THE KORERO.
The Kingites--Half-castes--An albino--The King's speech--Maori
oratory--The feast.
On the morrow after my interview with the king the meeting between the
Native Minister and Tawhiao, with a view to bring about more friendly
relations between the two races, was arranged to take place.
At the time fixed for the _korero_ the Kingites, headed by their
chiefs, assembled on the flat within the settlement. They squatted
about in attractive groups, and the entire assembly formed a compact
semicircle composed of men, women, and children of all ages; while
the bright and almost dazzling colours of their varied, and, in many
instances, eccentric costumes formed an interesting picture, in which
were blended the most singular and striking contrasts. Some of the men
were habited entirely in European attire, others affected more becoming
native costumes, and had their heads decked with feathers, while not
a few were got up in a style which seemed to indicate that they were
undergoing what might be considered, from a Darwinian point of view,
the "transition period" between savage and civilized life. The women,
of whom there were many, had donned their holiday finery, and although
their flowing skirts were evidently not designed after the most
fashionable model, this defect was made up in no small degree by the
glowing effects of the bright colours of the variegated material out
of which they were made. Crimson, yellow, and blue were the prevailing
tints, and one by no means unattractive damsel had her lithe form
swathed in a shawl on which were depicted all the various designs of a
pack of cards.
[Illustration: MAJOR TE WHEORO, M.H.R.]
There were many half-castes of both sexes among the throng, and the
strain of European blood, which in most cases might be distinctly
traced, had evidently, by one of those singular processes of nature
which it is difficult to understand, aided to produce in them here,
as elsewhere, a robust and healthy race of people. Many of the girls
of this class, with their swarthy complexions and well-rounded limbs,
were very comely-looking, and one young lady, habited in a well-fitting
purple silk dress, and with a very handsome native shawl of many
colours thrown artistically across her gracefully formed shoulders,
attracted the admiring glances of all present. She spoke English
fluently, and with her fascinating air, dark eyes, and remarkable
Spanish cast of countenance, she appeared more suited to grace the
_Prado_ of Madrid than the primitive _marae_[11] of Whatiwhatihoe. In
singular contrast to this attractive daughter of the King Country was
an albino woman, with light flaxen hair, pink eyes, and a complexion
which, if it had been washed, might have rivalled the snowy whiteness
of alabaster. Her lips were marked in the ordinary Maori fashion, and,
so far as her outward appearance went, she was stout and well-built,
and appeared to be as fine a specimen of her kind as I had seen in any
part of the world.
[Illustration: TE TUHI.
(_A Chief of the Waikato Tribe._)]
When Tawhiao appeared in the midst of his people, he had cast aside
his European costume, and had swathed himself after the native fashion
in a white blanket, with broad pink stripes upon it. At the moment of
the arrival of the Native Minister the king was seated by the side of
his wife Pare Hauraki, and in the centre of the semicircle formed by
the Waikato chiefs and other natives, and as Mr. Bryce drew near he
raised himself from the ground and approached to welcome him. As soon
as the friendly greetings were over, the Native Minister and the king
seated themselves upon the ground face to face, and, having regarded
each other for some time with an air of mutual satisfaction, Tawhiao
arose, and, resuming his original position in the midst of the natives,
arranged his blanket in _toga_ fashion across his breast, and raising
his bare right arm, began his speech in slow, but well-delivered tones,
and with the calm, confident air of one who had been accustomed to
sway the multitude and to speak, as he expressed it in the figurative
language of his race, "straight from his breast." His short harangue,
however, was carefully framed with all the customary art of Maori
diplomacy, and with a view to show that the occasion was simply one
for the mutual expression of goodwill on both sides. Not the faintest
reference at this time was made to his future line of policy, nor was
there a single hint to indicate that any new departure was about to
be initiated calculated to alter the political relationship existing
between the Maori and Pakeha. It was in every sense a carefully
worded discourse, and proved beyond a doubt that the trite saying of
Voltaire, that language was invented to disguise our thoughts, was
equally appreciated by savage as by civilized races.
[Illustration: ALBINO WOMAN, KING COUNTRY.]
Tawhiao's speech, however, when finally declining the proposals of the
Native Minister, when, in face of all the inducements held out to him,
he stoutly refused to resign his _mana_, or sovereign authority, is
worthy a place here, not only as an interesting example of the Maori
style of oratory, but likewise as a touching proof of the deep-rooted
desire of the old king to remain at the head of his decaying race.
[Illustration: WHITIORA WIROUIRU TE KOMETE.
(_A Chief of the Waikato Tribe._)]
Tawhiao, who spoke with evident emotion on this occasion, said: "My
word is, do not speak at all; only listen" (addressed to his people).
"The best way of speaking is to listen. If this European" (the Native
Minister) "rises, the best thing to do is to listen. This is my word,
hearken you" (to Mr. Bryce). "I approve of you administering affairs
on that side--the European side. But my word is, I will jump on that
side, and stand. I have nothing to say. My only reason for going on
that side is to hear--to listen, so that I may know. I say I will
remain in the positions of my ancestors and my parents in this island
of Aotearoa.[12] I will remain here; and as for my proceedings, let
me proceed along my own line. I have nothing to say; I have only to
listen, so that I may know. After I have listened I will come back
to this side of our line.[13] Say what you have to say. That is my
thought, that I will remain here, in the place where my ancestors and
fathers trod; but if I had trodden anywhere else, then I could be
spoken to about it. I still adhere to the word that existed from the
commencement. The queen was not divided; her rule has been obeyed. Now,
say what you have to say. With me there is no trouble or darkness. What
I have said to you is good; it has been said in the daylight, while
the sun is shining. I do not mind falling, if only I do not fall as my
cloak would fall. I can traverse all the words. This is another word of
mine. I am teaching; I will remain here. You can remain on your side
and administer affairs, and I will remain on my side. Let me be here,
on this side of our own line. Speak while the sun is shining. It has
been said for a long time that the Europeans are against me. My reply
to that is, that the _pakeha_ is with me. But let me remain here at
Aotearoa. I will direct my people this very day as we sit here. I will
not go off in any new direction, but will be as my ancestors were."
[Illustration: PAORA TU HAERE.
(_Head Chief of the Ngati Whatua Tribe._)]
After the Native Minister had replied to the king's speech, the
present of provisions given by the government, consisting of beef,
flour, sugar, and biscuits, was hauled to the front in bullock drays,
and, after being piled into a heap, Major Te Wheoro stepped forward
and acknowledged the donation on the part of the natives. When this
ceremony was concluded, loud shouts of joyful voices were heard in
the distance, and from each side of the _marae_ two separate bands of
about 200 women and girls came dancing along in variegated costumes,
with small baskets in their hands made of plaited flax, and filled with
cooked potatoes, roasted pork, and fish. They rounded up in front of
the meeting with a measured step, between a skip and a hop, and when
they had deposited their burdens in a heap, and grinned immensely, as
if to show their white teeth, half a dozen stalwart men came forward
with roasted pigs cut in twain, or rather amputated down the centre of
the spine. When these sweet luxuries had swelled the dimensions of the
_kai_,[14] Te Ngakau stepped forward, and, taking up a pronged stick,
or roasting-fork, formally presented this token of hospitality to the
government, which in its turn, according to custom, and to avoid the
incubus of a "white elephant," returned it with thanks to the natives.
Feasting then became the order of the day, and joining the king's
circle, we partook of the kindly fruits of the earth with unalloyed
satisfaction; and as table requisites were not plentiful, we dispensed
with those baubles of modern progress, and ate after the primitive mode
of our forefathers.
FOOTNOTES:
[Footnote 11: _Marae_, an open space in front of a native settlement.]
[Footnote 12: _Aotearoa_ is the ancient native name for the North
Island; it is equivalent to "_land of bright sunlight_."]
[Footnote 13: Meaning the _Aukati_ or boundary-line separating the King
Country from the European portion of the colony.]
[Footnote 14: _Kai_, Maori word for food.]