The thinking image

Near the abandoned Hudson’s Bay Company post at Nachvak lies a stone resembling a woman deep in thought. Local Eskimo legend tells of an outcast woman who, exhausted and despairing, wished to become stone. A crow circled her, cawing thrice, and turned her into rock. Today, the figure remains revered, adorned with offerings like beads, needles, and tobacco by passersby.

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


► Themes of the story

Transformation: The woman’s change from human to stone.

Supernatural Beings: The crow’s mystical role in her transformation.

Sacred Spaces: The stone’s significance as a revered site where offerings are made.

► From the same Region or People

Learn more about Inuit peoples


About half a mile from the old Hudson’s Bay Company post at Nachvak (now abandoned) is a curiously formed stone. It is situated on a point, and in going by in a boat, it appears like a woman seated with her chin on her hand, thinking. The Eskimo of that vicinity relate the following story in connexion with this rock.

Once there was a woman who was an outcast from the village. She had no people nor relatives, and was a slave for everybody. One day she was going along in a boat by this point. She had been rowing in the umiak all day, and was very tired. She went ashore, and sat down on a rock and started thinking.

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First she wished that she were dead and her labour over. Then she wished that she could be changed into a stone, like the one she was sitting on. While she was thinking this, a crow flew over her. He made three circles over her, and as he cawed three times, she was gradually turned into a stone.

She is still seen in the same position with her hand to her chin, thinking. The Eskimo make offerings to her of needles, tobacco, and matches, whenever they pass. Some of the women have put a necklace of beads around her neck.


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The heavenly regions

The land and sea’s edges are bordered by an abyss, crossed only by a perilous path leading to the heavens. The sky, a dome with a passage for spirits, hosts only those who died voluntarily or violently, alongside the raven. These spirits, called selamiut or “sky-dwellers,” light the aurora, feast, and play. Their voices, heard as auroral sounds, invite whispered responses from earth.

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


► Themes of the story

Journey to the Otherworld: The narrative describes a dangerous pathway over an abyss leading to the heavens, representing a voyage to a realm beyond human experience.

Supernatural Beings: The selamiut, or “sky-dwellers,” are spirits inhabiting the sky, interacting with the natural world by creating the aurora and producing sounds heard on earth.

Sacred Spaces: The heavens serve as a sacred realm where specific spirits dwell, and the aurora acts as a bridge between this celestial domain and the earthly realm.

► From the same Region or People

Learn more about Inuit peoples


The ends of the land and sea are bounded by an immense abyss, over which a narrow and dangerous pathway leads to the heavenly regions. The sky is a great dome of hard material arched over the earth. There is a hole in it through which the spirits pass to the true heavens. Only the spirits of those who have died a voluntary or violent death, and the raven, have been over this pathway. The spirits who live there light torches to guide the feet of new arrivals. This is the light of the aurora. They can be seen there feasting and playing football with a walrus skull. The whistling crackling noise which sometimes accompanies the aurora is the voices of these spirits trying to communicate with the people of the earth. They should always be answered in a whispering voice. Youths and small boys dance to the aurora. The heavenly spirits are called selamiut, “sky-dwellers,” those who live in the sky.

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The two little outcasts

Two orphaned boys, hunting ptarmigans daily, discover a hidden house in a ravine. Inside, they find a lonely boy whose giant mother later returns, grateful for their companionship. She rewards them with food and arrows. Ignoring her warning, villagers attempt to sell arrows too, but the mysterious house vanishes. The boys never hunt again, leaving the tale shrouded in mystery.

Source: 
Eskimo Folk-Tales 
collected by Knud Rasmussen 
[Copenhagen, Christiania], 1921


► Themes of the story

Community and Isolation: The two orphaned boys, initially isolated and fending for themselves, discover and connect with another lonely child, forming a new sense of community.

Supernatural Beings: The giantess mother represents a supernatural entity who interacts with the human children, providing them with sustenance and gifts.

Sacred Spaces: The hidden house in the ravine serves as a sacred or mystical place where the boys find refuge and form a bond with the inhabitants, leading to transformative experiences.

► From the same Region or People

Learn more about Inuit peoples


There were two little boys and they had no father and no mother, and they went out every day hunting ptarmigan, and they had never any weapons save a bow. And when they had been out hunting ptarmigan, the men of that place were always very eager to take their catch.

One day they went out hunting ptarmigan as usual, but there were none. On their way, they came to some wild and difficult cliffs. And they looked down from that place into a ravine, and saw at the bottom a thing that looked like a stone.

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They went down towards it, and when they came nearer, it was a little house. And they went nearer still and came right to it. They climbed up on to the roof, and when they looked down through the air hole in the roof, they saw a little boy on the floor with a cutting-board for a kayak and a stick for a paddle. They called down to him, and he looked up, but then they hid themselves. When they looked down again, he was there as before, playing at being a man in a kayak. A second time they called to him, and then he ran to hide. And they went in then, and found him, sobbing a little, and pressing himself close in against the wall.

And they asked him: “Do you live here all alone?”

And he answered: “No, my mother went out early this morning, and she is out now, as usual.”

They said: “We have come to be here with you because you are all alone.”

And when they said this, he ventured to come out a little from the wall.

In the afternoon, the boy went out again and again and when he did so, they looked round the inside of the house, which was covered with fox skins, blue and white.

At last the boy came in, and said: “Now I can see her, away to the south.”

They looked out and saw her, and she seemed mightily big, having something on her back. And she came quickly nearer.

Then they heard a great noise, and that was the woman throwing down her burden. She came in hot and tired, and sat down, and said: “Thanks, kind little boys. I had to leave him alone in the house, as usual, and now you have stayed with him while I was fearing for him on my way.”

Then she turned to her son, and said: “Have they not eaten yet?”

“No,” said the boy. And when he had said that, she went out, and came in with dried flesh of fox and reindeer, and a big piece of suet. And very glad they were to eat that food. At first they did not eat any of the dried fox meat, but when they tasted it, they found it was wonderfully good to eat.

Now when they had eaten their fill, they sat there feeling glad. And then the little boy whispered something in his mother’s ear.

“He has a great desire for one of your sets of arrows, if you would not refuse to give it.” And they gave him that.

In the evening, when they thought it was time to rest, a bed was made for them under the window, and when this was done the woman said: “Now sleep, and do not fear any evil thing.”

They slept and slept, and when they awoke, the woman had been awake a long time already.

And when they were setting off to go home again, she paid them for their arrows with as much meat as they could carry; and when they went off, she said: “Be sure you do not let any others come selling arrows.”

But in the meantime, the people of the village had begun to fear for those two boys, because they did not come home. When at last they appeared in the evening, many went out to meet them. And it was a great load they had to carry.

“Where have you been?” they asked.

“We have been in a house with one who was not a real man.”

They tasted the food they had brought. And it was wonderfully good to eat.

“That we were given in payment for one set of arrows,” they said.

“We must certainly go out and sell arrows, too,” said the others.

But the two told them: “No, you must not do that. For when we went away, she said: ‘Do not let any others come selling arrows.’”

But although this had been said to them, all fell to at once making arrows. And the next day they set out with the arrows on their backs. The two little boys did not desire to go, but went in despite of that, because the others ordered them.

Now when they came to the ravine, it looked as if that house were no longer there. And when they came down, not a stone of it was to be seen. They could not see so much as the two sheds or anything of them. And no one could now tell where that woman had gone.

And that was the last time they went out hunting ptarmigan.


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The sunrise

A man from eastern Greenland, deeply attached to his homeland, loved watching the sunrise over the ocean and refused to leave, even in summer. Persuaded by his son, he reluctantly traveled west. However, after seeing the sun rise behind unfamiliar land, he demanded to return. Once home, overwhelmed by joy at seeing his beloved sunrise again, he died, his heart unable to bear the emotion.

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


► Themes of the story

Sacred Spaces: The man’s deep connection to his homeland and the significance of watching the sunrise over the ocean highlight the spiritual importance of this specific location to him.

Transformation through Love: The son’s love for his father motivates him to persuade his father to explore new places, leading to a transformative journey that ultimately brings the father back to his cherished homeland.

Loss and Renewal: The father’s departure from his homeland represents a loss, and his return signifies renewal. However, the overwhelming joy upon his return leads to his death, intertwining the themes of loss and renewal in a poignant manner.

► From the same Region or People

Learn more about the Inuit peoples


Abridged version of the story.

A man from the east coast of Greenland from love for his home never left it even during the summer-time; and among his principal enjoyments was that of gazing at the sun rising out of the ocean. But when his son grew up he became desirous of seeing other countries, and, above all, accompanying his countrymen to the west coast. At length he persuaded his father to go with him. No sooner, however, had he passed Cape Farewell, and saw the sun about to rise behind the land, than he insisted upon returning immediately. Having again reached their home island, he went out from his tent early next morning, and when his people had in vain waited for his return, they went out and found him dead. His delight at again seeing the sunrise had overpowered and killed him.

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A man living on Karusuk

A man from Karusuk would daily travel 24 miles to Kangek to hunt auks, accompanied by an ingnersuak—a spirit companion tied to a shaman (angakok) from Tukak. Ingnersuak are said to be invisible companions of kayakers, occasionally seen from a distance. The spirit guarded and guided the man during his hunts, returning with him before resuming its journey home.

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


► Themes of the story

Supernatural Beings: The ingnersuak is a spirit entity that interacts with the human world, embodying the theme of supernatural beings influencing mortal affairs.

Guardian Figures: The ingnersuak acts as a protector and guide for the hunter, ensuring his safety during the hunts, fitting the theme of guardian figures who guide or test the protagonist.

Sacred Spaces: The hunter’s journey between Karusuk and Kangek, accompanied by a spiritual being, suggests a connection to sacred or spiritually significant locations, aligning with the theme of sacred spaces.

► From the same Region or People

Learn more about the Inuit peoples


Abridged version of the story.

A man living on Karusuk (in the firth of Goothaab) every day used to repair to Kangek (about 24 miles distant) for the purpose of hunting auks. For his companion he had an ingnersuak, who at the same time was the tornak of an angakok, living farther up the firth at Tukak. It is said that even nowadays many kayakers have an ingnersuak for their companion, and every now and then they become visible. Sometimes a kayaker observing two distinct kayaks at a distance, on coming nearer will only meet with one, who on being questioned is not aware of any other having been with him. In such cases people believe it to have been an ingnersuak, on account of their being invisible, excepting from a great distance.

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The said ingnersuak in the short winter days came to Karusuk, waited until he saw the man ready to start for Kangek, and then followed, and took care of him the whole day, and returned with him to Karusuk, from whence he went on to his home at Tukak.


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Cheil or Chol

Two Kekchi men encountered two Chols who warned them about the dangerous Xacampach, a group of long-eared, cannibalistic people preparing for a feast. The Chols, claiming shared identity as Indians, urged the Kekchis not to proceed. Instead, they magically transported the Kekchis back to their home in Cajabon when the men closed their eyes, avoiding the peril ahead.

Source
Ethnology of the Mayas of
Southern and Central British Honduras
by John Eric Thompson
Field Museum of Natural History
Anthropological Series, Pub.274, Vol.17.2
Chicago, 1930


► Themes of the story

Trickster: The Chols use cunning and possibly supernatural means to outsmart potential threats and protect the Kekchi men.

Conflict with Nature: The journey of the Kekchi men through dangerous territories reflects a struggle against natural and human threats.

Sacred Spaces: The return to their home in Cajabon can be seen as a retreat to a place of safety and spiritual significance.

► From the same Region or People

Learn more about Maya people


Two Kekchis men were walking along when they met a couple of good Chols sitting by the roadside. The two Kekchis were going to kill the Chols, but the latter said, “Don’t kill us, we are harmless. We are of the same race as you. We are Indians. If you go on along that road, you will meet the bad Chols, who are called Xacampach, and live by the sea. They are getting ready for their big fiesta, and if you go there, they will kill and eat you. They are bad people. Their ears are very long, and at night they lie down and sleep on them. They are not Indians. Close your eyes now, and we will take you back to your home.” The two Kekchis did so, and when they opened their eyes a moment later, they were back in Cajabon.

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Around the Camp Fire

A group of men spent the night at old forest houses, witnessing a bizarre procession of animals, from a rat to larger creatures, somersaulting through their campfire. The spectacle culminated with men running through the fire. Terrified, they took refuge on a hut roof as the animals attempted to destroy it. By morning, the eerie events left no trace, deepening the mystery.

Source
Ethnology of the Mayas of
Southern and Central British Honduras
by John Eric Thompson
Field Museum of Natural History
Anthropological Series, Pub.274, Vol.17.2
Chicago, 1930


► Themes of the story

Sacred Spaces: The old houses in the forest and the campfire setting may hold spiritual significance, serving as a backdrop for the mystical events.

Illusion vs. Reality: The travelers experience bizarre and terrifying events that leave no trace by morning, blurring the line between what is real and what might be an illusion.

Forbidden Knowledge: The men’s decision to spend the night in the old forest houses leads them to witness mysterious occurrences, suggesting they have stumbled upon hidden or forbidden aspects of the supernatural world.

► From the same Region or People

Learn more about Maya people


Not so very long ago a party of men arrived at a group of old houses in the forest. They decided to spend the night there. After they had eaten, they sat around the camp fire a short while. Suddenly a rat ran forward, turned a somersault in the fire, and continued on its journey. It was followed by a rabbit that went through the same motions. There followed a regular procession of animals, each one larger than the preceding one. All turned a somersault in the fire and then ran on. Finally, men came running through the fire. The travellers, thoroughly frightened, took refuge on the roof of the hut. The animals tried to cut down the house-posts to bring down the roof. They did not succeed, and in the morning there was no sign of what had happened.

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The Mam and the Cortez Dance

A poor fisherman, blessed by the Mam for his devotion, is chosen as the “master of ceremonies” for a village fiesta. Lacking resources, he prays for help and is taken to the Mam’s house, where he receives fish, supplies, and clothing for the event. After leading the sacred dance, a powerful wind carries him and four divine messengers away to the mountain Tzunceh, fulfilling his spiritual destiny.

Source
Ethnology of the Mayas of
Southern and Central British Honduras
by John Eric Thompson
Field Museum of Natural History
Anthropological Series, Pub.274, Vol.17.2
Chicago, 1930


► Themes of the story

Divine Intervention: The Mam, a deity, directly aids the fisherman by providing him with resources and guidance for the village fiesta.

Sacred Spaces: The fisherman’s journey to the Mam’s abode and the mountain Tzunceh highlights locations of spiritual significance.

Sacrifice: The fisherman agrees to leave his life and wife behind to reside with the Mam, demonstrating personal sacrifice for a higher calling.

► From the same Region or People

Learn more about Maya people


A very poor man used to go fishing in a river near a high hill. He always used to burn copal before he did so, and as a result he always caught plenty of fish. The village where he lived decided to make a fiesta, and he was elected nohoch priosti (“master of ceremonies”). He could not refuse, as that is not the custom; but as he had no good clothes or money to make the fiesta, he decided to get some fish and sell it to get the money. Next morning before dawn he arose and burnt copal to Xulab, and when he reached the river, he burnt copal and prayed to the Mam. Suddenly he saw a boy, who asked him what he wanted. The man answered that he was praying for plenty of fish.

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“My father sent me to call you,” said the boy, and bade him shut his eyes. When he opened them again, he was in the big house of Mam. The Mam asked him what he wanted. The man told him how poor he was and how he had no means of making the fiesta, and he thought that by obtaining fish he could sell them and have money for all the expenses.

“All right,” replied the Mam. “I will give you plenty of fish, and if you agree to come and live with me here after the fiesta, I will supply you with clothes and everything necessary for the dance.”

The man went away and caught plenty of fish. The next day he again came into the presence of the Mam. The Mam told him that he would give him two peccaries and two curassows, and when the feast was ready to come to him for clothes. The eve of the feast the Mam gave him clothes and sent him four of his messengers to take part in the Cortez dance. The man was the Coxol, the leader of the dance, and the four messengers were the Caxancatzal, Cutuncatzal, and Chanal, meaning the second, third and fourth mayordomos, the name of the fifth not being known. They were called Quiches because they came out of the mountain. The Mam told the man to teach the people the dance, as at the end of three days he was going to send a strong wind to carry off the man and his four messengers. The Mam told the man to let his wife know that he was leaving her forever and that at the end of three days she must pray to Xulab. At the end of the fiesta a great wind came and whirled the man and the four messengers up into the air and carried them off to the mountain called Tzunceh, and they were taken inside. The woman prayed, as she had been bidden. The boy came to her and told her that she would not be allowed to see her husband, but she was given presents.


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The Woman and the Fairy

Omm Halima, a poor woman, encountered a fairy at a spring who promised wealth in exchange for offerings of herma and perfume. Following the fairy’s instructions, Halima grew rich, sparking rumors of an affair with a wealthy man, Mouley Ismail. When villagers secretly observed her meeting with the fairy, the spirit vanished forever, leaving Halima’s mysterious fortune unexplained.

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 secret of the woman’s sudden wealth, linked to her clandestine meetings with the fairy.

Moral Lessons: The tale underscores the consequences of curiosity and intrusion, as the fairy disappears forever when others discover the secret.

Sacred Spaces: The spring serves as a mystical location where the woman meets the fairy and receives riches.

► From the same Region or People

Learn more about the Berber peoples


Translated by Réne Basset
and Chauncey C. Starkweather

A woman who was named Omm Halima went one day to the stream to wash at the old spring. Alone, in the middle of the day, she began her work, when a woman appeared to her and said: “Let us be friends, you and I, and let us make a promise. When you come to this spring, bring me some herma and perfumes. Cast them into the fountain which faces the qsar. I will come forth and I will give you money.” And so the wife of Ben Sernghown returned every day and found the other woman, who gave her pieces of money. Omm Khalifah was poor. When she “became friends” with the fairy she grew rich all of a sudden. The people were curious to know how she had so quickly acquired a fortune. There was a rich man, the possessor of much property. He was called Mouley Ismail.

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They said to Omm Khalifah:

“You are the mistress of Mouley Ismail, and he gives you pieces of money.”

She answered, “Never have I been his mistress.” One day, when she went to the spring to bathe, the people followed her until she arrived. The fairy came to meet her as usual, and gave her money. The people surprised them together. But the fairy never came out of the fountain again.


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The Princess of the Tower

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

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


► Themes of the story

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

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

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

► From the same Region or People

Learn more about Jewish mythology


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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

“None,” she answered promptly.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

II.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Next morning they ascended the tower together.

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

“Why?” the shepherd asked.

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

“Who is he?” asked the shepherd.

The princess laughed.

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

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

The princess gave him her hand.

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

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

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

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

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

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

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

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

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

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

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

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

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

Then he caught sight of the shepherd.

“Who is this?” he demanded.

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

“What prince art thou?” asked the king.

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

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


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