The Language of the Beasts

A compassionate man helps a greyhound, who is revealed to be a prince of the nether world. Later, the man inadvertently eats a magical creature, leading to a series of events where he gains the ability to understand animals. He discovers treasure but faces challenges due to his gift. Ultimately, through wit and the advice of animals, he overcomes obstacles and lives happily ever after.

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

Forbidden Knowledge: The man’s ability to understand the language of animals is a form of esoteric knowledge, granted with the caveat that revealing it would result in his death.

Cunning and Deception: The protagonist employs wit and the insights gained from understanding animals to overcome obstacles and secure his fortune.

Moral Lessons: The story imparts lessons on compassion, the consequences of one’s actions, and the prudent use of special gifts or knowledge.

► From the same Region or People

Learn more about the Berber peoples


Translated by Réne Basset
and Chauncey C. Starkweather

Once upon a time there was a man who had much goods. One day he went to market. There came a greyhound, which ate some meat. The butcher gave it a blow, which made it yelp. Seeing this, the heart of the man was touched with compassion. He bought of the butcher half a piece of meat and flung it to the greyhound. The dog took it and went away. It was the son of a king of the nether world.

Fortune changed with the man. He lost all his possessions, and began to wash for people. One day, he had gone to wash something, he stretched it on the sand to dry. A jerboa appeared with a ring in its ear. The man ran after it, killed it, hid the ring, made a fire, cooked the jerboa and ate it.

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A woman came out of the earth, seized him, and demanded, “Haven’t you seen my son, with an ear-ring?”

“I haven’t seen anybody,” he answered; “but I saw a jerboa which had a ring in its ear.”

“It is my son.” She drew him under the earth and told him: “You have eaten my son, you have separated me from him. Now I will separate you from your children, and you shall work in the place of my son.” He who was changed into a greyhound saw this man that day, and said to him: “It is you who bought some meat for a greyhound and threw it to him?”

“It is I.”

“I am that greyhound. Who brought you here?”

“A woman,” answered the man, and he recounted all his adventure.

“Go and make a complaint to the King,” answered the other. “I am his son. I’ll tell him: ‘This man did me a good service,’ When he asks you to go to the treasure and take as much money as you wish, answer him: ‘I don’t want any. I only want you to spit a benediction into my mouth,’ If he asks you, ‘Who told you that?’ answer, ‘Nobody.'”

The man went and found the King and complained of the woman. The King called her and asked her: “Why have you taken this man captive?”

“He ate my son.”

“Why was your son metamorphosed into a jerboa? When men see one of those they kill him and eat him.” Then addressing the man: “Give her back the ear-ring.” He gave it to her.

“Go,” said the King, “take this man to the place from which you brought him.”

The son of the King then said to his father: “This man did me a favor; you ought to reward him.”

The King said to him: “Go to the treasure, take as much money as you can.”

“I don’t want money,” he answered; “I want you to spit into my mouth a benediction.”

“Who told you that?”

“Nobody.”

“You will not be able to bear it.”

“I will be able.”

“When I have spat into your mouth, you will understand the language of beasts and birds; you will know what they say when they speak; but if you reveal it to the people you will die.”

“I will not reveal it.” So the King spat into his mouth and sent him away, saying to the woman, “Go and take him back where you found him.” She departed, and took him back there.

He mounted his ass and came back to his house. He arranged the load and took back to the people the linen he had washed. Then he remounted the beast to go and seek some earth. He was going to dig when he heard a crow say in the air:

“Dig beneath; you will sing when God has made you rich.”

He understood what the crow said, dug beneath, and found a treasure. He filled a basket with it. On the top he put a little earth and went home, but often returned to the spot. On one of these occasions his ass met a mule, which said:

“Are you working still?”

The ass replied: “My master has found a treasure and he is taking it away.”

The mule answered: “When you are in a crowd balk and throw the basket to the ground. People will see it, all will be discovered, and your master will leave you in peace.”

The man had heard every word of this. He filled his basket with earth only. When they arrived at a crowd of people the ass kicked and threw the load to the ground. Her master beat her till she had enough. He applied himself to gathering the treasure, and became a rich merchant.

He had at home some chickens and a dog. One day he went into the granary, and a hen followed him and ate the grain. A cock said to her:

“Bring me a little.”

She answered, “Eat for yourself.”

The master began to laugh. His wife asked him:

“What are you laughing at?”

“Nothing.”

“You are laughing at me.”

“Not at all.”

“You must tell me what you are laughing at.”

“If I tell you I shall die.”

“You shall tell me, and you shall die.”

“To-night.” He brought out some grain and said to his wife, “Give alms.” He invited the people, bade them to eat, and when they had gone he brought food to the dog, but he would not eat. The neighbor’s dog came, as it did every day, to eat with his dog. To-day it found the food intact.

“Come and eat,” it said.

“No,” the dog answered.

“Why not?”

Then the dog told the other: “My master, hearing the chickens talk, began to laugh. His wife asked him: ‘Why are you laughing?’ ‘If I tell you, I shall die.’ ‘Tell me and die,’ That is why,” continued the dog, “he has given alms, for when he reveals his secret he will die, and I shall never find anyone to act as he has.”

The other dog replied: “As he knows our language, let him take a stick and give it to his wife until she has had enough. As he beats her let him say: ‘This is what I was laughing at. This is what I was laughing at. This is what I was laughing at,’ until she says to him, ‘Reveal to me nothing.'”

The man heard the conversation of the dogs, and went and got a stick. When his wife and he went to bed she said to him, “Tell me that now.”

Then he took the stick and beat her, saying: “This is what I was laughing at. This is what I was laughing at. This is what I was laughing at,” until she cried out:

“Don’t tell it to me. Don’t tell it to me. Don’t tell it to me.” He left her alone. When the dogs heard that, they rejoiced, ran out on the terrace, played, and ate their food. From that day the wife never again said to her husband, “Tell me that!” They lived happy ever after. If I have omitted anything, may God forgive me for it.


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Beddou

Two thieves, Beddou and Amkammel, embark on a journey of deceit and theft, starting with stealing oxen from a laborer. Their exploits escalate, involving trickery, betrayal, and greed, culminating in Beddou murdering Amkammel. From the burial site, a pomegranate tree grows, leading to Beddou’s exposure and execution. The tale illustrates the destructive cycle of treachery and the inevitability of justice.

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 protagonists engage in deceitful schemes, including stealing oxen and money, highlighting the role of trickery in their actions.

Revenge and Justice: The story culminates in Beddou’s execution by the King, serving as retribution for his misdeeds and emphasizing the theme of justice.

Divine Punishment: The emergence of the pomegranate tree from the burial site symbolizes a supernatural element leading to Beddou’s exposure and punishment.

► From the same Region or People

Learn more about the Berber peoples


Translated by Réne Basset
and Chauncey C. Starkweather

Two men, one of whom was named Beddou and the other Amkammel, went to market bearing a basket of figs. They met a man who was working, and said to him: “God assist you!”

“Amen!” he answered. One of them wanted to wash himself, but there was no water. The laborer, him who was with him (sic), said, “What is your name?”

“Beddou.”

“By the Lord, Beddou, watch my oxen while I go to drink.”

“Go!”

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When he had gone, he took away one of the oxen. On his return the laborer saw that one was missing. He went to the other traveller and asked him:

“By my father, what is your name?”

“Amkammel Ouennidhui” (“The Finisher”), he answered.

“By the Lord, Amkammel Ouennidhui, watch this ox for me while I go look for the one that is gone.”

“Go!”

He stole the other one. When the laborer returned he didn’t even find the second.

The two thieves went away, taking the oxen. They killed them to roast them. One drank all the water of the sea, the other all the fresh water, to wash it down. When they had finished, one stayed there to sleep, the other covered him with ashes. The former got up to get a drink and the ashes fell on the road. When he came back, the second covered himself with the ox-head. His brother, who had gone to get a drink, was afraid, and ran away. They divided the other ox to eat it. The one who had drunk the sea-water now drank fresh water, and the one who had drunk fresh water now drank sea-water. When they had finished their repast they took up their journey. They found an old woman who had some money, upon which she was sitting. When they arrived they fought. She arose to separate them. One of them took her place to pass the night, and pretended that he was dead. The old woman said to him:

“Get up, my son.”

He refused. In the evening one of them stole the money, and said to his brother:

“Arise! Let us go!”

They went away to a place where was sleeping the one who had taken the money. The other took away the dirkhems and departed, leaving the first asleep. When he awaked he found nothing. He started in pursuit of the other, and when he arrived he found him dying of illness. The latter had said to his wife, “Bury me.” She buried him. He who had first stolen the money went away. He said, “It is an ox.”

“It is I, my friend,” he cried. “Praise be to God, my friend! May your days pass in happiness!” Beddou said to him: “Let us go for a hunt.”

They went away alone. Beddou added: “I will shave you.”

He shaved him, and when he came to the throat he killed him and buried his head. A pomegranate-tree sprang up at this place. One day Beddou found a fruit, which he took to the King. When he arrived he felt that it was heavy. It was a head. The King asked him:

“What is that?”

“A pomegranate.”

“We know what you have been doing,” said the King, and had his head cut off. My story is finished.


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

Hamed ben Ceggad

Hamed-ben-Ceggad, a skilled hunter, earns favor with his city’s Sultan but becomes the target of jealous townsfolk. Tasked with impossible feats—retrieving a coral-wood tree, taming a palm of wild beasts, and capturing a woman with silver ornaments—Hamed overcomes challenges with the help of extraordinary companions. Ultimately, he wins the woman, while her protective brother defeats the Sultan and delivers justice to their enemies.

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

Quest: Hamed is tasked with retrieving the coral-wood tree, taming the palm of wild beasts, and capturing the woman with silver ornaments, each representing a significant journey undertaken to achieve a goal.

Cunning and Deception: Hamed’s success is partly due to his cleverness and the strategic assistance of his companions, showcasing the use of wit to achieve goals.

Revenge and Justice: The tale concludes with the ogre brother defeating the Sultan and delivering justice to their enemies, emphasizing themes of retribution and the restoration of order.

► From the same Region or People

Learn more about the Berber peoples


Translated by Réne Basset
and Chauncey C. Starkweather

There was in a city a man named Hamed-ben-Ceggad. He lived alone with his mother. He lived upon nothing but the chase. One day the inhabitants of the city said to the King: “Hamed-ben-Ceggad is getting the better of you.”

He said to them, “Tell me why you talk thus to me, or I will cut off your heads.” They said: “As he only eats the flesh of birds, he takes advantage of you for his food.”

The King summoned Hamed and said to him, “You shall hunt for me, and I will supply your food and your mother’s, too.” Every day Hamed brought game to the prince, and the prince grew very proud of him.

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The inhabitants of the city were jealous of him, and went to the Sultan and said: “Hamed-ben-Ceggad is brave. He could bring you the tree of coral-wood and the palm-tree of the wild beasts.”

The King said to him, “If you are not afraid, bring me the tree of coral-wood and the palm-tree of the wild beasts.”

“It is well,” said Hamed. And the next day he took away all the people of the city. When he came to the tree, he killed all the wild beasts, cut down the palm-tree, loaded it upon the shoulders of the people, and the Sultan built a house of coral-wood.

Seeing how he succeeded in everything, they said to the King, “Since he achieves all that he attempts, tell him to bring you the woman with the set of silver ornaments.”

The prince repeated these words to Hamed, who said:

“The task you give me is harsh, nevertheless I will bring her to you,” He set out on the way, and came to a place where he found a man pasturing a flock of sheep, carrying a millstone hanging to his neck and playing the flute. Hamed said to him: “By the Lord, I cannot lift a small rock, and this man hangs a millstone to his neck.” The shepherd said: “You are Hamed-ben-Ceggad, who built the house of coral-wood?”

“Who told you?”

“A bird that flew into the sky.” He added, “I will go with you.”

“Come,” said Hamed. The shepherd took the millstone from his neck, and the sheep were changed into stones.

On the way they met a naked man, who was rolling in the snow. They said [to themselves], “The cold stings us, and yet that man rolls in the snow without the cold killing him.”

The man said to them, “You are Hamed-ben-Ceggad, who built the house of coral-wood?”

“Who told you that?”

“A bird that passed flying in the sky told me. I will accompany you.”

“Come,” said Hamed. After they had pursued their way some time, they met a man with long ears.

“By the Lord,” they said, “we have only small ears, and this man has immense ones.”

“It is the Lord who created them thus, but if it pleases God I will accompany you, for you are Hamed-ben-Ceggad.”

They arrived at the house of the woman with the silver ornaments, and Hamed said to the inhabitants, “Give us this woman, that we may take her away.”

“Very well,” said her brother, the ogre. They killed an ox, placed it upon a hurdle, which they lifted up and put down with the aid of ninety-nine men.

“Give us one of your men who can lift this hurdle.”

He who wore millstones hanging from his neck said, “I can lift it.” When he had placed it on the ground, they served a couscous with this ox. The ogre said, “Eat all that we give you.” They ate a little, and the man with the long ears hid the rest of the food. The brother continued: “You give us one of you who will go to gather a branch of a tree that stands all alone on the top of a mountain two days’ march in the snow.” The one who had rolled in the snow departed, and brought back the branch.

“There remains one more proof,” said the ogre. “A partridge is flying in the sky; let one of you strike it.” Hamed-ben-Ceggad killed it.

They gave him the woman, but before her departure her brother gave her a feather and said to her, “When anyone shall try to do anything to you against your will, cast this feather on the hearth and we will come to you.”

People told the woman, “The old Sultan is going to marry you.”

She replied, “An old man shall never marry me,” and cast the feather into the fire. Her brother appeared, and killed all the inhabitants of the city, as well as the King, and gave the woman to Hamed-ben-Ceggad.


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 Lion, the Jackal, and the Man

A laborer plagued by a lion seeks the advice of a clever jackal, who devises a plan to kill the lion. The laborer succeeds, promising the jackal a lamb in gratitude. However, his wife replaces the lamb with a dog. When the jackal opens the sack, the dog attacks and eats him, leaving the laborer rid of both threats.

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: Both the jackal’s plan to deceive the lion and the wife’s substitution of the lamb with a dog involve deceit.

Revenge and Justice: The laborer’s actions against the lion can be seen as a form of retribution for the loss of his oxen.

Conflict with Nature: The laborer’s struggle against the lion represents a human conflict with a natural predator.

► From the same Region or People

Learn more about the Berber peoples


Translated by Réne Basset
and Chauncey C. Starkweather

In times past, when the animals spoke, there existed, they say, a laborer who owned a pair of oxen, with which he worked. It was his custom to start out with them early in the morning, and in the evening he returned with one ox.

The next day he bought another and went to the fallow land, but the lion came and took one ox from him and left him only one. He was in despair, seeking someone to advise him, when he met the jackal and told him what had taken place between him and the lion. The jackal demanded: “What will you give me if I deliver you from the lion?”

“Whatever you wish I will give it to you.”

► Continue reading…

“Give me a fat lamb,” answered the jackal. “You will follow my advice. To-morrow when the lion comes, I will be there. I will arrive on that hill on the other side. You will bring your axe very well sharpened and when I say to you, ‘What is that which I see with you now?’ you must answer, ‘It is an ass which I have taken with me to carry barley.’ I will say to you, ‘I am looking for the lion, and not for an ass,’ Then he will ask you, ‘Who is speaking to you?’ Answer him, ‘It is the nems!’ He will say to you, ‘Hide me, for I am afraid of him,’ When I ask you, ‘Who is that stretched there before you?’ answer, ‘It is a beaver,’ I will say, ‘Take your axe and strike, to know if it be not the lion,’ You will take your axe and you will strike the lion hard between the eyes. Then I will continue: ‘I have not heard very well. Strike him again once more until he shall really be dead,'” The next day he came to him as before to eat an ox. When the jackal saw him he called his friend and said, “Who is that with you?”

“It is a beaver which is before me.”

The jackal answered: “Where is the lion? I am looking for him.”

“Who is talking to you?” asked the lion, of the laborer.

“The ‘nems.'”

“Hide me,” cried the lion, “for I fear him.”

The laborer said to him, “Stretch yourself out before me, shut your eyes, and don’t move.” The lion stretched out before him, shut his eyes, and held his breath.

The peasant said to the jackal, “I have not seen the lion pass to-day.”

“What is that stretched before you?”

“It is a beaver.”

“Take your axe,” said the jackal, “and strike that beaver.” The laborer obeyed and struck the lion violently between the eyes.

“Strike hard,” said the jackal again; “I did not hear very well.”

He struck him three or four times more, until he had killed him. Then he called the jackal: “See, I have killed him. Come, let me embrace you for your good advice. To-morrow you must come here to get the lamb which I will give you.” They separated and each went his way. As for the peasant, the next day, as soon as dawn, he took a lamb, put it into a sack, tied it up, went into the court-yard and hung it up. Then while he went to get his oxen to till his fields, at that moment, his wife opened the sack, set the lamb free, and replaced it by a dog. The peasant took the sack and went to his work. He attached his oxen and set to work, till the arrival of the jackal. The jackal said to him, “Where is that promise you made me?”

“It is in the sack. Open it and you’ll find the lamb which I give you.”

He followed his advice, opened the sack, and saw two eyes which shone more brightly than those of a lamb, and said to the laborer, “My friend, you have deceived me.”

“How have I deceived you?” asked the other. “As for the lamb, I put him in the sack. Open it well; I do not lie.”

The jackal followed his advice, he opened the sack, a dog jumped fiercely out. When the jackal saw the dog he ran away, but the dog caught him and ate him up.


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 Stolen Woman

A man of Onlad Draabad, fearing for his beautiful wife’s safety, secluded her by the salt sea. However, she was abducted by sailors seeking a bride for their Sultan. With aid from the son of Keij, the husband braved dangerous creatures, guards, and a marine monster to rescue her. After reclaiming riches from a deserted city, they returned home victorious, leaving the ship to his ally.

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

Supernatural Beings: Encounters with dangerous creatures like the marine monster and guardian animals.

Cunning and Deception: The husband’s clever strategies to bypass guards and rescue his wife.

Sacred Objects: The use of special stones with destructive powers during the escape.

► From the same Region or People

Learn more about the Berber peoples


Translated by Réne Basset
and Chauncey C. Starkweather

It is related that a man of the Onlad Draabad married his cousin, whom he loved greatly. He possessed a single slave and some camels. Fearing lest someone should carry off his wife on account of her beauty, he resolved to take her to a place where no one should see her. He started, therefore, with his slave, his camels, and his wife, and proceeded night and day until he arrived at the shore of the great salt sea, knowing that nobody would come there.

One day when he had gone out to see his camels and his slave, leaving his wife alone in the tent, she saw a ship that had just then arrived. It had been sent by a sultan of a far country, to seek in the islands of the salt sea a more beautiful wife for him than the women of his land.

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The woman in the tent, seeing that the ship would not come first to her, went out first in front. The people said to her, “Come on board in order to see the whole ship.” She went aboard. Finding her to be just the one for whom they were seeking, they seized her and took her to their Sultan. On his return, the husband, not finding his wife, realized that she had been stolen. He started to find the son of Keij, the Christian. Between them there existed a friendship. The son of Keij said to him: “Bring a ship and seven men, whose guide I will be on the sea. They need not go astray nor be frightened. The city is three or four months’ journey from here.” They set sail in a ship to find the city, and were on the way the time that he had said.

Arriving they cast their anchor near the city, which was at the top of a high mountain. Their chief went ashore and saw a fire lighted by someone. He went in that direction. It was an old woman, to whom he told his story. She gave him news of his wife. They agreed to keep silence between themselves. Then the old woman added: “In this place there are two birds that devour people. At their side are two lions like to them, and two men. All of these keep guard over your wife.”

He bought a sheep, which he killed; then he went to the two birds and threw them a part of it. While they were quarrelling over it he passed by them and came near to the two lions, to which he did the same. Approaching the two men, he found them asleep. He went as far as the place where his wife was in prison, and attracted her attention by scratching her foot. He was disguised and said to her, “I have sought you to tell you something.” He took her by the hand. They both went out, and he swore that if she made the slightest noise he would kill her. He also asked her which was the swiftest boat for the journey. She pointed out the best boat there, and they embarked in it. There were some stones on board, and when he threw one at a ship it was crushed from stem to stern, and all on board perished.

He started to find the son of Keij. While they were at sea a marine monster swallowed them and the ship on which they were sailing. The chief took some pitch and had it boiled in a kettle. The monster cast up the ship on the shore of the sea. They continued their journey, proceeding by the seaside.

Behold one day they came to a deserted city. They desired to take what it contained of riches, silver, and gold. All of a sudden the image of an armed man appeared to them. They could not resist or kill him at first, but finally they destroyed him and took all the riches of the houses. When they arrived near the son of Keij he said to them: “I want only the ship.” So the other man took the treasures and returned home with his wife.


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 Hedgehog, the Jackal, and the Lion

A clever jackal repeatedly escapes predicaments with wit and deception. Teaming with a hedgehog to raid an onion garden, he overindulges and nearly gets caught. Feigning death and later conning a lion into wearing thorny “shoes,” the jackal escapes again. Despite losing his tail in one scheme, he tricks both the lion and his tailless cousins, showcasing his cunning survival skills against every challenge.

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 narrative centers on the jackal’s use of wit and deceit to achieve his goals, such as feigning death to escape the gardener and tricking the lion into wearing thorny “shoes.”

Moral Lessons: The tale imparts lessons about the consequences of greed and the value of cleverness, as seen in the jackal’s overindulgence leading to trouble and his cunning providing a means of escape.

Conflict with Authority: The jackal’s interactions with figures of authority, like the gardener and the lion, highlight his challenges against more powerful adversaries.

► From the same Region or People

Learn more about the Berber peoples


Translated by Réne Basset
and Chauncey C. Starkweather

Once upon a time the jackal went in search of the hedgehog and said to it: “Come along. I know a garden of onions. We will fill our bellies.”

“How many tricks have you?” asked the hedgehog.

“I have a hundred and one.”

“And I,” said the other, “have one and a half.”

They entered the garden and ate a good deal. The hedgehog ate a little and then went to see if he could get out of the entrance or not. When he had eaten enough so that he could just barely slip out, he stopped eating. As for the jackal, he never stopped eating until he was swollen very much.

► Continue reading…

As these things were going on, the owner of the garden arrived. The hedgehog saw him and said to his companion:

“Escape! the master is coming.” He himself took flight. But in spite of his exhortations the jackal couldn’t get through the opening. “It is impossible,” he said.

“Where are those one hundred and one tricks? They don’t serve you now.”

“May God have mercy on your parents, my uncle, lend me your half a trick.” “Lie down on the ground,” answered the hedgehog. “Play dead, shut your mouth, stretch out your paws as if you were dead, until the master of the garden shall see it and cast you into the street, and then you can run away.”

On that the hedgehog departed. The jackal lay down as he had told him until the owner of the garden came with his son and saw him lying as if dead. The child said to his father:

“Here is a dead jackal. He filled his belly with onions until he died.”

Said the man, “Go, drag him outside.”

“Yes,” said the child, and he took him and stuck a thorn into him.

“Hold on, enough!” said the jackal. “They play with reeds, but this is not sport.”

The child ran to his father and said, “The jackal cried out, ‘A reed! a reed!'”

The father went and looked at the animal, which feigned death. “Why do you tell me that it still lives?”

“It surely does.”

“Come away and leave that carrion.” The child stuck another thorn into the jackal, which cried, “What, again?” The child went to his father. “He has just said, ‘What, again?'”

“Come now,” said the man, and he sent away his son. The latter took the jackal by the motionless tail and cast him into the street. Immediately the animal jumped up and started to run away. The child threw after him his slippers. The jackal took them, put them on, and departed.

On the way he met the lion, who said, “What is that footwear, my dear?”

“You don’t know, my uncle? I am a shoemaker. My father, my uncle, my mother, my brother, my sister, and the little girl who was born at our house last night are all shoemakers.”

“Won’t you make me a pair of shoes?” replied the lion.

“I will make you a pair. Bring me two fat camels. I will skin them and make you some good shoes.”

The lion went away and brought the two fat camels. “They are thin,” said the jackal. “Go change them for others.”

He brought two thin ones.

“They are fat,” said the jackal. He skinned them, cut some thorns from a palm-tree, rolled the leather around the lion’s paws and fastened it there with the thorns.

“Ouch!” screamed the lion.

“He who wants to look finely ought not to say, ‘Ouch.'”

“Enough, my dear.”

“My uncle, I will give you the rest of the slippers and boots.” He covered the lion’s skin with the leather and stuck in the thorns. When he reached the knees, “Enough, my dear,” said the lion. “What kind of shoes are those?”

“Keep still, my uncle, these are slippers, boots, breeches, and clothes.”

When he came to the girdle the lion said, “What kind of shoes are those?”

“My uncle, they are slippers, boots, breeches, and clothing.” In this way he reached the lion’s neck. “Stay here,” he said, “until the leather dries. When the sun rises look it in the face. When the moon rises, too, look it in the face.”

“It is good,” said the lion, and the jackal went away.

The lion remained and did as his companion had told him. But his feet began to swell, the leather became hard, and he could not get up. When the jackal came back he asked him, “How are you, my uncle?”

“How am I? Wretch, son of a wretch, you have deceived me. Go, go; I will recommend you to my children.”

The jackal came near and the lion seized him by the tail. The jackal fled, leaving his tail in the lion’s mouth.

“Now,” said the lion, “you have no tail. When my feet get well I will catch you and eat you up.”

The jackal called his cousins and said to them, “Let us go and fill our bellies with onions in a garden that I know.” They went with him. Arriving he tied their tails to the branches of a young palm-tree, and twisted them well. “Who has tied our tails like this?” they asked. “No one will come before you have filled your bellies. If you see the master of the garden approach, struggle and fly. You see that I, too, am bound as you are.” But he had tied an onion-stalk on himself. When the owner of the garden arrived, the jackal saw him coming. They struggled, their tails were all torn out, and stayed behind with the branches to which they were fastened. When the jackal saw the man, he cut the onion stem and escaped the first of all.

As for the lion, when his feet were cured, he went to take a walk and met his friend the jackal. He seized him and said, “Now I’ve got you, son of a wretch.”

The other answered, “What have I done, my uncle?”

“You stuck thorns in my flesh. You said to me, ‘I will make you some shoes.’ Now what shall I do to you?”

“It was not I,” said the jackal.

“It was you, and the proof is that you have your tail cut off.”

“But all my cousins are without tails, like me.”

“You lie, joker.”

“Let me call them and you will see.”

“Call them.”

At his call the jackals ran up, all without tails.

“Which of you is a shoemaker?” asked the lion.

“All of us,” they answered.

He said to them: “I am going to bring you some red pepper. You shall eat of it, and the one who says, ‘Ouch!’ that will be the one I’m looking for.”

“Go and get it.” He brought them some red pepper, and they were going to eat it when the first jackal made a noise with his shoes, but he said to the lion, “My uncle, I did not say, ‘Ouch!'” The lion sent them away, and they went about their business.


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Ahmed el Hilalieu and El Redah

Ahmed el Hilalieu, despised by many, becomes the target of a plot involving a sorceress who challenges him to retrieve Redah Oum Zaid, a distant sultan’s daughter. Embarking on a perilous 40-day journey through deserts and tribal lands, Ahmed confronts trials of wit, resilience, and poetic dialogue. His persistence earns him an encounter with Redah, culminating in a complex exchange of defiance, attraction, and eventual friendship.

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

Trials and Tribulations: Throughout his journey, Ahmed faces numerous obstacles, including traversing deserts and interacting with various tribes, testing his resilience and wit.

Cunning and Deception: The initial encounter with the sorceress involves manipulation, as she challenges Ahmed to undertake the perilous quest.

Transformation through Love: Ahmed’s interactions with Redah evolve from defiance to friendship, indicating a transformative journey influenced by emotional connections.

► From the same Region or People

Learn more about the Berber peoples


Translated by G. Mercier
and Chauncey C. Starkweather

Ahmed el Hilalieu was not loved by people in general. His enemies went and found an old sorceress, and spoke to her as follows: “O sorceress, we want you to drive this man out of our country. Ask what you will, we will give it to you!”

She said to them: “May God gladden your faces. Call aloud. Our man will come out and I will see him.” They obeyed her, crying out that a camel had escaped. Straightway Ahmed goes to find his father, and tells him his intention of going to join in the search. He starts forth mounted on his courser, and on the way meets some people, who tell him, “It is nothing.” He makes a half turn, not forgetting to water his horse, and meets at the fountain the sorceress, who was drawing water.

► Continue reading…

“Let me pass,” he said to her, “and take your buckskin out of my way.”

“You may pass,” she answered. He started his horse, which stepped on the buckskin and tore it.

“You who are so brave with a poor woman,” she said, “would you be able to bring back Redah Oum Zaid?”

“By the religion of Him whom I adore, you shall show me where this Redah lives or I’ll cut off your head.”

“Know, then, that she lives far from here, and that there is between her and you no less than forty days’ journey.”

Ahmed went home, and took as provisions for the journey forty dates of the deglet-nour variety, putting them into his pocket. He mounted his steed and departed.

He goes and goes without stopping, until he comes to the country of the sand. The charger throws his feet forward and buries himself in the sand up to his breast, but soon stops, conquered and worn out by fatigue. Ahmed el Hilalieu then addresses him:

  “My good gray horse, of noble mien, the sand,
  The cruel sand would eat your very eyes.
  The air no longer thy loud whinnies bears,
  No strength is left thee in thy head or heart.
  The prairies of Khafour I’ll give to thee,
  With Nouna’s eyes I’ll quench thy thirst, by God
  A mule’s whole pack of barley shalt thou have
  That Ben Haddjouna shall bring here for thee.”

In his turn the steed spoke and said: “Dismount, unfasten the breast-strap, tighten the girth, for some women are coming to show themselves to us in this country.” Ahmed unfastened the breast-strap, then remounts and departs. While he proceeds he sees before him the encampment of a tribe, and perceives a horseman coming, mounted on a white mare, engaged in herding camels.

“Blessings upon you!” cried Ahmed; “you behind the camels!” The horseman kept silence, and would not return his salutations.

“Greetings to you,” cried Ahmed again, “you who are in the middle of the camels.” The same obstinate silence.

“Greetings to you, you who are before the camels.” The horseman still was silent. Ahmed then said: “Greetings to you, you who own the white mare.”

“Greetings to you!” replied the horseman.

“How comes it that you would not answer my greetings for so long?”

The horseman answered: “You cried to me, ‘Greetings to you, you who are behind the camels,’ Now, behind them are their tails. Then you said, ‘Greetings to you, you who are in the middle of the camels,’ In the middle of them are their bellies. You said, again, ‘Greetings to you, you who are before the camels.’ Before them are their heads. You said, ‘Greetings to you, O master of the white mare,’ And then I answered to you, ‘Greetings to you also,'”

Ahmed el Hilalieu asked of the shepherd, “What is your name?”

“I am called Chira.”

“Well, Chira, tell me where Redah lives. Is it at the city of the stones or in the garden of the palms?”

“Redah dwells in the city. Her father is the Sultan. Seven kings have fought for her, and one of them has refreshed his heart. He is named Chalau. Go, seek the large house. You will be with Redah when I see you again.”

Ahmed sets out, and soon meets the wife of the shepherd, who comes before him and says, “Enter, be welcome, and may good luck attend you!” She ties his horse, gives him to drink, and goes to find dates for Ahmed. She takes care to count them before serving him with them. He takes out a pit, closes the date again, puts them all together, and puts down the pit. He ate nothing, and he said to the woman: “Take away these dates, for I have eaten my fill.” She looks, takes up the tray, counts the dates again, and perceives that none of them has been eaten. Nevertheless, there is a pit, and not a date missing. She cries out:

  “Alas! my heart for love of this young man
  Is void of life as is this date of pit.”

Then she heaved a sigh and her soul flew away.

Ahmed remained there as if in a dream until the shepherd came back. “Your wife is dead,” he said to him, “and if you wish, I’ll give you her weight in gold and silver.”

But the shepherd answers: “I, too, am the son of a sultan. I have come to pay this woman a visit and desire to see her. Calm yourself. I will take neither your gold nor silver. This is the road to follow; go, till you arrive at the castle where she is.”

Ahmed starts, and when he arrives at the castle, he stands up in his stirrups and throws the shadow of his spear upon the window.

Redah, addressing her negress, said to her: “See now what casts that shadow. Is it a cloud, or an Arab’s spear?”

The negress goes to see, comes back to her mistress, and says to her, “It is a horseman, such as I have never seen the like of before in all my life.”

“Return,” said Redah, “and ask him who he is.” Redah goes to see, and says:

  “O horseman, who dost come before our eyes,
  Why seekest thou thy death? Tell me upon
  Thine honor true, what is thine origin?”

He answers:

  “Oh, I am Ahmed el Hilalieu called. Well known
  ‘Mongst all the tribes of daughters of Hilal.
  I bear in hand a spear that loves to kill,
  Who’er attacks me counts on flight and dies.”

She says to him:

  “Thou’rt Ahmed el Hilalieu? Never prowls
  A noble bird about the Zeriba;
  The generous falcon turns not near the nests,
  O madman! Why take so much care
  About a tree that bears not any dates?”

He answers:

  “I will demand of our great Lord of all
  To give us rain to cover all the land
  With pasturage and flowers. And we shall eat
  Of every sort of fruit that grows on earth.”

Redah:

  “We women are like silk. And only those
  Who are true merchants know to handle us.”

Ahmed el Hilalieu then says:

  “I’ve those worth more than thou amid the girls
  Of Hilal, clad in daintiest of silk
  Of richest dye, O Redah, O fifth rite.”

And, turning his horse’s head, he goes away. But she recalls him:

  “I am an orange, them the gardener;
  I am a palm and thou dost cut my fruit;
  I am a beast and thou dost slaughter me.
  I am–upon thine honor–O gray steed,
  Turn back thy head. For we are friends henceforth.”

She says to the negress, “Go open wide the door that he may come.”

The negress admits him, and ties up his horse. On the third day he sees the negress laughing.

“Why do you laugh, negress?”

“You have not said your prayers for three days.”


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 Magician and the Sultan’s Son

A sultan entrusts a magician to educate his three sons, agreeing the magician can keep one as a companion. After becoming a scholar, Keejaanaa, the chosen son, discovers the magician’s sinister secret: he devours creatures and people. With a wise horse, Faaraasee, Keejaanaa defeats the magician, escapes, and builds a prosperous life. He marries a sultan’s daughter, has a son, and cherishes Faaraasee as his lifelong ally.

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


► Themes of the story

Forbidden Knowledge: Keejaanaa’s exploration of the magician’s house leads him to uncover hidden secrets, including rooms filled with bones and a live horse, revealing the magician’s sinister practices.

Cunning and Deception: Keejaanaa and Faaraasee devise clever strategies to outwit the magician, including deceiving him about the gold and planning an escape, showcasing the use of wit to overcome adversaries.

Trials and Tribulations: Keejaanaa faces numerous challenges, from discovering the magician’s true nature to orchestrating a daring escape, highlighting his resilience and determination.

► From the same Region or People

Learn more about Swahili people


There was once a sultan who had three little sons, and no one seemed to be able to teach them anything; which greatly grieved both the sultan and his wife. One day a magician came to the sultan and said, “If I take your three boys and teach them to read and write, and make great scholars of them, what will you give me?” And the sultan said, “I will give you half of my property.”

“No,” said the magician; “that won’t do.” – “I’ll give you half of the towns I own.” – “No; that will not satisfy me.” – “What do you want, then?”

► Continue reading…

“When I have made them scholars and bring them back to you, choose two of them for yourself and give me the third; for I want to have a companion of my own.”

“Agreed,” said the sultan.

So the magician took them away, and in a remarkably short time taught them to read, and to make letters, and made them quite good scholars. Then he took them back to the sultan and said: “Here are the children. They are all equally good scholars. Choose.”

So the sultan took the two he preferred, and the magician went away with the third, whose name was Keejaa’naa, to his own house, which was a very large one.

When they arrived, Mchaa’wee, the magician, gave the youth all the keys, saying, “Open whatever you wish to.” Then he told him that he was his father, and that he was going away for a month.

When he was gone, Keejaanaa took the keys and went to examine the house. He opened one door, and saw a room full of liquid gold. He put his finger in, and the gold stuck to it, and, wipe and rub as he would, the gold would not come off; so he wrapped a piece of rag around it, and when his supposed father came home and saw the rag, and asked him what he had been doing to his finger, he was afraid to tell him the truth, so he said that he had cut it.

Not very long after, Mchaawee went away again, and the youth took the keys and continued his investigations.

The first room he opened was filled with the bones of goats, the next with sheep’s bones, the next with the bones of oxen, the fourth with the bones of donkeys, the fifth with those of horses, the sixth contained men’s skulls, and in the seventh was a live horse.

“Hullo!” said the horse; “where do you come from, you son of Adam?”

“This is my father’s house,” said Keejaanaa.

“Oh, indeed!” was the reply. “Well, you’ve got a pretty nice parent! Do you know that he occupies himself with eating people, and donkeys, and horses, and oxen and goats and everything he can lay his hands on? You and I are the only living things left.”

This scared the youth pretty badly, and he faltered, “What are we to do?”

“What’s your name?” said the horse.

“Keejaanaa.”

“Well, I’m Faaraa’see. Now, Keejaanaa, first of all, come and unfasten me.”

The youth did so at once.

“Now, then, open the door of the room with the gold in it, and I will swallow it all; then I’ll go and wait for you under the big tree down the road a little way. When the magician comes home, he will say to you, ‘Let us go for firewood;’ then you answer, ‘I don’t understand that work;’ and he will go by himself. When he comes back, he will put a great big pot on the hook and will tell you to make a fire under it. Tell him you don’t know how to make a fire, and he will make it himself.

“Then he will bring a large quantity of butter, and while it is getting hot he will put up a swing and say to you, ‘Get up there, and I’ll swing you.’ But you tell him you never played at that game, and ask him to swing first, that you may see how it is done. Then he will get up to show you; and you must push him into the big pot, and then come to me as quickly as you can.”

Then the horse went away.

Now, Mchaawee had invited some of his friends to a feast at his house that evening; so, returning home early, he said to Keejaanaa, “Let us go for firewood;” but the youth answered, “I don’t understand that work.” So he went by himself and brought the wood.

Then he hung up the big pot and said, “Light the fire;” but the youth said, “I don’t know how to do it.” So the magician laid the wood under the pot and lighted it himself.

Then he said, “Put all that butter in the pot;” but the youth answered, “I can’t lift it; I’m not strong enough.” So he put in the butter himself.

Next Mchaawee said, “Have you seen our country game?” And Keejaanaa answered, “I think not.”

“Well,” said the magician, “let’s play at it while the butter is getting hot.”

So he tied up the swing and said to Keejaanaa, “Get up here, and learn the game.” But the youth said: “You get up first and show me. I’ll learn quicker that way.”

The magician got into the swing, and just as he got started Keejaanaa gave him a push right into the big pot; and as the butter was by this time boiling, it not only killed him, but cooked him also.

As soon as the youth had pushed the magician into the big pot, he ran as fast as he could to the big tree, where the horse was waiting for him.

“Come on,” said Faaraasee; “jump on my back and let’s be going.”

So he mounted and they started off.

When the magician’s guests arrived they looked everywhere for him, but, of course, could not find him. Then, after waiting a while, they began to be very hungry; so, looking around for something to eat, they saw that the stew in the big pot was done, and, saying to each other, “Let’s begin, anyway,” they started in and ate the entire contents of the pot. After they had finished, they searched for Mchaawee again, and finding lots of provisions in the house, they thought they would stay there until he came; but after they had waited a couple of days and eaten all the food in the place, they gave him up and returned to their homes.

Meanwhile Keejaanaa and the horse continued on their way until they had gone a great distance, and at last they stopped near a large town.

“Let us stay here,” said the youth, “and build a house.”

As Faaraasee was agreeable, they did so. The horse coughed up all the gold he had swallowed, with which they purchased slaves, and cattle, and everything they needed.

When the people of the town saw the beautiful new house and all the slaves, and cattle, and riches it contained, they went and told their sultan, who at once made up his mind that the owner of such a place must be of sufficient importance to be visited and taken notice of, as an acquisition to the neighborhood.

So he called on Keejaanaa, and inquired who he was.

“Oh, I’m just an ordinary being, like other people.”

“Are you a traveler?”

“Well, I have been; but I like this place, and think I’ll settle down here.”

“Why don’t you come and walk in our town?”

“I should like to very much, but I need some one to show me around.”

“Oh, I’ll show you around,” said the sultan, eagerly, for he was quite taken with the young man.

After this Keejaanaa and the sultan became great friends; and in the course of time the young man married the sultan’s daughter, and they had one son.

They lived very happily together, and Keejaanaa loved Faaraasee as his own soul.


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 Ape, the Snake, and the Lion

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

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


► Themes of the story

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

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

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

► From the same Region or People

Learn more about Swahili people


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

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

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

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

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

The second day he spent making the branches into traps.

The third day he twisted cocoanut fiber into ropes.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


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Goso, the Teacher

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

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


► Themes of the story

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

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

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

► From the same Region or People

Learn more about Swahili people


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

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

► Continue reading…

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

So they caught the south wind and beat it.

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

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

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

So they went to the mud wall and beat it.

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

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

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

So they went and caught the rat and beat it.

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

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

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

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

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

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

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

So they took the rope and beat it.

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

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

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

So they took the knife and beat it.

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

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

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

And they went and beat the fire.

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

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

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

And they went to the water and beat it.

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

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

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

And they went to the ox and beat it.

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

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

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

And they caught a fly and beat it.

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

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

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

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

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

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

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

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


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