Lands of Red and Gold #64: From the Island to the World
“Mourn not for the past, learn from it.
Hope not for the future, plan for it
Complain not about the present, experience it.”
- From
Oora Gulalu [The Endless Road], a text composed in Tjibarr in the fifteenth century, and widely respected by both Plirite and Tjarrling believers
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Crimson Day, Cycle of Strength, 398th Year of Harmony (1.26.398) / 15 January 1638
Ngamotu, Lands of the Ngati Apa iwi, Te Ika a Maui, Aotearoa [New Plymouth, Taranaki, North Island, New Zealand]
Life among the Maori in Aotearoa: a place where reputation had made them out to be barely better than the Yadji, bloodthirsty warriors ready to kill without provocation. As Nameless the priest had expected, that reputation held some truth, but only some.
The Maori had their own social code, their own customs. Within the limits of that code, they were hospitality personified: welcoming, generous, polite, helpful. Anyone who transgressed the bounds of the Maori code would be punished, though. Severely punished.
Nameless had learned what he could of their customs before visiting, based on what he was told by some Maori and Maori-speakers living on the Cider Isle [Tasmania]. That had helped. When he finally arrived in Aotearoa, the Maori were open enough for him to learn more.
In turn, Nameless started providing advice to the Maori. At first, he gave individual guidance to those Maori who had accepted the true faith, who followed the Sevenfold Path [Plirism]. The Maori being as they were, they soon started inviting him to speak at their communal meetings at their
marae. And, in time, he found himself giving advice to the Maori king himself.
Ariki iwi [King] Arapeta proved to be far more thoughtful and open to proper guidance than Nameless had expected. Like any Maori chieftain, he was inclined to harshly punish anyone who transgressed the Maori social code. They believed that demonstrated a chieftain’s
mana. But Arapeta was willing to think about things, to hear alternative perspectives even if he did not agree with them.
Nameless found, in fact, that he had become a private counsellor to the king. Sometimes on particular matters which affected the kingdom, but also about how to conduct life in general. To provide that advice, Nameless usually turned to
The Endless Road – which in his opinion was the most helpful single text ever written – or one of the half-dozen other writings he had brought with him to Aotearoa.
There was no point in giving the king a copy of the book itself. Even if it could be translated into Maori – a feat beyond Nameless’ ability – the king could not read. Arapeta relied on scribes to record information and read it to him when needed.
In any case, this let Nameless choose the best passages to read to the king. Like any non-believer, too much truth at once could overwhelm him. Nameless chose those passages which were most appropriate to the king’s current level of understanding.
Among his preferred segments were about how the Good Man had lived, back in the long-vanished days of the kingdom of Lopitja. How the Good Man had wealth and power, and had abandoned it. How he believed that his
mana – a word which Nameless translated loosely – would benefit all men, spreading his advice by words rather than by force of arms. The Good Man did not decry warfare, as Nameless was at pains to point out, but helped people to see how it fit into the broader pattern of their lives. The Good Man showed how everyone could order their lives to ensure maximum harmony for all, within their own stations in life.
The king seemed to be more and more intrigued, as Nameless chose other passages from
The Endless Road which explained about how to live. Until, one morning, the king turned his attention to another of the endless feuds which dominated Maori life. Nameless had given advice before on resolving a vendetta between two subtribes [
hapu] within the kingdom. This vendetta was more complex, involving an endless cycle of raids and revenge attacks between one subtribe of Arapeta’s realm, and that of the neighbouring Muaupoko kingdom.
Nameless saw his opening when the king mentioned that these endless raids were costing too many warriors from the subtribe for its subking to answer properly when the king called for warriors.
“What stops you from negotiating a settlement with the
ariki iwi of the Muaupoko to end the raids?” Nameless asked.
“A raid cannot go unanswered,” the king said. “A leader of strong
mana cannot afford to show weakness.”
“Doing nothing is not always weakness,” Nameless said. “Sometimes having the self-control to do nothing is the greatest strength of all.”
“And have my
ariki hapu whisper that I lack the courage to respond to their weakness?” the king asked, but he sounded intrigued. Nameless had long since learnt how to tell when the king did not want to hear more on a subject.
“Sometimes revenge is not the best demonstration of
mana,” Nameless said. “Sometimes the ability to ignore trivial raids shows your
mana more: how better to show your strength that you do not need to waste your time with minor raids. All you need to remember is that
if their raids continue for long enough, and that if they do not learn this wisdom, then you will punish them severely enough that they will be afraid to respond.”
“That is how your Island maintains its peace?” Arapeta asked.
“It is. We still have feuds from time to time – there are a couple now – but they are rare, and they can be ended if required. Or a bloodline is exterminated entirely, as has happened, if they would not learn when to end a vendetta.”
King Arapeta was silent for a long time after that. Nameless knew better than to interrupt. At length, the king asked one, rather pointed question. Nameless give the only answer he could give, in the circumstances.
“Accompany me,” the king said, then rose and walked to the entrance to the
wharenui [great hall of the palace].
Outside, there were various clusters of Maori having whatever discussions they wished at the
marae. They saw the king at the entrance, of course, and quickly fell silent as they assembled in a rough semi-circle, well back from the entrance.
King Arapeta stepped outside, paused for a moment, then took seven paces forward. He raised his voice. “
Ta mal-pa Pliri, ni gapu-pa Bula Gakal-girri marang.” There is but one Harmony, and only the Sevenfold Path will give it balance.
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Taken from: “People of the Seas: The Nangu Diaspora”
By Accord Anderson [1]
New London, Alleghania: 1985
3. Breakup of the Seven Sisters
Long the Seven Sisters [Eyre Peninsula, South Australia] had been the granary of the Island. Red yams and cornnarts [wattles] from Mutjing farmers came, endless-seeming harvest to sustain the people of an Island too small to feed itself. Rulership of the Seven Sisters remained with Mutjing, not Nangu, yet guidance and mediation came from the Island to ensure harmony remained.
The Island now riven with feud and discord, with plagues and Dutch competition rampant, failed to sustain the vital guidance. City-kings of the Seven Sisters strove now in
waal [bringing discord], hatreds once old now renewed, and alliance with Dutch now contemplated by those who once revered the Island alone.
With legacy of friendship most ancient, no Mutjing would commit to war against the Island itself, yet catastrophe most severe could fall without one direct blow from Mutjing to Nangu. City-king Maralinga of Luyandi [Port Kenny] formed pact with the Dutch, and formed pride within himself, bringing the Seven Sisters into imbalance. Pankala [Port Lincoln], pre-eminent Sister for so long in reputation and commerce, to the Island remained steadfast.
Courage and rivalry dominated, wise counsel was forsaken. The Seven Sisters descended into war most troublesome. No longer could the Island’s influence quell bloodshed, with the confluence of Dutch supporting the western Sisters, and the Island itself riven, incapable of speaking with one voice.
Mutjing and Nangu alike suffered. Victory elusive, strife continued over years too numerous. Surplus harvest consumed by the fires of war, no longer could the Seven Sisters sustain the Island, and misery and famine took the helm as the fate of the Island shifted onto a new course. Population reduced already from European plagues, notwithstanding, no boldness from the Nangu remaining on the Island could conjure food from nothing.
Discord had previously troubled the Nangu, ancient bloodlines contesting over scraps of Dutch trade, dislocation of old trade markets, and loss of experienced mediators with the plagues. Famine looming, people of the Island cared little even for which faction won victory in the Seven Sisters; the war itself marked disaster. The Island now shattered, and the shards fell where they willed...
Where the Island could no longer provide, exodus now beckoned for those astute and for those defeated. The former knew opportunity and seized it, the latter hoped for opportunity and sought it. Some few bloodlines had fled already, in whole or in part, a trickle of Nangu across the waves, which uncivil war in the Seven Sisters pushed into flood.
Bloodlines four, more shrewd than most, already had established their
Nuttana [trading association] on a coast most distant within Aururia [far north Queensland]. Two more bloodlines secured common purpose, Mudontji and Nyawala acceding to the syndicate previously formed. In union most beneficial, to the
Nuttana came more knowledge, more workers, and a future where the old surety departed but new hope remained. Kiyungu of the Coral Coast joined them in numbers, whether volunteers for indenture or migrants most buoyant...
Across the Tethys Sea [Tasman Sea], another shard fell on ground most fertile and fortunate. Whether auspicious or prudent, years before the Kalendi bloodline gained trade connexions with Maori in Aotearoa. Missionaries had striven to prepare the way, until Bana [Nameless] guided the first Maori king into acceptance of the Seven-fold Path.
Vendetta driving them, and old trade routes fallen, Kalendi found new aspiration among the Ngati Apa in Aotearoa. To the Maori, they brought wisdom: the true faith, shipbuilding, iron, dyes, spices [2], and determination...
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[1] Accord Anderson is a Congxie (see
post #47) author who thinks that he speaks English fluently enough not to need a translator. He may perhaps be mistaken in that view.
[2] That is, those spices which could grow in Aotearoa. Some Aururian spices can, generally the ones which are native to historical Victoria and Tasmania or alpine areas further north (e.g. some sweet peppers, sea celery, river mint), though many Aururian spices are subtropical (e.g. lemon myrtle and other myrtles) and will not grow in Aotearoa.
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Thoughts?