Karakia. This word generally rendered by ‘charm,’ does not signify what the word charm would mean, in its popular sense. The word ‘invocation’ conveys more correctly its meaning; for it is a prayer addressed to spirits of deceased ancestors, in form somewhat like a litany.
Kaupapa, one whom the spirit of an ancestor visits, and who is its medium of communication with the living.
Pukenga, a spirit, the author or first teacher of any karakia.
Tapairu, any very sacred ancestral Spirit: also sometimes applied to the female Ariki.
Tauira, a person who is being instructed by a tohunga, or by the spirit of a parent or ancestor. He had to submit to a strict fast of several days before he was taught any important karakia.
Tipua, or Tupua, the spirit of one who when living was noted for powerful karakia.
Tiri, a strip of flax leaf or toetoe so placed as to serve as an imaginary pathway for an Atua. In sickness a tiri is suspended above the head of the sick person to facilitate the departure of the Atua who causes the disease. A tiri is also suspended near the [kaupapa], when he desires his Atua to visit him. It is also applied to signify the karakia used on such occasions.
Tohunga, a person skilled in karakia, also one skilled in any craft.
[pg 109] Tuahu, a sacred place where offerings of food—first fruits—for the Atua were deposited.
Wananga, the Spirit of anyone who when living had learned the karakia of his ancestors: thus when a [tauira] died he became a wananga.