Haamdaanee

Haamdaanee, a poor beggar, buys a magical gazelle, Keejeepaa, with his only dime. Keejeepaa brings him fortune and status, even securing a royal marriage. However, Haamdaanee’s ingratitude leads to Keejeepaa’s death and his own downfall. The gazelle’s death mourned, Keejeepaa’s gifts vanish, and Haamdaanee returns to poverty, scratching for millet until his death. Gratitude and kindness shape destiny.

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

Moral Lessons: The story imparts a lesson on gratitude and the consequences of ingratitude, as Haamdaanee’s failure to appreciate Keejeepaa leads to his downfall.

Loss and Renewal: Haamdaanee experiences a cycle of gaining wealth and status through Keejeepaa, followed by a return to poverty due to his ingratitude, highlighting the transient nature of fortune.

Sacred Objects: Keejeepaa serves as a sacred being whose presence bestows prosperity, and whose loss signifies the disappearance of blessings.

► From the same Region or People

Learn more about Swahili people


Once there was a very poor man, named Haamdaa’nee, who begged from door to door for his living, sometimes taking things before they were offered him. After a while people became suspicious of him, and stopped giving him anything, in order to keep him away from their houses. So at last he was reduced to the necessity of going every morning to the village dust heap, and picking up and eating the few grains of the tiny little millet seed that he might find there.

One day, as he was scratching and turning over the heap, he found a dime, which he tied up in a corner of his ragged dress, and continued to hunt for millet grains, but could not find one.

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“Oh, well,” said he, “I’ve got a dime now; I’m pretty well fixed. I’ll go home and take a nap instead of a meal.”

So he went to his hut, took a drink of water, put some tobacco in his mouth, and went to sleep.

The next morning, as he scratched in the dust heap, he saw a countryman going along, carrying a basket made of twigs, and he called to him: “Hi, there, countryman! What have you in that cage?”

The countryman, whose name was Moohaad’eem, replied, “Gazelles.”

And Haamdaanee called: “Bring them here. Let me see them.”

Now there were three well-to-do men standing near; and when they saw the countryman coming to Haamdaanee they smiled, and said, “You’re taking lots of trouble for nothing, Moohaadeem.”

“How’s that, gentlemen?” he inquired.

“Why,” said they, “that poor fellow has nothing at all. Not a cent.”

“Oh, I don’t know that,” said the countryman; “he may have plenty, for all I know.”

“Not he,” said they.

“Don’t you see for yourself,” continued one of them, “that he is on the dust heap? Every day he scratches there like a hen, trying to get enough grains of millet to keep himself alive. If he had any money, wouldn’t he buy a square meal, for once in his life? Do you think he would want to buy a gazelle? What would he do with it? He can’t find enough food for himself, without looking for any for a gazelle.”

But Moohaadeem said: “Gentlemen, I have brought some goods here to sell. I answer all who call me, and if any one says ‘Come,’ I go to him. I don’t favor one and slight another; therefore, as this man called me, I’m going to him.”

“All right,” said the first man; “you don’t believe us. Well, we know where he lives, and all about him, and we know that he can’t buy anything.”

“That’s so,” said the second man. “Perhaps, however, you will see that we were right, after you have a talk with him.”

To which the third man added, “Clouds are a sign of rain, but we have seen no signs of his being about to spend any money.”

“All right, gentlemen,” said Moohaadeem; “many better-looking people than he call me, and when I show them my gazelles they say, ‘Oh, yes, they’re very beautiful, but awfully dear; take them away.’ So I shall not be disappointed if this man says the same thing. I shall go to him, anyhow.”

Then one of the three men said, “Let us go with this man, and see what the beggar will buy.”

“Pshaw!” said another; “buy! You talk foolishly. He has not had a good meal in three years, to my knowledge; and a man in his condition doesn’t have money to buy gazelles. However, let’s go; and if he makes this poor countryman carry his load over there just for the fun of looking at the gazelles, let each of us give him a good hard whack with our walking-sticks, to teach him how to behave toward honest merchants.”

So, when they came near him, one of those three men said: “Well, here are the gazelles; now buy one. Here they are, you old hypocrite; you’ll feast your eyes on them, but you can’t buy them.”

But Haamdaanee, paying no attention to the men, said to Moohaadeem, “How much for one of your gazelles?”

Then another of those men broke in: “You’re very innocent, aren’t you? You know, as well as I do, that gazelles are sold every day at two for a quarter.”

Still taking no notice of these outsiders, Haamdaanee continued, “I’d like to buy one for a dime.”

“One for a dime!” laughed the men; “of course you’d like to buy one for a dime. Perhaps you’d also like to have the dime to buy with.”

Then one of them gave him a push on the cheek.

At this Haamdaanee turned and said: “Why do you push me on the cheek, when I’ve done nothing to you? I do not know you. I call this man, to transact some business with him, and you, who are strangers, step in to spoil our trade.”

He then untied the knot in the corner of his ragged coat, produced the dime, and, handing it to Moohaadeem, said, “Please, good man, let me have a gazelle for that.”

At this, the countryman took a small gazelle out of the cage and handed it to him, saying, “Here, master, take this one. I call it Keejee’paa.” Then turning to those three men, he laughed, and said: “Ehe! How’s this? You, with your white robes, and turbans, and swords, and daggers, and sandals on your feet–you gentlemen of property, and no mistake–you told me this man was too poor to buy anything; yet he has bought a gazelle for a dime, while you fine fellows, I think, haven’t enough money among you to buy half a gazelle, if they were five cents each.”

Then Moohaadeem and the three men went their several ways.

As for Haamdaanee, he stayed at the dust heap until he found a few grains of millet for himself and a few for Keejeepaa, the gazelle, and then went to his hut, spread his sleeping mat, and he and the gazelle slept together.

This going to the dust heap for a few grains of millet and then going home to bed continued for about a week.

Then one night Haamdaanee was awakened by some one calling, “Master!” Sitting up, he answered: “Here I am. Who calls?” The gazelle answered, “I do!”

Upon this, the beggar man became so scared that he did not know whether he should faint or get up and run away.

Seeing him so overcome, Keejeepaa asked, “Why, master, what’s the matter?”

“Oh, gracious!” he gasped; “what a wonder I see!”

“A wonder?” said the gazelle, looking all around; “why, what is this wonder, that makes you act as if you were all broken up?”

“Why, it’s so wonderful, I can hardly believe I’m awake!” said his master. “Who in the world ever before knew of a gazelle that could speak?”

“Oho!” laughed Keejeepaa; “is that all? There are many more wonderful things than that. But now, listen, while I tell you why I called you.”

“Certainly; I’ll listen to every word,” said the man. “I can’t help listening!”

“Well, you see, it’s just this way,” said Keejeepaa; “I’ve allowed you to become my master, and I can not run away from you; so I want you to make an agreement with me, and I will make you a promise, and keep it.”

“Say on,” said his master.

“Now,” continued the gazelle, “one doesn’t have to be acquainted with you long, in order to discover that you are very poor. This scratching a few grains of millet from the dust heap every day, and managing to subsist upon them, is all very well for you–you’re used to it, because it’s a matter of necessity with you; but if I keep it up much longer, you won’t have any gazelle–Keejeepaa will die of starvation. Therefore, I want to go away every day and feed on my own kind of food; and I promise you I will return every evening.”

“Well, I guess I’ll have to give my consent,” said the man, in no very cheerful tone.

As it was now dawn, Keejeepaa jumped up and ran out of the door, Haamdaanee following him. The gazelle ran very fast, and his master stood watching him until he disappeared. Then tears started in the man’s eyes, and, raising his hands, he cried, “Oh, my mother!” Then he cried, “Oh, my father!” Then he cried, “Oh, my gazelle! It has run away!”

Some of his neighbors, who heard him carrying on in this manner, took the opportunity to inform him that he was a fool, an idiot, and a dissipated fellow.

Said one of them: “You hung around that dust heap, goodness knows how long, scratching like a hen, till fortune gave you a dime. You hadn’t sense enough to go and buy some decent food; you had to buy a gazelle. Now you’ve let the creature run away. What are you crying about? You brought all your trouble on yourself.”

All this, of course, was very comforting to Haamdaanee, who slunk off to the dust heap, got a few grains of millet, and came back to his hut, which now seemed meaner and more desolate than ever.

At sunset, however, Keejeepaa came trotting in; and the beggar was happy again, and said, “Ah, my friend, you have returned to me.”

“Of course,” said the gazelle; “didn’t I promise you? You see, I feel that when you bought me you gave all the money you had in the world, even though it was only a dime. Why, then, should I grieve you? I couldn’t do it. If I go and get myself some food, I’ll always come back evenings.”

When the neighbors saw the gazelle come home every evening and run off every morning, they were greatly surprised, and began to suspect that Haamdaanee was a wizard.

Well, this coming and going continued for five days, the gazelle telling its master each night what fine places it had been to, and what lots of food it had eaten.

On the sixth day it was feeding among some thorn bushes in a thick wood, when, scratching away some bitter grass at the foot of a big tree, it saw an immense diamond of intense brightness.

“Oho!” said Keejeepaa, in great astonishment; “here’s property, and no mistake! This is worth a kingdom! If I take it to my master he will be killed; for, being a poor man, if they say to him, ‘Where did you get it?’ and he answers, ‘I picked it up,’ they will not believe him; if he says, ‘It was given to me,’ they will not believe him either. It will not do for me to get my master into difficulties. I know what I’ll do. I’ll seek some powerful person; he will use it properly.”

So Keejeepaa started off through the forest, holding the diamond in his mouth, and ran, and ran, but saw no town that day; so he slept in the forest, and arose at dawn and pursued his way. And the second day passed like the first.

On the third day the gazelle had traveled from dawn until between eight and nine o’clock, when he began to see scattered houses, getting larger in size, and knew he was approaching a town. In due time he found himself in the main street of a large city, leading direct to the sultan’s palace, and began to run as fast as he could. People passing along stopped to look at the strange sight of a gazelle running swiftly along the main street with something wrapped in green leaves between its teeth.

The sultan was sitting at the door of his palace, when Keejeepaa, stopping a little way off, dropped the diamond from its mouth, and, lying down beside it, panting, called out: “Ho, there! Ho, there!” which is a cry every one makes in that part of the world when wishing to enter a house, remaining outside until the cry is answered.

After the cry had been repeated several times, the sultan said to his attendants, “Who is doing all that calling?”

And one answered, “Master, it’s a gazelle that’s calling, ‘Ho, there!'”

“Ho-ho!” said the sultan; “Ho-ho! Invite the gazelle to come near.”

Then three attendants ran to Keejeepaa and said: “Come, get up. The sultan commands you to come near.”

So the gazelle arose, picked up the diamond, and, approaching the sultan, laid the jewel at his feet, saying, “Master, good afternoon!” To which the sultan replied: “May God make it good! Come near.”

The sultan ordered his attendants to bring a carpet and a large cushion, and desired the gazelle to rest upon them. When it protested that it was comfortable as it was, he insisted, and Keejeepaa had to allow himself to be made a very honored guest. Then they brought milk and rice, and the sultan would hear nothing until the gazelle had fed and rested.

At last, when everything had been disposed of, the sultan said, “Well, now, my friend, tell me what news you bring.”

And Keejeepaa said: “Master, I don’t exactly know how you will like the news I bring. The fact is, I’m sent here to insult you! I’ve come to try and pick a quarrel with you! In fact, I’m here to propose a family alliance with you!”

At this the sultan exclaimed: “Oh, come! for a gazelle, you certainly know how to talk! Now, the fact of it is, I’m looking for some one to insult me. I’m just aching to have some one pick a quarrel with me. I’m impatient for a family alliance. Go on with your message.”

Then Keejeepaa said, “You don’t bear any ill will against me, who am only a messenger?”

And the sultan said, “None at all.”

“Well,” said Keejeepaa, “look at this pledge I bring;” dropping the diamond wrapped in leaves into the sultan’s lap.

When the sultan opened the leaves and saw the great, sparkling jewel, he was overcome with astonishment. At last he said, “Well?”

“I have brought this pledge,” said the gazelle, “from my master, Sultan Daaraa’ee. He has heard that you have a daughter, so he sent you this jewel, hoping you will forgive him for not sending something more worthy of your acceptance than this trifle.”

“Goodness!” said the sultan to himself; “he calls this a trifle!” Then to the gazelle: “Oh, that’s all right; that’s all right. I’m satisfied. The Sultan Daaraaee has my consent to marry my daughter, and I don’t want a single thing from him. Let him come empty-handed. If he has more of these trifles, let him leave them at home. This is my message, and I hope you will make it perfectly clear to your master.”

The gazelle assured him that he would explain everything satisfactorily, adding: “And now, master, I take my leave. I go straight to our own town, and hope that in about eleven days we shall return to be your guests.” So, with mutual compliments, they parted.

In the meantime, Haamdaanee was having an exceedingly tough time. Keejeepaa having disappeared, he wandered about the town moaning, “Oh, my poor gazelle! my poor gazelle!” while the neighbors laughed and jeered at him, until, between them and his loss, he was nearly out of his mind.

But one evening, when he had gone to bed, Keejeepaa walked in. Up he jumped, and began to embrace the gazelle, and weep over it, and carry on at a great rate.

When he thought there had been about enough of this kind of thing, the gazelle said: “Come, come; keep quiet, my master. I’ve brought you good news.” But the beggar man continued to cry and fondle, and declare that he had thought his gazelle was dead.

At last Keejeepaa said: “Oh, well, master, you see I’m all right. You must brace up, and prepare to hear my news, and do as I advise you.”

“Go on; go on,” replied his master; “explain what you will, I’ll do whatever you require me to do. If you were to say, ‘Lie down on your back, that I may roll you over the side of the hill,’ I would lie down.”

“Well,” said the gazelle, “there is not much to explain just now, but I’ll tell you this: I’ve seen many kinds of food, food that is desirable and food that is objectionable, but this food I’m about to offer you is very sweet indeed.”

“What?” said Haamdaanee. “Is it possible that in this world there is anything that is positively good? There must be good and bad in everything. Food that is both sweet and bitter is good food, but if food were nothing but sweetness would it not be injurious?”

“H’m!” yawned the gazelle; “I’m too tired to talk philosophy. Let’s go to sleep now, and when I call you in the morning, all you have to do is to get up and follow me.”

So at dawn they set forth, the gazelle leading the way, and for five days they journeyed through the forest.

On the fifth day they came to a stream, and Keejeepaa said to his master, “Lie down here.” When he had done so, the gazelle set to and beat him so soundly that he cried out: “Oh, let up, I beg of you!”

“Now,” said the gazelle, “I’m going away, and when I return I expect to find you right here; so don’t you leave this spot on any account.” Then he ran away, and about ten o’clock that morning he arrived at the house of the sultan.

Now, ever since the day Keejeepaa left the town, soldiers had been placed along the road to watch for and announce the approach of Sultan Daaraaee; so one of them, when he saw the gazelle in the distance, rushed up and cried to the sultan, “Sultan Daaraaee is coming! I’ve seen the gazelle running as fast as it can in this direction.”

The sultan and his attendants immediately set out to meet his guests; but when they had gone a little way beyond the town they met the gazelle coming along alone, who, on reaching the sultan, said, “Good day, my master.” The sultan replied in kind, and asked the news, but Keejeepaa said: “Ah, do not ask me. I can scarcely walk, and my news is bad!”

“Why, how is that?” asked the sultan.

“Oh, dear!” sighed the gazelle; “such misfortune and misery! You see, Sultan Daaraaee and I started alone to come here, and we got along all right until we came to the thick part of the forest yonder, when we were met by robbers, who seized my master, bound him, beat him, and took everything he had, even stripping off every stitch of his clothing. Oh, dear! oh, dear!”

“Dear me!” said the sultan; “we must attend to this at once.” So, hurrying back with his attendants to his house, he called a groom, to whom he said, “Saddle the best horse in my stable, and put on him my finest harness.” Then he directed a woman servant to open the big inlaid chest and bring him a bag of clothes. When she brought it he picked out a loin-cloth, and a long white robe, and a black overjacket, and a shawl for the waist, and a turban cloth, all of the very finest. Then he sent for a curved sword with a gold hilt, and a curved dagger with gold filigree, and a pair of elegant sandals, and a fine walking-cane.

Then the sultan said to Keejeepaa, “Take some of my soldiers, and let them convey these things to Sultan Daaraaee, that he may dress himself and come to me.”

But the gazelle answered: “Ah, my master, can I take these soldiers with me and put Sultan Daaraaee to shame? There he lies, beaten and robbed, and I would not have any one see him. I can take everything by myself.”

“Why,” exclaimed the sultan, “here is a horse, and there are clothes and arms. I don’t see how a little gazelle can manage all those things.”

But the gazelle had them fasten everything on the horse’s back, and tie the end of the bridle around his own neck, and then he set off alone, amidst the wonder and admiration of the people of that city, high and low.

When he arrived at the place where he had left the beggar-man, he found him lying waiting for him, and overjoyed at his return.

“Now,” said he, “I have brought you the sweet food I promised. Come, get up and bathe yourself.”

With the hesitation of a person long unaccustomed to such a thing, the man stepped into the stream and began to wet himself a little.

“Oh,” said the gazelle, impatiently, “a little water like that won’t do you much good; get out into the deep pool.”

“Dear me!” said the man, timidly; “there is so much water there; and where there is much water there are sure to be horrible animals.”

“Animals! What kind of animals?”

“Well, crocodiles, water lizards, snakes, and, at any rate, frogs; and they bite people, and I’m terribly afraid of all of them.”

“Oh, well,” said Keejeepaa, “do the best you can in the stream; but rub yourself well with earth, and, for goodness’ sake, scrub your teeth well with sand; they are awfully dirty.”

So the man obeyed, and soon made quite a change in his appearance.

Then the gazelle said: “Here, hurry up and put on these things. The sun has gone down, and we ought to have started before this.”

So the man dressed himself in the fine clothes the sultan had sent, and then he mounted the horse, and they started; the gazelle trotting on ahead.

When they had gone some distance, the gazelle stopped, and said, “See here: nobody who sees you now would suspect that you are the man who scratched in the dust heap yesterday. Even if we were to go back to our town the neighbors would not recognize you, if it were only for the fact that your face is clean and your teeth are white. Your appearance is all right, but I have a caution to give you. Over there, where we are going, I have procured for you the sultan’s daughter for a wife, with all the usual wedding gifts. Now, you must keep quiet. Say nothing except, ‘How d’ye do?’ and ‘What’s the news?’ Let me do the talking.”

“All right,” said the man; “that suits me exactly.”

“Do you know what your name is?”

“Of course I do.”

“Indeed? Well, what is it?”

“Why, my name is Haamdaanee.”

“Not much,” laughed Keejeepaa; “your name is Sultan Daaraaee.”

“Oh, is it?” said his master. “That’s good.”

So they started forward again, and in a little while they saw soldiers running in every direction, and fourteen of these joined them to escort them. Then they saw ahead of them the sultan, and the vizirs, and the emirs, and the judges, and the great men of the city, coming to meet them.

“Now, then,” said Keejeepaa, “get off your horse and salute your father-in-law. That’s him in the middle, wearing the sky-blue jacket.”

“All right,” said the man, jumping off his horse, which was then led by a soldier.

So the two met, and the sultans shook hands, and kissed each other, and walked up to the palace together.

Then they had a great feast, and made merry and talked until night, at which time Sultan Daaraaee and the gazelle were put into an inner room, with three soldiers at the door to guard and attend upon them.

When the morning came, Keejeepaa went to the sultan and said: “Master, we wish to attend to the business which brought us here. We want to marry your daughter, and the sooner the ceremony takes place, the better it will please the Sultan Daaraaee.”

“Why, that’s all right,” said the sultan; “the bride is ready. Let some one call the teacher, Mwaalee’moo, and tell him to come at once.”

When Mwaaleemoo arrived, the sultan said, “See here, we want you to marry this gentleman to my daughter right away.”

“All right; I’m ready,” said the teacher. So they were married.

Early the next morning the gazelle said to his master: “Now I’m off on a journey. I shall be gone about a week; but however long I am gone, don’t you leave the house till I return. Good-bye.”

Then he went to the real sultan and said: “Good master, Sultan Daaraaee has ordered me to return to our town and put his house in order; he commands me to be here again in a week; if I do not return by that time, he will stay here until I come.”

The sultan asked him if he would not like to have some soldiers go with him; but the gazelle replied that he was quite competent to take care of himself, as his previous journeys had proved, and he preferred to go alone; so with mutual good wishes they parted.

But Keejeepaa did not go in the direction of the old village. He struck off by another road through the forest, and after a time came to a very fine town, of large, handsome houses. As he went through the principal street, right to the far end, he was greatly astonished to observe that the town seemed to have no inhabitants, for he saw neither man, woman, nor child in all the place.

At the end of the main street he came upon the largest and most beautiful house he had ever seen, built of sapphire, and turquoise, and costly marbles.

“Oh, my!” said the gazelle; “this house would just suit my master. I’ll have to pluck up my courage and see whether this is deserted like the other houses in this mysterious town.”

So Keejeepaa knocked at the door, and called, “Hullo, there!” several times; but no one answered. And he said to himself: “This is strange! If there were no one inside, the door would be fastened on the outside. Perhaps they are in another part of the house, or asleep. I’ll call again, louder.”

So he called again, very loud and long, “Hul-lo, th-e-re! Hul-lo!” And directly an old woman inside answered, “Who is that calling so loudly?”

“It is I, your grandchild, good mistress,” said Keejeepaa.

“If you are my grandchild,” replied the old woman, “go back to your home at once; don’t come and die here, and bring me to my death also.”

“Oh, come,” said he, “open the door, mistress; I have just a few words I wish to say to you.”

“My dear grandson,” she replied, “the only reason why I do not open the door is because I fear to endanger both your life and my own.”

“Oh, don’t worry about that; I guess your life and mine are safe enough for a while. Open the door, anyhow, and hear the little I have to say.”

So the old woman opened the door.

Then they exchanged salutations and compliments, after which she asked the gazelle, “What’s the news from your place, grandson?”

“Oh, everything is going along pretty well,” said he; “what’s the news around here?”

“Ah!” sighed the old creature; “the news here is very bad. If you’re looking for a place to die in, you’ve struck it here. I’ve not the slightest doubt you’ll see all you want of death this very day.”

“Huh!” replied Keejeepaa, lightly; “for a fly to die in honey is not bad for the fly, and doesn’t injure the honey.”

“It may be all very well for you to be easy about it,” persisted the old person; “but if people with swords and shields did not escape, how can a little thing like you avoid danger? I must again beg of you to go back to the place you came from. Your safety seems of more interest to me than it is to you.”

“Well, you see, I can’t go back just now; and besides, I want to find out more about this place. Who owns it?”

“Ah, grandson, in this house are enormous wealth, numbers of people, hundreds of horses, and the owner is Neeo’ka Mkoo’, the wonderfully big snake. He owns this whole town, also.”

“Oho! Is that so?” said Keejeepaa. “Look here, old lady; can’t you put me on to some plan of getting near this big snake, that I may kill him?”

“Mercy!” cried the old woman, in affright; “don’t talk like that. You’ve put my life in danger already, for I’m sure Neeoka Mkoo can hear what is said in this house, wherever he is. You see I’m a poor old woman, and I have been placed here, with those pots and pans, to cook for him. Well, when the big snake is coming, the wind begins to blow and the dust flies as it would do in a great storm. Then, when he arrives in the courtyard, he eats until he is full, and after that, goes inside there to drink water. When he has finished, he goes away again. This occurs every other day, just when the sun is overhead. I may add that Neeoka Mkoo has seven heads. Now, then, do you think yourself a match for him?”

“Look here, mother,” said the gazelle, “don’t you worry about me. Has this big snake a sword?”

“He has. This is it,” said she, taking from its peg a very keen and beautiful blade, and handing it to him; “but what’s the use in bothering about it? We are dead already.”

“We shall see about that,” said Keejeepaa.

Just at that moment the wind began to blow, and the dust to fly, as if a great storm were approaching.

“Do you hear the great one coming?” cried the old woman.

“Pshaw!” said the gazelle; “I’m a great one also–and I have the advantage of being on the inside. Two bulls can’t live in one cattle-pen. Either he will live in this house, or I will.”

Notwithstanding the terror the old lady was in, she had to smile at the assurance of this little undersized gazelle, and repeated over again her account of the people with swords and shields who had been killed by the big snake.

“Ah, stop your gabbling!” said the gazelle; “you can’t always judge a banana by its color or size. Wait and see, grandma.”

In a very little while the big snake, Neeoka Mkoo, came into the courtyard, and went around to all the pots and ate their contents. Then he came to the door.

“Hullo, old lady,” said he; “how is it I smell a new kind of odor inside there?”

“Oh, that’s nothing, good master,” replied the old woman; “I’ve been so busy around here lately I haven’t had time to look after myself; but this morning I used some perfume, and that’s what you smell.”

Now, Keejeepaa had drawn the sword, and was standing just inside the doorway; so, when the big snake put his head in, it was cut off so quickly that its owner did not know it was gone. When he put in his second head it was cut off with the same quickness; and, feeling a little irritation, he exclaimed, “Who’s inside there, scratching me?” He then thrust in his third head, and that was cut off also.

This continued until six heads had been disposed of, when Neeoka Mkoo unfolded his rings and lashed around so that the gazelle and the old woman could not see one another through the dust.

Then the snake thrust in his seventh head, and the gazelle, crying: “Now your time has come; you’ve climbed many trees, but this you can not climb,” severed it, and immediately fell down in a fainting fit.

Well, that old woman, although she was seventy-five years of age, jumped, and shouted, and laughed, like a girl of nine. Then she ran and got water, and sprinkled the gazelle, and turned him this way and that way, until at last he sneezed; which greatly pleased the old person, who fanned him and tended him until he was quite recovered.

“Oh, my!” said she; “who would have thought you could be a match for him, my grandson?”

“Well, well,” said Keejeepaa; “that’s all over. Now show me everything around this place.”

So she showed him everything, from top to bottom: store-rooms full of goods, chambers full of expensive foods, rooms containing handsome people who had been kept prisoners for a long time, slaves, and everything.

Next he asked her if there was any person who was likely to lay claim to the place or make any trouble; and she answered: “No one; everything here belongs to you.”

“Very well, then,” said he, “you stay here and take care of these things until I bring my master. This place belongs to him now.”

Keejeepaa stayed three days examining the house, and said to himself: “Well, when my master comes here he will be much pleased with what I have done for him, and he’ll appreciate it after the life he’s been accustomed to. As to his father-in-law, there is not a house in his town that can compare with this.”

On the fourth day he departed, and in due time arrived at the town where the sultan and his master lived. Then there were great rejoicings; the sultan being particularly pleased at his return, while his master felt as if he had received a new lease of life.

After everything had settled down a little, Keejeepaa told his master he must be ready to go, with his wife, to his new home after four days. Then he went and told the sultan that Sultan Daaraaee desired to take his wife to his own town in four days; to which the sultan strongly objected; but the gazelle said it was his master’s wish, and at last everything was arranged.

On the day of the departure a great company assembled to escort Sultan Daaraaee and his bride. There were the bride’s ladies-in-waiting, and slaves, and horsemen, and Keejeepaa leading them all.

So they traveled three days, resting when the sun was overhead, and stopping each evening about five o’clock to eat and sleep; arising next morning at day-break, eating, and going forward again. And all this time the gazelle took very little rest, going all through the company, from the ladies to the slaves, and seeing that every one was well supplied with food and quite comfortable; therefore the entire company loved him and valued him like the apples of their eyes.

On the fourth day, during the afternoon, many houses came into view, and some of the folks called Keejeepaa’s attention to them. “Certainly,” said he; “that is our town, and that house you see yonder is the palace of Sultan Daaraaee.”

So they went on, and all the company filed into the courtyard, while the gazelle and his master went into the house.

When the old woman saw Keejeepaa, she began to dance, and shout, and carry on, just as she did when he killed Neeoka Mkoo, and taking up his foot she kissed it; but Keejeepaa said: “Old lady, let me alone; the one to be made much of is this my master, Sultan Daaraaee. Kiss his feet; he has the first honors whenever he is present.”

The old woman excused herself for not knowing the master, and then Sultan Daaraaee and the gazelle went around on a tour of inspection. The sultan ordered all the prisoners to be released, the horses to be sent out to pasture, all the rooms to be swept, the furniture to be dusted, and, in the meantime, servants were busy preparing food. Then every one had apartments assigned to him, and all were satisfied.

After they had remained there some time, the ladies who had accompanied the bride expressed a desire to return to their own homes. Keejeepaa begged them not to hurry away, but after a while they departed, each loaded with gifts by the gazelle, for whom they had a thousand times more affection than for his master. Then things settled down to their regular routine.

One day the gazelle said to the old woman: “I think the conduct of my master is very singular. I have done nothing but good for him all the time I have been with him. I came to this town and braved many dangers for him, and when all was over I gave everything to him. Yet he has never asked: ‘How did you get this house? How did you get this town? Who is the owner of this house? Have you rented all these things, or have they been given you? What has become of the inhabitants of the place?’ I don’t understand him. And further: although I have done nothing but good for him, he has never done one good thing for me. Nothing here is really his. He never saw such a house or town as this since the day he was born, and he doesn’t own anything of it. I believe the old folks were right when they said, ‘If you want to do any person good, don’t do too much; do him a little harm occasionally, and he’ll think more of you.’ However, I’ve done all I can now, and I’d like to see him make some little return.”

Next morning the old woman was awakened early by the gazelle calling, “Mother! Mother!” When she went to him she found he was sick in his stomach, feverish, and all his legs ached.

“Go,” said he, “and tell my master I am very ill.”

So she went upstairs and found the master and mistress sitting on a marble couch, covered with a striped silk scarf from India.

“Well,” said the master, “what do you want, old woman?”

“Oh, my master,” cried she, “Keejeepaa is sick!”

The mistress started and said: “Dear me! What is the matter with him?”

“All his body pains him. He is sick all over.”

“Oh, well,” said the master, “what can I do? Go and get some of that red millet, that is too common for our use, and make him some gruel.”

“Gracious!” exclaimed his wife, staring at him in amazement; “do you wish her to feed our friend with stuff that a horse would not eat if he were ever so hungry? This is not right of you.”

“Ah, get out!” said he, “you’re crazy. We eat rice; isn’t red millet good enough for a gazelle that cost only a dime?”

“Oh, but he is no ordinary gazelle. He should be as dear to you as the apple of your eye. If sand got in your eye it would trouble you.”

“You talk too much,” returned her husband; then, turning to the old woman, he said, “Go and do as I told you.”

So the old woman went downstairs, and when she saw the gazelle, she began to cry, and say, “Oh, dear! oh, dear!”

It was a long while before the gazelle could persuade her to tell him what had passed upstairs, but at last she told him all. When he had heard it, he said: “Did he really tell you to make me red millet gruel?”

“Ah,” cried she, “do you think I would say such a thing if it were not so?”

“Well,” said Keejeepaa, “I believe what the old folks said was right. However, we’ll give him another chance. Go up to him again, and tell him I am very sick, and that I can’t eat that gruel.”

So she went upstairs, and found the master and mistress sitting by the window, drinking coffee.

The master, looking around and seeing her, said: “What’s the matter now, old woman?”

And she said: “Master, I am sent by Keejeepaa. He is very sick indeed, and has not taken the gruel you told me to make for him.”

“Oh, bother!” he exclaimed. “Hold your tongue, and keep your feet still, and shut your eyes, and stop your ears with wax; then, if that gazelle tells you to come up here, say that your legs are stiff; and if he tells you to listen, say your ears are deaf; and if he tells you to look, say your sight has failed you; and if he wants you to talk, tell him your tongue is paralyzed.”

When the old woman heard these words, she stood and stared, and was unable to move. As for his wife, her face became sad, and the tears began to start from her eyes; observing which, her husband said, sharply, “What’s the matter with you, sultan’s daughter?”

The lady replied, “A man’s madness is his undoing.”

“Why do you say that, mistress?” he inquired.

“Ah,” said she, “I am grieved, my husband, at your treatment of Keejeepaa. Whenever I say a good word for the gazelle you dislike to hear it. I pity you that your understanding is gone.”

“What do you mean by talking in that manner to me?” he blustered.

“Why, advice is a blessing, if properly taken. A husband should advise with his wife, and a wife with her husband; then they are both blessed.”

“Oh, stop,” said her husband, impatiently; “it’s evident you’ve lost your senses. You should be chained up.” Then he said to the old woman: “Never mind her talk; and as to this gazelle, tell him to stop bothering me and putting on style, as if he were the sultan. I can’t eat, I can’t drink, I can’t sleep, because of that gazelle worrying me with his messages. First, the gazelle is sick; then, the gazelle doesn’t like what he gets to eat. Confound it! If he likes to eat, let him eat; if he doesn’t like to eat, let him die and be out of the way. My mother is dead, and my father is dead, and I still live and eat; shall I be put out of my way by a gazelle, that I bought for a dime, telling me he wants this thing or that thing? Go and tell him to learn how to behave himself toward his superiors.”

When the old woman went downstairs, she found the gazelle was bleeding at the mouth, and in a very bad way. All she could say was, “My son, the good you did is all lost; but be patient.”

And the gazelle wept with the old woman when she told him all that had passed, and he said, “Mother, I am dying, not only from sickness, but from shame and anger at this man’s ingratitude.”

After a while Keejeepaa told the old woman to go and tell the master that he believed he was dying. When she went upstairs she found Daaraaee chewing sugar-cane, and she said to him, “Master, the gazelle is worse; we think him nearer to dying than getting well.”

To which he answered: “Haven’t I told you often enough not to bother me?”

Then his wife said: “Oh, husband, won’t you go down and see the poor gazelle? If you don’t like to go, let me go and see him. He never gets a single good thing from you.”

But he turned to the old woman and said, “Go and tell that nuisance of a gazelle to die eleven times if he chooses to.”

“Now, husband,” persisted the lady, “what has Keejeepaa done to you? Has he done you any wrong? Such words as yours people use to their enemies only. Surely the gazelle is not your enemy. All the people who know him, great and lowly, love him dearly, and they will think it very wrong of you if you neglect him. Now, do be kind to him, Sultan Daaraaee.”

But he only repeated his assertion that she had lost her wits, and would have nothing further of argument.

So the old woman went down and found the gazelle worse than ever.

In the meantime Sultan Daaraaee’s wife managed to give some rice to a servant to cook for the gazelle, and also sent him a soft shawl to cover him and a pillow to lie upon. She also sent him a message that if he wished, she would have her father’s best physicians attend him.

All this was too late, however, for just as these good things arrived, Keejeepaa died.

When the people heard he was dead, they went running around crying and having an awful time; and when Sultan Daaraaee found out what all the commotion was about he was very indignant, remarking, “Why, you are making as much fuss as if I were dead, and all over a gazelle that I bought for a dime!”

But his wife said: “Husband, it was this gazelle that came to ask me of my father, it was he who brought me from my father’s, and it was to him I was given by my father. He gave you everything good, and you do not possess a thing that he did not procure for you. He did everything he could to help you, and you not only returned him unkindness, but now he is dead you have ordered people to throw him into the well. Let us alone, that we may weep.”

But the gazelle was taken and thrown into the well.

Then the lady wrote a letter telling her father to come to her directly, and despatched it by trusty messengers; upon the receipt of which the sultan and his attendants started hurriedly to visit his daughter.

When they arrived, and heard that the gazelle was dead and had been thrown into the well, they wept very much; and the sultan, and the vizir, and the judges, and the rich chief men, all went down into the well and brought up the body of Keejeepaa, and took it away with them and buried it.

Now, that night the lady dreamt that she was at home at her father’s house; and when dawn came she awoke and found she was in her own bed in her own town again.

And her husband dreamed that he was on the dust heap, scratching; and when he awoke there he was, with both hands full of dust, looking for grains of millet. Staring wildly he looked around to the right and left, saying: “Oh, who has played this trick on me? How did I get back here, I wonder?”

Just then the children going along, and seeing him, laughed and hooted at him, calling out: “Hullo, Haamdaanee, where have you been? Where do you come from? We thought you were dead long ago.”

So the sultan’s daughter lived in happiness with her people until the end, and that beggar-man continued to scratch for grains of millet in the dust heap until he died. If this story is good, the goodness belongs to all; if it is bad, the badness belongs only to him who told it.


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The Ape, the Snake, and the Lion

Long ago in Keejee’jee, a boy named ‘Mvoo Laana, raised by his widowed mother, learned hunting to alleviate their poverty. Through acts of kindness, he saved an ape, a snake, and a lion, each warning him of human ingratitude. Later, after receiving magical treasures from the snake, he faced betrayal from a man he had saved. Ultimately, the sultan vindicated him, punishing the betrayer and affirming selective human virtue.

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

Cunning and Deception: The boy, ‘Mvoo Laana, navigates situations involving deceit and betrayal, particularly when he is wrongfully accused and must prove his innocence.

Moral Lessons: The tale imparts lessons about kindness, the potential ingratitude of humans, and the virtues of mercy and justice.

Trials and Tribulations: ‘Mvoo Laana faces various challenges, including poverty, betrayal, and the need to demonstrate his integrity.

► From the same Region or People

Learn more about Swahili people


Long, long ago there lived, in a village called Keejee’jee, a woman whose husband died, leaving her with a little baby boy. She worked hard all day to get food for herself and child, but they lived very poorly and were most of the time half-starved.

When the boy, whose name was ‘Mvoo’ Laa’na, began to get big, he said to his mother, one day: “Mother, we are always hungry. What work did my father do to support us?”

His mother replied: “Your father was a hunter. He set traps, and we ate what he caught in them.”

► Continue reading…

“Oho!” said ‘Mvoo Laana; “that’s not work; that’s fun. I, too, will set traps, and see if we can’t get enough to eat.”

The next day he went into the forest and cut branches from the trees, and returned home in the evening.

The second day he spent making the branches into traps.

The third day he twisted cocoanut fiber into ropes.

The fourth day he set up as many traps as time would permit.

The fifth day he set up the remainder of the traps.

The sixth day he went to examine the traps, and they had caught so much game, beside what they needed for themselves, that he took a great quantity to the big town of Oongoo’ja, where he sold it and bought corn and other things, and the house was full of food; and, as this good fortune continued, he and his mother lived very comfortably.

But after a while, when he went to his traps he found nothing in them day after day.

One morning, however, he found that an ape had been caught in one of the traps, and he was about to kill it, when it said: “Son of Adam, I am Neea’nee, the ape; do not kill me. Take me out of this trap and let me go. Save me from the rain, that I may come and save you from the sun some day.”

So ‘Mvoo Laana took him out of the trap and let him go.

When Neeanee had climbed up in a tree, he sat on a branch and said to the youth: “For your kindness I will give you a piece of advice: Believe me, men are all bad. Never do a good turn for a man; if you do, he will do you harm at the first opportunity.”

The second day, ‘Mvoo Laana found a snake in the same trap. He started to the village to give the alarm, but the snake shouted: “Come back, son of Adam; don’t call the people from the village to come and kill me. I am Neeo’ka, the snake. Let me out of this trap, I pray you. Save me from the rain to-day, that I may be able to save you from the sun to-morrow, if you should be in need of help.”

So the youth let him go; and as he went he said, “I will return your kindness if I can, but do not trust any man; if you do him a kindness he will do you an injury in return at the first opportunity.”

The third day, ‘Mvoo Laana found a lion in the same trap that had caught the ape and the snake, and he was afraid to go near it. But the lion said: “Don’t run away; I am Sim’ba Kong’way, the very old lion. Let me out of this trap, and I will not hurt you. Save me from the rain, that I may save you from the sun if you should need help.”

So ‘Mvoo Laana believed him and let him out of the trap, and Simba Kongway, before going his way, said: “Son of Adam, you have been kind to me, and I will repay you with kindness if I can; but never do a kindness to a man, or he will pay you back with unkindness.”

The next day a man was caught in the same trap, and when the youth released him, he repeatedly assured him that he would never forget the service he had done him in restoring his liberty and saving his life.

Well, it seemed that he had caught all the game that could be taken in traps, and ‘Mvoo Laana and his mother were hungry every day, with nothing to satisfy them, as they had been before. At last he said to his mother, one day: “Mother, make me seven cakes of the little meal we have left, and I will go hunting with my bow and arrows.” So she baked him the cakes, and he took them and his bow and arrows and went into the forest.

The youth walked and walked, but could see no game, and finally he found that he had lost his way, and had eaten all his cakes but one.

And he went on and on, not knowing whether he was going away from his home or toward it, until he came to the wildest and most desolate looking wood he had ever seen. He was so wretched and tired that he felt he must lie down and die, when suddenly he heard some one calling him, and looking up he saw Neeanee, the ape, who said, “Son of Adam, where are you going?”

“I don’t know,” replied ‘Mvoo Laana, sadly; “I’m lost.”

“Well, well,” said the ape; “don’t worry. Just sit down here and rest yourself until I come back, and I will repay with kindness the kindness you once showed me.”

Then Neeanee went away off to some gardens and stole a whole lot of ripe paw-paws and bananas, and brought them to ‘Mvoo Laana, and said: “Here’s plenty of food for you. Is there anything else you want? Would you like a drink?” And before the youth could answer he ran off with a calabash and brought it back full of water. So the youth ate heartily, and drank all the water he needed, and then each said to the other, “Good-bye, till we meet again,” and went their separate ways.

When ‘Mvoo Laana had walked a great deal farther without finding which way he should go, he met Simba Kongway, who asked, “Where are you going, son of Adam?”

And the youth answered, as dolefully as before, “I don’t know; I’m lost.”

“Come, cheer up,” said the very old lion, “and rest yourself here a little. I want to repay with kindness to-day the kindness you showed me on a former day.”

So ‘Mvoo Laana sat down. Simba Kongway went away, but soon returned with some game he had caught, and then he brought some fire, and the young man cooked the game and ate it. When he had finished he felt a great deal better, and they bade each other good-bye for the present, and each went his way.

After he had traveled another very long distance the youth came to a farm, and was met by a very, very old woman, who said to him: “Stranger, my husband has been taken very sick, and I am looking for some one to make him some medicine. Won’t you make it?” But he answered: “My good woman, I am not a doctor, I am a hunter, and never used medicine in my life. I can not help you.”

When he came to the road leading to the principal city he saw a well, with a bucket standing near it, and he said to himself: “That’s just what I want. I’ll take a drink of nice well-water. Let me see if the water can be reached.”

As he peeped over the edge of the well, to see if the water was high enough, what should he behold but a great big snake, which, directly it saw him, said, “Son of Adam, wait a moment.” Then it came out of the well and said: “How? Don’t you know me?”

“I certainly do not,” said the youth, stepping back a little.

“Well, well!” said the snake; “I could never forget you. I am Neeoka, whom you released from the trap. You know I said, ‘Save me from the rain, and I will save you from the sun.’ Now, you are a stranger in the town to which you are going; therefore hand me your little bag, and I will place in it the things that will be of use to you when you arrive there.”

So ‘Mvoo Laana gave Neeoka the little bag, and he filled it with chains of gold and silver, and told him to use them freely for his own benefit. Then they parted very cordially.

When the youth reached the city, the first man he met was he whom he had released from the trap, who invited him to go home with him, which he did, and the man’s wife made him supper.

As soon as he could get away unobserved, the man went to the sultan and said: “There is a stranger come to my house with a bag full of chains of silver and gold, which he says he got from a snake that lives in a well. But although he pretends to be a man, I know that he is a snake who has power to look like a man.”

When the sultan heard this he sent some soldiers who brought ‘Mvoo Laana and his little bag before him. When they opened the little bag, the man who was released from the trap persuaded the people that some evil would come out of it, and affect the children of the sultan and the children of the vizir.

Then the people became excited, and tied the hands of ‘Mvoo Laana behind him.

But the great snake had come out of the well and arrived at the town just about this time, and he went and lay at the feet of the man who had said all those bad things about ‘Mvoo Laana, and when the people saw this they said to that man: “How is this? There is the great snake that lives in the well, and he stays by you. Tell him to go away.”

But Neeoka would not stir. So they untied the young man’s hands, and tried in every way to make amends for having suspected him of being a wizard.

Then the sultan asked him, “Why should this man invite you to his home and then speak ill of you?”

And ‘Mvoo Laana related all that had happened to him, and how the ape, the snake, and the lion had cautioned him about the results of doing any kindness for a man.

And the sultan said: “Although men are often ungrateful, they are not always so; only the bad ones. As for this fellow, he deserves to be put in a sack and drowned in the sea. He was treated kindly, and returned evil for good.”


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

Goso, the Teacher

This folktale recounts the story of Goso, a beloved teacher who was accidentally killed by a falling calabash. His students, seeking justice, embarked on a comical chain of blame, questioning various entities from the wind to a fly. Ultimately, they identified Paa, the gazelle, as the culprit, who was struck speechless with guilt. Convinced of his responsibility, the students killed him to avenge Goso.

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

Cunning and Deception: The narrative showcases the students’ misguided attempts to identify the culprit through a series of deceptive interrogations.

Trickster: The gazelle, Paa, embodies the trickster archetype, inadvertently causing chaos and ultimately facing the repercussions.

Community and Isolation: The students’ collective quest for justice underscores themes of community action, while the gazelle’s isolation reflects the perils of being singled out.

► From the same Region or People

Learn more about Swahili people


Once there was a man named Go’so, who taught children to read, not in a schoolhouse, but under a calabash tree. One evening, while Goso was sitting under the tree deep in the study of the next day’s lessons, Paa, the gazelle, climbed up the tree very quietly to steal some fruit, and in so doing shook off a calabash, which, in falling, struck the teacher on the head and killed him.

When his scholars came in the morning and found their teacher lying dead, they were filled with grief; so, after giving him a decent burial, they agreed among themselves to find the one who had killed Goso, and put him to death.

► Continue reading…

After talking the matter over they came to the conclusion that the south wind was the offender.

So they caught the south wind and beat it.

But the south wind cried: “Here! I am Koo’see, the south wind. Why are you beating me? What have I done?”

And they said: “Yes, we know you are Koosee; it was you who threw down the calabash that struck our teacher Goso. You should not have done it.”

But Koosee said, “If I were so powerful would I be stopped by a mud wall?”

So they went to the mud wall and beat it.

But the mud wall cried: “Here! I am Keeyambaa’za, the mud wall. Why are you beating me? What have I done?”

And they said: “Yes, we know you are Keeyambaaza; it was you who stopped Koosee, the south wind; and Koosee, the south wind, threw down the calabash that struck our teacher Goso. You should not have done it.”

But Keeyambaaza said, “If I were so powerful would I be bored through by the rat?”

So they went and caught the rat and beat it.

But the rat cried: “Here! I am Paan’ya, the rat. Why are you beating me? What have I done?”

And they said: “Yes, we know you are Paanya; it was you who bored through Keeyambaaza, the mud wall; which stopped Koosee, the south wind; and Koosee, the south wind, threw down the calabash that struck our teacher Goso. You should not have done it.”

But Paanya said, “If I were so powerful would I be eaten by a cat?”

So they hunted for the cat, caught it, and beat it.

But the cat cried: “Here! I am Paa’ka, the cat. Why do you beat me? What have I done?”

And they said: “Yes, we know you are Paaka; it is you that eats Paanya, the rat; who bores through Keeyambaaza, the mud wall; which stopped Koosee, the south wind; and Koosee, the south wind, threw down the calabash that struck our teacher Goso. You should not have done it.”

But Paaka said, “If I were so powerful would I be tied by a rope?”

So they took the rope and beat it.

But the rope cried: “Here! I am Kaam’ba, the rope. Why do you beat me? What have I done?”

And they said: “Yes, we know you are Kaamba; it is you that ties Paaka, the cat; who eats Paanya, the rat; who bores through Keeyambaaza, the mud wall; which stopped Koosee, the south wind; and Koosee, the south wind, threw down the calabash that struck our teacher Goso. You should not have done it.”

But Kaamba said, “If I were so powerful would I be cut by a knife?”

So they took the knife and beat it.

But the knife cried: “Here! I am Kee’soo, the knife. Why do you beat me? What have I done?”

And they said: “Yes, we know you are Keesoo; you cut Kaamba, the rope; that ties Paaka, the cat; who eats Paanya, the rat; who bores through Keeyambaaza, the mud wall; which stopped Koosee, the south wind; and Koosee, the south wind, threw down the calabash that struck our teacher Goso. You should not have done it.”

But Keesoo said, “If I were so powerful would I be burned by the fire?”

And they went and beat the fire.

But the fire cried: “Here! I am Mo’to, the fire. Why do you beat me? What have I done?”

And they said: “Yes, we know you are Moto; you burn Keesoo, the knife; that cuts Kaamba, the rope; that ties Paaka, the cat; who eats Paanya, the rat; who bores through Keeyambaaza, the mud wall; which stopped Koosee, the south wind; and Koosee, the south wind, threw down the calabash that struck our teacher Goso. You should not have done it.”

But Moto said, “If I were so powerful would I be put out by water?”

And they went to the water and beat it.

But the water cried: “Here! I am Maa’jee, the water. Why do you beat me? What have I done?”

And they said: “Yes, we know you are Maajee; you put out Moto, the fire; that burns Keesoo, the knife; that cuts Kaamba, the rope; that ties Paaka, the cat; who eats Paanya, the rat; who bores through Keeyambaaza, the mud wall; which stopped Koosee, the south wind; and Koosee, the south wind, threw down the calabash that struck our teacher Goso. You should not have done it.”

But Maajee said, “If I were so powerful would I be drunk by the ox?”

And they went to the ox and beat it.

But the ox cried: “Here! I am Ng’om’bay, the ox. Why do you beat me? What have I done?”

And they said: “Yes, we know you are Ng’ombay; you drink Maajee, the water; that puts out Moto, the fire; that burns Keesoo, the knife; that cuts Kaamba, the rope; that ties Paaka, the cat; who eats Paanya, the rat; who bores through Keeyambaaza, the mud wall; which stopped Koosee, the south wind; and Koosee, the south wind, threw down the calabash that struck our teacher Goso. You should not have done it.”

But Ng’ombay said, “If I were so powerful would I be tormented by the fly?”

And they caught a fly and beat it.

But the fly cried: “Here! I am Een’zee, the fly. Why do you beat me? What have I done?”

And they said: “Yes, we know you are Eenzee; you torment Ng’ombay, the ox; who drinks Maajee, the water; that puts out Moto, the fire; that burns Keesoo, the knife; that cuts Kaamba, the rope; that ties Paaka, the cat; who eats Paanya, the rat; who bores through Keeyambaaza, the mud wall; which stopped Koosee, the south wind; and Koosee, the south wind, threw down the calabash that struck our teacher Goso. You should not have done it.”

But Eenzee said, “If I were so powerful would I be eaten by the gazelle?”

And they searched for the gazelle, and when they found it they beat it.

But the gazelle said: “Here! I am Paa, the gazelle. Why do you beat me? What have I done?”

And they said: “Yes, we know you are Paa; you eat Eenzee, the fly; that torments Ng’ombay, the ox; who drinks Maajee, the water; that puts out Moto, the fire; that burns Keesoo, the knife; that cuts Kaamba, the rope; that ties Paaka, the cat; who eats Paanya, the rat; who bores through Keeyambaaza, the mud wall; which stopped Koosee, the south wind; and Koosee, the south wind, threw down the calabash that struck our teacher Goso. You should not have done it.”

The gazelle, through surprise at being found out and fear of the consequences of his accidental killing of the teacher, while engaged in stealing, was struck dumb.

Then the scholars said: “Ah! he hasn’t a word to say for himself. This is the fellow who threw down the calabash that struck our teacher Goso. We will kill him.” So they killed Paa, the gazelle, and avenged the death of their teacher.


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The Kites and the Crows

Koongooroo, sultan of the crows, sought to subjugate Mwayway, sultan of the kites. After a failed battle, Koongooroo feigned loyalty to infiltrate the kites’ town. Exploiting their trust, he coordinated a fiery attack on their church during a festival, killing many, including Mwayway. Victorious, the crows reclaimed their town, and kites have avoided crows ever since, a symbolic testament to their cunning triumph.

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

Cunning and Deception: The crows, led by their sultan Koongooroo, employ deceit to infiltrate and overcome the kites.

Revenge and Justice: The crows seek retribution against the kites for taking over their town, ultimately reclaiming it through their cunning plan.

War and Peace: The story revolves around the battle and subsequent strategies employed by both the crows and the kites, highlighting themes of conflict and resolution.

► From the same Region or People

Learn more about Swahili people


One day Koongoo’roo, sultan of the crows, sent a letter to Mway’way, sultan of the kites, containing these few words: “I want you folks to be my soldiers.” To this brief message Mwayway at once wrote this short reply: “I should say not.”

Thereupon, thinking to scare Mwayway, the sultan of the crows sent him word, “If you refuse to obey me I’ll make war upon you.”

To which the sultan of the kites replied, “That suits me; let us fight, and if you beat us we will obey you, but if we are victors you shall be our servants.”

► Continue reading…

So they gathered their forces and engaged in a great battle, and in a little while it became evident that the crows were being badly beaten.

As it appeared certain that, if something were not done pretty quickly, they would all be killed, one old crow, named Jeeoo’see, suddenly proposed that they should fly away.

Directly the suggestion was made it was acted upon, and the crows left their homes and flew far away, where they set up another town. So, when the kites entered the place, they found no one there, and they took up their residence in Crowtown.

One day, when the crows had gathered in council, Koongooroo stood up and said: “My people, do as I command you, and all will be well. Pluck out some of my feathers and throw me into the town of the kites; then come back and stay here until you hear from me.”

Without argument or questioning the crows obeyed their sultan’s command.

Koongooroo had lain in the street but a short time, when some passing kites saw him and inquired threateningly, “What are you doing here in our town?”

With many a moan he replied, “My companions have beaten me and turned me out of their town because I advised them to obey Mwayway, sultan of the kites.”

When they heard this they picked him up and took him before the sultan, to whom they said, “We found this fellow lying in the street, and he attributes his involuntary presence in our town to so singular a circumstance that we thought you should hear his story.”

Koongooroo was then bidden to repeat his statement, which he did, adding the remark that, much as he had suffered, he still held to his opinion that Mwayway was his rightful sultan.

This, of course, made a very favorable impression, and the sultan said, “You have more sense than all the rest of your tribe put together; I guess you can stay here and live with us.”

So Koongooroo, expressing much gratitude, settled down, apparently, to spend the remainder of his life with the kites.

One day his neighbors took him to church with them, and when they returned home they asked him, “Who have the best kind of religion, the kites or the crows?”

To which crafty old Koongooroo replied, with great enthusiasm, “Oh, the kites, by long odds!”

This answer tickled the kites like anything, and Koongooroo was looked upon as a bird of remarkable discernment.

When almost another week had passed, the sultan of the crows slipped away in the night, went to his own town, and called his people together.

“To-morrow,” said he, “is the great annual religious festival of the kites, and they will all go to church in the morning. Go, now, and get some wood and some fire, and wait near their town until I call you; then come quickly and set fire to the church.”

Then he hurried back to Mwayway’s town.

The crows were very busy indeed all that night, and by dawn they had an abundance of wood and fire at hand, and were lying in wait near the town of their victorious enemies.

So in the morning every kite went to church. There was not one person left at home except old Koongooroo.

When his neighbors called for him they found him lying down. “Why!” they exclaimed with surprise, “are you not going to church to-day?”

“Oh,” said he, “I wish I could; but my stomach aches so badly I can’t move!” And he groaned dreadfully.

“Ah, poor fellow!” said they; “you will be better in bed;” and they left him to himself.

As soon as everybody was out of sight he flew swiftly to his soldiers and cried, “Come on; they’re all in the church.”

Then they all crept quickly but quietly to the church, and while some piled wood about the door, others applied fire.

The wood caught readily, and the fire was burning fiercely before the kites were aware of their danger; but when the church began to fill with smoke, and tongues of flame shot through the cracks, they tried to escape through the windows. The greater part of them, however, were suffocated, or, having their wings singed, could not fly away, and so were burned to death, among them their sultan, Mwayway; and Koongooroo and his crows got their old town back again. From that day to this the kites fly away from the crows.


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The Lion, the Hyena, and the Rabbit

Sim’ba the lion, Fee’see the hyena, and Keetee’tee the rabbit team up for farming but are foiled by Keetee’tee’s cunning. Along the journey to check their crops, the rabbit cleverly distracts his companions with riddles to rest while avoiding the penalty for stopping. Eventually, Keetee’tee tricks Simba and Fee’see into their demise, securing the farm and crops for himself through wit and sly manipulation.

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

Cunning and Deception: The rabbit, Keetee’tee, uses clever tricks and riddles to deceive his companions, ultimately leading to their demise and securing the farm for himself.

Good vs. Evil: The narrative contrasts the rabbit’s cunning nature against the lion and hyena’s straightforwardness, highlighting the struggle between deceit and honesty.

Moral Lessons: The tale imparts lessons on the consequences of deceit and the perils of making hasty agreements without considering potential trickery.

► From the same Region or People

Learn more about Swahili people


Once upon a time Sim’ba, the lion, Fee’see, the hyena, and Keetee’tee, the rabbit, made up their minds to go in for a little farming. So they went into the country, made a garden, planted all kinds of seeds, and then came home and rested quite a while.

Then, when the time came when their crops should be about ripe and ready for harvesting, they began to say to each other, “Let’s go over to the farm, and see how our crops are coming along.”

So one morning, early, they started, and, as the garden was a long way off, Keeteetee, the rabbit, made this proposition:

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“While we are going to the farm, let us not stop on the road; and if any one does stop, let him be eaten.” His companions, not being so cunning as he, and knowing they could outwalk him, readily consented to this arrangement.

Well, off they went; but they had not gone very far when the rabbit stopped.

“Hullo!” said Feesee, the hyena; “Keeteetee has stopped. He must be eaten.”

“That’s the bargain,” agreed Simba, the lion.

“Well,” said the rabbit, “I happened to be thinking.”

“What about?” cried his partners, with great curiosity.

“I’m thinking,” said he, with a grave, philosophical air, “about those two stones, one big and one little; the little one does not go up, nor does the big one go down.”

The lion and the hyena, having stopped to look at the stones, could only say, “Why, really, it’s singular; but it’s just as you say;” and they all resumed their journey, the rabbit being by this time well rested.

When they had gone some distance the rabbit stopped again.

“Aha!” said Feesee; “Keeteetee has stopped again. Now he must be eaten.”

“I rather think so,” assented Simba.

“Well,” said the rabbit, “I was thinking again.”

Their curiosity once more aroused, his comrades begged him to tell them his think.

“Why,” said he, “I was thinking this: When people like us put on new coats, where do the old ones go to?”

Both Simba and Feesee, having stopped a moment to consider the matter, exclaimed together, “Well, I wonder!” and the three went on, the rabbit having again had a good rest.

After a little while the hyena, thinking it about time to show off a little of his philosophy, suddenly stopped.

“Here,” growled Simba, “this won’t do; I guess we’ll have to eat you, Feesee.”

“Oh, no,” said the hyena; “I’m thinking.”

“What are you thinking about?” they inquired.

“I’m thinking about nothing at all,” said he, imagining himself very smart and witty.

“Ah, pshaw!” cried Keeteetee; “we won’t be fooled that way.”

So he and Simba ate the hyena.

When they had finished eating their friend, the lion and the rabbit proceeded on their way, and presently came to a place where there was a cave, and here the rabbit stopped.

“H’m!” ejaculated Simba; “I’m not so hungry as I was this morning, but I guess I’ll have to find room for you, little Keeteetee.”

“Oh, I believe not,” replied Keeteetee; “I’m thinking again.”

“Well,” said the lion, “what is it this time?”

Said the rabbit: “I’m thinking about that cave. In olden times our ancestors used to go in here, and go out there, and I think I’ll try and follow in their footsteps.”

So he went in at one end and out at the other end several times.

Then he said to the lion, “Simba, old fellow, let’s see you try to do that;” and the lion went into the cave, but he stuck fast, and could neither go forward nor back out.

In a moment Keeteetee was on Simba’s back, and began eating him.

After a little time the lion cried, “Oh, brother, be impartial; come and eat some of the front part of me.”

But the rabbit replied, “Indeed, I can’t come around in front; I’m ashamed to look you in the face.” So, having eaten all he was able to, he left the lion there, and went and became sole owner of the farm and its crops.


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The Hare and the Lion

This folktale narrates the clever escapades of Soongoora, the hare, as he repeatedly outsmarts Simba, the lion. Soongoora deceives others, like Bookoo the rat and Kobay the tortoise, into helping him steal honey from Simba’s tree. Each time Simba intervenes, the hare uses cunning tricks to escape, leaving others to bear the lion’s wrath. In the end, Simba, exhausted and outwitted, gives up the chase.

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: Soongoora’s clever tricks highlight the triumph of wit over strength.

Cunning and Deception: The hare’s success depends on outsmarting others through clever deceit.

Conflict with Authority: The story revolves around the hare challenging the lion’s dominance.

► From the same Region or People

Learn more about Swahili people


One day Soongoo’ra, the hare, roaming through the forest in search of food, glanced up through the boughs of a very large calabash tree, and saw that a great hole in the upper part of the trunk was inhabited by bees; thereupon he returned to town in search of some one to go with him and help to get the honey.

As he was passing the house of Boo’koo, the big rat, that worthy gentleman invited him in. So he went in, sat down, and remarked: “My father has died, and has left me a hive of honey. I would like you to come and help me to eat it.”

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Of course Bookoo jumped at the offer, and he and the hare started off immediately.

When they arrived at the great calabash tree, Soongoora pointed out the bees’ nest and said, “Go on; climb up.” So, taking some straw with them, they climbed up to the nest, lit the straw, smoked out the bees, put out the fire, and set to work eating the honey.

In the midst of the feast, who should appear at the foot of the tree but Sim’ba, the lion? Looking up, and seeing them eating, he asked, “Who are you?”

Then Soongoora whispered to Bookoo, “Hold your tongue; that old fellow is crazy.” But in a very little while Simba roared out angrily: “Who are you, I say? Speak, I tell you!” This made Bookoo so scared that he blurted out, “It’s only us!”

Upon this the hare said to him: “You just wrap me up in this straw, call to the lion to keep out of the way, and then throw me down. Then you’ll see what will happen.”

So Bookoo, the big rat, wrapped Soongoora, the hare, in the straw, and then called to Simba, the lion, “Stand back; I’m going to throw this straw down, and then I’ll come down myself.” When Simba stepped back out of the way, Bookoo threw down the straw, and as it lay on the ground Soongoora crept out and ran away while the lion was looking up.

After waiting a minute or two, Simba roared out, “Well, come down, I say!” and, there being no help for it, the big rat came down.

As soon as he was within reach, the lion caught hold of him, and asked, “Who was up there with you?”

“Why,” said Bookoo, “Soongoora, the hare. Didn’t you see him when I threw him down?”

“Of course I didn’t see him,” replied the lion, in an incredulous tone, and, without wasting further time, he ate the big rat, and then searched around for the hare, but could not find him.

Three days later, Soongoora called on his acquaintance, Ko’bay, the tortoise, and said to him, “Let us go and eat some honey.”

“Whose honey?” inquired Kobay, cautiously.

“My father’s,” Soongoora replied.

“Oh, all right; I’m with you,” said the tortoise, eagerly; and away they went.

When they arrived at the great calabash tree they climbed up with their straw, smoked out the bees, sat down, and began to eat.

Just then Mr. Simba, who owned the honey, came out again, and, looking up, inquired, “Who are you, up there?”

Soongoora whispered to Kobay, “Keep quiet;” but when the lion repeated his question angrily, Kobay became suspicious, and said: “I will speak. You told me this honey was yours; am I right in suspecting that it belongs to Simba?”

So, when the lion asked again, “Who are you?” he answered, “It’s only us.” The lion said, “Come down, then;” and the tortoise answered, “We’re coming.”

Now, Simba had been keeping an eye open for Soongoora since the day he caught Bookoo, the big rat, and, suspecting that he was up there with Kobay, he said to himself, “I’ve got him this time, sure.”

Seeing that they were caught again, Soongoora said to the tortoise: “Wrap me up in the straw, tell Simba to stand out of the way, and then throw me down. I’ll wait for you below. He can’t hurt you, you know.”

“All right,” said Kobay; but while he was wrapping the hare up he said to himself: “This fellow wants to run away, and leave me to bear the lion’s anger. He shall get caught first.” Therefore, when he had bundled him up, he called out, “Soongoora is coming!” and threw him down.

So Simba caught the hare, and, holding him with his paw, said, “Now, what shall I do with you?” The hare replied, “It’s of no use for you to try to eat me; I’m awfully tough.” “What would be the best thing to do with you, then?” asked Simba.

“I think,” said Soongoora, “you should take me by the tail, whirl me around, and knock me against the ground. Then you may be able to eat me.”

So the lion, being deceived, took him by the tail and whirled him around, but just as he was going to knock him on the ground he slipped out of his grasp and ran away, and Simba had the mortification of losing him again.

Angry and disappointed, he turned to the tree and called to Kobay, “You come down, too.”

When the tortoise reached the ground, the lion said, “You’re pretty hard; what can I do to make you eatable?”

“Oh, that’s easy,” laughed Kobay; “just put me in the mud and rub my back with your paw until my shell comes off.”

Immediately on hearing this, Simba carried Kobay to the water, placed him in the mud, and began, as he supposed, to rub his back; but the tortoise had slipped away, and the lion continued rubbing on a piece of rock until his paws were raw. When he glanced down at them he saw they were bleeding, and, realizing that he had again been outwitted, he said, “Well, the hare has done me to-day, but I’ll go hunting now until I find him.”

So Simba, the lion, set out immediately in search of Soongoora, the hare, and as he went along he inquired of every one he met, “Where is the house of Soongoora?” But each person he asked answered, “I do not know.” For the hare had said to his wife, “Let us remove from this house.” Therefore the folks in that neighborhood had no knowledge of his whereabouts. Simba, however, went along, continuing his inquiries, until presently one answered, “That is his house on the top of the mountain.”

Without loss of time the lion climbed the mountain, and soon arrived at the place indicated, only to find that there was no one at home. This, however, did not trouble him; on the contrary, saying to himself, “I’ll hide myself inside, and when Soongoora and his wife come home I’ll eat them both,” he entered the house and lay down, awaiting their arrival.

Pretty soon along came the hare with his wife, not thinking of any danger; but he very soon discovered the marks of the lion’s paws on the steep path. Stopping at once, he said to Mrs. Soongoora: “You go back, my dear. Simba, the lion, has passed this way, and I think he must be looking for me.”

But she replied, “I will not go back; I will follow you, my husband.”

Although greatly pleased at this proof of his wife’s affection, Soongoora said firmly: “No, no; you have friends to go to. Go back.”

So he persuaded her, and she went back; but he kept on, following the footmarks, and saw–as he had suspected–that they went into his house.

“Ah!” said he to himself, “Mr. Lion is inside, is he?” Then, cautiously going back a little way, he called out: “How d’ye do, house? How d’ye do?” Waiting a moment, he remarked loudly: “Well, this is very strange! Every day, as I pass this place, I say, ‘How d’ye do, house?’ and the house always answers, ‘How d’ye do?’ There must be some one inside to-day.”

When the lion heard this he called out, “How d’ye do?”

Then Soongoora burst out laughing, and shouted: “Oho, Mr. Simba! You’re inside, and I’ll bet you want to eat me; but first tell me where you ever heard of a house talking!”

Upon this the lion, seeing how he had been fooled, replied angrily, “You wait until I get hold of you; that’s all.”

“Oh, I think you’ll have to do the waiting,” cried the hare; and then he ran away, the lion following. But it was of no use. Soongoora completely tired out old Simba, who, saying, “That rascal has beaten me; I don’t want to have anything more to do with him,” returned to his home under the great calabash tree.


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 Monkey, the Shark, and the Washerman’s Donkey

Kee’ma, a monkey, and Pa’pa, a shark, became friends, sharing food daily. One day, Pa’pa invited Kee’ma to his home, revealing mid-journey that his sick sultan needed a monkey’s heart as medicine. Cleverly, Kee’ma claimed he left his heart in his tree. Returning to fetch it, he outwitted the shark, escaping to safety, and ended their friendship, referencing the tale of a washerman’s donkey to teach a lesson on trust.

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 narrative contrasts the shark’s deceitful intent to sacrifice the monkey for the sultan’s cure against the monkey’s cleverness to preserve his own life.

Trials and Tribulations: The monkey faces the challenge of evading the shark’s plot, testing his wit and resourcefulness.

Trickster: The monkey embodies the trickster archetype, using intelligence and cunning to navigate and survive dangerous circumstances.

► From the same Region or People

Learn more about Swahili people


Once upon a time Kee’ma, the monkey, and Pa’pa, the shark, became great friends.

The monkey lived in an immense mkooyoo tree which grew by the margin of the sea–half of its branches being over the water and half over the land.

Every morning, when the monkey was breakfasting on the kooyoo nuts, the shark would put in an appearance under the tree and call out, “Throw me some food, my friend;” with which request the monkey complied most willingly.

► Continue reading…

This continued for many months, until one day Papa said, “Keema, you have done me many kindnesses: I would like you to go with me to my home, that I may repay you.”

“How can I go?” said the monkey; “we land beasts can not go about in the water.”

“Don’t trouble yourself about that,” replied the shark; “I will carry you. Not a drop of water shall get to you.”

“Oh, all right, then,” said Mr. Keema; “let’s go.”

When they had gone about half-way the shark stopped, and said: “You are my friend. I will tell you the truth.”

“Why, what is there to tell?” asked the monkey, with surprise.

“Well, you see, the fact is that our sultan is very sick, and we have been told that the only medicine that will do him any good is a monkey’s heart.”

“Well,” exclaimed Keema, “you were very foolish not to tell me that before we started!”

“How so?” asked Papa.

But the monkey was busy thinking up some means of saving himself, and made no reply.

“Well?” said the shark, anxiously; “why don’t you speak?”

“Oh, I’ve nothing to say now. It’s too late. But if you had told me this before we started, I might have brought my heart with me.”

“What? haven’t you your heart here?”

“Huh!” ejaculated Keema; “don’t you know about us? When we go out we leave our hearts in the trees, and go about with only our bodies. But I see you don’t believe me. You think I’m scared. Come on; let’s go to your home, where you can kill me and search for my heart in vain.”

The shark did believe him, though, and exclaimed, “Oh, no; let’s go back and get your heart.”

“Indeed, no,” protested Keema; “let us go on to your home.”

But the shark insisted that they should go back, get the heart, and start afresh.

At last, with great apparent reluctance, the monkey consented, grumbling sulkily at the unnecessary trouble he was being put to.

When they got back to the tree, he climbed up in a great hurry, calling out, “Wait there, Papa, my friend, while I get my heart, and we’ll start off properly next time.”

When he had got well up among the branches, he sat down and kept quite still.

After waiting what he considered a reasonable length of time, the shark called, “Come along, Keema!” But Keema just kept still and said nothing.

In a little while he called again: “Oh, Keema! let’s be going.”

At this the monkey poked his head out from among the upper branches and asked, in great surprise, “Going? Where?”

“To my home, of course.”

“Are you mad?” queried Keema.

“Mad? Why, what do you mean?” cried Papa.

“What’s the matter with you?” said the monkey. “Do you take me for a washerman’s donkey?”

“What peculiarity is there about a washerman’s donkey?”

“It is a creature that has neither heart nor ears.”

The shark, his curiosity overcoming his haste, thereupon begged to be told the story of the washerman’s donkey, which the monkey related as follows:

“A washerman owned a donkey, of which he was very fond. One day, however, it ran away, and took up its abode in the forest, where it led a lazy life, and consequently grew very fat.

“At length Soongoo’ra, the hare, by chance passed that way, and saw Poon’da, the donkey.

“Now, the hare is the most cunning of all beasts–if you look at his mouth you will see that he is always talking to himself about everything.

“So when Soongoora saw Poonda he said to himself, ‘My, this donkey is fat!’ Then he went and told Sim’ba, the lion.

“As Simba was just recovering from a severe illness, he was still so weak that he could not go hunting. He was consequently pretty hungry.

“Said Mr. Soongoora, ‘I’ll bring enough meat to-morrow for both of us to have a great feast, but you’ll have to do the killing.’

“‘All right, good friend,’ exclaimed Simba, joyfully; ‘you’re very kind.’

“So the hare scampered off to the forest, found the donkey, and said to her, in his most courtly manner, ‘Miss Poonda, I am sent to ask your hand in marriage.’

“‘By whom?’ simpered the donkey.

“‘By Simba, the lion.’

“The donkey was greatly elated at this, and exclaimed: ‘Let’s go at once. This is a first-class offer.’

“They soon arrived at the lion’s home, were cordially invited in, and sat down. Soongoora gave Simba a signal with his eyebrow, to the effect that this was the promised feast, and that he would wait outside. Then he said to Poonda: ‘I must leave you for a while to attend to some private business. You stay here and converse with your husband that is to be.’

“As soon as Soongoora got outside, the lion sprang at Poonda, and they had a great fight. Simba was kicked very hard, and he struck with his claws as well as his weak health would permit him. At last the donkey threw the lion down, and ran away to her home in the forest.

“Shortly after, the hare came back, and called, ‘Haya! Simba! have you got it?’

“‘I have not got it,’ growled the lion; ‘she kicked me and ran away; but I warrant you I made her feel pretty sore, though I’m not strong.’

“‘Oh, well,’ remarked Soongoora; ‘don’t put yourself out of the way about it.’

“Then Soongoora waited many days, until the lion and the donkey were both well and strong, when he said: ‘What do you think now, Simba? Shall I bring you your meat?’

“‘Ay,’ growled the lion, fiercely; ‘bring it to me. I’ll tear it in two pieces!’

“So the hare went off to the forest, where the donkey welcomed him and asked the news.

“‘You are invited to call again and see your lover,’ said Soongoora.

“‘Oh, dear!’ cried Poonda; ‘that day you took me to him he scratched me awfully. I’m afraid to go near him now.’

“‘Ah, pshaw!’ said Soongoora; ‘that’s nothing. That’s only Simba’s way of caressing.’

“‘Oh, well,’ said the donkey, ‘let’s go.’

“So off they started again; but as soon as the lion caught sight of Poonda he sprang upon her and tore her in two pieces.

“When the hare came up, Simba said to him: ‘Take this meat and roast it. As for myself, all I want is the heart and ears.’

“‘Thanks,’ said Soongoora. Then he went away and roasted the meat in a place where the lion could not see him, and he took the heart and ears and hid them. Then he ate all the meat he needed, and put the rest away.

“Presently the lion came to him and said, ‘Bring me the heart and ears.’

“‘Where are they?’ said the hare.

“‘What does this mean?’ growled Simba.

“‘Why, didn’t you know this was a washerman’s donkey?’

“‘Well, what’s that to do with there being no heart or ears?’

“‘For goodness’ sake, Simba, aren’t you old enough to know that if this beast had possessed a heart and ears it wouldn’t have come back the second time?’

“Of course the lion had to admit that what Soongoora, the hare, said was true.

“And now,” said Keema to the shark, “you want to make a washerman’s donkey of me. Get out of there, and go home by yourself. You are not going to get me again, and our friendship is ended. Good-bye, Papa.”


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The Election of the King Bird (the black-and-white Fishing Eagle)

King Essiya of Old Town, Calabar, once tasked birds with electing a leader through combat. Amid fierce competition, Ituen, the powerful fishing eagle, emerged victorious due to his strength and ferocity. Declared the king bird, he gained symbolic importance, with his feathers believed to bestow courage and luck. Traditions and superstitions surrounding the king bird endure, influencing warfare, trade, and cultural practices in the region.

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


► Themes of the story

Cultural Heroes: The black-and-white fishing eagle emerges as a central figure, embodying qualities that lead to its selection as the king bird, a position of cultural significance.

Conflict with Authority: The various bird species vie for dominance, challenging each other’s authority in the quest to become the king bird.

Mythical Creatures: The story features various bird species, with the black-and-white fishing eagle taking on a near-mythical status as the king bird.

► From the same Region or People

Learn more about Nigerian peoples


Old Town, Calabar, once had a king called Essiya, who, like most of the Calabar kings in the olden days, was rich and powerful; but although he was so wealthy, he did not possess many slaves. He therefore used to call upon the animals and birds to help his people with their work. In order to get the work done quickly and well, he decided to appoint head chiefs of all the different species.

The elephant he appointed king of the beasts of the forest, and the hippopotamus king of the water animals, until at last it came to the turn of the birds to have their king elected.

► Continue reading…

Essiya thought for some time which would be the best way to make a good choice, but could not make up his mind, as there were so many different birds who all considered they had claims. There was the hawk with his swift flight, and of hawks there were several species. There were the herons to be considered, and the big spur-winged geese, the hornbill or toucan tribe, and the game birds, such as guinea-fowl, the partridge, and the bustards. Then again, of course, there were all the big crane tribe, who walked about the sandbanks in the dry season, but who disappeared when the river rose, and the big black-and-white fishing eagles. When the king thought of the plover tribe, the sea-birds, including the pelicans, the doves, and the numerous shy birds who live in the forest, all of whom sent in claims, he got so confused, that he decided to have a trial by ordeal of combat, and sent word round the whole country for all the birds to meet the next day and fight it out between themselves, and that the winner should be known as the king bird ever afterwards.

The following morning many thousands of birds came, and there was much screeching and flapping of wings. The hawk tribe soon drove all the small birds away, and harassed the big waders so much, that they very shortly disappeared, followed by the geese, who made much noise, and winged away in a straight line, as if they were playing “Follow my leader.” The big forest birds who liked to lead a secluded life very soon got tired of all the noise and bustle, and after a few croaks and other weird noises went home. The game birds had no chance and hid in the bush, so that very soon the only birds left were the hawks and the big black-and-white fishing eagle, who was perched on a tree calmly watching everything. The scavenger hawks were too gorged and lazy to take much interest in the proceedings, and were quietly ignored by the fighting tribe, who were very busy circling and swooping on one another, with much whistling going on. Higher and higher they went, until they disappeared out of sight. Then a few would return to earth, some of them badly torn and with many feathers missing.

At last the fishing eagle said–

“When you have quite finished with this foolishness please tell me, and if any of you fancy yourselves at all, come to me, and I will settle your chances of being elected head chief once and for all;” but when they saw his terrible beak and cruel claws, knowing his great strength and ferocity, they stopped fighting between themselves, and acknowledged the fishing eagle to be their master.

Essiya then declared that Ituen, which was the name of the fishing eagle, was the head chief of all the birds, and should thenceforward be known as the king bird.

[As the king bird is always very difficult to shoot with a bow and arrow, owing to his sharp and keen sight, the young men, when they want his feathers, set traps for him baited with rats, which catch him by the foot in a noose when he seizes them. Except when they are nesting the king birds roost on very high trees, sometimes as many as twenty or thirty on neighbouring trees. They fly many miles from where they get their food, and arrive at their roosting-place just before the sun sets, leaving the next morning at dawn for their favourite haunts. They are very regular in their habits, and you can see them every night at the same time coming from the same direction and flying over the same trees, generally fairly high up in the air. There is a strong belief amongst many natives on the Cross River that the king bird has the power of influencing the luck or the reverse of a canoe. For example, when a trader, having bought a new canoe, is going to market and a king bird crosses the river from right to left, then if he is unlucky at the market that day, whenever the king bird again crosses that particular canoe from right to left he will be unlucky, and the bad luck will stick to the canoe. If, on the other hand, the bird for the first time crosses from left to right, and he is fortunate in his dealings that day at the market, then he will always be lucky in that canoe the day he sees a king bird flying across the river from the left to the right-hand side.]

From that time to the present day, whenever the young men of the country go to fight they always wear three of the long black-and-white feathers of the king bird in their hair, one on each side and one in the middle, as they are believed to impart much courage and skill to the wearer; and if a young man is not possessed of any of these feathers when he goes out to fight, he is looked upon as a very small boy indeed.


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The ‘Nsasak Bird and the Odudu Bird

In King Adam’s time, a contest was held to determine which bird could endure hunger longest, with the winner to become a chief. The small, cunning ‘Nsasak bird secretly created a hidden escape in his house, allowing him to feast while the larger Odudu bird starved. After seven days, the ‘Nsasak bird triumphed, earning the title of king of small birds in Ibibio folklore.

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


► Themes of the story

Cunning and Deception: The ‘Nsasak bird uses cleverness to outwit the Odudu bird by secretly creating an escape route to access food during the endurance contest.

Trickster: The ‘Nsasak bird exemplifies the trickster archetype, employing deceit to achieve its goal of winning the contest.

Good vs. Evil: The narrative contrasts the ‘Nsasak bird’s deceitful actions with the Odudu bird’s honest approach, illustrating the moral implications of their choices.

► From the same Region or People

Learn more about Nigerian peoples


A long time ago, in the days of King Adam of Calabar, the king wanted to know if there was any animal or bird which was capable of enduring hunger for a long period. When he found one the king said he would make him a chief of his tribe. The ‘Nsasak bird is very small, with a shining breast of green and red; he also has blue and yellow feathers and red round the neck, and his chief food consists of ripe palm nuts. The Odudu bird, on the other hand, is much larger, about the size of a magpie, with many feathers, but a very thin body; he has a long tail, and his colouring is black and brown with a cream-coloured breast. He lives chiefly on grasshoppers, and is also very fond of crickets, which make a noise at night.

► Continue reading…

Both the ‘Nsasak bird and the Odudu were great friends, and used to live together. They both made up their minds that they would go before the king and try to be made chiefs, but the Odudu bird was quite confident that he would win, as he was so much bigger than the ‘Nsasak bird. He therefore offered to starve for seven days.

The king then told them both to build houses which he would inspect, and then he would have them fastened up, and the one who could remain the longest without eating would be made the chief.

They both then built their houses, but the ‘Nsasak bird, who was very cunning, thought that he could not possibly live for seven days without eating anything. He therefore made a tiny hole in the wall (being very small himself), which he covered up so that the king would not notice it on his inspection. The king then came and looked carefully over both houses, but failed to detect the little hole in the ‘Nsasak bird’s house, as it had been hidden so carefully. He therefore declared that both houses were safe, and then ordered the two birds to go inside their respective houses, and the doors were carefully fastened on the outside.

Every morning at dawn the ‘Nsasak bird used to escape through the small opening he had left high up in the wall, and fly away a long distance and enjoy himself all day, taking care, however, that none of the people on the farms should see him. Then when the sun went down he would fly back to his little house and creep through the hole in the wall, closing it carefully after him. When he was safely inside he would call out to his friend the Odudu and ask him if he felt hungry, and told him that he must bear it well if he wanted to win, as he, the ‘Nsasak bird, was very fit, and could go on for a long time.

For several days this went on, the voice of the Odudu bird growing weaker and weaker every night, until at last he could no longer reply. Then the little bird knew that his friend must be dead. He was very sorry, but could not report the matter, as he was supposed to be confined inside his house.

When the seven days had expired the king came and had both the doors of the houses opened. The ‘Nsasak bird at once flew out, and, perching on a branch of a tree which grew near, sang most merrily; but the Odudu bird was found to be quite dead, and there was very little left of him, as the ants had eaten most of his body, leaving only the feathers and bones on the floor. The king therefore at once appointed the ‘Nsasak bird to be the head chief of all the small birds, and in the Ibibio country even to the present time the small boys who have bows and arrows are presented with a prize, which sometimes takes the shape of a female goat, if they manage to shoot a ‘Nsasak bird, as the ‘Nsasak bird is the king of the small birds, and most difficult to shoot on account of his wiliness and his small size.


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The Story of the Drummer and the Alligators

Affiong Any and her chief husband, Etim Ekeng, struggled with childlessness until sacrifices and feasts led to the birth of their son, Edet Etim. After Etim’s death, Edet became a talented drummer, stirring jealousy among young men who conspired with alligators to abduct him. Affiong’s resilience and a Ju Ju man’s cunning rescued Edet, exposing a secretive alligator society. Justice ensued, eradicating the group’s murderous customs.

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


► Themes of the story

Cunning and Deception: The drummer uses cleverness and strategy to navigate his dangerous encounters, highlighting the importance of wit in overcoming obstacles.

Family Dynamics: The story explores relationships within a community or familial structure, reflecting the interconnectedness and responsibilities of family ties.

Moral Lessons: The tale imparts valuable teachings, often emphasizing themes of courage, cleverness, and respect for the supernatural and natural worlds.

► From the same Region or People

Learn more about Nigerian peoples


There was once a woman named Affiong Any who lived at ‘Nsidung, a small town to the south of Calabar. She was married to a chief of Hensham Town called Etim Ekeng. They had lived together for several years, but had no children. The chief was very anxious to have a child during his lifetime, and made sacrifices to his Ju Ju, but they had no effect. So he went to a witch man, who told him that the reason he had no children was that he was too rich. The chief then asked the witch man how he should spend his money in order to get a child, and he was told to make friends with everybody, and give big feasts, so that he should get rid of some of his money and become poorer.

► Continue reading…

The chief then went home and told his wife. The next day his wife called all her company together and gave them a big dinner, which cost a lot of money; much food was consumed, and large quantities of tombo were drunk. Then the chief entertained his company, which cost a lot more money. He also wasted a lot of money in the Egbo house. When half of his property was wasted, his wife told him that she had conceived. The chief, being very glad, called a big play for the next day.

In those days all the rich chiefs of the country belonged to the Alligator Company, and used to meet in the water. The reason they belonged to the company was, first of all, to protect their canoes when they went trading, and secondly, to destroy the canoes and property of the people who did not belong to their company, and to take their money and kill their slaves.

Chief Etim Ekeng was a kind man, and would not join this society, although he was repeatedly urged to do so. After a time a son was born to the chief, and he called him Edet Etim. The chief then called the Egbo society together, and all the doors of the houses in the town were shut, the markets were stopped, and the women were not allowed to go outside their houses while the Egbo was playing. This was kept up for several days, and cost the chief a lot of money. Then he made up his mind that he would divide his property, and give his son half when he became old enough. Unfortunately after three months the chief died, leaving his sorrowing wife to look after their little child.

The wife then went into mourning for seven years for her husband, and after that time she became entitled to all his property, as the late chief had no brothers. She looked after the little boy very carefully until he grew up, when he became a very fine, healthy young man, and was much admired by all the pretty girls of the town; but his mother warned him strongly not to go with them, because they would make him become a bad man. Whenever the girls had a play they used to invite Edet Etim, and at last he went to the play, and they made him beat the drum for them to dance to. After much practice he became the best drummer in the town, and whenever the girls had a play they always called him to drum for them. Plenty of the young girls left their husbands, and went to Edet and asked him to marry them. This made all the young men of the town very jealous, and when they met together at night they considered what would be the best way to kill him. At last they decided that when Edet went to bathe they would induce the alligators to take him. So one night, when he was washing, one alligator seized him by the foot, and others came and seized him round the waist. He fought very hard, but at last they dragged him into the deep water, and took him to their home.

When his mother heard this, she determined to do her best to recover her son, so she kept quite quiet until the morning.

When the young men saw that Edet’s mother remained quiet, and did not cry, they thought of the story of the hawk and the owl, and determined to keep Edet alive for a few months.

At cockcrow the mother raised a cry, and went to the grave of her dead husband in order to consult his spirit as to what she had better do to recover her lost son. After a time she went down to the beach with small young green branches in her hands, with which she beat the water, and called upon all the Ju Jus of the Calabar River to help her to recover her son. She then went home and got a load of rods, and took them to a Ju Ju man in the farm. His name was Ininen Okon; he was so called because he was very artful, and had plenty of strong Ju Jus.

When the young boys heard that Edet’s mother had gone to Ininen Okon, they all trembled with fear, and wanted to return Edet, but they could not do so, as it was against the rules of their society. The Ju Ju man having discovered that Edet was still alive, and was being detained in the alligators’ house, told the mother to be patient. After three days Ininen himself joined another alligators’ society, and went to inspect the young alligators’ house. He found a young man whom he knew, left on guard when all the alligators had gone to feed at the ebb of the tide, and came back and told the mother to wait, as he would make a Ju Ju which would cause them all to depart in seven days, and leave no one in the house. He made his Ju Ju, and the young alligators said that, as no one had come for Edet, they would all go at the ebb tide to feed, and leave no one in charge of the house. When they returned they found Edet still there, and everything as they had left it, as Ininen had not gone that day.

Three days afterwards they all went away again, and this time went a long way off, and did not return quickly. When Ininen saw that the tide was going down he changed himself into an alligator, and swam to the young alligators’ home, where he found Edet chained to a post. He then found an axe and cut the post, releasing the boy. But Edet, having been in the water so long, was deaf and dumb. He then found several loin cloths which had been left behind by the young alligators, so he gathered them together and took them away to show to the king, and Ininen left the place, taking Edet with him.

He then called the mother to see her son, but when she came the boy could only look at her, and could not speak. The mother embraced her boy, but he took no notice, as he did not seem capable of understanding anything, but sat down quietly. Then the Ju Ju man told Edet’s mother that he would cure her son in a few days, so he made several Ju Jus, and gave her son medicine, and after a time the boy recovered his speech and became sensible again.

Then Edet’s mother put on a mourning cloth, and pretended that her son was dead, and did not tell the people he had come back to her. When the young alligators returned, they found that Edet was gone, and that some one had taken their loin cloths. They were therefore much afraid, and made inquiries if Edet had been seen, but they could hear nothing about him, as he was hidden in a farm, and the mother continued to wear her mourning cloth in order to deceive them.

Nothing happened for six months, and they had quite forgotten all about the matter. Affiong, the mother, then went to the chiefs of the town, and asked them to hold a large meeting of all the people, both young and old, at the palaver house, so that her late husband’s property might be divided up in accordance with the native custom, as her son had been killed by the alligators.

The next day the chiefs called all the people together, but the mother in the early morning took her son to a small room at the back of the palaver house, and left him there with the seven loin cloths which the Ju Ju man had taken from the alligators’ home. When the chiefs and all the people were seated, Affiong stood up and addressed them, saying–

“Chiefs and young men of my town, eight years ago my husband was a fine young man. He married me, and we lived together for many years without having any children. At last I had a son, but my husband died a few months afterwards. I brought my boy up carefully, but as he was a good drummer and dancer the young men were jealous, and had him caught by the alligators. Is there any one present who can tell me what my son would have become if he had lived?” She then asked them what they thought of the alligator society, which had killed so many young men.

The chiefs, who had lost a lot of slaves, told her that if she could produce evidence against any members of the society they would destroy it at once. She then called upon Ininen to appear with her son Edet. He came out from the room leading Edet by the hand, and placed the bundle of loin cloths before the chiefs.

The young men were very much surprised when they saw Edet, and wanted to leave the palaver house; but when they stood up to go the chiefs told them to sit down at once, or they would receive three hundred lashes. They then sat down, and the Ju Ju man explained how he had gone to the alligators’ home, and had brought Edet back to his mother. He also said that he had found the seven loin cloths in the house, but he did not wish to say anything about them, as the owners of some of the cloths were sons of the chiefs.

The chiefs, who were anxious to stop the bad society, told him, however, to speak at once and tell them everything. Then he undid the bundle and took the cloths out one by one, at the same time calling upon the owners to come and take them. When they came to take their cloths, they were told to remain where they were; and they were then told to name their company. The seven young men then gave the names of all the members of their society, thirty-two in all. These men were all placed in a line, and the chiefs then passed sentence, which was that they should all be killed the next morning on the beach. So they were then all tied together to posts, and seven men were placed as a guard over them. They made fires and beat drums all the night.

Early in the morning, at about 4 A.M., the big wooden drum was placed on the roof of the palaver house, and beaten to celebrate the death of the evildoers, which was the custom in those days.

The boys were then unfastened from the posts, and had their hands tied behind their backs, and were marched down to the beach. When they arrived there, the head chief stood up and addressed the people. “This is a small town of which I am chief, and I am determined to stop this bad custom, as so many men have been killed.” He then told a man who had a sharp matchet to cut off one man’s head. He then told another man who had a sharp knife to skin another young man alive. A third man who had a heavy stick was ordered to beat another to death, and so the chief went on and killed all the thirty-two young men in the most horrible ways he could think of. Some of them were tied to posts in the river, and left there until the tide came up and drowned them. Others were flogged to death. After they had all been killed, for many years no one was killed by alligators, but some little time afterwards on the road between the beach and the town the land fell in, making a very large and deep hole, which was said to be the home of the alligators, and the people have ever since tried to fill it up, but have never yet been able to do so.


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