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Fairy Folk Tales of the Maori

Chapter V

page 65

Chapter V

The Wars of the Fairies

The lofty wooded mountain Te Aroha which rises like a blue cloud behind the spa-town on the willowed banks of the Waihou River, was a haunt of the fairies in the enchanted years of long ago. This is the story of its Patu-paiarehe people and the priest and magician who was their chief, and of the war of old time between them and the forest-folk of the region now known as the King Country.

Matengaro, of Ngati-Maniapoto, speaks:

“In the days of old a chief named Ruatane was the rangatira of the Patu-paiarehe tribe who inhabited the forests of Te Aroha mountain and the wooded ranges extending thence northward to Moehau (Cape Colville). Tarapikau was the chief of the Patu-paiarehe who lived on the ranges of Rangitoto, Wharepuhunga, and Maunga-tautari (in the King Country). Now, in the days of these chiefs, a certain woman of Ngati-Matakore, a sub-tribe of Ngati-Maniapoto, went out alone into the page 66 forest at Pa-motumotu—which is a mountain on the west side of the Mangatutu stream, north of the Rangitoto range—to gather the berries of the tawa tree for food. She climbed up through the bush seeking the fruit of the tawa. She trespassed unwittingly on certain sacred places there, and she was seized by Rua-tane, of Te Aroha, who chanced to be visiting Rangitoto. He found her in a sacred place and he carried her off to his home on the highest peak of Te Aroha mountain. When that captive woman of Ngati-Matakore arrived at Te Aroha, she was seen by certain of her spirit relatives (whanaunga wairua) there. Thereupon these relatives of hers journeyed to Rangitoto, and there they told the fairy chief Tarapikau, and made request of him that he should intervene and restore the stolen Maori woman to her home. Upon hearing this, Tarapikau immediately assembled a band of his warriors for the purpose of recapturing the woman. He sent a messenger on ahead to give secret instructions to the woman to remain close to the central house-pillar (poutoko-manawa) of the fairies' meeting-house when the tribe gathered in it.

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“The war-party arrived at Te Aroha mountain. Tarapikau led them to the pa of Rua-tane's tribe. When daylight was near, the fairies of Te Aroha gathered in the house for repose. Tarapikau's men chanted an action-song in chorus, the effect of which was to steep the sleepers in profound slumber. Tarapikau then climbed on to the roof of the house, and made an opening in the thatch alongside the top of the centre post. The woman he sought was sitting at the foot of the post. He pulled her up through the opening in the roof, and took her away to Rangitoto, he and all his war-party, and returned her to her home and people.

“When Rua-tane and his tribe awoke from their deep slumbers they saw with amazement that this woman from the Maori world had been taken away from them. They knew that Tarapikau had taken her, and great was their anger. This was the beginning of a quarrel and of war between the two tribes of Patu-paiarehe. So Ruatane in his turn raised a fighting band, and set out for Rangitoto to attack Tarapikau. When that Patu-paiarehe chief observed from afar the army from Te Aroha marching to page 68 slay him, he gave orders to his warriors, and his opé gathered at Pae-whenua (on the north side of the Rangitoto foothills). Presently Rua-tane arrived with his war party and ascended the slope of Pae-whenua. There he saw the warriors of his antagonist awaiting his attack; they were so numerous that the land was covered with them. When he beheld the great strength of the Rangitoto tribe, he prudently decided not to advance any further, and with all his men he retired to Te Aroha.

“Then, one day, Rua-tane set forth and climbed to the extreme pinnacle of the highest range of Te Aroha, and he gazed far across the plains to the south, towards the Rangitoto mountains, where dwelt his foe Tarapikau. He saw a great totara tree standing on the summit, and he saw Tarapikau sitting on a branch in the east side of the tree. (The intervening distance is fifty miles). He launched a burning spear-dart (kopere) at Tarapikau, who when he saw it hurtling towards him quickly shifted to a branch on the west side of the tree. The fiery dart hurled by Rua-tane struck the first bough on which Tarapikau had been resting and set it ablaze, and it was partly burned page 69 by the flames hurled by Rua-tane. The tree is still standing there, and the burnt branch is known to this day by the name ‘Te-Kopere-a Rua-tane.’ Tarapikau was not killed or injured by that enchanted dart of Rua-tane.

“That was the end of the fighting amongst the Patu-paiarehe tribes. And these were the direct descendants of that Patu-paiarehe chief Tarapikau: Te Ruawharo, Te Waiheru, and Hau-auru.

“The great employment of this fairy chief was the guardianship of the sacred places of his tribe, the wahi tapu at Pamotumotu, Pane-tapu, and Arohena. There are three chief treasures or properties of this fairy tribe on the ranges of Rangitoto: red flax, red-haired pigs and red eels in the streams. Should a Maori person ascend to the sacred places on the ranges, one or other of these objects will be seen, and the trespasser will be seized and carried to the top of the mountains. Not until he is released from the spell by the tohunga can he return to his home.”

∗ ∗ ∗ ∗ ∗

And the fairy army of Tarapikau, the Ngati-Maniapoto elders declare, is to be page 70 seen near Pae-whenua even at this day. An array of limestone rocks, lying in the fern in curiously regular formation, like an army in ambush, is the enchanted war-party; it is called “Te Opé a Tarapikau.”

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Notes

A curious instance of the strong belief in the Patu-paiarehe as supernatural beings, in comparatively recent times, is contained in an account of the “Pao-miere” ritual given me by my Ngati-Maniapoto authorities. In the later days of Hauhauism in the King Country a singular cult, an offshoot of the Pai-marire religion, was originated by two tohungas named Rangawhenua and Karepe. At their request the Ngati-Rereahu and certain other sections of Ngati-Maniapoto erected a large prayer-house of a peculiar design. It had two ridge-poles, crossing each other at right angles, and there were four doors, each facing a cardinal point of the compass. This cruciform house was built at Te Tiroa, near Mangapeehi, close to the foot of the Rangitoto Ranges, and in it the tohungas promulgated the new faith, called the “Pao-miere”—a phrase signifying chants to render an enemy powerless. The main purpose of the religion was to combat makutu or witchcraft, which had caused many deaths. (The Karakia to avert these evils and to slay the workers of makutu were given me; they show a reversion to the ancient religion). Another main object was to propitiate the Patu-paiarehe of Rangitoto and to cause them to remain in their ancient haunts as guardians of Ngati-Maniapoto and so preserve the Maori country for the Maori people.

This attitude of the “Pao-miere” priests towards the Patu-paiarehe was the reverse of that attributed to a certain dour old-world tohunga, the Reverend Ezra Peden, of whom Allan Cunningham wrote in his Traditional Tales of the Scottish Border:

“He turned loose many Scripture threatenings against those diminutive and capricious beings the fairies, and sought to preach them from the land. He prayed on every green hill, and held communings in every green valley. He wandered forth at night, as a spiritual champion, to give battle to the enemies of the light. The fairies resigned the contest with a foe equipped from such an armoury and came no more among the sons and daughters of men.”