Author: Mikael de SanLeon

The Turtle, the Frog, and the Serpent

A turtle marries a frog, but they quarrel, and the frog retreats to her hole. Attempts by a griffin and a vulture to coax her back fail, as she scorns their efforts. Finally, a serpent intervenes, threatening to enter her hole. The frog delays, but the serpent grows impatient and swallows her. This tale explains the eternal enmity between serpents and frogs.

Source
Moorish Literature
   romantic ballads, tales of the Berbers,
   stories of the Kabyles, folk-lore,
   and national traditions
The Colonial Press,
   London, New York, 1901

► Themes of the story

Trickster: The serpent employs cunning to deceive the frog, ultimately leading to her demise.

Moral Lessons: The narrative imparts a lesson about the consequences of deceit and the perils of underestimating others.

Origin of Things: The fable provides an explanation for the natural enmity between serpents and frogs.

► From the same Region or People

Learn more about the Berber peoples

Translated by Réne Basset
and Chauncey C. Starkweather

Once upon a time the turtle married a frog. One day they quarrelled. The frog escaped and withdrew into a hole. The turtle was troubled and stood in front of his door very much worried. In those days the animals spoke. The griffin came by that way and said: “What is the matter with you? You look worried this morning.”

“Nothing ails me,” answered the turtle, “except that the frog has left me.”

The griffin replied, “I’ll bring him back.”

“You will do me a great favor.”

► Continue reading…

The griffin took up his journey and arrived at the hole of the frog. He scratched at the door.

The frog heard him and asked, “Who dares to rap at the door of a king’s daughter?”

“It is I, the griffin, son of a griffin, who lets no carrion escape him.”

“Get out of here, among your corpses. I, a daughter of the King, will not go with you.”

He departed immediately.

The next day the vulture came along by the turtle and found it worrying before its door, and asked what was the trouble. It answered: “The frog has gone away.”

“I’ll bring her back,” said the vulture.

“You will do me a great favor.”

The vulture started, and reaching the frog’s house began to beat its wings.

The frog said: “Who conies to the east to make a noise at the house of the daughter of kings, and will not let her sleep at her ease?”

“It is I, the vulture, son of a vulture, who steals chicks from under her mother.”

The frog replied: “Get away from here, father of the dunghill. You are not the one to conduct the daughter of a king.”

The vulture was angry and went away much disturbed. He returned to the turtle and said: “The frog refuses to come back with me. Seek someone else who can enter her hole and make her come out. Then I will bring her back even if she won’t walk.”

The turtle went to seek the serpent, and when he had found him he began to weep. “I’m the one to make her come out,” said the serpent. He quickly went before the hole of the frog and scratched at the door.

“What is the name of this other one?” asked the frog.

“It is I, the serpent, son of the serpent. Come out or I’ll enter.”

“Wait awhile until I put on my best clothes, gird my girdle, rub my lips with nut-shells, put some koheul in my eyes; then I will go with you.” “Hurry up,” said the serpent. Then he waited a little while. Finally he got angry, entered her house, and swallowed her. Ever since that time the serpent has been at war with the frog. Whenever he sees one he chases her and eats her.

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

Ahmed el Hilalieu and El Redah

Ahmed el Hilalieu, despised by many, becomes the target of a plot involving a sorceress who challenges him to retrieve Redah Oum Zaid, a distant sultan’s daughter. Embarking on a perilous 40-day journey through deserts and tribal lands, Ahmed confronts trials of wit, resilience, and poetic dialogue. His persistence earns him an encounter with Redah, culminating in a complex exchange of defiance, attraction, and eventual friendship.

Source
Moorish Literature
   romantic ballads, tales of the Berbers,
   stories of the Kabyles, folk-lore,
   and national traditions
The Colonial Press,
   London, New York, 1901

► Themes of the story

Trials and Tribulations: Throughout his journey, Ahmed faces numerous obstacles, including traversing deserts and interacting with various tribes, testing his resilience and wit.

Cunning and Deception: The initial encounter with the sorceress involves manipulation, as she challenges Ahmed to undertake the perilous quest.

Transformation through Love: Ahmed’s interactions with Redah evolve from defiance to friendship, indicating a transformative journey influenced by emotional connections.

► From the same Region or People

Learn more about the Berber peoples

Translated by G. Mercier
and Chauncey C. Starkweather

Ahmed el Hilalieu was not loved by people in general. His enemies went and found an old sorceress, and spoke to her as follows: “O sorceress, we want you to drive this man out of our country. Ask what you will, we will give it to you!”

She said to them: “May God gladden your faces. Call aloud. Our man will come out and I will see him.” They obeyed her, crying out that a camel had escaped. Straightway Ahmed goes to find his father, and tells him his intention of going to join in the search. He starts forth mounted on his courser, and on the way meets some people, who tell him, “It is nothing.” He makes a half turn, not forgetting to water his horse, and meets at the fountain the sorceress, who was drawing water.

► Continue reading…

“Let me pass,” he said to her, “and take your buckskin out of my way.”

“You may pass,” she answered. He started his horse, which stepped on the buckskin and tore it.

“You who are so brave with a poor woman,” she said, “would you be able to bring back Redah Oum Zaid?”

“By the religion of Him whom I adore, you shall show me where this Redah lives or I’ll cut off your head.”

“Know, then, that she lives far from here, and that there is between her and you no less than forty days’ journey.”

Ahmed went home, and took as provisions for the journey forty dates of the deglet-nour variety, putting them into his pocket. He mounted his steed and departed.

He goes and goes without stopping, until he comes to the country of the sand. The charger throws his feet forward and buries himself in the sand up to his breast, but soon stops, conquered and worn out by fatigue. Ahmed el Hilalieu then addresses him:

  “My good gray horse, of noble mien, the sand,
  The cruel sand would eat your very eyes.
  The air no longer thy loud whinnies bears,
  No strength is left thee in thy head or heart.
  The prairies of Khafour I’ll give to thee,
  With Nouna’s eyes I’ll quench thy thirst, by God
  A mule’s whole pack of barley shalt thou have
  That Ben Haddjouna shall bring here for thee.”

In his turn the steed spoke and said: “Dismount, unfasten the breast-strap, tighten the girth, for some women are coming to show themselves to us in this country.” Ahmed unfastened the breast-strap, then remounts and departs. While he proceeds he sees before him the encampment of a tribe, and perceives a horseman coming, mounted on a white mare, engaged in herding camels.

“Blessings upon you!” cried Ahmed; “you behind the camels!” The horseman kept silence, and would not return his salutations.

“Greetings to you,” cried Ahmed again, “you who are in the middle of the camels.” The same obstinate silence.

“Greetings to you, you who are before the camels.” The horseman still was silent. Ahmed then said: “Greetings to you, you who own the white mare.”

“Greetings to you!” replied the horseman.

“How comes it that you would not answer my greetings for so long?”

The horseman answered: “You cried to me, ‘Greetings to you, you who are behind the camels,’ Now, behind them are their tails. Then you said, ‘Greetings to you, you who are in the middle of the camels,’ In the middle of them are their bellies. You said, again, ‘Greetings to you, you who are before the camels.’ Before them are their heads. You said, ‘Greetings to you, O master of the white mare,’ And then I answered to you, ‘Greetings to you also,'”

Ahmed el Hilalieu asked of the shepherd, “What is your name?”

“I am called Chira.”

“Well, Chira, tell me where Redah lives. Is it at the city of the stones or in the garden of the palms?”

“Redah dwells in the city. Her father is the Sultan. Seven kings have fought for her, and one of them has refreshed his heart. He is named Chalau. Go, seek the large house. You will be with Redah when I see you again.”

Ahmed sets out, and soon meets the wife of the shepherd, who comes before him and says, “Enter, be welcome, and may good luck attend you!” She ties his horse, gives him to drink, and goes to find dates for Ahmed. She takes care to count them before serving him with them. He takes out a pit, closes the date again, puts them all together, and puts down the pit. He ate nothing, and he said to the woman: “Take away these dates, for I have eaten my fill.” She looks, takes up the tray, counts the dates again, and perceives that none of them has been eaten. Nevertheless, there is a pit, and not a date missing. She cries out:

  “Alas! my heart for love of this young man
  Is void of life as is this date of pit.”

Then she heaved a sigh and her soul flew away.

Ahmed remained there as if in a dream until the shepherd came back. “Your wife is dead,” he said to him, “and if you wish, I’ll give you her weight in gold and silver.”

But the shepherd answers: “I, too, am the son of a sultan. I have come to pay this woman a visit and desire to see her. Calm yourself. I will take neither your gold nor silver. This is the road to follow; go, till you arrive at the castle where she is.”

Ahmed starts, and when he arrives at the castle, he stands up in his stirrups and throws the shadow of his spear upon the window.

Redah, addressing her negress, said to her: “See now what casts that shadow. Is it a cloud, or an Arab’s spear?”

The negress goes to see, comes back to her mistress, and says to her, “It is a horseman, such as I have never seen the like of before in all my life.”

“Return,” said Redah, “and ask him who he is.” Redah goes to see, and says:

  “O horseman, who dost come before our eyes,
  Why seekest thou thy death? Tell me upon
  Thine honor true, what is thine origin?”

He answers:

  “Oh, I am Ahmed el Hilalieu called. Well known
  ‘Mongst all the tribes of daughters of Hilal.
  I bear in hand a spear that loves to kill,
  Who’er attacks me counts on flight and dies.”

She says to him:

  “Thou’rt Ahmed el Hilalieu? Never prowls
  A noble bird about the Zeriba;
  The generous falcon turns not near the nests,
  O madman! Why take so much care
  About a tree that bears not any dates?”

He answers:

  “I will demand of our great Lord of all
  To give us rain to cover all the land
  With pasturage and flowers. And we shall eat
  Of every sort of fruit that grows on earth.”

Redah:

  “We women are like silk. And only those
  Who are true merchants know to handle us.”

Ahmed el Hilalieu then says:

  “I’ve those worth more than thou amid the girls
  Of Hilal, clad in daintiest of silk
  Of richest dye, O Redah, O fifth rite.”

And, turning his horse’s head, he goes away. But she recalls him:

  “I am an orange, them the gardener;
  I am a palm and thou dost cut my fruit;
  I am a beast and thou dost slaughter me.
  I am–upon thine honor–O gray steed,
  Turn back thy head. For we are friends henceforth.”

She says to the negress, “Go open wide the door that he may come.”

The negress admits him, and ties up his horse. On the third day he sees the negress laughing.

“Why do you laugh, negress?”

“You have not said your prayers for three days.”

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 Soufi and the Targui

This story of betrayal and revenge among the Souafa and Touareg revolves around a young married woman who elopes with a suitor, leading her husband on a relentless pursuit. She betrays both men, inciting a deadly confrontation. Ultimately, her actions result in her gruesome demise, symbolizing the harsh justice of the desert tribes. The tale highlights loyalty, deception, and the consequences of treachery.

Source
Moorish Literature
   romantic ballads, tales of the Berbers,
   stories of the Kabyles, folk-lore,
   and national traditions
The Colonial Press,
   London, New York, 1901

► Themes of the story

Love and Betrayal: The woman’s infidelity and deceit towards her husband and suitor drive the narrative.

Revenge and Justice: The husband’s pursuit and the eventual punishment of the woman highlight the pursuit of retribution and the restoration of honor.

Moral Lessons: The tale imparts lessons on the repercussions of betrayal and the importance of honor within the community.

► From the same Region or People

Learn more about the Berber peoples

Translated by G. Mercier
and Chauncey C. Starkweather

Two Souafa were brothers. Separating one day one said to the other: “O my brother, let us marry thy son with my daughter.” So the young cousins were married, and the young man’s father gave them a separate house. It happened that a man among the Touareg heard tell of her as a remarkable woman. He mounted his swiftest camel, ten years old, and went to her house. Arrived near her residence, he found some shepherds.

“Who are you?” he said. – “We are Souafa.”

He confided in one of them, and said to him: “By the face of the Master of the worlds, O favorite of fair women, man of remarkable appearance, tell me if the lady so and so, daughter of so and so, is here.”

► Continue reading…

“She is here.”

“Well, if you have the sentiments of most men, I desire you to bring her here, I want to see her.”

“I will do what you ask. If she’ll come, I’ll bring her. If not, I will return and tell you.”

He set out, and, arriving at the house of the lady, he saw some people, and said “Good-evening” to them.

“Come dine with us,” they said to him.

“I have but just now eaten and am not hungry.” He pretended to amuse himself with them to shorten the night, in reality to put to sleep their vigilance. These people went away to amuse themselves while he met the lady.

“A man sends me to you,” he said, “a Targui, who wants to marry you. He is as handsome as you are, his eyes are fine, his nose is fine, his mouth is fine.”

“Well, I will marry him.” She went to him and married him, and they set out on a camel together. When the first husband returned, he found that she had gone. He said to himself: “She is at my father’s or perhaps my uncle’s.” When day dawned he said to his sister, “Go see if she is in thy father’s house or thy uncle’s.” She went, and did not find her there. He went out to look for her, and perceived the camel’s traces. Then he saddled his own camel.

The women came out and said: “Stay! Do not go; we will give thee our own daughters to marry.”

“No,” he replied, “I want to find my wife.” He goes out, he follows the tracks of the camel, here, here, here, until the sun goes down. He spends the night upon the trail. His camel is a runner of five years. When the sun rises he starts and follows the trail again.

About four o’clock he arrives at an encampment of the Touareg, and finds some shepherds with their flocks. He confides in one of these men, and says to him: “A word, brave man, brother of beautiful women, I would say a word to thee which thou wilt not repeat.”

“Speak.”

“Did a woman arrive at this place night before last?”

“She did.”

“Hast thou the sentiments of a man of heart?”

“Truly.”

“I desire to talk to her.”

“I will take thee to her. Go, hide thy camel; tie him up. Change thy clothing. Thou wilt not then be recognized among the sheep. Bring thy sabre and come. Thou shalt walk as the sheep walk.”

“I will walk toward you, taking the appearance of a sheep, so as not to be perceived.”

“The wedding-festival is set for to-night, and everybody will be out of their houses. When I arrive at the tent of this lady I will strike a stake with my stick. Where I shall strike, that is where she lives.”

He waits and conceals himself among the flocks, and the women come out to milk. He looks among the groups of tents. He finds his wife and bids her come with him.

“I will not go with thee, but if thou art hungry, I will give thee food.”

“Thou’lt come with me or I will kill thee!”

She goes with him. He finds his camel, unfastens him, dons his ordinary clothing, takes his wife upon the camel’s back with him, and departs. The day dawns. She says:

“O thou who art the son of my paternal uncle, I am thirsty.” Now she planned a treachery.

He said to her: “Is there any water here?”

“The day the Targui took me off we found some in that pass.” They arrived at the well.

“Go down into the well,” said the Soufi.

“I’m only a woman. I’m afraid. Go down thyself.” He goes down. He draws the water. She drinks. He draws more water for the camel, which is drinking, when she pours the water on the ground.

“Why dost thou turn out the water?”

“I did not turn it out; thy camel drank it.” And nevertheless she casts her glances and sees a dust in the distance. The Targui is coming. The woman says:

“Now I have trapped him for thee.”

“Brava!” he cries, and addressing the Soufi: “Draw me some water that I may drink.” He draws the water, and the Targui drinks. The woman says to him: “Kill him in the well. He is a good shot. Thou art not stronger than he is.”

“No,” he answered, “I do not want to soil a well of the tribes. I’ll make him come up.” The Soufi comes up till his shoulders appear. They seize him, hoist and bind him, and tie his feet together. Then they seize and kill his camel.

“Bring wood,” says the Targui to the woman; “we’ll roast some meat.” She brings him some wood. He cooked the meat and ate it, while she roasted pieces of fat till they dripped upon her cousin.

“Don’t do that,” says the Targui.

She says, “He drew his sword on me, crying, ‘Come with me or I will kill thee.'”

“In that case do as you like.” She dropped the grease upon his breast, face, and neck until his skin was burnt. While she was doing this, the Targui felt sleep coming upon him, and said to the woman, “Watch over him, lest he should slip out of our hands.”

While he slept the Soufi speaks: “Word of goodness, O excellent woman, bend over me that I may kiss thy mouth or else thy cheek.” She says: “God make thy tent empty. Thou’lt die soon, and thou thinkest of kisses?”

“Truly I am going to die, and I die for thee. I love thee more than the whole world. Let me kiss thee once. I’ll have a moment of joy, and then I’ll die.” She bends over him, and he kisses her.

She says, “What dost thou want?”

“That thou shalt untie me.” She unties him. He says to her: “Keep silent. Do not speak a word.” Then he unfastens the shackles that bind his feet, puts on his cloak, takes his gun, draws out the old charge and loads it anew, examines the flint-lock and sees that it works well. Then he says to the woman, “Lift up the Targui.” The latter awakes.

“Why,” says he, “didst thou not kill me in my sleep?”

“Because thou didst not kill me when I was in the well. Get up. Stand down there, while I stand here.”

The Targui obeys, and says to the Soufi: “Fire first.”

“No, I’ll let thee fire first.”

The woman speaks: “Strike, strike, O Targui, thou art not as strong as the Soufi.”

The Targui rises, fires, and now the woman gives voice to a long “you–you.” It strikes the chechias that fly above his head. At his turn the Soufi prepares himself and says:

“Stand up straight now, as I did for thee.” He fires, and hits him on the forehead. His enemy dead, he flies at him and cuts his throat.

He then goes to the camel, cuts some meat, and says to the woman: “Go, find me some wood, I want to cook and eat.”

“I will not go,” she says. He approaches, threatening her, and strikes her. She gets up then and brings him some wood. He cooks the meat and eats his fill. He thinks then of killing the woman, but he fears that the people of his tribe will say, “Thou didst not bring her back.” So he takes her on the camel and starts homeward. His cousins are pasturing their flocks on a hill. When he had nearly arrived a dust arose. He draws near, and they see that it is he. His brother speaks, “What have they done to thee?”

He answers, “The daughter of my uncle did all this.”

Then they killed the woman and cut her flesh in strips and threw it on a jujube-tree. And the jackals and birds of prey came and passed the whole day eating it, until there was none left.

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 False Vezir

A king’s wife, on a journey with the vezir, faces his betrayal as he demands marriage, killing her sons upon her refusal. Praying to God, she transforms into a bird and escapes to a city, becoming its ruler in disguise. The king, searching for her, reunites with her. She reveals the vezir’s treachery, leading to his execution, and requests her freedom.

Source
Moorish Literature
   romantic ballads, tales of the Berbers,
   stories of the Kabyles, folk-lore,
   and national traditions
The Colonial Press,
   London, New York, 1901

► Themes of the story

Good vs. Evil: The narrative centers on the struggle between the virtuous queen and the treacherous vezir, highlighting the classic conflict between righteousness and malevolence.

Revenge and Justice: The story culminates in the revelation of the vezir’s betrayal and his subsequent execution, serving as retribution for his misdeeds.

Trials and Tribulations: The queen endures significant hardships, including the loss of her sons and the vezir’s advances, before ultimately overcoming these challenges.

► From the same Region or People

Learn more about the Berber peoples

Translated by G. Mercier
and Chauncey C. Starkweather

A king had a wife who said to him: “I would like to go and visit my father.”

“Very well,” said he; “wait to-day, and to-morrow thou shalt go with my vezir.” The next day they set out, taking the children with them, and an escort lest they should be attacked on the way. They stopped at sunset, and passed the night on the road. The vezir said to the guards, “Watch that we be not taken, if the robbers should come to seize us.” They guarded the tent. The vezir asked the King’s wife to marry him, and killed one of her sons because she refused. The next day they set out again. The next night he again asked the King’s wife to marry him, threatening to kill a second child should she refuse. She did refuse, so he killed the second son.

► Continue reading…

The next morning they set out, and when they stopped at night again he asked the King’s wife to marry him.

“I’ll kill you if you refuse.”

She asked for delay, time to say her prayers. She prayed to God, the Master of all worlds, and said: “O God, save me from the vezir.” The Master of the worlds heard her prayer. He gave her the wings of a bird, and she flew up in the sky.

At dawn she alighted in a great city, and met a man upon the roadside. She said: “By the face of God, give me your raiment and I’ll give thee mine.”

“Take it, and may God honor you,” he said. Then she was handsome. This city had no king. The members of the council said:

“This creature is handsome; we’ll make him our king.” The cannon spoke in his honor and the drums beat.

When she flew up into the sky, the vezir said to the guards: “You will be my witnesses that she has gone to the sky, so that when I shall see the King he cannot say, ‘Where is she?'” But when the vezir told this story, the King said:

“I shall go to seek my wife. Thou hast lied. Thou shalt accompany me.” They set out, and went from village to village. They inquired, and said: “Has a woman been found here recently? We have lost her.” And the village people said, “We have not found her.” They went then to another village and inquired. At this village the Sultan’s wife recognized them, called her servant, and said to him, “Go, bring to me this man.” She said to the King, “From what motive hast thou come hither?”

He said, “I have lost my wife.”

She answered: “Stay here, and pass the night. We will give thee a dinner and will question thee.”

When the sun had set she said to the servant, “Go, bring the dinner, that the guests may eat.” When they had eaten she said to the King, “Tell me your story.”

He answered: “My story is long. My wife went away in the company of a trusted vezir. He returned and said: ‘By God, your wife has gone to heaven.’

“I replied: ‘No, you have lied. I’ll go and look for her.'”

She said to him, “I am your wife.”

“How came you here?” he asked.

She replied: “After having started, your vezir came to me and asked me to marry him or he would kill my son, ‘Kill him,’ I said, and he killed them both.”

Addressing the vezir, she said: “And your story? Let us hear it.”

“I will return in a moment,” said the vezir, for he feared her. But the King cut off his head. The next day he assembled the council of the village, and his wife said, “Forgive me and let me go, for I am a woman.”

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 Ogre and the Beautiful Woman

A group of hunters discovers the traces of an ogre, but only one ventures to follow them. After a four-day journey, he finds a cave where a captive woman warns of the ogre’s return. The hunter ambushes and kills the ogre, rescues the woman, and takes the ogre’s treasures. Despite disputes among the hunters, the hero returns victorious and marries the woman.

Source
Moorish Literature
   romantic ballads, tales of the Berbers,
   stories of the Kabyles, folk-lore,
   and national traditions
The Colonial Press,
   London, New York, 1901

► Themes of the story

Mythical Creatures: The ogre represents an encounter with a supernatural or monstrous being.

Good vs. Evil: The story depicts the struggle between the virtuous hunter and the malevolent ogre.

Hero’s Journey: The hunter’s transformative adventure highlights his bravery and growth as a hero.

► From the same Region or People

Learn more about the Berber peoples

Translated by G. Mercier
and Chauncey C. Starkweather

Some hunters set out with their camels. When they came to the hunting-ground they loosed their camels to let them graze, and hunted until the setting of the sun, and then came back to their camp. One day while one of them was going along he saw the marks of an ogre, each one three feet wide, and began to follow them. He proceeded and found the place where the ogre had lately made his lair. He returned and said to his companions: “I’ve found the traces of an ogre. Come, let us seek him.”

“No,” they answered, “we will not go to seek him, because we are not stronger than he is.”

“Grant me fourteen days,” said the huntsman. “If I return, you shall see. If not, take back my camel with the game.”

► Continue reading…

The next day he set out and began to follow the traces of the ogre. He walked for four days, when he discovered a cave, into which he entered. Within he found a beautiful woman, who said to him:

“What brings thee here, where thou wilt be devoured by this ogre?”

“But thou,” answered the hunter, “what is thy story and how did the ogre bring thee here?”

“Three days ago he stole me,” she replied. “I was betrothed to the son of my uncle, then the ogre took me. I have stayed in the cavern. He often brings me food. I stay here, and he does not kill me.”

“Where does he enter,” asked the hunter, “when he comes back here?”

“This is the way,” she answered. The hunter went in to the middle of the cave, loaded his gun, and waited. At sunset the ogre arrived. The hunter took aim and fired, hitting the ogre between the eyes as he was sitting down. Approaching him he saw that he had brought with him two men to cook and eat them. In the morning he employed the day in collecting the hidden silver, took what he could, and set out on the return. On the fourteenth day he arrived at the place where he had left his comrades, and found them there.

“Leave the game you have secured and return with me to the cave,” he said to them. When they arrived they took all the arms and clothing, loaded it upon their camels, and set out to return to their village. Half way home they fought to see which one should marry the woman. The powder spoke between them. Our man killed four, and took the woman home and married her.

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Djokhrane and the Jays

Djokhrane, a Roman ancestor of Mahomet Amokrane’s grandfather, lived in T’kout during Roman times. In a conflict with a fellow Roman, Djokhrane was aided by a jay that pecked his adversary’s eyes, ensuring his victory. Grateful, Djokhrane forbade his descendants from eating jays, instructing them to free any captured. To this day, his descendants honor this tradition by liberating jays.

Source
Moorish Literature
   romantic ballads, tales of the Berbers,
   stories of the Kabyles, folk-lore,
   and national traditions
The Colonial Press,
   London, New York, 1901

► Themes of the story

Divine Intervention: The bird’s timely assistance suggests a higher power guiding Djokhrane to victory.

Moral Lessons: The tale teaches gratitude and respect for nature, as Djokhrane’s descendants continue to honor his pact with the jay.

Ancestral Spirits: The story emphasizes the importance of ancestral traditions and the influence of forebears on present customs.

► From the same Region or People

Learn more about the Berber peoples

Translated by G. Mercier
and Chauncey C. Starkweather

The ancestor of the grandfather of Mahomet Amokrane was named Djokhrane. He was a Roman of old times, who lived at T’kout at the period of the Romans. One of his countrymen rose against them, and they fought. This Roman had the advantage, until a bird of the kind called jays came to the assistance of Djokhrane, and pecked the Roman in the eyes until he saved his adversary. From that time forth he remained a friend to Djokhrane. The latter said to his children:

“As long as you live, never eat this bird. If you meet anyone who brings one of these birds to eat, buy it and set it free.” To this day when anyone brings a jay to one of his descendants, he buys it for silver and gives it liberty. This story is true, and is not a lie.

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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 Sidi Brahim of Massat

This detailed narrative explores various aspects of life and events in Sous, Morocco, during a historical period. It covers personal stories, regional commerce, societal customs, and conflicts involving local tribes, the Sultan’s forces, and foreign traders. Topics include religious education, tribute systems, trade routes, military skirmishes, and weapon manufacturing. The text highlights interactions between Muslims, Jews, and Christians and reveals the region’s vibrant culture and contentious politics.

Source
Moorish Literature
   romantic ballads, tales of the Berbers,
   stories of the Kabyles, folk-lore,
   and national traditions
The Colonial Press,
   London, New York, 1901

► Themes of the story

Conflict with Authority: The people of Massat resist the Sultan’s increased tribute demands, leading to tensions with the ruling powers.

Cultural Heroes: Sidi Brahim emerges as a significant figure within his community, embodying the values and traditions of the Berber people.

Community and Isolation: The narrative delves into the dynamics of the Massat community, highlighting their unity in the face of external pressures.

► From the same Region or People

Learn more about the Berber peoples

Translated by Réne Basset
and Chauncey C. Starkweather

The Taleb Sidi Brahim, son of Amhammed of Massat, in the province of Sous, tells the following story about himself: When he was still a child at his father’s house he went to the mosque to read with a taleb. He studied with him for twelve and a half years. His father gave him bread and kouskous, and he ate eight deniers’ worth a day. I will make known the country of Massat. It contains seventeen towns. In the middle of these is a market. The Jews have a refuge in the village of the chief named Mobarek-ben-Mahomet. He lives with a sheik called Brahim-Mahomet-Abon-Djemaa. These two chiefs levy a tax on the Jews. They receive from them four ounces per family at the beginning of each month. If the festival of the Mussulmans coincides with the Sabbath of the Jews, the latter pay to each of the chiefs one ounce for a Jew or a Jewess, boy or girl, little or big.

► Continue reading…

The following are the details of the population of Massat. It includes 1,700 men. As to the women, little boys or girls, only the Lord knows their number. There are 1,250 houses. The horses amount to 180. They ride them and make them work like oxen and mules. They also fight on horseback. The country has trees, vines, figs, cacti, dates, oranges, lemons, apples, apricots, melons, and olives. There is a river which flows from there to the sea. The commerce is considerable. There are Jews and Mussulmans. The number of books in the mosque is unknown, unless it be by God. The teachers are numerous as well as the pilgrims, the descendants of Mahomet, and the saints. May God aid us with his blessing!

We will now speak of the tribute which the people of Massat pay yearly to Prince Mouley-Abd-Er-Rahman. Up to our days they had, for fifty-one years, given him 5,000 livres of silver. The prince said to them, “You must pay 1,000 livres more.” They answered, “By the Lord, we will only give you as before, 5,000 livres, a slave, a servant, and a horse.” The kaid Abd-el-Cadik, who was caliph of the King of Taroundant, hastened to send against them forty-five horsemen, and said to them: “You must give me six thousand livres of silver, and a slave, a servant, and a horse in addition.” They refused and drove away the cavalry, saying, “Return to the kaid who sent you against us, and say to him that we will not increase our tribute as he demands.” The horsemen returned and arrived at Taroundant. The kaid asked him, “Tell me what happened to you with the people of Massat.” They answered him, “They read in their assembly the letter that you sent them, and told us to go back, and that they would pay no larger sum.” The kaid called a council and asked what had better be done with the people of Massat. The sheiks of the Achtouks answered, “Make complaints to the Sultan at Morocco.” He wrote to the Sultan, asking him to send an army to destroy the rebels of Massat. The Sultan sent a force of 3,500 horsemen, to whom he gave for chief, Ettaib Eddin, who rejoined them near the khalifah of the King at Taroundant. When the royal troops arrived, the fourth night, he started and led them to the taleb Mahomet of the Aggars, in the midst of the country of the Achtouks. The taleb said to him: “Return to Taroundant. Let your lieutenant go with them and we will talk about it.” The kaid answered, “Very well.” The chiefs of the Achtouks mounted their horses and led the army toward the country of Hama, in the mountain which is between the Achtouks and Ida-Oultit. The troops hastened toward the foot of the mountain, near the river Alras, in the country of Takourt. The mountaineers marched against them and fought for three days until the holy men and the sherifs arrived and quieted them. The mountaineers came down toward the army. The kaid betrayed them. He seized fourteen of their leaders and sent them to the kaid at Taroundant. He cut off their heads and hung them up at the gate. As to the army that was above the river Alras, it attacked the people of Massat on account of the tribute demanded by the kaid. It made the onset with cavalry, and destroyed the country. The natives received them with powder, and they fought half a day. The natives gained the advantage in the fight. The enemy abandoned their cannons. The natives slew them until the Sultan’s troops retreated. They captured 700 horses. The troops of the Sultan abandoned their baggage except six chests of silver. Many guns were broken on that day, until the flying invaders reached, the country of the Achtouks. The people of Massat had for allies the tribes of Aglou and Tizpit, who equalled them in number. As for the cannons abandoned the day of the battle, the conquerors took two of them to their country. They kept them until they were repaid the 6,500 livres of silver, which had been taken from them. Then they gave back the cannons. Such is the complete story of that which happened between the tribe of Massat, the Khalifah of the King, and the neighboring tribes.

II

Information about the country of Tazroualt. The Taleb Sidi Brahim, son of Mahomet, of Massat in Sous, tells the following: He started for the zaouiah of Tazroualt, to study there during seven months with the taleb Sidi Mahomet Adjeli, one of the greatest lights. The number of students was seventy-four. Forty-two of these studied the law. The others read the Koran. None of the students paid for his living. It was furnished by the chief of the country, Hecham. He gave to the zaouiah mentioned, six servants and six slaves to cook the food of the students. The number of the villages of this country is nine. The Kashlah of Hecham is situated in the middle of the country. The Jewish quarter is at the left. The market is held every day at the entrance to the fort. This latter is built of stone, lime, and pine planks and beams. Riches abound. Caravans go from there to Timbuctoo, the Soudan, Sahara, and Agadir-Ndouma. They go to these countries to buy ivory, ostrich feathers, slaves, gold and silver. If it hurries, a caravan consumes a whole year in visiting these places. The people of the different countries buy from them and give in exchange other merchandise, such as linen, cotton, silks, iron, steel, incense, corals, cloves, spikenard, haberdashery, pottery, glass, and everything that comes, as they say, from the country of Christians. When these goods enumerated above have arrived, the merchants, both Jews and Mussulmans, come forward and buy them according to the needs of their business. I will add here, with more details, some words about Hecham. He has twelve sons, all horsemen, who have thirty-six horses. As for oxen, sheep, and camels, God alone could tell the figure. The number of the wives that Hecham has married is four white and six slaves–the latter black. His only son has as many white wives as his father, but more black ones. The men of Tizeroualt are of the number of 1,400. But for the women, boys, and girls, God alone knows the figure. They possess 200 horses, beside those of Hecham. There are 750 houses; the number of books in the mosque is 130–in the Chelha language.

III

The sheik Sidi Hammad, son of Mahomet Mouley Ben-Nacer, has written his book in Amazir. It is entitled the “Kitab-amazir.” This work treats of obligations and traditions of things permitted and forbidden.

IV

There are 3,500 men in the Aglou country. They have 2,200 houses and 960 horses. This district is on the sea-coast and possesses a stone-harbor. There are barks which are used in fishing. The inhabitants were living in tranquillity when one day, as they were starting out to fish, a ship arrived off shore. They fled in fear and left it in the sea. The ship waited till midnight. Then it entered the port and ran up a red flag. It remained at anchor for fifteen days. The people of Aglou assembled day and night, big and little, even the horsemen before it. No one was missing. The chiefs of the town wrote letters which they sent to all the villages. They sent one to Sidi Hecham couched in these words: “Come at once. The Christians have made an expedition against us, and have taken this port.” Sidi Hecham sent messengers to all the provinces over which he ruled and said in his letters: “You must accompany me to the country of Aglou, for the Christians have made an expedition against us.” All the neighboring tribes assembled to march against the Christians. When Sidi Hecham had joined them he said, “You must raise a red flag like theirs.”

They raised it. When it was seen by those on the ship, a sailor came ashore in a small boat and approached the Mussulmans there assembled.

“Let no one insult the Christian,” said Sidi Hecham, “until we learn his purpose in landing here.”

They asked him, “What do you want?”

The Christian replied, “We wish to receive, in the name of God, pledges of security.”

All who were present said, “God grants to you security with us.”

The Christian then continued, “My object is to trade with you.”

“That is quite agreeable to us,” answered Hecham. Then Hecham asked the Christian what he wanted to purchase.”

“Oil, butter, wheat, oxen, sheep, and chickens,” said he.

When the Mussulmans heard this they gathered together wheat, oil, oxen, and everything he had mentioned. He made his purchases, and was well supplied. The master of the ship then said:

“Our business is finished. We must go back home. But we shall return to you.” Hecham answered:

“That which I have done for you is not pleasing to the people of Aglou. It is only on account of the pledge of security that I have been able to restrain them. I have given you all you asked. Next time you come, bring us fifty cannons and ten howitzers.”

“Very well,” answered the Christian, “I shall return this time next year.”

“Do as you promise,” replied Hecham, “and I will give you whatever you want in the country of the Mussulmans.”

V
A Story about the Country of Ait-Bamouran

There arrived in this country at the beginning of the year another ship which stopped at a place called Ifni, in the tribe of Ait-Bamouran, and stayed there three days. Then one of the sailors got into a small boat, came ashore, and said to the inhabitants, “I will buy bread, meat, and water from you.”

The Mussulmans brought him bread, figs, and water, saying: “You must send two of your men ashore while we go on board the ship with you.”

“It is well,” replied the Christian. Then he went to get two of his men whom he brought ashore and said to the Mussulmans: “You must give me one of your men.”

They gave him a hostage to remain on board the Christian ship. Then they filled a boat, and boarded the ship themselves to deliver what they had sold. They ran all over the ship looking at everything. Then they said, “Come with us to the spring and we will draw water.” The Christians accompanied them to the fountain to fill their water-casks. The other natives, to the number of fifteen, got into a boat and went to the ship. With the water-party and the hostages ashore there were only four Christians on the ship when the Mussulmans boarded it.

“Don’t come aboard till our men have come back,” said the Christians.

“We will come aboard by force,” he was answered, and the attack began. One of the Christians killed a native with a gun. Then they fought until the Christians were overcome. Two Christians were killed and the rest captured and taken ashore and imprisoned with the others of the water-party. The ship was sold for 180 mithkals. The Christians were all sold and dispersed among the tribes. The news of this spread to Taccourt. The merchants there sent to Ait-Bamouran and bought all the Christians at any price. They secured seven. Three were missing, of whom two were in the country of Ait-bou-Bekr with the chief of that tribe named Abd-Allah, son of Bou-Bekr. The third, who was a boy, was with the sheik of Aglou, who said:

“I will not sell this one, for he has become as dear to me as a son.” Then addressing the young boy he said, “I wish to convert you; be a Mussulman.” The boy acquiesced and embraced Islamism. The day of his abjuration the sheik killed in his honor an ox for a festival, and gave to the convert the name of Mahomet. Then he sent to say to all his tribe:

“Come to my house. I have prepared a repast.” The Mussulmans came and diverted themselves with their horses and gunpowder. The chief told them, “I have given a fourth of my possessions, a slave, and a servant to this young man.” He added, “He shall live with my son.” They both occupied the same room, and the master taught the young convert the whole Koran. The Mussulmans called him Sidi Mahomet, son of AH. Seven Christians were ransomed and sent back to their own country.

VI

Information about the country Tiznit: This place is a kind of a city surrounded on all sides by a wall, and having only two gates. The water is in the centre, in a fountain. The fortress is built above the fountain, in the middle of the city. It is entirely constructed of mortar, cut stone, marble, and beams, all from Christian countries. It was the residence of the khalifah of the King in the time of Mouley-Soliman. When this prince died, the people of Tiznit revolted, drove away the lieutenant, and made a concerted attack upon the citadel, which they completely destroyed. They took the stones and beams and built a mosque on the spot, near the fountain of which we have spoken. But when Mouley-Abd-Er-Rahman came to the throne he sent a caliph to Tiznit. He gave him 300 horsemen. When the caliph arrived near the town he waited three days and they gave him food and barley. At the end of this time he made a proclamation summoning all the people to him. When they came he read them the royal edict and said:

“I must enter your city to occupy the fortress of the King!” They said: “No; go back whence you came and say to your master: ‘You shall not rule over us. Your fortress is totally destroyed, and with the material we have built a big mosque in the middle of our city.'”

Prince Mouley-Abd-Er-Rahman sent at once against them his son Sidi-Mahomet with the khalifah and 6,000 horsemen. The people of Tiznit were informed of the approach of the army under the Sultan’s son, and that the advancing guard was near. The soldiers arrived in the middle of the country of the Achtouks and camped in the city of Tebouhonaikt near the river Alras. There was a day’s march between them and Tiznit. The inhabitants, frightened, sent deputies to the other districts, saying:

“Come and help us, for the Sultan’s son has come and ordered us to build him a fort in the space of one month or he will fall upon us, cut a passage, and destroy our city.” The tribes around Tiznit assembled and marched against the royal army. The Sultan’s son stayed twenty-two days at Tebouhonaikt, then he crossed the river Alras and marched against the rebels. He surrounded Tiznit on all sides. The inhabitants made a sortie, engaged in battle, and fought till the morning star. At the fall of day the battle recommenced. The royal army was defeated and driven across the river Alras. The son of the Sultan killed eight rebels and thirty-five horses, but many of his soldiers fell. He retreated to Morocco.

VII

Information about the country of Taragoust: This is a unique district situated near the source of the Ourd-Sous. It is distant from Taroundant about a day and a half’s march. When a young man becomes of age his father buys him a gun and a sabre. The market is in the middle of the country. But no man goes there without his weapons. The sheiks judge each one in the market for four months in the year in turn and during their period of office. They decided who was guilty and demanded price of blood for those killed in the market. One of them said:

“I will give nothing. Find the murderer. He will give you the price of blood.”

The sheik replied: “Pay attention. Give us part of your goods.”

“I will give you nothing,” he answered.

In this way they quarrelled, until they began fighting with guns. Each tried to steal the other’s horses and oxen in the night and kill the owner. They kept acting this way toward each other until Ben-Nacer came to examine the villages where so many crimes were committed, and he reestablished peace and order.

VIII

Concerning guns and sabres: They were all brought into the city of Adjadir in the government of Sidi Mahomet-ben-Abd-Alla. They introduced guns, poniards, sabres, English powder, and everything one can mention from the country of the Christians. Sidi Mahomet-ben-Abd-Allah sent there his khalifah, called Ettaleb Calih. He busied himself during his administration in amassing a great fortune. The guns imported into the provinces were called merchandise of the taleb Calih. This officer revolted against the Sultan, sent him no more money, and consulted him no longer in the administration of affairs. When the prince ordered him to do such and such a thing with the Christians, Mussulmans, or others, he replied:

“I shall do as I please, for all the people of Sous are under my hand. I leave the rest to you.” The Sultan sent much money to Sidi Mahomet-ben-Abd-Allah, and ordered him with troops against the rebel. The latter fought against the divan until he was captured and put in fetters and chains. The partisans of the Emperor said to him:

“We have captured your khalifah Ettaleb Calih and his accomplices.”

The prince responded: “Make him a bonnet of iron and a shirt of iron, and give him but a loaf of bread a day.” In a letter that he sent he said also:

“Collect all the goods you can find and let the Christian ships take them all to Taccourt, leaving nothing whatever.” Guns, sabres, powder, sulphur, linens, cottons, everything was transported.

During the reign of Sidi Mouley Soliman he built the city as it is at present. He increased it, and said to the Christians:

“You must bring me cannons, mortars, and powder, and I will give you in exchange wheat, oil, wool, and whatever you desire.”

The Christians answered: “Most willingly, we shall return with our products.” They brought him cannons, mortars, and powder. In return he supplied them with woollens, wheat, oil, and whatever they desired.

The Ulmas reproached him, saying: “You are not fulfilling the law in giving to the Christians wheat, oil, and woollens. You are weakening the Mussulmans.”

He answered them: “We must make sacrifices of these goods for two or three years, until the Christians have stocked us with cannons, powder, and so forth. These I will place in the coast towns to drive off the infidels when they arrive.”

IX

More words about guns: They only make them in three cities in the interior of Sous. The workmen are very numerous. They make also gun-barrels, pistols, gun-locks, and all such things. As for sabres and poniards, they are made by Arab armorers. They make powder in every province, but only in small quantities.

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 Physician’s Son and the King of the Snakes

Hasseeboo Kareem Ed Deen, born to a learned physician, struggles to find his trade until he stumbles upon a pit of honey, betrayed by companions, and imprisoned. Escaping, he encounters the king of snakes, Sultaanee Waa Neeoka, who befriends him. Hasseeboo unwittingly betrays the snake to save himself but follows its guidance to outwit a malicious vizir, heal the sultan, and rise as a revered physician.

Source
Zanzibar Tales
told by natives of the East Coast of Africa
translated from the original Swahili
by George W. Bateman
A.C. McClurg & Co., Chicago, 1901

► Themes of the story

Trickster: The King of Snakes embodies the trickster archetype, using cunning to influence events and test Hasseeboo’s character.

Quest: Hasseeboo’s journey from the pit of honey to his eventual rise as a physician represents a quest for identity and purpose.

Moral Lessons: The story imparts lessons on betrayal, trust, and the virtues of resilience and adaptability in the face of adversity.

► From the same Region or People

Learn more about Swahili people

Once there was a very learned physician, who died leaving his wife with a baby boy, whom, when he was old enough, she named, as his father wished, Hassee’boo Kareem’ Ed Deen’.

When the boy had been to school, and had learned to read, his mother sent him to a tailor, to learn his trade, but he could not learn it. Then he was sent to a silversmith, but he could not learn his trade either. After that he tried many trades, but could learn none of them. At last his mother said, “Well, stay at home for a while;” and that seemed to suit him.

► Continue reading…

One day he asked his mother what his father’s business had been, and she told him he was a very great physician.

“Where are his books?” he asked.

“Well, it’s a long time since I saw them,” replied his mother, “but I think they are behind there. Look and see.”

So he hunted around a little and at last found them, but they were almost ruined by insects, and he gained little from them.

At last, four of the neighbors came to his mother and said, “Let your boy go along with us and cut wood in the forest.” It was their business to cut wood, load it on donkeys, and sell it in the town for making fires.

“All right,” said she; “to-morrow I’ll buy him a donkey, and he can start fair with you.”

So the next day Hasseeboo, with his donkey, went off with those four persons, and they worked very hard and made a lot of money that day. This continued for six days, but on the seventh day it rained heavily, and they had to get under the rocks to keep dry.

Now, Hasseeboo sat in a place by himself, and, having nothing else to do, he picked up a stone and began knocking on the ground with it. To his surprise the ground gave forth a hollow sound, and he called to his companions, saying, “There seems to be a hole under here.”

Upon hearing him knock again, they decided to dig and see what was the cause of the hollow sound; and they had not gone very deep before they broke into a large pit, like a well, which was filled to the top with honey.

They didn’t do any firewood chopping after that, but devoted their entire attention to the collection and sale of the honey.

With a view to getting it all out as quickly as possible, they told Hasseeboo to go down into the pit and dip out the honey, while they put it in vessels and took it to town for sale. They worked for three days, making a great deal of money.

At last there was only a little honey left at the very bottom of the pit, and they told the boy to scrape that together while they went to get a rope to haul him out.

But instead of getting the rope, they decided to let him remain in the pit, and divide the money among themselves. So, when he had gathered the remainder of the honey together, and called for the rope, he received no answer; and after he had been alone in the pit for three days he became convinced that his companions had deserted him.

Then those four persons went to his mother and told her that they had become separated in the forest, that they had heard a lion roaring, and that they could find no trace of either her son or his donkey.

His mother, of course, cried very much, and the four neighbors pocketed her son’s share of the money.

To return to Hasseeboo.

He passed the time walking about the pit, wondering what the end would be, eating scraps of honey, sleeping a little, and sitting down to think.

While engaged in the last occupation, on the fourth day, he saw a scorpion fall to the ground–a large one, too–and he killed it.

Then suddenly he thought to himself, “Where did that scorpion come from? There must be a hole somewhere. I’ll search, anyhow.”

So he searched around until he saw light through a tiny crack; and he took his knife and scooped and scooped, until he had made a hole big enough to pass through; then he went out, and came upon a place he had never seen before.

Seeing a path, he followed it until he came to a very large house, the door of which was not fastened. So he went inside, and saw golden doors, with golden locks, and keys of pearl, and beautiful chairs inlaid with jewels and precious stones, and in a reception room he saw a couch covered with a splendid spread, upon which he lay down.

Presently he found himself being lifted off the couch and put in a chair, and heard some one saying: “Do not hurt him; wake him gently,” and on opening his eyes he found himself surrounded by numbers of snakes, one of them wearing beautiful royal colors.

“Hullo!” he cried; “who are you?”

“I am Sulta’nee Waa’ Neeo’ka, king of the snakes, and this is my house. Who are you?”

“I am Hasseeboo Kareem Ed Deen.”

“Where do you come from?”

“I don’t know where I come from, or where I’m going.”

“Well, don’t bother yourself just now. Let’s eat; I guess you are hungry, and I know I am.”

Then the king gave orders, and some of the other snakes brought the finest fruits, and they ate and drank and conversed.

When the repast was ended, the king desired to hear Hasseeboo’s story; so he told him all that had happened, and then asked to hear the story of his host.

“Well,” said the king of the snakes, “mine is rather a long story, but you shall hear it. A long time ago I left this place, to go and live in the mountains of Al Kaaf’, for the change of air. One day I saw a stranger coming along, and I said to him, ‘Where are you from?’ and he said, ‘I am wandering in the wilderness.’ ‘Whose son are you?’ I asked. ‘My name is Bolookee’a. My father was a sultan; and when he died I opened a small chest, inside of which I found a bag, which contained a small brass box; when I had opened this I found some writing tied up in a woolen cloth, and it was all in praise of a prophet. He was described as such a good and wonderful man, that I longed to see him; but when I made inquiries concerning him I was told he was not yet born. Then I vowed I would wander until I should see him. So I left our town, and all my property, and I am wandering, but I have not yet seen that prophet.’

“Then I said to him, ‘Where do you expect to find him, if he’s not yet born? Perhaps if you had some serpent’s water you might keep on living until you find him. But it’s of no use talking about that; the serpent’s water is too far away.’

“‘Well,’ he said, ‘good-bye. I must wander on.’ So I bade him farewell, and he went his way.

“Now, when that man had wandered until he reached Egypt, he met another man, who asked him, ‘Who are you?’

“‘I am Bolookeea. Who are you?’

“‘My name is Al Faan’. Where are you going?’

“‘I have left my home, and my property, and I am seeking the prophet.

“‘H’m!’ said Al Faan; ‘I can tell you of a better occupation than looking for a man that is not born yet. Let us go and find the king of the snakes and get him to give us a charm medicine; then we will go to King Solomon and get his rings, and we shall be able to make slaves of the genii and order them to do whatever we wish.’

“And Bolookeea said, ‘I have seen the king of the snakes in the mountain of Al Kaaf.’

“‘All right,’ said Al Faan; ‘let’s go.’

“Now, Al Faan wanted the ring of Solomon that he might be a great magician and control the genii and the birds, while all Bolookeea wanted was to see the great prophet.

“As they went along, Al Faan said to Bolookeea, ‘Let us make a cage and entice the king of the snakes into it; then we will shut the door and carry him off.’

“‘All right,’ said Bolookeea.

“So they made a cage, and put therein a cup of milk and a cup of wine, and brought it to Al Kaaf; and I, like a fool, went in, drank up all the wine and became drunk. Then they fastened the door and took me away with them.

“When I came to my senses I found myself in the cage, and Bolookeea carrying me, and I said, ‘The sons of Adam are no good. What do you want from me?’ And they answered, ‘We want some medicine to put on our feet, so that we may walk upon the water whenever it is necessary in the course of our journey.’ ‘Well,’ said I, ‘go along.’

“We went on until we came to a place where there were a great number and variety of trees; and when those trees saw me, they said, ‘I am medicine for this;’ ‘I am medicine for that;’ ‘I am medicine for the head;’ ‘I am medicine for the feet;’ and presently one tree said, ‘If any one puts my medicine upon his feet he can walk on water.’

“When I told that to those men they said, ‘That is what we want;’ and they took a great deal of it.

“Then they took me back to the mountain and set me free; and we said good-bye and parted.

“When they left me, they went on their way until they reached the sea, when they put the medicine on their feet and walked over. Thus they went many days, until they came near to the place of King Solomon, where they waited while Al Faan prepared his medicines.

“When they arrived at King Solomon’s place, he was sleeping, and was being watched by genii, and his hand lay on his chest, with the ring on his finger.

“As Bolookeea drew near, one of the genii said to him ‘Where are you going?’ And he answered, ‘I’m here with Al Faan; he’s going to take that ring.’ ‘Go back,’ said the genie; ‘keep out of the way. That man is going to die.’

“When Al Faan had finished his preparations, he said to Bolookeea, ‘Wait here for me.’ Then he went forward to take the ring, when a great cry arose, and he was thrown by some unseen force a considerable distance.

“Picking himself up, and still believing in the power of his medicines, he approached the ring again, when a strong breath blew upon him and he was burnt to ashes in a moment.

“While Bolookeea was looking at all this, a voice said, ‘Go your way; this wretched being is dead.’ So he returned; and when he got to the sea again he put the medicine upon his feet and passed over, and continued to wander for many years.

“One morning he saw a man sitting down, and said ‘Good-morning,’ to which the man replied. Then Bolookeea asked him, ‘Who are you?’ and he answered: ‘My name is Jan Shah. Who are you?’ So Bolookeea told him who he was, and asked him to tell him his history. The man, who was weeping and smiling by turns, insisted upon hearing Bolookeea’s story first. After he had heard it he said:

“‘Well, sit down, and I’ll tell you my story from beginning to end. My name is Jan Shah, and my father is Tooeegha’mus, a great sultan. He used to go every day into the forest to shoot game; so one day I said to him, “Father, let me go with you into the forest to-day;” but he said, “Stay at home. You are better there.” Then I cried bitterly, and as I was his only child, whom he loved dearly, he couldn’t stand my tears, so he said: “Very well; you shall go. Don’t cry.”

“‘Thus we went to the forest, and took many attendants with us; and when we reached the place we ate and drank, and then every one set out to hunt.

“‘I and my seven slaves went on until we saw a beautiful gazelle, which we chased as far as the sea without capturing it. When the gazelle took to the water I and four of my slaves took a boat, the other three returning to my father, and we chased that gazelle until we lost sight of the shore, but we caught it and killed it. Just then a great wind began to blow, and we lost our way.

“‘When the other three slaves came to my father, he asked them, “Where is your master?” and they told him about the gazelle and the boat. Then he cried, “My son is lost! My son is lost!” and returned to the town and mourned for me as one dead.

“‘After a time we came to an island, where there were a great many birds. We found fruit and water, we ate and drank, and at night we climbed into a tree and slept till morning.

“‘Then we rowed to a second island, and, seeing no one around, we gathered fruit, ate and drank, and climbed a tree as before. During the night we heard many savage beasts howling and roaring near us.

“‘In the morning we got away as soon as possible, and came to a third island. Looking around for food, we saw a tree full of fruit like red-streaked apples; but, as we were about to pick some, we heard a voice say, “Don’t touch this tree; it belongs to the king.” Toward night a number of monkeys came, who seemed much pleased to see us, and they brought us all the fruit we could eat.

“‘Presently I heard one of them say, “Let us make this man our sultan.” Then another one said: “What’s the use? They’ll all run away in the morning.” But a third one said, “Not if we smash their boat.” Sure enough, when we started to leave in the morning, our boat was broken in pieces. So there was nothing for it but to stay there and be entertained by the monkeys, who seemed to like us very much.

“‘One day, while strolling about, I came upon a great stone house, having an inscription on the door, which said, “When any man comes to this island, he will find it difficult to leave, because the monkeys desire to have a man for their king. If he looks for a way to escape, he will think there is none; but there is one outlet, which lies to the north. If you go in that direction you will come to a great plain, which is infested with lions, leopards, and snakes. You must fight all of them; and if you overcome them you can go forward. You will then come to another great plain, inhabited by ants as big as dogs; their teeth are like those of dogs, and they are very fierce. You must fight these also, and if you overcome them, the rest of the way is clear.”

“‘I consulted with my attendants over this information, and we came to the conclusion that, as we could only die, anyhow, we might as well risk death to gain our freedom.

“‘As we all had weapons, we set forth; and when we came to the first plain we fought, and two of my slaves were killed. Then we went on to the second plain, fought again; my other two slaves were killed, and I alone escaped.

“‘After that I wandered on for many days, living on whatever I could find, until at last I came to a town, where I stayed for some time, looking for employment but finding none.

“‘One day a man came up to me and said, “Are you looking for work?” “I am,” said I. “Come with me, then,” said he; and we went to his house.

“‘When we got there he produced a camel’s skin, and said, “I shall put you in this skin, and a great bird will carry you to the top of yonder mountain. When he gets you there, he will tear this skin off you. You must then drive him away and push down the precious stones you will find there. When they are all down, I will get you down.”

“‘So he put me in the skin; the bird carried me to the top of the mountain and was about to eat me, when I jumped up, scared him away, and then pushed down many precious stones. Then I called out to the man to take me down, but he never answered me, and went away.

“‘I gave myself up for a dead man, but went wandering about, until at last, after passing many days in a great forest, I came to a house, all by itself; the old man who lived in it gave me food and drink, and I was revived.

“‘I remained there a long time, and that old man loved me as if I were his own son.

“‘One day he went away, and giving me the keys, told me I could open the door of every room except one which he pointed out to me.

“‘Of course, when he was gone, this was the first door I opened. I saw a large garden, through which a stream flowed. Just then three birds came and alighted by the side of the stream. Immediately they changed to three most beautiful women. When they had finished bathing, they put on their clothes, and, as I stood watching them, they changed into birds again and flew away.

“‘I locked the door, and went away; but my appetite was gone, and I wandered about aimlessly. When the old man came back, he saw there was something wrong with me, and asked me what was the matter. Then I told him I had seen those beautiful maidens, that I loved one of them very much, and that if I could not marry her I should die.

“‘The old man told me I could not possibly have my wish. He said the three lovely beings were the daughters of the sultan of the genii, and that their home was a journey of three years from where we then were.

“‘I told him I couldn’t help that. He must get her for my wife, or I should die. At last he said, “Well, wait till they come again, then hide yourself and steal the clothes of the one you love so dearly.”

“‘So I waited, and when they came again I stole the clothes of the youngest, whose name was Sayadaa’tee Shems.

“‘When they came out of the water, this one could not find her clothes. Then I stepped forward and said, “I have them.” “Ah,” she begged, “give them to me, their owner; I want to go away.” But I said to her, “I love you very much. I want to marry you.” “I want to go to my father,” she replied. “You cannot go,” said I.

“‘Then her sisters flew away, and I took her into the house, where the old man married us. He told me not to give her those clothes I had taken, but to hide them; because if she ever got them she would fly away to her old home. So I dug a hole in the ground and buried them.

“‘But one day, when I was away from home, she dug them up and put them on; then, saying to the slave I had given her for an attendant, “When your master returns tell him I have gone home; if he really loves me he will follow me,” she flew away.

“‘When I came home they told me this, and I wandered, searching for her, many years. At last I came to a town where one asked me, “Who are you?” and I answered, “I am Jan Shah.” “What was your father’s name?” “Taaeeghamus.” “Are you the man who married our mistress?” “Who is your mistress?” “Sayadaatee Shems.” “I am he!” I cried with delight.

“‘They took me to their mistress, and she brought me to her father and told him I was her husband; and everybody was happy.

“‘Then we thought we should like to visit our old home, and her father’s genii carried us there in three days. We stayed there a year and then returned, but in a short time my wife died. Her father tried to comfort me, and wanted me to marry another of his daughters, but I refused to be comforted, and have mourned to this day. That is my story.’

“Then Bolookeea went on his way, and wandered till he died.”

Next Sultaanee Waa Neeoka said to Hasseeboo, “Now, when you go home you will do me injury.”

Hasseeboo was very indignant at the idea, and said, “I could not be induced to do you an injury. Pray, send me home.”

“I will send you home,” said the king; “but I am sure that you will come back and kill me.”

“Why, I dare not be so ungrateful,” exclaimed Hasseeboo. “I swear I could not hurt you.”

“Well,” said the king of the snakes, “bear this in mind: when you go home, do not go to bathe where there are many people.”

And he said, “I will remember.” So the king sent him home, and he went to his mother’s house, and she was overjoyed to find that he was not dead.

Now, the sultan of the town was very sick; and it was decided that the only thing that could cure him would be to kill the king of the snakes, boil him, and give the soup to the sultan.

For a reason known only to himself, the vizir had placed men at the public baths with this instruction: “If any one who comes to bathe here has a mark on his stomach, seize him and bring him to me.”

When Hasseeboo had been home three days he forgot the warning of Sultaanee Waa Neeoka, and went to bathe with the other people. All of a sudden he was seized by some soldiers, and brought before the vizir, who said, “Take us to the home of the king of the snakes.”

“I don’t know where it is,” said Hasseeboo.

“Tie him up,” commanded the vizir.

So they tied him up and beat him until his back was all raw, and being unable to stand the pain he cried, “Let up! I will show you the place.”

So he led them to the house of the king of the snakes, who, when he saw him, said, “Didn’t I tell you you would come back to kill me?”

“How could I help it?” cried Hasseeboo. “Look at my back!”

“Who has beaten you so dreadfully?” asked the king.

“The vizir.”

“Then there’s no hope for me. But you must carry me yourself.”

As they went along, the king said to Hasseeboo, “When we get to your town I shall be killed and cooked. The first skimming the vizir will offer to you, but don’t you drink it; put it in a bottle and keep it. The second skimming you must drink, and you will become a great physician. The third skimming is the medicine that will cure your sultan. When the vizir asks you if you drank that first skimming say, ‘I did.’ Then produce the bottle containing the first, and say, ‘This is the second, and it is for you.’ The vizir will take it, and as soon as he drinks it he will die, and both of us will have our revenge.” Everything happened as the king had said. The vizir died, the sultan recovered, and Hasseeboo was loved by all as a great physician.

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The Magician and the Sultan’s Son

A sultan entrusts a magician to educate his three sons, agreeing the magician can keep one as a companion. After becoming a scholar, Keejaanaa, the chosen son, discovers the magician’s sinister secret: he devours creatures and people. With a wise horse, Faaraasee, Keejaanaa defeats the magician, escapes, and builds a prosperous life. He marries a sultan’s daughter, has a son, and cherishes Faaraasee as his lifelong ally.

Source
Zanzibar Tales
told by natives of the East Coast of Africa
translated from the original Swahili
by George W. Bateman
A.C. McClurg & Co., Chicago, 1901

► Themes of the story

Forbidden Knowledge: Keejaanaa’s exploration of the magician’s house leads him to uncover hidden secrets, including rooms filled with bones and a live horse, revealing the magician’s sinister practices.

Cunning and Deception: Keejaanaa and Faaraasee devise clever strategies to outwit the magician, including deceiving him about the gold and planning an escape, showcasing the use of wit to overcome adversaries.

Trials and Tribulations: Keejaanaa faces numerous challenges, from discovering the magician’s true nature to orchestrating a daring escape, highlighting his resilience and determination.

► From the same Region or People

Learn more about Swahili people

There was once a sultan who had three little sons, and no one seemed to be able to teach them anything; which greatly grieved both the sultan and his wife. One day a magician came to the sultan and said, “If I take your three boys and teach them to read and write, and make great scholars of them, what will you give me?” And the sultan said, “I will give you half of my property.”

“No,” said the magician; “that won’t do.” – “I’ll give you half of the towns I own.” – “No; that will not satisfy me.” – “What do you want, then?”

► Continue reading…

“When I have made them scholars and bring them back to you, choose two of them for yourself and give me the third; for I want to have a companion of my own.”

“Agreed,” said the sultan.

So the magician took them away, and in a remarkably short time taught them to read, and to make letters, and made them quite good scholars. Then he took them back to the sultan and said: “Here are the children. They are all equally good scholars. Choose.”

So the sultan took the two he preferred, and the magician went away with the third, whose name was Keejaa’naa, to his own house, which was a very large one.

When they arrived, Mchaa’wee, the magician, gave the youth all the keys, saying, “Open whatever you wish to.” Then he told him that he was his father, and that he was going away for a month.

When he was gone, Keejaanaa took the keys and went to examine the house. He opened one door, and saw a room full of liquid gold. He put his finger in, and the gold stuck to it, and, wipe and rub as he would, the gold would not come off; so he wrapped a piece of rag around it, and when his supposed father came home and saw the rag, and asked him what he had been doing to his finger, he was afraid to tell him the truth, so he said that he had cut it.

Not very long after, Mchaawee went away again, and the youth took the keys and continued his investigations.

The first room he opened was filled with the bones of goats, the next with sheep’s bones, the next with the bones of oxen, the fourth with the bones of donkeys, the fifth with those of horses, the sixth contained men’s skulls, and in the seventh was a live horse.

“Hullo!” said the horse; “where do you come from, you son of Adam?”

“This is my father’s house,” said Keejaanaa.

“Oh, indeed!” was the reply. “Well, you’ve got a pretty nice parent! Do you know that he occupies himself with eating people, and donkeys, and horses, and oxen and goats and everything he can lay his hands on? You and I are the only living things left.”

This scared the youth pretty badly, and he faltered, “What are we to do?”

“What’s your name?” said the horse.

“Keejaanaa.”

“Well, I’m Faaraa’see. Now, Keejaanaa, first of all, come and unfasten me.”

The youth did so at once.

“Now, then, open the door of the room with the gold in it, and I will swallow it all; then I’ll go and wait for you under the big tree down the road a little way. When the magician comes home, he will say to you, ‘Let us go for firewood;’ then you answer, ‘I don’t understand that work;’ and he will go by himself. When he comes back, he will put a great big pot on the hook and will tell you to make a fire under it. Tell him you don’t know how to make a fire, and he will make it himself.

“Then he will bring a large quantity of butter, and while it is getting hot he will put up a swing and say to you, ‘Get up there, and I’ll swing you.’ But you tell him you never played at that game, and ask him to swing first, that you may see how it is done. Then he will get up to show you; and you must push him into the big pot, and then come to me as quickly as you can.”

Then the horse went away.

Now, Mchaawee had invited some of his friends to a feast at his house that evening; so, returning home early, he said to Keejaanaa, “Let us go for firewood;” but the youth answered, “I don’t understand that work.” So he went by himself and brought the wood.

Then he hung up the big pot and said, “Light the fire;” but the youth said, “I don’t know how to do it.” So the magician laid the wood under the pot and lighted it himself.

Then he said, “Put all that butter in the pot;” but the youth answered, “I can’t lift it; I’m not strong enough.” So he put in the butter himself.

Next Mchaawee said, “Have you seen our country game?” And Keejaanaa answered, “I think not.”

“Well,” said the magician, “let’s play at it while the butter is getting hot.”

So he tied up the swing and said to Keejaanaa, “Get up here, and learn the game.” But the youth said: “You get up first and show me. I’ll learn quicker that way.”

The magician got into the swing, and just as he got started Keejaanaa gave him a push right into the big pot; and as the butter was by this time boiling, it not only killed him, but cooked him also.

As soon as the youth had pushed the magician into the big pot, he ran as fast as he could to the big tree, where the horse was waiting for him.

“Come on,” said Faaraasee; “jump on my back and let’s be going.”

So he mounted and they started off.

When the magician’s guests arrived they looked everywhere for him, but, of course, could not find him. Then, after waiting a while, they began to be very hungry; so, looking around for something to eat, they saw that the stew in the big pot was done, and, saying to each other, “Let’s begin, anyway,” they started in and ate the entire contents of the pot. After they had finished, they searched for Mchaawee again, and finding lots of provisions in the house, they thought they would stay there until he came; but after they had waited a couple of days and eaten all the food in the place, they gave him up and returned to their homes.

Meanwhile Keejaanaa and the horse continued on their way until they had gone a great distance, and at last they stopped near a large town.

“Let us stay here,” said the youth, “and build a house.”

As Faaraasee was agreeable, they did so. The horse coughed up all the gold he had swallowed, with which they purchased slaves, and cattle, and everything they needed.

When the people of the town saw the beautiful new house and all the slaves, and cattle, and riches it contained, they went and told their sultan, who at once made up his mind that the owner of such a place must be of sufficient importance to be visited and taken notice of, as an acquisition to the neighborhood.

So he called on Keejaanaa, and inquired who he was.

“Oh, I’m just an ordinary being, like other people.”

“Are you a traveler?”

“Well, I have been; but I like this place, and think I’ll settle down here.”

“Why don’t you come and walk in our town?”

“I should like to very much, but I need some one to show me around.”

“Oh, I’ll show you around,” said the sultan, eagerly, for he was quite taken with the young man.

After this Keejaanaa and the sultan became great friends; and in the course of time the young man married the sultan’s daughter, and they had one son.

They lived very happily together, and Keejaanaa loved Faaraasee as his own soul.

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

Mkaaah Jeechonee, the Boy Hunter

Sultan Maaj’noon’s indulgence toward his cat, which escalates from eating livestock to humans, leads to chaos in his kingdom. After the cat, revealed as a noondah, kills three sons, his youngest, Mkaaah Jeechonee, sets out to defeat it. Despite failures, persistence leads him to triumph, earning respect, marriage, and eventually the throne, embodying bravery and determination against immense odds.

Source
Zanzibar Tales
told by natives of the East Coast of Africa
translated from the original Swahili
by George W. Bateman
A.C. McClurg & Co., Chicago, 1901

► Themes of the story

Good vs. Evil: The struggle between Mkaaah Jeechonee and the malevolent noondah cat embodies the classic conflict between opposing forces.

Hero’s Journey: Mkaaah Jeechonee’s transformative adventure from a disregarded youth to a celebrated hero and eventual ruler.

Transformation through Love: Mkaaah Jeechonee’s determination to protect his people leads to personal growth, culminating in marriage and kingship.

► From the same Region or People

Learn more about Swahili people

Sultan Maaj’noon had seven sons and a big cat, of all of whom he was very proud.

Everything went well until one day the cat went and caught a calf. When they told the sultan he said, “Well, the cat is mine, and the calf is mine.” So they said, “Oh, all right, master,” and let the matter drop.

A few days later the cat caught a goat; and when they told the sultan he said, “The cat is mine, and the goat is mine;” and so that settled it again.

► Continue reading…

Two days more passed, and the cat caught a cow. They told the sultan, and he shut them up with “My cat, and my cow.”

After another two days the cat caught a donkey; same result.

Next it caught a horse; same result.

The next victim was a camel; and when they told the sultan he said: “What’s the matter with you folks? It was my cat, and my camel. I believe you don’t like my cat, and want it killed, bringing me tales about it every day. Let it eat whatever it wants to.”

In a very short time it caught a child, and then a full-grown man; but each time the sultan remarked that both the cat and its victim were his, and thought no more of it.

Meantime the cat grew bolder, and hung around a low, open place near the town, pouncing on people going for water, or animals out at pasture, and eating them.

At last some of the people plucked up courage; and, going to the sultan, said: “How is this, master? As you are our sultan you are our protector,–or ought to be,–yet you have allowed this cat to do as it pleases, and now it lives just out of town there, and kills everything living that goes that way, while at night it comes into town and does the same thing. Now, what on earth are we to do?”

But Maajnoon only replied: “I really believe you hate my cat. I suppose you want me to kill it; but I shall do no such thing. Everything it eats is mine.”

Of course the folks were astonished at this result of the interview, and, as no one dared to kill the cat, they all had to remove from the vicinity where it lived. But this did not mend matters, because, when it found no one came that way, it shifted its quarters likewise.

So complaints continued to pour in, until at last Sultan Maajnoon gave orders that if any one came to make accusations against the cat, he was to be informed that the master could not be seen.

When things got so that people neither let their animals out nor went out themselves, the cat went farther into the country, killing and eating cattle, and fowls, and everything that came its way.

One day the sultan said to six of his sons, “I’m going to look at the country to-day; come along with me.”

The seventh son was considered too young to go around anywhere, and was always left at home with the women folk, being called by his brothers Mkaa’ah Jeecho’nee, which means Mr. Sit-in-the-kitchen.

Well, they went, and presently came to a thicket. The father was in front and the six sons following him, when the cat jumped out and killed three of the latter.

The attendants shouted, “The cat! the cat!” and the soldiers asked permission to search for and kill it, which the sultan readily granted, saying: “This is not a cat, it is a noon’dah. It has taken from me my own sons.”

Now, nobody had ever seen a noondah, but they all knew it was a terrible beast that could kill and eat all other living things.

When the sultan began to bemoan the loss of his sons, some of those who heard him said: “Ah, master, this noondah does not select his prey. He doesn’t say: ‘This is my master’s son, I’ll leave him alone,’ or, ‘This is my master’s wife, I won’t eat her.’ When we told you what the cat had done, you always said it was your cat, and what it ate was yours, and now it has killed your sons, and we don’t believe it would hesitate to eat even you.”

And he said, “I fear you are right.”

As for the soldiers who tried to get the cat, some were killed and the remainder ran away, and the sultan and his living sons took the dead bodies home and buried them.

Now when Mkaaah Jeechonee, the seventh son, heard that his brothers had been killed by the noondah, he said to his mother, “I, too, will go, that it may kill me as well as my brothers, or I will kill it.”

But his mother said: “My son, I do not like to have you go. Those three are already dead; and if you are killed also, will not that be one wound upon another to my heart?”

“Nevertheless,” said he, “I can not help going; but do not tell my father.”

So his mother made him some cakes, and sent some attendants with him; and he took a great spear, as sharp as a razor, and a sword, bade her farewell, and departed.

As he had always been left at home, he had no very clear idea what he was going to hunt for; so he had not gone far beyond the suburbs, when, seeing a very large dog, he concluded that this was the animal he was after; so he killed it, tied a rope to it, and dragged it home, singing,

“Oh, mother, I have killed The noondah, eater of the people.”

When his mother, who was upstairs, heard him, she looked out of the window, and, seeing what he had brought, said, “My son, this is not the noondah, eater of the people.”

So he left the carcass outside and went in to talk about it, and his mother said, “My dear boy, the noondah is a much larger animal than that; but if I were you, I’d give the business up and stay at home.”

“No, indeed,” he exclaimed; “no staying at home for me until I have met and fought the noondah.”

So he set out again, and went a great deal farther than he had gone on the former day. Presently he saw a civet cat, and, believing it to be the animal he was in search of, he killed it, bound it, and dragged it home, singing,

“Oh, mother, I have killed The noondah, eater of the people.”

When his mother saw the civet cat, she said, “My son, this is not the noondah, eater of the people.” And he threw it away.

Again his mother entreated him to stay at home, but he would not listen to her, and started off again.

This time he went away off into the forest, and seeing a bigger cat than the last one, he killed it, bound it, and dragged it home, singing,

“Oh, mother, I have killed The noondah, eater of the people.”

But directly his mother saw it, she had to tell him, as before, “My son, this is not the noondah, eater of the people.”

He was, of course, very much troubled at this; and his mother said, “Now, where do you expect to find this noondah? You don’t know where it is, and you don’t know what it looks like. You’ll get sick over this; you’re not looking so well now as you did. Come, stay at home.”

But he said: “There are three things, one of which I shall do: I shall die; I shall find the noondah and kill it; or I shall return home unsuccessful. In any case, I’m off again.”

This time he went farther than before, saw a zebra, killed it, bound it, and dragged it home, singing,

“Oh, mother, I have killed The noondah, eater of the people.”

Of course his mother had to tell him, once again, “My son, this is not the noondah, eater of the people.”

After a good deal of argument, in which his mother’s persuasion, as usual, was of no avail, he went off again, going farther than ever, when he caught a giraffe; and when he had killed it he said: “Well, this time I’ve been successful. This must be the noondah.” So he dragged it home, singing,

“Oh, mother, I have killed The noondah, eater of the people.”

Again his mother had to assure him, “My son, this is not the noondah, eater of the people.” She then pointed out to him that his brothers were not running about hunting for the noondah, but staying at home attending to their own business. But, remarking that all brothers were not alike, he expressed his determination to stick to his task until it came to a successful termination, and went off again, a still greater distance than before.

While going through the wilderness he espied a rhinoceros asleep under a tree, and turning to his attendants he exclaimed, “At last I see the noondah.”

“Where, master?” they all cried, eagerly.

“There, under the tree.”

“Oh-h! What shall we do?” they asked.

And he answered: “First of all, let us eat our fill, then we will attack it. We have found it in a good place, though if it kills us, we can’t help it.”

So they all took out their arrowroot cakes and ate till they were satisfied.

Then Mkaaah Jeechonee said, “Each of you take two guns; lay one beside you and take the other in your hands, and at the proper time let us all fire at once.”

And they said, “All right, master.”

So they crept cautiously through the bushes and got around to the other side of the tree, at the back of the rhinoceros; then they closed up till they were quite near it, and all fired together. The beast jumped up, ran a little way, and then fell down dead.

They bound it, and dragged it for two whole days, until they reached the town, when Mkaaah Jeechonee began singing,

“Oh, mother, I have killed The noondah, eater of the people.”

But he received the same answer from his mother: “My son, this is not the noondah, eater of the people.”

And many persons came and looked at the rhinoceros, and felt very sorry for the young man. As for his father and mother, they both begged of him to give up, his father offering to give him anything he possessed if he would only stay at home. But he said, “I don’t hear what you are saying; good-bye,” and was off again.

This time he still further increased the distance from his home, and at last he saw an elephant asleep at noon in the forest. Thereupon he said to his attendants, “Now we have found the noondah.”

“Ah, where is he?” said they.

“Yonder, in the shade. Do you see it?”

“Oh, yes, master; shall we march up to it?”

“If we march up to it, and it is looking this way, it will come at us, and if it does that, some of us will be killed. I think we had best let one man steal up close and see which way its face is turned.”

As every one thought this was a good idea, a slave named Keerobo’to crept on his hands and knees, and had a good look at it. When he returned in the same manner, his master asked: “Well, what’s the news? Is it the noondah?”

“I do not know,” replied Keeroboto; “but I think there is very little doubt that it is. It is broad, with a very big head, and, goodness, I never saw such large ears!”

“All right,” said Mkaaah Jeechonee; “let us eat, and then go for it.”

So they took their arrowroot cakes, and their molasses cakes, and ate until they were quite full.

Then the youth said to them: “My people, to-day is perhaps the last we shall ever see; so we will take leave of each other. Those who are to escape will escape, and those who are to die will die; but if I die, let those who escape tell my mother and father not to grieve for me.”

But his attendants said, “Oh, come along, master; none of us will die, please God.”

So they went on their hands and knees till they were close up, and then they said to Mkaaah Jeechonee, “Give us your plan, master;” but he said, “There is no plan, only let all fire at once.”

Well, they fired all at once, and immediately the elephant jumped up and charged at them. Then such a helter-skelter flight as there was! They threw away their guns and everything they carried, and made for the trees, which they climbed with surprising alacrity.

As to the elephant, he kept straight ahead until he fell down some distance away.

They all remained in the trees from three until six o’clock in the morning, without food and without clothing.

The young man sat in his tree and wept bitterly, saying, “I don’t exactly know what death is, but it seems to me this must be very like it.” As no one could see any one else, he did not know where his attendants were, and though he wished to come down from the tree, he thought, “Maybe the noondah is down below there, and will eat me.”

Each attendant was in exactly the same fix, wishing to come down, but afraid the noondah was waiting to eat him.

Keeroboto had seen the elephant fall, but was afraid to get down by himself, saying, “Perhaps, though it has fallen down, it is not dead.” But presently he saw a dog go up to it and smell it, and then he was sure it was dead. Then he got down from the tree as fast as he could and gave a signal cry, which was answered; but not being sure from whence the answer came, he repeated the cry, listening intently. When it was answered he went straight to the place from which the sound proceeded, and found two of his companions in one tree. To them he said, “Come on; get down; the noondah is dead.” So they got down quickly and hunted around until they found their master. When they told him the news, he came down also; and after a little the attendants had all gathered together and had picked up their guns and their clothes, and were all right again. But they were all weak and hungry, so they rested and ate some food, after which they went to examine their prize.

As soon as Mkaaah Jeechonee saw it he said, “Ah, this is the noondah! This is it! This is it!” And they all agreed that it was it.

So they dragged the elephant three days to their town, and then the youth began singing,

“Oh, mother, this is he, The noondah, eater of the people.”

He was, naturally, quite upset when his mother replied, “My son, this is not the noondah, eater of the people.” She further said: “Poor boy! what trouble you have been through. All the people are astonished that one so young should have such a great understanding!”

Then his father and mother began their entreaties again, and finally it was agreed that this next trip should be his last, whatever the result might be.

Well, they started off again, and went on and on, past the forest, until they came to a very high mountain, at the foot of which they camped for the night.

In the morning they cooked their rice and ate it, and then Mkaaah Jeechonee said: “Let us now climb the mountain, and look all over the country from its peak.” And they went and they went, until after a long, weary while, they reached the top, where they sat down to rest and form their plans.

Now, one of the attendants, named Shindaa’no, while walking about, cast his eyes down the side of the mountain, and suddenly saw a great beast about half way down; but he could not make out its appearance distinctly, on account of the distance and the trees. Calling his master, he pointed it out to him, and something in Mkaaah Jeechonee’s heart told him that it was the noondah. To make sure, however, he took his gun and his spear and went partly down the mountain to get a better view.

“Ah,” said he, “this must be the noondah. My mother told me its ears were small, and those are small; she told me the noondah is broad and short, and so is this; she said it has two blotches, like a civet cat, and there are the blotches; she told me the tail is thick, and there is a thick tail. It must be the noondah.”

Then he went back to his attendants and bade them eat heartily, which they did. Next he told them to leave every unnecessary thing behind, because if they had to run they would be better without encumbrance, and if they were victorious they could return for their goods.

When they had made all their arrangements they started down the mountain, but when they had got about half way down Keeroboto and Shindaano were afraid. Then the youth said to them: “Oh, let’s go on; don’t be afraid. We all have to live and die. What are you frightened about?” So, thus encouraged, they went on.

When they came near the place, Mkaaah Jeechonee ordered them to take off all their clothing except one piece, and to place that tightly on their bodies, so that if they had to run they would not be caught by thorns or branches.

So when they came close to the beast, they saw that it was asleep, and all agreed that it was the noondah.

Then the young man said, “Now the sun is setting, shall we fire at it, or let be till morning?”

And they all wished to fire at once, and see what the result would be without further tax on their nerves; therefore they arranged that they should all fire together.

They all crept up close, and when the master gave the word, they discharged their guns together. The noondah did not move; that one dose had been sufficient. Nevertheless, they all turned and scampered up to the top of the mountain. There they ate and rested for the night.

In the morning they ate their rice, and then went down to see how matters were, when they found the beast lying dead.

After resting and eating, they started homeward, dragging the dead beast with them. On the fourth day it began to give indications of decay, and the attendants wished to abandon it; but Mkaaah Jeechonee said they would continue to drag it if there was only one bone left.

When they came near the town he began to sing,

“Mother, mother, I have come From the evil spirits, home. Mother, listen while I sing; While I tell you what I bring. Oh, mother, I have killed The noondah, eater of the people.”

And when his mother looked out, she cried, “My son, this is the noondah, eater of the people.”

Then all the people came out to welcome him, and his father was overcome with joy, and loaded him with honors, and procured him a rich and beautiful wife; and when he died Mkaaah Jeechonee became sultan, and lived long and happily, beloved by all the people.

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