Tag: 45. Community and Isolation

Belonging to or being estranged from a group

The Kivigtok

A man’s second son became a kivigtok, fleeing society to live in isolation. Despite two summers of searching, his family finally found his cave, filled with meat and skins. The son promised to return home but deceived them, disappearing with the remaining supplies. Later, he taunted them from an unreachable cliff, leaving his family no choice but to abandon their efforts to retrieve him.

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

► Themes of the story

Community and Isolation: The protagonist’s deliberate separation from his family and society highlights the tension between communal bonds and the choice of isolation.

Cunning and Deception: The kivigtok’s deceitful promise to return home, followed by his subsequent disappearance, underscores themes of trickery and betrayal.

Family Dynamics: The persistent efforts of the family to retrieve their lost member, juxtaposed with his rejection and taunting, reflect complex familial relationships and the challenges therein.

► From the same Region or People

Learn more about the Inuit peoples

There was once a man who had several sons; of these, the second son turned kivigtok (viz., fled the society of mankind). This happened in the winter-time; but next summer the father, as well as his other sons, went away from home in order to search for the fugitive. In this manner summer went by and winter came round, but still they had not found him. When summer was again approaching, they made all preparations for another search, this time to other places, along another firth. Late in autumn they at length chanced to find out his solitary abode, in an out-of-the-way place, after having traversed the country in every direction for ever so long.

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His habitation was a cave or hollow in a rock, the inside being covered with reindeer-skin, and the entrance of which had been carefully closed up. At the time of their arrival the kivigtok was still out hunting; but a little later they saw him advance towards the place from the inland, dragging a whole deer along with him. The brothers were lying in ambush for him; and when he came close to them they seized hold of him. He recognised them at once, and gave a loud cry like that of a reindeer, and said, “Do let me off; I shan’t flee.” The father now asked him to return with them, adding, “This is the second summer in which we have given up our hunt in order to find thee out, and, now we have succeeded, thou really must come home with us;” and he answered, “Yes, that I will.” They remained in the cave during the night, enjoying each other’s company. Next day they had much to do with the things that had to be taken back with them, the store-room, besides his dwelling-place, being filled with dry meat and skins. They tied up bundles to be taken down one by one to the tent of his relatives, which was pitched at some distance near the firth by which they were to travel home. When they were about to set off with the first loads, they wanted him to follow them; he excused himself, however, saying, “When ye go down the last time I shall follow; but I must stay and take care of these things.” They went without him; but on their return the kivigtok had disappeared, and taken the remainder of the provisions with him, and the brothers grew exceedingly vexed with themselves, that they had thus relied on his word, without leaving any one in charge of him. But all too late. Some time afterwards, when they had gone out again to look for him, he terrified them by yelling and howling at them from the summit of a steep and altogether inaccessible rock. How he had got there they could not make out, but finding it impossible to follow him, they were obliged to give him up for lost.

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The girl who married an Atliarusek

An elderly couple, protective of their daughter, rejected suitors until a determined man fought for her hand. Forced to flee, the family relocated, where the daughter secretly married a capable hunter, an atliarusek. He brought them prosperity, even aiding those who scorned them before. The tale celebrates resilience, kindness, and eventual triumph over adversity, as the once-rejected family earns respect through generosity and hard work.

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

► Themes of the story

Supernatural Beings: The daughter’s secret husband is an atliarusek, a supernatural entity from Inuit lore, akin to elves or gnomes dwelling within coastal rocks.

Transformation through Love: The daughter’s union with the atliarusek brings prosperity and respect to her previously scorned family, highlighting how love can lead to positive change.

Community and Isolation: Initially isolated and mocked by their community, the family’s fortunes reverse due to the daughter’s marriage, emphasizing themes of belonging and societal acceptance.

► From the same Region or People

Learn more about the Inuit peoples

The atliaruseks, probably identical with the ingnersuaks, were a sort of elves or gnomes, supposed to have their abodes within rocks along the sea-shore.

An aged couple had a daughter who had a great many suitors; but the old people were very selfish, and wanted to keep her at home. Meanwhile a man came who was very anxious to get the daughter. At last he fought them, and had nearly killed them; but the old man escaped, and got into his boat. The other men of the place despised and scorned him; but they got the boat loaded, and left. The others shouted to him contemptuously, “It won’t be easy for thee to get a husband for thy daughter! The poor old thing, who is quite unable to hunt — he to dare reject any one! Only let him come to be in want of necessaries, and then look out if there be any one to help him!” But he set off without deigning to answer them, and landed at one of the outermost islets. There they built their house, and put up for the winter. One morning the old man awoke, saying, “I wonder what I have just been seeing? Methinks I saw a man gliding through the doorway.”

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He questioned his daughter; but she keeping silence, he got suspicious. When he awoke the next morning, he saw a real man slip out of the doorway; and on being closely questioned, the daughter confessed that she was married to an atliarusek. On hearing this, the father was very happy; but she went on saying, “For fear thou wouldst not like him, he keeps out of sight; but if thou dost not mind, he will come and live with us.” The father said it was all right, and he might come and take up his quarters with them at once. The next morning the old man, on awakening, turned his eyes towards the entrance, but saw nothing remarkable there; but on turning round to his daughter’s resting-place, he saw a stout man sitting there beneath her lamp. The father was very well pleased, and leaned back on his couch; but listening again, and peeping out, the man was not to be seen. Towards evening the daughter several times left the room. At last she stayed away rather long, but after some time returned with a hunting-line, which she hung up on a nail to dry, saying that he had returned and brought home the produce of his hunt, but that he must take some part of it to his relatives. When her parents went outside, they saw many seals on the beach, and they rejoiced very much at their sudden prosperity. The following morning the old man peeped over the screen of the ledge, and there beheld the stranger reposing beside his daughter. The old man again lay down, believing him to be asleep. In a little while, however, he heard something stirring, at which he arose; but the son-in-law had already taken himself off. He again spoke to his daughter, saying, “Why do you not make him come and stay with us? We like him very well indeed.” In the evening, when he again returned with his catch, he went inside and made himself at home; and the parents were very civil to him. In the spring he wanted to go further inland along the fiord-side, as was generally his custom, but told them that he was obliged to join his parents, he being their only son, and as such he ought not to let his sisters be without protection. He then went away to his own home; and when they again met, he told them that now they were ready for starting. On hearing this, his father-in-law likewise put his boat into the water; and when it was ready loaded, and they were going to set off, another boat appeared, coming straight out of the beach. Both went along together, and made the land at the same time in the evening. Next morning they again started; and when they approached an inhabited place, the head-man of the atliaruseks told them always to keep close in their wake; and all of a sudden they saw his boat sink beneath the surface, and totally disappear. At this sight the old man got rather frightened; but on arriving at the spot, their boat dived down in the same manner, without any damage to the crew. Presently they caught sight of their companions’ boat right ahead of them, and they continued their course beneath the waves of the sea. Having safely passed the inhabited places, they once more rose to the surface, and continued their voyage without further peril; and when they had arrived at their place of destination, went reindeer-hunting, and got their boats fully laden. When the old people had again taken up their winter-quarters, the son-in-law provided amply for them, and they prospered and were well off: About this time intelligence reached them that the men who had once scorned and abused them were living in great want, and the old man determined to help them. He loaded his kayak with matak, and brought it to them. On his arrival, they asked him whence he had got it — whether it was not taken from the carcass of a whale that had been driven on shore accidentally. However, he left them without deigning them an answer to this question; and talking over this matter on his return home, the son-in-law exclaimed, “I should really like to have a look at these people;” whereat the old man went back to fetch off all the men who had formerly been his daughter’s suitors, and returned with a large train of kayaks following him. They landed, and were very hospitably received, and regaled with reindeer-meat and seal-flesh; and when they had satisfied their appetite, the old man accosted them thus: “I wonder if ye can still remember what ye were telling me a long time ago when ye had nearly killed me, wanting by main force my daughter for your wife? Your words were these: ‘Thou wilt surely never get a clever husband for thy daughter.’ But you see I have, for all that. Likewise ye said that ye would deny me your assistance if ever I came in want: now help yourself, if ye please, and eat as much as ever ye like.”

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 Little Child

This whimsical tale follows a child’s refusal to eat dinner, triggering a chain of escalating commands where each element refuses to act until the cycle loops back to the child. Ultimately, the child agrees to eat, resolving the playful standoff. The story humorously illustrates interconnectedness and the futility of stubbornness, using repetition and personification to entertain while delivering its lesson.

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

► Themes of the story

Cunning and Deception: The story showcases a clever sequence where each character attempts to outwit the next, highlighting the use of wit in problem-solving.

Family Dynamics: The interaction between the child and the commanding figures mirrors familial relationships and the challenges within.

Community and Isolation: The interconnectedness of the characters emphasizes the importance of community and the consequences of isolation or non-cooperation.

► From the same Region or People

Learn more about the Berber peoples

Translated by J. Rivière
and Chauncey C. Starkweather

“Come, little child, eat your dinner.”

“I won’t eat it.”

“Come, stick, beat the child.”

“I won’t beat him.”

“Come, fire, burn the stick.”

“I won’t burn it.”

“Come, water, quench the fire.”

“I won’t quench it.”

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“Come, ox, drink the water.”

“I won’t drink it.”

“Come, knife, kill the ox.”

“I won’t kill him.”

“Come, blacksmith, break the knife.”

“I won’t break it.”

“Come, strap, bind the blacksmith.”

“I won’t bind him.”

“Come, rat, gnaw the strap.”

“I won’t gnaw it.”

“Come, cat, eat the rat.”

“Bring it here.”

“Why eat me?” said the rat; “bring the strap and I’ll gnaw it.”

“Why gnaw me?” said the strap; “bring the blacksmith and I’ll bind him.”

“Why bind me?” said the blacksmith; “bring the knife and I’ll break it.”

“Why break me?” said the knife; “bring the ox and I’ll kill him.”

“Why kill me?” said the ox; “bring the water and I’ll drink it.”

“Why drink me?” said the water; “bring the fire and I’ll quench it.”

“Why quench me?” said the fire; “bring the stick and I’ll burn it.”

“Why burn me?” said the stick; “bring the child and I’ll strike him.”

“Why strike me?” said the child; “bring me my dinner and I’ll eat it.”

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 Sidi Brahim of Massat

This detailed narrative explores various aspects of life and events in Sous, Morocco, during a historical period. It covers personal stories, regional commerce, societal customs, and conflicts involving local tribes, the Sultan’s forces, and foreign traders. Topics include religious education, tribute systems, trade routes, military skirmishes, and weapon manufacturing. The text highlights interactions between Muslims, Jews, and Christians and reveals the region’s vibrant culture and contentious politics.

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

Conflict with Authority: The people of Massat resist the Sultan’s increased tribute demands, leading to tensions with the ruling powers.

Cultural Heroes: Sidi Brahim emerges as a significant figure within his community, embodying the values and traditions of the Berber people.

Community and Isolation: The narrative delves into the dynamics of the Massat community, highlighting their unity in the face of external pressures.

► From the same Region or People

Learn more about the Berber peoples

Translated by Réne Basset
and Chauncey C. Starkweather

The Taleb Sidi Brahim, son of Amhammed of Massat, in the province of Sous, tells the following story about himself: When he was still a child at his father’s house he went to the mosque to read with a taleb. He studied with him for twelve and a half years. His father gave him bread and kouskous, and he ate eight deniers’ worth a day. I will make known the country of Massat. It contains seventeen towns. In the middle of these is a market. The Jews have a refuge in the village of the chief named Mobarek-ben-Mahomet. He lives with a sheik called Brahim-Mahomet-Abon-Djemaa. These two chiefs levy a tax on the Jews. They receive from them four ounces per family at the beginning of each month. If the festival of the Mussulmans coincides with the Sabbath of the Jews, the latter pay to each of the chiefs one ounce for a Jew or a Jewess, boy or girl, little or big.

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The following are the details of the population of Massat. It includes 1,700 men. As to the women, little boys or girls, only the Lord knows their number. There are 1,250 houses. The horses amount to 180. They ride them and make them work like oxen and mules. They also fight on horseback. The country has trees, vines, figs, cacti, dates, oranges, lemons, apples, apricots, melons, and olives. There is a river which flows from there to the sea. The commerce is considerable. There are Jews and Mussulmans. The number of books in the mosque is unknown, unless it be by God. The teachers are numerous as well as the pilgrims, the descendants of Mahomet, and the saints. May God aid us with his blessing!

We will now speak of the tribute which the people of Massat pay yearly to Prince Mouley-Abd-Er-Rahman. Up to our days they had, for fifty-one years, given him 5,000 livres of silver. The prince said to them, “You must pay 1,000 livres more.” They answered, “By the Lord, we will only give you as before, 5,000 livres, a slave, a servant, and a horse.” The kaid Abd-el-Cadik, who was caliph of the King of Taroundant, hastened to send against them forty-five horsemen, and said to them: “You must give me six thousand livres of silver, and a slave, a servant, and a horse in addition.” They refused and drove away the cavalry, saying, “Return to the kaid who sent you against us, and say to him that we will not increase our tribute as he demands.” The horsemen returned and arrived at Taroundant. The kaid asked him, “Tell me what happened to you with the people of Massat.” They answered him, “They read in their assembly the letter that you sent them, and told us to go back, and that they would pay no larger sum.” The kaid called a council and asked what had better be done with the people of Massat. The sheiks of the Achtouks answered, “Make complaints to the Sultan at Morocco.” He wrote to the Sultan, asking him to send an army to destroy the rebels of Massat. The Sultan sent a force of 3,500 horsemen, to whom he gave for chief, Ettaib Eddin, who rejoined them near the khalifah of the King at Taroundant. When the royal troops arrived, the fourth night, he started and led them to the taleb Mahomet of the Aggars, in the midst of the country of the Achtouks. The taleb said to him: “Return to Taroundant. Let your lieutenant go with them and we will talk about it.” The kaid answered, “Very well.” The chiefs of the Achtouks mounted their horses and led the army toward the country of Hama, in the mountain which is between the Achtouks and Ida-Oultit. The troops hastened toward the foot of the mountain, near the river Alras, in the country of Takourt. The mountaineers marched against them and fought for three days until the holy men and the sherifs arrived and quieted them. The mountaineers came down toward the army. The kaid betrayed them. He seized fourteen of their leaders and sent them to the kaid at Taroundant. He cut off their heads and hung them up at the gate. As to the army that was above the river Alras, it attacked the people of Massat on account of the tribute demanded by the kaid. It made the onset with cavalry, and destroyed the country. The natives received them with powder, and they fought half a day. The natives gained the advantage in the fight. The enemy abandoned their cannons. The natives slew them until the Sultan’s troops retreated. They captured 700 horses. The troops of the Sultan abandoned their baggage except six chests of silver. Many guns were broken on that day, until the flying invaders reached, the country of the Achtouks. The people of Massat had for allies the tribes of Aglou and Tizpit, who equalled them in number. As for the cannons abandoned the day of the battle, the conquerors took two of them to their country. They kept them until they were repaid the 6,500 livres of silver, which had been taken from them. Then they gave back the cannons. Such is the complete story of that which happened between the tribe of Massat, the Khalifah of the King, and the neighboring tribes.

II

Information about the country of Tazroualt. The Taleb Sidi Brahim, son of Mahomet, of Massat in Sous, tells the following: He started for the zaouiah of Tazroualt, to study there during seven months with the taleb Sidi Mahomet Adjeli, one of the greatest lights. The number of students was seventy-four. Forty-two of these studied the law. The others read the Koran. None of the students paid for his living. It was furnished by the chief of the country, Hecham. He gave to the zaouiah mentioned, six servants and six slaves to cook the food of the students. The number of the villages of this country is nine. The Kashlah of Hecham is situated in the middle of the country. The Jewish quarter is at the left. The market is held every day at the entrance to the fort. This latter is built of stone, lime, and pine planks and beams. Riches abound. Caravans go from there to Timbuctoo, the Soudan, Sahara, and Agadir-Ndouma. They go to these countries to buy ivory, ostrich feathers, slaves, gold and silver. If it hurries, a caravan consumes a whole year in visiting these places. The people of the different countries buy from them and give in exchange other merchandise, such as linen, cotton, silks, iron, steel, incense, corals, cloves, spikenard, haberdashery, pottery, glass, and everything that comes, as they say, from the country of Christians. When these goods enumerated above have arrived, the merchants, both Jews and Mussulmans, come forward and buy them according to the needs of their business. I will add here, with more details, some words about Hecham. He has twelve sons, all horsemen, who have thirty-six horses. As for oxen, sheep, and camels, God alone could tell the figure. The number of the wives that Hecham has married is four white and six slaves–the latter black. His only son has as many white wives as his father, but more black ones. The men of Tizeroualt are of the number of 1,400. But for the women, boys, and girls, God alone knows the figure. They possess 200 horses, beside those of Hecham. There are 750 houses; the number of books in the mosque is 130–in the Chelha language.

III

The sheik Sidi Hammad, son of Mahomet Mouley Ben-Nacer, has written his book in Amazir. It is entitled the “Kitab-amazir.” This work treats of obligations and traditions of things permitted and forbidden.

IV

There are 3,500 men in the Aglou country. They have 2,200 houses and 960 horses. This district is on the sea-coast and possesses a stone-harbor. There are barks which are used in fishing. The inhabitants were living in tranquillity when one day, as they were starting out to fish, a ship arrived off shore. They fled in fear and left it in the sea. The ship waited till midnight. Then it entered the port and ran up a red flag. It remained at anchor for fifteen days. The people of Aglou assembled day and night, big and little, even the horsemen before it. No one was missing. The chiefs of the town wrote letters which they sent to all the villages. They sent one to Sidi Hecham couched in these words: “Come at once. The Christians have made an expedition against us, and have taken this port.” Sidi Hecham sent messengers to all the provinces over which he ruled and said in his letters: “You must accompany me to the country of Aglou, for the Christians have made an expedition against us.” All the neighboring tribes assembled to march against the Christians. When Sidi Hecham had joined them he said, “You must raise a red flag like theirs.”

They raised it. When it was seen by those on the ship, a sailor came ashore in a small boat and approached the Mussulmans there assembled.

“Let no one insult the Christian,” said Sidi Hecham, “until we learn his purpose in landing here.”

They asked him, “What do you want?”

The Christian replied, “We wish to receive, in the name of God, pledges of security.”

All who were present said, “God grants to you security with us.”

The Christian then continued, “My object is to trade with you.”

“That is quite agreeable to us,” answered Hecham. Then Hecham asked the Christian what he wanted to purchase.”

“Oil, butter, wheat, oxen, sheep, and chickens,” said he.

When the Mussulmans heard this they gathered together wheat, oil, oxen, and everything he had mentioned. He made his purchases, and was well supplied. The master of the ship then said:

“Our business is finished. We must go back home. But we shall return to you.” Hecham answered:

“That which I have done for you is not pleasing to the people of Aglou. It is only on account of the pledge of security that I have been able to restrain them. I have given you all you asked. Next time you come, bring us fifty cannons and ten howitzers.”

“Very well,” answered the Christian, “I shall return this time next year.”

“Do as you promise,” replied Hecham, “and I will give you whatever you want in the country of the Mussulmans.”

V
A Story about the Country of Ait-Bamouran

There arrived in this country at the beginning of the year another ship which stopped at a place called Ifni, in the tribe of Ait-Bamouran, and stayed there three days. Then one of the sailors got into a small boat, came ashore, and said to the inhabitants, “I will buy bread, meat, and water from you.”

The Mussulmans brought him bread, figs, and water, saying: “You must send two of your men ashore while we go on board the ship with you.”

“It is well,” replied the Christian. Then he went to get two of his men whom he brought ashore and said to the Mussulmans: “You must give me one of your men.”

They gave him a hostage to remain on board the Christian ship. Then they filled a boat, and boarded the ship themselves to deliver what they had sold. They ran all over the ship looking at everything. Then they said, “Come with us to the spring and we will draw water.” The Christians accompanied them to the fountain to fill their water-casks. The other natives, to the number of fifteen, got into a boat and went to the ship. With the water-party and the hostages ashore there were only four Christians on the ship when the Mussulmans boarded it.

“Don’t come aboard till our men have come back,” said the Christians.

“We will come aboard by force,” he was answered, and the attack began. One of the Christians killed a native with a gun. Then they fought until the Christians were overcome. Two Christians were killed and the rest captured and taken ashore and imprisoned with the others of the water-party. The ship was sold for 180 mithkals. The Christians were all sold and dispersed among the tribes. The news of this spread to Taccourt. The merchants there sent to Ait-Bamouran and bought all the Christians at any price. They secured seven. Three were missing, of whom two were in the country of Ait-bou-Bekr with the chief of that tribe named Abd-Allah, son of Bou-Bekr. The third, who was a boy, was with the sheik of Aglou, who said:

“I will not sell this one, for he has become as dear to me as a son.” Then addressing the young boy he said, “I wish to convert you; be a Mussulman.” The boy acquiesced and embraced Islamism. The day of his abjuration the sheik killed in his honor an ox for a festival, and gave to the convert the name of Mahomet. Then he sent to say to all his tribe:

“Come to my house. I have prepared a repast.” The Mussulmans came and diverted themselves with their horses and gunpowder. The chief told them, “I have given a fourth of my possessions, a slave, and a servant to this young man.” He added, “He shall live with my son.” They both occupied the same room, and the master taught the young convert the whole Koran. The Mussulmans called him Sidi Mahomet, son of AH. Seven Christians were ransomed and sent back to their own country.

VI

Information about the country Tiznit: This place is a kind of a city surrounded on all sides by a wall, and having only two gates. The water is in the centre, in a fountain. The fortress is built above the fountain, in the middle of the city. It is entirely constructed of mortar, cut stone, marble, and beams, all from Christian countries. It was the residence of the khalifah of the King in the time of Mouley-Soliman. When this prince died, the people of Tiznit revolted, drove away the lieutenant, and made a concerted attack upon the citadel, which they completely destroyed. They took the stones and beams and built a mosque on the spot, near the fountain of which we have spoken. But when Mouley-Abd-Er-Rahman came to the throne he sent a caliph to Tiznit. He gave him 300 horsemen. When the caliph arrived near the town he waited three days and they gave him food and barley. At the end of this time he made a proclamation summoning all the people to him. When they came he read them the royal edict and said:

“I must enter your city to occupy the fortress of the King!” They said: “No; go back whence you came and say to your master: ‘You shall not rule over us. Your fortress is totally destroyed, and with the material we have built a big mosque in the middle of our city.'”

Prince Mouley-Abd-Er-Rahman sent at once against them his son Sidi-Mahomet with the khalifah and 6,000 horsemen. The people of Tiznit were informed of the approach of the army under the Sultan’s son, and that the advancing guard was near. The soldiers arrived in the middle of the country of the Achtouks and camped in the city of Tebouhonaikt near the river Alras. There was a day’s march between them and Tiznit. The inhabitants, frightened, sent deputies to the other districts, saying:

“Come and help us, for the Sultan’s son has come and ordered us to build him a fort in the space of one month or he will fall upon us, cut a passage, and destroy our city.” The tribes around Tiznit assembled and marched against the royal army. The Sultan’s son stayed twenty-two days at Tebouhonaikt, then he crossed the river Alras and marched against the rebels. He surrounded Tiznit on all sides. The inhabitants made a sortie, engaged in battle, and fought till the morning star. At the fall of day the battle recommenced. The royal army was defeated and driven across the river Alras. The son of the Sultan killed eight rebels and thirty-five horses, but many of his soldiers fell. He retreated to Morocco.

VII

Information about the country of Taragoust: This is a unique district situated near the source of the Ourd-Sous. It is distant from Taroundant about a day and a half’s march. When a young man becomes of age his father buys him a gun and a sabre. The market is in the middle of the country. But no man goes there without his weapons. The sheiks judge each one in the market for four months in the year in turn and during their period of office. They decided who was guilty and demanded price of blood for those killed in the market. One of them said:

“I will give nothing. Find the murderer. He will give you the price of blood.”

The sheik replied: “Pay attention. Give us part of your goods.”

“I will give you nothing,” he answered.

In this way they quarrelled, until they began fighting with guns. Each tried to steal the other’s horses and oxen in the night and kill the owner. They kept acting this way toward each other until Ben-Nacer came to examine the villages where so many crimes were committed, and he reestablished peace and order.

VIII

Concerning guns and sabres: They were all brought into the city of Adjadir in the government of Sidi Mahomet-ben-Abd-Alla. They introduced guns, poniards, sabres, English powder, and everything one can mention from the country of the Christians. Sidi Mahomet-ben-Abd-Allah sent there his khalifah, called Ettaleb Calih. He busied himself during his administration in amassing a great fortune. The guns imported into the provinces were called merchandise of the taleb Calih. This officer revolted against the Sultan, sent him no more money, and consulted him no longer in the administration of affairs. When the prince ordered him to do such and such a thing with the Christians, Mussulmans, or others, he replied:

“I shall do as I please, for all the people of Sous are under my hand. I leave the rest to you.” The Sultan sent much money to Sidi Mahomet-ben-Abd-Allah, and ordered him with troops against the rebel. The latter fought against the divan until he was captured and put in fetters and chains. The partisans of the Emperor said to him:

“We have captured your khalifah Ettaleb Calih and his accomplices.”

The prince responded: “Make him a bonnet of iron and a shirt of iron, and give him but a loaf of bread a day.” In a letter that he sent he said also:

“Collect all the goods you can find and let the Christian ships take them all to Taccourt, leaving nothing whatever.” Guns, sabres, powder, sulphur, linens, cottons, everything was transported.

During the reign of Sidi Mouley Soliman he built the city as it is at present. He increased it, and said to the Christians:

“You must bring me cannons, mortars, and powder, and I will give you in exchange wheat, oil, wool, and whatever you desire.”

The Christians answered: “Most willingly, we shall return with our products.” They brought him cannons, mortars, and powder. In return he supplied them with woollens, wheat, oil, and whatever they desired.

The Ulmas reproached him, saying: “You are not fulfilling the law in giving to the Christians wheat, oil, and woollens. You are weakening the Mussulmans.”

He answered them: “We must make sacrifices of these goods for two or three years, until the Christians have stocked us with cannons, powder, and so forth. These I will place in the coast towns to drive off the infidels when they arrive.”

IX

More words about guns: They only make them in three cities in the interior of Sous. The workmen are very numerous. They make also gun-barrels, pistols, gun-locks, and all such things. As for sabres and poniards, they are made by Arab armorers. They make powder in every province, but only in small quantities.

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Goso, the Teacher

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

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

► Themes of the story

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

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

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

► From the same Region or People

Learn more about Swahili people

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

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

► Continue reading…

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

So they caught the south wind and beat it.

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

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

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

So they went to the mud wall and beat it.

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

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

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

So they went and caught the rat and beat it.

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

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

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

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

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

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

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

So they took the rope and beat it.

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

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

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

So they took the knife and beat it.

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

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

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

And they went and beat the fire.

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

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

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

And they went to the water and beat it.

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

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

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

And they went to the ox and beat it.

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

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

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

And they caught a fly and beat it.

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

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

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

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

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

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

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

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

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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.

► From the same Region or People

Learn more about Nigerian peoples

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.

► Continue reading…

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.

► From the same Region or People

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.

► Continue reading…

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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Concerning the Leopard, the Squirrel, and the Tortoise

In a time of famine, the leopard demanded sacrifices from the animals, starting with their grandmothers and moving to their mothers. While others complied, the cunning tortoise hid his mother in a tree, feeding her daily. Betrayed by the squirrel, the leopard attempted to reach the mother tortoise but failed, killing her out of frustration. Grieving, the tortoise vowed to live in solitude, distrusting others.

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’s cleverness in hiding his mother and deceiving the leopard highlights the use of wit to outsmart a more powerful adversary.

Conflict with Authority: The animals’ struggle against the leopard’s oppressive demands reflects the tension between subordinates and a dominant authority figure.

Community and Isolation: The tortoise’s decision to live in solitude after his mother’s death illustrates the impact of communal betrayal and personal loss on social relationships.

► From the same Region or People

Learn more about Nigerian peoples

Many years ago there was a great famine throughout the land, and all the people were starving. The yam crop had failed entirely, the plantains did not bear any fruit, the ground-nuts were all shrivelled up, and the corn never came to a head; even the palm-oil nuts did not ripen, and the peppers and ocros also gave out.

The leopard, however, who lived entirely on “beef,” did not care for any of these things; and although some of the animals who lived on corn and the growing crops began to get rather skinny, he did not mind very much.

► Continue reading…

In order to save himself trouble, as everybody was complaining of the famine, he called a meeting of all the animals and told them that, as they all knew, he was very powerful and must have food, that the famine did not affect him, as he only lived on flesh, and as there were plenty of animals about he did not intend to starve. He then told all the animals present at the meeting that if they did not wish to be killed themselves they must bring their grandmothers to him for food, and when they were finished he would feed off their mothers. The animals might bring their grandmothers in succession, and he would take them in their turn; so that, as there were many different animals, it would probably be some time before their mothers were eaten, by which time it was possible that the famine would be over. But in any case, he warned them that he was determined to have sufficient food for himself, and that if the grandmothers or mothers were not forthcoming he would turn upon the young people themselves and kill and eat them.

This, of course, the young generation, who had attended the meeting, did not appreciate, and in order to save their own skins, agreed to supply the leopard with his daily meal.

The first to appear with his aged grandmother was the squirrel. The grandmother was a poor decrepit old thing, with a mangy tail, and the leopard swallowed her at one gulp, and then looked round for more. In an angry voice he growled out: “This is not the proper food for me; I must have more at once.”

Then a bush cat pushed his old grandmother in front of the leopard, but he snarled at her and said, “Take the nasty old thing away; I want some sweet food.”

It was then the turn of a bush buck, and after a great deal of hesitation a wretchedly poor and thin old doe tottered and fell in front of the leopard, who immediately despatched her, and although the meal was very unsatisfactory, declared that his appetite was appeased for that day.

The next day a few more animals brought their old grandmothers, until at last it became the tortoise’s turn; but being very cunning, he produced witnesses to prove that his grandmother was dead, so the leopard excused him.

After a few days all the animals’ grandmothers were exhausted, and it became the turn of the mothers to supply food for the ravenous leopard. Now although most of the young animals did not mind getting rid of their grandmothers, whom they had scarcely even known, many of them had very strong objections to providing their mothers, of whom they were very fond, as food for the leopard. Amongst the strongest objectors were the squirrel and the tortoise. The tortoise, who had thought the whole thing out, was aware that, as every one knew that his mother was alive (she being rather an amiable old person and friendly with all-comers), the same excuse would not avail him a second time. He therefore told his mother to climb up a palm tree, and that he would provide her with food until the famine was over. He instructed her to let down a basket every day, and said that he would place food in it for her. The tortoise made the basket for his mother, and attached it to a long string of tie-tie. The string was so strong that she could haul her son up whenever he wished to visit her.

All went well for some days, as the tortoise used to go at daylight to the bottom of the tree where his mother lived and place her food in the basket; then the old lady would pull the basket up and have her food, and the tortoise would depart on his daily round in his usual leisurely manner.

In the meantime the leopard had to have his daily food, and the squirrel’s turn came first after the grandmothers had been finished, so he was forced to produce his mother for the leopard to eat, as he was a poor, weak thing and not possessed of any cunning. The squirrel was, however, very fond of his mother, and when she had been eaten he remembered that the tortoise had not produced his grandmother for the leopard’s food. He therefore determined to set a watch on the movements of the tortoise.

The very next morning, while he was gathering nuts, he saw the tortoise walking very slowly through the bush, and being high up in the trees and able to travel very fast, had no difficulty in keeping the tortoise in sight without being noticed. When the tortoise arrived at the foot of the tree where his mother lived, he placed the food in the basket which his mother had let down already by the tie-tie, and having got into the basket and given a pull at the string to signify that everything was right, was hauled up, and after a time was let down again in the basket. The squirrel was watching all the time, and directly the tortoise had gone, jumped from branch to branch of the trees, and very soon arrived at the place where the leopard was snoozing.

When he woke up, the squirrel said:

“You have eaten my grandmother and my mother, but the tortoise has not provided any food for you. It is now his turn, and he has hidden his mother away in a tree.”

At this the leopard was very angry, and told the squirrel to lead him at once to the tree where the tortoise’s mother lived. But the squirrel said:

“The tortoise only goes at daylight, when his mother lets down a basket; so if you go in the morning early, she will pull you up, and you can then kill her.”

To this the leopard agreed, and the next morning the squirrel came at cockcrow and led the leopard to the tree where the tortoise’s mother was hidden. The old lady had already let down the basket for her daily supply of food, and the leopard got into it and gave the line a pull; but except a few small jerks nothing happened, as the old mother tortoise was not strong enough to pull a heavy leopard off the ground. When the leopard saw that he was not going to be pulled up, being an expert climber, he scrambled up the tree, and when he got to the top he found the poor old tortoise, whose shell was so tough that he thought she was not worth eating, so he threw her down on to the ground in a violent temper, and then came down himself and went home. Shortly after this the tortoise arrived at the tree, and finding the basket on the ground gave his usual tug at it, but there was no answer. He then looked about, and after a little time came upon the broken shell of his poor old mother, who by this time was quite dead. The tortoise knew at once that the leopard had killed his mother, and made up his mind that for the future he would live alone and have nothing to do with the other animals.

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

Why the Bat is Ashamed to be seen in the Daytime

A greedy bat mistreats a lamb, exploiting its kindness and leaving it starved during a journey. Seeking justice, the lamb’s mother consults a wise tortoise, who cleverly tricks the bat during a similar journey. The tortoise exposes the bat’s deceit by orchestrating a public test, leading to the bat’s humiliation. Ashamed, the bat hides during the day, while the tortoise’s reputation for wisdom grows.

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 bat’s deceitful actions towards the lamb, exploiting its kindness for personal gain, highlight themes of trickery and manipulation.

Moral Lessons: The narrative imparts a lesson on the consequences of greed and dishonesty, demonstrating that such behavior leads to shame and social ostracism.

Community and Isolation: The bat’s eventual isolation, hiding during the day due to shame, contrasts with the communal interactions of the other animals, emphasizing the importance of honesty in maintaining social bonds.

► From the same Region or People

Learn more about Nigerian peoples

There was once an old mother sheep who had seven lambs, and one day the bat, who was about to make a visit to his father-in-law who lived a long day’s march away, went to the old sheep and asked her to lend him one of her young lambs to carry his load for him. At first the mother sheep refused, but as the young lamb was anxious to travel and see something of the world, and begged to be allowed to go, at last she reluctantly consented. So in the morning at daylight the bat and the lamb set off together, the lamb carrying the bat’s drinking-horn. When they reached half-way, the bat told the lamb to leave the horn underneath a bamboo tree.

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Directly he arrived at the house, he sent the lamb back to get the horn. When the lamb had gone the bat’s father-in-law brought him food, and the bat ate it all, leaving nothing for the lamb. When the lamb returned, the bat said to him, “Hullo! you have arrived at last I see, but you are too late for food; it is all finished.” He then sent the lamb back to the tree with the horn, and when the lamb returned again it was late, and he went supperless to bed. The next day, just before it was time for food, the bat sent the lamb off again for the drinking-horn, and when the food arrived the bat, who was very greedy, ate it all up a second time. This mean behaviour on the part of the bat went on for four days, until at last the lamb became quite thin and weak. The bat decided to return home the next day, and it was all the lamb could do to carry his load. When he got home to his mother the lamb complained bitterly of the treatment he had received from the bat, and was baa-ing all night, complaining of pains in his inside. The old mother sheep, who was very fond of her children, determined to be revenged on the bat for the cruel way he had starved her lamb; she therefore decided to consult the tortoise, who, although very poor, was considered by all people to be the wisest of all animals. When the old sheep had told the whole story to the tortoise, he considered for some time, and then told the sheep that she might leave the matter entirely to him, and he would take ample revenge on the bat for his cruel treatment of her son.

Very soon after this the bat thought he would again go and see his father-in-law, so he went to the mother sheep again and asked her for one of her sons to carry his load as before. The tortoise, who happened to be present, told the bat that he was going in that direction, and would cheerfully carry his load for him. They set out on their journey the following day, and when they arrived at the half-way halting-place the bat pursued the same tactics that he had on the previous occasion. He told the tortoise to hide his drinking-horn under the same tree as the lamb had hidden it before; this the tortoise did, but when the bat was not looking he picked up the drinking-horn again and hid it in his bag. When they arrived at the house the tortoise hung the horn up out of sight in the back yard, and then sat down in the house. Just before it was time for food the bat sent the tortoise to get the drinking-horn, and the tortoise went outside into the yard, and waited until he heard that the beating of the boiled yams into foo-foo had finished; he then went into the house and gave the drinking-horn to the bat, who was so surprised and angry, that when the food was passed he refused to eat any of it, so the tortoise ate it all; this went on for four days, until at last the bat became as thin as the poor little lamb had been on the previous occasion. At last the bat could stand the pains of his inside no longer, and secretly told his mother-in-law to bring him food when the tortoise was not looking. He said, “I am now going to sleep for a little, but you can wake me up when the food is ready.” The tortoise, who had been listening all the time, being hidden in a corner out of sight, waited until the bat was fast asleep, and then carried him very gently into the next room and placed him on his own bed; he then very softly and quietly took off the bat’s cloth and covered himself in it, and lay down where the bat had been; very soon the bat’s mother-in-law brought the food and placed it next to where the bat was supposed to be sleeping, and having pulled his cloth to wake him, went away. The tortoise then got up and ate all the food; when he had finished he carried the bat back again, and took some of the palm-oil and foo-foo and placed it inside the bat’s lips while he was asleep; then the tortoise went to sleep himself. In the morning when he woke up the bat was more hungry than ever, and in a very bad temper, so he sought out his mother-in-law and started scolding her, and asked her why she had not brought his food as he had told her to do. She replied she had brought his food, and that he had eaten it; but this the bat denied, and accused the tortoise of having eaten the food. The woman then said she would call the people in and they should decide the matter; but the tortoise slipped out first and told the people that the best way to find out who had eaten the food was to make both the bat and himself rinse their mouths out with clean water into a basin. This they decided to do, so the tortoise got his tooth-stick which he always used, and having cleaned his teeth properly, washed his mouth out, and returned to the house.

When all the people had arrived the woman told them how the bat had abused her, and as he still maintained stoutly that he had had no food for five days, the people said that both he and the tortoise should wash their mouths out with clean water into two clean calabashes; this was done, and at once it could clearly be seen that the bat had been eating, as there were distinct traces of the palm-oil and foo-foo which the tortoise had put inside his lips floating on the water. When the people saw this they decided against the bat, and he was so ashamed that he ran away then and there, and has ever since always hidden himself in the bush during the daytime, so that no one could see him, and only comes out at night to get his food.

The next day the tortoise returned to the mother sheep and told her what he had done, and that the bat was for ever disgraced. The old sheep praised him very much, and told all her friends, in consequence of which the reputation of the tortoise for wisdom was greatly increased throughout the whole country.

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The Quarrel of the Cat and Dog

In the early days of the world, a dog and a cat were inseparable friends. However, the hardships of winter drove them apart, with the cat seeking comfort in Adam’s house and the dog enduring harsh trials. When fate reunited them under Adam’s roof, their differences led to constant conflict, marking the start of their eternal enmity, as they could never reconcile their grievances.

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

► Themes of the story

Community and Isolation: The once inseparable friends, cat and dog, choose separate paths, leading to their isolation and the breakdown of their companionship.

Cunning and Deception: The cat’s sly decision to seek comfort in Adam’s house, leaving the dog to fend for himself, showcases cunning behavior.

Trials and Tribulations: Both animals face hardships due to winter’s scarcity, testing their resilience and adaptability.

► From the same Region or People

Learn more about Jewish mythology

In the childhood of the world, when Adam named all the animals and ruled over them, the dog and the cat were the greatest good friends. They were inseparable chums in their recreations, faithful partners in their transactions, and devoted comrades in all their adventures, their pleasures and their sorrows. They lived together, shared each other’s food and confided their secrets to none but themselves. It seemed that no possible difference would ever arise to cause trouble between them.

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Then winter came. It was a new experience to them to feel the cold wind cutting through their skins and making them shiver. The dismal prospect of the leafless trees and the hard cold ground weighed heavily upon their hearts, and, worse still, there was less food. The scarcity grew serious, and hunger plunged them into unhappiness and despair. Doggie became melancholy, while Pussie grew peevish, then petulant, and finally developed a horrid temper.

“We can’t go on like this,” moaned the cat. “I think we had better dissolve partnership. We can’t find enough to share when we are together, but separately we ought each to discover sufficient forage in our hunting.”

“I think I can help you, because I am the stronger,” said the dog.

Pussie did not contradict, but she thought the dog a bit of a fool and too good-natured. She knew herself to be sly and intended to rely on that quality for her future sustenance. Doggie was deeply hurt at Pussie’s desire to end their happy compact, but he said quietly, “Of course, if you insist on parting, I will agree.”

“It is agreed then,” purred Pussie.

“Where will you go?” asked Doggie.

“To the house of Adam,” promptly replied the cat, who had evidently made up her mind. “There are mice there. Adam will be grateful if I clear them away. I shall have food to eat.”

“Very well,” assented the dog. “I will wander further afield.”

Then the cat said solemnly: “We must each take an oath never to cross the other’s path. That is the proper way to terminate a business agreement. The serpent says so, and he is the wisest of all animals.”

They put their right fore-paws together and gravely repeated an oath never to interfere with each other by going to the same place. Then they parted. Doggie trotted off sorrowfully with his head hanging down. Once he looked back, but Puss did not do so. She scampered off as fast as she could to the house of Adam.

“Father Adam,” she cried, “I have come to be your slave. You are troubled with mice in the house. I can rid you of them, and I want nothing else for my services.”

“Thou art welcome,” said Father Adam, stroking Pussie’s warm fur.

Puss rubbed her head against his feet, purred contentedly, and ran off to look for mice. She found plenty and soon grew fat and comfortable. Adam treated her kindly, and she soon forgot all about her former comrade.

Poor Doggie did not fare so well. Indeed, he had a rough time. He wandered aimlessly about over the frozen ground and could not find the slightest scrap of food. After three days, weary, paw-sore and dispirited, he came to a wolf’s lair and begged for shelter. The wolf took pity on him, gave him some scraps of food, and permitted him to sleep in the lair. Doggie was most thankful, and sleeping with his ears on the alert, he heard stealthy footsteps in the night. He told the wolf.

“Drive the intruders away,” said his host in a surly tone.

Doggie went out obediently to do so. But the marauders were wild animals and they nearly killed him. He was lucky to escape with his life. After bathing his wounds at a pool in the early morning he wandered all day long, but again could find nothing. Toward night, when he could scarcely drag his famished and wounded body along, he saw a monkey in a tree.

“Kind monkey,” he pleaded, “give me shelter for the night. I am exhausted and starving.”

“Go away, go away, go away,” chattered the monkey, jumping and swinging swiftly from branch to branch, moving his lips quickly and opening and shutting his eyes comically. Doggie hesitated, and, to frighten him away, the monkey pulled cocoanuts from the tree and pelted him.

Poor Doggie crawled miserably away.

“What shall I do?” he moaned.

Hearing the bleating of some sheep, he made his way to them and asked them to take compassion on him.

“We will,” they replied, “if you will keep watch over us and tell us when the wolf comes.”

Doggie agreed willingly, and, after he had devoured some food, he stretched himself to sleep like a faithful watch-dog, with one eye open.

In the middle of the night he heard the wolves approaching, and, anxious to serve the sheep who had treated him kindly, he sprang to his feet and began to bark loudly. This aroused the sheep, who awoke and started to run in all directions. Some of them ran right into the pack of wolves and were killed and eaten. Poor Doggie was nearly heart-broken.

“It is my fault, my fault,” he wailed. “I barked too soon. Oh, what an unhappy creature I am. I shall keep away from all animals now.”

Once again he set off on his travels. Whenever he met an animal he ran off in the opposite direction. He had to make his journey by the loneliest paths and the most unfrequented routes, and the difficulty of finding food grew steadily greater. At last he grew so weak and thin that he hardly had strength to crawl and he had several narrow escapes from falling a prey to ferocious beasts.

One night he came to a house and begged a morsel of food. It was given, and during the night he woke the man and warned him that wild animals were making a raid. The man jumped up, seized his bow and arrow and drove the thieves away. Then he patted Doggie.

“Good dog,” he said. “You are a wise animal. Stay with me always. You will find Father Adam kind.”

“Father Adam!” cried Doggie, in alarm. “I must not stay here.”

“Nonsense. I say you must,” answered Adam, and Doggie was compelled to obey.

In the morning, Pussie learned that the dog had joined the household and she complained to Adam.

“The dog has violated the oath he swore not to come to the place where I am,” she said.

“He did not know you were here,” said Adam, desirous of maintaining peace. “He is very useful. I want him to remain. He won’t hurt you. There is ample room for both.”

“No, there isn’t,” said Puss spitefully, arching up her back and getting cross. “He broke his oath. He is a wicked creature. You dare not overlook his offense.”

Poor Doggie stood dejectedly apart, with his tail between his legs.

“I didn’t know it was Adam’s house, and I was so hungry and miserable and tired,” he said.

But Pussie would not be pacified. She thrust out her ugly claws and tried to scratch her former partner. The dog kept out of her way as much as possible, but she quarrelled with him at every opportunity, and at last he determined to tolerate her conduct no longer.

“I must leave you, Father Adam,” he said. “Pussie is making my life unbearable.”

“But I want you,” said Adam.

“I’m sorry,” said Doggie, firmly, “but it is really impossible for me to continue in your service. I’ve got another situation at the house of Seth. He wants me, too.”

“Won’t you make friends with Pussie?” asked Adam.

“With pleasure, if she will let me, but she won’t.”

“You blame each other,” said Adam, losing patience. “I can’t make you out. You look like quarrelling for ever.”

Adam’s words have proved true. Ever since that time the cat and dog have failed to agree, and Pussie will never consent to be friendly again with Doggie.

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