Ahuula: A Legend of Kanikaniaula and the First Feather Cloak

Eleio, a kukini (swift runner) and kahuna under King Kakaalaneo of Maui, embarks on a mission to fetch awa but encounters a spirit disguised as a beautiful woman. After a rigorous chase, Eleio uncovers her true identity and revives her deceased body through sacred rituals. The resurrected woman, Kanikaniaula, becomes a queen, her family gifting Eleio a feather cloak symbolizing loyalty, skill, and legacy.

Source
Hawaiian Folk Tales
a collection of native legends
compiled by Thos. G. Thrum
A.C. McClurg & Co., Chicago, 1907


► Themes of the story

Resurrection: Eleio performs sacred rituals to revive the deceased Kanikaniaula, illustrating the motif of bringing someone back to life.

Sacred Objects: The feather cloak (ahuula) symbolizes loyalty and legacy, representing an artifact of significant cultural and spiritual importance.

Quest: Eleio’s journey to fetch awa for the king and his subsequent pursuit of the mysterious woman constitute a quest filled with challenges and discoveries.

► From the same Region or People

Learn more about the Hawaiians


by Mrs. E.M. Nakuina

Eleio was a kukini (trained runner) in the service of Kakaalaneo, King of Maui, several runners being always kept by each king or alii of consequence. These kukinis, when sent on any errand, always took a direct line for their destination, climbing hills with the agility of goats, jumping over rocks and streams, and leaping from precipices. They were so fleet of foot that the common illustration of the fact among the natives was the saying that when a kukini was sent on an errand that would ordinarily take a day and a night, fish wrapped in ki leaves (known as lawalu), if put on the fire on his starting, would not be cooked sufficiently to be turned before he would be back.

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Being so serviceable to the aliis, kukinis always enjoyed a high degree of consideration, freedom, and immunity from the strict etiquette and unwritten laws of a Hawaiian court. There was hardly anything so valuable in their master’s possession that they could not have it if they wished.

Eleio was sent to Hana to fetch awa for the King, and was expected to be back in time for the King’s supper. Kakaalaneo was then living at Lahaina. Now, Eleio was not only a kukini, but he was also a kahuna, and had been initiated in the ceremonies and observances by which he was enabled to see spirits or wraiths, and was skilled in medicines, charms, etc., and could return a wandering spirit to its body unless decomposition had set in.

Soon after leaving Olowalu, and as he commenced the ascent of Aalaloloa, he saw a beautiful young woman ahead of him. He naturally hastened his steps, intending to overtake such a charming fellow-traveller; but, do what he would, she kept always just so far ahead of him. Being the fleetest and most renowned kukini of his time, it roused his professional pride to be outrun by a woman, even if only for a short distance; so he was determined to catch her, and he gave himself entirely to that effort. The young woman led him a weary chase over rocks, hills, mountains, deep ravines, precipices, and dark streams, till they came to the Lae (cape) of Hanamanuloa at Kahikinui, beyond Kaupo, when he caught her just at the entrance to a puoa. A puoa was a kind of tower, generally of bamboo, with a platform half-way up, on which the dead bodies of persons of distinction belonging to certain families or classes were exposed to the elements.

When Eleio caught the young woman she turned to him and cried: “Let me live! I am not human, but a spirit, and inside this inclosure is my dwelling.”

He answered: “I have been aware for some time of your being a spirit. No human being could have so outrun me.”

She then said: “Let us be friends. In yonder house live my parents and relatives. Go to them and ask for a hog, kapas, some fine mats, and a feather cloak. Describe me to them and tell them that I give all those things to you. The feather cloak is unfinished. It is now only a fathom and a half square, and was intended to be two fathoms. There are enough feathers and netting in the house to finish it. Tell them to finish it for you.” The spirit then disappeared.

Eleio entered the puoa, climbed on to the platform, and saw the dead body of the girl. She was in every way as beautiful as the spirit had appeared to him, and apparently decomposition had not yet set in. He left the puoa and hurried to the house pointed out by the spirit as that of her friends, and saw a woman wailing, whom, from the resemblance, he at once knew to be the mother of the girl; so he saluted her with an aloha. He then said: “I am a stranger here, but I had a travelling companion who guided me to yonder puoa and then disappeared.” At these strange words the woman stopped wailing and called to her husband, to whom she repeated what the stranger had said. The latter then asked: “Does this house belong to you?”

Husband and wife, wondering, answered at once: “It does.”

“Then,” said Eleio, “my message is to you. My travelling companion has a hog a fathom in length in your care; also a pile of fine kapas of Paiula and others of fine quality; also a pile of mats and an unfinished feather cloak, now a fathom and a half in length, which you are to finish, the materials being in the house. All these things she has given to me, and sent me to you for them.” Then he began to describe the young woman. Both parents recognized the truthfulness of the description, and willingly agreed to give up the things which their beloved daughter must have herself given away. But when they spoke of killing the hog and making an ahaaina (feast) for him, whom they had immediately resolved to adopt as a son, he said: “Wait a little and let me ask: Are all these people I see around this place your friends?”

They both answered: “They are our relatives–uncles, aunts, and cousins to the spirit, who seems to have adopted you either as husband or brother.”

“Will they do your bidding in everything?” he asked.

They answered that they could be relied upon. He directed them to build a large lanai, or arbor, to be entirely covered with ferns, ginger, maile, and ieie–the sweet and odorous foliage greens of the islands. An altar was to be erected at one end of the lanai and appropriately decorated. The order was willingly carried out, men, women, and children working with a will, so that the whole structure was finished in a couple of hours.

Eleio now directed the hog to be cooked. He also ordered cooked red and white fish, red, white, and black cocks, and bananas of the lele and maoli varieties, to be placed on the altar. He ordered all women and children to enter their houses and to assist him with their prayers; all pigs, chickens, and dogs to be tied in dark huts to keep them quiet, and that the most profound silence should be kept. The men at work were asked to remember their gods, and to invoke their assistance for Eleio. He then started for Hana, pulled up a couple of bushes of awa of Kaeleku, famous for its medicinal properties, and was back again before the hog was cooked. The awa was prepared, and when the preparations for the feast were complete and set out, he offered everything to his gods and begged assistance in what he was about to perform.

It seems the spirit of the girl had been lingering near him all the time, seeming to be attached to him, but of course invisible to every one. When Eleio had finished his invocation he turned and caught the spirit, and, holding his breath and invoking the gods, he hurried to the puoa, followed by the parents, who now began to understand that he was going to try the kapuku (or restoration to life of the dead) on their daughter. Arriving at the puoa, he placed the spirit against the insteps of the girl and pressed it firmly in, meanwhile continuing his invocation. The spirit entered its former tenement kindly enough until it came to the knees, when it refused to go any further, as from there it could perceive that the stomach was beginning to decompose, and it did not want to be exposed to the pollution of decaying matter. But Eleio, by the strength of his prayers, was enabled to push the spirit up past the knees till it came to the thigh bones, when the refractory spirit again refused to proceed. He had to put additional fervor into his prayers to overcome the spirit’s resistance, and it proceeded up to the throat, when there was some further check; by this time the father, mother, and male relatives were all grouped around anxiously watching the operation, and they all added the strength of their petitions to those of Eleio, which enabled him to push the spirit past the neck, when the girl gave a sort of crow. There was now every hope of success, and all the company renewed their prayers with redoubled vigor. The spirit made a last feeble resistance at the elbows and wrists, which was triumphantly overborne by the strength of the united prayers. Then it quietly submitted, took complete possession of the body, and the girl came to life. She was submitted to the usual ceremonies of purification by the local priest, after which she was led to the prepared lanai, when kahuna, maid, parents, and relatives had a joyous reunion. Then they feasted on the food prepared for the gods, who were only supposed to absorb the spiritual essence of things, leaving the grosser material parts to their devotees, who, for the time being, are considered their guests.

After the feast the feather cloak, kapas, and fine mats were brought and displayed to Eleio; and the father said to him: “Take the woman thou hast restored and have her for wife, and remain here with us; you will be our son and will share equally in the love we have for her.”

But our hero, with great self-denial and fidelity, said: “No, I accept her as a charge, but for wife, she is worthy to be one for a higher than I. If you will trust her to me, I will take her to my master, for by her beauty and charms she is worthy to be the queen of our lovely island.”

The father answered: “She is yours to do with as you will. It is as if you had created her, for without you, where would she be now? We only ask this, that you always remember that you have parents and relatives here, and a home whenever you choose.”

Eleio then asked that the feather cloak be finished for him before he returned to his master. All who could work at feathers set about it at once, including the fair girl restored to life; and he now learned that she was called Kanikaniaula.

When it was completed he set out on his return to Lahaina accompanied by the girl, and taking the feather cloak and the remaining awa he had not used in his incantations. They travelled slowly according to the strength of Kanikaniaula, who now in the body could not equal the speed she had displayed as a spirit.

Arriving at Launiupoko, Eleio turned to her and said: “You wait and hide here in the bushes while I go on alone. If by sundown I do not return, I shall be dead. You know the road by which we came; then return to your people. But if all goes well with me I shall be back in a little while.”

He then went on alone, and when he reached Makila, on the confines of Lahaina, he saw a number of people heating an imu, or underground oven. On perceiving him they started to bind and roast him alive, such being the orders of the King, but he ordered them away with the request, “Let me die at the feet of my master.” And thus he passed successfully the imu heated for him.

When he finally stood before Kakaalaneo, the latter said to him: “How is this? Why are you not cooked alive, as I ordered? How came you to pass my lunas?”

The kukini answered: “It was the wish of the slave to die at the feet of his master, if die he must; but if so, it would be an irreparable loss to you, my master, for I have that with me that will cause your name to be renowned and handed down to posterity.”

“And what is that?” questioned the King.

Eleio then unrolled his bundle and displayed to the astonished gaze of the King and courtiers the glories of a feather cloak, before then unheard of on the islands. Needless to say, he was immediately pardoned and restored to royal favor, and the awa he had brought from Hana was reserved for the King’s special use in his offerings to the gods that evening.

When the King heard the whole story of Eleio’s absence, and that the fair original owner was but a short way off, he ordered her to be immediately brought before him that he might express his gratitude for the wonderful garment. When she arrived, he was so struck with her beauty and modest deportment that he ask her to become his Queen. Thus, some of the highest chiefs of the land traced their descent from Kakaalaneo and Kanikaniaula. The original feather cloak, known as the “Ahu o Kakaalaneo,” is said to be in the possession of the Pauahi Bishop Museum. At one time it was used on state occasions as pa-u, or skirt, by Princess Nahienaena, own sister of the second and third Kamehame-has.

The ahuulas of the ancient Hawaiians were of fine netting, entirely covered, with feathers woven in. These were either of one color and kind or two or three different colors outlining patterns. The feathers were knotted by twos or threes with twisted strands of the olona, the process being called uo. They were then woven into the foundation netting previously made the exact shape and size wanted. The whole process of feather cloak making was laborious and intricate, and the making of a cloak took a great many years. And as to durability, let the cloak of Kalaalaneo, now several centuries old, attest.


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Kapeepeekauila; or, The Rocks of Kana

The legend of Kapeepeekauila revolves around the northern Molokai landmark of Haupu and its dramatic cliffs. Kapeepeekauila, a hairy man, captures Hina, wife of Hakalanileo. After failed attempts by warriors, Kana and his brother Niheu intervene. Despite setbacks, Kana ultimately defeats Kapeepeekauila by destroying the enchanted kamani tree, restoring Hina, and reshaping the cliffs. The rocks of Haupu remain as enduring symbols of Kana’s triumph.

Source
Hawaiian Folk Tales
a collection of native legends
compiled by Thos. G. Thrum
A.C. McClurg & Co., Chicago, 1907


► Themes of the story

Quest: Kana and his brother Niheu embark on a mission to rescue Hina from Kapeepeekauila, facing numerous challenges along the way.

Family Dynamics: The narrative delves into the relationships between Hina, her husband Hakalanileo, and their sons Kana and Niheu, emphasizing familial bonds and responsibilities.

Transformation: The destruction of the enchanted kamani tree and the subsequent reshaping of the cliffs symbolize significant changes in the physical and metaphysical landscape.

► From the same Region or People

Learn more about the Hawaiians


by Rev. A.O. Forbes

On the northern side of the island of Molokai, commencing at the eastern end and stretching along a distance of about twenty miles, the coast is a sheer precipice of black rock varying in height from eight hundred to two thousand feet. The only interruptions to the continuity of this vast sea wall are formed by the four romantic valleys of Pelekunu, Puaahaunui, Wailau, and Waikolu. Between the valleys of Pelekunu and Waikolu, juts out the bold, sharp headland of Haupu, forming the dividing ridge between them, and reminding one somewhat of an axe-head turned edge upward. Directly in a line with this headland, thirty or forty rods out in the ocean, arise abruptly from the deep blue waters the rocks of Haupu, three or four sharp, needle-like points of rock varying from twenty to one hundred feet in height.

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This is the spot associated with the legend of Kapeepeekauila, and these rocks stand like grim sentinels on duty at the eastern limit of what is now known as the settlement of Kalawao. The legend runs as follows:

Keahole was the father, Hiiaka-noholae was the mother, and Kapeepeekauila was the son. This Kapeepeekauila was a hairy man, and dwelt on the ridge of Haupu.

Once on a time Hakalanileo and his wife Hina, the mother of Kana, came and dwelt in the valley of Pelekunu, on the eastern side of the ridge of Haupu.

Kapeepeekauila, hearing of the arrival of Hina, the beautiful daughter of Kalahiki, sent his children to fetch her. They went and said to Hina, “Our royal father desires you as his wife, and we have come for you.”

“Desires me for what?” said she.

“Desires you for a wife,” said they.

This announcement pleased the beautiful daughter of Kalahiki, and she replied, “Return to your royal father and tell him he shall be the husband and I will be the wife.”

When this message was delivered to Kapeepeekauila, he immediately sent a messenger to the other side of the island to summon all the people from Keonekuina to Kalamaula; for we have already seen that he was a hairy man, and it was necessary that this blemish should be removed. Accordingly, when the people had all arrived, Kapeepeekauila laid himself down and they fell to work until the hairs were all plucked out. He then took Hina to wife, and they two dwelt together on the top of Haupu.

Poor Hakalanileo, the husband of Hina, mourned the loss of his companion of the long nights of winter and the shower-sprinkled nights of summer. Neither could he regain possession of her, for the ridge of Haupu grew till it reached the heavens. He mourned and rolled himself in the dust in agony, and crossed his hands behind his back. He went from place to place in search of some powerful person who should be able to restore to him his wife. In his wanderings, the first person to whom he applied was Kamalalawalu, celebrated for strength and courage. This man, seeing his doleful plight, asked, “Why these tears, O my father?”

Hakalanileo replied, “Thy mother is lost.”

“Lost to whom?”

“Lost to Kapeepee.”

“What Kapeepee?”

“Kapeepee-kauila.”

“What Kauila?”

“Kauila, the dauntless, of Haupu.”

“Then, O father, thou wilt not recover thy wife. Our stick may strike; it will but hit the dust at his feet. His stick, when it strikes back, will hit the head. Behold, measureless is the height of Haupu.”

Now, this Kamalalawalu was celebrated for his strength in throwing stones. Of himself, one side was stone, and the other flesh. As a test he seized a large stone and threw it upwards. It rose till it hit the sky and then fell back to earth again. As it came down, he turned his stony side toward it, and the collision made his side rattle. Hakalanileo looked on and sadly said, “Not strong enough.”

On he went, beating his breast in his grief, till he came to the celebrated Niuloihiki. Question and answer passed between them, as in the former case, but Niuloihiki replied, “It is hopeless; behold, measureless is the height of Haupu.”

Again he prosecuted his search till he met the third man of fame, whose name was Kaulu. Question and answer passed, as before, and Kaulu, to show his strength, seized a river and held it fast in its course. But Hakalanileo mournfully said, “Not strong enough.”

Pursuing his way with streaming eyes, he came to the fourth hero, Lonokaeho by name. As in the former cases, so in this, he received no satisfaction. These four were all he knew of who were foremost in prowess, and all four had failed him. It was the end, and he turned sadly toward the mountain forest, to return to his home.

Meantime, the rumor had reached the ears of Niheu, surnamed “the Rogue.” Some one told him a father had passed along searching for some one able to recover him his wife.

“Where is this father of mine?” inquired Niheu.

“He has gone inland,” was the reply.

“I’ll overtake him; he won’t escape me,” said Niheu. So he went after the old man, kicking over the trees that came in his way. The old man had gone on till he was tired and faint, when Niheu overtook him and brought him back to his house. Then Niheu asked him, “What made you go on without coming to the house of Niheu?”

“What, indeed,” answered the old man; “as though I were not seeking to recover thy mother, who is lost!”

Then came question and answer, as in former cases, and Niheu said, “I fear thou wilt not recover thy wife, O my father. But let us go inland to the foster son of Uli.” So they went. But Niheu ran on ahead and told Kana, the foster son of Uli: “Behold, here comes Hakalanileo, bereft of his wife. We are all beat.”

“Where is he?” inquired Kana.

“Here he is, just arrived.”

Kana looked forth, and Hakalanileo recoiled with fear at the blazing of his eyes.

Then spoke Niheu: “Why could you not wait before looking at our father? Behold, you have frightened him, and he has run back.”

On this, Kana, remaining yet in the house, stretched forth his hand, and, grasping the old man in the distance, brought him back and sat him on his lap. Then Kana wept. And the impudent Niheu said, “Now you are crying; look out for the old man, or he will get water-soaked.”

But Kana ordered Niheu to bestir himself and light a fire, for the tears of Kana were as the big dropping rains of winter, soaking the plain. And Kana said to the old man, “Now, dry yourself by the fire, and when you are warm, tell your story.”

The old man obeyed, and when he was warm enough, told the story of his grief. Then said Kana, “Almost spent are my years; I am only waiting for death, and behold I have at last found a foeman worthy of my prowess.”

Kana immediately espoused the cause of Hakalanileo, and ordered his younger brother, Niheu, to construct a canoe for the voyage. Poor Niheu worked and toiled without success until, in despair, he exclaimed, upbraidingly, “Thy work is not work; it is slavery. There thou dwellest at thy ease in thy retreat, while with thy foot thou destroyest my canoe.”

Upon this, Kana pointed out to Niheu a bush, and said, “Can you pull up that bush?”

“Yes,” replied Niheu, for it was but a small bush, and he doubted not his ability to root it up; so he pulled and tugged away, but could not loosen it.

Kana looking on, said, tauntingly, “Your foeman will not be overcome by you.”

Then Kana stretched forth his hands, scratching among the forests, and soon had a canoe in one hand; a little more and another canoe appeared in the other hand. The twin canoes were named Kaumueli. He lifted them down to the shore, provided them with paddles, and then appointed fourteen rowers. Kana embarked with his magic rod called Waka-i-lani. Thus they set forth to wage war upon Kapeepeekauila. They went on until the canoes grounded on a hard ledge.

Niheu called out, “Behold, thou sleepest, O Kana, while we all perish.”

Kana replied, “What is there to destroy us? Are not these the reefs of Haupu? Away with the ledges, the rock points, and the yawning chasms! Smite with Waka-i-lani, thy rod.”

Niheu smote, the rocks crumbled to pieces, and the canoes were freed. They pursued their course again until Niheu, being on the watch, cried out, “Why sleepest thou, O Kana? Here we perish, again. Thy like for sleeping I never saw!”

“Wherefore perish?” said Kana.

“Behold,” replied Niheu, “the fearful wall of water. If we attempt to pass it, it will topple over and destroy us all.”

Then said Kana: “Behold, behind us the reefs of Haupu. That is the destruction passed. As for the destruction before us, smite with thy rod.”

Niheu smote, the wall of water divided, and the canoes passed safely through. Then they went on their course again, as before. After a time, Niheu again called out, “Alas, again we perish. Here comes a great monster. If he falls upon us, we are all dead men.”

And Kana said, “Look sharp, now, and when the pointed snout crosses our bow, smite with thy rod.”

And he did so, and behold, this great thing was a monster fish, and when brought on board it became food for them all. So wonderfully great was this fish that its weight brought the rim of the canoes down to the water’s edge.

They continued on their way, and next saw the open mouth of the sharp-toothed shark–another of the outer defences of Haupu–awaiting them.

“Smite with thy rod,” ordered Kana.

Niheu smote, and the shark died.

Next they came upon the great turtle, another defence of Haupu. Again the sleepy Kana is aroused by the cry of the watchful Niheu, and the turtle is slain by the stroke of the magic rod. All this was during the night. At last, just as the edge of the morning lifted itself from the deep, their mast became entangled in the branches of the trees. Niheu flung upward a stone. It struck. The branches came rattling down, and the mast was free. On they went till the canoes gently stood still. On this, Niheu cried out, “Here you are, asleep again, O Kana, and the canoes are aground!”

Kana felt beneath; there was no ground. He felt above; the mast was entangled in weeds. He pulled, and the weeds and earth came down together. The smell of the fresh-torn weeds was wafted up to Hale-huki, the house where Kapeepeekauila lived. His people, on the top of Haupu, looked down on the canoes floating at the foot. “Wondrous is the size of the canoes!” they cried. “Ah! it is a load of opihis (shell-fish) from Hawaii for Hina,” for that was a favorite dish with her.

Meantime, Kana despatched Niheu after his mother. “Go in friendly fashion,” said the former.

Niheu leaped ashore, but slipped and fell on the smooth rocks. Back he went to the canoes.

“What sort of a coming back is this?” demanded Kana.

“I slipped and fell, and just escaped with my life,” answered Niheu.

“Back with you!” thundered Kana.

Again the luckless Niheu sprang ashore, but the long-eyed sand-crabs (ohiki-makaloa) made the sand fly with their scratching till his eyes were filled. Back to the canoes again he went. “Got it all in my eyes!” said he, and he washed them out with sea-water.

“You fool!” shouted Kana; “what were you looking down for? The sand-crabs are not birds. If you had been looking up, as you ought, you would not have got the sand in your eyes. Go again!”

This time he succeeded, and climbed to the top of Haupu. Arriving at the house, Hale-huki, where Hina dwelt, he entered at once. Being asked “Why enterest thou this forbidden door?” he replied:

“Because I saw thee entering by this door. Hadst thou entered some other way, I should not have come in at the door.” And behold, Kapeepeekauila and Hina sat before him. Then Niheu seized the hand of Hina and said, “Let us two go.” And she arose and went.

When they had gone about half-way to the brink of the precipice, Kapeepeekauila exclaimed, “What is this? Is the woman gone?”

Mo-i, the sister of Kana, answered and said, “If you wish the woman, now is the time; you and I fight.”

Great was the love of Kapeepeekauila for Hina, and he said, “No war dare touch Haupu; behold, it is a hill, growing even to the heavens.” And he sent the kolea (plover) squad to desecrate the sacred locks of Niheu; for the locks of Niheu were kapu, and if they should be touched, he would relinquish Hina for very shame. So the kolea company sailed along in the air till they brushed against the sacred locks of Niheu, and for very shame he let go his mother and struck at the koleas with his rod and hit their tail feathers and knocked them all out, so that they remain tailless to this day. And he returned to the edge of the shore, while the koleas bore off Hina in triumph.

When Niheu reached the shore, he beat his forehead with stones till the blood flowed; a trick which Kana perceived from on board the canoes. And when Niheu went on board he said, “See! we fought and I got my head hurt.”

But Kana replied, “There was no fight; you did it yourself, out of shame at your defeat.”

And Niheu replied, “What, then, shall we fight?”

“Yes,” said Kana, and he stood up.

Now, one of his legs was named Keauea and the other Kaipanea, and as he stood upon the canoes, he began to lengthen himself upward until the dwellers on top of Haupu exclaimed in terror, “We are all dead men! Behold, here is a great giant towering above us.”

And Kapeepeekauila, seeing this, hastened to prune the branches of the kamani tree (Calophyllum inophyllum), so that the bluff should grow upward. And the bluff rose, and Kana grew. Thus they strove, the bluff rising higher and Kana growing taller, until he became as the stalk of a banana leaf, and gradually spun himself out till he was no thicker than a strand of a spider’s web, and at last he yielded the victory to Kapeepeekauila.

Niheu, seeing the defeat of Kana, called out, “Lay yourself along to Kona, on Hawaii, to your grandmother, Uli.”

And he laid himself along with his body in Kona, while his feet rested on Molokai. His grandmother in Kona fed him until he became plump and fat again. Meanwhile, poor Niheu, watching at his feet on Molokai, saw their sides fill out with flesh while he was almost starved with hunger. “So, then,” quoth he, “you are eating and growing fat while I die with hunger.” And he cut off one of Kana’s feet for revenge.

The sensation crept along up to his body, which lay in Kona, and Kana said to his grandmother, Uli, “I seem to feel a numbness creeping over me.”

And she answered, and said, “Thy younger brother is hungry with watching, and seeing thy feet grow plump, he has cut off one of them; therefore this numbness.” Kana, having at last grown strong and fat, prepared to wage war again upon Kapeepeekauila. Food was collected in abundance from Waipio, and when it was prepared, they embarked again in their canoes and came back to Haupu, on Molokai. But his grandmother, Uli, had previously instructed him to first destroy all the branches of the kamani tree of Haupu. Then he showed himself, and began again to stretch upward and tower above the bluff. Kapeepeekauila hastened again to trim the branches of the kamani, that the bluff might grow as before; but behold, they were all gone! It was the end; Kapeepeekauila was at last vanquished. The victorious Kana recovered his sister, Mo-i, restored to poor Hakalanileo his wife, Hina, and then, tearing down the bluff of Haupu, kicked off large portions of it into the sea, where they stand to this day, and are called “The Rocks of Kana.”


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The Waits of Bremen

An aging donkey, dog, cat, and rooster, abandoned by their masters, decide to become musicians in Bremen. On their journey, they discover a robbers’ house. Using their combined noises, they scare the robbers away and enjoy the spoils. When a robber returns, the animals defend their new home fiercely, ensuring the gang never comes back. Content with their victory, the four companions settle there 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

Quest: The animals embark on a journey to Bremen with the goal of becoming musicians.

Cunning and Deception: The animals cleverly devise a plan to scare away the robbers and claim the house for themselves.

Good vs. Evil: The story contrasts the virtuous animals seeking a new life with the malicious robbers they encounter.

From the lore

Learn more about German Folklore


An honest farmer had once an ass that had been a faithful hard-working slave to him for a great many years, but was now growing old, and every day more and more unfit for work. His master therefore was tired of keeping him to live at ease like a gentleman, and so began to think of putting an end to him. The ass, who was a shrewd hand, saw that some mischief was in the wind, so he took himself slily off, and began his journey towards Bremen. “There,” thought he to himself, “as I have a good voice, I may chance to be chosen town musician.”

After he had travelled a little way, he spied a dog lying by the roadside, and panting as if very tired.

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“What makes you pant so, my friend?” said the ass.

“Alas!” said the dog, “my master was going to knock me on the head, because I am old and weak, and can no longer make myself useful to him in hunting, so I ran away. But what can I do to earn my livelihood?”

“Hark ye,” said the ass, “I am going to Bremen to turn musician. Come with me, and try what you can do in the same way.”

The dog said he was willing, and on they went.

They had not gone far before they saw a cat sitting in the middle of the road, with tears in her eyes, and making a most rueful face.

“Pray, my good lady,” said the ass, “what’s the matter with you? You look quite out of spirits.”

“Ah, me!” said the cat. “How can a body be in good spirits when one’s life is in danger? Because I am beginning to grow old, and had rather lie at my ease before the fire than run about the house after the mice, my mistress laid hold of me, and was going to drown me, and though I have been lucky enough to get away from her, I know not how I am to live.”

“Oh!” said the ass, “by all means go with us to Bremen. You are a good night-singer, and may make your fortune as one of the waits.”

The cat was pleased with the thought, and joined the party. Soon afterwards, as they were passing by a farmyard, they saw a cock perched upon a gate, screaming out with all his might and main.

“Bravo!” said the ass. “Upon my word, you make a famous noise. Pray, what is all this about?”

“Why,” said the cock, “I was just now telling all our neighbours that we were to have fine weather for our washing-day; and yet my mistress and the cook don’t thank me for my pains, but threaten to cut my head off to-morrow, and make broth of me for the guests that are coming on Sunday.”

“Heaven forbid!” said the ass. “Come with us. Anything will be better than staying here. Besides, who knows, if we take care to sing in tune, we may get up a concert of our own, so come along with us.”

“With all my heart,” replied the cock; so they all four went on jollily together towards Bremen.

They could not, however, reach the town the first day, so when night came on they turned off the high-road into a wood to sleep. The ass and the dog laid themselves down under a great tree, and the cat climbed up into the branches; while the cock, thinking that the higher he sat the safer he should be, flew up to the very top of the tree, and then, according to his custom, before he sounded his trumpet and went to sleep, looked out on all sides to see that everything was well. In doing this he saw afar off something bright, and calling to his companions, said–

“There must be a house no great way off, for I see a light.”

“If that be the case,” replied the ass, “we had better change our quarters, for our lodging here is not the best in the world.”

“Besides,” said the dog, “I should not be the worse for a bone or two.”

“And may be,” remarked the cat, “a stray mouse will be found somewhere about the premises.”

So they walked off together towards the spot where the cock had seen the light; and as they drew near, it became larger and brighter, till they came at last to a lonely house, in which was a gang of robbers.

The ass, being the tallest of the company, marched up to the window and peeped in.

“Well,” said the cock, “what do you see?”

“What do I see?” replied the ass. “Why, I see a table spread with all kinds of good things, and robbers sitting round it making merry.”

“That would be a noble lodging for us,” said the cock.

“Yes,” rejoined the ass, “if we could only get in.”

They laid their heads together to see how they could get the robbers out, and at last they hit upon a plan. The ass set himself upright on his hind-legs, with his fore-feet resting on the window; the dog got upon his back; the cat scrambled up to the dog’s shoulders, and the cock flew up and sat upon the cat. When all were ready the cock gave the signal, and up struck the whole band of music. The ass brayed, the dog barked, the cat mewed, and the cock crew. Then they all broke through the window at once, and came tumbling into the room amongst the broken glass, with a hideous clatter. The robbers, who had been not a little frightened by the opening concert, had now no doubt that some frightful hobgoblins had broken in upon them, and scampered away as fast as they could.

The coast once clear, the travellers soon sat down and despatched what the robbers had left, with as much eagerness as if they had not hoped to eat again for a month. As soon as they had had enough they put out the lights, and each once more sought out a resting-place to his liking. The donkey laid himself down upon a heap of straw in the yard; the dog stretched himself upon a mat behind the door; the cat rolled herself up on the hearth before the warm ashes; the cock perched upon a beam on the top of the house; and as all were rather tired with their journey, they soon fell fast asleep.

About midnight, however, when the robbers saw from afar that the lights were out and that all was quiet, they began to think that they had been in too great a hurry to run away; and one of them, who was bolder than the rest, went to see what was going on. Finding everything still, he marched into the kitchen, and groped about till he found a match in order to light a candle. Espying the glittering fiery eyes of the cat, he mistook them for live coals, and held the match to them to light it. The cat, however, not understanding such a joke, sprang at his face, and spat, and scratched him. This frightened him dreadfully, and away he ran to the back door, where the dog jumped up and bit him in the leg. As he was crossing over the yard the ass kicked him; and the cock, who had been awakened by the noise, crew with all his might.

At this the robber ran back as fast as he could to his comrades, and told the captain that a horrid witch had got into the house, and had scratched his face with her long bony fingers–that a man with a knife in his hand had hidden himself behind the door, and stabbed him in the leg–that a black monster stood in the yard and struck him with a club–and that the devil sat upon the top of the house, and cried out–

“Throw the rascal up here!” After this the robbers never dared to go back to the house; but the musicians were so pleased with their quarters, that they never found their way to Bremen, but took up their abode in the wood. And there they live, I dare say, to this very day.


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Brother Merry

Brother Merry, a disbanded soldier, meets a saint disguised as a beggar and shares his meager provisions. The saint rewards him with magical powers, enabling him to subdue devils and revive the dead. Despite squandering his riches, Merry cunningly enters heaven by tricking the saint with his enchanted knapsack. His journey reflects themes of generosity, mischief, and resilience, ultimately securing his place in the afterlife.

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

Cunning and Deception: Brother Merry uses cleverness to outwit the saint and gain entry into heaven.

Moral Lessons: The narrative imparts lessons on generosity, resourcefulness, and the consequences of one’s actions.

Quest: The story follows Brother Merry’s adventures and challenges after being discharged, leading to his ultimate goal of entering heaven.

From the lore

Learn more about German Folklore


In days of yore there was a war, and when it was at an end a great number of the soldiers that had been engaged in it were disbanded. Among the rest Brother Merry received his discharge, and nothing more for all he had done than a very little loaf of soldier’s bread, and four halfpence in money. With these possessions he went his way. Now a saint had seated himself in the road, like a poor beggar man, and when Brother Merry came along, he asked him for charity to give him something. Then the soldier said: “Dear beggar man, what shall such as I give you? I have been a soldier, and have just got my discharge, and with it only a very little loaf and four halfpence. When that is gone I shall have to beg like yourself.”

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However, he divided the loaf into four parts, and gave the saint one, with a halfpenny. The saint thanked him, and having gone a little further along the road seated himself like another beggar in the way of the soldier. When Brother Merry came up the saint again asked alms of him, and the old soldier again gave him another quarter of the loaf and another halfpenny.

The saint thanked him, and seated himself in the way a third time, like another beggar, and again addressed Brother Merry. Brother Merry gave him a third quarter of the loaf, and the third halfpenny.

The saint thanked him, and Brother Merry journeyed on with all he had left–one quarter of the loaf and a single halfpenny. When he came to a tavern, being hungry and thirsty, he went in and ate the bread, and spent the halfpenny in beer to drink with it. When he had finished, he continued his journey, and the saint, in the disguise of a disbanded soldier, met him again and saluted him.

“Good day, comrade,” said he; “can you give me a morsel of bread, and a halfpenny to get a drop of drink?”

“Where shall I get it?” answered Brother Merry. “I got my discharge, and nothing with it but a loaf and four halfpence, and three beggars met me on the road and I gave each of them a quarter of the loaf and a halfpenny. The last quarter I have just eaten at the tavern, and I have spent the last halfpenny in drink. I am quite empty now. If you have nothing, let us go begging together.”

“No, that will not be necessary just now,” said the saint. “I understand a little about doctoring, and I will in time obtain as much as I need by that.”

“Ha!” said Brother Merry, “I know nothing about that, so I must go and beg by myself.”

“Only come along,” replied the saint, “and if I can earn anything, you shall go halves.”

“That will suit me excellently,” replied Brother Merry.

So they travelled on together.

They had not gone a great distance before they came to a cottage in which they heard a great lamenting and screaming. They went in to see what was the matter, and found a man sick to the death, as if about to expire, and his wife crying and weeping loudly.

“Leave off whining and crying,” said the saint. “I will make the man well again quickly enough,” and he took a salve out of his pocket and cured the man instantly, so that he could stand up and was quite hearty. Then the man and his wife, in great joy, demanded–

“How can we repay you? What shall we give you?”

The saint would not, however, take anything, and the more the couple pressed him the more firmly he declined. Brother Merry, who had been looking on, came to his side, and, nudging him, said–

“Take something; take something. We want it badly enough.”

At length the peasant brought a lamb, which he desired the saint to accept, but he declined it still. Then Brother Merry jogged his side, and said–

“Take it, you foolish fellow; take it. We want it badly enough.”

At last the saint said–

“Well, I’ll take the lamb, but I shall not carry it. You must carry it.”

“There’s no great hardship in that,” cried Brother Merry. “I can easily do it;” and he took it on his shoulder.

After that they went on till they came to a wood, and Brother Merry, who was very hungry, and found the lamb a heavy load, called out to the saint–

“Hallo! here is a nice place for us to dress and eat the lamb.”

“With all my heart,” replied his companion; “but I don’t understand anything of cooking, so do you begin, and I will walk about until it is ready. Don’t begin to eat until I return. I will take care to be back in time.”

“Go your ways,” said Brother Merry; “I can cook it well enough. I’ll soon have it ready.”

The saint wandered away, while Brother Merry lighted the fire, killed the lamb, put the pieces into the pot, and boiled them. In a short time the lamb was thoroughly done, but the saint had not returned; so Merry took the meat up, carved it, and found the heart.

“That is the best part of it,” said he; and he kept tasting it until he had finished it.

At length the saint came back, and said–

“I only want the heart. All the rest you may have, only give me that.”

Then Brother Merry took his knife and fork, and turned the lamb about as if he would have found the heart, but of course he could not discover it. At last he said, in a careless manner–

“It is not here.”

“Not there? Where should it be, then?” said the saint.

“That I don’t know,” said Merry; “but now I think of it, what a couple of fools we are to look for the heart of a lamb. A lamb, you know, has not got a heart.”

“What?” said the saint; “that’s news, indeed. Why, every beast has a heart, and why should not the lamb have one as well as the rest of them?”

“No, certainly, comrade, a lamb has no heart. Only reflect, and it will occur to you that it really has not.”

“Well,” replied his companion, “it is quite sufficient. There is no heart there, so I need none of the lamb. You may eat it all.”

“Well, what I cannot eat I’ll put in my knapsack,” said Brother Merry.

Then he ate some, and disposed of the rest as he had said. Now, as they continued their journey, the saint contrived that a great stream should flow right across their path, so that they must be obliged to ford it. Then said he–

“Go you first.”

“No,” answered Brother Merry; “go you first,” thinking that if the water were too deep he would stay on the bank where he was. However, the saint waded through, and the water only reached to his knees; but when Brother Merry ventured, the stream seemed suddenly to increase in depth, and he was soon up to his neck in the water.

“Help me, comrade,” he cried.

“Will you confess,” said the saint, “that you ate the lamb’s heart?”

The soldier still denied it, and the water got still deeper, until it reached his mouth. Then the saint said again–

“Will you confess, then, that you ate the lamb’s heart?”

Brother Merry still denied what he had done, and as the saint did not wish to let him drown he helped him out of his danger.

They journeyed on until they came to a kingdom where they heard that the king’s daughter lay dangerously ill.

“Holloa! brother,” said the soldier, “here’s a catch for us. If we can only cure her we shall be made for ever.”

The saint, however, was not quick enough for Brother Merry.

“Come, Brother Heart,” said the soldier, “put your best foot forward, so that we may come in at the right time.”

But the saint went still slower, though his companion kept pushing and driving him, till at last they heard that the princess was dead.

“This comes of your creeping so,” said the soldier.

“Now be still,” said the saint, “for I can do more than make the sick whole; I can bring the dead to life again.”

“If that’s true,” said Brother Merry, “you must at least earn half the kingdom for us.”

At length they arrived at the king’s palace, where everybody was in great trouble, but the saint told the king he would restore his daughter to him. They conducted him to where she lay, and he commanded them to let him have a caldron of water, and when it had been brought, he ordered all the people to go away, and let nobody remain with him but Brother Merry. Then he divided the limbs of the dead princess, and throwing them into the water, lighted a fire under the caldron, and boiled them. When all the flesh had fallen from the bones, the saint took them, laid them on a table, and placed them together in their natural order. Having done this, he walked before them, and said–

“Arise, thou dead one!”

As he repeated these words the third time the princess arose, alive, well, and beautiful.

The king was greatly rejoiced, and said to the saint–

“Require for thy reward what thou wilt. Though it should be half my empire, I will give it you.”

But the saint replied–

“I desire nothing for what I have done.”

“O thou Jack Fool!” thought Brother Merry to himself. Then, nudging his comrade’s side, he said–

“Don’t be so silly. If you won’t have anything, yet I need somewhat.”

The saint, however, would take nothing, but as the king saw that his companion would gladly have a gift, he commanded the keeper of his treasures to fill his knapsack with gold, at which Brother Merry was right pleased.

Again they went upon their way till they came to a wood, when the saint said to his fellow-traveller–

“Now we will share the gold.”

“Yes,” replied the soldier, “that we can.”

Then the saint took the gold and divided it into three portions.

“Well,” thought Brother Merry, “what whim has he got in his head now, making three parcels, and only two of us?”

“Now,” said the saint, “I have divided it fairly, one for me, and one for you, and one for him who ate the heart.”

“Oh, I ate that,” said the soldier, quickly taking up the gold. “I did, I assure you.”

“How can that be true?” replied the saint. “A lamb has no heart.”

“Ay! what, brother? What are you thinking of? A lamb has no heart? Very good! When every beast has why should that one be without?”

“Now that is very good,” said the saint. “Take all the gold yourself, for I shall remain no more with you, but will go my own way alone.”

“As you please, Brother Heart,” answered the soldier. “A pleasant journey to you, my hearty.”

The saint took another road, and as he went off–

“Well,” thought the soldier, “it’s all right that he has marched off, for he is an odd fellow.”

Brother Merry had now plenty of money, but he did not know how to use it, so he spent it and gave it away, till in the course of a little time he found himself once more penniless. At last he came into a country where he heard that the king’s daughter was dead.

“Ah!” thought he, “that may turn out well. I’ll bring her to life again.”

Then he went to the king and offered his services. Now the king had heard that there was an old soldier who went about restoring the dead to life, and he thought that Brother Merry must be just the man. However, he had not much confidence in him, so he first consulted his council, and they agreed that as the princess was certainly dead, the old soldier might be allowed to see what he could do. Brother Merry commanded them to bring him a caldron of water, and when every one had left the room he separated the limbs, threw them into the caldron, and made a fire under it, exactly as he had seen the saint do. When the water boiled and the flesh fell from the bones, he took them and placed them upon the table, but as he did not know how to arrange them he piled them one upon another. Then he stood before them, and said–

“Thou dead, arise!” and he cried so three times, but all to no purpose.

“Stand up, you vixen! stand up, or it shall be the worse for you,” he cried.

Scarcely had he repeated these words ere the saint came in at the window, in the likeness of an old soldier, just as before, and said–

“You impious fellow! How can the dead stand up when you have thrown the bones thus one upon another?”

“Ah! Brother Heart,” answered Merry, “I have done it as well as I can.”

“I will help you out of your trouble this time,” said the saint; “but I tell you this, if you ever again undertake a job of this kind, you will repent it, and for this you shall neither ask for nor take the least thing from the king.”

Having placed the bones in their proper order, the saint said three times–

“Thou dead, arise!” and the princess stood up, sound and beautiful as before. Then the saint immediately disappeared again out of the window, and Brother Merry was glad that all had turned out so well. One thing, however, grieved him sorely, and that was that he might take nothing from the king.

“I should like to know,” thought he, “what Brother Heart had to grumble about. What he gives with one hand he takes with the other. There is no wit in that.”

The king asked Brother Merry what he would have, but the soldier durst not take anything. However, he managed by hints and cunning that the king should fill his knapsack with money, and with that he journeyed on. When he came out of the palace door, however, he found the saint standing there, who said–

“See what a man you are. Have I not forbidden you to take anything, and yet you have your knapsack filled with gold?”

“How can I help it,” answered the soldier, “if they would thrust it in?”

“I tell you this,” said the saint, “mind that you don’t undertake such a business a second time. If you do, it will fare badly with you.”

“Ah! brother,” answered the soldier, “never fear. Now I have money, why should I trouble myself with washing bones?”

“That will not last a long time,” said the saint; “but, in order that you may never tread in a forbidden path, I will bestow upon your knapsack this power, that whatsoever you wish in it shall be there. Farewell! you will never see me again.”

“Adieu,” said Brother Merry, and thought he, “I am glad you are gone. You are a wonderful fellow. I am willing enough not to follow you.”

He forgot all about the wonderful property bestowed upon his knapsack, and very soon he had spent and squandered his gold as before. When he had but fourpence left, he came to a public-house, and thought that the money must go. So he called for three pennyworth of wine and a pennyworth of bread. As he ate and drank, the flavour of roasting geese tickled his nose, and, peeping and prying about, he saw that the landlord had placed two geese in the oven. Then it occurred to him what his companion had told him about his knapsack, so he determined to put it to the test. Going out, he stood before the door, and said–

“I wish that the two geese which are baking in the oven were in my knapsack.”

When he had said this, he peeped in, and, sure enough, there they were.

“Ah! ah!” said he, “that is all right. I am a made man.”

He went on a little way, took out the geese, and commenced to eat them. As he was thus enjoying himself, there came by two labouring men, who looked with hungry eyes at the one goose which was yet untouched. Brother Merry noticed it, and thought that one goose would be enough for him. So he called the men, gave them the goose, and bade them drink his health. The men thanked him, and going to the public-house, called for wine and bread, took out their present, and commenced to eat. When the hostess saw what they were dining on, she said to her goodman–

“Those two men are eating a goose. You had better see if it is not one of ours out of the oven.”

The host opened the door, and lo! the oven was empty.

“O you pack of thieves!” he shouted. “This is the way you eat geese, is it? Pay for them directly, or I will wash you both with green hazel juice.”

The men said–

“We are not thieves. We met an old soldier on the road, and he made us a present of the goose.”

“You are not going to hoax me in that way,” said the host. “The soldier has been here, but went out of the door like an honest fellow. I took care of that. You are the thieves, and you shall pay for the geese.”

However, as the men had no money to pay him with, he took a stick and beat them out of doors.

Meanwhile, as Brother Merry journeyed on, he came to a place where there was a noble castle, and not far from it a little public-house. Into this he went, and asked for a night’s lodging, but the landlord said that his house was full of guests, and he could not accommodate him.

“I wonder,” said Brother Merry, “that the people should all come to you, instead of going to that castle.”

“They have good reason for what they do,” said the landlord, “for whoever has attempted to spend the night at the castle has never come back to show how he was entertained.”

“If others have attempted it, why shouldn’t I?” said Merry.

“You had better leave it alone,” said the host; “you are only thrusting your head into danger.”

“No fear of danger,” said the soldier, “only give me the key and plenty to eat and drink.”

The hostess gave him what he asked for, and he went off to the castle, relished his supper, and when he found himself sleepy, laid himself down on the floor, for there was no bed in the place. He soon went to sleep, but in the night he was awoke by a great noise, and when he aroused himself he discovered nine very ugly devils dancing in a circle which they had made around him.

“Dance as long as you like,” said Brother Merry; “but don’t come near me.”

But the devils came drawing nearer and nearer, and at last they almost trod on his face with their misshapen feet.

“Be quiet,” said he, but they behaved still worse.

At last he got angry, and crying–

“Holla! I’ll soon make you quiet,” he caught hold of the leg of a stool and struck about him.

Nine devils against one soldier were, however, too much, and while he laid about lustily on those before him, those behind pulled his hair and pinched him miserably.

“Ay, ay, you pack of devils, now you are too hard for me,” said he; “but wait a bit. I wish all the nine devils were in my knapsack,” cried he, and it was no sooner said than done.

There they were. Then Brother Merry buckled it up close, and threw it into a corner, and as all was now still he lay down and slept till morning, when the landlord of the inn and the nobleman to whom the castle belonged came to see how it had fared with him. When they saw him sound and lively, they were astonished, and said–

“Did the ghosts, then, do nothing to you?”

“Why, not exactly,” said Merry; “but I have got them all nine in my knapsack. You may dwell quietly enough in your castle now; from henceforth they won’t trouble you.”

The nobleman thanked him and gave him great rewards, begging him to remain in his service, saying that he would take care of him all the days of his life.

“No,” answered he; “I am used to wander and rove about. I will again set forth.”

He went on until he came to a smithy, into which he went, and laying his knapsack on the anvil, bade the smith and all his men hammer away upon it as hard as they could. They did as they were directed, with their largest hammers and all their might, and the poor devils set up a piteous howling. When the men opened the knapsack there were eight of them dead, but one who had been snug in a fold was still alive, and he slipped out and ran away to his home in a twinkling.

After this Brother Merry wandered about the world for a long time; but at last he grew old, and began to think about his latter end, so he went to a hermit who was held to be a very pious man and said–

“I am tired of roving, and will now endeavour to go to heaven.”

“There stand two ways,” said the hermit; “the one, broad and pleasant, leads to hell; the other is rough and narrow, and that leads to heaven.”

“I must be a fool indeed,” thought Brother Merry, “if I go the rough and narrow road;” so he went the broad and pleasant way till he came at last to a great black door, and that was the door of hell.

He knocked, and the door-keeper opened it, and when he saw that it was Merry he was sadly frightened, for who should he be but the ninth devil who had been in the knapsack, and he had thought himself lucky, for he had escaped with nothing worse than a black eye. He bolted the door again directly, and running to the chief of the devils, said–

“There is a fellow outside with a knapsack on his back, but pray don’t let him in, for he can get all hell into his knapsack by wishing it. He once got me a terribly ugly hammering in it.”

So they called out to Brother Merry, and told him that he must go away, for they should not let him in.

“Well, if they will not have me here,” thought Merry, “I’ll e’en try if I can get a lodging in heaven. Somewhere or other I must rest.”

So he turned about and went on till he came to the door of heaven, and there he knocked. Now the saint who had journeyed with Merry sat at the door, and had charge of the entrance. Brother Merry recognised him, and said–

“Are you here, old acquaintance? Then things will go better with me.”

The saint replied–

“I suppose you want to get into heaven?”

“Ay, ay, brother, let me in; I must put up somewhere.”

“No,” said the saint; “you don’t come in here.”

“Well, if you won’t let me in, take your dirty knapsack again. I’ll have nothing that can put me in mind of you,” said Merry carelessly.

“Give it me, then,” said the saint.

Brother Merry handed it through the grating into heaven, and the saint took it and hung it up behind his chair.

“Now,” said Brother Merry, “I wish I was in my own knapsack.”

Instantly he was there; and thus, being once actually in heaven, the saint was obliged to let him stay there.


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

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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Meamei the Seven Sisters

Wurrunnah, rejected by his tribe, embarks on a journey through a strange land filled with mysterious encounters, including a sightless man who “sees” through his nose, vanishing water, and bizarre creatures. Eventually, he captures two sisters from the Meamei tribe as his wives. Defying his warnings, they ascend to the sky, reuniting with their sisters to become the Pleiades, leaving Wurrunnah alone again.

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


► Themes of the story

Quest: Wurrunnah embarks on a journey through unfamiliar lands, encountering various challenges and mysterious beings.

Forbidden Knowledge: Wurrunnah’s experiences introduce him to hidden truths and realms beyond ordinary human understanding.

Origin of Things: The Meamei sisters’ ascent to the sky, transforming into the Pleiades constellation, signifies a physical and symbolic change.

► From the same Region or People

Learn more about the Aboriginal Australians


Wurrunnah had had a long day’s hunting, and he came back to the camp tired and hungry. He asked his old mother for durrie, but she said there was none left. Then he asked some of the other blacks to give him some doonburr seeds that he might make durrie for himself, But no one would give him anything. He flew into a rage and he said, “I will go to a far country and live with strangers; my own people would starve me.” And while he was yet hot and angry, he went. Gathering up his weapons, he strode forth to find a new people in a new country. After he had gone some distance, he saw, a long way off, an old man chopping out bees’ nests.

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The old man turned his face towards Wurrunnah, and watched him coming, but when Wurrunnah came close to him he saw that the old man had no eyes, though he had seemed to be watching him long before he could have heard him. It frightened Wurrunnah to see a stranger having no eyes, yet turning his face towards him as if seeing him all the time. But he determined not to show his fear, but go straight on towards him, which he did. When he came up to him, the stranger told him that his name was Mooroonumildah, and that his tribe were so-called because they had no eyes, but saw through their noses. Wurrunnah thought it very strange and still felt rather frightened, though Mooroonumildah seemed hospitable and kind, for, he gave Wurrunnah, whom he said looked hungry, a bark wirree filled with honey, told him where his camp was, and gave him leave to go there and stay with him. Wurrunnah took the honey and turned as if to go to the camp, but when he got out of sight he thought it wiser to turn in another direction. He journeyed on for some time, until he came to a large lagoon, where he decided to camp. He took a long drink of water, and then lay down to sleep. When he woke in the morning, he looked towards the lagoon, but saw only a big plain. He thought he must be dreaming; he rubbed his eyes and looked again.

“This is a strange country,” he said. “First I meet a man who has no eyes and yet can see. Then at night I see a large lagoon full of water, I wake in the morning and see none. The water was surely there, for I drank some, and yet now there is no water.” As he was wondering how the water could have disappeared so quickly, he saw a big storm coming up; he hurried to get into the thick bush for shelter. When he had gone a little way into the bush, he saw a quantity of cut bark lying on the ground.

“Now I am right,” he said. “I shall get some poles and with them and this bark make a dardurr in which to shelter myself from the storm I see coming.”

He quickly cut the poles he wanted, stuck them up as a framework for his dardurr. Then he went to lift up the bark. As he lifted up a sheet of it he saw a strange-looking object of no tribe that he had ever seen before.

This strange object cried out: “I am Bulgahnunnoo,” in such a terrifying tone that Wurrunnah dropped the bark, picked up his weapons and ran away as hard as he could, quite forgetting the storm. His one idea was to get as far as he could from Bulgahnunnoo.

On he ran until he came to a big river, which hemmed him in on three sides. The river was too big to cross, so he had to turn back, yet he did not retrace his steps but turned in another direction. As he turned to leave the river he saw a flock of emus coming to water. The first half of the flock were covered with feathers, but the last half had the form of emus, but no feathers.

Wurrunnah decided to spear one for food. For that purpose he climbed up a tree, so that they should not see him; he got his spear ready to kill one of the featherless birds. As they passed by, he picked out the one he meant to have, threw his spear and killed it, then climbed down to go and get it.

As he was running up to the dead emu, he saw that they were not emus at all but black fellows of a strange tribe. They were all standing round their dead friend making savage signs, as to what they would do by way of vengeance. Wurrunnah saw that little would avail him the excuse that he had killed the black fellow in mistake for an emu; his only hope lay in flight. Once more he took to his heels, hardly daring to look round for fear he would see an enemy behind him. On he sped, until at last he reached a camp, which he was almost into before he saw it; he had only been thinking of danger behind him, unheeding what was before him.

However, he had nothing to fear in the camp he reached so suddenly, for in it were only seven young girls. They did not look very terrifying, in fact, seemed more startled than he was. They were quite friendly towards him when they found that he was alone and hungry. They gave him food and allowed him to camp there that night. He asked them where the rest of their tribe were, and what their name was. They answered that their name was Meamei, and that their tribe were in a far country. They had only come to this country to see what it was like; they would stay for a while and thence return whence they had come.

The next day Wurrunnah made a fresh start, and left the camp of the Meamei, as if he were leaving for good. But he determined to hide near and watch what they did, and if he could get a chance he would steal a wife from amongst them. He was tired of travelling alone. He saw the seven sisters all start out with their yam sticks in hand. He followed at a distance, taking care not to be seen. He saw them stop by the nests of some flying ants. With their yam sticks they dug all round these ant holes. When they had successfully unearthed the ants they sat down, throwing their yam sticks on one side, to enjoy a feast, for these ants were esteemed by them a great delicacy.

While the sisters were busy at their feast, Wurrunnah sneaked up to their yam sticks and stole two of them; then, taking the sticks with him, sneaked back to his hiding-place. When at length the Meamei had satisfied their appetites, they picked up their sticks and turned towards their camp again. But only five could find their sticks; so those five started off, leaving the other two to find theirs, supposing they must be somewhere near, and, finding them, they would soon catch them up. The two girls hunted all round the ants’ nests, but could find no sticks. At last, when their backs were turned towards him, Wurrunnah crept out and stuck the lost yam sticks near together in the ground; then he slipt back into his hiding-place. When the two girls turned round, there in front of them they saw their sticks. With a cry of joyful surprise they ran to them and caught hold of them to pull them out of the ground, in which they were firmly stuck. As they were doing so, out from his hiding-place jumped Wurrunnah. He seized both girls round their waists, holding them tightly. They struggled and screamed, but to no purpose. There were none near to hear them, and the more they struggled the tighter Wurrunnah held them. Finding their screams and struggles in vain they quietened at length, and then Wurrunnah told them not to be afraid, he would take care of them. He was lonely, he said, and wanted two wives. They must come quietly with him, and he would be good to them. But they must do as he told them. If they were not quiet, he would swiftly quieten them with his moorillah. But if they would come quietly with him he would be good to them. Seeing that resistance was useless, the two young girls complied with his wish, and travelled quietly on with him. They told him that some day their tribe would come and steal them back again; to avoid which he travelled quickly on and on still further, hoping to elude all pursuit. Some weeks passed, and, outwardly, the two Meamei seemed settled down to their new life, and quite content in it, though when they were alone together they often talked of their sisters, and wondered what they had done when they realised their loss. They wondered if the five were still hunting for them, or whether they had gone back to their tribe to get assistance. That they might be in time forgotten and left with Wurrunnali for ever, they never once for a moment thought. One day when they were camped Wurrunnah said: “This fire will not burn well. Go you two and get some bark from those two pine trees over there.”

“No,” they said, “we must not cut pine bark. If we did, you would never more see us.”

“Go! I tell you, cut pine bark. I want it. See you not the fire burns but slowly?”

“If we go, Wurrunnah, we shall never return. You will see us no more in this country. We know it.”

“Go, women, stay not to talk. Did ye ever see talk make a fire burn? Then why stand ye there talking? Go; do as I bid you. Talk not so foolishly; if you ran away soon should I catch you, and, catching you, would beat you hard. Go I talk no more.”

The Meamei went, taking with them their combos with which to cut the bark. They went each to a different tree, and each, with a strong hit, drove her combo into the bark. As she did so, each felt the tree that her combo had struck rising higher out of the ground and bearing her upward with it. Higher and higher grew the pine trees, and still on them, higher and higher from the earth, went the two girls. Hearing no chopping after the first hits, Wurrunnah came towards the pines to see what was keeping the girls so long. As he came near them he saw that the pine trees were growing taller even as he looked at them, and clinging to the trunks of the trees high in the air he saw his two wives. He called to them to come down, but they made no answer. Time after time he called to them as higher and higher they went, but still they made no answer. Steadily taller grew the two pines, until at last their tops touched the sky. As they did so, from the sky the five Meamei looked out, called to their two sisters on the pine trees, bidding them not to be afraid but to come to them. Quickly the two girls climbed up when they heard the voices of their sisters. When they reached the tops of the pines the five sisters in the sky stretched forth their hands, and drew them in to live with them there in the sky for ever.

And there, if you look, you may see the seven sisters together. You perhaps know them as the Pleiades, but the black fellows call them the Meamei.


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The Origin of the Narran Lake

Byamee, a figure from Indigenous Australian lore, hunts honey while his two wives, Birrahgnooloo and Cunnunbeillee, gather food. At Coorigel Spring, they are swallowed by kurreahs, creatures that drain the spring’s water into the Narran River. Byamee pursues and kills the kurreahs, rescuing his wives. Their struggle creates the Narran Lake, which becomes a thriving habitat for waterfowl, fulfilling Byamee’s prophecy.

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


► Themes of the story

Creation: The formation of the Narran Lake is explained through the events involving Byamee, his wives, and the kurreahs.

Supernatural Beings: The kurreahs, creatures capable of swallowing humans and draining water sources, play a central role in the narrative.

Quest: Byamee embarks on a journey to rescue his wives, confronting the kurreahs and restoring the water to the land.

► From the same Region or People

Learn more about the Aboriginal Australians


Old Byamee said to his two young wives, Birrahgnooloo and Cunnunbeillee, “I have stuck a white feather between the hind legs of a bee, and am going to let it go and then follow it to its nest, that I may get honey. While I go for the honey, go you two out and get frogs and yams, then meet me at Coorigel Spring, where we will camp, for sweet and clear is the water there.” The wives, taking their goolays and yam sticks, went out as he told them. Having gone far, and dug out many yams and frogs, they were tired when they reached Coorigel, and, seeing the cool, fresh water, they longed to bathe.

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But first they built a bough shade, and there left their goolays holding their food, and the yams and frogs they had found. When their camp was ready for the coming of Byamee, who having wooed his wives with a nullah-nullah, kept them obedient by fear of the same weapon, then went the girls to the spring to bathe. Gladly they plunged in, having first divested them selves of their goomillahs, which they were still young enough to wear, and which they left on the ground near the spring. Scarcely were they enjoying the cool rest the water gave their hot, tired limbs, when they were seized and swallowed by two kurreahs. Having swallowed the girls, the kurreahs dived into an opening in the side of the spring, which was the entrance to an underground watercourse leading to the Narran River. Through this passage they went, taking all the water from the spring with them into the Narran, whose course they also dried as they went along.

Meantime Byamee, unwitting the fate of his wives, was honey hunting. He had followed the bee with the white feather on it for some distance; then the bee flew on to some budtha flowers, and would move no further. Byamee said, “Something has happened, or the bee would not stay here and refuse to be moved on towards its nest. I must go to Coorigel Spring and see if my wives are safe. Something terrible has surely happened.” And Byamee turned in haste towards the spring. When he reached there he saw the bough shed his wives had made, he saw the yams they had dug from the ground, and he saw the frogs, but Birrahgnooloo and Cunnunbeillee he saw not. He called aloud for them. But no answer. He went towards the spring; on the edge of it he saw the goomillahs of his wives. He looked into the spring and, seeing it dry, he said, “It is the work of the kurreahs; they have opened the underground passage and gone with my wives to the river, and opening the passage has dried the spring. Well do I know where the passage joins the Narran, and there will I swiftly go.” Arming himself with spears and woggarahs he started in pursuit. He soon reached the deep hole where the underground channel of the Coorigel joined the Narran. There he saw what he had never seen before, namely, this deep hole dry. And he said: “They have emptied the holes as they went along, taking the water with them. But well know I the deep holes of the river. I will not follow the bend, thus trebling the distance I have to go, but I will cut across from big hole to big hole, and by so doing I may yet get ahead of the kurreahs.” On swiftly sped Byamee, making short cuts from big hole to big hole, and his track is still marked by the morilla ridges that stretch down the Narran, pointing in towards the deep holes. Every hole as he came to it he found dry, until at last he reached the end of the Narran; the hole there was still quite wet and muddy, then he knew he was near his enemies, and soon he saw them. He managed to get, unseen, a little way ahead of the kurreahs. He hid himself behind a big dheal tree. As the kurreahs came near they separated, one turning to go in another direction. Quickly Byamee hurled one spear after another, wounding both kurreahs, who writhed with pain and lashed their tails furiously, making great hollows in the ground, which the water they had brought with them quickly filled. Thinking they might again escape him, Byamee drove them from the water with his spears, and then, at close quarters, he killed them with his woggarahs. And ever afterwards at flood time, the Narran flowed into this hollow which the kurreahs in their writhings had made.

When Byamee saw that the kurreahs were quite dead, he cut them open and took out the bodies of his wives. They were covered with wet slime, and seemed quite lifeless; but he carried them and laid them on two nests of red ants. Then he sat down at some little distance and watched them. The ants quickly covered the bodies, cleaned them rapidly of the wet slime, and soon Byamee noticed the muscles of the girls twitching. “Ah,” he said, “there is life, they feel the sting of the ants.”

Almost as he spoke came a sound as of a thunder-clap, but the sound seemed to come from the ears of the girls. And as the echo was dying away, slowly the girls rose to their feet. For a moment they stood apart, a dazed expression on their faces. Then they clung together, shaking as if stricken with a deadly fear. But Byamee came to them and explained how they had been rescued from the kurreahs by him. He bade them to beware of ever bathing in the deep holes of the Narran, lest such holes be the haunt of kurreahs.

Then he bade them look at the water now at Boogira, and he said:

“Soon will the black swans find their way here, the pelicans and the ducks; where there was dry land and stones in the past, in the future there will be water and water-fowl, from henceforth; when the Narran runs it will run into this hole, and by the spreading of its waters will a big lake be made.” And what Byamee said has come to pass, as the Narran Lake shows, with its large sheet of water, spreading for miles, the home of thousands of wild fowl.


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The Alder-Block

This tale represents a version of the well-known European story. Several details, however, belong to the native life. The underground oven is a primitive device, although it is not used at present in northeastern Asia, being superseded by the so-called Russian oven, made of bricks or of beaten earth. In more ancient times, the oven dug in the ground may have been used by the natives.

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

Quest: Alder-Block Boy embarks on a journey across the sea to explore the world’s wonders, demonstrating the classic quest motif.

Family Dynamics: The relationship between Alder-Block Boy and his foster mother underscores themes of familial bonds and responsibilities.

Conflict with Authority: Alder-Block Boy challenges the witch Yagha and her daughters, who represent malevolent authority figures, by defying and defeating them.

► From the same Region or People

Learn more about the Yukaghir people


Told by Katherine Rumiantzev, a Russianized Yukaghir woman, in the village of Pokhotsk, in the Kolyma country, summer of 1895.

There lived an old woman who had neither son nor daughter. One time after cooking supper, she climbed to the roof of her house to stop up the chimney hole. Then she heard from within a small child’s voice. She was much frightened, but still she descended hastily and ran into the house. An infant boy was lying on the floor. She swathed him in swaddling clothes, and prepared food for him. She fed him on blood soup and minced meat, and he grew from year to year. She gave him the name Alder-Block. He was an excellent carpenter, and made excellent canoes of boards and of hollowed tree trunks. One time he said to his foster mother, “Mother, let me leave. I want to visit all the wonders of earth and sea.” The woman said, “How can that be? And who will then procure food for me? You are almost full-grown. All my hope lies in you.” Nevertheless, he left at night and went away across the sea. He traveled and traveled, and at last he saw an island. On the island there stood a house. In it lived the witch, Yagha.

► Continue reading…

[(Баба-Яга literally, “(old) woman Yagha”) is a she-monster often appearing in Old-Russian folk stories. It is presumed that in the Star mythology the witch Yagha was the personification of winter. Yaghishna is, properly speaking, the name of the daughter of Yagha, formed with the Old-Russian suffix shna, vna. Daughters of Yagha often appear in Russian tales; but their name, Yaghishna, Is known only in the Kolyma stories. And, by the way, those stories confuse the mother and her daughters, and call the witch Yagha also Yaghishna. Yagha, Yaghishna of the Russian tales of northeastern Asia, often appears as a being more like the American Snenek than the Old-Russian Yagha]

[Yagha] had three daughters, one Five-Eyes Girl; another, Six-Eyes Girl; and the third, Eight-Eyes Girl. She herself had ten eyes. The witch Yagha saw the canoe, and said to her daughters, “Here, girls! get ready! a small reindeer is coming from the sea. Do try and lure it hither.” The eldest daughter cooked flour-cakes. She filled a birchbark vessel as big as a man with them, and put it on the shore as a decoy. She hid herself near by in order to catch the boy as soon as he should land. The boy saw the birchbark vessel full of cakes. He came close to the shore, and said aloud, “First eye, fall asleep! second eye, fall asleep! third eye, fall asleep! fourth eye, fall asleep! fifth eye, fall asleep!” The girl fell asleep. He emptied the birchbark vessel into his canoe. He threw the vessel into the water, approached the girl, and, taking off his breeches, he defecated upon her head. After that he struck her back with the paddle, and broke her back. That done, he paddled away across the sea, back to his mother. So he brought to his mother all those cakes. She was much astonished. She asked him, “O child, Alder-Block Boy! where did you get all these cakes?” — “At such and such a place.” The boy told her everything. The old woman was very much scared. “Now,” she said, “I will not let you go even one step from my side. The witch Yagha will devour you.” That very night, as soon as the old woman had fallen asleep, Alder-Block descended toward the water, boarded his canoe, and set off again. The girls saw him, as before. They prepared a vessel with cakes, and put it out on the shore. The second sister hid nearby, ready to catch him. He paddled to the shore, and called out aloud, “First eye, fall asleep! second eye, fall asleep! third eye, fall asleep! and fourth and fifth and sixth eye fall asleep!” Again, the girl fell asleep. He emptied the vessel into his canoe. Then he defecated upon the girl, and broke her back with a blow of his paddle. Then he paddled back across the sea with his booty. The girl, however, came to, and crawled to her mother. The mother sprinkled her with the water of life and youth, and the girl became as sound as before.

The boy’s mother took the cakes, but she reproached him. “O, child, you go away secretly in the night time. I shall lose you and shall not know where to find you. The witch Yagha will devour you. Do stop these awful doings!” The very same night the boy went again. This time the youngest daughter tried to catch him. She also put upon the shore a vessel full of cakes, and hid near by. He paddled shoreward, and counted aloud, “First eye, fall asleep! second eye, fall asleep! third eye, fall asleep! Fourth and fifth and sixth and seventh and eighth, do fall asleep!” He took the cakes and defecated upon the girl. Then he struck her with the paddle upon the back and paddled away. The girl could hardly crawl back to her mother. The next day he came again. This time it was Yaghishna herself who tried to catch him. She put the vessel upon the shore and hid near by. He counted aloud, “First eye, fall asleep! second eye, fall asleep! third and fourth, fall asleep! fifth and sixth and seventh, do fall asleep! eighth and ninth, do fall asleep!” but he forgot the tenth eye. He took the vessel and emptied it into his canoe, but the witch did not stir. He took off his breeches and wanted to defecate upon her; then she caught him by the breeches and carried him home. “There you, dogs, you could not catch this small reindeer, but I have caught him.” They had an oven dug in the ground. The Yaghishna said, “I will call my brother; meanwhile cook this reindeer for our meal. When brother and I come back, we will have a meal of him.” She set off. The eldest daughter brought an iron shovel, and said to the boy, “Well, Alder-Block, sit down on the shovel.” He spread his legs and stretched his arms. She tried to put him down into the oven, but could not do it. “Why,” said she, “Alder-Block, you hold your body too clumsily. Sit down on the shovel, then draw up your legs and keep your arms together.” — “How together? I do not know how. You had better show me how.” — “Look here, you booby!” She took a seat on the shovel and held her body quite close. So he thrust her into the oven, snatched the shovel back, and shut the oven door. In this way he killed the eldest daughter of Yaghishna. The second daughter came and asked him, “Oh, Alder-Block, what makes it smell so strong here of something singed?” — “It does indeed,” said Alder-Block, “Your sister singed a leg of mine, and also an arm, but in the end took pity on me and allowed me to live.” — “I will show you what pity is. Sit down on the shovel, go your way down into the oven.” He spread his legs and stretched his arms just as before. By no means could she thrust him down the oven. “Oh, there! Alder-Block, you hold yourself quite in a wrong way. Draw up your legs and keep your arms together.” — “How together? I do not know how.” “Even so, you booby!” She sat down on the shovel and drew up her legs. He immediately thrust her down into the oven and shut the oven door. There she was roasted. The third one came too, the youngest one. “You, there, Alder-Block! why does it smell so here of something singed?” — “Yes, it does,” said Alder-Block. “Your second sister singed a leg of mine, and then also an arm. Then she took pity on me and let me live.” — “Oh, I will teach you what pity is! Sit down on the shovel, go your way down into the oven.” He spread his legs and stretched his arms. She could not thrust him in. “Oh, there, Alder-Block! You do not hold yourself right. You must draw up your legs and keep your arms together.” — “I do not know how. You must show me how.” She sat down on the shovel, and he thrust her into the oven. After a while all three were done just right. He took them out of the oven, and drew them up to the ground. Then he prepared the meal, cut the meat, and laid it out on dishes and in troughs. All these he arranged on a large table. He put the table near the large bed of Yaghishna, where she usually took her meals and concealed all three heads under the bed near her seat. He hid himself behind the chimney and waited for Yaghishna. After a while she came back. She was driving the mortar, urging it with a pestle, and effacing the traces of the sledge with a big broom. She had not found her brother at home. So she came all alone. She entered the house, and saw the food all ready for a meal: so she felt gratified, and exclaimed, “See there! my daughters have prepared the meal, and they themselves are gone, perhaps for a little walk.” She took a seat near the table and tried to eat, but the first mouthful stuck in her throat. “Oh, oh, oh!” said the witch, “what is the matter? Why does even the first mouthful stick so in my throat? Is it possible that Alder-Block is a kinsman of mine?” She took another morsel, but could not swallow it at all. She spat it out, and looked down under the bed, and there were the three heads of her daughters. She clapped her hands and wailed aloud, “Ah, you hound, Alder-Block! You have eaten all my daughters, and none has stuck in your throat.” She looked around, and found the boy behind the chimney. “Ah, ah, now I have you.” She caught him by the nape of the neck and hurled him across the room and back again. After a few kicks and pushes, he felt nearly dead. Then he called aloud, “O, granny! that is enough. I want to ease myself before I die.” — “Go, then, and ease yourself.” He ran to her storehouse. She had there two wells, — one full of water of life and youth, the other full of water of death. He drank his fill of the water of life and youth, then he changed the places of both wells. After that he came back. He caught Yaghishna and threw her across the room and back again. After a few kicks, she felt very feeble, and asked of him, “O, Alder-Block! I want to ease myself.” — “All right, you may go.” She went to the storehouse, and wanted to drink of the water of life and youth, but instead she drank of the water of death. After that she went back, hardly being able to move. As soon as she stepped over the sill, her belly burst, and she dropped down stone dead. The boy gathered all her wealth — the costly furs, dried meat and fish, and all kinds of provisions — and took it to his mother. He also took along the water of life and youth. His mother drank of the water and became quite young, like a fresh berry. He became immensely rich.

The end.


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A bear tale

A beautiful Tungus girl is abducted by a bear and becomes his wife. Rescued by her shaman brother-in-law, who defeats the bear in a mystical battle, she returns home, traumatized but alive. Months later, she gives birth to a boy with bear ears, named Bear-Ear, who grows into a mighty hunter, blending human and bear traits.

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 bear exhibits human-like behavior, abducting a woman and providing for her, indicating a supernatural aspect.

Quest: The shaman brother-in-law embarks on a mystical journey to rescue the abducted woman.

Family Dynamics: The narrative explores complex relationships, including the woman’s abduction, her marriage to the bear, and the birth of their hybrid child.

► 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.

A clan of the Tungus lived in three tents. The family in the first tent had two daughters. The elder daughter was married, and the younger lived at home. She was very pretty; and her parents made her sit in her sleeping room all the time, lest any strange eye should behold her beauty. An old woman lived with her, who gave her drink and food, and acted as a nurse. Even her parents rarely visited her. Once in a while in the night time she would go noiselessly to their sleeping room to be caressed by them.

One time when she was sitting alone in her sleeping room the lower edge of the cover was lifted up. No human hand appeared, but the flap of the cover continued to be lifted up, and at last there appeared a bear’s muzzle. The girl was so badly frightened that she could not cry. The bear entered the sleeping room as far as his belly, and then caught the girl.

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He covered her mouth with his huge paw, and carried her off to his lair. It was in the middle of the fall; so he put her into the lair, and went in himself. He stopped up the entrance, as bears do, and they slept. They slept most of the time, but sometimes the girl would wake up and feel hungry. Then she would make known to the bear by signs that she wanted food. He would growl, stretch out one of his paws toward her, and she would suck at the thickest part of it. After she had sucked a while, fat would drip from it. She felt satisfied and went to sleep again. One time, as the days grew longer, the girl was awakened by a heavy weight that was pressing her down. She was unable to resist, and so became the wife of the bear.

At last the warm season came again. The bear left his lair and roamed about, looking for food. Every day he brought back all kinds of game — reindeer, hare, or at least ptarmigan. He never came home without something. He ate the raw meat. She could not eat it. So she prayed to the bear, “O bear! grandfather. You see I cannot eat raw meat. How shall I subsist? Please bring me some fire!”

[The Russianized natives of the Kolyma have a very strong superstitious fear of the bear. They never mention its name, but call him “he” or “grandfather.” The bear is considered as a mighty shaman, the man of the wood. “He knows everything,” say the people. None of them dares to attack a bear, even when the latter comes to the fishing camp and plunders the stores of dried fish and oil. Even the setting of deadfalls for bears is considered by most people as a sin against the bear. It is curious to notice that among the natives (Yukaghir, Tungus, Chukchee) this kind of superstitious fear and worship, though it also exists, is never felt to such an extent as among the Russian creoles and the Russianized natives.]

He let forth a growl and set off. For a long time he did not return. Then he brought in his mouth a firebrand. He procured a knife and an ax (goodness knows where he got them!); and, moreover, he brought her large masses of every kind of meat. She made a fire, and roasted the meat on wooden spits. On this she lived all the time.

All the snow had melted off, and patches of last year’s berries appeared. She roamed about, picking berries for her own food and also for the bear. Once she heard a human voice. She hurried to the place whence it came. It was the voice of her brother-in-law. He was a great shaman, and since the fall had been looking for her on land and on water, but had found no trace of her. Now she heard his call. She hurried to the spot, pretending, however, to pick berries along the way. He came toward her, and they met, “What is the matter with you?” asked the shaman. “Who caught you and carried you away?” She answered, “A bear carried me away, and made me his wife. He keeps me close to the lair, and does not allow me to wander far away.” — “Ah!” said the man, “even now when you go back, he will be very angry, and he will give you a severe thrashing with his heavy paws. Then you must say to him, ‘O, grandfather! why do you beat me thus? The berries are getting scarce, and, moreover, I feel a great longing for my parents and family, and this makes me restless.’ Be that as it may, you must come again to this place.” Then she went back. The bear was very angry. He pawed the ground and threw it about in great lumps. Then he caught the woman and gave her a severe thrashing. The woman said, “O, grandfather! why do you torture me so? The berries are getting scarce, and, besides, a longing for my people overpowers me. I am growing restless, and cannot stay in the same place.” The bear ceased beating her. The next morning she awoke and prepared some food for herself. She ate her meal, and then set off, pretending to go berrying. As soon, however, as she was out of sight of the bear, she ran as fast as her legs would carry her to the place where she had met her brother-in-law who was already there expecting her. He said, “You must run on with all your might.” He dropped to the ground, and turned into a big bear with a bell on his left ear. He rushed off to meet the other bear. On his departure, he said to her, “Run as fast as you can, but in running try to listen behind you. When the earth begins to tremble and to sway right and left, then know that we have met. Listen to the bell! If it rings with a full sound, then know that I have conquered; but if the sound grows fainter, then it is that he has vanquished me. Know then that you also will not live.” She ran off, but tried to listen. At last the ground trembled. The bell was ringing quite loud; but gradually the sound grew fainter and fainter, and then ceased altogether. “Oh,” thought the woman, “we are lost!” She ran off in more haste than ever. Then all at once the bell sounded again, stronger and stronger. Her brother-in-law had vanquished the other one and was coming back. She arrived at home, but did not enter neither the sleeping room of her parents nor her own. She entered the sleeping room of her sister who was sleeping. She fell down at her side and lost consciousness. Her brother-in-law arrived soon after her and resumed the form of a man. He awakened his wife and their parents, and they tried to restore the girl. She was very ill, however, and swooned again and again. The bear spirit was tormenting and oppressing her. After three days she came to, and in a few months she gave birth to a boy, who had bear-ears. This boy grew up and became a strong hunter. His name was Bear-Ear.

That is all.


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 Yukaghir tale

A clever Yukaghir girl is carried away by a whirlwind to a mountain. Using wit, she climbs the rock, overcoming rivals and meeting One-Side, a strange being with magical servants. Destroying his helpers, she proves her resourcefulness and earns her place. Ultimately, she reunites with her transformed husband and returns to her mourning parents, whose joy turns them 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

Quest: The girl’s journey, initiated by the whirlwind, leads her to a mountain where she undertakes a series of tasks to achieve her goals.

Supernatural Beings: Encounters with entities like One-Side and his magical servants highlight interactions with the supernatural.

Cunning and Deception: The protagonist’s use of deceit, particularly in dealing with her fellow captives, underscores this theme.

► From the same Region or People

Learn more about the Yukaghir people


Told by Innocent Korkin, a Russianized Yukaghir man, in the village of Pokhotsk, the Kolyma country, summer of 1895.

Once upon a time there were some Yukaghir people. They had an only daughter, who was very active and clever. One time when she was walking, a whirlwind carried her off to the mountains. A big rock, which extended from the ground up to heaven was standing there. The whirlwind carried her there and left her close to the rock. She sat there, and after awhile she saw a bluejay flying by. “O Jay, go to my father and mother and say to them, “Your daughter asks you for some glue and a glue pot, for a line, and for climbing hooks.” — “I will not go. When you were still living with your father and mother, you were nasty; whenever I wanted to pick up some meat, you drove me away. I will not help you.”

A snow-bunting passed by. She said to it, “Go and tell my father and mother, ‘Your daughter would dearly love to have some glue and a glue-pot, a line, and some climbing hooks’.”

► Continue reading…

“I will go. When you were still living with your father and mother, you were very nice. I used to come and peck at the drying meat, and you would even leave for me some spare bit or a piece of dried roe; so I will help you. My wings are young. I will bring each and everyone one of the things you asked for.” And really it brought everything. The girl felt glad, and sang aloud.

O jay, blue jay!
Give me your talons
To mount the rock
And to get my overcoat.
O bunting, snow-bunting!
Give me your talons
To mount the rock
And to get my overcoat.
Keyom-da, Keyom-da,
Keyom-da, Keyom-da!

After some time the whirlwind brought another girl there, and then a third one. The first one said to her fellow-prisoners, “Why, sisters! there is no use to sit here and wait. Let us try to climb the rock! She prepared three lines and three sets of climbing-hooks. Then she threw her line upward. It caught around the stone, and she climbed up. The other two followed. When half way up, she asked of one, “Well, now, sisters, perhaps we shall find only one man there, and all three of us are going to marry him. Shall we then have quarrels and fights, as usual?” — “Of course we shall,” said the other. So the first one, without more ado, cut off the line; and the unhappy girl fell down and was killed. Then she asked the second girl, “Well, now, sister, perhaps we shall find only one man and we shall both of us marry him. Shall we then have quarrels as usual?” — “Of course we shall,” answered the girl. So she cut her line, and the poor girl fell back to the ground. After that she herself climbed to the top of the rock. She was full of joy, so she danced and sang:

How active she is!
How clever she is!
She climbed the rock.
Keyom-da, keyom-da,
Keyom-da, keyom-da!
The active ones climbed to the top
The slow ones all perished.
Keyom-da, keyom-da,
Keyom-da, keyom-da!

The top of the mountain was a high plateau. She walked across it and after a while she saw a house, well arranged and quite large. She entered. The furniture and appurtenances were of the best, but people there were none. Along the walls stood long rows of boxes and bags filled to the brim with costly furs. She opened one box and entered it. Then she closed the lid above her, and waited for events. In the evening a man came. It was One-Side. He had one leg, one arm, one side, one eye. As soon as he entered, he said aloud, “Chimney, burn! Teapot, bubble! Kettle, cook food! Take off my boots! they are too heavy.” He lay down. The chimney began to burn, the teapot bubbled, the meat in the kettle was done just right. His clothes and boots were taken off and hung up to dry. Still the girl could not see anybody. The next morning One-Side went off. Then the girl left the box, and again investigated the house. Not a living person was in it. At last behind the chimney she saw a large flint stone. She lifted it; and under it there were mice and ermine, worms, flies, mosquitoes, and all kinds of larvae, as many kinds as existed in the surrounding country. Some were sewing and some were weaving, some scraping skins, and some again currying soft hides. These were the female assistants of One-Side. The girl felt jealous and angry. She filled with water the largest kettle that she could find. She hung it over the fire and when the water was scalding hot, she poured it over the vermin, and scalded them all to death. After that she crept back into the box and waited till evening. One-Side came home, and called aloud, “Chimney, burn! Kettle, bubble! Let meat be cooked! Take off my boots! I am very tired.” He waited and waited, but nothing happened. The chimney did not burn, the kettle did not bubble, and nobody came to take off his boots. “What is the matter with them? Perhaps my incantations have lost their power. Maybe I am going to die. Then let me have a last look upon my peltries. Before I die, I want to see once more my wealth, my goods, peltries, and clothes.” He carried all his bags and boxes into the middle of the house and opened them one by one. At last he found the girl. “Ah, it is you!” said One-Side. “Come out! You have destroyed all my people. It seems you object to having servants and female assistants: so now just stir about yourself and make yourself useful. Get the household things ready. In the morning three reindeer herds will come to you. You must catch the living-reindeer and harness them to the sledges, and then move away to another place. He did not indicate the place where she was to go. Early in the morning, before sunrise, she awoke, arranged all the sledges, and was ready to move. Then the three reindeer herds came to her. She caught all the pack-reindeer and attached them to the sledges. After that she drove on in front of the first line of sledges, as is customary. She looked back and saw all three lines of sledges, ever so long. Thereupon she rejoiced, and struck up her song:

What an active one,
What a clever one!
I arose early,
And got myself ready.
My moving road,
Just like a new-spun thread,
So straight it is,
So finely it is done.

Then she continued:

I wish I had some poor tent poles!
I should pitch my tent
And sleep in it alone.

Then she saw some tent poles on the trail. They were of the poorest kind; but she took them and pitched her tent. She slept alone in this tent; and the next morning she moved on; and so throughout the day from sunrise to sunset. She sang again:

I wish I had some good tent poles!
I should pitch my tent,
My husband would come
To sleep with me.

She saw some tent poles on the trail. They were of good quality. So she pitched a large tent, new and handsome. In the evening a young man came who wanted to stay. She saw him coming, and met him outside. “Who are you, and what do you want?” — “I am your husband.” — “No you are not! My husband is one-sided, and his name is Li’giman.” — “I say I am your husband.” He went out and climbed a tree. Then he turned to the sun once, twice, three times, and was again one-sided. “There!” said he, “you would not believe me, although I am your husband. See, now! I am one-sided again.” She felt much joy that he was really her husband. He turned three times toward midnight and became again a young man, quite handsome, and clad in white skins. They entered the house and slept there. In the morning they moved on. On the way they saw a lake. Some people were playing football on the ice. One of them shouted, “Ah, ah! Run home and tell the chief that his daughter is coming.” They came to a village. The front house was covered with black skins as a sign of mourning. It was the house of her father and mother. They arrived at the house. The old people ran out and rejoiced. From mere joy they fell down and became ashes that were scattered by the wind.

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