The Grey Mare in the Garret

In 1400, during a plague in Cologne, Frau Richmodis von Aducht, presumed dead, was buried adorned with jewels. A sexton attempting theft was horrified when she revived. She returned home, astonishing her husband, while a mysterious incident involving their grey mare in the attic added intrigue. Richmodis lived happily after, her story immortalized in art and local lore, though these relics have since vanished.

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

Resurrection: Frau Richmodis von Aducht, presumed dead and buried, unexpectedly returns to life, exemplifying a literal return from death.

Illusion vs. Reality: The astonishing events challenge the perceptions of reality for those involved, blurring the line between what is real and what is imagined.

Community and Isolation: Frau Richmodis’s return from the grave alters her relationship with her community, highlighting themes of belonging and estrangement.

From the lore

Learn more about German Folklore


In the portal of the Church of the Apostles, near the new market in Cologne, hung a picture, the portraits of a certain Frau Richmodis von Aducht and her two children, of whom the following singular story is related. The picture was covered with a curtain which she worked with her own hands.

Her husband, Richmuth von Aducht, was, in the year of grace 1400, a rich burgomaster of Cologne, and lived at the sign of the Parroquet in the New Marckt. In that year a fearful plague desolated all quarters of the city. She fell sick of the pest, and, to all appearance, died.

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After the usual period had elapsed she was buried in the vaults of the Apostles’ Church. She was buried, as the custom then was, with her jewelled rings on her fingers, and most of her rich ornaments on her person. These tempted the cupidity of the sexton of the church. He argued with himself that they were no use to the corpse, and he determined to possess them. Accordingly he proceeded in the dead of night to the vault where she lay interred, and commenced the work of sacrilegious spoliation. He first unscrewed the coffin lid. He then removed it altogether, and proceeded to tear away the shroud which interposed between him and his prey. But what was his horror to perceive the corpse clasp her hands slowly together, then rise, and finally sit erect in the coffin. He was rooted to the earth. The corpse made as though it would step from its narrow bed, and the sexton fled, shrieking, through the vaults. The corpse followed, its long white shroud floating like a meteor in the dim light of the lamp, which, in his haste, he had forgotten. It was not until he reached his own door that he had sufficient courage to look behind him, and then, when he perceived no trace of his pursuer, the excitement which had sustained him so far subsided, and he sank senseless to the earth.

In the meantime Richmuth von Aducht, who had slept scarcely a moment since the death of his dear wife, was surprised by the voice of his old manservant, who rapped loudly at his chamber door, and told him to awake and come forth, for his mistress had arisen from the dead, and was then at the gate of the courtyard.

“Bah!” said he, rather pettishly, “go thy ways, Hans; you dream, or are mad, or drunk. What you see is quite impossible. I should as soon believe my old grey mare had got into the garret as that my wife was at the courtyard gate.”

Trot, trot, trot, trot, suddenly resounded high over his head.

“What’s that?” asked he of his servant.

“I know not,” replied the man, “an’ it be not your old grey mare in the garret.”

They descended in haste to the courtyard, and looked up to the window of the attic. Lo and behold! there was indeed the grey mare with her head poked out of the window, gazing down with her great eyes on her master and his man, and seeming to enjoy very much her exalted station, and their surprise at it.

Knock, knock, knock went the rapper of the street gate.

“It is my wife!” “It is my mistress!” exclaimed master and man in the same breath.

The door was quickly unfastened, and there, truly, stood the mistress of the mansion, enveloped in her shroud.

“Are you alive or dead?” exclaimed the astonished husband.

“Alive, my dear, but very cold,” she murmured faintly, her teeth chattering the while, as those of one in a fever chill; “help me to my chamber.”

He caught her in his arms and covered her with kisses. Then he bore her to her chamber, and called up the whole house to welcome and assist her. She suffered a little from fatigue and fright, but in a few days was very much recovered.

The thing became the talk of the town, and hundreds flocked daily to see, not alone the lady that was rescued from the grave in so remarkable a manner, but also the grey mare which had so strangely contrived to get into the garret.

The excellent lady lived long and happily with her husband, and at her death was laid once more in her old resting-place. The grey mare, after resting in the garret three days, was got down by means of scaffolding, safe and sound. She survived her mistress for some time, and was a general favourite in the city, and when she died her skin was stuffed, and placed in the arsenal as a curiosity. The sexton went mad with the fright he had sustained, and in a short time entered that bourn whence he had so unintentionally recovered the burgomaster’s wife.

Not only was this memorable circumstance commemorated in the Church of the Apostles, but it was also celebrated in bassi relievi figures on the walls of the burgomaster’s residence–the sign of the Parroquet in the New Marckt. The searcher after antiquities will, however, look in vain for either. They are not now to be found. Modern taste has defaced the porch where stood the one, and erected a shapeless structure on the site of the other.


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Cock and Jackal

A cunning Cock, captured by Jackal, tricks him by suggesting prayer before being eaten, mimicking the white man. Cock instructs Jackal to fold his hands and close his eyes while praying. Seizing the moment, Cock escapes, mocking Jackal’s attempt to pray. Jackal, outwitted, sits speechless, realizing he has been cleverly deceived.

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


► Themes of the story

Cunning and Deception: The cock deceives the jackal to secure his freedom.

Moral Lessons: The story teaches the value of cleverness and the potential folly of blind imitation.

Illusion vs. Reality: The jackal is misled by the cock’s suggestion, confusing appearance with truth.

► From the same Region or People

Learn more about the Bushmen


Cock, it is said, was once overtaken by Jackal, and caught. Cock said to Jackal, “Please, pray first (before you kill me), as the white man does.” Jackal asked, “In what manner does he pray? Tell me.” – “He folds his hands in praying,” said Cock. Jackal folded his hands and prayed. Then Cock spoke again: “You ought not to look about you as you do. You had better shut your eyes.” He did so; and Cock flew away, upbraiding at the same time Jackal with these words, “You rogue! do you also pray?”

There sat Jackal, speechless, because he had been outdone.

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A Markova tale

White-Cap, a duck, acts strangely while being groomed by her granddaughter, scaring the girl into fleeing. Alone and lonely, the girl encounters a snow-bunting, which teases her with playful and absurd questions about her life, alluding to a life surrounded by dog-made tools and hardships. Their exchange ends with the bird mentioning a jay extinguishing her fire and flying off, leaving the tale unresolved.

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

Cunning and Deception: The snow-bunting engages the girl in a series of playful and absurd questions, showcasing wit and subtle deceit in their conversation.

Illusion vs. Reality: The girl’s perception of her grandmother’s behavior and the snow-bunting’s teasing questions blur the lines between reality and imagination.

Conflict with Nature: The girl’s fear of natural elements, such as drowning in the river or getting splinters from a willow, reflects a struggle against natural forces.

► 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. Recorded by Mrs. Sophie Bogoras, winter of 1900.

There was a duck who called herself White-Cap. She asked her granddaughter to louse her.

“O granny! there are no lice on your forehead, but plenty on the back of your head.”

“Gete, gete!” said the old woman in duck language. “There are none on the back of the head, but quite a good many on the forehead, gete, gete, gete!”

“O granny! Why do you talk like that? You never did so before.” “Gete, gete, I always talked like the gray geese that pass high above me. They made me lose my wits, gete, gete, gete!”

The girl was frightened and ran away.

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For some time she remained alone, then she felt lonely and sat down on a high stone. A snow-bunting perched on a cranberry-bush. The girl asked it, “What do you want?”

“Pitititi do you feel warm?” — “I do feel warm.”

“Pitititi, why do you not bathe in the river?” — “I am afraid, lest I should drown.”

“Pitititi, why do you not hold on to a willow?” — “I am afraid to get a splinter in my palm.”

“Pitititi, why do you not put on mittens?” — “I am afraid, lest they should be torn.”

“Pitititi, why do you not mend them?” — “I am afraid the needle might break.”

“Pitititi, why do you not sharpen it?” — “I am afraid the whetstone might split, and brother would blame me.”

“What is your bed?” — “A dogskin.”

“What is your pillow?” — “A dog’s neck.”

“What are your spoons?” — “Dog’s paws.”

“What are your forks?” — “Dog’s claws.”

“What is your kettle?” — “A dog skull.”

“What is your sledge?” — “Dog’s cheek-bones.”

“What are your ladles?” — “Dog’s shoulder blades.”

“What are your titbits?” — “Dog’s tongue.”

“What are your cups?” — “Dog’s teeth.”

“And where is your fire?” — “A jay passed by and extinguished it.”

“And where is the jay?” — “It flew away to the mountain to peck at the larch gum.”

The end.


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The Raven and the girls

Raven tricks girls into surrendering a seal but faces their clever revenge. The girls humiliate Raven with pranks involving faeces, bladders, and red tassels, leading him to misinterpret reality, even mistaking his tattooed reflection for a bride. Obsessed, he dismantles his home to offer gifts to his “wife.” His delusions end tragically when, seeking union, Raven drowns in the river.

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

Trickster: The Raven, a classic trickster figure, deceives the girls to obtain the seal.

Illusion vs. Reality: The Raven is misled by illusions, such as mistaking his own reflection for a bride, leading to his downfall.

Tragic Flaw: The Raven’s gullibility and arrogance contribute to his eventual demise.

► 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.

One time a company of little girls found upon the seashore a little seal. Then Raven saw them. Therefore they put the little seal under their bodies. “What is that?” — “A splinter of wood.” — “Still it has whiskers.” — “It is a whiskered splinter.” — “Still it has eyes.” — “It is a splinter with eyes.” — “Still it has paws.” — “It is a splinter with paws.”

Then he pushed them apart. He took the seal and brought it home. (His house-mates) skinned it, had supper, and then went to sleep. Some cooked meat was left in the kettle. The little girls (came in the night-time), ate up (the meat), then they defecated into the kettle.

After a while the (Raven) husband awoke, and said to his wife, who was sleeping, “Eh, I am hungry! Give me some cooked (meat).” The wife, with eyes shut, stretched her hand toward the kettle and took the faeces. “Oho! it is faeces.”

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The company of girls staid outside. Raven put on his clothes, and called to his wife, “Give me my wretched bow, give me my wretched arrow!” They, however, were only the fire-drill and its bow.

Oh, the little girls fled! “Grandpa, grandpa! we shall louse you, we shall louse you!” — “Oh, what have I done to my little grand-daughters! I have frightened them!” Then they loused him. When he fell asleep, they fastened a bladder under his anus, and then wakened him. “Oh, now wake up! You must defecate yonder on that good dry place.” He obeyed and defecated. The faeces fell down into the bladder, pat, pat! He turned back toward them, and saw nothing.

Then he came home and said to his wife, “How very strange! I defecated over yonder, but I could not see my faeces. Still they clattered down.” — “Well, now, turn to this side!” And there his anus had a bladder (tied to it).

He called again, “Here, give me my wretched bow! I will shoot them down. Give me my wretched arrow!” He visited them again. “Grandpa, grandpa, eat some diarrhoea excrement!” — “I do not want it.” — “Then let us louse you!” — “Oh, what have I done to my little grand-daughters!” He threw away the bow and slept again. They loused him and made him go to sleep.

This time they fastened over his eyes some red tassels. Then they wakened him again. “Oh, go there and look at your house!” He obeyed again. He looked upon the house, and began to cry, “Oh, oh! the house is ablaze!” His wife went out and walked around the house, but saw nothing. “Look up here! Oh, your eyes have things fastened on them!”

Again (he grew angry, and the girls called to him,) “Grandpa, grandpa, let us louse you, let us louse you!” They loused him, and he went to sleep. Then they tattooed his face. After that they wakened him again. “Wake up, there! Have a drink of this clear water!” Then he saw in the water his own tattooed face. “I will marry you, eh!” Still it was (no woman), but his own body and tattooed face.

“Shall I bring my tent, eh?” Then he called out to himself, “She consents, she consents!” After that he went home. He began to break down his tent. His wife said, “What are you doing?” — “Be silent!” — “Oh, but it is only your (own) face, that is tattooed!” — “Oh, you are jealous, you are jealous!” — “Really, your face is tattooed!” — “What do you want, what do you want?”

Oh, he carried away the flat stone (anvil), together with the stone hammer. Again he came and looked down. “Here you are!” Still it is his own former face. He put down the flat stone. It went under. Then the stone hammer. It also went under. “Oh, I have married a wife from the Reindeer tribe! She accepted them!” Oh, now the poles, they floated on the surface. “Those she has refused! Now the tent-cover!” It was carried down by the stream. “Now it is my turn.”

When he was in the water, his head grew giddy, and he also floated on the surface. The stream carried him down the river. “Oh, the skies are moving!” Still it was the stream that was carrying him away. “Oh, oh! the skies are swinging!” Then he was drowned.


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“Kugan Agalik”, the Appearance of the Devils

The Aleuts performed Kugan Agalik, a secretive play orchestrated by men to instill obedience and faithfulness in women. Disguised as devils, men staged terrifying abductions, culminating in dramatic rescues and symbolic sacrifices. This elaborate deception reinforced fear and submission, rooted in spiritual beliefs. The secrets, revealed only with Christianity’s arrival, highlight the manipulation of tradition to enforce social control.

Source
The Songs and Stories of the Aleuts
collected by F.A. Golder
The Journal of American Folklore

Vol. 20, No. 77, Apr. – Jun., 1907


► Themes of the story

Cunning and Deception: Men deceive women by pretending to be devils, manipulating them into submission.

Ritual and Initiation: The play serves as a ritualistic method to enforce societal norms and initiate women into expected behaviors.

Illusion vs. Reality: The women are led to believe in the real presence of devils, blurring the lines between illusion and reality.

► From the same Region or People

Learn more about the Aleut people


Translated from Veniaminov

The primitive Aleuts had a very effectual way of impressing on their wives the benefits of obedience and faithfulness, and training their daughters in the virtues and proper ways of life. They accomplished these objects by means of a play, which was unlike any of their other plays, or a shaman play. It was known as “Kugan Agalik (“the appearance of the devils”). The mysteries of the play were known to the men only, who, under the penalty of death, guarded them secretly, and were not allowed to disclose them to their wives, mothers, or sweethearts. A traitor had to suffer violent death, and that inflicted by his nearest blood relative. When of age the young men were initiated into its mysteries either by their fathers or uncles.

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It was not until the advent of Christianity that the women discovered how badly imposed upon they had been.

The play was performed in the following manner:

When the Aleuts decided or saw the need of performing it, they, in good time, assigned to all and each parts and places of action. On the morning of the day when the play was to be given, a part of the men, assigned to play the role of the devils, left the village for a couple of days or more, pretending they were going hunting; and those who remained at home when it was getting late, became all of a sudden restless, frightened, watchful, making believe that they had a foreboding of a calamity near at hand. In this way the men frightened the women, who were not permitted to leave the barrabara lest some harm befall them.

Shortly after the first fright and while in this condition, a loud and unusual noise outside was heard; and one of the brave men was sent out to investigate. He had not been out more than a moment before he came running back in great terror and consternation, saying: “The devils will soon appear.” He had scarcely done, when from all sides outside there arose terrible knockings and noises, so that it seemed the barrabara would crumble to pieces, and in addition to this there were ravings and awful shrieks in a strange voice. Then all the men of the barrabara would gather and place themselves in a defensive position, and cry to each other: “Stand up to it; be firm; don’t give up.” While in this mental state, the terrible devil, so tall that he could barely stand up in the barrabara, and dressed in a grassy suit, came in view and with dreadful roaring and whistling dropped into the barrabara through the opening in the ceiling. “Quickly put out the light!” all the men yelled, and that done the shrieking, whistling, howling, knocking, and all the other frightful noises increased. The devil was surrounded and attacked. “Wrestle; beat him; drive him out!” the chief shouted to his men. With each order the tumult swelled; in addition, [all sorts of] cracking, breaking, groaning, in fact – all conceivable noises filled the air. This fight and excitement lasted for a time, until the devil was overpowered and driven out, followed by the men yelling and screaming, but gradually the noise subsided, and then ceased altogether. A little later the devil-drivers returned to the barrabara, and after lighting the fires, looked about to see if any of their own men were hurt or missing, and nearly always there was somebody missing. On discovering this fact a new uproar arose: “Quickly get a woman for an offering, for a ransom for the kidnapped one!” and seizing the woman decided upon previously, and who was in a semi-conscious or unconscious state, [went] out with her. After a little time the men returned, carrying the missing man, who was apparently dead; the woman was also brought back with honor. Then followed the resurrection of the dead man, effected by beating him with inflated bladder, and calling to him to “Arise you are now with us.” Little by little he would become conscious again. His relatives, then, give him to the [shaman] who redeemed him from the devil with her person. With this, the performance ended.

A few days later returned the departed hunters, who were informed of the devil’s appearance, of the man’s abduction and his redemption.

The hunters listened to it with unusual attention and fright. As the belief of the Aleuts was wrapped up in spirits and devils, it is not to be wondered that the women were in constant dread of them, and on that account were more obedient and faithful than they would have been otherwise.


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