The Woman with Two Skins

The story of Eyamba I of Calabar narrates his journey from a powerful but childless king to one who reconciles with his family. Despite political intrigue driven by his jealous wife and aided by a Ju Ju man, the king’s son and daughter, saved by the Water Ju Ju, emerge triumphant. The tale underscores themes of resilience, justice, and reconciliation, culminating in the son’s rightful ascension to the throne.

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 king’s head wife employs deceit by using a Ju Ju man’s potion to make the king forget Adiaha, aiming to eliminate her as a rival.

Transformation: Adiaha’s nightly shedding of her outer, ugly skin to reveal her true beauty symbolizes physical transformation and hidden identity.

Supernatural Beings: The narrative involves Ju Ju men who possess magical abilities, influencing events through their supernatural interventions.

► From the same Region or People

Learn more about Nigerian peoples


Eyamba I. of Calabar was a very powerful king. He fought and conquered all the surrounding countries, killing all the old men and women, but the able-bodied men and girls he caught and brought back as slaves, and they worked on the farms until they died.

This king had two hundred wives, but none of them had borne a son to him. His subjects, seeing that he was becoming an old man, begged him to marry one of the spider’s daughters, as they always had plenty of children.

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But when the king saw the spider’s daughter he did not like her, as she was ugly, and the people said it was because her mother had had so many children at the same time. However, in order to please his people he married the ugly girl, and placed her among his other wives, but they all complained because she was so ugly, and said she could not live with them. The king, therefore, built her a separate house for herself, where she was given food and drink the same as the other wives. Every one jeered at her on account of her ugliness; but she was not really ugly, but beautiful, as she was born with two skins, and at her birth her mother was made to promise that she should never remove the ugly skin until a certain time arrived save only during the night, and that she must put it on again before dawn. Now the king’s head wife knew this, and was very fearful lest the king should find it out and fall in love with the spider’s daughter; so she went to a Ju Ju man and offered him two hundred rods to make a potion that would make the king forget altogether that the spider’s daughter was his wife. This the Ju Ju man finally consented to do, after much haggling over the price, for three hundred and fifty rods; and he made up some “medicine,” which the head wife mixed with the king’s food. For some months this had the effect of making the king forget the spider’s daughter, and he used to pass quite close to her without recognising her in any way. When four months had elapsed and the king had not once sent for Adiaha (for that was the name of the spider’s daughter), she began to get tired, and went back to her parents. Her father, the spider, then took her to another Ju Ju man, who, by making spells and casting lots, very soon discovered that it was the king’s head wife who had made the Ju Ju and had enchanted the king so that he would not look at Adiaha. He therefore told the spider that Adiaha should give the king some medicine which he would prepare, which would make the king remember her. He prepared the medicine, for which the spider had to pay a large sum of money; and that very day Adiaha made a small dish of food, into which she had placed the medicine, and presented it to the king. Directly he had eaten the dish his eyes were opened and he recognised his wife, and told her to come to him that very evening. So in the afternoon, being very joyful, she went down to the river and washed, and when she returned she put on her best cloth and went to the king’s palace.

Directly it was dark and all the lights were out she pulled off her ugly skin, and the king saw how beautiful she was, and was very pleased with her; but when the cock crowed Adiaha pulled on her ugly skin again, and went back to her own house.

This she did for four nights running, always taking the ugly skin off in the dark, and leaving before daylight in the morning. In course of time, to the great surprise of all the people, and particularly of the king’s two hundred wives, she gave birth to a son; but what surprised them most of all was that only one son was born, whereas her mother had always had a great many children at a time, generally about fifty.

The king’s head wife became more jealous than ever when Adiaha had a son; so she went again to the Ju Ju man, and by giving him a large present induced him to give her some medicine which would make the king sick and forget his son. And the medicine would then make the king go to the Ju Ju man, who would tell him that it was his son who had made him sick, as he wanted to reign instead of his father. The Ju Ju man would also tell the king that if he wanted to recover he must throw his son away into the water.

And the king, when he had taken the medicine, went to the Ju Ju man, who told him everything as had been arranged with the head wife. But at first the king did not want to destroy his son. Then his chief subjects begged him to throw his son away, and said that perhaps in a year’s time he might get another son. So the king at last agreed, and threw his son into the river, at which the mother grieved and cried bitterly.

Then the head wife went again to the Ju Ju man and got more medicine, which made the king forget Adiaha for three years, during which time she was in mourning for her son. She then returned to her father, and he got some more medicine from his Ju Ju man, which Adiaha gave to the king. And the king knew her and called her to him again, and she lived with him as before. Now the Ju Ju who had helped Adiaha’s father, the spider, was a Water Ju Ju, and he was ready when the king threw his son into the water, and saved his life and took him home and kept him alive. And the boy grew up very strong.

After a time Adiaha gave birth to a daughter, and her the jealous wife also persuaded the king to throw away. It took a longer time to persuade him, but at last he agreed, and threw his daughter into the water too, and forgot Adiaha again. But the Water Ju Ju was ready again, and when he had saved the little girl, he thought the time had arrived to punish the action of the jealous wife; so he went about amongst the head young men and persuaded them to hold a wrestling match in the market-place every week. This was done, and the Water Ju Ju told the king’s son, who had become very strong, and was very like to his father in appearance, that he should go and wrestle, and that no one would be able to stand up before him. It was then arranged that there should be a grand wrestling match, to which all the strongest men in the country were invited, and the king promised to attend with his head wife.

On the day of the match the Water Ju Ju told the king’s son that he need not be in the least afraid, and that his Ju Ju was so powerful, that even the strongest and best wrestlers in the country would not be able to stand up against him for even a few minutes. All the people of the country came to see the great contest, to the winner of which the king had promised to present prizes of cloth and money, and all the strongest men came. When they saw the king’s son, whom nobody knew, they laughed and said, “Who is this small boy? He can have no chance against us.” But when they came to wrestle, they very soon found that they were no match for him. The boy was very strong indeed, beautifully made and good to look upon, and all the people were surprised to see how like he was to the king.

After wrestling for the greater part of the day the king’s son was declared the winner, having thrown every one who had stood up against him; in fact, some of his opponents had been badly hurt, and had their arms or ribs broken owing to the tremendous strength of the boy. After the match was over the king presented him with cloth and money, and invited him to dine with him in the evening. The boy gladly accepted his father’s invitation; and after he had had a good wash in the river, put on his cloth and went up to the palace, where he found the head chiefs of the country and some of the king’s most favoured wives. They then sat down to their meal, and the king had his own son, whom he did not know, sitting next to him. On the other side of the boy sat the jealous wife, who had been the cause of all the trouble. All through the dinner this woman did her best to make friends with the boy, with whom she had fallen violently in love on account of his beautiful appearance, his strength, and his being the best wrestler in the country. The woman thought to herself, “I will have this boy as my husband, as my husband is now an old man and will surely soon die.” The boy, however, who was as wise as he was strong, was quite aware of everything the jealous woman had done, and although he pretended to be very flattered at the advances of the king’s head wife, he did not respond very readily, and went home as soon as he could.

When he returned to the Water Ju Ju’s house he told him everything that had happened, and the Water Ju Ju said–

“As you are now in high favour with the king, you must go to him to-morrow and beg a favour from him. The favour you will ask is that all the country shall be called together, and that a certain case shall be tried, and that when the case is finished, the man or woman who is found to be in the wrong shall be killed by the Egbos before all the people.”

So the following morning the boy went to the king, who readily granted his request, and at once sent all round the country appointing a day for all the people to come in and hear the case tried. Then the boy went back to the Water Ju Ju, who told him to go to his mother and tell her who he was, and that when the day of the trial arrived, she was to take off her ugly skin and appear in all her beauty, for the time had come when she need no longer wear it. This the son did.

When the day of trial arrived, Adiaha sat in a corner of the square, and nobody recognised the beautiful stranger as the spider’s daughter. Her son then sat down next to her, and brought his sister with him. Immediately his mother saw her she said–

“This must be my daughter, whom I have long mourned as dead,” and embraced her most affectionately.

The king and his head wife then arrived and sat on their stones in the middle of the square, all the people saluting them with the usual greetings. The king then addressed the people, and said that he had called them together to hear a strong palaver at the request of the young man who had been the victor of the wrestling, and who had promised that if the case went against him he would offer up his life to the Egbo. The king also said that if, on the other hand, the case was decided in the boy’s favour, then the other party would be killed, even though it were himself or one of his wives; whoever it was would have to take his or her place on the killing-stone and have their heads cut off by the Egbos. To this all the people agreed, and said they would like to hear what the young man had to say. The young man then walked round the square, and bowed to the king and the people, and asked the question, “Am I not worthy to be the son of any chief in the country?” And all the people answered “Yes!”

The boy then brought his sister out into the middle, leading her by the hand. She was a beautiful girl and well made. When every one had looked at her he said, “Is not my sister worthy to be any chief’s daughter?” And the people replied that she was worthy of being any one’s daughter, even the king’s. Then he called his mother Adiaha, and she came out, looking very beautiful with her best cloth and beads on, and all the people cheered, as they had never seen a finer woman. The boy then asked them, “Is this woman worthy of being the king’s wife?” And a shout went up from every one present that she would be a proper wife for the king, and looked as if she would be the mother of plenty of fine healthy sons.

Then the boy pointed out the jealous woman who was sitting next to the king, and told the people his story, how that his mother, who had two skins, was the spider’s daughter; how she had married the king, and how the head wife was jealous and had made a bad Ju Ju for the king, which made him forget his wife; how she had persuaded the king to throw himself and his sister into the river, which, as they all knew, had been done, but the Water Ju Ju had saved both of them, and had brought them up.

Then the boy said: “I leave the king and all of you people to judge my case. If I have done wrong, let me be killed on the stone by the Egbos; if, on the other hand, the woman has done evil, then let the Egbos deal with her as you may decide.”

When the king knew that the wrestler was his son he was very glad, and told the Egbos to take the jealous woman away, and punish her in accordance with their laws. The Egbos decided that the woman was a witch; so they took her into the forest and tied her up to a stake, and gave her two hundred lashes with a whip made from hippopotamus hide, and then burnt her alive, so that she should not make any more trouble, and her ashes were thrown into the river. The king then embraced his wife and daughter, and told all the people that she, Adiaha, was his proper wife, and would be the queen for the future.

When the palaver was over, Adiaha was dressed in fine clothes and beads, and carried back in state to the palace by the king’s servants.

That night the king gave a big feast to all his subjects, and told them how glad he was to get back his beautiful wife whom he had never known properly before, also his son who was stronger than all men, and his fine daughter. The feast continued for a hundred and sixty-six days; and the king made a law that if any woman was found out getting medicine against her husband, she should be killed at once. Then the king built three new compounds, and placed many slaves in them, both men and women. One compound he gave to his wife, another to his son, and the third he gave to his daughter. They all lived together quite happily for some years until the king died, when his son came to the throne and ruled in his stead.


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How a Hunter obtained Money from his Friends

Effiong, a once-prosperous Calabar hunter, borrows money from a friend and several animals but cannot repay them. He devises a plan, leaving his creditors to confront each other. A series of violent encounters ensues, leaving all the animal creditors dead. Effiong manipulates his human friend to cancel the debt and profits from selling a leopard skin. The tale warns against lending money to unreliable individuals.

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


► Themes of the story

Trickster: Effiong embodies the trickster archetype, using his wit and cunning to outsmart others for his benefit.

Revenge and Justice: The violent outcomes among the creditors can be interpreted as a form of poetic justice, where deceit leads to unintended retribution.

Conflict with Authority: Effiong’s actions challenge social norms and the expectations of trust and reciprocity within his community.

► From the same Region or People

Learn more about Nigerian peoples


Many years ago there was a Calabar hunter called Effiong, who lived in the bush, killed plenty of animals, and made much money. Every one in the country knew him, and one of his best friends was a man called Okun, who lived near him.

But Effiong was very extravagant, and spent much money in eating and drinking with every one, until at last he became quite poor, so he had to go out hunting again; but now his good luck seemed to have deserted him, for although he worked hard, and hunted day and night, he could not succeed in killing anything.

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One day, as he was very hungry, he went to his friend Okun and borrowed two hundred rods from him, and told him to come to his house on a certain day to get his money, and he told him to bring his gun, loaded, with him.

Now, some time before this Effiong had made friends with a leopard and a bush cat, whom he had met in the forest whilst on one of his hunting expeditions; and he had also made friends with a goat and a cock at a farm where he had stayed for the night. But though Effiong had borrowed the money from Okun, he could not think how he was to repay it on the day he had promised. At last, however, he thought of a plan, and on the next day he went to his friend the leopard, and asked him to lend him two hundred rods, promising to return the amount to him on the same day as he had promised to pay Okun; and he also told the leopard, that if he were absent when he came for his money, he could kill anything he saw in the house and eat it. The leopard was then to wait until the hunter arrived, when he would pay him the money; and to this the leopard agreed. The hunter then went to his friend the goat, and borrowed two hundred rods from him in the same way. Effiong also went to his friends the bush cat and the cock, and borrowed two hundred rods from each of them on the same conditions, and told each one of them that if he were absent when they arrived, they could kill and eat anything they found about the place.

When the appointed day arrived the hunter spread some corn on the ground, and then went away and left the house deserted. Very early in the morning, soon after he had begun to crow, the cock remembered what the hunter had told him, and walked over to the hunter’s house, but found no one there. On looking round, however, he saw some corn on the ground, and, being hungry, he commenced to eat. About this time the bush cat also arrived, and not finding the hunter at home, he, too, looked about, and very soon he espied the cock, who was busy picking up the grains of corn. So the bush cat went up very softly behind and pounced on the cock and killed him at once, and began to eat him. By this time the goat had come for his money; but not finding his friend, he walked about until he came upon the bush cat, who was so intent upon his meal off the cock, that he did not notice the goat approaching; and the goat, being in rather a bad temper at not getting his money, at once charged at the bush cat and knocked him over, butting him with his horns. This the bush cat did not like at all, so, as he was not big enough to fight the goat, he picked up the remains of the cock and ran off with it to the bush, and so lost his money, as he did not await the arrival of the hunter. The goat was thus left master of the situation and started bleating, and this noise attracted the attention of the leopard, who was on his way to receive payment from the hunter. As he got nearer the smell of goat became very strong, and being hungry, for he had not eaten anything for some time, he approached the goat very carefully. Not seeing any one about he stalked the goat and got nearer and nearer, until he was within springing distance. The goat, in the meantime, was grazing quietly, quite unsuspicious of any danger, as he was in his friend the hunter’s compound. Now and then he would say Ba!! But most of the time he was busy eating the young grass, and picking up the leaves which had fallen from a tree of which he was very fond. Suddenly the leopard sprang at the goat, and with one crunch at the neck brought him down. The goat was dead almost at once, and the leopard started on his meal.

It was now about eight o’clock in the morning, and Okun, the hunter’s friend, having had his early morning meal, went out with his gun to receive payment of the two hundred rods he had lent to the hunter. When he got close to the house he heard a crunching sound, and, being a hunter himself, he approached very cautiously, and looking over the fence saw the leopard only a few yards off busily engaged eating the goat. He took careful aim at the leopard and fired, whereupon the leopard rolled over dead. The death of the leopard meant that four of the hunter’s creditors were now disposed of, as the bush cat had killed the cock, the goat had driven the bush cat away (who thus forfeited his claim), and in his turn the goat had been killed by the leopard, who had just been slain by Okun. This meant a saving of eight hundred rods to Effiong; but he was not content with this, and directly he heard the report of the gun he ran out from where he had been hiding all the time, and found the leopard lying dead with Okun standing over it. Then in very strong language Effiong began to upbraid his friend, and asked him why he had killed his old friend the leopard, that nothing would satisfy him but that he should report the whole matter to the king, who would no doubt deal with him as he thought fit. When Effiong said this Okun was frightened, and begged him not to say anything more about the matter, as the king would be angry; but the hunter was obdurate, and refused to listen to him; and at last Okun said, “If you will allow the whole thing to drop and will say no more about it, I will make you a present of the two hundred rods you borrowed from me.” This was just what Effiong wanted, but still he did not give in at once; eventually, however, he agreed, and told Okun he might go, and that he would bury the body of his friend the leopard.

Directly Okun had gone, instead of burying the body Effiong dragged it inside the house and skinned it very carefully. The skin he put out to dry in the sun, and covered it with wood ash, and the body he ate. When the skin was well cured the hunter took it to a distant market, where he sold it for much money. And now, whenever a bush cat sees a cock he always kills it, and does so by right, as he takes the cock in part payment of the two hundred rods which the hunter never paid him.

MORAL.–Never lend money to people, because if they cannot pay they will try to kill you or get rid of you in some way, either by poison or by setting bad Ju Ju’s for you.


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 Tortoise with a Pretty Daughter

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

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


► Themes of the story

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

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

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

► From the same Region or People

Learn more about Nigerian peoples


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

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

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

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

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

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

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

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


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 Heron and the Parrot Are Unbelieving

This tale explains the behaviors of herons and parrots through a cautionary story of mutual prohibitions. The Heron warns the Parrot against landing on the ground, while the Parrot forbids the Heron from sleeping in a house. Doubting each other, both violate these bans, leading to the Heron’s death and the Parrot’s captivity. These outcomes shape their species’ enduring habits, symbolizing trust and the consequences of ignoring wisdom.

Source
Among Congo Cannibals
by John H. Weeks
Seeley, Service & Co.,London, 1913


► Themes of the story

Forbidden Knowledge: The heron and the parrot each possess knowledge of prohibitions that, when ignored, lead to dire consequences.

Cunning and Deception: Both birds deceive themselves into believing that the prohibitions are false, leading them to test the boundaries set by each other.

Family Dynamics: The story touches on the relationships within the species, as the actions of the heron and the parrot influence the behaviors of their respective families.

► From the same Region or People

Learn more about Bantu peoples


In the following story the birds enter into this blood bond, and the peculiarities of each are regarded as prohibitions placed on them during the ceremony. There are many such stories accounting for the physical idiosyncrasies of various birds and animals.

When the Heron and the Parrot entered into the bonds of blood-brotherhood the Heron put the Parrot under a ban, saying: “Friend Parrot, you must always remain in the tree[1]tops, and never alight on the ground. If you do so you will not be able to fly again, for you will be caught, killed, and eaten; and even if you are not killed the folk who catch you will tame you, and you will lose your power to fly again in the air.”

The Parrot said: “Friend Heron, you must never build a house to sleep in it; if you do you will die.”

After some time the Heron began to doubt the words of the Parrot, and he said to himself: “Perhaps my friend told me a he about sleeping in a house. I will test his words, and if I die my family will know that the words of the Parrot are true, and they will never sleep in a house.”

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That evening the Heron entered a house (nest), and next morning his family found him lying dead. Ever since that time the Herons have always slept on the branches of the trees.

The Parrot also doubted the power of the Heron’s prohibition, and said to himself: “I will alight on the ground, and if I am unable to fly again my family will know the Heron’s words are true ones.”

So down the Parrot flew, and alighting on the ground he foimd there plenty to eat, but when he tried to rise again he was not able to use his wings. Some people caught him and tamed him, and he remained a slave in their town.

That is the reason why the Parrots always fly high above the tree-tops and never alight on the earth, because of the prohibition of their friend the Heron.


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The Spider Regrets Her Marriage

A Spider, known for rejecting suitors, marries a deceptive Python disguised as a man. Ignoring warnings, she follows him to his distant “town,” only to find it’s a hollow tree where he reveals his true form. Stranded and regretful for refusing genuine suitors, she eventually returns to her father with help, learning the perils of pride and poor judgment in relationships.

Source
Among Congo Cannibals
by John H. Weeks
Seeley, Service & Co.,London, 1913


► Themes of the story

Cunning and Deception: The Python deceives the Spider by disguising himself as a man to win her trust and marry her.

Transformation: The Python’s ability to change his appearance from a snake to a man and back again is central to the plot.

Forbidden Knowledge: The Spider is warned about her suitor’s true nature but chooses to ignore the advice, leading to her predicament.

► From the same Region or People

Learn more about Bantu peoples


There was a Spider who lived with her parents in their town. She was unmarried, and it was very difficult to find a husband for her as she was so hard to please. One young man asked her father for her in marriage, but he said: “You must ask her yourself.” And when he told her: “I love you. Will you be my wife?” she replied, “No,” in such a way that he went back to his house very angry. Another young man came, and she said: “I refuse all husbands, for I am going to remain as I am.”

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After a time another suitor came, and when the Spider declined him he said: “You refuse all offers of marriage from us; but a person will come who will not be a proper person at all, for he will have changed himself to look like a nice man. You will marry him, and you will have much trouble on going with him, for he will take you to his country, which will be far away, and you will regret that you have refused all of us.”

“Be quiet!” she shouted; “you are angry because I will not marry you, and that is why you threaten me.”

“Very well,” said he, “you think I am telling you a lie,” and away he went to his town. Now this was the Python who spoke to the girl.

The Python waited in his town for some time, and then he changed himself into another and nicer form and paid a visit to the Spider, and said to her: “Spider, I have come to many you.”

The Spider asked him: “Do you love me or not?”

He answered her: “I love you,” and they were married.

After a time he said: “Spider, we must return to my town.” And he deceitfully told her that he lived in a fine town, and was very rich. He also promised his father-in-law that he would return in six months—a promise he never intended to keep.

The Spider and her husband started on their journey, and went on and on and on for two months, and the wife became very tired with the long walk.

As they were nearing their town a person said to her: “The one who is travelling with you is not a real person, but a snake that has changed itself to look like a person. Do not believe in him.”

They reached the husband’s town, which she found was simply a tree with a large hole in it. The husband changed back to his snake form, and coiling himself up in the hole he left his wife to do the best she could outside.

The Spider was very angry, and repented having been so stupid as to refuse all the nice young men of her own town to be deceived by this snake from a distance. The poor Spider became very thin and would have died, only someone helped her back to her father.

The custom of making blood-brotherhood was very common on the Upper Congo. The ceremony has already been described in a previous chapter, and therefore it is not necessary to go again into detail. During the performance of the rite the contracting parties who exhibited any doubt of each other’s faithfulness in properly observing the bond would put one another under a prohibition or taboo, and so long as they carefully obeyed the prohibition the blood bond remained in force.


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The Two Bundles

A man in the forest encounters a little man offering two bundles: a large one with material goods and a small one containing eternal life. While seeking advice from his village, women arrive and choose the large bundle, enchanted by its trinkets. The little man vanishes with the smaller bundle, leaving death as humanity’s fate. Regret persists, as the choice sealed mortality forever.

Source
Among Congo Cannibals
by John H. Weeks
Seeley, Service & Co.,London, 1913


► Themes of the story

Forbidden Knowledge: The small bundle containing eternal life represents hidden truths that, if chosen, could have altered human destiny.

Eternal Life and Mortality: The choice between the two bundles directly impacts the fate of humanity, emphasizing the themes of immortality and the brevity of life.

Echoes of the Past: The tale reflects on ancestral decisions that have lasting impacts on present and future generations.

► From the same Region or People

Learn more about Bantu peoples


The following story also gives the reason for the continuance of death in the world. It was told me by a friend who lived for many years among the Balolo tribe at Bolengi (Equatorville district), about fifty or sixty miles below Monsembe.

While a man was working one day in the forest a little man with two bundles—one large and one small—went to him and asked: “Which of these two bundles will you have? This one” (taking up the large bundle) “contains looking-glasses, knives, beads, cloth, etc.; or this one” (taking up the little one) “contains lasting life.”

“I cannot choose by myself,” answered the man; “I must go and ask the other people in the town.”

While he was gone to ask the other people some women arrived, and the choice was put to them. The women tried the edges of the knives, bedecked themselves in the cloth, admired themselves in the looking-glasses, and without more ado they selected the big bundle and took it away.

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The little man, picking up the small bundle, vanished.

On the return of the man from the town both the little man and his bundles had disappeared. The women exhibited and shared the things, but death continued on the earth. Hence the people say: “Oh, if those women had only chosen the small bundle, we folk would not be dying like this!”


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Nkengo Fails to Obtain Lasting Life

Nkengo, son of Libuta, sought eternal life from the Cloud-folk after witnessing widespread death on earth. They required him to stay awake for seven days. Despite enduring six days without sleep, he succumbed on the seventh, angering the Cloud-folk, who banished him back to earth. His failure, mocked by others, marked humanity’s loss of eternal life and the continuation of death in the world.

Source
Among Congo Cannibals
by John H. Weeks
Seeley, Service & Co.,London, 1913


► Themes of the story

Eternal Life and Mortality: Nkengo’s pursuit of immortality and his ultimate failure highlight humanity’s inevitable mortality.

Forbidden Quest: Nkengo’s journey to the Cloud-folk in search of eternal life represents a pursuit beyond human limitations.

Divine Punishment: Nkengo’s inability to complete the task results in the Cloud-folk condemning him and all humanity to mortality.

► From the same Region or People

Learn more about Bantu peoples


Nkengo was the son of Libuta, and he noticed that the people were dying daily in great numbers. So one day he called out loudly: “You Cloud-folk, throw me down a rope!” The Cloud-folk heard and threw him a rope. Nkengo held on to it and was pulled up to the Cloud-land. When he arrived there Nkengo had to wait one day, and in the morning the Cloud-folk said to him: “You have come here to receive lasting life (lobiku) and escape from death. You cannot make your request for seven days, and in the meantime you must not go to sleep.”

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Nkengo was able to keep awake for six days, but on the seventh day he nodded and went to sleep. The Cloud-folk woke him up, saying: “You came here to receive lasting life and escape from death. You were able to keep awake six days. Why did you abandon your purpose on the seventh day?” They were so angry with him that they drove him out of Cloud-land and lowered him to the earth.

The people on the earth asked him what had happened up above, and Nkengo replied: “When I reached Cloud-land they told me that in order to gain lasting life I must keep awake for seven days. I did not sleep for six days and six nights; but on the seventh day I nodded in sleep; whereupon they drove me out, saying: “Get away with your dying; you shall not receive lasting life, for every day there shall be death among you! “

His friends laughed at him because he went to receive lasting life and lost it through sleeping. That is the reason why death continues in the world.


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Rudeness and Its Punishment

A man living alone on an island discovers a Lolembe—a magical creature—among his fish catch. The Lolembe transforms into a woman, marries him, and they have children. One day, after a quarrel, the man insults her origins. Hurt, she returns to the river as a Lolembe, leaving her family behind. The tale emphasizes kindness and warns against mocking someone’s origins or status.

Source
Among Congo Cannibals
by John H. Weeks
Seeley, Service & Co.,London, 1913


► Themes of the story

Supernatural Beings: The man’s wife is a Lolembe, a magical creature that transforms into a human.

Love and Betrayal: The couple’s relationship is tested when the husband mocks his wife’s origins, leading to her departure.

Divine Punishment: The husband’s insult results in the loss of his wife, serving as retribution for his disrespect.

► From the same Region or People

Learn more about Bantu peoples


There was a man once who built a house on an island and went fishing in its creeks and pools. He plaited a large number of fish-traps, and set them in good places for catching fish.

One morning he went to look at the traps and found one full of fish, and among the fish was a Lolembe. He took them to his house, and then went to another part of the island to visit some other traps; but on his return he found some food cooked and placed in a saucepan by the fire.

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In his surprise he called out, “Who has cooked this food?” but there was no answer. All night he pondered this wonder in his heart, for he knew he was alone on the island.

The next morning he pretended to go to his traps, but turning back quickly he hid himself behind his house and watched through an opening in the wall. By and by he was amazed to see the Lolembe turn into a woman, who at once began to cook the food, whereupon the man showed himseif to her and said: “Oh, you are the one who cooked my food yesterday!”

“Yes,” she rephed. They were married, and in due time the woman gave birth to two boys and a girl; and they lived with much contentment on the island.

One day the man said to one of his sons: “You come and help me with the fish-traps,” and away they went together to look at the various traps.

The lad was a lazy, disobedient boy who would not listen properly to what was told him, so when the father wanted to empty the water out of the canoe and told him to go to the right side, the boy went straight to the left side, because it was nearer to him than the other side. The father became very vexed, and beating him in his anger, he said: “You are too lazy and too proud to do what you are told. Do you know that your mother came out of one of these fish-traps, for she was only a Lolembe?”

The boy on hearing this went crying to his mother, and told her all his father had said. The mother soothed him, but in her heart she said: “My husband jeers at me because I am only a Lolembe, yet I have been a good wife to him; perhaps some other day he will call me worse names, and when we return to the town everybody will know that I came out of one of his fish-traps. I will return to my own place in the river.”

She thereupon fell into the river, and changing into a Lolembe she swam away. “Therefore,” says the native storyteller, “never taunt a person with being a slave.”


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

How the Squirrel Outwitted the Elephant

A Squirrel and an Elephant debate their abilities, leading to an eating contest of palm nuts. The Squirrel cleverly enlists friends to secretly rotate during the contest, leaving the Elephant to eat alone. Eventually, the Elephant concedes defeat, learning humility and respect for smaller beings. The tale underscores the value of avoiding arrogance and rudeness, reflecting cultural norms against belittling others.

Source
Among Congo Cannibals
by John H. Weeks
Seeley, Service & Co.,London, 1913


► Themes of the story

Trickster: The squirrel employs cunning and deception to outsmart the elephant during their eating contest.

Good vs. Evil: The narrative contrasts the squirrel’s cleverness and humility with the elephant’s initial arrogance, highlighting the triumph of wit over pride.

Conflict with Authority: The smaller, seemingly powerless squirrel challenges the larger, authoritative elephant, demonstrating that size and strength do not always determine the outcome.

► From the same Region or People

Learn more about Bantu peoples


The Squirrel and the Elephant met one day in the forest and had a big discussion about forest matters. At last the Elephant sneeringly said: “You are a Squirrel, you are only a little bit of a thing. Can you hold either my foot or my leg? No, you are too small to touch even one of my legs!”

“You may be a big thing,” retorted the Squirrel, “but can you keep on eating palm nuts as long as I can?”

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After much talk they decided to collect bunches of palm nuts, and when all was ready they sat down to the eating contest. Before beginning, however, the Squirrel had secreted a number of his friends in the forest near by.

The Elephant began the contest by putting a bunch of palm nuts into his mouth; but the Squirrel took the nuts one by one and ate them. And when the Squirrel was full he made some excuse and slipped away, and another squirrel took his place. In this way Squirrel after Squirrel exchanged places with each other unnoticed by the Elephant, who continued to eat all the morning, and the big pile of palm nuts grew smaller and smaller.

At last the Elephant asked: “Are you full, friend Squirrel?”

“No,” answered the last Squirrel, “I feel as though I had only just begun.”

“Is that so?” grunted the Elephant. “Well, you are a wonderful little thing. Why, I am getting fuller and fuller,”

After that they went on eating again.

In the afternoon the Elephant asked again: “Friend Squirrel, are you full yet?”

“No,” rephed the last Squirrel, “I have not eaten half enough yet.” And he took up some more nuts to eat.

The Elephant had not room for more than a sigh; and towards sunset he said: “I am full, and cannot eat any more palm nuts.”

Thus the Elephant confessed he was beaten, and ever after that he refrained from annoying and ridiculing his friends and neighbours because they were smaller than himself. The natives are very careful not to taunt slaves about their condition, or to twit a person about poverty or lowly birth. It is considered to be the acme of rudeness to remind another that he is not so fine a fellow as you are, or as he thinks he is. Of course, folk often lost their temper and said bitter things to each other.


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

Why the Water-Snake Has no Poison

This myth explains why the water-snake lacks venom. The Python mother distributed poison to her snake offspring, enabling them to protect themselves. However, the water-snake, distracted by fishing, missed her summons. Upon returning late, he was denied poison due to his disobedience. Consequently, the water-snake’s bite is harmless, and he is neither feared nor avoided, serving as a lesson on the consequences of neglecting responsibility.

Source
Among Congo Cannibals
by John H. Weeks
Seeley, Service & Co.,London, 1913


► Themes of the story

Origin of Things: It provides an explanation for a natural phenomenon—the harmlessness of the water-snake’s bite.

Conflict with Authority: The water-snake’s disregard for his mother’s summons leads to negative consequences, highlighting the repercussions of defying authority.

Cultural Heroes: The Python mother serves as a foundational figure who imparts wisdom and enforces societal norms.

► From the same Region or People

Learn more about Bantu peoples


When the Python had given birth to all the snakes she said to them: “You have no poison now, but another day I will call you, and give to each of you a proper share of poison.” After a time the day arrived, and the Python called all her children to receive the promised gift. The green snake, the viper, the whip-snake, the diamond-headed snake all arrived, and each received his share of the poison so as to defend himself from his enemies. Wherever these snakes went on a journey everybody jumped out of their way, for if they did not they were bitten and suffered much pain.

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The Water-snake, however, instead of obeying his mother’s call, went off to the river to fish. By and by he became tired of fishing, and thought he would go and hear what his mother the Python wanted.

As he went he met the other snakes returning, and heard that they had received their gifts from their mother. On his arrival he asked her for his share of the poison.

But the Python said: “No, I called you, and instead of coming you went fishing, so now you have lost your share of the poison through disobedience.”

That is why the Water-snake is only laughed at when he bites, and no one thinks of moving out of his way, for he has no poison through disregarding his mother’s call.


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