6. I believe the descent of Sun into the Underworld was an important cardinal point in the cycle of the year. "... He continued travelling until he reached the house of Uetonga, whose name all men know: he was the tattoo expert of the world below, and the origin and source of all the tattoo designs in this world. Uetonga was at work tattooing the face of a chief. This chief was lying on the ground with his hands clenched and his toes twitching while the father of Niwareka worked at his face with a bone of many sharpened points, and Mataora was greatly surprised to see that blood was flowing from the cheeks of that chief. Mataora had his own moko, it was done here in the world above, but it was painted on with ochre and blue clay. Mataora had not seen such moko as Uetonga was making, and he said to him, 'You are doing that in the wrong way, O old one. We do not do it thus.' 'Quite so,' replied Uetonga, 'you do not do it thus. But yours is the way that is wrong. What you do above there is tuhi, it is only fit for wood. You see,' he said, putting forth his hand to Mataora's cheek, 'it will rub off.' And Uetonga smeared Mataora's make-up with his fingers and spoiled its appearance. And all the people sitting round them laughed, and Uetonga with them ..." (Antony Alpers, Legends of the South Seas.) The myth about Mataora searching for his wife Niwareka in the Underworld connects tattooing with the world below, and the Maori word moko also means tattoo, which is explained at the end of the story: "... The designs that were made on Mataora's face by the chisel of Uetonga were the tiwhana, these lines that sweep over the eyebrows to the temples; the rerepehi, those lines which sweep from the nose around the mouth to the chin; and also the two spirals on the side of the nose of a man, they are called ngu and pongiangia. We call this work moko because of the lizard whose twitching tail is seen in all its curving lines." Mataora means the living (ora) 'eye' (mata), i.e. 'the Living Face'. Like when Sun goes down and it becomes black, so the face of the visitor to the Underworld has to get his face blackened. We should remember the Hawaiian son Mokuola, 'the Living Island', who grew up healthily because the head of his dead father Ulu was buried properly. There could be a wordplay between moko and moku. First comes 'the plantation' (te tanuga o te tau moko) and later the new baby is cut off (motu) from his mother to grow into a healthy separate individual ('not divided' person). Uetonga is Ue-tonga, where tonga presumably refers to 'the bottom of the sea' (winter solstice). At that time motion (life) is ceasing:
Uéué is to move about and probably the opposite of ue in Uetonga. ... When the new moon appeared women assembled and bewailed those who had died since the last one, uttering the following lament: 'Alas! O moon! Thou has returned to life, but our departed beloved ones have not. Thou has bathed in the waiora a Tane, and had thy life renewed, but there is no fount to restore life to our departed ones. Alas ...
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