The storytelling tradition has long been an important piece of Kentucky history and culture. Folktales, legends, tall tales, and ghost stories hold a special place in the imaginations of inventive storytellers and captive listeners. In Kentucky Folktales: Revealing Stories, Truths, and Outright Lies Kentucky storyteller Mary Hamilton narrates a range of stories with the voice and creativity only a master storyteller can evoke. Hamilton has perfected the art of entrancing an audience no matter the subject of her tales. Kentucky Folktales includes stories about Daniel Boone's ability to single-handedly kill a bear, a daughter who saves her father's land by outsmarting the king, and a girl who uses gingerbread to exact revenge on her evil stepmother, among many others. Hamilton ends each story with personal notes on important details of her storytelling craft, such as where she first heard the story, how it evolved through frequent re-tellings and reactions from audiences, and where the stories take place. Featuring tales and legends from all over the Bluegrass State, Kentucky Folktales captures the expression of Kentucky's storytelling tradition.

South from Hell-fer-Sartin, a short creek flowing into the Middle Fork of the Kentucky River, lies one of the of the most isolated regions in Kentucky. There, on the north slope of the Pine Mountain range in Leslie and Perry counties—probably the last stronghold of white, English-language folk tales in North America—Leonard W. Roberts recorded this rich collection more than three decades ago. To a people who, at that time, watched dancing hearth fires more often than television, the adventures of Jack in the land of witches and giants, monsters and beautiful princesses, provided first-class entertainment. Here are such old favorites as "Sleeping Beauty" and "The Golden Arm," retold in the idiom of the Kentucky mountains. Here are hauntingly beautiful cantes fables and earthy Irishman jokes. Here are encounters with Indians and marvelous hunting escapades. Roberts introduces his collection, first published in 1955, with a sympathetic description of the mountain way of life. He notes especially the bewildering and rapid changes that came to the Pine Mountain watershed in that decade as the highways and electric lines at last brought in a sophistication that preferred the soap opera to the folk tale. Although the stories Roberts recorded were still a firm part of folk tradition at the time, he believed that within a decade or two they would be forgotten—a prediction, sadly, by now no doubt fulfilled. Any lover of the vanishing art of tale telling will relish this rich treasury of folklore and humor. Full notes on sources, types, motifs, parallels, and possible origins of the tales make this collection valuable also for folklorists.

" Thicker'n fiddlers in hell. Independent as a hog on ice. If a bride makes her own clothes, it's bad luck. It'll snow in May if it thunders in February. How's a hen on a fence like a penny? What's the reddest side of an apple? Learn what folklore and folk culture are and enjoy a generous helping of sayings, rhymes, songs, tall tales, superstitions and riddles from Kentucky.

Scattered across the Kentucky landscape are hundreds of folk structures - log cabins, cribs, barns - that carry on traditions preserved in wood construction and in memory rather than on paper. Like folk songs, tales, and regional dialects, material culture reveals the ways colonial and Old World legacies have survived and traveled across regions. As William Lynwood Montell and Michael Lynn Morse assert, folk architecture offers the best examples of such expression since houses, barns, and other outbuildings served settlers' most pressing needs.

According to the scant historical records available, Uncle Bud Long, his daughter Janey, and her son Frankie lived near Clark's Landing, Kentucky, for about twenty years early in this century. Mr. Clarke has collected the tales of the Longs' strange ways from old-time residents of the community, both those who knew the Longs and those who inherited the stories by word of mouth. Here he skillfully weaves them into a loose narrative and, in addition, analyzes the ways in which the anecdotes have been transmuted in the process of retelling. This analysis of the stories of Uncle Bud reveals much about the delicate process by which the oral folk tradition grows and thrives. Though at first glance these fragmentary anecdotes hardly seem to constitute a legend, Mr. Clarke convincingly argues that from such humble roots ultimately grows much of what we think of as "literature."