Origins of Ta Moko
Te Pū o Ta Moko

- a myth -

Whaka-ruau-Moko, God of earthquakes and volcanic activity, the youngest child of Ranginui and Papatūānuku was responsible for the deep uneven grooves left within the surface terrain of his mother while still within her puku. The trembling of his current scarred the earth creating the first sacred forms of Moko.

As time passed Uetonga, tohunga Ta Moko of Rarohenga (Underworld) and grandson of Whaka-ruau-Moko had a daughter Niwareka who desired to experience the world of humankind. While there she fell in love and married Mataora (face of vitality), a māori chief. However, Niwareka returned to Rarohenga leaving Mataora behind for his mistreatment of her.

Mataora grieved over his actions and set out to follow her. After many trials and obstacles he came upon Uetonga working on the chiselled moko of another. Mataora became ashamed of the painted story of his own face and requested chiselled moko from Uetonga. Uetonga finally agreed and throughout the chiselling of moko, Niwareka heard Mataora's song of sorrow, his search for her and her forgiveness. As the skilled hands of the tohunga Ta Moko worked tirelessly upon his face, te wairua tapu washed over him.

Mataora began to journey beyond the pain of parting flesh, beckoned by his soul to understand the mana of his story. He felt the life force of the gods and breath that gave him life. He spiralled down through god lines along earth lines of descent into the sacred womb within his mother and gateway to his birth within the folds of Papatūānuku.

He saw the life of his mother and his father, their rank and position within life became woven in the fabric of his earthly cloak. He saw his tribal lands and region of responsibility beyond the mists of Rarohenga. Uetonga then gradually appeared above three baskets. Holding the protected knowledge of Ta Moko out before him, Mataora absorbed the gifts of Ta Moko from Uetonga and knew this knowledge filled a basket. He saw his tribes, hapu and marriages within them, he saw Niwareka.

He saw the uniqueness of each life before him and heard the whisper of his own name Mataora, mata ora, mata ora... from birth to death... from birth to death... the story of your life you hold between the lines of your own face, etched out through the memory of your own bones.

The smell of burning kauri filled the air as soft flax fibres brushed across his swollen face to clear the blood. He felt cold water drip between his lips and reach the dryness of his tongue. He heard the waiata of ancestors and opened up the slits that were his eyes. Niwareku sat beside him. Mataora spent many days and nights with Uetonga as his flesh began to heal, listening at first to knowledge upon knowledge of Ta Moko.

When he had healed they travelled far into the distant lands of toroa (albatross) in search of sacred bone to make his tools. They gathered kauri heartwood and dug the earth under the giant tōtara in search of āwheto (vegetable caterpillar) whose body was embedded in the ground. They burnt both these then mixed the soot with water to form a blue-black pigment.

Mataora then took the hue (gourd) that Uetonga had given him to carve the moko of his life upon, the moko of his face, his story beginning with the Ngākaipikirau. He worked deftly into the soft flesh of the hue moving through his own experience. On completion he passed his work to Uetonga who blessed the knowledge, past and present. Mataora then left Rarohenga with Niwareka and returned to Te Ao Marama (world of light) as Tohunga Ta Moko.

author - matakite

'You sought it and you 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.'
'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.'

- author unknown

Levels of Rank defined between the lines of Ta Moko

Taiopuru - Supreme Chief, or Tapairu if a woman, united the main lines of descent.
Ahupiri - Paramount Chiefs responsible for a Confederation of Tribes.
Noaia - Warriors descended from the first two ranks through another line. Noaia would collaborate with these ranks to ensure political stability.
Konini - Granted this rank by the Noaia. Konini had authority over one confederation in a region.
Kaitahutahu Arikinui - Paramount Chiefs who united a Confederation of Tribes.
Kaitahutahu Ariki - Paramount Chiefs of a tribal group consisting of a number of units.
Rangatira - Chiefs of one tribal village, granted rank by a higher authority.
Tutua - Common or ordinary people with little mana.
Slaves - Given no mana or status regardless of their ancestry unless granted rank through their services.

The right side of ta moko usually conveys information about the father's rank, tribal affiliations and if this position in life was hereditary or granted. The left side of ta moko usually conveys information about the mother's rank, tribal affiliations and if this position in life was hereditary or granted. The positions are reversed for some iwi eg. Ngai Tahu and Te Arawa.