The Children of the Limokon

In ancient times, the limokon, a powerful talking dove, laid two eggs along the Mayo River. From these hatched a man and a woman. The man, lonely by the river, discovered a woman’s hair and followed the river upstream, finding his companion. They married and became the ancestors of the Mandaya people who still live along the Mayo River today.

Source
Philippine Folk Tales
compiled and annotated by
Mabel Cook Cole
A.C. McClurg & Co., Chicago, 1916

► Themes of the story

Creation: The tale explains the origin of the Mandaya people, detailing how the first man and woman came into existence.

Ancestral Spirits: The narrative underscores the connection between the Mandaya people and their mythical ancestors, emphasizing the significance of lineage and heritage.

Sacred Spaces: The Mayo River serves as a sacred location in the story, being the birthplace of the first ancestors and the homeland of their descendants.

► From the same Region or People

Southeast Asia
- Philippines
  - Mandaya Lore

Learn more about Philippines peoples

In the very early days before there were any people on the earth, the limokon (a kind of dove) were very powerful and could talk like men though they looked like birds. One limokon laid two eggs, one at the mouth of the Mayo River and one farther up its course. After some time these eggs hatched, and the one at the mouth of the river became a man, while the other became a woman. The man lived alone on the bank of the river for a long time, but he was very lonely and wished many times for a companion. One day when he was crossing the river something was swept against his legs with such force that it nearly caused him to drown.

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On examining it, he found that it was a hair, and he determined to go up the river and find whence it came. He traveled up the stream, looking on both banks, until finally he found the woman, and he was very happy to think that at last he could have a companion.

They were married and had many children, who are the Mandaya still living along the Mayo River.

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Magsawi

Long ago, Tinguian hunters encountered a mysterious jar pursued by their dog on a mountainside. The jar eluded them until a spirit’s voice guided them to use a pig’s blood to capture it. The jar, named Magsawi, led them to a cave where it was caught. Magsawi, now cracked and partially silent, occasionally travels to visit its family of jars but always returns to its hillside home.

Source
Philippine Folk Tales
compiled and annotated by
Mabel Cook Cole
A.C. McClurg & Co., Chicago, 1916

► Themes of the story

Magic and Enchantment: Magsawi’s ability to move independently and communicate reflects magical elements.

Hidden or Forbidden Realms: The hunters’ pursuit leads them to a dark cave, an unknown subterranean world.

Ancestral Spirits: The guidance from a disembodied voice suggests ancestral or spirit intervention.

► From the same Region or People

Southeast Asia
- Philippines
  - Tinguian Lore

Learn more about Philippines peoples

A great many years ago some Tinguian left their little village in the valley early one morning and made their way toward the mountains. They were off on a deer hunt, and each carried his spear and head-ax, while one held in leash a string of lean dogs eager for the chase. Part way up the mountainside the dogs were freed, and the men separated, going different ways in search of game. But ere long the sharp barking of a dog called all in his direction, for they believed that he had a deer at bay. As they approached the spot, however, the object did not look like a deer, and as they drew nearer they were surprised to find that it was a large jar.

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Filled with curiosity they pressed on, but the jar evaded them. Faster and faster they ran, but the object, disappearing at times and then coming into view again, always escaped them. On and on they went until at last, tired out, they sat down on a wooded hill to rest and to refresh themselves with betel-nut which they took from brass boxes attached to their belts.

As they slowly cut the nuts and wrapped them in the lime and leaf ready for chewing, they talked of nothing but the wonderful jar and the mysterious power it possessed. Then just as they were about to put the tempting morsels into their mouths they stopped, startled by a strange soft voice which seemed to be near them. They turned and listened, but could see no person.

“Find a pig which has no young,” said the voice, “and take its blood, for then you will be able to catch the jar which your dog pursued.”

The men knew then that the mysterious jar belonged to a spirit, so they hastened to do as the voice commanded, and when they had secured the blood the dog again brought the jar to bay. The hunters tried to seize it, but it entered a hole in the ground and disappeared. They followed, and found themselves in a dark cave where it was easy to catch the jar, for there was no outlet save by the hole through which they had entered.

Though that was many years ago, the jar still lives, and its name is Magsawi. Even now it talks; but some years ago a crack appeared in its side, and since then its language has not been understood by the Tinguian. Sometimes Magsawi goes on long journeys alone when he visits his wife, a jar in Ilocos Norte, or his child, a small jar in San Quintin; but he always returns to Domayco on the hillside near the cave.

The Little Shroud

A grieving mother mourned her beloved young son, who passed away suddenly. Her endless tears caused his spirit to appear, revealing that her sorrow dampened his shroud, preventing his rest. One night, the child, now dry and at peace, urged her to accept his fate. Moved, she ceased weeping, embracing patience and faith, allowing her son to finally rest peacefully in his grave.

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

Loss and Renewal: The mother’s journey through grief to acceptance signifies the universal experience of loss and the subsequent emotional renewal.

Ancestral Spirits: The appearance of the child’s spirit reflects the connection between the living and the departed, emphasizing the influence of ancestral presences.

Moral Lessons: The narrative imparts the lesson that excessive mourning can hinder the peace of departed loved ones, encouraging acceptance and emotional resilience.

From the German lore

Learn more about German Folklore

There was once a woman who had a little son of about seven years old, who was so lovely and beautiful that no one could look upon him without being kind to him, and he was dearer to her than all the world beside. It happened that he suddenly fell ill and died, and his mother would not be comforted, but wept for him day and night. Shortly after he was buried he showed himself at night in the places where he had been used in his lifetime to sit and play, and if his mother wept, he wept also, and when the morning came he departed. Since his mother never ceased weeping, the child came one night in the little white shroud in which he had been laid in his coffin, and with the chaplet upon his head, and seating himself at her feet, upon the bed, he cried:

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“O mother, mother, give over crying, else I cannot stop in my coffin, for my shroud is never dry because of your tears, for they fall upon it.”

When his mother heard this she was sore afraid, and wept no more. And the babe came upon another night, holding in his hand a little taper, and he said–

“Look, mother, my shroud is now quite dry, and I can rest in my grave.”

Then she bowed to the will of Providence, and bore her sorrow with silence and patience, and the little child returned not again, but slept in his underground bed.

Yukaghir manners

The Yukaghir used a bag containing the bones of ancestors for divination, guiding their hunting and trading decisions. If the bag was heavy, it signified bad luck, and if light, good fortune. The bag also provided protection, as when a man sought refuge from an evil spirit. It indicated the safe course by becoming lighter, allowing him to escape unharmed.

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

Ancestral Spirits: The Yukaghir’s use of a bag containing ancestral bones for divination highlights their deep connection to forebears influencing their present decisions.

Sacred Objects: The bone-filled bag serves as a powerful artifact with mystical significance, guiding and protecting the community.

Ritual and Initiation: The practices surrounding the bag, such as offerings and divination rituals, emphasize ceremonial rites integral to the Yukaghir’s cultural transitions and decisions.

► From the same Region or People

North Asia
- Yukaghir Lore

Learn more about the Yukaghir people

Told by Nicholas Vostryakoff, a Russianized Yukaghir man, in the village of Omolon, in the Kolyma country, summer of 1900.

In former times, the Yukaghir acted in the following manner. When the grave-box of a member of their own kind decayed on account of extreme age, they gathered the dry bones. They prepared a bag of harlot skin, and put the bones into it. That done, they built a small storehouse on wooden supports, in which to keep the bones. The bag of bones served them as a means of divination. In their hunting pursuits they wandered about in various directions. As soon as they were ready to depart, they spoke to the bone charms, “See grandfather! answer us! How is our present hunting trip going to turn out?” With this they would try to lift the bag. Whenever it felt heavy, it was a sign that the hunt would not be successful. Sometimes it felt so heavy that it was impossible to lift it from the ground. That foreboded misfortune and possible death, and they would stay at home. Another time, the bag would feel lighter than a feather. This foreboded good luck, and they would start off merrily.

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The same was done when they wanted to go to Russian settlements for trading purposes. “Eh, grandfather, what is going to happen to us?” Sometimes the signs would urge them on, and at other times it would make them desist. Another day they would be ready to depart; but the “grandfather” would forecast ill luck, so that they would stay at home. After three or four days, they would go to the bag; and the “grandfather” might have changed his mind, and feel quite light when lifted. This meant that the bad influence had passed, and they went forth to resume their enterprise. In due time they would come back from their hunting; then they would visit the “grandfather,” taking him the best morsel of meat and fat, marrow and blood soup, also tea and sugar, tobacco, and hard tack. They would put all this into the bag. About midwinter, it might happen that the people would lack tea or tobacco; then they would go to the “grandfather” for a loan from his stores. First of all, they would ask him, “Eh, grandfather, will you let us have a loan from your stores?” and then they would lift the bag. Sometimes it would consent, and feel quite light. Another time it would refuse the loan, and feel heavier than lead. Then they would go back empty-handed.

Every house and family had such a bag as their own protector. They would bring sacrifices to it, and it in turn would defend them and keep them in good condition.

My uncle told me one time how his “grandfather” saved him from an evil spirit. [In Russian creole чудинка (literally, “phantom”), or also пужанка (literally, “fright”). Both these words are unknown in European Russian though they are clearly of Russian origin.] One summer my uncle went in a wooden canoe down the river to inspect his deadfalls. He came to his autumn fishing place, where he had a hut with racks for drying fish. He wanted to get some fishing nets from there. When he was entering the hut, he heard something stir behind him; and on looking back he saw a “fright” coming. He nearly lost his senses. What was to be done? The return was cut off, and there was no chance to run ahead. Moreover, his feet nearly refused to serve him. All at once it came to his mind that his “grandfather’s” house was close by. So he rushed to it, climbed the ladder, tore open the door, and fell across the sill. “O granny! save me!” After that he remembered nothing. He came to himself late in the evening; and, lo, he was lying in the place of the bag of bones, and the “grandfather” lay close to the door and across the sill. The bag had moved the man to its own place, lain down near the entrance, like a sentry. My uncle felt quite uneasy, “Ah, grandfather!” said he, “What is to be done? Shall I go? I am sorely afraid. Please give answer! I will lift you. In case you want me to go, be light like feather down; but in case you want me to stay for safety, please be heavier than cast iron!” He tried to lift it, and it was lighter than a cobweb. “Oh, you permit me to go.” — He put down the bag, and put it back to its former place. Then he went down to the bank of the river, boarded his canoe, and paddled off. The “fright” never came back. So he reached home without any hindrance.

The girl in the iron box

A young shaman’s son, guided by his deceased father’s spirit, undertakes an unusual courtship of a girl in an iron box. Through supernatural means and a bizarre ritual, he successfully wins her hand. His brothers’ failed attempts to win her involve sacrificing body parts, while the young man ultimately triumphs through cunning, shamanic powers, and an unconventional approach to marriage.

Source
The Jessup North Pacific Expedition
edited by Franz Boas
Memoir of the American Museum
of Natural History – New York
Volume VIII
3. The Eskimo of Siberia
by Waldemar Bogoras
Leiden & New York, 1913

► Themes of the story

Ancestral Spirits: The deceased shaman father communicates with his son, guiding him from the afterlife.

Trials and Tribulations: The brothers face challenges in their attempts to win the girl’s hand, including obtaining white reindeer with iron halters.

Sacrifice: The brothers are asked to sacrifice body parts in exchange for the reindeer, highlighting the theme of giving up something valuable for a goal.

► From the same Region or People

North Asia
- Yupik Lore

Learn more about the Yupik peoples

Told by Nipe’wgi, an Asiatic Eskimo man, in the village of Uni’sak, at Indian Point, May, 1901.

There was a shaman who knew everything. All the people of the surrounding country sent for him in cases of calamity. When somebody became ill, he would immediately restore him to health. He took payment, and would go to another man for another payment. At last he grew ill himself, and could not do anything. After a while he died. He left five sons. The youngest son objected to carrying the corpse into the open air. He said, “The wolves, the foxes, and the ravens will eat it.” So he watched the dead body for five days.

Then, overcome with fatigue, he fell into a heavy sleep. While he slept they took the body and carried it away. After a while he awoke, but the father was not there. “Oh,” said he, “you have deceived me.” He went to the funeral-place, but the foxes had already eaten the corpse. Therefore he cried the whole day long.

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At last, about evening, a voice from the clouds was heard. It sounded like his father’s voice. The voice drew nearer. “Why, my son! Is it true that you love me thus? Nevertheless I cannot stay with you, because I became a to’rnarak. On the other shore there lives a man who has a single daughter. Your brothers are suing for her hand. You must do the same, and I will teach you how you may be successful in your suit. She is enclosed in an iron box. You must spit on it and rub your saliva all over it. Then it will open, and you may enter. You will see a young girl, quite naked, lying upon her back. She will be fast asleep. You must not touch her. Only defecate just between her legs. Then put up your trousers, and say aloud, ‘Oh, it is strange! but at least I have defecated between the legs of this sleeping girl.’”

The young man found the iron box, — rather, it was a house. It had no entrance at all; but he smeared his saliva all over it, and it opened like a two-valved shell. He entered. A girl was sleeping there. She lay upon her back, and was quite naked. He defecated between her legs. Then he said aloud, “Oh, it is strange! but at least I have defecated between the legs of this sleeping girl.” Then the girl awoke and jumped toward him. “Oh, you bad one! what have you done?” He threw her to the ground and overcame her. Then they made their peace and became man and wife. They were all the time together in the iron sleeping-room.

His brothers came, and went to the girl’s father. “What do you want?” — “We are suitors.” — “If you are suitors, you must go and bring it me from the direction of the Morning dawn a team of white reindeer with iron halters. When you have done this, I will call you suitors.” The brothers set off. But the youngest one, in the iron box, being a shaman, knew it all. So, as soon as they were off, he dived into the oil-lamp, and emerged within the house in which the white reindeer with iron halters were kept. He sat there waiting for his brothers.

They rapped at the door. “Who is there?” — “We want the white reindeer with iron halters.” — “All right, buy them!” — “With what? — “With one of your ears.” — “Ah!” The second brother looked at the eldest one. “What of that! I will give an ear, and you may marry the girl.” So he cut off his ear and gave it away. “Now you may enter and take the reindeer.” They entered. White reindeer with iron halters, indeed, were there; but everything was firmly secured in its place with chains. They could not detach it.

They left, and came back to the girl’s father. “Oh, we could not detach it! In truth, we bought it, and even paid for it with an ear of one of us; but we could not bring it here.”

“That is all right,” said the old man. “You may take the bride, since you paid for her with your own skin. Still, in the direction of sunset there is a team of black reindeer with iron halters. Those you must bring here.” The young man dived into the oil-lamp, emerged in that house in which the black reindeer were, and sat waiting for his brothers. They rapped at the door. “Who is there?” — “We want the black reindeer with iron halters.” — “Then buy them.” — “With what?” — “With one of your buttocks.” — “Ah!” The elder brother looked at the second brother. “What of that? I will give my buttocks, and you may marry the girl.” He cut off his buttocks and gave them away. “Now you may enter and take it yourself. I cannot do it.” They tried to take the reindeer, but could not detach them.

So they went back to the girl’s father. “And where are the reindeer?” — “Oh, we could not bring them! In truth, we bought them with one of our buttocks, still we could not detach them from their place.” — “That is all right,” said the old man. “Since you have bought the bride with your own flesh, you may take her.” Then he said to his wife, “Go and fetch our daughter!”

The girl, being also a shaman, knew it all. So she said, “Let us strip ourselves naked and lie down together in the middle of the house! Perhaps they will understand at last.” The mother came and opened the entrance to the sleeping-room; and there they were, lying close together, like two oysters. Oh, the mother screamed and ran away. The father said, “Where is this man? Give me my trousers. I will go and kill him. Those two have bought the girl with their own bodies, and he took her without any payment. I will kill him.”

The young man, being a shaman, knew what the old man said, and sent his young wife to her father. “Go and show him the ear and the buttocks, and then say, ‘These are their payments. I was there before them, and I repaid them in this way for their neglect of our father’s body.’” — “Ah,” said the father, “since that is so, then let him keep her;” and he was angry no more. After that they lived there in joy.

The Sacrifice to the dead

A lone girl discovers her entire community has died mysteriously. Following her father’s spectral guidance, she preserves their legacy by cooking meals for the deceased, then relocates to the herd. After the first snowfall, she returns, sacrificing a portion of the reindeer and leaving the abandoned settlement intact, symbolizing a ritualistic transition and survival.

Source
The Jessup North Pacific Expedition
edited by Franz Boas
Memoir of the American Museum
of Natural History – New York
Volume VIII
1. Chukchee Mythology
by Waldemar Bogoras
Leiden & New York, 1910

► Themes of the story

Sacrifice: The girl offers part of the reindeer herd to honor the deceased.

Ancestral Spirits: The father’s spirit influences her actions.

Ritual and Initiation: She performs rituals to honor the dead and transitions into a new role within her community.

► From the same Region or People

North Asia
- Chukchee Lore

Learn more about the Chukchee people

Told by Viye’nto the Blind, a Maritime Chukchee man, at Mariinsky Post, October, 1900.

There was a group of houses standing on the shore, — a long row of houses. One girl awoke early in the morning, and began to scrape skins. At last the sun rose, still no man left the sleeping-room. The sun mounted high, but nobody appeared.

She says, “Where are they? I will go and see. What are they doing there?” She looked in, and saw that all the people were lying down, as if asleep. They were dead, all of them. She alone, of the whole camp, was alive. Then she says, “What shall I do?” She went and carried water to all the houses, hung up the kettles, and cooked food. When the food was ready, she said, “There, eat!”

She went home and lay down to sleep. As soon as she shut her eyes, she heard the voice of her father. She was not asleep, but only had her eyes shut.

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Her father was saying, “We are content that you have cooked food. Tomorrow, when you get up and spend the day, do not go to sleep in the inner room, lie down in the outer tent. The next night take a place outside of the tent, then at a distance from the tent. For ten days keep moving your sleeping-place away until you reach the herd. There remain until the snow shall fall upon the earth. After that come here again and bring the herd — not all of it: bring the lesser portion. This must be given to us.”

She slept through the night. In the morning she again brought water and cooked food in all ten houses. She went to sleep in the outer tent.

The next night she slept outside of the tent. Then she moved off, and at last came to the herd. The herdsmen asked, “What has happened?” — “All the people in the houses are dead.” — “Oh, oh!” — “We must not go home. Only when the first snow comes shall we go there.” — “All right!” They remained with the herd. When snow fell and the ground was covered, they came nearer, and brought the herd — one part of it: the lesser portion they brought to the camp. The larger part was to become their own herd in the future. They slaughtered the reindeer that were brought, and offered them in sacrifice. They also left there the houses and everything that was in them. They took for themselves only the things in the summer pile. They left and went away.

The end.