Organization:Anini marae

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Short description: Marae in Huahine, French Polynesia


Marae Anini, located at Tiva Point on the southern tip of Huahine Iti within the district of Parea, was among the most significant ceremonial sites in the Leeward Islands. It was consecrated to the veneration of two principal tutelary deities: 'Oro, the god of war, and Hiro, the god associated with thievery.

Description and history

Anini is situated within fifty yards inland from the shoreline. Its ahu, a rectangular platform constructed from volcanic stones or coral slabs is oriented toward the shoreline. The site was surveyed and described by ethnologist Kenneth Emory in the 1920s and was later restored in 1969 under the direction of Professor Yosihiko Sinoto. It is currently maintained on a regular basis, reflecting its enduring cultural and historical significance within French Polynesia.[1][2]

Long before its modern restoration and continued preservation, Marae Anini had already drawn the attention of early European visitors. In late December 1821, during their missionary journey through the Society Islands, Daniel Tyerman and George Bennet, accompanied by William Ellis and Queen Teri'itaria II, visited the sacred site. Located approximately one mile from the end of the Bay of Avea, Marae Anini was long regarded as one of the principal marae of Huahine. Prior to reaching the sacred grounds, the missionaries engaged in conversation with Hiro, an elderly man identified as the last officiating priest of 'Oro at the site. His physical stature in youth was reportedly exceptional, and his facial tattooing was noted as particularly rare among the local population, diverging from broader Polynesian and indigenous practices of facial ornamentation. His appearance was further distinguished by a singular lock of hair retained at the back of his otherwise closely cropped head. The priest's biography included a significant episode of sudden blindness, which he interpreted as divine retribution for violating the Sabbath, a practice newly instituted under Christian influence. This event catalyzed a profound personal transformation, leading to his renunciation of idolatry and subsequent adoption of Christianity. His conversion was regarded as sincere and enduring, with his conduct aligning with his professed beliefs.[3][1][2]

Upon learning of the missionaries' intention to visit the marae, the priest elected to accompany them, navigating the terrain with the assistance of a walking stick. They soon arrived at the sacred complex, a substantial structure measuring 146 feet in length and 18 feet in width, which remained largely intact apart from a few displaced stones. The site was constructed from large coral-rock slabs set vertically into the ground, forming an enclosure filled with earth. A second, smaller enclosure had been built atop the first in a similar fashion, bordered by a four-foot-wide platform. Within this upper section lay the remains of numerous sacrificial victims, both human and animal, offered to the deity once venerated there. One of the coral slabs measured an impressive nine by ten feet, indicating the considerable effort required to extract, transport, and erect such stones. Behind the main structure, at the center of the rear wall, stood Te fare no 'Oro, or the house of 'Oro, a modest building measuring eight by six feet. Nearby, a flat stone approximately twelve to fourteen inches square marked the spot where the priest had once stood to perform prayers and rituals. Just behind this lay another stone, broad and elevated, which served as his seat during periods of rest or when ceremonial duties necessitated a seated posture.[3][1][4][2]

Without fully considering the implications, the visitors asked the elderly priest to demonstrate how he had once conducted prayers and delivered oracles to the god 'Oro. Though visibly hesitant, he agreed and stepped onto the site where he had previously performed these rites, a place now regarded with deep aversion. As he prepared to recite one of the former invocations, he appeared overwhelmed by a sense of spiritual dread, as if confronting the very forces he had renounced. Suddenly seized by fear and trembling violently, he leapt from the spot, exclaiming with urgency that he could not proceed, insisting that to do so would bring about his immediate death. Deeply disturbed, he fled the area, fearing divine retribution. The observers were profoundly moved by the incident and regretted having unintentionally subjected him to such distress, while also expressing admiration for the sincerity of his convictions.[3][1]

At the far end of this extensive structure stood a smaller marae, measuring twelve feet in length and seven in width. According to local accounts, it had been constructed specifically for the ritual of elevating an individual of lower social status into the royal lineage. The ceremonies associated with this event were of such a disturbing nature that even the harshest terms in the language would fail to convey their full severity. Upon the construction of the house of 'Oro, multiple human sacrifices were performed, with each supporting pillar symbolically embedded into the body of a victim, as if the posts had been staked through them into the earth. According to the recollections of the elder priest, fourteen major ceremonial occasions involving human sacrifice had taken place within living memory. When the altars were torn down and the idols destroyed, the image of 'Oro, once a central and terrifying presence at the site, was also demanded by those leading the spiritual transformation of the island. The former priest, unwilling to surrender his religious tradition, concealed the idol, a rough wooden log, in a cave among the rocks, hoping to preserve it. However, Hauti'a, a prominent figure in the Christian movement, insisted that it be recovered and publicly burned, arguing that such a symbol of past human sacrifice could not remain, lest it encourage a return to idolatry among the newly converted. The image was eventually brought forth and burned in front of the very people who had once worshipped it. Despite witnessing this act without consequence, the priest continued to reject Christianity until the moment of his sudden blindness, which marked a profound change in his beliefs. In addition, one of the largest stones from the ruined marae was moved to Fare to serve as a grave marker for the young heir to the island's monarchy, the son of Mahine. Near the marae, two basalt stones—one standing and one lying flat—are all that remain of a much older sacred structure. Their origins are unknown, but they were once revered by priests and worshippers who offered prayers to these silent stones.[3][5][2]

[ ⚑ ] 16°49′5″S 150°58′52″W / 16.81806°S 150.98111°W / -16.81806; -150.98111

References

Citations

  1. ↑ 1.0 1.1 1.2 1.3 Emory 1933, pp. 143–145.
  2. ↑ 2.0 2.1 2.2 2.3 "Anini marae, Parea". 28 October 2025. https://www.tahitiheritage.pf/marae-anini-maeva/. 
  3. ↑ 3.0 3.1 3.2 3.3 Tyerman & Bennet 1832a, pp. 175–179.
  4. ↑ Oliver 1974, p. 184.
  5. ↑ Oliver 1974, p. 92.

Sources

  • Emory, Kenneth Pike (1933). Stone remains in the Society Islands. Honolulu: Bernice P. Bishop Museum. 
  • Saura, Bruno (2005) (in fr,ty). Huahine aux temps anciens. Cahiers du patrimoine. 8. Papeete: Service de la Culture et du Patrimoine de la Polynésie française. ISBN 978-2-9124-0902-7. OCLC 493919438. 




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