The Princess of the Tower

Princess Solima, a wise and compassionate royal, grew despondent from palace life and the frivolity of suitors unworthy of her values. Declaring she’d marry a man of humility and wisdom, her resolve led to confinement on a sea tower. There, a brave shepherd, carried by a giant bird, joined her. Through love and ingenuity, they escaped, returned to the kingdom, and united to rule with justice and empathy.

Source
Jewish Fairy Tales and Legends
by Gertrude Landa (“Aunt Naomi”)
Bloch Publishing Co., New York, 1919


► Themes of the story

Forbidden Love: The princess’s affection for the humble shepherd defies societal expectations and royal norms.

Conflict with Authority: Princess Solima’s rejection of unworthy suitors and her desire for a partner of humility and wisdom lead to her confinement by her father, King Zuliman.

Sacred Spaces: The sea tower serves as a significant location where the princess’s transformation occurs.

► From the same Region or People

Learn more about Jewish mythology


Princess Solima was sick, not exactly ill, but so much out of sorts that her father, King Zuliman, was both annoyed and perturbed. The princess was as beautiful as a princess of those days should be; her long tresses were like threads of gold, her blue eyes rivaled the color of the sky on the balmiest summer day; and her smile was as radiant as the sunshine itself. She was learned and clever, too, and her goodness of heart gained for her as great a renown as her peerless beauty. Despite all this, Princess Solima was not happy. Indeed, she was wretched to despondency, and her melancholy weighed heavily upon her father.

► Continue reading…

“What ails you, my precious daughter?” he asked her a hundred times, but she made no answer.

She just sat and silently moped. She did not waste away, which puzzled the physicians; she did not grow pale, which surprised her attendants; and she did not weep, which astonished herself. But she felt as if her heart had grown heavy, as if there was no use in anything.

The king squared his shoulders to show his determination and summoned his magicians and wizards and sorcerers and commanded them to perform their arts and solve the mystery of the illness of Princess Solima. A strange crew they were, ranged in a semi-circle before the king. There was the renowned astrologer from Egypt, a little man with a humpback; the mixer of mysterious potions from China, a long, lank yellow man, with tiny eyes; the alchemist from Arabia, a scowling man with his face almost concealed by whiskers; there was a Greek and a Persian and a Phoenician, each with some special knowledge and fearfully anxious to display it. They set to work.

One studied the stars, another concocted a sweet-smelling fluid, a third retired to the woods and thought deeply, a fourth made abstruse calculations with diagrams and figures, a fifth questioned the princess’ handmaidens, and a sixth conceived the brilliant notion of talking with the princess herself. He was certainly an original wizard, and he learned more than all the others.

Then they met in consultation and talked foreign languages and pretended very seriously to understand one another. One said the stars were in opposition, another said he had gazed into a crystal and had seen a glow-worm chasing a hippopotamus which a third interpreted as meaning the princess would die if the glow-worm won the race.

“Rubbish!” exclaimed the magician who had spoken to the princess; “likewise stuff and nonsense and the equivalent thereof in the seventy unknown languages.”

That was an impertinent comment on their divinations, and so they listened seriously.

“The princess,” he said, “is just tired. That is a disease which will become popular and fashionable as the world grows older and more people amass riches. She is sick of being waited on hand and foot and bowed down to and all that sort of thing. She has never been allowed to romp as a child, to choose her own companions and the rest of it. Therefore, she is bored with all the etcetras. The case is comprehensible and comprehensive: it needs the exercise of imagination stimulated by prescience, conscience, patience….”

The others yawned and began to collect dictionaries, and fearing that they might be tempted to fling them at him after they had found the meaning of his big words, he ceased.

“I agree,” said the president of the assembly, the oldest wizard, “only I diagnose the disease in simpler form. The princess is in love.”

That set them all jabbering together, and they finally agreed to report to the king that the time had arrived when the princess should marry, so that she should be able to go away to a new land, amid other people and different scenes.

The king agreed reluctantly, for he dearly loved his daughter and wished her to remain with him always if possible. Heralds and messengers were sent out far and wide, and very soon a procession of suitors for the princess’ hand began to file past the lady. They were princes of all shapes and sizes, of all complexions and colors; some were resplendent with jewels, others were followed by retinues of slaves bearing gifts; a few entered the competition by proxy–that is, they sent somebody else to see the lady first and pronounce judgment upon her. These she dismissed summarily, declaring that they were disqualified by the rules of fair play.

When all the entrants had been inspected by the king, he said to his daughter:

“Pick the one you love the best, Solima dear.”

“None,” she answered promptly.

“Dear, dear me–that is very awkward. We shall have to return the entrance fees–I mean the presents,” he said.

That prospect did not seem to worry the princess in the least; nor did her father’s appeal not to belittle him in the eyes of his fellow monarchs have the slightest effect on her.

“At least,” he said, growing impatient, “tell me what you do want.”

“I will marry any man,” she replied, while he wondered gravely what else she could have said, “who is not such a fool as to think himself the only person in the world who is of consequence.”

The king was not without wisdom, and he knew that this remark is foolish, or sensible, according to the mood in which it is said, and the thoughts behind it.

“You do not regard any one of the princes,” the king said gently, “as worthy of—-“

“Any woman,” interrupted his daughter. “Listen, my father, you have tried to make me happy always and until recently you have succeeded. I wish to obey you in all things, even in the choice of a husband. Would you really have me marry any one of these fools? Be not angry. Did any one reveal a gleam of wisdom, or common-sense? Were they not all just ridiculous fops? Let me enumerate:

“There was Prince Hafiz who talked only of his wars–of the men–aye and women and children–his soldiers had butchered. The soldiers fought and Prince Hafiz posed before me as a warrior and hero. I will not be queen in a land where people cannot live in peace.

“Then there was Prince Aziz who boasted that he spends all his life with his horses and dogs and falcons in the hunting field. He knows the needs of beasts, but not of men. I will not be the bride of a prince who allows his subjects to starve in wretchedness and poverty while he enjoys himself with the slaughter of wild beasts.

“Prince Guzman had nothing else to impart to me but his taste in jewels and dress. Prince Abdul knew exactly how many bottles of wine he drank daily, but he could not tell me how many schools there were in his city. Prince Hassan had not the slightest notion how the majority of his people lived, whether by trading, or thieving, or working, or begging.”

King Zuliman listened intently. This was a singular speech for a princess, but reason told him this was profoundest wisdom.

“Oh, I am tired,” burst out Princess Solima, in tears. “I have no desire for life if to be a ruler over men and women and children means that you must take no interest in their welfare. My father, hearken. I will not be queen in a land where the king thinks the people live only to make him great. I shall be proud and happy to reign where the king understands that it is his duty to make his people happy and his country prosperous and peaceful.”

The king left his daughter, and, deeply concerned, sought his wizards.

“My daughter has been born thousands of years before her time,” he declared, petulantly. “The stars have played a trick on me, and have sent me my great-great-great-great ever so much great granddaughter out of her turn.”

The magicians did not laugh at this: they thought it a wonderfully sage remark, and after much mysterious whispering among themselves and consultation of old books, and gazing into crystals, they informed the king that the stars foretold that Princess Solima would marry a poor man!

They flattered themselves on their cleverness in arriving at this conclusion, which they deduced from the princess contempt for princes.

King Zuliman’s patience was exhausted by this time. In a towering rage, he told his daughter what the wizards had said, and when she merely said, “How nice,” he swore he would imprison her in his fortress in the sea.

His majesty meant it, too, and at once had the fortress, which stood on a tiny island miles from land, luxuriously furnished and fitted up for his daughter’s reception. Thither she was conveyed secretly one night, but to her father’s disgust she made no protest.

“I shall be free for a while,” she said, “of all the absurd flummery of the palace.”

II.

The people were sad when the princess disappeared. She had been good and kind to them, had understood them, and they did not know whether she had died, or had deserted them without a word of farewell, though that was hardly possible. All that they knew was that the king suddenly became morose and sullen. Strangely enough, he began to take an interest in the poor. He asked them funny questions–for a king. How did they earn money? What was their occupation? Had they any pleasures? And what were their thoughts?

Young people laughed, but old men said the king intended to promote laws which would do good. Anyway, the king’s interest did make his subjects happier, and the officers of state became very busy with projects and schemes for improving trade, providing work and for educating children.

“They do say,” remarked one old woman, who kept an apple stall in the market place, “that a law will be passed that the sun should shine every day, and that it should never rain on the days of the market. Ah! that will be good,” and she rubbed her hands at the prospect of not having to crouch under a leaky awning when the rain came pelting down, or over a tiny fire in a brass bowl in the winter, to thaw her frozen and benumbed hands.

Even the laborers in the fields, who were mainly dull-witted people with no learning whatsoever, heard the news; and they actually pondered over it and wondered whether it meant that they would never more be hungry and wretchedly clad.

One who thought deeply was a shepherd lad. He loved to bask lazily in the sun, to listen to the birds chirruping, and to all the sounds of the air and the fields and the forests. He seemed to understand them; the murmuring of the brooks on a warm day was like a gentle cradle song lulling him to sleep; on a day when the wind howled, its sulky growl as it dashed over the stones warned him that floods might come, and that he must move his flocks to safer ground.

“I wonder,” he mused, “if I shall learn to read the written word and even to pen it myself. I could then write the song of the brook and the birds, so that others should know it.”

And musing thus, he fell asleep. He slept longer than usual, and when he awoke, he was alarmed to see that the sun had set. Darkness was falling fast, and he had his flock to see safely home. The cows and sheep had begun to collect themselves as a matter of habit, and it was their noise that woke him. They were already trudging the well-known route, and all he had to do in following was to see that none strayed, or tumbled into the brook.

All went well until he came in sight of home. Then a huge bird, a ziz, bigger than several houses, appeared in the sky and swooped down on the cows and sheep.

The shepherd beat the monster off as long as he could with a big stick, while the affrighted animals scampered hastily homeward. The ziz however, was evidently determined not to be balked of its prey. It dug its talons deep into the flanks of an ox that had stampeded in the wrong direction and was lagging behind the others.

The poor animal bellowed in pain, and the shepherd, rushing to the rescue, seized it by the forelegs as it was being raised from the ground. Curling his leg round the slender trunk of a tree, the young man began a struggle with the ziz. The mighty bird, its eyes glowing like two signal lamps, tried to strike at him with his tremendous beak, one stroke of which would have been fatal.

In the fast gathering darkness it missed, fortunately for the shepherd, but the thrust of the beak caught the upper part of the tree trunk. It snapped under the blow, and the shepherd was compelled to release his hold. He still gripped tightly the forelegs of the ox, but with naught now to hold it back, the great bird had no difficulty in rising into the air. Before he fully grasped what had happened, the shepherd found himself high above the trees.

To release his hold would have meant destruction. He held on grimly, clutching the legs of the ox with all his might, and even swinging up his feet to grip the hind-legs of the animal.

Higher and higher the ziz rose into the air, spreading its vast wings majestically, and flying silently and swiftly over the land. It made the shepherd giddy to glance down at the ground scurrying rapidly past far below him. So he closed his eyes, but opening them again for a moment, he was horrified to notice that the bird was now flying over the sea on which the moon was shining with silvery radiance. With a heavy sigh he gave himself up for lost, and began to consider whether it would be better to release his hold and fall down and be drowned, rather than be devoured by the gigantic bird.

Before he could make up his mind, the bird stopped, and the shepherd was bumped down on something with such violence that for a moment he was stunned. Looking around, when he regained his senses, he saw that he was on the top of a tower in the sea. Beside him was the carcass of the ox. Above them stood the ziz, its eyes glowing like twin fires, its beak thrust down to strike.

With a quick movement, the shepherd drew a knife which he carried in his girdle, and struck at the opening of the descending beak. The bird uttered a shrill cry of pain as the knife pierced its tongue, and in a few moments it had disappeared in the air. So swift was its flight that almost instantly it was a mere speck in the moonlit sky.

Thoroughly exhausted, the shepherd slept until awakened by the sound of a voice. Opening his eyes, he saw that the sun had risen. Above him stood a woman of ravishing beauty. He sprang to his feet and bowed low.

“Who are you?” asked Princess Solima, for she it was. “And tell me how came you here with this carcass of an ox, so distant from the land, so high up as this tower in the sea?”

“Of a truth I scarcely know,” answered the shepherd. “It may be that I am bewitched, or dreaming, for my adventure passes all belief,” and he related it.

The princess made no comment, but motioned to him that he should follow her. He did so and she placed food before him. He was ravenously hungry and did full justice to the meal. Then she led him to the bath chamber.

“Wash and robe thyself,” she said, giving him some clothes, “and then I have much to inquire of thee.”

The shepherd felt ever so much better when he had bathed, and then attired in the strange garments she had given him, he appeared before the princess.

She gazed at him so long and searchingly that he blushed in confusion.

“Thou art fair to look upon and of manly stature,” said the princess.

The shepherd could only stammer a reply, but after a while he said, “Fair lady, who and what thou art I know not. Such beauty as thine is the right of princesses only. I am but a poor shepherd.”

“And may not a shepherd be handsome?” she asked. “Tell me: who hath laid down a law that only royal personages may be fair to behold? I have seen princes of vile countenance.”

She stopped suddenly, for she did not wish to betray her secret. They sat in a little room in the tower, unknown to the many guards down below, and, although the shepherd protested, the princess waited on him herself, bringing him food, and cushions on which he could rest that night.

Next morning they ascended the tower together.

“I come here every morning,” said the princess.

“Why?” the shepherd asked.

“To see if my husband cometh,” was the answer.

“Who is he?” asked the shepherd.

The princess laughed.

“I know not,” she said. “Some mornings when I have stood here and grieved at my loneliness, I have felt inclined to make a vow that I would marry the first man who came hither.”

The shepherd was silent. Then he looked boldly into the princess’ eyes and said: “Thou hast told me I am the first man who has come to thee. I am emboldened to declare my love for thee, a feeling that swept over me the moment my eyes beheld thee. Who thou art, what thou art, I know not, I care not. Shall we be husband and wife?”

The princess gave him her hand.

“It is ordained,” she said, and thus their troth was plighted.

“We cannot remain here forever,” said the princess, presently. “Canst thou, husband of my heart’s choice, devise some means of escape?”

He looked down at the carcass of the ox thoughtfully for a few moments.

“I have it,” he exclaimed, excitedly. “It is a safe assumption that the monster bird that brought me will return for his meal. He can then carry us away. If the heavens approve,” he said, fervently, “thus it shall be.”

That very night the ziz returned and feasted on the ox, and while it was fully occupied appeasing its hunger, the shepherd managed to attach strong ropes to its legs. To this he attached a large basket in which he and his bride made themselves comfortable with cushions. Nor did they forget to take a store of food.

Toward morning the ziz rose slowly into the air, and the lovers clutched each other tightly as the basket spun round and round. The giant bird did not seem to notice its burden at all, and after a moment it began a swift flight over the sea. After many hours a city became visible, and as it was approached the shepherd could note the excitement caused by the appearance of the ziz. The bird was getting tired, and having at last noticed the weight tied to its feet was evidently seeking to get rid of it.

Flying low it dashed the basket against a tower. The occupants feared they might be killed, but suddenly the cords snapped, the basket rested on the parapet of the tower, and the bird flew swiftly away.

No sooner had the shepherd extricated himself and his bride from the basket, than armed guards appeared. At sight of the princess they lowered their weapons and fell upon their faces.

“Inform my father I have returned,” she said, and they immediately rose to do her bidding.

“Know you where you are?” asked the shepherd.

“Yes; this is the king’s palace,” was the reply.

Soon the king appeared, and with almost hysterical joy he embraced his daughter.

“I am happy to see thee again,” he cried. “I crave thy pardon for immuring thee in the sea fortress. Thou shalt tell me all thy adventures.”

Then he caught sight of the shepherd.

“Who is this?” he demanded.

“Thy son-in-law, my husband,” said the princess, her joy showing in her bright eyes.

“What prince art thou?” asked the king.

“A prince among men,” answered the princess quickly. “A man without riches, who comes from the people and will teach us their needs and how to rule them.”

The king bowed to the inevitable. He blessed his son-in-law and daughter, appointed them to rule over a province, and they settled down to make everybody thoroughly happy, contented and prosperous.


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 Pope’s Game of Chess

This story recounts the life of Elkanan, a Jewish boy from Mayence, kidnapped by a Catholic priest and raised in the Church, ultimately becoming Pope Andreas. Despite his new identity, Elkanan retains memories of his Jewish roots. When his father, Simon, visits Rome to advocate for the Jewish community, a chess match reveals their bond. Reunited, Elkanan renounces his papacy, returning home to live as Simon’s son.

Source
Jewish Fairy Tales and Legends
by Gertrude Landa (“Aunt Naomi”)
Bloch Publishing Co., New York, 1919


► Themes of the story

Family Dynamics: The relationship between Elkanan and his father, Simon, is central to the narrative, highlighting the enduring bond between parent and child despite separation and changing identities.

Conflict with Authority: Elkanan’s eventual renunciation of the papacy reflects a challenge to established authority, choosing personal truth and familial bonds over institutional power.

Echoes of the Past: Elkanan’s memories of his Jewish heritage and his father’s recognition during the chess match illustrate how the past continues to influence the present, shaping decisions and identities.

► From the same Region or People

Learn more about Jewish mythology


Nearly a thousand years ago in the town of Mayence, on the bank of the Rhine, there dwelt a pious Jew of the name of Simon ben Isaac. Of a most charitable disposition, learned and ever ready to assist the poor with money and wise counsel, he was reverenced by all, and it was believed he was a direct descendant of King David. Everybody was proud to do him honor.

Simon ben Isaac had one little son, a bright boy of the name of Elkanan, who he intended should be trained as a rabbi.

► Continue reading…

Little Elkanan was very diligent in his studies and gave early promise of developing into an exceptionally clever student. Even the servants in the household loved him for his keen intelligence. One of them, indeed, was unduly interested in him.

She was the Sabbath-fire woman who only came into the house on the Sabbath day to attend to the fires, because, as you know, the Jewish servants could not perform this duty. The Sabbath-fire woman was a devoted Catholic and she spoke of Elkanan to a priest. The latter was considerably impressed.

“What a pity,” he remarked, “that so talented a boy should be a Jew. If he were a Christian, now,” he added, winningly, “he could enter the Holy Church and become famous.”

The Sabbath-fire woman knew exactly what the priest meant.

“Do you think he could rise to be a bishop?” she asked.

“He might rise even higher–to be the Pope himself,” replied the priest.

“It would be a great thing to give a bishop to the Church, would it not?” said the woman.

“It is a great thing to give anyone to the Church of Rome,” the priest assured her.

Then they spoke in whispers. The woman appeared a little troubled, but the priest promised her that all would be well, that she would be rewarded, and that nobody would dare to accuse her of doing anything wrong.

Convinced that she was performing a righteous action, she agreed to do what the priest suggested.

Accordingly, the following Friday night when the household of Simon ben Isaac was wrapped in slumber, she crept stealthily and silently into the boy’s bedroom. Taking him gently in her arms, she stole silently out of the house and carried him to the priest who was waiting. Elkanan was well wrapped up in blankets, and so cautiously did the woman move that he did not waken.

The priest said not a word. He just nodded to the woman, and then placed Elkanan in a carriage which he had in waiting.

Elkanan slept peacefully, totally unaware of his adventure, and when he opened his eyes he thought he must be dreaming. He was not in his own room, but a much smaller one which seemed to be jolting and moving, like a carriage, and opposite to him was a priest.

“Where am I?” he asked in alarm.

“Lie still, Andreas,” was the reply.

“But my name is not Andreas,” he answered. “That is not a Jewish name. I am Elkanan, the son of Simon.”

To his amazement, however, the priest looked at him pityingly and shook his head.

“You have had a nasty accident,” he said, “and it has affected your head. You must not speak.”

Not another word would he say in response to all the boy’s eager queries. He simply ignored Elkanan who puzzled his head over the matter until he really began to feel ill and to wonder whether he was Elkanan after all. Tired out, he fell asleep again, and next time he awoke he was lying on a bed in a bare room. A bell was tolling, and he heard a chanting chorus. By his side stood a priest.

Elkanan looked at the priest like one dazed. Before he could utter a word, the priest said: “Rise, Andreas, and follow me.”

The boy had no alternative but to obey. To his horror he was taken into a chapel and made to kneel. The priests sprinkled water on him. He did not understand what the service meant, and when it was over he began to cry for his father and mother. For days nobody took the slightest notice of his continual questionings until a priest, with a harsh, cruel face, spoke to him severely one day.

“I perceive, Andreas,” he said, “thou hast a stubborn spirit. It shall be curbed. Thy father and mother are dead–all the world is dead to thee. Thou hast strange notions in thy head. We shall rid thee of them.”

Elkanan cried so much on hearing these terrible words that he made himself seriously ill. How long he was kept in bed he knew not, but when he recovered, he found himself a prisoner in a monastery. All the priests called him Andreas, they were kind to him, and in time he began to doubt himself whether he was Elkanan, the son of Simon, the pious Jew of Mayence.

To put an end to the unrest in his mind, he devoted himself earnestly to his lessons. His tutors never had so brilliant a pupil, nor so intelligent a companion. He was a remarkable chess player.

“Where did you learn?” they asked him.

“My father, Simon ben Isaac, of Mayence, taught me,” he replied, with a sob in his voice.

“It is well,” they replied, having received their instructions what to say in answer to such remarks, “thou art blessed from Heaven, Andreas. Not only dost thou absorb learning in the hours of daylight, but angels and dead sages visit thee in they sleep and impart knowledge unto thee.”

He could obtain no more satisfactory words from his tutors, and in time he made no mention whatever of the past, and his tutors and companions refrained from touching upon the subject either. Once or twice he formed the idea of endeavoring to escape, but he soon discovered the project impossible. He was never allowed to be alone for a moment; he was virtually a prisoner, although all men began to do him honor because of his amazing knowledge and learning.

In due time, he became a priest and a tutor and was even called to Rome and was created a cardinal. He wore a red cap and cloak, people kneeled to him and sought his blessing, and all spoke of him as the wisest, kindliest and most scholarly man in the Church.

He had not spoken of his boyhood for years, but he never ceased to think of those happy days. And although he tried hard, he could not believe that it was all a dream. Whenever he played a game of chess, which was his one pastime, he seemed to see himself in his old room at Mayence, and he sighed. His fellow priests wondered why he did this, and he laughingly told them it was because he had no idea how to lose a game.

Then a great event happened. The Pope died and Andreas was elected his successor. He was placed on a throne, a crown was put upon his head, and he was called Holy Father. The power of life and death over millions of people in many countries was vested in him; kings, princes and nobles visited him in his great palace to do him homage, and his fame spread far and wide. But he himself grew more thoughtful and silent and sought only to exercise his great powers for the people’s good.

This, however, did not altogether please some of his counselors.

“The Church needs money,” they told him. “We must squeeze it out of the Jews.”

But Andreas steadfastly refused to countenance any persecutions. Many edicts were placed before him for his signature, giving permission to bishops in certain districts to threaten the Jews unless they paid huge sums of money in tribute, but Andreas declined to assent to any one of them.

One day a document was submitted to him from the archbishop of the Rhine district, craving permission to drive the Jews from the city of Mayence. The Pope’s face hardened when he read the iniquitous letter. He gave instant orders that the archbishop should be summoned to Rome, and to the utter amazement of his cardinals he also commanded them to bring before him three leading Jews from Mayence, to state their case.

“It shall not be said,” he declared, “that the Pope issued a decree of punishment without giving the people condemned an opportunity of defending themselves.”

When the news reached Mayence there was great wailing and sorrow among the Jews, for, alas! bitter experience had taught them to expect no mercy from Rome. Delegates were selected, and when they arrived at the Vatican they were asked for their names. These were given and communicated to the Pope.

“The delegates of the Jews of the city of Mayence,” announced a secretary, “humbly crave audience of Your Holiness.”

“Their names?” demanded the Pope.

“Simon ben Isaac, Abraham ben Moses, and Issachar, the priest.”

“Let them enter,” said the Pope, in a quiet, firm voice. He had heard but one name; his plan had proved successful, for he had counted upon Simon being one of the chosen delegates.

The three men entered the audience chamber and stood expectant before the Pope. His Holiness appeared to be lost in deep thought. Suddenly he aroused himself from his reverie and looked keenly at the aged leader of the party.

“Simon of Mayence, stand forth,” he said, “and give voice to thy plea. We give thee attention.”

The old man approached a few paces nearer, and in simple, but eloquent language, pleaded that the Jews should be permitted to remain unmolested in Mayence in which city their community had been long established.

“Thy prayer” said the Pope, when he had finished, “shall have full consideration, and my answer shall be made known to thee without delay. Now tell me, Simon of Mayence, something of thyself and thy co-delegates. Who are ye in the city?”

Simon gave the information.

“Have ye come hither alone?” asked the Pope. “Or have ye been escorted by members of your families–your sons?”

The Pope’s voice was scarcely steady, but none noticed.

“I have no son,” said Simon, with a weary sigh.

“Hast thou never been blessed with offspring?”

Simon looked sharply at the Pope before answering. Then, with bowed head and broken voice, he said: “God blessed me with one son, but he was stolen from me in childhood. That has been the sorrow of my life.”

The old man’s voice was choked with sobs.

“I have heard,” said the Pope, after a while, “that thou art famed as a chess-player. I, too, am credited with some skill in the game. I would fain pit it against thine. Hearken! If thou prove the victor in the game, then shall thy appeal prevail.”

“I consent,” said the old man, proudly. “It is many years since I have sustained defeat.”

It was arranged that the game should be played that evening. Naturally, the strange contest aroused the keenest interest. The game was followed closely by the papal secretaries and the Jewish delegates. It was a wonderful trial of subtle play. The two players seemed about evenly matched. First one and then the other made a daring move which appeared to place his opponent in difficulties, but each time disaster was ingeniously evaded. A draw seemed the likeliest result until, suddenly, the Pope made a brilliant move which startled the onlookers. It was considered impossible now for Simon to avoid defeat.

No one was more astounded at the Pope’s move than the old Jew. He rose tremblingly from his chair, gazed with piercing eyes into the face of the Pope and said huskily, “Where didst thou learn that move? I taught it to but one other.”

“Who?” demanded the Pope, eagerly.

“I will tell thee alone,” said Simon.

The Pope made a sign, and the others left the room in great surprise.

Then Simon exclaimed excitedly, “Unless thou art the devil himself, thou canst only be my long lost son, Elkanan.”

“Father!” cried the Pope, and the old man clasped him in his arms.

When the others re-entered the room, the Pope said quietly, “We have decided to call the game a draw, and in thankfulness for the rare pleasure of a game of chess with so skilled a player as Simon of Mayence, I grant the prayer of the delegates of that city. It is my will that the Jews shall live in peace.”

Shortly afterward, a new Pope was elected. Various rumors gained currency. One was that Andreas had thrown himself into the flames; another that he had mysteriously disappeared. And at the same time a stranger arrived in Mayence and was welcomed by Simon joyfully as his son, Elkanan.


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

Abi Fressah’s Feast

Abi Fressah, a gluttonous merchant in Bagdad, exploits friendships for meals, neglecting his business and earning disdain. Tricked by Ben Maslia, a wealthy friend, Abi is lured with tales of a grand feast but subjected to endless delays and torment. Exhausted and humiliated, Abi is mistakenly jailed. The ordeal teaches him humility and prompts a vow to abandon his manipulative habits, marking a lesson in karma and moderation.

Source
Jewish Fairy Tales and Legends
by Gertrude Landa (“Aunt Naomi”)
Bloch Publishing Co., New York, 1919


► Themes of the story

Cunning and Deception: Ben Maslia employs clever tactics to teach Abi Fressah a lesson about his gluttony and manipulative behavior.

Trials and Tribulations: Abi Fressah endures a series of humiliations and challenges as a result of his own actions.

Conflict with Authority: Abi’s manipulative behavior leads to his downfall and confrontation with societal norms.

► From the same Region or People

Learn more about Jewish mythology


There was not in the whole city of Bagdad a greedier man than Abi Fressah, and you may be sure he was not popular. It was not that he was rich and refused to give heed to the needs of the poor.

He was, in truth, a merchant in moderately affluent circumstances, and he did not withhold charity from the deserving; but he was a man of enormous appetite and did not scruple to descend to trickery to secure an invitation to a meal.

► Continue reading…

So skilful, indeed, did he become in wheedling these favors from his friends and from those with whom he traded, that he devoted the major portion of each day to feeding and left himself little time to attend to his business affairs. Moreover, he grew unpleasantly fat. His face was red and bloated with much wine drinking. He was not a nice person to look upon at all, and those who had aforetime been his friends came to the conclusion that the day had arrived when he should be taught a severe lesson.

And so it came to pass that when Abi Fressah was standing in the bazaar at the hour of the mid-day meal and eagerly scanning the crowd to discover some acquaintance whom he could induce to ask him to dinner, he saw Ben Maslia, one of the wealthiest and most generous of men in Bagdad.

“Ah, my excellent friend,” Abi cried, warmly greeting Ben Maslia, “’tis almost an eternity since my unworthy eyes were cast upon thy pleasant countenance. Peace be on thee and thine unto the end of days.”

“Also to thee,” returned Ben Maslia.

“And whence comest thou? And whither goest thou, oh most hospitable friend?” Abi Fressah asked these questions hastily, his beady eyes searching the other’s face hungrily for a sign upon which he could seize to invite himself to a meal. “It is the hour of the mid-day meal. Goest thou, perchance, to thy pious home?”

“Thither go I,” said Ben Maslia.

“My path lies in the same direction,” said Abi Fressah. “It will be pleasant to walk together. Come,” and he grasped Ben Maslia by the arm.

“It is kind of thee, friend Abi Fressah,” rejoined the other, “but I have built me a new abode on the other side of the city.”

Abi Fressah’s face fell for a moment, but he was clever enough to take advantage of the news.

“A new dwelling erected by the wealthy Ben Maslia,” he said, winningly, “must be a building of magnificence, worth seeing.”

“Indeed it is as thou sayest,” cried the other enthusiastically, and forthwith he launched into a lavish description of his residence.

Abi Fressah grew impatient when Ben Maslia began to describe each room in detail, his hunger increased when, in glowing words, his friend painted the gorgeous dining-room, and his mouth watered at the information that the cellars were stocked with a thousand bottles of wine.

“Blessings on thee and thy wine-cellar and thy house,” murmured Abi Fressah, when he could get in a word. “I have no business of consequence to transact this afternoon. I could not pay thee a better compliment than to spend it examining thy treasures.”

“Of a certainty thou couldst not,” assented the other, to his great glee.

“Then let us proceed,” said Abi Fressah.

So they set out, Ben Maslia still continuing his glowing account of his wonderful house.

“It must be as spacious as a palace,” put in Abi Fressah.

“Thou speakest truth,” agreed Ben Maslia. “I will illustrate to thee the vast expanse of my new residence.”

He stopped in his walk, measured one hundred paces in the street, and intimated that this represented the width of the central courtyard.

Abi Fressah was overwhelmed with surprise, but he was growing momentarily hungrier, and it was with difficulty he could restrain his impatience.

“Yes, yes,” he said, “I would fain gaze upon the outer door of thy dwelling.”

“Such an outer door,” said Ben Maslia, “hast thou never seen. Its width….” and again he began to measure the street to indicate its dimensions.

“And further,” he added, calmly, either failing to notice, or deliberately overlooking Abi Fressah’s growing distress, “its shape and design are…!” and he dragged the other through several streets until he found a door to which he could point as being not altogether unlike his own.

“But I weary thee,” he said, suddenly, as if regretful of the time he had wasted.

“Nay, nay, not at all,” Abi Fressah assured him, although he was inwardly fuming at the delay. “Thy descriptions delight me immeasurably. Thou hast not yet unfolded to me the wonders of thy dining-room.”

Thereupon Ben Maslia took up the tale of the dining-room and its furniture, and he dragged his companion half a mile out of their path to show him the furniture emporium where he had purchased the tables and the couches. Then he retraced his steps to point out a building from which he had borrowed certain ideas of decoration.

Abi Fressah’s fat body was unused to such exertion. He perspired freely, his legs tottered beneath him, and his tongue was parched. He was really very uncomfortable, and the pangs of hunger from which he suffered were not lessened when Ben Maslia stopped outside a restaurant to speak to a friend who was just going in.

The conversation was prolonged, and all the time Abi Fressah’s nose was tickled by the smell of the cooking. He endured agonies, especially when the friend invited Ben Maslia to dine with him, and Ben Maslia, after a few moment’s hesitation, firmly declined.

“I must apologize to thee for this delay,” said Ben Maslia, when at length he left his friend, “but the matter was urgent. I will make up to thee by the magnificence of the feast.”

Abi Fressah thanked him cordially for his consideration, but his pain was intense when Ben Maslia insisted on giving him fullest particulars of all the dishes he would enjoy.

“Yes, yes,” Abi kept saying, but Ben Maslia stayed his interruptions.

“Thy dwelling is far from the center of the city,” Abi Fressah managed to say at last.

“That is a virtue,” commented Ben Maslia, and he followed it up with the advice given to him by a renowned physician that a house was healthiest when it stood alone, away from the busy haunts of men. To all this and more, Abi Fressah was compelled to listen. His whole fat body ached with weariness, he was tortured by a raging thirst, and he fancied he felt himself growing thinner–so fearfully hungry was he.

The sun was sinking when at last they reached the house, and Abi Fressah was afraid for a moment that his host would enlarge upon its architecture. To his relief, however, they entered straightway, and Ben Maslia said to him, “Thou must be fatigued after thy walk. Rest awhile.”

Abi Fressah was truly grateful, and taking off his shoes he stretched himself on a comfortable couch. He dozed for a while, but was awakened by the noise of clattering dishes and the smell of savory cooking. He almost forgot his unpleasant afternoon in the prospect of the coming feast, but Ben Maslia came not. Abi Fressah soon felt angry. He could not restrain himself from banging a big brass gong to summon a servant. But although he banged several times, no servant answered the call. Abi Fressah nearly shed tears in his despair.

Suddenly Ben Maslia appeared before him.

“I thought I would give thee ample rest,” he said suavely. “Come, we must perform our ablutions.”

Abi Fressah would have preferred to have dispensed with this ceremony, but he could not offend his host by declining to conform to the custom of the period. Ben Maslia led the way to the bath-chamber, and there they spent quite an hour. Then, thoroughly refreshed, the host said, “Now I will show thee the wonders and beauties of my domain.”

Abi Fressah was almost stupified with hunger, but he had to permit himself to be led through each room and to hear again the praises that had already been poured into his ears all the afternoon. Only the smell of the cooking fortified his spirit and enabled him to undergo the ordeal. He seemed to wake up from a stupor when his host opened a door and exclaimed, “This is the feasting-chamber.”

A scene of splendor burst upon the eyes of Abi Fressah. He rubbed his hands in glee and was ready to forget and forgive the discomforts of the past few hours. The dining-room presented a magnificent appearance, with its gorgeous hangings, its many lamps, and its marble floor. But these things Abi Fressah scarcely noted. His gaze was promptly directed on the table.

It was spread with the most sumptuous repast that ever he had seen. There were dishes upon dishes of tasty sweetmeats, huge platters of luscious fruits, many bottles of wine, and covered bowls from which arose the most appetizing aroma. Abi Fressah’s mouth began to twitch and his eyes glowed. He moved forward to a seat.

“Good friend,” said his host, “let me first introduce to your notice my staff of servants.”

He clapped his hands, and immediately, in quite startling fashion, a dozen servants stepped from behind the hangings which had hidden them and bowed before their master. With a dozen attendants to wait upon him, Abi Fressah saw that he was going to enjoy a meal worthy of the occasion. He looked upon the slaves with satisfaction.

“Note, my worthy Abi Fressah,” said Ben Maslia, “that this is no ordinary retinue of servants. Each one comes from a different part of the known world. Rosh, the big man there, head of them all, is the only native of Bagdad. He has an interesting history. He has been in my service since his birth. His father was likewise in the service of my sainted father, and his grandfather…. But let that suffice. I would not imprison thy appetite longer. Sheni–that is the second servant, the big black Nubian there–bring hither the first dish.”

Sheni took up one of the dishes from the table and placed himself by the side of his master.

“Stands he not well?” asked Ben Maslia, in admiring tones. “He is a descendant of kings. In ancient days his ancestors sat on a throne and ruled over a huge territory beyond the deserts of Africa. I obtained him during my journey in that country. And on that occasion I discovered this beautiful rug in a shop in Cairo.”

Saying which, Ben Maslia rose from his seat and fingered lovingly one of the hangings of the room. Abi Fressah did not rise. He was trying to keep his temper. The dish which Sheni held so tantalizingly under his very nose made him mad with hunger and desire.

But Ben Maslia took no heed. He began to dilate upon the virtues of another piece of tapestry.

“This,” he said, “I bought in the famous bazaar of Damascus. It is hundreds of years old. And in that city, too, I became possessed of my third servant, Shelishi there, a true-born son of the Holy Land and the keeper of my camels. Our meeting was an adventure….”

Abi Fressah was not listening. This was beyond endurance. He felt that soon he would collapse in a faint on the floor. And still Ben Maslia droned on. There was a servant from China and also a cunningly wrought vase from that land; a brown page boy in a red turban from India from which land his host had also brought the lamp standing in the center of the table and some of the flowers which adorned the room.

“You would not guess,” he was saying, “that many of these blooms are not natural. They are artificial but mixed so skilfully with the real that even experts would be deluded.”

By this time Abi Fressah was beyond the power of speech. Two or three times, he tried to speak but could not. He was really too weak. Never in his life before had he been so hungry, so tortured. It was some time, however, before Ben Maslia noticed his plight.

“Art thou ill?” he exclaimed. “That grieves me. But, fortunately, I have in the house an experienced apothecary who can apply leeches and relieve thee of foul blood.”

“No, no,” pleaded the unhappy Abi Fressah, finding his tongue at this dismal prospect.

“Perchance a glass of rare cordial will revive thee,” said Ben Maslia, taking one of the bottles from the table.

Abi Fressah managed to gasp the word “Yes,” and Rosh held a goblet into which Ben Maslia poured a rich, red fluid.

“Drink this,” he said kindly, holding the cup to his guest’s lip.

“At last,” thought Abi Fressah, as he opened his mouth.

The next moment he sprang from his stool with astonishing agility, spluttering and cursing. The liquid was bitter in the extreme, the taste it left in his mouth most horrid.

“Now I know I have been hoodwinked,” he screamed in rage, and he dashed toward the outer door.

“Stay, stay–what ails thee?” cried Ben Maslia.

“Stop, stop,” echoed the servants, as Abi Fressah commenced to run.

The cry was taken up in the street by those who saw a fat man panting along in the darkness, pursued by a number of servants.

“Stop thief!” was the cry of one man in his excitement. The town guards heard, and without any ado they seized Abi Fressah and hauled him off to the jail. In vain he begged for mercy and struggled for freedom.

“If thou wilt not behave, we shall use force,” the guards said, and they beat him with staves.

At the jail, Abi Fressah was flung into a cell, and there, on a bed of straw on the ground, he spent a horrible, sleepless night. He ached in every bone in his body, he was bruised all over, and his hunger was such that he felt he had never eaten in his life. His reflections were sad, as you may well imagine, and they led him to a vow that never again would he seek the hospitality of his friends. He realized at last that he had made himself obnoxious and had been cleverly and deservedly well punished.

Even yet his sufferings were not at an end, for next morning, when he was released and sent for his physician, the latter prescribed a diet of gruel and barley water for a whole week!


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 Star-Child

Abraham’s birth under a fateful star alarmed King Nimrod’s magicians, predicting his descendants would overthrow the king. To save Abraham, his parents tricked the king with a slave’s child. Abraham grew questioning idol worship, eventually destroying idols to demonstrate their powerlessness. Confronted by Nimrod, he survived a fiery furnace unharmed, inspiring people to worship one true God. His wisdom and courage earned Nimrod’s reluctant respect.

Source
Jewish Fairy Tales and Legends
by Gertrude Landa (“Aunt Naomi”)
Bloch Publishing Co., New York, 1919


► Themes of the story

Prophecy and Fate: The narrative begins with a prophecy observed by King Nimrod’s magicians, foretelling that Abraham’s descendants would overthrow the king. This prediction sets the course of the story, highlighting the inescapable nature of destiny.

Divine Intervention: Abraham’s survival and his miraculous escape from the fiery furnace, emerging unharmed, suggest a higher power guiding and protecting him, emphasizing the role of divine influence in human affairs.

Conflict with Authority: Abraham challenges King Nimrod’s idol worship, directly confronting the king’s beliefs and authority, showcasing the tension between individual conviction and established power.

► From the same Region or People

Learn more about Jewish mythology


When Abraham was born, his father, Terah, who was one of the chief officers of King Nimrod, gave a banquet to a large number of his friends. He entertained them most sumptuously, and the merriest of the guests was the chief of the king’s magicians. He was an old man, exceedingly fond of wine, and he drank deeply. The feast lasted throughout the night, and the gray dawn of early morning appeared in the sky before Terah’s friends thought of rising from the table.

► Continue reading…

Suddenly the old magician jumped to his feet.

“See,” he cried, excitedly, pointing through the open door to the sky. “See yon bright star in the east. It flashes across the heavens.”

The others looked, but said they could see nothing.

“Fools,” shouted the old man, “ye may not see, but I do. I, the wisest of the king’s magicians and astrologers, tell you it is an omen. See how the brilliant star darts across the sky! It has swallowed a smaller star, and another, even a third, yet a fourth. It is an omen, I say, a portent that bodes ill. And, moreover,” he added, growing still more excited, “it is an omen connected with the birth of the little son of Terah.”

“Nonsense,” cried Terah.

“Talk not to me of nonsense,” said the magician, sternly. “I must hasten to inform the king.”

Hurriedly he left the house of Terah, followed by the other magicians, some of whom now said they also had seen a star swallow four others. They did not think it wise to contradict their chief, although he had drunk a great deal of wine and could not walk steadily.

King Nimrod was awakened from his sleep, and his magicians appeared before him.

“O King, live for ever,” said the chief, by way of salute. “Grave indeed is the news that has led us to disturb thee in thy slumbers. This night a son has been born unto thy officer, Terah, and with the coming of the dawn a warning has appeared to us in the skies. I, the chief of thy magicians, did observe a brilliant star rise in the east and dart across the heavens and swallow four smaller stars.”

“We observed it, too,” said the other magicians.

“And what means this?” inquired the king.

“It means,” said the chief magician, mysteriously, “that this star-child will destroy other children, that his descendants will conquer thine. Take warning. Purchase this child from thy officer, Terah, and slay it so that it may not grow up a danger to thee.”

“Thy advice pleases me,” said the cruel king.

In vain Terah protested. King Nimrod would not disregard the warning of his magicians, but he consented to give Terah three days in which to deliver up the child. Sad at heart Terah returned home, and on the second day told his wife the terrible news.

“We must not allow our little son, Abraham, to be slain,” she said. “If he is to become great he must live. I have a plan. King Nimrod will not be satisfied unless a child is slain. Therefore, take thou the child of a slave to him and tell him it is Abraham. He will not know the difference. And so that the trick shall not be discovered, take our child away and hide it for a time.”

Terah thought this an excellent idea, and he carried it out. The sick child of a slave, which was born only a few hours before Abraham, was taken to King Nimrod who killed it with his own hands, and Terah’s little boy was secretly carried by his nurse to a cave in a forest. There Abraham was carefully nurtured and brought up.

From time to time Abraham was visited by his father and mother, and not until he was ten years old did they think it safe to bring him from the cave in the forest to their home. Even then they deemed it best to be careful. Their elder son, Haran, was a maker of idols and Abraham became his helper without Haran being told it was his brother.

Abraham, the star-child, was a strange little boy. He did not believe in the idols.

“I worship the sun by day and the moon and the stars by night,” he said to Haran.

“There are times when you cannot see the sun by day, nor the moon and stars by night,” said Haran, “but you can always have your idol with you.”

This troubled little Abraham for a while, but one day he came running to his brother and said, “I have made a discovery. I shall no longer worship the sun, nor the moon, nor the stars. There must be some mighty power behind them that orders them to shine, the sun by day and the moon and stars by night. That great power shall be my God.”

Abraham asked all sorts of queer questions of his father. “Who made the sun and the moon and the stars?” he asked.

“I know not,” replied Terah.

“I have asked all your idols, your gods, and they answer not,” said Abraham.

“They cannot speak,” said Terah.

“Then why do you pray to them and worship them?” persisted the boy.

Terah did not answer. Abraham asked his mother, but she could only tell him that the gods who created everything were with them in the house.

“But Haran made those silly things of wood and clay,” said Abraham, and at last they refused to answer his awkward questions.

Mostly he stood at the door of the house, gazing at the sky as if trying to read the secrets behind the sun and stars.

“Thou shouldst have been placed with an astrologer,” said Haran to him one day. “Thou art a child of the stars.”

Terah heard this and was angry with Haran, for he feared that the secret of the child’s birth might be betrayed.

“I know not why my father keeps thee here,” said Haran afterward to Abraham. “Thou art becoming lazy. I have worked enough this day and will go out to the woods to watch the hunting. Stay thou here. Perchance a purchaser may come. Be heedful and obtain good payment for the idols.”

Not long after Haran left, an old man entered the shop and said he wished to buy an idol.

“I dropped my idol on the ground yesterday and it broke,” he said. “I must have a stronger one.”

“Certainly thou must have a god so strong that naught can break it,” answered Abraham. “Tell me, how old art thou?”

“Full sixty years, boy,” replied the man.

“And yet thou hast not reached years of wisdom,” said Abraham. “See how easy it is to break thy gods,” and he took a stick and smashed one of the idols with a single blow.

The old man fled from the shop horrified.

Next, a woman entered.

“I am too poor to have an idol of my own,” she said. “Therefore, I have brought a little food as an offering to one of the many gods here.”

“Offer it to any idol that pleases thee,” said Abraham, with a laugh.

The woman placed it before the smallest idol.

“This idol is small and surly,” said the boy. “It does not accept thy offering,” and he raised his stick and smashed it.

“Try a bigger idol with thy offering,” he said, and the woman did so.

“Thou also hast no manners,” said Abraham, addressing the god; “eat, or I shall smash thee to pieces.”

The idol, of course, did not eat, and so Abraham broke it, and the woman rushed out into the street in great alarm.

Abraham tried all the idols in turn with the food, and as each was unable to eat, he broke them all except the largest. Before this idol, which was as tall as a man, he paused. Then, laughing loudly, he placed the stick which he had used in the idol’s hand.

By this time, a crowd, attracted by the cries of the old man and the woman, had gathered at the door.

“What hast thou done?” they demanded, angrily.

“I? Nothing,” answered Abraham. “See, the largest idol holds in its hand a big stick. It seems to me that he has been angry and has killed all the others. Ask him why he did this.”

The people stood bewildered until Terah and Haran returned.

“What is the meaning of this?” they asked, pointing to the broken idols.

“Oh! Such fun,” replied Abraham. “There has been a fight here. A woman brought a food offering to the gods, and they quarrelled because they all wanted it. So the big fellow here got angry, and, taking up the stick which you see he still holds, he beat the others and smashed them to bits.”

“Absurd!” cried Haran. “The idols cannot do these things.”

“Ask the big fellow to strike me if I have told lies,” returned Abraham.

“Cease your nonsense,” commanded his father.

“What funny gods yours are,” said Abraham, musingly, standing before the big idol. “Do you think he will hit me if I smack his face?”

Before anybody could stop him, he smacked the idol’s face and then knocked off its head with the stick.

Some of the people ran off to the palace, and soon came an order from King Nimrod that the idol-breaker should be brought before him. Abraham, Haran and Terah were seized by the guards and marched off to the palace.

“Which of you broke the idols?” asked the king, angrily.

“I did, because they were rude and would not accept the offering,” said Abraham. “How can they be gods if they have no sense?”

“Not altogether a foolish remark,” said Nimrod, smiling. “If idols please thee not, then worship fire which has the power to consume.”

“Fire itself can be quenched by water,” replied Abraham.

“Then worship water,” returned Nimrod.

“But water is absorbed by the clouds,” said the boy.

“And clouds are blown by the wind,” said Nimrod.

“Man can withstand the force of the wind,” said Abraham.

“So he will talk all day long, this child of the stars,” exclaimed Haran.

“Child of the stars!” said the chief magician. “Now I understand. O king, this must be no other than the child of Terah against whom, at his birth, we warned your majesty. The message of the stars has come true. He has dared to destroy our gods. Soon he will destroy us.”

“Is this, in truth, the child of the stars?” asked Nimrod, of Terah, but the latter did not answer.

“It is in truth, your majesty,” said Haran. “I have long suspected it.”

“Then why didst thou not inform me?” exclaimed the king in a rage. “I will test this star-child with the power of my god, fire. And thou, Haran, for thy neglect, must also suffer. Guards, let them be bound and cast into the furnace to which I pray daily. Terah, thou art their father. I can forgive thee; thou wilt suffer sufficiently in losing both thy sons to my god.”

The fire was made so hot that the men who endeavored to cast Abraham and Haran into the flames were caught and burned to death. Twelve men in all perished before Terah’s sons were thrown into the furnace. Haran was burned to ashes at once, but to the surprise of the vast crowd that stood at a safe distance, Abraham walked unharmed in the flames, the fetters which bound him having been consumed.

When King Nimrod saw this, he trembled.

“Come forth, boy,” he cried to Abraham, “and I will pardon thee.”

“Bid your men take me out,” he answered.

All who approached the terrific fire, however, were burned to death, and at last when Nimrod said he would bow down before Abraham’s God the boy came forth unharmed.

All the people bowed down before the boy who told them to rise, saying, “Worship not me, but the true God who dwells in Heaven beyond the sun and the stars and whose glory is everywhere.”

King Nimrod loaded the boy with presents and bade him return home in peace.


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?”

► Continue reading…

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.

► Continue reading…

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

The Kite Breaks His Promise to the Tortoise

The tale of the Tortoise and the Kite explores the consequences of broken promises. After making a pact of blood-brotherhood, the Kite requests an electric fish from the Tortoise, who asks for the wind in return. The Kite deceives the Tortoise by failing to fulfill his promise. The Tortoise’s clever response exposes the Kite, leading to the Kite’s punishment: losing the ability to glide effortlessly like the Eagle.

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


► Themes of the story

Moral Lessons: The story underscores the importance of keeping promises, especially those made during significant rituals like blood-brotherhood.

Trickster: The Tortoise employs cleverness to expose the Kite’s deceit by disguising himself as a bundle, leading to the Kite’s embarrassment.

Conflict with Authority: The Tortoise challenges the Kite’s betrayal, confronting the broken promise and seeking justice.

► From the same Region or People

Learn more about Bantu peoples


When the Tortoise and the Kite made blood-brotherhood the Kite said: “Friend Tortoise, now that we have become brothers, catch an electric fish for me.”

“Friend Kite,” replied the Tortoise, “when you see a skin floating on the river you will know that I have caught the fish you desire. Swoop down and take it; and, friend Kite, thou art one who lives in the air, tie up the wind and bring it to me.”

► Continue reading…

By and by the Tortoise killed an electric fish {nina), and set it floating on the river. When the Kite saw it he said: “Ah, there is the fish my friend Tortoise has sent me.” He thereupon dropped to the river, picked up the fish, and carried it away to a high tree, where he ate it.

The Tortoise waited a long time, but the Kite never brought him the wind; so seeing the Eagle one day fishing by the river bank he said to him, “Come here, friend Eagle,” and when the Eagle had alighted on a branch near by, the Tortoise continued:

“Well, my friend the Kite and I made blood-brotherhood, and he asked me to send him an electric fish, and I asked him to bring me the wind, and he agreed to this bargain. I have sent him his fish, but he has hot brought me the wind. When you see the Kite remind him of his promise.”

The Eagle met the Kite next day on the top of a tree and said to him: “When you make blood-brotherhood with a person you should keep your promise to him. Why don’t you take the wind to the Tortoise?”

“I have not yet tied it up,” said the Kite as he flew off.

The Tortoise waited, but the Kite not coming he went ashore, climbed to the roof of a house, and tied himself into a bundle like a parcel of fish.

The Kite, seeing the bundle and thinking it was some fish, he swooped down on it and carried it away to a tree, and while he was undoing the bundle the Tortoise said: “Friend Kite, you have deceived me, and you have broken your promise. Where is the wind you agreed to bring to me?”

The Kite was so alarmed that he dropped the Tortoise and flew away. And because of his broken promise to his friend he has lost the power to sail on the wind like the Eagle; but has to constantly flutter and flap his wings. [To break a promise made at the time of making blood-brotherhood is considered very bad, and is regarded as certain to bring punishment.]


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 Dogs Wag their Tails

A wealthy man tasked his loyal dog and cunning cat to deliver a magic ring to his daughter. When faced with a river, the dog insisted on carrying the ring, but accidentally lost it in the swift current. Ashamed, the dog fled, while the cat returned with the sad news. The master’s anger led to a tale explaining dogs’ greeting rituals and cats’ fear of water.

Source
Philippine Folk Tales
compiled and annotated by
Mabel Cook Cole
A.C. McClurg & Co., Chicago, 1916


► Themes of the story

Trickster: The cunning cat plays a significant role in the narrative, showcasing wit and cleverness.

Origin of Things: It explains the reasons behind certain animal behaviors, such as why dogs wag their tails and cats avoid water.

Conflict with Authority: The animals face repercussions from their master, highlighting the consequences of failing to fulfill duties.

► From the same Region or People

Learn more about Philippines peoples


A rich man in a certain town once owned a dog and a cat, both of which were very useful to him. The dog had served his master for many years and had become so old that he had lost his teeth and was unable to fight any more, but he was a good guide and companion to the cat who was strong and cunning.

The master had a daughter attending school at a convent some distance from home, and very often he sent the dog and the cat with presents to the girl. One day he called the faithful animals and bade them carry a magic ring to his daughter.

► Continue reading…

“You are strong and brave,” he said to the cat “You may carry the ring, but you must be careful not to drop it”

And to the dog he said: “You must accompany the cat to guide her and keep her from harm.”

They promised to do their best, and started out. All went well until they came to a river. As there was neither bridge nor boat, there was no way to cross but to swim.

“Let me take the magic ring,” said the dog as they were about to plunge into the water.

“Oh, no,” replied the cat, “the master gave it to me to carry.”

“But you cannot swim well,” argued the dog. “I am strong and can take good care of it.”

But the cat refused to give up the ring until finally the dog threatened to kill her, and then she reluctantly gave it to him.

The river was wide and the water so swift that they grew very tired, and just before they reached the opposite bank the dog dropped the ring. They searched carefully, but could not find it anywhere, and after a while they turned back to tell their master of the sad loss. Just before reaching the house, however, the dog was so overcome with fear that he turned and ran away and never was seen again.

The cat went on alone, and when the master saw her coming he called out to know why she had returned so soon and what had become of her companion. The poor cat was frightened, but as well as she could she explained how the ring had been lost and how the dog had run away.

On hearing her story the master was very angry, and commanded that all his people should search for the dog, and that it should be punished by having its tail cut off.

He also ordered that all the dogs in the world should join in the search, and ever since when one dog meets another he says: “Are you the old dog that lost the magic ring? If so, your tail must be cut off.” Then immediately each shows his teeth and wags his tail to prove that he is not the guilty one.

Since then, too, cats have been afraid of water and will not swim across a river if they can avoid it.


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 Turtle and the Lizard

A turtle and a lizard steal ginger from Gotgotapa’s field, but the lizard’s loud boasting attracts the owner. The turtle evades capture by hiding, while the lizard flees. Later, the lizard’s greed for honey angers bees, and his haste to grab a “silver wire” traps him in a snare, leading to his demise. The cautious turtle survives through patience and cleverness, continuing his journey alone.

Source
Philippine Folk Tales
compiled and annotated by
Mabel Cook Cole
A.C. McClurg & Co., Chicago, 1916


► Themes of the story

Trickster: The turtle embodies the trickster archetype, outsmarting both the man and the lizard through ingenuity.

Conflict with Authority: The animals’ theft from Gotgotapa’s field and the subsequent consequences reflect a challenge to human authority.

Trials and Tribulations: Both creatures face various challenges—evading capture, dealing with bees, and encountering a snare—testing their survival skills.

► From the same Region or People

Learn more about Philippines peoples


A turtle and a big lizard once went to the field of Gotgotapa to steal ginger, When they reached the place the turtle said to the lizard: “We must be very still or the man will hear us and come out.”

But as soon as the lizard tasted the ginger he was so pleased that he said: “The ginger of Gotgotapa is very good.”

“Be still,” said the turtle; but the lizard paid no attention to the warning, and called louder than ever: “The ginger of Gotgotapa is very good.”

► Continue reading…

Again and again he cried out, until finally the man heard him and came out of the house to catch the robbers.

The turtle could not run fast, so he lay very still, and the man did not see him. But the lizard ran and the man chased him. When they were out of sight, the turtle went into the house and hid under a cocoanut shell upon which the man used to sit.

The man ran after the lizard for a long distance, but he could not catch him. After a while he came back to the house and sat down on the shell.

By and by, the turtle called, “Kook.” The man jumped up and looked all around. Unable to tell where the noise came from, he sat down again,

A second time the turtle called, and this time the man looked everywhere in the house except under the shell, but could not find the turtle. Again and again the turtle called, and finally the man, realizing that all his attempts were unsuccessful, grew so excited that he died.

Then the turtle ran out of the house, and he had not gone far before he met the lizard again. They walked along together until they saw some honey in a tree, and the turtle said:

“I will go first and get some of the honey.”

The lizard would not wait, but ran ahead, and when he seized the honey, the bees came out and stung him. So he ran back to the turtle for help.

After a while they came to a bird snare, and the turtle said:

“That is the silver wire that my grandfather wore about his neck.”

Then the lizard ran fast to get it first, but he was caught in the snare and was held until the man came and killed him. Then the wise turtle went on alone.


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 Sun and the Moon

This myth explains the origin of the Moon’s spots through a quarrel between the Sun and the Moon. The Sun belittles the Moon for relying on its light, while the Moon claims she is more beloved, as her cooler glow allows women to spin outdoors at night. Enraged, the Sun throws sand at the Moon, leaving marks visible to this day.

Source
Philippine Folk Tales
compiled and annotated by
Mabel Cook Cole
A.C. McClurg & Co., Chicago, 1916


► Themes of the story

Conflict with Authority: The Moon challenges the Sun’s assertion of superiority, leading to a dispute that reflects themes of challenging dominant powers.

Cunning and Deception: The Moon cleverly argues that she is more beloved by women, provoking the Sun’s anger and resulting in the Moon’s spots.

Cosmic Order and Chaos: The story explains celestial phenomena, attributing the Moon’s spots to a quarrel, thus linking human-like conflicts to cosmic events.

► From the same Region or People

Learn more about Philippines peoples


Once the Sun and the Moon quarreled with each other, and the Sun said: “You are only the Moon and are not much good. If I did not give you light, you would be no good at all.”

But the Moon answered: “You are only the Sun, and you are very hot. The women like me better, for when I shine at night, they go out doors and spin.”

These words of the Moon made the Sun so angry that he threw sand in her face, and you can still see the dark spots on the face of the Moon.

► Continue reading…

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