The Tortoise with a Pretty Daughter

A powerful king’s son, Ekpenyon, rejects fifty wives chosen by his father. When he falls in love with Adet, the beautiful daughter of a wise tortoise, conflict arises due to a law sentencing such families to death. With the queen’s support, the prince defies the king. Adet’s beauty wins the king’s approval, leading to a joyous union, the law’s repeal, and the tortoise’s great fortune.

Source
Folk Stories from Southern Nigeria
by Elphinstone Dayrell
Longmans, Green & Co.
London, New York, Bombay, Calcutta, 1910


► Themes of the story

Forbidden Love: The prince falls in love with Adet, the tortoise’s daughter, despite a law prohibiting such unions.

Moral Lessons: The tale teaches that true love and beauty can transcend societal laws and prejudices.

Transformation through Love: The prince’s love for Adet leads to the repeal of unjust laws and the acceptance of previously marginalized individuals.

► From the same Region or People

Learn more about Nigerian peoples


There was once a king who was very powerful. He had great influence over the wild beasts and animals. Now the tortoise was looked upon as the wisest of all beasts and men. This king had a son named Ekpenyon, to whom he gave fifty young girls as wives, but the prince did not like any of them.

The king was very angry at this, and made a law that if any man had a daughter who was finer than the prince’s wives, and who found favour in his son’s eyes, the girl herself and her father and mother should be killed.

► Continue reading…

Now about this time the tortoise and his wife had a daughter who was very beautiful. The mother thought it was not safe to keep such a fine child, as the prince might fall in love with her, so she told her husband that her daughter ought to be killed and thrown away into the bush. The tortoise, however, was unwilling, and hid her until she was three years old. One day, when both the tortoise and his wife were away on their farm, the king’s son happened to be hunting near their house, and saw a bird perched on the top of the fence round the house. The bird was watching the little girl, and was so entranced with her beauty that he did not notice the prince coming. The prince shot the bird with his bow and arrow, and it dropped inside the fence, so the prince sent his servant to gather it. While the servant was looking for the bird he came across the little girl, and was so struck with her form, that he immediately returned to his master and told him what he had seen. The prince then broke down the fence and found the child, and fell in love with her at once. He stayed and talked with her for a long time, until at last she agreed to become his wife. He then went home, but concealed from his father the fact that he had fallen in love with the beautiful daughter of the tortoise.

But the next morning he sent for the treasurer, and got sixty pieces of cloth [a piece of cloth is generally about 8 yards long by 1 yard broad, and is valued at 5s] and three hundred rods, [a rod is made of brass, and is worth 3d. It is in the shape of a narrow croquet hoop, about 16 inches long and 6 inches across; a rod is native currency on the Cross River] and sent them to the tortoise. Then in the early afternoon he went down to the tortoise’s house, and told him that he wished to marry his daughter. The tortoise saw at once that what he had dreaded had come to pass, and that his life was in danger, so he told the prince that if the king knew, he would kill not only himself (the tortoise), but also his wife and daughter. The prince replied that he would be killed himself before he allowed the tortoise and his wife and daughter to be killed. Eventually, after much argument, the tortoise consented, and agreed to hand his daughter to the prince as his wife when she arrived at the proper age. Then the prince went home and told his mother what he had done. She was in great distress at the thought that she would lose her son, of whom she was very proud, as she knew that when the king heard of his son’s disobedience he would kill him. However, the queen, although she knew how angry her husband would be, wanted her son to marry the girl he had fallen in love with, so she went to the tortoise and gave him some money, clothes, yams, and palm-oil as further dowry on her son’s behalf in order that the tortoise should not give his daughter to another man. For the next five years the prince was constantly with the tortoise’s daughter, whose name was Adet, and when she was about to be put in the fatting house, the prince told his father that he was going to take Adet as his wife. [The fatting house is a room where a girl is kept for some weeks previous to her marriage. She is given plenty of food, and made as fat as possible, as fatness is looked upon as a great beauty by the Efik people.] On hearing this the king was very angry, and sent word all round his kingdom that all people should come on a certain day to the market-place to hear the palaver. When the appointed day arrived the market-place was quite full of people, and the stones belonging to the king and queen were placed in the middle of the market-place.

When the king and queen arrived all the people stood up and greeted them, and they then sat down on their stones. The king then told his attendants to bring the girl Adet before him. When she arrived the king was quite astonished at her beauty. He then told the people that he had sent for them to tell them that he was angry with his son for disobeying him and taking Adet as his wife without his knowledge, but that now he had seen her himself he had to acknowledge that she was very beautiful, and that his son had made a good choice. He would therefore forgive his son.

When the people saw the girl they agreed that she was very fine and quite worthy of being the prince’s wife, and begged the king to cancel the law he had made altogether, and the king agreed; and as the law had been made under the “Egbo” law, he sent for eight Egbos, and told them that the order was cancelled throughout his kingdom, and that for the future no one would be killed who had a daughter more beautiful than the prince’s wives, and gave the Egbos palm wine and money to remove the law, and sent them away. Then he declared that the tortoise’s daughter, Adet, should marry his son, and he made them marry the same day. A great feast was then given which lasted for fifty days, and the king killed five cows and gave all the people plenty of foo-foo [yams boiled and mashed up] and palm-oil chop, and placed a large number of pots of palm wine in the streets for the people to drink as they liked. The women brought a big play to the king’s compound, and there was singing and dancing kept up day and night during the whole time. The prince and his companions also played in the market square. When the feast was over the king gave half of his kingdom to the tortoise to rule over, and three hundred slaves to work on his farm. The prince also gave his father-in-law two hundred women and one hundred girls to work for him, so the tortoise became one of the richest men in the kingdom. The prince and his wife lived together for a good many years until the king died, when the prince ruled in his place. And all this shows that the tortoise is the wisest of all men and animals.

[The Egbo Society has many branches, extending from Calabar up the Cross River as far as the German Cameroons. Formerly this society used to levy blackmail to a certain extent and collect debts for people. The head Ju Ju, or fetish man, of each society is disguised, and frequently wears a hideous mask. There is a bell tied round his waist, hanging behind and concealed by feathers; this bell makes a noise as he runs. When the Egbo is out no women are allowed outside their houses, and even at the present time the women pretend to be very frightened. The Egbo very often carries a whip in his hand, and hits out blindly at any one he comes across. He runs round the town, followed by young men of his society beating drums and firing off guns. There is generally much drinking going on when the Egbo is playing. There is an Egbo House in most towns, the end part of which is screened off for the Egbo to change in. Inside the house are hung human skulls and the skulls of buffalo, or bush cow, as they are called; also heads of the various antelopes, crocodiles, apes, and other animals which have been killed by the members. The skulls of cows and goats killed by the society are also hung up. A fire is always kept in the Egbo House; and in the morning and late afternoon, the members of the society frequently meet there to drink gin and palm wine.]

MORAL.–Always have pretty daughters, as no matter how poor they may be, there is always the chance that the king’s son may fall in love with them, and they may thus become members of the royal house and obtain much wealth.


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The Princess of the Tower

Princess Solima, a wise and compassionate royal, grew despondent from palace life and the frivolity of suitors unworthy of her values. Declaring she’d marry a man of humility and wisdom, her resolve led to confinement on a sea tower. There, a brave shepherd, carried by a giant bird, joined her. Through love and ingenuity, they escaped, returned to the kingdom, and united to rule with justice and empathy.

Source
Jewish Fairy Tales and Legends
by Gertrude Landa (“Aunt Naomi”)
Bloch Publishing Co., New York, 1919


► Themes of the story

Forbidden Love: The princess’s affection for the humble shepherd defies societal expectations and royal norms.

Conflict with Authority: Princess Solima’s rejection of unworthy suitors and her desire for a partner of humility and wisdom lead to her confinement by her father, King Zuliman.

Sacred Spaces: The sea tower serves as a significant location where the princess’s transformation occurs.

► From the same Region or People

Learn more about Jewish mythology


Princess Solima was sick, not exactly ill, but so much out of sorts that her father, King Zuliman, was both annoyed and perturbed. The princess was as beautiful as a princess of those days should be; her long tresses were like threads of gold, her blue eyes rivaled the color of the sky on the balmiest summer day; and her smile was as radiant as the sunshine itself. She was learned and clever, too, and her goodness of heart gained for her as great a renown as her peerless beauty. Despite all this, Princess Solima was not happy. Indeed, she was wretched to despondency, and her melancholy weighed heavily upon her father.

► Continue reading…

“What ails you, my precious daughter?” he asked her a hundred times, but she made no answer.

She just sat and silently moped. She did not waste away, which puzzled the physicians; she did not grow pale, which surprised her attendants; and she did not weep, which astonished herself. But she felt as if her heart had grown heavy, as if there was no use in anything.

The king squared his shoulders to show his determination and summoned his magicians and wizards and sorcerers and commanded them to perform their arts and solve the mystery of the illness of Princess Solima. A strange crew they were, ranged in a semi-circle before the king. There was the renowned astrologer from Egypt, a little man with a humpback; the mixer of mysterious potions from China, a long, lank yellow man, with tiny eyes; the alchemist from Arabia, a scowling man with his face almost concealed by whiskers; there was a Greek and a Persian and a Phoenician, each with some special knowledge and fearfully anxious to display it. They set to work.

One studied the stars, another concocted a sweet-smelling fluid, a third retired to the woods and thought deeply, a fourth made abstruse calculations with diagrams and figures, a fifth questioned the princess’ handmaidens, and a sixth conceived the brilliant notion of talking with the princess herself. He was certainly an original wizard, and he learned more than all the others.

Then they met in consultation and talked foreign languages and pretended very seriously to understand one another. One said the stars were in opposition, another said he had gazed into a crystal and had seen a glow-worm chasing a hippopotamus which a third interpreted as meaning the princess would die if the glow-worm won the race.

“Rubbish!” exclaimed the magician who had spoken to the princess; “likewise stuff and nonsense and the equivalent thereof in the seventy unknown languages.”

That was an impertinent comment on their divinations, and so they listened seriously.

“The princess,” he said, “is just tired. That is a disease which will become popular and fashionable as the world grows older and more people amass riches. She is sick of being waited on hand and foot and bowed down to and all that sort of thing. She has never been allowed to romp as a child, to choose her own companions and the rest of it. Therefore, she is bored with all the etcetras. The case is comprehensible and comprehensive: it needs the exercise of imagination stimulated by prescience, conscience, patience….”

The others yawned and began to collect dictionaries, and fearing that they might be tempted to fling them at him after they had found the meaning of his big words, he ceased.

“I agree,” said the president of the assembly, the oldest wizard, “only I diagnose the disease in simpler form. The princess is in love.”

That set them all jabbering together, and they finally agreed to report to the king that the time had arrived when the princess should marry, so that she should be able to go away to a new land, amid other people and different scenes.

The king agreed reluctantly, for he dearly loved his daughter and wished her to remain with him always if possible. Heralds and messengers were sent out far and wide, and very soon a procession of suitors for the princess’ hand began to file past the lady. They were princes of all shapes and sizes, of all complexions and colors; some were resplendent with jewels, others were followed by retinues of slaves bearing gifts; a few entered the competition by proxy–that is, they sent somebody else to see the lady first and pronounce judgment upon her. These she dismissed summarily, declaring that they were disqualified by the rules of fair play.

When all the entrants had been inspected by the king, he said to his daughter:

“Pick the one you love the best, Solima dear.”

“None,” she answered promptly.

“Dear, dear me–that is very awkward. We shall have to return the entrance fees–I mean the presents,” he said.

That prospect did not seem to worry the princess in the least; nor did her father’s appeal not to belittle him in the eyes of his fellow monarchs have the slightest effect on her.

“At least,” he said, growing impatient, “tell me what you do want.”

“I will marry any man,” she replied, while he wondered gravely what else she could have said, “who is not such a fool as to think himself the only person in the world who is of consequence.”

The king was not without wisdom, and he knew that this remark is foolish, or sensible, according to the mood in which it is said, and the thoughts behind it.

“You do not regard any one of the princes,” the king said gently, “as worthy of—-“

“Any woman,” interrupted his daughter. “Listen, my father, you have tried to make me happy always and until recently you have succeeded. I wish to obey you in all things, even in the choice of a husband. Would you really have me marry any one of these fools? Be not angry. Did any one reveal a gleam of wisdom, or common-sense? Were they not all just ridiculous fops? Let me enumerate:

“There was Prince Hafiz who talked only of his wars–of the men–aye and women and children–his soldiers had butchered. The soldiers fought and Prince Hafiz posed before me as a warrior and hero. I will not be queen in a land where people cannot live in peace.

“Then there was Prince Aziz who boasted that he spends all his life with his horses and dogs and falcons in the hunting field. He knows the needs of beasts, but not of men. I will not be the bride of a prince who allows his subjects to starve in wretchedness and poverty while he enjoys himself with the slaughter of wild beasts.

“Prince Guzman had nothing else to impart to me but his taste in jewels and dress. Prince Abdul knew exactly how many bottles of wine he drank daily, but he could not tell me how many schools there were in his city. Prince Hassan had not the slightest notion how the majority of his people lived, whether by trading, or thieving, or working, or begging.”

King Zuliman listened intently. This was a singular speech for a princess, but reason told him this was profoundest wisdom.

“Oh, I am tired,” burst out Princess Solima, in tears. “I have no desire for life if to be a ruler over men and women and children means that you must take no interest in their welfare. My father, hearken. I will not be queen in a land where the king thinks the people live only to make him great. I shall be proud and happy to reign where the king understands that it is his duty to make his people happy and his country prosperous and peaceful.”

The king left his daughter, and, deeply concerned, sought his wizards.

“My daughter has been born thousands of years before her time,” he declared, petulantly. “The stars have played a trick on me, and have sent me my great-great-great-great ever so much great granddaughter out of her turn.”

The magicians did not laugh at this: they thought it a wonderfully sage remark, and after much mysterious whispering among themselves and consultation of old books, and gazing into crystals, they informed the king that the stars foretold that Princess Solima would marry a poor man!

They flattered themselves on their cleverness in arriving at this conclusion, which they deduced from the princess contempt for princes.

King Zuliman’s patience was exhausted by this time. In a towering rage, he told his daughter what the wizards had said, and when she merely said, “How nice,” he swore he would imprison her in his fortress in the sea.

His majesty meant it, too, and at once had the fortress, which stood on a tiny island miles from land, luxuriously furnished and fitted up for his daughter’s reception. Thither she was conveyed secretly one night, but to her father’s disgust she made no protest.

“I shall be free for a while,” she said, “of all the absurd flummery of the palace.”

II.

The people were sad when the princess disappeared. She had been good and kind to them, had understood them, and they did not know whether she had died, or had deserted them without a word of farewell, though that was hardly possible. All that they knew was that the king suddenly became morose and sullen. Strangely enough, he began to take an interest in the poor. He asked them funny questions–for a king. How did they earn money? What was their occupation? Had they any pleasures? And what were their thoughts?

Young people laughed, but old men said the king intended to promote laws which would do good. Anyway, the king’s interest did make his subjects happier, and the officers of state became very busy with projects and schemes for improving trade, providing work and for educating children.

“They do say,” remarked one old woman, who kept an apple stall in the market place, “that a law will be passed that the sun should shine every day, and that it should never rain on the days of the market. Ah! that will be good,” and she rubbed her hands at the prospect of not having to crouch under a leaky awning when the rain came pelting down, or over a tiny fire in a brass bowl in the winter, to thaw her frozen and benumbed hands.

Even the laborers in the fields, who were mainly dull-witted people with no learning whatsoever, heard the news; and they actually pondered over it and wondered whether it meant that they would never more be hungry and wretchedly clad.

One who thought deeply was a shepherd lad. He loved to bask lazily in the sun, to listen to the birds chirruping, and to all the sounds of the air and the fields and the forests. He seemed to understand them; the murmuring of the brooks on a warm day was like a gentle cradle song lulling him to sleep; on a day when the wind howled, its sulky growl as it dashed over the stones warned him that floods might come, and that he must move his flocks to safer ground.

“I wonder,” he mused, “if I shall learn to read the written word and even to pen it myself. I could then write the song of the brook and the birds, so that others should know it.”

And musing thus, he fell asleep. He slept longer than usual, and when he awoke, he was alarmed to see that the sun had set. Darkness was falling fast, and he had his flock to see safely home. The cows and sheep had begun to collect themselves as a matter of habit, and it was their noise that woke him. They were already trudging the well-known route, and all he had to do in following was to see that none strayed, or tumbled into the brook.

All went well until he came in sight of home. Then a huge bird, a ziz, bigger than several houses, appeared in the sky and swooped down on the cows and sheep.

The shepherd beat the monster off as long as he could with a big stick, while the affrighted animals scampered hastily homeward. The ziz however, was evidently determined not to be balked of its prey. It dug its talons deep into the flanks of an ox that had stampeded in the wrong direction and was lagging behind the others.

The poor animal bellowed in pain, and the shepherd, rushing to the rescue, seized it by the forelegs as it was being raised from the ground. Curling his leg round the slender trunk of a tree, the young man began a struggle with the ziz. The mighty bird, its eyes glowing like two signal lamps, tried to strike at him with his tremendous beak, one stroke of which would have been fatal.

In the fast gathering darkness it missed, fortunately for the shepherd, but the thrust of the beak caught the upper part of the tree trunk. It snapped under the blow, and the shepherd was compelled to release his hold. He still gripped tightly the forelegs of the ox, but with naught now to hold it back, the great bird had no difficulty in rising into the air. Before he fully grasped what had happened, the shepherd found himself high above the trees.

To release his hold would have meant destruction. He held on grimly, clutching the legs of the ox with all his might, and even swinging up his feet to grip the hind-legs of the animal.

Higher and higher the ziz rose into the air, spreading its vast wings majestically, and flying silently and swiftly over the land. It made the shepherd giddy to glance down at the ground scurrying rapidly past far below him. So he closed his eyes, but opening them again for a moment, he was horrified to notice that the bird was now flying over the sea on which the moon was shining with silvery radiance. With a heavy sigh he gave himself up for lost, and began to consider whether it would be better to release his hold and fall down and be drowned, rather than be devoured by the gigantic bird.

Before he could make up his mind, the bird stopped, and the shepherd was bumped down on something with such violence that for a moment he was stunned. Looking around, when he regained his senses, he saw that he was on the top of a tower in the sea. Beside him was the carcass of the ox. Above them stood the ziz, its eyes glowing like twin fires, its beak thrust down to strike.

With a quick movement, the shepherd drew a knife which he carried in his girdle, and struck at the opening of the descending beak. The bird uttered a shrill cry of pain as the knife pierced its tongue, and in a few moments it had disappeared in the air. So swift was its flight that almost instantly it was a mere speck in the moonlit sky.

Thoroughly exhausted, the shepherd slept until awakened by the sound of a voice. Opening his eyes, he saw that the sun had risen. Above him stood a woman of ravishing beauty. He sprang to his feet and bowed low.

“Who are you?” asked Princess Solima, for she it was. “And tell me how came you here with this carcass of an ox, so distant from the land, so high up as this tower in the sea?”

“Of a truth I scarcely know,” answered the shepherd. “It may be that I am bewitched, or dreaming, for my adventure passes all belief,” and he related it.

The princess made no comment, but motioned to him that he should follow her. He did so and she placed food before him. He was ravenously hungry and did full justice to the meal. Then she led him to the bath chamber.

“Wash and robe thyself,” she said, giving him some clothes, “and then I have much to inquire of thee.”

The shepherd felt ever so much better when he had bathed, and then attired in the strange garments she had given him, he appeared before the princess.

She gazed at him so long and searchingly that he blushed in confusion.

“Thou art fair to look upon and of manly stature,” said the princess.

The shepherd could only stammer a reply, but after a while he said, “Fair lady, who and what thou art I know not. Such beauty as thine is the right of princesses only. I am but a poor shepherd.”

“And may not a shepherd be handsome?” she asked. “Tell me: who hath laid down a law that only royal personages may be fair to behold? I have seen princes of vile countenance.”

She stopped suddenly, for she did not wish to betray her secret. They sat in a little room in the tower, unknown to the many guards down below, and, although the shepherd protested, the princess waited on him herself, bringing him food, and cushions on which he could rest that night.

Next morning they ascended the tower together.

“I come here every morning,” said the princess.

“Why?” the shepherd asked.

“To see if my husband cometh,” was the answer.

“Who is he?” asked the shepherd.

The princess laughed.

“I know not,” she said. “Some mornings when I have stood here and grieved at my loneliness, I have felt inclined to make a vow that I would marry the first man who came hither.”

The shepherd was silent. Then he looked boldly into the princess’ eyes and said: “Thou hast told me I am the first man who has come to thee. I am emboldened to declare my love for thee, a feeling that swept over me the moment my eyes beheld thee. Who thou art, what thou art, I know not, I care not. Shall we be husband and wife?”

The princess gave him her hand.

“It is ordained,” she said, and thus their troth was plighted.

“We cannot remain here forever,” said the princess, presently. “Canst thou, husband of my heart’s choice, devise some means of escape?”

He looked down at the carcass of the ox thoughtfully for a few moments.

“I have it,” he exclaimed, excitedly. “It is a safe assumption that the monster bird that brought me will return for his meal. He can then carry us away. If the heavens approve,” he said, fervently, “thus it shall be.”

That very night the ziz returned and feasted on the ox, and while it was fully occupied appeasing its hunger, the shepherd managed to attach strong ropes to its legs. To this he attached a large basket in which he and his bride made themselves comfortable with cushions. Nor did they forget to take a store of food.

Toward morning the ziz rose slowly into the air, and the lovers clutched each other tightly as the basket spun round and round. The giant bird did not seem to notice its burden at all, and after a moment it began a swift flight over the sea. After many hours a city became visible, and as it was approached the shepherd could note the excitement caused by the appearance of the ziz. The bird was getting tired, and having at last noticed the weight tied to its feet was evidently seeking to get rid of it.

Flying low it dashed the basket against a tower. The occupants feared they might be killed, but suddenly the cords snapped, the basket rested on the parapet of the tower, and the bird flew swiftly away.

No sooner had the shepherd extricated himself and his bride from the basket, than armed guards appeared. At sight of the princess they lowered their weapons and fell upon their faces.

“Inform my father I have returned,” she said, and they immediately rose to do her bidding.

“Know you where you are?” asked the shepherd.

“Yes; this is the king’s palace,” was the reply.

Soon the king appeared, and with almost hysterical joy he embraced his daughter.

“I am happy to see thee again,” he cried. “I crave thy pardon for immuring thee in the sea fortress. Thou shalt tell me all thy adventures.”

Then he caught sight of the shepherd.

“Who is this?” he demanded.

“Thy son-in-law, my husband,” said the princess, her joy showing in her bright eyes.

“What prince art thou?” asked the king.

“A prince among men,” answered the princess quickly. “A man without riches, who comes from the people and will teach us their needs and how to rule them.”

The king bowed to the inevitable. He blessed his son-in-law and daughter, appointed them to rule over a province, and they settled down to make everybody thoroughly happy, contented and prosperous.


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 Higgledy-Piggledy Palace

Sarah, renowned for her unmatched beauty, faced peril when Pharaoh sought to claim her as queen, believing her to be Abraham’s sister. Protected by divine intervention, Pharaoh endured mysterious torments, including physical blows and a restless night. Stricken with leprosy, he relented, releasing Sarah and Abraham with great riches. Abraham warned Pharaoh of future divine retribution if his descendants oppressed theirs—a prophecy later fulfilled.

Source
Jewish Fairy Tales and Legends
by Gertrude Landa (“Aunt Naomi”)
Bloch Publishing Co., New York, 1919


► Themes of the story

Forbidden Love: Pharaoh’s desire to take Sarah, believing her to be unmarried, introduces a romantic pursuit that defies moral boundaries.

Prophecy and Fate: Abraham’s warning to Pharaoh about future repercussions for oppressing his descendants introduces a prophetic element that foreshadows future events.

Good vs. Evil: The story portrays the moral struggle between the virtuous protagonists and the oppressive ruler, emphasizing the triumph of righteousness.

► From the same Region or People

Learn more about Jewish mythology


Sarah, the wife of the patriarch Abraham, and the great mother of the Jewish people, was the most beautiful woman who ever lived. Everybody who saw her marveled at the dazzling radiance of her countenance; they stood spellbound before the glorious light that shone in her eyes and the wondrous clearness of her complexion. This greatly troubled Abraham when he fled from Canaan to Egypt. It was disconcerting to have crowds of travelers gazing at his wife as if she were something more than human. Besides, he feared that the Egyptians would seize Sarah for the king’s harem.

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So, after much meditation, he concealed his wife in a big box. When he arrived at the Egyptian frontier, the customs officials asked him what it contained.

“Barley,” he replied.

“You say that because the duty on barley is the lowest,” they said. “The box must surely be packed with wheat.”

“I will pay the duty on wheat,” said Abraham, who was most anxious they should not open the box.

The officials were surprised, for, as a rule, people endeavored to avoid paying the duties.

“If you are so ready to pay the higher tax,” they said, “the box must contain something of greater value. Perhaps it contains spices.”

Abraham intimated his readiness to pay the duty on spices.

“Oh, Oh!” laughed the officers. “Here is a strange person ready to pay heavy dues. He must be anxious to conceal something–gold, perchance.”

“I will pay the duty on gold,” said Abraham, quietly.

The officers were now completely bewildered.

“Our highest duty,” said their chief, “is on precious stones, and since you decline to open the box, we must demand the tax on the costliest gems.”

“I will pay it,” said Abraham, simply.

The officers could not understand this at all, and after consulting among themselves, they decided that the box must be opened.

“It may contain something highly dangerous,” they argued.

Abraham protested, but he was arrested by the guards and the box forced open. When Sarah was revealed, the officials stepped back in amazement and admiration.

“Indeed, a rare jewel,” said the chief.

It was immediately decided to send Sarah to the king. When Pharaoh beheld her, he was enraptured. She was simply dressed in the garments of a peasant woman, with no adornment and no jewels, and yet the king thought he had never seen a woman so entrancingly beautiful. When he saw Abraham, however, his brow clouded.

“Who is this man?” he demanded of Sarah.

Fearing that he might be imprisoned, or even put to death if she acknowledged him as her husband, Sarah replied that he was her brother.

Pharaoh felt relieved. He smiled on Abraham and greeted him pleasantly.

“Thy sister is exceeding fair to gaze upon,” he said, “and comely of form. She hath bewitched me by her matchless charm. She shall become the favorite of my harem. I will recompense thee well for thy loss of her. Thou shalt be loaded with gifts.”

Abraham was too wise to betray the anger that surged in his heart.

“Courage, my beloved,” he whispered to Sarah. “The good God will not forsake us.”

He made pretense of agreeing to Pharaoh’s suggestion, and the chief steward of the king gave him an abundant store of gold and silver and jewels, also sheep and oxen and camels. Abraham was conducted to a beautiful palace, where many slaves attended him and bowed before him, for one on whom the monarch had showered favors was a great man in the land of Pharaoh. Left alone, Abraham began to pray most devoutly.

Meanwhile, Sarah was led into a gorgeous apartment where the queen’s own attendants were ordered to array her in the richest of the royal garments. Then she was brought before Pharaoh who dismissed all the attendants.

“I desire to be alone with thee,” said the king to Sarah. “I have much to say to thee, and I long to feast my eyes on those features of beauty rare.”

But Sarah shrank from him. To her, he appeared ugly and loathsome. His smile was a vicious leer, and his voice sounded like a harsh croak.

“Fear not,” he said, trying to speak tenderly and kindly. “I will do thee no harm. Nay, I will load thee with honors. I will grant any request that thou makest.”

“Then let me go hence,” said Sarah, quickly. “I desire naught but that thou shouldst permit me to depart with my brother.”

“Thou jestest,” said Pharaoh. “That cannot be. I will make thee queen,” he cried, passionately and he made a move toward her.

“Stop!” cried Sarah. “If thou approachest one step nearer….”

Pharaoh interrupted with a laugh. To threaten a king was so funny that he could not refrain from a hoarse cackle. But Sarah had become suddenly silent. She was looking not at him, but behind him. Pharaoh turned, but observed nothing. He could not see what Sarah saw–a figure, a spirit, clutching a big stick.

“Come,” said the king, “be not foolish. I cannot be angry with a creature so fair as thou art. But it is not meet–nay, it is not wise–to utter threats to one who wears a crown.”

Sarah made no reply. She was no longer afraid. She knew that her prayers, and those of Abraham, had been answered, and that no harm would befall her. Pharaoh mistook her silence and advanced toward her. As he did so, however, he felt a tremendous blow on the head. He was stunned for a moment. On recovering himself he looked all round the room, but could see nothing. Sarah continued to stand motionless.

“Strange,” muttered Pharaoh. “I–I thought some one had entered the room.”

Again he moved toward Sarah, and once more he received a staggering blow–this time on the shoulder. It was only by a great effort of will that he did not cry out in pain. He concluded he must have been seized by some sudden illness, but after a moment he felt better and bravely tried to smile at Sarah.

“I–I just thought of something most important,” said he, attempting to offer some explanation for nearly toppling over in an undignified manner. He stood nearer to Sarah and began to raise his hand to touch her.

“If thou layest but a finger on me, it will be at thy peril,” exclaimed Sarah, her eyes flashing angrily.

“Pshaw!” he cried, losing patience, and he raised his hand.

This time the cudgel of the spirit invisible to Pharaoh did not strike him: it came down gently and rested lightly on the king’s out-stretched arm. And Pharaoh could not move it. He grew pale and trembled.

“Art thou a witch?” he gasped, at last.

Sarah was so angry when she heard this insult that she flashed a signal with her eyes to the spirit, and the latter plied his cudgel lustily about the king’s head and shoulders, making the monarch break out in most unkingly howls of pain.

“Thy pardon, thy pardon, I crave,” he managed to scream. “I mean not what I said. I am ill–very ill. My body aches. My arm is paralyzed.”

The cudgeling ceased and Pharaoh was able to move his arm. He writhed in agony, for he was bruised all over. He rushed hastily away, saying he would return on the morrow. Sarah found herself locked in, but she was not again disturbed.

Pharaoh, however, had further adventures. The spirit was in merry mood and had a night’s entertainment at the king’s expense. No sooner did the king lie down upon his bed than the spirit tilted it and sent him sprawling on the floor. Whenever Pharaoh tried to lie down the same thing happened. He went from one room to another, but all efforts at rest were unavailing. Every bed rejected him and every chair and couch did the same, although when he commanded others to lie down they did so quite comfortably. He tried lying down with one of his attendants, but while the latter was able to remain undisturbed, Pharaoh found himself bodily lifted, stood upon his head, spun around and then rolled over on the ground.

His physicians could provide no remedy, his magicians–hastily summoned from their own slumbers–could afford no explanation, and Pharaoh spent a terrible night wandering from room to room and up and down the corridors, where the corners seemed to go out of their way to bump against him and the stairs seemed to go down when he wanted to walk up, and vice-versa. Such a higgledy-piggeldy palace was never seen. Worse still, with the first streak of dawn he noticed that he was smitten with leprosy.

Hastily he sent for Abraham and said: “Who and what thou art I know not. Thou and thy sister have brought a plague upon me. I desired to make her my queen, but now I say to you: Rid me of this leprosy and get thee hence with thy sister. I will bestow riches on ye, but get ye gone, and speedily.”

With a magic jewel which he wore on his breast, Abraham restored Pharaoh to health, and then departed with Sarah. These final words he said to Pharaoh:

“Sarah is not my sister, but my wife. I give thee this warning. Should thy descendants at any time seek to persecute our descendants, then will our God, He, the One God of the universe, surely punish the king with plague again.”

And, many years afterward, as you read in the Bible, the prediction came true.


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The Hawk and the Hen

A hawk proposes to a hen, who accepts on the condition of growing wings like his. She receives an engagement ring but later discards it under pressure from a jealous cock. When the hawk returns, he discovers the ring missing. Angered by her deceit, he vows to return only if she finds it, punishing hens to eternally scratch the ground, searching for the lost ring.

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


► Themes of the story

Forbidden Love: The hen’s acceptance of the hawk’s proposal goes against societal expectations, especially considering her prior promise to the cock.

Cunning and Deception: The hen deceives the hawk about the fate of the ring, leading to consequences for her actions.

Transformation through Love: The hen’s interactions with the hawk and the cock lead to a transformation in her behavior, symbolized by the eternal scratching for the lost ring.

► From the same Region or People

Learn more about Philippines peoples


A hawk flying about in the sky one day decided that he would like to marry a hen whom he often saw on earth. He flew down and searched until he found her, and then asked her to become his wife. She at once gave her consent on the condition that he would wait until she could grow wings like his, so that she might also fly high. The hawk agreed and flew away, after giving her a ring as an engagement present and telling her to take good care of it.

The hen was very proud of the ring and placed it around her neck. The next day, however, she met the cock who looked at her in astonishment and said:

► Continue reading…

“Where did you get that ring? Do you not know that you promised to be my wife? You must not wear the ring of anyone else. Throw it away.”

And the hen threw away the beautiful ring.

Not long after this the hawk came down bringing beautiful feathers to dress the hen. When she saw him coming she was frightened and ran to hide behind the door, but the hawk called to her to come and see the beautiful dress he had brought her.

The hen came out, and the hawk at once saw that the ring was gone.

“Where is the ring I gave you?” he asked. “Why do you not wear it?”

The hen was frightened and ashamed to tell the truth so she answered:

“Oh, sir, yesterday when I was walking in the garden, I met a large snake and he frightened me so that I ran as fast as I could to the house. Then I missed the ring and I searched everywhere but could not find it.”

The hawk looked sharply at the hen, and he knew that she was deceiving him. Then he said to her:

“I did not believe that you could behave so badly. When you have found the ring I will come down again and make you my wife. But as a punishment for breaking your promise, you must always scratch the ground to look for the ring. And every chicken of yours that I find, I shall snatch away.”

Then he flew away, and ever since all the hens throughout the world have been scratching to find the hawk’s ring.


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 Story of Gaygayoma Who Lives Up Above

Aponitolau, a mortal, plants sugarcane, which grows magically fast. The celestial maiden Gaygayoma, daughter of the moon and a star, desires the cane and descends to earth. She compels Aponitolau to the sky, where they marry and have a son, Takyayen. Torn between two worlds, Aponitolau frequently travels between the sky and earth, balancing his celestial and earthly families, highlighting themes of love, loyalty, and sacrifice.

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


► Themes of the story

Forbidden Love: The union between Aponitolau, a mortal, and Gaygayoma, a celestial being, represents a romantic connection that defies the natural order and societal expectations.

Family Dynamics: Aponitolau’s dual life, balancing his celestial wife and son with his earthly family, explores the complexities and challenges within familial relationships.

Journey to the Otherworld: Aponitolau’s travels between the earth and the celestial realm symbolize a venture into realms beyond human experience.

► From the same Region or People

Learn more about Philippines peoples


One day, while Aponitolau sat weaving a basket under his house, he began to feel very hungry and longed for something sweet to chew. Then he remembered that his field was still unplanted. He called to his wife who was in the room above, and said: “Come, Aponibolinayen, let us go to the field and plant some sugar-cane.”

So Aponibolinayen came down out of the house with a bamboo tube, and while she went to the spring to fill it with water, Aponitolau made some cuttings, and they went together to the field, which was some distance from the house.

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Aponitolau loosened the earth with his long stick and set out the cuttings he had brought, while his wife sprinkled them with water from the bamboo tube. And when they had filled the field, they returned home, happy to think of the splendid cane they should have.

After seven days Aponitolau went back to the field to see if the plants had lived, and he found that the leaves were already long and pointed. This delighted him, and while he stood looking at it he grew impatient and determined to use his magical power so that the cane would grow very fast. In five days he again visited the field and found that the stalks were tall and ready to chew. He hurried home to tell Aponibolinayen how fast their plants had grown, and she was proud of her powerful husband.

Now about this time Gaygayoma, who was the daughter of Bagbagak, a big star, and Sinag, the moon, looked down from her home in the sky, and when she saw the tall sugar-cane growing below, she was seized with a desire to chew it. She called to her father, Bagbagak, and said:

“Oh, Father, please send the stars down to the earth to get some of the sugar-cane that I see, for I must have it to chew.”

So Bagbagak sent the stars down, and when they reached the bamboo fence that was around the field they sprang over it, and each broke a stalk of the cane and pulled some beans which Aponibolinayen had planted, and the stems of these beans were of gold. Gaygayoma was delighted with the things that the stars brought her. She cooked the beans with the golden stems and spent long hours chewing the sweet cane. When all that the stars brought was gone, however, she grew restless and called to her father, the big star:

“Come, Father, and go with me to the place where the sugar-cane grows, for I want to see it now.”

Bagbagak called many stars to accompany him, and they all followed Gaygayoma down to the place where the sugar-cane grew. Some sat on the bamboo fence, while others went to the middle of the field, and all ate as much as they wished.

The day following this, Aponitolau said to his wife:

“Aponibolinayen, I am going to the field to see if the bamboo fence is strong, for the carabao will try to get in to eat our sugar-cane.”

So he set out, and when he reached the field and began looking along the fence to see if it was strong, he kept finding the stalks that the stars had chewed, and he knew that someone had been there. He went into the middle of the field, and there on the ground was a piece of gold, and he said to himself:

“How strange this is! I believe some beautiful girl must have chewed my cane. I will watch tonight, and maybe she will return for more.”

As darkness came on he had no thought of returning home, but he made his meal of the sugar-cane, and then hid in the tall grass near the field to wait. By and by dazzling lights blinded his eyes, and when he could see again he was startled to find many stars falling from the sky, and soon he heard someone breaking the cane. Suddenly a star so large that it looked like a flame of fire fell into the field, and then a beautiful object near the fence took off her dress which looked like a star, and she appeared like the half of the rainbow.

Never had Aponitolau seen such sights; and for a while he lay shaking with fear.

“What shall I do?” he said to himself. “If I do not frighten these companions of the beautiful girl, they may eat me.”

With a great effort he jumped up and frightened the stars till they all flew up, and when the pretty girl came looking for her dress she found Aponitolau sitting on it. “You must forgive us,” she said, “for your sugar-cane is very sweet, and we wanted some to chew.”

“You are welcome to the sugar-cane,” answered Aponitolau. “But now we must tell our names according to our custom, for it is bad for us to talk until we know each other’s names.”

Then he gave her some betel-nut and they chewed together, and he said:

“Now it is our custom to tell our names.”

“Yes,” said she; “but you tell first”

“My name is Aponitolau and I am the husband of Aponibolinayen.”

“I am Gaygayoma, the daughter of Bagbagak and Sinag up in the air,” said the girl. “And now, Aponitolau, even though you have a wife, I am going to take you up to the sky, for I wish to marry you. If you are not willing to go, I shall call my companion stars to eat you.”

Aponitolau shook with fear, for he knew now that the woman was a spirit; and as he dared not refuse, he promised to go with her. Soon after that the stars dropped a basket that Gaygayoma had ordered them to make, and Aponitolau stepped in with the lovely star and was drawn quickly through the air up to the sky. They were met on their arrival by a giant star whom Gaygayoma introduced as her father, and he told Aponitolau that he had acted wisely in coming, for had he objected, the other stars would have eaten him.

After Aponitolau had lived with the stars for some time, Gaygayoma asked him to prick between her last two fingers, and as he did so a beautiful baby boy popped out. They named him Takyayen, and he grew very fast and was strong.

All this time Aponitolau had never forgotten Aponibolinayen who, he knew, was searching for him on the earth, but he had been afraid to mention her to the stars. When the boy was three months old, however, he ventured to tell Gaygayoma of his wish to return to the earth.

At first she would not listen to him, but he pleaded so hard that at last she consented to let him go for one moon . If he did not return at the end of that time, she said, she would send the stars to eat him. Then she called for the basket again, and they were lowered to the earth. There Aponitolau got out, but Gaygayoma and the baby returned to the sky.

Aponibolinayen was filled with joy at the sight of her husband once more, for she had believed him dead, and she was very thin from not eating while he was away. Never did she tire of listening to his stories of his life among the stars, and so happy was she to have him again that when the time came for him to leave she refused to let him go.

That night many stars came to the house. Some stood in the windows, while others stayed outside by the walls; and they were so bright that the house appeared to be on fire.

Aponitolau was greatly frightened, and he cried out to his wife:

“You have done wrong to keep me when I should have gone. I feared that the stars would eat me if I did not obey their command, and now they have come. Hide me, or they will get me.”

But before Aponibolinayen could answer, Bagbagak himself called out:

“Do not hide from us, Aponitolau, for we know that you are in the corner of the house. Come out or we shall eat you.”

Trembling with fear, Aponitolau appeared, and when the stars asked him if he was willing to go with them he dared not refuse.

Now Gaygayoma had grown very fond of Aponitolau, and she had commanded the stars not to harm him if he was willing to return to her. So when he gave his consent, they put him in the basket and flew away with him, leaving Aponibolinayen very sad and lonely. After that Aponitolau made many trips to the earth, but at Gaygayoma’s command he always returned to the sky to spend part of the time with her.

One day when Takyayen was a little boy, Aponitolau took him down to the earth to see his half-brother, Kanag. The world was full of wonders to the boy from the sky, and he wanted to stay there always. But after some time while he and Kanag were playing out in the yard, big drops of water began to fall on them. Kanag ran to his mother and cried:

“Oh, Mother, it is raining, and the sun is shining brightly!”

But Aponitolau, looking out, said, “No, they are the tears of Gaygayoma, for she sees her son down below, and she weeps for him.”

Then he took Takyayen back to his mother in the sky, and she was happy again.

After that Takyayen was always glad when he was allowed to visit the earth, but each time when his mother’s tears began to fall, he returned to her. When he was old enough, Aponitolau selected a wife for him, and after that Takyayen always lived on the earth, but Gaygayoma stayed in the sky.


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

Loving Lailí

Prince Majnún, son of King Dantál, befriends the Wazír’s son and grows into a fine young man. While hunting, he unknowingly encounters Lailí, a princess destined to marry him by divine decree. A series of trials, including separation, Lailí’s transformation, and confrontations with dangers like a wicked Rájá, tests their love. Ultimately, Lailí’s courage and devotion save Majnún, leading to a joyous reunion and their happily-ever-after.

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


► Themes of the story

Prophecy and Fate: Lailí receives a divine message in her dream, foretelling her destined marriage to Prince Majnún, which drives her actions throughout the tale.

Forbidden Love: Despite societal and familial obstacles, Lailí’s unwavering love for Majnún leads her to defy conventions in pursuit of their union.

Trials and Tribulations: Both Lailí and Majnún endure numerous hardships, including prolonged separation and personal transformations, testing the strength of their love and commitment.

► From the same Region or People

Learn more about the Hindu people


Told by Dunkní

Once there was a king called King Dantál, who had a great many rupees and soldiers and horses. He had also an only son called Prince Majnún, who was a handsome boy with white teeth, red lips, blue eyes, red cheeks, red hair, and a white skin.

This boy was very fond of playing with the Wazír’s son, Husain Mahámat, in King Dantál’s garden, which was very large and full of delicious fruits, and flowers, and trees. They used to take their little knives there and cut the fruits and eat them. King Dantál had a teacher for them to teach them to read and write.

► Continue reading…

One day, when they were grown two fine young men, Prince Majnún said to his father, “Husain Mahámat and I should like to go and hunt.” His father said they might go, so they got ready their horses and all else they wanted for their hunting, and went to the Phaláná country, hunting all the way, but they only found jackals and birds.

The Rájá of the Phaláná country was called Múnsúk Rájá, and he had a daughter named Lailí, who was very beautiful; she had brown eyes and black hair.

One night, some time before Prince Majnún came to her father’s kingdom, as she slept, God sent to her an angel in the form of a man who told her that she should marry Prince Majnún and no one else, and that this was God’s command to her. When Lailí woke she told her father of the angel’s visit to her as she slept; but her father paid no attention to her story. From that time she began repeating, “Majnún, Majnún; I want Majnún,” and would say nothing else. Even as she sat and ate her food she kept saying, “Majnún, Majnún; I want Majnún.” Her father used to get quite vexed with her. “Who is this Majnún? who ever heard of this Majnún?” he would say. “He is the man I am to marry,” said Lailí. “God has ordered me to marry no one but Majnún.” And she was half mad. Meanwhile, Majnún and Husain Mahámat came to hunt in the Phaláná country; and as they were riding about, Lailí came out on her horse to eat the air, and rode behind them. All the time she kept saying, “Majnún, Majnún; I want Majnún.” The prince heard her, and turned round. “Who is calling me?” he asked. At this Lailí looked at him, and the moment she saw him she fell deeply in love with him, and she said to herself, “I am sure that is the Prince Majnún that God says I am to marry.” And she went home to her father and said, “Father, I wish to marry the prince who has come to your kingdom; for I know he is the Prince Majnún I am to marry.” “Very well, you shall have him for your husband,” said Múnsúk Rájá. “We will ask him to-morrow.” Lailí consented to wait, although she was very impatient. As it happened, the prince left the Phaláná kingdom that night, and when Lailí heard he was gone, she went quite mad. She would not listen to a word her father, or her mother, or her servants said to her, but went off into the jungle, and wandered from jungle to jungle, till she got farther and farther away from her own country. All the time she kept saying, “Majnún, Majnún; I want Majnún;” and so she wandered about for twelve years.

At the end of the twelve years she met a fakír–he was really an angel, but she did not know this–who asked her, “Why do you always say, ‘Majnún, Majnún; I want Majnún’?” She answered, “I am the daughter of the king of the Phaláná country, and I want to find Prince Majnún; tell me where his kingdom is.” “I think you will never get there,” said the fakír, “for it is very far from hence, and you have to cross many rivers to reach it.” But Lailí said she did not care; she must see Prince Majnún. “Well,” said the fakír, “when you come to the Bhágírathí river you will see a big fish, a Rohú; and you must get him to carry you to Prince Majnún’s country, or you will never reach it.”

She went on and on, and at last she came to the Bhágírathí river. There there was a great big fish called the Rohú fish. It was yawning just as she got up to it, and she instantly jumped down its throat into its stomach. All the time she kept saying, “Majnún, Majnún.” At this the Rohú fish was greatly alarmed and swam down the river as fast as he could. By degrees he got tired and went slower, and a crow came and perched on his back, and said, “Caw, caw.” “Oh, Mr. Crow,” said the poor fish, “do see what is in my stomach that makes such a noise.” “Very well,” said the crow, “open your mouth wide, and I’ll fly down and see.” So the Rohú opened his jaws and the crow flew down, but he came up again very quickly. “You have a Rakshas in your stomach,” said the crow, and he flew away. This news did not comfort the poor Rohú, and he swam on and on till he came to Prince Majnún’s country. There he stopped. And a jackal came down to the river to drink. “Oh, jackal,” said the Rohú, “do tell me what I have inside me.” “How can I tell?” said the jackal. “I cannot see unless I go inside you.” So the Rohú opened his mouth wide, and the jackal jumped down his throat; but he came up very quickly, looking much frightened and saying, “You have a Rakshas in your stomach, and if I don’t run away quickly, I am afraid it will eat me.” So off he ran. After the jackal came an enormous snake. “Oh,” says the fish, “do tell me what I have in my stomach, for it rattles about so, and keeps saying, ‘Majnún, Majnún; I want Majnún.'” The snake said, “Open your mouth wide, and I’ll go down and see what it is.” The snake went down: when he returned he said, “You have a Rakshas in your stomach; but if you will let me cut you open, it will come out of you.” “If you do that, I shall die,” said the Rohú. “Oh, no,” said the snake, “you will not, for I will give you a medicine that will make you quite well again.” So the fish agreed, and the snake got a knife and cut him open, and out jumped Lailí.

She was now very old. Twelve years she had wandered about the jungle, and for twelve years she had lived inside her Rohú; and she was no longer beautiful, and had lost her teeth. The snake took her on his back and carried her into the country, and there he put her down, and she wandered on and on till she got to Majnún’s court-house, where King Majnún was sitting. There some men heard her crying, “Majnún, Majnún; I want Majnún,” and they asked her what she wanted. “I want King Majnún,” she said. So they went in and said to Prince Majnún, “An old woman outside says she wants you.” “I cannot leave this place,” said he; “send her in here.” They brought her in and the prince asked her what she wanted. “I want to marry you,” she answered. “Twenty-four years ago you came to my father the Phaláná Rájá’s country, and I wanted to marry you then; but you went away without marrying me. Then I went mad, and I have wandered about all these years looking for you.” Prince Majnún said, “Very good.” “Pray to God,” said Lailí, “to make us both young again, and then we shall be married.” So the prince prayed to God, and God said to him, “Touch Lailí’s clothes and they will catch fire, and when they are on fire, she and you will become young again.” When he touched Lailí’s clothes they caught fire, and she and he became young again. And there were great feasts, and they were married, and travelled to the Phaláná country to see her father and mother.

Now Lailí’s father and mother had wept so much for their daughter that they had become quite blind, and her father kept always repeating, “Lailí, Lailí, Lailí.” When Lailí saw their blindness, she prayed to God to restore their sight to them, which he did. As soon as the father and mother saw Lailí, they hugged her and kissed her, and then they had the wedding all over again amid great rejoicings. Prince Majnún and Lailí stayed with Múnsúk Rájá and his wife for three years, and then they returned to King Dantál, and lived happily for some time with him.

They used to go out hunting, and they often went from country to country to eat the air and amuse themselves.

One day Prince Majnún said to Lailí, “Let us go through this jungle.” “No, no,” said Lailí; “if we go through this jungle, some harm will happen to me.” But Prince Majnún laughed, and went into the jungle. And as they were going through it, God thought, “I should like to know how much Prince Majnún loves his wife. Would he be very sorry if she died? And would he marry another wife? I will see.” So he sent one of his angels in the form of a fakír into the jungle; and the angel went up to Lailí, and threw some powder in her face, and instantly she fell to the ground a heap of ashes.

Prince Majnún was in great sorrow and grief when he saw his dear Lailí turn into a little heap of ashes; and he went straight home to his father, and for a long, long time he would not be comforted. After a great many years he grew more cheerful and happy, and began to go again into his father’s beautiful garden with Husain Mahámat. King Dantál wished his son to marry again. “I will only have Lailí for my wife; I will not marry any other woman,” said Prince Majnún. “How can you marry Lailí? Lailí is dead. She will never come back to you,” said the father. “Then I’ll not have any wife at all,” said Prince Majnún.

Meanwhile Lailí was living in the jungle where her husband had left her a little heap of ashes. As soon as Majnún had gone, the fakír had taken her ashes and made them quite clean, and then he had mixed clay and water with the ashes, and made the figure of a woman with them, and so Lailí regained her human form, and God sent life into it. But Lailí had become once more a hideous old woman, with a long, long nose, and teeth like tusks; just such an old woman, excepting her teeth, as she had been when she came out of the Rohú fish; and she lived in the jungle, and neither ate nor drank, and she kept on saying, “Majnún, Majnún; I want Majnún.”

At last the angel who had come as a fakír and thrown the powder at her, said to God, “Of what use is it that this woman should sit in the jungle crying, crying for ever, ‘Majnún, Majnún; I want Majnún,’ and eating and drinking nothing? Let me take her to Prince Majnún.” “Well,” said God, “you may do so; but tell her that she must not speak to Majnún if he is afraid of her when he sees her; and that if he is afraid when he sees her, she will become a little white dog the next day. Then she must go to the palace, and she will only regain her human shape when Prince Majnún loves her, feeds her with his own food, and lets her sleep in his bed.” So the angel came to Lailí again as a fakír and carried her to King Dantál’s garden. “Now,” he said, “it is God’s command that you stay here till Prince Majnún comes to walk in the garden, and then you may show yourself to him. But you must not speak to him, if he is afraid of you; and should he be afraid of you, you will the next day become a little white dog.” He then told her what she must do as a little dog to regain her human form.

Lailí stayed in the garden, hidden in the tall grass, till Prince Majnún and Husain Mahámat came to walk in the garden. King Dantál was now a very old man, and Husain Mahámat, though he was really only as old as Prince Majnún, looked a great deal older than the prince, who had been made quite young again when he married Lailí.

As Prince Majnún and the Wazír’s son walked in the garden, they gathered the fruit as they had done as little children, only they bit the fruit with their teeth; they did not cut it. While Majnún was busy eating a fruit in this way, and was talking to Husain Mahámat, he turned towards him and saw Lailí walking behind the Wazír’s son. “Oh, look, look!” he cried, “see what is following you; it is a Rakshas or a demon, and I am sure it is going to eat us.” Lailí looked at him beseechingly with all her eyes, and trembled with age and eagerness; but this only frightened Majnún the more. “It is a Rakshas, a Rakshas!” he cried, and he ran quickly to the palace with the Wazír’s son; and as they ran away, Lailí disappeared into the jungle. They ran to King Dantál, and Majnún told him there was a Rakshas or a demon in the garden that had come to eat them. “What nonsense,” said his father. “Fancy two grown men being so frightened by an old ayah or a fakír! And if it had been a Rakshas, it would not have eaten you.” Indeed King Dantál did not believe Majnún had seen anything at all, till Husain Mahámat said the prince was speaking the exact truth. They had the garden searched for the terrible old woman, but found nothing, and King Dantál told his son he was very silly to be so much frightened. However, Prince Majnún would not walk in the garden any more.

The next day Lailí turned into a pretty little dog; and in this shape she came into the palace, where Prince Majnún soon became very fond of her. She followed him everywhere, went with him when he was out hunting, and helped him to catch his game, and Prince Majnún fed her with milk, or bread, or anything else he was eating, and at night the little dog slept in his bed.

But one night the little dog disappeared, and in its stead there lay the little old woman who had frightened him so much in the garden; and now Prince Majnún was quite sure she was a Rakshas, or a demon, or some such horrible thing come to eat him; and in his terror he cried out, “What do you want? Oh, do not eat me; do not eat me!” Poor Lailí answered, “Don’t you know me? I am your wife Lailí, and I want to marry you. Don’t you remember how you would go through that jungle, though I begged and begged you not to go, for I told you that harm would happen to me, and then a fakír came and threw powder in my face, and I became a heap of ashes. But God gave me my life again, and brought me here, after I had stayed a long, long while in the jungle crying for you, and now I am obliged to be a little dog; but if you will marry me, I shall not be a little dog any more.” Majnún, however, said “How can I marry an old woman like you? how can you be Lailí? I am sure you are a Rakshas or a demon come to eat me,” and he was in great terror.

In the morning the old woman had turned into the little dog, and the prince went to his father and told him all that had happened. “An old woman! an old woman! always an old woman!” said his father. “You do nothing but think of old women. How can a strong man like you be so easily frightened?” However, when he saw that his son was really in great terror, and that he really believed the old woman would come back at night, he advised him to say to her, “I will marry you if you can make yourself a young girl again. How can I marry such an old woman as you are?”

That night as he lay trembling in bed the little old woman lay there in place of the dog, crying, “Majnún, Majnún, I want to marry you. I have loved you all these long, long years. When I was in my father’s kingdom a young girl, I knew of you, though you knew nothing of me, and we should have been married then if you had not gone away so suddenly, and for long, long years I followed you.” “Well,” said Majnún, “if you can make yourself a young girl again, I will marry you.”

Lailí said, “Oh, that is quite easy. God will make me a young girl again. In two days’ time you must go into the garden, and there you will see a beautiful fruit. You must gather it and bring it into your room and cut it open yourself very gently, and you must not open it when your father or anybody else is with you, but when you are quite alone; for I shall be in the fruit quite naked, without any clothes at all on.” In the morning Lailí took her little dog’s form, and disappeared in the garden.

Prince Majnún told all this to his father, who told him to do all the old woman had bidden him. In two days’ time he and the Wazír’s son walked in the garden, and there they saw a large, lovely red fruit. “Oh!” said the Prince, “I wonder shall I find my wife in that fruit.” Husain Mahámat wanted him to gather it and see, but he would not till he had told his father, who said, “That must be the fruit; go and gather it.” So Majnún went back and broke the fruit off its stalk; and he said to his father, “Come with me to my room while I open it; I am afraid to open it alone, for perhaps I shall find a Rakshas in it that will eat me.” “No,” said King Dantál; “remember, Lailí will be naked; you must go alone, and do not be afraid if, after all, a Rakshas is in the fruit, for I will stay outside the door, and you have only to call me with a loud voice, and I will come to you, so the Rakshas will not be able to eat you.”

Then Majnún took the fruit and began to cut it open tremblingly, for he shook with fear; and when he had cut it, out stepped Lailí, young and far more beautiful than she had ever been. At the sight of her extreme beauty, Majnún fell backwards fainting on the floor.

Lailí took off his turban and wound it all round herself like a sárí (for she had no clothes at all on), and then she called King Dantál, and said to him sadly, “Why has Majnún fallen down like this? Why will he not speak to me? He never used to be afraid of me; and he has seen me so many, many times.” King Dantál answered, “It is because you are so beautiful. You are far, far more beautiful than you ever were. But he will be very happy directly.” Then the King got some water, and they bathed Majnún’s face and gave him some to drink, and he sat up again. Then Lailí said, “Why did you faint? Did you not see I am Lailí?” “Oh!” said Prince Majnún, “I see you are Lailí come back to me, but your eyes have grown so wonderfully beautiful, that I fainted when I saw them.” Then they were all very happy, and King Dantál had all the drums in the place beaten, and had all the musical instruments played on, and they made a grand wedding-feast, and gave presents to the servants, and rice and quantities of rupees to the fakírs.

After some time had passed very happily, Prince Majnún and his wife went out to eat the air. They rode on the same horse, and had only a groom with them. They came to another kingdom, to a beautiful garden. “We must go into that garden and see it,” said Majnún. “No, no,” said Lailí; “it belongs to a bad Rájá, Chumman Básá, a very wicked man.” But Majnún insisted on going in, and in spite of all Lailí could say, he got off the horse to look at the flowers. Now, as he was looking at the flowers, Lailí saw Chumman Básá coming towards them, and she read in his eyes that he meant to kill her husband and seize her. So she said to Majnún, “Come, come, let us go; do not go near that bad man. I see in his eyes, and I feel in my heart, that he will kill you to seize me.” “What nonsense,” said Majnún. “I believe he is a very good Rájá. Anyhow, I am so near to him that I could not get away.” “Well,” said Lailí, “it is better that you should be killed than I, for if I were to be killed a second time, God would not give me my life again; but I can bring you to life if you are killed.” Now Chumman Básá had come quite near, and seemed very pleasant, so thought Prince Majnún; but when he was speaking to Majnún, he drew his scimitar and cut off the prince’s head at one blow.

Lailí sat quite still on her horse, and as the Rájá came towards her she said, “Why did you kill my husband?” “Because I want to take you,” he answered. “You cannot,” said Lailí. “Yes, I can,” said the Rájá. “Take me, then,” said Lailí to Chumman Básá; so he came quite close and put out his hand to take hers to lift her off her horse. But she put her hand in her pocket and pulled out a tiny knife, only as long as her hand was broad, and this knife unfolded itself in one instant till it was such a length! and then Lailí made a great sweep with her arm and her long, long knife, and off came Chumman Básá’s head at one touch.

Then Lailí slipped down off her horse, and she went to Majnún’s dead body, and she cut her little finger inside her hand straight down from the top of her nail to her palm, and out of this gushed blood like healing medicine. Then she put Majnún’s head on his shoulders, and smeared her healing blood all over the wound, and Majnún woke up and said, “What a delightful sleep I have had! Why, I feel as if I had slept for years!” Then he got up and saw the Rájá’s dead body by Lailí’s horse. “What’s that?” said Majnún. “That is the wicked Rájá who killed you to seize me, just as I said he would.” “Who killed him?” asked Majnún. “I did,” answered Lailí, “and it was I who brought you to life.” “Do bring the poor man to life if you know how to do so,” said Majnún. “No,” said Lailí, “for he is a wicked man, and will try to do you harm.” But Majnún asked her for such a long time, and so earnestly to bring the wicked Rájá to life, that at last she said, “Jump up on the horse, then, and go far away with the groom.” “What will you do,” said Majnún, “if I leave you? I cannot leave you.” “I will take care of myself,” said Lailí; “but this man is so wicked, he may kill you again if you are near him.” So Majnún got up on the horse, and he and the groom went a long way off and waited for Lailí. Then she set the wicked Rájá’s head straight on his shoulders, and she squeezed the wound in her finger till a little blood-medicine came out of it. Then she smeared this over the place where her knife had passed, and just as she saw the Rájá opening his eyes, she began to run, and she ran, and ran so fast, that she outran the Rájá, who tried to catch her; and she sprang up on the horse behind her husband, and they rode so fast, so fast, till they reached King Dantál’s palace.

There Prince Majnún told everything to his father, who was horrified and angry. “How lucky for you that you have such a wife,” he said. “Why did you not do what she told you? But for her, you would be now dead.” Then he made a great feast out of gratitude for his son’s safety, and gave many, many rupees to the fakírs. And he made so much of Lailí. He loved her dearly; he could not do enough for her. Then he built a splendid palace for her and his son, with a great deal of ground about it, and lovely gardens, and gave them great wealth, and heaps of servants to wait on them. But he would not allow any but their servants to enter their gardens and palace, and he would not allow Majnún to go out of them, nor Lailí; “for,” said King Dantál, “Lailí is so beautiful, that perhaps some one may kill my son to take her away.”


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The Beautiful Dancer of Yedo

Sakura-ko, the “Flower of the Cherry,” is a geisha in Yedo, famed for her beauty and artistry but burdened by a tragic past. She rejects the love of a rich man, an old suitor, and a young admirer, seeking dignity over material or fleeting desires. Disappearing to spare her young lover heartbreak, she later reappears as a wandering nun, quietly reconciling with her sorrowful choices.

Source
Japanese Fairy Tales
by Grace James
Macmillan & Co., London, 1912


► Themes of the story

Forbidden Love: Sakura-ko encounters suitors whose affections she must navigate within the constraints of her societal role.

Transformation: Her journey from a samurai’s daughter to a geisha, and later to a wandering nun, reflects significant personal and social transformations.

Sacrifice: Sakura-ko sells herself into bondage to provide for her mother, exemplifying personal sacrifice for familial duty.

► From the same Region or People

Learn more about Japanese Mythology & Folklore


This is the tale of Sakura-ko, Flower of the Cherry, who was the beautiful dancer of Yedo. She was a geisha, born a samurai’s daughter, that sold herself into bondage after her father died, so that her mother might have food to eat. Ah, the pity of it! The money that bought her was called Namida no Kané, that is “the money of tears.” She dwelt in the narrow street of the geisha, where the red and white lanterns swing and the plum trees flourish by the low eves. The street of the geisha is full of music, for they play the samisen there all day long.

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Sakura-ko played it too; indeed she was skilful in every lovely art. She played the samisen, the kotto, the biwa, and the small hand-drum. She could make songs and sing them. Her eyes were long, her hair was black, her hands were white. Her beauty was wonderful, and wonderful her power to please. From dawn to dusk, and from dusk to dawn she could go smiling and hide her heart. In the cool of the day she would stand upon the gallery of her mistress’s house, and muse as she stood and looked down into the street of the geisha. And the folk that passed that way said to one another, “See, yonder stands Sakura-ko, Flower of the Cherry, the beautiful dancer of Yedo, the geisha without peer.”

But Sakura-ko looked down and mused and said, “Little narrow street of the geisha, paved with bitterness and broken hearts, your houses are full of vain hopes and vain regrets; youth and love and grief dwell here. The flowers in your gardens are watered with tears.”

The gentlemen of Yedo must needs have their pleasure, so Sakura-ko served at feasts every night. They whitened her cheeks and her forehead, and gilded her lips with beni. She wore silk attires, gold and purple and grey and green and black, obi of brocade magnificently tied. Her hair was pinned with coral and jade, fastened with combs of gold lacquer and tortoise-shell. She poured saké, she made merry with the good company. More than this, she danced.

Three poets sang of her dancing. One said, “She is lighter than the rainbow-tinted dragonfly.”

And another said, “She moves like the mist of the morning when the bright sun shines.”

And the third said, “She is like the shadow in the river of the waving willow-branch.”

But it is time to tell of her three lovers.

The first lover was neither old nor young. He was passing rich, and a great man in Yedo. He sent his servant to the street of the geisha with money in his girdle. Sakura-ko shut the door in his face.

“You are wrong, fellow,” she said, “you have lost your way. You should have gone to the street of the toy-shops and bought your master a doll; let him know there are no dolls here.”

After this the master came himself. “Come to me, O Flower of the Cherry,” he said, “for I must have you.”

Must?” she said, and looked down with her long eyes.

“Aye,” he said, “must is the word, O Flower of the Cherry.”

“What will you give me?” she said.

“Fine attires, silk and brocade, a house, white mats and cool galleries; servants to wait on you, gold hairpins–what you will.”

“What do I give you?” she said.

“Yourself, just that, O Flower of the Cherry.”

“Body and soul?” she said.

And he answered her, “Body and soul.”

“Now, fare you well,” she said, “I have a fancy to remain a geisha. It is a merry life,” she said, and she laughed.

So that was the end of the first lover.

The second lover was old. To be old and wise is very well, but he was old and foolish. “Sakura-ko,” he cried, “ah, cruel one, I am mad for love of you!”

“My lord,” she said, “I can easily believe it.”

He said, “I am not so very old.”

“By the divine compassion of the gods,” she told him, “you may yet have time to prepare for your end. Go home and read the good law.” But the old lover would hear nothing of her counsel. Instead, he bade her to his house by night to a great feast which he had prepared for her. And when they had made an end of the feast she danced before him wearing scarlet hakama and a robe of gold brocade. After the dancing he made her sit beside him and he called for wine, that they might drink together. And the geisha who poured the saké was called Silver Wave.

When they had drunk together, Sakura-ko and her old lover, he drew her to him and cried:

“Come, my love, my bride, you are mine for the time of many existences; there was poison in the cup. Be not afraid, for we shall die together. Come with me to the Meido.”

But Sakura-ko said, “My sister, the Silver Wave, and I are not children, neither are we old and foolish to be deceived. I drank no saké and no poison. My sister, the Silver Wave, poured fresh tea in my cup. Howbeit I am sorry for you, and so I will stay with you till you die.”

He died in her arms and was fain to take his way alone to the Meido.

“Alas! alas!” cried the Flower of the Cherry. But her sister, Silver Wave, gave her counsel thus: “Keep your tears, you will yet have cause for weeping. Waste not grief for such as he.”

And that was the end of the second lover.

The third lover was young and brave and gay. Impetuous he was, and beautiful. He first set eyes on the Flower of the Cherry at a festival in his father’s house. Afterwards he went to seek her out in the street of the geisha. He found her as she leaned against the gallery railing of her mistress’s house.

She looked down into the street of the geisha and sang this song:

“My mother bade me spin fine thread
Out of the yellow sea sand–
A hard task, a hard task.
May the dear gods speed me!
My father gave me a basket of reeds;
He said, ‘Draw water from the spring
And carry it a mile’–
A hard task, a hard task.
May the dear gods speed me!
My heart would remember,
My heart must forget;
Forget, my heart, forget–
A hard task, a hard task.
May the dear gods speed me!”

When she had made an end of singing, the lover saw that her eyes were full of tears.

“Do you remember me,” he said, “O Flower of the Cherry? I saw you last night at my father’s house.”

“Aye, my young lord,” she answered him, “I remember you very well.”

He said, “I am not so very young. And I love you, O Flower of the Cherry. Be gentle, hear me, be free, be my dear wife.”

At this she flushed neck and chin, cheeks and forehead.

“My dear,” said the young man, “now you are Flower of the Cherry indeed.”

“Child,” she said, “go home and think of me no more. I am too old for such as you.”

“Old!” he said; “why, there lies not a year between us!”

“No, not a year–no year, but an eternity,” said Flower of the Cherry. “Think no more of me,” she said; but the lover thought of nothing else. His young blood was on fire. He could not eat, nor drink, nor sleep. He pined and grew pale, he wandered day and night, his heart heavy with longing. He lived in torment; weak he grew, and weaker. One night he fell fainting at the entrance of the street of the geisha. Sakura-ko came home at dawn from a festival in a great house. There she found him. She said no word, but she bore him to his house outside Yedo, and stayed with him there full three moons. And after that time he was nursed back to ruddy health. Swiftly, swiftly, the glad days sped by for both of them.

“This is the happy time of all my life. I thank the dear gods,” said Flower of the Cherry one evening.

“My dear,” the young man bade her, “fetch hither your samisen and let me hear you sing.”

So she did. She said, “I shall sing you a song you have heard already.”

“My mother bade me spin fine thread
Out of the yellow sea sand–
A hard task, a hard task.
May the dear gods speed me!
My father gave me a basket of reeds;
He said, ‘Draw water from the spring
And carry it a mile’–
A hard task, a hard task.
May the dear gods speed me!
My heart would remember,
My heart must forget;
Forget, my heart, forget–
A hard task, a hard task.
May the dear gods speed me!”

“Sweet,” he said, “what does this song mean, and why do you sing it?”

She answered, “My lord, it means that I must leave you, and therefore do I sing it. I must forget you; you must forget me. That is my desire.”

He said, “I will never forget you, not in a thousand existences.”

She smiled, “Pray the gods you may wed a sweet wife and have children.”

He cried, “No wife but you, and no children but yours, O Flower of the Cherry.”

“The gods forbid, my dear, my dear. All the world lies between us.”

The next day she was gone. High and low the lover wandered, weeping and lamenting and seeking her both near and far. It was all in vain, for he found her not. The city of Yedo knew her no more–Sakura-ko, the beautiful dancer.

And her lover mourned many many days. Howbeit at last he was comforted, and they found for him a very sweet fair lady whom he took to wife willingly enough, and soon she bore him a son. And he was glad, for time dries all tears.

Now when the boy was five years old he sat in the gate of his father’s house. And it chanced that a wandering nun came that way begging for alms. The servants of the house brought rice and would have put it into her begging bowl, but the child said, “Let me give.”

So he did as he would.

As he filled the begging bowl and patted down the rice with a wooden spoon and laughed, the nun caught him by the sleeve and held him and looked into his eyes.

“Holy nun, why do you look at me so?” cried the child.

She said, “Because I once had a little boy like you, and I went away and left him.”

“Poor little boy!” said the child.

“It was better for him, my dear, my dear–far, far better.”

And when she had said this, she went her way.


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 Spring Lover and the Autumn Lover

This mythic tale recounts the rivalry between the God of Autumn and the God of Spring as they seek the hand of the Fairest of the Fair, the Greatly Desired Princess. Autumn fails despite his bravery, while Spring wins her love through his mother’s magical help. The story explains why Spring is youthful and vibrant, while Autumn remains sorrowful and faded.

Source
Japanese Fairy Tales
by Grace James
Macmillan & Co., London, 1912


► Themes of the story

Forbidden Love: The rivalry between the God of Autumn and the God of Spring for the affection of the Greatly Desired Princess highlights the challenges and consequences of pursuing a love that may be unattainable or prohibited.

Divine Intervention: The involvement of the gods, particularly the God of Spring’s mother who provides magical assistance, demonstrates how divine forces influence mortal affairs and outcomes.

Quest: Both gods embark on a quest to win the heart of the Princess, facing trials and employing different strategies to achieve their goal, embodying the classic journey motif.

► From the same Region or People

Learn more about Japanese Mythology & Folklore


This is a story of the youth of Yamato, when the gods still walked upon the Land of the Reed Plains and took pleasure in the fresh and waving rice-ears of the country-side.

There was a lady having in her something of earth and something of heaven. She was a king’s daughter. She was augustly radiant and renowned. She was called the Dear Delight of the World, the Greatly Desired, the Fairest of the Fair. She was slender and strong, at once mysterious and gay, fickle yet faithful, gentle yet hard to please. The gods loved her, but men worshipped her.

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The coming of the Dear Delight was on this wise. Prince Ama Boko had a red jewel of one of his enemies. The jewel was a peace-offering. Prince Ama Boko set it in a casket upon a stand. He said, “This is a jewel of price.” Then the jewel was transformed into an exceeding fair lady. Her name was the Lady of the Red Jewel, and Prince Ama Boko took her to wife. There was born to them one only daughter, who was the Greatly Desired, the Fairest of the Fair.

It is true that eighty men of name came to seek her hand. Princes they were, and warriors, and deities. They came from near and they came from far. Across the Sea Path they came in great ships, white sails or creaking oars, with brave and lusty sailors. Through the forests dark and dangerous they made their way to the Princess, the Greatly Desired; or lightly, lightly they descended by way of the Floating Bridge in garments of glamour and silver-shod. They brought their gifts with them–gold, fair jewels upon a string, light garments of feathers, singing birds, sweet things to eat, silk cocoons, oranges in a basket. They brought minstrels and singers and dancers and tellers of tales to entertain the Princess, the Greatly Desired.

As for the Princess, she sat still in her white bower with her maidens about her. Passing rich was her robe, and ever and anon her maidens spread it afresh over the mats, set out her deep sleeves, or combed her long hair with a golden comb.

Round about the bower was a gallery of white wood, and here the suitors came and knelt in the presence of their liege lady.

Many and many a time the carp leapt in the garden fish-pond. Many and many a time a scarlet pomegranate flower fluttered and dropped from the tree. Many and many a time the lady shook her head and a lover went his way, sad and sorry.

Now it happened that the God of Autumn went to try his fortune with the Princess. He was a brave young man indeed. Ardent were his eyes; the colour flamed in his dark cheek. He was girded with a sword that ten men could not lift. The chrysanthemums of autumn burned upon his coat in cunning broidery. He came and bent his proud head to the very ground before the Princess, then raised it and looked her full in the eyes. She opened her sweet red lips–waited–said nothing–but shook her head.

So the God of Autumn went forth from her presence, blinded with his bitter tears.

He found his younger brother, the God of Spring.

“How fares it with you, my brother?” said the God of Spring.

“Ill, ill indeed, for she will not have me. She is the proud lady. Mine is the broken heart.”

“Ah, my brother!” said the God of Spring.

“You’d best come home with me, for all is over with us,” said the God of Autumn.

But the God of Spring said, “I stay here.”

“What,” cried his brother, “is it likely, then, that she will take you if she’ll have none of me? Will she love the smooth cheeks of a child and flout the man full grown? Will you go to her, brother? She’ll laugh at you for your pains.”

“Still I will go,” said the God of Spring.

“A wager! A wager!” the God of Autumn cried. “I’ll give you a cask of saké if you win her–saké for the merry feast of your wedding. If you lose her, the saké will be for me. I’ll drown my grief in it.”

“Well, brother,” said the God of Spring, “I take the wager. You’ll have your saké like enough indeed.”

“And so I think,” said the God of Autumn, and went his ways.

Then the young God of Spring went to his mother, who loved him.

“Do you love me, my mother?” he said.

She answered, “More than a hundred existences.”

“Mother,” he said, “get me for my wife the Princess, the Fairest of the Fair. She is called the Greatly Desired; greatly, oh, greatly, do I desire her.”

“You love her, my son?” said his mother.

“More than a hundred existences,” he said.

“Then lie down, my son, my best beloved, lie down and sleep, and I will work for you.”

So she spread a couch for him, and when he was asleep she looked on him.

“Your face,” she said, “is the sweetest thing in the world.”

There was no sleep for her the live-long night, but she went swiftly to a place she knew of, where the wistaria drooped over a still pool. She plucked her sprays and tendrils and brought home as much as she could carry. The wistaria was white and purple, and you must know it was not yet in flower, but hidden in the unopened bud. From it she wove magically a robe. She fashioned sandals also, and a bow and arrows.

In the morning she waked the God of Spring.

“Come, my son,” she said, “let me put this robe on you.”

The God of Spring rubbed his eyes. “A sober suit for courting,” he said. But he did as his mother bade him. And he bound the sandals on his feet, and slung the bow and the arrows in their quiver on his back.

“Will all be well, my mother?” he said.

“All will be well, beloved,” she answered him.

So the God of Spring came before the Fairest of the Fair. And one of her maidens laughed and said:

“See, mistress, there comes to woo you to-day only a little plain boy, all in sober grey.”

But the Fairest of the Fair lifted up her eyes and looked upon the God of Spring. And in the same moment the wistaria with which he was clothed burst into flower. He was sweet-scented, white and purple from head to heel.

The Princess rose from the white mats.

“Lord,” she said, “I am yours if you will have me.”

Hand in hand they went together to the mother of the God of Spring.

“Ah, my mother,” he said, “what shall I do now? My brother the God of Autumn is angry with me. He will not give me the saké I have won from him in a wager. Great is his rage. He will seek to take our lives.”

“Be still, beloved,” said his mother, “and fear not.”

She took a cane of hollow bamboo, and in the hollow she put salt and stones; and when she had wrapped the cane round with leaves, she hung it in the smoke of the fire. She said:

“The green leaves fade and die. So you must do, my eldest born, the God of Autumn. The stone sinks in the sea, so must you sink. You must sink, you must fail, like the ebb tide.”

Now the tale is told, and all the world knows why Spring is fresh and merry and young, and Autumn the saddest thing that is.


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The Star Lovers

The Weaving Maiden and the Herd Boy of Heaven fell in love but were separated by the Bright River as punishment for neglecting their duties. Once a year, on the seventh night of the seventh moon, magpies form a bridge for their reunion. If rain falls, the lovers are kept apart. True lovers are urged to pray for clear skies on this sacred night.

Source
Japanese Fairy Tales
by Grace James
Macmillan & Co., London, 1912


► Themes of the story

Forbidden Love: The Weaving Maiden and the Herd Boy’s love is restricted by divine decree, leading to their separation across the Bright River.

Sacred Spaces: The narrative is set in the celestial realm, with the Milky Way (Bright River) serving as a significant and sacred location.

Prophecy and Fate: The Maiden’s belief in the saying, “Sorrow, age-long sorrow, shall come upon the Weaving Maiden when she leaves her loom,” underscores the role of prophecy and destiny in their lives.

► From the same Region or People

Learn more about Japanese Mythology & Folklore


All you that are true lovers, I beseech you pray the gods for fair weather upon the seventh night of the seventh moon. For patience’ sake and for dear love’s sake, pray, and be pitiful that upon that night there may be neither rain, nor hail, nor cloud, nor thunder, nor creeping mist.

Hear the sad tale of the Star Lovers and give them your prayers.

The Weaving Maiden was the daughter of a Deity of Light. Her dwelling was upon the shore of the Milky Way, which is the Bright River of Heaven.

► Continue reading…

All the day long she sat at her loom and plied her shuttle, weaving the gay garments of the gods. Warp and woof, hour by hour the coloured web grew till it lay fold on fold piled at her feet. Still she never ceased her labour, for she was afraid. She had heard a saying:

“Sorrow, age-long sorrow, shall come upon the Weaving Maiden when she leaves her loom.”

So she laboured, and the gods had garments to spare. But she herself, poor maiden, was ill-clad; she recked nothing of her attire or of the jewels that her father gave her. She went barefoot, and let her hair hang down unconfined. Ever and anon a long lock fell upon the loom, and back she flung it over her shoulder. She did not play with the children of Heaven, or take her pleasure with celestial youths and maidens. She did not love or weep. She was neither glad nor sorry. She sat weaving, weaving … and wove her being into the many-coloured web.

Now her father, the Deity of Light, grew angry. He said, “Daughter, you weave too much.”

“It is my duty,” she said.

“At your age to talk of duty!” said her father. “Out upon you!”

“Wherefore are you displeased with me, my father?” she said, and her fingers plied the shuttle.

“Are you a stock or a stone, or a pale flower by the wayside?”

“Nay,” she said, “I am none of these.”

“Then leave your loom, my child, and live; take your pleasure, be as others are.”

“And wherefore should I be as others are?” she said.

“Never dare to question me. Come, will you leave your loom?”

She said, “Sorrow, age-long sorrow, shall come upon the Weaving Maiden when she leaves her loom.”

“A foolish saying,” cried her father, “not worthy of credence. What do we know of age-long sorrow? Are we not gods?” With that he took her shuttle from her hand gently, and covered the loom with a cloth. And he caused her to be very richly attired, and they put jewels upon her and garlanded her head with flowers of Paradise. And her father gave her for spouse the Herd Boy of Heaven, who tended his flocks upon the banks of the Bright River.

Now the Maiden was changed indeed. Her eyes were stars and her lips were ruddy. She went dancing and singing all the day. Long hours she played with the children of Heaven, and she took her pleasure with the celestial youths and maidens. Lightly she went; her feet were shod with silver. Her lover, the Herd Boy, held her by the hand. She laughed so that the very gods laughed with her, and High Heaven re-echoed with sounds of mirth. She was careless; little did she think of duty or of the garments of the gods. As for her loom, she never went near it from one moon’s end to another.

“I have my life to live,” she said; “I’ll weave it into a web no more.”

And the Herd Boy, her lover, clasped her in his arms. Her face was all tears and smiles, and she hid it on his breast. So she lived her life. But her father, the Deity of Light, was angry.

“It is too much,” he said. “Is the girl mad? She will become the laughing-stock of Heaven. Besides, who is to weave the new spring garments of the gods?”

Three times he warned his daughter.

Three times she laughed softly and shook her head.

“Your hand opened the door, my father,” she said, “but of a surety no hand either of god or of mortal can shut it.”

He said, “You shall find it otherwise to your cost.” And he banished the Herd Boy for ever and ever to the farther side of the Bright River. The magpies flew together, from far and near, and they spread their wings for a frail bridge across the river, and the Herd Boy went over by the frail bridge. And immediately the magpies flew away to the ends of the earth and the Weaving Maiden could not follow. She was the saddest thing in Heaven. Long, long she stood upon the shore, and held out her arms to the Herd Boy, who tended his oxen desolate and in tears. Long, long she lay and wept upon the sand. Long, long she brooded, looking on the ground.

She arose and went to her loom. She cast aside the cloth that covered it. She took her shuttle in her hand.

“Age-long sorrow,” she said, “age-long sorrow!” Presently she dropped the shuttle. “Ah,” she moaned, “the pain of it,” and she leaned her head against the loom.

But in a little while she said, “Yet I would not be as once I was. I did not love or weep, I was neither glad nor sorry. Now I love and I weep–I am glad, and I am sorry.”

Her tears fell like rain, but she took up the shuttle and laboured diligently, weaving the garments of the gods. Sometimes the web was grey with grief, sometimes it was rosy with dreams. The gods were fain to go strangely clad. The Maiden’s father, the Deity of Light, for once was well pleased.

“That is my good, diligent child,” he said. “Now you are quiet and happy.”

“The quiet of dark despair,” she said. “Happy! I am the saddest thing in Heaven.”

“I am sorry,” said the Deity of Light; “what shall I do?”

“Give me back my lover.”

“Nay, child, that I cannot do. He is banished for ever and ever by the decree of a Deity, that cannot be broken.”

“I knew it,” she said.

“Yet something I can do. Listen. On the seventh day of the seventh moon, I will summon the magpies together from the ends of the earth, and they shall be a bridge over the Bright River of Heaven, so that the Weaving Maiden shall lightly cross to the waiting Herd Boy on the farther shore.”

So it was. On the seventh day of the seventh moon came the magpies from far and near. And they spread their wings for a frail bridge. And the Weaving Maiden went over by the frail bridge. Her eyes were like stars, and her heart like a bird in her bosom. And the Herd Boy was there to meet her upon the farther shore.

And so it is still, oh, true lovers–upon the seventh day of the seventh moon these two keep their tryst. Only if the rain falls with thunder and cloud and hail, and the Bright River of Heaven is swollen and swift, the magpies cannot make a bridge for the Weaving Maiden. Alack, the dreary time!

Therefore, true lovers, pray the gods for fair weather.


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The Peony Lantern

Hagiwara, a noble samurai, is enchanted by the Lady of the Morning Dew after retrieving a shuttlecock from her mysterious garden. Their love transcends death, as she and her handmaid O’Yoné return during the Festival of Bon, haunting Hagiwara nightly. Despite holy protections, the bond proves fatal, and Hagiwara succumbs to their love, dying as their spirits reunite in eternal sorrow.

Source
Japanese Fairy Tales
by Grace James
Macmillan & Co., London, 1912


► Themes of the story

Supernatural Beings: The narrative features the Lady of the Morning Dew and her handmaid O’Yoné, who return as spirits to visit Hagiwara during the Festival of Bon.

Forbidden Love: Hagiwara’s romantic involvement with the Lady of the Morning Dew transcends societal norms and even death, highlighting the challenges of their unconventional relationship.

Illusion vs. Reality: Hagiwara’s interactions with the apparitions blur the lines between the real and the supernatural, leading to his eventual demise.

► From the same Region or People

Learn more about Japanese Mythology & Folklore


In Yedo there dwelt a samurai called Hagiwara. He was a samurai of the hatamoto, which is of all the ranks of samurai the most honourable. He possessed a noble figure and a very beautiful face, and was beloved of many a lady of Yedo, both openly and in secret. For himself, being yet very young, his thoughts turned to pleasure rather than to love, and morning, noon and night he was wont to disport himself with the gay youth of the city. He was the prince and leader of joyous revels within doors and without, and would often parade the streets for long together with bands of his boon companions.

► Continue reading…

One bright and wintry day during the Festival of the New Year he found himself with a company of laughing youths and maidens playing at battledore and shuttlecock. He had wandered far away from his own quarter of the city, and was now in a suburb quite the other side of Yedo, where the streets were empty, more or less, and the quiet houses stood in gardens. Hagiwara wielded his heavy battledore with great skill and grace, catching the gilded shuttlecock and tossing it lightly into the air; but at length with a careless or an ill-judged stroke, he sent it flying over the heads of the players, and over the bamboo fence of a garden near by. Immediately he started after it. Then his companions cried, “Stay, Hagiwara; here we have more than a dozen shuttlecocks.”

“Nay,” he said, “but this was dove-coloured and gilded.”

“Foolish one!” answered his friends; “here we have six shuttlecocks all dove-coloured and gilded.”

But he paid them no heed, for he had become full of a very strange desire for the shuttlecock he had lost. He scaled the bamboo fence and dropped into the garden which was upon the farther side. Now he had marked the very spot where the shuttlecock should have fallen, but it was not there; so he searched along the foot of the bamboo fence–but no, he could not find it. Up and down he went, beating the bushes with his battledore, his eyes on the ground, drawing breath heavily as if he had lost his dearest treasure. His friends called him, but he did not come, and they grew tired and went to their own homes. The light of day began to fail. Hagiwara, the samurai, looked up and saw a girl standing a few yards away from him. She beckoned him with her right hand, and in her left she held a gilded shuttlecock with dove-coloured feathers.

The samurai shouted joyfully and ran forward. Then the girl drew away from him, still beckoning him with the right hand. The shuttlecock lured him, and he followed. So they went, the two of them, till they came to the house that was in the garden, and three stone steps that led up to it. Beside the lowest step there grew a plum tree in blossom, and upon the highest step there stood a fair and very young lady. She was most splendidly attired in robes of high festival. Her kimono was of water-blue silk, with sleeves of ceremony so long that they touched the ground; her under-dress was scarlet, and her great girdle of brocade was stiff and heavy with gold. In her hair were pins of gold and tortoiseshell and coral.

When Hagiwara saw the lady, he knelt down forthwith and made her due obeisance, till his forehead touched the ground.

Then the lady spoke, smiling with pleasure like a child. “Come into my house, Hagiwara Sama, samurai of the hatamoto. I am O’Tsuyu, the Lady of the Morning Dew. My dear handmaiden, O’Yoné, has brought you to me. Come in, Hagiwara Sama, samurai of the hatamoto; for indeed I am glad to see you, and happy is this hour.”

So the samurai went in, and they brought him to a room of ten mats, where they entertained him; for the Lady of the Morning Dew danced before him in the ancient manner, whilst O’Yoné, the handmaiden, beat upon a small scarlet-tasselled drum.

Afterwards they set food before him, the red rice of the festival and sweet warm wine, and he ate and drank of the food they gave him.

It was dark night when Hagiwara took his leave. “Come again, honourable lord, come again,” said O’Yoné the handmaiden.

“Yea, lord, you needs must come,” whispered the Lady of the Morning Dew.

The samurai laughed. “And if I do not come?” he said mockingly. “What if I do not come?”

The lady stiffened, and her child’s face grew grey, but she laid her hand upon Hagiwara’s shoulder.

“Then,” she said, “it will be death, lord. Death it will be for you and for me. There is no other way.” O’Yoné shuddered and hid her eyes with her sleeve.

The samurai went out into the night, being very much afraid.

Long, long he sought for his home and could not find it, wandering in the black darkness from end to end of the sleeping city. When at last he reached his familiar door the late dawn was almost come, and wearily he threw himself upon his bed. Then he laughed. “After all, I have left behind me my shuttlecock,” said Hagiwara the samurai.

The next day Hagiwara sat alone in his house from morning till evening. He had his hands before him; and he thought, but did nothing more. At the end of the time he said, “It is a joke that a couple of geisha have sought to play on me. Excellent, in faith, but they shall not have me!” So he dressed himself in his best and went forth to join his friends. For five or six days he was at joustings and junketings, the gayest of the gay. His wit was ready, his spirits were wild.

Then he said, “By the gods, I am deathly sick of this,” and took to walking the streets of Yedo alone. From end to end of the great city he went. He wandered by day and he wandered by night, by street and alley he went, by hill and moat and castle wall, but he found not what he sought. He could not come upon the garden where his shuttlecock was lost, nor yet upon the Lady of the Morning Dew. His spirit had no rest. He fell sick and took to his bed, where he neither ate nor slept, but grew spectre-thin. This was about the third month. In the sixth month, at the time of niubai, the hot and rainy season, he rose up, and, in spite of all his faithful servant could say or do to dissuade him, he wrapped a loose summer robe about him and at once went forth.

“Alack! Alack!” cried the servant, “the youth has the fever, or he is perchance mad.”

Hagiwara faltered not at all. He looked neither to the right nor to the left. Straight forward he went, for he said to himself, “All roads lead past my love’s house.” Soon he came to a quiet suburb, and to a certain house whose garden had a split bamboo fence. Hagiwara laughed softly and scaled the fence.

“The same, the very same shall be the manner of our meeting,” he said. He found the garden wild and overgrown. Moss covered the three stone steps. The plum tree that grew there fluttered its green leaves disconsolate. The house was still, its shutters were all closed, it was forlorn and deserted.

The samurai grew cold as he stood and wondered. A soaking rain fell.

There came an old man into the garden. He said to Hagiwara:

“Sir, what do you do here?”

“The white flower has fallen from the plum tree,” said the samurai. “Where is the Lady of the Morning Dew?”

“She is dead,” answered the old man; “dead these five or six moons, of a strange and sudden sickness. She lies in the graveyard on the hill, and O’Yoné, her handmaid, lies by her side. She could not suffer her mistress to wander alone through the long night of Yomi. For their sweet spirits’ sake I would still tend this garden, but I am old and it is little that I can do. Oh, sir, they are dead indeed. The grass grows on their graves.”

Hagiwara went to his own home. He took a slip of pure white wood and he wrote upon it, in large fair characters, the dear name of his lady. This he set up, and burned before it incense and sweet odours, and made every offering that was meet, and did due observance, and all for the welfare of her departed spirit.

Then drew near the Festival of Bon, the time of returning souls. The good folk of Yedo took lanterns and visited their graves. Bringing food and flowers, they cared for their beloved dead. On the thirteenth day of the seventh month, which, in the Bon, is the day of days, Hagiwara the samurai walked in his garden by night for the sake of the coolness. It was windless and dark. A cicala hidden in the heart of a pomegranate flower sang shrilly now and again. Now and again a carp leaped in the round pond. For the rest it was still, and never a leaf stirred.

About the hour of the Ox, Hagiwara heard the sound of footsteps in the lane that lay beyond his garden hedge. Nearer and nearer they came.

“Women’s geta,” said the samurai. He knew them by the hollow echoing noise. Looking over his rose hedge, he saw two slender women come out of the dimness hand in hand. One of them carried a lantern with a bunch of peony flowers tied to the handle. It was such a lantern as is used at the time of the Bon in the service of the dead. It swung as the two women walked, casting an uncertain light. As they came abreast of the samurai upon the other side of the hedge, they turned their faces to him. He knew them at once, and gave one great cry.

The girl with the peony lantern held it up so that the light fell upon him.

“Hagiwara Sama,” she cried, “by all that is most wonderful! Why, lord, we were told that you were dead. We have daily recited the Nembutsu for your soul these many moons!”

“Come in, come in, O’Yoné,” he said; “and is it indeed your mistress that you hold by the hand? Can it be my lady?… Oh, my love!”

O’Yoné answered, “Who else should it be?” and the two came in at the garden gate.

But the Lady of the Morning Dew held up her sleeve to hide her face.

“How was it I lost you?” said the samurai; “how was it I lost you, O’Yoné?”

“Lord,” she said, “we have moved to a little house, a very little house, in the quarter of the city which is called the Green Hill. We were suffered to take nothing with us there, and we are grown very poor. With grief and want my mistress is become pale.”

Then Hagiwara took his lady’s sleeve to draw it gently from her face.

“Lord,” she sobbed, “you will not love me, I am not fair.”

But when he looked upon her his love flamed up within him like a consuming fire, and shook him from head to foot. He said never a word.

She drooped. “Lord,” she murmured, “shall I go or stay?”

And he said, “Stay.”

A little before daybreak the samurai fell into a deep sleep, and awoke to find himself alone in the clear light of the morning. He lost not an instant, but rose and went forth, and immediately made his way through Yedo to the quarter of the city which is called the Green Hill. Here he inquired for the house of the Lady of the Morning Dew, but no one could direct him. High and low he searched fruitlessly. It seemed to him that for the second time he had lost his dear lady, and he turned homewards in bitter despair. His way led him through the grounds of a certain temple, and as he went he marked two graves that were side by side. One was little and obscure, but the other was marked by a fair monument, like the tomb of some great one. Before the monument there hung a lantern with a bunch of peony flowers tied to its handle. It was such a lantern as is used at the time of Bon in the service of the dead.

Long, long did the samurai stand as one in a dream. Then he smiled a little and said:

“‘We have moved to a little house … a very little house … upon the Green Hill … we were suffered to take nothing with us there and we are grown very poor … with grief and want my mistress is become pale….’ A little house, a dark house, yet you will make room for me, oh, my beloved, pale one of my desires. We have loved for the space of ten existences, leave me not now … my dear.” Then he went home.

His faithful servant met him and cried:

“Now what ails you, master?”

He said, “Why, nothing at all…. I was never merrier.”

But the servant departed weeping, and saying, “The mark of death is on his face … and I, whither shall I go that bore him as a child in these arms?”

Every night, for seven nights, the maidens with the peony lantern came to Hagiwara’s dwelling. Fair weather or foul was the same to them. They came at the hour of the Ox. There was mystic wooing. By the strong bond of illusion the living and the dead were bound together.

On the seventh night the servant of the samurai, wakeful with fear and sorrow, made bold to peer into his lord’s room through a crack in the wooden shutters. His hair stood on end and his blood ran cold to see Hagiwara in the arms of a fearful thing, smiling up at the horror that was its face, stroking its dank green robe with languid fingers. With daylight the servant made his way to a holy man of his acquaintance. When he had told his tale he asked, “Is there any hope for Hagiwara Sama?”

“Alack,” said the holy man, “who can withstand the power of Karma? Nevertheless, there is a little hope.” So he told the servant what he must do. Before nightfall, this one had set a sacred text above every door and window-place of his master’s house, and he had rolled in the silk of his master’s girdle a golden emblem of the Tathagata. When these things were done, Hagiwara being drawn two ways became himself as weak as water. And his servant took him in his arms, laid him upon his bed and covered him lightly, and saw him fall into a deep sleep.

At the hour of the Ox there was heard the sound of footsteps in the lane, without the garden hedge. Nearer and nearer they came. They grew slow and stopped.

“What means this, O’Yoné, O’Yoné?” said a piteous voice. “The house is asleep, and I do not see my lord.”

“Come home, sweet lady, Hagiwara’s heart is changed.”

“That I will not, O’Yoné, O’Yoné … you must find a way to bring me to my lord.”

“Lady, we cannot enter here. See the Holy Writing over every door and window-place … we may not enter here.”

There was a sound of bitter weeping and a long wail.

“Lord, I have loved thee through the space of ten existences.” Then the footsteps retreated and their echo died away.

The next night it was quite the same. Hagiwara slept in his weakness; his servant watched; the wraiths came and departed in sobbing despair.

The third day, when Hagiwara went to the bath, a thief stole the emblem, the golden emblem of the Tathagata, from his girdle. Hagiwara did not mark it. But that night he lay awake. It was his servant that slept, worn out with watching. Presently a great rain fell and Hagiwara, waking, heard the sound of it upon the roof. The heavens were opened and for hours the rain fell. And it tore the holy text from over the round window in Hagiwara’s chamber.

At the hour of the Ox there was heard the sound of footsteps in the lane without the garden hedge. Nearer and nearer they came. They grew slow and stopped.

“This is the last time, O’Yoné, O’Yoné, therefore bring me to my lord. Think of the love of ten existences. Great is the power of Karma. There must be a way….”

“Come, my beloved,” called Hagiwara with a great voice.

“Open, lord … open and I come.”

But Hagiwara could not move from his couch.

“Come, my beloved,” he called for the second time.

“I cannot come, though the separation wounds me like a sharp sword. Thus we suffer for the sins of a former life.” So the lady spoke and moaned like the lost soul that she was. But O’Yoné took her hand.

“See the round window,” she said.

Hand in hand the two rose lightly from the earth. Like vapour they passed through the unguarded window. The samurai called, “Come to me, beloved,” for the third time.

He was answered, “Lord, I come.”

In the grey morning Hagiwara’s servant found his master cold and dead. At his feet stood the peony lantern burning with a weird yellow flame. The servant shivered, took up the lantern and blew out the light; for “I cannot bear it,” he said.


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