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The start of October sees MAORI FOLKLORE taking a commanding lead, followed by GYPSY FOLKTALES – book 1 with our final two books – NORTH CORNWALL FAIRIES AND LEGENDS and TWENTY TALES FROM ALONG THE AMBER ROAD level pegging for 3rd place.
MAORI FOLKLORE containing 23 Maori Myths and Legends
download link: https://folklore-fairy-tales-myths-legends-and-other-stories.stores.streetlib.com/en/sir-george-grey/maori-folklore-or-the-ancient-traditional-history-of-the-new-zealanders/
GYPSY FOLKTALES Book 1 – 36 Illustrated Gypsy Tales from stories from Turkey, Romania and Bukowina
NORTH CORNWALL FAIRIES AND LEGENDS – 13 Legends from the land of Poldark in England’s West Country
TWENTY TALES FROM ALONG THE AMBER ROAD – 20 Stories from Russia to Italy
Download link: https://folklore-fairy-tales-myths-legends-and-other-stories.stores.streetlib.com/en/john-halsted/twenty-tales-from-along-the-amber-road-stories-from-russia-to-italy/
For 330+ more folklore and fairytale books visit our specialist store at: https://folklore-fairy-tales-myths-legends-and-other-stories.stores.streetlib.com/en/search
Herein are 119 satirical cartoons published in Punch between 1890 and 1915 which focus on the growing threat of war in the years preceding and during the first two years of the GREAT WAR.
The cartoons are grouped into the following categories:
- The Days Preceding the War
- The Struggle
- Uncle Sam
- The Comedies of the Great Tragedy
- Women and Children First
- The New Rake’s Progress—Unser Kaiser
- The Raider
- The Unspeakable Turk
- Italia!
The cartoons encompass all the Allied nations and most of those aligned with the Central Powers. The sea war also features the antics of both navies and of course the sinking of non-military liners.
During the war the media swung into action in effect becoming an Allied propaganda machine. In addition to Punch, Dutchman Louis Raemakers was also proactive in this media. Raemakers cartoons were so effective that he and his family had to flee the Netherlands when the German High Command offered a reward for his capture.
Working in London he continued to publish his cartoons mainly in The Times and even went on a promotional tour of the USA. It was thought that his many works, which can be seen in the eBooks Raemakers Cartoons of WWI – vols. 1 & 2, was partly instrumental in changing the opinion of the American public towards involvement in the “European” war.
The effect of these cartoons on rallying public opinion before and during the Great War was incalculable and the propaganda machine continued to play a major role in the conflicts following the Great War.
Format: eBook – ePub, Kindle/Mobi, PDF
Download Link: https://folklore-fairy-tales-myths-legends-and-other-stories.stores.streetlib.com/en/various/punch-cartoons-of-the-great-war-119-great-war-cartoons-published-in-punch/
Tales and Legends from the land of the ALL BLACKS…………
We’ve all watched in amazement at the ALL BLACKS (from my home country) performing the Haka at the start of a rugby match, laying down the challenge to their opponents. With eyes a-goggle and tongues extruded they perform the war dance with such passion and conviction. But what do the words (in Maori) mean? Well wonder no longer…..
Ka mate, ka mate! ka ora! ka ora! (Will I die, Will I die)
Ka mate! ka mate! ka ora! ka ora! (Will I live, Will I live)
Tēnei te tangata pūhuruhuru (This is the hairy man)
Nāna nei i tiki mai whakawhiti te rā (Who brought the sun and caused it to shine)
Ā, upane! ka upane! (A step upward, another step upward!)
Ā, upane, ka upane, whiti te ra (A step upward, another… the Sun shines!)
And here is a Maori folktale from the Land of the Long White Cloud (Aotearoa) titled:
The Legend of Poutini and Whaiapu
(The Discovery of New Zealand)
NOW pay attention to the cause of the contention which arose between Poutini and Whaiapu, which led them to emigrate to New Zealand. For a long time they both rested in the same place, and Hine-tu-a-hoanga, to whom the stone Whaiapu (green Jasper) belonged, became excessively enraged with Ngahue, and with his prized stone Poutini (Obsidian). At last she drove Ngahue out and forced him to leave the place, and Ngahue departed and went to a strange land, taking his jasper. When Hine-tu-a-hoanga saw that he was departing with his precious stone, she followed after them, and Ngahue arrived at Tuhua with his stone, and Hine-tu-a-hoanga arrived and landed there at the same time with him, and began to drive him away again. Then Ngahue went to seek a place where his jasper might remain in peace, and be found in the sea this island Aotearoa (the northern island of New Zealand), and he thought he would land there.
(Poutini chases Whaiapu in the Bay of Plenty)
Then he thought again, lest he and his enemy should be too close to one another, and should quarrel again, that it would be better for him to go farther off with his jasper, a very long way off. So he carried it off with him, and they coasted along, and at length arrived at Arahura (on the west coast of the middle island), and he made that an everlasting resting-place for his jasper; then he broke off a portion of his jasper, and took it with him and returned, and as be coasted along lie at length reached Wairere (believed to be upon the east coast of the northern island), and he visited Whangaparaoa and Tauranga, and from thence he returned direct to Hawaiki, and reported that he had discovered a new country which produced the moa and jasper in abundance. He now manufactured sharp axes from his jasper; two axes were made from it, Tutauru and Hau-hau-te-rangi. He manufactured some portions of one piece of it into images for neck ornaments, and some portions into ear ornaments; the name of one of these ear ornaments was Kaukau-matua, which was recently in the possession of Te Heuheu, and was only lost in 1846, when he was killed with so many of his tribe by a landslip. The axe Tutauru was only lately lost by Purahokura and his brother Reretai, who were descended from Tama-ihu-toroa. When Ngahue, returning, arrived again in Hawaiki, he found them all engaged in war, and when they heard his description of the beauty of this country of Aotea, some of them determined to come here.
Construction of Canoes to Emigrate to New Zealand
They then felled a totara tree in Rarotonga, which lies on the other side of Hawaiki, that they might build the Arawa from it. The tree was felled, and thus the canoe was hewn out from it and finished. The names of the men who built this canoe were, Rata, Wahie-roa, Ngahue, Parata, and some other skilful men, who helped to hew out the Arawa and to finish it.
A chief of the name of Hotu-roa, hearing that the Arawa was built, and wishing to accompany them, came to Tama-te-kapua and asked him to lend him his workmen to hew out some canoes for him too, and they went and built and finished Tainui and some other canoes.
The workmen above mentioned are those who built the canoes in which our forefathers crossed the ocean to this island, to Aotea-roa. The names of the canoes were as follows: the Arawa was first completed, then Tainui, then Matatua, and Taki-tumu, and Kura-hau-po, and Tokomaru, and Matawhaorua. These are the names of the canoes in which our forefathers departed from Hawaiki, and crossed to this island. When they had lashed the topsides on to the Tainui, Rata slew the son of Manaia, and bid his body in the chips and shavings of the canoes. The names of the axes with which they hewed out these canoes were Hauhau-te-Rangi, and Tutauru. Tutauru was the axe with which they cut off the head of Uenuku.
All these axes were made from the block of jasper brought back by Ngahue to Hawaiki, which was called ‘The fish of Ngahue’. He had previously come to these islands from Hawaiki, when he was driven out from thence by Hine-tu-a-hoanga, whose fish or stone was obsidian. From that cause Ngahue came to these islands; the canoes which afterwards arrived here came in consequence of his discovery.
ISBN: 9781907256318
Today we head back to the west coast of the USA. But first a stopover in New Zealand, also known as the land of the long white cloud, or Aotearoa (ay-oh-tee-ah-roh-ah) in the Maori language.
Our tale today hails from Maori folklore and is titled “The Art of Netting Learned by Kahukura from the Fairies”. It translates into Maori as “Ko Te Korero Mo Nga Patupaiarehe”
ONCE upon a time, a man of the name of Kahukura wished to pay a visit to Rangiaowhia, a place lying far to the northward, near the country of the tribe called Te Rarawa. Whilst he lived at his own village, he was continually haunted by a desire to visit that place. At length he started on his journey, and reached Rangiaowhia, and as he was on his road, be passed a place where some people had been cleaning mackerel, and he saw the inside of the fish lying all about the sand on the sea-shore: surprised at this, he looked about at the marks, and said to himself: ‘Oh, this must have been done by some of the people of the district.’ But when he came to look a little more narrowly at the footmarks, he saw that the people who had been fishing had made them in the night-time, not that morning, nor in the day; and he said to himself: ‘These are no mortals who have been fishing here–spirits must have done this; had they been men, some of the reeds and grass which they sat on in their canoe would have been lying about.’ He felt quite sure from several circumstances, that spirits or fairies had been there; and after observing everything well, he returned to the house where he was stopping. He, however, held fast in his heart what he had seen, as something very striking to tell all his friends in every direction, and as likely to be the means of gaining knowledge which might enable him to find out something new.
So that night he returned to the place where he had observed all these things, and just as he reached the spot, back had come the fairies too, to haul their net for mackerel; and some of them were shouting out: ‘The net here! the net here!’ Then a canoe paddled off to fetch the other in which the net was laid, and as they dropped the net into the water, they began to cry out: ‘Drop the net in the sea at Rangiaowhia, and haul it at Mamaku.’ These words were sung out by the fairies, as an encouragement in their work and from the joy of their hearts at their sport in fishing.
As the fairies were dragging the net to the shore, Kahukura managed to mix amongst them, and hauled away at the rope; he happened to be a very fair man, so that his skin was almost as white as that of these fairies, and from that cause he was not observed by them. As the net came close in to the shore, the fairies began to cheer and shout: ‘Go out into the sea some of you, in front of the rocks, lest the nets should be entangled at Tawatawauia by Teweteweuia’, for that was the name of a rugged rock standing out from the sandy shore; the main body of the fairies kept hauling at the net, and Kahukura pulled away in the midst of them.
When the first fish reached the shore, thrown up in the ripple driven before the net as they hauled it in, the fairies had not yet remarked Kahukura, for he was almost as fair as they were. It was just at the very first peep of dawn that the fish were all landed, and the fairies ran hastily to pick them up from the sand, and to haul the net up on the beach. They did not act with their fish as men do, dividing them into separate loads for each, but everyone took up what fish he liked, and ran a twig through their gills, and as they strung the fish, they continued calling out: ‘Make haste, run here, all of you, and finish the work before the sun rises.’
Kahukura kept on stringing his fish with the rest of them. He had only a very short string, and, making a slip-knot at the end of it, when he had covered the string with fish, he lifted them up, but had hardly raised them from the ground when the slip-knot gave way from the weight of the fish, and off they fell; then some of the fairies ran good-naturedly to help him to string his fish again, and one of them tied the knot at the end of the string for him, but the fairy had hardly gone after knotting it, before Kahukura had unfastened it, and again tied a slip-knot at the end; then he began stringing his fish again, and when he had got a great many on, up he lifted them, and off they slipped as before. This trick he repeated several times, and delayed the fairies in their work by getting them to knot his string for him, and put his fish on it. At last full daylight broke, so that there was light enough to distinguish a man’s face, and the fairies saw that Kahukura was a man; then they dispersed in confusion, leaving their fish and their net, and abandoning their canoes, which were nothing but stems of the flax. In a moment the fairies started for their own abodes; in their hurry, as has just been said, they abandoned their net, which was made of rushes; and off the good people fled as fast as they could go. Now was first discovered the stitch for netting a net, for they left theirs with Kahukura, and it became a pattern for him. He thus taught his children to make nets, and by them the Maori race were made acquainted with that art, which they have now known from very remote times.
——————-
From “Polynesian Mythology Ancient Traditional History Of The New Zealanders” (Maori Folklore and Legends) by Sir George Grey
ISBN: 978-1-907256-31-8
URL: http://www.abelapublishing.com/cg_pmath.html
Folklore and Fairytales - Free Stories for Children 