Haamdaanee

Haamdaanee, a poor beggar, buys a magical gazelle, Keejeepaa, with his only dime. Keejeepaa brings him fortune and status, even securing a royal marriage. However, Haamdaanee’s ingratitude leads to Keejeepaa’s death and his own downfall. The gazelle’s death mourned, Keejeepaa’s gifts vanish, and Haamdaanee returns to poverty, scratching for millet until his death. Gratitude and kindness shape destiny.

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

Moral Lessons: The story imparts a lesson on gratitude and the consequences of ingratitude, as Haamdaanee’s failure to appreciate Keejeepaa leads to his downfall.

Loss and Renewal: Haamdaanee experiences a cycle of gaining wealth and status through Keejeepaa, followed by a return to poverty due to his ingratitude, highlighting the transient nature of fortune.

Sacred Objects: Keejeepaa serves as a sacred being whose presence bestows prosperity, and whose loss signifies the disappearance of blessings.

► From the same Region or People

Learn more about Swahili people


Once there was a very poor man, named Haamdaa’nee, who begged from door to door for his living, sometimes taking things before they were offered him. After a while people became suspicious of him, and stopped giving him anything, in order to keep him away from their houses. So at last he was reduced to the necessity of going every morning to the village dust heap, and picking up and eating the few grains of the tiny little millet seed that he might find there.

One day, as he was scratching and turning over the heap, he found a dime, which he tied up in a corner of his ragged dress, and continued to hunt for millet grains, but could not find one.

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“Oh, well,” said he, “I’ve got a dime now; I’m pretty well fixed. I’ll go home and take a nap instead of a meal.”

So he went to his hut, took a drink of water, put some tobacco in his mouth, and went to sleep.

The next morning, as he scratched in the dust heap, he saw a countryman going along, carrying a basket made of twigs, and he called to him: “Hi, there, countryman! What have you in that cage?”

The countryman, whose name was Moohaad’eem, replied, “Gazelles.”

And Haamdaanee called: “Bring them here. Let me see them.”

Now there were three well-to-do men standing near; and when they saw the countryman coming to Haamdaanee they smiled, and said, “You’re taking lots of trouble for nothing, Moohaadeem.”

“How’s that, gentlemen?” he inquired.

“Why,” said they, “that poor fellow has nothing at all. Not a cent.”

“Oh, I don’t know that,” said the countryman; “he may have plenty, for all I know.”

“Not he,” said they.

“Don’t you see for yourself,” continued one of them, “that he is on the dust heap? Every day he scratches there like a hen, trying to get enough grains of millet to keep himself alive. If he had any money, wouldn’t he buy a square meal, for once in his life? Do you think he would want to buy a gazelle? What would he do with it? He can’t find enough food for himself, without looking for any for a gazelle.”

But Moohaadeem said: “Gentlemen, I have brought some goods here to sell. I answer all who call me, and if any one says ‘Come,’ I go to him. I don’t favor one and slight another; therefore, as this man called me, I’m going to him.”

“All right,” said the first man; “you don’t believe us. Well, we know where he lives, and all about him, and we know that he can’t buy anything.”

“That’s so,” said the second man. “Perhaps, however, you will see that we were right, after you have a talk with him.”

To which the third man added, “Clouds are a sign of rain, but we have seen no signs of his being about to spend any money.”

“All right, gentlemen,” said Moohaadeem; “many better-looking people than he call me, and when I show them my gazelles they say, ‘Oh, yes, they’re very beautiful, but awfully dear; take them away.’ So I shall not be disappointed if this man says the same thing. I shall go to him, anyhow.”

Then one of the three men said, “Let us go with this man, and see what the beggar will buy.”

“Pshaw!” said another; “buy! You talk foolishly. He has not had a good meal in three years, to my knowledge; and a man in his condition doesn’t have money to buy gazelles. However, let’s go; and if he makes this poor countryman carry his load over there just for the fun of looking at the gazelles, let each of us give him a good hard whack with our walking-sticks, to teach him how to behave toward honest merchants.”

So, when they came near him, one of those three men said: “Well, here are the gazelles; now buy one. Here they are, you old hypocrite; you’ll feast your eyes on them, but you can’t buy them.”

But Haamdaanee, paying no attention to the men, said to Moohaadeem, “How much for one of your gazelles?”

Then another of those men broke in: “You’re very innocent, aren’t you? You know, as well as I do, that gazelles are sold every day at two for a quarter.”

Still taking no notice of these outsiders, Haamdaanee continued, “I’d like to buy one for a dime.”

“One for a dime!” laughed the men; “of course you’d like to buy one for a dime. Perhaps you’d also like to have the dime to buy with.”

Then one of them gave him a push on the cheek.

At this Haamdaanee turned and said: “Why do you push me on the cheek, when I’ve done nothing to you? I do not know you. I call this man, to transact some business with him, and you, who are strangers, step in to spoil our trade.”

He then untied the knot in the corner of his ragged coat, produced the dime, and, handing it to Moohaadeem, said, “Please, good man, let me have a gazelle for that.”

At this, the countryman took a small gazelle out of the cage and handed it to him, saying, “Here, master, take this one. I call it Keejee’paa.” Then turning to those three men, he laughed, and said: “Ehe! How’s this? You, with your white robes, and turbans, and swords, and daggers, and sandals on your feet–you gentlemen of property, and no mistake–you told me this man was too poor to buy anything; yet he has bought a gazelle for a dime, while you fine fellows, I think, haven’t enough money among you to buy half a gazelle, if they were five cents each.”

Then Moohaadeem and the three men went their several ways.

As for Haamdaanee, he stayed at the dust heap until he found a few grains of millet for himself and a few for Keejeepaa, the gazelle, and then went to his hut, spread his sleeping mat, and he and the gazelle slept together.

This going to the dust heap for a few grains of millet and then going home to bed continued for about a week.

Then one night Haamdaanee was awakened by some one calling, “Master!” Sitting up, he answered: “Here I am. Who calls?” The gazelle answered, “I do!”

Upon this, the beggar man became so scared that he did not know whether he should faint or get up and run away.

Seeing him so overcome, Keejeepaa asked, “Why, master, what’s the matter?”

“Oh, gracious!” he gasped; “what a wonder I see!”

“A wonder?” said the gazelle, looking all around; “why, what is this wonder, that makes you act as if you were all broken up?”

“Why, it’s so wonderful, I can hardly believe I’m awake!” said his master. “Who in the world ever before knew of a gazelle that could speak?”

“Oho!” laughed Keejeepaa; “is that all? There are many more wonderful things than that. But now, listen, while I tell you why I called you.”

“Certainly; I’ll listen to every word,” said the man. “I can’t help listening!”

“Well, you see, it’s just this way,” said Keejeepaa; “I’ve allowed you to become my master, and I can not run away from you; so I want you to make an agreement with me, and I will make you a promise, and keep it.”

“Say on,” said his master.

“Now,” continued the gazelle, “one doesn’t have to be acquainted with you long, in order to discover that you are very poor. This scratching a few grains of millet from the dust heap every day, and managing to subsist upon them, is all very well for you–you’re used to it, because it’s a matter of necessity with you; but if I keep it up much longer, you won’t have any gazelle–Keejeepaa will die of starvation. Therefore, I want to go away every day and feed on my own kind of food; and I promise you I will return every evening.”

“Well, I guess I’ll have to give my consent,” said the man, in no very cheerful tone.

As it was now dawn, Keejeepaa jumped up and ran out of the door, Haamdaanee following him. The gazelle ran very fast, and his master stood watching him until he disappeared. Then tears started in the man’s eyes, and, raising his hands, he cried, “Oh, my mother!” Then he cried, “Oh, my father!” Then he cried, “Oh, my gazelle! It has run away!”

Some of his neighbors, who heard him carrying on in this manner, took the opportunity to inform him that he was a fool, an idiot, and a dissipated fellow.

Said one of them: “You hung around that dust heap, goodness knows how long, scratching like a hen, till fortune gave you a dime. You hadn’t sense enough to go and buy some decent food; you had to buy a gazelle. Now you’ve let the creature run away. What are you crying about? You brought all your trouble on yourself.”

All this, of course, was very comforting to Haamdaanee, who slunk off to the dust heap, got a few grains of millet, and came back to his hut, which now seemed meaner and more desolate than ever.

At sunset, however, Keejeepaa came trotting in; and the beggar was happy again, and said, “Ah, my friend, you have returned to me.”

“Of course,” said the gazelle; “didn’t I promise you? You see, I feel that when you bought me you gave all the money you had in the world, even though it was only a dime. Why, then, should I grieve you? I couldn’t do it. If I go and get myself some food, I’ll always come back evenings.”

When the neighbors saw the gazelle come home every evening and run off every morning, they were greatly surprised, and began to suspect that Haamdaanee was a wizard.

Well, this coming and going continued for five days, the gazelle telling its master each night what fine places it had been to, and what lots of food it had eaten.

On the sixth day it was feeding among some thorn bushes in a thick wood, when, scratching away some bitter grass at the foot of a big tree, it saw an immense diamond of intense brightness.

“Oho!” said Keejeepaa, in great astonishment; “here’s property, and no mistake! This is worth a kingdom! If I take it to my master he will be killed; for, being a poor man, if they say to him, ‘Where did you get it?’ and he answers, ‘I picked it up,’ they will not believe him; if he says, ‘It was given to me,’ they will not believe him either. It will not do for me to get my master into difficulties. I know what I’ll do. I’ll seek some powerful person; he will use it properly.”

So Keejeepaa started off through the forest, holding the diamond in his mouth, and ran, and ran, but saw no town that day; so he slept in the forest, and arose at dawn and pursued his way. And the second day passed like the first.

On the third day the gazelle had traveled from dawn until between eight and nine o’clock, when he began to see scattered houses, getting larger in size, and knew he was approaching a town. In due time he found himself in the main street of a large city, leading direct to the sultan’s palace, and began to run as fast as he could. People passing along stopped to look at the strange sight of a gazelle running swiftly along the main street with something wrapped in green leaves between its teeth.

The sultan was sitting at the door of his palace, when Keejeepaa, stopping a little way off, dropped the diamond from its mouth, and, lying down beside it, panting, called out: “Ho, there! Ho, there!” which is a cry every one makes in that part of the world when wishing to enter a house, remaining outside until the cry is answered.

After the cry had been repeated several times, the sultan said to his attendants, “Who is doing all that calling?”

And one answered, “Master, it’s a gazelle that’s calling, ‘Ho, there!'”

“Ho-ho!” said the sultan; “Ho-ho! Invite the gazelle to come near.”

Then three attendants ran to Keejeepaa and said: “Come, get up. The sultan commands you to come near.”

So the gazelle arose, picked up the diamond, and, approaching the sultan, laid the jewel at his feet, saying, “Master, good afternoon!” To which the sultan replied: “May God make it good! Come near.”

The sultan ordered his attendants to bring a carpet and a large cushion, and desired the gazelle to rest upon them. When it protested that it was comfortable as it was, he insisted, and Keejeepaa had to allow himself to be made a very honored guest. Then they brought milk and rice, and the sultan would hear nothing until the gazelle had fed and rested.

At last, when everything had been disposed of, the sultan said, “Well, now, my friend, tell me what news you bring.”

And Keejeepaa said: “Master, I don’t exactly know how you will like the news I bring. The fact is, I’m sent here to insult you! I’ve come to try and pick a quarrel with you! In fact, I’m here to propose a family alliance with you!”

At this the sultan exclaimed: “Oh, come! for a gazelle, you certainly know how to talk! Now, the fact of it is, I’m looking for some one to insult me. I’m just aching to have some one pick a quarrel with me. I’m impatient for a family alliance. Go on with your message.”

Then Keejeepaa said, “You don’t bear any ill will against me, who am only a messenger?”

And the sultan said, “None at all.”

“Well,” said Keejeepaa, “look at this pledge I bring;” dropping the diamond wrapped in leaves into the sultan’s lap.

When the sultan opened the leaves and saw the great, sparkling jewel, he was overcome with astonishment. At last he said, “Well?”

“I have brought this pledge,” said the gazelle, “from my master, Sultan Daaraa’ee. He has heard that you have a daughter, so he sent you this jewel, hoping you will forgive him for not sending something more worthy of your acceptance than this trifle.”

“Goodness!” said the sultan to himself; “he calls this a trifle!” Then to the gazelle: “Oh, that’s all right; that’s all right. I’m satisfied. The Sultan Daaraaee has my consent to marry my daughter, and I don’t want a single thing from him. Let him come empty-handed. If he has more of these trifles, let him leave them at home. This is my message, and I hope you will make it perfectly clear to your master.”

The gazelle assured him that he would explain everything satisfactorily, adding: “And now, master, I take my leave. I go straight to our own town, and hope that in about eleven days we shall return to be your guests.” So, with mutual compliments, they parted.

In the meantime, Haamdaanee was having an exceedingly tough time. Keejeepaa having disappeared, he wandered about the town moaning, “Oh, my poor gazelle! my poor gazelle!” while the neighbors laughed and jeered at him, until, between them and his loss, he was nearly out of his mind.

But one evening, when he had gone to bed, Keejeepaa walked in. Up he jumped, and began to embrace the gazelle, and weep over it, and carry on at a great rate.

When he thought there had been about enough of this kind of thing, the gazelle said: “Come, come; keep quiet, my master. I’ve brought you good news.” But the beggar man continued to cry and fondle, and declare that he had thought his gazelle was dead.

At last Keejeepaa said: “Oh, well, master, you see I’m all right. You must brace up, and prepare to hear my news, and do as I advise you.”

“Go on; go on,” replied his master; “explain what you will, I’ll do whatever you require me to do. If you were to say, ‘Lie down on your back, that I may roll you over the side of the hill,’ I would lie down.”

“Well,” said the gazelle, “there is not much to explain just now, but I’ll tell you this: I’ve seen many kinds of food, food that is desirable and food that is objectionable, but this food I’m about to offer you is very sweet indeed.”

“What?” said Haamdaanee. “Is it possible that in this world there is anything that is positively good? There must be good and bad in everything. Food that is both sweet and bitter is good food, but if food were nothing but sweetness would it not be injurious?”

“H’m!” yawned the gazelle; “I’m too tired to talk philosophy. Let’s go to sleep now, and when I call you in the morning, all you have to do is to get up and follow me.”

So at dawn they set forth, the gazelle leading the way, and for five days they journeyed through the forest.

On the fifth day they came to a stream, and Keejeepaa said to his master, “Lie down here.” When he had done so, the gazelle set to and beat him so soundly that he cried out: “Oh, let up, I beg of you!”

“Now,” said the gazelle, “I’m going away, and when I return I expect to find you right here; so don’t you leave this spot on any account.” Then he ran away, and about ten o’clock that morning he arrived at the house of the sultan.

Now, ever since the day Keejeepaa left the town, soldiers had been placed along the road to watch for and announce the approach of Sultan Daaraaee; so one of them, when he saw the gazelle in the distance, rushed up and cried to the sultan, “Sultan Daaraaee is coming! I’ve seen the gazelle running as fast as it can in this direction.”

The sultan and his attendants immediately set out to meet his guests; but when they had gone a little way beyond the town they met the gazelle coming along alone, who, on reaching the sultan, said, “Good day, my master.” The sultan replied in kind, and asked the news, but Keejeepaa said: “Ah, do not ask me. I can scarcely walk, and my news is bad!”

“Why, how is that?” asked the sultan.

“Oh, dear!” sighed the gazelle; “such misfortune and misery! You see, Sultan Daaraaee and I started alone to come here, and we got along all right until we came to the thick part of the forest yonder, when we were met by robbers, who seized my master, bound him, beat him, and took everything he had, even stripping off every stitch of his clothing. Oh, dear! oh, dear!”

“Dear me!” said the sultan; “we must attend to this at once.” So, hurrying back with his attendants to his house, he called a groom, to whom he said, “Saddle the best horse in my stable, and put on him my finest harness.” Then he directed a woman servant to open the big inlaid chest and bring him a bag of clothes. When she brought it he picked out a loin-cloth, and a long white robe, and a black overjacket, and a shawl for the waist, and a turban cloth, all of the very finest. Then he sent for a curved sword with a gold hilt, and a curved dagger with gold filigree, and a pair of elegant sandals, and a fine walking-cane.

Then the sultan said to Keejeepaa, “Take some of my soldiers, and let them convey these things to Sultan Daaraaee, that he may dress himself and come to me.”

But the gazelle answered: “Ah, my master, can I take these soldiers with me and put Sultan Daaraaee to shame? There he lies, beaten and robbed, and I would not have any one see him. I can take everything by myself.”

“Why,” exclaimed the sultan, “here is a horse, and there are clothes and arms. I don’t see how a little gazelle can manage all those things.”

But the gazelle had them fasten everything on the horse’s back, and tie the end of the bridle around his own neck, and then he set off alone, amidst the wonder and admiration of the people of that city, high and low.

When he arrived at the place where he had left the beggar-man, he found him lying waiting for him, and overjoyed at his return.

“Now,” said he, “I have brought you the sweet food I promised. Come, get up and bathe yourself.”

With the hesitation of a person long unaccustomed to such a thing, the man stepped into the stream and began to wet himself a little.

“Oh,” said the gazelle, impatiently, “a little water like that won’t do you much good; get out into the deep pool.”

“Dear me!” said the man, timidly; “there is so much water there; and where there is much water there are sure to be horrible animals.”

“Animals! What kind of animals?”

“Well, crocodiles, water lizards, snakes, and, at any rate, frogs; and they bite people, and I’m terribly afraid of all of them.”

“Oh, well,” said Keejeepaa, “do the best you can in the stream; but rub yourself well with earth, and, for goodness’ sake, scrub your teeth well with sand; they are awfully dirty.”

So the man obeyed, and soon made quite a change in his appearance.

Then the gazelle said: “Here, hurry up and put on these things. The sun has gone down, and we ought to have started before this.”

So the man dressed himself in the fine clothes the sultan had sent, and then he mounted the horse, and they started; the gazelle trotting on ahead.

When they had gone some distance, the gazelle stopped, and said, “See here: nobody who sees you now would suspect that you are the man who scratched in the dust heap yesterday. Even if we were to go back to our town the neighbors would not recognize you, if it were only for the fact that your face is clean and your teeth are white. Your appearance is all right, but I have a caution to give you. Over there, where we are going, I have procured for you the sultan’s daughter for a wife, with all the usual wedding gifts. Now, you must keep quiet. Say nothing except, ‘How d’ye do?’ and ‘What’s the news?’ Let me do the talking.”

“All right,” said the man; “that suits me exactly.”

“Do you know what your name is?”

“Of course I do.”

“Indeed? Well, what is it?”

“Why, my name is Haamdaanee.”

“Not much,” laughed Keejeepaa; “your name is Sultan Daaraaee.”

“Oh, is it?” said his master. “That’s good.”

So they started forward again, and in a little while they saw soldiers running in every direction, and fourteen of these joined them to escort them. Then they saw ahead of them the sultan, and the vizirs, and the emirs, and the judges, and the great men of the city, coming to meet them.

“Now, then,” said Keejeepaa, “get off your horse and salute your father-in-law. That’s him in the middle, wearing the sky-blue jacket.”

“All right,” said the man, jumping off his horse, which was then led by a soldier.

So the two met, and the sultans shook hands, and kissed each other, and walked up to the palace together.

Then they had a great feast, and made merry and talked until night, at which time Sultan Daaraaee and the gazelle were put into an inner room, with three soldiers at the door to guard and attend upon them.

When the morning came, Keejeepaa went to the sultan and said: “Master, we wish to attend to the business which brought us here. We want to marry your daughter, and the sooner the ceremony takes place, the better it will please the Sultan Daaraaee.”

“Why, that’s all right,” said the sultan; “the bride is ready. Let some one call the teacher, Mwaalee’moo, and tell him to come at once.”

When Mwaaleemoo arrived, the sultan said, “See here, we want you to marry this gentleman to my daughter right away.”

“All right; I’m ready,” said the teacher. So they were married.

Early the next morning the gazelle said to his master: “Now I’m off on a journey. I shall be gone about a week; but however long I am gone, don’t you leave the house till I return. Good-bye.”

Then he went to the real sultan and said: “Good master, Sultan Daaraaee has ordered me to return to our town and put his house in order; he commands me to be here again in a week; if I do not return by that time, he will stay here until I come.”

The sultan asked him if he would not like to have some soldiers go with him; but the gazelle replied that he was quite competent to take care of himself, as his previous journeys had proved, and he preferred to go alone; so with mutual good wishes they parted.

But Keejeepaa did not go in the direction of the old village. He struck off by another road through the forest, and after a time came to a very fine town, of large, handsome houses. As he went through the principal street, right to the far end, he was greatly astonished to observe that the town seemed to have no inhabitants, for he saw neither man, woman, nor child in all the place.

At the end of the main street he came upon the largest and most beautiful house he had ever seen, built of sapphire, and turquoise, and costly marbles.

“Oh, my!” said the gazelle; “this house would just suit my master. I’ll have to pluck up my courage and see whether this is deserted like the other houses in this mysterious town.”

So Keejeepaa knocked at the door, and called, “Hullo, there!” several times; but no one answered. And he said to himself: “This is strange! If there were no one inside, the door would be fastened on the outside. Perhaps they are in another part of the house, or asleep. I’ll call again, louder.”

So he called again, very loud and long, “Hul-lo, th-e-re! Hul-lo!” And directly an old woman inside answered, “Who is that calling so loudly?”

“It is I, your grandchild, good mistress,” said Keejeepaa.

“If you are my grandchild,” replied the old woman, “go back to your home at once; don’t come and die here, and bring me to my death also.”

“Oh, come,” said he, “open the door, mistress; I have just a few words I wish to say to you.”

“My dear grandson,” she replied, “the only reason why I do not open the door is because I fear to endanger both your life and my own.”

“Oh, don’t worry about that; I guess your life and mine are safe enough for a while. Open the door, anyhow, and hear the little I have to say.”

So the old woman opened the door.

Then they exchanged salutations and compliments, after which she asked the gazelle, “What’s the news from your place, grandson?”

“Oh, everything is going along pretty well,” said he; “what’s the news around here?”

“Ah!” sighed the old creature; “the news here is very bad. If you’re looking for a place to die in, you’ve struck it here. I’ve not the slightest doubt you’ll see all you want of death this very day.”

“Huh!” replied Keejeepaa, lightly; “for a fly to die in honey is not bad for the fly, and doesn’t injure the honey.”

“It may be all very well for you to be easy about it,” persisted the old person; “but if people with swords and shields did not escape, how can a little thing like you avoid danger? I must again beg of you to go back to the place you came from. Your safety seems of more interest to me than it is to you.”

“Well, you see, I can’t go back just now; and besides, I want to find out more about this place. Who owns it?”

“Ah, grandson, in this house are enormous wealth, numbers of people, hundreds of horses, and the owner is Neeo’ka Mkoo’, the wonderfully big snake. He owns this whole town, also.”

“Oho! Is that so?” said Keejeepaa. “Look here, old lady; can’t you put me on to some plan of getting near this big snake, that I may kill him?”

“Mercy!” cried the old woman, in affright; “don’t talk like that. You’ve put my life in danger already, for I’m sure Neeoka Mkoo can hear what is said in this house, wherever he is. You see I’m a poor old woman, and I have been placed here, with those pots and pans, to cook for him. Well, when the big snake is coming, the wind begins to blow and the dust flies as it would do in a great storm. Then, when he arrives in the courtyard, he eats until he is full, and after that, goes inside there to drink water. When he has finished, he goes away again. This occurs every other day, just when the sun is overhead. I may add that Neeoka Mkoo has seven heads. Now, then, do you think yourself a match for him?”

“Look here, mother,” said the gazelle, “don’t you worry about me. Has this big snake a sword?”

“He has. This is it,” said she, taking from its peg a very keen and beautiful blade, and handing it to him; “but what’s the use in bothering about it? We are dead already.”

“We shall see about that,” said Keejeepaa.

Just at that moment the wind began to blow, and the dust to fly, as if a great storm were approaching.

“Do you hear the great one coming?” cried the old woman.

“Pshaw!” said the gazelle; “I’m a great one also–and I have the advantage of being on the inside. Two bulls can’t live in one cattle-pen. Either he will live in this house, or I will.”

Notwithstanding the terror the old lady was in, she had to smile at the assurance of this little undersized gazelle, and repeated over again her account of the people with swords and shields who had been killed by the big snake.

“Ah, stop your gabbling!” said the gazelle; “you can’t always judge a banana by its color or size. Wait and see, grandma.”

In a very little while the big snake, Neeoka Mkoo, came into the courtyard, and went around to all the pots and ate their contents. Then he came to the door.

“Hullo, old lady,” said he; “how is it I smell a new kind of odor inside there?”

“Oh, that’s nothing, good master,” replied the old woman; “I’ve been so busy around here lately I haven’t had time to look after myself; but this morning I used some perfume, and that’s what you smell.”

Now, Keejeepaa had drawn the sword, and was standing just inside the doorway; so, when the big snake put his head in, it was cut off so quickly that its owner did not know it was gone. When he put in his second head it was cut off with the same quickness; and, feeling a little irritation, he exclaimed, “Who’s inside there, scratching me?” He then thrust in his third head, and that was cut off also.

This continued until six heads had been disposed of, when Neeoka Mkoo unfolded his rings and lashed around so that the gazelle and the old woman could not see one another through the dust.

Then the snake thrust in his seventh head, and the gazelle, crying: “Now your time has come; you’ve climbed many trees, but this you can not climb,” severed it, and immediately fell down in a fainting fit.

Well, that old woman, although she was seventy-five years of age, jumped, and shouted, and laughed, like a girl of nine. Then she ran and got water, and sprinkled the gazelle, and turned him this way and that way, until at last he sneezed; which greatly pleased the old person, who fanned him and tended him until he was quite recovered.

“Oh, my!” said she; “who would have thought you could be a match for him, my grandson?”

“Well, well,” said Keejeepaa; “that’s all over. Now show me everything around this place.”

So she showed him everything, from top to bottom: store-rooms full of goods, chambers full of expensive foods, rooms containing handsome people who had been kept prisoners for a long time, slaves, and everything.

Next he asked her if there was any person who was likely to lay claim to the place or make any trouble; and she answered: “No one; everything here belongs to you.”

“Very well, then,” said he, “you stay here and take care of these things until I bring my master. This place belongs to him now.”

Keejeepaa stayed three days examining the house, and said to himself: “Well, when my master comes here he will be much pleased with what I have done for him, and he’ll appreciate it after the life he’s been accustomed to. As to his father-in-law, there is not a house in his town that can compare with this.”

On the fourth day he departed, and in due time arrived at the town where the sultan and his master lived. Then there were great rejoicings; the sultan being particularly pleased at his return, while his master felt as if he had received a new lease of life.

After everything had settled down a little, Keejeepaa told his master he must be ready to go, with his wife, to his new home after four days. Then he went and told the sultan that Sultan Daaraaee desired to take his wife to his own town in four days; to which the sultan strongly objected; but the gazelle said it was his master’s wish, and at last everything was arranged.

On the day of the departure a great company assembled to escort Sultan Daaraaee and his bride. There were the bride’s ladies-in-waiting, and slaves, and horsemen, and Keejeepaa leading them all.

So they traveled three days, resting when the sun was overhead, and stopping each evening about five o’clock to eat and sleep; arising next morning at day-break, eating, and going forward again. And all this time the gazelle took very little rest, going all through the company, from the ladies to the slaves, and seeing that every one was well supplied with food and quite comfortable; therefore the entire company loved him and valued him like the apples of their eyes.

On the fourth day, during the afternoon, many houses came into view, and some of the folks called Keejeepaa’s attention to them. “Certainly,” said he; “that is our town, and that house you see yonder is the palace of Sultan Daaraaee.”

So they went on, and all the company filed into the courtyard, while the gazelle and his master went into the house.

When the old woman saw Keejeepaa, she began to dance, and shout, and carry on, just as she did when he killed Neeoka Mkoo, and taking up his foot she kissed it; but Keejeepaa said: “Old lady, let me alone; the one to be made much of is this my master, Sultan Daaraaee. Kiss his feet; he has the first honors whenever he is present.”

The old woman excused herself for not knowing the master, and then Sultan Daaraaee and the gazelle went around on a tour of inspection. The sultan ordered all the prisoners to be released, the horses to be sent out to pasture, all the rooms to be swept, the furniture to be dusted, and, in the meantime, servants were busy preparing food. Then every one had apartments assigned to him, and all were satisfied.

After they had remained there some time, the ladies who had accompanied the bride expressed a desire to return to their own homes. Keejeepaa begged them not to hurry away, but after a while they departed, each loaded with gifts by the gazelle, for whom they had a thousand times more affection than for his master. Then things settled down to their regular routine.

One day the gazelle said to the old woman: “I think the conduct of my master is very singular. I have done nothing but good for him all the time I have been with him. I came to this town and braved many dangers for him, and when all was over I gave everything to him. Yet he has never asked: ‘How did you get this house? How did you get this town? Who is the owner of this house? Have you rented all these things, or have they been given you? What has become of the inhabitants of the place?’ I don’t understand him. And further: although I have done nothing but good for him, he has never done one good thing for me. Nothing here is really his. He never saw such a house or town as this since the day he was born, and he doesn’t own anything of it. I believe the old folks were right when they said, ‘If you want to do any person good, don’t do too much; do him a little harm occasionally, and he’ll think more of you.’ However, I’ve done all I can now, and I’d like to see him make some little return.”

Next morning the old woman was awakened early by the gazelle calling, “Mother! Mother!” When she went to him she found he was sick in his stomach, feverish, and all his legs ached.

“Go,” said he, “and tell my master I am very ill.”

So she went upstairs and found the master and mistress sitting on a marble couch, covered with a striped silk scarf from India.

“Well,” said the master, “what do you want, old woman?”

“Oh, my master,” cried she, “Keejeepaa is sick!”

The mistress started and said: “Dear me! What is the matter with him?”

“All his body pains him. He is sick all over.”

“Oh, well,” said the master, “what can I do? Go and get some of that red millet, that is too common for our use, and make him some gruel.”

“Gracious!” exclaimed his wife, staring at him in amazement; “do you wish her to feed our friend with stuff that a horse would not eat if he were ever so hungry? This is not right of you.”

“Ah, get out!” said he, “you’re crazy. We eat rice; isn’t red millet good enough for a gazelle that cost only a dime?”

“Oh, but he is no ordinary gazelle. He should be as dear to you as the apple of your eye. If sand got in your eye it would trouble you.”

“You talk too much,” returned her husband; then, turning to the old woman, he said, “Go and do as I told you.”

So the old woman went downstairs, and when she saw the gazelle, she began to cry, and say, “Oh, dear! oh, dear!”

It was a long while before the gazelle could persuade her to tell him what had passed upstairs, but at last she told him all. When he had heard it, he said: “Did he really tell you to make me red millet gruel?”

“Ah,” cried she, “do you think I would say such a thing if it were not so?”

“Well,” said Keejeepaa, “I believe what the old folks said was right. However, we’ll give him another chance. Go up to him again, and tell him I am very sick, and that I can’t eat that gruel.”

So she went upstairs, and found the master and mistress sitting by the window, drinking coffee.

The master, looking around and seeing her, said: “What’s the matter now, old woman?”

And she said: “Master, I am sent by Keejeepaa. He is very sick indeed, and has not taken the gruel you told me to make for him.”

“Oh, bother!” he exclaimed. “Hold your tongue, and keep your feet still, and shut your eyes, and stop your ears with wax; then, if that gazelle tells you to come up here, say that your legs are stiff; and if he tells you to listen, say your ears are deaf; and if he tells you to look, say your sight has failed you; and if he wants you to talk, tell him your tongue is paralyzed.”

When the old woman heard these words, she stood and stared, and was unable to move. As for his wife, her face became sad, and the tears began to start from her eyes; observing which, her husband said, sharply, “What’s the matter with you, sultan’s daughter?”

The lady replied, “A man’s madness is his undoing.”

“Why do you say that, mistress?” he inquired.

“Ah,” said she, “I am grieved, my husband, at your treatment of Keejeepaa. Whenever I say a good word for the gazelle you dislike to hear it. I pity you that your understanding is gone.”

“What do you mean by talking in that manner to me?” he blustered.

“Why, advice is a blessing, if properly taken. A husband should advise with his wife, and a wife with her husband; then they are both blessed.”

“Oh, stop,” said her husband, impatiently; “it’s evident you’ve lost your senses. You should be chained up.” Then he said to the old woman: “Never mind her talk; and as to this gazelle, tell him to stop bothering me and putting on style, as if he were the sultan. I can’t eat, I can’t drink, I can’t sleep, because of that gazelle worrying me with his messages. First, the gazelle is sick; then, the gazelle doesn’t like what he gets to eat. Confound it! If he likes to eat, let him eat; if he doesn’t like to eat, let him die and be out of the way. My mother is dead, and my father is dead, and I still live and eat; shall I be put out of my way by a gazelle, that I bought for a dime, telling me he wants this thing or that thing? Go and tell him to learn how to behave himself toward his superiors.”

When the old woman went downstairs, she found the gazelle was bleeding at the mouth, and in a very bad way. All she could say was, “My son, the good you did is all lost; but be patient.”

And the gazelle wept with the old woman when she told him all that had passed, and he said, “Mother, I am dying, not only from sickness, but from shame and anger at this man’s ingratitude.”

After a while Keejeepaa told the old woman to go and tell the master that he believed he was dying. When she went upstairs she found Daaraaee chewing sugar-cane, and she said to him, “Master, the gazelle is worse; we think him nearer to dying than getting well.”

To which he answered: “Haven’t I told you often enough not to bother me?”

Then his wife said: “Oh, husband, won’t you go down and see the poor gazelle? If you don’t like to go, let me go and see him. He never gets a single good thing from you.”

But he turned to the old woman and said, “Go and tell that nuisance of a gazelle to die eleven times if he chooses to.”

“Now, husband,” persisted the lady, “what has Keejeepaa done to you? Has he done you any wrong? Such words as yours people use to their enemies only. Surely the gazelle is not your enemy. All the people who know him, great and lowly, love him dearly, and they will think it very wrong of you if you neglect him. Now, do be kind to him, Sultan Daaraaee.”

But he only repeated his assertion that she had lost her wits, and would have nothing further of argument.

So the old woman went down and found the gazelle worse than ever.

In the meantime Sultan Daaraaee’s wife managed to give some rice to a servant to cook for the gazelle, and also sent him a soft shawl to cover him and a pillow to lie upon. She also sent him a message that if he wished, she would have her father’s best physicians attend him.

All this was too late, however, for just as these good things arrived, Keejeepaa died.

When the people heard he was dead, they went running around crying and having an awful time; and when Sultan Daaraaee found out what all the commotion was about he was very indignant, remarking, “Why, you are making as much fuss as if I were dead, and all over a gazelle that I bought for a dime!”

But his wife said: “Husband, it was this gazelle that came to ask me of my father, it was he who brought me from my father’s, and it was to him I was given by my father. He gave you everything good, and you do not possess a thing that he did not procure for you. He did everything he could to help you, and you not only returned him unkindness, but now he is dead you have ordered people to throw him into the well. Let us alone, that we may weep.”

But the gazelle was taken and thrown into the well.

Then the lady wrote a letter telling her father to come to her directly, and despatched it by trusty messengers; upon the receipt of which the sultan and his attendants started hurriedly to visit his daughter.

When they arrived, and heard that the gazelle was dead and had been thrown into the well, they wept very much; and the sultan, and the vizir, and the judges, and the rich chief men, all went down into the well and brought up the body of Keejeepaa, and took it away with them and buried it.

Now, that night the lady dreamt that she was at home at her father’s house; and when dawn came she awoke and found she was in her own bed in her own town again.

And her husband dreamed that he was on the dust heap, scratching; and when he awoke there he was, with both hands full of dust, looking for grains of millet. Staring wildly he looked around to the right and left, saying: “Oh, who has played this trick on me? How did I get back here, I wonder?”

Just then the children going along, and seeing him, laughed and hooted at him, calling out: “Hullo, Haamdaanee, where have you been? Where do you come from? We thought you were dead long ago.”

So the sultan’s daughter lived in happiness with her people until the end, and that beggar-man continued to scratch for grains of millet in the dust heap until he died. If this story is good, the goodness belongs to all; if it is bad, the badness belongs only to him who told it.


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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.”


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 Hyena, and the Rabbit

Sim’ba the lion, Fee’see the hyena, and Keetee’tee the rabbit team up for farming but are foiled by Keetee’tee’s cunning. Along the journey to check their crops, the rabbit cleverly distracts his companions with riddles to rest while avoiding the penalty for stopping. Eventually, Keetee’tee tricks Simba and Fee’see into their demise, securing the farm and crops for himself through wit and sly manipulation.

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 rabbit, Keetee’tee, uses clever tricks and riddles to deceive his companions, ultimately leading to their demise and securing the farm for himself.

Good vs. Evil: The narrative contrasts the rabbit’s cunning nature against the lion and hyena’s straightforwardness, highlighting the struggle between deceit and honesty.

Moral Lessons: The tale imparts lessons on the consequences of deceit and the perils of making hasty agreements without considering potential trickery.

► From the same Region or People

Learn more about Swahili people


Once upon a time Sim’ba, the lion, Fee’see, the hyena, and Keetee’tee, the rabbit, made up their minds to go in for a little farming. So they went into the country, made a garden, planted all kinds of seeds, and then came home and rested quite a while.

Then, when the time came when their crops should be about ripe and ready for harvesting, they began to say to each other, “Let’s go over to the farm, and see how our crops are coming along.”

So one morning, early, they started, and, as the garden was a long way off, Keeteetee, the rabbit, made this proposition:

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“While we are going to the farm, let us not stop on the road; and if any one does stop, let him be eaten.” His companions, not being so cunning as he, and knowing they could outwalk him, readily consented to this arrangement.

Well, off they went; but they had not gone very far when the rabbit stopped.

“Hullo!” said Feesee, the hyena; “Keeteetee has stopped. He must be eaten.”

“That’s the bargain,” agreed Simba, the lion.

“Well,” said the rabbit, “I happened to be thinking.”

“What about?” cried his partners, with great curiosity.

“I’m thinking,” said he, with a grave, philosophical air, “about those two stones, one big and one little; the little one does not go up, nor does the big one go down.”

The lion and the hyena, having stopped to look at the stones, could only say, “Why, really, it’s singular; but it’s just as you say;” and they all resumed their journey, the rabbit being by this time well rested.

When they had gone some distance the rabbit stopped again.

“Aha!” said Feesee; “Keeteetee has stopped again. Now he must be eaten.”

“I rather think so,” assented Simba.

“Well,” said the rabbit, “I was thinking again.”

Their curiosity once more aroused, his comrades begged him to tell them his think.

“Why,” said he, “I was thinking this: When people like us put on new coats, where do the old ones go to?”

Both Simba and Feesee, having stopped a moment to consider the matter, exclaimed together, “Well, I wonder!” and the three went on, the rabbit having again had a good rest.

After a little while the hyena, thinking it about time to show off a little of his philosophy, suddenly stopped.

“Here,” growled Simba, “this won’t do; I guess we’ll have to eat you, Feesee.”

“Oh, no,” said the hyena; “I’m thinking.”

“What are you thinking about?” they inquired.

“I’m thinking about nothing at all,” said he, imagining himself very smart and witty.

“Ah, pshaw!” cried Keeteetee; “we won’t be fooled that way.”

So he and Simba ate the hyena.

When they had finished eating their friend, the lion and the rabbit proceeded on their way, and presently came to a place where there was a cave, and here the rabbit stopped.

“H’m!” ejaculated Simba; “I’m not so hungry as I was this morning, but I guess I’ll have to find room for you, little Keeteetee.”

“Oh, I believe not,” replied Keeteetee; “I’m thinking again.”

“Well,” said the lion, “what is it this time?”

Said the rabbit: “I’m thinking about that cave. In olden times our ancestors used to go in here, and go out there, and I think I’ll try and follow in their footsteps.”

So he went in at one end and out at the other end several times.

Then he said to the lion, “Simba, old fellow, let’s see you try to do that;” and the lion went into the cave, but he stuck fast, and could neither go forward nor back out.

In a moment Keeteetee was on Simba’s back, and began eating him.

After a little time the lion cried, “Oh, brother, be impartial; come and eat some of the front part of me.”

But the rabbit replied, “Indeed, I can’t come around in front; I’m ashamed to look you in the face.” So, having eaten all he was able to, he left the lion there, and went and became sole owner of the farm and its crops.


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

The Story of the Drummer and the Alligators

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

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


► Themes of the story

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

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

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

► From the same Region or People

Learn more about Nigerian peoples


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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


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Concerning the Hawk and the Owl

In ancient Calabar, King Effiong relied on the hawk as his trusted messenger. When the hawk sought retirement, the king granted him the right to hunt one species. Initially choosing an owlet, the hawk returned it after advice that silent victims plot revenge. Turning to noisy chickens, the hawk secured the king’s approval, learning a key lesson: those who complain loudly pose less threat than the silent schemers.

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


► Themes of the story

Cunning and Deception: The hawk uses cunning to secure a favorable arrangement with the king, choosing its prey based on the reactions of other creatures.

Moral Lessons: The tale imparts wisdom about the dangers of silent resentment compared to open complaints, suggesting that those who voice their grievances are less threatening than those who remain silent.

Community and Isolation: The reactions of the owl and the chickens highlight different community behaviors—silence leading to isolation and vulnerability, while collective noise signifies unity and defense.

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In the olden days when Effiong was king of Calabar, it was customary at that time for rulers to give big feasts, to which all the subjects and all the birds of the air and animals of the forest, also the fish and other things that lived in the water, were invited. All the people, birds, animals, and fish, were under the king, and had to obey him. His favourite messenger was the hawk, as he could travel so quickly.

The hawk served the king faithfully for several years, and when he wanted to retire, he asked what the king proposed to do for him, as very soon he would be too old to work any more.

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So the king told the hawk to bring any living creature, bird or animal, to him, and he would allow the hawk for the future to live on that particular species without any trouble. The hawk then flew over a lot of country, and went from forest to forest, until at last he found a young owl which had tumbled out of its nest. This the hawk brought to the king, who told him that for the future he might eat owls. The hawk then carried the owlet away, and told his friends what the king had said.

One of the wisest of them said, “Tell me when you seized the young owlet, what did the parents say?” And the hawk replied that the father and mother owls kept quite quiet, and never said anything. The hawk’s friend then advised him to return the owlet to his parents, as he could never tell what the owls would do to him in the night-time, and as they had made no noise, they were no doubt plotting in their minds some deep and cruel revenge.

The next day the hawk carried the owlet back to his parents and left him near the nest. He then flew about, trying to find some other bird which would do as his food; but as all the birds had heard that the hawk had seized the owlet, they hid themselves, and would not come out when the hawk was near. He therefore could not catch any birds.

As he was flying home he saw a lot of fowls near a house, basking in the sun and scratching in the dust. There were also several small chickens running about and chasing insects, or picking up anything they could find to eat, with the old hen following them and clucking and calling to them from time to time. When the hawk saw the chickens, he made up his mind that he would take one, so he swooped down and caught the smallest in his strong claws. Immediately he had seized the chicken the cocks began to make a great noise, and the hen ran after him and tried to make him drop her child, calling loudly, with her feathers fluffed out and making dashes at him. But he carried it off, and all the fowls and chickens at once ran screaming into the houses, some taking shelter under bushes and others trying to hide themselves in the long grass. He then carried the chicken to the king, telling him that he had returned the owlet to his parents, as he did not want him for food; so the king told the hawk that for the future he could always feed on chickens.

The hawk then took the chicken home, and his friend who dropped in to see him, asked him what the parents of the chicken had done when they saw their child taken away; so the hawk said–

“They all made a lot of noise, and the old hen chased me, but although there was a great disturbance amongst the fowls, nothing happened.”

His friend then said as the fowls had made much palaver, he was quite safe to kill and eat the chickens, as the people who made plenty of noise in the daytime would go to sleep at night and not disturb him, or do him any injury; the only people to be afraid of were those who when they were injured, kept quite silent; you might be certain then that they were plotting mischief, and would do harm in the night-time.


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How the Cannibals drove the People from Insofan Mountain to the Cross River (Ikom)

Long ago, the towns near the Insofan Mountain held annual New Yam feasts, marked by human sacrifices and communal feasts involving yams and slave bodies. However, the discovery of grave-digging cannibals forced King Agbor to separate the towns for safety. Each community resettled by the Cross River, preserving their traditions but delaying burials to prevent further desecration, a practice that persists today.

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


► Themes of the story

Moral Lessons: The tale imparts lessons on the consequences of greed and the importance of respecting the deceased, as the cannibals’ actions lead to significant upheaval for the communities.

Community and Isolation: The story illustrates the dynamics between different towns, their collective traditions, and the eventual separation and resettlement due to external threats.

Echoes of the Past: The narrative reflects on ancestral customs and the lasting impact of historical events on present-day practices, such as the delayed burials to prevent desecration.

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Learn more about Nigerian peoples


Very many years ago, before the oldest man alive at the present time can remember, the towns of Ikom, Okuni, Abijon, Insofan, Obokum, and all the other Injor towns were situated round and near the Insofan Mountain, and the head chief of the whole country was called Agbor. Abragba and Enfitop also lived there, and were also under King Agbor. The Insofan Mountain is about two days’ march inland from the Cross River, and as none of the people there could swim, and knew nothing about canoes, they never went anywhere outside their own country, and were afraid to go down to the big river.

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The whole country was taken up with yam farms, and was divided amongst the various towns, each town having its own bush. At the end of each year, when it was time to dig the yams, there was a big play held, which was called the New Yam feast. At this festival there was always a big human sacrifice, fifty slaves being killed in one day. These slaves were tied up to trees in a row, and many drums were beaten; then a strong man, armed with a sharp matchet, went from one slave to another and cut their heads off. This was done to cool the new yams, so that they would not hurt the stomachs of the people. Until this sacrifice was made no one in the country would eat a new yam, as they knew, if they did so, they would suffer great pain in their insides.

When the feast was held, all the towns brought one hundred yams each as a present to King Agbor. When the slaves were all killed fires were lit, and the dead bodies were placed over the fires to burn the hair off. A number of plantain leaves were then gathered and placed on the ground, and the bodies, having been cut into pieces, were placed on the plantain leaves.

When the yams were skinned, they were put into large pots, with water, oil, pepper, and salt. The cut-up bodies were then put in on top, and the pots covered up with other clay pots and left to boil for an hour.

The king, having called all the people together, then declared the New Yam feast had commenced, and singing and dancing were kept up for three days and nights, during which time much palm wine was consumed, and all the bodies and yams, which had been provided for them, were eaten by the people.

The heads were given to the king for his share, and, when he had finished eating them, the skulls were placed before the Ju Ju with some new yams, so that there should be a good crop the following season.

But although these natives ate the dead bodies of the slaves at the New Yam feast, they did not eat human flesh during the rest of the year.

This went on for many years, until at last the Okuni people noticed that the graves of the people who had been buried were frequently dug open and the bodies removed. This caused great wonder, and, as they did not like the idea of their dead relations being taken away, they made a complaint to King Agbor. He at once caused a watch to be set on all newly dug graves, and that very night they caught seven men, who were very greedy, and used to come whenever a body was buried, dig it up, and carry it into the bush, where they made a fire, and cooked and ate it.

When they were caught, the people made them show where they lived, and where they cooked the bodies.

After walking for some hours in the forest, they came to a place where large heaps of human bones and skulls were found.

The seven men were then securely fastened up and brought before King Agbor, who held a large palaver of all the towns, and the whole situation was discussed.

Agbor said that this bad custom would necessitate all the towns separating, as they could not allow their dead relations to be dug up and eaten by these greedy people, and he could see no other way to prevent it. Agbor then gave one of the men to each of the seven towns, and told some of them to go on the far side of the big river and make their towns there. The others were to go farther down the river on the same side as Insofan Mountain, and when they found suitable places, they were each to kill their man as a sacrifice and then build their town.

All the towns then departed, and when they had found good sites, they built their towns there.

When they had all gone, after a time Agbor began to feel very lonely, so he left the site of his old town and also went to the Cross River to live, so that he could see his friends.

After that the New Yam feast was held in each town, and the people still continued to kill and eat a few slaves at the feast, but the bodies of their relations and friends were kept for a long time above ground until they had become rotten, so that the greedy people should not dig them up and eat them. This is why, even at the present time, the people do not like to bury their dead relations until they have become putrid.


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Of the Pretty Girl and the Seven Jealous Women

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

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


► Themes of the story

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

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

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

► From the same Region or People

Learn more about Nigerian peoples


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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


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Of the Fat Woman who Melted Away

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

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


► Themes of the story

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

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

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

► From the same Region or People

Learn more about Nigerian peoples


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

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

► Continue reading…

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

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

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

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

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


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The Cock who caused a Fight between two Towns

Ekpo and Etim, wealthy half-brothers, fell into conflict due to the schemes of Ama Ukwa, a jealous troublemaker. After a misunderstanding involving Ekpo’s pet cock, Ama Ukwa manipulated the brothers into declaring war. A violent battle ensued, resulting in many deaths. Chiefs intervened, uncovering Ama Ukwa’s deceit. He was executed, and Ekpo was ordered to kill his cock. A new law banned keeping tame animals to prevent similar disputes.

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


► Themes of the story

Cunning and Deception: Ama Ukwa’s deceitful manipulation leads to conflict between the brothers.

Family Dynamics: The story centers on the relationship and ensuing conflict between half-brothers Ekpo and Etim.

Moral Lessons: The narrative teaches the consequences of jealousy and deceit, highlighting the importance of honesty and communication.

► From the same Region or People

Learn more about Nigerian peoples


Ekpo and Etim were half-brothers, that is to say they had the same mother, but different fathers. Their mother first of all had married a chief of Duke Town, when Ekpo was born; but after a time she got tired of him and went to Old Town, where she married Ejuqua and gave birth to Etim. Both of the boys grew up and became very rich. Ekpo had a cock, of which he was very fond, and every day when Ekpo sat down to meals the cock used to fly on to the table and feed also. Ama Ukwa, a native of Old Town, who was rather poor, was jealous of the two brothers, and made up his mind if possible to bring about a quarrel between them, although he pretended to be friends with both.

► Continue reading…

One day Ekpo, the elder brother, gave a big dinner, to which Etim and many other people were invited. Ama Ukwa was also present. A very good dinner was laid for the guests, and plenty of palm wine was provided. When they had commenced to feed, the pet cock flew on to the table and began to feed off Etim’s plate. Etim then told one of his servants to seize the cock and tie him up in the house until after the feast. So the servant carried the cock to Etim’s house and tied him up for safety.

After much eating and drinking, Etim returned home late at night with his friend Ama Ukwa, and just before they went to bed, Ama Ukwa saw Ekpo’s cock tied up. So early in the morning he went to Ekpo’s house, who received him gladly.

About eight o’clock, when it was time for Ekpo to have his early morning meal, he noticed that his pet cock was missing. When he remarked upon its absence, Ama Ukwa told him that his brother had seized the cock the previous evening during the dinner, and was going to kill it, just to see what Ekpo would do. When Ekpo heard this, he was very vexed, and sent Ama Ukwa back to his brother to ask him to return the cock immediately. Instead of delivering the message as he had been instructed, Ama Ukwa told Etim that his elder brother was so angry with him for taking away his friend, the cock, that he would fight him, and had sent Ama Ukwa on purpose to declare war between the two towns.

Etim then told Ama Ukwa to return to Ekpo, and say he would be prepared for anything his brother could do. Ama Ukwa then advised Ekpo to call all his people in from their farms, as Etim would attack him, and on his return he advised Etim to do the same. He then arranged a day for the fight to take place between the two brothers and their people. Etim then marched his men to the other side of the creek, and waited for his brother; so Ama Ukwa went to Ekpo and told him that Etim had got all his people together and was waiting to fight. Ekpo then led his men against his brother, and there was a big battle, many men being killed on both sides. The fighting went on all day, until at last, towards evening, the other chiefs of Calabar met and determined to stop it; so they called the Egbo men together and sent them out with their drums, and eventually the fight stopped.

Three days later a big palaver was held, when each of the brothers was told to state his case. When they had done so, it was found that Ama Ukwa had caused the quarrel, and the chiefs ordered that he should be killed. His father, who was a rich man, offered to give the Egbos five thousand rods, five cows, and seven slaves to redeem his son, but they decided to refuse his offer.

The next day, after being severely flogged, he was left for twenty-four hours tied up to a tree, and the following day his head was cut off.

Ekpo was then ordered to kill his pet cock, so that it should not cause any further trouble between himself and his brother, and a law was passed that for the future no one should keep a pet cock or any other tame animal.


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The Elephant and the Tortoise; or, Why the Worms are Blind and Why the Elephant has Small Eyes

This African folktale explains why elephants have small eyes and worms are blind. King Ambo of Calabar held feasts where a greedy elephant always ate the most. A cunning tortoise deceived the elephant into trading his large eyes for food, leaving him blind. A humble worm lent the elephant his tiny eyes, but the elephant kept them permanently, leaving worms sightless ever since.

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


► Themes of the story

Cunning and Deception: The tortoise employs cleverness to deceive the elephant, exploiting the latter’s greed to achieve his goal.

Moral Lessons: The story imparts a lesson on the consequences of greed and gullibility, demonstrating how the elephant’s excessive desire leads to his downfall.

Origin of Things: The tale provides an explanation for natural phenomena, specifically why elephants have small eyes and worms are blind.

► From the same Region or People

Learn more about Nigerian peoples


When Ambo was king of Calabar, the elephant was not only a very big animal, but he had eyes in proportion to his immense bulk. In those days men and animals were friends, and all mixed together quite freely.

At regular intervals King Ambo used to give a feast, and the elephant used to eat more than any one, although the hippopotamus used to do his best; however, not being as big as the elephant, although he was very fat, he was left a long way behind.

► Continue reading…

As the elephant ate so much at these feasts, the tortoise, who was small but very cunning, made up his mind to put a stop to the elephant eating more than a fair share of the food provided. He therefore placed some dry kernels and shrimps, of which the elephant was very fond, in his bag, and went to the elephant’s house to make an afternoon call.

When the tortoise arrived the elephant told him to sit down, so he made himself comfortable, and, having shut one eye, took one palm kernel and a shrimp out of his bag, and commenced to eat them with much relish.

When the elephant saw the tortoise eating, he said, as he was always hungry himself, “You seem to have some good food there; what are you eating?”

The tortoise replied that the food was “sweet too much,” but was rather painful to him, as he was eating one of his own eyeballs; and he lifted up his head, showing one eye closed.

The elephant then said, “If the food is so good, take out one of my eyes and give me the same food.”

The tortoise, who was waiting for this, knowing how greedy the elephant was, had brought a sharp knife with him for that very purpose, and said to the elephant, “I cannot reach your eye, as you are so big.”

The elephant then took the tortoise up in his trunk and lifted him up. As soon as he came near the elephant’s eye, with one quick scoop of the sharp knife he had the elephant’s right eye out. The elephant trumpeted with pain; but the tortoise gave him some of the dried kernels and shrimps, and they so pleased the elephant’s palate that he soon forgot the pain.

Very soon the elephant said, “That food is so sweet, I must have some more”; but the tortoise told him that before he could have any the other eye must come out. To this the elephant agreed; so the tortoise quickly got his knife to work, and very soon the elephant’s left eye was on the ground, thus leaving the elephant quite blind. The tortoise then slid down the elephant’s trunk on to the ground and hid himself. The elephant then began to make a great noise, and started pulling trees down and doing much damage, calling out for the tortoise; but of course he never answered, and the elephant could not find him.

The next morning, when the elephant heard the people passing, he asked them what the time was, and the bush buck, who was nearest, shouted out, “The sun is now up, and I am going to market to get some yams and fresh leaves for my food.”

Then the elephant perceived that the tortoise had deceived him, and began to ask all the passers-by to lend him a pair of eyes, as he could not see, but every one refused, as they wanted their eyes themselves. At last the worm grovelled past, and seeing the big elephant, greeted him in his humble way. He was much surprised when the king of the forest returned his salutation, and very much flattered also.

The elephant said, “Look here, worm, I have mislaid my eyes. Will you lend me yours for a few days? I will return them next market-day.”

The worm was so flattered at being noticed by the elephant that he gladly consented, and took his eyes out–which, as every one knows, were very small–and gave them to the elephant. When the elephant had put the worm’s eyes into his own large eye-sockets, the flesh immediately closed round them so tightly that when the market-day arrived it was impossible for the elephant to get them out again to return to the worm; and although the worm repeatedly made applications to the elephant to return his eyes, the elephant always pretended not to hear, and sometimes used to say in a very loud voice, “If there are any worms about, they had better get out of my way, as they are so small I cannot see them, and if I tread on them they will be squashed into a nasty mess.” Ever since then the worms have been blind, and for the same reason elephants have such small eyes, quite out of proportion to the size of their huge bodies.


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