The Sheik’s Head

A boy, disturbed by a sheik’s daily prayers, killed him and buried the body with his mother’s help. To conceal the crime, the mother replaced the sheik’s head with a sheep’s. When the boy confessed to villagers, they investigated. The mother convinced them her son was mad, showing them the buried sheep’s head, which they accepted as proof, preserving their secret.

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 mother deceives the villagers by substituting a sheep’s head for the sheik’s, convincing them of her son’s innocence.

Conflict with Authority: The boy’s act of killing the sheik represents a direct challenge to religious and communal authority.

Family Dynamics: The story highlights the relationship between the mother and son, showcasing their collaboration in concealing the crime.

► From the same Region or People

Learn more about the Berber peoples


Translated by J. Rivière
and Chauncey C. Starkweather

A man died, leaving a son. The child spent day and night with his mother. The sheik chanted a prayer every morning and waked him up. The child went to find the sheik, and said:

“Ali Sheik, do not sing so loudly, you wake us up every morning–my mother and me.”

But the sheik kept on singing. The child went to the mosque armed with a club. At the moment when the sheik bowed to pray he struck him a blow and killed him. He ran to his mother, and said to her: “I have killed that sheik; come, let us bury him.”

They cut off his head and buried his body. The child went to the Thadjeinath, where the men of the village were assembled.

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In his absence his mother killed a sheep. She took the head and buried it in place of the sheik’s head. The child arrived at the Thadjeinath and said to those present:

“I have killed the sheik who waked us up every morning.”

“It is a lie,” said they.

“Come to my mother’s house and we will show you where we buried his head.” They went to the house, and the mother said to them:

“Ali Sidi, this child is mad. It is a sheep that we have killed. Come and see where we buried its head.” They went to the spot, dug, and found a sheep’s head.


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The Infidel Jew

A man entrusted a jar of gold, disguised as butter, to a Jewish friend before traveling. On his return, he found only butter and concealed his sorrow. His brother devised a plan: after hosting the Jew at a feast, he swapped the Jew’s child with a monkey. Believing it divine punishment, the Jew returned the gold, and the child was restored, resolving the deceit.

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 Jew’s initial act of stealing the gold and the brother’s clever scheme to retrieve it highlight the use of wit and deceit.

Divine Punishment: The Jew and his wife interpret their child’s transformation into a monkey as a supernatural retribution for their dishonesty.

Family Dynamics: The interactions between the brothers and the Jew’s family underscore the complexities of familial relationships and the lengths one might go to protect and support loved ones.

► From the same Region or People

Learn more about the Berber peoples


Translated by J. Rivière
and Chauncey C. Starkweather

A man went on a journey. At the moment of departure he placed with a Jew, his friend, a jar filled with gold. He covered the gold with butter and said to the Jew: “I trust to your care this jar of butter, as I am going on a journey.” On his return he hastened to the house of his friend. “Give me the jar of butter that I left with you,” he said. The Jew gave it to him. But the poor traveller found nothing but butter, for the Jew had taken the gold. Nevertheless, he did not tell anybody of his misfortune. But his countenance bore traces of a secret sorrow. His brother perceived it, and said to him: “What is the matter with you?”

“I intrusted a jar filled with gold to a Jew,” he answered, “and he only returned a jar of butter to me. I don’t know what to do to recover my property.”

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His brother replied: “The thing is easy. Prepare a feast and invite your friend the Jew.”

The next day the traveller prepared a feast and invited the Jew. During this time the brother of the traveller ran to a neighboring mountain, where he captured a monkey. During the night he entered the house of the Jew and found a child in the cradle. He took the child away and put the monkey in its place. When day had come the mother perceived the monkey tied in the cradle. She called her husband with loud cries, and said to him:

“See how God has punished us for having stolen your friend’s gold. Our child is changed into a monkey. Give back the stolen property.”

They immediately had the traveller summoned, and returned his gold to him. The next night the child was taken back to the cradle and the monkey was set free. As I can go no further, may God exterminate the jackal and pardon all our sins!


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The King and His Family

A king of Maghreb, his wife, and four sons are separated by a shipwreck. Each finds their path: the king discovers a silver mine and builds a city, while his sons become learned men across different lands. Unknowingly reunited at court, their shared stories reveal their identities. The mother overhears them, and the family is joyfully restored, their fate shaped by divine intervention.

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

Loss and Renewal: The initial loss of family unity is followed by a renewal of bonds when they are miraculously reunited.

Family Dynamics: The narrative explores the relationships within the family, highlighting their separation and the joy of their reunion.

Echoes of the Past: The characters’ past experiences and identities play a crucial role in their recognition and reunion, emphasizing the lasting impact of their shared history.

► From the same Region or People

Learn more about the Berber peoples


Translated by Réne Basset
and Chauncey C. Starkweather

In times gone by a king reigned over Maghreb. He had four sons. He started, he, his wife, and his children, for the Orient. They set sail, but their ship sank with them. The waves bore them all in separated directions. One wave took the wife; another bore the father alone to the middle of the sea on an island where he found a mine of silver. He dug out enough silver until he had a great quantity and he established himself in the country. His people after heard tell of him and learned that he dwelt in the midst of the sea. They built houses until there was a great city. He was king of that country. Whoever came poor to him he gave him pieces of money. A poor man married his wife. As for his sons, they applied themselves to a study, each in a different country. They all became learned men and feared God.

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The King had a search made for tolbas who should worship God. The first of the brothers was recommended to him. He sent for him. He sought also a khodja. The second brother was designated. He summoned him to the court. The prince also especially wanted an adel. Another brother was pointed to him. He made him come to him as, indeed, he also did the imam, who was none other than the fourth brother. They arrived at their father’s without knowing him or being known by him. The wife and the man who had espoused her also came to the King to make complaint. When they arrived the wife went alone that night to the palace. The prince sent for the four tolba to pass the night with him until morning. During the; night he spied upon them to see who they were. One of them said to the others, “Since sleep comes not upon us, let each one make known who he is.”

One said: “My father was a king. He had much money and four sons whose names were like yours.”

Another said: “My father was a king. My case is like yours.”

Another said: “My father was a king. My case is like yours.”

The fourth said in his turn: “My father, too, was a king. My case is like that of your three. You are my brothers.”

Their mother overheard them and took to weeping until day.

They took her to the prince, who said, “Why do you weep?”

She answered: “I was formerly the wife of a king and we had four sons. We set sail, he, our children, and I. The ship which bore us was wrecked. Each one was borne away alone, until yesterday when they spoke before me during the night and showed me what had happened to them, to their father, and to their mother.”

The King said, “Let me know your adventure.”

They told him all that had happened. Then the prince arose, weeping, and said, “You are my children,” and to the woman, “You are my wife.” God reunited them.


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

Strange Meetings

A traveler encounters mysterious scenes: a lean mare, a fat mare, a serpent stuck in a hole, a restless sheep, and a man playing ball whose children are old. An old man interprets them, revealing metaphors for human behaviors: greed, sacrifice, the permanence of words, household woes, and the influence of spousal choices on aging and familial outcomes. These lessons underscore life’s moral and social complexities.

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

Family Dynamics: The story reflects on how individual choices, like selecting a spouse, can influence the aging process and the well-being of one’s children, emphasizing the importance of family decisions.

Ancestral Spirits: The old man’s interpretations connect the traveler’s experiences to ancestral wisdom, suggesting that understanding the past can provide guidance for present behavior.

Transformation through Love: The narrative implies that the choice of a spouse (a form of love) can lead to personal transformation, affecting one’s aging process and the future of one’s offspring.

► From the same Region or People

Learn more about the Berber peoples


Translated by Réne Basset
and Chauncey C. Starkweather

Once upon a time a man was on a journey and he met a mare who grazed in the meadow. She was thin, lean, and had only skin and bone.

He went on until he came to a place where he found a mare which was fat, although she did not eat.

He went on further until he met a sheep which kicked against a rock till evening to pass the night there.

Advancing he met a serpent which hung in a hole from which it could not get out. Farther on, he saw a man who played with a ball, and his children were old men.

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He came to an old man who said to him: “I will explain all that to you. The lean mare which you saw represents the rich man whose brothers are poor. The fat mare represents the poor man whose brothers are rich. The serpent which swings unable to enter nor to leave the hole is the picture of the word which once spoken and heard can never go back.The sheep which kicks against the rock to pass the night there, is the man who has an evil house. The one whose children you saw aged while he was playing ball, what does he represent? That is the man who has taken a pretty wife and does not grow old. His children have taken bad ones.”


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 Seven Brothers

Once upon a time, seven brothers vowed to leave home if their mother bore another son. Upon her giving birth to a boy, they departed. One brother was betrayed and left in a well but was rescued by a passing caravan. Later, he killed a serpent terrorizing a city, saving the king’s daughter. As a reward, he married her, gaining honor and status.

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

Family Dynamics: The narrative centers on the relationships among the seven brothers, highlighting sibling rivalry and betrayal.

Hero’s Journey: The protagonist embarks on a transformative adventure, facing challenges that lead to personal growth and eventual honor.

Transformation through Love: By saving the king’s daughter and marrying her, the protagonist’s status and life are profoundly changed through this emotional connection.

► From the same Region or People

Learn more about the Berber peoples


Translated by Réne Basset
and Chauncey C. Starkweather

Here is a story that happened once upon a time. A man had seven sons who owned seven horses, seven guns, and seven pistols for hunting. Their mother was about to increase the family. They said to their father: “If we have a little sister we shall remain. If we have a little brother we shall go.” The woman had a little boy. They asked, “Which is it?”

“A boy.”

They mounted their horses and departed, taking provisions with them. They arrived at a tree, divided their bread, and ate it. The next day they started and travelled as far as a place where they found a well, from which they drew water.

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The older one said, “Come, let us put the young one in the well.” They united against him, put him in, and departed, leaving him there. They came to a city.

The young man remained some time in the well where they had put him, until one day a caravan passing that way stopped to draw water. While the people were drinking they heard something moving at the bottom of the well. “Wait a moment,” they said; they let down a rope, the young man caught it and climbed up. He was as black as a negro. The people took him away and sold him to a man who conducted him to his house. He stayed there a month and became white as snow. The wife of the man said:

“Come, let us go away together.”

“Never!” he answered.

At evening the man returned and asked, “What is the negro doing?”

“Sell him,” said the woman.

He said, “You are free. Go where you please.”

The young man went away and came to a city where there was a fountain inhabited by a serpent. They couldn’t draw water from this fountain without his eating a woman. This day it was the turn of the King’s daughter to be eaten. The young man asked her:

“Why do you weep?”

“Because it is my turn to be devoured to-day.”

The stranger answered, “Courage, I will kill the serpent, if it please God.”

The young girl entered the fountain. The serpent darted toward her, but as soon as he showed his head the young man struck it with his stick and made it fly away. He did the same to the next head until the serpent was dead. All the people of the city came to draw water. The King said:

“Who has done this?”

“It is he,” they cried, “the stranger who arrived yesterday.” The King gave him his daughter and named him his lieutenant The wedding-feast lasted seven days. My story is finished before my resources are exhausted.


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

The Story of the Drummer and the Alligators

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

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


► Themes of the story

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

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

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

► From the same Region or People

Learn more about Nigerian peoples


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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


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

Concerning the Fate of Essido and his Evil Companions

Chief Oborri, a wealthy Egbo Society member, built his fortune trading yams for dried shrimps and smoked fish. After his death, his sons, Eyo I. and Essido, inherited his wealth. Eyo I. thrived through hard work, while Essido squandered his inheritance on debauchery. Essido poisoned his brother but was exposed and punished by the Ekpawor Ju Ju. This ritual now determines guilt in witchcraft accusations.

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


► Themes of the story

Good vs. Evil: The narrative contrasts the virtuous life of Eyo I. with the immoral actions of his brother, Essido, highlighting the struggle between righteousness and malevolence.

Family Dynamics: The relationship between the two brothers, their differing paths, and the ensuing betrayal underscore complex familial interactions.

Divine Punishment: Essido’s malevolent deeds, particularly the poisoning of his brother, lead to his exposure and punishment by the Ekpawor Ju Ju, illustrating retribution from higher powers for transgressions.

► From the same Region or People

Learn more about Nigerian peoples


Chief Oborri lived at a town called Adiagor, which is on the right bank of the Calabar River. He was a wealthy chief, and belonged to the Egbo Society. He had many large canoes, and plenty of slaves to paddle them. These canoes he used to fill up with new yams–each canoe being under one head slave and containing eight paddles; the canoes were capable of holding three puncheons of palm-oil, and cost eight hundred rods each. When they were full, about ten of them used to start off together and paddle to Rio del Rey. They went through creeks all the way, which run through mangrove swamps, with palm-oil trees here and there.

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Sometimes in the tornado season it was very dangerous crossing the creeks, as the canoes were so heavily laden, having only a few inches above the water, that quite a small wave would fill the canoe and cause it to sink to the bottom. Although most of the boys could swim, it often happened that some of them were lost, as there are many large alligators in these waters. After four days’ hard paddling they would arrive at Rio del Rey, where they had very little difficulty in exchanging their new yams for bags of dried shrimps and sticks with smoked fish on them.

[A stick of fish consisted of two sticks with a big fish in the middle of each and small fish at each end, there being eight fish on each stick, making sixteen in all. These sticks were then tied together, and smoked over wood fires until they were quite dried. One stick of fish would sell at Calabar in the dry season time for from 3s. 6d. to 5s. a stick, and a stick would be got for five large yams which cost Chief Oborri only 1s., so a large profit was made on each canoe load–the canoes carrying about a thousand yams each. A bag of shrimps would be bartered for twenty-five large yams, and the shrimps would be sold for 15s., being a profit of 10s. on each bag. At the present time, however, the same sized bag of shrimps, in the wet season, would sell at Calabar for £3, 10s., and in the dry season for between £1, 10s. and £2.]

Chief Oborri had two sons, named Eyo I. and Essido. Their mother having died when they were babies, the children were brought up by their father. As they grew up, they developed entirely different characters. The eldest was very hard-working and led a solitary life; but the younger son was fond of gaiety and was very lazy, in fact, he spent most of his time in the neighbouring towns playing and dancing. When the two boys arrived at the respective ages of eighteen and twenty their father died, and they were left to look after themselves. According to native custom, the elder son, Eyo I., was entitled to the whole of his father’s estate; but being very fond of his younger brother, he gave him a large number of rods and some land with a house. Immediately Essido became possessed of the money he became wilder than ever, gave big feasts to his companions, and always had his house full of women, upon whom he spent large sums. Although the amount his brother had given him on his father’s death was very large, in the course of a few years Essido had spent it all. He then sold his house and effects, and spent the proceeds on feasting.

While he had been living this gay and unprofitable life, Eyo I. had been working harder than ever at his father’s old trade, and had made many trips to Rio del Rey himself. Almost every week he had canoes laden with yams going down river and returning after about twelve days with shrimps and fish, which Eyo I. himself disposed of in the neighbouring markets, and he very rapidly became a rich man. At intervals he remonstrated with Essido on his extravagance, but his warnings had no effect; if anything, his brother became worse. At last the time arrived when all his money was spent, so Essido went to his brother and asked him to lend him two thousand rods, but Eyo refused, and told Essido that he would not help him in any way to continue his present life of debauchery, but that if he liked to work on the farm and trade, he would give him a fair share of the profits. This Essido indignantly refused, and went back to the town and consulted some of the very few friends he had left as to what was the best thing to do.

The men he spoke to were thoroughly bad men, and had been living upon Essido for a long time. They suggested to him that he should go round the town and borrow money from the people he had entertained, and then they would run away to Akpabryos town, which was about four days’ march from Calabar. This Essido did, and managed to borrow a lot of money, although many people refused to lend him anything. Then at night he set off with his evil companions, who carried his money, as they had not been able to borrow any themselves, being so well known. When they arrived at Akpabryos town they found many beautiful women and graceful dancers. They then started the same life again, until after a few weeks most of the money had gone. They then met and consulted together how to get more money, and advised Essido to return to his rich brother, pretending that he was going to work and give up his old life; he should then get poison from a man they knew of, and place it in his brother’s food, so that he would die, and then Essido would become possessed of all his brother’s wealth, and they would be able to live in the same way as they had formerly. Essido, who had sunk very low, agreed to this plan, and they left Akpabryos town the next morning. After marching for two days, they arrived at a small hut in the bush where a man who was an expert poisoner lived, called Okponesip. He was the head Ju Ju man of the country, and when they had bribed him with eight hundred rods he swore them to secrecy, and gave Essido a small parcel containing a deadly poison which he said would kill his brother in three months. All he had to do was to place the poison in his brother’s food.

When Essido returned to his brother’s house he pretended to be very sorry for his former mode of living, and said that for the future he was going to work. Eyo I. was very glad when he heard this, and at once asked his brother in, and gave him new clothes and plenty to eat.

In the evening, when supper was being prepared, Essido went into the kitchen, pretending he wanted to get a light from the fire for his pipe. The cook being absent and no one about, he put the poison in the soup, and then returned to the living-room. He then asked for some tombo, which was brought, and when he had finished it, he said he did not want any supper, and went to sleep. His brother, Eyo I., had supper by himself and consumed all the soup. In a week’s time he began to feel very ill, and as the days passed he became worse, so he sent for his Ju Ju man.

When Essido saw him coming, he quietly left the house; but the Ju Ju man, by casting lots, very soon discovered that it was Essido who had given poison to his brother. When he told Eyo I. this, he would not believe it, and sent him away. However, when Essido returned, his elder brother told him what the Ju Ju man had said, but that he did not believe him for one moment, and had sent him away. Essido was much relieved when he heard this, but as he was anxious that no suspicion of the crime should be attached to him, he went to the Household Ju Ju, and having first sworn that he had never administered poison to his brother, he drank out of the pot.

[Every compound has a small Ju Ju in the centre, which generally consists of a few curiously shaped stones and a small tree on which the ‘Nsiat bird frequently builds. There is sometimes a species of cactus at the foot, an earthenware pot is supported on sticks against the tree, and tied on with tie-tie, or native rope. In this pot there is always a very foul-smelling liquid, with frequently some rotten eggs floating in it. Small sacrifices are made to these Ju Ju’s of chickens, &c., and this Ju Ju is frequently appealed to. The liquid is sometimes taken as a specific against sickness or poison. In the dry season the author has often observed large spiders with their webs all over these Ju Ju’s, but they are never touched. There is also frequently a roughly carved image of wood, and sometimes an old matchet and some broken earthenware on the ground, with a brass rod or manilla. It is generally a very dirty spot.]

Three months after he had taken the poison Eyo I. died, much to the grief of every one who knew him, as he was much respected, not only on account of his great wealth, but because he was also an upright and honest man, who never did harm to any one.

Essido kept his brother’s funeral according to the usual custom, and there was much playing and dancing, which was kept up for a long time. Then Essido paid off his old creditors in order to make himself popular, and kept open house, entertaining most lavishly, and spending his money in many foolish ways. All the bad women about collected at his house, and his old evil companions went on as they had done before.

Things got so bad that none of the respectable people would have anything to do with him, and at last the chiefs of the country, seeing the way Essido was squandering his late brother’s estate, assembled together, and eventually came to the conclusion that he was a witch man, and had poisoned his brother in order to acquire his position. The chiefs, who were all friends of the late Eyo, and who were very sorry at the death, as they knew that if he had lived he would have become a great and powerful chief, made up their minds to give Essido the Ekpawor Ju Ju, which is a very strong medicine, and gets into men’s heads, so that when they have drunk it they are compelled to speak the truth, and if they have done wrong they die very shortly. Essido was then told to dress himself and attend the meeting at the palaver house, and when he arrived the chiefs charged him with having killed his brother by witchcraft. Essido denied having done so, but the chiefs told him that if he were innocent he must prove it by drinking the bowl of Ekpawor medicine which was placed before him. As he could not refuse to drink, he drank the bowl off in great fear and trembling, and very soon the Ju Ju having got hold of him, he confessed that he had poisoned his brother, but that his friends had advised him to do so. About two hours after drinking the Ekpawor, Essido died in great pain.

The friends were then brought to the meeting and tied up to posts, and questioned as to the part they had taken in the death of Eyo. As they were too frightened to answer, the chiefs told them that they knew from Essido that they had induced him to poison his brother. They were then taken to the place where Eyo was buried, the grave having been dug open, and their heads were cut off and fell into the grave, and their bodies were thrown in after them as a sacrifice for the wrong they had done. The grave was then filled up again.

Ever since that time, whenever any one is suspected of being a witch, he is tried by the Ekpawor Ju Ju.


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The Lucky Fisherman

Akon Obo, a once-poor man, became wealthy through skillful fishing with bamboo traps, eventually rising to become a chief in his community. His success supported his family and elevated his status. After his tragic death in a storm, his sons honored him with elaborate funeral rites, spending lavishly on traditional ceremonies. This earned Akon Obo the title “lucky fisherman,” reflecting his remarkable journey from poverty to prominence.

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


► Themes of the story

Cultural Heroes: Akon Obo becomes a foundational figure in his community through his success and leadership.

Family Dynamics: The relationship between Akon Obo and his sons, especially how they honor him after his death.

Ritual and Initiation: The elaborate funeral rites and ceremonies performed by his sons.

► From the same Region or People

Learn more about Nigerian peoples


In the olden days there were no hooks or casting nets, so that when the natives wanted to catch fish they made baskets and set traps at the river side.

One man named Akon Obo, who was very poor, began to make baskets and traps out of bamboo palm, and then when the river went down he used to take his traps to a pool and set them baited with palm-nuts. In the night the big fish used to smell the palm-nuts and go into the trap, when at once the door would fall down, and in the morning Akon Obo would go and take the fish out.

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He was very successful in his fishing, and used to sell the fish in the market for plenty of money. When he could afford to pay the dowry he married a woman named Eyong, a native of Okuni, and had three children by her, but he still continued his fishing. The eldest son was called Odey, the second Yambi, and the third Atuk. These three boys, when they grew up, helped their father with his fishing, and he gradually became wealthy and bought plenty of slaves. At last he joined the Egbo society, and became one of the chiefs of the town. Even after he became a chief, he and his sons still continued to fish.

One day, when he was crossing the river in a small dug-out canoe, a tornado came on very suddenly, and the canoe capsized, drowning the chief. When his sons heard of the death of their father, they wanted to go and drown themselves also, but they were persuaded not to by the people. After searching for two days, they found the dead body some distance down the river, and brought it back to the town. They then called their company together to play, dance, and sing for twelve days, in accordance with their native custom, and much palm wine was drunk.

When the play was finished, they took their father’s body to a hollowed-out cavern, and placed two live slaves with it, one holding a native lamp of palm-oil, and the other holding a matchet. They were both tied up, so that they could not escape, and were left there to keep watch over the dead chief, until they died of starvation.

When the cave was covered in, the sons called the chiefs together, and they played Egbo for seven days, which used up a lot of their late father’s money. When the play was over, the chiefs were surprised at the amount of money which the sons had been able to spend on the funeral of their father, as they knew how poor he had been as a young man. They therefore called him the lucky fisherman.

[The Egbo society would meet together and would be provided with palm wine and food, as much as they could eat and drink, which frequently cost a lot of money. Dancing and singing would also be kept up and a band would play, consisting of drums made of hollowed-out trunks of trees, beaten with two pieces of soft wood, native made bells and rattles made of basket work, with stones inside, the bottom consisting of hard dried skin, and covered all over with long streamers of fibre. Other drums are also played by hand; these are made out of hollow wood, covered at one end with dried skin, the other end being left open. The drummer usually sits on two of these drums, which have a different note, one being a deep sound, and the other slightly higher.]


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Of the Pretty Girl and the Seven Jealous Women

Akim, a beautiful and graceful girl, becomes the target of envy from seven jealous peers. Tricked into attending a play, Akim unknowingly offends a Water Ju Ju and is captured. Her parents rescue her through a sacrifice, exposing the girls’ deceit. Seeking justice, her father eliminates the schemers, and the community deems their punishment deserved. The tale warns against envy and its dire consequences.

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


► Themes of the story

Family Dynamics: Akim’s parents play a significant role in warning and rescuing her, showcasing the protective nature of family.

Divine Punishment: The Water Ju Ju’s capture of Akim as a result of offending a spiritual entity illustrates this theme.

Moral Lessons: The story emphasizes values like avoiding envy, the importance of trust, and the consequences of wrongdoing.

► From the same Region or People

Learn more about Nigerian peoples


There was once a very beautiful girl called Akim. She was a native of Ibibio, and the name was given to her on account of her good looks, as she was born in the spring-time. She was an only daughter, and her parents were extremely fond of her. The people of the town, especially the young girls, were so jealous of Akim’s beauty and fitness–for she was perfectly made, very strong, and her carriage, bearing, and manners were most graceful–that her parents would not allow her to join the young girls’ society in the town, as is customary for all young people to do, both boys and girls belonging to a company according to their age; a company consisting, as a rule, of all the boys or girls born in the same year.

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Akim’s parents were rather poor, but she was a good daughter, and gave them no trouble, so they had a happy home. One day as Akim was on her way to draw water from the spring she met the company of seven girls, to which in an ordinary way she would have belonged, if her parents had not forbidden her. These girls told her that they were going to hold a play in the town in three days’ time, and asked her to join them. She said she was very sorry, but that her parents were poor, and only had herself to work for them, she therefore had no time to spare for dancing and plays. She then left them and went home.

In the evening the seven girls met together, and as they were very envious of Akim, they discussed how they should be revenged upon her for refusing to join their company, and they talked for a long time as to how they could get Akim into danger or punish her in some way.

At last one of the girls suggested that they should all go to Akim’s house every day and help her with her work, so that when they had made friends with her they would be able to entice her away and take their revenge upon her for being more beautiful than themselves. Although they went every day and helped Akim and her parents with their work, the parents knew that they were jealous of their daughter, and repeatedly warned her not on any account to go with them, as they were not to be trusted.

At the end of the year there was going to be a big play, called the new yam play, to which Akim’s parents had been invited. The play was going to be held at a town about two hours’ march from where they lived. Akim was very anxious to go and take part in the dance, but her parents gave her plenty of work to do before they started, thinking that this would surely prevent her going, as she was a very obedient daughter, and always did her work properly.

On the morning of the play the jealous seven came to Akim and asked her to go with them, but she pointed to all the water-pots she had to fill, and showed them where her parents had told her to polish the walls with a stone and make the floor good; and after that was finished she had to pull up all the weeds round the house and clean up all round. She therefore said it was impossible for her to leave the house until all the work was finished. When the girls heard this they took up the water-pots, went to the spring, and quickly returned with them full; they placed them in a row, and then they got stones, and very soon had the walls polished and the floor made good; after that they did the weeding outside and the cleaning up, and when everything was completed they said to Akim, “Now then, come along; you have no excuse to remain behind, as all the work is done.”

Akim really wanted to go to the play; so as all the work was done which her parents had told her to do, she finally consented to go. About half-way to the town, where the new yam play was being held, there was a small river, about five feet deep, which had to be crossed by wading, as there was no bridge. In this river there was a powerful Ju Ju, whose law was that whenever any one crossed the river and returned the same way on the return journey, whoever it was, had to give some food to the Ju Ju. If they did not make the proper sacrifice the Ju Ju dragged them down and took them to his home, and kept them there to work for him. The seven jealous girls knew all about this Ju Ju, having often crossed the river before, as they walked about all over the country, and had plenty of friends in the different towns. Akim, however, who was a good girl, and never went anywhere, knew nothing about this Ju Ju, which her companions had found out.

When the work was finished they all started off together, and crossed the river without any trouble. When they had gone a small distance on the other side they saw a small bird, perched on a high tree, who admired Akim very much, and sang in praise of her beauty, much to the annoyance of the seven girls; but they walked on without saying anything, and eventually arrived at the town where the play was being held. Akim had not taken the trouble to change her clothes, but when she arrived at the town, although her companions had on all their best beads and their finest clothes, the young men and people admired Akim far more than the other girls, and she was declared to be the finest and most beautiful woman at the dance. They gave her plenty of palm wine, foo-foo, and everything she wanted, so that the seven girls became more angry and jealous than before. The people danced and sang all that night, but Akim managed to keep out of the sight of her parents until the following morning, when they asked her how it was that she had disobeyed them and neglected her work; so Akim told them that the work had all been done by her friends, and they had enticed her to come to the play with them. Her mother then told her to return home at once, and that she was not to remain in the town any longer.

When Akim told her friends this they said, “Very well, we are just going to have some small meal, and then we will return with you.” They all then sat down together and had their food, but each of the seven jealous girls hid a small quantity of foo-foo and fish in her clothes for the Water Ju Ju. However Akim, who knew nothing about this, as her parents had forgotten to tell her about the Ju Ju, never thinking for one moment that their daughter would cross the river, did not take any food as a sacrifice to the Ju Ju with her.

When they arrived at the river Akim saw the girls making their small sacrifices, and begged them to give her a small share so that she could do the same, but they refused, and all walked across the river safely. Then when it was Akim’s turn to cross, when she arrived in the middle of the river, the Water Ju Ju caught hold of her and dragged her underneath the water, so that she immediately disappeared from sight. The seven girls had been watching for this, and when they saw that she had gone they went on their way, very pleased at the success of their scheme, and said to one another, “Now Akim is gone for ever, and we shall hear no more about her being better-looking than we are.”

As there was no one to be seen at the time when Akim disappeared they naturally thought that their cruel action had escaped detection, so they went home rejoicing; but they never noticed the little bird high up in the tree who had sung of Akim’s beauty when they were on their way to the play. The little bird was very sorry for Akim, and made up his mind that, when the proper time came, he would tell her parents what he had seen, so that perhaps they would be able to save her. The bird had heard Akim asking for a small portion of the food to make a sacrifice with, and had heard all the girls refusing to give her any.

The following morning, when Akim’s parents returned home, they were much surprised to find that the door was fastened, and that there was no sign of their daughter anywhere about the place, so they inquired of their neighbours, but no one was able to give them any information about her. They then went to the seven girls, and asked them what had become of Akim. They replied that they did not know what had become of her, but that she had reached their town safely with them, and then said she was going home. The father then went to his Ju Ju man, who, by casting lots, discovered what had happened, and told him that on her way back from the play Akim had crossed the river without making the customary sacrifice to the Water Ju Ju, and that, as the Ju Ju was angry, he had seized Akim and taken her to his home. He therefore told Akim’s father to take one goat, one basketful of eggs, and one piece of white cloth to the river in the morning, and to offer them as a sacrifice to the Water Ju Ju; then Akim would be thrown out of the water seven times, but that if her father failed to catch her on the seventh time, she would disappear for ever.

Akim’s father then returned home, and, when he arrived there, the little bird who had seen Akim taken by the Water Ju Ju, told him everything that had happened, confirming the Ju Ju’s words. He also said that it was entirely the fault of the seven girls, who had refused to give Akim any food to make the sacrifice with.

Early the following morning the parents went to the river, and made the sacrifice as advised by the Ju Ju. Immediately they had done so, the Water Ju Ju threw Akim up from the middle of the river. Her father caught her at once, and returned home very thankfully.

He never told any one, however, that he had recovered his daughter, but made up his mind to punish the seven jealous girls, so he dug a deep pit in the middle of his house, and placed dried palm leaves and sharp stakes in the bottom of the pit. He then covered the top of the pit with new mats, and sent out word for all people to come and hold a play to rejoice with him, as he had recovered his daughter from the spirit land. Many people came, and danced and sang all the day and night, but the seven jealous girls did not appear, as they were frightened. However, as they were told that everything had gone well on the previous day, and that there had been no trouble, they went to the house the following morning and mixed with the dancers; but they were ashamed to look Akim in the face, who was sitting down in the middle of the dancing ring.

When Akim’s father saw the seven girls he pretended to welcome them as his daughter’s friends, and presented each of them with a brass rod, which he placed round their necks. He also gave them tombo to drink.

He then picked them out, and told them to go and sit on mats on the other side of the pit he had prepared for them. When they walked over the mats which hid the pit they all fell in, and Akim’s father immediately got some red-hot ashes from the fire and threw them in on top of the screaming girls, who were in great pain. At once the dried palm leaves caught fire, killing all the girls at once.

When the people heard the cries and saw the smoke, they all ran back to the town.

The next day the parents of the dead girls went to the head chief, and complained that Akim’s father had killed their daughters, so the chief called him before him, and asked him for an explanation.

Akim’s father went at once to the chief, taking the Ju Ju man, whom everybody relied upon, and the small bird, as his witnesses.

When the chief had heard the whole case, he told Akim’s father that he should only have killed one girl to avenge his daughter, and not seven. So he told the father to bring Akim before him.

When she arrived, the head chief, seeing how beautiful she was, said that her father was justified in killing all the seven girls on her behalf, so he dismissed the case, and told the parents of the dead girls to go away and mourn for their daughters, who had been wicked and jealous women, and had been properly punished for their cruel behaviour to Akim.

MORAL.–Never kill a man or a woman because you are envious of their beauty, as if you do, you will surely be punished.


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Of the Fat Woman who Melted Away

A beautiful woman made of oil faced challenges due to her fragility, as her mother feared she’d melt in the sun. She married a man who promised to protect her, but his jealous other wife forced her into the sun, where she melted. Her sister preserved her remains, and she was restored after three months. The husband, grateful, dismissed the jealous wife, setting a precedent for resolving marital conflicts.

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


► Themes of the story

Resurrection: The fat woman is restored to life after three months, symbolizing a return from death or destruction.

Family Dynamics: The protective relationship between the fat woman and her little sister highlights familial bonds and loyalty.

Moral Lessons: The narrative imparts lessons on the consequences of jealousy and the virtues of patience and familial support.

► From the same Region or People

Learn more about Nigerian peoples


There was once a very fat woman who was made of oil. She was very beautiful, and many young men applied to the parents for permission to marry their daughter, and offered dowry, but the mother always refused, as she said it was impossible for her daughter to work on a farm, as she would melt in the sun.

At last a stranger came from a far-distant country and fell in love with the fat woman, and he promised if her mother would hand her to him that he would keep her in the shade. At last the mother agreed, and he took his wife away.

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When he arrived at his house, his other wife immediately became very jealous, because when there was work to be done, firewood to be collected, or water to be carried, the fat woman stayed at home and never helped, as she was frightened of the heat.

One day when the husband was absent, the jealous wife abused the fat woman so much that she finally agreed to go and work on the farm, although her little sister, whom she had brought from home with her, implored her not to go, reminding her that their mother had always told them ever since they were born that she would melt away if she went into the sun. All the way to the farm the fat woman managed to keep in the shade, and when they arrived at the farm the sun was very hot, so the fat woman remained in the shade of a big tree. When the jealous wife saw this she again began abusing her, and asked her why she did not do her share of the work. At last she could stand the nagging no longer, and although her little sister tried very hard to prevent her, the fat woman went out into the sun to work, and immediately began to melt away. There was very soon nothing left of her but one big toe, which had been covered by a leaf. This her little sister observed, and with tears in her eyes she picked up the toe, which was all that remained of the fat woman, and having covered it carefully with leaves, placed it in the bottom of her basket. When she arrived at the house the little sister placed the toe in an earthen pot, filled it with water, and covered the top up with clay.

When the husband returned, he said, “Where is my fat wife?” and the little sister, crying bitterly, told him that the jealous woman had made her go out into the sun, and that she had melted away. She then showed him the pot with the remains of her sister, and told him that her sister would come to life again in three months’ time quite complete, but he must send away the jealous wife, so that there should be no more trouble; if he refused to do this, the little girl said she would take the pot back to their mother, and when her sister became complete again they would remain at home.

The husband then took the jealous wife back to her parents, who sold her as a slave and paid the dowry back to the husband, so that he could get another wife. When he received the money, the husband took it home and kept it until the three months had elapsed, when the little sister opened the pot and the fat woman emerged, quite as fat and beautiful as she had been before. The husband was so delighted that he gave a feast to all his friends and neighbours, and told them the whole story of the bad behaviour of his jealous wife.

Ever since that time, whenever a wife behaves very badly the husband returns her to the parents, who sell the woman as a slave, and out of the proceeds of the sale reimburse the husband the amount of dowry which he paid when he married the girl.


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