From Rutherford's account, and he is corroborated as to that point by the other authorities, it will be perceived that the operation of tattooing is one of a still more severe and sanguinary description in New Zealand than it would seem to be in any of the other islands of the South Sea; for it is performed here, not merely by means of a sort of fine comb, which merely p.r.i.c.ks the skin and draws from it a little serum slightly tinged with blood, but also by an instrument of the nature of a chisel, which at every application makes an incision into the flesh, and causes the blood to start forth in gushes. This chisel is sometimes nearly a quarter of an inch broad, although, for the more minute parts of the figure, a smaller instrument is used.

The stick with which the chisel is struck is occasionally formed into a broad blade at one end, which is applied to wipe away the blood. The tincture is said to be sometimes obtained from the juice of a particular tree.

Rutherford has forgotten to mention that, before the cutting has begun the figure is traced out upon the place; this appears to be always done in New Zealand as well as elsewhere, a piece of burnt stick or red earth being, according to Savage,[V] used for the purpose.

Some are tattooed at eight or ten years of age; but a young man is accounted very effeminate who reaches his twentieth year without having undergone the operation. Marsden told one of the chiefs, King George, as he was called, that he must not tattoo his nephew Racow,[W] who was a very fine-looking youth, with a dignified, open, and placid countenance, remarking that it would quite disfigure his face; "but he laughed at my advice," says Marsden, "and said he must be tattooed, as it would give him a n.o.ble, masculine, and warlike appearance; that he would not be fit for his successor with a smooth face; the New Zealanders would look on him merely as a woman if he was not tattooed."

Savage says that a small spiral figure on each side of the chin, a semi-circular figure over each eyebrow, and two, or sometimes three, lines on each lip, are all the tattooing the New Zealand women are required to submit to.

Rutherford's account is that they have a figure tattooed on the chin resembling a crown turned upside down; that the inside of their lips is also tattooed, the figures here appearing of a blue colour; and that they have also a mark on each side of the mouth resembling a candlestick, as well as two stripes about an inch long on the forehead, and one on each side of the nose. Their decorations of this description, as well as of the other s.e.x, are no doubt different in different parts of the country.

"With respect to the amocos," says Cook in his First Voyage, "every different tribe seemed to have a different custom; for all the men in some canoes seemed to be almost covered with it, and those in others had scarcely a stain, except on the lips, which were black in all of them, without a single exception."

Rutherford states that in the part of the country where he was, the men were commonly tattooed on their face, hips, and bodies, and some as low as the knee. None were allowed to be tattooed on the forehead, chin, and upper lip, except the very greatest among the chiefs. The more they are tattooed, he adds, the more they are honoured. The priests, Savage says, have only a small square patch of tattooing over the right eye.

These stains, although their brilliancy may perhaps decay with time, being thus fixed in the flesh, are of course indelible, just as much as the marks of a similar nature which our own sailors frequently make on their arms and b.r.e.a.s.t.s, by introducing gunpowder under the skin. One effect, we are told, which they produce on the countenances of the New Zealanders, is to conceal the ravages of old age. Being thus permanent when once imprinted, each becomes also the peculiar distinction of the individual to whom it belongs, and is probably sometimes employed by him as his mark or sign manual. An officer belonging to the "Dromedary," who happened to have a coat of arms engraved on his seal, was frequently asked by the New Zealanders if the device was his "amoco." When the missionaries purchased a piece of land from one of the Bay of Islands chiefs, named Gunnah,[X] a copy of the tattooing on the face of the latter, being drawn by a brother chief, was affixed to the grant as his signature; while another native signed as a witness, by adding the "amoco" of one of his own cheeks.

[Ill.u.s.tration: _Moko_ on woman's lips and chin.

_Moko_ on man's face.

Names of lines in order of incision-- 1. _Kau-wae_ (13) 2. _Pere-pehi_ (7) 3. _Hupe_ (15) 4. _Ko-kiri_ (9) 5. _Koro-aha_ (10) 6. _Puta-ringa_ (12) 7. _Po-ngia-ngia_ (4) and _Tara-whakatara_ (5) 8. _Pae-pae_ (11), _k.u.mi-k.u.mi_ (6), and _Wero_ (8) 9. _Rerepi_ (3) 10. _Ti-whana_ (1) and _Rawha_ (2) 11. _Ti-ti_ (14) 12. _Ipu-rangi_ (16)]

This is certainly a more perfect subst.i.tute for a written name than that said to have been anciently in use in some parts of Europe. In Russia, for example, it is affirmed that in old times the way in which an individual generally gave his signature to a writing was by covering the palm of his hand with ink, and then laying it on the paper. Balbi, who states this, adds that the Russian language still retains an evidence of the practice in its phrase for signing a doc.u.ment, which is _roukou prilojite_, signifying, literally, to put the hand to it. It may be remarked, however, that this is a form of expression even in our own country; although there is certainly no trace of the singular custom in question having ever prevailed among our ancestors. Whatever may be the fact as to the Russian idiom, our own undoubtedly refers merely to the application of the hand with the pen in it. Each chief appears to be intimately acquainted with the peculiarities of his own "amoco."

There is also in the possession of the Church Missionary Society a bust of Shungie, cut in a very hard wood by himself, with a rude iron instrument of his own fabrication, on which the tattooing on his face is exactly copied.

The tattooing of the young New Zealander, before he takes his rank as one of the warriors of his tribe, is doubtless also intended to put his manhood to the proof; and may thus be regarded as having the same object with those ceremonies of initiation, as they have been called, which are practised among some other savage nations on the admission of an individual to any new degree of honour or chieftainship.

Among many nations of the American Indians, indeed, this cutting and marking of the person is one of the princ.i.p.al inflictions to which the aspirant is required to submit on such occasions. Thus, in the account which Rochefort, in his "History of the Antilles," gives us of the initiation of a warrior among the people of those islands, it is stated that the father of the young man, after a very rude flagellation of his son, used to proceed to scarify (as he expresses it) his whole body with a tooth of the animal called the "acouti"; and then, in order to heal the gashes thus made, he rubbed into them an infusion of pimento, which occasioned an agonizing pain to the poor patient; but it was indispensable that he should endure the whole, adds our author, without the least contortion of countenance or any other evidence of suffering.

Wherever, indeed, the spirit of war has entered largely into the inst.i.tutions of a people, as it has almost always done among savage and imperfectly civilized nations, we find traces of similar observances.

Something of the same object which has just been attributed to the tattooing of the New Zealanders, and the more complicated ceremonies of initiation practised among the American Indians, may be recognised even in certain of the rites of European chivalry, whether we take them as described in the learned volumes of Du Cange, or in the more amusing recitals of Cervantes.

The New Zealanders, like many other savages, are also in the habit of anointing themselves with a mixture of grease and red ochre. This sort of rouge is very much used by the women, and "being generally," says Cook, "fresh and wet upon their cheeks and foreheads, was easily transferred to the noses of those who thought fit to salute them; and that they were not wholly averse to such familiarity, the noses of several of our men strongly testified." "The faces of the men," he adds, "were not so generally painted; yet we saw one, whose whole body, and even his garments, were rubbed over with dry ochre, of which he kept a piece constantly in his hand, and was every minute renewing the decoration in one part or another, where he supposed it was become deficient."

It has been conjectured that this painting of the body, among its other uses, might also be intended, in some cases, as a protection against the weather, or, in other words, to serve the same purpose as clothing. Even where there is no plastering, the tattooing may be found to indurate the skin, and to render it less sensible to cold. This notion, perhaps, derives some confirmation from the appearance which these marks often a.s.sume.

Cook describes some of the New Zealanders, whom he saw on his first visit to the country, as having their thighs stained entirely black, with the exception of a few narrow lines, "so that at first sight," says he, "they appeared to wear striped breeches."

The Baron de Humboldt, too, informs us that the Indians of Guiana sometimes imitate, in the oddest manner, the clothes of Europeans in painting their skin. This observant traveller was much amused by seeing the body of a native painted to represent a blue jacket and black b.u.t.tons. The missionaries also told him that the people of the Rio Caura paint themselves of a red ground, and then variegate the colour with transverse stripes of silver mica, so that they look most gallantly dressed. The painted cheeks that were once common in Europe, and are still occasionally seen, are relics of the same barbarism.

The "taboo," or "tapu," prevails also in many of the South Sea Islands, where it may be considered as the subst.i.tute for law; although its authority, in reality, rests on what we should rather call religious considerations, inasmuch as it appears to be obeyed entirely from the apprehension that its violation would bring down the anger of heaven.

It would require more s.p.a.ce than we can afford to enumerate the various cases in which the "taboo" operates as a matter of course, even were we to say nothing of the numerous exigencies in which a resort to it seems to be at the option of the parties concerned. Among the former, we may merely mention that a person supposed to be dying seems to be uniformly placed under the "taboo"; and that the like consecration, if it may be so called, is always imposed for a certain s.p.a.ce upon the individual who has undergone any part of the process of tattooing. But we are by no means fully informed either as to the exact rules that govern this matter, or even as to the peculiar description of persons to whom it belongs, on any occasion, to impose the "taboo." It is common in New Zealand for such of the chiefs as possess this power to separate, by means of the "taboo," any thing which they wish either to appropriate to themselves, or to protect, with any other object, from indiscriminate use.

When Tetoro was shown, in the "Dromedary," a double-barrelled fowling-piece, belonging to one of the officers, he "tabooed" it by tying a thread, pulled out of his cloak, round the guard of the trigger, and said that it must be his when he got to New Zealand, and that the owner should have thirty of his finest mats for it. But this, according to Cruise, any native may do with regard to an article for which he has bargained, in order to secure it till he has paid the price agreed upon.

On another occasion, Cruise found a number of people collected round an object which seemed to attract general attention, and which they told him was "tabooed." It turned out to be a plant of the common English pea, which was fenced round with little sticks, and had apparently been tended with very anxious care.

When the "Prince Regent" schooner, which accompanied the "Dromedary,"

lay at anchor in the river Shukehanga,[Y] a chief named Moodooi,[Z]

greatly to the comfort of the captain, came one day on deck and "tabooed" the vessel, or made it a crime for any one to ascend the side without permission, which injunction was strictly attended to by the natives during his stay in the harbour.

So, when any land is purchased, it is secured to the purchaser by being "tabooed."

Marsden states that upon one occasion he found a great number of canoes employed in fishing, and all the fish which they took were immediately "tabooed," and could not be purchased. These fish were probably intended to be cured and preserved as part of the common stock of the tribe.

The princ.i.p.al inconveniences sustained by the person who is "tabooed"

seem to be that he must have no communication with any who are not in the same condition as himself, and that in eating he must not help himself to his food with his hands. The chiefs are in such a case fed by their attendant; but the absurd prohibition is a serious punishment to the common people, who have n.o.body to a.s.sist them.

Nicholas relates an amusing incident ill.u.s.trative of this. "On going into the town," says he, "in the course of the day, I beheld several of the natives sitting round some baskets of dressed potatoes; and being invited to join them in their meal, I mingled with the group, when I observed one man stoop down with his mouth for each morsel, and scrupulously careful in avoiding all contact between his hands and the food he was eating. From this I knew at once that he was 'tabooed;' and upon asking the reason of his being so, as he appeared in good health, and not afflicted with any complaint that could set him without the pale of ordinary intercourse, I found that it was because he was then building a house, and that he could not be released from the 'taboo'

till he had it finished. Being only a "cookee,"[AA] he had no person to wait upon him, but was obliged to submit to the distressing operation of feeding himself in the manner proscribed by the superst.i.tious ordinance; and he was told by the tohunga, or priest, that if he presumed to put one finger to his mouth before he had completed the work he was about, the atua (divinity) would certainly punish his impious contempt, by getting into his stomach before his time, and eating him out of the world. Of this premature destiny he seemed so apprehensive that he kept his hands as though they were never made for touching any article of diet; nor did he suffer them by even a single motion to show the least sympathy for his mouth, while that organ was obliged to use double exertions, and act for those members which superst.i.tion had paralysed.

"Sitting down by the side of this deluded being, whom credulity and ignorance had rendered hopeless," says Nicholas, "I undertook to feed him; and his appet.i.te being quite voracious, I could hardly supply it as fast as he devoured. Without ever consulting his digestive powers, of which we cannot suppose he had any idea, he spared himself the trouble of mastication; and, to lose no time, swallowed down every lump as I put it into his mouth: and I speak within compa.s.s when I a.s.sert that he consumed more food than would have served any two ploughmen in England.

"Perfectly tired of administering to his insatiable gluttony, which was still as ravenous as when he commenced, I now wished for a little intermission; and taking advantage of his situation, I resolved to give him as much to do as would employ him for at least a few minutes, while, in the meantime, it would afford me some amus.e.m.e.nt for my trouble. I therefore thrust into his mouth the largest hot potato I could find, and this had exactly the intended effect; for the fellow, unwilling to drop it, and not daring to penetrate it before it should get cool, held it slightly compressed between his teeth, to the great enjoyment of his countrymen, who laughed heartily, as well as myself, at the wry faces he made, and the efforts he used with his tongue to moderate the heat of the potato, and bring it to the temperature of his gums, which were evidently smarting from the contact. But he bore this trick with the greatest possible good humour, and to make him amends for it, I took care to supply him plentifully, till he cried out, 'Nuee nuee kiki,'[AB] and could eat no more; an exclamation, however, which he did not make till there was no more in the baskets."[AC]

FOOTNOTES:

[Footnote S: tapu'd.]

[Footnote T: "Moeurs des Sauvages Ameriquains."]

[Footnote U: "Moko" is the accepted form of spelling the word.]

[Footnote V: "Account of New Zealand."]

[Footnote W: Probably Rakau.]

[Footnote X: This is the name given in the deed of sale, dated February 24th, 1815, but the correct spelling is probably "Kuna" or "Kena."]

[Footnote Y: Hokianga Harbour.]

[Footnote Z: Probably Muriwai, a celebrated Hokianga chief.]

[Footnote AA: Mr. S. Percy Smith, of New Plymouth, states that this word was very common in New Zealand fifty or sixty years ago. It was applied to servants, and was derived from the English word "cook." In Maori it is "kuki."]

[Footnote AB: This means "plenty of food," or "sufficient"; but it is European Maori. One Maori, speaking to another, would say "He nui te kai."]

[Footnote AC: The best account of the operation of the law of tapu is given by Judge Maning in "Old New Zealand."]

CHAPTER IV.