The Fire Quest

The Wise Poet watches moths, cockchafers, and dragonflies perish in the flame of his taper, lamenting their futile pursuit of light. He recounts the tale of the Firefly Queen, who deceived her suitors by sending them on a hopeless quest for fire, laughing all the while. Ignoring his warnings, the insects persist, and the Poet extinguishes his light, choosing darkness to save them.

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


► Themes of the story

Quest: The insects embark on a perilous journey to obtain fire, driven by their desire to win the Firefly Queen’s favor.

Sacrifice: The moths, cockchafers, and dragonflies sacrifice their lives in pursuit of the unattainable fire, highlighting the fatal consequences of their devotion.

Illusion vs. Reality: The insects are lured by the illusion of gaining the Firefly Queen’s love, failing to perceive the deadly reality of their quest.

► From the same Region or People

Learn more about Japanese Mythology & Folklore


The Wise Poet sat reading by the light of his taper. It was a night of the seventh month. The cicala sang in the flower of the pomegranate, the frog sang by the pond. The moon was out and all the stars, the air was heavy and sweet-scented. But the Poet was not happy, for moths came by the score to the light of his taper; not moths only, but cockchafers and dragon-flies with their wings rainbow-tinted. One and all they came upon the Fire Quest; one and all they burned their bright wings in the flame and so died. And the Poet was grieved.

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“Little harmless children of the night,” he said, “why will you still fly upon the Fire Quest? Never, never can you attain, yet you strive and die. Foolish ones, have you never heard the story of the Firefly Queen?”

The moths and the cockchafers and the dragon-flies fluttered about the taper and paid him no heed.

“They have never heard it,” said the Poet; “yet it is old enough. Listen:

“The Firefly Queen was the brightest and most beautiful of small things that fly. She dwelt in the heart of a rosy lotus. The lotus grew on a still lake, and it swayed to and fro upon the lake’s bosom while the Firefly Queen slept within. It was like the reflection of a star in the water.

“You must know, oh, little children of the night, that the Firefly Queen had many suitors. Moths and cockchafers and dragon-flies innumerable flew to the lotus on the lake. And their hearts were filled with passionate love. ‘Have pity, have pity,’ they cried, ‘Queen of the Fireflies, Bright Light of the Lake.’ But the Firefly Queen sat and smiled and shone. It seemed that she was not sensible of the incense of love that arose about her.

“At last she said, ‘Oh, you lovers, one and all, what make you here idly, cumbering my lotus house? Prove your love, if you love me indeed. Go, you lovers, and bring me fire, and then I will answer.’

“Then, oh, little children of the night, there was a swift whirr of wings, for the moths and the cockchafers and the dragon-flies innumerable swiftly departed upon the Fire Quest. But the Firefly Queen laughed. Afterwards I will tell you the reason of her laughter.

“So the lovers flew here and there in the still night, taking with them their desire. They found lighted lattices ajar and entered forthwith. In one chamber there was a girl who took a love-letter from her pillow and read it in tears, by the light of a taper. In another a woman sat holding the light close to a mirror, where she looked and painted her face. A great white moth put out the trembling candle-flame with his wings.

“‘Alack! I am afraid,’ shrieked the woman; ‘the horrible dark!’

“In another place there lay a man dying. He said, ‘For pity’s sake light me the lamp, for the black night falls.’

“‘We have lighted it,’ they said, ‘long since. It is close beside you, and a legion of moths and dragon-flies flutter about it.’

“‘I cannot see anything at all,’ murmured the man.

“But those that flew on the Fire Quest burnt their frail wings in the fire. In the morning they lay dead by the hundred and were swept away and forgotten.

“The Firefly Queen was safe in her lotus bower with her beloved, who was as bright as she, for he was a great lord of the Fireflies. No need had he to go upon the Fire Quest. He carried the living flame beneath his wings.

“Thus the Firefly Queen deceived her lovers, and therefore she laughed when she sent them from her on a vain adventure.”

* * * * *

“Be not deceived,” cried the Wise Poet, “oh, little children of the night. The Firefly Queen is always the same. Give over the Fire Quest.”

But the moths and the cockchafers and the dragon-flies paid no heed to the words of the Wise Poet. Still they fluttered about his taper, and they burnt their bright wings in the flame and so died.

Presently the Poet blew out the light. “I must needs sit in the dark,” he said; “it is the only way.”


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Flower of the Peony

Aya, the beloved daughter of a daimyo, grows up in solitude. Betrothed to the Lord of Ako, she encounters a mysterious youth in her moonlit garden who saves her. Aya falls into melancholy, pining for him. A vision of the youth and a perfect peony flower restores her health. She weds the Lord of Ako, but the peony withers the same day, hinting at unfulfilled longing.

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


► Themes of the story

Transformation through Love: Aya’s emotional journey, influenced by her encounter and feelings, leads to significant changes in her well-being and life circumstances.

Sacred Objects: The peony flower holds symbolic significance, representing Aya’s emotions and the transient nature of her desires.

Illusion vs. Reality: The distinction between Aya’s visions and her real-life experiences highlights the theme of discerning truth from perception.

► From the same Region or People

Learn more about Japanese Mythology & Folklore


Aya, sweet maid, was the only child of a daimyo of the Province of Omi. Mother had she none, and her father was a noble lord and a warrior. He was at the Court of the Shogun, or he had weighty affairs at the capital, or he went here and there with armies and overcame his enemies. Aya saw little of him.

Long years she dwelt with her nurse and her maidens within the walls of her father’s castle. High walls were they and well-guarded, and at their foot was a deep moat which was rosy with lotus flowers all the seventh month.

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When the Lady Aya was some sixteen years old her father the daimyo came home victorious from a foray, and she went with her maidens to meet him in the gate. She was dressed in her bravest, and as became her rank.

“My lord and father,” she said, “sweet is your honourable return.”

“Child, how you have grown!” her father said, astonished. “How old are you, Aya?”

“Sixteen years old, lord,” she said.

“By all the gods, you are become a little great young lady, and I thought you were a baby and brought you home a doll for a home-coming gift.”

He laughed, but presently afterwards grew grave, and in deep thought he went into the castle.

Soon after this he began to look about him, to find a fitting husband for his daughter.

“Best it should be done now,” he said, “for a wonder has come to pass, and I am at peace with every daimyo in the land–and it will not last.”

The Lord of Ako, in Harima, had three tall sons, fine young men and warriors all.

“The eldest is over old,” said the Lord of Omi. “The youngest is a boy–but what of the middle brother? It seems to me that the middle brother should do well. They say that second thoughts are best,” said the Lord of Omi.

So after messengers had come and gone, the Lady Aya was betrothed to the young Lord of Ako, and there was great rejoicing in all the country-side, for all the man and the maiden had never set eyes on one another.

The Lady Aya was very glad when she saw the presents that came from her bridegroom’s house. She sat with the seamstress of the castle and fingered the soft stuffs of her fine new robes. For the rest, she played with her maidens the live-long day, or took her broidery frame, plying the needle and long silken thread. It was the month of May, and very often they took the air in a garden gallery, where Aya and her maids laughed together, and sometimes they spoke of the young Lord of Ako and how brave and beautiful he was, how skilful in art and in war, and how rich. When evening came they slipped down the gallery steps and into the garden, where they went hither and thither, hand in hand, to enjoy the cool air and the sweet scent of the flowers.

One night the Lady Aya walked in the garden according to her wont. The moon rose, round and silver.

“Ah me,” sighed one of the maidens, “the moon is a love-lorn lady. Look how pale and wan she goes, and even now she will hide her eyes with her long sleeve of cloud.”

“You speak sooth,” returned Aya, “the moon is a love-lorn lady; but have you seen her faint sister who is sadder and fairer than she?”

“Who, then, is the moon’s sister?” asked all the maidens at once.

Aya said, “Come and see–come.”

With that she drew them along the paths of the garden to the still pond, where were the dancing fireflies and the frogs that sang musically. Holding each other’s hands, the maidens looked down into the water, and one and all they beheld the moon’s sister, and they laughed softly together. While they played by the water’s brim, the Lady Aya’s foot slipped upon a smooth stone, and most assuredly she would have fallen into the pond. But all of a sudden a youth leapt forward out of the sweet secrecy of the night, and caught her in his arms. For a moment all the maidens beheld the glimmer of his garments. Then he was gone. Aya stood alone, trembling. Down gazed the moon, wide-eyed and sorrowful; and still more sorrowful and sweet, upwards gazed the moon’s pale sister. They saw a band of silent maidens who stood in a wilderness of blossoming peony flowers, that grew to the water’s edge. It was the Lady Aya who loved them and had them planted so.

Now the lady turned without a word and moved along the paths of the garden very slowly, hanging her head. When she came to the garden gallery she left all her maidens save one, and went silently to her bower.

There she was for a long space, saying nothing. She sat and traced the pattern on her robe with the point of her finger. And Sada, her maiden, was over against her.

At length, “He was a great lord,” said Aya.

“Truth, lady.”

“He was young.”

“He was passing well-favoured.”

“Alas! he saved my life, and I had not time to thank him.”

“The moon shone upon the jewelled mounting of his sword.”

“And his robe that was broidered with peony flowers–my peony flowers.”

“Lady, the hour grows very late.”

“Well, then, untie my girdle.”

“You look pale, lady.”

“Small marvel, I am weary.”

“Lady, what of the young Lord of Ako?”

“What of him? Why, I have not seen him. Enough, let be–no more of him. Alas! I am drowsy, I know not what I say.”

After this night the Lady Aya, that had been so fresh and fair and dancing gay as a wave of the sea, fell into a pale melancholy. By day she sighed, and by night she wept. She smiled no more as she beheld her rich wedding-garments, and she would not play any more with her maidens upon the garden gallery. She wandered like a shadow, or lay speechless in her bower. And all the wise men and all the wise women of that country-side were not able to heal her of her sickness.

Then the maid Sada, weeping and hiding her face with her sleeve, went to the Lord of the House and told him of the moonlight adventure and the fair youth of the peony bed.

“Ah me,” she said, “my sweet mistress pines and dies for the love of this beautiful young man.”

“Child,” said the daimyo, “how you talk! My daughter’s garden is well guarded by walls and by men-at-arms. It is not possible that any stranger should enter it. What, then, is this tale of the moon and a samurai in peony garments and all manner of other foolishness, and how will such a tale sound in the ears of the Lord of Ako?”

But Sada wept and said, “My mistress will die.”

“To fight in the field, to flatter at Court and to speak in Council, all these are easy,” said the daimyo, “but preserve me from the affairs of my women, for they are too hard for me.”

With that he made a search of all the castle and the castle grounds, but not a trace did he find of any stranger in hiding.

That night the Lady Aya called piteously for the cooler air, so they bore her out on to her garden gallery, where she lay in O Sada’s arms. A minstrel of the household took his biwa, and to soothe her he made this song:

“Music of my lute–
Is it born, does it die,
Is it truth or a lie?
Whence, whence and where,
Enchanted air?
Music of my lute
Is mute.

“Sweet scents in the night–
Do they float, do they seem,
Are they essence of dream,
Or thus are they said
The thoughts of the Dead?
Sweet scents in the night
Delight.”

Now, while the minstrel sang and touched his instrument, a fair youth stood up from the rosy sea of peonies by the pond. All there saw him clearly, his bright eyes, his sword, and his dress broidered with flowers. The Lady Aya gave a wild cry and ran to the edge of the garden gallery, holding out her white arms. And immediately the vision passed away. But the minstrel took up his biwa once more and sang:

“Love more strange than death–
Is it longer than life,
Is it hotter than strife?
Strong, strong and blind,
Transcending kind–
Love more strange than death
Or breath.”

At this the mysterious knight of the flowers stood once again straight and tall, and his shining eyes were fixed upon the Lady Aya.

Then a gentleman of the company of the daimyo, who was a mighty man of war, drew his sword forthwith and leapt down amongst the peonies to do battle with the bold stranger that so gazed upon his master’s daughter. And at that a cloud drew across the moon’s face as if by faery, and of a sudden a great hot wind blew from the south. The lights died upon the garden gallery, the maidens held their garments together while their long gossamer sleeves floated out. All the peony bed was tossed about like a troubled sea, and the pink and white petals flew like foam. A mist, damp and over-sweet, hung upon the wind, so that all who were there grew faint and clung to one another, trembling.

When they were recovered, they found the night still and the moon undimmed. The soldier of the daimyo’s company stood panting and white as death at the steps of the garden gallery. In his right hand he held his unstained sword, in his left a perfect peony flower.

“I have him,” he shouted; “he could not escape me. I have him fast.”

Aya said, “Give me the flower”; and he gave it her without a word, as one in a dream.

Then Aya went to her bower and slept with the peony upon her breast and was satisfied.

For nine days she kept the flower. The sweet colour came to her face, and the light to her eyes. She was perfectly healed of her sickness.

She set the peony in a bronze vase and it did not droop or fade, but grew larger and more lovely all the nine days.

At the end of this time the young Lord of Ako came riding in great pomp and state to claim his long-promised lady. So he and the Lady Aya were wed in the midst of much feasting and rejoicing. Howbeit, they say she made but a pale bride. And the same day the peony withered and was thrown away.


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Reflections

A simple father and son live happily avoiding women until the father insists the son marry. The son weds pretty Mistress Tassel, but after his father dies, he buys a mirror in Kioto, mistaking his reflection for his father. Mistress Tassel believes the mirror holds another woman, causing chaos. A wise abbess intervenes, keeping the “woman” (mirror) and restoring peace.

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


► Themes of the story

Family Dynamics: The narrative explores the relationship between a father and son, and later, the son’s interactions with his wife, highlighting the complexities within a family unit.

Illusion vs. Reality: The son’s confusion between his reflection and his deceased father introduces a motif where appearances are mistaken for reality, leading to misunderstandings.

Transformation through Love: The son’s journey from a life without women to marrying Mistress Tassel signifies a personal transformation influenced by love and companionship.

► From the same Region or People

Learn more about Japanese Mythology & Folklore


Long enough ago there dwelt within a day’s journey of the city of Kioto a gentleman of simple mind and manners, but good estate. His wife, rest her soul, had been dead these many years, and the good man lived in great peace and quiet with his only son.

They kept clear of women-kind, and knew nothing at all either of their winning or their bothering ways. They had good steady men-servants in their house, and never set eyes on a pair of long sleeves or a scarlet obi from morning till night.

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The truth is that they were as happy as the day is long. Sometimes they laboured in the rice-fields. Other days they went a-fishing. In the spring, forth they went to admire the cherry flower or the plum, and later they set out to view the iris or the peony or the lotus, as the case might be. At these times they would drink a little saké, and twist their blue and white tenegui about their heads and be as jolly as you please, for there was no one to say them nay. Often enough they came home by lantern light. They wore their oldest clothes, and were mighty irregular at their meals.

But the pleasures of life are fleeting–more’s the pity!–and presently the father felt old age creeping upon him.

One night, as he sat smoking and warming his hands over the charcoal, “Boy,” says he, “it’s high time you got married.”

“Now the gods forbid!” cries the young man. “Father, what makes you say such terrible things? Or are you joking? You must be joking,” he says.

“I’m not joking at all,” says the father; “I never spoke a truer word, and that you’ll know soon enough.”

“But, father, I am mortally afraid of women.”

“And am I not the same?” says the father. “I’m sorry for you, my boy.”

“Then what for must I marry?” says the son.

“In the way of nature I shall die before long, and you’ll need a wife to take care of you.”

Now the tears stood in the young man’s eyes when he heard this, for he was tender-hearted; but all he said was, “I can take care of myself very well.”

“That’s the very thing you cannot,” says his father.

The long and short of it was that they found the young man a wife. She was young, and as pretty as a picture. Her name was Tassel, just that, or Fusa, as they say in her language.

After they had drunk down the “Three Times Three” together and so became man and wife, they stood alone, the young man looking hard at the girl. For the life of him he did not know what to say to her. He took a bit of her sleeve and stroked it with his hand. Still he said nothing and looked mighty foolish. The girl turned red, turned pale, turned red again, and burst into tears.

“Honourable Tassel, don’t do that, for the dear gods’ sake,” says the young man.

“I suppose you don’t like me,” sobs the girl. “I suppose you don’t think I’m pretty.”

“My dear,” he says, “you’re prettier than the bean-flower in the field; you’re prettier than the little bantam hen in the farm-yard; you’re prettier than the rose carp in the pond. I hope you’ll be happy with my father and me.”

At this she laughed a little and dried her eyes. “Get on another pair of hakama,” she says, “and give me those you’ve got on you; there’s a great hole in them–I was noticing it all the time of the wedding!”

Well, this was not a bad beginning, and taking one thing with another they got on pretty well, though of course things were not as they had been in that blessed time when the young man and his father did not set eyes upon a pair of long sleeves or an obi from morning till night.

By and by, in the way of nature, the old man died. It is said he made a very good end, and left that in his strong-box which made his son the richest man in the country-side. But this was no comfort at all to the poor young man, who mourned his father with all his heart. Day and night he paid reverence to the tomb. Little sleep or rest he got, and little heed he gave to his wife, Mistress Tassel, and her whimsies, or even to the delicate dishes she set before him. He grew thin and pale, and she, poor maid, was at her wits’ end to know what to do with him. At last she said, “My dear, and how would it be if you were to go to Kioto for a little?”

“And what for should I do that?” he says.

It was on the tip of her tongue to answer, “To enjoy yourself,” but she saw it would never do to say that.

“Oh,” she says, “as a kind of a duty. They say every man that loves his country should see Kioto; and besides, you might give an eye to the fashions, so as to tell me what like they are when you get home. My things,” she says, “are sadly behind the times! I’d like well enough to know what people are wearing!”

“I’ve no heart to go to Kioto,” says the young man, “and if I had, it’s the planting-out time of the rice, and the thing’s not to be done, so there’s an end of it.”

All the same, after two days he bids his wife get out his best hakama and haouri, and to make up his bento for a journey. “I’m thinking of going to Kioto,” he tells her.

“Well, I am surprised,” says Mistress Tassel. “And what put such an idea into your head, if I may ask?”

“I’ve been thinking it’s a kind of duty,” says the young man.

“Oh, indeed,” says Mistress Tassel to this, and nothing more, for she had some grains of sense. And the next morning as ever was she packs her husband off bright and early for Kioto, and betakes herself to some little matter of house cleaning she has on hand.

The young man stepped out along the road, feeling a little better in his spirits, and before long he reached Kioto. It is likely he saw many things to wonder at. Amongst temples and palaces he went. He saw castles and gardens, and marched up and down fine streets of shops, gazing about him with his eyes wide open, and his mouth too, very like, for he was a simple soul.

At length, one fine day he came upon a shop full of metal mirrors that glittered in the sunshine.

“Oh, the pretty silver moons!” says the simple soul to himself. And he dared to come near and take up a mirror in his hand.

The next minute he turned as white as rice and sat him down on the seat in the shop door, still holding the mirror in his hand and looking into it.

“Why, father,” he said, “how did you come here? You are not dead, then? Now the dear gods be praised for that! Yet I could have sworn—- But no matter, since you are here alive and well. You are something pale still, but how young you look. You move your lips, father, and seem to speak, but I do not hear you. You’ll come home with me, dear, and live with us just as you used to do? You smile, you smile, that is well.”

“Fine mirrors, my young gentleman,” said the shopman, “the best that can be made, and that’s one of the best of the lot you have there. I see you are a judge.”

The young man clutched his mirror tight and sat staring stupidly enough no doubt. He trembled. “How much?” he whispered. “Is it for sale?” He was in a taking lest his father should be snatched from him.

“For sale it is, indeed, most noble sir,” said the shopman, “and the price is a trifle, only two bu. It’s almost giving it away I am, as you’ll understand.”

“Two bu–only two bu! Now the gods be praised for this their mercy!” cried the happy young man. He smiled from ear to ear, and he had the purse out of his girdle, and the money out of his purse, in a twinkling.

Now it was the shopman who wished he had asked three bu or even five. All the same he put a good face upon it, and packed the mirror in a fine white box and tied it up with green cords.

“Father,” said the young man, when he had got away with it, “before we set out for home we must buy some gauds for the young woman there, my wife, you know.”

Now, for the life of him, he could not have told why, but when he came to his home the young man never said a word to Mistress Tassel about buying his old father for two bu in the Kioto shop. That was where he made his mistake, as things turned out.

She was as pleased as you like with her coral hair-pins, and her fine new obi from Kioto. “And I’m glad to see him so well and so happy,” she said to herself; “but I must say he’s been mighty quick to get over his sorrow after all. But men are just like children.” As for her husband, unbeknown to her he took a bit of green silk from her treasure-box and spread it in the cupboard of the toko no ma. There he placed the mirror in its box of white wood.

Every morning early and every evening late, he went to the cupboard of the toko no ma and spoke with his father. Many a jolly talk they had and many a hearty laugh together, and the son was the happiest young man of all that country-side, for he was a simple soul.

But Mistress Tassel had a quick eye and a sharp ear, and it was not long before she marked her husband’s new ways.

“What for does he go so often to the toko no ma,” she asked herself, “and what has he got there? I should be glad enough to know.” Not being one to suffer much in silence, she very soon asked her husband these same things.

He told her the truth, the good young man. “And now I have my dear old father home again, I’m as happy as the day is long,” he says.

“H’m,” she says.

“And wasn’t two bu cheap,” he says, “and wasn’t it a strange thing altogether?”

“Cheap, indeed,” says she, “and passing strange; and why, if I may ask,” she says, “did you say nought of all this at the first?”

The young man grew red.

“Indeed, then, I cannot tell you, my dear,” he says. “I’m sorry, but I don’t know,” and with that he went out to his work.

Up jumped Mistress Tassel the minute his back was turned, and to the toko no ma she flew on the wings of the wind and flung open the doors with a clang.

“My green silk for sleeve-linings!” she cried at once; “but I don’t see any old father here, only a white wooden box. What can he keep in it?”

She opened the box quickly enough.

“What an odd flat shining thing!” she said, and, taking up the mirror, looked into it.

For a moment she said nothing at all, but the great tears of anger and jealousy stood in her pretty eyes, and her face flushed from forehead to chin.

“A woman!” she cried, “a woman! So that is his secret! He keeps a woman in this cupboard. A woman, very young and very pretty–no, not pretty at all, but she thinks herself so. A dancing-girl from Kioto, I’ll be bound; ill-tempered too–her face is scarlet; and oh, how she frowns, nasty little spitfire. Ah, who could have thought it of him? Ah, it’s a miserable girl I am–and I’ve cooked his daikon and mended his hakama a hundred times. Oh! oh! oh!”

With that, she threw the mirror into its case, and slammed-to the cupboard door upon it. Herself she flung upon the mats, and cried and sobbed as if her heart would break.

In comes her husband.

“I’ve broken the thong of my sandal,” says he, “and I’ve come to—- But what in the world?” and in an instant he was down on his knees beside Mistress Tassel doing what he could to comfort her, and to get her face up from the floor where she kept it.

“Why, what is it, my own darling?” says he.

Your own darling!” she answers very fierce through her sobs; and “I want to go home,” she cries.

“But, my sweet, you are at home, and with your own husband.”

“Pretty husband!” she says, “and pretty goings-on, with a woman in the cupboard! A hateful, ugly woman that thinks herself beautiful; and she has my green sleeve-linings there with her to boot.”

“Now, what’s all this about women and sleeve-linings? Sure you wouldn’t grudge poor old father that little green rag for his bed? Come, my dear, I’ll buy you twenty sleeve-linings.”

At that she jumped to her feet and fairly danced with rage.

“Old father! old father! old father!” she screamed; “am I a fool or a child? I saw the woman with my own eyes.”

The poor young man didn’t know whether he was on his head or his heels. “Is it possible that my father is gone?” he said, and he took the mirror from the toko no ma.

“That’s well; still the same old father that I bought for two bu. You seem worried, father; nay, then, smile as I do. There, that’s well.”

Mistress Tassel came like a little fury and snatched the mirror from his hand. She gave but one look into it and hurled it to the other end of the room. It made such a clang against the woodwork, that servants and neighbours came rushing in to see what was the matter.

“It is my father,” said the young man. “I bought him in Kioto for two bu.”

“He keeps a woman in the cupboard who has stolen my green sleeve-linings,” sobbed the wife.

After this there was a great to-do. Some of the neighbours took the man’s part and some the woman’s, with such a clatter and chatter and noise as never was; but settle the thing they could not, and none of them would look into the mirror, because they said it was bewitched.

They might have gone on the way they were till doomsday, but that one of them said, “Let us ask the Lady Abbess, for she is a wise woman.” And off they all went to do what they might have done sooner.

The Lady Abbess was a pious woman, the head of a convent of holy nuns. She was the great one at prayers and meditations and at mortifyings of the flesh, and she was the clever one, none the less, at human affairs. They took her the mirror, and she held it in her hands and looked into it for a long time. At last she spoke:

“This poor woman,” she said, touching the mirror, “for it’s as plain as daylight that it is a woman–this poor woman was so troubled in her mind at the disturbance that she caused in a quiet house, that she has taken vows, shaved her head, and become a holy nun. Thus she is in her right place here. I will keep her, and instruct her in prayers and meditations. Go you home, my children; forgive and forget, be friends.”

Then all the people said, “The Lady Abbess is the wise woman.”

And she kept the mirror in her treasure.

Mistress Tassel and her husband went home hand in hand.

“So I was right, you see, after all,” she said.

“Yes, yes, my dear,” said the simple young man, “of course. But I was wondering how my old father would get on at the holy convent. He was never much of a one for religion.”


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Horaizan

Jofuku, the Wise Man of China, sought immortality but was troubled by Mutability. Forced by a tyrant, he ventured to Horaizan, the Island of Eternal Youth. There, pain and death were forgotten. Wasobiobe, the Wise Man of Japan, also reached Horaizan but longed for Humanity. He returned home, embracing mortality, proving that life’s true essence lies in its impermanence and connections.

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


► Themes of the story

Eternal Life and Mortality: Both Jofuku and Wasobiobe seek immortality on Horaizan but ultimately confront the natural cycle of life and death.

Transformation: Their experiences on Horaizan lead to profound personal changes, influencing their perspectives on life and mortality.

Illusion vs. Reality: The allure of immortality on Horaizan contrasts with the reality of life’s impermanence, highlighting the tension between desire and truth.

► From the same Region or People

Learn more about Japanese Mythology & Folklore


Jofuku was the Wise Man of China. Many books he read, and he never forgot what was in them. All the characters he knew as he knew the lines in the palm of his hand. He learned secrets from birds and beasts, and herbs and flowers and trees, and rocks and metals. He knew magic and poetry and philosophy. He grew full of years and wisdom. All the people honoured him; but he was not happy, for he had a word written upon his heart.

The word was Mutability. It was with him day and night, and sorely it troubled him. Moreover, in the days of Jofuku a tyrant ruled over China, and he made the Wise Man’s life a burden.

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“Jofuku,” he said, “teach the nightingales of my wood to sing me the songs of the Chinese poets.”

Jofuku could not do it for all his wisdom.

“Alas, liege,” he said, “ask me another thing and I will give it you, though it cost me the blood of my heart.”

“Have a care,” said the Emperor, “look to your ways. Wise men are cheap in China; am I one to be dishonoured?”

“Ask me another thing,” said the Wise Man.

“Well, then, scent me the peony with the scent of the jessamine. The peony is brilliant, imperial; the jessamine is small, pale, foolish. Nevertheless, its perfume is sweet. Scent me the peony with the scent of the jessamine.”

But Jofuku stood silent and downcast.

“By the gods,” cried the Emperor, “this wise man is a fool! Here, some of you, off with his head.”

“Liege,” said the Wise Man, “spare me my life and I will set sail for Horaizan where grows the herb Immortality. I will pluck this herb and bring it back to you again, that you may live and reign for ever.”

The Emperor considered.

“Well, go,” he said, “and linger not, or it will be the worse for you.”

Jofuku went and found brave companions to go with him on the great adventure, and he manned a junk with the most famous mariners of China, and he took stores on board, and gold; and when he had made all things ready he set sail in the seventh month, about the time of the full moon.

The Emperor himself came down to the seashore.

“Speed, speed, Wise Man,” he said; “fetch me the herb Immortality, and see that you do it presently. If you return without it, you and your companions shall die the death.”

“Farewell, liege,” called Jofuku from the junk. So they went with a fair wind for their white sails. The boards creaked, the ropes quivered, the water splashed against the junk’s side, the sailors sang as they steered a course eastward, the brave companions were merry. But the Wise Man of China looked forward and looked back, and was sad because of the word written upon his heart–Mutability.

The junk of Jofuku was for many days upon the wild sea, steering a course eastwards. He and the sailors and the brave companions suffered many things. The great heat burnt them, and the great cold froze them. Hungry and thirsty they were, and some of them fell sick and died. More were slain in a fight with pirates. Then came the dread typhoon, and mountain waves that swept the junk. The masts and the sails were washed away with the rich stores, and the gold was lost for ever. Drowned were the famous mariners, and the brave companions every one. Jofuku was left alone.

In the grey dawn he looked up. Far to the east he saw a mountain, very faint, the colour of pearl, and on the mountain top there grew a tree, tall, with spreading branches. The Wise Man murmured:

“The Island of Horaizan is east of the east, and there is Fusan, the Wonder Mountain. On the heights of Fusan there grows a tree whose branches hide the Mysteries of Life.”

Jofuku lay weak and weary and could not lift a finger. Nevertheless, the junk glided nearer and nearer to the shore. Still and blue grew the waters of the sea, and Jofuku saw the bright green grass and the many-coloured flowers of the island. Soon there came troops of young men and maidens bearing garlands and singing songs of welcome; and they waded out into the water and drew the junk to land. Jofuku was aware of the sweet and spicy odours that clung to their garments and their hair. At their invitation he left the junk, which drifted away and was no more seen.

He said, “I have come to Horaizan the Blest.” Looking up he saw that the trees were full of birds with blue and golden feathers. The birds filled the air with delightful melody. On all sides there hung the orange and the citron, the persimmon and the pomegranate, the peach and the plum and the loquat. The ground at his feet was as a rich brocade, embroidered with every flower that is. The happy dwellers in Horaizan took him by the hands and spoke lovingly to him.

“How strange it is,” said Jofuku, “I do not feel my old age any more.”

“What is old age?” they said.

“Neither do I feel any pain.”

“Now what is pain?” they said.

“The word is no longer written on my heart.”

“What word do you speak of, beloved?”

Mutability is the word.”

“And what may be its interpretation?”

“Tell me,” said the Wise Man, “is this death?”

“We have never heard of death,” said the inhabitants of Horaizan.

* * * * *

The Wise Man of Japan was Wasobiobe. He was full as wise as the Wise Man of China. He was not old but young. The people honoured him and loved him. Often he was happy enough.

It was his pleasure to venture alone in a frail boat out to sea, there to meditate in the wild and watery waste. Once as he did this it chanced that he fell asleep in his boat, and he slept all night long, while his boat drifted out to the eastward. So, when he awoke in the bright light of morning, he found himself beneath the shadow of Fusan, the Wonder Mountain. His boat lay in the waters of a river of Horaizan, and he steered her amongst the flowering iris and the lotus, and sprang on shore.

“The sweetest spot in the world!” he said. “I think I have come to Horaizan the Blest.”

Soon came the youths and maidens of the island, and with them the Wise Man of China, as young and as happy as they.

“Welcome, welcome, dear brother,” they cried, “welcome to the Island of Eternal Youth.”

When they had given him to eat of the delicious fruit of the island, they laid them down upon a bank of flowers to hear sweet music. Afterwards they wandered in the woods and groves. They rode and hunted, or bathed in the warm sea-water. They feasted and enjoyed every delightful pleasure. So the long day lingered, and there was no night, for there was no need of sleep, there was no weariness and no pain.

* * * * *

The Wise Man of Japan came to the Wise Man of China. He said:

“I cannot find my boat.”

“What matter, brother?” said Jofuku. “You want no boat here.”

“Indeed, my brother, I do. I want my boat to take me home. I am sick for home. There’s the truth.”

“Are you not happy in Horaizan?”

“No, for I have a word written upon my heart. The word is Humanity. Because of it I am troubled and have no peace.”

“Strange,” said the Wise Man of China. “Once I too had a word written on my heart. The word was Mutability, but I have forgotten what it means. Do you too forget.”

“Nay, I can never forget,” said the Wise Man of Japan.

He sought out the Crane, who is a great traveller, and besought her, “Take me home to my own land.”

“Alas,” the Crane said, “if I did so you would die. This is the Island of Eternal Youth; do you know you have been here for a hundred years? If you go away you will feel old age and weariness and pain, then you will die.”

“No matter,” said Wasobiobe, “take me home.”

Then the Crane took him on her strong back and flew with him. Day and night she flew and never tarried and never tired. At last she said, “Do you see the shore?”

And he said, “I see it. Praise be to the gods.”

She said, “Where shall I carry you?… You have but a little time to live.”

“Good Crane, upon the dear sand of my country, under the spreading pine, there sits a poor fisherman mending his net. Take me to him that I may die in his arms.”

So the Crane laid Wasobiobe at the poor fisherman’s feet. And the fisherman raised him in his arms. And Wasobiobe laid his head against the fisherman’s humble breast.

“I might have lived for ever,” he said, “but for the word that is written on my heart.”

“What word?” said the fisherman.

Humanity is the word,” the Wise Man murmured. “I am grown old–hold me closer. Ah, the pain….” He gave a great cry.

Afterwards he smiled. Then his breath left him with a sigh, and he was dead.

“It is the way of all flesh,” said the fisherman.


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 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.

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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

A Visit to the Spirit Land; or, The Strange Experience of a Woman in Kona, Hawaii

Kalima, thought to have died, miraculously revived just before burial, recounting a remarkable journey. She described leaving her body and encountering joyous communities of the dead, traveling toward the volcano Pele’s pit. Though filled with happiness, she was forced to return to her body against her will. Grieving her return, Kalima lamented leaving behind the blissful existence she experienced in the afterlife.

Source
Hawaiian Folk Tales
a collection of native legends
compiled by Thos. G. Thrum
A.C. McClurg & Co., Chicago, 1907


► Themes of the story

Underworld Journey: Kalima’s experience of leaving her body and traveling to the land of the dead represents a journey into the afterlife.

Time and Timelessness: The narrative touches upon the concept of time in the afterlife, where Kalima experiences a different perception of time during her journey.

Illusion vs. Reality: Kalima’s vivid experiences challenge the boundaries between what is real and what is perceived, as she navigates the spirit world and then returns to her physical body.

► From the same Region or People

Learn more about the Hawaiians


by Mrs. E.N. Haley

Kalima had been sick for many weeks, and at last died. Her friends gathered around her with loud cries of grief, and with many expressions of affection and sorrow at their loss they prepared her body for its burial.

The grave was dug, and when everything was ready for the last rites and sad act, husband and friends came to take a final look at the rigid form and ashen face before it was laid away forever in the ground. The old mother sat on the mat-covered ground beside her child, brushing away the intrusive flies with a piece of cocoanut-leaf, and wiping away the tears that slowly rolled down her cheeks.

► Continue reading…

Now and then she would break into a low, heart-rending wail, and tell in a sob-choked, broken voice, how good this her child had always been to her, how her husband loved her, and how her children would never have any one to take her place. “Oh, why,” she cried, “did the gods leave me? I am old and heavy with years; my back is bent and my eyes are getting dark. I cannot work, and am too old and weak to enjoy fishing in the sea, or dancing and feasting under the trees. But this my child loved all these things, and was so happy. Why is she taken and I, so useless, left?” And again that mournful, sob-choked wail broke on the still air, and was borne out to the friends gathered under the trees before the door, and was taken up and repeated until the hardest heart would have softened and melted at the sound. As they sat around on the mats looking at their dead and listening to the old mother, suddenly Kalima moved, took a long breath, and opened her eyes. They were frightened at the miracle, but so happy to have her back again among them.

The old mother raised her hands and eyes to heaven and, with rapt faith on her brown, wrinkled face, exclaimed: “The gods have let her come back! How they must love her!”

Mother, husband, and friends gathered around and rubbed her hands and feet, and did what they could for her comfort. In a few minutes she revived enough to say, “I have something strange to tell you.”

Several days passed before she was strong enough to say more; then calling her relatives and friends about her, she told them the following weird and strange story:

“I died, as you know. I seemed to leave my body and stand beside it, looking down on what was me. The me that was standing there looked like the form I was looking at, only, I was alive and the other was dead. I gazed at my body for a few minutes, then turned and walked away. I left the house and village, and walked on and on to the next village, and there I found crowds of people,–Oh, so many people! The place which I knew as a small village of a few houses was a very large place, with hundreds of houses and thousands of men, women, and children. Some of them I knew and they spoke to me,–although that seemed strange, for I knew they were dead,–but nearly all were strangers. They were all so happy! They seemed not to have a care; nothing to trouble them. Joy was in every face, and happy laughter and bright, loving words were on every tongue.

“I left that village and walked on to the next. I was not tired, for it seemed no trouble to walk. It was the same there; thousands of people, and every one so joyous and happy. Some of these I knew. I spoke to a few people, then went on again. I seemed to be on my way to the volcano,–to Pele’s pit,–and could not stop, much as I wanted to do so.

“All along the road were houses and people, where I had never known any one to live. Every bit of good ground had many houses, and many, many happy people on it. I felt so full of joy, too, that my heart sang within me, and I was glad to be dead.

“In time I came to South Point, and there, too, was a great crowd of people. The barren point was a great village, I was greeted with happy alohas, then passed on. All through Kau it was the same, and I felt happier every minute. At last I reached the volcano. There were some people there, but not so many as at other places. They, too, were happy like the others, but they said, ‘You must go back to your body. You are not to die yet.’

“I did not want to go back. I begged and prayed to be allowed to stay with them, but they said, ‘No, you must go back; and if you do not go willingly, we will make you go.’

“I cried and tried to stay, but they drove me back, even beating me when I stopped and would not go on. So I was driven over the road I had come, back through all those happy people. They were still joyous and happy, but when they saw that I was not allowed to stay, they turned on me and helped drive me, too.

“Over the sixty miles I went, weeping, followed by those cruel people, till I reached my home and stood by my body again. I looked at it and hated it. Was that my body? What a horrid, loathsome thing it was to me now, since I had seen so many beautiful, happy creatures! Must I go and live in that thing again? No, I would not go into it; I rebelled and cried for mercy.

“‘You must go into it; we will make you!’ said my tormentors. They took me and pushed me head foremost into the big toe.

“I struggled and fought, but could not help myself. They pushed and beat me again, when I tried for the last time to escape. When I passed the waist, I seemed to know it was of no use to struggle any more, so went the rest of the way myself. Then my body came to life again, and I opened my eyes.

“But I wish I could have stayed with those happy people. It was cruel to make me come back. My other body was so beautiful, and I was so happy, so happy!”


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The White Maiden

A young noble, while hunting near the ruins of Thurnberg, encounters a mysterious White Maiden who offers him wine and vanishes, leaving him entranced. Obsessed, he spends his days seeking her, consumed by longing and despair. His life dissolves into madness and illness, culminating in his death near the maiden’s last appearance. Legend holds she has never been seen again at Thurnberg.

Source
Folk-lore and Legends: German
Printed by T. and A. Constable, Printers to Her Majesty, at the Edinburgh University Press
W.W. Gibbings, London, 1892


► Themes of the story

Supernatural Beings: The appearance of the enigmatic White Maiden, who mysteriously offers wine and then vanishes, highlights interactions with otherworldly entities.

Love and Betrayal: The young noble’s profound infatuation with the maiden, leading to his obsession and eventual demise, underscores the perils of unreciprocated or ill-fated love.

Illusion vs. Reality: The maiden’s sudden appearances and disappearances blur the lines between reality and the supernatural, causing the noble to question his own perceptions.

From the lore

Learn more about German Folklore


It is now centuries since a young noble of the neighbourhood was hunting in the valleys which lie behind the hills that skirt the Rhine opposite the ancient town of St. Goar. In the heat of the pursuit he followed the game to the foot of the acclivity on which are seated the ruins of Thurnberg, and there it disappeared all at once from his view. It was the noon of a midsummer day, and the sun shone down on him with all its strength. Despairing of being able to find the object of his pursuit, he determined to clamber up the steep hillside, and seek shelter and repose in the shadow of the old castle, or, mayhap, in one of its many crumbling chambers.

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With much labour he succeeded in reaching the summit, and there, fatigued with his toil, and parched with a burning thirst, he flung himself on the ground beneath one of the huge towers, some of whose remains still rear their heads on high, and stretched out his tired limbs in the full enjoyment of rest.

“Now,” said he, as he wiped the perspiration from his brow,–“now could I be happy indeed, if some kind being would bring me a beaker of the cool wine, which, they say, is ages old, down there in the cellars of this castle.”

He had scarce spoken the words when a most beautiful maiden stepped forth from a cleft in the ivy-covered ruin, bearing in one hand a huge silver beaker of an antique form, full to the very brim of foaming wine. In her other hand she held a large bunch of keys of all sizes. She was clad in white from head to foot, her hair was flaxen, her skin was like a lily, and she had such loving eyes that they at once won the heart of the young noble.

“Here,” said she, handing him the beaker, “thy wish is granted. Drink and be satisfied.”

His heart leaped within him with joy at her condescension, and he emptied the contents of the goblet at a single draught. All the while she looked at him in such a manner as to intoxicate his very soul, so kindly and confidential were her glances. The wine coursed through his veins like liquid fire, his heart soon burned with love for the maiden, and the fever of his blood was by no means appeased by the furtive looks which ever and anon she cast upon him. She apparently read his state of mind, and when his passion was at its highest pitch, and all restraint seemed put an end to by the potent effects of love and wine, she disappeared in a moment by the way she came. The noble rushed after her in the hope of detaining the fugitive, or, at least, of catching a parting glimpse of her retreating form, but the ivy-encircled cleft, through which she seemed to have flitted, looked as though it had not been disturbed for centuries, and as he tried to force his way to the gloomy cavern below, a crowd of bats and owls and other foul birds of evil omen, aroused from their repose, rose upwards, and, amidst dismal hootings and fearful cries, almost flung him backward with the violence of their flight. He spent the remainder of the afternoon in search of the lost one, but without success. At the coming of night he wended his way homeward, weary, heart-sick, and overwhelmed with an indefinable sensation of sadness.

From that day forth he was an altered man–altered in appearance as well as in mind and in manners. Pleasure was a stranger to his soul, and he knew no longer what it was to enjoy peace. Wherever he went, whatever pursuit he was engaged in, whether in the chase, in the hall, in lady’s bower, or in chapel, his eye only saw one object–the White Maiden. At the board she stood in imagination always before him, offering to his fevered lips the cool, brimming beaker; and in the long-drawn aisles of the chapel she was ever present, beckoning him from his devotions to partake of the generous beverage which she still bore in her right hand. Every matron or maiden he met seemed by some wondrous process to take her shape, and even the very trees of the forest all looked to his thought like her.

Thenceforward he commenced to haunt the ruins in which she had appeared to him, still hoping to see, once again, her for whom he felt he was dying, and living alone in that hope. The sun scorched him, but it was nothing to the fever that burned within him. The rain drenched him, but he cared not for it. Time and change and circumstance seemed all forgotten by him, everything passed by him unheeded. His whole existence was completely swallowed up in one thought–the White Maiden of the ruined castle, and that, alas! was only vexation of spirit. A deadly fever seized him. It was a mortal disease. Still he raved, in his delirium, but of her. One morn a woodman, who occasionally provided him with food, found him a corpse at the entrance of the crevice in the wall whence the maiden had seemed to come, and where she had disappeared. It was long rumoured that he had struggled bravely with death–or rather that he could not die, because the curse was upon him–until the maiden, garbed in white as usual, appeared to him once more. That then he stretched forth his hands–she stooped over him. He raised his head–she kissed his lips–and he died. The White Maiden, tradition says, has not since been seen in the ruins of Thurnberg.


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The Flaming Castle

An old castle in Tyrol, known for its nightly flames, holds a haunting tale. An elderly woman collecting firewood stumbles upon a grand, ghostly feast but is silenced by a headless soldier. After revealing her experience, she vanishes mysteriously. Years later, a bold knight investigates despite warnings. He confronts a spectral soldier and a black horseman, only to disappear into the castle, never to return.

Source
Folk-lore and Legends: German
Printed by T. and A. Constable, Printers to Her Majesty, at the Edinburgh University Press
W.W. Gibbings, London, 1892


► Themes of the story

Supernatural Beings: The narrative features ghostly figures, including a headless soldier and a spectral horseman, interacting with the living.

Hidden or Forbidden Realms: The castle itself serves as a hidden realm, revealing a ghostly feast and supernatural occurrences to those who enter.

Illusion vs. Reality: The story blurs the lines between what is real and what is spectral, as characters witness seemingly tangible events that vanish or lead to their disappearance.

From the lore

Learn more about German Folklore


Upon a high mountain in the Tyrol there stands an old castle, in which there burns a fire every night, and the flashes of that fire are so large that they rise up over the walls, and may be seen far and wide.

It happened once that an old woman in want of firewood was gathering the fallen twigs and branches upon this castle-crowned mountain, and at length arrived at the castle door. To indulge her curiosity she began peering about her, and at last entered, not without difficulty, for it was all in ruins and not easily accessible.

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When she reached the courtyard, there she beheld a goodly company of nobles and ladies seated and feasting at a huge table. There were, likewise, plenty of servants, who waited upon them, changing their plates, handing round the viands, and pouring out wine for the party.

As she thus stood gazing upon them, there came one of the servants, who drew her on one side, and placed a piece of gold in the pocket of her apron, upon which the whole scene vanished in an instant, and the poor frightened old woman was left to find her way back as well as she could. However, she got outside the courtyard, and there stood before her a soldier with a lighted match, whose head was not placed upon his neck, but held by him under his arm. He immediately addressed the old woman, and commanded her not to tell any one what she had seen and heard upon peril of evil befalling her.

At length the woman reached home, full of anguish, still keeping possession of the gold, but telling no one whence she had obtained it. When the magistrates, however, got wind of the affair, she was summoned before them, but she would not speak one word upon the subject, excusing herself by saying that if she uttered one word respecting it great evil would ensue to her. When, however, they pressed her more strictly, she discovered to them all that had happened to her in the Fiery Castle, even to the smallest particular. In an instant, almost before her relation was fully ended, she was carried away, and no one could ever learn whither she fled.

A year or two afterwards, a young nobleman, a knight, and one well experienced in all things, took up his abode in those parts. In order that he might ascertain the issue of this affair, he set out on foot with his servant in the middle of the night on the road to the mountain. With great difficulty they made the ascent, and were on their way warned six times by an unknown voice to desist from their attempt.

They kept on, however, heedless of this caution, and at length reached the door of the castle. There again stood the soldier as a sentinel, and he called out as usual–

“Who goes there?”

The nobleman, who was bold of heart, gave for answer–

“It is I.”

Upon this the spirit inquired further–

“Who art thou?”

This time the nobleman made no answer, but desired his servant to hand him his sword. When this was done, a black horseman came riding out of the castle, against whom the nobleman would have waged battle. The horseman, however, dragged him up upon his horse and rode with him into the courtyard, while the soldier chased the servant down the mountain. The nobleman was never more seen.


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Fastrada

In a legend tied to Charlemagne, a serpent sought the emperor’s justice for its stolen nest, leading to a magical ring of attraction given to his wife, Fastrada. Upon her death, the talisman caused Charlemagne’s obsessive grief until Archbishop Turpin removed it. The ring was discarded in a lake, transferring the emperor’s affection to Aix-la-Chapelle, where he chose to be buried, sealing his enduring legacy there.

Source
Folk-lore and Legends: German
Printed by T. and A. Constable, Printers to Her Majesty, at the Edinburgh University Press
W.W. Gibbings, London, 1892


► Themes of the story

Supernatural Beings: The serpent seeking justice introduces a mystical element, highlighting interactions between humans and otherworldly creatures.

Sacred Objects: The diamond bestowed upon Charlemagne, set into a ring, serves as a talisman with the power to evoke intense love, underscoring the significance of enchanted artifacts in the narrative.

Illusion vs. Reality: The artificial love induced by the ring blurs the line between genuine emotion and enchantment, prompting questions about the authenticity of feelings manipulated by magical forces.

From the lore

Learn more about German Folklore


By the side of the “Beautiful Doorway,” leading into the cloisters of the cathedral at Mainz, stands, worked into the wall, a fragment of the tomb of Fastrada, the fourth wife of the mighty monarch Charlemagne according to some authorities, the third according to others. Fastrada figures in the following tradition related by the author of the Rhyming Chronicle.

When the Kaiser, Karl, abode at Zurich, he dwelt in a house called “The Hole,” in front of which he caused a pillar to be erected with a bell on the top of it, to the end that whoever demanded justice should have the means of announcing himself.

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One day, as he sat at dinner in his house, he heard the bell ring, and sent out his servants to bring the claimant before him; but they could find no one. A second and a third time the bell rang, but no human being was still to be seen. At length the Kaiser himself went forth, and he found a large serpent, which had twined itself round the shaft of the pillar, and was then in the very act of pulling the bell rope.

“This is God’s will,” said the monarch. “Let the brute be brought before me. I may deny justice to none of God’s creatures–man or beast.”

The serpent was accordingly ushered into the imperial presence; and the Kaiser spoke to it as he would to one of his own kind, gravely asking what it required. The reptile made a most courteous reverence to Charlemagne, and signed in its dumb way for him to follow. He did so accordingly, accompanied by his court; and the creature led them on to the water’s edge, to the shores of the lake, where it had its nest. Arrived there, the Kaiser soon saw the cause of the serpent’s seeking him, for its nest, which was full of eggs, was occupied by a hideous toad of monstrous proportions.

“Let the toad be flung into the fire,” said the monarch solemnly, “and let the serpent have possession of its nest restored to it.”

This sentence was carried at once into execution. The toad was burnt, and the serpent placed in possession. Charlemagne and his court then returned to the palace.

Three days afterwards, as the Kaiser again sat at dinner, he was surprised at the appearance of the serpent, which this time glided into the hall unnoticed and unannounced.

“What does this mean?” thought the king.

The reptile approached the table, and raising itself on its tail, dropped from its mouth, into an empty plate which stood beside the monarch, a precious diamond. Then, again abasing itself before him, the crawling creature glided out of the hall as it had entered, and was speedily lost to view. This diamond the monarch caused to be set in a costly chased ring of the richest gold; and he then presented the trinket to his fair wife, the much-beloved Fastrada.

Now this stone had the virtue of attraction, and whoso received it from another, so long as they wore it, received also the intensest love of that individual. It was thus with Fastrada, for no sooner did she place the ring on her finger than the attachment of Charlemagne, great before, no longer knew any bounds. In fact his love was more like madness than any sane passion. But though this talisman had full power over love, it had no power over death; and the mighty monarch was soon to experience that nothing may avert the fiat of destiny.

Charlemagne and his beloved bride returned to Germany, and, at Ingelheim palace, Fastrada died. The Kaiser was inconsolable. He would not listen to the voice of friendship, and he sorrowed in silence over the dead body of his once beautiful bride. Even when decay had commenced, when the remains, late so lovely, were now loathsome to look on, he could not be induced to leave the corpse for a moment, or to quit the chamber of death in which it lay. The court were all astounded. They knew not what to make of the matter. At length Turpin, Archbishop of Rheims, approached the corpse, and being made aware of the cause, by some supernatural communication contrived to engage the emperor’s attention while he removed the charm. The magic ring was found by him in the mouth of the dead empress, concealed beneath her tongue.

Immediately that the talisman was removed the spell was broken, and Charlemagne now looked on the putrid corpse with all the natural horror and loathing of an ordinary man. He gave orders for its immediate interment, which were at once carried into execution, and he then departed from Ingelheim for the forest of the Ardennes. Arrived at Aix-la-Chapelle, he took up his abode in the ancient castle of Frankenstein, close by that famous city. The esteem, however, that he had felt for Fastrada was now transferred to the possessor of the ring, Archbishop Turpin; and the pious ecclesiastic was so persecuted by the emperor’s affection that he finally cast the talisman into the lake which surrounds the castle.

An immediate transference of the royal liking took place, and the monarch, thenceforth and for ever after during his lifetime, loved Aix-la-Chapelle as a man might love his wife. So much did he become attached to it, that he directed that he should be buried there; and there accordingly his remains rest unto this day.


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Peter Klaus

Abstract

Source
Folk-lore and Legends: German
Printed by T. and A. Constable, Printers to Her Majesty, at the Edinburgh University Press
W.W. Gibbings, London, 1892


► Themes of the story

Time and Timelessness: The narrative delves into the mysterious passage of time, as Peter unknowingly sleeps for an extended period, highlighting the fluidity and unpredictability of time.

Hidden or Forbidden Realms: Peter’s encounter with the cave and the enigmatic knights introduces him to a concealed world, hidden from ordinary perception.

Illusion vs. Reality: Peter’s bewildering experience blurs the line between what is real and what is illusion, as he grapples with the drastic changes upon awakening.

From the lore

Learn more about German Folklore


Peter Klaus, a goatherd of Sittendorf, who tended herds on the Kyffhauser mountain, used to let them rest of an evening in a spot surrounded by an old wall, where he always counted them to see if they were all right. For some days he noticed that one of his finest goats, as they came to this spot, vanished, and never returned to the herd till late. He watched him more closely, and at length saw him slip through a rent in the wall. He followed him, and caught him in a cave, feeding sumptuously upon the grains of oats which fell one by one from the roof. He looked up, shook his head at the shower of oats, but, with all his care, could discover nothing further.

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At length he heard overhead the neighing and stamping of some mettlesome horses, and concluded that the oats must have fallen from their mangers.

While the goatherd stood there, wondering about these horses in a totally uninhabited mountain, a lad came and made signs to him to follow him silently. Peter ascended some steps, and, crossing a walled court, came to a glade surrounded by rocky cliffs, into which a sort of twilight made its way through the thick-leaved branches. Here he found twelve grave old knights playing at skittles, at a well-levelled and fresh plot of grass. Peter was silently appointed to set up the ninepins for them.

At first his knees knocked together as he did this, while he marked, with half-stolen glances, the long beards and goodly paunches of the noble knights. By degrees, however, he grew more confident, and looked at everything about him with a steady gaze–nay, at last, he ventured so far as to take a draught from a pitcher which stood near him, the fragrance of which appeared to him delightful. He felt quite revived by the draught, and as often as he felt at all tired, received new strength from application to the inexhaustible pitcher. But at length sleep overcame him.

When he awoke, he found himself once more in the enclosed green space, where he was accustomed to leave his goats. He rubbed his eyes, but could discover neither dog nor goats, and stared with surprise at the height to which the grass had grown, and at the bushes and trees, which he never remembered to have noticed. Shaking his head, he proceeded along the roads and paths which he was accustomed to traverse daily with his herd, but could nowhere see any traces of his goats. Below him he saw Sittendorf; and at last he descended with quickened step, there to make inquiries after his herd.

The people whom he met at his entrance to the town were unknown to him, and dressed and spoke differently from those whom he had known there. Moreover, they all stared at him when he inquired about his goats, and began stroking their chins. At last, almost involuntarily, he did the same, and found to his great astonishment that his beard had grown to be a foot long. He began now to think himself and the world altogether bewitched, and yet he felt sure that the mountain from which he had descended was the Kyffhauser; and the houses here, with their fore-courts, were all familiar to him. Moreover, several lads whom he heard telling the name of the place to a traveller called it Sittendorf.

Shaking his head, he proceeded into the town straight to his own house. He found it sadly fallen to decay. Before it lay a strange herd-boy in tattered garments, and near him an old worn-out dog, which growled and showed his teeth at Peter when he called him. He entered by the opening, which had formerly been closed by a door, but found all within so desolate and empty that he staggered out again like a drunkard, and called his wife and children. No one heard; no voice answered him.

Women and children now began to surround the strange old man, with the long hoary beard, and to contend with one another in inquiring of him what he wanted. He thought it so ridiculous to make inquiries of strangers, before his own house, after his wife and children, and still more so, after himself, that he mentioned the first neighbour whose name occurred to him, Kirt Stiffen. All were silent, and looked at one another, till an old woman said–

“He has left here these twelve years. He lives at Sachsenberg; you’ll hardly get there to-day.”

“Velten Maier?”

“God help him!” said an old crone leaning on a crutch. “He has been confined these fifteen years in the house, which he’ll never leave again.”

He recognised, as he thought, his suddenly aged neighbour; but he had lost all desire of asking any more questions. At last a brisk young woman, with a boy of a twelvemonth old in her arms, and with a little girl holding her hand, made her way through the gaping crowd, and they looked for all the world like his wife and children.

“What is your name?” said Peter, astonished.

“Maria.”

“And your father?”

“God have mercy on him, Peter Klaus. It is twenty years since we sought him day and night on the Kyffhauser, when his goats came home without him. I was only seven years old when it happened.”

The goatherd could no longer contain himself.

“I am Peter Klaus,” he cried, “and no other,” and he took the babe from his daughter’s arms.

All stood like statues for a minute, till one and then another began to cry–

“Here’s Peter Klaus come back again! Welcome, neighbour, welcome, after twenty years; welcome, Peter Klaus!”


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