them better.⁹⁹⁶ It is said that they were used as cups to drink kava out of.⁹⁹⁷

After ten months or a year the obsequies were concluded by another funeral feast, which might last from eight to thirty days according to the rank of the deceased and the opulence of his family. At the same time offerings of food were presented afresh at the tomb, and the decorations were renewed, consisting of branches and leaves and strips of white bark-cloth, which waved like flags at the end of little white wands. At these anniversary feasts, to which, if the deceased was a man of quality, only chiefs were in many cases admitted, great quantities of pigs were consumed.⁹⁹⁸ The intention of the feast is said to have been to thank the gods for having permitted the dead person to arrive safely in the other world.⁹⁹⁹

§ 9. Fate of the Soul after Death

The souls of the dead were supposed to depart either to an upper or to a lower world, either to heaven or to a subterranean region called Havaiki. The particular destination of a soul after death was determined, not by moral considerations, not by the virtue or vice of the deceased, but by the rank he had occupied in this life: people of quality went to the upper world, and common people went to the lower, to Havaiki.¹⁰⁰⁰ According to a more precise account, heaven was inhabited by deities of the highest order, by women who had died in childbed, by warriors who had fallen on the field of battle, by suicides, and especially by the aristocratic class of the chiefs. This celestial region was supposed to be a happy land, abounding in bread-fruit paste (popoi), pork, and fish, and offering the companionship of the most beautiful women imaginable. There the bread-fruit trees dropped their ripe fruit every moment to the ground, and the supply of coco-nuts and bananas never failed. There the souls reposed on mats much finer than those of Nukahiva; and every day they bathed in rivers of coco-nut oil. In that happy land there were plenty of plumes and feathers, and boars'-tusks, and sperm-whale teeth far better than even white men can boast of. The nether world, on the other hand, was peopled with deities of the second class and by ordinary human beings, who had no pretensions to gentility. But it was not a place of misery much less of punishment or torture; on the contrary, we are told that both the upper and the lower regions were happier than the earth which the living inhabit.¹⁰⁰¹ The approach to the lower world, curiously enough, was by sea. The soul sailed away in a coffin shaped like a canoe (pahaa). When it came near the channel which divides the island Tahuata from the island Hivaoa, it was met by two deities or two opposing influences, one of which tried to push the soul into a narrow strait between Tahuata and a certain rock in the sea, while the other deity or influence endeavoured to contrive that the soul should keep the broad channel between the rock and Hivaoa. The souls that were thrust into the narrow strait were killed; whereas such as kept the open channel were conducted safe by a merciful god to their destination.¹⁰⁰²

Sometimes the land of the dead was identified with a happy island or islands called Tiburones lying somewhere in the ocean to the west of Nukahiva. Not uncommonly natives of the Marquesas sailed away in great double canoes to seek and find these happy isles, but were never heard of again. On one occasion, for example, forty men in the island of Ua-pu, who had revolted against their chief and been defeated, embarked secretly by night and put to sea, hoping to discover the Fortunate Islands, where they would be beyond the reach of their offended lord, and where they might pass the remainder of their days in liberty and bliss. What became of them is unknown, for they were seen and heard of no more in their native island.¹⁰⁰³

But even the souls that went to heaven were supposed to stand in need of a canoe in order to reach the place of bliss. On this point Porter writes: "I endeavoured to ascertain whether they had an idea of a future state of rewards and punishments, and the nature of their heaven. As respects the latter article, they believed it to be an island, somewhere in the sky, abounding with everything desirable; that those killed in war and carried off by their friends, go there, provided they are furnished with a canoe and provisions; but that those who are carried off by the enemy, never reach it, unless a sufficient number of the enemy can be obtained to paddle his canoe there. For this reason they were so anxious to procure a crew for their priest, who was killed and carried off by the Happahs. They have neither rewards nor punishments in this world, and I could not learn that they expected any in the next."¹⁰⁰⁴

In the valley of Taipii (Typee), in the island of Nukahiva, Captain Porter visited "the chief place of religious ceremony." It was a platform of the usual sort situated in a fine grove at the foot of a steep mountain. On the platform was an idol of hard stone, rudely representing a deity in human shape of about life size and in a squatting posture. Arranged on either side of this idol, as well as in front and rear, were several other images of about the same size and of the same model, but better carved out of bread-fruit wood. The place was decorated with streamers of white cloth. A few paces from the grave were four fine war canoes, furnished with outriggers, and decorated with human hair, coral shells, and many white streamers. In the stern of each canoe was the effigy of a man with a paddle, steering, in full dress, decked with plumes, ear-rings, and all the usual ornaments. On enquiring of the natives, Captain Porter was informed that the dignified effigy seated in the stern of the most splendid canoe represented a priest who had been killed not long before by their enemies the Happahs. In the bottom of the priest's canoe Captain Porter found the putrefying bodies of two Taipiis (Typees) whom he and his men had recently killed in battle; and lying about the canoe he saw many other human carcasses, with the flesh still on them. The other canoes, he was told, belonged to different warriors who had been killed or had died not long since. "I asked them," continues Captain Porter, "why they had placed their effigies in the canoes, and also why they put the bodies of the dead Typees in that of the priest? They told me (as Wilson interpreted) that they were going to heaven, and that it was impossible to get there without canoes. The canoe of the priest being large, he was unable to manage it himself, nor was it right that he should, he being now a god. They had, therefore, placed in it the bodies of the Happas and Typees, which had been killed since his death, to paddle him to the place of his destination; but he had not been able yet to start, for the want of a full crew, as it would require ten to paddle her, and as yet they had only procured eight. They told me also that the taboo, laid in consequence of his death, would continue until he had started on his voyage, which he would not be able to do until they had killed two more of their enemies, and by this means completed the crew. I inquired if he took any sea stock with him. They told me he did, and pointing to some red hogs in an enclosure, said that they were intended for him, as well as a quantity of bread-fruit, coco-nuts, etc., which would be collected from the trees in the grove. I inquired if he had far to go; they replied, no: and pointing to a small square stone enclosure, informed me that was their heaven, that he was to go there. This place was tabooed, they told me, for every one except their priests."¹⁰⁰⁵

But it was deemed necessary to provide a dead priest or chief with human victims for other purposes than to paddle his canoe to heaven. When a great chief died, two commoners were sometimes sacrificed for the purpose of escorting him to the abode of bliss; one of them carried the chief's girdle, and the other bore the head of the pig that had been slaughtered for the funeral feast. The head was intended as a present to the warden of the infernal regions, who, if he did not get this perquisite, would revile and stone the ghost, and shut the door in his face.¹⁰⁰⁶ The number of human victims sacrificed at the death of a priest varied with the respect and fear which he had inspired in his lifetime;¹⁰⁰⁷ a common number seems to have been three.¹⁰⁰⁸

The runaway English sailor, Roberts, who had long resided in the islands, assured the Russian explorer Lisiansky "that, on the death of a priest, three men must be sacrificed; two of whom are hung up in the burying-ground, while the third is cut to pieces, and eaten by visitors; all but the head, which is placed upon one of the idols. When the flesh of the first two are wasted away, the bones that remain are burnt. The custom of the country requires, that the men destined for sacrifice should belong to some neighbouring nation, and accordingly they are generally stolen. This occasions a war of six, and sometimes of twelve, months: its duration, however, depends upon the nearest relation of the deceased priest; who, as soon as he is acquainted with his death, retires to a place of taboo; and till he chooses to come out, the blood of the two parties does not cease to flow. During his retirement, he is furnished with everything he may require, human flesh not excepted."¹⁰⁰⁹

A curious mode of preparing a dead man to appear to advantage before the gods in the other world was to flay his corpse. A Catholic missionary tells us that when a dead body began to swell up, in consequence of internal putrefaction, it was customary to flay it and to preserve the skin as a precious relic in the family treasury, where the eye of a profane stranger could never fall on it.¹⁰¹⁰ The reason for observing the custom is not mentioned by this missionary, but it is explained by another missionary, Father Amable. It happened that the king or head chief of the island of Tahuata died, and that his body was brought to the house of the queen on the bay where Father Amable resided. For thirty days she kept the corpse in the house and occupied herself with skinning it with her fingers. Questioned by the missionary as to her reasons for this strange procedure, she answered that her husband's body must be without spot or stain, in order that the great goddess Upu might give him leave to dwell in her land and to bathe in her lake. For this deity rules over a sort of submarine Eden, planted with all sorts of excellent fruits and beautified by the calm waters of an azure lake. The natives of Tahuata believe that the souls of all who die in the archipelago assemble on the top of a high mountain called Kiukiu. When a great multitude of souls is there gathered together, the sea opens and the souls fall plump down into the paradise of the goddess Upu. However, not all of them are permitted to enter the happy land and to enjoy the pleasures which it offers. Only such are admitted as have owned in their lifetime many servants and many pigs and have not been wicked. Further, none may enter in who bear on their body any marks of tattooing.¹⁰¹¹ Hence the reason for flaying dead bodies seems to have been to efface, by removing the skin, the tattooed marks which would have acted as a fatal bar to the entrance of the ghost into paradise. As to the souls of slaves and the poor, in the opinion of the natives of Tahuata they go to a gloomy land, which is never illumined by the sun, and where there is nothing but muddy water to drink.¹⁰¹² Nevertheless the people would seem to have believed that the souls of the dead lingered for a time beside their mouldering bodies before they took their departure for the far country. In this belief they sacrificed to them pigs, some baked, and some alive. The baked pigs they put in a hollow log and hung from the roof of the hut, and they said that a god named Mapuhanui, who in the beginning had bestowed pigs on men, used to come and feast on the carcasses in company with the ghost. But when they offered live pigs, they tethered the animals to the hut in which the dead body lay, and they fed them till the flesh dropped from the skeleton; after that they allowed the pigs to die of hunger.¹⁰¹³ Perhaps, like some other peoples, they imagined that the ghost hovered about his remains so long as the flesh adhered to the bones, but that when even that faint semblance of life had vanished he went away and had no further occasion for pigs, whether alive or dead.

However, the souls of the dead were not supposed to be permanently confined to the other world. After a long sojourn in it, all alike, whatever the region they inhabited in their disembodied state, could return to earth and be born again.¹⁰¹⁴ Indeed, according to the natives of Nukahiva, the interval between death and reincarnation was not unduly long; for "every one here is persuaded, that the soul of a grandfather is transmitted by Nature into the body of his grandchildren; and that, if an unfruitful wife were to place herself under the corpse of her deceased grandfather, she would be sure to become pregnant."¹⁰¹⁵ Occasionally the soul of a dead person might even inhabit the body of an animal. Once when a whale was stranded on one of the islands, a priestess declared that it was the soul of a certain priest, which would wander until eight human victims were sacrificed to the gods. In vain her son would have substituted turtles for human beings; the people would not hear of it; the prescribed victims were captured from a neighbouring tribe and put to death in order to lay the ghost of the whale, or rather of the priest who had animated the whale's body.¹⁰¹⁶

But the souls of the dead were also believed to return from the spirit land for other purposes than to be born again in the flesh. They might come as ghosts to haunt and torment the living, and as such they were greatly dreaded by the people.¹⁰¹⁷ The first watch of the night was the hour when they were supposed especially to come on errands of mischief.¹⁰¹⁸ Particularly dreaded were the ghosts of high priests and great chiefs, who retained in their spiritual form the passions and the rancours which they had nursed in life, and who returned in ghostly shape to earth to meddle with the affairs of the living, and to punish even trivial offences. To guard against these dangerous intrusions, the intervention of a priest or priestess was deemed indispensable; it was his or her business to counteract a spell cast on a family, or to heal a sickness inflicted on an individual by one of these ghostly vagrants.¹⁰¹⁹ Such was the fear of wandering ghosts that no Marquesan would dare to stir a step abroad at night without the light of a torch; for well he knew that evil spirits lurked beside the path to knock down and throttle any rash wayfarer who should dare to leave his footsteps unillumined.¹⁰²⁰ Indeed, we are told that, of all beliefs in the minds of the natives, the belief in ghosts was the most deeply rooted. It is impossible to express the dread which they felt of spectres and apparitions; nobody was exempt from it. But it was only at night that these phantoms were to be feared. Though they remained invisible, they revealed themselves to the terror-stricken wanderer by sound and touch; the least noise heard in the darkness disclosed their presence; the least contact with them was a sentence of death, sudden or slow, but sure. Hence, if a man was obliged to go out after sunset, he would always take somebody with him to bear him company, even if he had to wake a comrade for the purpose. Among the women the fear of ghosts was yet greater, many of them would not stir abroad on a moonless night even in company. In passing by a burial-ground or a solitary tomb, people used to throw food towards it for the purpose of appeasing the ghost, who otherwise would have attacked them.¹⁰²¹

This deep-seated fear of the dead has survived the conversion, real or nominal, of the Marquesans to Christianity. No native would even now venture into a cave where the remains of the dead have been deposited, not though the greatest treasures were to be found there, for such spots are believed to be constantly haunted by the ghosts of the departed. Nobody, it is said, would live in a house in which somebody has died; every such dwelling is immediately burnt down. Hence, when a person is grievously sick, a little primitive hut is erected beside the house, and he is carried out to die in it, and when he is dead, the hut is in like manner destroyed with fire.¹⁰²² A woman will sometimes commit suicide in order that her ghost may haunt and torment her unfaithful husband.¹⁰²³

On the other hand, ghosts in the olden time had also their utility, for they could be summoned up by a priest or priestess to give information on various subjects, such as the issue of an illness. On these occasions the wizard would hold a conversation with the spirit, whose voice could be heard by the listeners, though his or her shape, as usual, was invisible in the darkness. Sceptics thought that such communications were made by means of ventriloquism, and indeed a priestess, who had professed to evoke the soul of a dead chieftainess, solemnly maintained that she could make the voice of anybody, whether dead or alive, to speak from her stomach.¹⁰²⁴

In such beliefs and customs are contained as in germ the whole theory and practice of the worship of the dead.

Note. – We possess no thorough account of the native Marquesan society and religion as these existed before they were transformed by European influence. Some of the writers who have described the islanders and their customs spent only a few days or at most a few weeks among them. Captain Cook was at the Marquesas only five days, from the 6th to the 11th of April 1774.¹⁰²⁵ The French explorer Marchand spent eight days in the islands from the 13th to the 21st of June 1791.¹⁰²⁶ The Russian explorers Krusenstern and Lisiansky were with their two ships, the Nadeshda and Neva, at Nukahiva for ten days, from the 7th to the 17th of May 1804; along with them was the naturalist Langsdorff, who wrote an independent account of the voyage.¹⁰²⁷ But though their stay was short, they had the advantage of meeting with two Europeans, an Englishman named E. Roberts, and a Frenchman named Jean (or Joseph) Baptiste Cabri, who had lived long in the islands and spoke the native language. These men acted as interpreters to the Russians and supplied them with most of the information which they give in their books concerning the customs and beliefs of the Marquesans. Roberts told them that he had been seven years in Nukahiva and two years previously in Santa Christina (Tau-ata); that he had been put ashore on the latter island out of an English merchant ship, the crew of which had mutinied against their captain and could not prevail upon him to join their party; and that in Nukahiva he had lately married a relation of the king's, by which he acquired great consideration, so that it would be easy for him to be of assistance to them. At the same time he earnestly warned them against the Frenchman, who had also resided for some years in Nukahiva, but whose character he painted in very dark colours. The two Russian captains, Krusenstern and Lisiansky, accordingly put their trust in Roberts and drew most of their information concerning the natives from him. On the other hand their naturalist, Langsdorff, made most use of the Frenchman. He admitted, indeed, that the Englishman was a man of better character, greater natural intelligence, and much higher education; but on the other hand he tells us that the Frenchman had been longer in the island and possessed a more thorough mastery of the language and a greater intimacy with the natives, among whom he had lived as a savage among savages so long that he had almost forgotten his own native tongue. But Langsdorff took care to question both these men and only accepted as true statements in which they agreed with each other, and to this agreement he naturally attached the greater weight because his two informants were bitterly hostile to each other and therefore were unlikely to unite in deceiving him.¹⁰²⁸ On the whole, then, the account which Langsdorff gives of Marquesan society and religion is perhaps more trustworthy as well as fuller than that of his two compatriots and companions, Krusenstern and Lisiansky.

Captain David Porter of the United States Navy was with his ship the Essex at Nukahiva from October 24th till December 9th, 1813.¹⁰²⁹ A great part of his time was spent on shore and in close contact with the natives, and though he did not learn the language, he was able to employ as an interpreter an Englishman named Wilson, who had lived for many years in the islands, spoke the language of the natives with the same facility as his own, and had become a Marquesan in every respect except in colour. He proved indispensable to the American as an organ of communication with the people; and much of the information which Porter gives concerning the customs of the Marquesans was derived by him from this man.¹⁰³⁰

The American naval chaplain, the Rev. C. S. Stewart, paid about a fortnight's visit to Nukahiva, from July 27th to August 13th, 1829, while his ship, the Vincennes, was anchored at the island. But he received much information from the Rev. W. P. Crook, who spent nearly two years (1797 and 1798) in the Marquesas, having been the first missionary landed in the islands by the missionary ship Duff. During his residence in the islands Mr. Crook kept a journal, which he allowed Mr. Stewart to consult. The contents of the journal corroborated Mr. Stewart's own observations as to the inhabitants, and the account which he gives of the religion of the islanders is based mainly on the information derived from Mr. Crook¹⁰³¹ and is therefore valuable; for at the time when Mr. Crook landed in the Marquesas the customs and beliefs of the islanders were still practically unaffected by contact with Europeans.

The surgeon F. D. Bennett, on a whaling voyage spent a few days in Santa Christina (Tau-ata), from February 28th to March 4th, 1835; and his descriptions of what he saw are good so far as they go; but naturally he could collect but little accurate information as to the habits and ideas of the people in so short a time.¹⁰³²

One of the early Catholic missionaries to the Marquesas, Father Mathias G – , spent two years in the islands and has given us, in a series of letters, an account of the native customs and beliefs, which, though far from complete or systematic, is based on personal observation and is among the best that we possess.¹⁰³³

Hermann Melville lived among the Taipiis (Typees) in Nukahiva for more than four months,¹⁰³⁴ and wrote a lively narrative of his experiences. His personal observations are valuable, but as he did not master the native language, he was not able to throw much light on the inner life of the people, and in particular on their religious ideas.

On the 1st of May, 1842, the Marquesas Islands were taken possession of for France by the French Admiral, Du Petit-Thouars;¹⁰³⁵ and next year, to satisfy the interest of the French public in their new possession, a comprehensive work on the islands and their inhabitants was published by MM. Vincendon-Dumoulin et C. Desgraz.¹⁰³⁶ The authors had visited the islands with the expedition of the French navigator, J. Dumont d'Urville, in his ships the Astrolabe and the Zélée. But as the expedition stayed only about a week at Nukahiva, from August 26th to September 3rd, 1838,¹⁰³⁷ the writers had little opportunity of making personal observations. Their work is mainly a careful compilation from earlier sources, and as such it is a useful and trustworthy summary of what was known about the archipelago and its inhabitants down to the date of publication.

Max Radiguet, one of the members of the expedition to the Marquesas under Admiral Du Petit-Thouars, passed a considerable time in the islands and wrote a graphic account of his experiences, which contains some valuable information as to the natives, their customs, religion, and mythology.¹⁰³⁸ In the part which concerns the mythology he was assisted by an officer of artillery, M. Rohr, who had lived for several years in Nukahiva and was familiar with the language and customs of the people.¹⁰³⁹

In 1877 a good general account of the archipelago and its inhabitants was published at Paris. The author was a naval lieutenant, P. E. Eyriaud des Vergnes, who having lived in the islands in the official capacity of Resident for about six years (from 1868 to 1874) had ample time and opportunity for obtaining accurate information on the subject.¹⁰⁴⁰ His work, though somewhat slight, is valuable so far as it goes; but it does not tell us much about the native religion, which in his time had probably lost a good deal of its original character through the influence of the missionaries and of civilisation.¹⁰⁴¹

Some years later, in 1881 and 1882, a French naval doctor, Clavel by name, passed six months in the Marquesas. During his stay he made personal observations and collected information on the natives. These he subsequently published in a little work, which contains much of value;¹⁰⁴² but when he wrote almost all the natives had been nominally converted to Christianity and their ancient religion was practically extinct.¹⁰⁴³

Towards the end of the nineteenth century the German traveller Arthur Baessler paid a short visit to the Marquesas. In his book of travel in the South Sea he has given us descriptions of the islands and the people as he saw them, including some account of the scanty remains of their stone monuments and images.¹⁰⁴⁴