Riddle


A riddle is a :wikt:statement|statement or question or phrase having a double or veiled meaning, put forth as a puzzle to be solved. Riddles are of two types: enigmas, which are problems generally expressed in metaphorical or allegorical language that require ingenuity and careful thinking for their solution, and conundra, which are questions relying for their effects on punning in either the question or the answer.
Archer Taylor says that "we can probably say that riddling is a universal art" and cites riddles from hundreds of different cultures including Finnish, Hungarian, American Indian, Chinese, Russian, Dutch and Filipino sources amongst many others. Many riddles and riddle-themes are internationally widespread.
In the assessment of Elli Köngas Maranda, whereas myths serve to encode and establish social norms, "riddles make a point of playing with conceptual boundaries and crossing them for the intellectual pleasure of showing that things are not quite as stable as they seem" – though the point of doing so may still ultimately be to "play with boundaries, but ultimately to affirm them".

Definitions and research

Definitions

Defining riddles precisely is hard and has attracted a fair amount of scholarly debate. The first major modern attempt to define the riddle was by Robert Petsch in 1899, with another seminal contribution, inspired by structuralism, by Robert A. Georges and Alan Dundes in 1963. Georges and Dundes suggested that "a riddle is a traditional verbal expression which contains one or more descriptive elements, a pair of which may be in opposition; the referent of the elements is to be guessed". There are many possible sub-sets of the riddle, including charades, droodles, and some jokes.
In some traditions and contexts, riddles may overlap with proverbs. The Russian phrase "Nothing hurts it, but it groans all the time" can be deployed as a proverb or as a riddle.

Research

Much academic research on riddles has focused on collecting, cataloguing, defining, and typologising riddles. Key work on cataloguing and typologising riddles was published by Antti Aarne in 1918–20, and by Archer Taylor. In the case of ancient riddles recorded without solutions, considerable scholarly energy also goes into proposing and debating solutions.
Whereas previously researchers had tended to take riddles out of their social performance contexts, the rise of anthropology in the post-War period encouraged more researchers to study the social role of riddles and riddling. However, wide-ranging studies of riddles have tended to be limited to Western countries, with Oriental and African riddles being relatively neglected.
Riddles have also attracted linguists, often studying riddles from the point of view of semiotics.

International riddles

Many riddles appear in similar form across many countries, and often continents. Borrowing of riddles happens on a small, local scale, and across great distances. Dorvlo gives an example of a riddle that has been borrowed from the Ewe language by speakers of the neighboring Logba language: "This woman has not been to the riverside for water, but there is water in her tank". The answer is a coconut. On a much wider scale, the Riddle of the Sphinx has also been documented in the Marshall Islands, possibly carried there by Western contacts in the last two centuries.
Key examples of internationally widespread riddles, with a focus on European tradition, follow, based on the classic study by Antti Aarne.

The [Writing-riddle]

The basic form of this riddle is 'White field, black seeds', where the field is a page and the seeds are letters. An example is the eighth- or ninth-century Veronese Riddle:
Here, the oxen are the scribe's finger and thumb, and the plough is the pen. Among literary riddles, riddles on the pen and other writing equipment are particularly widespread.

The [Year-riddle]

This type is found across Eurasia. For example, a riddle in the Sanskrit Rig Veda describes a 'twelve-spoked wheel, upon which stand 720 sons of one birth'.

The [Person-riddle]

The most famous example of this type is the Riddle of the Sphinx. This Estonian example shows the pattern:
The riddle describes a crawling baby, a standing person, and an old person with a walking stick.

Two-legs, three-legs, and four-legs">Two-legs, three-legs, and four-legs (riddle)">Two-legs, three-legs, and four-legs

This type includes riddles along the lines of this German example:
The conceit here is that Two-legs is a person, Three-legs is a three-legged stool, Four-legs is a dog, and One-leg is a ham hock.

The [Cow-riddle]

An example of this type is given here in thirteenth-century Icelandic form:
The cow has four udders, four legs, two horns, two back legs, and one tail.

The [Rider-and-horse riddle]

This is a French version of the type

The [Featherless bird-riddle]

This type is best known in Central Europe. An English version is:

White bird featherless
Flew from Paradise,
Perched upon the castle wall;
Up came Lord John landless,
Took it up handless,
And rode away horseless to the King's white hall.
Here, a snowflake falls from the sky, and is blown off by the wind.

Riddle-traditions by region

The riddle was at times a prominent literary form in the ancient and medieval world, and so riddles are extensively, if patchily, attested in our written records from these periods. More recently, riddles have been collected from oral tradition by scholars in many parts of the world.

Babylon

According to Archer Taylor, "the oldest recorded riddles are Babylonian school texts which show no literary polish". The answers to the riddles are not preserved; they include "my knees hasten, my feet do not rest, a shepherd without pity drives me to pasture" ; "you went and took the enemy's property; the enemy came and took your property" ; "who becomes pregnant without conceiving, who becomes fat without eating?". It is clear that we have here riddles from oral tradition that a teacher has put into a schoolbook.

South Asia

It is thought that the world's earliest surviving poetic riddles survive in the Sanskrit Rigveda. of the first book of the Rigveda can be understood to comprise a series of riddles or enigmas which are now obscure but may have been an enigmatic exposition of the pravargya ritual. These riddles overlap in significant part with a collection of forty-seven in the Atharvaveda; riddles also appear elsewhere in Vedic texts. Taylor cited the following example: '"Who moves in the air? Who makes a noise on seeing a thief? Who is the enemy of lotuses? Who is the climax of fury?" The answers to the first three questions, when combined in the manner of a charade, yield the answer to the fourth question. The first answer is bird, the second dog, the third sun, and the whole is Viçvamitra, Rama's first teacher and counselor and a man noted for his outbursts of rage'.
Accordingly, riddles are treated in early studies of Sanskrit poetry such as Daṇḍin's seventh- or eighth-century Kāvyādarśa.
Early narrative literature also sometimes includes riddles, prominently the Mahabharata, which for example contains the Yaksha Prashna, a series of riddles posed by a nature-spirit to Yudhishthira.
The first riddle collection in a medieval Indic language is traditionally thought to be the riddles of Amir Khusrow, which are written in Hindawi, in verse, in the mātrika metre.
As of the 1970s, folklorists had not undertaken extensive collecting of riddles in India, but riddling was known to be trhiving as a form of folk-literature, sometimes in verse. Riddles have also been collected in Tamil.

Hebrew, Arabic and Persian

While riddles are not numerous in the Bible, they are present, most famously in Samson's riddle in Judges xiv.14, but also in I Kings 10:1–13, and in the Talmud. Sirach also mentions riddles as a popular dinner pastime, while the Aramaic Story of Ahikar contains a long section of proverbial wisdom that in some versions also contains riddles. Otherwise, riddles are sparse in ancient Semitic writing.
In the medieval period, however, verse riddles, alongside other puzzles and conundra, became a significant literary form in the Arabic-speaking world, and accordingly in Islamic Persian culture and in Hebrew — particularly in Al-Andalus. Since early Arabic and Persian poetry often features rich, metaphorical description, and ekphrasis, there is a natural overlap in style and approach between poetry generally and riddles specifically; literary riddles are therefore often a subset of the descriptive poetic form known in both traditions as wasf. Riddles are attested in anthologies of poetry and in prosimetrical portrayals of riddle-contests in Arabic maqāmāt and in Persian epics such as the Shahnameh. Meanwhile, in Hebrew, Dunash ben Labrat, credited with transposing Arabic metres into Hebrew, composed a number of riddles, mostly apparently inspired by folk-riddles. Other Hebrew-writing exponents included Moses ibn Ezra, Yehuda Alharizi, Judah Halevi, Immanuel the Roman and Israel Onceneyra.
In both Arabic and Persian, riddles seem to have become increasingly scholarly in style over time, increasingly emphasising riddles and puzzles in which the interpreter has resolve clues to letters and numbers to put together the word which is the riddle's solution.
Riddles have been collected by modern scholars throughout the Arabic-speaking world.

Europe

Greek

Riddles are known to have been popular in Greece in Hellenistic times, and possibly before; they were prominent among the entertainments and challenges presented at symposia. Oracles were also represented as speaking in often riddlic language. However, the first significant corpus of Greek riddles survives in an anthology of earlier material known as the Greek Anthology, which contains about 50 verse riddles, probably put into its present form by Constantine Cephalas, working in the tenth century CE. Most surviving ancient Greek riddles are in verse. In the second chapter of Book III of Aristotle's Rhetoric, the philosopher stated that "good riddles do, in general, provide us with satisfactory metaphors: for metaphors imply riddles, and therefore a good riddle can furnish a good metaphor."
Literary riddles were also composed in Byzantium, from perhaps the tenth century with the work of John Geometres, into the fifteenth century, along with a neo-Byzantine revival in around the early eighteenth century. There was a particular peak around the long twelfth century.

Latin and romance

Two Latin riddles are preserved as graffiti in the Basilica at Pompeii. The pre-eminent collection of ancient Latin riddles is a collection of 100 hexametrical riddles by Symphosius which were influential on later medieval Latin writers. The Bern Riddles, a collection of Latin riddles clearly modelled on Symphosius, were composed in the early seventh century by an unknown author, perhaps in northern Italy. Symphosius's collection also inspired a number of Anglo-Saxon riddlers who wrote in Latin. They remained influential in medieval Castilian tradition, being the basis for the second set of riddles in the thirteenth-century Libro de Apolonio, posed by Apolonio's daughter Tarsiana to her father.
The perhaps eighth- or ninth-century Veronese Riddle is a key witness to the linguistic transition from Latin to Romance, but riddles are otherwise rare in medieval romance languages. However, in the early modern period, printed riddle collections were published in French, including the Adevineaux amoureux ; and Demandes joyeuses en maniere de quolibets, the basis for Wynkyn de Worde's 1511 Demaundes Joyous.

The Germanic-speaking world

Riddles survive only fragmentarily in Old High German: three, very short, possible examples exist in manuscripts from the Monastery of St Gallen, but, while certainly cryptic, they are not necessarily riddles in a strict sense. About 150 survive in Middle High German, mostly quoted in other literary contexts. Likewise, riddles are rare in Old Norse: almost all occur in one section of Hervarar saga ok Heiðreks, in which the god Óðinn propounds around 37 riddles. These riddles do, however, provide insights into Norse mythology, medieval Scandinavian social norms, and rarely attested poetic forms.
By contrast, verse riddles were prominent among Anglo-Saxons, made a prominent literary form by the Anglo-Saxon Aldhelm, writing in Latin and inspired by the fourth- or fifth-century Latin poet Symphosius. He was followed by a number of other Anglo-Saxons writing riddles in Latin. This prestigious literary heritage contextualises the survival of nearly one hundred riddles in the tenth-century Exeter Book, one of the main surviving collections of Old English verse. The riddles in this book vary in subject matter from ribald innuendo to theological sophistication. Three, Exeter Book Riddle 35 and Riddles 40/66, are in origin translations of riddles by Aldhelm. Unlike the pithy three-line riddles of Symphosius, the Old English riddles tend to be discursive, often musing on complex processes of manufacture when describing artefacts such as mead or a reed-pen or -pipe. They are noted for providing perspectives on the world which give voice to actors which tend not to appear in Old English poetry, ranging from female slaves to animals and plants, and they often subvert the conventions of Old English heroic and religious poetry.
While medieval records of Germanic-language riddles are patchy, with the advent of print in the West, collections of riddles and similar kinds of questions began to be published. A large number of riddle collections were printed in the German-speaking world and, partly under German influence, in Scandinavia. Riddles were evidently hugely popular in Germany: a recent research project uncovered more than 100,000 early modern German riddles, with the most important collection being that Strassburger Rätselbuch, first published around 1500 and many times reprinted. This is one of the most famous riddles of that time:
That is, "the snow lies on a bare tree in winter, and the sun causes the snow to melt ".
Likewise, early modern English-speakers published printed riddle collections, such as the 1598 Riddles of Heraclitus and Democritus, which includes for example the following riddle:
First I was small, and round like a pearl;
Then long and slender, as brave as an earl;
Since, like an hermit, I lived in a cell,
And now, like a rogue, in the wide world I dwell.

After the early Middle Ages, the riddle was seldom used as a literary form in English. Tellingly, while Jonathan Swift composed at least eight verse riddles on these such as a pen, gold, and the privy, this was seen as a lapse in taste by many of his contemporaries. However, although riddles are seldom used today as a literary form in their own right, they have arguably influenced the approach to poetry of a number of twentieth-century poets, such as Francis Ponge, Wallace Stevens, Richard Wilbur, Rainer M. Rilke, and Henrikas Radauskas. The famed Transcendentalist Ralph Waldo Emerson once wrote "All is a riddle, and the key to a riddle...is another riddle".
Riddles continued to flourish until recently as an oral form of entertainment, however; the seminal collection of Anglophone riddles from the early modern period through to the twentieth century is Archer Taylor's. Riddles are, for example, prominent in some early-modern ballads collected from oral tradition. Some of those included in the Child Ballads are "Riddles Wisely Expounded", "The Elfin Knight", "King John and the Bishop", "Captain Wedderburn's Courtship", and "Proud Lady Margaret". Contemporary English-language riddles typically use puns and double entendres for humorous effect, rather than to puzzle the butt of the joke, as in "Why is six afraid of seven?" "Because seven eight nine." These riddles are now mostly children's humour and games rather than literary compositions.
Some riddles are composed of foreign words and play on similar sounds, as in:
This plays on the fact that the French words for four and five are pronounced similarly to the English words "Cat" and "Sank", hence the pun being the cat sank while also counting to five in French.

The Celtic-speaking world

Few riddles are attested in medieval Celtic languages, though this depends on how narrowly a riddle is defined; some early medieval Welsh and Irish juridical texts have been read as being riddles. One undisputed riddle is attested in medieval Welsh, an elaborate text entitled 'Canu y Gwynt' in the fourteenth-century Book of Taliesin probably inspired by Latin riddles on the same theme. However, this record is supplemented by Latin material, apparently from a Brittonic cultural background in North Britain, about Lailoken: in a twelfth-century text, Lailoken poses three riddles to his captor King Meldred.
The earliest riddles attested in Irish are generally held to be found in a short collection from the fifteenth-century Book of Fermoy. However, other forms of wisdom contest do occur in Irish literature, such as The Colloquy of the Two Sages, first attested in twelfth-century manuscripts, and in one such contest, in Imthecht na Tromdaime, first attested in the fifteenth century, at least one riddle is arguably posed.
Even research on the post-medieval Celtic-speaking world has yielded a "comparatively meagre corpus".

The Finnic-speaking world

The corpus of traditional riddles from the Finnic-speaking world is fairly unitary, though eastern Finnish-speaking regions show particular influence of Russian Orthodox Christianity and Slavonic riddle culture. The Finnish for "riddle" is arvoitus, related to the verb arvata.
Finnic riddles are noteworthy in relation to the rest of the world's oral riddle canon for its original imagery, their abundance of sexual riddles, and the interesting collision of influences from east and west; along with the attestation in some regions of an elaborate riddle-game. Riddles provide some of the first surviving evidence for Finnish-language literature.

East Asia

China

In modern Chinese, the standard word for 'riddle' is mi. Riddles are spoken of as having a mian, and a di. Ancient Chinese terms for 'riddle' include yin and sou, which both mean "hidden".
Literary riddles in China first begin to be attested in significant numbers around the second century CE.
The Chinese riddle-tradition makes much use of visual puns on Chinese characters. One example is the riddle "千 里 会 千 金"; these characters respectively mean 'thousand kilometre meet thousand gold'.
  1. The first stage of solving the riddle is verbal:
  2. #In Chinese culture, "it is said that a good horse can run thousands of kilometers per day", so "千 里" is resolved as "马".
  3. #Meanwhile, because "a daughter is very important in the family", in Chinese culture it is possible to resolve "千 金" as "女".
  4. The second stage of solving the riddle is visual: combining the radical "马" with the radical "女" produces the character "妈".
Thus the answer to "thousand kilometres meet thousand gold" is "妈".
The posing and solving of riddles has long been an important part of the Chinese Lantern Festival. China also contributed a distinctive kind of riddle known in English as the kōan, developed as a teaching technique in Zen Buddhism in the Tang dynasty. In this tradition, the answer to the riddle is to be established through years of meditation, informed by Zen thought, as part of a process of seeking enlightenment.
In the twentieth century, thousands of riddles and similar enigmas have been collected, capitalising on the large number of homophones in Chinese. Examples of folk-riddles include:
Quite similar to its English counterpart, the riddle in the Philippines is called Bugtong. It is traditionally used during a funeral wake together with other games such as tong-its or the more popular sakla, later generations use Bugtong as a form of past time or as an activity. One peculiarity of the Filipino version is the way they start with the phrase Bugtong-bugtong before saying the riddle, usually it is common to create riddles that rhyme.
This is an example of a Tagalog Bugtong:
Further south, in Sulawesi, Indonesia, among the Pendau, riddles are also used at funeral gatherings.

Africa

Anthropological research in Africa has produced extensive collections of riddles over the last century or so. Riddles have been characterised as "one of the most important forms of oral art in Africa"; Hamnett analyzes African riddling from an anthropological viewpoint; Yoruba riddles have enjoyed a recent monograph study.

The Americas

Native American traditions

Riddles in the Americas are of particular interest to scholarship because it was long thought that native American cultures had no autochthonous riddle traditions. If so, this would have suggested that riddles are not a universal art form. However, Hieronymus Lalemant gave a fairly detailed account of a riddle-contest among the Huron around 1639 as part of a healing ritual.
Someone will say, "What I desire and what I am seeking is that which bears a lake within itself;" and by this is intended a pumpkin or calabash. Another will say, "What I ask for is seen in my eyes—it will be marked with various colors"; and because the same Huron word that signifies "eye" also signifies "glass bead", this is a clue to divine what he desires—namely, some kind of beads of this material, and of different colors.

Accordingly, during the twentieth century, progressively more substantial collections of Native American riddles were made, including from the Alaskan Athabaskans people in British Columbia; Amuzgo people in Central America; and Quechua people in South America. Thus, while data remains rather thin, it seems clear that riddling did exist in the Americas independently of European culture.

Colonial traditions

Riddles are found extensively in the settler-colonial cultures of the Americas.
One form of riddle features in payada de contrapunto, a Rioplatense musical genre in which guitar players compete in a symbolic duel. Two guitar players challenge each other in song by asking a riddle-like question and/or answering the opponent's questions. This is performed through several successive rounds of witty exchanges which may include banter and even insults—typically with a humorous intent. The most famous literary example of counterpoint payada comes from Martín Fierro, Part 2, Song 30, verses 6233–6838.

Riddle-contests

The Riddle Game is a formalized guessing game, a contest of wit and skill in which players take turns asking riddles. The player that cannot answer loses. Riddle games occur frequently in mythology and folklore as well as in popular literature.
It is important to understand that in many cultures or contexts, people are not actually expected to guess the answers to riddles: they may be told by the riddler, or learn riddles and their answers together as they grow up. Thus riddle-contests are not the only or even necessarily the main forum for the expression of riddles.
The unsolvable riddle with which literary characters often win a riddle-contest is sometimes referred to as neck-riddle.

In real life

It seems that in ancient Greece, riddle-competitions were popular as an intellectual entertainment at symposia. A key source for this culture is Athenaeus.
Elaborate and unusual riddle-games took place in the culture of eighteenth- and nineteenth-century Finnish-language riddles. For example, Elias Lönnrot observed customary riddle-contests in nineteenth-century Finland:
It took place without teams, but was a kind of a contest: a member of the group would be sent out of the room, the others agreed on the riddle to be posed; for three failures to divine the answer, the riddlee would have to drop out of the game, to step aside, and to "buy" with a token the right to participate again.

In ancient, medieval, and folk literature

In older texts, riddle-contests frequently provide the frame stories whereby riddles have been preserved for posterity. Such contests are a subset of wisdom contests more generally. They tend to fall into two groups: testing the wisdom of a king or other aristocrat; and testing the suitability of a suitor. Correspondingly, the Aarne–Thompson classification systems catalogue two main folktale-types including riddle-contests: AT 927, Outriddling the Judge, and AT 851, The Princess Who Can Not Solve the Riddle.

In modern literature