We can illustrate use of glossary markup with extracts from Old New Zealand: being Incidents of Native Customs and Character in the Old Times by Frederick Edward Maning. Definitions are set out on a Glossary page and are sorted automatically.
Remember, my good reader, I don’t deal in fiction; my friend ate the pakeha sure enough, and killed him before he ate him: which was civil, for it was not always done. But then, certainly, the pakeha was a tutua, a nobody, a fellow not worth a spike-nail; no one knew him; he had no relations, no goods, no expectations, no anything: what could be made of him? Of what use on earth was he except to eat? And, indeed, not much good even for that—they say he was not good meat. But good well-to-do pakehas, traders, ship-captains, labourers, or employers of labour, these were to be honoured, cherished, caressed, protected—and plucked: plucked judiciously (the Maori is a clever fellow in his way), so that the feathers might grow again. But as for poor, mean, mere Pakeha tutua, e aha te pai?
Before going any farther I beg to state that I hope the English reader or the new-comer, who does not understand Maori morality—especially of the glorious old time—will not form a bad opinion of my friend’s character, merely because he ate a good-for-nothing sort of pakeha, who really was good for nothing else. People from the old countries I have often observed to have a kind of over-delicacy about them, the result of a too effeminate course of life and over-civilization; which is the cause that, often starting from premises which are true enough, they will, being carried away by their over-sensitive constitution or sickly nervous system, jump at once, without any just process of reasoning, to the most erroneous conclusions. I know as well as can be that some of this description of my readers will at once, without reflection, set my friend down as a very rude ill-mannered sort of person. Nothing of the kind, I assure you. You never made a greater mistake in your life. My friend was a highly respectable person in his way; he was a great friend and protector of rich, well-to-do pakehas; he was, moreover, a great warrior, and had killed the first man in several different battles. He always wore, hanging round his neck, a handsome carved flute (this at least showed a soft and musical turn of mind), which was made of the thigh-bone of one of his enemies; and when Heke, the Ngapuhi, made war against us, my friend came to the rescue, fought manfully for his pakeha friends, and was desperately wounded in so doing. Now can any one imagine a more respectable character?—a warrior, a musician, a friend in need, who would stand by you while he had a leg to stand on, and would not eat a friend on any account whatever—except he should be very hungry.
The boat darts on; she touches the edge of a steep rock; the “haere mai” has subsided; six or seven “personages”—the magnates of the tribe—come gravely to the front to meet me as I land. There are about six or seven yards of shallow water to be crossed between the boat and where they stand. A stout fellow rushes to the boat’s nose, and “shows a back,” as we used to say at leap-frog. He is a young fellow of respectable standing in the tribe, a far-off cousin of the chief’s, a warrior, and as such has no back: that is to say, to carry loads of fuel or potatoes. He is too good a man to be spoiled in that way; the women must carry for him; the able-bodied men of the tribe must be saved for its protection; but he is ready to carry the pakeha on shore—the rangatira pakeha—who wears a real koti roa (a long coat) and beaver hat! Carry! He would lie down and make a bridge of his body, with pleasure, for him. Has he not half a shipful of taonga?
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