The Goose-Girl

A kind queen sends her daughter, a princess, on a journey to marry a prince, entrusting her with magical protection and a speaking horse, Falada. Betrayed by her maid, the princess is forced into servitude. Despite hardships, her virtue is revealed when the truth is overheard by the king. Justice is served, the maid punished, and the princess is united with her prince, reigning happily ever after.

Source
Folk-lore and Legends: German
Printed by T. and A. Constable, Printers to Her Majesty, at the Edinburgh University Press
W.W. Gibbings, London, 1892


► Themes of the story

Divine Intervention: The speaking horse, Falada, and the charm of the three drops of blood provide supernatural elements that influence the narrative.

Revenge and Justice: The truth is revealed, leading to the punishment of the deceitful maid and the restoration of the princess’s rightful position.

Trials and Tribulations: The princess endures hardships and challenges that test her character and resolve throughout the story.

From the lore

Learn more about German Folklore


The king of a great land died, and left his queen to take care of their only child. This child was a daughter, who was very beautiful, and her mother loved her dearly and was very kind to her. When she grew up, she was betrothed to a prince who lived a great way off; and as the time drew near for her to be married, she got ready to set off on her journey to his country. The queen, her mother, packed up a great many costly things–jewels, gold and silver trinkets, fine dresses, and, in short, everything that became a royal bride. She gave her a waiting-maid to ride with her and give her into the bridegroom’s hands, and each had a horse for the journey. The princess’ horse was called Falada, and could speak.

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When the time came for them to set out, the aged mother went into the princess’s bedchamber, took a knife, and having cut her finger till it bled, let three drops of the blood fall upon a handkerchief, and gave it to the princess, saying–

“Take care of it, dear child, for it is a charm that may be of use to you on the road.”

They all took a sorrowful leave of the princess, and she put the handkerchief into her bosom, got upon her horse, and set off on her journey to her bridegroom’s kingdom.

One day as they were riding along by a brook, the princess began to feel very thirsty, and said to her maid–

“Pray get down, and fetch me some water in my golden cup out of yonder brook, for I want to drink.”

“Nay,” said the maid, “if you are thirsty, get off yourself and stoop down by the water and drink. I shall not be your waiting-maid any longer.”

The princess got down, and knelt over the brook and drank, for she was frightened, and dared not bring out her cup; and she wept, and said–

“Alas! what will become of me?”

The three drops of blood answered her, and said–

“Alas, alas! if thy mother knew it, Sadly, sadly, would she rue it.”

The princess was very gentle and meek, so she said nothing to her maid’s ill-behaviour, but got upon her horse again.

They all rode further on their journey, till the day grew so warm and the sun so scorching that the bride began to feel very thirsty again; and at last, when they came to a river, she forgot her maid’s rude speech, and said–

“Pray get down, and fetch me some water to drink in my cup.”

But the maid answered her, and even spoke more haughtily than before–

“Drink if you will, but I shall not be your waiting-maid.”

Then the princess got off her horse, and lay down, and held her head over the running stream, and cried and said–

“What will become of me?”

And the drops of blood answered her again as before. As the princess leaned down to drink, the handkerchief on which was the blood fell from her bosom and floated away on the water, but the princess was so frightened that she did not notice it. Her maid, however, saw it, and was very glad, for she knew the charm, and she saw that the poor bride would be in her power now that she had lost the drops of blood. So when the bride had done drinking, and would have got upon Falada again, the maid said–

“I will ride upon Falada, and you may have my horse instead;” so the princess was forced to give up her horse, and soon afterwards to take off her royal clothes and put on her maid’s shabby ones.

At last, as they drew near the end of their journey, this treacherous servant threatened to kill her mistress if she ever told any one what had happened; but Falada saw it all, and marked it well.

Then the waiting-maid got upon Falada, while the real bride rode upon the other horse, and they went on in this way until they came at last to the royal court. There was great joy at their coming, and the prince flew to meet them, and lifted the maid from her horse, thinking she was the one who was to be his wife. She was led upstairs to the royal chamber, but the true princess was told to stay in the court below.

Now the old king happened just then to have nothing else to do, so he was amusing himself by sitting at his window looking at what was going on, and he saw her in the courtyard. As she looked very pretty, and too delicate for a waiting-maid, he went up into the royal chamber to ask the bride who it was she had brought with her that was thus left standing in the court below.

“I brought her with me for the sake of her company on the road,” replied she. “Pray give the girl some work to do, that she may not be idle.”

The king could not for some time think of any work for her to do, but at last he said–

“I have a lad who takes care of my geese, she may go and help him.”

Now the name of this lad, whom the princess was to help in watching the king’s geese, was Conrad.

The false bride said to the prince–

“Dear husband, pray do me one piece of kindness.”

“That I will,” said the prince.

“Then tell one of your knackers to cut off the head of the horse I rode upon, for it was very unruly, and plagued me sadly on the road.”

In reality she was very much afraid lest Falada should some day or other speak, and tell all that she had done to the princess. She carried her point, and the faithful Falada was killed. When the true princess heard of it she wept, and begged the man to nail up Falada’s head over a large dark gate of the city, through which she had to pass every morning and evening, that there she might see him sometimes. The slaughterer said he would do as she wished, and he cut off the head, and nailed it up under the dark gate.

Early the next morning, as the princess and Conrad went through the gate, she said sorrowfully–

“Falada, Falada, there thou hangest!”

The head answered–

“Bride, bride, there thou goest! Alas, alas! if thy mother knew it, Sadly, sadly would she rue it.”

Then they went out of the city, and drove the geese on. When they were come to a meadow she sat down upon a bank there, and let down her waving locks of hair, which were like pure gold; and when Conrad saw it he ran up, and would have pulled some of the locks out, but the princess cried–

“Blow, breezes, blow! Let Conrad’s hat go! Blow, breezes, blow! Let him after it go! O’er hills, dales, and rocks, Away be it whirled, Till my golden locks Are all combed and curled.”

Then there came a wind so strong that it blew off Conrad’s hat. Away it flew over the hills, and he was forced to turn and run after it, so that when he came back she had done combing and curling her hair, and had put it up again safely, and he could not get any of it. He was very angry and sulky, and would not speak to her; but they watched the geese until it grew dark, and then drove them homewards.

The next morning, as they were going through the dark gate, the poor girl looked up at Falada’s head, and cried–

“Falada, Falada, there thou hangest!”

It answered–

“Bride, bride, there thou goest! Alas, alas! if thy mother knew it, Sadly, sadly would she rue it.”

Then she drove on the geese, and sat down again in the meadow, and began to comb out her hair as before, and Conrad ran up to her, and wanted to take hold of it. The princess repeated the words she had used the day before, when the wind came and blew away his hat, and off it flew a great way, over the hills and far away, so that he had to run after it. When he returned, she had bound up her hair again, and all was safe. So they watched the geese until it grew dark.

In the evening, after they came home, Conrad went to the old king and said–

“I won’t have that strange girl to help me to keep the geese any longer.”

“Why?” said the king.

“Because instead of doing any good she does nothing but tease me all day long.”

Then the king made him tell what had happened, and Conrad said–

“When we go in the morning through the dark gate with our flock of geese, she cries and talks with the head of a horse that hangs upon the wall, and the head answers her.”

And Conrad went on telling the king what had happened in the meadow where the geese fed; how his hat was blown away, and how he was forced to run after it and leave his flock of geese to themselves. The old king told the boy to go out again the next day, and when morning came he placed himself behind the dark gate, and heard how the princess spoke to Falada, and how Falada answered. Then he went into the field and hid himself in a bush by the meadow’s side, and he soon saw with his own eyes how they drove the flock of geese, and how, after a little time, she let down her hair that glittered in the sun. Then he heard her call the wind, and soon there came a gust that carried away Conrad’s hat, and away he went after it, while the girl went on combing and curling her hair. All this the old king saw; so he went home without having been observed, and when the goose-girl came back in the evening, he called her aside and asked her why she did so. She burst into tears, and said–

“That I must not tell you nor any man, or I shall lose my life.”

The old king begged hard, but she would tell him nothing. Then he said–

“If you will not tell me thy story, tell thy grief to the iron stove there,” and then he went away.

Then the princess crept into the stove, and, weeping and lamenting, she poured forth her whole heart, saying–

“I am alone in the whole world, though I am a king’s daughter. A treacherous waiting-maid has taken my place and compelled me to put off my royal dress, and even taken my place with my bridegroom, while I have to work as a goose-girl. If my mother knew it, it would break her heart.”

The old king, however, was standing by the stove, listening to what the princess said, and overheard it all. He ordered royal clothes to be put upon her, and gazed at her in wonder, she was so beautiful. Then he called his son, and told him that he had only a false bride, for that she was merely the waiting-maid, while the true bride stood by. The young prince rejoiced when he saw the princess’s beauty, and heard how meek and patient she had been, and the king ordered a great feast to be got ready for all his court. The bridegroom sat at the top of the table, with the false princess on one side and the true one on the other; but the waiting-maid did not recognise the princess, for her beauty was quite dazzling.

When they had eaten and drunk, and were very merry, the old king said he would tell them a tale. So he began, and told all the story of the princess, as if it were a tale he had heard, and he asked the waiting-woman what she thought ought to be done to any one who behaved so badly as the servant in the story.

“Nothing better,” said the false bride, “than that she should be thrown into a cask stuck round with sharp nails, and that two white horses should be put to it, and should drag it from street to street till she were dead.”

“Thou art she,” said the old king, “and as thou hast judged thyself, so it shall be done to thee.”

Then the young prince was married to his true wife, and they reigned over the kingdom in peace and happiness all their lives.


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The Elves

Count Hermann von Rosenberg marries Princess Catherine, celebrating with a grand festival. That night, he encounters a procession of tiny, earth-dwelling spirits who request permission to celebrate their own bridal festivities, promising loyalty in return. Over time, the elves bring blessings and omens of gold, but tragedy strikes as Hermann loses his wife and son during childbirth. Heartbroken, Hermann soon dies, ending the Rosenberg lineage.

Source
Folk-lore and Legends: German
Printed by T. and A. Constable, Printers to Her Majesty, at the Edinburgh University Press
W.W. Gibbings, London, 1892


► Themes of the story

Supernatural Beings: The narrative features earth-dwelling spirits—elves—who interact with Count Hermann, influencing his household and bringing both blessings and omens.

Divine Intervention: The elves, acting as guardian spirits, intervene in Hermann’s life, offering protection and services in exchange for permission to celebrate their own festivities.

Sacred Spaces: The castle serves as a sacred space where the elves have long resided, watching over Hermann’s ancestors and maintaining the welfare of his house.

From the lore

Learn more about German Folklore


The happy day at length arrived on which Count Hermann von Rosenberg was married to his beloved Catherine, a princess of the house of Gonzaca. The event was celebrated by a magnificent banquet and festival, and it was late before the Count and Countess could leave their guests. The young Countess was already asleep, and Hermann was sinking into a slumber, when he was aroused by hearing the sounds of soft and gentle music, and, the door of his apartment flying open, a joyous bridal procession entered the room. The figures engaged in this extraordinary scene were not more than two or three spans high. The bride and bridegroom were in the centre of the procession, and the musicians preceded it.

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Hermann rose up in bed, and demanded what brought them there, and why they had aroused him, whereupon one of the company stepped up to him, and said–

“We are attendant spirits of that peaceful class who dwell in the earth. We have dwelt for many years beneath this thy birthplace, and have ever watched over thy dwelling to preserve it from misfortune. Already have we taken good care of the ashes of your forefathers that they should not fall into the power of hostile and evil spirits, and as faithful servants we watch over the welfare of your house. Since thou hast this day been married for the continuance of thy name and ancient race, we have represented to you this bridal ceremony, in hopes that you will grant us full permission to keep and celebrate this joyous festival, in return for which we promise to serve you and your house with the greatest readiness.”

“Very well,” said Hermann, laughing; “make yourselves as merry in my castle as you please.”

They thanked him, and took their departure. Hermann could not, however, banish from his mind this remarkable scene, and it was daybreak before he fell asleep. In the morning his thoughts were still occupied with it, yet he never mentioned one word of the occurrence to his wife.

In the course of time the Countess presented him with a daughter. Scarcely had Hermann received intelligence of this event before a very diminutive old crone entered the apartment and informed him that the elfin bride, whom he had seen in the miniature procession on the night of his nuptials, had given birth to a daughter. Hermann was very friendly to the visitor, wished all happiness to the mother and child, and the old woman took her departure. The Count did not, however, mention this visit to his wife.

A year afterwards, on the approach of her second confinement, the Countess saw the elves on the occasion of her husband receiving another of their unexpected visits. The little people entered the chamber in a long procession in black dresses, carrying lights in their hands, and the little women were clothed in white. One of these stood before the Count holding up her apron, while an old man thus addressed her–

“No more, dear Hermann, can we find a resting-place in your castle. We must wander abroad. We are come to take our departure from you.”

“Wherefore will you leave my castle?” inquired Hermann. “Have I offended you?”

“No, thou hast not; but we must go, for she whom you saw as a bride on your wedding-night lost, last evening, her life in giving birth to an heir, who likewise perished. As a proof that we are thankful for the kindness you have always shown us, take a trifling proof of our power.”

When the old man had thus spoken, he placed a little ladder against the bed, which the old woman who had stood by ascended. Then she opened her apron, held it before Hermann, and said–

“Grasp and take.”

He hesitated. She repeated what she had said. At last he did what she told him, took out of her apron what he supposed to be a handful of sand, and laid it in a basin which stood upon a table by his bedside. The little woman desired him to take another handful, and he did once more as she bade him. Thereupon the woman descended the ladder; and the procession, weeping and lamenting, departed from the chamber.

When day broke, Hermann saw that the supposed sand which he had taken from the apron of the little woman was nothing less than pure and beautiful grains of gold.

But what happened? On that very day he lost his Countess in childbirth, and his new-born son. Hermann mourned her loss so bitterly that he was very soon laid beside her in the grave. With him perished the house of Rosenberg.


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The Legend of Rheineck

Graf Ulric von Rheineck squandered his wealth and heritage through reckless indulgence, leaving his castle in decay and himself in solitude. A mysterious pilgrim offered him hope through a treasure concealed by his ancestors, but the quest led Ulric to a horrifying confrontation with a fiend. Redeemed by a spectral child, he repented and died a wanderer. Legend claims his restless spirit haunts the ruins.

Source
Folk-lore and Legends: German
Printed by T. and A. Constable, Printers to Her Majesty, at the Edinburgh University Press
W.W. Gibbings, London, 1892


► Themes of the story

Transformation: Ulric undergoes a profound change from a reckless noble to a repentant wanderer.

Divine Intervention: The appearance of the spectral child guiding Ulric towards redemption.

Quest: Ulric’s journey to uncover the hidden treasure of his ancestors.

From the lore

Learn more about German Folklore


Graf Ulric Von Rheineck was a very wild youth. Recklessly and without consideration did he plunge into every excess. Dissipation grew to be the habit of his life, and no sensual indulgence did he deny himself which could be procured by any means whatever.

Amply provided for as he was, the revenues of his wide possessions, which comprehended Thal Rheineck, and the adjacent country, to the shore of the Rhine, and as far as the mouth of the Aar, were soon discovered to be insufficient for all his absorbing necessities.

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One by one his broad lands were alienated from him, piece after piece of that noble possession fell from his house, until finally he found himself without a single inch of ground which he could call his own, save the small and unproductive spot on which Rheineck stood. This he had no power to transfer, or perhaps it would have gone with the remainder. The castle had fallen sadly into disrepair, through his protracted absence from home, and his continual neglect of it,–indeed there was scarcely a habitable room within its precincts, and he now had no means to make it the fitting abode of any one, still less of a nobleman of his rank and consequence. All without, as well as all within it, was desolate and dreary to the last degree. The splendid garden, previously the pride of his ancestors, was overrun with weeds, and tangled with parasites and creepers. The stately trees, which once afforded shelter and shade, as well as fruits of the finest quality and rarest kinds, were all dying or withered, or had their growth obstructed by destroying plants. The outer walls were in a ruinous condition, the fortifications were everywhere fallen into decay, and the alcoves and summer-houses had dropped down, or were roofless, and exposed to the weather. It was a cheerless prospect to contemplate, but he could not now help himself, even if he had the will to do so. Day after day the same scene of desolation presented itself to his eyes, night after night did the same cheerless chamber present itself to his view. It was his own doing. That he could not deny, and bitterly he rued it. To crown his helplessness and misery, his vassals and domestic servants abandoned him by degrees, one after another, and at last he was left entirely alone in the house of his fathers–a hermit in that most dismal of all solitudes, the desolate scene of one’s childish, one’s happiest recollections.

One evening about twilight, as he sat at the outer gate, looking sadly on the broad, bright river which flowed calmly beneath, he became aware of the presence of a stranger, who seemed to toil wearily up the steep acclivity on the summit of which the castle is situated. The stranger–an unusual sight within those walls then–soon reached the spot where Ulric sat, and, greeting the youth in the fashion of the times, prayed him for shelter during the night, and refreshment after his most painful journey.

“I am,” quoth the stranger, “a poor pilgrim on my way to Cologne, where, by the merits of the three wise kings–to whose shrine I am bound–I hope to succeed in the object of my journey.”

Graf Ulric von Rheineck at once accorded him the hospitality he required, for though he had but scant cheer for himself, and nought of comfort to bestow, he had still some of the feeling of a gentleman left in him.

“I am alone here now,” said he to the pilgrim, with a deep sigh. “I am myself as poor as Job. Would it were not so! My menials have left me to provide for themselves, as I can no longer provide for them. ‘Twas ever the way of the world, and I blame them not for it. The last departed yesterday. He was an old favourite of my father’s, and he once thought that he would not leave my service but with his life. We must now look to ourselves, however,–at least so he said. But that has nothing to do with the matter, so enter, my friend.”

They entered. By their joint exertions a simple evening meal was soon made ready, and speedily spread forth on a half-rotten plank, their only table.

“I have no better to offer you,” observed the young Count, “but I offer you what I have with right goodwill. Eat, if you can, and be merry.”

They ate in silence, neither speaking during the meal.

“Surely,” said the pilgrim, when it was over,–“surely it may not be that the extensive cellars of this great castle contain not a single cup of wine for the weary wayfarer.”

The Count was at once struck by the idea. It seemed to him as if he had never thought of it before, though in reality he had ransacked every corner of the cellars more than once.

“Come, let us go together and try,” continued the pilgrim; “it will go hard with us if we find nought to wash down our homely fare.”

Accompanied by his persuasive guest, the Count descended to the vaults, where the wines of Rheineck had been stored for ages. Dark and dreary did they seem to him. A chill fell on his soul as he strode over the mouldy floor.

“Here,” said the pilgrim, with great glee,–“here, here! Look ye, my master, look ye! See! I have found a cup of the best.”

The Count passed into a narrow cellar whither the pilgrim had preceded him. There stood his companion beside a full butt of burgundy, holding in his hand a massive silver cup, foaming over with the generous beverage, and with the other he pointed exultingly to his prize. The scene seemed like a dream to Ulric. The place was wholly unknown to him. The circumstances were most extraordinary. He mused a moment, but he knew not what to do in the emergency.

“We will enjoy ourselves here,” said the pilgrim. “Here, on this very spot, shall we make us merry! Ay, here, beside this noble butt of burgundy. See, ’tis the best vintage! Let us be of good cheer!”

The Count and his boon companion sat down on two empty casks, and a third served them for a table. They plied the brimming beakers with right goodwill; they drank with all their might and main. The Count became communicative, and talked about his private affairs, as men in liquor will. The pilgrim, however, preserved a very discreet silence, only interrupting by an occasional interjection of delight, or an opportune word of encouragement to his garrulous friend.

“I’ll tell you what,” began the pilgrim, when the Count had concluded his tale,–“I’ll tell you what. Listen: I know a way to get you out of your difficulties, to rid you of all your embarrassments.”

The Count looked at him incredulously for a moment; his eye could not keep itself steady for a longer space of time. There was something in the pilgrim’s glance as it met his that greatly dissipated his unbelief, and he inquired of him how these things could be brought about.

“But, mayhap,” continued the pilgrim, apparently disregarding the manifest change in his companion’s impressions regarding him,–“mayhap you would be too faint-hearted to follow my advice if I gave it you.”

The Count sprang on his feet in a trice, and half-unsheathed his sword to avenge this taunt on his manhood, but the pilgrim looked so unconcerned, and evinced so little emotion at this burst of anger, that the action and its result were merely momentary. Ulric resumed his seat, and the pilgrim proceeded–

“You tell me that you once heard from your father, who had it from his father, that your great-grandfather, in the time when this castle was beleaguered by the Emperor Conrad, buried a vast treasure in some part of it, but which part his sudden death prevented him from communicating to his successor?”

The Count nodded acquiescence.

“It is even so,” he said.

“In Eastern lands have I learned to discover where concealed treasures are hidden,” pursued the pilgrim; “and—-“

The Count grasped him by the hand.

“Find them,” he cried,–“find them for me, and a full half is thine! Oh, there is gold, and there are diamonds and precious stones of all kinds. They are there in abundance. My father said so! ‘Tis true, ’tis true! Find them, find them, and then shall this old hall ring once more with the voice of merriment. Then shall we live! ay, we shall live! that we shall.”

The pilgrim did not attempt to interrupt his ecstasies, or to interpose between him and the excess of his glee, but let him excite himself to the highest pitch with pictures of the pleasing future, until they had acquired almost the complexion of fact and the truth of reality for his distracted imagination. When he had exhausted himself, the wily tempter resumed–

“Oh yes, I know it all. I know where the treasure is. I can put your finger on it if I like. I was present when the old man buried it in the—-“

“You present!” exclaimed Ulric, his hair standing on end with horror, for he had no doubts of the truth of the mysterious stranger’s statements,–“you present!”

“Yes,” resumed the pilgrim; “I was present.”

“But he is full a hundred years dead and buried,” continued the Count.

“No matter for that, no matter for that,” replied the guest abruptly; “many and many a time have we drunk and feasted and revelled together in this vault–ay, in this very vault.”

The Count knew not what to think, still less what to reply to this information. He could not fail to perceive its improbability, drunk as he was, but still he could not, for the life of him, discredit it.

“But,” added the pilgrim, “trouble not yourself with that at present which you have not the power to comprehend, and speculate not on my proceedings, but listen to my words, and follow my advice, if you will that I should serve you in the matter.”

The Count was silent when the stranger proceeded.

“This is Walpurgis night,” he said. “All the spirits of earth and sea and sky are now abroad on their way to the Brocken. Hell is broke loose, you know, for its annual orgies on that mountain. When the castle clock tolls twelve go you into the chapel, and proceed to the graves of your grandfather, your great-grandfather, and your great-great-grandfather; take from their coffins the bones of their skeletons–take them all, mind ye. One by one you must then remove them into the moonlight, outside the walls of the building, and there lay them softly on the bit of green sward which faces to the south. This done, you must next place them in the order in which they lay in their last resting-place. When you have completed that task, you must return to the chapel, and in their coffins you will find the treasures of your forefathers. No one has power over an atom of them, until the bones of those who in spirit keep watch and ward over them shall have been removed from their guardianship. So long as they rest on them, or oversee them, to the dead they belong. It is a glorious prize. ‘Twill be the making of you, man, for ever!”

Ulric was shocked at the proposal. To desecrate the graves of his fathers was a deed which made him shudder, and, bad as he was, the thought filled him with the greatest horror, but the temptation was irresistible.

At the solemn hour of midnight he proceeded to the chapel, accompanied by the pilgrim. He entered the holy place with trembling, for his heart misgave him. The pilgrim stayed without, apparently anxious and uneasy as to the result of the experiment about to be made. To all the solicitations of the Count for assistance in his task he turned a deaf ear; nothing that he could say could induce him to set foot within the chapel walls.

Ulric opened the graves in the order in which they were situated, beginning with the one first from the door of the chapel. He proceeded to remove the rotting remains from their mouldering coffins. One by one did he bear their bleached bones into the open air, as he had been instructed, and placed them as they had lain in their narrow beds, under the pale moonbeams, on the plot of green sward facing the south, outside the chapel walls. The coffins were all cleared of their tenants, except one which stood next to the altar, at the upper end of the aisle. Ulric approached this also to perform the wretched task he had set himself, the thoughts of the treasure he should become possessed of but faintly sustaining his sinking soul in the fearful operation. Removing the lid of this last resting-place of mortality, his heart failed him at the sight he beheld. There lay extended, as if in deep sleep, the corpse of a fair child, fresh and comely, as if it still felt and breathed and had lusty being. The weakness Ulric felt was but momentary. His companion called aloud to him to finish his task quickly, or the hour would have passed when his labour would avail him. As he touched the corpse of the infant the body stirred as if it had sensation. He shrank back in horror as the fair boy rose gently in his coffin, and at length stood upright within it.

“Bring back yon bones,” said the phantom babe,–“bring back yon bones; let them rest in peace in the last home of their fathers. The curse of the dead will be on you otherwise. Back! back! bring them back ere it be too late.”

The corpse sank down in the coffin again as it uttered these words, and Ulric saw a skeleton lying in its place. Shuddering, he averted his gaze, and turned it towards the chapel door, where he had left his companion. But, horror upon horror! as he looked he saw the long, loose, dark outer garment fall from the limbs of the pilgrim. He saw his form dilate and expand in height and in breadth, until his head seemed to touch the pale crescent moon, and his bulk shut out from view all beyond itself. He saw his eyes firing and flaming like globes of lurid light, and he saw his hair and beard converted into one mass of living flame. The fiend stood revealed in all his hideous deformity.

His hands were stretched forth to fasten on the hapless Count, who, with vacillating step, like the bird under the eye of the basilisk, involuntarily, though with a perfect consciousness of his awful situation, and the fearful fate which awaited him, every moment drew nearer and nearer to him. The victim reached the chapel door–he felt all the power of that diabolical fascination–another step and he would be in the grasp of the fiend who grinned to clutch him. But the fair boy who spoke from the grave suddenly appeared once more, and, flinging himself between the wretched Count and the door, obstructed his further progress.

“Avaunt, foul fiend!” spake the child, and his voice was like a trumpet-note; “avaunt to hell! He is no longer thine. Thou hast no power over him. Your hellish plot has failed. He is free, and shall live and repent.”

As he said this he threw his arms around Ulric, and the Count became, as it were, at once surrounded by a beatific halo, which lighted up the chapel like day. The fiend fled howling like a wild beast disappointed of its prey.

The remains of his ancestors were again replaced in their coffins by the Count, long ere the morning broke, and on their desecrated graves he poured forth a flood of repentant tears. With the dawn of day he quitted the castle of Rheineck. It is said that he traversed the land in the garb of a lowly mendicant, subsisting on the alms of the charitable, and it is likewise told that he did penance at every holy shrine from Cologne to Rome, whither he was bound to obtain absolution for his sins. Years afterwards he was found dead at the foot of the ancient altar in the ruined chapel. The castle went to ruin, and for centuries nought ever dwelt within its walls save the night-birds and the beasts of prey.

Of the original structure the ruins of one old tower are all that now remain. It is still firmly believed by the peasants of the neighbourhood, that in the first and the last quarter of the moon the spirit of Ulric, the last of the old lords of Rheineck, still sweeps around the ruin at the hour of midnight, and is occasionally visible to belated wanderers.


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The Water Spirit

In a small 16th-century village, a midwife is summoned by a mysterious man to assist his wife in an underwater palace. The woman, revealed to be a human married to a river spirit, warns the midwife to accept only her usual fee to avoid peril. The midwife resists greed, earns the spirit’s respect, and awakens safely at home with a gift of gold.

Source
Folk-lore and Legends: German
Printed by T. and A. Constable, Printers to Her Majesty, at the Edinburgh University Press
W.W. Gibbings, London, 1892


► Themes of the story

Supernatural Beings: The narrative features a river spirit who resides in an underwater palace, highlighting interactions with otherworldly entities.

Divine Intervention: The river spirit directly influences the midwife’s life, guiding her actions and rewarding her prudence, demonstrating the gods influencing mortal affairs.

Cunning and Deception: The midwife must navigate the situation wisely, adhering to the wife’s warning to accept only her usual fee to avoid peril, showcasing the use of wit to achieve goals.

From the lore

Learn more about German Folklore


About the middle of the sixteenth century, when Zündorf was no larger than it is at present, there lived at the end of the village, hard by the church, one of that useful class of women termed midwives. She was an honest, industrious creature, and what with ushering the new-born into life, and then assisting in making garments for them, she contrived to creep through the world in comfort, if not in complete happiness.

The summer had been one of unusual drought, and the winter, of a necessity, one of uncommon scarcity, so that when the spring arrived the good woman had less to do than at any period in the preceding seven years.

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In fact she was totally unemployed. As she mused one night, lying abed, on the matter, she was startled by a sharp, quick knock at the door of her cottage. She hesitated for a moment to answer the call, but the knocking was repeated with more violence than before. This caused her to spring out of bed without more delay, and hasten to ascertain the wish of her impatient visitor. She opened the door in the twinkling of an eye, and a man, tall of stature, enveloped in a large dark cloak, stood before her.

“My wife is in need of thee,” he said to her abruptly; “her time is come. Follow me.”

“Nay, but the night is dark, sir,” replied she. “Whither do you desire me to follow?”

“Close at hand,” he answered, as abruptly as before. “Be ye quick and follow me.”

“I will but light my lamp and place it in the lantern,” said the woman. “It will not cost me more than a moment’s delay.”

“It needs not, it needs not,” repeated the stranger; “the spot is close by. I know every foot of ground. Follow, follow!”

There was something so imperative, and at the same time so irresistible, in the manner of the man that she said not another word, but drawing her warm cloak about her head followed him at once. Ere she was aware of the course he had taken, so dark was the night, and so wrapt up was she in the cloak and in her meditations, she found herself on the bank of the Rhine, just opposite to the low fertile islet which bears the same name as the village, and lies at a little distance from the shore.

“How is this, good sir?” she exclaimed, in a tone of surprise and alarm. “You have missed the way–you have left your road. Here is no further path.”

“Silence, and follow,” were the only words he spoke in reply; but they were uttered in such a manner as to show her at once that her best course was obedience.

They were now at the edge of the mighty stream; the rushing waters washed their feet. The poor woman would fain have drawn back, but she could not, such was the preternatural power exercised over her by her companion.

“Fear not; follow!” he spoke again, in a kinder tone, as the current kissed the hem of her garments.

He took the lead of her. The waters opened to receive him. A wall of crystal seemed built up on either side of the vista. He plunged into its depths; she followed. The wild wave gurgled over them, and they were walking over the shiny pebbles and glittering sands which strewed the bed of the river.

And now a change came over her indeed. She had left all on earth in the thick darkness of a starless spring night, yet all around her was lighted up like a mellow harvest eve, when the sun shines refulgent through masses of golden clouds on the smiling pastures and emerald meadows of the west. She looked up, but she could see no cause for this illumination. She looked down, and her search was equally unsuccessful. She seemed to herself to traverse a great hall of surpassing transparency, lighted up by a light resembling that given out by a huge globe of ground glass. Her conductor still preceded her. They approached a little door. The chamber within it contained the object of their solicitude. On a couch of mother-of-pearl, surrounded by sleeping fishes and drowsy syrens, who could evidently afford her no assistance, lay the sick lady.

“Here is my wife,” spake the stranger, as they entered this chamber. “Take her in hand at once, and hark ye, mother, heed that she has no injury through thee, or—-“

With these words he waved his hand, and, preceded by the obedient inhabitants of the river, who had until then occupied the chamber, left the apartment.

The midwife approached her patient with fear and trembling; she knew not what to anticipate. What was her surprise to perceive that the stranger was like any other lady. The business in hand was soon finished, and midwife and patient began to talk together, as women will when an opportunity is afforded them.

“It surprises me much,” quoth the former, “to see such a handsome young lady as you are buried down here in the bottom of the river. Do you never visit the land? What a loss it is to you!”

“Hush, hush!” interposed the Triton’s lady, placing her forefinger significantly on her lips; “you peril your life by talking thus without guard. Go to the door; look out, that you may see if there be any listeners, then I will tell something to surprise you.”

The midwife did as she was directed. There was no living being within earshot.

“Now, listen,” said the lady.

The midwife was all ear.

“I am a woman; a Christian woman like yourself,” she continued, “though I am here now in the home of my husband, who is the spirit of these mighty waters.”

“God be praised!” ejaculated her auditor.

“My father was the lord of the hamlet of Rheidt, a little above Lülsdorf, and I lived there in peace and happiness during my girlish days. I had nothing to desire, as every wish was gratified by him as soon as it was formed. However, as I grew to womanhood I felt that my happiness had departed. I knew not whither it had gone, or why, but gone it was. I felt restless, melancholy, wretched. I wanted, in short, something to love, but that I found out since. Well, one day a merry-making took place in the village, and every one was present at it. We danced on the green sward which stretches to the margin of the river; for that day I forgot my secret grief, and was among the gayest of the gay. They made me the queen of the feast, and I had the homage of all. As the sun was going down in glory in the far west, melting the masses of clouds into liquid gold, a stranger of a noble mien appeared in the midst of our merry circle. He was garbed in green from head to heel, and seemed to have crossed the river, for the hem of his rich riding-cloak was dripping with wet. No one knew him, no one cared to inquire who he was, and his presence rather awed than rejoiced us. He was, however, a stranger, and he was welcome. When I tell you that stranger is my husband, you may imagine the rest. When the dance then on foot was ended, he asked my hand. I could not refuse it if I would, but I would not if I could. He was irresistible. We danced and danced until the earth seemed to reel around us. I could perceive, however, even in the whirl of tumultuous delight which forced me onward, that we neared the water’s edge in every successive figure. We stood at length on the verge of the stream. The current caught my dress, the villagers shrieked aloud, and rushed to rescue me from the river.

“‘Follow!’ said my partner, plunging as he spoke into the foaming flood.

“I followed. Since then I have lived with him here. It is now a century since, but he has communicated to me a portion of his own immortality, and I know not age, neither do I dread death any longer. He is good and kind to me, though fearful to others. The only cause of complaint I have is his invariable custom of destroying every babe to which I give birth on the third day after my delivery. He says it is for my sake, and for their sakes, that he does so, and he knows best.”

She sighed heavily as she said this.

“And now,” resumed the lady, “I must give you one piece of advice, which, if you would keep your life, you must implicitly adopt. My husband will return. Be on your guard, I bid you. He will offer you gold, he will pour out the countless treasures he possesses before you, he will proffer you diamonds and pearls and priceless gems, but–heed well what I say to you–take nothing more from him than you would from any other person. Take the exact sum you are wont to receive on earth, and take not a kreutzer more, or your life is not worth a moment’s purchase. It is forfeit.”

“He must be a cruel being, indeed,” ejaculated the midwife. “God deliver me from this dread and great danger.”

“See you yon sealed vessels?” spake the lady, without seeming to heed her fright, or hear her ejaculations.

The midwife looked, and saw ranged on an upper shelf of the apartment about a dozen small pots, like pipkins, all fast sealed, and labelled in unknown characters.

“These pots,” pursued she, “contain the souls of those who have been, like you, my attendants in childbirth, but who, for slighting the advice I gave them, as I now give you, and permitting a spirit of unjust gain to take possession of their hearts, were deprived of life by my husband. Heed well what I say. He comes. Be silent and discreet.”

As she spake the water spirit entered. He first asked his wife how she did, and his tones were like the rushing sound of a current heard far off. Learning from her own lips that all was well with her, he turned to the midwife and thanked her most graciously.

“Now, come with me,” he said, “I must pay thee for thy services.”

She followed him from the sick-chamber to the treasury of the palace. It was a spacious crystal vault, lighted up, like the rest of the palace, from without, but within it was resplendent with treasures of all kinds. He led her to a huge heap of shining gold which ran the whole length of the chamber.

“Here,” said he, “take what you will. I put no stint upon you.”

The trembling woman picked up a single piece of the smallest coin she could find upon the heap.

“This is my fee,” she spake. “I ask no more than a fair remuneration for my labour.”

The water spirit’s brow blackened like a tempestuous night, and he showed his green teeth for a moment as if in great ire, but the feeling, whatever it was, appeared to pass away as quickly as it came, and he led her to a huge heap of pearls.

“Here,” he said, “take what you will. Perhaps you like these better? They are all pearls of great price, or may be you would wish for some memento of me. Take what you will.”

But she still declined to take anything more, although he tempted her with all his treasures. She had not forgotten the advice of her patient.

“I desire nothing more from you, great prince as you are, than I receive from one of my own condition.” This was her uniform answer to his entreaties–

“I thank you, but I may not take aught beside my due.”

“If,” said he, after a short pause, “you had taken more than your due, you would have perished at my hands. And now,” proceeded the spirit, “you shall home, but first take this. Fear not.”

As he spake he dipped his hand in the heap of gold and poured forth a handful into her lap.

“Use that,” he continued, “use it without fear. It is my gift. No evil will come of it; I give you my royal word.”

He beckoned her onward without waiting for her reply, and they were walking once again through the corridors of the palace.

“Adieu!” he said, waving his hand to her, “adieu!”

Darkness fell around her in a moment. In a moment more she awoke, as from a dream, in her warm bed.


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The Distribution of Animals After the Creation

Teco, the Supreme Being, apportioned resources to three nations: Whites, Bushmen (Amakosa), and Hottentots (Amalouw). The Hottentots chased a honey bird, ignoring Teco’s warnings, leading to their fate of living on wild roots and honey. The unruly Bushmen, claiming cattle, were granted only livestock. The patient Whites received cattle, horses, sheep, and property, prompting the Bushmen’s remark on their unequal share.

Source
South-African Folk Tales
by James A. Honey, M.D.
New York,1910


► Themes of the story

Creation: The narrative explains how Teco, the Supreme Being, distributed resources among different nations after the world’s creation.

Origin of Things: It provides an account of why different groups possess varying resources, attributing these differences to their actions during the distribution.

Divine Intervention: Teco’s direct involvement and decisions shape the destinies of the Whites, Bushmen, and Hottentots, illustrating the influence of a deity in mortal affairs.

► From the same Region or People

Learn more about the Bushmen


Teco is the Supreme Being. Teco had every description of stock and property.

There were three nations created, viz., the Whites, the Amakosa, or Bushmen, and the Amalouw, or Hottentots. A day was appointed for them to appear before the Teco to receive whatever he might apportion to each tribe. While they were assembling, a honey bird, or honey guide, came fluttering by, and all the Hottentots ran after it, whistling and making the peculiar noise they generally do while following this wonderful little bird.

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The Teco remonstrated with them about their behavior, but to no purpose. He thereupon denounced them as a vagrant race that would have to exist on wild roots and honey beer, and possess no stock whatever.

When the fine herds of cattle were brought, the Bushmen became very much excited–the one exclaiming, “That black and white cow is mine!” and another, “That red cow and black bull are mine!” and so on, till at last the Teco, whose patience had been severely taxed by their shouts and unruly behavior, denounced them as a restless people, who would only possess cattle.

The Whites patiently waited until they received cattle, horses, sheep, and all sorts of property. Hence, the old Bushmen observed, “You Whites have got everything. We Bushmen have only cattle, while the Amalouw, or Hottentots, have nothing.”


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Wirreenun the Rainmaker

During a devastating drought, the Noongahburrah people doubted their rainmaker, Wirreenun. Responding to their cries, he performed sacred rituals involving water, special artifacts, and chants to summon rain. A fierce storm broke the drought, bringing life back to the land. To prove his powers further, Wirreenun filled a plain with water, where abundant fish miraculously appeared, restoring faith and prosperity. A great ceremonial celebration followed.

Source
Australian Legendary Tales
collected by Mrs. K. Langloh Parker
London & Melbourne, 1896


► Themes of the story

Divine Intervention: Wirreenun, as a rainmaker, invokes supernatural powers to end the drought, demonstrating the influence of higher forces in human affairs.

Ritual and Initiation: The ceremonial practices performed by Wirreenun, including the community’s participation in water rituals, emphasize the role of ceremonial rites in marking transitions and invoking change.

Harmony with Nature: The restoration of rain and the subsequent revival of the land reflect the importance of achieving balance and union with the natural world.

► From the same Region or People

Learn more about the Aboriginal Australians


The country was stricken with a drought.

The rivers were all dry except the deepest holes in them. The grass was dead, and even the trees were dying.

The bark dardurr of the blacks were all fallen to the ground and lay there rotting, so long was it since they had been used, for only in wet weather did the blacks use the bark dardurr; at other times they used only whatdooral, or bough shades.

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The young men of the Noongahburrah murmured among themselves, at first secretly, at last openly, saying: “Did not our fathers always say that the Wirreenun could make, as we wanted it, the rain to fall? Yet look at our country–the grass blown away, no doonburr seed to grind, the kangaroo are dying, and the emu, the duck, and the swan have flown to far countries. We shall have no food soon; then shall we die, and the Noongahburrah be no more seen on the Narrin. Then why, if he is able, does not Wirreenun inake rain?”

Soon these murmurs reached the ears of the old Wirreenun. He said nothing, but the young fellows noticed that for two or three days in succession he went to the waterhole in the creek and placed in it a willgoo willgoo–a long stick, ornamented at the top with white cockatoo feathers–and beside the stick he placed two big gubberah, that is, two big, clear pebbles which at other times he always secreted about him, in the folds of his waywah, or in the band or net on his head. Especially was he careful to hide these stones from the women.

At the end of the third day Wirreenun said to the young men: “Go you, take your comeboos and cut bark sufficient to make dardurr for all the tribe.”

The young men did as they were bade. When they had the bark cut and brought in Wirreenun said: “Go you now and raise with ant-bed a high place, and put thereon logs and wood for a fire, build the ant-bed about a foot from the ground. Then put you a floor of ant-bed a foot high whereever you are going to build a dardurr.”

And they did what he told them. When the dardurr were finished, having high floors of ant-bed and water-tight roofs of bark, Wirreenun commanded the whole camp to come with him to the waterhole; men, women, and children; all were to come. They all followed him down to the creek, to the waterhole where he had placed the willgoo willgoo and gubberah. Wirreenun jumped into the water and bade the tribe follow him, which they did. There in the water they all splashed and played about. After a little time Wirreenun went up first behind one black fellow and then behind another, until at length he had been round them all, and taken from the back of each one’s head lumps of charcoal. When he went up to each he appeared to suck the back or top of their heads, and to draw out lumps of charcoal, which, as he sucked them out, he spat into the water. When he had gone the round of all, he went out of the water. But just as he got out a young man caught him up in his arms and threw him back into the water. This happened several times, until Wirreenun was shivering. That was the signal for all to leave the creek. Wirreenun sent all the young people into a big bough shed, and bade them all go to sleep. He and two old men and two old women stayed outside. They loaded themselves with all their belongings piled up on their backs, dayoorl stones and all, as if ready for a flitting. These old people walked impatiently around the bough shed as if waiting a signal to start somewhere. Soon a big black cloud appeared on the horizon, first a single cloud, which, however, was soon followed by others rising all round. They rose quickly until they all met just overhead, forming a big black mass of clouds. As soon as this big, heavy, rainladen looking cloud was stationary overhead, the old people went into the bough shed and bade the young people wake up and come out and look at the sky. When they were all roused Wirreenun told them to lose no time, but to gather together all their possessions and hasten to gain the shelter of the bark dardurr. Scarcely were they all in the dardurrs and their spears well hidden when there sounded a terrific clap of thunder, which was quickly followed by a regular cannonade, lightning flashes shooting across the sky, followed by instantaneous claps of deafening thunder. A sudden flash of lightning, which lit a pathway, from heaven to earth, was followed by such a terrific clash that the blacks thought their very camps were struck. But it was a tree a little distance off. The blacks huddled together in their dardurrs, frightened to move, the children crying with fear, and the dogs crouching towards their owners.

“We shall be killed,” shrieked the women. The men said nothing but looked as frightened.

Only Wirreenun was fearless. “I will go out,” he said, “and stop the storm from hurting us. The lightning shall come no nearer.”

So out in front of the dardurrs strode Wirreenun, and naked he stood there facing the storm, singing aloud, as the thunder roared and the lightning flashed, the chant which was to keep it away from the camp

“Gurreemooray, mooray,
Durreemooray, mooray, mooray,” &c.

Soon came a lull in the cannonade, a slight breeze stirred the trees for a few moments, then an oppressive silence, and then the rain in real earnest began, and settled down to a steady downpour, which lasted for some days.

When the old people had been patrolling the bough shed as the clouds rose overhead, Wirreenun had gone to the waterhole and taken out the willgoo willgoo and the stones, for he saw by the cloud that their work was done.

When the rain was over and the country all green again, the blacks had a great corrobboree and sang of the skill of Wirreenun, rainmaker to the Noongahburrah.

Wirreenun sat calm and heedless of their praise, as he had been of their murmurs. But he determined to show them that his powers were great, so he summoned the rainmaker of a neighbouring tribe, and after some consultation with him, he ordered the tribes to go to the Googoorewon, which was then a dry plain, with the solemn, gaunt trees all round it, which had once been black fellows.

When they were all camped round the edges of this plain, Wirreenun and his fellow rainmaker made a great rain to fall just over the plain and fill it with water.

When the plain was changed into a lake, Wirreenun said to the young men of his tribe: “Now take your nets and fish.”

“What good?” said they. “The lake is filled from the rain, not the flood water of rivers, filled but yesterday, how then shall there be fish?”

“Go,” said Wirreenun. “Go as I bid you; fish. If your nets catch nothing then shall Wirreenun speak no more to the men of his tribe, he will seek only honey and yams with the women.”

More to please the man who had changed their country from a desert to a hunter’s paradise, they did as he bade them, took their nets and went into the lake. And the first time they drew their nets, they were heavy with goodoo, murree, tucki, and bunmillah. And so many did they catch that all the tribes, and their dogs, had plenty.

Then the elders of the camp said now that there was plenty everywhere, they would have a borah that the boys should be made young men. On one of the ridges away from the camp, that the women should not know, would they prepare a ground.

And so was the big borah of the Googoorewon held, the borah which was famous as following on the triumph of Wirreenun the rainmaker.


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Mooregoo the Mopoke, and Bahloo the Moon

Mooregoo the Mopoke, proud of his handmade weapons and opossum rugs, refused to lend or give any to Bahloo, the moon, who sought shelter on a cold night. Bahloo built his own shelter, and a relentless rain flooded the land. Mooregoo drowned, his creations scattered or ruined. The tale warns against selfishness and the consequences of hoarding one’s creations.

Source
Australian Legendary Tales
collected by Mrs. K. Langloh Parker
London & Melbourne, 1896


► Themes of the story

Divine Intervention: Bahloo, representing the moon, influences mortal affairs by causing a flood.

Conflict with Nature: Mooregoo faces the devastating force of a relentless flood.

Moral Lessons: The narrative warns against selfishness and the consequences of hoarding one’s creations.

► From the same Region or People

Learn more about the Aboriginal Australians


Mooregoo the Mopoke had been camped away by himself for a long time. While alone he had made a great number of boomerangs, nullah-nullahs, spears, neilahmans, and opossum rugs. Well had he carved the weapons with the teeth of opossums, and brightly had he painted the inside of the rugs with coloured designs, and strongly had he sewn them with the sinews of opossums, threaded in the needle made of the little bone taken from the leg of an emu. As Mooregoo looked at his work he was proud of all he had done.

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One night Babloo the moon came to his camp, and said: “Lend me one of your opossum rugs.”

“No. I lend not my rugs.”

“Then give me one.”

“No. I give not my rugs.”

Looking round, Bahloo saw the beautifully carved weapons, so he said, “Then give me, Mooregoo, some of your weapons.”

“No, I give, never, what I have made, to another.”

Again Bahloo said, “The night is cold. Lend me a rug.”

“I have spoken,” said Mooregoo. “I never lend my rugs.”

Barloo said no more, but went away, cut some bark and made a dardurr for himself. When it was finished and he safely housed in it, down came the rain in torrents. And it rained without ceasing until the whole country was flooded. Mooregoo was drowned. His weapons floated about and drifted apart, and his rugs rotted in the water.


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Story about two girls

Two girls encounter mysterious men who warn of Yaghishna’s approach. When she attacks them, they miraculously survive and kill her. They return home, only to be confronted by fiery, vengeful horses that cannot harm them. Ironically, when the elder sister tries to light a candle in gratitude, they both burn to death.

Source
Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia
by Waldemar Bogoras
The American Museum of Natural History
Anthropological Papers, Vol. 20, Part 1

New York, 1918


► Themes of the story

Supernatural Beings: The girls encounter Yaghishna, a supernatural entity, and mysterious men from the “Upper Land,” indicating interactions with otherworldly beings.

Divine Intervention: The girls’ miraculous survival against Yaghishna’s attack and the fiery horses suggests the influence of higher powers protecting them.

Tragic Flaw: The elder sister’s attempt to light a candle in gratitude, leading to their demise, highlights a fatal mistake stemming from good intentions.

► From the same Region or People

Learn more about the Yukaghir people


Told by Mary Shkuleff, a Russian creole girl, in the village of Pokhotsk, the Kolyma country, summer of 1895.

There were two girls. They had plenty to eat, and knew nothing bad. One time they were walking about, and saw some men on horseback ride by. They went home, and found five men in their house, before the burning fire. “Who are you?” — “We are people from the Upper Land. We came from on high, and Yaghishna is also coming. She is not very far off.” — “Ah! we are afraid. Take us along!” — “How can we take you? Our horses are few, and we are too many for them.” Indeed, only two horses were tied to the posts opposite the entrance. The girls cried from fright. Meanwhile Yaghishna came. She took both girls and laid them down on the ground. Then she struck them with a big knife; but the knife could not cut them, and not a single wound was inflicted upon either of them. She raised her knife again; but one of the girls snatched it out of her hands, and struck her directly in the heart. She died. The girls started for home.

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They arrived there and wanted to have some tea. They prepared it, and were going to drink it. The elder sister said, “I am very hungry. Go and look in the storehouse. Perhaps you will find at least a dried fishskin.” Indeed, she found a piece of fishskin, and they ate of it. In the meantime they heard the clattering of hoofs outside. They saw horses that were breathing fire, and that sought revenge for the death of Yaghishna. They struck at the girls with their iron hoofs, and trampled them down; but they could not inflict upon them even the slightest wound. So they went away, all covered with foam and even their breath of fire was extinguished.

The girls wanted to thank God for their salvation. The elder one took a thin wax taper and wanted to light it; but with the taper her own finger flamed up. She was burnt to death, and her sister with her.

That is all. They live and live, and get much that is good. I visited them recently. They washed their house.


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 Raven tale

A childless couple prays to God and is granted children. Their daughter is abducted by Raven-Man, and their sons, attempting rescues, perish. The youngest son, armed with cunning and determination, outsmarts Raven-Man, burns him, and revives his brothers with the water of life. They reunite, return home, and their parents, overwhelmed with joy, turn to ashes.

Source
Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia
by Waldemar Bogoras
The American Museum of Natural History
Anthropological Papers, Vol. 20, Part 1

New York, 1918


► Themes of the story

Divine Intervention: The childless couple prays to God and is granted children, highlighting the influence of deities in human affairs.

Trickster: Raven-Man embodies the trickster archetype, using cunning and deceit, while the youngest son employs wit to outsmart him.

Family Dynamics: The narrative explores complex family relationships, including the bond between siblings and the lengths they go to for each other.

► From the same Region or People

Learn more about the Yukaghir people


Told by Nicholas Kusakoff, a Russian creole, in the village of Pokhotsk, in the Kolyma country, summer of 1896.

There once upon a time lived a man and his wife. They had neither son nor daughter. They lived together for a long time. Then they talked to each other. The old woman said, “Well, old man, what do you think? We are getting old, and we have no children. Who will take care of us when we are still older? Who will bring us food?” So they prayed to God, and at last God gave them a daughter. The daughter grew up rapidly to womanhood. One day she went berrying. Then Raven-Man caught her and carried her away. The old couple wandered about, looking for their daughter, but could not find her. So they prayed again to God, and asked for a son. God heard their prayer again, and gave them a son. They nursed him and fed him, and soon he was full grown. The young man said to his father and mother, “Did you never have any other son or daughter? I long to have a brother or a sister.” They did not tell him. “We had none whatever.”

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He walked about in the vicinity, and shot in every direction with his blunt arrow. One time his arrow entered the house of the old woman, Underskin, through the chimney-hole. He almost cried for fright, still he went in to ask for his arrow. The old woman, Underskin, went out to meet him. “O you bad boy! Why are you wronging me? I am old and without defence. Why are you shooting at my house? Rather than shoot at my house, you had better shoot at Raven-Man, it was he who carried off your own sister.” The boy cried aloud and went home. “Ah!” said he, “father and mother! You did not want to tell me about my unfortunate sister, but Underskin has told me all. Now, you cannot keep me back. I shall go and search for her.”

He set off, and after a long journey, he saw a house in the desert. He entered it, and his sister was sitting on a bench. “Why did you come?” she said to him. “Raven-Man will kill you.” — “Ah, he has taken you! Let him kill me! I shall not demur.” She gave him food and drink. After a while Raven came. He croaked three times, then dropped upon the roof, and turned into a young man. Raven-Man entered the house, sniffed around, and then exclaimed, “Ah, ah, ah! We did not hear it, we did not see it, the Russian body came to us of its own will; not a strange man, either, but my own brother-in-law. There, wife, go and bring us some nuts! We will have some fun with them.” The woman brought some iron nuts, about four dozen of them. They began cracking nuts; but while the young man was trying to open one nut, Raven-Man was ready with two or three. Then Raven said, “Go now and get ready a steam bath in which we may steam our little bones.” She prepared the steam bath. They went to the bath house. Raven said, “You enter first,” and the young man said, “No, you enter first.” Raven got the better of the young man and pushed him into the bath house. It was as hot as an oven there, so the young man was roasted. Raven took out the body and ate it. Then he went home, and said to his wife, “Go and get your brother’s bones, pick them clean, put them into a bag, and hang them up on a tree.” [The ancient Yukaghir used to gather the bones of their dead in pouches, and carried them along, or put them away in secret places.] She cried for a long time; then she sewed up a pouch, gathered all the bones, and put them into the pouch which she hung high up on a tree.

The parents waited and waited, but their son never came home. So the old people prayed again to God, “O God! give us a child, a son or a daughter.” So God gave them another son. The boy grew up, and inquired of his parents, “O father and mother! was there never at any time another brother or a sister of mine?” They denied it more strongly than ever, lest he too should go away. He walked about, playing with his bow and blunt arrow; and one time he sent an arrow into the house of the old woman Underskin through the chimney-hole. Underskin went out. She was very angry. “Why do you shoot at me? I am old and defenceless. You had better shoot at Raven-Man, who carried off your sister and killed your brother.” He went to his father and mother, and cried for vexation.” Oh, father and mother I you did not want to tell me; but old woman Underskin has told me everything. She told me that I had a sister and a brother, but that they were taken by Raven-Man. I shall go and look for them, whether you are willing or not. I shall go away.” They tried arguments and tears; but he paid no heed, and set off instantly. After a long journey, he arrived at the house. His sister was sitting inside. “Why did you come?” she said. “He will devour you.” — “Let him do it! I shall not demur. He devoured my brother, and I am no better than he.” So she gave him food and drink, and they waited for Raven. Raven flew homeward croaking, “food, food, food” [in Russian, Кормъ, кормъ, кормъ imitative of the sound of the croaking]. He alighted on the roof and turned into a young man. He entered the house. “Ah, ah, ah! we heard nothing, we saw nobody, but the little Russian bone came to us of its own will. He is Dot a strange man, he is my own brother-in-law. Go wife, and bring us some iron nuts! We will have some fun with them.” So she went and brought some iron nuts, about four dozen of them. They cracked nuts; but while the young man was struggling with a single one, Raven was ready with two or three. Then he said again, “Go and prepare a steam bath for us. We want to take a bath.” She heated the bath house. They went there. Raven said, “You enter first,” and the young man said, “No, you go in first.” Raven had his way and pushed the young man in. The bath house was so hot that the young man was roasted alive. Raven drew out the body and ate it. He went home and said to his wife, “Go and pick clean his bones, then gather them into a pouch and hang them high up on a tree.” She cried bitterly, then she made a pouch and went there. She gathered all the bones, even the smallest joints, and put them into the pouch which she hung high up on a tree.

The parents waited and waited, but the boy never came. And how could he? So they prayed to God, “O God! give us a son or a daughter.” God heard again, and gave them a son, the very last one to be given. The boy grew up and became strong of body. He also said to his parents, “O my father; and my mother! I want to know whether lever had any brothers or any sisters?” They were less willing than ever before to tell him, lest he too should go away and perish. So he walked about and played with his bow, and at last he shot an arrow into the chimney-hole of old woman Underskin. She went out quite angry, “Why do you shoot at me. I am old and defenceless. Better shoot at Raven-Man. He took away your sister and destroyed your brothers. He is a better target for your shooting.” He cried aloud and went to his parents. “Oh, father and mother! You did not want to tell me, but old woman Underskin has told me the truth. Raven-Man destroyed my brothers and carried off my sister. I shall go and look for him, no matter whether you are willing or not to give me your blessing.” They wanted to keep him back, and almost died with sorrow. Still he set off. After a long journey he found the house, and his sister was sitting in it. She recognized him all at once, and cried bitterly, “Why did you come? He will devour you like the others.” — “Let him do it! I shall not object. He ate my elder brothers, let him finish the whole breed!” She gave him food and drink, and they waited. Raven-Man flew home, and croaked, “Food, food, food!” He alighted on the roof of the house and turned into a strong man. He entered and said, “Oh, oh, oh! we heard nothing, we saw nobody; but the little Russian bone entered of its own will, not a strange man, either, my own brother-in-law. Go, wife, and bring us some iron nuts. We will have some fun with them.” She brought the iron nuts, four dozen of them. They cracked the nuts; but while Raven was trying to open a single one, the young man was through with two or three. “Oh, oh,” said Raven-Man, “you are a good one, O brother mine! You crack the nuts even quicker than I do.” — “Why,” said the young man, “I crack them in the only way that I know.” — “All right!” said Raven-Man. “Now, wife, go and get the steam bath ready. We want to steam our little bones.” So she went to the bath house and heated it. All the while she was crying most bitterly. Her whole face became swollen with crying. At last she came home. Raven looked up at her, and said, “There, woman, it seems you have been crying again. Take care, lest I swallow you some day!” — “Ah, brother mine!” said the young man, “so you swallow human beings?” — “Oh no!” answered Raven-Man, “it is only a little joke. Nevertheless let us go and have our steam bath. You must be tired from your long journey.” So they went to the bath house; and one said to the other, “You enter first,” and the other said, “You enter first. You are my guest.” — “And you are my host.” The young man had his way and pushed Raven into the bath house. Then he set fire to it and burnt it up together with Raven. He scattered the ashes to the winds. Then he asked his sister, “Where are the bones of our brothers?” She climbed to the tree and took them down. He entered the storehouse, and there was preserved a bottle containing the water of life and youth. He took the bones of the oldest brother and joined them all together. Then he sprinkled them with the water of life and youth. The first time he sprinkled the bones they were covered with flesh; the next time he sprinkled, the flesh was covered with skin; the third time he sprinkled, the young man sat up, and said, “Ah, ah, ah! I slept too long, but I am quite refreshed. — “Ah!” said the youngest brother, “if it had not been for me, you would not have awakened at all.” Then he did the same with the bones of the second brother, and restored him also to life. They gathered all the goods Raven had in his house, and went home, all four of them. They went to their father and mother. The old people were quite joyful, and from very joy they became ashes that were scattered around.

The end.


Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page

A tale about stingy reindeer-owners

A Lamut community faces harsh winter hardships. An old shaman, after being neglected by wealthy reindeer owners, moves away after a prophetic dream. Wolves scatter the rich man’s herd, causing extreme starvation. The Master of the Desert helps the struggling family with a herd of reindeer, teaching them to share. However, they later fail to learn this lesson and perish.

Source
Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia
by Waldemar Bogoras
The American Museum of Natural History
Anthropological Papers, Vol. 20, Part 1

New York, 1918


► Themes of the story

Divine Intervention: The Master of the Desert, a supernatural being, aids the starving family by providing them with reindeer and imparting a lesson on generosity.

Moral Lessons: The narrative emphasizes the importance of sharing resources and the consequences of selfishness, as the family’s initial stinginess leads to their downfall.

Conflict with Nature: The community faces harsh winter conditions, wolf attacks, and snowstorms, highlighting the struggle against natural forces.

► From the same Region or People

Learn more about the Evens (Lamut)


Told by Ivashkan, a Lamut man, on the upper course of the Molonda River, the Kolyma country, summer of 1895.

The short days of the year had already begun, and the cold of winter had come. Then some Lamut met to live together. They pitched their tents close to one another, played cards, and had merry talks and joyful reunions. An old shaman, who had nothing to eat, had no joy. The wealthy reindeer owners gave him nothing, so stingy were they.

One time he went to sleep without any supper, and had a hungry dream, such as the Lamut used to have. In the morning he said to the best hunter in his own family, “Let us move away! I had a dream that the wolves came and scattered the reindeer herd all over the country.” So they moved away and pitched camp separately. The richest of the men had several children, and up to that time they had never known what hunger was. Still he gave nothing to the poor people.

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The old shaman left him. The people in the camp played cards as usual, and laughed noisily. Then they went to sleep, the herd being quite close to the camp. In the morning, however, the reindeer were gone, and only numerous tracks of wolves were seen in the deep snow. The rich man had nothing left, not even a single riding reindeer, so he had to stay in camp with all his children and grandchildren.

The others somehow moved off in pursuit of their lost animals. His men, too, tried to search for their reindeer; but a violent snowstorm came which lasted several days. It covered every trace of the reindeer in front of them, and made invisible their own tracks, behind them. The great cold caused all the game to wander off. They could find nothing to feed upon, so they were starving and perishing from famine. They ate their saddles and harnesses, the covering of the tent, and even their own clothes. They crouched almost naked within their tents, protected only by the wooden frame thereof. In ten days they had never a meal, and so at last they took to gnawing their own long hands.

The old father, however, set off again. He wandered the whole day long in the open country, and found nothing. Finally, he stopped in the middle of the desert, and cried aloud in despair. The Master of the Desert heard his voice. He came all at once from underground, and asked him, “What do you want?” — “My wife and children have had nothing to eat for ten days, and they are starving to death. My hunting boots are full of holes, and I am unable to walk any longer. Do not cry!” said the Master of the Desert. “I also am the owner of reindeer. I will give you something to eat, but you must remember the ancient custom of the Lamut. When you have food, give the best morsel to your poor neighbor.” — “I will,” said the old man. “Is not my present trial as severe as theirs?” — “Now, go home!” said the Master of the Desert, “and go to sleep. Food shall come to your house.” So the old man went home. His wife said to him, “Do come and look upon this sleeping boy! He is moving his mouth as if chewing. This presages good luck.” The boy was the youngest child of their elder son. “Be of good cheer,” said the old man, “the worst is over. We shall have something to eat.”

They went to sleep and in the morning they saw that a large herd of reindeer had come to their camp. All were gray, like the wild reindeer. Still the backs of the largest bucks were worn off by saddles. These were the riding reindeer of the Master of the Desert. The people lived on these reindeer. By and by the winter passed, and the long days of the spring came back. The people broke up their tents, and in due time moved away, as is customary among the Lamut reindeer herders. They came to a camp of numerous tents, and pitched their own tents close by the others. The old woman, however, had not learned her lesson. She was stingy as before and gave evil advice to her husband. Several poor people were in that camp. The old woman said again, “We are rich, but we must not feed these good-for-nothings. We never saw them, they are strangers. Let us rather move away from here.”

So they moved off, and after some days they pitched camp alone, as before. In the morning, however, all the reindeer were gone, no one knew where. Only their tracks were left on the pasture ground. They may have ascended to the sky. The Master of the Reindeer grew angry with them because of their close hands and hard hearts. Therefore he took away his property. They walked back to camp; but the people said, “Formerly you gave us nothing. You too may go away with empty hands.” They went away, and soon were starved to death.


Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page