New Zealand Folk TalesFolk tales from New Zealand
New Zealand's Fair Folk is a patupaiarehe, inhabiting forests and mountains.
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Browse New Zealand folk tales by Isabel M. Peacocke. Skip to the complete New Zealand folk tales page. Isabel M. Peacocke's New Zealand folk tales, a fertile children's novel and fairytale author, are full of curios and adorable accompanists who have their home in their hearts and make a permanent impression.
In her folk tales she has often made a fine and gentle joke of stereo and high school. Their colourful children's tales tell important things such as how fashions came to the Bush and how teenywiggles got into the mire. You think the best story is still to come?
Tales and various folk tales
Now we come to the perhaps most simple kind of folk tales, fairy tales and similar tales that were known to all and that fall under the heads of corero tsara, corero purakau, parakiwaitara, etc.". Out of all the tales relating to the bird, perhaps the most notable is the one that describes the fight between terrestrial and seabirds, a violent fight that takes place in New Zealand".
" Then they left and went to the ocean, where the saltwater avocet appeared and saved a fishing rod which he gave to the raft. "When they got there, the landvogel dipped and took an eel and gave it to the seabird, which initially ingested it and then eject it with the greatest lightness, whereupon it left the seabird:
Kawau, the stream said on page 562shag: "Who will go out as a scouts to find the advancein' host? "Quoth Tui: "Ruru stood up and raised his gun, his gaze staring at the seabirds' armies as they moved forward, shouting to them, "You are valiant, you really are a people.
Then, Kaka[Parrot] arose and stared at her as he moved forward and screamed with his gun, the ohaka rock:-"Taka Reel Taka Rum! "Then the seabirds joined in combat with the terrestrials, and soon the seabirds were overcome by anxiety, and they turned around, shattered and ran away. "About the hokyoi; our forefathers saw it, but we have not seen it; it is now dead.
It was a very mighty ancestor, a giant falcon. He was a finely plumed poultry, greenish-yellow in appearance and had feathers on his skull. A large poultry, like a large beetle. I can' t let you go any higher than the fernvogel. Hokioi then went on his ascent and went so far that he never came back to the ground, but sometimes at nights you hear Hokioi mockingly shouting his own name to the Kahu, so: "Hokioi!
Nevertheless, one hears the far-traveled puck call: "Koia! and I found the sprouts of the yam in strong expansion. Hikers and helpless people are said to have joined forces with the cuckoos. The Maori kids welcomed the first manoeuvre with the following address: "E one!
ku a na charko kee ki ranga ai, tomoro i tte white, tomoro i tte warmu; me tomoro ku ano a ku a kko ku kua khai wke ki tei ki tama o ma, o your ma-kui! ku! ku! wii! whitwhiti ora" ("O Bir! "A short folk story describes how the cacao macaw took its brilliant reddish feathers out of the parquet and hid them under its leaves; a short talk follows:
"How beautiful is the look of the huija, all of them are admiring its look; I wish very much to look like the haus. "Now he saw a blind huiia laying by the roadside, and so he lent himself the shape of the bill page 566 of that huiia and was expecting to be very much adored, but he found himself ridiculed by all the fowls that mocked and said him:
" Ancient times, when deities and humans gathered and were wonders like the sand of the seashore, the puke was born as a sedated-looking cock. Well, like most other Maori stories, there is another variation to this one, and it is that when Tawhaki ascended the sky, he hit Pakura and Matuku (Swamp Partridge and Bittern) who descended into this earth and the brow of Pakura bled.
Owls and bats (ruru and pekapeka) were personalized in Popoia and Peka, and these two were said to have been inhabitants of the Rarohenga Underground, and therefore these fowls do not migrate abroad during the day, but only during night. In 1881, on the other side, von Haast found that "the stonebird was sculptured with a sharpened tool of steel or bronce, of which the Maori, as we know, knew nothing; the contours are all so evenly shaped that it would not have been possible with a stoneware tool.
During the time when the trainer and landlord of the birds was not at home, his woman failed to give the birds food, so he went out of the village in search of food. Returning home, Tohi wrote a tune the lyrics of which tend to show that his cock was a domesticated canard with no anomalous characteristics.
"The Korotangi was a gray canard that knew all about ancient warfare. If an enemy side was on its way to kill its Lord, that fowl would know everything about it, and so the nation would be warned. It was the property of the Te Haupa of the Tainui family.
Caused by the fact that this birds died, he was used to look for fodder among the stoves; he was expelled from the stoves by those who cared for him, and so he went to other parts. On page 568 the proprietor of the birds came looking for him and lamented his losses when he came.
Te Haupa said that he was about to be killed and said: "I am in great need because I was evicted from near the feeders. Aotea, in Tahuri, this avian died and was laid to rest on the edge of the marsh; now, when a European by the name of Neiha dug a well, he found this avian, which was recognized by a number of people.
It was Te Haupa, the proprietor of this birds, who was long ago extinct, but the lineage of it is known, it was he who made it known to everyone that the birds had passed away and had been laid to rest by him near the Tahuri mire. We overheard by chance that this was a Neiha, a European woman, who had found this avian.
When he dug a well, the European found the birds and turned them into stones. Some people are well aware that after his demise and funeral by his teacher, this fowl was turned to rock. "No. Let's live ashore.
"Well, stay ashore to be hated by everyone," answered Tuatara: There is another tale about the Touatara Lynx and the cumukumu or rooster, initially these two were living together onshore. "O "O! Let us go to the waterside, for only the waters can conquer Mahuika" - to which Ruatara replied: "When we go into the kingdom of waters, we are caught, killed and devoured.
" The comments of these two were fair, for it is not known that the Maori were looking for the Tuvara Lynx and that it was part of its diet. Another one tells us that the descendants of Tangaroa and Pekerau, i. e. Fishes and Limzards, were arguing in which empire they should live.
She said, "Let's stay ashore. "Allow us to live in the waters, to stay on the earth to be abhorred, then the disgrace will come upon you and cause you to hide under the herb. "After the flight of the cock of Kaiwhaka-ruaki, the great lizard-like Tanivha of old, the saurians became very large in number in the country, so much so that they fought with other beasts.
Coincidentally, it was a favorite of the old people, and it was long before the last of his famed seals was even mentioned to the fisher. Entering the woods, he would recite certain stimuli to affect the spirits and then say to the large Tan woods trees: "If my lady should come after me and ask you any question, tell her nothing of me, for she is a poor, idle lady who is wasting the meal I am procuring.
As she was entering the woods, she asked: "But there was no rustle from the tree, they were mute. Then she saw the pumpkin container that once contained potable drinkable fluid and said to him: "But there was no whispering of the pumpkin. However, these clothes stayed quiet, and not a single sound could be heared.
You, who have been treated by my husband's hand and heared him review his page of 572 fishing charges, tell me how my man has gone. Then when she was thirsty, she took the pumpkin and sipped it. "I will lead you to your man if you destroy me, I will take you across the stream he has traversed.
At a young age, his mom went to Tangaroa (Lord of the Fish) and talked to him about her problems. Now, Tangaroa said to the Fishes that he wanted them to go and kill a man who had left his family. In the Maori legend we have seen that Te Arawaru and Kaumaihi had twelve descendants who were the different kinds of pee-pees or common mussels.
That' s why we still see the pee-pee people living with their ancestor Sand Maid, Sand Maid, while their older brothers, the Kuku, stay outside where they ever hold on to Rakahore (rocks). As Takaaho and Te Puwhakahara learned of this dispute, they said, "What are these little people arguing about?
Later on, when the shark attacked the Peepee people, they were also beaten by Hineone, i.e. by sands. At some point the men sank their rock anchors in a kayak at the site, and when the anchors were pulled up, a pair of pupils called Septa tritoni was found holding onto them; this was the source of the song that the local fishers listened to before that age.
For example, the use of poultry as messenger or media to communicate such effects, and I was said that from time to time non-living things such as pens were used. However, the most odd page 576medium I have listened to in such song evenings was a shell leading us to the history of Tao-putaputa and Tahito, two people who bloomed about eighteen generation ago.
Finally, he decided to win the wife of his choosing, relying on the special Maori art that falls under the headline of Arahu, Tao had not shown any preference for him so far, so it was necessary to call upon those invisible forces that make the charm of pure wit.
This shell found its way along the coast to Plenty Bay, where it landed at Opape. "After a while, the heat came out of the heat, the supply of foods became scarce, the wind and the rain of winters beat the country; then the cicadas, who had no shelter and no nourishment, died, but the ants Popokorua, how cosy he is in his subterranean house, well filled with nourishment.
Whakatane Awa people also give the following as a hymn of ticada; the old Pio of Te Teko writes as follows: "Here follows the hymn of a very large people of this earth, known as the rattly cicades, which are very, very many. By the time sun sets, people will be clinging to their ancestors Tane-Mahuta, and here's their song:
" Naeroa said, the mosquito: Sandfly noted: "Let us attack man in great numbers to bewilder him, and he will be conquered by us. "The mosquito said: "But Sandfly would have none of these techniques and insisted on following its own scheme. He said to the mosquito:
Then, you could see the innumerable crowds of sandflyers who raved about man, clutched to him and bite him. A blow from his big wrist and innumerable Sandfly people were killed. Man's face slapped quickly and the crowd of the Sandfly clan died. Nevertheless, these people suffered a great loss and the refugees escaped into the distance in order to avoid the terrible beatings of man.
Namu, the Sandfly, came and contacted Naeroa, the Mosquito: Naeroa the Mosquito then raised his lamentation for the Sandfly people and performed this dirge: The Sandfly would then sing his mourning as he cried for his prodigal relatives: it was shed by us. As the shadows of the night came down, Naeroa sat up to revenge the Sandfly people's comeback.
The Naeroa people withdrew as the rising day came, for the people of the Sand Fly were revenged. However, the battle between man and his old foes, Namu the sand fly and Naeroa the gnat, is on. So it is that the sand fly is always at man's mercy. Everyone who took part in the exhausting transport was well nourished, except the Naeroa and Namu peoples, the gnat and sand fly strains; and they did not receive any nourishment for their precious ministries, so they decided to dedicate their energy to the attack of men.
She was heeded and Ruruhi-kerepo came to her and asked about her problems. Then, Ruruhi-kerepo put the two of them in the wicker and ordered the weavers to transport the wicker to the sky. The Maori folk tales are as childish as our own, which says a lot.
"Very long ago, five young women went into the woods where they saw an old lady. "There was once a lady who loved the heart of the doves very much and forced her man to go into the woods to fetch doves so she could get her favorite feed so that these poultry became short on page 582 times.
The man came back one of these days without having saved a fly, and his woman grumbled at him because he was so slack. The next morning he went back to the woods looking for a few little fledglings and took her only baby, a little kid, with him. It took the baby a long way into the woods where he murdered him, but he took the child's core out and took it home.
When she asked about the baby, she was said to have gone away from his dad and got astray. Then, as she went into the woods to look for him, she shouted the name of the baby as she advance. Sometimes you can hear the sound of the devil emanating from bewitched shrubs, following the call of the Lady who has eaten the hearts of her onlyborn.
A number of these popular tales have been gathered and many more have undoubtedly been forgotten. Takaraho, the baby of a lady called Takaraho, one night walked alone into the woods and was taken and abducted by an eerie inhabitant in the weirdness. In the woods, the children's children were looked for and cried, but could not find them.
Therefore they came to the conclusion that the Infant had become a Waldelve, a supernatural being, through the influences of the beings who had taken it away, and so the quest was stopped. Whangaehu's comment that it had healthy saltwater was quite true, and Whangaehu claimed that his dam Wainui gave him the saltwater that was representative of his well-being; Waikato was fresh but Whangaehu was bittersweet waters, so Whangaehu's healthy qualities are still when it runs from the Tongariro Hills.
Rangitaiki's healthy impact is reflected in Waimangeo, a large torrent of bitterness that rises from a rock. "Cussen seems to have been referring to the Bay of Plenty by "East Coast" in this phrase, but further down in his document he gives some indications that the Waikato at another time passed through a well-defined canal 14m from Cambridge to the Hauraki Gulf.
The Waikato is certainly reminiscent of the Maori legend. In a document on the Waikato Valley, Volume 32 of the same journal (p. 180), Hutton agreed that the Waikato Valley was the first to flow over the Waiotapu Valley into the Bay of Plenty, then into the Hauraki Gulf before the Taupiri ravine was slashed.
This old, old legend of the competition between fire and sea was kept by our Maori people, and a copy of it can be found on p. 155 of vol. 3 of the Journal of the Polynesian Society. There are many Tanivha legends, tales of peculiar creatures living in the ponds of the city.
Amazed at the cold of his hide, she contacted her dad, which meant that all the openings in her home that could allow the lights were closed and the next visits of the odd inhabitants of the deeps of the rivers were expected. However, there were no signs of dusk in the building, although the inhabitants of the village had already gathered in bright daylight.
They opened the gate and killed the Aquarius when he came out. Something odd occurred because they could hear the heads and bone and skin sing a lamenting hymn, a hymn still held by the Maori. That was the words of a folklore specialist from the Sun: "This is what we do:
"Dirt and rocks and their younger cousins keep the borders of the oceans and the country, hence the limits of the Hine-Moana budget; it was Parawhenuamea who regulated things this way. "The following tale, which I was narrated almost thirty years ago by Te Awanui Aporotanga from Omarumutu and in 1912 by Tuta Nihoniho, may have formed the foundation of a fierce theorem.
After he had caught fish for some while, he took her out to the ocean in his boat and after a while instructed his bride to pull up the rock anchors. Seeing her man paddle his paddle away from her and go ashore, the lady knew that he wanted to flood her; she then floated to an isle not far away, where she ended up safe and took up residence.
Once the boat was ready, the cut-off woman instructed them on how to handle it and then recounted her long-cherished game. This adage was heared when a parasite, a tanga mate, emerged in a small town. It tells a similar tale to Hanokai, an extreme sluggard who lived tough with a Tama-ki-te-wananga, a man known for his industries and his foresight.
But although seabirds, terrestrial and aquatic inhabitants, animals, reptiles, bugs and pisces have this force of language, we humans cannot comprehend it. If we go to the Reinga in our footsteps, then a puppy or the birdies will talk to us as humans do, in our own language; this shows us that the language of man is better than that of sniffles.
" A further picturesque story told in 1869 by a Maori of Whanganui tells with enchanting clarity the aura Australian. It is the faith that the offspring of these ancient sailors of past ages still live in these countries and have no possibility to come to more ingenious regions to the north, so they keep lighting enormous bonfires to let the Maori of Aotearoa know that they are still there and also need help.
As the lights of these attractive bonfires shimmer in the sky, the Maori know that the shipwrecked offspring from the dreary kingdom of Paraweranui are signaling, but there are no records that a team of rescuers has been sailing south to help them. As we have already seen, certain Àtua majori were powerful flyers.
Tamarau, the history of the man who flies, is the most definitive tale of the kind the Maori have given us. the Maori believe it was him. This dreaded ore, known as Tama on Mount Hikurangi, must have owned the might of aviation to tell the tales that are narrated about him and that we have known.
Hercules missions are not carried out by giant Maori myths, but by animals like Turehu. It had to be done in the dark as it is common in such creepy people, but the light of day came before it was finished, hence the incomplete state of the dam as we see it now.
An folktale can be associated with any kind of stones, bushes, trees, hills or other physical features you see when you travel. Also we know, or the Maori do, that the kayak from Maui, which pulled up New Zealand from the blue island, lies in stony shape on the top of Hikurangi. In the past, the wood trunks of the wood gathered to talk about certain things, and so the trunks of Todara, Matthias, Rimu, Mayre, Turomiro and others gathered.
It was prompted by a battle that took place about ten generation ago in Manga-o-Tane, high up on the Whakatane Canyon. When these persecutors approached the robbers, the member of the latter political group who wore the two minds overheard them speak; one said: "The headgearman was very worried when he could hear his brains speak, and so he was asked by a commander to throw them away.
This is a copy of the more childlike stories about the primordial young generation, and is a tale that could appear under the headline of myth or personification of origins on page 593. "Then Pani went to the waters where she collected the cumara and took it to boil, when she had boiled it, she shared it among the group.
One time Pani produced the cumara or yam in the sea, a Patatai watched them from the far shore of the sea at Mona-ariki, and with his mouth he made a strange tone that spread pleasure or sneer. Patatai, who missed Pani's methods for the production of yams, probably represented the birds of that name, the Landralle.
In the side streets of Maoriland we hear all sorts of curious stories about things that are not possible, about people who have been turned to stones, about astonishing acts done by mythic beings from ancient times page 594This tells us that the pure pinewood that once lived in Makauri in the interior of Turangi-nui-a-Ruamatua comes from a unique twig of Kahika or the pure pinewood that grew in the ocean near Tokahuru off the Gisborne shore.
That must have been in shallow waters, as the fishermen apparently used one of the ship's spirits to bind the bowline.