The Water Spirit

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

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


► Themes of the story

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

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

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

From the lore

Learn more about German Folklore


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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

“Now, listen,” said the lady.

The midwife was all ear.

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

“God be praised!” ejaculated her auditor.

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

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

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

She sighed heavily as she said this.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


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The Legend of Paracelsus

Paracelsus, encountering a spirit trapped in a fir tree, agreed to free it in exchange for a universal healing medicine and a gold-making tincture. After releasing the spirit, which emerged as a sinister figure, Paracelsus cleverly trapped it again by tricking it back into the tree. With the phials left behind, he gained fame and fortune, while the spirit remained imprisoned forever.

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: Paracelsus employs clever tactics to both release and subsequently re-imprison the spirit, showcasing his wit and strategic thinking.

Supernatural Beings: The narrative features a spirit confined within a tree, highlighting interactions between humans and otherworldly entities.

Forbidden Knowledge: The spirit offers Paracelsus profound secrets, such as a universal healing medicine and a gold-making tincture, representing the allure and danger of hidden wisdom.

From the lore

Learn more about German Folklore


It once happened that Paracelsus was walking through a forest, when he heard a voice calling to him by name. He looked around, and at length discovered that it proceeded from a fir-tree, in the trunk of which there was a spirit enclosed by a small stopper, sealed with three crosses.

The spirit begged of Paracelsus to set him free. This he readily promised, on condition that the spirit should bestow upon him a medicine capable of healing all diseases, and a tincture which would turn everything it touched to gold. The spirit acceded to his request, whereupon Paracelsus took his penknife, and succeeded, after some trouble, in getting out the stopper.

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A loathsome black spider crept forth, which ran down the trunk of the tree. Scarcely had it reached the ground before it was changed, and became, as if rising from the earth, a tall haggard man, with squinting red eyes, wrapped in a scarlet mantle.

He led Paracelsus to a high, overhanging, craggy mount, and with a hazel twig, which he had broken off by the way, he smote the rock, which, splitting with a crash at the blow, divided itself in twain, and the spirit disappeared within it. He, however, soon returned with two small phials, which he handed to Paracelsus–a yellow one, containing the tincture which turned all it touched to gold, and a white one, holding the medicine which healed all diseases. He then smote the rock a second time, and thereupon it instantly closed again.

Both now set forth on their return, the spirit directing his course towards Innsprück, to seize upon the magician who had banished him from that city. Now Paracelsus trembled for the consequences which his releasing the Evil One would entail upon him who had conjured him into the tree, and bethought how he might rescue him. When they arrived once more at the fir-tree, he asked the spirit if he could possibly transform himself again into a spider, and let him see him creep into the hole. The spirit said that it was not only possible, but that he would be most happy to make such a display of his art for the gratification of his deliverer.

Accordingly he once more assumed the form of a spider, and crept again into the well-known crevice. When he had done so, Paracelsus, who had kept the stopper all ready in his hand for the purpose, clapped it as quick as lightning into the hole, hammered it in firmly with a stone, and with his knife made three fresh crosses upon it. The spirit, mad with rage, shook the fir-tree as though with a whirlwind, that he might drive out the stopper which Paracelsus had thrust in, but his fury was of no avail. It held fast, and left him there with little hope of escape, for, on account of the great drifts of snow from the mountains, the forest will never be cut down, and, although he should call night and day, nobody in that neighbourhood ever ventures near the spot.

Paracelsus, however, found that the phials were such as he had demanded, and it was by their means that he afterwards became such a celebrated and distinguished man.


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Horse Cursed by Sun

The Sun once tried to ride the Horse, but the Horse could not bear its weight. The Ox took its place, and the Sun cursed the Horse, decreeing it would have a fixed time of death, endless grazing without satisfaction, and perpetual unrest. This curse marked the beginning of the Horse’s mortality and discontent.

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


► Themes of the story

Divine Punishment: The Sun curses the Horse for its inability to bear his weight, decreeing a fixed time of death and perpetual dissatisfaction.

Supernatural Beings: The Sun is portrayed as a powerful entity capable of interacting directly with animals and imposing curses.

Transformation: The Horse undergoes a transformation from a state of contentment to one of eternal unrest and mortality due to the Sun’s curse.

► From the same Region or People

Learn more about the Bushmen


It is said that once Sun was on earth, and caught Horse to ride it. But it was unable to bear his weight, and therefore Ox took the place of Horse, and carried Sun on its back. Since that time Horse is cursed in these words, because it could not carry Sun’s weight:

“From to-day thou shalt have a (certain) time of dying.
This is thy curse, that thou hast a (certain) time of dying.
And day and night shalt thou eat,
But the desire of thy heart shall not be at rest,
Though thou grazest till morning and again until sunset.
Behold, this is the judgment which I pass upon thee,” said Sun.

Since that day Horse’s (certain) time of dying commenced.

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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

Why Has Jackal a Long Black Stripe on His Back?

The tale explains how the jackal’s back became black. Men ignored the Sun sitting by the wayside, but the curious jackal picked it up and carried it on his back. When the Sun began to burn him, he tried to shake it off, but it stuck, leaving his back permanently scorched.

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


► Themes of the story

Origin of Things: The tale explains the natural phenomenon of the jackal’s black stripe.

Transformation: The jackal undergoes a physical change due to his interaction with the Sun.

Supernatural Beings: The Sun is personified, influencing the events of the story.

► From the same Region or People

Learn more about the Bushmen


The Sun, it is said, was one day on earth, and the men who were travelling saw him sitting by the wayside, but passed him without notice. Jackal, however, who came after them, and saw him also sitting, went to him and said, “Such a fine little child is left behind by the men.” He then took Sun up, and put it into his awa-skin (on his back). When it burnt him, he said, “Get down,” and shook himself; but Sun stuck fast to his back, and burnt Jackal’s back black from that day.

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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

Mayrah, the Wind that Blows the Winter Away

As winter begins, iguanas, black eagle hawks, and shingle-backs retreat to their winter shelters. They remain hidden until Mayrah, the wind, signals spring with a thunderstorm and the song of the butcher birds. Emerging, the creatures find a land rejuvenated by Mayrah, who brings flowers, birds, and abundance. Eventually, Yhi, the sun, takes over, leading the cycle back to winter and Mayrah’s return.

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


► Themes of the story

Supernatural Beings: Mayrah, personified as the wind, plays a crucial role in altering the seasons, influencing the natural world.

Harmony with Nature: The story highlights the interconnectedness of all living beings with the cycles of nature, emphasizing a harmonious existence.

Moral Lessons: The tale imparts wisdom about patience and the importance of understanding and aligning with natural rhythms.

► From the same Region or People

Learn more about the Aboriginal Australians


At the beginning of winter, the iguanas hide themselves in their homes in the sand; the black eagle hawks go into their nests; the garbarlee or shingle-backs hide themselves in little logs, just big enough to hold them; the iguanas dig a long way into the sand and cover up the passage behind them, as they go along. They all stay in their winter homes until Mayrah blows the winter away. Mayrah first blows up a thunderstorm. When the iguanas hear the thunder, they know the spring is not far off, so they begin making a passage to go out again, but they do not leave their winter home until the Curreequinquin, or butcher birds sing all day almost without ceasing “Goore, goore, goore, goore.”

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Then they know that Mayrah has really blown the winter away, for the birds are beginning to pair and build their nests. So they open their eyes and come out on the green earth again. And when the black fellows hear the curreequinquins singing “Goore, goore,” they know that they can go out and find iguanas again, and find them fatter than when they went away with the coming of winter. Then, too, will they find piggiebillahs hurrying along to get away from their young ones, which they have buried in the sand and left to shift for themselves, for no longer can they carry them, as the spines of the young ones begin to prick them in their pouch. So they leave them and hurry away, that they may not hear their cry. They know they shall meet them again later on, when they are grown big. Then as Mayrah softly blows, the flowers one by one open, and the bees come out again to gather honey. Every bird wears his gayest plumage and sings his sweetest song to attract a mate, and in pairs they go to build their nests. And still Mayrah softly blows until the land is one of plenty; then Yhi the sun chases her back whence she came, and the flowers droop and the birds sing only in the early morning. For Yhi rules in the land until the storms are over and have cooled him, and winter takes his place to be blown away again by Mayrah the loved of all, and the bringer of plenty.


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

Deereeree the Wagtail, and the Rainbow

Deereeree, a widow living with her daughters, was fearful of Bibbee, a nearby camper. Bibbee persistently proposed marriage to protect her, but she refused. To impress her, he created the rainbow (Euloowirree) as a symbol of his power and safety. Overcome by fear and admiration, she accepted. Upon their deaths, Deereeree became the willy wagtail, and Bibbee transformed into the woodpecker, reflecting their story in nature.

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


► Themes of the story

Transformation: After their deaths, Deereeree becomes the willy wagtail, and Bibbee transforms into the woodpecker, reflecting their story in nature.

Supernatural Beings: Bibbee creates the rainbow (Euloowirree) as a symbol of his power and safety, showcasing his supernatural abilities.

Sacred Objects: The rainbow (Euloowirree) serves as a powerful symbol within the story, representing Bibbee’s strength and the bridge between the earth and the stars.

► From the same Region or People

Learn more about the Aboriginal Australians


Deereeree was a widow and lived in a camp alone with her four little girls. One day Bibbee came and made a camp not far from hers. Deereeree was frightened of him, too frightened to go to sleep. All night she used to watch his camp, and if she heard a sound she would cry aloud: “Deerceree, wyah, wyah, Deereeree,” Sometimes she would be calling out nearly all night.

In the morning, Bibbee would come over to her camp and ask her what was the matter that she had called out so in the night. She told him that she thought she heard some one walking about and was afraid, for she was alone with her four little girls.

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He told her she ought not to be afraid with all her children round her. But night after night she sat up crying: “Wyah, wyah, Deereeree, Deereeree.”

At last Bibbee said! “If you are so frightened, marry me and live in my camp. I will take care of you.” But Deereeree said she did not want to marry. So night after night was to be heard her plaintive cry of “Wyah, wyah, Deereeree, Deereeree.” And again and again Bibbee pressed her to share his camp and marry him. But she always refused. The more she refused the more he wished to marry her. And he used to wonder how he could induce her to change her mind.

At last he thought of a plan of surprising her into giving her consent. He set to work and made a beautiful and many coloured arch, which, when it was made, he called Euloowirree, and he placed it right across the sky, reaching from one side of the earth to the other. When the rainbow was firmly placed in the sky, and showing out in all its brilliancy, of many colours, as a roadway from the earth to the stars, Bibbee went into his camp to wait. When Deereeree looked up at the sky and saw the wonderful rainbow, she thought something dreadful must be going to happen. She was terribly frightened, and called aloud: “Wyah, wyah.” In her fear she gathered her children together, and fled with them to Bibbee’s camp for protection.

Bibbee proudly told her that he had made the rainbow, just to show how strong he was and how safe she would be if she married him. But if she would not, she would see what terrible things he would make to come on the earth, not just a harmless and beautiful roadway across the heavens, but things that would burst from the earth and destroy it.

So by working on her mixed feelings of fear of his prowess, and admiration of his skill, Bibbee gained his desire, and Deereeree married him. And when long afterwards they died, Deereeree was changed into the little willy wagtail who may be heard through the stillness of the summer nights, crying her plaintive wail of “Deereeree, wyah, wyah, Deereeree.”

And Bibbee was changed into the woodpecker, or climbing tree bird, who is always running up trees as if he wanted to be building other ways to the than the famous roadway of his Euloowirree, the building of which had won him his wife.


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 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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Bahloo the Moon, and the Daens

Bahloo the moon asked earth people to carry his “dogs” (three snakes) across a creek, promising them rebirth if they agreed. Fearing the snakes’ deadly bites, they refused. Bahloo demonstrated their harmlessness but, angered by their refusal, cursed them to never rise again after death, unlike him. The earth people, resentful, began killing snakes, but Bahloo ensured their enduring presence as a reminder of their defiance.

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


► Themes of the story

Divine Punishment: Bahloo, a celestial being, punishes the earth people for their refusal to assist him, decreeing that they will not experience rebirth after death.

Supernatural Beings: The narrative features Bahloo, the moon deity, and his “dogs,” which are snakes with significant roles in the myth.

Origin of Things: The tale explains the perpetual presence of snakes on earth as a consequence of the people’s defiance, providing an origin story for their existence.

► From the same Region or People

Learn more about the Aboriginal Australians


Bahloo the moon looked down at the earth one night, when his light was shining quite brightly, to see if any one was moving. When the earth people were all asleep was the time he chose for playing with his three dogs. He called them dogs, but the earth people called them snakes, the death adder, the black snake, and the tiger snake. As he looked down on to the earth, with his three dogs beside him, Bahloo saw about a dozen daens, or black fellows, crossing a Creek. He called to them saying, “Stop, I want you to carry my dogs across that creek.”

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But the black fellows, though they liked Bahloo well, did not like his dogs, for sometimes when he had brought these dogs to play on the earth, they had bitten not only the earth dogs but their masters; and the poison left by the bites had killed those bitten. So the black fellows said, “No, Bahloo, we are too frightened; your dogs might bite us. They are not like our dogs, whose bite would not kill us.”

Bahloo said, “If you do what I ask you, when you die you shall come to life again, not die and stay always where you are put when you are dead. See this piece of bark. I throw it into the water.” And he threw a piece of bark into the creek. “See it comes to the top again and floats. That is what would happen to you if you would do what I ask you: first under when you die, then up again at once. If you will not take my dogs over, you foolish daens, you will die like this,” and he threw a stone into the creek, which sank to the bottom. “You will be like that stone, never rise again, Wombah daens!”

But the black fellows said, “We cannot do it, Bahloo. We are too frightened of your dogs.”

“I will come down and carry them over myself to show you that they are quite safe and harmless.” And down he came, the black snake coiled round one arm, the tiger snake round the other, and the death adder on his shoulder, coiled towards his neck. He carried them over. When he had crossed the creek he picked up a big stone, and he threw it into the water, saying, “Now, you cowardly daens, you would not do what I, Bahloo, asked you to do, and so forever you have lost the chance of rising again after you die. You will just stay where you are put, like that stone does under the water, and grow, as it does, to be part of the earth. If you had done what I asked you, you could have died as often as I die, and have come to life as often as I come to life. But now you will only be black fellows while you live, and bones when you are dead.”

Bahloo looked so cross, and the three snakes hissed so fiercely, that the black fellows were very glad to see them disappear from their sight behind the trees. The black fellows had always been frightened of Bahloo’s dogs, and now they hated them, and they said, “If we could get them away from Bahloo we would kill them.” And thenceforth, whenever they saw a snake alone they killed it. But Babloo only sent more, for he said, “As long as there are black fellows there shall be snakes to remind them that they would not do what I asked them.”


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Story of Gege-woman

An old man warns his three sons not to climb the roof, but the eldest and middle sons ignore him and both meet Gege-Woman, who catches fish with her breeches. They each reject her food and are devoured by wolves, bears, and wolverines. The youngest son, however, marries her, and with his father’s help, traps the beasts. Gege-Woman chases him, but after a fight with another woman, both die. The son and his family become rich.

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: Gege-Woman herself is a supernatural entity capable of summoning wolves, bears, and wolverines to enforce her will.

Trials and Tribulations: The youngest son’s journey involves overcoming the peril posed by Gege-Woman, surviving her pursuit, and ultimately leading his family to prosperity.

Conflict with Authority: The sons’ decision to ignore their father’s explicit warning highlights a classic struggle between youthful defiance and parental authority, resulting in severe repercussions for the elder siblings.

► From the same Region or People

Learn more about the Chuvan people


In Russian, Гегйка Баба which probably means “woman who cried ‘gege’!

Told by Mary Alin, a Russianized Chuvantzi woman. Recorded by Mrs. Sophie Bogoras, in the village of Markova, the Anadyr country, winter of 1900.

There was an old man and his wife. They had three sons. The old man said to his sons, “Listen, my children! Do not climb the roof, do not climb to the upper beam.” The next morning the elder son climbed to the roof and mounted the upper beam. He saw from there, on the seashore, that a young woman was catching fish with her own breeches. He descended and went to the shore. Gege-Woman was there catching fish with her breeches. “Ah, you have come!” — “Yes, I have.” — “Do you want to take me for your wife? If so, I will cook some food for you.” — “All right!”

They went home. Gege-Woman cooked some fish, and offered it to her future husband; but he pushed it off, and the fish fell to the ground. “Who wants to eat of your nasty fish, Breeches-Caught?” He left the house; but Gege-Woman followed him, and called aloud, “Gege, wolves, gege, bears, gege, wolverines, poz, poz, poz!” [one of the calls addressed to the dog-team] So the wolves, the bears, and the wolverines came and devoured him. The old man had lost the first son.

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The second son, mounted the roof, and saw Gege-Woman catching fish with her breeches. He went the same way, and came to the shore. “O young man! take me for your wife. If you are willing, I will cook some food for you.” — “All right!” They went home, and she cooked some fish and offered it to her visitor; but he pushed it off. “Who wants to eat of your nasty fish, Breeches-Caught?” He left the house; but she followed him, and called aloud, “Gege, bears, gege, wolves, gege, wolverines, poz, poz, poz!” Bears, wolves and wolverines came and devoured him. The old man had lost his second son.

The third and the youngest son mounted the roof, and saw Gege-Woman. He went to the seashore. “O young man! take me for your wife. I will cook some food for you.” “All right!” He ate of the food. So they lived together. She forbade the bears and the wolves to devour the young man. Meanwhile the old man built a number of deadfalls and other traps. He caught all the bears and wolves and wolverines one by one. Then he said to his boy, “You may go away. There is nobody left to destroy you.” That very night he fled from there. Gege-Woman followed him. He saw a small stream of smoke coming out of the ground, and plunged down. It was the underground house of Haihai-Woman. [in Russian Гайгайка Баба “woman crying ‘hai, hai!’”] “Oh, oh I give me back my husband!” “I will not. He shall be mine.” So the two women fought and killed each other. He went out, and fled to his parents’ house. They visited the houses of the dead woman, and took everything there was. So they grew rich.

That is all.


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Story of a stepmother and her stepdaughters

An old man remarries a Yahga-Witch, who treats his daughter cruelly. One day, the girl is sent to wash a net but the current sweeps it away, leading her to the lower world. She cleans a stable, barn, and house, where an old woman helps her, giving her a silver net and a magical box that provides food. The Witch’s daughter follows the same path but opens a box that burns them both. The old man and his daughter then live with the kind old woman.

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

Trials and Tribulations: The stepdaughter faces numerous challenges, including the loss of the net and her subsequent journey to the lower world, testing her resilience and character.

Moral Lessons: The contrasting behaviors and outcomes of the stepmother’s daughter and the stepdaughter impart lessons on the virtues of kindness, diligence, and humility versus laziness and entitlement.

Supernatural Beings: The presence of the Yahga-Witch and the old woman in the lower world introduces elements of the supernatural, influencing the events and outcomes in the story.

► From the same Region or People

Learn more about the Chuvan people


Told by Mary Alin, a Russianized Chuvantzi woman, in the village of Markova, the Anadyr country, winter of 1900.

There was an old man and his wife. The old woman died leaving a single daughter. The old man sought another wife, and married a widow, who had a daughter of her own. This widow was a Yahga-Witch. The stepmother had a violent dislike for her stepdaughter. She used to strike her hard and gave her nothing to eat. One day she sent her to the waterhole to wash some old nets. [Old nets are used in the households of the Russian and the Russianized natives instead of towels and napkins.] While the girl was washing it the swift current carried it away. She cried bitterly. Then she looked down the water-hole and saw a road. She descended and came to the lower world. She walked and walked, and then saw a horse stable. Several horses stood in it, and the place was quite unclean. So she cleaned it well, plucked some grass from under the snow among the tussocks, and brought it in for fresh litter. Then she continued on her way.

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After a while she saw a cow barn. Several cows stood there. The barn was more filthy than the preceding one. She cleaned it well, and brought in some grass for fresh litter. Then she milked the cows and went away. After some time she came to a little house. It was so dirty that the rubbish covered the sill. She entered and cleaned the house. Then she made a fire and sat down on the bed. Sitting thus alone, she cried bitterly. All at once a noise was heard outside, and the shuffling of old feet clad in bristle-soled boots. There entered a small old woman. “Ah, my dear! whence do you come?” — “I have no mother. The Yagha-Witch was very hard on me. She sent me to the water-hole to wash an old net, and the current of water carried it off. So I thought, ‘She will surely kill me. I may as well descend to the lower world of my own free will?’” — “All right!” said the old woman, “you may pass this night in my house; and in the morning I will give you a net to make good your loss.”

In the morning the old woman gave her a net made of pure silver and also a small box with an iron cover. She said to the girl, “Give this net to the Yagha-Witch. She will thank you for it ever so much. You must keep the box for yourself. Everytime you feel hungry, you may call your father. Then open that box unseen by your stepmother. The box will give you-food and drink.” She took the presents and went home. She gave the silver net to the Yagha-Witch. Oh, the witch was so glad! She called her own daughter and gave her a piece of a new net, quite clean and white. Then she said, “Go to the water-hole. Perhaps they will give you something too.”

The daughter of the Yagha-Witch came to the water-hole. She washed the net. The current carried it off. She looked down the water-hole and saw a road. She followed it and came to the lower world. After some time she saw the horse stable. Several horses stood in it, and the place was unclean. The girl grumbled, “Oh, what a filthy place!” and passed by. Then she saw a cow barn. Several cows stood in it, and the place was dirtier than the preceding one. She passed by with much aversion. After that she came to the little house. It was so full of dirt that the rubbish covered the sill. “Oh, what awful dirt!” said the girl. She entered, however, and she sat on the bed in the cold and among the heap of rubbish, singing lustily. The old woman came in, and asked, “Oh, my dear! where do you come from?” — “My mother sent me to wash a net, and the current carried it away. I looked down the water-hole and saw a road. I followed that road and came here.” The old woman gave her a net, the very same she had dropped into the water-hole, and also a large box with a cover of larch wood. She warned her also, “Be sure not to open this box in the presence of anyone! You must open it only when you and your own mother are together.” The girl went back and came out of the water place. “Mother,” she called to the Yagha-Witch, “I have a box, ever so large.” — “Do not open it, will you?” said the mother. They took the box and hid beneath a bush. Then she opened the lid. A flame came out and burnt them both. So they were destroyed. The old man and his daughter left that place and departed for the under world. They came to the old woman. The old man married her, and they all three lived together.

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