Folk-lore and Legends: German — Reading Companion
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The catalog record for Folk-lore and Legends: German — Reading Companion provides practical reading context through 44,765 words, 3 hr 15 min estimated reading time, and 5 detected text sections.
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There was once a poor man who had twelve children, and he was obliged to labour day and night that he might earn food for them. When at length, as it so happened, a thirteenth came into the world, the poor man did not know how to help himself, so he ran out into the highway, determined to ask the first person he met to be godfather to the boy.
There came stalking up to him Death, who said--
"Take me for a godfather."
"Who are you?" asked the father.
"I am Death, who makes all equal," replied the stranger.
"You are one of the right sort: you seize on rich and poor without distinction; you shall be the child's godfather."
"I will make the boy rich and renowned throughout the world, for he who has me for a friend can want nothing."
"Next Sunday will he be christened, mind and come at the right time."
Death accordingly appeared as he had promised, and stood godfather to the child.
When the boy grew up his godfather came to him one day, and took him into a wood, and said--
"Now shall you have your godfather's present. I will make a most famous physician of you. Whenever you are called to a sick person, I will take care and show myself to you. If I stand at the foot of the bed, say boldly, 'I will soon restore you to health,' and give the patient a little herb that I will point out to you, and he will soon be well. If, however, I stand at the head of the sick person, he is mine; then say, 'All help is useless; he must soon die.'"
Then Death showed him the little herb, and said--
"Take heed that you never use it in opposition to my will."
It was not long before the young fellow was the most celebrated physician in the whole world.
"The moment he sees a person," said every one, "he knows whether or not he'll recover."
Accordingly he was soon in great request. People came from far and near to consult him, and they gave him whatever he required, so that he made an immense fortune. Now, it so happened that the king was taken ill, and the physician was called upon to say whether he must die. As he went up to the bed he saw Death standing at the sick man's head, so that there was no chance of his recovery. The physician thought, however, that if he outwitted Death, he would not, perhaps, be much offended, seeing that he was his godfather, so he caught hold of the king and turned him round, so that by that means Death was standing at his feet. Then he gave him some of the herb, and the king recovered, and was once more well. Death came up to the physician with a very angry and gloomy countenance, and said--
"I will forgive you this time what you have done, because I am your godfather, but if you ever venture to betray me again, you must take the consequences."
Soon after this the king's daughter fell sick, and nobody could cure her. The old king wept night and day, until his eyes were blinded, and at last he proclaimed that whosoever rescued her from Death should be rewarded by marrying her and inheriting his throne. The physician came, but Death was standing at the head of the princess. When the physician saw the beauty of the king's daughter, and thought of the promises that the king had made, he forgot all the warnings he had received, and, although Death frowned heavily all the while, he turned the patient so that Death stood at her feet, and gave her some of the herb, so that he once more put life into her veins.
When Death saw that he was a second time cheated out of his property, he stepped up to the physician, and said--
He laid hold of him with his icy cold hand, and led him into a subterranean cave, in which there were thousands and thousands of burning candles, ranged in innumerable rows. Some were whole, some half burnt out, some nearly consumed. Every instant some went out, and fresh ones were lighted, so that the little flames seemed perpetually hopping about.
"Behold," said Death, "the life-candles of mankind. The large ones belong to children, those half consumed to middle-aged people, the little ones to the aged. Yet children and young people have oftentimes but a little candle, and when that is burnt out, their life is at an end, and they are mine."
Then Death pointed out a very little candle-end, which was glimmering in the socket, and said--
Then the physician said--
"O dearest godfather, light me up a new one, that I may first enjoy my life, be king, and husband of the beautiful princess."
"I cannot do so," said Death; "one must burn out before I can light up another."
"Place the old one then upon a new one, that that may burn on when this is at an end," said the physician.
Death pretended that he would comply with this wish, and reached a large candle, but to revenge himself, purposely failed in putting it up, and the little piece fell and was extinguished. The physician sank with it, so he himself fell into the hands of Death.
THE LEGEND OF PARACELSUS.
It once happened that Paracelsus was walking through a forest, when he heard a voice calling to him by name. He looked around, and at length discovered that it proceeded from a fir-tree, in the trunk of which there was a spirit enclosed by a small stopper, sealed with three crosses.
The spirit begged of Paracelsus to set him free. This he readily promised, on condition that the spirit should bestow upon him a medicine capable of healing all diseases, and a tincture which would turn everything it touched to gold. The spirit acceded to his request, whereupon Paracelsus took his penknife, and succeeded, after some trouble, in getting out the stopper. A loathsome black spider crept forth, which ran down the trunk of the tree. Scarcely had it reached the ground before it was changed, and became, as if rising from the earth, a tall haggard man, with squinting red eyes, wrapped in a scarlet mantle.
He led Paracelsus to a high, overhanging, craggy mount, and with a hazel twig, which he had broken off by the way, he smote the rock, which, splitting with a crash at the blow, divided itself in twain, and the spirit disappeared within it. He, however, soon returned with two small phials, which he handed to Paracelsus--a yellow one, containing the tincture which turned all it touched to gold, and a white one, holding the medicine which healed all diseases. He then smote the rock a second time, and thereupon it instantly closed again.
Both now set forth on their return, the spirit directing his course towards Innsprueck, to seize upon the magician who had banished him from that city. Now Paracelsus trembled for the consequences which his releasing the Evil One would entail upon him who had conjured him into the tree, and bethought how he might rescue him. When they arrived once more at the fir-tree, he asked the spirit if he could possibly transform himself again into a spider, and let him see him creep into the hole. The spirit said that it was not only possible, but that he would be most happy to make such a display of his art for the gratification of his deliverer.
Accordingly he once more assumed the form of a spider, and crept again into the well-known crevice. When he had done so, Paracelsus, who had kept the stopper all ready in his hand for the purpose, clapped it as quick as lightning into the hole, hammered it in firmly with a stone, and with his knife made three fresh crosses upon it. The spirit, mad with rage, shook the fir-tree as though with a whirlwind, that he might drive out the stopper which Paracelsus had thrust in, but his fury was of no avail. It held fast, and left him there with little hope of escape, for, on account of the great drifts of snow from the mountains, the forest will never be cut down, and, although he should call night and day, nobody in that neighbourhood ever ventures near the spot.
Paracelsus, however, found that the phials were such as he had demanded, and it was by their means that he afterwards became such a celebrated and distinguished man.
Hans had served his master seven years, and at last said to him--
"Master, my time is up; I should like to go home and see my mother, so give me my wages."
And the master said--
"You have been a faithful and good servant, so your pay shall be handsome."
Then he gave him a piece of silver that was as big as his head. Hans took out his pocket-handkerchief, put the piece of silver into it, threw it over his shoulder, and jogged off homewards. As he went lazily on, dragging one foot after another, a man came in sight, trotting along gaily on a capital horse.
"Ah!" said Hans aloud, "what a fine thing it is to ride on horseback! There he sits as if he were at home in his chair. He trips against no stones, spares his shoes, and yet gets on he hardly knows how."
The horseman heard this, and said--
"Well, Hans, why do you go on foot, then?"
"Ah!" said he, "I have this load to carry; to be sure, it is silver, but it is so heavy that I can't hold up my head, and it hurts my shoulder sadly."
"What do you say to changing?" said the horseman. "I will give you my horse, and you shall give me the silver."
"With all my heart," said Hans, "but I tell you one thing: you will have a weary task to drag it along."
The horseman got off, took the silver, helped Hans up, gave him the bridle into his hand, and said--
"When you want to go very fast, you must smack your lips loud and cry, 'Jip.'"
Hans was delighted as he sat on the horse, and rode merrily on. After a time he thought he should like to go a little faster, so he smacked his lips and cried "Jip." Away went the horse full gallop, and before Hans knew what he was about, he was thrown off, and lay in a ditch by the wayside, and his horse would have run off if a shepherd, who was coming by driving a cow, had not stopped it. Hans soon came to himself, and got upon his legs again. He was sadly vexed, and said to the shepherd--
"This riding is no joke when a man gets on a beast like this, that stumbles and flings him off as if he would break his neck. However, I'm off now once for all. I like your cow a great deal better; one can walk along at one's leisure behind her, and have milk, butter, and cheese every day into the bargain. What would I give to have such a cow!"
"Well," said the shepherd, "if you are so fond of her I will change my cow for your horse."
"Done!" said Hans merrily.
The shepherd jumped upon the horse and away he rode. Hans drove off his cow quietly, and thought his bargain a very lucky one.
"If I have only a piece of bread (and I certainly shall be able to get that), I can, whenever I like, eat my butter and cheese with it, and when I am thirsty I can milk my cow and drink the milk. What can I wish for more?" said he.
When he came to an inn he halted, ate up all his bread, and gave away his last penny for a glass of beer. Then he drove his cow towards his mother's village. The heat grew greater as noon came on, till at last he found himself on a wide heath that it would take him more than an hour to cross, and he began to be so hot and parched that his tongue cleaved to the roof of his mouth.
"I can find a cure for this," thought he; "now will I milk my cow and quench my thirst." So he tied her to the stump of a tree, and held his leathern cap to milk into, but not a drop was to be had.
While he was trying his luck, and managing the matter very clumsily, the uneasy beast gave him a kick on the head that knocked him down, and there he lay a long while senseless. Luckily a butcher came by driving a pig in a wheelbarrow.
"What is the matter with you?" said the butcher, as he helped him up.
Hans told him what had happened, and the butcher gave him a flask, saying--
"There, drink and refresh yourself. Your cow will give you no milk; she is an old beast, good for nothing but the slaughter-house."
"Alas, alas!" said Hans, "who would have thought it? If I kill her, what will she be good for? I hate cow-beef; it is not tender enough for me. If it were a pig, now, one could do something with it; it would at any rate make some sausages."
"Well," said the butcher, "to please you I'll change and give you the pig for the cow."
"Heaven reward you for your kindness!" said Hans, as he gave the butcher the cow and took the pig off the wheelbarrow and drove it off, holding it by a string tied to its leg.
So on he jogged, and all seemed now to go right with him. He had met with some misfortunes, to be sure, but he was now well repaid for all. The next person he met was a countryman carrying a fine white goose under his arm. The countryman stopped to ask what was the hour, and Hans told him all his luck, and how he had made so many good bargains. The countryman said he was going to take the goose to a christening.
"Feel," said he, "how heavy it is, and yet it is only eight weeks old. Whoever roasts and eats it may cut plenty of fat off, it has lived so well."
"You're right," said Hans, as he weighed it in his hand; "but my pig is no trifle."
Meantime the countryman began to look grave, and shook his head.
"Hark ye," said he, "my good friend. Your pig may get you into a scrape. In the village I have just come from the squire has had a pig stolen out of his sty. I was dreadfully afraid when I saw you that you had got the squire's pig. It will be a bad job if they catch you, for the least they'll do will be to throw you into the horse-pond."
Poor Hans was sadly frightened.
"Good man," cried he, "pray get me out of this scrape. You know this country better than I; take my pig and give me the goose."
"I ought to have something into the bargain," said the countryman; "however, I'll not bear hard upon you, as you are in trouble."
Then he took the string in his hand and drove off the pig by a side path, while Hans went on his way homeward free from care.
"After all," thought he, "I have the best of the bargain. First there will be a capital roast, then the fat will find me in goose-grease for six months, and then there are all the beautiful white feathers. I will put them into my pillow, and then I am sure I shall sleep soundly without rocking. How happy my mother will be!"
As he came to the last village he saw a scissors-grinder, with his wheel, working away and singing--
"O'er hill and o'er dale so happy I roam, Work light and live well, all the world is my home; Who so blythe, so merry as I?"
Hans stood looking for a while, and at last said--
"You must be well off, master grinder, you seem so happy at your work."
"Yes," said the other, "mine is a golden trade. A good grinder never puts his hand in his pocket without finding money in it--but where did you get that beautiful goose?"
"I did not buy it, but changed a pig for it."
"And where did you get the pig?"
"I gave a cow for it."
"I gave a horse for it."
"I gave a piece of silver as big as my head for that."
"Oh! I worked hard for that seven long years."
"You have thriven well in the world hitherto," said the grinder, "now if you could find money in your pocket whenever you put your hand into it your fortune would be made."
"Very true, but how is that to be managed?"
"You must turn grinder like me," said the other. "You only want a grindstone, the rest will come of itself. Here is one that is only a little the worse for wear. I would not ask more than the value of your goose for it. Will you buy it?"
"How can you ask such a question?" said Hans. "I should be the happiest man in the world if I could have money whenever I put my hand in my pocket. What could I want more? There's the goose."
"Now," said the grinder, as he gave him a common rough stone that lay by his side, "this is a most capital stone. Do but manage it cleverly and you can make an old nail cut with it."
Hans took the stone, and went off with a light heart. His eyes sparkled with joy, and he said to himself--
"I must have been born in a lucky hour. Everything I want or wish comes to me of itself."
Meantime he began to be tired, for he had been travelling ever since daybreak. He was hungry too, for he had given away his last penny in his joy at getting the cow. At last he could go no further, and the stone tired him terribly, so he dragged himself to the side of the pond that he might drink some water and rest a while. He laid the stone carefully by his side on the bank, but as he stooped down to drink he forgot it, pushed it a little, and down it went, plump into the pond. For a while he watched it sinking in the deep, clear water, then, sprang up for joy, and again fell upon his knees and thanked Heaven with tears in his eyes for its kindness in taking away his only plague, the ugly, heavy stone.
"How happy am I!" cried he; "no mortal was ever so lucky as I am."
Then he got up with a light and merry heart, and walked on, free from all his troubles, till he reached his mother's house.
THE GREY MARE IN THE GARRET.
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.
The anonymous compiler of this 1892 volume presents German folk tales in a plain, reportorial style that lets the stories' own logic—often brutal, comic, or both—take center stage. In the excerpt from "Brother Merry," a wandering soldier traps nine devils in his knapsack by sheer force of wish, then has them hammered to death at a smithy. The narrative voice is matter-of-fact: "There they were." No embellishment, no moralizing—just the event. This restraint is characteristic of the collection, which treats the fantastic as ordinary.
The stories rely on repetition, direct speech, and a clear cause-and-effect structure. When Brother Merry later knocks at heaven's door, the devil who escaped with a black eye recognizes him and slams the gate. The humor is dry, the pacing brisk. These are tales built for oral telling, where the teller's timing and the audience's familiarity with the pattern matter more than psychological depth.
The Knapsack as a Device of Reversal
In "Brother Merry," the knapsack functions as a magical container that inverts power dynamics. The soldier, outnumbered nine to one, simply wishes his attackers inside—and they are. The object is not described; it has no origin story. It is a tool of pure narrative convenience, deployed when the hero is cornered. This is typical of the collection's approach to magic: objects appear without explanation and serve a single plot function. The knapsack's later use at the smithy, where the devils are beaten to death, underscores the stories' willingness to combine the comic with the gruesome. The detail that one devil survives "snug in a fold" adds a touch of dark humor—the magic is precise but not perfect.
Dialogue as a Driver of Action
The excerpts show a strong preference for dialogue over narration. Characters announce their intentions, and the story follows. When Brother Merry says, "I wish all the nine devils were in my knapsack," the wish is fulfilled instantly. The hermit's explanation of the two roads is given in direct speech, and Merry's response—"I must be a fool indeed"—is the only character reflection offered. This reliance on spoken words creates a sense of immediacy and leaves little room for interiority. The devils themselves speak only in reaction: the ninth devil's panicked report to the chief is the closest the story comes to a character's perspective. The effect is that the tale feels driven by commands, wishes, and exclamations rather than by description or analysis.
Repetition and the Rule of Three
Structural repetition is evident even in the brief excerpt. Brother Merry encounters two doors—hell's and heaven's—and is turned away from both before finally being admitted? (The excerpt cuts off.) The pattern of knock, recognition, and refusal mirrors earlier folk-tale conventions. The nine devils themselves are a multiplication of the common three; the smithy scene involves repeated hammer blows. This numerical patterning gives the stories a rhythmic, almost ritualistic quality. The compiler preserves these oral features, including the use of formulaic phrases like "no sooner said than done." Such repetition would have aided memorization in oral tradition and still lends the tales a satisfying predictability, even when the outcomes are violent or absurd.
Moral Economy Without Moralizing
The prefatory note claims the tales teach "the sure punishment of vice and the reward of virtue," but the excerpt complicates that. Brother Merry is no paragon: he is lazy, opportunistic, and chooses the broad road to hell. Yet he is rewarded with the nobleman's gifts and ultimately tries heaven. The devils, though antagonists, are punished disproportionately—eight killed for dancing. The moral framework is less about ethical behavior than about who wields power and magic. The hermit's two roads are a standard folk motif, but Merry's choice is pragmatic, not virtuous. The collection's morality is situational: the hero wins by cunning and wish-magic, not by goodness. This tension between the stated lesson and the actual story content is a recurring feature worth noting.
Readers approaching this collection should expect a direct, unadorned style that prioritizes action and dialogue over atmosphere or character development. The stories move quickly, often relying on magical objects and sudden reversals. Pay attention to the patterns of repetition and the blunt humor; the compiler does not soften the violence or explain the magic. These are tales meant to be heard, not analyzed, and they reward a reader who accepts their logic on its own terms.
There is a hush in old German tales, where spirits linger at the water’s edge and ghosts demand their due. I found that same quiet weight years later, across the ocean, in the stories of the Blackfeet people—land and legend woven together, each voice speaking to its own place’s memory. They sit well together, these two, like old friends sharing a long, knowing silence. Blackfeet Tales of Glacier National Park — Text and Context holds that reverence gently.
Oliver Smith
1 month agoMatthew Garcia
3 weeks agoNoah Rivera
2 weeks agoBefore you leave, reflect on the book
Use these questions to collect your thoughts before moving on.
Wyatt Taylor
1 week ago