Afar Stories, Riddles and Proverbs

Institute of Ethiopian Studies
Afar Stories, Riddles and Proverbs

Author(s): ENID PARKER
Source: Journal of Ethiopian Studies, Vol. 9, No. 2 (JULY 1971), pp. 219-287
Published by: Institute of Ethiopian Studies
Stable URL: http://www.jstor.org/stable/41967477
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SOURCE MATERIAL
Afar Stories, Riddles and Prove

by ENID PARKER
1. Tribal Name
The Afar are variously referred to as Danakil, Adal and Teltal

but invariably speak of themselves as Afar. Of the alternative names,
Danakil is perhaps the most widely known as it is the one used o
maps and used mostly by other northern tribes and foreigners, appar
ently springing from one sub-tribe or clan known as the Dankali,
whom there are relatively few. These were made contact with in t
early days through trading. Adal is attributed to a group known
Ado Ali previously domiciled in the Shoa province under the comman
of a sultan named Da'ud. The last name Teltal is a derogatory term
used by some other northern tribes.
2. Habitation
Generally speaking these Muslim people can be found in French

Somaliland and all along the Eritrean coast northwards from there as
far as Massawa., in the west of the Tigre, Wollo, Harar and Shoa
provinces and extending southwards as far as the Addis/Jibouti railway
line. Their country is either pure desert or semi-desert apart from
fertile areas near rivers such as the Awash.
3. Characteristics
Hardy, lithe, intelligent, fine-featured, upright, energetic and yet

easy going, the Afar as a whole tend to be much misunderstood by
others. One who is accepted as a friend and lives amongst them will
find them interesting, friendly, determined and remarkable for
their strong tribal loyalties and selfless hospitality.
4. Occupation
Apart from areas where agricultural schemes are developing,
many of those dwelling inland are nomads moving with their animals
around regular sparse grazing areas and living mainly on milk.
- 219 -
Coastal dwellers live mainly in settled villages where there is
a growing fishing industry. Shark and the seasonal sardine fishing seem
to be the most profitable, enabling these people to maintain a slightly
higher standard of living than previously.
5. Education
There is a growing desire for education and those fortunate enough

to have been able to take advantage of schooling have general
proved their worth. Some educated Afar are already successfully
making their contribution to national progress, thus underlining the
fact that here is a great potential waiting to be steered into the right
channels. Education of girls and women is in its infancy, but already
is obvious that, given the chance, they are equally capable of keeping
pace with their male counterparts.
6. Afar Phonology and Orthographic System.

For the purposes of the Consonant Table of Phonemes, th
Fidel characters are shown in the first form. This form is not used,
however for any Afar vowel phoneme; the use of forms 2 to 7
inclusive is shown in the Vowel Table of phonemes, using the charac-
ter " V for the representation.
The sixth form is used only for a zero vowel, i. e. for a
consonant phoneme with no vowel following.
Consonants
73
73 S ~
tí <D rv <D
_ <5 u- X bo
5 ^ ¿3 -2 73 S 73
".2* 'S IS
" 'S <D > ajJÍ > CS
,o tj a c a a > &
*M > Š
Plosives-voiceless 'J* il
voiced n £ % 1
Nasals ao *,
Fricatives vi (i th U
vd O
Laterals A
Vibrants-flap
ped and rolled ¿
Non-syllabic
vocoids to ?
- 220 -
0 represents the pharyngeal voiced fricative which is similar to
the Arabic <£ though slightly farther forward
g represents the retroflexed [d]

th represents the voiceless pharyngeal fricative similar to the
Arabic TL
Speakers influenced by other languages, notably Saho and
Arabic sometimes replace the [s] ft with [š] ïf
Sounds borrowed from Arabic and found only in borrowed
words are:- [z] [j] and [x]. These are written respectively
as ft or £, f or 7, and h or 7 according to their
assimilation by the Afar speakers.
Vowels. Yy. h-
h, h
The sound
Amharic lan
has been us
represented
cases.
Doubling of consonants is shown by following the character

that constant is doubled e. g. fl,*
Vowel length is shown by . following the character in which
is lengthened e. g. ft,.
Incases where both the consonant is doubled and the vowel l
this is shown by two dots*, following the character in w
the doubling and the lengthening take place, e.g. (V.
As in the Amharic stress and pitch are not shown.
There being roughly 3 main dialects, Aussa, Eritrean and
some differences occur in pronunciation. The Aussa tend
the vowels following middle root consonants, unless the
consonant is doubled e.g. the Eritrean Afar ('¿t' and the
This becomes when the doubling occurs. Other con
are assimilated with compensatory lengthening e
'she said'
The characteristic retroflexed [d] ■ - g is very obvious in the

north and in coastal areas, but some Aussa have adapted it to [r] where
the consonant is single and [dd] where double. As the g is such a distinct-
ive feature in large areas of the Afar, it is used here throughout,
thus obviating any confusion to the reader, which might otherwise
occur.
- 221 -
There are certain sounds which are interchangeable as [1] and
[n], Compare fcT and - 'man'
Doubling of consonants appears to affect the quality of adjacent
vowel sounds.
Other irregularities occur, particularly with affixes.

It will be noted that the Afar use the verb, "to say" in the same
way as the Amhara, i.e. both as a verb in its own right, and also
with another verb thus forming a compound (transitive). The verb
"to put" is used in the same way, intransitively.
In the English equivalents some words may appear with more
than one meaning to show that the interpretation varies according to
the context.
7. Recreational Activities
Behaviour differs somewhat according to the locality. Where

there are settled villages, it has been the custom in certain areas for
the young men to sit around in groups in a particular clean quiet spot
outside one of the houses, a little away from the houses, or perhaps in
one of the houses of a recently married young man. Groups of this
kind are not exclusive, but generally speaking, the same faces will be
seen in each particular group. In some villages it may be that there is
usually only one group when gathering outside.
These groups foregather in the evenings after the evening meal,
at about 9. p.m. In the towns some will eat together at lunch
times and spend the couple of hours away from work in being together
perhaps in the house of one or other of, in this case, a fairly static
group.
As in any other country, contemporaries tend to do things together.

As far as the young men are concerned, this is a social hour. The
evening sessions may continue up to midnight or even later, being
broken up as one or another makes for home and until all have got
too tired. This does not necessarily mean that all go home. In this
close-knit society, it is nothing unusual for someone to sleep in another
house than their own, no one at home worries if they don't turn up,
except in the case of young children. In village life particularly, there
is a really close fellowship and so anything untoward would soon be
common news.
What do the young men do when they are toget

Stories, riddles and jokes are swapped. News may be
on some of these occasions, situations and perhaps even
discussed. There is no rule. The young men just hab
together.
- 222 -
Does this mean that all others are excluded? Not at all. Younger
boys may sit around the edges and in the villages young girls may tag
along when the gatherings are outside. Particularly this may be true
of young girls up to 7 or 8 years.
8. Games
Apart from races and games played during daylight with

group games are often played together particularly on moo
nights. In some areas boys up to the age of about 15 will play
games. Two very popular games are
[a] dakka-throwing and hunting the white bone of a

animal, and
[b]umoo'orti-hiding, seeking and trying to get 'home' - played

by two sides. Wrestling is also popular. In some areas girls
will play some of these games too, usually with girls, but
there are places in which some of the young girls will play
with boys.
Radoyta
One of the most important physique building ball games played

by youths is Radoyta, a game for two teams using a small ball about
the size of a tennis ball.
In Radoyta there are two sides and what is known as the 'mother'
a kind of umpire.
The first side 'in' is decided not by tossing a coin, but by someone
choosing from the referee's hand one of the two small sticks which
the 'captains' of each side have produced. The umpire then appoints
the rest of the players, dividing them equally between the two captains,
trying to match the teams according to known skills.
As in western ball games one member from each side is opponent
to one on the other and is supposed to 'mark' him.
Play is started by the referee throwing the ball to one of the side
which is 'in'.
The one who receives the ball from the umpire is not able to
score, he has to pass it. The second one to receive the ball, must
attempt to score, he can't pass it. He is now the target of all the
players on the opposing side, one of whom will challenge him, while
the others stand around like wolves waiting to pounce should the one
with the ball succeed in outwitting his opponent and overcoming him,
without falling down himself. In this event then another will leap into
- 223 -
the attack. However, the side that is 'in' can help their side by keeping
their opponents away from the one with the ball.
A score or 'cow' is made when one person succeeds in bouncing
the ball on the ground once and then on the back of the hand twice.
The aim is to get 10 'cows', to win a game. Only the side that is in can
score. Opponents try to prevent 'cows' by any means, either by getting
the ball or preventing the bounces from being completed. The
main aim is to get the player to fall down, if one can't get the ball
away from him. If an opponent gets the ball it is 'alia'.
After each 'cow' or foiled attempt the referee throws the ball
again.
Should there be two 'alias' the other side have their turn. Then
the first side try to get two 'alias' to get the ball back to their side.
Each time the ball is got back from one side to the other, then the
previous score can be added to, that is until one side gains ten 'cows'
which is the end of the game. A new game can be started after that.
This is quite a strenuous and rough game usually played on firm
fairly flat ground. Some villages are noted for having rougher players
than others. Perhaps they have very lax rules as to the limit of
man-handling. Punching and kicking are out. Opponents can only be
attacked from the front, never from the rear.
Rules vary slightly in different parts.
9. Riddles
These are similar to those used in western culture. In a very

cases riddles are taken from proverbs. Some riddles may be t
with particular people or events and therefore can be very lo
character. On such occasions their purpose is often hum
perhaps tending to point out someone's idiosyncrasies. Such a
in English terms might turn out like this "What big chicken
has a fire and never gets burnt?" And the answer would be "Chu
in the days when he was alive, with his ever burning cig
aim of such riddles would be to cause a laugh and at the same
give one a warm feeling in thinking about the friend concern
How are riddles swapped?
First there are introductory phrases which herald riddles
challenger starts off:-
either a) riddle riddle
or b) hXP hX'J Wh?- inside knowledge kn
the one challenged replies
to a) hA,' the riddle is on.
to b) «Ï.A/A proverb.
- 224 -
This is followed by the first riddle, the last word put by the
challenger being
If the other person doesn't know he s

'I give up' - tnj or 'I don't know,
The latter phrase in Afar is probabl
submit'.
If the one challenged cannot guess, the challenger may say

'Let me do it' which means 'Do you give up?' - f-u F'.fi.ti
Should the one challenged be wrong, then the challenger says
'It isn't
Should the one challenged be guessing he m

'
Below are some riddles with answers.
In each case the literal translation of the question [Q] and where
necessary, of the answer [A] is followed by a free translation (F.T.)
¿-lû. ¿-Id, KtL' ¿Jň.

Q. riddle riddle A on riddle
t».0° rh-ZHVU rh-ft-rt, ClX'9°
Q. little hill she enters knot she entered without know
Q. (Free Translation)
F.T. A small hill can get inside this, but a knot cannot. What is it?
A. ant's burrow
°ióñ "Tü.j?, hrj',. h.xip,

Q. heaven it does not touch earth it does not touch know
F.T. What is it that neither touches the ground nor the sky ?
A. bull's horn(s)
M- ,-nu e-i- kx^

Q. you-on it is me-on that it is kn
F.T. What have you and I both got on us ?
04«
A. freckle
- 225 -
7" il.' *M1/ tď 3?AU fr.A
Q. dune dune he gives birth dune
flowers they give birth know

F.T. Which dunes give birth to dune
canes and the canes blossom into flowers?
til' A-.A A.A.4»

A. dune palm of hand, canes fingers, flowers nails.
F.T. The dunes are the palms of the hand, the canes are the fingers,
the blossoms are the nails.
"74??.T£ IÌA'} I*."'/ K'W>

Q. they do not want decoration little hill know
F.T. What little hill is decorated, that causes distres
decorated it?
A. Unavenged victim's tomb.

The sticks or stones (the decoration) are removed once
he has been avenged.
M'f> Vih tip

Q. leather him-off they cut
F.T. Which is the cow which has b
rt °iù
A. mats him
F.T. A house
(Probably t
9>f*' °7;»'flA. hX'LP,

Q. look at that she never sees know
F.T. What is it that points out things when she can't see them
A. finger (especially the index finger)
Q. one size they are two patch(es) know

F.T. Which two patches are equal ?
p.ti. KJ±v f° ?'
A. camel's eye's socket(s)
- 226 -
KtK hra, 1.4 lóti" KTO-Z
Q. one head-they have well surrounds kno
F.T. They belong to the same category and surr
are they?
(Note:- -the same category' also means 'contemporary')
A. goat-skin water bags.
JuCA M*A "74-11 h>9°

Q. outside bark inside honey with know
F.T. What is it that has bark outside and honey inside?
lh>6
A. rowing boat
('Honey' being whatever is carried, people and / o
A-nh ah/4 KXw

Q. lion he holds securely hare know
F.T. Which hare can hold a lion so that he cannot move ?
ncztL
A. anchor
f- <hO.& K1PV t* "V'HO

Q. "me leave!" she says "you I will not leave" she says
know
F.T. She says to her "Let me go!", she replies "I will not!" Who
are they?
A. a goat's rope halter. (Goats are always struggling to get free)
tti nn¿v f-h ¿-z.il hxw

Q. red baby goat scrub-in me-from it fell-for know
F.T. What is the red baby goat which slipped out of my hand into
the scrub?
A. wild red cherry
- 227 -
n.tt K%i?>
Q. that which reaches he brought know
F.T. What is it that brings something which was out of reach
reach?
A. crook
3'1° pp'&l
Q. my head liable to be cut off know
F.T. Who says "It is inevitable that my head will be cut off. ' ' ?
A. acacia (a special favourite diet for goats).
P. MìSgW
Q. my mouth becomes green kn
F.T. Who says "My mouth will turn
7-£-"y
A. African axe
MC %9°ò %9°ò Ptì

Q. wadi drip drip me-from descended-for know
F.T. The drips dripped from me in the wadi. Who am I ?
PI A».
A. leather bucket-in it is water.
F.T. Water in the leather bucket (used for hauling water

well).
MC. V-Ìì *.(Ui hX'LP>

Q. wadi swish swish me-from descended-for know
F.T. As I travel I make 'swish, swish'. Who am I? (Using onomato-

poeia)
O-TfP A» MlA-
A. palm leaf she has female donkey
F.T. A female donkey carrying bundles of palm
- 228 -
Q. guests many, bowl small know
F.T. There are many guests but the bowl (dish) is sm

they?
«777-^ hM
A. guests many-are stars bowl small-is moon.
F.T. The guests are the stars, the dish is the moon.
O.A MKI A.V

Q. hundred they are blade of grass pick up without
(.-y..- ->T h.viy-
young men. know
F.T. Who are the young men, that even a hundred of them together
cannot lift a blade of grass?
A. ants
h* hS °)¿M P WW ft. hS
Q. your mother house-from m
t¿h ť" K'W-
house-from me that she puts out know
F.T. What is it that drives me from both your mother's house
and mine?
°h.6
A. smoke (from the wood fire)
M*h
Q. far-off he stalks, know
F.T. Who is it that stalks even from afar ?
VÌ1Ó
A. jackal
kA,* *hil ,.W M-A, WU

Q. in that they leave keeps she lacks
- 229 -
h&.ó, A. v OîfU K¿"h'i h-Vt A. v VI*
returns without son, place-of arises without
Wh?*
know
F.T. The mother never keeps what she is given, the son go
never comes back, while the father never gets up. Who
h,iy- fr'l-CL IM
A. in that they leave keeps she lacks mother fire,
a£u <u- ng hó-hin h-t-t
he went-and returns without so
dì.- An/a-
without father ashes.
hr'i r* o.A/fch hx%?>

Q. mountain-of top-of spears me-on peeping know
F.T. What spears are they that peep at me over the mountain top?
9f'c P&fl.ň.
A. goat's horns
¿1 ¿.-}±ó'ò ?(''ì S'il Ax%' K%%?>

Q. ping! scattering hand-from big stick know.
(Using onomatopoeia)
F.T. What is the big stick held in the hand which goes ping! ?
t 'Wl •
A. gun
.pa/ *ÍV <e. MIA. w.r YxXi?>

Q. God hears He lacks sees that He lacks know.
F.T. What is it that God doesn't hear about and that He does not see?
KCÜI 909° "70.T* JiA OJf

A. Himself-of that is greater He has n
urns-
He has not seen.
F.T.God neither knows of an ancestor to (a greater than) Himself,

nor of a successor, (descendant from Himself)
- 230 -
10. Story telling.
One interesting thing about this pastime seems to be the way the
narrator relates the stories in his own way. Those with a lively imag-
ination embellish here and there, or adapt the story as they like.
However the ending of each story is fairly well agreed upon. Having
no books to keep them on track, but passing on everything by word
of mouth, means that they have no guide to which to refer. So it is that
there may be many versions of the same story. Perhaps the additions
or otherwise indicate something of the character of the narrator.
Some will make the same story twice the length another would.
Stories can be adapted to fit the situation. What is the motive of
the story teller? Does he merely want to entertain? Does he want to
show off? Does he want to put over some point? Has he got a reputat-
ion as a raconteur, entertainer, or one who makes others laugh? Is
he forceful, perhaps a leader whether self-appointed or otherwise? Is
he from a place where there are no radios (this is daily becoming less
and less so) and therefore where talking is still the main form of
entertainment?
It all affects the telling of the story. There are those who, seeing
a story being written down, want to use it to show that evil must be
punished, or to stress the bravery of their people- though one who
knows them, could not doubt the latter. So many stories when shared in
fellowship and for no other reason, end up by one character scoring
over another, a situation which we will all recognise as being common
the world over, human nature being what it is.
Listeners often 'live' through the situations in the stories, even
though they may just be fables. People really enter in with comments
and ejaculations. But story telling is not confined to any one age group,
though it may be more used among men than women. Older men will
use stories as a means of instruction. As in any society one story
provokes another.
Stories include :-
Historical., fanciful- a kind of fairy story type, where the charac-

ters are able to do things beyond the normal bounds, including coming
back to life., humorous, especially showing up meanness., stories of an
individual or group worsting another., and fables i) with animals only
and ii) with animals and humans taking part. There are also some
stories which one might class as horror stories, but which are
evidently not taken as seriously as some other people might.
One other highly important class of story telling that must be
considered is "news". The Afar are expert at observation and will make
a mental note of everything in detail. When one is asked about his
- 231 -
movements and to recount the things which befell him on his journey
from A to B, it is quite illuminating to see the details which have been
registered. Correct reporting is an art which must be acquired by the
men especially. This is obvious when one realises that in the law courts,
without written records, a flawless memory is absolutely essential.
The council member must be able to recount exactly the spoken words
of all, defendants, accusers and witnesses alike.
As passing on the news is such a vital part of Afar life all the news
is shared in detail. The topics, as may be expected, cover all the vital
maiiers of daily living, such as may be found in newspapers. These
include accidents, weddings, births, deaths, rain-or lack of it, animal
news, quarrels, sickness, visitors, newcomers, results of councils etc.
News is passed on in the following ways :-
a) When meeting someone casually on a journey. Even though

people are travelling in opposite directions, full details of all
their doings and the doings of others are exchanged.
b) making a point of contacting travellers who may be by-passing.
If travellers are seen either by other travellers or by residents
of a hamlet or village and paths either do not cross, or the
travellers are not making a stop at the settlement, then
someone will detach themselves either from the second group
of travellers, or go out from the settlement to get the news.
c) when coming to any settlement from outside, whether this be
a visitor or a resident returning from some journey.
News is passed on when a visitor or newly returned traveller
arrives in a home, in the following way
First, polite general greetings are exchanged. The traveller is
then provided with whatever refreshment is needed- water for washing,
liquid refreshment, and depending upon the length of journey, a time
of rest.
Then comes the news time.
There is a ritual prologue and conclusion. Contrary to what might

be expected, it is the visitor's news which comes first. It is the accepted
right, and of course the polite thing, that the host asks the questions. In
his absence, etiquette demands that the eldest present deputises
for him. When all this news from outside has been exhausted, this
session is wound up by a ritual exchange of pleasantries.
Now it is the guest's (or traveller's) turn to ask for news. This
also is brought to a conclusion by an agreed form of pleasantries.
- 232 -
Should other residents turn up part way through the giving of
news by the one from outside, they will not interrupt the news except
for the formalities of greeting, but must wait until the ritual conclusion.
After this, these late-comers will question, not the guest, but the
host, who will vie with the reputation of the tape-recorder in recount-
ing faithfully all the news he has received. Thus the traveller is not
wearied by much repetition.
11. Stories - Source Texts
Punishment of Evil
h-IT ítíl.T 'b. P..PA «ï.rt.A«

that which is bad doer and punishment called story.
W foil Kfr'l «
Two person(s) to
h,&- fc.A, 19a pó* fe-
in they travelled-place-in thi
tl>A it. A»'

road them being with he joined. Three- of in
they went-place-in domestic animal they bought. Animal buy

X.fcU VòfL 9* A A h-tlW
they put-and they went time that animal slaughter
Ï.4U ÍK4.* « *<Pïl tß" h, A»'
they put-and oven-in they put. Then together in
%Xa%. Y' h <P£ "7Çïl"7f
that they got "This meat this time we will not eat-but
(L.¿> HWt'.l A.T fiiňr V W Ml"ZA.
tomorrow the best dream he to see he will man he will eat"
WW « -W- Mi 9*
saying they said. That-like w
¿¿■to w w° Mij? h-t?" WV
he met he was man night-of half
y,.£U ft-M <h?~ rt.A- 1.0 AC<R ÍKA.*
they put they were meat finish up he put-and
ßJhA' tt.U *0, « P h.&'
return he put-and he left. Morning those people in
h-l-btí toll.' A Xiiï hS'O h-1-bU « W
they got up they were-place-in them-with h
Vòfi.. tá "h r L. hY d¿
they asked time first person that he said "I last night
*hl'A hX" MIA. Kč- « tia%'9'' hi *l.& WPti
Hajj-on myself I saw" he said. Second "I also heaven-in
- 233 -
hi' h-ttil, W « *» 9- i'°ï ?.tr hl kíV
myself I saw" he said. This meat he ate fellow "I also
nx A S9° 9> 1KA.* i?
last night people they came-
«h* n*r Vi.fcU AC«P IKA,* PJuM h-iih,
meat finish up they put-and bones oven-in replac
W « W Ah M.A.rt.7 <P*l * VÏ.U
he said. That-like having they looked time that man's
A.T fip- A-h ň-1-b » «MKA.fc f-h°ï
dream true having it was. After they co
°7¿U Ä.0 Vi.-b'ì «Ph hMX *iWiO
people's footprint(s) they looked fo
hQh f'¿r .* -fc «B.fcss -fh,A ti.h
footprint-of after thing they lacked. T
KfrWl. hà. Hifi»- h* ne ih
that they said "Animal's son-O you at night us-from
M°A h--bf Kt-b X Ai?- *h°ï Kt-'t»
on-on get up you said our meat you ate" they said.
A/> <h?~ *höW> f- HS'P W M
"Your(pl) meat the one who ate me i
*ìA'#h. ss Aiii i. 4?lVA.U
he pleaded. "You us to make look stupid you thought
Wsr h.h Wt « +u *i.h W.W
you are" saying him-to they said. Tha
h,. >1 fc.fcü *2* *1 f-O s! h»
and beat him they put-and tree-on
P. «f.niijE- hv f-h h-fìpsv h,1»
my brothers-O this why me-of you
ìf.lsi V7U Ml VlU M1Ç*7 X¿>A
he begged. "This you-of reason that w
t»u p'h' ia n>. n,.¿. n n¿.y
you-for to become in order and t
Kfi. "7h> Vfrp VL ss .ç.®7.h
God your friends-on cheat you lack i
h>19° Ml.fc ^L?.A."7Ü ss «J«k: "Irt/AU Kì^9°
evil they who did get punishment. Afar proverb th
A»U l»A Mi *9° Ml iv.ilß'
with 'You-on he did man you-from
Kf'SV ht-t ss & tf.ObÊ. h-°l >9° A-h h-°7
saying they said. "My brothers-O bad perso
WW Plhpsr "»"VMl.. f- h,Ù,.a%>h MYll
behaviour that you get it is not good-for me forg
- 234 -
h an A,."?.* tv* «Pf-
this like that which has-in repeat
hfc' • W à-Yl JS/ílM' »1 H..XM *1
he said. That-like with making swear him th
4-tL.fcU K$-"i «
they undid they said.
Free Translation
The story is told of two men travelling together. They were met
by a third who joined up with them. As they went along together, the
three of them decided to buy an animal. So they did this, killed it
and put it to cook in an oven. They made an agreement that they
would not eat the meat there and then, but whoever had the best
dream that night would eat it all by himself. So they went to sleep.
In the middle of the night, the man who had joined up with them
on the road, got up, ate all the meat and put the bones back in the
oven, fastening it up as before. The following morning he got up
together with them.
When they asked each other about their dreams, the first one said:-
"I dreamt I saw myself on the Hajj".
"And I dreamt I saw myself in heaven" added the second.
The one who ate the meat said:-
"In my dream I saw some people come and eat all the meat and
put the bones back in the oven".
This last remark made them look to see whether in fact this
dream could be true.
When they discovered that it was indeed true, they puzzled over
the matter. Failing to find the footprints of the thieves, and recognising
only those of their friend they said to him
"You son of a wild animal, you are the one who got up in the
night and ate our meat!"
"It was not my work" he pleaded with them.
"You thought you could pull the wool over our eyes" they replied.
Taking hold of him they beat him and tied him to a tree.
"Oh my brothers why are you treating me like this?" he said
and pleaded with them to undo him.
"This is to teach you not to cheat God nor play tricks on your
fellows in future. It is general practice that evil must be punished. An
Afar proverb says 'He who cheats his neighbour will get an evil reward ' '
they told him.
- 235 -
"Oh my brothers don't return evil for evil. I swear that I will
not repeat this bad behaviour." he said.
So putting him on oath, they set him free.
The Story of the Deaf Family

fcjt-fc °7A ,A "ÎA'A
Ear(s) they have not story
-bí9° A.U « n-3?A "t9° Mh'h
that it was it has they said, house-in
p.« M*» ? « n#£ KW hw ih. vr*i
they were they said. Daughter, mother, grandm
Wt l « K1 tl.U A-h-h "VT?*? «
they were they said. All ear(s) havin
A.lhh -fc.ç fcffl-llU J'<P(bïl iVi Th
Morning-of one girl's father cow water
•h 9o *i.h W
person him-on
«P*l f'p ÄAA P-tVA.« h
time, cow sale-for him-on he t
fi.ru if Kf'sr *i.A jy^tuň, « h. w
sale-for I have not" saying him-on he
KiL-à-r IS' #*l.h fc.fr* Wft-b*
you-on I to ask cow it is not" him-to he said the travelle
t'? A JPO 4*%' 1».T£ ti? A .TV 1*11
"Cow sale-for you want you-but this cow sale-f
l.'h fc.fr* fc©**!!) *lA fcU fc£-fc
I will not give" he said girl's father. "
A „"Vii P'X) fc.fr* %%1-t K(l.
having he has he has not" he said t
* -ttVtl.. ¡MD-iiV
going-on he went for his own affair
Footnote.
The oven mentioned above was probably one they constructed themselves. Ovens
are of two types. The first is one made by digging a hole a foot or more deep, whose
diameter is roughly that of a bucket indeed a can or bucket is often sunk into such
a hole. The second is constructed above ground. Made of clay it is bound and braced
with sticks and rope. Not until the wooden fire inside has burned to glowing coals
is the uncooked food put in. The whole is then covered over.
- 236 -
m* n-#u K.H,'
father house-to in he returned-place-in, wife midday m
»iü nu-f? » • »iü oui? «ph
him-for she brought. Midday
"b."bìì KG-'*?.. P A.h- Y-9° t'? V*Vi
her-to he said "This morning man 'This cow you-from
«.h hi w Kr.i9° -k.-tïi w «
I buy I would-if' me-to he said" s
fc.fl ¿V- -ťWn Ìì- OJ?
She that she said "Grinding
ôt- Jb.aVn h- O# ¿ ft .-b
she ground grinding it is bad-if your daught
W.Ç9° *l.h V>-fc's M* oi.Pil h. A»*
saying him-to she said. Father food-of in
n# h,.*A A-A-fc « KS
he finished-place-in, daughter them-on she e
-b.-tii ha-tiß, h- *0* íi fì.ìì- ř-C
her-to that she sacd "Girl-O your fathe
¿r wv n Kif'sr tui-tť- K(ix.
grinding it is spoilt' he says hei
P. ¿U«TLA Wh. U" V&P.Wf 0*1%
my marriage-on always together that
V.0O-U ř- pw ViJf- ř-
man-for me that he gives old man-f
p. vr ?Xi Kf-.ir -fc.-th ä/h?« ŤtL-h-
my father he knows" saying her-to she said. T
MKT y fi-tv hPf 4-TU 1%;
dishes picking up she put-and grandmother
e. wt. P. *n- h i.h- i* <.xn.fr
"My grandmother-O my father 'This
V hj sr Hi wo jf-ì Ki-ba w
I will' saying me-to he says heis"
kWV.. PI A f- Virfí+.+1mf
that she said, "This dry bread-o
A ..fcu !i n.#* twv nti.¿*u
you-for I will go" she said. Coun
¿--fl-fe hfc"ì «
she died they said.
- 237 -
Free Translation
This is the story that is told.
There were once four people in a house, father, mother, daughter

and grandmother. Every single one of them was deaf.
One day when the girl's father went out to water the cow, a man
came up to him and greeted him. "Good morning" he said.
The father got the impression that he was asking him to sell the
cow.
"This cow is not for sale" was the reply.

"My dear man I am not asking you to sell your cow!"
the traveller.
"Oh yes, you are, but I am not selling, see!" said the girl's father.
"Really" said the other "the man is deaf". So saying he pursued
his journey.
Upon returning home, his wife brought the midday meal to her
husband. As she brought it in he said to her:-
"This morning a man wanted to buy our cow, but I wouldn't
sell!"
"Understand this" was her answer, "if the grain is well ground
or not it is your daughter's work."
When the father had finished eating, their daughter came in.
Her mother said to her:-
"Now my girl, your father says the grain is very poorly ground
today".
"You two are always disagreeing about my marriage" was the
reply. "If my father wants to marry me to a young man, that is his
business, if he wants to marry me to an old one, that is also his affair."
So saying the daughter picked up the dishes and went to her
grandmother.
"Just listen to this, granny, my father is busy planning my
marriage" she informed her.
"Yes, I can see the whole lot of you don't care a hoot for me, all
I get are the left-over dry bits of food that nobody else will eat." was
her grandmother's comment.
With these words, she went off in a huff to the desert and died
there of thirst.
And that's what they say happened.
- 238 -
The Two Friends
W *iWl
two friend(s)
TT -bJ l « -bfti -b.X °1h Jn
Two friend(s) there were they
<l£h -bl « >tfYi -b.x iz fW>&± 0£h
son-of he was. One-of one thing little-of-pe
-bl « h h.¿- *ipjíň..ňjn $>%"} * $>%.VL.
he was. These children friends-of they were. They were
M'-hOU W A.U PAuX h$- l •
finally Koranic school-in together w
ìbà-t (ló'b.W Kfr"ì « h-à-Sìì fc»A»' A..
Koran they learned they said. Koran-of in fini
"7AJl <1# -U Ï..Û Kfr"ì « -fc
King son thing learning-in he pu
•ST-ř-fc n£ « P. Ma* V.
little-of-person 's son remained
tij*M f-A/il n¿(i w Kfr'l « h, HA,
friend me-with cause to learn!" he said
OA. b í'6ň,V"h'V h-
no you I will cause to learn-rather your friend
Kf .sr w « p. *iwt
I will not cause to learn" saying he said. "My friend
Q¿fi, VJi-btl. "Wóp Kr. ^9° W
cause to learn youlack-if I I will not lea
wt lAJn n£ » y& -FU-A- «ïiu
they said, King's son. "Well then, that-on all r
Wly) h>&,' 1. » n¿-fc.fcu wt « "U
all them in he put. Finally they learned
('¿*' -U tu r h.h>' Q¿> fc.fcU « ÍW.AÜ
learning house-in thing that-it-is in they learn
JbA»* *h£ 7-OA PA..IV
in they returned they were-p
K^"i A.A.AÜ« A.A.A^ kA,' Wth ii.. (ï.?"h
they said, rest-for. Rest-in in they-were-place-i
K9°iie -b^.-b K$-"y « P hîlC ®7A.h
bird(s) they came they said. Those birds
ajfy hs c.ATh ¿.¿-i* w
son-for today mother palace-from ring she to throw
Vi -b'&h, hS-"}-' PU 7-°7"7'p.
she wants she is." she said they said.
- 239 -
P ¿.¿- ï-f-ï h ,JV ¿-ft- VO ft Kl* •
that ring-by with he to die he wants heis" she said.
hP-AxP PO X fil (IÇ'.J Y 9o ??
Third "That true-but our talk vvhoeve
h». <h£* Mk'A.tJ iui-b K$-"i « W A-h-h
and stick he will be" she said they said. That-l
ho iam ng «ra-ç-je. f-íi-ü
this King's son he did not hear-as friend he heard
KS' Vtii hA-«* « IAM ng %.tti
who crying spent the afternoon. King
Kt-b Vìi ft. im iß,-b IMO
he got up time "My friend-O what did you get? Why
Vàp Kf'SV W K$-"ì « hfahfO 1.9°
you cry?" saying he said they said. "No
19-' KX'O (If.Xl JÔ JiWTU KS'. 19a *l.h
I have not, myself I am not well I am-rather" sayin
W • ho Vófiìì.. # ÏL. «hjp ?'i,'1M
he said. 'This he tells-if stone and stick that-he-becomes-of'
"l.W K$-'t. P ÍLñ A,9° >»*1U Kfr'9° «
afraid he said-and this like that he has as that-he-said.
JtA'<hPU M¿*' « %%"} Th IAM

Finally afternoon they returned. The
woman she threw they said ring. Ring she threw

<Ph P ¿„¿r'l* &(l'%o Kfr'l
time, that ring between-in he held, they said friend
AC kJV 1ÏÔÛ.0 * p.%% KIM? »1
cloth with he caught up with. The said woman him
-ťJin. wì h, A,- ¿-.«HIL-A
she was annoyed they said. They went
1.Ò *'£C -fr ílft A-h-h o 7*0 XXI •
another day also that like having that tree-of under
1A M 1% %'0 h Jwd-Ii. X-ttZM ¿..1 «
King's son he slept this boy being awake he remained.
X-ttZM ¿*.°í -P*l *i.& AA*h ÌL9°tlC -fe"*.-!; «
Being awake he remained time, also three bird(s) they
M.* T*i h&P 1AM W M' 4-à-tì fťbň-
They came time, "Today King's son-for father ho
VO ft Kt-b K$>"ì» PO mi' fr P 4-^tl
he will heis" she said they said. "That tr
Msh Vìi %'ÍY$A I. W.* V Vìi P
three time(s) gallop he put he to return
- 240 -
ià-Ml hVil *lVfc TO KT
horse-from head-of he to jump he
VU A« kív ¿-ft* VU 9X K'i-b
he wants heis-and with that he to die he wants heis she said"
Wfip a ň.F-ňt^ PU Wl'fr X fil ÍIÇ .J
second. Third "That true-but our talk whoever-takes
V- 9° % lì,. A#- Ml, 'A. JuJ-fc « h,

person stone and stick he will become" she said. "Oh
rfwiy£ Mil I* fcíiA?- hfru « MI*
men-O this-of what I shall do?" he said. This he heard
Vìiì W«* » ÂMiOU *i£ tifati
friend crying he spent the afternoo
%x'i h-'i-h <p*i *i p-n A,u mr ti,
sleep-from he got up time, him he saw he
P. *iWA Ml* MA tsA-T lAif!,
my friend now-and yesterday afte
*i.h p.jřrh.11 K+"ì « fr A .W ®7ř*
him-to he said they said. "My friend that I ha
ř-jříh, Kß-'t* M'-hnu i%xu Ä.A.* ¿£yvA..
he said they said. Finally they went in they-went-plac
*l£ W V7* frfltvfcU rt-lü
his father people he gathered he was-and h
(ttíL h.&"} * JWk-h P 4^4* '>¿M
tree-on he kept they said. He that horse-on h
AA' h vii (if %.u »
they said. Horse three time(s) tak
hVil «Ph K&L m »l *iA»
Head-from he jumps time, ground
n n.n.-% K*"ì « ^tün *i fr*>in,u
between-in him he held they said. King him he was an
Plbfr# Ktu' Q.l.lU °7.Wurt,.>.ss »1.-Ç.
that-on. In they slept-and they reached the mo
tipP -trh,* Vil -¥• A.A. AU 7&..X ;KJ£l
noon it became time that tree rest-for they went these
W Jun-tl.« kA.- l%.X'h A.. "ÎA.*! a£ %.IU
two child(ren). In they went-place-in, King's son he
h ¡'(D-h, Xíl&ii ¿-.1 « kA»* ¿«.UVA
this boy lying awake he remained. In he rem
h.-ç. AA* K9°(ie «Ph "7A.ii
also three bird(s) they came. They came time, "King's
ajçy h ne w wy >»iv vu n
son-for this night father marriag
- 241 -
-tjřrh-U ±fìì -bfu « Wfip 9*o h h,.
she said one-of one-for. Second "That true-but him and
n<v w <pß^ v*t híiA fn.-ti
wife together they to join they
V&^V *ř >1 Vfifl) PX
she wants she is. That snake him she to eat she wants she is,
MV ¿-ft* *PU f% KG-"} » (Lř-Aip
with that he to die he wants heis" she s
Ftì VTTJB. ' fii IW.? W" Jf It.
•'That true-but our talk whoever take
*h%' Ml/ A. KJ-b K$>"} « A -fly
stick he will be!" she said they said. "Oh men
TAIW -ffc.-fcU PVn 1<h
that-which-is-most-difficult thi
fcrt- «PU Ki f* Kfc'V 3' iipftii Wn
I to do I will lam me" he said this friend crying
Kv>"} « M'-hPl* h-t-t ;
he spent the day they said. Finally a
9*1 *l.h «WVfcU -ti, ti.h M'(LÜ
time, eye(s) him-of reddened it wa
fcfcU ň-% K&"ì « h» P. *i;*'l&Aa>- A .4-9°
it was he was they said. "Oh my friend-O that y
•7«h£ W « A.M" "7Ê* hA'O flXluMJ
what?" he said. "That I have I have not mys
K) f* *l-h fl-jčrh, Wt « M'-hPU tz.au »
I am me" him-for he said they said. Finally they
h.fo' M.-fr.fcU frMtfi/A.. #l/fl Ml/U Wt
In they came they were-place-in wedding it was on t
p nc » JinA it A»* wi..iu wik'A«. *><5
that night. Wedding in they did they-wer
JiO* *ÍVJ T»! h-fril M't WIVAD ¿-.1
leaving-off they did time, he in-in he hid
Ji.fl Vl. Pfà H'óìì.V « }iM «•■.p.rf'HfU
himself and stick hand-of torch. They union-for
mi/a* t. <p*i foìì j?n* v.. vìi
that-they-got think he put time, torch gra
fcil.A fWlA. K9-"i * P Jtfl.A tf/l/¿U K9>"i «
snake he saw they said That snake he killed they said.
*i£ hwi Fh/A »i p-flA, vìi *1 e/Jin .o
His friend there-in him he saw time him he hated
hfr't * »1 .PA/U V7-fr£ h W»
they said. Him he hated "God's people-O, this man
- 242 -
°k¿ii ř-h w hfr'l « w
house-from me-from put
A-h 9* Jiíl.A ?-a* %.ü
having that snake he pillow under-in he put-and
«hfl. » f-Ç' A-h-h >1 fKP'IfcU ss ne
he left. That-like having him they put ou
.pH* »1 3£.fcrt,.fcU ss «ì.h. «7A.h. hr
hand-in him they caused to sleep. Morning King
*i.h *iA,f W 0?fh ss *,*. P *<TLU
him-of we will cut off" he said son-to. "I that man's
"7ÔÇU Iht f-l>. *1A fc-gWi, h$."i

meaning I know I am not me-for remove!"
*i.h hA'fr.ïh KV ss
"Him off you are remo ving-if hea
A S9° tfth.'fc'.fcU hi" ?CVW) ti&.W
people they gathered together head chopper-f
K?-"} ss h?-'} T*1 yjK. Kf,S¥> f°£vh.tJ h*
they said. They called time, "Oh stop!" he said. "I
f.tl-t! *P.*l Mh. °ñ?¿. ? f.i Ipfi, MX*?-
I to talk I want-for one word me 'Talk!' say!"
v.#tb. f.n.^ Kr&'h?, vp,
he said "'Talk' me say!" he said. "Well then
f.d* hfr'l ss yjE, -f-O-fc.
talk-for-yourself!" they said they
it- (bin "ìàti M- rtììwì-uìi h,i
we small people-of we were, I poor-of I was
it.A«h f- **1-1 *uWft tin.- K(U0
he me he took up friends we became himself
M-k.Tn f- n¿rt. ÄAu
that-he-learned-of Koran me he caused to learn, himself
* n¿f-' f- n¿rt.ü ss
that-he-learned-of thing learnin
M'ohPU vy&v "HIA w pàli. Vìi
Finally we went-and tree under-in lie
AA«h h.9°(LC ss >»4- -t9 h HC líün
three bird(s) they came. First one 'This night King's
V7ÍW itúi n%o ¿.¿-"i* w
woman King's son-for ring she to throw she wants
PVt#.. 9* ¿.¿-"i* h.A ^ ' <P£pV PVl.
she is.' 'That ring him-on it-to-fall it wants it is-and
wv ¿-ft* «PU n M-t m ss
with that he to die he wants he is' she said, second.
- 243 -
{ íP-àxf X f-fí ÍW'7 v-r % h,. *£•
Third 'Our talk whoever takes person stone and stick
Mi/ A. W-fe K9-' » 9* Vìi h'frii
he will become' she said" he said. That time he
1-A-IH] K? 4/J £.* h». ,hg P-h/u

knee-cap-of top as far as stones and sticks he became
M « ^ftfcU -řT A JUL'K ¿.¿-"J-fr frgih, KO-"} «
he was. "Again that-like-on I held ring" be said they said.
ïlilï. 1.6 h£G « Vìi h-frìi
"We repeated another day. We repeated time he
%.l to- l-n&il ¿*.% K A/ ¿*.°M h%
he slept I lying awake I remained in I remained I am
ř* íblVA -ř ílft A-ll-íl rtA'íi K9°(IC -fc^.-fcU «
me place-in that like having three bird(s) they came.
<PVi h "IfiJn n??u "7A.h«
They came time, 'This afternoon King's son-for King
4-à-íi ň-rň- VU Kl-bu M5*' -ty
horse he to keep he wants heis' she said" he said "one,
qo%ß,p fPu Wl'fi, p> 4PYJ fi'tt'g/i'
second 'That true-but that horse three tim
fc.U «W.4- V «Ph hVìi «PUM"
he put he to return he wants time, hea
vu ?xu k/v vu
he-to break he wants he is with that he to die he wants
-bgdhU h$>' « £ fc
heis' she said" he said. "Third 'That true-but our
f-n W.J > 9° £ h.. M' Ml.* a.

talk whoever takes person stone and s
KJ-hU « * ilft A*h-h M- >i Kd'% V-gJuU Wl «
she said. That like having I him I held" he said they said.
1A.A -W7 ti,. rkjČ Ml/U «
Chest as-far-as stones and sticks he became they said.
h. p. ti^je aid- mv*Í
"Oh my friend-O that-of a
e-gA, hfr'l fc-rfVh « Mììfì P. Wh.
he said they said he. "Afterwards my friend-O all
aft A. Vu. K"ì%ih $>£tb, -fcti/r
like has-for 'Finish!' say!" he said "That-whic
4?h,'h s« y.*ř h&G "K'U 1Tf%U
it became-for. Thi . . . . rd day also that-like we went
*hj?U 7-QA JbA/ 3 £.fcU h*h ¿-.°ÍU ss
tree-of imder-in in he slept I staying awake I re
- 244 -
kA,* ¿..«Ul/A.. * "YAjl
Staying awake in I remained-place-in 'This night King
W Ktt- VU 9X tui-b -bf «
son-for wedding he to do he wants heis' she said one.
-tf pu wi'jt fc.<vh v vn
One 'That true-but he wife he to join he wants time,
P1.-U vû FX -r- *n,.rt *1
snake she to come she wants she is that snake him she to eat
<P£pi) PXU h,&,' & il • VU 9XU KW

she wants she is with that he to die he wants he is' she said"
W » -t-U WTß. X ?-tt ÍIÇ .J

he said. "Third 'That true-but our talk whoever takes
W° 3? Xh. JiJp Mi/A, kl-b h<p*ip> 9*

person stone and stick he will be' she said. Now that
>»n,.rt ru hmtť v.*i vnf> ®7*i>s* 7-n^
snake you I to show I want-for go ! pillow under-in
PXii. « *n,.rt k?°> je. ny w « ks"*' '¿.xu
she is-for. Snake takeout! bring!" he said. Pick
n.W <P*i fc.rt.fi fc/Jh.u h,.
there they brought time, he all stones and sticks
P-il/s KA,- ¿..1.VL. 9* lAJn W MMP
he became. In they remained-and that King's
-b.XIU a MMP JuA,* -fcfch/A..
she conceived. Wife in she conceived she was-place-in
h> A-fl/ h 'h. f- íbA.' WW
"Oh men this my friend and me in lying on side
M & ti<h?*.A.A. h AAA.
getting we were tree-that my friend-on these like
K9°ilC h, A.- M.'fcU h$>' u.Z. f-A pl.w
birds in they came" he said "also me-on that it comes
PX %%.U fc.A.A.(V <PU Kfi-'U l%l. -fc*
it is in order to I to see I want" he said-and he went her
7-0A ;><hA) hfrt « -fe* 1-0 A U V>J
under-in he got they said. Her under-in l
<P*l ML* ÌL9°&C -bn.-iU K&"} «
time, the aforesaid three bird(s) they came they said.
-bn.-b «pvi h h,, rhjř ft.lv 7^>-
They came time, "These stones and stick
*$A A ,U Wb ±9 * h, *fiA
treatment he has" she said one. Second "Oh treatment
IAiU 9 Kil <1?? *i.A h-il-bf fc.h..
what-for he lacks his own child him-on sla
- 245 -
f'% JfrtV W «Ph t'% 'JOA. *l.A
his son be born he said time his son's blood him-on
<h%-b il A»U -frjřrh, WJ « PO wi p,

hepours-if he has" she said they said. Third "T
i f-a a T.I w° £ 'h. A#' Mva,
our talk whoever takes person stone an
Ki-b hfr"} « -W A-h-h h-ň-h 1% KIM.?
she said they said. That-like having he he went wife
hu KU,- -fcilVA.. řurt. 0£
him-for in she gave birth she w
fcTA Jt.frh4* %. fc.frh JUl OJf kA,* PňŤAh
on-on slaughter he put he his own child in he slaughtered-
t'ó- ' ^>1Ü P-7 Th*»Ü kfL-7 »
after as he was person-for he returned they said. His
A-tvJl Ï.U Wfi
friend that-like having he got they said. God's true
$.9° fi. 6- A «
mine fanciful lie.
Free Translation.
The story is told of two friends. One was the King's son and
the other the son of a poor man. These two became real friends and
studied the Koran together. After they finished the Koran the King
put his son in school, but the poor man's son was not able to go.
The prince said to his father "Daddy, please put my friend in school
with me!". His father refused, so the prince refused to learn
himself unless his friend learnt with him. At this the two of them
were put in school together and learned side by side.
During the holidays they went one afternoon and rested under a
shady tree. As they were resting three birds came along and held
a conversation. The first said "This afternoon his mother will drop
her ring down from high up in the palace building". "That's true,"
said the second "but that ring will cause death". "That's for sure",
said the third, "and furthermore, whoever breathes a word of this
will become wood and stone."
As it happened the prince did not hear any of this but his friend
did and consequently spent the afternoon crying.
When the prince awoke from sleep he looked at his friend and
said "Whatever happened to you? What on earth are you crying
for?" "Well, nothing really, I just don't feel well" he replied,
fabricating this lie because of his fear that he would become wood
and stone if he told anyone.
- 246 -
During the afternoon they went home and as they did so, the
queen dropped her ring down, The friend hastened and caught the
ring in his cloth, which made the queen furious with him.
On another afternoon the two friends rested under the same tree.
While the prince slept his friend remained awake. As he watched the
same three birds came. One said "Today the King will have a horse
for his son". "That's true, but after he has taken it round three times
and is jumping off, he will break his neck" said the second. The
third remarked "That's for sure but whoever breathes a word of
what we have said will become wood and stone". "Oh dear whatever
can I do about this?" said the friend. This news made him weep
the whole afternoon.
On awaking the prince said "Oh my friend, whatever has got into
you, both yesterday and today?" "My friend it is nothing serious"
he said.
Upon arriving home the King had gathered many people together
and there was a horse tied to a tree. The prince rode it round
three times. As he returned he jumped. His friend was on guard and
rushing up caught the prince before he reached the ground. This
made the King furious with him.
They went to bed. Next morning they got up and around noon
went again to the same tree. The prince slept but his friend stayed
awake. Shortly the three birds appeared. One of them said "Tonight,
the King plans a marriage". The second added "That's true but when
the prince and his w;fe come together, a snake will come and bite him
so that he dies". "That's for sure" confirmed the third," and whoever
tells this to anyone will become wood and stone. "Oh dear",
wailed the friend "what an impossible situation, it beats me hollow,
what can I do now?". So he cried his heart out the whole afternoon.
When the prince awoke and saw his red eyes and swollen face,
he pleaded "Oh my friend, won't you tell me what is troubling
you?". "Oh nothing is the matter, I just don't feel well" was all the
answer he could get out of him.
Returning home they heard that the wedding was to take place
that night. The friend went and hid himself in the bridal house before
the bride and groom were brought together. In his hand he had a
stick and a torch.
When the young couple were left alone, the friend shone the
torch, saw the snake and killed it. When the prince investigated and
saw his friend he was furious and called out "Help, men, someone
come and put this man out of my house". His friend had hid the
snake under a cushion. He was removed from the house and kept
prisoner until the morning. Next day the decison was reached that
- 247 -
his head should be cut off. The prince had no defence to make for
him, and had no choice but to concur, so they gathered the people
for the occasion, and sent for the man who was to perform this
deed. When all were assembled the friend called out "Just one
moment, I have something to tell you, just let me make my defence,
I won't keep you long". "All right, let's hear what you have to say
for yourself" they agreed.
So he took up his story. "We were young together. I was poor
and he took me up and we became fast friends. We studied the Koran
together and then later he had me educated. One day when we wen
and sat under a tree three birds came. The first said "Tonight th
queen will drop her ring to her son.' 'When it falls on him he will die
added the second, while the third said 'Whoever breathes a word
of this will become wood and stone'." As he said this the friend
changed into wood and stone as far as his knees.
"Another day we went there again, the prince slept, but I kept
vigil. As before the three birds came 'This afternoon, the King has
a horse for his son' said the first. 'Very true', added the second 'he will
take the horse round three times and then he will fall off and break
his neck'. Again the third said 'That's for sure, and whoever breathes
a word of this will become wood and stone'. So I went and I caught
him." As he said this the friend became wood and stone as far as his
chest.
The prince cried out "Oh my friend, that's enough, stop, stop!"
"It's all the same now my friend, let me finish, nothing can undo what
has been done" rejoined his faithful friend.
"On the third day we went again to the same tree. The prince slept,
but I kept guard. One of the birds said 'Tonight the King has arranged
his son's wedding.' 'That's true' added the second 'but when the prince
and his wife are left together, a snake will come and bite him fatally'.
Now I am going to show you that snake. I left it under a cushion.
Take her out and bring her here". When they returned with it,
the friend had changed completely into wood and stone.
Some time later the prince's wife became pregnant. Upon seeing
that her time was near the prince said to himself "Oh dear, perhaps if
I go and sit under that tree the three birds will come and I will see
what is going to happen to me". So accordingly he went.
Sure enough they came along. The first said "The one who became
wood and stone can have treatment". "Why should he be without
treatment?" rejoined the second "let him go and kill his child as soon
as it is born, and pour his son's blood over him' '. The third said "That is
true and whoever breathes a word of our conversation will become
wood and stone".
- 248 -
At this the prince got up and went home. His wife gave birth, just
as he arrived, so he took the child, killed him and afterwards he got
his friend back as he was before. So the story goes.
God's Word is true, mine is questionable.
The Story of the Ostrich and the Elephant
htí h,. fflù. <%(l /A

this ostrich and elephant story
W/ fflù- iL. ñsl « A-h

Before elephant and ostr
« Wt htt-C toil
she was. Elephant bull having he was. Ostrich's cow
A.* m.
giving birth she becam
IV# ¿n<Vñ -bJ « ffiú.
ostrich home remaining she was. Elephant ostric
Q3? 1.2 fhj? »
child shoulder-on he bro
T-cy ft £A-fcU n.h Kt-bV
Ostrich "My cow she gave birth" him-to she said
;MUl*u Mih« h- 1? îTA-fe
she took over him-from. "Your c
ft. MKT Wsi Ktl li-
my bull he giving birth
wc Mti # A P. f'p ?r¿ v-í?n*u
bull where does he give birth? my cow she g
h.h K'i'b « *K' frh-h JWWi A.* l$'i
him-to she said. That-like having he cows-on going
"7. «hfl, fc.fl ÍWÍ ¿ò-b* *lP>
in the morning she home she stayed. His milk bowl
Ml.A. <h.à>fr °!¿ntV Yfr-bO řuA.
female donkey's droppings-by smoke(vb) sh
WMt.Ç a%°h «M-A* Yfi*bO h-ò-Yì hCtt,
milk bowls good wood-by smoke(vb) she put, he he cam
Vìi ň-1-b « JtA t&X h,. ** Jtj&fc.ïA Mil
time she was. His milk bowl and her milk bowls-in all
%. n¿- rt "flrh. <hi fc&fc.ÇA

milk(vb) he put night morning milk milk bowls-in
lAih.tl » <PY1¿ THC'-n VK'-fi
caused to be in the morning. Jackal alongside alongside the
- 249 -
hc&ii h,? 'hifi Kitiv ** w %.
running he came-and their milk-of all sip sip he put
<P*1 Mil %. «Pli M°A* <h .6
time, elephant's milk-of sip he
fcv^-fc Ci-1 « hi M.¿- WO h&lï
cream it was. "This droppings" he said, ground-on
<h£ & W "h>C9-'P> lb Ml OU
he poured out milk. "My aunt ostrich-
M*-- -fc* <h?~ Ï-.0 $.¿.0 * T.CCI.
he said. Her milk-by satisfy he put-an
h£C f^°Wi h cfril h
day before-like, along
1£rt,U WU i. Jfòlflfi *i.h W (1.1
he called, "Here us pass by" him-to he said. "You(pl)
gMfttf V 1<h *i.h W »
1 pass by Iamnot-for, that y
«W7 hi' tip ) ?A-fc
"That we want, my aunt
KlfV PW hi P. hO-C 3?A» h#<b.Ü W
she says she is, I my bull he gave birth I say I am.
JPW-A w VWO Tfch.. t. jfòKò ti.h
That-on together we lack weare-for, us p
M-* » pihfc (l.¿* rt.7 ffWLt'h*. ib A.'
he said. "That-on tomorrow you I will pass by-for in
?£.T h..fch M5** « ICrt.
spend the day-and sleep" them-to he said. Afte
h¥>C W frh-ïK rt-flrh. W-a hCMi
day that-like having morning alongside running th
M.-fc ££ P. W i. ti.h M»' «
he came. "Oh my uncle Hasan
{ 11 ihl *i.h M-* « léhfr *i.h
"You pass nearby I am not" him-
hS°- « «P1U P. řuT A.JťPh à-ò-bU
he said. "By God my mother in delivery
p. m- %iïi r-ii ¿-.vu. hc&v hi
my father giving birth me-from
h,.fch M»s W h.A Pfhň,0^.. h- M?
them-to he said. Elephant him-on that he
fi&pr Ç.JO-u tv vr hi h,h
that she gives birth we know, your
??4U h.h M**' » Jt-frh *l.A
he gives birth?" him-to he said. He him-on that h
- 250 -
7»CfO Ç.SClh 'b hfírC
"Ostrich's, cow that she gives
Mh.h £AU *i.h h$>' « >C?' h».
where-from he gives birth?" him-to he said. Ostrich and
fifth -řh/A K.h>- Wh <Y£(in..' h-ù-ìi
elephant that-place-in in together-from they se
hfl « ICrt. h£G M* ;Mv 0.£A*.
his going-for he went. Another day
à-íl.Ç JiÏKJl "7.rh A' ¡ -f-TÌI hà-'V'U
mourning feast being it happened that time animals
hxfn v>hx * ¿(is» %%"> ¿5«i>-
that they are all that mourning feast-for
h,. 7»er h,&- hYYi » PIL-A.. A-aa. ¿-ÍI.Ç
and ostrich also being. There-in morning mourning feast
?(' tiv %XL. A'¿. k(LX' n-vx
hand take off they put-and aftern
hep* T-nh ptâ « wy A.¿>
they to return in the p.m. south
e.-} VòZ.. <PÍi¿ ?°ViÜ ¿n°i' Wl. th.ÇSfl
it was time jackal behind-at remain he sa
KQ h.1? Juft i*¿ti.Wiü «
foot himself-of fill he put, him
l.ôto h. AA*} "V'hU ¿~òpv h.h Kfr'.XV
Tail-on "Oh Hasan why you stay behind?" hi
ÄA--T-U VJÏ1.U « Jt.a.0* ih.S.l ril &?ot.
animals all. "Feet-in thorns me-of they fell-and
KX' *.n vsr it&ïx Yoo-ii -t.i ř-
now myself foot I to go I cannot-for person-of one me
1*6*9° 1% h,.fch W « %.¿¿n h V*
to lift up good" them-to he said. Tail-on
?th.ß> tl.h M5»" A-nh » h- hl0^
get!" him-to he said lion. "Youi top-on I will not get"
*i.h W » tiA- v hihi. K'ii A-h-tK JOh.
him-to he said. Animals all, that-like having all
tWL* ± hV Pfh tl.il K*'t. oiPJx
every one "my top get" him-to they
K+' « W-hPiK W W-t-t. Mi A-IU
he said. Finally, elephant ear(s)-in fa
9> ww řuA.ii íbft,- %. vt.ç.ç <píí¿»
that fat because himself-of with he put thorns jackal.
%.¿M fh; V>h/fctK P. hi0* Vó-f, hfr'
Tail-on "God one-for my top-on climb!" he said
- 251 -
» h- Wl- w, r 4-îfh ?
elephant. "Your top-on I to m
nil h- M°* 9 wi. hrï hr
well, your top-on I to get I
W XWn a ^íl.Ç K.A,-
he said elephant-of. Mourning f
(l.£'LO p."} °VìA' Kdìì
he took for himself he was fat, ears full himself-of
*nh e.n/£u frw *i.h wi«*!! n*i- %.
it-of he held he was-who him-of eating finish he put
v*i * *ÌP> mìì ft-na %.% -t«p -t«p
time, his mouth-from fat butter fat drip drip drip
H7-A *l.h Kl'k » h, <htťi
stomach-on him-of it said. "Oh Hasan this what?"
*i.h KV>' W « h- W h,. P. M-fr
him-to he said elephant. "Your father and my father
tin ¿.n ,v W hňitu mt. Mi hi0*
before us-of he died he was family I cry,
>»19° Wbìì « Pti W h, th/n
that I do" elephant-to he said. "That true oh Hasan"
h.h W hZ-b.pii h-A.* fcč-fch.. n*v
him-to he said elephant. Ears-of each ea
%. Cf'h <hQ • %. fl.P> PÓÌÌ Wi-
ho put empty leave he put time, ho
%. «Ph JUl P.*h M't ¿-Ä.U A A*
he put time his own hole-of inside he
1.6ÌÌ w W M-k K(úi VI* T*i Gf'O
Then elephant two ear(s) himself-of he
ň-1-b a hvfr IC^Ó^Ìì fcAU
they were. Tail-on top-on cir
%x Kly 8
he went in he finished.
Free Translation
Once there was an ostrich and an elephant. The ostrich had a cow,
and the elephant had a bull. One day the ostrich's cow gave birth. The
elephant went out to graze the cattle while the ostrich stayed at home.
In the evening he returned with the calf on his shoulder.
The ostrich said, "That's my cow's!" and took the calf from him.
"How can your cow give birth without my bull?" he challenged.
- 252 -
"Come off it," she replied "since when did your bull have a calf?
It is my cow that did that!"
He continued going out with the cows while she remained at home.
The ostrich smoked the elephant's milk bowl with donkey's dung,
while she smoked her own on good wood. She was doing this when he
returned from work in the evening. He milked the cows and filled
her milk bowls and his own, leaving the milk until the morning.
Next morning the jackal came running by and tasted all their
milk. As he sipped from the elephant's milkbowl it had dung cream
on the top.
"This is dung." he said and poured out the milk on the ground.
"Oh my dear lady ostrich bring your milk!" he said. When he was
satisfied with milk he left.
Another day he came running by as before. The elephant called out

to him, "Come over here for a minute!"
" I am not coming over, what is it you want?" replied the jackal.
"Our trouble is this, my lady ostrich says that her cow has given
birth, but I say it is my bull who has had a calf. We can't see eye to eye,
come over here!" explained the elephant.
"Tomorrow I will stop by," answered the jackal. "Have a good

day, sleep well !" And off he went.
The next day the jackal came running along.

"Oh, friend Hasan, pop over here!" they shouted to him.
"No, I am not coming" was the reply.
"Why not?" they wanted to know.
"Well, my mother is in travail, while I left my father having a

child" explained the jackal. "So I must hurry".
"Oh we expect your mother to give birth, but since when has your
father had children?" was the incredulous question.
"That's simple, we know that the ostrich's cow gives birth, but
since when has your bull had children?" he retorted.
On that the ostrich and the elephant separated. The jackal went
about his business.
The next day there was a mourning feast in a far village. All the
animals went off to attend, among them the ostrich and the elephant.
When the celebrations were over, they set off home in the after-
noon going north. It was still quite a hot time of the day and the
jackal lagged behind. He pushed some thorns into his feet so that he
wouldn't have to walk home. Then:-
- 253 -
"Oh Hasan, why are you hanging behind?" all the animals asked
him. "My feet are full of thorns, I just can't walk, one of you will have
to carry me!" was the answer.
Then the lion said to him "If that's so, then get on my back!"
"No, I don't want to ride on you." he replied.
In the same way all the animals invited him to make use of them,
but he refused.
Finally the elephant, who had stuffed his ears with fat from the
feast - it was because of this fat that the jackal had pushed thorns into
his feet - said :-
"Well, there seems to be nothing for it, you'd better get on my

back." resignedly.
"I wasn't wanting to ride on you," said the jackal, "but, well . . .
all right, I will". With that he jumped up.
The jackal then proceeded to gorge on the fat out of the elephant's
ears, the fat which he was taking home from the feast.
As he was enjoying this, some dripped down on to the elephant's
side. The jackal had polished the lot off by this time.
"Oh Hasan, what is that?" said the elephant.
"Well, I am so upset at the death of our great friend, I can't help
but cry" explained the jackal.
"Oh Hasan, how true that is!" agreed the elephant.
When they got near the jackal's den, the fat was all finished
so he jumped off and disappeared inside.
The elephant then looked into his two ears and found them
completely empty.
He tramped round and round the jackal's home, but there was
nothing he could do.
He was beaten!
So in the end in he went home.
And that's the end of the tale.
The Story of two men, a Selfish and a Stingy.

ÍL. A.A-.A. A.
Person with dog in the manger attitude and stingy they h
ÇT Th°Zti "lA/A
two person(s)' story
"VAjri h.h>' M
These two person(s) King in there was city-in
A/MJ » h thA/ W" lť»
residence-for they were. Thi
- 254 -
Ji.g-rti m « A.tvh -fr.4? líün Wì
knowing they were. Morning-of one King their
h-.j^Pje- h,. <h.VA w vii h,.fcu
dog in the manger likeness and stinginess he heard t
ft ..ih. • ifdn h,.Xii K+'l. h il?» h
he called. King them-to that he said "These
M'p (l.lii >%4-A f*A Kl.W.t t-oo-ib
inside you(pl)-of first-in me-on whoeve
>iA¿ M'C hih.f" 1..6Ì1 ?"A fl.-U V
thousand dollar(s) I will give after me-on
•hoo-lb W >»A¿ hib..iiS- • WÜ IWf h
man-for two thousand I will give. That-li
(Iř-Ai hf>CV M'Ť ?"A M*.¿ Vfrb.ih.. Ihfììrfi
three day(s) inside me-on return you lack-if person-of-each one
K'ì't ÌÌ..IÌ1 W « -Ml/h
eye(s) you(pl)-from I will take
V&X K(W íH?.j£ M..ÁJ Vil
they went their own homes they retur
¿U.A JhAH h,.tfi » h-A.*
separately-in reckoning them-fr
W* h,.ih "Y/Ui A»h/ ± -tfii
heart-in them-from that it got K
fc.h*«* V.°1ß IWl/ -t fc+ii
come first that he lacks, each one mouth-of that he said
ÄV- liijn A,lV h4-.il VgM.. f*A
"I King to-place first-of I go-if my friend me-on
A/l/4 hi IP V.îl W htt I.A.
he follows, I I to get that I want-of
w « *» W hv* tWL* W h,.ih JtAu
he said. These two share(s) each person the
4-£ « -W A».°2ii h-.KW
he wanted. That-like that he ha
TW" WQ.Ah &<b..XÜ »
together waiting time th
ft.** A.thhAy ®7A.h MUI h,.*U ft,.A, ?*A
Three day(s)-after, King himself them-for he called "M
JbA/ V7 Jbft<h.TOL'¿V M * hl.-b V &k.VVL.
in "Come" you-to I said time inside come that you lacked
WiU (I..XÏI h&frf'U & hj-t A..>.h
as you-to I said-like, person-of-each on
V'WLf* Kfr' 8! JuJ-fc h..ih kA,* W<ltl,'A
I will remove" he said. Eye(s) them-from in he removed-place-i
- 255 -
*» fu.iìì Viu MI &a-ìi
them-to that he said "This you-of reason
fuPA (l.W ¿Hb* Vil? %C(i,
punishment you-for it is it is not-b
t 'ò +• h., »ift.fi PWxrn, wat*
learning and reminder to be-in order th
W ■ A.A-.A* h>. 'ì-.%r?ìì XSi'.ll
he said. They stingy and dog in the mange
Yf° 19° %.l MP* •M..W*
evil they got money-in they did
"V^.tft/T? « ^4-C "lrt/4 Khfî
eyes well-being they did not retain. Afar proverb that
n <h%"/ pfà n ¿ft" iwi
'tree-on heis stick-for hand-in heis stick don't throw!'
Kf .sr hs t «
saying they say.
Free Translation
These two men lived in a city where the King dwelt. Everyone
in the city knew these two men. The day when the King heard of their
attitudes, the dog in the manger attitude of the one and the stingy
character of the other, he sent for them.
"I will give you three days," the King said to them. "In these
three days whoever comes to me first will get a thousand dollars, and
whoever comes second will get two thousand. However in the event
of your failing to return within this set time, I will have your eyes
gouged out."
So they went home.
Upon reaching his house each of them began planning. Both of
them had the same idea.
"If I go first, he will go after me and get twice as much as I"

they said to themselves.
As they both wanted the larger amount for themselves, they both
waited for the other to go first. Because they were both of them
thoroughly mean, the time passed without either of them going.
When the three days were up the King himself called for them.
"As you both failed to return within the appointed time, your
punishment will be carried out - both of you will lose your eyes" he
told them.
Upon carrying out this threat he said to them:-
- 256 -
"I am doing this not only to teach both of you a lesson, but in
order that it may be a warning to every one else. ' '
Because of stinginess and a dog in the manger attitude, they

neither gained the money, nor kept their eyesight.
An Afar proverb says:- 'Don't throw away the stick in your hand
for the one on the tree'.
The Story of the Pelican and the Jackal
htí °nP~A Vt. VÌ1Ó "2.1 VA

This Pelican and Jackal Story
friu « 9> tí^.A. Ax%'i hr* ??£*»
Before pelican there-was. That pelican
A-Ji ^7« *i£ Pòh- <Pb¿ hVfì P»? «
having he-was. Him like him near-by
9* Vii¿ hVh liíLU « ÏWV A-flA.
That jackal clay-of sword he-made he-
■ f ■ Ax% Mi hX'M-' K9-'V n?f
that sword "Tree you-from I-will-break" saying baby
Wi fofii « tWV h°V^M
him-from taking he- was. Every m
n# wh w « -ř vòz. a# nu
he-was, child taking he-was. That tim
h<htii * fi) p') K&"i hfrC Kih. n#
giving he-was. Such such they said day one child
A-h ¿*.°b Wfr.ti.s U-M. hi' Wl h Wh. 03?
having he-left pelican. Crow come saying "This one c
IP'àCï *l.h h$>' rt,«P fcílU Vlh
do-not-give!" him-to he-said. "He sword he-made of
hfr* ¥Íi¿ 0# P-Ü Mi-
that it was clay" he-said. Jackal "Child m
WWUs WF-.iL KW.. Kfr'
before-like. Pelican saying "On put!" he-said. "God
KtM'it « n# e-u w « n#
is-one-for!" "Child me-to will-y
bu ®7.«h wii n# m « kA,- w «
you-to I-will-not-give, one child I-have
yje. íbA.* fc. Vii ft«b*i- KJ-b W rt,<P « hü
Put on put time "Snap!" it-said clay sword. "This
l»U *P¿Cí'9° K?'£> h$-' Vììó» htì f-U
you-to the-one-who-told who-is-it?" he-said jac
- 257 -
V ¿ň. 9° h-à-l K*' « -řh/h Vfa) h- A.
the-one-who-told crow" he said. There-from he- went certain
»1 1. « h -¿-Tab h 0.¿°lii tf- A* (Hi*
place-in him he-found. "Oh, crow! this burrow-of
Ki%t h.£ K$>' hl h'iü hgfh.V'V « hi 9>Ü
say!" he-said "I as I say-like". "I that
w v.ùnfr foi- w vii n-n
I-will-not-fail" he-said burrow-in enter
htLi' *1.* fc. « W *iíMi AA.4.- »1.* Y..V «
closed him-on he-put Two sides-of close him-on
h£C tó' fra ss fc.A, h&G 4-*l*
Seven day(s) in-(it) he-stayed. Seven -th day open
>1 Xi-á-lii J?7°C ovw fra ss Mtü ¿-fìM'V
him he-put crow-of hair he-fell he-was. "Still died-not
FX. h$>' Viió h.h ss h-%0 ¿.ilhu ht
are you?" he-said jackal, him-to. "Still died-not I-am"
W It-à-X* yje- I** ¿W K$>" •
he-said crow. "Well then, what-by
kíV ¿0? <P.9° %9°th.t A». h,. %&?$>
"In-(it) I-to-die that-I-want cold water and animal-ticks
VfiC -t-tí ř-U Hü-feh.. ¿Wìì
goat kids, those me-for you-bring-i
f-u IQXt W h-à-X ss Pu-* ¿"fl-fch..
me-for do-not-bring!" he-said, crow. "Thos
fu bu n.y»A.p- -u-aw %9°<h.t n>ß>
those you-for I- will-bring." he said. Ticks cold water
we ££A» hü f imo viió ss w A-Vvh
goat kids him-for he-brought jackal. Tha
WA lAtWf. kA,* .PÍhA, ss ÇO ^£• fclV
there-in not-leaving in-(it) he-got-fat. Big s
A.tb d*aj-u IPX* »i.h hfr' vii¿ ss
day "You-die do-you-not?" him-to he-said jackal.
¿•ař h« n.A -o hvìì a^°iAn w «
"I-will-die-but precipice-of top-of m
icvn K&' « n„r »i n.A-ü hvii
"All right!" he -said. Take him
Wp- »I Vii Ìì-^x VA' Kt-'O ss
throw him he put time crow fly
-řT U W h£C il-?- KV-' Vil frt&ďO «
That-like two day(s) stay he-said time he-returned.
hi Mil f'¿- ,'i-> W> ££A»£ lAiffr
"I sea-of back is country animals, young, ticks,
- 258 -
•TOI- ¿-ÍL.Ç řbA." ;HV «m»?» fc.-flA»U M*»«
many mourning feast in there lots I-saw" he-said.
y £ -frç-A ť- *i.h h&' «
"Well that-like-on me do-y
1* ÍLAttl Wlbf « V£ WA
"You I-will-take-for welcome!" he-said. "So that-like-on
Hi T-¿ PÍÍ& hVii 1.¿M Mil

me-from left wing-on get! now, then sea-of
T-&. vìi »i v vii nrifí
middle we-reach time 'Caw!' I-to-say I want time right
?('& Pii p!h h$>' » ICM W « t¿
hand-on me-of get!" he-said. "All right" he-said. Left
PÍI.& p'h' h.h K9"' y.£>u « "h&,
wing-on get him-of he-said he-flew. Sea-of middle
1.X' %. Vìi >1 W « °Wl Pí^íLA ?<h U
reach he put time 'Caw' he-said. "Right
hi h$>' Vìi Qtï ¿& « V Avr «
I-am" he-said time sea-in he-died. And goodbye.
Proverb applicable to the above story
9°rt/A
Proverb
t»A ML Ml "7«P.h>
Literally:- The one who does evil against

better fate than you.
Free Translation:- One takes out what he puts

or The evildoer gets his deserts.
Free Translation
There was once a pelican. That pelican was in a tree with baby
pelicans. There was also a jackal near him. The jackal had made a
sword of clay. Every morning saying "I will cut the tree from under
you" he took one of the pelican's babies. He was coming every
morning and taking a baby bird. Each time the pelican was giving him
one. On a certain day, the pelican had only one left. The crow coming
up said to him "Don't give this baby. He has made the sword of clay."
As before the jackal said "Give me a baby". The pelican said
"Have a go, God is One". "Won't you give me a baby?" said the
- 259 -
jackal. "I will not, for I have only one. Go ahead put the sword to
to work" he replied. When he put the clay sword to work it broke.
"Who told you that?" asked the jackal. "It was the crow who told me"
he replied.
The jackal left there and found the crow in a certain place. "Oh
crow, go clean through this tunnel, just as I do" he said to him. When
the crow entered saying "I shall not fail" the jackal fastened up the
end. He fastened both ends and left it seven days.
On the seventh day the jackal opened it up and found the crow had
lost all its feathers. "Aren't you dead yet?" the jackal asked him.
"I am not dead yet" replied the crow. "Well then, how will you die?"
he asked him. "I will tell you, if you bring me cold water, animal ticks
and baby goats I shall die, so don't bring them ! ' ' said the crow. "If those
will kill you I will bring them" replied the jackal. Accordingly, the
jackal brought him cold water, animal ticks and baby goats.
Going on like this he did not die, but when he was really fat "Will
you not die?" said the jackal. "Well I would die if you threw me off
the top of a cliff, so please don't" he said. "All right!" he said. He
took him and threw him off the top of a cliff, whereupon the crow flew
off and beat it.
He spent two days away and then returned. "Truly on the far side
of the seas loads of animals and young with ticks lie dead-I saw lots of
them" he said. "If that's the case aren't you going to take me?" he
said. "I will certainly take you gladly, jump on!" he said. "Get on my
left wing now, then when we get half way and I say 'Caw' jump on to
the right" he said. The jackal getting on to his left wing, the crow
flew off. When they reached the middle of the sea, he said "Caw".
The jackal getting on the right side fell into the sea and drowned.
And that's it.
The following two stories have been written down exactly as

told. Some sentences have either
a) more repetition
or b) extra words inserted, sometimes as added stress
than would be necessary for ordinary speech. For instance, the
third sentence of the "Lion and Hyena" story could read:-
KtXi. A-ah h,. wm G»«
They one lion and nine hyena(s)-of they were.
In the "Crocodile" story when the second man is telling the
crocodile to hne herself up with the crocodile the final [<Mi«.iHh] could
be left out.
- 260 -
The Hyena and Lion Story
*."1 ^n.T A-Qh h,. ,WA«P W VM-b- «

Before period lion and hyenas friendship t
<*4* y £ťL-fc! .PlV .PTí-A, A-0.*ìA
Friendship they put on time nine they wer
V-n.-bV P. ^ A-O.frffl- TV- VT'.h n
they came, "My uncle lion-O we like this we
%"¡<;90 A sv "vççii jy.fr&u i. n,£
that- which- we-eat we have we have not-for,
*i.h hfc"ì « K'ììi. A*n.iih A.9.A fih"}
him-to they said. One lion-of they nine they were
w « nw icv n °ví A-ny#
just hyenas-of. "Well all right good men-O" them-to
hfri. p.fr&v h,7 n,. vòfi. p A-nh e.y*
he said, raid-on them he took time that lion front-in
Míl %x> • fVtiiV <V>.A ¿Hv A-Oh KIM'ti
it-of he went. Hyenas nine they were lion one alone
P»*} «P 0%. i'p %.l kA,* VgJ
he was time ten cows they got raid
n.M « pw f'p %?• K/J vós. A -oh "i*
country-in. Ten cow(s) get they put time lion what
JtílU yj& « *■ VÒZ. i'p.t' .ph.* A/5- ÄA«
he did well! That time nine there were cattle-all himself-for
¿..Irt/fc« Wh. h,.fc A.P.A tfvVu
he retained for himself. One cow-only them nine they
fWh,» P. °>9° A-n.btD- Kf'jir «Pd/L
he gave. "My uncle lion-O" saying they wanted time
K'ììu t'? (IK-k.lv «
they feared for them-selves and one cow they took for
JtAfc'U VO ss rtA'U kA.* îO MVA
Themselves they went. Themselves in they w
h'i. 11. JSA fri WM. h,.fcA M.-fc 8 *£
another country-in he was hyena them-upon he
h» A^y# » ye»- » W4.?° JtA».!*?0 « *P J%A».ïl-9,>
you men" "Yes" "Peace upon you" "And on you
XiA'A .9°« *»U °ÌV «PA*y£ H'tì
peace" "This which side?" "By God raid-on we went
(tu. i. h,, p. °¡r A-n.h£ ^n? mkii vy&i.
we were we and my uncle lion, ten being we went-and
- 261 -
¿WVh-£ MiL-ťU W'U %X «¡> <ip.& MKh
he one us-with he went we nine being
ibIVt. ?'L- A£ K(U?> Kììl-U V Ç.ÍY..P U
we were, nine they were cows himself one alone he w
¿-.«YA-fc* i. t'p' *00.0 fXWVfr
he retained for himself. We nine persons-fo
Vřh. ftp M frttul. W AA'Tt.
one cow us-for he gave, that-like know we refuse,
hj&wu WÌ.iìi °i.(' XI. hi t'p ¿u fWfbU
him-with that we speak-from we feared, this cow
p.fc ih (Vii « Ï.PJ» h, JiU ;HL*y° W «
raid-on we were." "Disgusting! Oh this that it
"7.ÍU & Wflh h.V TA yh »
"Do not say my uncle-O this that it is it is by God".
hty£ «PAU p'h'9° vr » "í* y/e- »
"No by God that it is it is not." "What is best then?"
hY h.) 9> t'p' A. A..XÜ *i.h
"I go I say-and those nine cows you-for him-from
n.ïf" « h tip *1U hth-V %.$-• 9* t'p'
I will bring. This cow him-for give I wi
A,? (1..XÜ *i.h n.xp.* « h, p.á° °7.íu
cows-all you-for him-from I will bring." "Oh
h f'p 9* <î/j.a «7i£çyh tin
this cow we won't get-and those ni
•ra? hi t'p* h, û,'9° w h ih *i.A
do not take this cow." "Oh that it is it is not I him-on
AU « a 9* t'p iL.tfl il.U «

I will go-rather." "Go then!" That
9* *i? Xu.Víi (ir %.%. ft-nh X-ťt- *iu fri«
That cow them-from take he put lion sleep-in him-for he w
íW¿-' %Vn kA/ hVfcÇA PXl *P P' *i
That-after sleep-from in hejumped-as-on kno
%X. hv Krt- *i.h W Vi & *u f-
he put-and "This who is?" him-to he said time "This me
9o frn.tuD* hl) f- 8 ®Y*h yj& MVA
my uncle lion-O this me". "What you lack then? here
vpje. h.h h#-' vòz. ta -y íi.fcu
now" him-to he said time "By God y
rt-17 f'p bo pňiň. » h& 1 t'p hu
they were cow you-for I returned.
- 262 -
n.% » hi t'p (iv-b9° MP* **
I brought". "That cow that you brought well now I
hi t'p h,.iü KA u.9° WlLÍ'Ü K"ì°i&'}
that cow them-for that I gave complete
h-llfr * pV£ X.6-& P*Pß> řiAU Oři
I was-for. Now depart! this minute! yourself go! just
nft pi t'? nu-fch <p*lóo « "Viu
no more that cow you brought-from
IjfU P. «ìfl M" a* a IIU "&3?U
I am going my red father-O. All right al
hfr' 1% « 9>M¿'
he said them-from he went. That-after them-on he returned
<PÒ4. >»£h, « yp»* » iU pduù,' • & >in in-

time "Oh you" "Well?" "Us-for youreturned?" "
'//."£ hx T-fliUì If-' M- »
you it is not, my own self-of th
9* W ft. t'? foK-blfr. 9
That fellow my cow he took for himself and that cow
f- KU Mil. £.£ KIWI £ KV
it is not, me also eat he wanted completely, my own
«MÍA.Ü VJh/TU it. A»' h-£.U it, A.* h,1.W Af-n
self-for completely in Ifled-and in I came-like I have."
ft hóra* Vótli. ÌX'9° i.
"My fellow-O your-for w
"W-frÊ M Mì-bT 11+ K1'&
vou did not put us-for that yo
i. iUTrfcU PI» ft Ma)- ň.J HS'?> hX
us you annoyed you are." "My father-O you
C.tKil hXT-V W *W5. KX' a.itutì
self-of that I know I have not as for me m
h.A/ h-Ã,U Jt/^.-fcÇ- h,.fch PI
in I fled-and I came-like. " them-to he said
h». PI A-OJl Pii) *
and this lion this they got.
Free Translation
Some time ago some hyenas became friendly with a lion. Shortly
after making friends nine hyenas went along to see the lion.
"Oh respected lion" said one of them, "Here we are sitting and
doing nothing, and we haven't a thing to eat. Let usgo ona raid".
Remember they were nine hyenas and he was just one lion.
- 263 -
"Well that's not a bad idea, you men." he agreed, so setting off
with them he led the raid.
Between them these nine hyenas and this one lion captured ten
cows. Well and what do you think that lion did then? He took nine
cows for himself and gave the remaining one to the nine hyenas.
Imagine! They all wanted to protest, but they didn't have the nerve.
So, sheepishly they made themselves scarce with the one cow.
Shortly afterwards they arrived at a certain place where they were
met by another hyena. "Hallo friends" he said. "Yes?" they replied.
"Greetings to you all"
"And greetings to you"
"Where have you come from?"
"Well" said one of them," as a matter of fact, we have just been
on a raid. There were ten of us . . we nine hyenas and our respected
friend, the lion. Between us we captured ten cows, and well... this is
the limit! . . he, that one lion, mark you, took nine cows for himself,
gave us . . . nine of us don't forget, just one cow between the lot of us !
It knocked us sideways I can tell you, but for all that, not one of us
had the face to say anything to him! It makes me boil to think of it!
Nine of us going on a raid!" he explained.
"Disgraceful!" said the hyena "that couldn't possibly happen!"
"Oh my good friend, not only could it happen, but it has happened ! ' '
"I can't accept that, it just isn't right!"
"Well then, what do you propose?"
"I will go and bring those nine cows back for you fellows, yes, I'll
take this one cow and give him in exchange for the nine. ' '
"Man! you don't know what you are saying! Don't take this one
cow from us, we will never get the nine in exchange. Believe me, we
shall lose what we have got!"
"Why this is a ridiculous situation! You can't sit down under
such treatment! Just let me go to him!"
"Well, if you're so set on it, off you go!" agreed the spokesman.
So he took the cow from them and went in search of the lion.
When he found him the lion was asleep. At his approach the hon
jumped up and looked him over as only a lion can.
"Who's that?" he growled.
"This is . . . this is . . . me, my respected uncle, it . . is . .me" he
quavered.
"And what do you think you want here at this time?"
When he snarled this at him the hyena said "Well . . er . . . er . . the
. . the . . cow they took from you, I . . I brought back for you. Look . . .
look . . there is the cow. I brought it back for you" he stammered.
- 264 -
"Ahaaa! That was very wise of you. As a matter of fact, I was
just thinking about that cow, indeed the fact that I gave it to them
was really beginning to annoy me, I was getting more and more furious.
It certainly was a good thing for you that you brought it back. It just
about saved your skin. Get out of here fast! I said fast! Grrr. if you
don't beat it quickly
"I'm going, I'm going, oh my great l

ing this out, he put on the biggest turn o
When he returned to his friends, "Hi
"Yes?"
"Well and what have you brought us back?" one asked.
"Oh my respected father, it is not your goods I am returnin
don't even know how I got away with my own skin. That creat
took the cow. But never mind the cow, he was just about to eat
Well, cow or no cow, as far as I am concerned I nearly had it, I cou
do more than escape with my life" he explained still breathing h
from his near escape.
"Oh you stupid fellow, didn't we tell you? If only you had l
well alone and left us what food we had! You haven't done one si
useful thing for us. On the contrary you have annoyed us" was the
unsympathetic rejoinder.
"Sir, when it comes to it, I didn't even think of you, I didn't kno
how to save myself. All I could think of was to run for my life
pleaded. "Phew! I only just made it!"
And that is what happened between these hyenas and this lion.
The Crocodile Story
fiSVi t-90 Ù-% VÓZ.

Before man road going he w
pi n.££. a». KA,- hi vzpírá ??n.x
it is country water in to be it lacks-whi
(lAióìl 07-A hU ňl-k • -fr VŮZ. -kfrWV
desert plain-of middle-on him-for she was. That time
Mb- A « A,. hlU' hi Tfrpu
he talked; "Here-in what you do ?
JbA»' hi n.j&K "ishnj-v
that-which-is-eaten in to be it-lacks country
-fc.-fch h$>- « Pu K&' Vòfi. ha 71v¿v bfín
her-to he said. That he said time "Here-place-in
- 265 -
i% ih.i n*ic n.-s. ?• P.ÍI X» no
I-to-go I could I refused, thirst also m
with I-to-go I didn't get. A means-of-transport

MU M <ï% tůň,.*.* Aull.
foot-on that-I-go-from river side
Viu ¿ar* rv h-npr h-u p.yfr
reason that-I-die thirst-so me-for that
*l.h Jvfc* « PM C.<h. Ml <hi:
him-to she said. "In that case, now
VU t* Í1.Ê <PYh A..U 1* tip y
I will ; you I will take I will-for w
VbfL. P. ZPC -fe.-th K+' «
time my body what-time you-will-to
h- Xpc I) %? TAU h.h
"No, your body I-will-not-touch by-God" him-to
Ju-fc- « # Vòfl fr %?C V&P.1Ü
she said. "That time my body touch that-you-lack-for
.PA' h,. #*79 f-u A.A./2. y/î. -b.±Yl K+'*
God and promise me-for enter! then" her-to he said.
.PA* h». Ml XUl'ü h- %PC %1
"God and promise me-from that-it-i
<p.9° *i.h K-b' « "ïiu "7cya wi.
that-I-lack" him-to she said. "All ri
A-h fat ¿.h-.n-jb °iò *,£,* à-ìì ň-VLP
having he-was camel load with having he was-who
?h.A* %.%. °>¿ h>&- A-h fri ¿.h-.lM*
cause to kneel he put-and load with having he was
ht-- -bï n..u -t* » w y>x.
pack-for travel her he put-and he t
9 P-àJi <ï??A y P V..U A..A -fe* MA*
that river-from side-in put he put water-in her cause
%. vòfi. A-h (t-n-b q*i c n,. -tfu * pç
he put time having she was thirst and thing body
-fe.-th « P 1<D«A*h KU.'
her-of it fainted. That faintness-of in she recovered-and
A». h, A.* -f-fbtt, JbA.* -t'WA.IVA.. A,.h
water in she drank in she-rejoiced-place-in he
?0*a,9° <Pò*L. J1* A». *1 řiO-n, *1A-
he-to-drink he wanted time that water him drink
y£"fc » h*A.* h1°ìì ÓAT 4-JCü IWL'
she put. Every head-of he-to-fall/drink he wan
- 266 -
hrìì A,. *1 hfbtt, *lA-fc « ^"ÏÎ'A
head-of water him drink she prevente
řbA.* fti? V bfu. » AU
in they were time going man them-on he met. "This
<wiy£ h,.ïh w «pvyje. £n.£ f-u-.
what? men-O" them-to he said. "God-by croco
OAťJA ň-l-b Qïl./M) ¿-Oh íVl-i? Ohe
desert plain-in she was thirst-from dyin
h,. (btrfcï) ¿«Oh *M?u
and hunger-from dying s
l.fc ¿Av.fr* %. -fe* n.fc h¥£> %1<!
I brought camel-on load I put her I brought n
?"U A-A-frU (hl-k A,.* MM* fc. VÔ4..
me-for she entered she was water-in lower I
h*PP> A,.h W»* f- *1A;»*U ^7 h.h
now water-of I-to-be-saved me she prev
JP t-n.-bWYì K$>' 9* 19° «
he said that man he came-who-to he said that man. "What
hü npíti Kri'fi nh.c£;Mij&
crocodile-O you for good but place with no water-of
t* n.y- %. 0-ttfc h- b «P4* e.u
you bring he put hunger-of you save he put thirst-of
I» MP' %. Ihoo- A.. ViU hibtt, hfrp9°
you help he put man water reason drink that
"7*h£ -fc.-fch W Vói JtA WO «PAU h (ML
why?" her-to he said time "Even though by God
°1V « fc-rt-h f-U ftÛ Kl't* *(HL
him I will not let. He me-for he was good but drink
*1 ®?y " P php hU
him I will not let. That kin
hO*(L *1 °?y K-b * ht'>h.?'0 9*1' IS'I?
drink him I will not let" she said. "No, that-like not-but
9* ¿Ib.íHh b Võt. h OJ M ,9o P*
that camel-on you he loaded time you
A-AÛ pi ft M' 'fr.'th w « K7*
it seems it is my aunt crocodile" her-to he said. "True
Ml ft n%af hi' f* iU'h,U A»*râ* ('-bfr
you-of my son-0 surely me he hurt rope stomach-on
«1 A.A-A- %. Wi* WWü 9- ÍU'h» «
me-of enter he put rope completely gre
h hh,' ř- W¿íl-A/ft£ -fc.-fch
"Get out you on he loaded-how me show!" her-to
- 267 -
W TÒ4. * íHl* PX1 fy.ìì
he said time so, come right out
IHV K'b' *l.A rbaï.rb « ¿«ÏKiHh
come right out she said him-on she came. "Camel-on ge
¿Jn-.fí-H- K+'l. <MkíH- WV K-k'
put! camel-on" hesaid-and camel-on get in
*Pò%. Vi* -fc.-fcA ^ hW* -fe* .'tí »
time rope her-on arranged he put rope-on
W "7£ h.V & W K.+'
"This-like this-is it is like? my aunt crocodile" he said
VòfL ttkKf'O hW *LS' hfflii f- AÄ,**i-A ü
time "No this-like it is not like this-of me more-rather"
*i.h W « SPß- ftp- -t. -bèi i», A.* %. Vòfì.
him-to she said. Well sure her-on in he put time
W ÌU' P*VF(i f- 4Ä.U « fc.
"This-like it is like?" "This-of me more!" pack he put
¿-tv.iH* <?;>£ -fe* řbťJ-- <Pò4. h<Pß> Ml;**?0
camel-on well her pack he put time "Now that-you-do
íbA! *i.h W h.ň.' iì-P' K-b'ìh-à..
it-is!" him-to he said "this crocodile i
vz-tu p Qfhóìi m-A .PA/V y£A£
take put-and that desert plain-of middle-on
Ai(' ti.fi fc.fi.' • «I'll. hWO h-a 1.Ï
leave!" him-to he said. "Kindness it fills
w hj'.ir *i.h wo « WA
man it follows" saying him-to he said. That-like-on
í w %X ftp' K-b' Pfh.fi' Ï..0
take he put in stay she said place
-i?* Ata, « ?» XQ.&L P 11.% Wiu wi.fc
her he left. That crocodile that kindness for they did
tbl.VLP' VfLóV P "Vi.tìì Ktì wo
they were-who, after that kindness-o
W p jb/w* fri* MťA
take they put-and that in thirsting she was place-in
V 5* -fe* tt.U *hilU P nn.Û MlU ¿41*«
throw her he put-and he left that thirst-for rea
pn °i¿ pi» m*»"> «
These people this they said.
- 268 -
Free Translation
Once a man was travelling across a desert where there was not
a drop of water when he came upon a crocodile in the middle of
nowhere. "What on earth are you doing here where there is no water
and no food to be had?" he asked her. Her reply was "I amhere because
I find it impossible to move, also I am incredibly thirsty. As you can
see I have no means of getting out of here, no transport of any kind.
As for myself I am completely unable to reach the river unaided.
Can you do anything for me, I am dying of thirst?".
"Under the circumstances I will take you and save your life. But
supposing I do get you to the water, will you leave me unmolested?"
he said to her.
"Yes I will not touch you, I swear" she affirmed.

"Well swear upon oath that you will not harm me" he cautioned
her.
"On my word of honour and before God I solemnly promise to

leave you alone" she agreed.
Saying "Well, all right then", he made the loaded camel he had
with him to kneel down with its load. Then he packed her along with
the load on to his camel, and taking her put her down by the edge of a
river. When he put her down she was like one dead from extreme
thirst and hunger.
Upon drinking her faintness left her and she wallowed with joy at
having water. However, when he tried to get a drink himself she
wouldn't let him get near the water. Wherever he tried to beat her to
it, she cut him off every time.
This was the state of things when along came another man. "Well
and what is going on here?" he asked them.
"You might well ask! I found this crocodile away over in the
desert dying of thirst and hunger. In such a desperate situation, when
she pleaded with me, I came to her rescue. I loaded her on to my
camel and brought her here. Before we set off she entered into an agree-
ment with me not to hurt me. As soon as I had put her in the water
she did everything to prevent me getting a drink. However hard I try
to save my own life with a drink- I am thirsty too you know-she will
not let me get near the water" he explained to him.
"Well crocodile, can such a thing be? The very one who saves
you from thirst and starvation you refuse him a drink ! Incredible !" the
traveller remonstrated with her.
"Oh yes, he was good to me, but I will not let him have a drink!
Indeed I will not let him come near the water. I am grateful for his
- 269 -
help and my gratitude is expressed in this-he shall not have a drink,
there's nothing doing! And that's flat!" declared the crocodile.
"Now I see, my dear lady crocodile, why, I believe he hurt you

when he brought you here"
"Hurt me, my son! I'll say he did, and how he hurt me! When he
tied that rope on me he really gave me something to remember!"
"Jump out of there and show me exactly what he did to you!"
When he said this to her the crocodile shot out.
"Now line yourself up with that camel as before".
So she did this and he put the rope round her in an attempt to
simulate what had happened.
"Was it like this he tied it, my aunt crocodile?" he asked.
"Not like that, it was a jolly sight worse, if you can believe it!"
she replied, so he tied the rope really tight.
"How about now?"
"Even worse than that!" So he tied the rope as tight as he possibly

could.
"Now", he said "do this, take this crocodile back to where you
found her in the waterless desert and leave her there ! Here we have an
example of the saying 'An abundance of kindness is paid back with
evil " '. So the man took her back to where he found her and left her there.
So much kindness had been shown to her and what did she do with
it ? That crocodile had just used it for her own ends.
So she got just what she deserved-a merciless end from the desert.
Thirst, thirst that ends in death.
That's how the story goes.
12. Singing
The Afar are great singers. Their singing is usually done in groups.
Apart from the special types of songs connected with weddings and
feast days there are occasions when they will join together to sing.
There are several types of songs, among them the following
a) the calypso style, i.e. made up on the spur of the moment
to relate something that has taken place, often of recent occurrence,
even something that is actually happening at the time of singing.
- 270 -
b) the folk song which has much repetition, a chorus running
through and the verses sung often by one voice and then taken up by the
others. Or, it may be sung by two sides. In this case one person makes
up the words and whispers them to the others in his group while the
other group are singing what the first group have just sung. Then, the
moment the second group have repeated the sung words of the other,
the first group comes in again as one voice, so that it is difficult to
distinguish who the 'author' may be. Once one side runs out of ideas,
the singing is brought to a close, and then after a moment or two the
second group has its turn. This kind of singing is introduced by a
regular theme of recognised opening sung words, and concluded
by fast clapping, drumming and lilting.
c) the songs connected with wizardry before fighting. In this
case a woman is the 'medium' and sits in the middle of a circle of men,
who 'work' her up through drum beating and certain characteristic
sung phrases until she rises under influence and begins to dance. Her
dancing gets wilder and wilder until she has reached a stage of 'commun-
icating' inspired utterances of a prophetic nature as to the result of
the impending fight, usually between the Afar and neighbouring tribes.
(The fighting itself is actually beginning to die out.)
d) songs connected with weddings.
e) a modernised type of love song, recently introduced seemingly
mainly by radio. These are often based on Muslim culture.
f) some religious songs patterned on the Arabic style. These are
only supposed to be sung by the religiously inclined.
g) patriotic songs.
Singing is usually, but not always done by the different sexes
away from each other. The women have their own distinct kinds of
tunes.
When singing calypso style sometimes there will just be two

taking part, singing 'at' each other. But this only usually happens
when there are reputed singers present, i.e. able to hold their own with
each other. At such times their themes can include love stories to stir
the emotions, though this is more often done in poetry. One type
can involve slandering each other. However there are certain rules
attached to this. The singer may only slander the one whom he is
singing 'ať, but never his family or anything that can affect his pride
otherwise a fight will ensue. This method of singing is used for lauding
great warriors also. When this kind of singing is done by two teams,
one person is put in 'to bat' from each side, being replaced by someone
else in turn.
Each type of singing is known by its tune. Indeed different areas

have their own times.
- 271 -
Should it be that one group is male and the other female, the
singing is kept to an accepted standard of politeness. For instance,
direct love themes are 'out', nor is slander indulged in.
In some areas groups of young men from one village will go to
sing to the young women of another village- but this does not appear
to be very frequent.
Songs which are only sung by women are those
a) at weddings i) young girls go behind the men's bridal party

on the way to the mosque and sing a special
song.
ii) on the occasion of the wedding a song is made

up for the bridegroom by the young women
especially members of his family. This is
his song and cannot be used for any other
bridegroom.
iii) the song used when bringing the bride to the
groom.
b) a 'longing' song for an absent member of the family, made up

by a sister or the mother.
c) a song especially for children
d) on the evening of a wedding the girls all congregate in one
house or compound nearby and sing, clap and dance. At the same
time the young men gather around the bridal house to entertain the
husband.
e) a special song is sung for the bride on the occasion of her

'coming out', usually after two months, but sometimes longer. After
this instead of only being 'hostess' in her bridal home, she is now
allowed to visit around, and be responsible for her own housekeeping,
taking over from her bridesmaid.
It should be noted that those living out in the backwoods, or
nomads, do not conform to the practice in villages, exactly.
A type of patriotic song.
This particular song is sung by women and girls. The refrain is

repeated up to three times. Then one voice introduces the verse and
either sings it alone or joined by the others. The refrain comes again
after each verse.
Refrain
MC n.C MC P.C
wadi bank we are flitting over .... ditto ....
- 272 -
F.T. We are removing to other pastures, we are removing to other
pastures.
Verses
>x¿, <P&¡ it. hlb, ¿-ô-b

moving house we lacked, where did
4. A, V&Ï.I
off to new pastures we
F.T. Is there any place left wh
there any place left where we
h¿,' Vß-VL. à-ò-b rh-ň,

moving house we lacked, east it remained enter
Vß>VL. ¿-ô-h
we lacked grave it remained
F.T. The only place we haven't lived is the east, the only place
we haven't been in is the grave.
W h ¿L.tiJE. TV- t*
east-O we you we do not want, grave-O we you
we do not want
F.T. Oh east we do not want you, oh grave we do not want you.
•W» n.££ fr "74.-Í# 1¿-}

stranger's country we you we do n
M i. Wi
river us it will not 'water'
F.T. We do not want you oh foreign country, a foreign rive

not meet our needs of thirst (will not 'water' us).
our animals eat grass at night they do not sleep, o

■Uh? I.MÌ1
youths fighting-from they do not slee
F.T. Our cattle heedless of danger, go out to
(despite wild animals and thieves), our yo
missing when there is a call to arms.
- 273 -
h,? "IťJ-A» "l.¿^ X °l.¿lh
their leadership leadership name our leadership
leadership bulwark
F.T. Their leadership (foreigner's) is in name only, ours is a formid-
able fortress.
h/J "iPt X
their youths youths name our youths youth
1AV7
officers
F.T. Their young men (foreigner's) are stalwarts only in name,

ours are already heros.
h/> °ì.à-fh "Ló-Ùi l&A X

their leadership leadership is not sufficient, our
leadership leadership will not tire.

F.T. Their leaders cannot lead to victory, our leaders never become
exhausted.
now nobility that they have is abundant, now

®7jÇrl» 0,9°
eloquence that they have is abundant
F.T. Now, those who claim nobility (blue blood) are innume
now those who are masters of oratory are innumerable.
VP£ A-fly A,9°

now men (manliness) that
h<P£ n.£ A .9a
now country that they have is abundant.
T.F. Now those who are manly are innumerable, thos
are vastly increased in numbers.
As would be expected some poetic licence is taken
- 274 -
13. Proverbs
These are employed in various ways, but particularly in court

or council as the judgment or summing up. Also proverbs are very
useful when someone is anxious to convince another group or individ-
ual of the Tightness of some action in which they are being invited to
participate or condone., or perhaps as a reason why a certain person
or group of people should embark on some project. Alternatively
proverbs may be employed as reasons for boycotting.
Proverbs are also used for reproof, concurrence, amusement, discuss-
ion, to bolster up an argument, or disprove one. It is certainly true in
some areas that the tongue is a very effective weapon of punishment.
When some matter needs straightening out the mediator makes
his appeal not to the one who is out of line, but to others present,
even someone who has just dropped in casually and to whom the
whole business has to be explained. There is nearly always sure to
be someone else there, if not, it is a matter of a few minutes to bring
someone. Proverbs play a large part on such occasions.
Whether they be proverbs, stories, songs or riddles, it is obvious
that the Afar have a ready sense of humour which shines through.
Being in many places animal owners dépendance upon the well being
of their animals comes out. The intertwined lives of members of the
same tribe is high-lighted. Also the big part played by older men, the
importance of male children and above all the great honour attached
to entertaining guests in one's home. When a guest is welcomed the
Afar treat him royally, they would rather go hungry than not
give their very best to a guest.
There are several hundred Afar proverbs. The following have
been collected over a period of time, mainly from the Eritrean Afar.
Different dialectical areas have their own special proverbs reflect-
ing their particular environment. People from one area may not be
able to understand proverbs from another, or they may have differing
versions. Even people of the area where the proverbs are known, do
not necessarily interpret them exactly the same way as someone else
from the same area. However, those who are more knowledgeable
about their own language are not likely to disagree about the inter-
pretation among themselves. In any case it is generally accepted that
some proverbs have two or maybe even three legitimate meanings. At
the same time, there are certain proverbs that, even though they are
heard for the first time cannot be misinterpreted.
There are a number of sayings which are made up on the spur of
the moment to fit a situation. Some of these in time gain acceptance
and so become proverbs. A few are included below. Some Afar would
not know where to draw the line, unless they knew the origin of the
saying.
- 275 -
Source Texts
In some cases the proverb has a deeper meaning than is obvious,

even though one understands all the words.
Where English proverbs are similar, or nearly so, these have been
written in.
«VíW-fc h,. p(' MW.W* ;Hi/

1. A guest, like a corpse, is in the hands o
any will of their own in what is, done t
ment will be of the best.
*iiw h,. "ï.a* h.wii ussr ni

2. As one doesn't hesitate to ask help of shoes
hesitate to make use of one's tribe. Shoes were made for
walking on-a tribe serves its members.
t» VM1 b fd'ü t* i* f&'O
3. He who loves you and he who

all about you he who doesn't c
nothing.
wxpc.ó ni-u "7-fc.A

4. What the stomach would thro
of mutual interdependence). O
dearest friends.
¿dP> *}&* A.U IC A» W'ì

5. As every fire has its own kind of
its own customs.
ÌÌ- jyQ h- °,ù IPZW

6. The owner looks after his own things, (w
or neighbour doesn't). Your own hand wi
ruin your own possessions.
"Ift/A. fii A..A 9° mv n% VT tb.A9° 1%

7. As a boy should resemble his father so the proverb sho
fit the conversation.
KCl *x9°¿0 "7«P«WS. A.çr

h9°¿V Miß'
8. He who interferes of his own accord in some
not his business, finds himself tied up.
- 276 -
t* Kduì Uhr Ml "7*^ t* it-fl <h"ï.*
Wn "ifrá-
9. Your friend comes at mealtimes, your enemy arrives at sla
ering time.
<i.íL M°A nò ti,. °Ì.PO hVh

«P¿«V* (l?M
10. To refer to a blood relationship when one is at cross quart
with you is as stupid as saying "I am hungry" when food
on the table before you.
?A'Ì %% çycrt. M/e. p° W M

11. It is the first camel in the train which ho
is the last which gets the beating. The inn
guilty.
£M1 h,. Ml A.Ah "ÏA.AT Kf"i

12. As rain falls from morning clouds, so all m
early.
twin fcn/i *icn nt- a. va °n %%• wt

13. A drum made of donkey's skin splits at the sound of a hye
A man avoids the one of whom he is afraid.
MiAfli MV* i '.¿*1 froo-ìi VA <V5U K9'l

14. A wick made of a mouse goes out at the miaow of a cat.
By changing one's environment, one doesn't change the person.
h-t n íbív h''°% ¥?>¥ hi* t* K?"Ì

15. The dog frightens one with a mouth with whic
intend to bite.
Something which is frightening in prospect but will not hurt.
A*U V IMJ Idf.Ylß' K?"ì

16. The one who has not been born among you
your behalf.
Blood is stronger than water.
Wv e-h/ "h9° t»u 1W KS'l

17. The one whom you bring out of obscurity and esta
become more powerful than you and will not care
treats you later/will have no respect for you later.
$i'" «fui >9° It. OC «TH V- 9° P<hYi Pfof

1 8. A man who refuses God is like an old man, both decline and get
more desperate.
- 277 -
161 n# h,. 1.06, M- %. Tß-b.l.U h Jvttp
19. Where there is no relationship tie, provocation comes easily
A stranger and a milk cow will leave you if you do not ke
them satisfied.
Kl± Iii h». Kl.i WA 19° Ï»U h .£,*

y£;Hv 1ÍL K?1
20. A blind man and an evil one show no respect for any
way.
0/j£ Ç.C&Î1 hr ^QU .p-fl-fc
21 . When a man is young he can jump from on

in council he jumps from one argument to
youth is physically strong he lacks experienc
judgments.
hS *'1 Ih, KS ¿19° Ih.
22. As the mother of a teenager cann
can the mother of a weaned calf give
A-A hgibM'V K^ Jt&h.*ru ?<&%!

23. One who meddles without invitation will be forced to withdraw
without being specifically told to do so.
i h°iX') lO-W líhli ç-gth,

K?1
24. "I will not drink soup made from a dik dik either hot or
someone said.
There are some things that are useless whatever one does with
them.
"7AJ& Äff 11TU KòC %9°ihS

25. A coward is full of talk but lacks action.
An empty vessel makes a lot of noise.
<VH (hi 3? •bo»*?, 'EWU A,.¿A*U

26. Hunger makes a young person cry and an old ma
Our reaction to unpleasantness differs with age.
mi Kh Kb,' Kin ti.Zfr. h£-k liiPii. Kil

¿»VTA,
27. Where one is not known one can boast above measure and get
away with it.
In a country where a donkey is a stranger, he can set himself
up as though he were ear-rings of gold. ('Ear-rings of Gold'
is the name given to a famous character.)
- 278 -
n.y w*
28. The one who forgiv
W ÏA.Wi »lAfc
29. Speaking the truth will not affect love. Being fran
respect.
p.wn PI Ipcw KS'l

30. Giving the real facts to one with
relationship will not sever mutual lo
^n, A-q.tuj n# n vììóo n#

?'l ,'19° <"i1
31. It is better to be the cub of a live jackal than of a dead lion.
Your father's name/greatness will not help you after his death,
so you must make a name for yourself.
,P£rt- V MHi.. MÍ bu
32. Someone who is sure that he will do you
without provocation.
n-MJ WW ?<i'l bSbC
33. Don't resist your persecutor if the cons
resistance would be to your downfall, but carry
ness as if nothing had happened, and at the sam
treatment in mind. Take note of what happens
ball with the hand.
kiv K?"}
34. If you give
Give an inch
X9°fí A 7-0^ "7A.

35. The innocent suffer for the guilty.
36. One doesn't teach one who knows.
Z&'fV MIA, V.l b MU

37. If they don't see you when you are comfortably
won't when you are straitened. Once despised alway
Jwn-h. fc-flA, <hVYï °%.ň.^'V MIA, <B. fl'Yi
38. You cannot make a child fear by telling him of the God he
cannot see, but by showing him a stick. A child fears what
he sees not what he doesn't.
- 279 -
KìXA & F dfß P-u ?.aip>
v. y-tf>»-A ť- ¿ww
39. However long the way I will choose the straight road, however
much he hurts me give me my own kith and kin.
Judge me according to the law however unpleasant the con-
sequences.
hñ,?- ¿*ÓfÜ h (1.19° PÌL'tì

40. What one keeps putting off till tomorrow (saying 'Tomorrow
we will do it'), gets left undone, but what one does is done.
A S9° 'b£M.9° y fy.- wn,u

41 . God will honour the one who honours others.
ÍI.PJ íí.^t JbA,- *B. 0.£¿V ¿,A

42. Among the blind the one-eyed man is king. An evil man reign
where he has no evil equals.
Klfr-u it. 0.£ 1-9° ^-n Wv ;ivh,

43. Old men (because there are few contemporaries
them) and foreigners tell lies.
Ml t* °iA<ì
44. They will kill you with th
*1' 01. A».h &.6Ò&-

45. The loving heart is sensitive to the slightest thing, (cho
water).
<hTA-t P<' MT'I- ;Hi07,

46. The labourer receives his reward. The sower reaps his harve
0.#U O.Xn A,
47. An animal takes the colour of the country.
to act according to the environment in which
reared.
-to* fcfrh.li.. P. M ?'ioo- *p M f.ttü f-

S'ïiO"- «P M
48. If I say nothing my animals will be eaten, if I say something
will be eaten. You can't win. Between the devil and the deep
blue sea.
W 9-ß. <J0A. 419 A> OU OU

Kf' .*?!¥> "7. A. WW A>
49. If you always agree, you will be accused of being a fool, if you
always demand you will end up bankrupt.
- 280 -
MiJui.iz. «wvi.ç **. b-b.'/X .
50. Having loved they don't hate, having kissed they don't bite.
*."7,A.-ř-.7-r K%?P ììJità ÓÌL <hQ
WiA.Ť.ir <ì.n> ¿ìh *hQ
51. Know that you will quarrel with thos
some love., know that you will be reconci
so hold back some hate. Don't give your
ruling passion, exercise restraint.
W "V/.'ď> K'rl: MIA. tl'/.T °VtX
52. The nearest thing to the eye is the eyebrow, but what the
doesn't see is the eyebrow.
rt/>hA.A/VA. >»A MÌA ;n9° hM
-MIA A. A A4
53. Some people are like a certain tall tree whi
far from the trunk-the nearer one gets to the
one gets from them.
M» 4*% <P£;HVU b hCd^'9° ^.AA'fc ¥.<h

54. Circumstances can force one to do something against one's
own will.
hP-b* PA Y9° Ml V.9° "VU) QT-ih "7/i.

¿«ÍL- Wl V.9° ^
55. One can learn much by being taught by wise m

can only be taught by God.
ML*? A, <ì*l££ "7A.

56. A mouth that has teeth cannot be forced to suck. You can't
force a grown person into things.
M h<b A> Hg* hP± A> kpi

57. A camel has its mouth on the tree, but its ear
A mother's heart is where the child is.
Ï-9" /Jíl- A A. "VlvhA ¿^'

58. The fatness of the goats can be assessed by fe
backbone.
Test the worth of a thing by examining the part which shows
the value to your particular project.
ph.- o 'b. °iò w p('ü PÍI JC*

59. One must take with both hands what God
good and the evil and a donkey's load. One ca
fate. One has not much choice about what befalls them.
- 281 -
wut* n*£ it. ¿-n ô-.pM iv.t
60. Home and death will be reached despite delay. However far
goes away from home he is bound to return home, howev
long one lives he is bound to die.
%.9° a. %.r *»n,9° a. i?x?

61. The wrongdoer can forget what h
can't.
1.P °Ï.P A>
62. A finicky person is only

The compensation for u
food.
h "ïjçi/e- * i «i* l* Xa!

63. The one who cannot match you physically can overcome
you with the tongue (in slander).
ltd. Ml "W.hf
64. As you wrong others so you will be wronged. The
will get his deserts. One gets what one gives.
A'hh Jufl PX Píhp *•<"* Ìì Jufl

K?"}
65. As the worst animal is the one who sucks her own milk, so the
worst man is the one who praises himself.
ftL' Knn <h%' 1A.. tiW: Kl"! Z A, IA.

66. There is nothing hid from God, and there is no s
doesn't discover.
n¿' KU 0ÒA PX IVU Kd OdA

IPX?
67. A woman knows her own husband but not his mas
doesn't think in terms of him having one)
JiAU hW *B.*ì 1A.

68. Don't complain after getting yourself into trouble
own bed and lie on it.
o-ňílu wv ¿Jn aw Vt. Ah.®?

t»u IP*
69. As pain in the finger gives one no rest, neither do
about new fads.
- 282 -
M'll'A 70-ÎJ90 VT %1+ A>
70. Each country has its own kind of administration. A perso
who lives in two places - has two homes - leads two different
kinds of lives.
n fìì'M pf''K
71. Baldness makes one seem wise before the council and rich at
home.
"ifl/A. ?aìì ^.¿n

72. Proverbs are the cream of the language.
*1.A. 0# tb. tá* %.%9° I'M* "ïl

73. It is better to keep secret the facts concerni
you, such as your tribe and close family. We mu
which is beneficial to us from the things which c
< 'ù .• h,&,' Y9° h,. A> t'? lò-b "h9°

f l?Yi h A.IV IPX?"*
74. If a man has a bad wife, he isn't well or happy, just li
who has been attacked (gored) by an animal without h
and doesn't know where his pain lies.
ki° ?•* hi vvf
75. All trouble comes from the tongue

me," the head says "I would not hav
hi &C IWifr A.AA «7.P&A
76. A dog will pant come rain or shine (Said to one who alw
behaves according to pattern-his own pattern - usually a 'ba
man from whom one expects no thanks).
# Wv h- *i.A h- IU'h
77. One gets hurt whether hit by a
If one gets into the hands of a de
M'ì %% h,. íK>j£U Ml «Viti. * A

luí MP'
78. As travelling at night is better than by day (in the desert), s
marrying young -the former lessens the weariness of the jour
and the latter helps in old age. (-one has children to care for o
tir? XX V V«"»- OC %l V V-"»*
79. He who isn't lazy will not get sick, he who cares fo
won't get bankrupt.
- 283 -
n ,.9° ?¿hti •to»- (¿fu iffr.à*
80. He who borrows and returns can borrow again.
ç-flrt. ç-flrt. a,?u
81. Food absorbs the attention of the hungry to the exclusion of
all else. However impossible they are one will stick up for his
own flesh and blood against outside attack.
"ïMb. h,. "iwv
82. The Ado' Ali tribe are as plen
VP Ìh. jyiì «e.A-fc <PÔ$. là.
83. The hand only produces for the stomach what will b
for it (always in agreement). The hand and mouth are al
in agreement.
'h. Mi* An ih.

84. The nose and lips are as near as po
-fci v®ih M.W -kii.'Wi
has
85. The quarrel will have to wait to be s
famine, or lack of milk, will be allev
desperate a situation may have been, tim
w.fc h., h.*ti M -I- Tftsr

a%°b
86. Defects of a wife or of members of the same tribe must not be
noised abroad, but sorted out among those concerned. Dirty
washing should not be done in public.
iL ¿5.QU .PíhWlU PG&Ó ?C¥>¿'S
87. As rivulets and streams run into rivers, so what one swal
cannot be eaten by anyone else.
KA l»A Wi WW 0Î? y/>

88. To see how strong you are they will test yo
high opinion of you they will name their son
untested but reputedly great requires one's per
'b. M- **ih
89. Little red ants and gossip will fi
means or foul .
W Jul A,h KS ř-.d-t fc.O A ,*ì vr
90. Among human beings (the two-legged) it is t

should be choice, to get the best off-spring, w
animals (the four - legged) it is the sire who sho
- 284 -
h.t-b h- ¡'ß>± h- h.&ü ¿A?*
91. Y our eye sees what happens now, your ear h
Your eye is your contemporary your ear is y
?A h<£ VhP 1.(1 <h..¿ Y9° Vip

92. The trend of the argument is directed by the appo
piece, the course of the war by the giant who is rou
fcCrfcÇ w "VC fid,.0!

93. A woman who cannot keep a live
blames God, the loser-the one who
court -finds a scapegoat.
%.P'£ V.p
94. One is definite, the other question
reliable, second - hand news is taken wit
ng rtA' h íMl> «B.Jl PIK. * MHr Ü

ò-QYì Pl?u » s-mu M°¿4, H.V Plû
95. A son can be difficult in three ways. Either he isn't bor
being born dies, or grows up and becomes useless.
pò °iA') A»."?.. Pò A.
96. One group's custom is loathesome to
One man's food is another man's poiso
n Ati'v p*i * n <h%" "»«w.ç

97. Don't throw away the stick in your hand for the one
tree.
A bird in the hand is worth two in the bush.
tip? %% "hoo. T^Jf] «7U'ÍJ hUh h S' v-00*

*<MÌ «70. y
98. He who travels in the day (light) sees clearly and will not lose
his way., he who takes in everything (listens attentively) rep-
orts truthfully.
14-C hlA- 4-jÇVllVAU hh.' nH&p

99. The Afar like a brave man but they won't let him be a despot.
n.P XX *lA> V-Ö»- 1% X>% »1A f-tì XX *ìA,

V-o°* "LA. X>1
100. A greedy man never gives food a rest - always looking hungrily
around for it ; an argumentative person will never be secure.
£A£ ^;^Ü h- A* Jt-A-fcÇ "HI? to

101. A good son never gives trouble either to his mo
His birth is smooth and the midwife has a straig
- 285 -
.PA* iitiw <nxu'p ifiTfsn
102. As a knife can't be swallowed so it is not possible to foo
M'i li,. W ^-fe QX Ah."7 t>A

lit-
ios. Travelling under the heat of the sun, like being two - faced,
gives one stomach ache.
Vòt. M- Wt'ß-' 1¿* h,, íh£

t.Cii Mi ¿-h-'fi pX.0? frA ;Hi/
104. When visitors come and your selfish wife grumbles
as wearisome as having the camel run away from
are in the act of moving house.
e-n it. J».HAU M v pxr
105. People desire rain as they desire

of what either of them will bring in t
M hi0 A, £fc1VA A.
106. The claims made in the absence of the one concerned are
fantastic, but in his presence they are of no account.
*.flA f-tt YS 1.1

107. As medicine is put on a wound s
made on a charge.
W h,. duó'-b AA "7 ¿ÍhYi «P'flA»

108. People put a different construction on what they hear
who see straying animals bring back different report
others.
JtíL/ř °Ví JiíD-ll h,. VP °Ví AiťD-h JtA.A*h

M'
109. A girl with a nice disposition is always happy, as is a girl

has possible husbands through relationship agreements (in som
areas cousins marry cousins).
K.A. hVfrp' h./*. h,. MC Wih °7h.'<Tt
PCO hfiMi
110. A forest through which a river has ceased to rim, and a trib
even slightly unfaithful to its leader are both on the decline.
frìi .p.n m a., bu f.Q f-n °ifi,

111. A true judge is impartial - cannot be bribed.
- 286 -
1/flÇjW» h,. <h 1± t'P <hô >»4-A Ml
Php
1 12. The worst calamity that can happen to one is failure to p
proper hospitality for one's guest. It is worst if your gue
cow dies on the doorstep.
tiPl.6 ÇT
113. A cow's tail is equidistant from both it's legs.
Those belonging to the same group share and sha
the good and the bad.
h- h Tß-tii o
114. A defence made in yo
substitute for what you w
your bodily presence becom
ft- n.Xu *a. b fìmr a%%

115. It is better to be preyed on by one 's own country 's wild a
if one must be preyed on, than those of a far-off land.
ERRATA
Page 250. line 9 first word read not KX-.

» 273. line 4 first word read J '¿ not
» 276. Proverb No. 1 remove the comma on line 3
after 'is'
» 280. Proverb No. 48 read for the seventh

word not i'
- 287 -

Afar Stories, Riddles and Proverbs

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Afar Stories, Riddles and Proverbs

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Institute of Ethiopian Studies

Afar Stories, Riddles and Proverbs

Afar Stories, Riddles and Prove

The Afar are variously referred to as Danakil, Adal and Teltal

Generally speaking these Muslim people can be found in French

Hardy, lithe, intelligent, fine-featured, upright, energetic and yet

There is a growing desire for education and those fortunate enough

6. Afar Phonology and Orthographic System.

g represents the retroflexed [d]

Doubling of consonants is shown by following the character

The characteristic retroflexed [d] ■ - g is very obvious in the

Other irregularities occur, particularly with affixes.

Behaviour differs somewhat according to the locality. Where

As in any other country, contemporaries tend to do things together.

What do the young men do when they are toget

Apart from races and games played during daylight with

[a] dakka-throwing and hunting the white bone of a

[b]umoo'orti-hiding, seeking and trying to get 'home' - played

One of the most important physique building ball games played

These are similar to those used in western culture. In a very

If the other person doesn't know he s

If the one challenged cannot guess, the challenger may say

Should the one challenged be guessing he m

Below are some riddles with answers.

¿-lû. ¿-Id, KtL' ¿Jň.

°ióñ "Tü.j?, hrj',. h.xip,

M- ,-nu e-i- kx^

flowers they give birth know

til' A-.A A.A.4»

"74??.T£ IÌA'} I*."'/ K'W>

A. Unavenged victim's tomb.

M'f> Vih tip

9>f*' °7;»'flA. hX'LP,

A. finger (especially the index finger)

Q. one size they are two patch(es) know

A. goat-skin water bags.

JuCA M*A "74-11 h>9°

A-nh ah/4 KXw

f- <hO.& K1PV t* "V'HO

A. a goat's rope halter. (Goats are always struggling to get free)

tti nn¿v f-h ¿-z.il hxw

A. wild red cherry

A. acacia (a special favourite diet for goats).

MC %9°ò %9°ò Ptì

F.T. Water in the leather bucket (used for hauling water

MC. V-Ìì *.(Ui hX'LP>

F.T. As I travel I make 'swish, swish'. Who am I? (Using onomato-

F.T. There are many guests but the bowl (dish) is sm

O.A MKI A.V

kA,* *hil ,.W M-A, WU

hr'i r* o.A/fch hx%?>

¿1 ¿.-}±ó'ò ?(''ì S'il Ax%' K%%?>

.pa/ *ÍV <e. MIA. w.r YxXi?>

KCÜI 909° "70.T* JiA OJf

F.T.God neither knows of an ancestor to (a greater than) Himself,

Historical., fanciful- a kind of fairy story type, where the charac-

News is passed on in the following ways :-

a) When meeting someone casually on a journey. Even though

Then comes the news time.

There is a ritual prologue and conclusion. Contrary to what might

h-IT ítíl.T 'b. P..PA «ï.rt.A«

tl>A it. A»'

they went-place-in domestic animal they bought. Animal buy

The Story of the Deaf Family

W° 3? Xh. JiJp Mi/A, kl-b h<pip> 9

iiw h,. "ï.a h.wii ussr ni