Alasuq and the giant

In Saglek Bay, a giant tyrant bullied villagers until they cunningly killed him. Meanwhile, Alasuq, a strong and well-loved dwarf, lived with his mother. When the giant challenged the hunters to a kayak race, only Alasuq dared to compete. Using an oversized paddle, he easily won, earning respect. A similar tale exists among the Baffin Island Eskimo, featuring a strong dwarf triumphing over taunts.

Source: 
The Labrador Eskimo 
by E.W. Hawkes 
[Canada, Department of Mines] 
Geological Survey, Memoir 91 
Anthropological Series no. 14 
Ottawa, 1916


► Themes of the story

Trickster: The villagers cunningly deceive the tyrannical giant into allowing himself to be bound, leading to his demise.

Cultural Heroes: Alasuq, despite his small stature, demonstrates remarkable strength and bravery by accepting the giant’s challenge, ultimately earning the respect and admiration of his community.

Good vs. Evil: The narrative portrays the struggle between the oppressive giant (evil) and the courageous villagers and Alasuq (good), culminating in the triumph of good over evil.

► From the same Region or People

Learn more about Inuit peoples


A long time ago there lived in Saglek bay a giant who played the tyrant over the people there. He would do no work, but stole seals from the hunters. They did not dare to show their resentment because he was so big and strong. Finally they killed him by getting him to allow himself to be bound.

In the same village there lived a dwarf named Alasuq. He lived alone with his mother. His father had died when he was young, and he had supported his mother ever since, like a man. Although he was so small, he was very strong. He was a jolly little fellow and well liked by all the people.

► Continue reading…

One day the giant, who was always boasting what he could do and frightening the hunters, challenged them to a kayak race around an island in the bay. None of them dared to accept, but little Alasuq said he would try him. Everyone laughed at him, but it did not turn him from his purpose.

He laid aside his usual paddle, and made himself an enormously large one, larger even than the giant’s. It had holes in the middle for hand grips.

When he came out to race, all the people remarked about it, particularly the giant, who made fun of the little man and his big paddle.

But when they started, no one laughed any more. The little fellow handled his paddle so strongly that he would have broken an ordinary paddle. He quickly outdistanced the giant. When he was rounding the island, long before he came in sight, the people could hear his kayak, shish, cleaving the water. The giant was badly beaten, but took it goodnaturedly, as, of course, he had to, having challenged the hunters.

The little dwarf lived for a long time afterwards, and was always much respected by the people.

The Baffin Island Eskimo of Cumberland sound have a tale of a dwarf who was very strong and a great kayaker. He defeats two young men who had taunted him on account of his small size.


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Aklaujak

Aklaujak, a man of extraordinary strength, was betrayed by his brothers, who stole his wife during a reindeer hunt. Witnessing Aklaujak’s incredible feat of drowning two reindeer by their antlers, his mother urged the wife to return to him. Awed and fearful, the brothers fled, leaving Aklaujak’s strength and determination undisputed.

Source: 
Tales and Traditions of the Eskimo 
by Henry Rink 
[William Blackwood and Sons] 
Edinburgh and London, 1875


► Themes of the story

Good vs. Evil: Aklaujak’s brothers betray him by stealing his wife, representing the conflict between treachery and righteousness.

Transformation: The narrative highlights Aklaujak’s demonstration of immense strength, which leads to a change in his wife’s perception and prompts her return, showcasing a shift in relationships and personal dynamics.

Family Dynamics: The tale delves into complex familial relationships, including sibling betrayal and the reconciliation between Aklaujak and his wife, emphasizing the intricate nature of family bonds.

► From the same Region or People

Learn more about the Inuit peoples


A tale from Labrador

A man named Aklaujak was of immense strength. Once, when away on a reindeer-hunt, his brothers robbed him of his wife. But the mother, who from a high hill observed him sitting in his kayak and seizing two large reindeers by the antlers and drowning them by holding them under water, hastened down and persuaded the wife to return to him, on which the brothers took flight.

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Stories about the ancient Kavdlunait

The four following tales are given in one section on account of their more local character, being known only to the west Greenlanders, especially the southernmost of them, and representing the only trace of intelligence left concerning the ancient Scandinavian settlers which the author has been able to discover by inquiries made in the country.

Source: 
Tales and Traditions of the Eskimo 
by Henry Rink 
[William Blackwood and Sons] 
Edinburgh and London, 1875


► Themes of the story

Good vs. Evil: The story portrays the escalating conflict between the Inuit and the Kavdlunait, highlighting the moral complexities and the struggle between opposing forces.

Revenge and Justice: The narrative centers on acts of vengeance, with the Kavdlunait seeking retribution for the deaths of their countrymen, leading to a cycle of violence.

Conflict with Authority: The tale reflects the tensions between indigenous populations and foreign settlers, illustrating challenges to authority and the consequences of such conflicts.

► From the same Region or People

Learn more about the Inuit peoples


(1) Ungortok, the chief of Kakortok

It once happened that a kayaker from Arpatsivik came rowing up the firth, trying his new bird-javelin as he went along. On approaching Kakortok, where the first Kavdlunait [plural of kavdlunak, a foreigner, a European, a Dane] had taken up their abode, he saw one of them gathering shells on the beach, and presently he called out to him, “Let us see whether thou canst hit me with thy lance.” The kayaker would not comply, although the other continued asking him.

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At last, however, the master of the place, named Ungortok, made his appearance, and said, “Since he seems so very anxious about it, take good aim at him;” and soon the kayaker sent out his spear in good earnest, and killed him on the spot. Ungortok, however, did not reproach him, but only said, “It certainly is no fault of thine, since thou hast only done as thou wast bidden.” When winter came, it was a general belief that the Kavdlunait would come and avenge the death of their countryman; but summer came round again; and even two summers passed quickly by. At the beginning of the third winter, the same kayaker again rowed up to Kakortok, provided with the usual hunting tools, bladder and all. This time he again happened to see a Kavdlunak gathering shells, and somehow he took a fancy to kill him too. He rowed up towards him on that side where the sun was shining full upon the water, and launching his spear at him, killed him at once, upon which he returned home unobserved, and told how he had done away with one of the Kavdlunait. They reproached him with not having let their chief know of this; and the murderer answered them, “The first time I only killed him because I was asked over and over again to do so.” Some time after this occurrence, a girl was sent out to draw water in the evening; but while she was filling the pail, she noticed the reflection of something red down in the water. At first she thought it to be the reflection of her own face; but turning round, she was horrified at seeing a great crowd of Kavdlunait. She was so confounded that she left the pail behind, and hurried into the house to tell what had happened. At the same time the enemies posted themselves in front of the door and the windows. One of the inmates instantly ran out, but was soon killed with an axe, and cast aside. They were all despatched in this way: only two brothers remained unhurt. They happily escaped out on the ice. The Kavdlunait, however, soon caught sight of them, saying, “Those are the last of the lot; let us be after them;” and at once began the pursuit. The leader now said, “I am the quickest of you; let me start after them;” and he followed them out on the ice, where the speed of the brothers had been greatly retarded owing to the younger one having got new soles to his boots, which made them slippery, and caused him often to lose his footing. At length they reached the opposite shore, and Kaisape (pron. Kysapee), the elder, succeeded in climbing the icy beach; but the younger fell, and was quickly overtaken. Ungortok cut off his left arm, and held it up before his brother, saying, “Kaisape! as long as thou livest thou won’t surely forget thy poor brother.” Kaisape, who was not armed, could render him no assistance, but quickly took to his heels. He crossed the country for Kangermiutsiak, where his father-in-law was living. Here he remained all winter, and was presented with a kayak. In summer he kayaked southward to learn some magic lay that had power to charm his enemies. He again wintered at Kangermiutsiak; but when the summer came round he went away to the north, in order to find himself a companion. At every place he came to, he first inquired if there happened to be a couple of brothers, and then he went on to examine the inside fur of their boots to see whether they had any lice in them; and he travelled far and wide before he found two brothers, of whom the younger one was altogether without lice. This one he persuaded to assist him, and made him return with him to Kangermiutsiak. He was now very intent on catching seals; and of all he caught he had the hairs removed from the skins, which were then used for white skins. This done, he went out in search of a large piece of driftwood, and at last found one to suit his purpose. He now proceeded to excavate it with his knife until it was all hollow like a tube, and made a cover to fit tightly at one end; and both sides he furnished with little holes, for which he also made stoppers of wood. Being thus far ready, he first put all the white skins inside the hollow space, shut it up at the end with the cover, and likewise closed the little side holes. He then put it down into the water, upon which all the kayakers joined in towing it down the inlet to Pingiviarnek, where they landed it; and having got out the skins, attached strings to them, then hoisted and spread them like sails, so that the boat came to have the appearance of a somewhat dirty iceberg, the skins being not all alike white. The people now got in: it was pushed off from land, and Kaisape gave the order, “Let the skins be spread!” This was accordingly done; and the people on shore were astonished to see how very like it was to an iceberg floating slowly along. Kaisape, who wanted to take a survey of the whole from shore, said to the crew, “Now ye can take the boat out yourselves, while I step ashore to have a look at it.” When he beheld the work of his hands, he was well pleased with it, and ordered the boat to load again. The skins were all spread out to dry in the sun; and when this had been done, he remarked that he had not yet forgotten his brother. They were now ready to go to Kakortok and have their revenge, but for some time they were obliged to station themselves at Arpatsivik, waiting a favourable wind to carry them up the inlet. When the fair wind had set in, the firth gradually filled with broken bits of ice of different form and size. Now was the time for Kaisape to spread all sail and get in. Several boats followed in his wake, but the crews landed a little north of Kakortok to gather fagots of juniper; while Kaisape and his helpmates, well hidden in the hollow wood, and keeping a constant look-out through the peep-holes, drifted straight on towards the house. They saw the Kavdlunait go to and fro, now and then taking a look down the inlet. Once they distinctly heard it announced, “The Kaladlit (plural of kalalek, a Greenlander) are coming:” upon which they all came running out of the house; but when the master had reassured them, saying, “It is nothing but ice,” they again retired; and Kaisape said, “Now, quick! they won’t be coming out for a while, I think.” They got out on shore; and, well loaded with juniper fagots, they all surrounded the house. Kaisape filled up the doorway with fuel, and then stuck fire to it, so that all the people inside were burned; and those who tried to make their escape through the passage were also consumed. But Kaisape cared little for the people in general; his thoughts all centred in Ungortok; and he now heard one of his helpmates exclaiming, “Kaisape! the man whom thou seekest is up there.” The chief had by this time left the burning house through a window, and was flying with his little son in his arms. Kaisape went off in pursuit of him, and approached him rapidly. On reaching the lake, the father threw his child into the water that it might rather die unwounded. Kaisape, however, not being able to overtake his antagonist, was forced to return to his crew. Ungortok ran on till he reached Igaliko, and there established himself with another chief named Olave. On finding that Kaisape would not leave him at peace there, he removed to the head of the firth Agdluitsok, where he settled at Sioralik, while Kaisape established himself at the outlet of the same firth. The following summer he again left in pursuit of Ungortok, who, however, succeeded in getting to the coast opposite the island of Aluk. Kaisape traced him right along to the north side of the same island, where he took up his abode; and he now consulted the Eastlanders with regard to some means of killing Ungortok. At last one stood forth, saying, “I will get thee a bit of wood from a barren woman’s boot-shelf, out of which thou must shape thine arrow.” Having pronounced some spell upon it, he handed it over to Kaisape, who acknowledged the gift saying, “If it comes true that this shall help me, I will be bound to give thee my aid in hunting and fishing.” He now went on making as many arrows as could be contained in a quiver fashioned out of a sealskin; and last of all, he added the precious charmed one, and then with his helpmates left for the great lake in front of Ungortok’s house, where Kaisape stuck all the arrows in the ground at a certain distance from each other; and finally also the charmed one. He let his companion remain below by the lake, and cautiously mounted some high hills by himself, from whence he could see Ungortok striding to and fro outside his house. He heard him talk to himself, and mention the name of Kaisape. However, he resolved to await the coming of night to carry out his purpose. In the dusk he stole away to the house, and looked in at the window, holding his bow ready bent. Ungortok was passing up and down as swiftly as a shadow, on account of which it was impossible for him to take a sure aim. He therefore levelled his bow at Ungortok’s wife, who lay sleeping with a baby at her breast. Ungortok, hearing a noise, gave a look at his wife, and perceived the arrow sticking fast in her throat. Meantime Kaisape had quickly run back to the margin of the lake to fetch another arrow, while Ungortok sped after him with uplifted arm holding the axe that had formerly killed his brother in readiness for himself. Kaisape launched his second arrow at him, but Ungortok escaped it by falling down and making himself so thin that nothing but his chin remained visible; and before long Kaisape had spent all his arrows, without having hit his mark. Ungortok broke them in twain, and threw them into the lake. But at last Kaisape caught hold of the charmed arrow, and this went straight through the protruding chin down into the throat. As Ungortok did not, however, expire immediately, Kaisape took flight, but was shortly followed by the wounded Ungortok. Kaisape had been running on for a good long while, when all of a sudden he felt his throat getting dry, and fell down totally exhausted. Remembering Ungortok, however, he soon rose again, and running back to see what had become of him, found his dead body lying close by. He now cut off his right arm, and holding it up before the dead man, repeated his own words, “Behold this arm, which thou wilt surely never forget!” He also killed the orphan child; and taking the old Eastlander with him, he travelled back to Kangermiutsiak, where he sustained the old man, whose bones, according to report, were laid to rest in that same place.

(2) The first meeting of the Kaladlit with the ancient Kavdlunait in Greenland

In former times, when the coast was less peopled than now, a boat’s crew landed at Nook (Godthaab). They found no people, and traversed the fiord to Kangersunek. Half-way up to the east of Kornok, near Kangiusak, they came upon a large house; but on getting closer to it, they did not know what to make of the people, seeing that they were not Kaladlit. In this manner they had quite unexpectedly come across the first Kavdlunak settlers. These likewise for the first time saw the natives of the country, and treated them kindly and civilly; but the Greenlanders nevertheless feared them, and made for their boats. On getting farther up the fiord, they found many Kavdlunait stationed. However, they did not put in anywhere, but hastened away as fast as possible. When the boat and its crew returned from their summer trip in the fiord, they told their countrymen all around of their encounter with the foreigners, and many of them now travelled up to see them. Many boats having thus reached Kangersunek, they now began to have intercourse with the Kavdlunait, seeing that they were well disposed towards them. Later on in the summer, many more Kaladlit arrived, and the foreigners began to learn their language. At Kapisilik a Kavdlunak and a Kalalek, it is said, became such fast friends that they would not be separated, but were constantly together. They tried to excel each other at different games and feats of dexterity; and their countrymen on both sides were greatly diverted as lookers-on; but being both first-rate archers, their arrows always fell side by side. One day the Kavdlunak said, “Come, let us climb yon lofty hill; but first we will stretch a skin for a target to aim at on that little islet yonder; then we will try which of us can hit the mark. He who fails shall be thrown down the precipice, and the other remain the conqueror.” The Kalalek answered, “No, I will not agree to that, because we are friends, and none of us shall perish.” But the Kavdlunak persisted so long that his own countrymen at last said, “Well, let him be thrown down as it is at his own will;” and the Kalalek at last gave in, and they climbed the mountain together, accompanied by a crowd of spectators. The Kavdlunak was the first to shoot, but altogether failed; then the Kalalek came in for his turn, and pierced the skin in the centre. According to his own desire, the Kavdlunak was hurled down the precipice, and his countrymen only thought it served him right for having thus recklessly pledged his life. From that day until the present this mountain has been called Pisigsarfik (the shooting-place).

The two preceding stories are compiled from six different manuscripts, in which the contents of both are partly mixed up, and the same events have been localised for each of the two tracts of coastland in which ruins of the old settlements are still to be seen — viz., the district of Julianehaab, now most generally supposed to have been the old Easterbygd, and the district of Godthaab, identified with the ancient Westerbygd. The second story, however, is only told by the Godthaab narrators, who appear to have linked the first one to it, having previously altered and adapted it for their homestead fiords of Kapisilik, Pisigsarfik, and Ameralik, and inserted the tale of Navaranak (see No. 18) to explain the beginning of the warfare. The name Kakortok signifies Julianehaab itself; as also some very remarkable Scandinavian ruins about eight miles distant from it. Arpatsivik is an island between these places, upon which some very ancient sod-covered Eskimo ruins are still to be seen, and are pointed out as Kaisape’s house.

(3) The ancient Kavdlunait’s ruin near Arsut

A kayaker one day went to the bay of Iminguit to catch thong-seals. Arriving there he observed a tent belonging to some Kavdlunait. He heard them jesting and prating inside, and was strongly minded to go and look in upon them. Accordingly be left his kayak, went up to the place, and began to strike on the sides of the tent. This made them apprehensive, and they now became quiet, which only encouraged him to continue all the more, until he succeeded in silencing them altogether. Then he took a peep in at them, and behold! they were all dead with fear. At Ikat, the Kavdlunait living there were also taken by surprise by the Kaladlit, and four fathers fled with their children out upon the ice, which, however, being too thin, broke through with them, so that all were drowned; and it is said that only a few years ago they might be seen at the bottom of the sea. It is a common tradition at Arsut, that whenever they become visible it is a sure foreboding that one of the people will die.

(4) Encounter of Kaladlit with the ancient Kavdlunait on the ice

(a tale from North Greenland)

It is said that the Kaladlit of the south country at times were attacked in the autumn season, when the lakes were frozen over, and the sea-shore was all bordered with ice. It once happened that a man had been out hunting, and came home with two white whales. In the evening a couple of girls came running into the house crying, “The enemy is coming upon us!” At which the man got into a passion, and tore the fishing-line which he was busily winding up. But when he was about to go out, the Kavdlunait were already making an onset upon the house. The housewife, who had been newly delivered of a child, was by means of sorcery got through a window, and several escaped the same way; but all those who attempted to get through the entrance were miserably killed. The master of the house, who had escaped along with his wife, returned to bring his mother out, but finding her badly wounded had to leave her to her fate. Some had in this manner escaped, and hastened away to hide themselves among the stoneheaps, from whence they heard the enemy’s wild shouts of triumph. And the man had to witness his mother being dragged across the frozen lake by a rope fastened to her tuft of hair. Though greatly enraged, he tried to keep quiet in his hiding-place, but ordered the two girls down on the ice, saying, “Now ye go on to the edge of the water, and when they overtake you plunge yourselves into the sea.” Sobbing and crying, they did as they were bid. No sooner had they been observed by the Kavdlunait than they were seen to run out after them; but the ice was too slippery for them, and they lost their footing. Some fell on their backs, others sideways, and some went tottering about. The angry Kalalek now asked his people how many of the enemy had gone out on the ice, and whether any of them were still on shore. About this, however, they did not agree; but at last one of them said, “That all of them had now got down.” Immediately the furious Kalalek rushed out on the ice, spear in hand, and another one in store. The first of the Kavdlunait he met with was instantly speared; the others fell on approaching him, and were likewise killed. When the point of his spear had got too sticky with blood, he would only take time to blow it away; and before the girls had reached the open sea, he had despatched the whole of them. However, he turned back again, and pierced them through their bellies, in order to complete his vengeance, and then returned to the house, where he found the inmates all killed.


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Malaise — the man who travelled to Akilinek

Malaise, a prosperous and fearless man, lived with his two younger sisters at the mouth of a fjord. After a storm stranded the sisters on icy seas, they survived on salmon and seals before being taken as wives by hunters. When faced with danger, they escaped, reuniting with Malaise. Later, Malaise sought revenge for their plight using magical tactics, returning victorious and living contentedly.

Source: 
Tales and Traditions of the Eskimo 
by Henry Rink 
[William Blackwood and Sons] 
Edinburgh and London, 1875


► Themes of the story

Quest: Malaise embarks on a journey to rescue his sisters and seek revenge, demonstrating the classic elements of a quest narrative.

Good vs. Evil: The story portrays the struggle between opposing forces, with Malaise confronting those who wronged his sisters.

Transformation: The characters undergo significant changes, both physically and emotionally, as they navigate their challenges and ultimately reunite.

► From the same Region or People

Learn more about the Inuit peoples


This story has been collated from two separate copies, one of which was written down from the verbal narration of an East Greenlander. Akilinek signifies a fabulous country beyond the seas.

We are told that Malaise (pron. Malysee) was a jolly, fearless fellow, who lived in prosperity with his two sisters, both younger than himself, and that he had his winter-quarters at the mouth of a fiord. When he went out kayaking, his sisters followed him on foot, going along the beach; and returning as soon as they saw him put back, they reached home at the same time. One day when the sea was all covered with ice the sisters went away to the outermost islets, to gather some roots. Suddenly an eastern gale overtook them; the ice broke up, and they were taken far out to sea in very bad weather. After a while the sky became clear, and they came in sight of some high land. They drifted on towards it and landed safely, but almost starving with hunger. On looking round they saw that the ice-floe on which they had floated had turned into foam. Each of them had part of a gull for an amulet.

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They now wandered across the country, and arrived at a little bay into which a river emptied itself, and the eldest said, “There will be salmon yonder, I warrant, or there would not be so many gulls about. Let us go and have a look at the place.” Coming down to the riverside they found it abounding in salmon; and having instantly caught one, they made a fire by rubbing pieces of wood together, and put the fish on a slab to fry it: but though they only ate half of the tail-piece, both were quite satisfied. It was now getting low tide, and they saw the beach turning quite dry, and all along the coast there were numbers of spotted seals (Phoca vitulina), and various other kinds besides, of which they killed as many as they required with big stones. Having taken up their abode in this place, they one day observed two kayakers, who were out hunting for spotted seals. On seeing the girls they were heard to exclaim, “Well, he who gets ashore first shall marry the prettiest of the two;” upon which they both took to their paddles, and he who first reached the shore touched the elder sister, the other one taking the younger; and quite forgetting their hunt, they hastened home to fetch a boat. Before long they returned with a good crew, got the girls into the boat, and brought them to their house, where they lived as happy as could be for some time. After a while each of them had a daughter; but subsequently the eldest one noticed that her sister had quite lost her spirits. One day, when the two happened to be all by themselves, she asked her why she was always sobbing and crying; and the sister answered that her husband had told her that he would kill her if she next time bore him a daughter. The eldest sister advised her to feign that she was quite content, and went on saying, “We’ll pack up our clothes, and as soon as the ice forms, we’ll return to our old home; but don’t let them suspect anything.” They now made themselves new clothes, and put them by in their bags, which had been concealed beneath the boat outside about the same time that the ice covered the sea. The seal-hunting ceased; and the men having nothing else to do, went out visiting at a large house close by, where they amused themselves with dancing. The elder sister now proposed that they should try to make their escape at a time when the men had gone away to their dancing; and they only waited a convenient opportunity. One night when there was to be a dance, and all the other women had gone to look on, so that nobody was to be seen outside, the sisters first walked up and down outside the house, lulling their children to sleep. That they might not be suspected, they had only put on their short breeches. The little girls who used to nurse the children came running out after them, so that they could not get off immediately; but soon afterwards they heard singing within the house, and as it seemed to be a funny song, the girls went in to listen. Upon this the sisters hastened away to the boat, and having got on their breeches and put the babies into their amowts, [amaut, hood on the back of a woman’s jacket to carry the child in] they started. At first they kept on shore, but subsequently went out on the ice, and there they wandered all the night long. At daybreak they went to hide behind some blocks of ice, and before long they heard the sound of sledges, and perceived that their traces had been followed. Where their footprints were lost, they heard their pursuers halt and call out to them, “Your poor little children are crying for you;” but they did not leave their place of retreat until evening. They then set forth and continued their journey; but on the way they suffered their babies to freeze to death, and having put them down on the snow, left them there. Some time afterwards they reached land and recognised the place where they had formerly had their winter-station. They proceeded a little further, and behold! there was their own little house, just as they had left it. Malaise was very much astonished to see his sisters entering, and immediately questioned them about Akilinek and the hunting in those parts, but he could not make them tell anything. After the return of his sisters, Malaise displayed great energy in fishing and hunting. When the days were beginning to lengthen, he one morning came back to the house, having put on his kayak-jacket, and stepping inside he said, “This is a fine day to go out kayaking;” upon which the sisters turned to him, saying, “Though almost nothing is to be got in this poor country, it cannot be denied that Malaise strives hard enough to provide for us; but, to be sure, in Akilinek there is something for a hunter.” Hearing this, he put his jacket aside and said, “Well, then, let me hear something about it;” and from that day they began telling him all he wished; and even in fine weather Malaise did not stir out. Once when they had been telling him of the many seals they had found on the dry beach, he could not forbear saying, “I really must try Akilinek — in spring when the saddleback-seals [the most common of the large seals, their skin is used for boat-covers] appear. I will give my women’s boat a threefold covering. Then his wife began crying, being of a very timid disposition; but Malaise only laughed at her. As soon as the seals appeared, he caught as many of them as they wanted for his purpose. The boat got three coverings; and he only waited a favourable opportunity for starting. One day he rose very early, went outside, and ascended a hill to ascertain the state of the weather. On finding that not a breath of wind was stirring, he returned, and on entering the house, observed, “The day is fine and it is quite calm now; let us be off for Akilinek.” His wife again cried; but Malaise laughed down her fears, and made preparations for their departure. When the boat was ready, his wife, still sobbing and crying, was put into it; then they pushed off from shore, and heading westward, at once put out to sea. The sisters had to row all by themselves, and their sister-in-law continued crying in the bottom of the boat. When at last she left off a little, Malaise, further to tease her, rose from his place, and looking aft, observed, “I think we are going to have a gale, it is getting quite black out there!” after which she again commenced crying in good earnest, to his very great diversion. At last they entirely lost sight of their own country; but Malaise thought they were very slow in getting on, and he cut the outer covering away because it had grown too wet. Before they had sighted any land, he likewise cut off the second cover, and then they again went on a good while; but all on a sudden Malaise sprang to his feet, saying, “I see the loom of the land yonder!” On hearing this, his wife also got up and stuck to the oars bravely. They soon came close to this land, and the sisters recognised the bay in which they had first landed, and at the same time observed their former husbands, who were now coming on to attack them. Before their departure, however, Malaise had been out to the grave of some relative in search of a pair of reindeer-skin stockings, which he had brought away with him. He now took a drinking-vessel, which he filled with water, and having poured some dust mingled with the hairs of the stockings into it, he put the tub down on an adjacent rock, where their adversaries were obliged to pass by. When the eldest came up to it, he took a drink of water, but was at once transformed into a reindeer, which was shot by Malaise, and rolled into the sea. The other one had no better luck; and in this manner Malaise killed all their companions excepting one, to whom he said, “I will spare thee that thou mayst live on, a miserable specimen of thy countrymen.” Some time afterwards he again gave his boat three separate coverings, filled it with narwhal-horns, matak (the edible hide of the whale), salmon, and many other valuables, and reached his former home, where he stayed content until his death.


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The Good Man and the Bad One

Two men, one kind and one wicked, set out on a journey together, repeatedly sharing food until the wicked man demanded the good man’s eyes in exchange for sustenance. Abandoned, the good man was healed by a magical tree and restored a king’s sight, marrying the king’s daughter. The wicked man’s scheming led to his demise when the good man unknowingly delivered his execution order.

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


► Themes of the story

Good vs. Evil: The narrative contrasts the virtuous actions of the good man with the malicious behavior of the bad one, highlighting the classic struggle between benevolence and malevolence.

Cunning and Deception: The bad man employs deceitful tactics to exploit and harm the good man, illustrating the use of treachery to achieve selfish ends.

Divine Intervention: A mystical bird guides the good man to a healing tree, suggesting supernatural assistance in times of need.

► From the same Region or People

Learn more about the Berber peoples


Translated by J. Rivière
and Chauncey C. Starkweather

Two men, one good and the other bad, started out together to do business, and took provisions with them. Soon the bad one said to the good one: “I am hungry; give me some of your food.” He gave him some, and they both ate.

They went on again till they were hungry. “Give me some of your food,” said the bad one. He gave him some of it, and they ate.

They went on until they were hungry. “Give me some of your food,” said the bad one. He gave him some, and they ate.

They went on until they were hungry. The good man said to his companion: “Give me some of your food.”

► Continue reading…

“Oh, no, my dear,” said the bad one.

“I beg you to give me some of your food,” said the good one.

“Let me pluck out one of your eyes,” answered the bad one. He consented. The bad one took his pincers and took out one of his eyes.

They went on until they came to a certain place. Hunger pressed them. “Give me some of your food,” said the good man.

“Let me pluck out your other eye,” answered his companion.

“O my dear,” replied the good man, “leave it to me, I beg of you.”

“No!” responded the bad one; “no eye, no food.”

But finally he said, “Pluck it out.”

They proceeded until they came to a certain place. When hunger pressed them anew the bad one abandoned his companion.

A bird came passing by, and said to him: “Take a leaf of this tree and apply it to your eyes.” He took a leaf of the tree, applied it to his eyes, and was healed. He arose, continued on his way, and arrived at a city where he found the one who had plucked out his eyes.

“Who cured you?”

“A bird passed near me,” said the good man. “He said to me, ‘Take a leaf of this tree.’ I took it, applied it to my eyes, and was cured.”

The good man found the King of the city blind.

“Give me back my sight and I will give you my daughter.”

He restored his sight to him, and the King gave him his daughter. The good man took his wife to his house. Every morning he went to present his respects to the King, and kissed his head. One day he fell ill. He met the bad one, who said to him:

“Eat an onion and you will be cured; but when you kiss the King’s head, turn your head aside or the King will notice your breath and will kill you.”

After these words he ran to the King and said: “O King, your son-in-law disdains you.”

“O my dear,” answered the King, “my son-in-law does not disdain me.”

“Watch him,” answered the bad one; “when he comes to kiss your head he will turn away from you.”

The King remarked that his son-in-law did turn away on kissing his head.

“Wait a moment,” he said to him. Immediately he wrote a letter to the Sultan, and gave it to his son-in-law, commanding him to carry it to the Sultan. Going out of the house he met the bad one, who wanted to carry the letter himself. The good man gave it to him. The Sultan read the letter, and had the bad one’s head cut off. The good man returned to the King.

“What did he say?” asked the King. “Ah, Sidi, I met a man who wanted to carry the letter. I intrusted it to him and he took it to the Sultan, who condemned him to death in the city.”


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The Mule, the Jackal, and the Lion

The fable tells of a mule, jackal, and lion deciding to eat the one with a “bad race.” The mule cleverly delays judgment by seeking advice, tricking the lion into inspecting his spiked shoes and striking him dead. The tale illustrates the cunning triumph of wit over force and warns that associating with deceitful company often leads to betrayal.

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


► Themes of the story

Cunning and Deception: The mule employs cleverness to deceive the lion, leading to the lion’s downfall.

Conflict with Authority: The mule challenges the lion’s dominance, representing a struggle against an oppressive force.

Good vs. Evil: The narrative contrasts the mule’s cunning (perceived as good) with the lion’s intent to harm (perceived as evil), highlighting the struggle between opposing forces.

► From the same Region or People

Learn more about the Berber peoples


Translated by J. Rivière
and Chauncey C. Starkweather

The mule, the jackal, and the lion went in company. “We will eat the one whose race is bad,” they said to each other.

“Lion, who is your father?”

“My father is a lion and my mother is a lioness.”

“And you, jackal, what is your father?”

“My father is a jackal and my mother, too.”

“And you, mule, what is your father?”

“My father is an ass, and my mother is a mare.”

► Continue reading…

“Your race is bad; we will eat you.”

He answered them: “I will consult an old man. If he says that my race is bad, you may devour me.”

He went to a farrier, and said to him, “Shoe my hind feet, and make the nails stick out well.”

He went back home. He called the camel and showed him his feet, saying: “See what is written on this tablet.”

“The writing is difficult to decipher,” answered the camel. “I do not understand it, for I only know three words–outini, ouzatini, ouazakin.” He called a lion, and said to him: “I do not understand these letters; I only know three words–outini, ouzatini, ouazakin

“Show it to me,” said the lion. He approached. The mule struck him between the eyes and stretched him out stiff.

He who goes with a knave is betrayed by him.


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The Wagtail and the Jackal

In a time when animals could talk, a wagtail’s eggs hatched on the ground. A jackal coerced a fox to falsely swear that the wagtail owed him butter. Distressed, the bird confided in a greyhound, who devised a plan. Hidden in a sack, the hound confronted the deceitful jackal and fox, exposing their lies and ensuring justice for the wagtail.

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


► Themes of the story

Cunning and Deception: The jackal and fox use manipulation and deceit to accuse the wagtail falsely.

Revenge and Justice: Justice is restored when the greyhound intervenes to expose the falsehoods.

Good vs. Evil: The struggle between the deceitful jackal and the innocent wagtail highlights this moral conflict.

► From the same Region or People

Learn more about the Berber peoples


Translated by J. Rivière
and Chauncey C. Starkweather

At the time when all the animals spoke, a wagtail laid her eggs on the ground. The little ones grew up. A jackal and a fox came to them. The jackal said to the fox: “Swear to me that the wagtail owes me a pound of butter.”

The fox swore to it. The bird began to weep. A greyhound came to her and asked her what was the matter. She answered him: “The fox has calumniated me.”

“Well,” said the hound, “put me in this sack of skin.”

She put him in the sack. “Tie up the top well,” said the hound. When the jackal returned she said to him: “Come and measure out the butter.”

► Continue reading…

The jackal advanced and unfastened the sack. He saw the hound, who stretched out his paws and said to the fox:

“I am ill; come and measure, fox.”

The fox approached. The hound seized him. The jackal said, “Remember your false testimony.”


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The False Vezir

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

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


► Themes of the story

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

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

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

► From the same Region or People

Learn more about the Berber peoples


Translated by G. Mercier
and Chauncey C. Starkweather

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

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

► Continue reading…

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

“I’ll kill you if you refuse.”

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

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

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

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

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

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

He said, “I have lost my wife.”

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

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

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

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

She said to him, “I am your wife.”

“How came you here?” he asked.

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

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

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


Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page

The Ogre and the Beautiful Woman

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

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


► Themes of the story

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

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

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

► From the same Region or People

Learn more about the Berber peoples


Translated by G. Mercier
and Chauncey C. Starkweather

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

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

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

► Continue reading…

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

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

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

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

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

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

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


Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page

Mkaaah Jeechonee, the Boy Hunter

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

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


► Themes of the story

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

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

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

► From the same Region or People

Learn more about Swahili people


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

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

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

► Continue reading…

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

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

Next it caught a horse; same result.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

And he said, “I fear you are right.”

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

“There, under the tree.”

“Oh-h! What shall we do?” they asked.

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

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

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

And they said, “All right, master.”

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

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

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

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

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

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

“Ah, where is he?” said they.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

When they came near the town he began to sing,

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

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

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


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