37 results found

1. (N(loc)) south, south wind. (Ant. tokerau.) tonga rīro south-east wind. tei te tonga te matangi. The wind blows from the south. (syn. tei tonga te matangi.) .

1. (n. dot.) one of the wind quarters, south or southerly.

2. (n.) the south or southern side.

3. (n.) one of the wind quarters. S.S.P.

4. (n.) one of the wind quarters. s. by w.

5. (n.) depth, deepness, measure of deepness.

6. (n.) a deep place or locality.

7. (p. adj.) diseased, affected with disease; discoloured, stained, bruised: .

auraka e rave i te anani tonga-rerla do not take (include) the disco. loured (or diseased or bruised) oranges. /

8. (v.t.) to grossly or deeply deceive, to be bewitched or under a spell, to make gross and deceiving representation so as to fool, etc., to be grossly misled, to do that which would mislead or deceive.

9. (v.t.) pass. of tonga-varevare: grossly or wilfully deceived, misled, bewitched, etc: .

e kanaete, e ka-naete, e tiaure tena, eiaa e akarongo, kua tonga-varevare ia tona enua, e ka pera katoa ia tatou nei / that is a gross falsehood, it is lying deceit, do not listen, his land has been grossly deceived (misled or bewitched) and we will be deceived in the same way.

1. (loc.n.) The name of the Tongan group of islands .

2. (n.) A wind coming down from the south, a cold wind .

1. (n.) A special type of animal fat, found inside and around the ribs, mainly of the pig and goat .

1. (n.) The greater omentum, a large fold of visceral peritoneum from the pig's stomach that can be rendered into lard .

1. (pers.) Person, #1 Veitātei money changer .

2. Person, Canoe maker .

1. (n.) South, compass direction .

1. (prop.) The Tonga'iti tribe of Mangaia .

1. (n.) one of the wind quarters, the S.S.E. wind.

1. (n.) that which lies to the south; setting in from the south, as the wind: .

ko te pa-tonga enua i tuatuaia ko te kainga o Erene / the land situated to the south was the home of Helen.

1. (n.) the name of one of the ancient gods.

1. (n.) the name of one of the principal koutu-arikis of Rarotonga which has been erroneously described by recorders as a marae and that it was the principal marae of the island of Rarotonga: as this work purports to deal with the language principally, a brief account is therefore given. The koutu-ariki (court of royalty) or royal court or seat of the ariki or high chief, was one of the first four main koutus formed or laid out by the celebrated voyager and chief named Tangiia-nui in about the 13th century, shortly after his arrival at the island of Rarotonga, then known as Tumu-te-varovaro. According to reliable traditions it was the third one he made after he landed at the harbour which he named Avarua, now called Nga-Tangiia harbour. It is recorded that Tangiia-nui specially reserved this koutu for himself at that time. Arai-te-tonga itself was originally comprised of a considerable area of land, and it is a well-known traditional fact that Tangi-ia at the same time formed three maraes within this area, namely the maraes, Pu-re-ora, Muri-vai and Marae-koroa as well as a sub-koutu which he named Tau-ma-keva, as quoted in the native text ko Tau-ma-keva which means that this Tau-ma-keva was an oratorial platform where speeches were made and tribal matters discussed or decided; also a special place where the actual investiture of an ariki took place. Later on, after the arrival of Karika Ariki, another famous voyaging chief, and after these two chiefs had joined forces in the great fight which took place against Tutapu-aru-roa, in which the last named chief with his forces suffered total annihilation at the hands of the combined forces of Tangiia-nui and Karika, and after this great fight, resting for a time, Tangiia-nui placed Karika-tara-ape-moa (his full name) at Arai-te-tonga, and there elected and consecrated him as an ariki-pu-tokotoko, (a supporting or tributary ariki, which is a natural matter of tribal difference of opinion or conflicting accounts of tribal history - this traditional fact may be disputed). And in this division, Tangiia-nui at the same time placed one of his high priests named Potiki-taua, to be the chief colleague of the priest Takaia, who had already been appointed to the priestly office. Potiki-taua was given the priestly office of tako-ariki, the receiver of the special karakias that were recited on the occasion of the election, anointing and proclaiming the successor to the tribal title of ariki, an investiture ceremony which followed strictly to prescribed forms of ritual. Tangiia-nui here also erected a special house which he named Te-au-i-runga-Atea. The following is an extract from tako-ariki, which clearly and definitely states that Arai-te-tonga is a koutu and the three maraes herein after mentioned are also named: E Tumu! E Kapu! Ko Kapu runga; ko Kapu raro; E enua ko Tumu-te-varovaro - E maunga tei uta ko nga vaʻa i a Te-Manga. E koutu ki tai, ko Arai-te-tonga - ko Pure-ora, ko Muri-vai, ko Marae-Koroa. E ariki ki runga ki Makea, ko Tinomana. E vaka ki raro ko Takitimu, ko Te-au-ki-Tonga, Ko Puai-kura, etc.: the foregoing is part of the tako-ariki. The following is a literal translation thereof: - Oh Tumu! (the foundation or source), Oh Kapu! (the receiver), Kapu of the east - Kapu of the west. The land is Tumu-te-varovaro. The koutu (court of royalty) seaward is Arai-te-tonga, inclosing the maraes Pure-ora, Muri-vai, and Marae-Koroa. The arikis thereof are Makea and Tinomana. The supporting tribes are Takitimu, Te-au-ki-Tonga and Puai-kura, etc.

1. (n.) A type of fat which does not occur in the flesh, but is deposited and the intestine of man, fish, birds and animals .

1. (n.) The bladder .

1. (n.) the name of an ariki family preserved in many Polynesian traditions. The place from whence they originated is said to have been 'Avaiki-nui-o-Naea. According to one Rarotongan tradition, Naea Ariki had the following sons:- Na-ea-Itikau, Karae-mura, Apai-Marokura-Turu-rangi, Araiti-tu-taua, pera-i-te-raraurau-tonga, Tu-oteote and Te-uru-kura. He also had the following daughters:- Kiri-rau-tonga-uri, Tu-ngaranga-ra, Aa-te-vero, Oonga-te-upeupe, Toro-i-te-matangi, Tiu-tonga-nui and Ara-nui-o-Tangaroa. Owing to family discordand constant quarrels, as each son desired to be ariki, the family separated. The two brothers, Karae-mura and Tu-oteote , were the first to migrate; they sailed away from their homeland with their followers on their canoe named Aore. It is stated that they called at the island of Akatoka-manava (Mauke), and in landing there, their canoe, which was said to have been a vaka-kumete ( a large, single canoe or vessel), was extensively damaged, which made it necessary to build a new canoe. Being thus compelled to remain at Mauke for some time they built a large, double vessel, which they named after their former one, Aore. After this vessel was completed and provisioned, they again set out on their voyage and made the island of Rarotonga; this was shortly after the arrival of Tangiia-Nui and Karika. They landed at the eastern side of the island and called the place at which they landed, Aore, in memory of their canoe. They afterwards joined Ta-ngiia-Nui and Karika who created them mataiapos, betowed upon them the mataiapo names of Nia and Teeiao, respectively. Thus they become mataiapos of the division of the island named Muri-enua, where their descendants are to be found at the present day. The brothers, Apai-Maro-kura-Turu-rangi, Arai-iti-tu-taua, Pera-i-te-raurau-tonga and Te-uru-kura, arrived at Rarotonga at a later date on their canoe Te-tua-tea-paki-paki-i-Itikau, and also became mataiapos under Tangiia-Nui, Karika having at that period departed from Rarotonga. Their descendants are known at the present day, and the eldest son, or daughter, of each of these brothers, with the exception of Te-uru-kura, holds the ancestral mataiapo tribal title of their respective ancestors.

1. (n.) a distinguishing name of the god, Tongaiti, i.e., Tonga-iti-mata-rau Tonga-iti-many-eyed, or many-faced: the name is figurative and really means Tonga-iti-the-wise-one-who-sees-all-things.

1. (n.) the name of one of the high priests created or appointed by Tangia. Nui Ariki, who was appointed by him to officiate or perform his main priesti functions at the koutu-ariki named Arai-te-tonga-vare-roa-paa - see under Arai-te-tonga. His office was that o Tako-ariki. In many printed records this high priest has been described as or named as Teariki Taraara or Tara-are, the tribal mataiapo name of one oi the seven mataiapos of Tupapa-nui-o-Mai, one of the distriet divisions of the district now called Avarua. This error arose from the fact that Teariki Tara-ara Tupa, and his son Teariki Taraar Teruarau, both successively held the dual titles of Teariki Taraare Mataiapo and Potiki-Taua, the titles of high priest. It is to be noted, however, that although Potiki-laua was appointed especially to officiate at the koutu-ariki or Arai-te-tonga, he took part in ali priestly functions that took place Fat other koutu-arikis on the occasion of the investiture of an ariki, his specil office or function on these important occasions being to recite the Tako-Arik, for explanation of which, see under Ta-ko-Ariki.

1. a koutu is what could be properly called the seat or the royal court of a reigning ariki or high chief. It was a special place where all offerings that were to be offered to the ancient gods were first assembled prior to being conveyed to, and placed upon the marae where the offering was to be made. It was the special place where all chiefs and persons of note or rank or members of the ariki family were buried. It was a place where all tribal annual feasts at the presentation of first-fruits was held, accompanied by many ceremonials, feastings and dancing, as the occasion required. In former days, each tribe had its principal koutou and lesser grade koutous. At the principal koutou the ariki usually, or mainly, resided with his household and certain members of his family. Certain other chiefs and warriors whose tribal standing and functions made it necessary so to do, also resided here as it was necessary for them to be always near the person of the ariki. In tribal importance, a koutu took precedence to a marae. According to the ancient tribal laws and customs, which could not be lightly broken or set aside, the only tribal ranks that were entitled to the dignity of holding and possessing a koutu were those of an ariki or a mataiapo-tutara. Persons holding lesser grade titles were not entitled to such a dignity, they being, so to speak, supporters of the ariki or of the mataiapo-tutara, as the case might be, and were attached to the court and held honourable status accordingly. At any great event, such as a tribal feast, the title name of an ariki, or that of a mataiapo-tutara, would be called out by the public speaker, then the koutu of the chief would be named, and then would be named his special marae. The ariki ex officio would be the head of his particular koutu and consequently each member of his family had the right to proclaim themselves as white pebbles of that court. Each brother or the sons, or the sons of the reigning chief, could as of right, exercise this honour, and call themselves, through their speaker, as kirikiri-teatea, white pebbles of such and such koutu. Certain koutus had one or more maraes formed or laid out within its confines. According to tribal accounts no one ariki or individual could claim the absolute ownershp of a koutu; this place was in reality the property of the tribe, and the ariki, as head of the tribe, was the trustee of the same, but as long as an ariki or a mataiapo-tutara held office, they had the right to hold and occupy and have the exclusive use of that area of the koutu which had been specially set aside for this purpose at the beginning when this tribal system was first instituted, and in order to maintain his prestige, power and position, any chief had to have the wholehearted and loyal support of his own family as well as that of those chiefs under him. Cases have been recorded where an ariki, through acts of depositism has been deposed and driven out, and the koutu then passing to the next appointed ariki. When tribal discussions took place at any one koutu the ariki of that particular koutu presided as the head, the visiting chiefs taking their seats according to recognised custom and precedence. According to the Takitumu traditions, the first koutus were made by the celebrated Tangiia-nui, in the order following: Pu-kuru-vaʻa-nui, the principal koutu of ʻPa-te-ariki-upoko-tini, principal chief of the Takitumu tribe, and necessarily, the prinicpal meeting place of the Takitumu tribe and people; Tau-makeva; Arai-te-tonga-vare-roa-paa the principal koutu of the Makea Karika Ariki and the Te-au-o-tonga tribe, who are also known as Nga-Aio; Taputapu-ātea the prinicpal koutu of a portion of the northern division of the island; this was the special koutu of Tinomana-Motoro-Teariki-Tapu-rangi, the son of Tangiia-nui Ariki. Other koutus were made, but they were of lesser importance, but they were also used in the same manner as the more important ones.

2. (n.) a headland, a cape.

1. (n.) the first wife of Atonga, who according to tradition was a daughter of Rongo, and a woman of very high rank. This wife, having no issue by Atonga, informed him that she had been informed by the god Rongo-ma-Tane that she was not permitted to bear children to Atonga, and added that the god had said that he was to seek one of the daughters of a chief named Tonga-iti in marriage, who would bear him children and perpetuate his line, and she further prophesied that this woman would be the ancestress of many royal lines springing from Atonga. Tradition further states that Atonga carried out his first wife's injunction as he considered it a command of the gods. He duly espoused one of the daughters of Tonga-iti, selecting the youngest one named Vaiʻi, whom he duly married with much ceremony, and by her had a son named Te-arutanga-nuku and his brothers. Tearu-tanga-nuku begat Tearutanga-rangi, who begat Te-amuru-enua, who begat Te-amuru-ariki who begat Ka-ukura, who begat Pou-vananga-roa and his sister Kaungaki-ariki-ki-te-marama, who became the wife of Te-tupua-o-Avaiki, and their son (one of them) first-born was Teeunga Ariki, alias Tangiia-nui. Note: this part of the genealogy was taken from a book that was in the possession of the late Tinomana Mereana Ariki of Arorangi.

1. (pron(pers)) 1st person, singular: I. (The allomorphs are: au, -ku, -u1.) ko au hua ake just me, me alone. kua hokohia mai ē au te pare. I have brought a hat. (lit., a hat is brought by me.) kua kave au i te ika kiā tere. I have taken the fish to Tere.

2. (pron(poss)) 2nd person, singular, indefinate, dominat possessions with plural possessions: your. (< a + -u2. || The form *āu does not exist. || tau, tāu.) au puaka your pigs. au tamariki your children. "e hia au ika?" "tekau ma rau ngahuru." "How many fish have you got?" "[I have got] 30 fish (a score and ten)." .

3. (Part(number),) marking plurality, mostly dual or paucal. te au ahiahi every evening. te au kai the foods, many kinds of food. tēia au tangata these people. i tēia au rā nei in these days.

4. (n.) sea current, tide. (The current at the passage are very swift. People never try to swim across the passages when the current is going out into the ocean.) au roto in-coming current, current flowing into the lagoon. au tua out-going current, current flowing out into the ocean. te au takahi ki tokerau a strong current moving towards the north. te au takahi ki tonga a strong current moving towards the south. tei roto te au. The current is in-coming. tei tua te au. The current is out-going. e pakari te au i te āria. The current is very strong at a narrow passage (water pathway). "e aha te au?" "te au takahi pakari i tonga/ tokerau." "What is the current [now]?" "[The current now is] the current pushing strongly to the south/ north." .

5. (n.) smoke. (Syn. au nō te ahi.) saunga au smell of smoke. e au tērā. That is smoke.

6. (n.) bitter bladder (of tridacna shell). tīpū i te au o te pāsua to cut off the gall bladder of the tridacna clam.