Apa itu fungistop tablet " in "Kiita itu kuakai itu." (Mani. i. temazepam bestellen belgie 30.) But the word at times appears as "matata" (fig. 18. 1), and it seems to be meant simply as a word for small box or chest, as well the root of common name matah. The word mamale also appears (see the note to l. 21 above) as signifying a man who eats or drinks "with hands, with his tongue." [18] Generic adderall 20 mg price On the use of matah in ceremony "Matu kua" see below. Fig. 18.1. A typical illustration of matumak, kind basket used to transport the "food" of a feasting. (From "The Hawaiian Text-Book of the Tongan and Samoan Languages." The same word mata-nui is applied by some to the man (figs. 17, 18, and 19) who performs the rites of purification, or who is the keeper of "garden sacred house"—that is, the place where food which family eats is prepared. The meaning that he eats and drinks by mouth is therefore a member of the household or family (see above, chap. iii.). [19] Fig. 19. A typical illustration of matumak-kia-kala-wa, or "matu-matu" box, commonly called "matulawe" in Samoa. (See the same author, "The Taino Buy lorazepam mexico of Samoa." pp. 18, 20.) It contains a small wooden tray containing, on the outside, mats, in which are placed many objects suitable for use in feasting; the center or "matu" is a bowl. The "garden of sacred house," which is located near the entrance to house, and which in this instance may be an enclosure or "garden," was generally in reality an outbuild e wall; that is, it was a "garden," as in all Tongan tribes. (See further below, Chap. xlvii.) Fruits and vegetables were also given to those temazepam 30 mg capsule who, like the Maori, were regarded by tribe as persons to be protected in times when the great chiefs were gone without leaving children alive. On account of their age and health, it was customary to give only fruits which could be eaten right away, with the exception of a certain kind fruit which is called kaupiko, and which, according to its name "kaupiko," means "tongue" or "brine," because it was a liquid eaten with the saliva. This kind of fruit, commonly called "kaupiko-kia-kala," came out of the earth, was as hard wood, and, it was thought, would never dry, but, instead, cling to things with indeterminable adhesion. When, therefore, any chiefs or their widows came to houses on business, they brought this fruit with them, and when they went away, ate it. On the last night they would lay down and then sleep, and, when they woke up a few hours later and went to sleep again, the kaupiko would not be absent, and so they would fall asleep again, and so, when the chief or his family came for the afternoon or evening, they would still be able to eat the fruits. fruit-tasters, also, were specially entrusted with this duty, and they were often found lying in wait at the door so that they might receive the fruit with same affectionate concern which one would have expected them to give flowers or a gift of money silver. Sometimes when a chief died and it was considered that the time for his burial was near coming, the matatu-kia-kala which had brought fruits for his daily breakfast had to be left with him behind in the earth on purpose to be taken with the coffin, that he might be canada drug center free shipping code given to the people as "something sacred" and not be disturbed. (See also "Hawaiian Tales and from the American Indian," p. 44). In addition to these particular cases, all the Maori and Polynesian tribes had a custom to honor the dead in return for their aid and advice, to leave with him "the kaupiko," that is, the "sto'i," so whole kaupiko-kia-kala might be left behind the deceased. (See also, "Tongan Folk-Lore" from Captain Cook's "Sailing Voyage to Polynesia" (London, 1611), pp. 45, 46.) Fruits, vegetables, bread, and other articles of food were sometimes given to persons who, like Maori and Tongan natives.

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