4. (noun) rites to lift the tapu at the Ringatū harvest to ensure a plentiful crop, religious purification rites - designed to neutralise tapu, using water and karakia, or to propitiate the atua, using cooked food.
E rua anō ngā rā nui o te tau o te Ringatū i hiwaia e ia, arā, ko te huamata i te tahi o Hune me te pure i te tahi o Noema; he whakatō kai te tikanga o te huamata, ā, kia nui ai te hua o te kai i meinga ai te pure (TTR 1998:27). / There are two important days of the Ringatū faith that he focused on, namely the huamata on the first of June and the pure on the first of November; the huamata is when the planting rites are held, and the pure is so that the harvest is plentiful.
1. (noun) scallop, queen scallop, Pecten novaezelandiae - a fan-shaped bivalve mollusc found on sand and mud-banks from low tide level to depths of 45 m. The top shell is flat and the bottom half curved.
See also tipa
2. (noun) delicate scallop, Zygochlamys delicatula - found in deep water at depths of 75-550 m. Up to 6 cm wide with white, yellow, orange red or pink shell. Found around coasts of South and Stewart Islands.
1. (noun) carrying out the pure rite, ritual of purification.
1. (stative) be pure, uncontaminated, having no impurities.
1. (verb) to be boisterous, wild.
Tūperepere kau ana ngā wai o Te Whanga-nui-a-Tara, engari ia koe, e Matu, nei rā tō waka kua marewa ki ngā wai tokitoki, ki ngā hau tāhengihengi, ki te āio mōwai rokiroki (HM 2/1993). / The waters of Wellington Harbour are boisterous, but you, Matu, there is your conveyance raised up to the calm waters, to the soft breezes, and serenity.
3. (modifier) boisterous, wild.
4. (noun) pure ceremony, with feasting, when the storing of the kūmara crop was finished.
Ka rere a Whānui ka tīmata te hauhake i ngā kai; te potonga o ngā kai ka mahia ngā mahi a Ruhanui, koia ēnei: ko te tūperepere, ko te tōreherehe, ko te kai whakatāpaepae, ko te kokomo, ko te tūmahana, ko te kaihaukai, ko te haka, ko te poi, ko te whakahoro taratahi, ko te tā pōtaka, ko te pōtēteke, ko te taupiripiri, ko te mū tōrere, a te whai, a te pānokonoko, o te tararī, a te kīkīporo, a te pākuru, a te tārere, a te kūī, a te kūrapakara, a te rere moari, me ērā atu mea katoa (TWMNT 11/9/1872:110). / When Vega rose the harvesting of the food began; and when that was done the activities of Ruhanui were carried out, which were these: the ceremony and feast to celebrate the storing of the kūmara crop, tobogganing, the displaying of food, the exchanging of gifts between hosts and visitors, feasting and presenting food, performing haka and poi, flying kites, whipping spinning tops, doing somersaults, racing arm in arm, playing draughts, performing string games, playing the pānokonoko string game, playing the jewsharp, beating the time to songs with pieces of wood held against the cheek, playing the mouth resonator, swinging, calling kūī, playing kūrapakara, swinging on the moari, and all those other games.
1. (verb) to be pure, spotless, unblemished, immaculate.
Me horoi ngā pueru kia mā, kia pai te taka i ngā kai katoa, kia pai rawa te mā, kia para kore ngā mea katoa o te whare (TPH 15/8/1900:2). / Clothes must be washed clean, all food should be prepared properly, cleanliness should be perfect and everything of the house should be spotless.
2. (modifier) pure, spotless, unblemished, immaculate.
1. (particle) alone, by oneself, solitarily, bare, empty, naked, without hindrance, unreservedly, to no purpose, purely and simply, solely, exclusively, only, merely, just, idle, inactive, for no particular reason, in vain, to no avail, helplessly, none at all, very, seriously, totally - a manner particle indicating the absence of other factors. Where kau follows a verb in the passive it will take a passive ending also, usually -tia. In this situation the passive ending may be dropped from the verb, but not from kau. As with other manner particles in Māori, while having a general overall meaning, kau can be translated in a variety of ways, depending on the context.
(Te Pihinga Textbook (Ed. 2): 91-92;)
Rapu kau ana a Tāwhiri-mātea, kua hunaia e Papa-tū-ā-nuku ana tamariki. / Tāwhiri-mātea searched everywhere, but Papa-tū-ā-nuku had hidden her children.
Ka whaowhia te kūmara ki roto, kī tonu, kore rawa he wāhi i āputa, arā i takoto kau noa iho, kī tonu (JPS 1926:95). / The kūmara were put in it, and filled it up, there was no open space remaining, that is it was absolutely full.
2. (particle) as soon as, no sooner had - a slight variation from the general meaning above where kau is used to indicate immediacy.
1. (verb) to bite the latrine bar.
Ko te whakauru ki taua karapu me ngau te tangata ki te paepae hamuti, kātahi anō ka mana ki te whai kī i roto i taua whakaminenga (TTT 1/2/1927:533). / For the membership of that club a person must undertake an initiation ritual and only then is he able to have speaking rights in that assembly.
2. (noun) beam-biting, initiation ritual - traditionally biting the horizontal beam of a latrine was part of the pure rite. The paepae was regarded as having protective powers. During the pure rituals the person was required to bite the paepae. The ngau paepae ritual was also used to cure sickness or to clense breaches of tapu.
1. (verb) (-hia) to seek, look for, search for, seek out, hunt for (of a number of people).
Ko ngā tamariki pēpe e moemoe ana i taua wā kātahi ka whakaarahia, ka pōkaikaha noa iho rātau ki te kimikimi i ō rātau pūtu me ō rātau kahu mahana, i te mea e rere ana te puaheiri i taua wā, me te hau hoki e pupuhi ana (TPH 10/1/1906:3). / The young children were asleep at that time when they were made to get up and they hurriedly looked for their boots and warm clothes because the snow was falling and the wind blowing.
2. way-out, way off-beam, fanciful, figment of the imagination, made-up, amazingly stupid, full of hot air, putting it on, pretender - used idiomatically to state that what someone has said is untrue, is an unlikely reason or is pure speculation. It sometimes implies that the person's response is not taking the question seriously or that somebody has plucked an idea out of the air.
1. (noun) paper nautiluses, Argonauta tuberculata, Argonauta nodosa- related to the octopus that has a rounded body, eight arms and no fins. Female produces a delicate pure white embossed spiral shell to house the egg mass. Lives near the surface of the sea in deep water.
See also pūpū tarakihi
1. (stative) be sacred, prohibited, restricted, set apart, forbidden, under atua protection - see definition 4 for further explanations.
I taua wā ko Te Riri anake te tangata o Ngāti Hine e kaha ana ki te noho i aua whenua. Ko te mea hoki e tapu katoa ana te whaitua nei, pokapoka katoa ana ngā hiwi i ngā rua tūpāpaku (TTR 1998:82). / At that time Te Riri was the only person of Ngāti Hine who wanted to live on the property, because the area was tapu and the surrounding hills were riddled with burial caves.
2. (modifier) sacred, prohibited, restricted, set apart, forbidden, under atua protection - see definition 4 for further explanations.
Kei te maumahara tonu ngā uri o Te Whiti ki te tūruapō, arā, te maunga tapu kei te tonga, kei tōna ātārangi he rākau, e pae rua ake ana i tōna peka ngā manu mōhio a Mumuhau rāua ko Takeretō (TTR 1994:172). / It is remembered by Te Whiti's descendants, namely that there is a sacred mountain to the south and in its shadow there is a tree with a branch and on this branch are two birds of knowledge, Mumuhau and Takaretō.
3. (modifier) holy - an adaptation of the original meaning for the Christian concept of holiness and sanctity.
4. (noun) restriction, prohibition - a supernatural condition. A person, place or thing is dedicated to an atua and is thus removed from the sphere of the profane and put into the sphere of the sacred. It is untouchable, no longer to be put to common use. The violation of tapu would result in retribution, sometimes including the death of the violator and others involved directly or indirectly. Appropriate karakia and ceremonies could mitigate these effects. Tapu was used as a way to control how people behaved towards each other and the environment, placing restrictions upon society to ensure that society flourished. Making an object tapu was achieved through rangatira or tohunga acting as channels for the atua in applying the tapu. Members of a community would not violate the tapu for fear of sickness or catastrophe as a result of the anger of the atua. Intrinsic, or primary, tapu are those things which are tapu in themselves. The extensions of tapu are the restrictions resulting from contact with something that is intrinsically tapu. This can be removed with water, or food and karakia. A person is imbued with mana and tapu by reason of his or her birth. High-ranking families whose genealogy could be traced through the senior line from the atua were thought to be under their special care. It was a priority for those of ariki descent to maintain mana and tapu and to keep the strength of the mana and tapu associated with the atua as pure as possible. People are tapu and it is each person's responsibility to preserve their own tapu and respect the tapu of others and of places. Under certain situations people become more tapu, including women giving birth, warriors travelling to battle, men carving (and their materials) and people when they die. Because resources from the environment originate from one of the atua, they need to be appeased with karakia before and after harvesting. When tapu is removed, things become noa, the process being called whakanoa. Interestingly, tapu can be used as a noun or verb and as a noun is sometimes used in the plural. Noa, on the other hand, can not be used as a noun.
(Te Kōhure Textbook (Ed. 2): 237-240; Te Kōhure Video Tapes (Ed. 1): 6;)
Kāore he kai maoa o runga i tēnei waka, i a Tākitimu, nā te tapu. He kai mata anake (HP 1991:9). / There was no cooked food on this canoe, on Tākitimu, because it was tapu. There was only raw food.
Ko tēnei i muri nei he karakia whakahorohoro i ngā tapu o ngā tāngata (TWMNT 3/4/1872:58). / The following is a ritual chant to remove the tapu of people.
See also rāhui
1. (noun) ceremonial presentation of kūmara to the tohunga - part of the pure ceremony when the kūmara crop was gathered.
He mea tapu hoki te amonga, arā te amoranga, te amoamohanga ki ētahi reo. I te ngahuru e hauhaketia ai te kūmara ka tukuna te amohanga kūmara mō te pure ki te tohunga nui. Ka tīkina te kai o ia māra, o ia māra, ka hui ki te mahi i aua kai anō; ko te ingoa o tēnā he pure, he amoamohanga mō ngā kai i mahia i roto i te tau (M 2007:12). / The presentation of kūmara is sacred, also called the amoranga or amoamohanga in some dialects. In autumn the kūmara were harvested and a presentation of kūmara was sent to the chief tohunga for purification. The food of each garden was brought together and the people gathered, the name of that ceremony is 'pure', a ceremonial presentation for the food produced in the year.