Category Archives: Narrative

The Bride of the Ball Field

Age: 35

Location: Kailua Kona, Hawai’i

Text:

“So we’re getting back super late from an away game, like close to midnight. The field’s totally dark, no lights on anywhere, just the bus headlights. We all start unloading our gear, and I noticed the lady. At first I just stared out because I couldn’t tell what it was.

I tell everyone, ‘Do you guys see that?’ And we all look, and there’s this lady in a long white dress just walking the warning track. Slow, like she’s searching for something. At first we thought she was just some random person who wandered in, but the longer we watched her, the weirder it felt. She never looked at us, never changed her pace, never reacted at all.

Her dress was dragging behind her like it was floating, even though there was no wind. And she just kept making this slow loop around the field, head kind of tilted like she was looking for someone.

We all started unpacking the bus way faster. Like throwing bags out, not even caring where they landed because everyone just wanted to get to their cars and get out of there. By the time we left, she was still out there walking the field, not noticing us at all.

I thought about it for a while that night and recalled the dress looking like a wedding dress. Although I wasn’t sure, I thought that maybe she was searching for her husband.”

Context:

This ghost story was told to the informant by their baseball coach. The coach claimed to have encountered the apparition more than once over the years. He described the woman as a deserted bride who wanders the baseball field at night searching for the man who abandoned her on their wedding day

Analysis:

This legend blends personal testimony with the classic “white lady” ghost motif. The baseball field, normally filled with noise, players, and daylight becomes creepy when empty and dark. This creates the perfect setting for a spectral figure whose emotional trauma keeps her stuck to the space.

The lady’s slow pacing reveals her restlessness, mirroring her search for her husband who left her. The idea that she is only present at night reinforces her connection to liminality: she inhabits the darkness, the in-between spaces, and vanishes as the sun comes up.

The Boy Who Returned

Age: 78

Text: TT told me a family story involving the death of two boys and the belief that the same soul returned decades later through another person.

When TT was younger, she was very close to her teenage cousin P, who treated her like his elder sister. When they used to play together as kids, TT always remembers how P was loving and protective of her. When P was 16 years old, he was diagnosed with a very aggressive type of bone cancer. They had to amputate his leg at the femur where the cancer was, but it spread quickly to the rest of his body and he died on December 18th at 5:30 ​‍​‌‍​‍‌​‍​‌‍​‍‌P.M.

The following year, TT had her first child named S who was a baby boy. A few days after birth, doctors discovered a fracture in S’s left femur. It was broken in the exact location where P’s leg had been amputated. The family found this strange but was too overwhelmed with medical concerns to interpret it at the time.

S recovered from the fracture and was a normal, active infant until he fell suddenly ill around six months old. Despite TT taking him repeatedly to the doctor, his condition worsened, fever, diarrhea, dehydration, and he died in the hospital on December 18th, at 5:30 PM, the exact date and time of P’s death, one year later.

Because of the mirrored injuries and the identical death date and time, TT came to believe that S was P returned to her. The boy who once loved her as a sister in life came back to her as a son, if only briefly, completing some unfinished time he felt he still needed with TT.

Decades later, another figure entered TT’s life: a young man, called R (who was the same age that S would have been at the time), who helped care for her very sick husband during his declining years. R handled every detail of caregiving with deep loyalty, devotion, and emotional steadiness. TT often said that even a biological son might not have shown such unwavering dedication.

Over time, she began to feel that R carried the same soul as S and P. She described his presence as a spiritual continuation of the boy she lost and as someone who had returned yet again, this time in adulthood, to help her husband through illness and to make sure she was not alone.

TT also believed that R’s actions reflected the qualities of Lord Ram, the Hindu figure symbolizing duty, righteousness, and service. She often said R was “like an incarnation of Ram”. He not a literal divine rebirth, but a way of saying that he embodied the compassion, loyalty, and spiritual purpose associated with Ram in Hindu tradition.

Following her husband’s death and R’s eventual departure, TT remarked that it was as if she were losing a son all over again. The sorrow she experienced at that time was similar to the pain of her children leaving home for the first time and even the grief she had carried since losing S many years ago. To TT, R was more than just a caretaker, he was the living continuation of a soul she believed had returned to her twice before. Letting him go was painful, as though she were watching that same soul walk away yet again.

However, their relationship was not affected by this separation. TT and R are still very close. He calls her before making major decisions, visits when he can, and treats her with the same reverence and affection that a son would show his mother.

Context:​‍​‌‍​‍‌​‍​‌‍​‍‌ TT shared this story with me when we were having a private conversation for a folklore assignment. While she was speaking from her apartment in India, I was listening from Los Angeles. 

This is a story that is hardly ever shared and only with very close family. It is brought up when one thinks or talks about fate, reincarnation, and the secret ways in which the people we love might come back to us. 

In a South Asian setting, the interpretation of such occurrences is highly influenced by the concepts of reincarnation, destiny, karmic ties, and spiritual return. For instance, if somebody is said to be “like an incarnation of Lord Ram,” it is a way of acknowledging that person’s admirable traits and not as the actual god reborn, but as a recognition of the person having high moral or spiritual qualities. 

The Narrator’s Perspective: TT does not talk dramatically when she tells this story. She talks softly, but at the same time, with complete belief that it is not a matter of chance that the coincidences are very exact. 

She believes that P came back to her in the form of S, maybe only for a short time and one of the signs of a spiritual unity were the same death dates and both having broken legs. She also believes that after a long time, it is through R, whose love for the family was way beyond the ordinary, that the same spirit comes back to us. 

The traits of R, the goodness, the quietness, the indestructible faith, was that of Lord Ram, thus, to her, the return of this spirit was to give her family security and protection. To her, it is not a scary story but rather a reassuring one. It revolves around the idea that love never dies. 

My Thoughts (Analysis): From a folkloric perspective, this is a classic reincarnation memorate (classic in Hindu/Indian culture), where lived experience is interpreted through cultural beliefs about soul continuity.

The story contains several motifs common in South Asian reincarnation narratives:

Firstly, mirrored injuries as a reincarnation marker (fractured thigh matching an amputated leg). Also, identical death dates and times signaling a cyclical spiritual pattern. Finally, the soul returning through multiple forms across a single lifetime.

What makes the story striking is not only the coincidences, but how the family uses them to create meaning from profound loss. Instead of viewing these tragedies as disconnected events, TT interprets them as part of a spiritual continuity that kept her connected to someone she loved deeply. Personally, I find the story powerful because it shows how families turn grief into meaning, transforming randomness into relationship.

The Sage of Room 108

Age: 50

Text (The Story): TT (my mother) told me a story from her college days in India about a particular dorm room, Room 108, which students treated almost like a sacred site.

Years before she arrived on campus, an older student, known simply as “the Sage of 108”, had lived in that very room. No​‍​‌‍​‍‌​‍​‌‍​‍‌ one was able to recall his original name. It was said that he was a very quiet, withdrawn, and even reclusive a philosophy scholar, who was so much absorbed in his meditation that he almost never spoke, hardly ate, and didn’t seem very attracted to the usual college life.

According to one version of the myth, he arrived at jivanmukti which is the freedom of the spirit during life. Another one suggested that he was able to foresee things way before time: a professor’s sudden resignation, a student’s family emergency, or even an exam question weeks before it was written. 

It was whispered that he could be none other than the very Dattatreya, the Hindu god who is the wandering teacher. Dattatreya is a character who is said to go about the world very quietly, and be there when you least expect it, in different guises, to help people. Stories on the campus, however, say that the person living in Room 108 and carrying the same vibe as Dattatreya. He was detached, loving, and very much aware without being told. 

During the last days of his final year, the Sage just went off the campus without informing anyone of his intention. He left hauling with him a single cloth sack one morning and walked out through the college gate. When someone came to his room a few hours later, they found it empty with the exception of a piece of cloth neatly folded on the ​‍​‌‍​‍‌​‍​‌‍​‍‌desk.

After that, strange things were reported. Students claimed the room smelled faintly of incense even when no one entered. One girl told TT that she stepped inside room 108 and felt a pressure, a kind of overwhelming stillness that made her leave immediately.

The administration eventually sealed Room 108. They gave practical explanations such as “structural damage” and “student safety”, but none of the students believed that. Everyone knew the real reason: the room was too spiritually charged. Too many people reported intense emotions inside it. Too many believed the Sage had left something behind.

When TT attended college, students had already begun a tradition:

Before any major exam, they would slip into the hallway, fold their hands, and offer a quick prayer outside the locked door of Room 108.

Some just tapped the door frame.

Some left flowers or pens on the ground.

Some whispered the Sage’s name, though no one could agree on what it was.

TT herself admitted that before her final board exams, she walked there with a group of friends in the early morning. They didn’t really know what they were praying for, whether it was luck, calmness, clarity, or perhaps the presence of someone who achieved spiritual awakening.

She​‍​‌‍​‍‌​‍​‌‍​‍‌ mentioned that the corridor outside 108 had this weirdly quiet vibe all the time, like the sounds were muffled. When she and her schoolmates meet for reunions, there is always a person who talks about “the Sage of 108,” and all the others acknowledge it by a nod as if it were a shared ​‍​‌‍​‍‌​‍​‌‍​‍‌secret.

Context: TT told me this story while reminiscing about her college years in India. This memorate is typically shared among alumni, usually during nostalgic conversations about exams, early adulthood, or campus myths.

The setting, an Indian university, makes belief in holy men, gurus, reincarnation, and spiritual presence feel normal rather than supernatural. Indian campuses often blend secular life with sacred spaces, and Room 108 became one such hybrid: part dorm room, part shrine, part student ritual.

This story also fits a larger South Asian cultural context where certain numbers (such as 108, a sacred number in Hinduism and Buddhism) carry deep spiritual significance.

The Teller’s Thoughts: TT treats the story with a mix of nostalgia and respect. She doesn’t necessarily claim the Sage was literally an incarnation of Dattatreya, but she believes he had a spiritual depth that left an imprint on the campus. She describes Room 108 as a place students approached with sincerity, not fear and something in between superstition and faith.

She said, “We all felt calmer after praying there. Maybe that’s all that mattered.”

My Thoughts (Analysis): This memorate blends campus legend, reincarnation belief, and folk religion into a single story.

This story functions as a sacred space on a secular campus, a rite of passage before exams, and a blending of Hindu spiritual motifs with student life. The association with Dattatreya deepens the story’s symbolic power. Dattatreya is the wandering divine teacher who appears in humble forms, and the idea that a spiritually advanced figure might quietly live in a college dorm room fits this motif perfectly.

The closure of Room 108, the lingering incense scent, and the informal prayer ritual all add to the all add to the mysterious atmosphere that made Room 108 feel like more than just a dorm room.. The story also shows how students use legend to navigate stress and this transforms anxiety about exams into a communal ritual that is rooted in cultural spirituality.

Personally, I think the story beautifully captures how folklore forms in modern environments. A single individual, remembered only in fragments, becomes a symbol of calm, wisdom, and hope for generations of students who never met him.

Friendly Ghost

Age: late 70s/early80s

Text:

In the mid 1950s my mom and dad were looking for a house. They get a tour of this house from Mr. P who is looking to sell because his wife recently died. During the showing, my mom wants to ask to look in the closet but she gets a weird feeling like she shouldn’t, a mental message that said “Don’t open the closet door”. Mr. P is also reluctant and not wanting to show them the closet. So she sends out a mental “Please let us see it, I just want to know how big it is.” and the feeling goes away and Mr. P says he guesses it’s all right. She looks in the closet to find suits and old dresses belonging to the dead wife. They buy the house and move in. One day, my mom is boiling water and she goes upstairs, forgetting about the water and some time later she hears three big bangs and runs back downstairs to find the water nearly boiled dry. Those sounds were, of course, Mrs. P warning her about her water so she wouldn’t destroy her house. Eventually the kids grow up and move into a new house. The new occupants of the house also hear strange things so they call my mom to ask if it’s haunted, she says yes it is but its only Mrs. P and she is very nice don’t worry.

Context:

My grandma told me this story that her mother sent her in a letter in the 1980s. It takes place in Washington state.

Analysis:

In the letter, my great grandma (grandma’s mom), says she recalls a couple other times where she did things like leave the water running and got the three big bangs again, because of this she believes Mrs. P didn’t think she was a very good housewife. In the letter she says that she believes the Bible is not clear about where spirits are until the second coming so it doesn’t surprise her that Mrs. P would be back in the house she loved. She also expressed surprise that the young lady who bought the house called their realtor to ask if it was haunted, she of course told them about Mrs. P being nice and helpful and guessed that the reason they felt Mrs. P might be because they were remodeling the house.

My grandma’s thoughts on this are that she completely believes her mother felt something as she herself, along with other family members, have also felt similar strange things in the past. 

It was very fun to learn that we have a “haunted house” story in our family, though it’s not a traditional haunting because Mrs. P seems like a very nice ghost. The reaction of my great grandma to having a ghost in her house is very fitting for the type of people my family are, she just accepted it, unafraid, and lived alongside the ghost. Even though she was religious, having mentioned the bible in her letter, my great grandma seemed completely open to the idea of having a “spirit” living in her house, not attempting to use the bible to explain it in any way. I found it interesting that the actions of the ghost and the explanation my great grandma gave line up almost exactly with what we learned in class (GESM 120, Ghost Stories – Throughout Time and Around the World). Mrs. P’s love for her house driving her ghost to remain to protect it makes a lot of sense and I believe this story has to have at least some aspect of truth to it because of that. Mrs. P can be seen as a representation of a true early 1900s housewife who devoted not only her life but also her afterlife to caring for her house. This story could serve as a lesson for young girls on how to properly run and care for a household, especially considering the time it happened.

Elf Under the Bed

Age: 50s

Text:

I was alone in our creepy apartment in Buffalo, New York, this apartment always gave me the creeps, it was cold and drafty and dark and spooky. My husband was out working or something, I don’t really remember. Anyways, I was laying alone reading my book, one of The Rift War Saga books and, oh! I was pregnant, forgot to mention that. I always have weird things happen to me when I’m pregnant. When it was time for bed, I got up to check that all the doors were locked and to turn the lights off. I turned around from the lightswitch and, in the dark, there was an elf crouched down by the bed that said “you forgot about me”.

Context:

This story was told to me over Thanksgiving break by my aunt, it’s her story and from her perspective. It takes place in my aunt’s old apartment in Buffalo, New York at the time she was pregnant with my cousin, so around 1999.

Analysis:

My aunt is adamant that she saw something but she is also a very rational person so she chalks it up to “pregnancy brain”. The atmosphere of the creepy apartment combined with the book she was reading and pregnancy delusions makes her think that the setting was prime for imagining weird things. 

The Rift War Saga that she was reading is a fantasy series so I theorize that that is the reason a fantasy character manifested itself in real life. This manifestation might be a ghost of the book or of the story, as the elf does not seem to be a specific character from the book. Pregnancy can be seen as a liminal time in between being childfree and being a parent, especially since my aunt was pregnant with her first kid at the time. Being in this liminal stage, alone, in a creepy apartment, and reading a book that challenges the mind to think beyond reality, creates the perfect atmosphere for otherworldly beings to make an appearance. While my aunt may think it’s “pregnancy brain” I find it interesting that all her weird, spooky stories come from the same apartment, she now lives in Oregon and has no stories from her home there. I think this spooky apartment had a specific type of energy that encouraged the supernatural and the manifestation of the creepy elf. 

This story could serve as a lesson about personal safety, my aunt was alone in an apartment that she didn’t feel safe in and pregnant, a state that many societies would deem vulnerable. The moral of the story being don’t be left alone as a woman, especially a pregnant one; or don’t be the one leaving your pregnant wife alone in your spooky apartment or something might come for her. In this interpretation, the elf would serve as a warning for what could happen, as this elf was non-violent but said “you forgot about me” which could be a warning to always check on your and your loved ones’ safety.