Sir George Grey N.Z. Maori MS. 89

He Pukapuka whakaatu Korero Kia te Kuini Korero papai, Korero Kikino me nga Ingoa hokii O Te Kawana O Niu Tireni Wiremu Maihi Te Rangikaheke

Mo Te Tainga Moko

Ko te uhi i whaka koia a raro o te ake kia ko koi, hei tuhituhi, ara, hei whakairoiro.

Ko te whaka iroiro te timatanga o te tanga Moko. Muri atu, ka tango te tohunga ki te uhi, ka tango anoke hoki ki te patu.

Ka tahi ka taia, ko te uhi tapahi te uhi. Matamua, kaore i whaka taratara te mata. Erangi, he uhi mata nui, he uhi mataroa, a mo te taenga ki nga pikonga, ka tango ki tu uhi mata iti, hei whaka tu i nga pikonga i nga karu,

Ko te tainga matamua, he whakarara, he tapatapahi hoki i te peha, i te kiko o te tupapaku kia motu, kia tuwhera ai te awa,

Ka oti te whakarara.

Ka tahi ka tango i te uhi puru, katahi ano te tohunga ka tino tango i te ngarahu me te hungahunga ki te ringa kotahi, Ko te uhi anake ki tetahi ringa, ki te ringa Maui; ki te ringa katau, ko te patu ko te ngarahu, ko te hungahunga ka 3 toru tahi ki te ringa kotahi: ko te uhi pura, he mea whaka taratara te Mata kia mau ai te ngarahu, ko te uhi o muri tenei i te uhi whakarara, i te uhi tapahi;

He uhi mata nui ano. Mo te taenga ki te pukaru, ara ki nga karu, ka tango ano ki te uhi mata iti, kia tika ai te whaka taka i roto i nga piko, kia tika ai hoki te pakati.

Ko Te Ingoa O Nga Moko O Te Kanohi E Taia Mai Nei E Te Tohunga Ko nga poniania mo te matamua. Muri iho, ko nga tapawaha Muri iho ko te kauae Muri iho ko ngangu Muri iho ko nga tiwhana Muri atu ko nga koroaha Muri atu ko nga kokoti Te whakamutunga ko nga whanakenake Heoi ano nga Moko Ko nga poniania Ko waho kei runga ake o nga puta o e te ihu. Ko nga tapawaha He mea tutaki aki ki nga poniania. haere i te taha o nga keke o nga ngutu haere tonu ake hei kauae. ka mutu enei: Ko ngangu Kei te ta tonu o te ihu kei waenga nui tonu. heoi enei. Ko nga tiwhana Kei runga ake o kape o nga karu. Ko nga rewha o nga tiwhana kei runga tonu ake o nga porotaka tanga o ngangu Ko nga titi Kei runga ara, kei waenga o nga tiwhana. Ko nga koroaha (Heoi enei _____ He mea kukume atu i nga kaka o nga tapawaha Ko nga putaringa o nga koroaha. He mea kukume atu i nga kaka o nga koroaha. Heoi enei Paepae Ko nga kokoti He mea kukume atu i nga kaka o ngangu. Ko kokoti He mea kukume atu i nga kaka o nga paepae. Otira no nga kokoti etahi o nga Kaka o nga riparipa, no ngangu etahi kaka. Heoi ano ka mutu enei Ko te hupe kei runga ake o te ngutu runga. Kei raro iho i te ihu. Heoi ano enei Kei nga whakairo o nga papa enei ka tuhituhia nei Ka takoto ano te tupapaku kia taia e te tohunga Ko te whakairoiro ano ki te tuaiahi; ka oti i te tuhituhi ka oti Ka tahi ka tango te tohunga i te patu ki tona ringa matau Ko te uhi ki tona ringa mau ano. Ka pera tia ano me te ritenga i era i nga Moko kua otira te whaki atu i te tuatahi: Otirawa te whakarite, Ko te patu, me te ngarahu, me te hungahunga ki te ringa matau, Ko te uhi anake ki te ringa maui: Ko te uhi matanui ano mo te tuatahi; hei Whakarara Hei tapatapahi. Ka tuwhera te awa ka tahi ka tango ki te uhi wha — kataratara te mata Ko te uhi tera hei puru. I whaka taratara ai te mata kia mau ai te ngarahu i te Mata. He uhi mata nui ano hoki E rangi mo te pakati tanga ka tahi ka tango Tango i te uhi mataiti hei tapatapahi ara, hei whakaaraara Ka oti te whakaaraara, ka tango i te uhi puru ngarahu ko Ko te uhi whakataratara ano te mata Heoi ano ka oti enei Ka tahuri ki nga hopehope Ka whakairoiro tia ka oti — Ka taia ano pera tonu te ahua tanga o te tainga a tonga heoi enei — Ka tahuri ki te tuhituhi i nga puhoro ka oti Kei te ta ano, kei te wahi torotika ko te uhi matanui Kei te taenga ki nga pikonga ka tango ki nga uhi mataiti. No nga uhi whakaaraara mai ano a tae noa ki nga uhi puru o muri me nga uhi pakati mai ana taea noa tia te otinga. Heoi ano enei Ko nga Rape Kei nga puku papa kei te tino kuha Ko nga hopehope Kei waenga o nga Rape kei te rei o te iwi tuaroa. Ko nga puhoro Kei nga tumu kuha kei waho atu o nga Rape. He mea whawhao mai nga pikonga ki roto ki nga rito o nga Rape, ka tahi ka haere atu ki waho o nga turi pona Heoi ano enei ka mutu tonu.

Ko Nga Utu Mo Nga Moko Te ritenga o nga utu ki te mea ka hiahia te tangata ki a taia ana Moko, ona Rape ranei Ka ata whakaritea e ia etahi utu mo te tohunga, kia takoto, rite rawa. Ka tahi ka haere ki te tiki atu i te tohunga kia haere mai ki te ta i a ia, Ka oti te ta ka Hoatu nga taonga hei Utu mo te mahi o taua tohunga nei, He nui ano nga utu Ko nga utu enei He kuru pounamu, he hei tiki, he Kakahu kaitaka, he patu paraoa patu meremere ranei, he Hoeroa ranei he maipi ranei, he Paiaka he pouwhenua he tokotoko. Heoi enei

Utu Tainga O Nga Wahine Ka hiahia nga tamariki wahine kia taia e ratou ngutu, kauae ranei ka mea atu ki o ratou matua tane Matua wahine ki nga tungaane hoki E hiahia ana matou kia taia. O matou ngutu kauae hoki Ana ka whakaemia he toroa, he huia Ka rupeke enei: Ka whakaemia hoki nga kai papai ki enei Ko nga kai enei he manu he kiwi, he kakapo, he kiore, he ika, he aruhe, he aha He aha, ka enei Ka tikina te tohunga ka tae mai Ka tahi ka taia te tini Tapairu nei e taua tohunga nei Ka oti, ka maranga ki runga Ka pohoitia nga kopu toroa ki nga taringa, ka tiairia ki te raukura nga matenga, ka whakakahutia ki nga kaitaka, rite rawa Ka haere ki te kai; Katahi ka whiua nga kai ki te tahua, ka rite. Aha koa nui nga kai ma te tohunga anake, he kai te utu o te tainga i tetini kahurangi raka Me etahi ano o nga taonga e mau ra i ana tupapaku. Heoi ano Ka mutu enei.

Mo Te Tainga Moko

He whakawai te ingoa o tenei karakia. E noho ana E kai tahi ana, Ka titiro atu Ki Rewha i te ihu O Tutetawha, E whakahoki ana. Me he peke ngarara Kati ki a koe. Tukua mai ki ahau Kia whaka ngaoa, Ki te uhi a Uetonga Tariae tuku atu, ki to wahine, Takiri ko rito, Komae, kowhara, kaku koi whanako — Tangata i te whakautu Kia ata whakanakonako Tangata i te whakautu kore; Totoia kia tatahi: Patua i te whaka tangitangi E hiki Tangaroa E hiki Tangaroa E he. Ka tahi Tumai kawa, Ka rua, Tumai kawa. Tikina e koe, ki whiti te kore; Kei reira te hara, ka reira nga pu, Kei reira te mana; Te herenga. I te pu nei, I te weu nei, I te aka nei, I te tamore. Ka whana koe ki hea, Torina tinaku Whanoi te aha E o riro tinaku Whano i te tere o tane Toriro tinaku. Ai hara mai hea, Te kawa ritoro Riinei Hara mai puhipuhi manuka Koi ai te tumutumu patanga Urehe atua Aha ko au. Ko te Rongorere ko te hara tutunga (ko te tangata i haere mai i runga, I haere mai ia o raro) mai o runga o raro 0 te tonga atu o te ra I raro I tona rua i raro e e i. Ka whanake mo te haerenga ake a te ra Ka whanake Pirori e Ka whanake i te ata Pirori e Ka taia Ka taia Pirori e ka taia Uetonga Tama Reneti I te ata tapu nei Pirori e Purakau mai i uta ka tukia E moe rangi ka riro ki te tai karekare He uru Here te po he Waiho nga muhani(?) Waihoki nga tamariki Waiho nga poroaki Waihoki nga wahine Ka haere tena Te Kapua hokaia i runga Raukawa ka whiuwhiu Taku tangi E tangi e whakawai ana Kaore ko au ko Rongo ko Papa He whakaurunga Hoe hi toro he.

Mo nga wahine enei karakia waiata whakamarire whakatangitangi. Takoto ra e Hine Pirori e kia taia o ngutu Pirori e Mo to haerenga atu ki nga whare tapere e ki ana mai Kohea tenei wahine E haere mai nei Pirori e Mo to haeranga atu ki te whare mataro e kakarangatia mai ko hea enei ngutu more e haere mai nei Pirori e. ko hea enei ngutu whero e haere mai nei Pirori e Purakau mai i uta ka tukia E moe rangi ka riro ki te tai honuhonu ka riro ki te tai karekare He uru Here te ipo he.

(He kawa — the name of this karakia) E noho ana e kai tahi ana ka titiro atu ki nga rewa i te ihu O Tutewha e whekoki ana Me he peke ngarara ka tiki ki a koe. Tuku a mai ki ahau ki a whakangaoa ki te uhi a Uetonga Taria e tuku atu ki to wahine Takiri korito Komae kowhana Naku koia whakanako Tangata, te whakautu Kia ata whakanakonako Tangata i te whakautu kore Totoia kia tatahi Patua i te whakatangitangi E hiki Tangaroa E hiki Tangaroa E He.

Katahi Katahi Tumai kawa Tumai kawa Ka rua Ka rua Tumai kawa Tumai kawa

(Tikina e Koe Ki whiti te kore Kei reira te whiwhi Kei reira te hara Kei reira o tapu Te herengia E te pu nei E te weu nei E te aka nei E te tamore ka whano koe ki hea Torino Tinaku Whanoi te aha Torino Tinaku Wharo te tere o Tane Torino tinaku Ai hara mai hea Te kawa ritoro riinei Hara mai Hara mai puhipuhi manuka Koiai te turutu patanga Urihe atua ko au he uru he Rangi Tahatiti Ruatapu Rongomai Kahukura Tuatu au e e i Noku te upoko tuhi

(Note on drawing of puhoro tattoo) (Otira e taia ano nga wahine ki te rape raua ko te hopehope. A i nga ngutu, me nga kauae o nga wahine. No te mea hei whakakino i tenei mea Puhoro, raua ko te rape, koia enei He rahurahu, he pahupahu, he mariao He piauau He mea whakapirau enei mea i te puhoro i te Rape i te moko hoki

An explanatory book Talk To the Queen A good talk, hastily prepared with the names for the Governor of New Zealand William Marsh Te Rangikaheke of Ngati Rangiwewehi, Rotorua (Translation by D. R. Simmons

A minute description by a New Zealand chief, of all the ceremonies observed on the occasion of tattooing a chief and of the mode of performing the entire operation.

About Tattooing

It is the chisel which cuts, but before the cut there is the drawing, the putting on of the pattern.

Drawing is the beginning of tattooing. Afterwards the tohunga takes up the chisel and the mallet.

Then it starts. The first chisel struck does not notch the skin; it is a big chisel, a broad chisel. When he arrives at the curves he takes a narrow chisel to use in the curves near the eyes.

The first tattooing is an opening of the way, a cutting of the skin, of the flesh of the body, to divide it in order to open a groove.

When the way is opened then the tohunga takes the notched chisel.

Then the tohunga takes the charcoal and the tow in one hand. The chisel is only in this hand, the left. In the right hand is the mallet, the charcoal and the tow, three things in one hand. The notched chisel is to notch the face to make the charcoal hold. This is the second chisel, the opening chisel is the one that cuts:

A broad chisel [is used again] until the temple is reached, that is to the eyes, when a narrow chisel is taken again to do the curves right and is right also for the pakati [interlinear decoration]

The Name of the Tattoos of the Eyes Tattooed by the Tohunga The poniania is the first. Next is the tapawaha. Next is the kauae. Next is the ngangu. Next are the tiwhana. After that it is the koroaha. After that it is the kokoti. The last is the whanakenake. That ends that tattoo. The poniania is outside on the nose. The tapawaha is a design which meets the poniania, which goes beside the corner of the lips and down to the chin. That ends that. The ngangu is the tattoo of the nose in the middle. That is that. The tiwhana is above the eyebrows. The rewha of the tiwhana is above the round of the ngangu. The titi are above in the middle of the tiwhana. The koroaha . . . a design drawn away from the lines of the tapawaha The putaringa of the koroaha is drawn away from the main line of the koroaha. That ends that. The spiral on the cheek. A thing drawn out from the lines of the nose. Spiral on the cheek. A thing drawn out from the line of the cheek. But kokoti are the lines of boundary, ngangu are the others. Enough, that ends that. The hupe is above the lips and below the nose. Enough. The body tattoo are written about here. The body lays down for the tohunga to start, first with drawing; then that is finished. Then the tohunga takes the mallet in his right hand and the chisel in his hand as well, as it is done in moko, as it was explained in the first section. However, when he is ready with the mallet, charcoal and tow in the right hand and only the chisel in the left hand, a broad chisel is used first. This opens the way, cutting and making the groove, then the notched chisel is taken to notch the skin and to hold the pigment. A broad chisel [is taken] to do the interlinear design Then he takes a small-face chisel to cut and open. That finished, he takes the chisel to hold the charcoal; that is a notched chisel. That ends this. Turn to the hips. It is drawn. When finished it is tattooed as described before. The thighs are drawn next and when this is finished the tattoo starts. On the straight parts a broad chisel is used. When it comes to the curves a narrow chisel is taken. This is so. With the opening chiselled down to the holding chisel at the end, the pakati is chiselled until it is finished. That ends this. The buttocks from the rump to the thighs, and the hips. At the middle of the buttocks, at the start of the backbone. Puhoro. From the side of the thigh below the buttocks a thing filled with the curves is inside the point of the buttocks [design] then goes outside this to the backbone. This ends this; it is all finished.

Payment for Tattooing This is the correct way to pay because when a man wishes to have his tattoo done on face and body then he prepares the payments and is ready. Then the tohunga is sent for to do his tattoo. When the work is finished then the treasures are given as payment. The work of these men was highly paid. These are the payments. A greenstone eardrop, a hei tiki A kaitaka cloak, a whalebone club or greenstone club perhaps, perhaps a hoeroa, or taiaha. A paiaka club, a pouwhenua, a walking stick. That's all.

Payment for Women If young women wish to have their lips or chins tattooed they say to their fathers, mothers and to the brothers-in-law: We wish to have our lips or chins tattooed. Then they collect an albatross and a huia. When these are gathered together with good food, birds, kiwi, kakapo, rats, fish, fern root, and so on, then the tohunga is sent for. He arrives and the many chiefly females are tattooed by that tohunga. When it is finished they arise, and albatross skin is placed in the ear, and they are decorated with feathers on the head; they are dressed in kaitaka cloaks and when ready taken to eat. However, there is plenty of food for the tohunga; food is the payment for the tattooing of the many women of rank, but some of the treasures given are taken on their bodies. Enough. This is finished.

About Tattooing

This incantation is called a diversion. Sitting, alone, looking around, rewha on the nose of Tutetawha, wriggling around like a limb of a lizard, laughing at you. Leave it to me to make it come forth on the chisel of Uetonga. Wait until let go to your wife your decorated skin. Amazed and restless, for me you are finely decorated. Man who is being caressed, to be carefully decorated. Man who is not being caressed, hold fast to this. Strike with the mallet. Rise up, Tangaroa, Rise up, Tangaroa, E he. A first kawa, serve the kawa. The second, serve the kawa. To be left by you to cross the nothingness. There is the offence, there is the source, there is the mana, the going, to the source here, to the abyss, to the vine, to the root. Where are you going, basket of seed? Going to what, your basket of seed? Go to the going of Tane, your basket of seed. Where is he coming from Te kawa ritoro riinei? Welcome puhipuhi manuka. This is the boundary, a descendant of the gods. I am a descendant. Te Rongorere, coming from above and man coming from below, to and of the setting of the sun, who went below e e i. Spring up for the going of the sun. Spring up. Roll along, eh. Spring up in the morning. Roll along, eh. Be struck. Be struck Roll along, eh. Uetonga, Tama Reneti. In this sacred morning Roll along, eh, like a board on shore. Dream, be taken to the glinting sea. Guide the loved one, leave the untattooed, leave the children, leave the women, and go there to the clouds floating over Raukawa. My lament takes flight. Cry to divert yourself. Not I, it is Rongo, it is Papa, making a resting place for you.

These karakia are for women — calming and crying songs. Lie there, o girl. Roll on, to let your lips be tattooed. Roll on. When you go to the weaving house it is said: Where does this woman come from? Roll on. On going to the dance house it will be called. From where came these bald lips coming here? Roll on. From where come these red lips coming here? Roll on. Be a board on the shore and let go. Dream, taken by the deep sea, taken to the glinting sea, a chieftainess. Guide the loved one, eh.

(He kawa — the name of this prayer) Here I sit alone and look out to the top of the nose of Tutewha, wriggling like a lizard's leg. You sought it and sent for me to come to carve it with Uetonga's chisel. Wait, send for your wife your tattooed skin. Rejoice and dance. It is for me to ornament it, for men to caress, to be carefully fondled. Man with no ornament, stretch out here. Be struck with the mallet. Tangaroa rises. Tangaroa rises. E he. One, Lift up the kawa. Two, Lift up the kawa. You are fetched to Whititekore. There is your possession, there is your offence, there is your tapu, the offering, to the root, to the rootlet, to the vine, to the taproot. Where are you going Torino Tinaku? Going to the company of Tane. Torino Tinaku, Where do you come from? Te Kawa ritoro riinei, Welcome. Welcome puhipuhi manuka. Sharp is the bleeding stroke, descendant of a god. I am a chief, a leader. Tahatiti, Ruatapu, Rongomai, Kahukura, I stand, eh. Mine is the tattooed head.

Note on drawing of puhoro tattoo But women are done with buttock and thigh tattoo, as well as the lips. Thigh and buttock; this is it. Rough handling, bumping, ulcer, infection, these things cause the thing, tattoo, to go bad, for all tattoo as well.