The adventures of Tcikapis

Tcikapis and his sister survive a bear attack by hiding in a tree. After a fish swallows Tcikapis, his sister rescues him, leaving mystical fish slime on his brow. He embarks on a series of daring exploits: slaying bears, outwitting giant women and men, retrieving grease, and ultimately ensnaring the sun. His cunning and resilience restore cosmic order when the shrew releases the sun.

Source: 
Notes on the Eastern Cree 
and Northern Saulteaux 
by Alanson Skinner 
The American Museum 
of Natural History
Anthropological Papers
Volume IX, Part 1
New York, 1911


► Themes of the story


Hero’s Journey: Tcikapis undergoes a series of transformative adventures, growing in skill and wisdom through each challenge.

Resurrection: After being killed and boiled by the giant women, Tcikapis miraculously returns to life and defeats his foes.

Time and Timelessness: Capturing the sun halts daylight, exploring themes of cosmic order and the manipulation of time.

► From the same Region or People

Learn more about the Cree people


Albany version
Narrated by Willie Archibald

(While their parents were being devoured by brown bears, Tcikapis and his sister escaped by climbing a tall tree where they could not be seen.)

Tcikapis and his sister lived beside a lake. One day the sister told him not to go out on a tree leaning over the water, but Tcikapis shot a bird and it fell into the water. In order to get it Tcikapis climbed out on the tree to reach it and was devoured by a fish. By and by, his sister missed him and suspecting that the fish had eaten him she caught it with a hook.

When she went to cut it up, Tcikapis cried, “Slowly, slowly, or you will cut me.” When Tcikapis was released he said to her, “Don’t scrape the (fish) slime off the top of my head and my upper lip, and the people who come later will have hair there.”

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The next day, Tcikapis was hunting, he heard a noise and came home. His sister cried out, “It is the bears who killed our parents, don’t go.” Tcikapis went, however, and killed the bears. He found his mother’s braid of hair in one. He burned the carcasses.

Tcikapis went out again the next day. Again, he heard a noise and returned. His sister said to him, “Don’t go out, it is the noise made by giant women scraping beaver skins. The next day, Tcikapis went out and saw the giant women at work. He shot a “Whisky Jack” (Canada jay) and dressed in its skin and flew about. He stole the grease the women had scraped off the skins. The giant women knew it was Tcikapis, and one of them knocked him down with her scraper which she threw at him and killed him. Then they threw him into a kettle of boiling water and laughed as he whirled round and round. Tcikapis was not really dead, however. Suddenly, he jumped out and scalded the people all to death.

Next day, Tcikapis heard the giant men netting (chiseling) beaver under the ice. He made himself very small and went to them. The giants asked him to pull out a giant beaver by the tail, expecting him to be pulled in and drowned; he, however, succeeded, much to their surprise. Tcikapis opened the sinew lining of his bow and put the beaver there. The giants shouted to him to bring it back, but he refused.

He gave the beaver to his sister to cook. While he was skimming the grease to eat from the pot where the beaver was boiling, the giants came with their war spears, to harpoon him, stabbing through his tent. Tcikapis had a round, flat shell of spoon shape, he put it on his back and covered himself. The giants entered his wigwam but they couldn’t break the shell although they knew very well that Tcikapis was under it. Then they threatened to take away his sister if he didn’t come out, but he did not budge. They burned the tent and took away his sister.

When they had gone, Tcikapis came out and strung his bow and followed them. He came up to them when they were crossing a swamp or muskeg. He said to his arrow, “Don’t fall on those that are short, fall only on the tall ones.” He fired the arrow which destroyed the giants but did not harm his sister.

Next day, Tcikapis went out again. He found a fine path. He went home and told his sister. She said, “That is the path where the sun walks over night.” Tcikapis got some string from his sister and made a snare. In the morning, when the sun came along it was caught. There was no daylight the next day. Tcikapis didn’t know what to think, but at last he got up and made the fire. Then he told his sister he had caught the sun. As it would not do to have perpetual darkness, Tcikapis called all the animals together to release the sun by cutting the string. He asked the smaller animals to try first,, thinking that they would be least apt to be burned. First he tried the ermine (weasel) but he was burned to death. At last he tried the shrew who succeeded in releasing the sun.


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A man overcomes obstacles in rescuing his sisters

A man embarks on a journey to rescue his two sisters, who have been taken by a distant tribe. Despite their warnings about their powerful husband, he insists on bringing them home. They face supernatural obstacles, including impassable cliffs and lakes, which vanish after they sleep. Upon returning, they discover that many years have passed, though it felt brief to the brother.

Source: 
The Beaver Indians
by Pliny Earle Goddard
The American Museum of Natural History – Anthropological Papers
Volume X, Part 4
New York, 1912


► Themes of the story


Quest: The protagonist embarks on a journey to retrieve his sisters.

Time and Timelessness: The discrepancy between the perceived short journey and the significant passage of time upon their return.

Family Dynamics: The central focus on the brother’s determination to rescue his sisters.

► From the same Region or People

Learn more about the Dane-zaa people


A man who had just come home was scolded by his wife and went out again. The wife thought that he had gone out without any particular intention, but asked her son to look for his father. The boy wondered what was the matter and replied that his father was still standing there.

The man had run off. The woman looked after him and then set out to follow him. He had just come back from killing a caribou and he took along the head, dragging it behind him. His wife followed the mark left by the dragged head and by the bones which lay along the way. After a time she turned back, but the man kept on.

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Finally, he came to the trail of some strange people and followed it until he overtook them. He thought they were people but they were really partridges. They gave him some of their food. He went on again and found another trail which he followed. They were porcupines this time. They gave him some of their food, pitch, which seemed to him to be meat.

This man’s two sisters had been taken by a people who lived at a great distance and he was going to get them back. After a time he saw their trail and followed it until he overtook them. He found they were both married to the same man. When he told his sisters that he had come for them, they told him their husband was such a powerful man it was no use, he could do nothing to help them. The young man declared that having come so far for them he would not go back without them.

His brother-in-law had killed a moose and told his wives to bring the meat before it spoiled. “This is our chance,” the young man said, “now we will start back.” They traveled toward their homes day and night without stopping to sleep. Finally sleep was overpowering them and they lay down. When they got up in the morning their way was barred by a sheer cliff no man could climb. The girls began to cry but their brother said they would lie down and sleep again. When they got up the next time the cliff had disappeared.

They went on again toward their homes until sleep again forced them to he down. When they awoke, a lake which they could not cross lay in front of them. The brother told them to lie down again. When they got up the next time a narrow neck of land ran across the lake on which they were able to pass to the other side.

When they came back to their home they found their father so old he could not get up. The man’s wife had been in the prime of life when he left and now her hair was white. The man who had made the journey was a young man when he set out. It had been a long time since he left but it did not seem so to him. He thought it was only a short time before. That was a powerful man who by supernatural power made a long journey, although it did not seem long to him.


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The two friends who set off to travel round the world

Two men set out to travel the world, each taking a musk-ox horn cup carved from the same beast, journeying separately to meet again one day. As years passed, they aged, had children, and their children grew old. When they finally reunited, only the handles of their cups remained. Reflecting on their journey, they marveled at the vastness of the world and the passage of time.

Source: 
Eskimo Folk-Tales 
collected by Knud Rasmussen 
[Copenhagen, Christiania], 1921


► Themes of the story

Quest: The protagonists embark on a journey to explore the world, aiming to share their experiences upon return.

Time and Timelessness: The narrative emphasizes the passage of time, highlighting how the friends age and generations pass during their travels.

Community and Isolation: The friends travel separately, experiencing isolation, yet their eventual reunion underscores the enduring bond of friendship and shared experiences.

► From the same Region or People

Learn more about Inuit peoples


Once there were two men who desired to travel round the world, that they might tell others what was the manner of it.

This was in the days when men were still many on the earth, and there were people in all the lands. Now we grow fewer and fewer. Evil and sickness have come upon men. See how I, who tell this story, drag my life along, unable to stand upon my feet.

The two men who were setting out had each newly taken a wife, and had as yet no children.

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They made themselves cups of musk-ox horn, each making a cup for himself from one side of the same beast’s head. And they set out, each going away from the other, that they might go by different ways and meet again some day. They travelled with sledges, and chose land to stay and live upon each summer.

It took them a long time to get round the world; they had children, and they grew old, and then their children also grew old, until at last the parents were so old that they could not walk, but the children led them.

And at last one day, they met — and of their drinking horns there was but the handle left, so many times had they drunk water by the way, scraping the horn against the ground as they filled them.

“The world is great indeed,” they said when they met.

They had been young at their starting, and now they were old men, led by their children.

Truly the world is great.


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The Sleep of One Hundred Years

Rabbi Onias, mourning the destruction of Jerusalem, falls into a miraculous century-long sleep near the ruined city. When he awakens, he discovers Jerusalem rebuilt, yet feels alienated by the changed world. Recognizing he no longer belongs, Onias returns to his resting place and peacefully departs this life. His tale underscores resilience, the passage of time, and the enduring spirit of renewal and legacy.

Source
Jewish Fairy Tales and Legends
by Gertrude Landa (“Aunt Naomi”)
Bloch Publishing Co., New York, 1919


► Themes of the story

Time and Timelessness: Onias’s century-long sleep serves as a narrative device to explore the passage of time and the changes it brings, contrasting his unchanged state with the transformed world around him.

Echoes of the Past: Upon awakening, Onias confronts a world that has moved on without him, emphasizing how history and past events continue to influence the present, even as society progresses.

Rebirth: Jerusalem’s rise from ruins symbolizes rebirth, illustrating the enduring spirit of renewal and the possibility of new beginnings after devastation.

► From the same Region or People

Learn more about Jewish mythology


It was at the time of the destruction of the First Temple. The cruel war had laid Jerusalem desolate, and terrible was the suffering of the people.

Rabbi Onias, mounted on a camel, was sorrowfully making his way toward the unhappy city. He had traveled many days and was weary from lack of sleep and faint with hunger, yet he would not touch the basket of dates he had with him, nor would he drink from the water in a leather bottle attached to the saddle.

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“Perchance,” he said, “I shall meet some one who needs them more than I.”

But everywhere the land was deserted. One day, nearing the end of the journey, he saw a man planting a carob tree at the foot of a hill.

“The Chaldeans,” said the man, “have destroyed my beautiful vineyards and all my crops, but I must sow and plant anew, so that the land may live again.”

Onias passed sorrowfully on and at the top of the hill he stopped. Before him lay Jerusalem, not the once beautiful city with its hundreds of domes and minarets that caught the first rays of the sun each morning, but a vast heap of ruins and charred buildings. Onias threw himself on the ground and wept bitterly. No human being could he see, and the sun was setting over what looked like a city of the dead.

“Woe, woe,” he cried. “Zion, my beautiful Zion, is no more. Can it ever rise again? Not in a hundred years can its glory be renewed.”

The sun sank lower as he continued to gaze upon the ruined city, and darkness gathered over the scene. Utterly exhausted, Onias, laying his head upon his camel on the ground, fell into a deep sleep.

The silver moon shone serenely through the night and paled with the dawn, and the sun cast its bright rays on the sleeping rabbi. Darkness spread its mantle of night once more, and again the sun rose, and still Onias slept. Days passed into weeks, the weeks merged into months, and the months rolled on until years went by; but Rabbi Onias did not waken.

Seeds, blown by the winds and brought by the birds, dropped around him, took root and grew into shrubs, and soon a thick hedge surrounded him and screened him from all who passed. A date that had fallen from his basket, took root also, and in time there rose a beautiful palm tree which cast a shade over the sleeping figure.

And thus a hundred years rolled by.

Suddenly, Onias moved, stretched himself and yawned. He was awake again. He looked around confused.

“Strange,” he muttered. “Did I not fall asleep on a hill overlooking Jerusalem last night? How comes it now that I am hemmed in by a thicket and am lying in the shade of this noble date palm?”

With great difficulty he rose to his feet.

“Oh, how my bones do ache!” he cried. “I must have overslept myself. And where is my camel?”

Puzzled, he put his hand to his beard. Then he gave a cry of anguish.

“What is this? My beard is snow-white and so long that it almost reaches to the ground.”

He sank down again, but the mound on which he sat was but a heap of rubbish and collapsed under his weight. Beneath it were bones. Hastily clearing away the rubbish, he saw the skeleton of a camel.

“This surely must be my camel,” he said. “Can I have slept so long? The saddle-bags have rotted, too. But what is this?” and he picked up the basket of dates and the water-bottle. The dates and the water were quite fresh.

“This must be some miracle,” he said. “This must be a sign for me to continue my journey. But, alas, that Jerusalem should be destroyed!”

He looked around and was more puzzled than ever. When he had fallen asleep the hill had been bare of vegetation. Now it was covered with carob trees.

“I think I remember a man planting a carob tree yesterday,” he said. “But was it yesterday?”

He turned in the other direction and gave a cry of astonishment. The sun was shining on a noble city of glittering pinnacles and minarets, and around it were smiling fields and vineyards.

“Jerusalem still lives,” he exclaimed. “Of a truth I have been dreaming–dreaming that it was destroyed. Praise be to God that it was but a dream.”

With all speed he made his way across the plain to the city. People looked at him strangely and pointed him out to one another, and the children ran after him and called him names he did not understand. But he took no notice. Near the outskirts of the city he paused.

“Canst thou tell me, father,” he said to an old man, “which is the house of Onias, the rabbi?”

“‘Tis thy wit, or thy lack of it, that makes thee call me father,” replied the man. “I must be but a child compared with thee.”

Others gathered around and stared hard at Onias.

“Didst thou speak of Rabbi Onias?” asked one. “I know of one who says that was the name of his grandfather. I will bring him.”

He hastened away and soon returned with an aged man of about eighty.

“Who art thou?” Onias asked.

“Onias is my name,” was the reply. “I am called so in honor of my sainted grandfather, Rabbi Onias, who disappeared mysteriously one hundred years ago, after the destruction of the First Temple.”

“A hundred years,” murmured Onias. “Can I have slept so long?”

“By thy appearance, it would seem so,” replied the other Onias. “The Temple has been rebuilt since then.”

“Then it was not a dream,” said the old man.

They led him gently indoors, but everything was strange to him. The customs, the manners, the habits of the people, their dress, their talk, was all different, and every time he spoke they laughed.

“Thou seemest like a creature from another world,” they said. “Thou speakest only of the things that have long passed away.”

One day he called his grandson.

“Lead me,” he said, “to the place of my long sleep. Perchance I will sleep again. I am not of this world, my child. I am alone, a stranger here, and would fain leave ye.”

Taking the dates and the bottle of water which still remained fresh, he made his way to where he had slept for a hundred years, and there his prayer for peace was answered. He slept again, but not in this world will he awaken.


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Urashima

Urashima, a fisherman, is lured by the Daughter of the Deep Sea to her underwater realm. After one night, she returns him with a sealed casket, warning him not to open it. Returning home, he finds centuries have passed, his loved ones gone. In despair, he opens the casket, aging instantly as its smoke escapes. Alone and weary, he dies on the shore.

Source
Japanese Fairy Tales
by Grace James
Macmillan & Co., London, 1912


► Themes of the story

Journey to the Otherworld: Urashima’s voyage to the underwater realm of the Daughter of the Deep Sea represents a classic journey to a mystical and unfamiliar world.

Time and Timelessness: While Urashima spends what seems like a single night in the underwater realm, centuries pass in the human world, highlighting the relative nature of time.

Forbidden Knowledge: The sealed casket given to Urashima comes with a warning not to open it. His eventual decision to do so reveals hidden truths and leads to his demise.

► From the same Region or People

Learn more about Japanese Mythology & Folklore


Urashima was a fisherman of the Inland Sea.

Every night he plied his trade. He caught fishes both great and small, being upon the sea through the long hours of darkness. Thus he made his living.

Upon a certain night the moon shone brightly, making plain the paths of the sea. And Urashima kneeled in his boat and dabbled his right hand in the green water.

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Low he leaned, till his hair lay spread upon the waves, and he paid no heed to his boat that listed or to his trailing fishing-net. He drifted in his boat till he came to a haunted place. And he was neither waking nor sleeping, for the moon made him mad.

Then the Daughter of the Deep Sea arose, and she took the fisherman in her arms, and sank with him, down, down, to her cold sea cave. She laid him upon a sandy bed, and long did she look upon him. She cast her sea spell upon him, and sang her sea songs to him and held his eyes with hers.

He said, “Who are you, lady?”

She told him, “The Daughter of the Deep Sea.”

“Let me go home,” he said; “my little children wait and are tired.”

“Nay, rather stay with me,” she said:

“Urashima,
Thou Fisherman of the Inland Sea,
Thou art beautiful;
Thy long hair is twisted round my heart;
Go not from me,
Only forget thy home.”

“Ah, now,” said the fisherman, “let be, for the dear gods’ sake…. I would go to mine own.”

But she said again:

“Urashima,
Thou Fisherman of the Inland Sea,
I’ll set thy couch with pearl;
I’ll spread thy couch with seaweed and sea flowers;
Thou shalt be King of the Deep Sea,
And we will reign together.”

“Let me go home,” said Urashima; “my little children wait and are tired.”

But she said:

“Urashima:
Thou Fisherman of the Inland Sea,
Never be afraid of the Deep Sea tempest;
We will roll rocks about our cavern doors;
Neither be afraid of the drowned dead;
Thou shalt not die.”

“Ah, now,” said the fisherman, “let be, for the dear gods’ sake…. I would go to mine own.”

“Stay with me this one night.”

“Nay, not one.”

Then the Daughter of the Deep Sea wept, and Urashima saw her tears.

“I will stay with you this one night,” he said.

So after the night was passed, she brought him up to the sand and the seashore.

“Are we near your home?” she said.

He told her, “Within a stone’s throw.”

“Take this,” she said, “in memory of me.” She gave him a casket of mother-of-pearl; it was rainbow-tinted and its clasps were of coral and of jade.

“Do not open it,” she said; “O fisherman, do not open it.” And with that she sank and was no more seen, the Daughter of the Deep Sea.

As for Urashima, he ran beneath the pine trees to come to his dear home. And as he went he laughed for joy. And he tossed up the casket to catch the sun.

“Ah, me,” he said, “the sweet scent of the pines!” So he went calling to his children with a call that he had taught them, like a sea-bird’s note. Soon he said, “Are they yet asleep? It is strange they do not answer me.”

Now when he came to his house he found four lonely walls, moss-grown. Nightshade flourished on the threshold, death lilies by the hearth, dianthus and lady fern. No living soul was there.

“Now what is this?” cried Urashima. “Have I lost my wits? Have I left my eyes in the deep sea?”

He sat down upon the grassy floor and thought long. “The dear gods help me!” he said. “Where is my wife, and where are my little children?”

He went to the village, where he knew the stones in the way, and every tiled and tilted eave was to him most familiar; and here he found folk walking to and fro, going upon their business. But they were all strange to him.

“Good morrow,” they said, “good morrow, wayfarer. Do you tarry in our town?”

He saw children at their play, and often he put his hand beneath their chins to turn their faces up. Alas! he did it all in vain.

“Where are my little children,” he said, “O Lady Kwannon the Merciful? Peradventure the gods know the meaning of all this; it is too much for me.”

When sunset came, his heart was heavy as stone, and he went and stood at the parting of the ways outside the town. As men passed by he pulled them by the sleeve:

“Friend,” he said, “I ask your pardon, did you know a fisherman of this place called Urashima?”

And the men that passed by answered him, “We never heard of such an one.”

There passed by the peasant people from the mountains. Some went a-foot, some rode on patient pack-horses. They went singing their country songs, and they carried baskets of wild strawberries or sheaves of lilies bound upon their backs. And the lilies nodded as they went. Pilgrims passed by, all clad in white, with staves and rice-straw hats, sandals fast bound and gourds of water. Swiftly they went, softly they went, thinking of holy things. And lords and ladies passed by, in brave attire and great array, borne in their gilded kago. The night fell.

“I lose sweet hope,” said Urashima.

But there passed by an old, old man.

“Oh, old, old man,” cried the fisherman, “you have seen many days; know you ought of Urashima? In this place was he born and bred.”

Then the old man said, “There was one of that name, but, sir, that one was drowned long years ago. My grandfather could scarce remember him in the time that I was a little boy. Good stranger, it was many, many years ago.”

Urashima said, “He is dead?”

“No man more dead than he. His sons are dead and their sons are dead. Good even to you, stranger.”

Then Urashima was afraid. But he said, “I must go to the green valley where the dead sleep.” And to the valley he took his way.

He said, “How chill the night wind blows through the grass! The trees shiver and the leaves turn their pale backs to me.”

He said, “Hail, sad moon, that showest me all the quiet graves. Thou art nothing different from the moon of old.”

He said, “Here are my sons’ graves and their sons’ graves. Poor Urashima, there is no man more dead than he. Yet am I lonely among the ghosts….”

“Who will comfort me?” said Urashima.

The night wind sighed and nothing more.

Then he went back to the seashore. “Who will comfort me?” cried Urashima. But the sky was unmoved, and the mountain waves of the sea rolled on.

Urashima said, “There is the casket.” And he took it from his sleeve and opened it. There rose from it a faint white smoke that floated away and out to the far horizon.

“I grow very weary,” said Urashima. In a moment his hair turned as white as snow. He trembled, his body shrank, his eyes grew dim. He that had been so young and lusty swayed and tottered where he stood.

“I am old,” said Urashima.

He made to shut the casket lid, but dropped it, saying, “Nay, the vapour of smoke is gone for ever. What matters it?”

He laid down his length upon the sand and died.


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A Visit to the Spirit Land; or, The Strange Experience of a Woman in Kona, Hawaii

Kalima, thought to have died, miraculously revived just before burial, recounting a remarkable journey. She described leaving her body and encountering joyous communities of the dead, traveling toward the volcano Pele’s pit. Though filled with happiness, she was forced to return to her body against her will. Grieving her return, Kalima lamented leaving behind the blissful existence she experienced in the afterlife.

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


► Themes of the story

Underworld Journey: Kalima’s experience of leaving her body and traveling to the land of the dead represents a journey into the afterlife.

Time and Timelessness: The narrative touches upon the concept of time in the afterlife, where Kalima experiences a different perception of time during her journey.

Illusion vs. Reality: Kalima’s vivid experiences challenge the boundaries between what is real and what is perceived, as she navigates the spirit world and then returns to her physical body.

► From the same Region or People

Learn more about the Hawaiians


by Mrs. E.N. Haley

Kalima had been sick for many weeks, and at last died. Her friends gathered around her with loud cries of grief, and with many expressions of affection and sorrow at their loss they prepared her body for its burial.

The grave was dug, and when everything was ready for the last rites and sad act, husband and friends came to take a final look at the rigid form and ashen face before it was laid away forever in the ground. The old mother sat on the mat-covered ground beside her child, brushing away the intrusive flies with a piece of cocoanut-leaf, and wiping away the tears that slowly rolled down her cheeks.

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Now and then she would break into a low, heart-rending wail, and tell in a sob-choked, broken voice, how good this her child had always been to her, how her husband loved her, and how her children would never have any one to take her place. “Oh, why,” she cried, “did the gods leave me? I am old and heavy with years; my back is bent and my eyes are getting dark. I cannot work, and am too old and weak to enjoy fishing in the sea, or dancing and feasting under the trees. But this my child loved all these things, and was so happy. Why is she taken and I, so useless, left?” And again that mournful, sob-choked wail broke on the still air, and was borne out to the friends gathered under the trees before the door, and was taken up and repeated until the hardest heart would have softened and melted at the sound. As they sat around on the mats looking at their dead and listening to the old mother, suddenly Kalima moved, took a long breath, and opened her eyes. They were frightened at the miracle, but so happy to have her back again among them.

The old mother raised her hands and eyes to heaven and, with rapt faith on her brown, wrinkled face, exclaimed: “The gods have let her come back! How they must love her!”

Mother, husband, and friends gathered around and rubbed her hands and feet, and did what they could for her comfort. In a few minutes she revived enough to say, “I have something strange to tell you.”

Several days passed before she was strong enough to say more; then calling her relatives and friends about her, she told them the following weird and strange story:

“I died, as you know. I seemed to leave my body and stand beside it, looking down on what was me. The me that was standing there looked like the form I was looking at, only, I was alive and the other was dead. I gazed at my body for a few minutes, then turned and walked away. I left the house and village, and walked on and on to the next village, and there I found crowds of people,–Oh, so many people! The place which I knew as a small village of a few houses was a very large place, with hundreds of houses and thousands of men, women, and children. Some of them I knew and they spoke to me,–although that seemed strange, for I knew they were dead,–but nearly all were strangers. They were all so happy! They seemed not to have a care; nothing to trouble them. Joy was in every face, and happy laughter and bright, loving words were on every tongue.

“I left that village and walked on to the next. I was not tired, for it seemed no trouble to walk. It was the same there; thousands of people, and every one so joyous and happy. Some of these I knew. I spoke to a few people, then went on again. I seemed to be on my way to the volcano,–to Pele’s pit,–and could not stop, much as I wanted to do so.

“All along the road were houses and people, where I had never known any one to live. Every bit of good ground had many houses, and many, many happy people on it. I felt so full of joy, too, that my heart sang within me, and I was glad to be dead.

“In time I came to South Point, and there, too, was a great crowd of people. The barren point was a great village, I was greeted with happy alohas, then passed on. All through Kau it was the same, and I felt happier every minute. At last I reached the volcano. There were some people there, but not so many as at other places. They, too, were happy like the others, but they said, ‘You must go back to your body. You are not to die yet.’

“I did not want to go back. I begged and prayed to be allowed to stay with them, but they said, ‘No, you must go back; and if you do not go willingly, we will make you go.’

“I cried and tried to stay, but they drove me back, even beating me when I stopped and would not go on. So I was driven over the road I had come, back through all those happy people. They were still joyous and happy, but when they saw that I was not allowed to stay, they turned on me and helped drive me, too.

“Over the sixty miles I went, weeping, followed by those cruel people, till I reached my home and stood by my body again. I looked at it and hated it. Was that my body? What a horrid, loathsome thing it was to me now, since I had seen so many beautiful, happy creatures! Must I go and live in that thing again? No, I would not go into it; I rebelled and cried for mercy.

“‘You must go into it; we will make you!’ said my tormentors. They took me and pushed me head foremost into the big toe.

“I struggled and fought, but could not help myself. They pushed and beat me again, when I tried for the last time to escape. When I passed the waist, I seemed to know it was of no use to struggle any more, so went the rest of the way myself. Then my body came to life again, and I opened my eyes.

“But I wish I could have stayed with those happy people. It was cruel to make me come back. My other body was so beautiful, and I was so happy, so happy!”


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The Dancers

In 1001, villagers of Ramersdorf defied their stern abbot by dancing in the monastery courtyard, a cherished tradition. Angered, the abbot cursed them to dance for a year and a day. Unstoppable, they whirled through seasons, immune to fatigue or intervention. When the curse lifted, they collapsed into a crater they’d worn, forever scarred, living as diminished, childlike versions of themselves, a haunting testament to defiance and consequence.

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

Divine Punishment: The abbot curses the villagers to dance for a year and a day as retribution for their defiance.

Community and Isolation: The villagers’ shared experience of the curse isolates them from the rest of society.

Time and Timelessness: The unending dance blurs the perception of time, as they continue through changing seasons.

From the lore

Learn more about German Folklore


The Sabbath-day drew to a close in the summer-tide of the year of grace one thousand and one, and the rustics of Ramersdorf amused themselves with a dance, as was their wont to do, in the courtyard of the monastery. It was a privilege that they had enjoyed time immemorial, and it had never been gainsaid by the abbots who were dead and gone, but Anselm von Lowenberg, the then superior of the convent, an austere, ascetic man, who looked with disdain and dislike on all popular recreations, had long set his face against it, and had, moreover, tried every means short of actual prohibition to put an end to the profane amusement.

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The rustics, however, were not to be debarred by his displeasure from pursuing, perhaps, their only pleasure; and though the pious abbot discountenanced their proceedings, they acquiesced not in his views, and their enjoyment was not one atom the less.

The day had been very beautiful, and the evening was, if possible, more so. Gaily garbed maidens of the village and stalwart rustics filled the courtyard of the convent. A blind fiddler, who had fiddled three generations off the stage, sat in front of a group of elders of either sex, who, though too old and too stiff to partake in the active and exciting amusement, were still young enough to enjoy looking on. A few shaven crowns peered from the latticed casements which looked out on to the merry scene. The music struck up, the dance began. Who approaches? Why are so many anxious glances cast in yonder direction? It is the Abbot.

“Cease your fooling,” he spake to them, in a solemn tone; “profane not the place nor the day with your idle mirth. Go home, and pray in your own homes for the grace of the Lord to govern ye, for ye are wicked and wilful and hard of heart as the stones!”

He waved his hand as if to disperse them, but his words and his action were equally unheeded by the dancers and the spectators.

“Forth, vile sinners!” he pursued. “Forth from these walls, or I will curse ye with the curse.”

Still they regarded him not to obey his behest, although they so far noticed his words as to return menacing look for look, and muttered threats for threat with him. The music played on with the same liveliness, the dancers danced as merrily as ever, and the spectators applauded each display of agility.

“Well, then,” spake the Abbot, bursting with rage, “an ye cease not, be my curse on your head–there may ye dance for a year and a day!”

He banned them bitterly; with uplifted hands and eyes he imprecated the vengeance of Heaven on their disobedience. He prayed to the Lord to punish them for the slight of his directions. Then he sought his cell to vent his ire in solitude.

From that hour they continued to dance until a year and a day had fully expired. Night fell, and they ceased not; day dawned, and they danced still. In the heat of noon, in the cool of the evening, day after day there was no rest for them, their saltation was without end. The seasons rolled over them. Summer gave place to autumn, winter succeeded summer, and spring decked the fields with early flowers, as winter slowly disappeared, yet still they danced on, through coursing time and changing seasons, with unabated strength and unimpaired energy. Rain nor hail, snow nor storm, sunshine nor shade, seemed to affect them. Round and round and round they danced, in heat and cold, in damp and dry, in light and darkness. What were the seasons–what the times or the hour or the weather to them? In vain did their neighbours and friends try to arrest them in their wild evolutions; in vain were attempts made to stop them in their whirling career; in vain did even the Abbot himself interpose to relieve them from the curse he had laid on them, and to put a period to the punishment of which he had been the cause. The strongest man in the vicinity held out his hand and caught one of them, with the intention of arresting his rotation, and tearing him from the charmed circle, but his arm was torn from him in the attempt, and clung to the dancer with the grip of life till his day was done. The man paid his life as the forfeit of his temerity. No effort was left untried to relieve the dancers, but every one failed. The sufferers themselves, however, appeared quite unconscious of what was passing. They seemed to be in a state of perfect somnambulism, and to be altogether unaware of the presence of any persons, as well as insensible to pain or fatigue. When the expiration of their punishment arrived, they were all found huddled together in the deep cavity which their increasing gyrations had worn in the earth beneath them. It was a considerable time before sense and consciousness returned to them, and indeed they never after could be said to enjoy them completely, for, though they lived long, they were little better than idiots during the remainder of their lives.


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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!”


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