TAPU.

New Zealand Herald, Volume LXVI, Issue 20152, 12 January 1929, Page 1 (Supplement)

TAPU.

BY GEO. GRAHAM.

THE WORD AND ITS MEANINGS.

The word tapu is one of the few Polynesian words that have gained admittance into the English tongue, the reason being that it expresses an idea, or rather set of ideas, for which our English tongue has no actual equivalent. I will endeavour to explain some of the variant meanings applicable to this word tapu. Generally speaking, tapu indicates something—animate or inanimate—to which is attributed a quality which precludes its being regarded as common or within the ordinary way of things. I will give some examples illustrative of such. The Tapu of the Dead. Everything pertaining to the dead and death was tapu. Here, the meaning might be sacred, in so far as the remains of the illustrious dead might be naturally so regarded. But undoubtedly the actual meaning here was more akin to the idea of all pertaining to deatn being invested with dread. This condition brought about the idea of tapu, and all connected therewith is invested with an elaborate ritual. The remains of the dead, their personal belongings, their dwelling and the place of interment were tapu. The persons entrusted with the performance of the death ritual and disposing of the remains within the tribal tombs were tapu. This condition continued until cleansed away in the ceremonies appropriate in due course. In accordance with the rank of the deceased, the more potent the tapu and the more elaborate the ceremonies. The Tapu of Rank. People of high rank were tapu. Like tho potentates of other countries their persons by virtue of lineal descent from high and mighty men of the past brought with it the heritage of tapu. This applied both to> men of rank as chiefs as also to those who were of the hereditary priesthood of the tribe. The sacredness which invested the Pharaohs of old, or the Japanese Emperor of this day, might be defined as tapu; even so the old Maori chieftains were regarded as surrounded by the dread halo of an inherited tapu. This was equivalent to our idea of sacredness, and the consequent respect due to the persons of such people of rank was of a very high order. To this time there are chiefs of high lineal descent whose persons are regarded with awe by their tribesuien and even so by the Maori people in general. Among ourselves the respect accorded to Royalty or to Church dignitaries, is the equivalent of this form of tapu. This feeling of dread, lingers in the awed respect with which in our own state of society we regard these things, and has its origin deep sealed in the human mind. General Tapu. There were many other forms of tapu, each having its special application; for it intruded into all phases of cvery-day life and was the outstanding feature of such. The laws of tapu controlled all minor things. Battlefields were tapu; rivers, lakes and sea coasts were often tapu. The fisheries thereof where a chief was drowned became tapu. This tapu remained until ceremonially removed, but the tapu often remained permanently so far as the immediate family of the deceased was concerned. There was, also, as in house building, a tapu of canoes being built, and of hill forts in process of being fortified. Human sacrifice was a part of the ceremonies in these connections. Certain pathways were tapu, forbidden to use until tho ban was uplifted. s

Tapu of Forest and Hunting Areas. A chief might place under tapu certain areas against trespass or use for hunting therein, or the gathering of fruits or berries. He wished to conserve for his use or for the common use at the proper season the products of such places. Here the tapu was akin to the Divine prohibition against the tree in the Garden - of Eden. This form of tapu was also applied to close against use fern root preserves, rat and bird hunting areas, etc. Tapu in these cases was the equivalent to the restrictions enforced by our game laws. The obvious. motive here was to preserve the areas; thus tapu, against trespass, as well as to close them in recognised " closed seasons," and so prevent the depletion of their resources. Another name given to this more utilitarian form of tapu prohibition was " rahui." A declaration of " rahui " over an area of hunting or fishing was loyally respected. Its breach brought dire penalty on the transgressor. The Utility of Tapu. In ancient Maori social economy these varying forms of tapu undoubtedly had not merely a ritualistic meaning, but an actual economic value in the practical affairs of life. The tapu of the dead had sanitary motives as well as its association with the inherent dread with which primitive man regarded the dread surroundings of death. In respect of the tapu of child-birth, the necessity of safeguarding Maori motherhood was the motive. To ensure the safe arrival and critical early years of children of rank, tho tapu laws were invaluable. It had its actual obstetric value in the Maori system. As applied to people of rank, tapu had its motive in tho desire to instil into tho community a respect for rank and authority. Then housebuilding was a serious undertaking and in order that architecture and artistic correctness might be achieved, the work must be left to the artists and they must not be distracted in their labours. So also the necessity of not interfering with the canoe builder or with other public works. Our own contractors indicate this feeling when they exhibit the notice "No admittance—thiß means you," the area is made tapu. Hence, although much that seems mere absurd mummery was the characteristic of the tapu and its ceremonial rites, it fulfilled its placd in ancient Maori social conditions. In fact, the aged men say, when the laws of tapu began to be disregarded, then indeed the race began to hasten to decay. Such is the idea of tapu.