The Uissuit

The Uissuit are mythical sea-dwelling dwarfs, often seen near Iglulik and Netchillik, regions also inhabited by the Auganidjen Inuit. These beings live deep underwater and never surface fully. The Inuit attempt to catch them using hooks, but the Uissuit always dive back before being fully retrieved, revealing only their legs above the water. Despite their efforts, the Inuit have never captured one.

Source: 
The Central Eskimo 
by Franz Boas 
[Bureau of American Ethnology] 
Sixth Annual Report 
Washington, 1888


► Themes of the story

Mythical Creatures: The Uissuit themselves are supernatural beings that interact with humans.

Hidden or Forbidden Realms: The Uissuit inhabit the deep underwater world, a mysterious and inaccessible domain for humans.

Cunning and Deception: The Uissuit’s elusive nature and ability to evade capture highlight themes of wit and the challenges in outsmarting such creatures.

► From the same Region or People

Learn more about Inuit peoples


Besides the Kalopalit there are the Uissuit, a strange people that live in the sea. They are dwarfs and are frequently seen between Iglulik and Netchillik, where the Auganidjen live, an Inuit tribe whose women are in the habit of tattooing rings around their eyes. There are men and women among the Uissuit and they live in deep water, never coming up to the surface. When the Inuit wish to see them, they go in their boats to a place where they cannot see the bottom and try to catch them by hooks which they slowly move up and down. As soon as they get a bite they draw in the line. The Uissuit are thus drawn up; but no sooner do they approach the surface than they dive down headlong again, only their legs having emerged from the water. The Inuit have never succeeded in getting one out of the water.

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Pisagsak and the Kivigtok

Pisagsak, while kayaking, discovers a hidden world where he befriends an old kivigtok and learns survival skills. They abduct women for companionship, with one growing fond of them. Facing an assault, the old man cunningly defeats invaders by sabotaging their ladder. Later, Pisagsak longs for home, leaving with the kivigtok’s warning against future attacks. Reuniting with family, Pisagsak never ventures far again.

Source: 
Tales and Traditions of the Eskimo 
by Henry Rink 
[William Blackwood and Sons] 
Edinburgh and London, 1875


► Themes of the story

Hidden or Forbidden Realms: Pisagsak discovers a concealed world inhabited by the kivigtok, an outcast living apart from society.

Supernatural Beings: The tale involves the kivigtok, individuals who have abandoned their communities, often believed to possess supernatural qualities.

Cunning and Deception: The old kivigtok uses clever tactics to abduct a woman and later to defend against invaders, showcasing themes of trickery and strategy.

► From the same Region or People

Learn more about the Inuit peoples


This tale, having only been received from one narrator, appears too doubtful to be included among those that treat on the ancient Kavdlunait.

Pisagsak one day went out kayaking in order to try his new bird-javelin, and in the excitement of the sport was carried far away from his homestead. At length he arrived at the foot of a steep mountain-wall, from the top of which a long ladder was suspended; and having reached the top with great trouble, he surveyed a little plain spreading below him on the other side, covered with cotton-grass, the down of which was carried along by the wind. On the further side the plain was bordered by another mountain-wall. He climbed this likewise, and far below, on the other side, he now beheld a little house. He stole along to it and peeped in at the window, but only saw one old kivigtok sitting at his work. When he was about to withdraw as noiselessly as he had come, the old man accosted him, saying, “Of course I have seen thee, so please to come inside.”

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Pisagsak now entered; and the old man, all shaky and shivering, in a peevish voice continued, “I would like thee for my companion; thou hadst better stop with me;” and so saying he went out, and soon after returned with some dried meat and tallow. Pisagsak now satisfied his hunger; his host then went out, and took some boiled reindeer out of a large pot, which pleased him even more. At night Pisagsak could hardly sleep for fear of his aged housemate. When he awoke in the morning the old man had gone off, but on looking round he perceived a great number of boots dangling on the cross-bar beneath the roof. He took them, overhauled them, and put them up to dry, and then proceeded to do the cooking. In the evening he heard a noise, and soon saw the old man coming along with two large bucks. He now said to him, “Here is some work for thee to put thy hand to; come away and skin them at once.” Pisagsak remained with him, and took charge of the household work; he learned to snare partridges and shoot reindeer, and after some time grew very dexterous as a sportsman. One evening the old kivigtok went on, saying, “Tomorrow is the day when the women of the Kavdlunait use to come here to fetch water. I daresay there will be some young girls among them: we will go and have a look at them.” The following morning they started, and arrived at a place from whence they could see a great many houses, beyond which a spring was visible; and they went to hide themselves behind some large stones. About sunrise the first girl came, filled her pail, and retired. Others followed, some of whom were handsome, others were old and slow. A young and very beautiful woman now approached, and had just put down her pail, and commenced pouring in water, when Pisagsak noticed that the old man was getting very excited, and trembled all over. The next moment, however, he sprang on the young girl and carried her away, having first stuffed her mouth to keep her from calling out; and Pisagsak of course followed them. Having reached their house, they took away her boots to prevent her from running away, and only went out to hunt by turns, in order to keep watch on her. However, the girl at length got reconciled to her fate, and gave up all idea of flight; and they could now venture to leave the house together. On their return they always found the work of the house ready done, and their clothes and boots mended. Another day Pisagsak again accompanied the old man to the spring to look at the girls. This time the old man ordered Pisagsak to catch a nice one; but he lingered and waited till an old woman, wrinkled all over, made her appearance; then he rushed on and took hold of her, and brought her home; and when the old woman had passed one day with them, she came to like them, and did not care to go back. Now they had two women in the house, and they did exceedingly well. One day the kivigtok said to Pisagsak, “Tomorrow the Kavdlunait will be making an assault on us from the sea-side; let us go and look out for them.” The next morning they went away to the top of the high cliff, where the ladder was made fast, and they saw several boats approaching the coast. The old man now spoke: “Now they begin to land; but when they have all got on shore and try to climb the ladder, I will loosen it on the top, and then thou wilt see a sight.” Pisagsak now stood in great expectation; and presently they had all got on the ladder; but not until the first of them appeared wielding his lance above the summit of the steep mountain-side did the kivigtok loosen the cords from the stone. A tremendous cry now followed, and the Kavdlunait were all swallowed up by the sea. Not one escaped. After this catastrophe the others for some time lived on in their usual way, but the old woman at length took ill, and died from sheer old age; and after that Pisagsak began to long for his own home. When he told his master, he did not object, but remarked, “Tell the Kavdlunait yonder that they had better not attack me; if they do, I shall certainly destroy them.” Pisagsak now returned to his relatives, who had totally given him up, and he likewise brought them the message of the kivigtok, and never afterwards left home.


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The brothers visit their sister

Two brothers discover their long-lost sister living among cannibals in a southern land. Despite warnings, they journey to find her. Initially welcomed, they are horrified to witness her cannibalistic lifestyle, influenced by her husband. After a harrowing escape aided by the brother-in-law, they return home, narrowly avoiding death. Though they report the encounter, they never reunite with their sister again.

Source: 
Tales and Traditions of the Eskimo 
by Henry Rink 
[William Blackwood and Sons] 
Edinburgh and London, 1875


► Themes of the story

Family Dynamics: The narrative centers on two brothers discovering their long-lost sister living among cannibals, highlighting the complexities of familial relationships and the lengths to which family members will go to reunite.

Forbidden Realms: The brothers venture into a dangerous, unknown land inhabited by cannibals to find their sister, exploring the theme of entering forbidden or perilous territories.

Trials and Tribulations: The brothers face significant challenges and dangers in their quest to find and rescue their sister, reflecting the theme of overcoming obstacles in pursuit of a goal.

► From the same Region or People

Learn more about the Inuit peoples


This tale is very popular in Greenland. Traces of it are also found mixed up with other tales from Greenland, and with one from Labrador. Here the text is very nearly a literal translation from a single manuscript, by a native of South Greenland.

A man had three children; the eldest was a daughter. She married a man from a far-away place in the south while her brothers were still little children. In their boyhood they were not aware of their having a sister, because their father purposely never mentioned it to them. At last they had become quite grown up, and began to catch seals, and still they had never heard of their sister, until one day the mother said, “I think ye don’t even know that ye have got a sister!” Upon which they immediately began asking about her place of abode; to which the mother replied, “Look there; do you see the high mountains yonder to the south of us? Beyond these is the winter station of your sister, whose hair, strange to say, is quite white on one side. However, ye must not think of going there, for the people she is living among are all cannibals.” On hearing this, the eldest brother changed his mind, and gave up the idea of going; but the younger one still longed as much as before to see his sister. The mother tried to dissuade him, but he wanted to go more than ever.

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The following day the brothers set out on their journey, but the parents warned them, saying, “If ye reach the country yonder in the day-time ye must wait the fall of night, and not go near them until they are all asleep, lest ye should be murdered by them.” And when they had gone away the parents gave them up for lost. The travellers reached the high mountains in the south, and began to examine the land below, in order to discover houses. At length the eldest brother said, “When people are found to be living at the foot of the mountains, the ravens will be sure to be soaring in the air above.” At last they observed a craggy hill, above which a great number of ravens were flying. The brothers now turned away from the frozen sea and made for the shore, where they at length secured their sledges, and waited the fall of night. But when it had become quite dark, and when they supposed the inhabitants to have gone to bed, they again drew nearer. They were now in sight of many houses, the first of which had three windows; and having gone close up to it, they cautiously mounted the roof and looked down the vent-hole; and saw a nasty-looking man sitting in front of the lamp beside his wife, who seemed in the act of picking the lice off him, and who appeared to be quite white on one side of her head. The eldest brother now got up and said, “Were we not told that our sister was to be white-haired on one side of her head? do come and see!” The younger brother now looked down, and perceiving her, exclaimed in great consternation, “Why, that must surely be our sister sitting down there! Just spit down through the hole, before the lamp, and when they notice that, some one will probably come out.” The moment he spat down, the woman gave the man a push, and said, “Somebody must have come from afar to see us; do make haste and get up!” On which he instantly rose, took up his bow, and went outside. When they saw him emerge from the house-passage, carrying the bow ready bent in his hand, the eldest brother accosted him before he had set eyes upon them, saying, “We have come here to visit our sister, and have been told that she is quite white on one side of her head.” The other answered him in a whisper, “Your sister is within; please go in.” On entering he at once played the part of a brother-in-law to them, and ordered a meal to be prepared. The wife put on her boots, and told some of the children to assist her; and the guests soon understood that the only housemates of their sister were her children. The beams for boot-drying were hung all over with boots and skin-stockings, according to their several sizes, the biggest outermost. Sometime afterwards a large tub of berries mingled with blubber was set before them, and their sister asked them to partake of the meal. The brothers were almost beginning to feel at ease, and were just going to help themselves, when suddenly, in the bottom of the tub, they caught sight of a human hand, cut off at the wrist, clutching the berries, and very much shrunk. They merely said, “We don’t eat such food as this;” but she only drew the tub closer to herself, and began to eat along with the children. When she took hold of the hand, and had taken a bite of the thumb, the children all cried, “Mother, do let us have some too!” The eldest brother now got up, and went close beside her, saying, “Hast thou also turned cannibal?” and giving her husband a pull, she answered, “This nasty fellow has made me one.” Meanwhile the brother-in-law ordered something separate to be cooked for them on the lamp, but cautiously added, “Mind ye don’t let it burn too high, lest our neighbours should detect us, and make a row about it.” Suspending the pot above the lamp, and at the same time addressing her brothers, his wife now put in, “When our people caught a whale last winter, and it was brought ashore to be cut up and flensed, a man happened to have a fall, and was cut up with it.” Before the meal was ready the host whispered to his children, “Go out and cut asunder all the lashings of our neighbours’ sledges, but beware of making a noise.” The children all went out immediately, and when they came back he inquired of them, “Have ye done as I told ye to all of them?” “Yes,” they answered, “we have.” But still they had forgotten one of them. When the meat was boiled, and they had commenced eating, the host said, “As soon as ye have finished I shall accompany you a little way off; but as soon as ye have left the mainland I’ll give a shout, and ye’ll just see what will happen.” On their departure, after supper, he addressed them, saying, “Ye now know our place of abode; do come back and visit your sister.” Upon which he saw them off in their sledges, and away they fled; but as soon as they turned out upon the ice he gave a great shout, and cried out aloud, “The visitors are setting off — the visitors are going to leave!” and when they looked around, the place was black with people, crowding the doorways and windows. Some had just caught hold of their clothes, and others were quite naked, and in this state they all hastened off to their sledges; but when they were about to start, the sledges all broke down. Meanwhile the travellers had taken fright, and urged on their dogs as fast as possible; but turning round they perceived one sledge to be following them, and apparently gaining upon them. The brother-in-law having likewise observed it, hastened to pursue it, and killed the driver, besides a number of the other people, and afterwards filled his sledge with human limbs; and thus freighted, he returned to his house. But the brothers reached home late at night, and reported how their sister had turned a cannibal, and how they had barely escaped death through the aid of their brother-in-law. But they never saw their sister again.


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The Haunted Garden

A wealthy man refused to let his daughters marry despite their desires. Secretly meeting their suitors in the garden, the sisters were discovered by their father, who killed and buried them there before departing on a pilgrimage. Later, a musician playing in the garden encountered the sisters’ spirits, who revealed hidden treasure. Grateful, the musician unearthed it, became rich, and the sisters returned to their graves.

Source
Moorish Literature
   romantic ballads, tales of the Berbers,
   stories of the Kabyles, folk-lore,
   and national traditions
The Colonial Press,
   London, New York, 1901


► Themes of the story

Forbidden Love: The daughters’ secret meetings with their suitors defy their father’s prohibitions.

Ancestral Spirits: The spirits of the deceased daughters interact with the living musician, guiding him to the hidden treasure.

Hidden or Forbidden Realms: The garden serves as a secret meeting place and later as the site where hidden treasure is revealed.

► From the same Region or People

Learn more about the Berber peoples


Translated by Réne Basset
and Chauncey C. Starkweather

A man who possessed much money had two daughters. The son of the caliph of the King asked for one of them, and the son of the cadi asked for the other, but their father would not let them marry, although they desired it. He had a garden near his house. When it was night, the young girls went there, the young men came to meet them, and they passed the night in conversation. One night their father saw them. The next morning he killed his daughters, buried them in his garden, and went on a pilgrimage. That lasted so until one night the son of the cadi and the son of the caliph went to a young man who knew how to play on the flute and the rebab. “Come with us,” they said to him, “into the garden of the man who will not give us his daughters in marriage. You shall play for us on your instruments.”

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They agreed to meet there that night. The musician went to the garden, but the two young men did not go. The musician remained and played his music alone. In the middle of the night two lamps appeared, and the two young girls came out of the ground under the lamps. They said to the musician: “We are two sisters, daughters of the owner of the garden. Our father killed us and buried us here. You, you are our brother for this night. We will give you the money which our father has hidden in three pots. Dig here,” they added. He obeyed, found the three pots, took them away, and became rich, while the two girls returned to their graves.


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Bulanawan and Aguio

Twin brothers Bulanawan and Aguio, separated in infancy by a magical wind, grew into powerful warriors in distant lands. Unknowingly meeting as rivals, they fought fiercely over Bulanawan’s wife, causing the earth to tremble. Their brothers and father failed to stop the chaos, but their grandfather, a wise peacemaker, intervened. Peace was restored as the truth of their brotherhood and shared lineage emerged.

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


► Themes of the story

Guardian Figures: The intervention of their grandfather, a wise peacemaker, emphasizes the role of elder family members in guiding and restoring harmony among younger generations.

Hidden or Forbidden Realms: Bulanawan’s abduction by a magical wind to a distant land introduces elements of mysterious and unknown territories, adding depth to the narrative’s mystical aspects.

Echoes of the Past: The revelation of the brothers’ shared lineage and the grandfather’s role in resolving their conflict highlight how ancestral connections and past events influence present circumstances.

► From the same Region or People

Learn more about Philippines peoples


Langgona and his wife had twin boys named Bulanawan and Aguio. One day, when they were about two years old, the mother took Bulanawan to the field with her when she went to pick cotton. She spread the fiber she had gathered the day before on the ground to dry near the child, and while she was getting more a great wind suddenly arose which wound the cotton around the baby and carried him away.

Far away to a distant land the wind took Bulanawan, and in that place he grew up. When he was a man, he became a great warrior.

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One day while Bulanawan and his wife were walking along the seashore, they sat down to rest on a large, flat rock, and Bulanawan fell asleep. Now Aguio, the twin brother of Bulanawan, had become a great warrior also, and he went on a journey to this distant land, not knowing that his brother was there. It happened that he was walking along the seashore in his war-dress on this same day, and when he saw the woman sitting on the large, flat rock, he thought her very beautiful, and he determined to steal her.

As he drew near he asked her to give him some of her husband’s betel-nut to chew, and when she refused he went forward to fight her husband, not knowing they were brothers. As soon as his wife awakened him Bulanawan sprang up, seized her, put her in the cuff of his sleeve, and came forth ready to fight. Aguio grew very angry at this, and they fought until their weapons were broken, and the earth trembled.

Now the two brothers of the rivals felt the earth tremble although they were far away, and each feared that his brother was in trouble. One was in the mountains and he started at once for the sea; the other was in a far land, but he set out in a boat for the scene of the trouble.

They arrived at the same time at the place of battle, and they immediately joined in it. Then the trembling of the earth increased so much that Langgona, the father of Aguio and Bulanawan, sought out the spot and tried to make peace. But he only seemed to make matters worse, and they all began fighting him. So great did the disturbance become that the earth was in danger of falling to pieces.

Then it was that the father of Langgona came and settled the trouble, and when all were at peace again they discovered that Aguio and Bulanawan were brothers and the grandsons of the peacemaker.


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The Tree with the Agate Beads

A Tinguian hunter, accompanied by his dog, pursued a deer up a mountain and into a mysterious cave. Lost in darkness, he stumbled upon a talking shrub bearing agate bead-like berries. Escaping to safety, he found the deer and shared his tale. Villagers sought the magical tree but discovered it gone, replaced by enigmatic carvings on the cave walls, still visible today.

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


► Themes of the story

Forbidden Knowledge: The hunter’s discovery of the mysterious tree bearing agate bead-like berries within the cave introduces him to hidden, mystical knowledge.

Sacred Objects: The agate beads themselves are powerful artifacts imbued with symbolic or mystical significance.

Hidden or Forbidden Realms: The hunter’s journey into the dark cave represents a venture into a secret, otherworldly domain.

► From the same Region or People

Learn more about Philippines peoples


More than a hundred seasons ago, a Tinguian went one day to the mountains to hunt. Accompanied by his faithful dog, he made his way steadily up the mountain side, only halting where it was necessary to cut a path through the jungle. And the dog ran here and there searching in the thick underbrush.

On and on he went without seeing any game, and then, when he was almost at the top of the highest peak, the dog gave a sharp yelp, and out of the brush leaped a fine deer. Zip! went the man’s spear, and it pierced the animal’s side.

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For an instant he waited, but the deer did not fall. On it ran with unslackened speed, and a moment later it plunged into a hole in the ground with the man and dog in close pursuit.

A short distance from the entrance the cave opened out into large, spacious rooms, and before he realized it the man was hopelessly lost In the distance he could hear the baying of the dog, and with no other guide he hurried on through the darkness.

Following the sound, he went for a long time from one unfamiliar room to another, stumbling in the darkness and striking against the stone walls, and then suddenly his outstretched hands grasped a small tree on which berries grew.

Astonished at finding anything growing in this dark place, he broke off a branch, and as he did so the shrub began to talk in a strange language. Terrified, the man ran in the direction he had last heard the dog, and a moment later he found himself in the open air on the banks of the Abra River, with the dead deer at his feet.

When he examined the twig which he still held in his hand, he saw to his great surprise that the berries were agate beads of great value. And packing the deer on his back, he hastened home where he told his wonderful story.

The sight of the beautiful beads convinced the people that he told the truth, and a number of men at once returned with him to secure the tree.

Their quest, however, was unsuccessful, for ere they reached the spot the evil spirit had taken the tree away and on the walls of the cave it had made strange carvings which even to this day can be seen.


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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

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.


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The Flaming Castle

An old castle in Tyrol, known for its nightly flames, holds a haunting tale. An elderly woman collecting firewood stumbles upon a grand, ghostly feast but is silenced by a headless soldier. After revealing her experience, she vanishes mysteriously. Years later, a bold knight investigates despite warnings. He confronts a spectral soldier and a black horseman, only to disappear into the castle, never to return.

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 ghostly figures, including a headless soldier and a spectral horseman, interacting with the living.

Hidden or Forbidden Realms: The castle itself serves as a hidden realm, revealing a ghostly feast and supernatural occurrences to those who enter.

Illusion vs. Reality: The story blurs the lines between what is real and what is spectral, as characters witness seemingly tangible events that vanish or lead to their disappearance.

From the lore

Learn more about German Folklore


Upon a high mountain in the Tyrol there stands an old castle, in which there burns a fire every night, and the flashes of that fire are so large that they rise up over the walls, and may be seen far and wide.

It happened once that an old woman in want of firewood was gathering the fallen twigs and branches upon this castle-crowned mountain, and at length arrived at the castle door. To indulge her curiosity she began peering about her, and at last entered, not without difficulty, for it was all in ruins and not easily accessible.

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When she reached the courtyard, there she beheld a goodly company of nobles and ladies seated and feasting at a huge table. There were, likewise, plenty of servants, who waited upon them, changing their plates, handing round the viands, and pouring out wine for the party.

As she thus stood gazing upon them, there came one of the servants, who drew her on one side, and placed a piece of gold in the pocket of her apron, upon which the whole scene vanished in an instant, and the poor frightened old woman was left to find her way back as well as she could. However, she got outside the courtyard, and there stood before her a soldier with a lighted match, whose head was not placed upon his neck, but held by him under his arm. He immediately addressed the old woman, and commanded her not to tell any one what she had seen and heard upon peril of evil befalling her.

At length the woman reached home, full of anguish, still keeping possession of the gold, but telling no one whence she had obtained it. When the magistrates, however, got wind of the affair, she was summoned before them, but she would not speak one word upon the subject, excusing herself by saying that if she uttered one word respecting it great evil would ensue to her. When, however, they pressed her more strictly, she discovered to them all that had happened to her in the Fiery Castle, even to the smallest particular. In an instant, almost before her relation was fully ended, she was carried away, and no one could ever learn whither she fled.

A year or two afterwards, a young nobleman, a knight, and one well experienced in all things, took up his abode in those parts. In order that he might ascertain the issue of this affair, he set out on foot with his servant in the middle of the night on the road to the mountain. With great difficulty they made the ascent, and were on their way warned six times by an unknown voice to desist from their attempt.

They kept on, however, heedless of this caution, and at length reached the door of the castle. There again stood the soldier as a sentinel, and he called out as usual–

“Who goes there?”

The nobleman, who was bold of heart, gave for answer–

“It is I.”

Upon this the spirit inquired further–

“Who art thou?”

This time the nobleman made no answer, but desired his servant to hand him his sword. When this was done, a black horseman came riding out of the castle, against whom the nobleman would have waged battle. The horseman, however, dragged him up upon his horse and rode with him into the courtyard, while the soldier chased the servant down the mountain. The nobleman was never more seen.


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Peter Klaus

Abstract

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

Time and Timelessness: The narrative delves into the mysterious passage of time, as Peter unknowingly sleeps for an extended period, highlighting the fluidity and unpredictability of time.

Hidden or Forbidden Realms: Peter’s encounter with the cave and the enigmatic knights introduces him to a concealed world, hidden from ordinary perception.

Illusion vs. Reality: Peter’s bewildering experience blurs the line between what is real and what is illusion, as he grapples with the drastic changes upon awakening.

From the lore

Learn more about German Folklore


Peter Klaus, a goatherd of Sittendorf, who tended herds on the Kyffhauser mountain, used to let them rest of an evening in a spot surrounded by an old wall, where he always counted them to see if they were all right. For some days he noticed that one of his finest goats, as they came to this spot, vanished, and never returned to the herd till late. He watched him more closely, and at length saw him slip through a rent in the wall. He followed him, and caught him in a cave, feeding sumptuously upon the grains of oats which fell one by one from the roof. He looked up, shook his head at the shower of oats, but, with all his care, could discover nothing further.

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At length he heard overhead the neighing and stamping of some mettlesome horses, and concluded that the oats must have fallen from their mangers.

While the goatherd stood there, wondering about these horses in a totally uninhabited mountain, a lad came and made signs to him to follow him silently. Peter ascended some steps, and, crossing a walled court, came to a glade surrounded by rocky cliffs, into which a sort of twilight made its way through the thick-leaved branches. Here he found twelve grave old knights playing at skittles, at a well-levelled and fresh plot of grass. Peter was silently appointed to set up the ninepins for them.

At first his knees knocked together as he did this, while he marked, with half-stolen glances, the long beards and goodly paunches of the noble knights. By degrees, however, he grew more confident, and looked at everything about him with a steady gaze–nay, at last, he ventured so far as to take a draught from a pitcher which stood near him, the fragrance of which appeared to him delightful. He felt quite revived by the draught, and as often as he felt at all tired, received new strength from application to the inexhaustible pitcher. But at length sleep overcame him.

When he awoke, he found himself once more in the enclosed green space, where he was accustomed to leave his goats. He rubbed his eyes, but could discover neither dog nor goats, and stared with surprise at the height to which the grass had grown, and at the bushes and trees, which he never remembered to have noticed. Shaking his head, he proceeded along the roads and paths which he was accustomed to traverse daily with his herd, but could nowhere see any traces of his goats. Below him he saw Sittendorf; and at last he descended with quickened step, there to make inquiries after his herd.

The people whom he met at his entrance to the town were unknown to him, and dressed and spoke differently from those whom he had known there. Moreover, they all stared at him when he inquired about his goats, and began stroking their chins. At last, almost involuntarily, he did the same, and found to his great astonishment that his beard had grown to be a foot long. He began now to think himself and the world altogether bewitched, and yet he felt sure that the mountain from which he had descended was the Kyffhauser; and the houses here, with their fore-courts, were all familiar to him. Moreover, several lads whom he heard telling the name of the place to a traveller called it Sittendorf.

Shaking his head, he proceeded into the town straight to his own house. He found it sadly fallen to decay. Before it lay a strange herd-boy in tattered garments, and near him an old worn-out dog, which growled and showed his teeth at Peter when he called him. He entered by the opening, which had formerly been closed by a door, but found all within so desolate and empty that he staggered out again like a drunkard, and called his wife and children. No one heard; no voice answered him.

Women and children now began to surround the strange old man, with the long hoary beard, and to contend with one another in inquiring of him what he wanted. He thought it so ridiculous to make inquiries of strangers, before his own house, after his wife and children, and still more so, after himself, that he mentioned the first neighbour whose name occurred to him, Kirt Stiffen. All were silent, and looked at one another, till an old woman said–

“He has left here these twelve years. He lives at Sachsenberg; you’ll hardly get there to-day.”

“Velten Maier?”

“God help him!” said an old crone leaning on a crutch. “He has been confined these fifteen years in the house, which he’ll never leave again.”

He recognised, as he thought, his suddenly aged neighbour; but he had lost all desire of asking any more questions. At last a brisk young woman, with a boy of a twelvemonth old in her arms, and with a little girl holding her hand, made her way through the gaping crowd, and they looked for all the world like his wife and children.

“What is your name?” said Peter, astonished.

“Maria.”

“And your father?”

“God have mercy on him, Peter Klaus. It is twenty years since we sought him day and night on the Kyffhauser, when his goats came home without him. I was only seven years old when it happened.”

The goatherd could no longer contain himself.

“I am Peter Klaus,” he cried, “and no other,” and he took the babe from his daughter’s arms.

All stood like statues for a minute, till one and then another began to cry–

“Here’s Peter Klaus come back again! Welcome, neighbour, welcome, after twenty years; welcome, Peter Klaus!”


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U’mqaqai’s adventure

U’mqaqai and his companions, reindeer drivers, encounter invisible ke’le spirits while traveling. After observing a ke’le family cooking and working, U’mqaqai points at a woman, causing her to feel intense pain and fear. The group flees, but U’mqaqai’s reindeer are temporarily trapped. Eventually, they escape and return home, leaving the spirits behind.

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

Hidden or Forbidden Realms: U’mqaqai and his companions inadvertently enter a space inhabited by invisible spirits, a realm typically concealed from human perception.

Cunning and Deception: U’mqaqai uses his wit to free his reindeer by loosening the noose over a grassy hummock, enabling their escape from the perilous situation.

Moral Lessons: The story imparts a lesson on the consequences of interacting with unseen forces and the importance of respecting boundaries between the human and spirit worlds.

► From the same Region or People

Learn more about the Chukchee people


Told by Qo’tirgin, a Maritime Chukchee man, in the village of Mi’s-qan, November, 1900.

This, indeed, is not a story, it is actual fact concerning somewhat ancient times. A certain man lived in the olden time. In those days the ke’le evil spirits were going around visible, just like our own people, quite openly.

Then in the Telqa’p land one U’mqaqai and his companions were going somewhere, driving reindeer. There were three of them, all reindeer-drivers. They saw a herd, and passed by on the outside of it. They also passed by houses. There were three houses, but nobody noticed them. They were quite invisible, were not seen at all by the ke’let, just as at present an evil spirit is invisible to us.

After that they passed by a pile of household things, past some luggage and loaded sledges. Some had their reindeer tied up there. Then U’mqaqai untied his own thong, one of young-walrus hide. He discovered a grassy hummock on the ground. To this hummock on the ground he tied the thong.

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Then he tied his reindeer to the end of this long thong, and let them go. Only the end of the thong remained fastened to the hummock. So, then, U’mqaqai’s reindeer are tied to the end of a long thong of young-walrus hide, let out to its full length.

After that U’mqaqai and his three companions sat down, with their faces toward the entrance of one of the houses. The ke’let in the house were cooking food. They hung up a kettle. One ke’le-man was working on the curve of a sledge-runner. He was bending it quite a little. A ke’le-woman was cooking food. She was very pretty.

She went out and looked around. Then she entered, and said, “Oh, oh! as compared with yesterday, we feel ashamed. Oh, my! we are terrified!” (We call superstitious terror also shame.) The woman entered, and said, “Oh, we feel ashamed, we are terrified!” — “Oh, how strange you are! Wherefore this shame? Good gracious! what is oppressing us so?” And it was only the men who came, “Oh, how strange you are! You feel terrified. But what is oppressing us so?” Then U’mqaqai pointed with his finger at the woman. Immediately she felt a stinging pain, and could not breathe freely, “Oh, oh, oh!” — “Oh, how strange you are! What is oppressing us so again? Then let us make haste! Oh, something is oppressing us!”

Then U’mqaqai and his companions fled far away. (We call such a departure to a distant point a “flight”). The others quickly untied their reindeer; but U’mqaqai’s reindeer tightened the noose, so that he could not untie them. Then he pulled the noose over the grassy hummock, and thus loosened his reindeer. They fled, all of them. The ground became soft, like water. Nevertheless they came to their house.

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