The Seven Brothers

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

Source
Moorish Literature
   romantic ballads, tales of the Berbers,
   stories of the Kabyles, folk-lore,
   and national traditions
The Colonial Press,
   London, New York, 1901


► Themes of the story

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

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

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

► From the same Region or People

Learn more about the Berber peoples


Translated by Réne Basset
and Chauncey C. Starkweather

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

“A boy.”

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

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

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

“Come, let us go away together.”

“Never!” he answered.

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

“Sell him,” said the woman.

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

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

“Why do you weep?”

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

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

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

“Who has done this?”

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


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The King, the Arab, and the Monster

A city plagued by a monstrous beast is abandoned after a century of terror. A lone survivor seeks refuge in a Jewish city, persuading its king to help defeat the creature with a sulfur trap. After claiming treasure from the beast’s lair, the king betrays the Arab but is poisoned himself. The Arab seizes power, converting the city’s people to Islam.

Source
Moorish Literature
   romantic ballads, tales of the Berbers,
   stories of the Kabyles, folk-lore,
   and national traditions
The Colonial Press,
   London, New York, 1901


► Themes of the story

Trickster: The Arab employs cunning strategies, such as devising the sulfur trap to kill the beast and later outsmarting the treacherous king by reversing the poisoned dish, showcasing his wit to overcome adversaries.

Conflict with Authority: The Arab challenges the existing power structures, first by collaborating with the Jewish king to defeat the monster, and later by seizing control of the city after the king’s betrayal.

Transformation through Love: The Arab’s actions lead to a significant transformation in the city’s religious landscape, as he converts the inhabitants to Islam, indicating a profound societal change influenced by his leadership.

► From the same Region or People

Learn more about the Berber peoples


Translated by Réne Basset
and Chauncey C. Starkweather

In former times there was a king of the At Taberchant (the son of a negress), whose city was situated at the foot of a mountain. An enormous beast came against them, entered the city, and devoured all the people. The beast established itself in the city and stayed there a century. One day it was hungry. It came out into the plain, found some Arabs with their tents, their sheep, their oxen, their mares, and their camels. The beast fell upon them in the night and ate them all up, leaving the earth all white with their bones; then it went back to the city.

A single man escaped, thanks to his good mare. He arrived at a city of the At Taberchant and, starving, began to beg. The King of the Jews said to him:

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“Whence do you come into our country–you who invoke the lord of men [Mahomet]? You don’t know where you are. We are Jews. If you will embrace our religion, we will give you food.”

“Give me some food,” said the Arab, “and I will give you some good advice.”

The King took him to his house and gave him some supper, and then asked him what he had to say.

“An enormous monster has fallen upon us,” said the Arab. “It ate up everybody. I will show you its city. It has two gates, one at the north and the other at the south.”

“To-morrow,” said the King.

When he awoke the next day, they mounted horses and followed the way to the gate of the monster’s city. They looked at it and went away.

“What shall we do?” said the King.

“Let us make a great trap of the size of the entrance to the city, at the southern gate. At the northern gate we will place a forty-mule load of yellow sulphur. We will set it on fire, and then escape and see what will happen.”

“Your advice is good,” said the King.

They returned to the city of the Jews, ordered the smiths to make a big trap and commanded the citizens to furnish the sulphur. When all was ready, they loaded the mules, went to the monster’s city, set the trap at the southern gate, and at the northern they placed the sulphur, which they set on fire, and then fled. The monster came out by the southern gate. Half of his body was caught in the trap that the two men had set. He was cut in two, filling the river with blood. The King and the Arab entered the city and found a considerable treasure, which they removed in eighty loads to the city of the Jews. When they had got back to the palace the King said to his companion: “Be my caliph. My fortune and thine shall be the same.”

They sat down and had supper. The prince put in the stew some poison and turned it to the Arab. The latter observed what he had done and said, “Where did that bird come from?” When the King of the Jews raised his head to look, the Arab turned the dish around, placing the poison side of it in front of the King. He did not perceive the trick, and died on the spot. The Arab went to the gate of the city and said to the inhabitants: “I am your King. You are in my power. He who will not accept my religion, I will cut off his head.” They all embraced Islamism and practised fasting and prayer.


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

Ahmed el Hilalieu and El Redah

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

Source
Moorish Literature
   romantic ballads, tales of the Berbers,
   stories of the Kabyles, folk-lore,
   and national traditions
The Colonial Press,
   London, New York, 1901


► Themes of the story

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

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

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

► From the same Region or People

Learn more about the Berber peoples


Translated by G. Mercier
and Chauncey C. Starkweather

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

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

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

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

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

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

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

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

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

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

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

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

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

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

“Greetings to you!” replied the horseman.

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

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

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

“I am called Chira.”

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

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

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

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

Then she heaved a sigh and her soul flew away.

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

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

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

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

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

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

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

He answers:

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

She says to him:

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

He answers:

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

Redah:

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

Ahmed el Hilalieu then says:

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

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

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

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

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

“Why do you laugh, negress?”

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


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

Mkaaah Jeechonee, the Boy Hunter

Sultan Maaj’noon’s indulgence toward his cat, which escalates from eating livestock to humans, leads to chaos in his kingdom. After the cat, revealed as a noondah, kills three sons, his youngest, Mkaaah Jeechonee, sets out to defeat it. Despite failures, persistence leads him to triumph, earning respect, marriage, and eventually the throne, embodying bravery and determination against immense odds.

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

Good vs. Evil: The struggle between Mkaaah Jeechonee and the malevolent noondah cat embodies the classic conflict between opposing forces.

Hero’s Journey: Mkaaah Jeechonee’s transformative adventure from a disregarded youth to a celebrated hero and eventual ruler.

Transformation through Love: Mkaaah Jeechonee’s determination to protect his people leads to personal growth, culminating in marriage and kingship.

► From the same Region or People

Learn more about Swahili people


Sultan Maaj’noon had seven sons and a big cat, of all of whom he was very proud.

Everything went well until one day the cat went and caught a calf. When they told the sultan he said, “Well, the cat is mine, and the calf is mine.” So they said, “Oh, all right, master,” and let the matter drop.

A few days later the cat caught a goat; and when they told the sultan he said, “The cat is mine, and the goat is mine;” and so that settled it again.

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Two days more passed, and the cat caught a cow. They told the sultan, and he shut them up with “My cat, and my cow.”

After another two days the cat caught a donkey; same result.

Next it caught a horse; same result.

The next victim was a camel; and when they told the sultan he said: “What’s the matter with you folks? It was my cat, and my camel. I believe you don’t like my cat, and want it killed, bringing me tales about it every day. Let it eat whatever it wants to.”

In a very short time it caught a child, and then a full-grown man; but each time the sultan remarked that both the cat and its victim were his, and thought no more of it.

Meantime the cat grew bolder, and hung around a low, open place near the town, pouncing on people going for water, or animals out at pasture, and eating them.

At last some of the people plucked up courage; and, going to the sultan, said: “How is this, master? As you are our sultan you are our protector,–or ought to be,–yet you have allowed this cat to do as it pleases, and now it lives just out of town there, and kills everything living that goes that way, while at night it comes into town and does the same thing. Now, what on earth are we to do?”

But Maajnoon only replied: “I really believe you hate my cat. I suppose you want me to kill it; but I shall do no such thing. Everything it eats is mine.”

Of course the folks were astonished at this result of the interview, and, as no one dared to kill the cat, they all had to remove from the vicinity where it lived. But this did not mend matters, because, when it found no one came that way, it shifted its quarters likewise.

So complaints continued to pour in, until at last Sultan Maajnoon gave orders that if any one came to make accusations against the cat, he was to be informed that the master could not be seen.

When things got so that people neither let their animals out nor went out themselves, the cat went farther into the country, killing and eating cattle, and fowls, and everything that came its way.

One day the sultan said to six of his sons, “I’m going to look at the country to-day; come along with me.”

The seventh son was considered too young to go around anywhere, and was always left at home with the women folk, being called by his brothers Mkaa’ah Jeecho’nee, which means Mr. Sit-in-the-kitchen.

Well, they went, and presently came to a thicket. The father was in front and the six sons following him, when the cat jumped out and killed three of the latter.

The attendants shouted, “The cat! the cat!” and the soldiers asked permission to search for and kill it, which the sultan readily granted, saying: “This is not a cat, it is a noon’dah. It has taken from me my own sons.”

Now, nobody had ever seen a noondah, but they all knew it was a terrible beast that could kill and eat all other living things.

When the sultan began to bemoan the loss of his sons, some of those who heard him said: “Ah, master, this noondah does not select his prey. He doesn’t say: ‘This is my master’s son, I’ll leave him alone,’ or, ‘This is my master’s wife, I won’t eat her.’ When we told you what the cat had done, you always said it was your cat, and what it ate was yours, and now it has killed your sons, and we don’t believe it would hesitate to eat even you.”

And he said, “I fear you are right.”

As for the soldiers who tried to get the cat, some were killed and the remainder ran away, and the sultan and his living sons took the dead bodies home and buried them.

Now when Mkaaah Jeechonee, the seventh son, heard that his brothers had been killed by the noondah, he said to his mother, “I, too, will go, that it may kill me as well as my brothers, or I will kill it.”

But his mother said: “My son, I do not like to have you go. Those three are already dead; and if you are killed also, will not that be one wound upon another to my heart?”

“Nevertheless,” said he, “I can not help going; but do not tell my father.”

So his mother made him some cakes, and sent some attendants with him; and he took a great spear, as sharp as a razor, and a sword, bade her farewell, and departed.

As he had always been left at home, he had no very clear idea what he was going to hunt for; so he had not gone far beyond the suburbs, when, seeing a very large dog, he concluded that this was the animal he was after; so he killed it, tied a rope to it, and dragged it home, singing,

“Oh, mother, I have killed The noondah, eater of the people.”

When his mother, who was upstairs, heard him, she looked out of the window, and, seeing what he had brought, said, “My son, this is not the noondah, eater of the people.”

So he left the carcass outside and went in to talk about it, and his mother said, “My dear boy, the noondah is a much larger animal than that; but if I were you, I’d give the business up and stay at home.”

“No, indeed,” he exclaimed; “no staying at home for me until I have met and fought the noondah.”

So he set out again, and went a great deal farther than he had gone on the former day. Presently he saw a civet cat, and, believing it to be the animal he was in search of, he killed it, bound it, and dragged it home, singing,

“Oh, mother, I have killed The noondah, eater of the people.”

When his mother saw the civet cat, she said, “My son, this is not the noondah, eater of the people.” And he threw it away.

Again his mother entreated him to stay at home, but he would not listen to her, and started off again.

This time he went away off into the forest, and seeing a bigger cat than the last one, he killed it, bound it, and dragged it home, singing,

“Oh, mother, I have killed The noondah, eater of the people.”

But directly his mother saw it, she had to tell him, as before, “My son, this is not the noondah, eater of the people.”

He was, of course, very much troubled at this; and his mother said, “Now, where do you expect to find this noondah? You don’t know where it is, and you don’t know what it looks like. You’ll get sick over this; you’re not looking so well now as you did. Come, stay at home.”

But he said: “There are three things, one of which I shall do: I shall die; I shall find the noondah and kill it; or I shall return home unsuccessful. In any case, I’m off again.”

This time he went farther than before, saw a zebra, killed it, bound it, and dragged it home, singing,

“Oh, mother, I have killed The noondah, eater of the people.”

Of course his mother had to tell him, once again, “My son, this is not the noondah, eater of the people.”

After a good deal of argument, in which his mother’s persuasion, as usual, was of no avail, he went off again, going farther than ever, when he caught a giraffe; and when he had killed it he said: “Well, this time I’ve been successful. This must be the noondah.” So he dragged it home, singing,

“Oh, mother, I have killed The noondah, eater of the people.”

Again his mother had to assure him, “My son, this is not the noondah, eater of the people.” She then pointed out to him that his brothers were not running about hunting for the noondah, but staying at home attending to their own business. But, remarking that all brothers were not alike, he expressed his determination to stick to his task until it came to a successful termination, and went off again, a still greater distance than before.

While going through the wilderness he espied a rhinoceros asleep under a tree, and turning to his attendants he exclaimed, “At last I see the noondah.”

“Where, master?” they all cried, eagerly.

“There, under the tree.”

“Oh-h! What shall we do?” they asked.

And he answered: “First of all, let us eat our fill, then we will attack it. We have found it in a good place, though if it kills us, we can’t help it.”

So they all took out their arrowroot cakes and ate till they were satisfied.

Then Mkaaah Jeechonee said, “Each of you take two guns; lay one beside you and take the other in your hands, and at the proper time let us all fire at once.”

And they said, “All right, master.”

So they crept cautiously through the bushes and got around to the other side of the tree, at the back of the rhinoceros; then they closed up till they were quite near it, and all fired together. The beast jumped up, ran a little way, and then fell down dead.

They bound it, and dragged it for two whole days, until they reached the town, when Mkaaah Jeechonee began singing,

“Oh, mother, I have killed The noondah, eater of the people.”

But he received the same answer from his mother: “My son, this is not the noondah, eater of the people.”

And many persons came and looked at the rhinoceros, and felt very sorry for the young man. As for his father and mother, they both begged of him to give up, his father offering to give him anything he possessed if he would only stay at home. But he said, “I don’t hear what you are saying; good-bye,” and was off again.

This time he still further increased the distance from his home, and at last he saw an elephant asleep at noon in the forest. Thereupon he said to his attendants, “Now we have found the noondah.”

“Ah, where is he?” said they.

“Yonder, in the shade. Do you see it?”

“Oh, yes, master; shall we march up to it?”

“If we march up to it, and it is looking this way, it will come at us, and if it does that, some of us will be killed. I think we had best let one man steal up close and see which way its face is turned.”

As every one thought this was a good idea, a slave named Keerobo’to crept on his hands and knees, and had a good look at it. When he returned in the same manner, his master asked: “Well, what’s the news? Is it the noondah?”

“I do not know,” replied Keeroboto; “but I think there is very little doubt that it is. It is broad, with a very big head, and, goodness, I never saw such large ears!”

“All right,” said Mkaaah Jeechonee; “let us eat, and then go for it.”

So they took their arrowroot cakes, and their molasses cakes, and ate until they were quite full.

Then the youth said to them: “My people, to-day is perhaps the last we shall ever see; so we will take leave of each other. Those who are to escape will escape, and those who are to die will die; but if I die, let those who escape tell my mother and father not to grieve for me.”

But his attendants said, “Oh, come along, master; none of us will die, please God.”

So they went on their hands and knees till they were close up, and then they said to Mkaaah Jeechonee, “Give us your plan, master;” but he said, “There is no plan, only let all fire at once.”

Well, they fired all at once, and immediately the elephant jumped up and charged at them. Then such a helter-skelter flight as there was! They threw away their guns and everything they carried, and made for the trees, which they climbed with surprising alacrity.

As to the elephant, he kept straight ahead until he fell down some distance away.

They all remained in the trees from three until six o’clock in the morning, without food and without clothing.

The young man sat in his tree and wept bitterly, saying, “I don’t exactly know what death is, but it seems to me this must be very like it.” As no one could see any one else, he did not know where his attendants were, and though he wished to come down from the tree, he thought, “Maybe the noondah is down below there, and will eat me.”

Each attendant was in exactly the same fix, wishing to come down, but afraid the noondah was waiting to eat him.

Keeroboto had seen the elephant fall, but was afraid to get down by himself, saying, “Perhaps, though it has fallen down, it is not dead.” But presently he saw a dog go up to it and smell it, and then he was sure it was dead. Then he got down from the tree as fast as he could and gave a signal cry, which was answered; but not being sure from whence the answer came, he repeated the cry, listening intently. When it was answered he went straight to the place from which the sound proceeded, and found two of his companions in one tree. To them he said, “Come on; get down; the noondah is dead.” So they got down quickly and hunted around until they found their master. When they told him the news, he came down also; and after a little the attendants had all gathered together and had picked up their guns and their clothes, and were all right again. But they were all weak and hungry, so they rested and ate some food, after which they went to examine their prize.

As soon as Mkaaah Jeechonee saw it he said, “Ah, this is the noondah! This is it! This is it!” And they all agreed that it was it.

So they dragged the elephant three days to their town, and then the youth began singing,

“Oh, mother, this is he, The noondah, eater of the people.”

He was, naturally, quite upset when his mother replied, “My son, this is not the noondah, eater of the people.” She further said: “Poor boy! what trouble you have been through. All the people are astonished that one so young should have such a great understanding!”

Then his father and mother began their entreaties again, and finally it was agreed that this next trip should be his last, whatever the result might be.

Well, they started off again, and went on and on, past the forest, until they came to a very high mountain, at the foot of which they camped for the night.

In the morning they cooked their rice and ate it, and then Mkaaah Jeechonee said: “Let us now climb the mountain, and look all over the country from its peak.” And they went and they went, until after a long, weary while, they reached the top, where they sat down to rest and form their plans.

Now, one of the attendants, named Shindaa’no, while walking about, cast his eyes down the side of the mountain, and suddenly saw a great beast about half way down; but he could not make out its appearance distinctly, on account of the distance and the trees. Calling his master, he pointed it out to him, and something in Mkaaah Jeechonee’s heart told him that it was the noondah. To make sure, however, he took his gun and his spear and went partly down the mountain to get a better view.

“Ah,” said he, “this must be the noondah. My mother told me its ears were small, and those are small; she told me the noondah is broad and short, and so is this; she said it has two blotches, like a civet cat, and there are the blotches; she told me the tail is thick, and there is a thick tail. It must be the noondah.”

Then he went back to his attendants and bade them eat heartily, which they did. Next he told them to leave every unnecessary thing behind, because if they had to run they would be better without encumbrance, and if they were victorious they could return for their goods.

When they had made all their arrangements they started down the mountain, but when they had got about half way down Keeroboto and Shindaano were afraid. Then the youth said to them: “Oh, let’s go on; don’t be afraid. We all have to live and die. What are you frightened about?” So, thus encouraged, they went on.

When they came near the place, Mkaaah Jeechonee ordered them to take off all their clothing except one piece, and to place that tightly on their bodies, so that if they had to run they would not be caught by thorns or branches.

So when they came close to the beast, they saw that it was asleep, and all agreed that it was the noondah.

Then the young man said, “Now the sun is setting, shall we fire at it, or let be till morning?”

And they all wished to fire at once, and see what the result would be without further tax on their nerves; therefore they arranged that they should all fire together.

They all crept up close, and when the master gave the word, they discharged their guns together. The noondah did not move; that one dose had been sufficient. Nevertheless, they all turned and scampered up to the top of the mountain. There they ate and rested for the night.

In the morning they ate their rice, and then went down to see how matters were, when they found the beast lying dead.

After resting and eating, they started homeward, dragging the dead beast with them. On the fourth day it began to give indications of decay, and the attendants wished to abandon it; but Mkaaah Jeechonee said they would continue to drag it if there was only one bone left.

When they came near the town he began to sing,

“Mother, mother, I have come From the evil spirits, home. Mother, listen while I sing; While I tell you what I bring. Oh, mother, I have killed The noondah, eater of the people.”

And when his mother looked out, she cried, “My son, this is the noondah, eater of the people.”

Then all the people came out to welcome him, and his father was overcome with joy, and loaded him with honors, and procured him a rich and beautiful wife; and when he died Mkaaah Jeechonee became sultan, and lived long and happily, beloved by all the people.


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The Tortoise with a Pretty Daughter

A powerful king’s son, Ekpenyon, rejects fifty wives chosen by his father. When he falls in love with Adet, the beautiful daughter of a wise tortoise, conflict arises due to a law sentencing such families to death. With the queen’s support, the prince defies the king. Adet’s beauty wins the king’s approval, leading to a joyous union, the law’s repeal, and the tortoise’s great fortune.

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


► Themes of the story

Forbidden Love: The prince falls in love with Adet, the tortoise’s daughter, despite a law prohibiting such unions.

Moral Lessons: The tale teaches that true love and beauty can transcend societal laws and prejudices.

Transformation through Love: The prince’s love for Adet leads to the repeal of unjust laws and the acceptance of previously marginalized individuals.

► From the same Region or People

Learn more about Nigerian peoples


There was once a king who was very powerful. He had great influence over the wild beasts and animals. Now the tortoise was looked upon as the wisest of all beasts and men. This king had a son named Ekpenyon, to whom he gave fifty young girls as wives, but the prince did not like any of them.

The king was very angry at this, and made a law that if any man had a daughter who was finer than the prince’s wives, and who found favour in his son’s eyes, the girl herself and her father and mother should be killed.

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Now about this time the tortoise and his wife had a daughter who was very beautiful. The mother thought it was not safe to keep such a fine child, as the prince might fall in love with her, so she told her husband that her daughter ought to be killed and thrown away into the bush. The tortoise, however, was unwilling, and hid her until she was three years old. One day, when both the tortoise and his wife were away on their farm, the king’s son happened to be hunting near their house, and saw a bird perched on the top of the fence round the house. The bird was watching the little girl, and was so entranced with her beauty that he did not notice the prince coming. The prince shot the bird with his bow and arrow, and it dropped inside the fence, so the prince sent his servant to gather it. While the servant was looking for the bird he came across the little girl, and was so struck with her form, that he immediately returned to his master and told him what he had seen. The prince then broke down the fence and found the child, and fell in love with her at once. He stayed and talked with her for a long time, until at last she agreed to become his wife. He then went home, but concealed from his father the fact that he had fallen in love with the beautiful daughter of the tortoise.

But the next morning he sent for the treasurer, and got sixty pieces of cloth [a piece of cloth is generally about 8 yards long by 1 yard broad, and is valued at 5s] and three hundred rods, [a rod is made of brass, and is worth 3d. It is in the shape of a narrow croquet hoop, about 16 inches long and 6 inches across; a rod is native currency on the Cross River] and sent them to the tortoise. Then in the early afternoon he went down to the tortoise’s house, and told him that he wished to marry his daughter. The tortoise saw at once that what he had dreaded had come to pass, and that his life was in danger, so he told the prince that if the king knew, he would kill not only himself (the tortoise), but also his wife and daughter. The prince replied that he would be killed himself before he allowed the tortoise and his wife and daughter to be killed. Eventually, after much argument, the tortoise consented, and agreed to hand his daughter to the prince as his wife when she arrived at the proper age. Then the prince went home and told his mother what he had done. She was in great distress at the thought that she would lose her son, of whom she was very proud, as she knew that when the king heard of his son’s disobedience he would kill him. However, the queen, although she knew how angry her husband would be, wanted her son to marry the girl he had fallen in love with, so she went to the tortoise and gave him some money, clothes, yams, and palm-oil as further dowry on her son’s behalf in order that the tortoise should not give his daughter to another man. For the next five years the prince was constantly with the tortoise’s daughter, whose name was Adet, and when she was about to be put in the fatting house, the prince told his father that he was going to take Adet as his wife. [The fatting house is a room where a girl is kept for some weeks previous to her marriage. She is given plenty of food, and made as fat as possible, as fatness is looked upon as a great beauty by the Efik people.] On hearing this the king was very angry, and sent word all round his kingdom that all people should come on a certain day to the market-place to hear the palaver. When the appointed day arrived the market-place was quite full of people, and the stones belonging to the king and queen were placed in the middle of the market-place.

When the king and queen arrived all the people stood up and greeted them, and they then sat down on their stones. The king then told his attendants to bring the girl Adet before him. When she arrived the king was quite astonished at her beauty. He then told the people that he had sent for them to tell them that he was angry with his son for disobeying him and taking Adet as his wife without his knowledge, but that now he had seen her himself he had to acknowledge that she was very beautiful, and that his son had made a good choice. He would therefore forgive his son.

When the people saw the girl they agreed that she was very fine and quite worthy of being the prince’s wife, and begged the king to cancel the law he had made altogether, and the king agreed; and as the law had been made under the “Egbo” law, he sent for eight Egbos, and told them that the order was cancelled throughout his kingdom, and that for the future no one would be killed who had a daughter more beautiful than the prince’s wives, and gave the Egbos palm wine and money to remove the law, and sent them away. Then he declared that the tortoise’s daughter, Adet, should marry his son, and he made them marry the same day. A great feast was then given which lasted for fifty days, and the king killed five cows and gave all the people plenty of foo-foo [yams boiled and mashed up] and palm-oil chop, and placed a large number of pots of palm wine in the streets for the people to drink as they liked. The women brought a big play to the king’s compound, and there was singing and dancing kept up day and night during the whole time. The prince and his companions also played in the market square. When the feast was over the king gave half of his kingdom to the tortoise to rule over, and three hundred slaves to work on his farm. The prince also gave his father-in-law two hundred women and one hundred girls to work for him, so the tortoise became one of the richest men in the kingdom. The prince and his wife lived together for a good many years until the king died, when the prince ruled in his place. And all this shows that the tortoise is the wisest of all men and animals.

[The Egbo Society has many branches, extending from Calabar up the Cross River as far as the German Cameroons. Formerly this society used to levy blackmail to a certain extent and collect debts for people. The head Ju Ju, or fetish man, of each society is disguised, and frequently wears a hideous mask. There is a bell tied round his waist, hanging behind and concealed by feathers; this bell makes a noise as he runs. When the Egbo is out no women are allowed outside their houses, and even at the present time the women pretend to be very frightened. The Egbo very often carries a whip in his hand, and hits out blindly at any one he comes across. He runs round the town, followed by young men of his society beating drums and firing off guns. There is generally much drinking going on when the Egbo is playing. There is an Egbo House in most towns, the end part of which is screened off for the Egbo to change in. Inside the house are hung human skulls and the skulls of buffalo, or bush cow, as they are called; also heads of the various antelopes, crocodiles, apes, and other animals which have been killed by the members. The skulls of cows and goats killed by the society are also hung up. A fire is always kept in the Egbo House; and in the morning and late afternoon, the members of the society frequently meet there to drink gin and palm wine.]

MORAL.–Always have pretty daughters, as no matter how poor they may be, there is always the chance that the king’s son may fall in love with them, and they may thus become members of the royal house and obtain much wealth.


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The Slave’s Fortune

Ahmed, the beloved son of a wealthy Damascus merchant, faced a profound test of character after his father’s passing. While his father’s will seemingly bequeathed everything to the family’s loyal slave, Pedro, Ahmed discovered its deeper wisdom. Guided by his rabbi, Ahmed chose Pedro as his inheritance, thereby securing his father’s fortune. In gratitude, Ahmed freed Pedro, who chose to remain a devoted companion, reflecting mutual loyalty and honor.

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


► Themes of the story

Family Dynamics: The narrative explores the deep bond between Ahmed and his father, highlighting the father’s wisdom in guiding his son’s character development.

Transformation through Love: Ahmed’s act of freeing Pedro, motivated by gratitude and respect, transforms their relationship into one of mutual loyalty and honor.

Guardian Figures: Pedro serves as a protector and loyal companion to Ahmed, embodying the role of a guardian who guides and supports the protagonist.

► From the same Region or People

Learn more about Jewish mythology


Ahmed was the only child of the wealthiest merchant in Damascus. His father devoted his days to doing everything possible to anticipate his wishes. The boy returned his father’s love with interest, and the two lived together in the utmost happiness. They were seldom apart, the father curtailing his business journeys so that he could hastily return to Damascus, and finally restricting his affairs to those which he could perform in his own home.

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For safety’s sake, Ahmed, whenever he was out of his father’s sight, was attended, by a big negro slave, Pedro, an imposing looking person, richly attired as befitted his station and duties. Pedro was a faithful servant, and he and Ahmed were the firmest friends.

When Ahmed grew up to be a youth, his father decided to send him to Jerusalem to be educated. He did so reluctantly, knowing, however, that it was the wisest course to adopt Gently he broke the news to Ahmed, for he knew the latter would dislike to leave home. Ahmed was truly sorry to have to be parted from his father, but he kept back his tears and said bravely:

“It is thy wish, father, therefore I question it not. I know that thou desirest only my welfare.”

“Well spoken, my son,” said his father.

“May I take Pedro with me?” asked Ahmed.

“Nay, that would not be seemly,” answered his father, gently. “It would make thee appear anxious to display thy wealth. Such ostentation will induce people to regard thee and thy father as foolish persons, possessed of more wealth than is good for the exercise of wisdom. Also, my son, thy future teaching must be not confined to the learning that wise men can impart unto thee. Thou art going to the great city to learn the ways of the world, to train thyself in self-reliance, and to prepare thyself for all the duties of manhood.”

The youth was somewhat disappointed to hear this. It was the first occasion, as far as his memory served him, that his father had failed to grant his wish; but he was nevertheless flattered by the prospect of quickly becoming a man, and he answered, “I bow to thy wisdom, my father.”

He left for Jerusalem, after bidding the merchant an affectionate farewell, and in the Holy City he applied himself diligently to his studies. He delighted his teachers with his cheerful attention to his lessons, and discovered a new source of happiness in learning things for himself from observation. Also, it was a pleasant sensation to conduct his own affairs, and in the great city, with its busy narrow thoroughfares and its wonderful buildings, he daily grew less homesick. Regularly he received letters by messengers from his father, and dutifully he returned, by the same means, long epistles, setting out all the big and little things that made up his life.

A year passed, and one day the usual message that Ahmed expected came to him in a strange hand-writing.

He opened it hastily, with a foreboding of evil and alarm. The writer of the letter was one of the merchant’s closest friends. He said:

“O worthy son of a most worthy father, greeting to thee, and may God give thee strength to hear the terrible and sad tidings which it is my sorrowful duty to convey unto thee. Know then that it hath pleased God in his wisdom to call from this earth thy saintly father, to sit with the righteous ones in Heaven. Here in the city of Damascus there is great weeping, for thy honored father was the most upright of men, a friend to all in distress, a man whose bounteous charity to the poor and unfortunate was unsurpassed. But our grief, deep and heartfelt as it is, cannot be compared to thine. We have all lost a wise counselor, a trusty friend, a guide in all things. But thou hast lost more. Thou hast lost a father. Thou art his only son, and on thee his duties will now devolve. Know then thy profound grief we share with thee. We tender to thee our sincere sympathy, and eagerly do we await thy coming. Thou hast a noble position to occupy and a tradition to continue. We, thy father’s friends and thine, O Ahmed, will assist thee.”

The young man was dumbfounded when he gathered the purport of the letter. For some moments he spoke not, but sat on the ground, weeping silently. Then, remembering his father’s admonitions, he promptly took up the task of settling his affairs in Jerusalem prior to his departure for Damascus.

“I will take with me,” he said, “the good rabbi who has been my religious instructor, for I am not fully prepared to undertake all the duties that will fall to my lot and need some strengthening counsel.”

On arrival at Damascus he was greeted by a large concourse of people who expressed their sympathy with him and spoke in terms of highest praise of his father’s benevolence.

After the funeral, Ahmed called the leading townspeople together to hear his father’s will read, for he was certain that many gifts to charities would be announced. Such was the case, and there were subdued murmurs of applause when the amounts were read forth.

Then suddenly the friend who had written to the young man and was reading the will, paused.

“I fear there must be a mistake,” he said, in a whisper to Ahmed.

“Go on,” urged the assembled people, and the man read in a strange voice:

“And now, having as I hope, faithfully performed my duty to the poor, I bequeath the rest of my possessions unto my devoted negro slave, Pedro.”

“Pedro!” cried the astonished crowd.

They looked at the massive figure of the black attendant, but he stood motionless and impassive, betraying no sign whatsoever of joy or surprise.

Ahmed could not conceal his bewilderment.

“Is naught left unto me?” he managed to ask.

“Yes,” returned his friend, and amid a sudden silence, he continued to read: “This bequest is subject to the following proviso: that one thing be given to my son before the division of my property, the same to be selected by him within twenty-four hours of the reading of this will unto him.”

The crowd melted away with mutterings of sympathy mingled with astonishment, but out of earshot of Ahmed, all said the merchant must have been mad to draw up so absurd a testament. Ahmed himself could hardly realize the great blow that had befallen him. He consulted with his father’s friend and the rabbi, but, although they re-read the document many times, they could find no fault or flaw in it.

“Legally, this is correct and in perfect order and cannot be altered,” said the friend.

“My father must have made a foolish mistake and must have misplaced the two words ‘son’ and ‘slave,'” said Ahmed, bitterly.

“That does not so appear,” said the rabbi; “thy father was a scholar and wise man. Speak not hastily, and above all act not rashly without thought. I would counsel thee to sleep over this matter, and in the morning we shall solve this puzzle.”

Ahmed, who was exhausted with grief and rage and surprise, soon fell into a deep sleep, and when he awoke the rabbi was reciting his morning prayers.

“It is a beautiful day,” he said, when he had finished. “The sun shines on thy happiness, Ahmed.”

Ahmed was too depressed to make any comment, nor was he completely satisfied when the rabbi assured him all would be well.

“I have pondered deeply and long over thy father’s words,” he said. “I sat up through the night until the dawn, and I have been impelled to the conclusion that thy father was truly a wise man.”

Ahmed interrupted with a gesture of disapproval. The rabbi took no notice but proceeded quietly: “Thy father must have feared that in thy absence after his death and pending thy possible delay in returning hither, slaves and others might rob thee of thy inheritance. Pedro, I have discovered, knew of the terms of the will. By informing him and making his strange will, thy father, O fortunate Ahmed, made sure of thy inheritance unto thee.”

“I understand not,” muttered Ahmed.

“It is perfectly clear,” said the rabbi. “As soon as thou art ready, thou shalt make thy choice of one thing. Do as I bid thee, and thou shalt see thy father’s wisdom.”

Ahmed had no option but to agree. He could find no solution himself, and wretched though he felt, reason told him that his father loved him and that the rabbi was renowned for shrewdness.

The townspeople gathered early to hear Ahmed make his choice of one thing–and one only–from his father’s possessions. Ahmed looked less troubled than they expected, the rabbi wore his most benign expression, and Pedro stationed himself in his usual place at the door, statuesque, obedient, and expressionless as ever.

Ahmed held up his hand to obtain silence.

“Acting under the terms of my father’s will,” he said, solemnly, “at this moment when all, before division, belongs to his estate, I choose but one of my father’s possessions–Pedro, the black slave.”

Then everybody saw the wisdom of the strange will, for with Pedro, Ahmed became possessed of his father’s vast wealth.

To Pedro, who still stood motionless, Ahmed said, “And thou, my good friend, shalt have thy freedom and possessions sufficient to keep thee in comfort for the rest of thy days.”

“I desire naught but to serve thee,” Pedro answered, “I wish to remain the faithful attendant of one who will follow nobly in the footsteps of thy father.”

So everybody was satisfied.


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 Red Slipper

Rosy-red, a sweet girl with magical red slippers, faces hardship when her grandmother is replaced by a cruel stepfamily. Despite her struggles, she awakens a helpful jinn who gifts her jewels, sparking her sisters’ envy. Cast out, Rosy-red reunites with her grandmother in the woods. Discovered by a chieftain’s son through her slipper, she becomes his bride, leaving behind her sorrows for happiness.

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


► Themes of the story

Transformation through Love: Rosy-red’s life changes positively after being discovered by the chieftain’s son, leading to her becoming his bride.

Cunning and Deception: Rosy-red’s stepfamily deceives her father and mistreats her, showcasing themes of deceit and manipulation.

Sacred Objects: The red slippers possess magical qualities, playing a significant role in Rosy-red’s journey and ultimate happiness.

► From the same Region or People

Learn more about Jewish mythology


Rosy-red was a sweet little girl, with beautiful blue eyes, soft pink cheeks and glorious ruddy-gold hair of the tinge that artists love to paint. Her mother died the day she was born, but her grandmother looked after her with such tender care that Rosy-red regarded her as her mother. She was very happy, was Rosy-red. All day long she sang, as she tripped gaily about the house or the woods that surrounded it, and so melodious was her voice that the birds gathered on the trees to listen to her and to encourage her to continue, by daintily chirruping whenever she ceased.

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Merrily Rosy-red performed all the little duties her grandmother called upon her to do, and on festivals she was allowed to wear a delightful pair of red leather slippers, her father’s gift to her on her first birthday. Now, although neither she nor her father knew it, they were magic slippers which grew larger as her feet grew. Rosy-red was only a child and so did not know that slippers don’t usually grow. Her grandmother knew the secret of the slippers, but she did not tell, and her father had become too moody and too deeply absorbed in his own thoughts and affairs to notice anything.

One day–Rosy-red remembered it only too sadly–she returned from the woods to find her grandmother gone and three strange women in the house. She stopped suddenly in the midst of her singing and her cheeks turned pale, for she did not like the appearance of the strangers.

“Who are you?” she asked.

“I am your new mother,” answered the eldest of the three, “and these are my daughters, your two new sisters.”

Rosy-red trembled with fear. They were all three so ugly, and she began to cry.

Her new sisters scolded her for that and would have beaten her had not her father appeared. He spoke kindly, telling her he had married again, because he was lonely and that her step-mother and step-sisters would be good to her. But Rosy-red knew different. She hastened away to her own little room and hid her slippers of which she was very proud.

“They have turned my dear granny out of doors; they will take from me my beautiful slippers,” she sobbed.

After that, Rosy-red sang no more. She became a somber girl and a drudge. The birds could not understand. They followed her through the woods, but she was silent, as if she had been stricken dumb, and her eyes always seemed eager to be shedding tears. Also, she was too busy to notice her feathered friends.

She had to collect firewood for the home, to draw water from the well and struggle along with the heavy bucket whose weight made her arms and her back ache with pain. Sometimes, too, her white arms were scarred with bruises, for her cruel and selfish step-sisters did not hesitate to beat her. Often they went out to parties, or to dances, and on these occasions she had to act as their maid and help them to dress. Rosy-red did not mind; she was only happy when they were out of the house. Then only did she sing softly to herself, and the birds came to listen.

And thus many unhappy years passed away.

Once, when her father was away from home, her step-sisters went off to a wedding dance. They told her not to forget to draw water from the well, and warned her that if she forgot, as she did the last time, they would beat her without mercy when they returned.

So Rosy-red, tired though she was, went out in the darkness to draw water. She lowered the bucket, but the cord broke and the pail fell to the bottom of the well. She ran back home for a long stick with a hook at the end of it to recover the bucket, and as she put it into the water she sang:

Swing and sweep till all does cling And to the surface safely bring.

Now it so happened that a sleeping jinn dwelt at the bottom of the well. He could only be awakened by a spell, and although Rosy-red did not know it, the words she uttered, which she had once heard her granny use, were the spell.

The jinn awoke, and he was so delighted with the sweet voice that he promptly decided to help the girl whom he saw peering down into the water. He fastened the bucket to the stick and, taking some jewels from a treasure of which he was the guardian, he put them inside.

“Oh, how beautiful,” cried Rosy-red when she saw the glittering gems. “They are ever so much nicer than those my sisters put on to go to the ball.”

Then she sat thinking for a while and a bright idea came into her head.

“I will give these jewels to my sisters,” she said. “Perhaps they will be kinder to me.”

She waited impatiently until the sisters returned from the dance and immediately told them. For a moment they were too dazed to speak when they saw the sparkling precious stones. Then they looked meaningly at one another and asked how she came by them. Rosy told them of the words she had sung.

“Ah, we thought so,” said the sisters, to her horror. “The jewels are ours. We hid them in the well for safety. You have stolen them.”

In vain Rosy-red protested. Her sisters would not listen. They beat her severely, told her to hurry off to bed, and then, snatching the bucket, they hurried off to the well. They lowered the bucket and sang the words that Rosy-red had sung. At least they thought they sang; but their voices were harsh. The sleeping jinn awoke again, but he did not like the croaking sound the sisters made.

“Ha, ha!” he laughed. “I will teach you to disturb my sleep with hideous noises and shall punish such pranks played on me. Here are some more croakers,” and he filled the bucket with slimy toads and frogs.

The sisters were so enraged that they ran back home and dragged poor Rosy-red from her bed.

“You cat, you thief,” screamed one.

“You cheat,” exclaimed the other. “Off you go. Not another day can you remain in this house.”

Rosy-red was too much taken by surprise to say anything. It was an outrage to turn her out of her father’s house while he was away on a journey, but the thought came to her that she could hardly be less happy living alone in the woods.

She had only time to snatch her pretty red slippers, and as soon as she was out of sight of the house she put them on. It made her feel less miserable. The sun was now rising and when its rays shone on her she began to sing. With her old friends, the birds, twittering all about her, she felt quite happy.

On and on she walked, much farther into the woods than ever before. When she grew tired there was always a pleasant shady nook where she could rest; when she became hungry, there were fruit trees in abundance; and when she was thirsty she always came to a spring of clear, fresh water. The magic slippers guided her. All day long she wandered, and when toward evening she noticed her slippers were muddy she took them off to clean. And then darkness fell. It began to rain and she grew frightened. She crouched under a tree until she noticed a light some short distance away. She got up and walked toward it.

When quite close, she saw that the light came from a cave dwelling. An old woman came out to meet her. It was her grandmother, but so many years had passed that Rosy-red did not recognize her. Granny, however, at once knew her. “Come in, my child, and take shelter from the rain,” she said kindly, and Rosy-red was only too glad to accept the invitation.

The inside of the cave was quite cosy, and Rosy-red, who was almost completely exhausted, quickly fell fast asleep. She awoke with a start.

“My pretty red slippers,” she cried. “Where are they?”

She put her hand in the pocket of her tattered dress, but could only find one.

“I must have lost the other,” she sobbed. “I must go out and look for it.”

“No, no,” said granny. “You cannot do that. A storm is raging.”

Rosy-red peered out through the door of the cave and drew back in fear as she saw the lightning flash and heard the thunder rolling. She sobbed herself to sleep again, and this time was awakened by voices. She feared it might be her sisters who had discovered her hiding place and had come to drag her forcibly back home again. So she crept into a corner of the cave and listened intently.

A man was speaking.

“Know you to whom this red slipper belongs?” he was asking. “I found it in the woods.”

Rosy-red was on the point of rushing out to regain her lost slipper when her granny’s voice–very loud on purpose that she should hear–restrained her.

“No, no, I know not,” she repeated again and again, and at length the man departed.

Granny came back into the cave and said, “I am sorry, Rosy-red, but for aught I knew, he might be a messenger from your cruel sisters; and, of course, I cannot let anyone take you back to them.”

Next day, the man called again, this time with several attendants. Again, Rosy-red concealed herself.

“I am a chieftain’s son, and wealthy,” said the man. “I must find the wearer of this shoe. Only a graceful and beautiful girl can wear such a dainty slipper.”

Rosy-red did not know whether to be more frightened or pleased, when her granny told her the man was very handsome and of noble bearing.

Day after day he came, each time with more retainers, and, finally, he arrived mounted on a richly caparisoned camel with a hundred and one followers, all mounted as he was.

“The girl I seek is here,” he said. “Deny it no longer. My servants have scoured the woods and the whole neighborhood. One is prepared to swear he heard a young girl singing yesterday.”

Rosy-red saw that concealment was no longer possible. She liked the man’s voice, and she stepped out bravely, wearing her one slipper.

The stranger, bowing low before her, held out the other, and Rosy-red took it and put it on. It fitted perfectly.

“Many girls have tried to put on that shoe,” said the young man, “but all have failed. And I have sworn to make the wearer my bride. I am a chieftain’s son, and thou shalt be a princess.”

So Rosy-red left the cave with her granny, and mounting a camel was led through the woods to her new home where she knew naught but happiness and the days of her sufferings were quite forgotten. And always she wore her magic red slippers.


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The Hawk and the Hen

A hawk proposes to a hen, who accepts on the condition of growing wings like his. She receives an engagement ring but later discards it under pressure from a jealous cock. When the hawk returns, he discovers the ring missing. Angered by her deceit, he vows to return only if she finds it, punishing hens to eternally scratch the ground, searching for the lost ring.

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


► Themes of the story

Forbidden Love: The hen’s acceptance of the hawk’s proposal goes against societal expectations, especially considering her prior promise to the cock.

Cunning and Deception: The hen deceives the hawk about the fate of the ring, leading to consequences for her actions.

Transformation through Love: The hen’s interactions with the hawk and the cock lead to a transformation in her behavior, symbolized by the eternal scratching for the lost ring.

► From the same Region or People

Learn more about Philippines peoples


A hawk flying about in the sky one day decided that he would like to marry a hen whom he often saw on earth. He flew down and searched until he found her, and then asked her to become his wife. She at once gave her consent on the condition that he would wait until she could grow wings like his, so that she might also fly high. The hawk agreed and flew away, after giving her a ring as an engagement present and telling her to take good care of it.

The hen was very proud of the ring and placed it around her neck. The next day, however, she met the cock who looked at her in astonishment and said:

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“Where did you get that ring? Do you not know that you promised to be my wife? You must not wear the ring of anyone else. Throw it away.”

And the hen threw away the beautiful ring.

Not long after this the hawk came down bringing beautiful feathers to dress the hen. When she saw him coming she was frightened and ran to hide behind the door, but the hawk called to her to come and see the beautiful dress he had brought her.

The hen came out, and the hawk at once saw that the ring was gone.

“Where is the ring I gave you?” he asked. “Why do you not wear it?”

The hen was frightened and ashamed to tell the truth so she answered:

“Oh, sir, yesterday when I was walking in the garden, I met a large snake and he frightened me so that I ran as fast as I could to the house. Then I missed the ring and I searched everywhere but could not find it.”

The hawk looked sharply at the hen, and he knew that she was deceiving him. Then he said to her:

“I did not believe that you could behave so badly. When you have found the ring I will come down again and make you my wife. But as a punishment for breaking your promise, you must always scratch the ground to look for the ring. And every chicken of yours that I find, I shall snatch away.”

Then he flew away, and ever since all the hens throughout the world have been scratching to find the hawk’s ring.


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The Adventures of Juan

Juan, a lazy and unlucky boy, encounters a magic tree that offers him wondrous gifts in exchange for sparing it: a silver-producing goat, a fish-catching net, a bottomless rice pot, and a magic stick. Despite being repeatedly tricked by a cunning friend, Juan uses the stick to recover his treasures. He becomes rich, powerful, and eventually marries a princess, living happily ever after.

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


► Themes of the story

Trickster: Juan’s cunning friend repeatedly deceives him, showcasing the classic trickster archetype.

Magic and Enchantment: The story features magical elements, such as a tree that grants enchanted items—a silver-producing goat, a fish-catching net, a bottomless rice pot, and a magic stick.

Transformation through Love: Juan’s journey leads him to personal growth, ultimately resulting in his marriage to a princess and a happy life, indicating a transformation influenced by love.

► From the same Region or People

Learn more about Philippines peoples


Juan was always getting into trouble. He was a lazy boy, and more than that, he did not have good sense. When he tried to do things, he made such dreadful mistakes that he might better not have tried. His family grew very impatient with him, scolding and beating him whenever he did anything wrong. One day his mother, who was almost discouraged with him, gave him a bolo and sent him to the forest, for she thought he could at least cut firewood. Juan walked leisurely along, contemplating some means of escape. At last he came to a tree that seemed easy to cut, and then he drew his long knife and prepared to work.

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Now it happened that this was a magic tree and it said to Juan:

“If you do not cut me I will give you a goat that shakes silver from its whiskers.”

This pleased Juan wonderfully, both because he was curious to see the goat, and because he would not have to chop the wood. He agreed at once to spare the tree, whereupon the bark separated and a goat stepped out. Juan commanded it to shake its whiskers, and when the money began to drop he was so delighted that he took the animal and started home to show his treasure to his mother.

On the way he met a friend who was more cunning than Juan, and when he heard of the boy’s rich goat he decided to rob him. Knowing Juan’s fondness for tuba , he persuaded him to drink, and while he was drunk, the friend substituted another goat for the magic one. As soon as he was sober again, Juan hastened home with the goat and told his people of the wonderful tree, but when he commanded the animal to shake its whiskers, no money fell out. The family, believing it to be another of Juan’s tricks, beat and scolded the poor boy.

He went back to the tree and threatened to cut it down for lying to him, but the tree said:

“No, do not cut me down and I will give you a net which you may cast on dry ground, or even in the tree tops, and it will return full of fish.”

So Juan spared the tree and started home with his precious net, but on the way he met the same friend who again persuaded him to drink tuba. While he was drunk, the friend replaced the magic net with a common one, so that when Juan reached home and tried to show his power, he was again the subject of ridicule.

Once more Juan went to his tree, this time determined to cut it down. But the offer of a magic pot, always full of rice and spoons which provided whatever he wished to eat with his rice, dissuaded him, and he started home happier than ever. Before reaching home, however, he met with the same fate as before, and his folks, who were becoming tired of his pranks, beat him harder than ever.

Thoroughly angered, Juan sought the tree a fourth time and was on the point of cutting it down when once more it arrested his attention. After some discussion, he consented to accept a stick to which he had only to say, “Boombye, Boomba,” and it would beat and kill anything he wished.

When he met his friend on this trip, he was asked what he had and he replied:

“Oh, it is only a stick, but if I say ‘Boombye, Boomba’ it will beat you to death.”

At the sound of the magic words the stick leaped from his hands and began beating his friend until he cried:

“Oh, stop it and I will give back everything that I stole from you.” Juan ordered the stick to stop, and then he compelled the man to lead the goat and to carry the net and the jar and spoons to his home.

There Juan commanded the goat, and it shook its whiskers until his mother and brothers had all the silver they could carry. Then they ate from the magic jar and spoons until they were filled. And this time Juan was not scolded. After they had finished Juan said:

“You have beaten me and scolded me all my life, and now you are glad to accept my good things. I am going to show you something else: ‘Boombye, Boomba’.” Immediately the stick leaped out and beat them all until they begged for mercy and promised that Juan should ever after be head of the house.

From that time Juan was rich and powerful, but he never went anywhere without his stick. One night, when some thieves came to his house, he would have been robbed and killed had it not been for the magic words “Boombye, Boomba,” which caused the death of all the robbers.

Some time after this he married a beautiful princess, and because of the kindness of the magic tree they always lived happily.


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 Carabao and the Shell

A carabao mocked a shell for being slow, prompting the shell to challenge him to a race. Unbeknownst to the carabao, other shells positioned themselves along the route, responding when he called out. Believing the same shell was keeping pace, the carabao ran relentlessly, determined to win, until he collapsed and died from exhaustion. The tale highlights cleverness triumphing over brute force.

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


► Themes of the story

Cunning and Deception: The shell employs a clever ruse, using its fellow shells to deceive the carabao into believing it is keeping pace, highlighting the use of wit over strength.

Moral Lessons: The tale imparts a lesson on the dangers of arrogance and underestimating others, emphasizing that intelligence can triumph over brute force.

Transformation through Love: Although not directly about romantic love, the story reflects a transformation in understanding and respect, as the carabao’s experience serves as a cautionary tale about humility and recognizing the value of others.

► From the same Region or People

Learn more about Philippines peoples


One very hot day, when a carabao went into the river to bathe, he met a shell and they began talking together.

“You are very slow,” said the carabao to the shell.

“Oh, no,” replied the shell. “I can beat you in a race.”

“Then let us try and see,” said the carabao.

So they went out on the bank and started to run.

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After the carabao had gone a long distance he stopped and called, “Shell!”

And another shell lying by the river answered, “Here I am!”

Then the carabao, thinking that it was the same shell with which he was racing, ran on.

By and by he stopped again and called, “Shell!”

Again another shell answered, “Here I am!”

The carabao was surprised that the shell could keep up with him. But he ran on and on, and every time he stopped to call, another shell answered him. But he was determined that the shell should not beat him, so he ran until he dropped dead.


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