The Alligator’s Fruit

Two women gathered wild fruit from an alligator’s vine, warned not to discard rinds with teeth marks where the alligator might see. Ignoring the advice, one woman threw a rind into the river. Enraged, the alligator demanded justice but was tricked by villagers into swallowing a red-hot iron tool, which killed him, ending his threat.

Source
Philippine Folk Tales
compiled and annotated by
Mabel Cook Cole
A.C. McClurg & Co., Chicago, 1916


► Themes of the story

Cunning and Deception: The villagers employ a clever ruse, tricking the alligator into swallowing a red-hot iron tool to eliminate the threat.

Moral Lessons: The narrative imparts a lesson on respecting nature’s boundaries and the consequences of disregarding warnings.

Sacred Objects: The red-hot iron tool becomes a pivotal object in the story, symbolizing human ingenuity in overcoming danger.

► From the same Region or People

Learn more about Philippines peoples


Two women went to gather some wild fruit from a vine which belonged to the alligator. “You must be careful not to throw the rind with your teeth marks on it where the alligator can see it,” said one of the women to the other as they sat eating the fruit.

But the other woman paid no attention and threw the rind showing teeth marks into the river, where the alligator saw it. Thus he knew at once who had taken his fruit, and he was very angry. He went to the house of the woman and called to the people: “Bring out the woman that I may eat her, for she has eaten my fruit.”

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“Very well,” answered the people. “But sit down and wait a little while.”

Then they put the iron soil-turner into the fire, and when it was red hot, they took it to the door and said to the alligator:

“Here, eat this first.”

He opened his mouth, and they pushed the red hot iron down his throat, and he died.


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The Carabao and the Shell

A carabao mocked a shell for being slow, prompting the shell to challenge him to a race. Unbeknownst to the carabao, other shells positioned themselves along the route, responding when he called out. Believing the same shell was keeping pace, the carabao ran relentlessly, determined to win, until he collapsed and died from exhaustion. The tale highlights cleverness triumphing over brute force.

Source
Philippine Folk Tales
compiled and annotated by
Mabel Cook Cole
A.C. McClurg & Co., Chicago, 1916


► Themes of the story

Cunning and Deception: The shell employs a clever ruse, using its fellow shells to deceive the carabao into believing it is keeping pace, highlighting the use of wit over strength.

Moral Lessons: The tale imparts a lesson on the dangers of arrogance and underestimating others, emphasizing that intelligence can triumph over brute force.

Transformation through Love: Although not directly about romantic love, the story reflects a transformation in understanding and respect, as the carabao’s experience serves as a cautionary tale about humility and recognizing the value of others.

► From the same Region or People

Learn more about Philippines peoples


One very hot day, when a carabao went into the river to bathe, he met a shell and they began talking together.

“You are very slow,” said the carabao to the shell.

“Oh, no,” replied the shell. “I can beat you in a race.”

“Then let us try and see,” said the carabao.

So they went out on the bank and started to run.

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After the carabao had gone a long distance he stopped and called, “Shell!”

And another shell lying by the river answered, “Here I am!”

Then the carabao, thinking that it was the same shell with which he was racing, ran on.

By and by he stopped again and called, “Shell!”

Again another shell answered, “Here I am!”

The carabao was surprised that the shell could keep up with him. But he ran on and on, and every time he stopped to call, another shell answered him. But he was determined that the shell should not beat him, so he ran until he dropped dead.


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The Man with the Cocoanuts

A man overloaded his horse with coconuts and asked a boy how long it would take to reach home. The boy advised going slowly for a quicker arrival, but the man hurried instead. His haste caused the coconuts to repeatedly fall off, delaying him further. Despite his efforts to save time, he arrived home late at night, learning the value of patience.

Source
Philippine Folk Tales
compiled and annotated by
Mabel Cook Cole
A.C. McClurg & Co., Chicago, 1916


► Themes of the story

Cunning and Deception: The man’s initial disregard for the boy’s advice reflects a form of self-deception, believing that speed would ensure a quicker journey despite evidence to the contrary.

Trials and Tribulations: The repeated falling of the coconuts represents the challenges faced due to impatience, highlighting the importance of perseverance and learning from one’s mistakes.

Conflict with Nature: The man’s struggle to keep the coconuts on the horse depicts a battle against natural forces, underscoring the need to work harmoniously with nature rather than against it.

► From the same Region or People

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One day a man who had been to gather his cocoanuts loaded his horse heavily with the fruit. On the way home he met a boy whom he asked how long it would take to reach the house. “If you go slowly,” said the boy, looking at the load on the horse, “you will arrive very soon; but if you go fast, it will take you all day.” The man could not believe this strange speech, so he hurried his horse. But the cocoanuts fell off and he had to stop to pick them up. Then he hurried his horse all the more to make up for lost time, but the cocoanuts fell off again. Many times he did this, and it was night when he reached home.

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The Mistaken Gifts

When Siagon was eight, his parents sought a bride for him and selected a distant maiden. A messenger visited her family and mistook their nodding while eating periwinkles as approval. Relieved, Siagon’s family prepared lavish gifts for the wedding. However, when they arrived, the girl’s family was shocked, as they were unaware of the marriage plans.

Source
Philippine Folk Tales
compiled and annotated by
Mabel Cook Cole
A.C. McClurg & Co., Chicago, 1916


► Themes of the story

Family Dynamics: The narrative centers on Siagon’s parents arranging a marriage for their young son, highlighting familial roles and expectations.

Cunning and Deception: The misunderstanding arises from the messenger’s misinterpretation of the family’s nodding, leading to unintended consequences.

Moral Lessons: The tale imparts a lesson on the importance of clear communication and the potential pitfalls of assumptions.

► From the same Region or People

Learn more about Philippines peoples


When Siagon was about eight years old his parents began looking for a girl who would make a suitable wife. At last when they had decided on a beautiful maiden, who lived some distance from them, they sent a man to her parents to ask if they would like Siagon for a son-in-law. Now when the man arrived at the girl’s house the people were all sitting on the floor eating periwinkle, and as they sucked the meat out of the shell, they nodded their heads. The man, looking in at the door, saw them nod, and he thought they were nodding at him. So he did not tell them his errand, but returned quickly to the boy’s parents and told them that all the people at the girl’s house were favorable to the union.

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Siagon’s parents were very much pleased that their proposal had been so kindly received, and immediately prepared to go to the girl’s house to arrange for the wedding.

Finally all was ready and they started for her house, carrying with them as presents for her parents two carabao, two horses, two cows, four iron kettles, sixteen jars of basi, two blankets, and two little pigs.

The surprise of the girl’s people knew no bounds when they saw all this coming to their house, for they had not even thought of Siagon marrying their daughter.


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Man and the Alan

A Tinguian encounters the Alan, eerie spirit creatures with backward features, hanging from a tree like bats. Terrified, he falls, prompting them to offer gold and beads, mistaking him for dead. When he refuses to trade a peculiar bead, the Alan threaten vengeance. True to their word, they later burn his house, demonstrating their otherworldly power and wrath.

Source
Philippine Folk Tales
compiled and annotated by
Mabel Cook Cole
A.C. McClurg & Co., Chicago, 1916


► Themes of the story

Supernatural Beings: The Alan are mystical creatures with unique physical characteristics, such as backward feet and fingers, who inhabit the forest.

Cunning and Deception: The Alan’s initial act of placing gold and beads on the man, believing him to be dead, and their subsequent demand for the peculiar bead, demonstrate elements of cunning behavior.

Moral Lessons: The narrative imparts a lesson on the consequences of greed and the importance of respecting supernatural forces, as the man’s refusal to share the bead leads to the destruction of his home.

► From the same Region or People

Learn more about Philippines peoples


A Tinguian was once walking along a trail in the wood when he heard a strange sound in a large tree near him, and looking up he was startled to see that it was the home of the Alan–spirits who live in the wood.

He stopped and gazed for a moment at the horrible creatures, large as people, hanging from the limbs of the tree with their heads down like bats. They had wings to fly, and their toes were at the back of their feet, while their long fingers, which pointed backward, were fastened at the wrist.

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“Surely,” thought the man, “these terrible beings will eat me if they can catch me. I will run away as fast as I can while they are asleep.” He tried to run but he was too frightened, and after a few steps he fell face down on the ground.

At this the Alan began to wail loudly, for they saw him fall and believed him dead And they came down out of the tree with gold and beads which they laid on him.

After a while the man gathered courage and, jumping up, he cried as loudly as he could, “Go away!”

The Alan did not move, but they looked at him and said: “Give us the one bead nagaba [a peculiar bead of double effect], and you may have the rest.” When the man refused to do this, they were angry and turned away, crying, “Then we are going to burn your house, for you are a bad man.”

Thereupon the man went home as fast as he could go, but very soon after that his house burned, for the Alan kept their word.


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The Alan and the Hunters

Two hunters killed a wild pig but lacked fire to singe it. Seeking fire, one man encountered an Alan—a mythical creature—who helped singe the pig and instructed him to feed her baby the liver. Instead, he ate the liver and killed the baby. Enraged, the Alan pursued them but died when they cut her climbing vine. The hunters later looted her treasures and returned home.

Source
Philippine Folk Tales
compiled and annotated by
Mabel Cook Cole
A.C. McClurg & Co., Chicago, 1916


► Themes of the story

Cunning and Deception: The hunter deceives the Alan by consuming the liver meant for her child and subsequently killing the infant.

Supernatural Beings: The Alan represents a mythical creature integral to the story’s events.

Revenge and Justice: The Alan seeks retribution for her child’s death, though ultimately, she is unsuccessful.

► From the same Region or People

Learn more about Philippines peoples


Two men once went to hunt wild pig in the mountains, and after some time they speared and killed one, but they had no fire over which to singe it. One man climbed a tree to see if there was a fire near by, and discovering smoke at some distance, he started toward it. When he reached the place, he found that the fire was in the house of an Alan, and he was very much afraid; but creeping up into the house, he found that the Alan and her baby were fast asleep.

He stepped on tip-toe, but nevertheless the Alan was awakened and called out: “Epogow, what do you want?”

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“I should like to get some fire,” said the man, “for we have killed a wild pig.”

The Alan gave him the fire, and then taking her basket she went with him to the place where the pig was.

After they had singed the animal, the Alan cut it up with her long nails and handed the liver to the man, telling him to take it to her house to feed the baby.

The man started, and on the way he ate the liver. When he reached the Alan’s house he did not know what to do. For some time he looked around, and then seeing a large caldron of hot water on the fire, he threw the baby into it and went back.

“Did the baby eat well?” asked the Alan.

“Very well,” said the man.

Then she put most of the meat into her basket and started home. As soon as she had gone, the man told his companion what he had done, and they were so frightened that they ran to hide.

When the Alan reached home and found the baby dead in the hot water, she was very angry and started back immediately to find the men, who, in the meantime, had climbed a high tree that stood near the water.

The Alan looked down into the water, and seeing the reflection of the men, she reached in her long hand with the fingers that pointed backward, but when she could not touch them, she looked up and saw them in the tall tree.

“How did you get up there?” she cried angrily.

“We climbed up feet first,” called down the men.

The Alan, determined to get them, caught hold of a vine and started up the tree feet first, but before she quite reached them, they cut the vine and she fell to the ground and was killed.

Then the men came down and went to the Alan’s house, where they found a jar full of beads and another of gold, and these they brought with them when they returned home.


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The Striped Blanket

A Tinguian hunting tale warns against using red-and-yellow striped blankets resembling a wild pig’s back. While camping, one man overheard spirits mistaking him for prey due to his blanket. He swapped it with a companion’s, leading to the other’s death. Since then, Tinguian avoid such blankets in spirit-haunted areas, underscoring caution and the perils of deception in folklore.

Source
Philippine Folk Tales
compiled and annotated by
Mabel Cook Cole
A.C. McClurg & Co., Chicago, 1916


► Themes of the story

Cunning and Deception: The protagonist’s deceitful act of exchanging blankets to save himself results in his companion’s death.

Supernatural Beings: The presence of spirits who mistake the blanket for a wild pig highlights interactions with supernatural entities.

Cultural Heroes: The story reflects the cultural beliefs and practices of the Tinguian people, emphasizing the importance of cultural awareness and traditions.

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Learn more about Philippines peoples


Three Tinguian once went to the mountains to hunt deer. They took their blankets with them, for they expected to be gone several days, and the nights in the mountains are cold. The blankets of two of the men were of the blue-and-white designs such as are commonly worn by the Tinguian, but that of the third was covered with red and yellow stripes like the back of a little wild pig. At night the men rolled up in their blankets and lay down under a tree to sleep; but while the one in the striped blanket was still awake two spirits came near and saw him. “Oh,” he heard one spirit say to the other, “here we have something to eat, for here is a little wild pig.”

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Then the man quickly took the blanket off one of his sleeping companions and put his own in its place. Very soon the spirits came and ate the man under the striped blanket.

Since that time the Tinguian never sleep under that kind of a blanket if they are where the spirits can get them.


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

The Sun and the Moon

This myth explains the origin of the Moon’s spots through a quarrel between the Sun and the Moon. The Sun belittles the Moon for relying on its light, while the Moon claims she is more beloved, as her cooler glow allows women to spin outdoors at night. Enraged, the Sun throws sand at the Moon, leaving marks visible to this day.

Source
Philippine Folk Tales
compiled and annotated by
Mabel Cook Cole
A.C. McClurg & Co., Chicago, 1916


► Themes of the story

Conflict with Authority: The Moon challenges the Sun’s assertion of superiority, leading to a dispute that reflects themes of challenging dominant powers.

Cunning and Deception: The Moon cleverly argues that she is more beloved by women, provoking the Sun’s anger and resulting in the Moon’s spots.

Cosmic Order and Chaos: The story explains celestial phenomena, attributing the Moon’s spots to a quarrel, thus linking human-like conflicts to cosmic events.

► From the same Region or People

Learn more about Philippines peoples


Once the Sun and the Moon quarreled with each other, and the Sun said: “You are only the Moon and are not much good. If I did not give you light, you would be no good at all.”

But the Moon answered: “You are only the Sun, and you are very hot. The women like me better, for when I shine at night, they go out doors and spin.”

These words of the Moon made the Sun so angry that he threw sand in her face, and you can still see the dark spots on the face of the Moon.

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The Story of Sayen

In a dark forest, the wizened Alan bore a brave son, Sayen, who sought a beautiful wife, Danepan, but was deceived into marrying her servant, Laey. Upon learning the truth, he caused Laey’s death and married Danepan. Known for his valor, Sayen vanquished a deadly spirit, Komow, and allied with the warrior spirit Kaboniyan to conquer towns. Ultimately, his shapeshifting abilities failed him, leading to his capture and death.

Source
Philippine Folk Tales
compiled and annotated by
Mabel Cook Cole
A.C. McClurg & Co., Chicago, 1916


► Themes of the story

Cunning and Deception: The initial deception by Laey, who poses as Danepan, and Sayen’s subsequent realization and actions highlight themes of deceit and cleverness.

Revenge and Justice: Sayen’s response to the deceit and his actions against the Komow reflect themes of retribution and the pursuit of justice.

Tragic Flaw: Sayen’s eventual downfall due to his overreliance on his shapeshifting abilities illustrates a character flaw leading to his demise.

► From the same Region or People

Learn more about Philippines peoples


In the depths of a dark forest where people seldom went, lived a wizened old Alan. The skin on her wrinkled face was as tough as a carabao hide, and her long arms with fingers pointing back from the wrist were horrible to look at. Now this frightful creature had a son whose name was Sayen, and he was as handsome as his mother was ugly. He was a brave man, also, and often went far away alone to fight. On these journeys Sayen sometimes met beautiful girls, and though he wanted to marry, he could not decide upon one. Hearing that one Danepan was more beautiful than any other, he determined to go and ask her to be his wife.

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Now Danepan was very shy, and when she heard that Sayen was coming to her house she hid behind the door and sent her servant, Laey, out to meet him. And so it happened that Sayen, not seeing Danepan, married Laey, thinking that she was her beautiful mistress. He took her away to a house he had built at the edge of the forest, for though he wished to be near his old home, he dared not allow his bride to set eyes on his ugly mother.

For some time they lived happily together here, and then one day when Sayen was making a plow under his house, he heard Laey singing softly to their baby in the room above, and this is what she sang:

“Sayen thinks I am Danepan, but Laey I am. Sayen thinks I am Danepan, but Laey I am.”

When Sayen heard this he knew that he had been deceived, and he pondered long what he should do.

The next morning he went to the field to plow, for it was near the rice-planting time. Before he left the house he called to his wife:

“When the sun is straight above, you and the baby bring food to me, for I shall be busy in the field.”

Before he began to plow, however, he cut the bamboo supports of the bridge which led to the field, so that when Laey and the baby came with his food, they had no sooner stepped on the bridge than it went down with them and they were drowned. Sayen was again free. He took his spear and his shield and head-ax and went at once to the town of Danepan, and there he began killing the people on all sides.

Terror spread through the town. No one could stop his terrible work of destruction until Danepan came down out of her house, and begged him to spare part of the people that she might have some from whom to borrow fire. Her great beauty amazed him and he ceased killing, and asked her to prepare some betel-nut for him to chew, as he was very tired. She did so, and when he had chewed the nut he spat on the people he had killed and they came to life again. Then he married Danepan and took her to his home.

Now it happened about this time that the people of Magosang were in great trouble. At the end of a successful hunt, while they were dividing the meat among themselves, the Komow, a murderous spirit that looks like a man, would come to them and ask how many they had caught. If they answered, “Two,” then he would say that he had caught two also; and when they went home, they would find two people in the town dead. As often as they went to hunt the Komow did this, and many of the people of Magosang were dead and those living were in great fear. Finally they heard of the brave man, Sayen, and they begged him to help them. Sayen listened to all they told, and then said:

“I will go with you to hunt, and while you are dividing the meat, I will hide behind the trees. When the Komow comes to ask how many deer you have, he will smell me, but you must say that you do not know where I am,”

So the people went to hunt, and when they had killed two deer, they singed them over a fire and began to divide them. Just then the Komow arrived and said:

“How many have you?”

“We have two,” replied the people.

“I have two also,” said the Komow, “but I smell Sayen.”

“We do not know where Sayen is,” answered the people; and just then he sprang out and killed the Komow, and the people were greatly relieved.

Now when Kaboniyan, a great spirit, heard what Sayen had done, he went to him and said:

“Sayen you are a brave man because you have killed the Komow, Tomorrow I will fight with you. You must remain on the low ground by the river, and I will go to the hill above.”

So the following day Sayen went to the low ground by the river. He had not waited long before he heard a great sound like a storm, and he knew that Kaboniyan was coming. He looked up, and there stood the great warrior, poising his spear which was as large as a big tree.

“Are you brave, Sayen?” called he in a voice like thunder as he threw the weapon.

“Yes,” answered Sayen, and he caught the spear.

This surprised Kaboniyan, and he threw his head-ax which was as large as the roof of a house, and Sayen caught that also. Then Kaboniyan saw that this was indeed a brave man, and he went down to Sayen and they fought face to face until both were tired, but neither could overcome the other.

When Kaboniyan saw that in Sayen he had found one as strong and brave even as himself, he proposed that they go together to fight the people of different towns. And they started out at once. Many people were killed by this strong pair, and why they themselves could never be captured was a great mystery. For it was not known that one was the spirit Kaboniyan, and the other the son of an Alan.

If he was surrounded in a river, Sayen would become a fish and hide so that people could not find him. And if he was entrapped in a town, he would become a chicken and go under the house in a chicken-coop. In this way he escaped many times.

Finally one night after he had killed many in one town, the people decided to watch him, and they saw him go to roost with the chickens. The next day they placed a fish trap under the house near the chicken-coop, and that night when Sayen went under the house he was caught in the trap and killed.


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The Clever Wife

A merchant’s wife, tasked with building a well and having a son during his year-long absence, outsmarts four prominent men through a clever ruse to raise funds. Disguising herself as a milkmaid, she later marries her unknowing husband and has a son. When the merchant returns, she reveals her ingenuity, earning his admiration and restoring harmony.

Source
Indian Fairy Tales
collected and translated by Maive Stokes
Ellis & White, London, 1880


► Themes of the story

Cunning and Deception: The wife employs clever ruses to achieve her goals.

Trials and Tribulations: She faces and overcomes challenges during her husband’s absence.

Transformation: The wife’s actions lead to a change in her circumstances and perceptions.

► From the same Region or People

Learn more about the Hindu people


Told by Múniyá, Calcutta, March 3rd, 1879

In a country there was a merchant who traded in all kinds of merchandise, and used to make journeys from country to country in his boat to buy and sell his goods. He one day said to his wife, “I cannot stay at home any more, for I must go on a year’s journey to carry on my business.” And he added, laughing, “When I return I expect to find you have built me a grand well; and also, as you are such a clever wife, to see a little son.” Then he got into his boat and went away.

When he was gone his wife set to work, and she spun four hanks of beautiful thread with her own hands. Then she dressed herself in her prettiest clothes, and put on her finest jewels.

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“I am going to the bazar,” she said to her ayahs, “to sell this thread.” “That is not right,” said one of the ayahs. “You must not sell your thread yourself, but let me sell it for you. What will your husband say if he hears you have been selling thread in the bazar?” “I will sell my thread myself,” answered the merchant’s wife. “You could never sell it for me.”

So off she set to the bazar, and every one in it said, “What a beautiful woman that is!” At last the kotwál saw her, and came to her at once.

“What beautiful thread!” he said. “Is it for sale?” “Yes,” she said. “How much a hank?” said the kotwál. “Fifty rupees,” she answered. “Fifty rupees! Who will ever give you fifty rupees for it?” “I will not sell it for less,” said the woman. “I shall get fifty rupees for it.” “Well,” said the kotwál, “I will give you the fifty rupees. Can I dine with you at your house?” “Yes,” she answered, “to-night at ten o’clock.” Then he took the thread and gave her fifty rupees.

Then she went away to another bazar, and there the king’s wazír saw her trying to sell her thread. “What lovely thread! Is it for sale?” he said. “Yes, at one hundred rupees the hank,” she answered. “Well, I will give you one hundred rupees. Can I dine with you at your house?” said the wazír. “Yes,” she answered, “to-night at eleven o’clock.” “Good,” said the wazír; “here are the hundred rupees.” And he took the thread and went away.

The merchant’s wife now went to a third bazar, and there the king’s kází saw her. “Is that beautiful thread for sale?” he asked. “Yes,” she answered, “for one hundred and fifty rupees.” “I will give you the hundred and fifty rupees. Can I dine with you at your house?” “Yes,” she said, “to-night at twelve o’clock.” “I will come,” said the kází. “Here are one hundred and fifty rupees.” So she took the rupees and gave him the thread.

She set off with the fourth hank to the fourth bazar, and in this bazar was the king’s palace. The king saw her, and asked if the thread was for sale. “Yes,” she said, “for five hundred rupees.” “Give me the thread,” said the king; “here are your five hundred rupees. Can I dine with you at your house?” “Yes,” she said, “to-night at two o’clock.”

Then she went home and sent one of her servants to the bazar to buy her four large chests; and she told her other servants that they were to get ready four very good dinners for her. Each dinner was to be served in a different room; and one was to be ready at ten o’clock that night, one at eleven, one at twelve, and one at two in the morning. The servant brought her four large chests, and she had them placed in four different rooms.

At ten o’clock the kotwál arrived. The merchant’s wife greeted him graciously, and they sat down and dined. After dinner she said to him, “Can you play at cards?” “Yes,” he answered. She brought some cards, and they sat and played till the clock struck eleven, when the doorkeeper came in to say, “The wazír is here, and wishes to see you.” The kotwál was in a dreadful fright. “Do hide me somewhere,” he said to her. “I have no place where you can hide in this room,” she answered; “but in another room I have a big chest. I will shut you up in that if you like, and when the wazír is gone, I will let you out of it.” So she took him into the next room, and he got into one of the four big chests, and she shut down the lid and locked it.

Then she bade the doorkeeper bring in the wazír, and they dined together. After dinner she said, “Can you play at cards?” “Yes,” said the wazír. She took out the cards, and they played till twelve o’clock, when the doorkeeper came to say the kází had come to see her. “Oh, hide me! hide me!” cried the wazír in a great fright. “If you come to another room,” she said, “I will hide you in a big chest I have. I can let you out when he is gone.” So she locked the wazír up in the second chest.

She and the kází now dined. Then she said, “Can you play at cards?” “Yes,” said the kází. So they sat playing at cards till two o’clock, when the doorkeeper said the king had come to see her. “Oh, what shall I do?” said the kází, terribly frightened. “Do hide me. Do not let me be seen by the king.” “You can hide in a big chest I have in another room, if you like,” she answered, “till he is gone.” And she locked up the kází in her third chest.

The king now came in, and they dined. “Will you play a little game at cards?” she asked. “Yes,” said the king. So they played till three o’clock, when the doorkeeper came running in (just as she had told him to do) to say, “My master’s boat has arrived, and he is coming up to the house. He will be here directly.” “Now what shall I do?” said the king, who was as frightened as the others had been. “Here is your husband. He must not see me. You must hide me somewhere.” “I have no place to hide you in,” she said, “but a big chest. You can get into that if you like, and I will let you out to-morrow morning.” So she shut the lid of the fourth chest down on the king and locked him up. Then she went to bed, and to sleep, and slept till morning.

The next day, after she had bathed and dressed, and eaten her breakfast, and done all her household work, she said to her servants, “I want four coolies.” So the servants went for the coolies; and when they came she showed them the four chests, and said, “Each of you must take one of these chests on your head and come with me.” Then they set out with her, each carrying a chest.

Meanwhile the kotwál’s son, the wazír’s son, the kází’s son, and the king’s son, had been roaming about looking everywhere for their fathers, and asking every one if they had seen them, but no one knew anything about them.

The merchant’s wife went first to the kotwál’s house, and there she saw the kotwál’s son. She had the kotwál’s chest set down on the ground before his door. “Will you buy this chest?” she said to his son. “What is in it?” he asked. “A most precious thing,” she answered. “How much do you want for it?” said his son. “One thousand rupees,” she said; “and when you open the chest, you will see the contents are worth two thousand. But you must not open it till you are in your father’s house.” “Well,” said the kotwál’s son, “here are a thousand rupees.” The woman and the other three chests went on their way, while he took his into the house. “What a heavy chest!” he said. “What can be inside?” Then he lifted the lid. “Why, there’s my father!” he cried. “Father, how came you to be in this chest?” The kotwál was very much ashamed of himself. “I never thought she was the woman to play me such a trick,” he said; and then he had to tell his son the whole story.

The merchant’s wife next stopped at the wazír’s house, and there she saw the wazír’s son. The wazír’s chest was put down before his door, and she said to his son, “Will you buy this chest?” “What is inside of it?” he asked. “A most precious thing,” she answered. “Will you buy it?” “How much do you want for it?” asked the son. “Only two thousand rupees, and it is worth three thousand.” So the wazír’s son bought his father, without knowing it, for two thousand rupees. “You must not open the chest till you are in the house,” said the merchant’s wife. The wazír’s son opened the chest in the house at once, wondering what could be in it; and the wazír’s wife stood by all the time. When they saw the wazír himself, looking very much ashamed, they were greatly astonished. “How came you there?” they cried. “Where have you been?” said his wife. “Oh,” said the wazír, “I never thought she was a woman to treat me like this;” and he, too, had to tell all his story.

Now the merchant’s wife stopped at the kází’s door, and there stood the kází’s son. “Will you buy this chest?” she said to him, and had the kází’s chest put on the ground. “What is in it?” said the kází’s son. “Silver and gold,” she answered. “You shall have it for three thousand rupees. The contents are worth four.” “Well, I will take it,” said the son. “Don’t open it till you are in your house,” she said, and took her three thousand rupees and went away. Great was the excitement when the kází stepped out of the chest. “Oh!” he groaned, “I never thought she could behave like this to me.”

The merchant’s wife now went to the palace, and set the king’s chest down at the palace gates. There she saw the king’s son. “Will you buy this chest?” she said. “What is in it?” asked the prince. “Diamonds, pearls, and all kinds of precious stones,” said the merchant’s wife. “You shall have the chest for five thousand rupees, but its contents are worth a great deal more.” “Well,” said the king’s son, “here are your five thousand rupees; give me the chest.” “Don’t open it out here,” she said. “Take it into the palace and open it there.” And away she went home.

The king’s son opened the chest, and there was his father. “What’s all this?” cried the prince. “How came you to be in the chest?” The king was very much ashamed, and did not tell much about his adventure; but when he was sitting in his court-house, he had the merchant’s wife brought to him, and gave her a quantity of rupees, saying, “You are a wise and clever woman.”

Now the kotwál knew the wazír had gone to see the merchant’s wife; and the wazír knew the kází had gone; and the kází, that the king had gone; but this was all that any of them knew.

The merchant’s wife had now plenty of rupees, so she had a most beautiful well built and roofed over. Then she locked the door of the well, and told the servants no one was to drink any of its water, or bathe in it, till her husband came home: he was to be the first to drink its water, and bathe in the well.

Then she sent her ayah to the bazar to buy her clothes and ornaments such as cowherd’s wives and daughter’s wear; and when the ayah had brought her these, she packed them up in a box. Then she dressed herself in men’s clothes, so that no one could tell she was a woman, and ordered a horse to be got ready for her. “I am going to eat the air of another country for a little while,” she said. “You must all take great care of the house while I am away.” The servants did not like her going away at all; they were afraid her husband might return during her absence, and that he would be angry with them for having let her go. “Don’t be afraid,” she said. “There is nothing to be frightened about. I shall come back all right.”

So she set out, taking the key of the well, the box with the clothes her ayah had bought for her in the bazar, and plenty of rupees. She also took two of her servants. She travelled a long, long way, asking everywhere for her husband’s boat. At last at the end of a month she came to where it was. Here she hired a little house, and dressed herself like a cowherd’s daughter. Then she got some very good milk, and went down to the banks of the river to sell it. Everybody said, “Do look what a beautiful woman that is selling milk!” She sold her milk very quickly, it was so good. This she did for several days, till her husband, the merchant, saw her. He thought her so beautiful, that he asked her to bring him some milk to his boat. So every day for a little while she sold him milk. One day he said to her, “Will you marry me?” “How can I marry you?” she said. “You are a merchant, and I am a cowherd’s daughter. Soon you will be leaving this country, and will travel to another in your boat; you will want me to go with you. Then I shall have to leave my father and mother, and who will take care of them?” “Let us be married,” said the merchant. “I am going to stay here for three months. When I go, you shall return to your father and mother, and later I will come back to you.” To this she agreed, and they were married, and she went to live in the boat. At the end of three months, the merchant said to her, “My business here is done, and I must go to another country. Would you like to go home to your father and mother while I am away?” “Yes,” she said. “Here are some rupees for you to live on in my absence,” he said. “I do not want any rupees,” said his wife. “I only want you to give me two things: your old cap, and your picture.” These he gave her, and then he went to his boat, and she went back to her own home.

Some time afterwards she had a little son. The servants were greatly frightened, for they thought their master would not be pleased when he came home; and he was not pleased when he did come two months later. He was so cross that he would not look at the baby-boy, and he would hardly look at his beautiful well.

One night he lay awake thinking, and he thought he would kill his wife and her little son. But the next day she came to him: “Tell me the truth,” she said; “you are angry with me? Don’t be angry, for I want to show you a picture I like very much–the picture of my boy’s father.” Then she showed him his own picture, and the old cap he had given her on board his boat; and she told him how she had been the cowherd’s daughter; and also how she had gained the money to build his well. “You see,” she said, “I have done all you bade me. Here is your well, and here is your son.” Then the merchant was very happy. He kissed and loved his little son, and thought his well was beautiful; and he said to his wife, “What a clever woman you are!”


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