Graves

The ordinary graves seen in the marae inclosures are rectangular spaces about 6 feet long by 3 feet wide, defined by small coral blocks of karaea from 6 to 9 inches high set on edge after the manner of curbstones. The inclosure is covered with a layer of coral gravel. (See fig. 42, a.)

The large graves are made of rectangular cut slabs of limestone set in the ground on edge to form a rectangular inclosure on the same plan as the small graves. They range in length from about 8 to 22 feet and in width from 5 to 6 feet. On most graves a tall slab is stuck upright at one end like a marae pillar. A grave in the Pukanui marae and one near the Rakahanga marae illustrate the type. (See fig. 42, b, c.)

A graveyard at Moana-toto on Motukohiti is said to be a burial marae. One end, 48 feet long, is defined by curbstones of coral slabs. A curbed line 51 feet long is at right angles to one end of the first line, and a shorter curbed line meets the other end. The other parts of the boundaries can not be distinguished. No pillars or breaks are associated with the curbed lines. The graves are at the undefined end of the inclosure. One grave, 18 feet 9 inches in length and 5 feet 11 inches in width, has a broken pillar at one end. Another grave has an impressive head pillar and a flanged slab. (See fig. 43.)

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The largest grave seen in Tongareva is at Tinimanu. It is 22 feet long and 6 feet wide. The sides at the foot are 2 feet 11 inches high. Each side is composed of seven slabs. The head pillar is 5 feet 4 inches high. The foot is composed of two slabs, one of which has a well-cut square knob on its outer top corner. (See fig. 43, c.)

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The question arises as to whether these graves conform to an ancient pattern or have been influenced by the culture introduced by Christian missionaries. The technique of forming an inclosure by setting slabs vertically on edge is undoubtedly ancient and has followed the principle observed in the small inclosures made with low coral slabs of the curbstone type. Dead bodies were originally exposed on the maraes in such small inclosures and were finally covered over with coral gravel. The system of disposal was thus not by digging a pit in which to conceal the remains, but by placing the remains on the surface and covering them over with coral gravel. To prevent the dispersal of the covering, coral slabs were set on edge to inclose the body in much the same way as they were used to define the boundaries of a house to keep the floor gravel within bounds. For the burial of important persons the small coral slabs gave place to larger limestone slabs. The disintegrating skulls and bones were evidently collected and placed in smaller receptacles, such as that seen on the Rauhara marae (p. 165), where two skulls with bones were deposited in an inclosure averaging 5 feet by 3 feet 8 inches. The larger graves that reach a length as great as 22 feet were used as family tombs in which successive burials took place in different parts and at succeeding levels. The bones seen in the tombs were covered by a thin layer of gravel and some were freely exposed. In no grave did the height of the coral gravel within the inclosure reach the top of the walls.

The Tongarevans themselves held that the form of grave inclosure was of ancient pattern. That some of the graves near the Rakahanga marae are of premissionary date is evidenced by the fact that Lamont (15, p. 112) alludes to them:

Through the open spaces I could observe several more stones of the same kind, some lying horizontally supported by others, not unlike the cromlechs or Druid temples of Ireland, but more regular in form, and evidently intended for tombs.

Lamont's details are not always correct, as he allowed his imagination to supplement his memory. I take it that the stones “lying horizontally” are the long slabs set on edge to form the sides of the inclosure and that “supported by others” refers to the stones set on end to form head pillars. In none of the graves at Rakahanga or other parts are there any slabs laid flat horizontally upon supporting stones in the form of a cromlech. Lamont's use of the word “supported” is therefore as incorrect as his use of “enclircled” to describe the pillars set at intervals on the four boundaries of a rectangular inclosure. Lamont (15, p. 235) also states that in the center of the Te Pukan marae (Punaruku) were several tombs of great chiefs, including Mahuta. He remarks: “The large stones forming these structures would page 185 not have made contemptible monuments for some of our own illustrious dead.” The pattern of the rectangular walled grave formed of limestone slabs may thus be accepted as ancient. The erection of a pillar at one end I regard as being derived not from the introduced idea of a European headstone, but from the native culture, which embellished its marae inclosure with limestone pillars. Also, there is little doubt that it was the upright pillar that Lamont meant when he said that the stones lying horizontally were supported by others. This use of the plural “others” must be interpreted as applying to the number of graves observed and not to an individual grave. The marae of Rakahanga has undergone little change except that some of the pillars have fallen, so the graves in that locality must be in the same condition as when they were seen by Lamont. Knowing the attitude of the people in regard to the tombs of their dead, it is safe to assert that they were not likely to remove slabs from the tombs at any time, and even less so while pillars that could be utilized for other purposes without causing offence still remained on the adjacent marae.

The acceptance of Christianity removed the awe and reverence with which the former religious structures were regarded. All religions have derived elements from the previous religions which they displaced. In Tongareva the stone material of the marae was utilized in the construction of churches. The burial function associated with the marae was continued by the churchyards which were formed beside the new church. The concentration of the population into the village around the church led also to the need for more graves on the one site. Instead of preparing new material from the limestone strata the pillars from the now functionless maraes were used with impunity to erect new graves. Some of these were formed in the old pattern and it is probable that some of the larger graves were made of the slabs available from the marae. The metal implements of the new culture, however, brought about earth burial in pits. Because of the lack of timber for making coffins the pits were lined with limestone slabs from the marae, the body was placed within, another slab was laid flat above as a cover, and the earth was heaped upon it. The body thus rested in a stone coffin, or true cromlech, which was buried, however, below the earth surface. I was assured that many of the large pillars that belonged to the Punaruku marae at Te Puka were so used. It is recorded as a guide for any expedition which might, in the years to come, conduct excavations on the site of this ancient marae and find true cromlechs with human bones that this form of interment was directly due to the influence of Western culture, which introduced metal tools, grave digging, and coffins for the dead.