Introduction

Despite the great interest of the Somalis in their oral folklore, so far not very
many folktales have been published in Somali, mainly for the reason that until recently
there was no official script for the language. Though some pioneers of Somali folklore
study such as Muuse Xaaji Ismaaciil Galaal, Yasiin Cismaan Keenadiid, Shire Jaamac
Axmed, Maxamed Faarax Cabdullaahi and others had collected and recorded many
folklore texts using either the Arabic alphabet, Roman letters or Cismaaniya, 1 they
managed to publish only a small part. The introduction of the official script in 1972 was
marked by the issue of small collections of Somali folktales recorded by Cabdulqaadir
Faarax Bootaan, Xasan Yaquub ‘Baabraqiis’, Muuse Cumar Islaam, Aamina Xaaji
Aadan and others, but work on further collecting and publishing of Somali narrative
folklore failed to develop through the lack of sufficient funds and the weakness of the
national printing industry.
The next generations of Somali intellectuals, the majority of whom have found
themselves abroad, also contributed to the preservation and popularization of the
national folklore heritage. At least two names must be mentioned here with gratitude:
Ciise Maxamed Siyaad who published ‘Favole Somale’ – a very well chosen collection
of 31 tales in Somali and Italian, and Axmed Cartan Xaange whose ‘Sheekoxariirooyin
Soomaaliyeed’ (‘Somali Folktales’) contains 71 folk narrative texts of different genres
in Somali and English.
More than a hundred folktales were used as training texts (in Somali with
translations into German, Italian and English) by outstanding western researchers in the
field of the Somali language such as Leo Reinisch, Enrico Cerulli, Mario Maino and
B.W. Andrzejewski. Limited collections were published by Japanese folklorist Aki’o
Nakano and Polish linguist Andrzej Zaborski. In 1996 the German Publishers OMIMEE
issued my book ‘Waxaa la yidhi – Sheekooyin hidde ah’ which contains 217 Somali
folktales, and a year later almost all were translated into Russian and published in
Moscow.
Nevertheless the narrative forms of Somali folklore remain scarcely known to
foreign readers and to young Somalis living abroad. The publication of ‘Faaliyihii la
bilkeyday: Sheekaxariirooyin Soomaaliyeed’ (‘A Soothsayer tested: Somali Folktales’)
should be regarded as a modest attempt to trigger the correction of this unfair situation.
The book consists of 115 folktales chosen from some 400 texts from my
collection, and are judged to be the finest of these narratives. A part has been taken from
the publications of the above-mentioned authors, while others have been obtained from
my Somali informants Axmed Maxamed Nuur, Cabdifataax Xaashi Kediye, Cabdillaahi
Axmed Maxamed, Cabdisamed Abiikar Xaaji, Cabdulqaadir Xuseyn Aw-Cali, Ibraahim
Jaamac Cali, Maxamed Axmed Maxamed, Maxamed Ciidle Mayle, and Xasan Saciid
Maxamed.

* * *
The homeland of the Somalis is in north-east Africa, the so-called Horn of
Africa, and it stretches beyond the borders of Somalia into the southern and eastern
parts of Djibouti, the eastern provinces of Ethiopia and the north-east of Kenya.
Thousands of Somalis who left the country after the collapse of the Somali state in 1991
have settled in Europe, North America and the Arab states, and according to various
estimates the number of people speaking Somali is between 7 and 10 million.

1
Cismaaniya – a system of writing Somali using characters devised by Cismaan Yuusuf Keenadiid.
 The Somalis2 are notable for their tall stature and regular features, with a skin-
colour varying from light brown with a reddish tint to almost black. One distinctive
hair-style, for a girl, is made of tiny plaits which apparently symbolise her innocence. A
young man in the countryside would be especially proud of his head of curly hair
powdered with ashes and covered with a coat of clay 3. To preserve this style intact he
would sleep with his neck leaning on a special wooden rest (barkin). The traditional
man’s clothing is a long loin-cloth, while a woman wears a coloured skirt and a light
overdress which leaves one shoulder bare.
Somalia is an arid country. Precipitation is rare, with rains mainly in the seasons
of gu (April – June) and dayr (September – November); only two rivers, the Juba and
the Webi-Shabelle, do not dry up in the dry seasons. The land they irrigate is cultivated
by the more settled part of the population, who grow bananas, cotton, rice, cane and
other tropical crops, and fishermen are able to exploit the waters of the long coastline of
the Gulf of Aden and the Indian Ocean. But the majority of Somalis are nomads or
semi-nomads, herding sheep, goats, cows and camels.

2
Some parts of the information concerning the pastoralism, habits and traditions of the Somalis were
relevant at the time to which the folktales refer, but since the mid-20 th century their lives and their fate
have greatly changed.
3
This haircut is considered to be not only beautiful but also hygienic: when dry the clay forms a hard
crust impenetrable by insects.

2
 The one-humped camels (dromedaries) are the most valuable part of their
numerous herds, for they withstand heat well and can go without food and water
for many days. When an encampment is to be moved it is the duty of the women
to load the camels with the collapsible house and modest belongings of a Somali
family, but all other duties connected with the camels (including milking) are
carried out only by men. Milk is the main food of the Somali nomads, and a she-
camel gives more milk than a cow or a she-goat and keeps fresh longer in the
tropical heat. The social importance of camels is also high: they are used as
recompense for damage which has been inflicted or blood which has been spilled
(in former times the value of the life of a man was a hundred camels, compared
to fifty for a woman) and are given as a bride price. The respect of a nomad
among his clansmen depends on the number of camels in his herd, and the love
of the Somalis for these animals has no limits. They say: ‘A camel is a camel and
it is exchanged only for a camel.’
The Somali house (aqal) is a roundish construction assembled from bent
poles and covered with mats or skins of domestic animals. The entrance is
through a gap not much more than a meter high, curtained with a mat. Attached
to the house is an enclosure for animals made of bushes and branches of trees
piled together.
A Somali family usually consists of a husband, one or sometimes several
wives (the Somalis are Muslims and the Koran allows polygamy) and their
children. Several closely related families, for example grown-up sons with their
wives and children, form a reer. The members of a reer keep their household in
common, and tend and guard their herds together. When the pasture becomes
impoverished a scout (sahan) is sent to the places where it is believed that rain
has fallen recently, with the task of finding a new grazing area. Having
discovered a suitable place the sahan digs a hole and measures the depth of the
wet layer of the soil. If it is equal to an outstretched arm the pasture is
considered to be a good prospect.

3
 A family and a reer are the lowest stages of the tribal organization of the
Somali kinship system. Several reers which together go back to a common
ancestor form a jilib (‘a knee’). Several jilibs make up a laf (‘bone’) and several
lafs a qabiil (tribe). A tribe owns large herds of cows and camels defended from
looting by an armed patrol. The tribe is headed by a chief, whose title (different
in the various tribes) is handed down from father to son. If there is no successor
one of the chief’s relatives is chosen.
This is how this procedure has been described by a Somali ethnographer:
‘At the appointed date the representatives of all the ‘bones’ gather under a
sacred tree. Each of them brings a leather milk-vessel and a she-camel. The milk
is collected in a basin, mixed with water and poured over the head of the chief.
This implies that he belongs to all the ‘bones’ which make up the tribe. Then the
chief is taken to the well, washed and clad in a special garment – the khayli.
Sometimes his head is decorated with a diadem of acacia leaves. When the
procession returns the chief is greeted with clapping and cries of ‘Mowd!’
‘Mowd!’ (‘Dead!’ ‘Dead!’), meaning that from now on he is, as it were, dead to
his relatives; however, they receive the she-camels that were brought, as
payment for the loss of a man, often a young and strong one.’ 4
The chief rules his tribe with the help of a council. In addition to the
traditional figures for such bodies (an interpreter of law, an expert in military
affairs, an astrologer), in a Somali council there is also a poet. One of his
functions is to translate the decisions of the chief into the language of poetry,
which makes them easy to remember.

4
Mohamed Abdi Mohamed. La Somalie aux hautes périods. T.1. Besançon. 1990.

4
 The Somalis are recognized as a nation of poets. Their poetry, based on
alliteration5 and scansion, is notable for its genre diversity. Depending on the
theme, the number of lines and syllables and the total length of vowels in a line,
one can differentiate between gabay (a classical poem), geeraar (which used to be
recited on horseback), buraanbur (which is chanted only by women), jiifto, and
other forms of traditional poetry. The role of keepers of poetry, which in written
cultures is played by manuscripts and books, in Somalia belonged till recently to
a special category of people, who due to their phenomenal memory were able to
memorise a poem at first hearing and then reproduce it without a single mistake
whatever the complexity or length (even though the number of lines in some
poems exceeds five hundred).
Among the Somali traditions one should mention poetical combats,
resulting in a long-term exchange of oral messages which finally form a silsilad
(‘a verse chain’). It is regarded as a particular virtue to be able in the answering
poem to continue with the same alliterative sound used by the poet who started
‘the duel’.
The highest level of the kinship hierarchy of the Somalis is a union of
tribes (a clan). There are five major clans – Daarood, Isaaq (in the North of the
country), Hawiye and Digil-Mirifle (in the South), Dir (in the North and South).
A Somali knows exactly the place he occupies in the tribal-structure.
The main concern of a nomad is to feed, to water and to safeguard his
stock. Everybody toils on the pasture or in the encampment. The nature of
labour depends on one’s sex and age group; girls aged from seven till twelve (the
foodley6 group) learn to weave carpets and mats, and how to assemble and
dismantle a house. Girls of twelve to fourteen (the sindheer – ‘long-legged’
group) are getting ready for marriage and learning to keep house. A girl not
promised in marriage by the age of twenty- two or twenty-three is considered a
shame on the family.

5
The occurrence of at least one word in each line beginning with the same sound.
6
The name of the group derives from the word ‘food’, which means a girls’ hairstyle of a strip of hair
around the shaven crown of the head.

5
 The procedure of match-making and marriage in Somalia has some
peculiarities. A groom presents various gifts to the family of his bride and pays a
bride price, but in addition he hands over to his chosen one a special fee (meher),
the size of which is decided by the bride herself; usually it is livestock which is
added to the family’s herd. However, when a division of property must be made
(for example if the couple divorce) this fee returns to the wife. If a wife dies the
widower marries one of her sisters, but if there are no sisters (or they are
married) the family returns to him a part of the bride price. If a husband dies
the widow marries his brother.
The third age group unites married women of thirty to thirty-five – the
mothers, who are held in the greatest respect. The last two groups consist of
women aged thirty-five to fifty who rule the household, and women over fifty.
The duties of these elderly women are numerous – the upbringing of their
grandchildren, the circumcision of girls, the manufacture of house utensils and
so on.
The male age groups are also five. The boys from seven to fifteen years old
look after sheep and goats and help to drive the livestock to new pastures. Youths
between fifteen and twenty two (‘shield-bearers’) take part in military games, tend
herds, and look for new pastures and sources of water. From twenty-two to thirty five
is the age of the ‘black-bearded’, that is, of the mature men. They are warriors and
heads of families. The men aged between thirty-five and fifty constitute the group of
jilib culus (‘a hard knee’). They form a council deciding the most important problems
of the community. The men over fifty make up a group of elders.
The problems of the inner life and relations between tribes are regulated by
traditional law (xeer), a code of unwritten laws passed on from generation to
generation. There are criminal, civil and labour laws, regulations for conducting
military actions and also a special law which regulates life in cities and the coastal
areas. The administration of justice is done according to the traditional laws.
Among the Somali nomadic tribes, the members of which call themselves
free-born people (gob) there are also people of so-called low rank (gun). They are the
groups of craftsmen (smiths, weapon-makes, shoe-makers and others) not holding
lands and livestock.

* * *

6
 The creative endowments of the Somalis reveal themselves not only in
traditional poetry but also in the narrative forms of folklore – folk tales. In their
own designation the Somalis use only two words for all the genres of their folk
prose – sheeko (a tale) and sheekaxariiro (a fairy tale), but from the point of view
of the general theory of cliché7 their stock of narrative art shows examples of
various levels. Thus the supra-phrasal clichés of transferred meaning, i.e. fables,
didactic animal, legendary and fairy tales have as their counterparts structurally
similar supra-phrasal units with directly motivated general meaning, viz.
anecdotes, schwanks8 and novelistic tales.9
Also present are the other types of cliché common in African narrative
folklore, except for those myths which are understood as monosemantic stories
describing and explaining outward things; these seem not have been preserved in
the Somali case. But examples can be found of mythological and related
etymological tales originating from myths, and these make up the first part of
each of the two sections (Somali and English) of the book. The second part
contains animal tales, the third part classical and heroic legends and the fourth
part novelistic tales.
In some Somali m y t h o l o g i c a l t a l e s the universe is created by
God, though this process is not described (‘The Soothsayer tested’) 10. In others
the creation is performed without the interference of superpowers or demiurges
(cultural heroes). Examples are the cosmogonical tales *‘Holes in the sky’ 11 and
*‘Heavenly camel’. The first tells of the elevation of the vault of heaven (a widely
spread motif in world folklore), and the origin of the stars and of rain. The
second explains why one of the constellations in the southern sky has the outline
of a tailless camel. ‘The hyena’s cows’ shows how people became cattle-breeders
by deception, contrary to God’s will.
E t y m o l o g i c a l t a l e s explain the peculiarities of the texture of
animals, their habits and distinctive features. Among the most popular folktales of this
type – the narratives of how the tortoise became immune to predators (‘The tortoise’s
shell’) and how the hyena’s hind legs became shorter than the front ones (‘Why the
hyena has short hind legs’). Sometimes etymological folktales are of a jocular nature,
7
G.L.Permyakov. From Proverb to Folk Tale. Moscow, 1979.
8
Plot anecdotes consisting of several episodes.
9
G.L.Permyakov. From Proverb to Folk Tale. p.59.
10
This tale can be attributed to novelistic tales as well since it has some features typical of this genre.
Blurring of genres is peculiar to African narrative folklore.
11
From here on an asterisk marks those tales which are not presented here but can be found in other
publications, for example in ‘Waxaa la yidhi – Sheekooyin hidde ah’. Cologne, 1996.

7
for example a short narration about the jackal who decided to imitate the Prophet
(‘The jackal has changed its gait but does not walk like the Prophet’) or a tale about
the crocodile who lost his tongue: in the end he threatens the cunning jackal who had
borrowed it and refused to return it (‘The crocodile’s tongue’).
The main feature of Somali a n i m a l t a l e s is allegory: the
animals who take part in them imply people. The dominating type of
African animal tale is a narration about the pranks of a trickster and in the
Somali versions this role belongs to the jackal, the most popular motifs
being deliverance from rivals and the seizure of a herd. For example in
*‘The crafty designs of the jackal’ the cunning animal disposes of, one
after another, a hyena, an ostrich, a hare and, finally, a lion himself. The
traditionally foolish characters of the Somali animal tales are the hyena
and the donkey. ‘The knocked-out eye of the hyena’, which seems to be
the most well-known Somali tale, belongs to this genre. There are a few
animal tales in which the animals appear to play themselves, revealing
their mode of life and habits, and these open the second part.
The not very numerous f a i r y t a l e s of the Somalis, for instance those
about the long-eared she-ogre Dheg-Dheer, the giants Gannaje, Xabbad Ina-Kamas
and Biriir Ina-Barqo, a hyena-werewolf and a few others, are not included in this
book, but they can be found in various other publications. It is worth noting that the
events in Somali fairy tales occur in the real and familiar world. These tales have little
in common with the classical specimens noted for the strict number of characters and
constructive elements12. In the Somali tales such actions as the departure of a
character from home, prohibition and its violation are not rare but they are not
obligatory.
To l e g e n d s can be attributed the cycle about Arraweelo, the she-warrior
who instigated women to seize power, and her intellectual duel with Odey-Biiqe, the
single non-castrated man in her kingdom. The Somalis take these tales to be real, and
the image of Arraweelo is very much part of the people’s fantasy. This can be
explained, in particular, by the small number of miraculous elements in the cycle.
They are not present at all in the legend about Wiil-Waal, a poet and a chief who ruled
his people with an iron hand and became famous for his strength, bravery and wit.
N o v e l i s t i c t a l e s occupy the most considerable place in Somali
narrative folklore. The cycles about wise Siyaad Dharyo Dhoobe, just Ina-Sanweyne,
cowardly Cigaal Shiidaad, roguish Yoonis Tuug and others are worthy of being
mentioned first. The most popular plots of these tales deal with clever and silly,
honest and cunning, generous and greedy people; ugly but clever girls who are
preferred to beautiful but silly ones; and courts and judges. Some tales are based on
circumlocution, others include proverbs and verses. I envy the readers of the fourth
chapter who will encounter for the first time such first-class stories as ‘The greedy
man, the boy and the hyena’, ‘Three fools’, ‘A tragedy’, ‘A good wife’ and many
others.
Among the typical characteristics of Somali folk prose one should
take note of cycle recurrence, brevity, simplicity of composition and
limited expressive means. In these folktales one can scarcely find any
descriptions of nature, subjects of material culture or detailed depictions
12
V.Ya.Propp. Morfologiya skazki. Moscow. 1969.

8
of characters. The folktale action develops swiftly due to the quick and
often sudden change of motifs. Many texts sparkle with humour.
Collected together the Somali folktales give a bright and authentic view
of the life, peculiarities of existence, traditions, habits and beliefs of the
people who created them.
* * *
The book consists of two sections: ‘Faaliyihii la bilkeyday:
Sheekaxariirooyin Soomaaliyeed’ and ‘A Soothsayer tested: Somali
Folktales’. The first contains the folktales in Somali, the second in
English. Every effort has been made to ensure the most accurate
translation; the only changes have been to the titles of several of the tales
so as to make the best correlation with their substance. The sequence
order of the texts in both sections of the book is identical. The Somali
section ends in Maraajicda (‘References’) in which the number of a tale is
followed by two figures (divided by a comma) in square brackets. The
first figure refers to the number of the publication from which the tale has
been taken, the second to the page in this publication. A tale received
from a Somali informant is marked by his name. Ilihii laga soo xigsaday
sheekooyinka (The Sources of Folktales) are placed immediately after the
References. The English section is concluded by an Appendix with the
theoretical article “The Somali Tale ‘A Soothsayer Tested’” written by
Alexander Zholkovsky, pioneer of Somali studies in Russia, now
Professor of Russian literature at the University of Southern California.
This article has been published in English for the first time.
* * *

I wish to thank all the contributors to this book, above all the
Somali informants whose names are mentioned in the first part of the
Introduction.
It is a pleasure to acknowledge the help of Abdirahman Farah
‘Barwaaqo’, who has explained to me the meaning of a number of Somali
words absent from the dictionaries and has edited the brilliant ‘Geeddi
Khayaano’ (‘Geeddi-the-Cheat’) tale.
I am profoundly grateful to Sheila Andrzejewski for the revision of
my translations of Somali tales in a manner which has ensured an
excellent English style and has preserved their Somali fragrance.
Finally I wish to express my appreciation of Dr. Mohamed
Mohamud Handule, the unfailing sponsor of all my latest publications,
including this one.

Georgi Kapchits

9
10
 Mythological and Etimological tales

1. A soothsayer tested
Once upon a time there was a soothsayer who was good at telling fortunes with his
beads. Everybody loved him, and if anything happened to a man he would go and ask
him to tell his fortune, which he did. And when a Somali soothsayer tells somebody’s
fortune he does not say: ‘It will be so and so’ but he says: ‘In olden times they used to
say so and so.’
All the people loved that soothsayer and used to come to him from
everywhere, so that soon he was famous all over the country. At last the news about
him reached the sultan himself, and hearing how the people praised the man he said to
himself: ‘You must check whether his skill is really so great.’ So one day when the
soothsayer was mentioned in his presence the sultan said:
‘In my opinion he doesn’t know how to do anything extraordinary!’
But in response he was told:
‘Sultan, nobody ever met a wiser man than he!’
Then the sultan said:
‘Well then, bring him to me and I’ll put a question to him. If he answers it,
then he is wise indeed and I’ll reward him, but if not – he is a cheat and I’ll order his
head to be cut off!’
The people were alarmed and said:
‘Sultan, he is a very good man – don’t execute him!’
In reply the sultan said:
‘Find him and bring to me.’
Then people were sent out with the order:
‘You have seven days for the search.’
After a time the people who had been sent out found the soothsayer and
brought him to the sultan, who convoked a council. When all had arrived, the sultan
addressed the soothsayer with the following words:
‘Listen, was it you who convinced the people of your wisdom?’
The soothsayer took fright and thought: ‘This is obviously going to turn out
badly for me.’ So he said to the sultan:
‘No, it wasn’t me.’
The sultan laughed and said:
‘Stop that - they say all over the country: “This man is very wise!” Well then,
if that’s so you must answer the question I’m going to ask you.’
The soothsayer lost heart and stood there in embarrassment, unable to utter a
word. Then all those who were present said to the sultan:
‘O sultan, we know this man, he’s a true sage – ask him your question!’
The sultan got angry and said to him:
‘What, you answer the questions of others and don’t want to answer mine?’
The soothsayer said:
‘No, Sultan, I have no wisdom.’
Then the sultan ordered him:
‘Do whatever you want, tell fortunes by beads or by leaves, but you must tell
me what will happen to us during the coming year! And you had better know that if
your prediction comes true, you’ll get a great deal of livestock as a reward, but if not
– I’ll give the order to behead you.’

11
 The soothsayer took out his beads and started to count them over, and in this
way he made calculations for a long time. But in the end the beads foretold a disaster
for him. Gripped by fear he threw the beads on the ground and began to shout curses.
Then he ran to the beads, seized them with his teeth and bit two of them right off.
After that he was not able to stop himself and grasping a dagger he cut off his finger –
slash, slash. Blood gushed and gushed from the wound, and those who witnessed what
he had done were amazed and said: ‘He has gone mad, beware of his dagger!’ Then
the sultan ordered:
‘Speak out!’
The soothsayer replied:
‘Sultan, I won’t tell you what was predicted. The beads foretold a misfortune
for me, but I myself magicked it away.’
The sultan said:
‘So tell the fortune again!’
The soothsayer took up the beads again and showed the sultan what had turned
out.
The sultan asked:
‘And what does it mean?’
The man counted the beads once more and they predicted ‘a long way’.
Overcome by fright he dropped them.
‘What’s happened?’ asked the sultan, for the soothsayer was standing with his
mouth open, unable to utter a word.
Then the sultan ordered:
‘Reveal what has come out!’
The man could only mumble:
‘Sultan, O Sultan…’
Seeing that he was unable to say anything the sultan moved towards him and
demanded:
‘Say something for heaven’s sake!’
But the man said
‘O Sultan, my skill has betrayed me.’
Now the sultan was angry and with the words ‘On the seventh day I’ll be
expecting your answer to my question!’, let him go. The sultan retired and the rest of
the people began to disperse.
The soothsayer waited till they had gone away then once again picked up the
beads. He began to count them, but they came up with nonsense and he hurled them
away and fell to cursing divination. He walked back and forth talking to himself, out
of his mind and deep in darkness. He began talking deliriously, but after a while he
came to his senses, recovered a little from his fear and said to himself: ‘You fool,
listen! It can’t go on like this – collect yourself, drive away your fear and get down
to fortune-telling in the proper way.’ He started to tell his beads again, but – alas! –
again a meaningless set came out. He counted again – the result was the same. He
realised that now things were looking bad, but what could be done? He thought and
thought, then stood up and said:
‘O Lord, I swear that till I find the answer I won’t sleep, eat or talk to
anybody, and I won’t go near people at all!’
The soothsayer went to a deserted area covered with bushes. He walked and
walked, moving further and further away from any place with people. He would sit
down under a tree and count his beads, from which again nothing would come out,
while sometimes he would cut off the leaves of plants and divine from them, getting

12
no answer from them either. At last he broke down altogether, stopped under a big
shady tree and thought: ‘Well, if you’re finished, stay here and may death find you
under this very tree.’ He put down his prayer mat and settled himself under the tree.
He spent several days there, and every daybreak and every nightfall he would
stand up, take his beads and count them for a long time in the hope that his prophetic
gift would come back to him. But time and again a meaningless set would turn out.
At last it was only one day short of the appointed date and he was full of
dismal presentiments, having decided that he was destined to die in that very place.
But from the roots of the tree in whose shadow he was lying there came creeping a
serpent, old and of great size. He sprang to his feet, grasped his spear, ran to one side,
then turned towards the serpent and said to himself: ‘Be all eyes!’ But the serpent
coiled itself into a ball, stuck out its head and addressed him with the following
words:
‘Why did you run away?’
He answered:
‘You frightened me and I must be on the alert!’
Then the serpent said:
‘Don’t be afraid of me – I won’t do you any harm. I want to talk to you.’
Now the soothsayer, who had never before seen a serpent speaking a human
language, was so amazed that he did not even understand what the serpent had said,
and he raised his hands to his head in wonder. Then he said:
‘I can’t believe you – I’ve never seen a talking serpent before!’
The serpent laughed and said:
‘Well, you hadn’t seen one before, but you see one now!’
The soothsayer said:
‘I don’t trust you.’
The serpent answered:
‘We can make an agreement.’
The soothsayer was silent for a while, but then agreed. Now the serpent
stretched out the end of its tail, hard as horn, and with it drew a big circle on the
ground. Then it went to the centre of the circle and swore: ‘Wallaahi, Billaahi,
Tallaahi, I swear by God that I won’t do you any harm unless you yourself force me
to it.’ Having said this, it left the circle.
Now the soothsayer stepped into the circle and swore too. The oaths finished,
they talked in a friendly fashion about one thing and another. Then the serpent asked:
‘Why did you come to this land? What are you looking for?’
He answered:
‘I’m a soothsayer. My sultan ordered me to foretell what will happen next
year, but my skill betrayed me. Then I came here to go on with my divination.’
The serpent asked:
‘Did you find the answer?’
‘No.’
‘What if I prompt you with the answer?’ asked the serpent. ‘What reward can
you offer me?’
‘Demand anything you want!’
The serpent said:
‘And what reward will you receive if you answer the sultan’s question
correctly?’
‘The sultan promised me a lot of livestock.’

13
 ‘Well’, said the serpent, ‘if I foretell what will happen next year, do you agree
to give me half the livestock you will receive from the sultan?’
‘I swear by God,’ exclaimed the soothsayer. ‘that everything I get will be
yours!’
The serpent said:
‘Why everything? Half will be yours and half mine.’
‘I agree,’ said the soothsayer.
Then the serpent said:
‘Deliver to the sultan the following message13:
“I have found out the secrets of the time that is to come
Listen to what I have to say!
Eight years have passed since the deeds of Ibliis, Prince of Evil.
The round of the years has brought back the jinns
And all their wicked deeds.
There are signs to be seen in the return of this eighth year –
A wife who covers her head with a mourning-scarf,
Brave men slaughtered, looted herds,
Vultures pecking at the flesh of sturdy warriors,
Disaster!
Men are preparing busily for war,
Their rusty battle-spears made newly sharp.
Horses are fattened, and harnessed ready for the tray.
And once-dry waterskins, with fastening new-fixed,
Are ready again to slake men’s thirst.
Whether you close your eyes in sleep, whether you flee,
Or whether in readiness you draw your sword from its scabbard,
Soon there will come a fierce and determined cohort
And against the very dust the encounter with them raises
You will cry out to God in awe!’”
No sooner had the soothsayer listened to the end of the geeraar 14 than he
sprang to his feet, blessed the serpent and hurried off to the sultan. Meanwhile the
people of his settlement had gathered and they said:
‘The time is running out, but the soothsayer hasn’t come yet. Where is he?’
Some answered:
‘Probably he hasn’t found the answer and is hiding somewhere.’
Others said:
‘Yes, today is the last day, but let’s wait till evening.’
In the afternoon they saw in the distance a cloud of dust and asked each other:
‘What might this mean?’
Then they saw a man who was running and singing – it was the soothsayer.
His lips were shrunken and cracked, his body emaciated, his eyes sunken. No wonder
– he had not had a scrap of food in his mouth for seven days. How ill he looked!
The soothsayer, as is proper, first went up to the sultan and shook his hand.
Then, with the people standing round and holding their breath, he performed the
geeraar he had learnt from the serpent. Now, with their hearts jumping for joy, they
came running up to the soothsayer and started to shake his hand. And the sultan said:

13
This and two other predictions of the serpent were put into verse by Muuse Xaaji Ismaaciil Galaal.
Translated into English by B.W. Andrzejewski and Sheila Andrzejewski (An Anthology of Somali
Poetry. Bloomington-Indianapolis, 1993).
14
Somali poetic genre the theme of which is usually war, challenge to single combat etc.

14
 ‘Take him to my house and slaughter for him a really fat she-camel.’
The sultan sent out the heralds with the order to round up all his subjects with
the message: ‘In eight days’ time we are having a general council and everybody must
come.’
On the eighth day the whole tribe to a man came together for a council. The
sultan said:
‘A time of war is coming. Each one of you must feed his horse, take his
weapon and sharpen his spear. The horses must be kept in readiness. Until the war
starts we’ll be assembling here every day.’
This they did, and every day they assembled, made ready their weapons for
the battle, sent out patrols and did not return home at night to sleep. And one day the
patrols sent them a message:
‘Arise, we’re being attacked!’
All the men jumped on their horses and grasped their swords and spears. And
early in the morning, when the livestock had been driven to pasture, a tramping and
whooping horde swooped down. But because the tribe had been warned beforehand
and were ready for the battle, their warriors were able to make a surprise attack on the
enemy, repulsed their attack, put them to flight and chased them away.
A while later another detachment attacked the settlement and was crushed.
The time of wars had come, and there were battles every morning and every night.
The light went dark and the people forgot about sleep and rest. The tribe defeated all
the enemies who had invaded its land and all its campaigns were successful because
everything had been foreseen in advance.
A year went by in this way, and all the tribes except the one ruled by the sultan
were destroyed in the wars.
One day the sultan summoned his tribe and made a speech in which he paid
tribute to each of his warriors. Then, addressing the soothsayer, he said:
‘You have done good work and I am satisfied with you. As a token of
gratitude, accept from me a herd of camels, a herd of sheep and goats, a herd of cattle
and a herd of horses.’
The soothsayer rejoiced, thanked the sultan and took the animals that had been
presented to him.
As he drove away his livestock he suddenly recollected his agreement with the
serpent, and said to himself: ‘You must drive them to the serpent and give it its share.’
But when he looked at his precious livestock, greediness stirred in him and he said to
himself: ‘Are you really going to give these beautiful animals to the serpent? You’re a
fool and the son of a fool! Instead of giving such possessions to that beast you’d
better take your sword and be done with it at one stroke!’ He drew his sword out of its
sheath, entrusted his servants with the care of the animals and set off in search of the
serpent.
He found it sleeping in its usual place. He raised his sword and said to himself:
‘Cut off its head!’ But at the very moment he said to himself: ‘Strike!’ the serpent
woke up, dashed towards some bushes and slithered away to safety. The sword hit
the place where the serpent’s head had been lying. Now the soothsayer said to
himself: ‘May your hand wither and fall off! Now if it jumps on you out of the bush
you’ll have to run away, going all out!’ And he started running with all his might – he
was off like a shot. He ran and ran without a backward glance till he reached the
livestock he had left under his servants’ supervision, and started hurrying them too,
shouting:
‘Save the livestock!’

15
 Together with his people he drove the animals away and they did not stop until
they found themselves in a safe place.
One day, after a long time had passed since the soothsayer had returned home,
and when he had had a good rest and was enjoying his life, some messengers came
from the sultan and said:
‘The sultan has sent us to bring you to him.’
‘What does he need me for?’
‘We don’t know,’ was the answer.
‘Well, well’ muttered the soothsayer, shaking his head. He was silent as he
thought for a while, asking himself: ‘I wonder what the sultan wants from me now?’
Then he stood up and followed the messengers.
They walked and walked until at last they came to the sultan, who was sitting
among his advisers. He rejoiced when he saw the soothsayer, shook his hand and
asked how he was getting on. After a while he asked:
‘Do you know why I’ve called you? Last year you saved us all when you
predicted what was going to happen. Now I want you to tell us what the next year will
bring.’
The frightened soothsayer hung his head. Then he asked:
‘Was this what you called me for?’
‘Yes.’
‘O Sultan,’ he answered. ‘Don’t you remember that my skill betrayed me?’
But the sultan answered:
‘No, may God be the witness, it didn’t betray you, since last year your
prediction came true, so don’t say what nobody is going to believe! Go, move away
for seven days like you did last year, then come back and reveal what’s going to
happen next year. Let the agreement between us be the same as before.’
Now the soothsayer realised that things were looking bad. What was to be
done? While he was sitting there lost in thought the people departed and he was left
alone. At the crack of dawn he was still sitting there, engrossed in thought.
‘What if I go to the serpent with remorse and apologies,’ he thought, ‘and say:
“Listen – forgive me, for I treated you badly before. And now I’m in the same awful
situation as I was then. Help me again, please!”’ And he decided to do this and went
running to the serpent. He found it lying in the same place, and started repentantly to
weep, saying:
‘Listen, O serpent – I dealt with you in a very bad way. I alone am to be
blamed, for I violated our agreement, but I beg you to forgive me and help me to get
out of the trouble I’ve got into again!’
The serpent laughed and said:
‘Oh, you clearly proved yourself, and it seems it was God’s will to keep me
alive. As for you, you did everything you could to finish me, but there is nothing to be
done about that. Not without reason they say: “Unless people forget the evil done to
them it will not rain.15” In the name of God I'll help you, so listen what I’m going to
tell you:
‘Mankind, O Diviner, was destined, it seems,
To be the cause of this world’s woes.
Butchering each other was your invention
‘Stab’ was a word that you devised,
And the fire that you have kindled
Will consume a large part of creation.
15
A Somali proverb.

16
When you are weak and defenceless
How fond you are of friendship
And the support of mutual aid –
But for the man you called your friend
When you were pressed by need,
You care nothing when your purpose is achieved!

You have broken the covenant into which you entered

And the pact that once was made between us.
The evil deeds of the sons of Adam
Will surely end by destroying the world!
What you say out loud with your lips
You do not really mean in your heart.

It was I who saved you from a trap

When you came to me in such dire straits.
I expected some reward from you
But instead, you dolt, the profit I gained
Was a deadly blow from a hilted sword!
The thud and crack of that sword of yours –
The cloud of dust that vexed my head –
The fear in which I fled from you –
Leaping, stumbling, dashing against euphorbia trees –
My ears were made deaf by all that happened!
O how I was taken in by you –
By that trickling tear, that gaunt aspect,
Those pleading words which touched my flesh,
Those jinn-like supplications!

So do not look for trust from me

For that trust fell down a very deep hole.
I shall tell you this, for the sake of God –
You are a doer of evil deeds!
I have no doubt that many a time
You have oppressed weak men and orphans.

And in my view you are paying now

For all the injustice you committed –
An old debt of yours is now being settled.

Nevertheless – tell the sultan who sent you here

That a wasting drought will come.
Tell him the grass in the pastures will wither,
That trees will die, the ones that stand in groves
And the ones that grow alone and tall.
Tell him that water will no longer flow
In pool or shallow well, valley or running stream.
Tell him that those who are weak and poor
Will perish with their flocks

17
 And only the black-headed sheep
And the sturdiest camels will live.
But tell him, too, that hard work and resourcefulness
Will help a man to survive till the rains return.’
Hearing this the soothsayer jumped for joy, spinning round and round, and
said:
‘Oh serpent, I remember how I treated you then, but this time I’ll reward you
for all you did for me. Be sure that what happened won’t happen again. I’ll give you
everything I get, I promise.’
‘Well, we shall see,’ said the serpent.
The soothsayer set off and ran and ran till he reached his settlement. He
performed the gabay16 he had learnt from the serpent, and when he had finished the
people rejoiced and rushed to him to lift him up. The sultan, pleased, stood up, shook
his hand and patted his head as a sign of benevolence. All the people began to glorify
the soothsayer and held festivities in his honour. The next day the sultan summoned
his tribe and said:
‘A year of severe drought has been predicted for us, therefore everyone must
keep something in reserve.’ And everyone made a special shelf for storing food and
they were all the time putting something aside there.
Several months later a drought started. It did not rain in autumn and it did not
rain in spring. Clouds of dust were flying everywhere, the earth turned into a
desolate wilderness, the trees dried up and there was no water anywhere. Only in the
deepest underground wells did a little water remain, but the shallow wells were dry.
And then all the cattle and other domestic animals died, for they could not go without
water for long, and only the sturdiest camels survived. All the other tribes which had
not got ready for the drought perished, together with their livestock, and only the
sultan and his tribe held out with what they had stored, and survived that difficult
time.
The sultan called the soothsayer again and gave him a great number of
animals. The soothsayer rejoiced and drove them to his encampment. But on the way
he remembered his agreement with the serpent. He stopped his herds, sat down and
started to draw on the ground. He sat and thought for a long time, then raised his head
and looked at the animals which were grazing round him. Now it is known that
greediness is an awful thing, and it stirred in him again. And he told himself: ‘Are you
really going to cast all these animals into the throat of the serpent which is now lying
there in the shadow? You are a fool, the son of a fool!’ But then he recollected
himself suddenly and thought: ‘Yes, but you made a promise to the serpent, and not to
fulfil a promise is just the same as not believing in God 17. What’s to be done?’ But
then he said: ‘I swear by the name of God, the camels and the other animals are mine
and I’ll take them for myself, come what may!’ And he drove the livestock away and
once again did not keep his word.
One day, when the drought was still raging, the sultan’s messengers visited the
soothsayer and said:
‘The sultan has ordered you to come quickly.’
The soothsayer thought: ‘Oh God, what does he want me for this time?’ He
was scared, but did not dare disobey the order and went to the sultan with his
messengers.

16
The most important poetic genre, dealing with serious subjects, 30-150 lines in length.
17
A Somali proverb.

18
 So they came to the sultan who was sitting with his advisers. The sultan and
the soothsayer shook hands, sat down and talked about one thing and another, and
then the sultan said:
‘Listen, I called you for one thing, which is easy for you and very important
for us.’
The soothsayer was frightened.
‘What is it, sultan?’ he asked.
‘This year and the previous one, twice indeed, you saved us from great
disasters. Those who had not been forewarned perished in last year’s war or this
year’s drought. As for us, thanks to you and to God, both people and livestock are
safe and sound. Therefore we want you once more to predict the coming year.’
‘To predict what?’ The horror-stricken soothsayer jumped high into the air,
lost consciousness and fell to the ground.
In a fit of anger the sultan sprang to his feet and with the words ‘Every time I
ask him to be of service to us he dares to be displeased and angry!’ he raised his whip,
but the people who were standing nearby took it away from him. Then he said:
‘When this rascal comes to himself tell him that if I don’t receive the answer
in three days he will feel my sword!’
The people stood for a long time over the soothsayer and when he finally came
to his senses they told him the sultan’s words. He understood that things were looking
bad and said to himself: ‘You can’t allow yourself to be seen by the serpent, but if you
don’t find the answer you’ll find death.’ Then he asked himself: ‘What is there left for
me to do? If you go to the serpent, what will it say? Oh well, let it say whatever it
wants. It’s all the same – I’m going to the serpent.’ And he ran off to find it.
‘Hallo!’ laughed the snake when it saw him. ‘Is it me you are looking for?’
‘It is you,’ answered the soothsayer.
‘And what do you want from me?’ asked the serpent.
He replied:
‘I’ve got the same question.’
Then the serpent said:
‘Tell the sultan who sent you here
That the sky will bring back the clouds once more
For it is barren no longer, and carries the Dirir18 rains.
Tell him that soon, on a night half-spent,
Flashes of lightning will be seen,
And the bountiful plenty of the Daydo rains
Will fall, just as it used to do.
Tell him that showers will pass over the land
That had been laid bare by drought.
Tell him that the herds will suffer no more
On their long treks to the water-holes.
Tell him that torrents will scurry like lizards
Through the dry scrub of arid valleys,
That fresh grass will spring up round the encampments

18
Name of a bright star.

19
 And that among the herds that have survived the drought
There will be beasts in milk.

Tell him that the wife who was banished from her husband’s side
In the rigorous months of the rainless season
Will soon build a hut as spacious as a house of stone.
Now she can put off her workaday clothes
And dress herself anew in the silks
She had kept rolled up against this time.
Incense-burners appear from nooks and crannies
And a mat for sleeping is spread in a snug recess.
For her husband had had no thought of love
While the harsh dry season lasted,
But now that his flesh has lost its gauntness
He will come once more inside the hut.
Now he can choose what food he will eat –
No longer is he driven by hunger alone.
Over and over, with tender little words, he will be asked
To take more, and yet again more.
His wife will come and go, fetching this bowl or that,
And as she passes to and fro so close to him
The love that had grown old will become young again,
And in their revelry and play sons of blessing
Will be conceived, sons bright as thunderbolts.

Tell the sultan, too, that the younger men

Will not remain for long unwed.
They will marry, in a befitting way,
The girls they have been yearning for,
And riding displays and dancing
Will entertain and honour them.
And tell him, finally, that a man who so wishes
Will be free to turn his mind to faith and prayer.’
The soothsayer immediately rushed to the sultan and related everything. And
again he was thanked as before, and even more.
And soon after this, towards evening, a small cloud appeared far away in the
east. The people cried out:
‘It’s a cloud, by God!’
Nevertheless nobody thought that the small cloud could betoken rain. But no
sooner had the livestock been driven into the enclosures than lightning flashed in the
east. Everybody was happy, the women were ululating gaily. God be praised, there
was nothing to be worried about any more. Before the people had time to look around
somebody said:
‘God be praised, that cloud’s already overhead!’
Somebody else said:
‘Let’s dig drainage ditches and get the weak animals to shelter!’
The people did so, and after all the houses had been dug around with ditches
and the livestock had been protected, they fell asleep. Now, God be thanked, after a
quarter of the night had passed it started to rain, pitter-patter, pitter-patter. After
exactly as much water as was needed had fallen on the ground the rain stopped. Then

20
the animals were turned out to drink from the puddles and the people stocked up with
some water. At daybreak it rained again and the livestock was driven out to grass. It
rained four days in succession and all the animals – camels, sheep and goats – drank
their fill, and even those which had no milk during the drought began to give it. All
the people drank as much milk as they wanted.
In the middle of spring the sultan summoned his tribe and settled all the
disputes which had arisen during the drought. Having finished with this he called the
soothsayer and gave him many animals of every kind.
Now the soothsayer said to himself: ‘God be my witness, three times the
serpent saved you from misfortune and twice you violated the agreement. This time
you must keep your word, show your gratitude and hand over to the serpent all the
animals you have received today as a reward.’ And so he did. He drove all his animals
to the serpent and said:
‘Oh serpent, I want to say to you three things. First of all, twice when you
helped me I returned you evil for good, but I repent of what I did. Here are the
animals I have received today – take them all and forgive me! Secondly, I beg you to
become my friend. Finally, as I see that your wisdom is limitless, I ask you to tell me
about the world and about life!’
In answer the serpent said:
‘As for friendship – I become a friend to no one. I either harm a man or help
him, according to the purpose for which I have been sent.
As for forgiveness – I have forgiven you. As for the animals you brought to
me – I give them all back into your hands, but nevertheless I regard the gift as having
been accepted.
Now as for the world and life – I tell you this: world there is, but life is not
distinct from it. Your life, as you call it, goes as the world goes, for God made the
world with many patterns and it is these that rule men’s lives. When war is the pattern
of the times all men are at enmity with each other, and thus it was that in the war just
past you took your sword against me even after I had helped you, and said to yourself,
“Cut off his head!” And then again, at a time of drought no man is generous to his
fellows, so you ran away with all your herds, giving me no share in the sultan’s
reward. But when there is a pattern of prosperity, what man is ever niggardly or full of
hate? So you came to me, offering me all you had, not keeping even one animal for
yourself. Each time it was the pattern, not yourself, that forced you to do whatever
you did.
And now I shall tell you who I am. I am not a serpent, but Fate, the Leveller,
and you will not see me again after this day – farewell!

2. The hyena’s cows

A long time ago the hyena had a herd of cows. One evening when he was
driving them into the enclosure he was approached by a traveller.
‘I can’t offer you any milk,’ said the hyena. ‘The cows have stopped giving
milk because of the drought. I would slaughter a calf for you but I don’t have fire to
cook the meat.’
At that moment the moon rose and the man pointed at it with his finger.
‘You’d be able to offer it me if you brought a brand from that fire,’ said he.

21
 The hyena asked the traveller to look after the cattle and ran eastwards, but he
had scarcely disappeared when the man led the cows out of the enclosure and drove
them in the opposite direction.
As for the hyena, he ran until he was tired out and then turned back. At home
he saw the empty enclosure and realised that the man had cheated him. He
complained to Allah, and got permission to take away people’s cattle, by ruse or by
force.
He was happy and hobbled off, muttering:
‘Now, you people, stand firm!’ he said. ‘Henceforth we are at war!’
That war has been waged to the present day, and it will continue while hyenas
exist and people rear livestock.

3. The tortoise’s shell

In ancient times the tortoise did not have a shell. One evening a jackal came to
the tortoise and said:
‘The beasts of prey have had a meeting and they decided that in the morning
you would be eaten by my family.’
‘Was Allah present at this meeting which turned against me?’ asked the
tortoise.
‘No!’ said the jackal.
‘Then nothing will come of your decision,’ said the tortoise.
In the morning the jackals came to the tortoise and saw that a large shell had covered
the tortoise’s body.

4. Why the hyena has short hind legs

After the creation of the world God forced all the people and animals to
compete at running. The hyena proved to be the fastest, and the losers despaired.
‘Nobody will escape from this beast,’ they said.
God pitied them and shortened the hyena’s hind legs.

5. The plover’s oath

Once upon a time all the birds met together to slaughter and eat a big bull.
They finished off one half of the carcass in the evening and the other half they agreed
to eat in the morning. But at midnight all the birds except the plover woke up, fed on
the rest of the meat and flew off in all directions.
At daybreak the plover opened its eyes but saw neither birds nor meat. It
realised that it had been cheated and said:
‘O birds, if I follow you again,
O sleep, if I ever doze again,
O meat, if I fall for you again
Let the old plover not consider me his daughter!’
The plover never breaks this oath. It avoids other birds, it does not sleep at
night and it never feeds on meat.

6. The jackal has changed its gait but does not walk like the Prophet19
In ancient times the jackal’s gait was the same as that of all the other beasts.
But one day he saw the Prophet walking. ‘Can it really be true that I am not able to
walk as beautifully?’ thought the jackal, and started to imitate the walk of the
Prophet. It did not turn out so well: the jackal forgot how to walk like all the other
19
A Somali proverb.

22
beasts and did not learn to walk like the Prophet. Now he hobbles dhoh-dhoh and all
the beasts laugh at him.

7. The crocodile’s tongue

At one time the jackal did not have a tongue. One day he came to the river-
bank and seeing the crocodile, who as he knew had a tongue, he said:
‘My sister is getting married today. Lend me your tongue – I’ll ululate at the
wedding and bring it back tomorrow.’
The crocodile believed the jackal and gave him his tongue. Alas, the jackal
liked the tongue so much that he decided never to part with it.
All next day the crocodile was waiting for the jackal, but he did not come. The
crocodile got angry and said
‘What a mean deceiver! Just let him try to drink water from the river!’
Since then the jackal has not dared approach the river and the crocodile has
lived without a tongue.

23
 Animal tales
8. The lion, the hyena and the jackal
Once upon a time a lion, a hyena and a jackal met together.
‘Hyena,’ asked the lion, ‘what food do you like the most?’
‘I eat whatever doesn’t eat me,’ answered the hyena.
‘And what about you, jackal?’
‘The fat tail of a sheep and its brisket,’ answered the jackal. ‘And what do you
like, lion?’ ‘Everything except old women,’ answered the king of the beasts. ‘My
stomach can’t digest them.’

9. The ram and the he-goat

A ram addressed a he-goat who was on heat.
‘Listen, couldn’t you bleat more softly and run less? For a long time I have
been unable to sleep quietly because of you!’20
‘I wish you were in my place!’ answered the he-goat. ‘Allah gave you
obedient wives and me – obstinate ones. That is why I run after them at night and yell
at the top of my voice!’

10. The camel, the horse and the donkey

One day a camel, a horse and a donkey got into conversation. The camel said:
‘I can carry four aqals21 if they are packed by a good housewife but not even one aqal
that is packed by a bad one.’
The horse said: ‘I gallop tirelessly if I am ridden by a skilful horseman but
can’t go at all if I am ridden by a bad one.’
‘As for me,’ said the donkey, ‘it’s all the same whether my rider is skilful or
not. I need only kick once and in an instance he will fall from my back on to the
ground!’

11. The hyena

One day a hyena invited all the people and all the beasts and domestic
animals, and when they had arrived he said:
‘Don’t call me Hyena any more. Henceforth I won’t take what belongs to
others. My new name is Aammin.’22
When the guests were leaving they tied a she-goat to a tree and said: ‘We shall
take her away tomorrow morning.’
But at midnight the hyena grew hungry, fell upon the she-goat and ate her. In
the morning the guests came and called: ‘Aammin! Aammin!’
The hyena saw them and took to his heels.
‘I’m not Aammin,’ he cried. ‘I’m Hyena!’

12. The knocked-out eye of the hyena

Once upon a time a lion killed a she-camel and invited all the beasts to share a
meal with him. The lion asked a hyena to divide the carcass.
‘Let the lion have one half and the rest of the beasts the other half,’ he said.

20
The Somalis keep sheep and goats in one enclosure.
21
A nomadic hut of roundish form with a framework assembled from curved poles covered with skins
or mats. When a camp is moved the hut is dismantled and loaded on to a camel by the nomad’s
womenfolk.
22
An honest person.

24
 The lion got angry and knocked out one of the hyena’s eyes with a blow of his
paw. Then he said to a jackal:
‘Now you try.’
The jackal said:
‘The carcass should be divided into two parts and one given to the lion, the
remaining part should be divided half-and-half and one half given to the lion. The
second half should again be divided into two parts and one given to the lion, the other
part should again be divided in two and one given to the lion, and finally the
remaining one should again be divided into halves. One of them we have to give to
the lion and the remaining one to the rest of the beasts.’
The lion burst out laughing.
‘Who taught you to divide so well?’ he asked.
‘It was the knocked-out eye of the hyena!’

13. The clever jackal

Once upon a time a long drought affected the savanna and the beasts were in a
bad way. One day even the lion himself did not appear out of his den.
‘We have to visit him,’ decided the beasts. ‘Let us go to the king in turn.’
Every day one of them went to the den of the lion and disappeared: the hungry
lion ate him.
The last one who went to the king of the beasts was a jackal. He came up to
the den and stopped at the entrance.
‘Come in!’ called the lion. ‘Don’t stay out there!’
‘No!’ answered the jackal. ‘There are many footprints which lead to your
house, but not a single one leads out of it!’

14. How the jackal took revenge on the hyena

Once the lion, the king of the beasts, fell ill, and all except the jackal visited
him. The hyena told the lion that the jackal had not come because he put on airs, at
which the lion got angry and ordered that he be called. The jackal came running, saw
the hyena and understood everything.
‘Why were you absent?’ the lion asked threateningly.
‘I was searching for a medicine for you,’ answered the jackal.
‘Did you bring it?’
‘No, but I found out how to heal you.’
‘Speak out!’ growled the lion.
‘Rub yourself with the fat of a hyena’s bone!’
The lion grabbed the hyena’s leg, broke it and rubbed himself with the fat.
Thus the jackal revenged himself upon the guileful hyena.

15. The four hyenas

Once upon a time four hyenas met and started to complain about old age and
their ailments.
‘I used to be the fastest,’ said the first hyena, ‘but now my legs hardly move.
Nevertheless, glory be to Allah, I am still able to catch up with an antelope.’
‘I used to be the most sharp-sighted,’ said the second, ‘but now there is little
light in my eyes. Yet I can thank the Most High that on a dark rainy night I can still
see a grain of sand which has fallen to the bottom of a stream.’

25
 ‘I used to have the strongest teeth,’ said the third, ‘but can one really call teeth
what there is left of them? However, Allah be praised, even now when I am gnawing
a donkey’s kneebone, I sometimes ask myself – is this meat, gristle or a kidney?’
‘And I used to have the sharpest ears,’ said the fourth, ‘but now I am almost
deaf. True, when a dik-dik is chewing grass seven river beds away and saying
‘yakam-yakam’ I can hear it, thank goodness. But can one really call it hearing?’

16. The blind ewe and the hyena

A blind ewe fell behind the rest of her flock. She wandered into a deserted
place and was grazing there alone, but soon she was noticed by a hyena. He decided
to eat her and started to steal towards her. Hearing a rustle the ewe was delighted.
‘My flock is coming,’ thought she, and ran towards the hyena. The hyena got
frightened and turned back.
‘Life is precious,’ he said. ‘It’s better to keep off a ewe who throws herself
upon hyenas!’

17. The nine hyenas and the lion

Once nine hyenas went hunting, and on their way they met a lion. The lion
asked them to take him with them, but the hyenas did not want to. They were afraid
that the lion would deprive them of all their booty and said:
‘We won’t get on with you.’
But the lion begged them and in the end they agreed.
The beasts looted nine she-camels and a calf, then sat down and started to
divide the booty. The lion said:
‘Here are nine she-camels and a calf. You take the calf and you’ll then
become ten. And I’ll take the nine she-camels and together we’ll also be ten. Ten is
equal to ten, isn’t it?’
The hyenas were taken aback. They realised that the lion had cheated them
but did not dare object.

18. The seven baboons and the lion

Seven young baboons and a lion set off hunting together, and they looted an
old he-camel and seven young she-camels. The lion, who divided the booty, gave the
baboons the old camel and took the seven young camels for himself.
When the baboons returned home their father asked how their hunting had
gone.
‘We looted seven young she-camels and an old he-camel,’ they answered.
‘The lion gave us the old camel and took the young camels for himself.’
The old baboon got angry.
‘I’ll show him!’ he growled. ‘Look how strong I am!’
But at the lion’s den his resolution abandoned him, and when the lion looked
at him and asked menacingly why he had come, he got frightened to death.
‘My children brought home a he-camel,’ he babbled. ‘I’m giving him back to
you. Without him your seven she-camels won’t breed!’

19. How the tortoise went for water

‘Help me to load a camel,’ said a tortoise one day. ‘Tomorrow I’ll bring water
for everybody.’
So it was done. The camel was packed, the tortoise was given the end of the
leading-rope and he set out.

26
 After three days a rustle was heard from the direction in which the tortoise
had gone.
‘Glory be to Allah!’ cried the people. ‘The tortoise has brought water at last!’
The tortoise turned his head.
‘Are you laughing at me?’ he said. ‘I’m still on my way to the well!’

20. The squirrel and the lion

Once a lion who kept ninety-nine she-camels, and a squirrel who kept only
one, decided to tend them together. Every morning one of them would set off for the
pasture while the other stayed at home and rested. It was the lion who would open
the enclosure and let out the camels because the squirrel could not lift the big bush
which had been felled and laid at the entrance.23
One evening when the herd was in the enclosure the lion set off in search of a
new grazing area.
‘I’ll be back by the morning,’ he said.
But the dawn came, the lion did not come and the squirrel started to worry. He
went to the enclosure, but could not open it to let the animals out.
The lion appeared after three days and when he saw the hungry camels he
flew into a rage.
‘Why did you keep them in the enclosure?’ he shouted. ‘Look how lean
they’ve got!’
Before the squirrel had time to say a word, the lion caught him up and gulped
him down. When the squirrel found himself in the lion’s stomach he started to scratch
it with his nails. The lion howled with pain and told the squirrel to get out of him.
‘But how can I get out?’ asked the squirrel.
‘Through my mouth!’
‘No,’ protested the squirrel. ‘There’s spit there.’
‘Then through my nose!’
‘There’s snot there.’
‘So get out through my backside!’
‘There’s shit there.’
The squirrel got going with his nails again and the lion, unable to stand the
pain, expired. Then the squirrel got out of the lion and sang:
‘Did anybody see how the small man defeated the big one?
Did anybody see how the squirrel killed the lion?’

21. The abooto-yaxaas24 and the crocodile

Once an abooto-yaxaas bird got into the mouth of a crocodile and while
picking at his teeth said:
‘You have to know that I am displeased with you. You misbehave yourself!’
The crocodile closed his jaws and swallowed the bird.
‘What a silly bird!’ said he. ‘I would first have got out of my mouth and then
complained!’

22. The snake and the squirrel

Long ago a snake whose name was Xuseyl ruled one of the tribes. One day a
squirrel came to him with a complaint.
23
The Somali nomads make fences from felled bushes and branches of trees.
24
Literally – ‘a crocodile’s grandmother’; a small bird which lives on the vestiges of food stuck in the
teeth of a crocodile.

27
 ‘Chief Xuseyl,’ he said. ‘I buried a pot of quulle25…’
‘You are thrifty!’ observed the chief.
‘But a man dug it out…’
‘People are greedy and self-interested!’
‘I hit him…’
‘Everyone who is robbed acts like that!’
‘But the man kicked me…’
‘Those who are weak always catch it!’
Here the squirrel understood that he could not find justice and went home.

23. The donkey and the dog

One day a donkey and a dog were roaming round together, dragging their feet
because of hunger, thirst and tiredness. But then they came upon food and water, and
after having eaten, drunk and rested the donkey said: ‘Now I’m going to bray!’
‘Don’t do it,’ said the dog. Your braying will attract beasts of prey and it will turn out
badly for us.’
But the donkey did not care a rap – he opened its mouth and brayed three
times. Soon three lions came running and fell upon him, and when they had killed
him they said to the dog: ‘Cut up the carcass for us and we’ll leave you alone.’
The dog agreed, but when he was dividing the meat he ate the donkey’s heart.
‘Where has the heart got to?’ asked the lions when the dog brought the meat.
‘This donkey didn’t have a heart,’ answered the dog. ‘Had it been otherwise would he
have called you here?’26
The lions acknowledged the truth of the dog’s words and let him go.

24. The three bulls

Once upon a time there were three bulls who lived together: the first was
white, the second was red and the third was black. A lion made friends with them, but
one day, when he had become hungry, he came up to the black and red bulls and said:
‘The white bull will bring misfortune to you. At night he is visible from afar.
What if I eat him?’
Hearing this the white bull said:
‘Now we are three. Together we can overpower every beast, but without me
your strength will diminish and the lion will kill you.’
‘We’ll see what will happen,’ answered his friends.
The lion threw himself on the white bull and ate him.
Soon he became hungry again. He took the black bull aside and said:
‘The red bull is arrogant. How can you be his friend? Let me eat him!’
The black bull made no objection and the lion killed his red friend.
After several days the lion came again.
‘I don’t know what to do,’ he said. ‘I am very hungry. Have you got anything
for me?’
‘No,’ answered the black bull. ‘I’ve already given you my two friends!’
‘But I can’t do without food,’ said the lion. ‘I have to kill you!’
The black bull answered:
‘I am already dead. I died when I gave my white friend to you.’
The lion fell on the black bull and ate him.

25
The edible fruits of a wild tree.
26
According to the notions of the Somalis, the heart is one of the depositories of the mind.

28
 Legends

The Arraweelo cycle

25. How Arraweelo castrated the men

In the old days men used to rule the country and wage wars, while women
used to keep house and look after the children. And everything used to be good, they
say. But one day a daughter was born to a certain man, and he called her Arraweelo.
In the course of time she grew into a beautiful and clever girl who was wooed by
many young men, but finally her father married her to a man who had paid him a lot
of camels. Arraweelo gave birth to many children, but she did not like to be occupied
with them or with the household. The only thing she wanted was men’s work, such as
sitting in council with the elders, or taking part in military campaigns. Her astonished
husband used to say to her:
‘Devote yourself to the children and the household, as is expected of a
woman!’
This used to make her angry and she would answer:
‘Women aren’t inferior to men and they can do men’s work! Most of the
elders in the council are senile, so why shouldn’t women take their place?’
One day Arraweelo summoned all the women and said:
‘Let’s do nothing about the house for three days – the men will be obliged to
take care of themselves and they won’t have time for anything else. We’ll take
advantage of it, seize their weapons and come to power.’
The women agreed. The men had to do the household chores so they lay
down their weapons, which were captured by the women. Arraweelo became the
ruler of the country and she issued an order that all men were to be caught and
castrated. She thought that otherwise the men would not submit to their defeat and
would try to deprive her of power.

26. Arraweelo and Oday Biiqe27

The only man in the country who had escaped castration was a sage who was
nicknamed Oday Biiqe. He hated Arraweelo and hid from her in the woods, but she
suspected he was there and one day she ordered her eunuchs to seize the old man and
bring him to her. After a long search the servants found him.
‘We’re going to take you to Arraweelo,’ they said. ‘You’ll be punished for
disobedience!’
‘You’d better let me go,’ answered the old man. ‘Arraweelo will ask you
many riddles, and only I know how to solve them. It won’t be long before I prove to
be useful to you!’
The eunuchs let Oday Biiqe go, and when they got back they said to the
queen:
‘Arraweelo, we’ve been looking in the mountains, in the woods and on the
banks of the rivers for the wicked man who doesn’t recognize your power - but we’ve
failed to find him!’

27. An arch as big as a rainbow

Arraweelo waged many wars and she often defeated her enemies. In honour of
one great victory she ordered that an arch as big as a rainbow should be built.
27
‘Old Coward’. He got this nickname because he was always hiding from Arraweelo.

29
 ‘I want to be able to march through the archway,’ she declared.
The eunuchs knew that it was not possible to build such an arch, but they did
not dare disobey Arraweelo. At last, frustrated and in deep despair, they went to Oday
Biiqe.
‘Didn’t I tell you that one day I’d be of use to you?’ remarked the sage. ‘Go to
Arraweelo and tell her: “Give us the dimensions of the arch and we’ll build it.”’
The men did so, and Arraweelo understood that somebody had coached them.
‘A man is hidden somewhere here who has not been castrated!’ was her thought.

28. The kariiri28 fruit

Once Arraweelo ordered that she be brought some kariiri fruits, on a camel –
but to load the camel was forbidden. The eunuchs went to the forest for advice, and
Oday Biiqe said:
‘Drive a camel to a damp place and let it roll 29 there. Some mud will stick to
its sides and you’ll be able to press in some kariiri fruits.’
Arraweelo saw the camel soiled with mud and realised that the uncastrated
man had outwitted her again.

29. Unusual skin

Once Arraweelo said to her eunuchs:
‘Bring me a skin with hair on both sides.’
Having no idea about how to get such a skin they decided to seek advice from
Oday Biiqe. His hiding-place was known to them so they sent their leaders to the
forest.
‘Take her a donkey’s ear,’ said the sage. ‘It’s covered with hair both inside
and out.’
When Arraweelo saw the donkey’s ear she was furious.
‘I shall find out who’s helping you!’ she threatened.

30. An eighth of a calf

Arraweelo had a thousand she-camels whose milk she was constantly
drinking. With time she grew so fat that she started to stink. Their subjects were
afraid of the great queen and pretended not to notice the awful stench they were
suffering from.
One day Arraweelo called one of the eunuchs and said:
‘Wash my back – I can’t reach it. If you don’t utter a word you’ll get the calf
which my cow Feyd has recently delivered.’
‘Oh queen,’ answered the eunuch, ‘your word is law to me!’
‘That’s good,’ she said, and entering the bathroom she took off her clothes and
called the eunuch.
He began to wash her back, but could not bear the stink and exclaimed ‘ugh!’
‘For that “ugh” I’m depriving you of an eighth of the calf!’ declared the
queen.

31. Only a little finger remained

Arraweelo used to take a bath in a well. This well was the only one in the
country and the people used to come from very remote places to drink water from it
and to water their livestock. Arraweelo used to sit in the well for several days on end.
28
Fruits of a certain tree which possess healing powers.
29
Camels roll on the ground to get rid of blood-sucking insects.

30
 Once certain people drove to the well a herd of camels which had not drunk
for ninety days30. At the time Arraweelo was taking her bath, and the people sat by
the well and began to wait. Several days passed but Arraweelo had still not got out of
the water, and the people said:
‘It won’t be long now before our camels die – let us water them!’
‘I’ll finish washing myself soon – only a little finger remains,’ answered the
queen.
But while she was washing her little finger many camels died of thirst.

The Wiil-Waal 31 cycle

32. The youngest wife of Wiil-Waal

Wiil-Waal had several wives, and the youngest wife’s name was Ceebla’.
After the wedding Wiil-Waal did not lie with her on the mat, but said:
‘I’m leaving and will be back in a year. By that time you have to have given
birth to my son, and your mare must have foaled from my stallion.’
Having said this Wiil-Waal mounted his stallion and galloped away. As soon
as he had passed out of sight Ceebla’ saddled her mare and rode after him. In the
nearest encampment she found out where the chief had planned to spend the night,
took another road and got ahead of him. In the encampment to which Wiil-Waal was
still wending his way she gave her name and was led to a separate house.
‘When my husband comes,’ said Ceebla’, ‘show him this house, but don’t tell
him I am there – and put his stallion with my mare.’
Wiil-Waal arrived late at night. The hosts fed him generously and said:
‘Chief, do you see that house? A beautiful girl lives there. Many young men
have tried to win her heart but no one has succeeded. What about you making an
attempt to spend the night there?’
Wiil-Waal made for the house of Ceebla’, tossed aside the curtain which hung
at the entrance and entered. Inside he saw a girl whose face was covered with a scarf.
Wiil-Waal greeted her and talked to her; he was eloquent and the girl listened to him
with pleasure. When night fell she said:
‘You can remain if you promise not to unveil my face.’
Wiil-Waal promised and lay with the girl on the mat.
In the morning Ceebla’ got up, took one of her husband’s sandals and left the
house. She saddled her mare and galloped to her encampment.
After a year Wiil-Waal came back and the people said to him:
‘Your youngest wife gave birth to a boy and her mare delivered a foal.’
Wiil-Waal was astonished and said to himself: ‘It can’t be true!’ Then he
called Ceebla’ and said:
‘I’ll kill you if you don’t show me the man who impregnated you and the
stallion who inseminated your mare!’
All Ceebla’ did was to stretch out towards her husband the shoe she had taken
a year ago. He looked at it and understood what had happened.

30
It is considered that camels can go without water for no longer than three months.
31
The nickname of the Somali chief and poet Xirsi Garaad Faarax (1801-1864), who was famous for
his strength, bravery folly and wit.

31
 33. Wiil-Waal and Ceebla’
One day Wiil-Waal summoned all the men of his Bartire tribe but when they
arrived he went into his house and fell asleep. The whole day the men sat in the full
blaze of the sun, but the chief did not appear. In the evening they went up to Wiil-
Waal’s wife and said:
‘Ceebla’! We can’t wait for the chief any longer. What should we do?’
‘Wake him!’ answered the woman.
‘We’re afraid to make him angry.’
‘All right,’ said Ceebla’, and she entered the house and kicked her husband.
‘Get up!’ she said. ‘The people came a long time ago. How long should they
wait for you?’
Wiil-Waal got up and went out. One man who had seen how Ceebla’ had
woken him asked:
‘Wiil-Waal, why didn’t we dare to shatter your sleep, while Ceebla’ did it
without hesitation?’
‘Ceebla’ doesn’t see me in battle and doesn’t know what I am when I’m in a
temper,’ answered the chief. ‘That is why she does what she thinks is right and
doesn’t care whether I like it or not.’

34. Wiil-Waal and the fearless mullahs

One day a group of mullahs, indignant at the brutal and extravagant behaviour
of Wiil-Waal, came to him and said:
‘Chief, we aren’t afraid of you.’
‘Are you afraid of anybody else?’ asked Wiil-Waal.
‘Only Allah.’
When the mullahs had gone away Wiil-Waal ordered that a house be built,
with a separate entrance and exit and a high fence to enclose it. When everything was
ready he brought a ram into the house and sent for the mullahs, who came and
crowded into the courtyard. Wiil-Waal appeared from the house with a big knife and
ordered his warriors:
‘Close the gateway and take one of the mullahs into the house.’
When the first mullah entered the house Wiil-Waal led him out through the
back door, slaughtered the ram, went out and said to the warriors:
‘Bring in another mullah!’
The mullahs saw the blood on the chief’s knife, were scared and tried to run
away, but their way was blocked by the warriors with spears and shields. After the
second and the third mullah had disappeared into the house the rest became distraught
with horror. They rushed to the fence, climbed over it and scattered in all directions.
Roaring with laughter, Wiil-Waal shouted after them:
‘Don’t say any more that you’re afraid only of Allah!’

35. Wiil-Waal and the guests

Once a hundred men came to Wiil-Waal and said:
‘We have heard that you are generous and hospitable. If so, feed us properly.’
‘You are welcome,’ said Wiil-Waal. ‘Sit down.’
He brought to each guest a huge basin of millet gruel and said:
‘I’ll kill everybody who leaves in his basin even a scrap of food.’
The guests got frightened, because nobody was able to eat so much gruel.
When the chief went away they started to think how to escape, and one man said:
‘Let’s eat together – first from one basin, then from another.’

32
 Soon the gruel was finished and some men were even not sated. When the
chief saw the empty basins he could not believe his eyes.
‘How did you manage to do it?’ he asked.
The guests did not answer because they were afraid that Wiil-Waal would kill
the man who had saved them.
But the chief said:
‘He who thought out how to finish so much gruel has to be recognized. Let
him introduce himself, I won’t harm him.’
The man stood up and Wiil-Waal said:
‘Go away! I don’t want to see you any more.’
After the man had left, the chief said:
‘A clever man is dangerous to the powerful!’

36. Wiil-Waal and his rival

Once Wiil-Waal asked Ceebla’:
‘Is there among the Bartire32 menfolk anybody whom you would want to
marry if I died?
‘Yes,’ answered Ceebla’, ‘there is one man who’s better than you.’
‘Show him to me!’ demanded Wiil-Waal.
This man had several times engaged Ceebla’ in conversation. The first time
Ceebla’ asked:
‘Aren’t you afraid of Wiil-Waal killing you?’
‘No, not I!’ answered he.
One rainy evening a number of men gathered in Wiil-Waal’s house 33. When
Wiil-Waal came in Ceebla’ said:
‘That man’s here.’
‘How can I recognize him?’
‘By his clothing – I’ve snipped a scrap from its edge.’
When the rain stopped the man slipped away without being noticed.
In the morning Wiil-Waal summoned all the men of his tribe, but could not
find the one Ceebla’ had talked of. For the man had noticed that the edge of his
clothing had a piece missing, suspected something was wrong, and cut small pieces
off the clothing of all the men who had been sitting in Wiil-Waal’s house.
Some days later the man came again and talked with Ceebla’ till nightfall.
When Wiil-Waal returned home Ceebla’ said:
‘That man has just gone away. I asked him to play a game of checkers 34 with
you. Tomorrow he’ll be here.’
In the morning the two men sat opposite each other and started the game.
Wiil-Waal made a move and looked at his rival. The man was dozing – the time spent
with Ceebla’ had wearied him.
‘Are you asleep?’ asked Wiil-Waal.
The man opened his eyes and answered:
‘No, I’m thinking.’
‘What about?’
‘About the direction in which one should drive one’s horses if half-way
between the well and the encampment they start gasping for a drink again.’

32
The tribe of which Wiil-Waal was the chief.
33
Tradition forbids men to enter other people’s houses. It is, however, allowed to seek shelter against
rain or danger.
34
Somali checkers are usually played on the ground using small stones of two colours.

33
 Wiil-Waal made another move and asked:
‘Are you asleep?’
‘No,’ answered his rival. ‘I’m thinking.’
‘What about?’
‘About which of the four nipples of a she-camel’s udder should be considered
as paired: those at the front, those at the rear, or those on the flanks.’
They played a little more and the man nodded again.
‘Are you asleep?’ asked Wiil-Waal.
‘No, I’m thinking.’
‘What about?’
‘About the ostrich’s legs. Are they front legs or hind legs?’
While Wiil-Waal was considering how to answer this the day passed and the
game finished.
In the morning Wiil-Waal asked Ceebla’ to cook millet gruel for all the Bartire
menfolk. Each man would have to approach the big cauldron and Ceebla’ would put a
scoop of gruel into the fold of his macawis 35. The men realised that they were being
humiliated but they did not dare protest for fear of Wiil-Waal. The last to come to
the cauldron was Wiil-Waal’s rival. When Ceebla’ had scooped some gruel and
turned to him he struck her hand away.
‘Don’t soil my clothing!’ he said. ‘You don’t think I belong to the gun 36 folk,
do you?’
Wiil-Waal understood that this man did not recognize his power, but he did
not kill him for fear of the people’s discontent.
Soon after that Wiil-Waal started a war. In a decisive battle the adversary
pressed the Bartire warriors hard and they fell back. When Wiil-Waal saw that he was
alone and threatened with death he exclaimed:
‘Oh, Bartire folk, rescue me!’
The man who used to come to see Ceebla’ heard his cry, forced his way to the
chief and helped him to escape. But he failed to get out himself and shouted to Wiil-
Waal:
‘Chief, help me!’
Wiil-Waal answered:
‘I couldn’t kill you – now let someone else do it!’

37. Wiil-Waal and Gannaje

Two men, Gannaje and Jibriil, were arguing about a mare. After all attempts to
judge between them had failed the people said:
‘Appeal to the chief – he’ll decide whom the mare should belong to.’
The two men went to Wiil-Waal. His wife came out of the house and said:
‘Wiil-Waal’s asleep. Wait until he wakes up.’
Hearing this Gannaje became angry, entered the house and shook Wiil-Waal.
The chief woke up and reached for his dagger, but Gannaje caught his arm and said:
‘My dagger’s sharper!’
Wiil-Waal was astonished and asked:
‘Who are you and what do you want?’
‘My name is Gannaje,’ answered the brave man. ‘Jibriil and I have been
arguing about a mare – judge between us!’

35
Man’s skirt of coloured material.
36
People of lower rank.

34
 ‘Go to the tree37,’ said Wiil-Waal. ‘We’ll settle your case there.’
When Gannaje went to the tree, there were many people there. He saw a mat
and sat down on it – but the mat belonged to the chief. The people were scared,
thinking that he had either gone crazy or he was seeking his own death, and when
Wiil-Waal came and sat down beside Gannaje they were speechless. Meanwhile
Wiil-Waal began the judgement. He asked:
‘Where did you get this mare?
‘We looted her,’ answered the two men.
Wiil-Waal said:
‘I adjudge the mare to Gannaje. As the mare was looted she should be owned
by the bravest one.

38. Wiil-Waal and Golyo

Wiil-Waal had a cow whom he loved very much and whose name was Golyo.
When the cow grew old the people started to talk about her forthcoming death. Wiil-
Waal heard about this and said:
‘I’ll kill anyone who tells me that Golyo is dead!’
Some time later a certain man came to Wiil-Waal’s wife and said:
‘Golyo has died – I saw it with my own eyes. If I tell the chief about the
misfortune he’ll kill me. What can be done?’
‘Don’t worry,’ answered Ceebla’. ‘I’ll tell the chief myself about Golyo’s
death.’
That day Wiil-Waal got drenched in the rain and when he came home he was
very cold. Ceebla’ changed his clothing, lit a fire and gave him hot food, and he
became warm and soon fell asleep. At night Ceebla’ drew near her husband and he
woke up.
‘Wiil-Waal!’ she called.
‘What’s the matter, Ceebla’?’
‘Golyo has died.’
‘Never mind,’ answered the chief. ‘Don’t grieve for the cow. You’d much
better come close to me, Ceebla’ – come close!’

39. Brisket, fillet and hump

A severe drought struck the lands of Wiil-Waal. Of the livestock only camels
remained and the people were slaughtering them for meat 38. The three best pieces –
brisket, fillet and hump – they would take to the chief. But one day the people
gathered together and said:
‘Wiil-Waal gets the best pieces. It’s not just and can’t go on any longer.’
But there was nobody who would dare go to the chief and tell him. Therefore
three men were chosen. One was commissioned to say ‘Wiil-Waal!’, the second –
‘the three best pieces…’ and the third – ‘…you won’t get all at one time!’
The three men went to the chief and the first said:
‘Wiil-Waal!’
The second man added:
‘The three best pieces…’
37
Important problems concerned with the life of a Somali community are usually solved under a tree in
the shadow of which the members of the council meet. In the same place complaints, lawsuits etc. are
discussed.
38
Camels are the principal wealth of the Somali nomads and they are slaughtered only under
extraordinary conditions.

35
 But the third man got scared and pronounced:
‘…aren’t enough for you, and you’ll be given one more!’

40. An important thing

At the end of his life Wiil-Waal summoned the men of his tribe and said:
‘I have to tell you a very important thing. Listen attentively!’
‘We are all ears, o chief. What is it?’
‘In fear of me you did many indecent things – you even mated with she-
donkeys. But I understand now that the best way to make a man obedient is to call
him “brother.”’

36
 Novelistic tales

The Siyaad Dharyo Dhoobe cycle

41. Look closely at the stones

When Siyaad Dharyo Dhoobe was a child it happened that rain had fallen in a
certain place, and when the people heard about it they quickly loaded their camels and
set out to find the fresh pasture. Only Siyaad and his mother remained in the
encampment, she having lingered to collect her household goods, and so she did not
notice that the caravan had left.
Realising suddenly what had happened she called her son and dashed off in
pursuit of the people. Siyaad was running alongside, trying not to step on any thorns,
but soon the sun rose high and the heat became unbearable. He became exhausted and
started to fall behind, so his mother slung him on her back and carried on, following
the camels’ footprints, but when she reached a dry stony plain the footprints
disappeared. She turned from one direction to another, then finally stopped, and
Siyaad realised that his mother had lost her way and that they could be in danger.
‘Mother,’ he said. 'Look closely at the stones – where the caravan has passed
they should have been shifted from their places.’

42. The judgment of Siyaad

Once upon a time two pregnant women were travelling together, one due to
give birth to her first child, the other to her tenth. At a certain time labour pains
started for them both, and the younger woman gave birth to a boy – the older one to a
girl. Seeing that the younger woman was still lying there hardly conscious, the older
one took the boy and put her girl in his place39.
When the young mother came to herself she demanded that the other woman
should give her back her boy, but she answered: ‘It was I who gave birth to the boy!’
The two women started to argue, and people came running at their cries. They were
taken to Siyaad Dharyo Dhoobe, and after the sage had listened to the two women he
said, ‘Let the one who gave birth to a girl take her!’ Neither woman moved. Then
Siyaad ordered one of them to grasp the boy by his arms, and the other by his legs,
raised his sword and said, ‘I shall divide the child between you!’ The younger mother
uttered a scream and let the boy go, and Siyaad said, ‘Here is his true mother!’

43. Water-melons
One day two men from the town of Beled-Weyne decided to test the
perspicacity of Siyaad Dharyo Dhoobe. They put two water-melons 40 into a milk-
vessel, closed it and left for Ceel-Buur where the sage was living.
On the third day they arrived, and seeing Siyaad Dharyo Dhoobe sitting with
some elders, they handed him the vessel and asked him to guess what was inside.
Siyaad Dharyo Dhoobe shook the vessel, listened to the sound and spoke: ‘This thing
isn’t entirely dry and isn’t entirely wet…it’s a pair of water-melons, isn’t it?’

44. Could it really be an axe?

39
According to the beliefs of the Somalis a son is more valuable than a daughter, because when he
grows bigger he will look after livestock, which is the main property of a Somali family.
40
The water-melons grown in Somalia are quite small.

37
 Once a man started to level his she-camel’s teeth with an axe – but he dropped
it right into her stomach. A little while later she fell sick, but nobody could understand
what was wrong with her and she was brought to Siyaad Dharyo Dhoobe. The sage
looked at her for a long time, lost in conjecture. Finally he said despairingly: ‘I must
be going crazy – she couldn’t really have swallowed an axe, could she?’

45. A secret message

41
When Raage Ugaas was still a child he was sent to town to learn the Koran,
but the teacher fed the boy badly and he was always hungry. After a while he met
some people known to him who were going to the part of the country where Ugaas
Xuseen was living.
Raage requested them: ‘Tell my father that I pray five times a day but make
my ablution only in the morning.’
When the travellers passed on to Ugaas Xuseen the words of his son, he asked
them to call on him on their way back. They did so, and Ugaas Xuseen handed over to
them a pot with thirty pieces of fried meat and a tebbed42 full of ghee.
‘My son let me know that he was underfed 43,’ said Ugaas Xuseen. ‘Take him
the pot and the tebbed – let him strengthen himself. And pass him the message that
this month has thirty days and that the reservoir is full.’
On their way to the town the travellers ate a part of the meat from the pot and
drank some ghee from the tebbed, and then handed over to Raage what was left.
The boy counted the pieces of meat, looked into the tebbed and said:
‘Did my father send me any message?’
‘Yes,’ answered the travellers, ‘he said that this month has thirty days and that
the reservoir is full.’
‘Really?’ exclaimed Raage. ‘Then return to me what you have eaten – there
were thirty pieces in the pot and the tebbed was full of ghee!’

46. The lost camel

Once a man came up to three travellers and said:
‘My camel is lost and I’m looking for it – have you come across it on the
way?’
‘No, we haven’t,’ they answered.
The stranger moved farther on but one of the travellers hailed him.
‘Listen,’ he said. ‘Is your camel blind in one eye?’
‘Yes!’ confirmed the stranger.
‘It has no tail and it’s carrying a heavy load, isn’t it?’ asked the other two.
‘Exactly!’ exclaimed he. ‘That’s my camel! Where is it?’
‘We don’t know,’ answered the travellers. ‘We haven’t seen it.’
The stranger did not believe them and took them to the judge, who listened to
him and then turned to the travellers:

41
A Somali poet who lived between the end of the 18th and the end of the 19th century.
42
A container for ghee made of camel or cow skin.
43
Raage’s father understood from his words that he was living in want. As is well-known, before
prayer a Muslim performs a rite of ablution. The first ablution precedes the morning prayer, and the
procedure is repeated before every following prayer during the day if the “purity” of the body has been
violated (for example, through relieving nature). The morning ablution turned out to be enough for
Raage, which means that he did not relieve nature during the day because he ate almost nothing.

38
 ‘First you gave the distinctive marks of the camel and then you claimed that
you hadn’t seen it. How am I to understand this?’
‘That the camel was blind in one eye I surmised when I looked at the bushes
along the road. They were eaten on only one side,’ answered one of the travellers.
‘That the camel did not have a tail I understood by its dung,’ said the second.
‘Camels usually spread it around by wagging their tails, but that camel left behind a
dunghill.’
‘And the fact that the camel was carrying a heavy load I guessed by its deep
footprints,’ added the third.
The judge was convinced that the travellers had told the truth and let all of
them go.

47. The choice

A nomadic camp was attacked by an armed detachment, and the warriors
killed the people and looted their cattle. Only a woman, with her brother, son and
husband, who had all been away, survived the assault. But the warriors on their way
back with the booty encountered these people and caught them. They wanted to kill
them on the spot, but their leader said:
‘Kill only the men. Let the woman go wherever she wants.’
The woman cried out:
‘Let them go as well, oh chief! They are my brother, my husband and my son.
If you kill them our reer44 will die out.
‘They must be killed!’
The woman fell on her knees before the chief and begged for mercy.
‘Very well,’ he said, ‘take one of them and go away.’
‘Release all of them!’
‘Only one. Choose quickly. Is it your son?’
The woman did not answer.
‘Your husband?’
The woman kept silent.
‘Your brother?’
‘Yes,’ she said, ‘release by brother.’
‘Are you in right mind?’ exclaimed the chief. ‘What about your son and your
husband? You know that we will kill them!’
‘I can have another son and another husband,’ answered the woman, but I will
never have any more brothers. A brother is born from the womb of a mother, but our
mother has died. Release my brother, oh chief!’
The chief was amazed at the wisdom of the woman and let all three go.

44
Here a traditional Somali clan consisting of several families which go back to one ancestor.

39
 48. Who is wise?
It was necessary to solve an important problem, and all the inhabitants of the
nomadic camp – men, women and elders – came together for a council. They were
thinking a long time about what should be done, estimated this and that, but could not
arrive at a single opinion. At last somebody said: ‘Let the elders decide. We shall do
whatever they say.’ All the people agreed. But there was a little boy sitting in the tree
under which the meeting was being held. He heard how the discussion had ended.
‘The decision must be made by the cleverest men, not by the oldest!’ said he. ‘He is
right!’ the astonished people said.

49. Three fools

A certain man had a beautiful daughter, who was wooed by a man who owned
a hundred she-camels and a stud camel. The father demanded all this herd for the
daughter, and the man agreed, parted with his camels and married the girl. Then to
provide for the family the young husband was obliged to engage in hunting.45
After many years the hunter was visited by his farther-in-law. There was no
food in the house and the hostess, the guest’s daughter, went to their neighbour. He
also earned his living by hunting.
‘My farther came but we have nothing to put before him,’ said the woman.
‘Lend us some meat.’
‘All right,’ agreed the neighbour. ‘I’ll give you what you are asking for. But in
exchange give me what I have wanted for a long time.’
‘Let’s settle that later,’ answered the woman. ‘They are waiting for me now – I
have to go.’
The neighbour gave the woman some dik-dik meat. She thanked him and said:
‘Come and share supper with us.’
At home the woman busied herself with cooking and the three men sat talking
in the yard. Late at night the hostess came out with a dish of meat. The men were
dozing. The woman addressed to them: ‘Fools! Get up, the supper is ready!’
The men were astonished and asked: ‘Why have you addressed us like this?’
‘Because you are nothing but fools,’ she said. ‘My father took everything
which belonged to my husband and today he is the guest of an indigent daughter. He
is a fool. My husband parted with all his livestock and now isn’t able to feed the
family. He is a fool too. And you, our neighbour, is a fool all the more! My husband
paid for me a hundred she-camels and a stud camel. And you want to buy me with the
meat of a stunted antelope!’

50. ‘I’ll grow rich!’

Once a man saw a leopard lying on the ground, picked up a stone and threw it.
The leopard did not move and the man realised that it was dead. He flayed it and
exchanged its skin for sheep and goats.
Another time the same man saw a sleeping leopard. ‘Now I’ll grow rich’,
thought he. ‘The skin of this one I’ll exchange for camels!’ The man went close to
the leopard, it woke up and tore him to pieces.

45
The Somali nomads consider hunting a worthless business.

40
 51. Does it really matter?
A certain man who was living with his wife’s clan 46 said to her: ‘We are
leaving. Tell your relatives.’
The relatives helped to pack the gifts his wife got when he married her,
returned a part of the yarad47 and saw them off.
All day he was leading the caravan and late at night stopped and ordered the
camels to be unloaded. Then he said to his wife:
‘I have forgotten to discuss something with your relatives, so I have to return.
See that the animals are enclosed – I’ll be back tomorrow.’
Next evening he reached his wife’s clan encampment, sat down outside the
fence and started to listen. The people were talking about him.
One man said: ‘He was kind.’
Another man said: ‘He was brave.’
Yet another man said: ‘He was generous.’
Somebody else said: ‘He was zealous.’
One more man said: ‘He understood people.’
So everybody praised the relative who had left. When the talk stopped, a small
girl gave tongue:
‘But I know what was wrong about him.’
‘What was that?’ asked the people.
‘He used to urinate inside the encampment.’
When the relatives burst out laughing the man, annoyed and unable to contain
himself, exclaimed:
‘Now, when I am outside, does it really matter?’

The Huryo and Kabacalaf cycle

52. Huryo and Kabacalaf

The parents of Huryo rejected the young man who was wooing her and she ran
away with him. They set out, together with his friend Kabacalaf, in search of a mullah
who would marry them. The three young people walked for a long time and when
they got tired they sat down to rest in the shade of a tree. Now Huryo decided to test
her betrothed to find out whether he was clever and bright, and she asked:
‘Why aren’t you resting?’
‘What do you mean?’ he replied, astonished. ‘Can’t you see that I’m sitting
down?’
‘Huryo was asking you why you hadn’t taken off your shoes,’ interposed
Kabacalaf. ‘With your shoes on, your feet won’t rest properly.’
Soon the runaways set off again, and after walking a little while Huryo said:
‘There are people living somewhere near here.’
Her suitor looked around and said:
‘I don’t see anybody. The place is absolutely deserted!’
‘Look at the road,’ responded Kabacalaf, ‘and you’ll see people’s footprints.’
By noon they were hungry and Huryo said:
‘Let’s eat something.’
‘We don’t have anything,’ answered her betrothed. ‘Can we chew air?’
46
Usually after marriage a husband takes his wife to stay with his clan.
47
Payment (usually in livestock) to a bride’s family, part of which is often given back later.

41
 But Kabacalaf pointed to a tree by the roadside and said:
‘Huryo means the branches of this cadey tree48. Why shouldn’t we chew them
if we don’t have anything else?’
At last the travellers reached the encampment in which a mullah was living,
and the young man requested that he should marry him and Huryo. But the girl
objected and told the mullah:
‘I want to be the wife of his friend.’
Kabacalaf was delighted, came to join Huryo and the mullah married them.

53. How Kabacalaf outwitted Huryo

Once upon a time there was a very cunning man and a no less cunning woman.
His name was Kabacalaf and hers was Huryo; each had a flock of sheep and goats, a
stud-camel and a big house. One day Kabacalaf drove his livestock to a new pasture
and came across Huryo.
‘Woman, drive away your flock!’ demanded Kabacalaf. ‘Our sheep and goats
may get mixed up. I would drive away mine but I don’t have any helpers.’
‘I don’t have anybody who could help me either,’ answered Huryo.
‘And where are your kinsfolk?’
‘My father and mother died and I don’t have a husband.’
‘Why?’
‘Nobody has married me – my hands tremble a little.’
‘Is that your only shortcoming?’
‘Yes,’ answered Huryo.
‘Then marry me! Whatever is necessary I’ll do with my hands.’
‘First tell me why you aren’t married.’
‘I also have a shortcoming – I act before I think.’
‘And I belong to those who think first and only then act,’ said Huryo. ‘So let’s
get married. You’ll work with your hands and I’ll work with my head.’
‘That’s settled,’ said he.
Huryo and Kabacalaf put their livestock into a common enclosure and started
to live together.
After some time Kabacalaf said to his wife:
‘Let’s have some meat.’
‘Very well,’ she agreed.
‘Choose a fat ram and I’ll slaughter it.’
Huryo entered the enclosure, chose one of Kabacalaf’s rams and called her
husband.
‘Come here! I’ll hold the ram for you,’ said she, although she had complained
about her trembling hands.
‘All right,’ answered Kabacalaf. ‘Bring me a knife from the house.’
As soon as Huryo went away Kabacalaf let his ram go and grabbed a ram from
his wife’s flock. When Huryo returned with the knife Kabacalaf cut her ram’s throat.
Thus Kabacalaf outwitted Huryo who believed that he would act first and and
only then think.

48
A desert tree whose branches are used for cleaning teeth.

42
 54. A bowl of rice
Huryo and Kabacalaf would often try to outwit each other, though neither of
them would succeed since they were both very smart. One day Huryo cooked some
rice, put it in a bowl, made a hollow in the middle and poured in some ghee. 49 When
Kabacalaf came back from the pasture, Huryo put the bowl in front of him and sat
down opposite. ‘How nice it would be to eat all the ghee,’ thought she, ‘but how
should I do it?’
‘Kabacalaf, the words you said to me yesterday left in my soul a trace like
this,’ said Huryo. She put her finger into the hollow and drew a line from the middle
of the bowl to the rim on her side. The ghee streamed down the groove which had
been formed.
Kabacalaf immediately perceived her trick.
‘And your chatter yesterday confused my thoughts in this way,’ answered he,
and dipping his hand into the bowl he quickly mixed the rice and the ghee together.

55. Huryo demands half the booty

Once Kabacalaf looted somebody’s camels 50 and Huryo demanded half of
them. The people said:
‘Woman, did you take part in the raid?’
‘No,’ answered Huryo, ‘but I was working at home twice as hard while my
husband was absent.’
A council was convoked and the elders said:
‘Huryo is right.’
Kabacalaf had to part with half the booty and he got angry.
‘Huryo,’ he said, ‘I didn’t court you, didn’t woo you and didn’t pay bride-
money to your father. Where did you come from to my misfortune?’
‘Kabacalaf,’ answered Huryo. ‘I run your house, give birth to your children
and look after your livestock. You have to thank God that I married you!’
From that time they never quarrelled, and they lived in peace and harmony to
the end of their days.

56. The best mat for a man

Once upon a time there were two sisters. One was beautiful but untalented,
the other was ugly but clever. They both pleased a certain young man who for a long
time had not been able to decide which of the two it was better to marry. At last he
went for advice to Kabacalaf.
‘In women one should look not only for beauty but also for wit,’ said the sage.
‘Take me to the sisters. I want to ask them three questions, and you must woo the one
who gives the right answers.’
The next day the young man and Kabacalaf went to the sisters and the sage
asked: ‘What does a man need for a sound sleep? What keeps camels safe? What
makes gruel tasty?
The beautiful sister answered: ‘For a sound sleep a man needs a mat. An
enclosure keeps camels safe. Milk and butter make gruel tasty.’
The ugly sister said: ‘The best mat for a man is peace, for when there is no
war he sleeps anywhere. It is a herdsman who keeps camels safe, for without him

49
The Somali way of eating rice is to take a handful and dip it into ghee before putting it into the mouth.
50
Risking one’s life in the looting of camels is regarded as valour by the Somalis.

43
they will not be able to get into the enclosure. It is hunger which makes gruel tasty,
for when a man is hungry no seasoning is needed.’
After having heard this the young man married the ugly girl.

The Yoonis Tuug51 cycle

57. Yoonis Tuug and his wife

Once Yoonis and his wife, who was nicknamed Catch-It-And-Swallow, heard
that their neighbours had got a qumbe52 of ghee.
‘Wife,’ Yoonis said, ‘I’ll pretend to beat you, and then you escape to their
house. Find that qumbe, pour the ghee into our own vessel and bring it home.’
‘All right,’ answered Catch-It.
Yoonis grabbed a stick, pursued his wife and she ran to the neighbours. The
mistress of the house appealed to Yoonis:
‘You there, have you no fear of God? Stop beating your wife! Let her blood
not be spilled in my house!’
Catch-It found the qumbe, turned it upside-down but saw that the ghee had
thickened and was not running out. Then she cried out as if she were cursing her
husband:
‘Hey, Yoonis, you solid ghee and son of a thick-headed father!’
The mistress of the house scolded:
‘May Allah punish you! Don’t insult your husband’s father!’
Yoonis responded to Catch-It:
‘Wife, you shaker-about and daughter of an empty-headed mother, go to hell!’
The mistress of the house said:
‘Yoonis, you’re just as bad. Why are you insulting her mother?’
But she did not suspect her neighbours’ ruse, and so they were able to steal
the ghee.

58. The ram and the qumbe of ghee

All day long Yoonis Tuug and his son had been looking for a chance to cheat
somebody, but a suitable man came in sight only towards evening. He was walking
along the road holding in one hand a rope to which a ram was tied, and in the other a
qumbe of ghee. Yoonis was overjoyed.
‘I’ll pretend to be blind,’ he said to his son, ‘and when this man hands the rope
over to me, follow us and untie the ram.’
Yoonis Tuug sat down by the road, plastered his eyes with some wood resin
and waited. When the traveller came up to him, Yoonis said:
‘I hear somebody’s footsteps! Where are you going, good man?’
‘To the village. I want to sell a ram and a qumbe of ghee.’
‘May Allah help you! We’re going the same way, but I’m blind and may get
lost. Take me along with you!’
The traveller pitied the blind man and said:
‘Give me the end of your stick. I’ll go in front and you can follow me, but as I
have a qumbe of ghee in one hand you can lead the ram.’
As soon as the stranger and Yoonis Tuug had set off, the son of the swindler
sneaked up from behind and carried the ram off.
51
Yoonis-the-Thief.
52
A vessel for holding ghee usually made of camel skin.

44
 Some time later Yoonis Tuug called to the stranger:
‘Look,’ he said, ‘the rope seems to have come loose. Is your ram still here?’
The stranger looked back and cried:
‘He’s come untied! When did it happen?’
‘Just now. He’s somewhere near – run and look for him.’
The stranger handed his qumbe over to Yoonis, told him to wait for him and
ran back. That was exactly what the swindler needed. He threw away the stick,
unstuck his eyes and ran off, cradling the qumbe.

59. Yoonis Tuug is a saint

The people of the settlement in which Yoonis Tuug lived became sick of his
tricks and one day they decided to get rid of him. Yoonis heard about it and said:
‘A deceiver can be deceived!53
He called two of his sons and said:
‘Tomorrow I‘ll be brought to the tree under which the people usually have
their councils. Maybe they’ll want to kill me. So climb to the top of the tree and when
I appear cry out: “Oh Sky, listen – Yoonis is a saint!”’
The other two sons he hid in a hole by the tree and said:
‘You must shout: “Oh Earth, don’t accept Yoonis’s blood – he’s a saint!”’
Then he called the man with whom he always shared his booty and said:
‘You must cry out: ‘Let this saint go!’
The next day Yoonis was brought to the tree and the Sky and the Earth roared,
but the man whom Yoonis had coached cried out:
‘Oh people, let’s be on the safe side and let him go!’
They were astonished and said:
‘Perhaps it was a sign – let him go while the going’s good!’

60. Geeddi-the-Cheat
Once upon a time there lived a man whose nickname was Geeddi-the-Cheat,
for he used to cheat the people he lived with, and every man he dealt with. One day
the people met together and said:
‘We’ll never get on with Geeddi-the-Cheat. Let’s kill him!’
Geeddi heard about this and said to himself: ‘Before they kill you why
shouldn’t you run away?’
So he escaped to the woods. When he came across the beasts of prey they
asked what had prompted him to break away from the human race.
‘I rejected their accusations and they decided to kill me. Therefore I asked
myself whether it would not be better to live with wild beasts rather than human
beings. I am begging you – you who walk, crawl, fly and climb the trees – let me stay
in your woods and become your good neighbour! I promise to be faithful, helpful and
sincere, and if ever you need my advice I will be glad to give it you.’
The beasts received Geeddi with outstretched arms.
‘This is really good,’ they said. ‘We’ve always wanted a human being to
consult with, just as people can do, and to teach us their habits.’
Geeddi and the wild animals vowed fidelity to each other and agreed that he
would get his share of whatever they managed to get by hunting.

53
A Somali proverb.

45
 After he had peacefully lived among the beasts for some time they came
together for a council.
‘We can’t live like this anymore,’ some of the beasts said. ‘All the livestock is
still in the hands of human beings. Let’s think about attacking them and looting their
herds.’
‘I know how to do it,’ said Geeddi. ‘Let those who fly and those who run find
out the location of some nomadic encampments with a lot of livestock and not many
herdsmen.’
Some of the birds and animals were sent to scout these out and when they
came back they reported that they had seen many enclosures full of camels, cows,
sheep and goats.
‘Some families sleep at night and if we attack them unexpectedly we can
capture a lot of livestock’, they said.
‘We must attack,’ agreed Geeddi. ‘But let none of us stay behind.’
So the beasts, headed by Geeddi, raced to the nearest encampment and looted
all the livestock without being noticed by the sleeping people.
On the way back Geeddi stopped and said to the beasts:
‘I know people better than you do! As soon as they notice that their animals
have gone they’ll rush to pursue us, on foot and on horseback – and if they overtake
us we’ll find ourselves in great trouble and most likely we’ll be killed. Therefore
before moving any further we must set up an ambush. The snakes and all their kind
must remain behind, hiding in the overgrown thorny bushes beside the Xanan-
Dheyiigle pass, and they should get ready with their poison. After we have driven the
livestock away, there should be no one visible here, and your task, snakes, is to stop
everybody who comes to pursue us!’
‘We won’t let you down!’ was the answer of all the snakes and their kind, and
hidden in the bushes by the pass they remained behind and settled down to wait for
the enemy. It would have taken half a day to walk through the territory they occupied.
Soon the pursuers appeared and the snakes went into action. If somebody
managed to get past one snake he was bitten by the next, and after many of the
warriors had died the rest cried out: ‘We shall all be killed in this place – it’s
impassable! The livestock is lost, and we must resign ourselves to it and return home.’
The warriors took up the bodies of the dead and left the battlefield, while the snakes
mustered and moved off, following the footprints of the beasts and the looted
livestock.
The birds and those who climb trees were watching from the heights and
reported back to Geeddi-the-Cheat: ‘The snake clan has crushed our persecutors and
is on its way towards us.’
Geeddi could not live without cheating, and he said to the beasts:
‘I’ll tell you something you don’t know!’
‘What is it?’ they asked.
‘The snakes and those like them have killed many of those people whose
livestock we took, and soon they will get here, hungry and raging like hell – they will
demand all the livestock they were fighting for, and they won’t hesitate to do to us
what they did to the warriors. Let’s take counsel before the snake clan reaches us!’
‘You are a human being, and it is you who should make a proposal.
Tell us what should be done!’ answered the beasts.
‘We have to get rid of the snakes,’ said Geeddi. ‘Let’s go to the Long Grass
mountain and ask the snakes to come there. Then the moment they have all come we

46
ourselves will leave, setting fire to the dry grass that covers the mountain. Let them
die there!’
‘That’s a good idea,’ said the beasts, and they called the fire clan and said:
‘Go to the leeward side of the mountain, wait until we’re well away and then, when
those who crawl or roll along arrive, kindle the grass!’
The fire clan agreed and hid on the leeward slope. Then after making sure that
all the procession of crawlers, with not a single straggler, had climbed the mountain, it
set fire to the grass. When all the snakes were dead the fire clan scurried off to get
back to the beasts.
Meanwhile the birds in the sky had reported:
‘The fire clan has killed all the snakes, burnt the Long Grass and now it’s on
its way to us!’
Once again Geeddi-the-Cheat called a council.
‘Comrades,’ he said, addressing the wild beasts, ‘that fire which annihilated
the whole snake clan could one day burn us too. Let’s decide what should be done
about it!’
‘What do you suggest?’ asked the beasts.
‘I suggest that the water clan should stay behind when we leave. On a high
place nearby there is a dry pond with a dam, and the water must flow into the pond
and fill it to the brim. When the fire approaches, the water must breach the dam and
flow out to extinguish the fire, and then join us.’
So the water filled up the dry pond, breached the dam when the fire
approached and killed it. Then it ran off in pursuit of Geeddi and his companions,
who at the time were having another meeting.
‘The water clan which extinguished the fire is strong and dangerous,’ said
Geeddi-the-Cheat. ‘One day it will fall on us and sweep us into the river. What can we
do about it?’
‘You know more than we do – we’ll do whatever you tell us,’ was the answer.
‘On its way the water can’t miss the chasm between the Long Sound
mountains. We’ll send the digger clans there – the anteaters, moles, mice and all the
other underground creatures – and they must dig, making holes to loosen the bottom
of the chasm. Then when the water dashes down between the Long Sound mountains,
the bottom of the chasm is bound to collapse and the earth will swallow up the water.’
So the anteaters and the moles were sent off, followed by the mice and all
other animals capable of digging the soil, to soften the bottom of the Long Sound
chasm. But while the animals were still at work, the water rushed down and the
ground collapsed, carrying both the animals and the water clan into a giant crater.
Geeddi-the-Cheat and his crew of beasts drove the livestock on further, and
after a while some of them said to him:
‘It’s time to halt – let’s slaughter some animals and have a meal!’
By tradition, on their way home raiders always celebrate their success by
slaughtering some of the camels or other animals they have looted. So Geeddi said:
‘Certainly – let’s have a rest and eat something.’
The wild beasts slaughtered several fat male camels and then asked:
‘Who’s going to look after the livestock while the meat is being cooked?’
Somebody said to the hyena clan:
‘You do it! When you see meat being cooked you can never wait till it’s ready,
but we’ll leave you your share. Now go and pasture the livestock!’

47
 But when the hyenas had gone off, the rest of the beasts fell upon the food
and devoured everything – even the hyenas’ share. It was a while before some of them
came to their senses and asked:
‘Is there anything left for the hyenas?’
‘No – we forgot all about them!’ was the answer.
Geeddi-the-Cheat suggested:
‘There are pieces of lights scattered everywhere,’ he said. ‘Collect them all
together, while we think of something – the hyenas will be here soon.’
When the pieces had all been collected Geeddi cut them up small, then called
for the monkey clan to come. They approached and Geeddi said:
‘I’m going to stick these pieces of lights on your buttocks. The hyenas will be
coming soon, demanding their share of the meat, and we’re going to tell them that it
was entrusted to you. Nobody can jump as far as you, so run to the chasm between
the Long Sound mountains and jump over it – the hyena clan won’t be able to do
that.’
Geeddi-the-Cheat began sticking the pieces on the monkeys’ buttocks, and
soon the hyenas came running and asked:
‘Where is our share? Did you leave anything for us?’
‘How could we leave you hungry?’ was the answer. ‘Your meat was entrusted
to the monkeys – go and take it!’
When the monkeys saw the approaching hyenas they started to run. The
hyenas saw their red buttocks, took them for the meat which belonged to them, and
rushed off in pursuit. When the monkeys jumped over the Long Sound chasm the
hyenas followed them, but they could not reach the other side and fell in. Some died,
others were badly bruised, and since then hyenas have always been lame in one leg.
Since then, too, they say when they see a monkey:
‘How strangely this world is arranged! One man doesn’t have a piece of meat
to put in his mouth while another has so much he even puts it on his backside!’54
After that Geeddi-the-Cheat called together the jackal clan and said:
‘Now it’s your turn to look after the livestock. You can do it together with the
lion, but he’s asleep now, so wake him up and take the livestock to the well.’
But the jackals answered:
‘We’re afraid of the lion – if we wake him up he’ll eat us. Teach us how to
stay safe!’
‘All right,’ said Geeddi. ‘Drive the livestock to Deep Water Well, take away
the big white stone which closes it and look down – you’ll see yourselves in the
water. You must get the lion’s attention, then shout, ‘There’s a lion in the well where
we have to water our livestock!’
So at noon the jackals shouted out in the way they had been instructed, and
Geeddi-the-Cheat said to the lion:
‘Let’s go and see what’s going on in the well!’
The lion answered:
‘If there are any alien lions or lionesses there it’s the duty of my clan to get rid
of them, but any other intruders you must chase away yourself!’
Then the whole lion clan went to the well, and looked down to see many lions
and lionesses gazing at them from under the water. The king of lions cried:
‘Each one of us must pounce on an opponent and tear him to pieces!’

54
A Somali proverb.

48
 They all obeyed and jumped into the Deep Water Well, and all were lost down
there. Thus the livestock passed into the possession of Geeddi-the-Cheat and the
jackals. But soon he decided to trick them too.
‘Jackals!’ he said. ‘All our companions have died, and by ourselves we will
not be able to keep the livestock in the woods. Let’s find some people, settle with
them and seek their help in livestock breeding.’
‘Very well,’ agreed the jackals.
They drove the livestock off, behind Geeddi who was leading a he-camel by a
rope. When they came across some people he said to them:
‘In former times you knew me as Geeddi-the-Cheat. I was obliged to cheat
you then because I was poor, but now I have a lot of livestock. Let me live with you
and help you – give me back my rights as a man!’
A rich man is always respected, and when the people saw Geeddi’s livestock
they said:
‘You are welcome – settle here!’
And he entered the encampment with a large number of camels, cows, sheep
and goats.
As for the jackals – they ran away the moment they saw the dogs which the
people had tamed. And ever since then they have been circling round every nomadic
encampment, looking for a chance to get back the livestock of which Geeddi-the-
Cheat had deprived them.

61. Trickery
Once upon a time there was a very cunning man. One day a man came to him
and asked him to teach him trickery.
‘I want to cheat people,’ he said.
‘What will you give me if I teach you?’ asked the trickster.
‘Whatever you want!’
‘I want to milk your she-camel during a whole year.’
The owner of the she-camel agreed and after the year was over he came to the
trickster.
‘Now teach me one of your tricks,’ he said.
‘But I did that a year ago,’ was the answer. ‘Since then I have drunk much of
your milk and you haven’t had anything in exchange!’

62. That I don’t know for certain!

Once a man saw a log with a bees’ nest in it hanging on a tree 55 and he made
up his mind to regale himself on the honey. He took a stick, a bunch of dry grass and
an axe and climbed the tree, but he had scarcely started to set fire to the grass to
smoke the bees out of the nest when he heard the voice of the owner of the log:
‘You there, why did you climb that tree?’
‘To enjoy the fresh air.’
‘And why did you take the axe?’
‘To cut some branches for my goats.’
‘And why did you take the dry grass?’
‘To put under my backside so I don’t dirty my clothes.’
‘And why did you take the stick?’
55
The Somalis are not engaged in apiculture, but they sometimes hang hollow logs on the branches of
trees and when wild bees make their nests there they collect the honey.

49
 ‘Ah – that I don’t know for certain!’

63. The smart ram

In a certain flock of sheep and goats there was a small ram with horns. One
day the head of the family said: ‘Let’s slaughter a ram.’ Hearing this, the ram lifted its
head up and joined the goats.
Some time later the man said: ‘Let’s slaughter a goat.’ The ram turned upon
him its fat tail, lowered its head and joined the sheep.
In this way the ram, sometimes with the goats and sometimes with the sheep,
lived to see a new grazing season.
A smart man is never at a loss.

The Ina Sanweyne cycle

64. Justice knows only Allah56

One day a certain man saw his lost she-camel in someone else’s herd. The
herd’s owner, a respectable man famous for generosity, eloquence and military
valour, said:
‘There’s nothing of yours here – be off while the going’s good!’
The she-camel’s owner went to the elders and asked them to settle the dispute,
but the elders were afraid of the she-camel’s abductor and took his side. The owner
did not accept their judgement and another group of elders was chosen to decide the
case. Again a biased verdict was returned, and after the man had thus twice lost the
action people asked whether he was going to demand a new hearing.
‘I’ve decided to put my trust in Ina Sanweyne,’ he answered.
The matter was handed over to Ina Sanweyne whose sister, as everybody
knew, was the abductor’s wife. After the plaintiff and the defendant had been listened
to and the witnesses questioned, Ina Sanweyne stood up and told his relative by
marriage:
‘Justice doesn’t know a father-in-law and a brother-in-law, a relative by blood
and a relative by marriage, a son and a daughter, a brother and a sister, a father and a
mother, a maternal uncle and a paternal uncle, a distant relation and a close relation.
Justice knows only Allah. Man, return the she-camel!’
Having heard this, the man who had been deprived of his she-camel sprang to
his feet, shook hands with Ina Sanweyne and the other judges and said:
‘Oh, Ina Sanweyne, I’ll speak about you everywhere!’
Then he returned to his encampment and to his dying day, whatever dispute
arose, would say:
‘You should turn to Ina Sanweyne.’
Thus the fame of Ina Sanweyne spread all over the world.

65. Seeking advice

A certain man came to Ina Sanweyne and said:
‘Uncle57, I need your advice.’
‘What do you need it about?’
‘About divorcing my wife - advise me how to do it!’
Ina Sanweyne looked at him disapprovingly.
56
A Somali proverb.
57
A respectful form of address to a man.

50
 ‘Why are you looking at me like that?’ asked the man. ‘Are you angry with
me?’
‘Yes, I am,’ answered Ina Sanweyne.
‘Why?’
‘Because people seek my advice when they are building a family, not when
they are destroying it’, replied Ina Sanweyne.

66. Ina Sanweyne and his daughter’s suitors

Ina Sanweyne was not only a just but also a very wise man. It happened once
that two men were wooing his daughter at the same time. One came from the land of
Nugaal, the other was Ina Sanweyne’s neighbour named Nuur Cabdi Shacabi. In
accordance with tradition each appeared with his cousins and a part of the bridewealth
payment. The man from Nugaal brought a horse, and Nuur five or six rams. In the
evening Ina Sanweyne called his sons, who were riding the horse, and said:
‘You saw what the men who want to marry your sister brought. Now we have
to decide to which of the two we’d better give her. What’s your opinion?’
‘She should marry the man who brought the horse,’ said the boys. ‘Can you
have any doubts on the matter?’
‘Yes,’ answered Ina Sanweyne. ‘I prefer the other man. His gift will bring you
prosperity, while the gift of the man to whom you wish to give your sister would
bring you enmity!’

67. Who is going to judge between us now?

One day, when Ina Sanweyne happened to be away from his encampment, a
man named Guuleed quarrelled with his wife Gaasira. Now because Guuleed had
been used to referring all matters to Ina Sanweyne he was utterly perplexed, and
turning to his wife said:
‘Gaasira, I’m at a loss and don’t know what to do. Who’s going to judge
between us now?’

68. The human trial

Once upon a time there was a celebrated theologian and judge who was
famous for his wit and his deep knowledge of the law. Not only people but beasts as
well used to seek his advice and judgement. One day a boy came to the judge with a
complaint.
‘Sheikh,’ said he. ‘I was grazing sheep and goats when a leopard came
running from nowhere, caught a young ewe and carried her away. Let him pay me
for her!’
The judge called the leopard, who came and said:
‘Yes, I killed the ewe, but while I was eating her, a vulture came from
nowhere, snatched a big piece of the meat and flew away. I am ready to pay for the
ewe, but let the vulture return to me what he carried away!’
The judge called the vulture, who came flying and said:
‘Yes, I took the meat from the leopard, but I myself had suffered. I had flown
a lot and grown tired, so I settled down to rest on the top of a tree. Gradually I fell
into a doze, and suddenly ants came crawling from nowhere and started to bite me. I
flew away and saw the leopard. Before punishing me consider my complaint!’
The judge called the ants and asked:
‘Is it true that you bit the vulture?’

51
 ‘Yes,’ answered the ants, ‘but it happened accidentally. We were crawling
under that tree and were not disturbing anybody. But sand fleas came jumping from
nowhere and attacked us. We crawled up the trunk, reached the top of the tree and
saw the vulture. Call the fleas and punish them!’
The judge realised that the suit would have no end.
‘Oh my children!’ he exclaimed. ‘This is a human trial, not one of God’s. It
can’t consider complaints against sand fleas!’
69. Siciid Saaweel and Muun Xaad
Siciid Saaweel and Muun Xaad were husband and wife; Siciid Saaweel ruled
Karin Boosaasood and the land round it, while Muun Xaad owned Karin Ceelgaal and
its neighborhood. They used to live together for half the year, and separately for the
other half. In the season of gu when it rained in Karin Boosaasood, Muun Xaad used
to drive her herds to her husband’s lands, and in the season of dayr when it rained in
Karin Ceelgaal, Siciid Saaweel used to move with his livestock to the lands of his
wife. Living separately, husband and wife used to be at odds, and meeting together
they would file lawsuits against each other about the recovery of losses that had been
inflicted.
One day Siciid Saaweel and Muun Xaad had met together and, as usual, had
started to argue. The people called a sage to judge between them. He tried to get to the
root of the matter, offering to solve it in one way or another, but failed to reconcile the
two sides. At last his patience gave way and he raised his hands to heaven.
‘Oh Allah!’ he exclaimed. ‘It was you who married Siciid Saaweel to Muun
Xaad, and it is you who must deal with them now!’

70. It makes no difference

Once upon a time there lived a certain chief. One day someone’s cow
damaged a field belonging to another man, and the owner of the field came to the
chief with a complaint. The chief placed his rod upright and said: ‘Let the owner of
the cow pour out for the victim a heap of corn level with the height of this rod.’ But
another time, when someone’s field was damaged by a cow belonging to the chief,
and he was the one who had to give away some corn, he said: ‘It makes no difference
if the rod is laid flat on the ground!’58

58
A variant of the famous proverb which originates from this tale.

52
 71. A Reproach
One day a man who had brought up his nephew with his son, called his
nephew and said: ‘You have lived in my house for eighteen years, and I have never
distinguished between you and my son. Was there ever anything you could reproach
me with?’ ‘Yes, there was this,’ replied the boy. ‘On that day when we had to search
for the lost camels you sent me towards the east, and your son towards the west. So
going away from home I was half-blinded by the rising sun – and coming back by the
setting sun!’

72. Peace that’s broken can’t be mended59

A certain nomad settled in a place where a snake was living. The snake was
not aggressive, and moved round among the children and the livestock doing them no
harm. But one day the nomad said to himself: ‘Are you sure that the snake won’t kill
your children and animals?’ So he took a sword and set off to look for it where it was
sleeping, wound around the trunk of a tree. The nomad raised his sword and struck at
it with all his might, but the snake woke up in time, slid off the tree and hid in a hole.
The sword came down and cut deep into the trunk.
At night when everybody asleep the snake crept out and bit the nomad’s first-
born son.
In the morning the nomad came to the snake and said: ‘Forget what I did to
you and I’ll forget what you did to me. Let’s live in peace.’ ‘No,’ answered the snake.
‘While I can see the mark of your sword and you can see the grave of your son there
will be no peace between us!’

The Cigaal Shiidaad cycle

73. You were dead before the enemy came!

One day Cigaal and his wife saw some strangers approaching their house.
Cigaal thought that they were enemies, so he lay down on the floor and said to his
wife:
‘Cover me with a mat and make lamentations as if I were dead!’
When the men entered the house they asked:
‘What has happened?’
‘My husband died and I’m mourning him,’ Cigaal’s wife answered.
‘When did he die?’ they asked.
The woman turned towards Cigaal and went on with her cries:
‘Cigaal Shiidaad, you were dead before the enemy came! Cigaal Shiidaad, you
were dead before the enemy came!’
The men lost patience.
‘Woman!’ they exclaimed. ‘When, for all that, did your husband die?’
She fell silent, nonplussed, and Cigaal could restrain himself no more:
‘Wife!’ he said from under the mat. ‘He died yesterday. Tell them he died
yesterday!’

59
A Somali proverb.

53
 74. Cigaal Shiidaad and the hyena
Every night a hyena would steal through the fence of Cigaal’s enclosure and
carry away sometimes a sheep, sometimes a goat. One evening Cigaal said to his
wife:
‘I’ll be guarding the livestock, so put the children to bed.’
‘Stay at home’, she said. ‘I don’t want you to wake them in the night.’
Cigaal ignored her words, left the house and lay down by the enclosure fence.
All around was still, but Cigaal did not close his eyes. At last the hyena appeared, and
when Cigaal saw it he dashed into the house. His wife woke up.
‘So the hyena attacked again, did it?’ she asked.
‘If it hadn’t attacked,’ answered Cigaal, ‘do you think I’d have come running
home?’

75. Cigaal Shiidaad and the tree-stump

Cigaal Shiidaad once set out at night when the moon was shining. He walked
cheerfully along the road but soon the moon set, it grew dark and Cigaal felt uneasy.
He slackened his pace and soon came to a dead stop – ahead of him by the roadside
there was something black. ‘It’s a wild beast!’ thought Cigaal and his heart sank.
‘What’s to be done?’ He was afraid to advance, for the beast could attack him, and
afraid to turn back, for the beast could rush at him from behind. Thus he stood all
night long and at daybreak saw in front of him – a tree-stump. Cigaal went up to it
and said:
‘Do you know what I took you for, what you turned out to be and what I will never do
again? I took you for a wild beast, you turned out to be a tree-stump, and I will never
go out of the house at night!’

76. Cigaal Shiidaad and his cousin

One day Cigaal and his cousin were tending a herd when a lion attacked and
injured a she-camel. The cousin frightened the beast away, then looked towards
Cigaal, who guessed that his cousin was about to say to him: ‘Either guard the she-
camel, or go and fetch people!’ Cigaal got scared. ‘If I go,’ he thought, ‘the lion may
chase me, if I stay it may come back. What should I do?’
Cigaal went up to his cousin and said:
‘You always say that I’m a coward. But today I’ll prove that it’s not so. I’ll
do whatever you do, I’ll go wherever you go!’

77. The same thing over and over again

One day many camels got lost from the reer to which Cigaal Shiidaad
belonged. All the men had to search for them, and the head of the reer was dividing
them into twos and threes until he came at last to Cigaal. The old man realised that in
such a quest one could not rely on a coward, and therefore said:
‘You, Cigaal, stay here and look after the encampment – all kinds of things
may happen.’
Cigaal was afraid to remain alone and, pretending that he was offended by the
distrust, said:
‘I’m tired of hearing the same thing over and over again: “Cigaal Shiidaad is a
coward, Cigaal Shiidaad is a coward.” Today I’m going with all the menfolk!’

54
 78. Cigaal Shiidaad and the kids
Once Cigaal put a prayer mat under a tree, knelt down and started to pray. Not
far from him some kids were gambolling, when suddenly they stopped their sport and
rushed towards the house. Cigaal caught sight of this, grabbed his mat and ran
towards the house too.
‘Cigaal!’ some people called to him. ‘Why are you running so fast?’
‘Somebody’s chasing us!’ was his reply.

79. Cigaal Shiidaad and Goray

One day Cigaal drove the camels to the pasture, and in the herd was his
favorite she-camel, Goray. While the camels were grazing they were attacked by a
lion, and Goray was killed. Cigaal saw that the lion was eating her, but was too scared
to chase him away. In the evening he drove the rest of the camels back to the
encampment but did not tell anybody what had happened. During the evening
milking60 he went up to the owner of another of the she-camels and said:
‘Let’s exchange. I’ll milk your she-camel and you milk mine.’61
The man knew that Goray’s udder was always full and agreed. While he was
looking for Goray, Cigaal milked his she-camel and drank his fill. There was no
Goray in the enclosure and nobody had seen her, so the people came to Cigaal.
‘Where’s your Goray?’ they asked.
Cigaal was silent. Then somebody said:
‘When Cigaal was coming back from the pasture he was singing a song, and I
heard him singing: ‘I saw the one who killed Goray! His eyes are large, he’s the size
of a donkey, but his tail is longer!’
Then the people understood that Cigaal’s favourite she-camel had been eaten
by a lion.

80. Cigaal Shiidaad and the subxaanyo62

Cigaal Shiidaad was sleeping under a tree when suddenly he felt that
something had crawled between his nose and his upper lip. He opened his eyes, saw a
snake, got a fright and started to wail.
‘What’s happened?’ asked his cousin. ‘Why are you wailing?’
‘A snake just crept under my nose!’ answered Cigaal.
‘Which snake?’
‘A subxaanyo!’
‘But it’s absolutely harmless!’
‘I know,’ answered Cigaal. ‘But what if poisonous snakes start to crawl on my
face now?’

81. Cigaal Shiidaad and the stuffed baby-camel63

Once the men of the encampment came together for a council. The tree under
which they were sitting was surrounded by a fence made from felled bushes and
branches of trees. There was a gateway in the fence near which on that day somebody
had left a stuffed baby-camel. Cigaal came late, and when he approached the gateway
and saw the stuffed animal he first stopped apprehensively and then walked along the

60
The Somalis milk she-camels three times a day: morning, noon and evening.
61
In Somalia she-camels are milked by men, cows by women and she-goats by girls.
62
One of the non-poisonous snakes which are to be found in Somalia.
63
The Somali nomads stuff the skins of baby-camels and put them into the enclosure to make the she-
camels give milk.

55
fence in search of another way in. The people under the tree noticed this and started to
laugh. Cigaal’s son, who was sitting with the others, made an attempt to help his
father:
‘Listen,’ he said in a low voice. ‘There’s no other gateway. Go by the baby-
camel!’
‘You may say that,’ answered Cigaal fearfully, ‘but who knows what’s hidden
under its skin? One shouldn’t catch the eye of a disaster, however small it is!’

82. The black camel

In Cigaal’s herd there was a young black he-camel, and Cigaal was afraid of
him. One night he mistook him for a wild beast and struck him with his spear. The
camel bellowed, and when Cigaal realised his mistake he exclaimed in a temper:
‘People of the clan of Shiidaad, may you lose all your livestock! How many
times have I asked you to take this camel out of my herd!’

83. Cigaal Shiidaad and Garo

One day Cigaal’s favourite she-goat Garo got lost, but a while later he saw her
grazing with someone else’s flock. She recognized her owner and ran towards him.
Cigaal thought she wanted to butt him and, frightened, he grabbed a spear and killed
her.
‘Just imagine,’ said Cigaal. ‘Garo recognized me but attacked me all the
same!’

84. Iron shouldn’t be played with!

Cigaal Shiidaad completed his afternoon prayer, sat down in the dugsi 64 and
became lost in thought. His reflections were interrupted by the arrival of a guest, who
greeted Cigaal and sat down near him to talk. It happened that the spear he was
holding in his hand swung in Cigaal’s direction, and seeing a sharp spearhead close to
him Cigaal sprang to his feet and ran towards his wife. When he had got behind the
woman he turned round:
‘You there!’ he shouted. ‘Don’t brandish your spear! Iron shouldn’t be played
with!’

85. That’s what I warned you about!

One day Cigaal saw his little son running towards him and called to his wife:
‘Take him away or else it’ll come to blows!’
But no sooner had the woman taken a step forward than Cigaal struck his son
with a spear.
‘That’s what I warned you about!’ he cried.

86. Take him away!

Cigaal Shiidaad had a little son. One day he crawled up to Cigaal and smiled,
showing four teeth which had just come through. Cigaal thought that the boy wanted
to bite him.
‘Wife, come here!’ he cried. ‘Take him away – but quicker than that!’

64
A wind-shelter made from felled bushes and branches of trees.

56
 87. Cigaal Shiidaad and Allah
Once during the Ramadan fast65 when Cigaal was parched with thirst, he went
to the pond, dived into it and at the very bottom drank some water. When he got out
the people asked:
‘Cigaal, why did you dive into the water?’
‘I just wanted to hide something from Allah!’ was the reply.

88. Let’s shoo it away together!

One night a beast of some kind got into Cigaal’s enclosure. The noise woke
Cigaal, and panic-stricken he shook his wife and whispered:
‘Qula, daughter of Yuusuf, let’s shoo it away together!’

89. This time I’ve outdone you!

At night Cigaal and his wife, when they had to urinate, would go outside
together. The woman would finish quickly and return home. Cigaal would go back
with her even though he had not had time to relieve himself properly – he was afraid
to stay in the dark alone. This would make Cigaal angry, so once he took along a tin
of water. The woman had scarcely sat down when he poured the water out on the
ground and said:
‘This time I’ve outdone you!’

90. Cigaal Shiidaad and the ablution

Cigaal was about to perform his ablution before prayer, and his wife brought
him a vessel of water. He went to a private place, tilted the vessel, and the water
poured out of it: ‘glug-glug!’ Cigaal threw the vessel to the ground, breaking it.
‘What was gurgling there like that?’ he asked fearfully.

Ina Cali Qablax cycle

91. A miracle
Ina Cali Qablax was blind. One day his guide seated him near a termite hill.
The blind man touched the hill and asked:
‘What’s this?’
‘It’s a house of termites. They built it at night with their saliva.’
Astonished, Ina Cali Qablax exclaimed:
‘It’s a great wonder that such a huge house has been built by small insects, it’s
an even greater wonder that they did it in darkness, but it’s a real miracle that they
clamped it together with saliva!’

92. Regaled with his own livestock

Once upon a time Ina Cali Qablax sought hospitality for the night in the hut of
a nomad. He had with him a large group of boys whom he was teaching, and a flock
of sheep and goats given to him by their parents. The nomad was poor and when he
saw so many guests he was frightened. But he led them to the courtyard, brought
mats to sleep on and mingled their flock with his own. Then he slaughtered a number
of sheep and goats and treated the guests generously. In the morning he fed them
with meat again, and when his guests were about to leave he approached Ina Cali
Qablax.
65
This fast lasts one month during which Moslems are not allowed to eat and drink in the daytime.

57
 ‘Sheikh,’ he said, ‘do you possess patience and resignation?’
‘My patience is limitless and I never get angry,’ answered the teacher. ‘Had it
been otherwise, I wouldn’t have been able to endure so many people around me. As
for my resignation, I never grieve for losses.’
‘If that’s so,’ said the nomad, ‘then I confess that the sheep and goats I
slaughtered yesterday evening belonged to you. I am a poor man with a big family
and only fifty sheep and goats. When you came I was ashamed to refuse you
hospitality – and I slaughtered your animals to feed the company!’
Ina Cali Qablax laughed and asked:
‘How many sheep and goats did you slaughter?’
‘Thirty. It’s half your flock.’
‘Take the other half!’ said Ina Cali Qablax. ‘Though poor you proved to be
hospitable, and therefore you deserve our gratitude.’
Thus the poor man increased his flock and escaped disgrace.

93. Five places

Once a man gave a stranger hospitality for the night in his hut. Although it
was a time of severe drought he fed his guest and gave him the best mat to sleep on,
and in the morning he gave him food and water for his journey. ‘You are generous
and hospitable,’ said the traveller, ‘and I want to reward you. But you must help me
to decide between two gifts: shall I give you five things, or shall I speak about you in
five places?’ ‘Speak about me in five places!’ was his host’s answer.

94. The greedy man, the boy and the hyena

Once a boy sought hospitality in a certain man’s hut. Now this man was
greedy, and though he gave the boy a mat to sleep on, he gave him no food. At
night the boy was carried off by a hyena 66, but the noise woke people up and they
chased after the beast, with the greedy man at their head. He caught up with it, and
striking it on the head with a stick he snatched its booty away and brought the boy
home. Before going back to bed he said: ‘I didn’t feed you last night, but I did save
you from the hyena. Do I deserve your gratitude?’ ‘No, you do not,’ answered the
boy. ‘You didn’t want to save me – you don’t like it when something falls into
someone’s mouth and you just wanted to make the hyena hungry!’

95. The greedy son-in-law

Once an old woman who was on a journey sought hospitality for the night in
her son-in-law’s house. The man was greedy, and he gave her no food. In the
morning the old woman collected her things and said goodbye to him.
‘Stay on,’ he said. ‘If you eat as you did yesterday evening, perhaps we won’t
ever be poor!’

96. How the greedy man was put to shame

Once a traveller sought hospitality in a hut of a nomad. The host did not feed
his guest and he went to sleep hungry. In the morning the traveller got up and
addressed his host.
‘Man!’ he said. ‘If you had known how generously I treat my own guests,
how little I eat when I am being treated, and how patient I am when there is nothing to
eat, you wouldn’t have gone to bed leaving me hungry!’
661
The guests of Somali nomads usually sleep outside the hut, in the so-called ardaa.

58
 Saying this the guest went away, having put his host to shame.

97. The glutton

Once a glutton sought hospitality in the hut of a generous man. Having heard
about him the host brought a great deal of food, and when the guest had eaten his fill
asked where he was going.
‘I am going to a sorcerer,’ answered the glutton. ‘There’s something wrong
with my stomach. I eat only a little and can’t taste the food… I hope that the man will
help me.’
‘If he cures you,’ exclaimed the astonished host, ‘take another road to return home!’

98. The glutton and the swindler

Two thieves, one a glutton and the other a swindler, looted ten camels. Soon
the glutton grew hungry and said: ‘Let’s slaughter a she-camel!’
‘This is your chance to cheat him!’ thought the swindler. Together they
slaughtered a she-camel and the swindler said: ‘Either go and graze the remaining
camels or else cook the meat.’ ‘I’ll cook the meat,’ answered the glutton.
After the swindler had gone away the glutton cooked the meat, ate half of it
and said to himself: ‘The rest we’ll eat together.’
Then the evening past, the night came but the swindler with the camels did not
come back, and the glutton realised that he had been cheated. He cursed himself and
said: ‘It’s true that when a she-camel is slaughtered a glutton loses his head!’

99. A tragedy
Once upon a time a traveller sought hospitality among the tribe to which his
sister’s husband belonged. At that time the two tribes were at war, but the traveller
entered the encampment of his brother-in-law and sat down under the tree in
expectation of food.67 Soon his host came out of his hut, approached his brother-in-
law and stabbed him with a spear. Then he covered the body, returned to the hut and
said to his wife:
‘Your brother is there under the tree. Go and look at him.’
The woman went to the yard, saw her dead brother and understood what had
happened. All day long she was thinking what to do, then at night she grasped a
dagger and slaughtered her sleeping husband and their two sons. Taking up a milk-
vessel she left the encampment.
She walked seven days and nights until at last she came to her mother’s hut.
The old woman came out and asked:
‘What’s the news?’
‘The news is that neither you nor I have any sons!’

100. Allah and Atosh

Once upon a time a tribe who lived in the land of Nugaal was ruled by a man
called Atosh. Not far away there was a large river whose waters ran into the desert,
and one day Atosh decided to divert the river towards his land to supply the people
and livestock with water. So he summoned his subjects and said:
‘We’ll build a channel. The job is heavy, and we’ll start digging now.’
The people were afraid of their chief and never disputed his decisions, so they
immediately set to work. They dug day and night, not even having time for prayers.

67
According to the Somali traditions a traveller who comes to any encampment must be fed.

59
But one day, when the channel was almost ready, one man made up his mind to offer
a morning prayer. Atosh sent people to him, and they came and said:
‘The chief ordered us to tell you that today the work will be coming to its end.
We’ll pray when the channel is finished.’
The man was about to protest but restrained himself. He said as if he were
talking to himself:
‘Allah and Atosh are fighting inside me. And do you know, Atosh is defeating
Allah!’
When these words has been passed on to Atosh he became frightened.
‘It never crossed my mind to measure myself against Allah!’ he exclaimed.
‘Let the man pray. Never mind – the channel can wait!’

101. How news spreads

Once a man decided to find out how news spreads. He saddled a horse, left
the house and galloped two days at full speed. Then he dismounted, climbed a termite
hill, looked around, made certain that nobody could overhear him, lowered his head
to the hole on the top of the hill and cursed his mother-in-law. After that he
remounted his horse and returned home. His mother-in-law was in the yard.
‘How are you?’ asked the man
‘Very bad,’ answered the woman.
‘What happened?’
‘I thought I had a good son-in-law, but I was mistaken. Why did you curse me
two days ago?’
Hearing this the son-in-law was dumbfounded, but when he had recovered his
wits he asked:
‘Mother-in-law, who told you that I had cursed you?’
‘The wind,’ she answered. ‘It carries news. Didn’t you know that?’

102. A good wife

A certain man had a son. One day the son told his father that he wanted to get
married and asked for a suggestion. ‘Marry a divorced woman!’ said the father.
When the son brought such a woman the father gave him a rope and said: ‘Tie up
your wife before you go to bed and in the morning tell me what she said.’ In the
evening the son tried to tie up his wife but she said: ‘Why are you tying me up? My
first husband never did!’ In the morning the son reported to his father what had
happened. The father said: ‘This woman doesn’t suit you. Divorce her.’
Some time later the son again decided to marry and came to his father. ‘Bring
a spinster, tie her up with a rope and tell me what she says!’ The son married a
spinster, brought her home and took out a rope. The woman let him bind her but
asked in astonishment: ‘What are you doing that for?’ In the morning the son passed
on to his father the words of his wife and the old man said: ‘Divorce her. This woman
also doesn’t suit you.’ The son got angry: ‘You seem to want me always to live
alone!’ he exclaimed. ‘No,’ replied his father. ‘But don’t be in a hurry. I want you to
have a good wife. Find a young girl and marry her.’
Soon the son brought a young girl, bound her with a rope and fell asleep. At
night she woke him up and stretched out the rope towards him. ‘It’s got undone and I
don’t know what to do,’ she said ‘Tie me up again.’
When the son told his father what had happened he exclaimed: ‘Here is your
wife! A good wife has only one husband and doesn’t ask unnecessary questions.’

60
 103. Which girl should he marry?
Once there were a husband and wife who were childless for a long time, and
when at last a son was born to them their happiness had no limits. After a number of
years the boy grew into a tall, strong and brave young man, and one day he told his
father that he wanted to marry.
‘I’m agreeable,’ said the father. ‘Show me the girl you have chosen.’
The next day the son brought a beautiful girl and said: ‘Here she is.’
‘Do you see that stone?’ asked his father. ‘Bring it to me.’
The stone was so large and heavy that the son could not lift it however hard he
tried.
‘Do you agree to become the wife of a man who is not able to lift such a small
stone?’ the father asked the girl.
‘No, I don’t,’ she answered, and went away.
After that the son brought three more girls and all of them refused to marry
the young man who seemed to be not very strong.
At last the son came with a girl who was not so beautiful as the previous ones.
But when she saw that he could not cope with the stone, she rushed to help him.
Together they lifted the stone and put it in front of the father.
‘This is the girl you should marry!’ said the old man joyfully to his son. ‘The
family is strong only if the husband and wife act together!’

104. Why?
Once there was a man who had a grown-up son, who one day asked his father:
‘Why is your herd bigger than mine, though I toil not less than you? Why
does nobody seek advice from me, while people talk things over with you endlessly?
Why are your children better than mine, though your wives are not as beautiful as
mine?’
The father answered:
‘When it rains in the distance you straightaway drive your herd there. As for
me, I go myself, but drive my herd there only if I see that the new pasture is better
than the old one. You give advice to those who don’t need it. I advise those who ask
me and only after thinking it over thoroughly. You marry beautiful women, I marry
good ones. That is why my children are better than yours.’

105. Three girls

Once three girls set off in search of husbands, 68 and after several days they
came to an encampment in which there were many unmarried lads. The girls were
given shelter and a ram was slaughtered to feed them.
Later that night a plateful of hot meat was placed in front of the girls. One of
them grabbed a piece and burnt her fingers, but said:
‘The hotter the food the more tasty it is.’
The second girl said:
‘Let’s start eating – I’ll die of hunger before long.’
But the third girl said:
‘Let the meat cool down first.’
The lads, who were hiding nearby, heard their conversation, and judged that
the first girl was impatient, the second girl was greedy but the third one was sensible.

68
This tale refers to the ancient Somali custom which allowed girls whose parents had failed to find
them husbands to take their destiny into their own hands.

61
 The wise girl was married to one of the bravest youths, but the other two were
not wanted by anybody.

106. A woman is never too small

A certain man married a very young girl, brought her home and said to
himself: ‘She is too small. Don’t touch her. Wait until she grows up.’
Every night he lay down beside his wife, turned his back on her and fell
asleep. She endured it for a long time and finally decided to ask her mother’s advice.
‘My husband treats me as a child’ she said. ‘I don’t know what to do.’ ‘I will
teach you,’ her mother said.
In the evening the wife put a small pot on the fire and started to push a large
piece of meat into it. Her husband saw it and said: ‘Your efforts will be wasted – a
piece like that won’t get into the pot!’
But his wife pushed harder and the piece of meat disappeared into the pot. She
immediately turned to her husband and said: ‘Small as it is the pot holds whatever one
wants to put in it. The same with a woman – she is never too small!’

107. Good advice

A certain son once came and told his father that he wanted to divorce his wife.
‘She’s thievish, improvident and unfaithful,’ he said.
‘What about it?’ answered his father. ‘Your mother’s exactly the same.’
The son grabbed a stick to strike his father, but he stopped him.
‘Wait,’ he said ‘and see for yourself.’
The father invited his son home and asked his wife to bring a pot of meat.
After they had eaten some of it the father said to his son:
‘Remember how much is left and come back again tomorrow.’
Next day the father again said to his wife:
‘Bring us some meat.’
‘There’s nothing left. You ate everything yesterday.’
Then the father separated some sheep and goats from the flock and said to his
wife:
‘Let them graze, but don’t lose sight of them. I’ll be grazing the rest of the
flock with our son and we’ll be back in the evening.’
When the father and son returned home they saw that the enclosure for the
animals was empty.
‘And now,’ the father said to his son, ‘you must lie down and cry out that
you’ve been bitten by a snake.’
The son did as he was bid, and when people heard his shouts and came
running up the father exclaimed:
‘If an unfaithful woman touches my son he will die immediately!’
Hearing this the mother jumped away from her son and lamented:
‘What is to be done? Woe is me! What is to be done? Woe is me!’
And she ran hither and thither, anxious to help her son but afraid to touch him.
Next day the father said to his son:
‘Now you see that I told you the truth. Keep the wife who has fallen to your
lot – you’ll never find a better one, that’s for sure.’

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 108. Four shortcomings
A certain man got married, brought his beautiful wife home in the evening and
in the morning divorced her. The neighbours were intrigued and asked him his
reasons. He replied:
‘This woman has four shortcomings: she’s careless, unlucky, extravagant, and
quarrelsome.
‘When did you manage to learn all this?’ he was asked.
‘Last night. That my wife is careless I learnt as soon as we came home. I took
off my sandals at the entrance and she didn’t bring them into the house. At night the
sandals were stolen and I realised that she was unlucky. When kindling a fire she
didn’t spare the wood, and when fanning it she got angry. The wood refused to blaze
and she exclaimed: ‘May you be extinguished by water, God damn you!’

109. How a woman cut off a lion’s whiskers

One day a certain woman said to a mullah: ‘My husband goes with another
woman. Give me an amulet to bring him back!’
‘I’ll give you the amulet,’ answered the mullah, ‘but first you must bring me
something.’
‘What is it you mean?’
‘The whiskers of a lion!’
After a while the woman’s reer moved to a place inhabited by lions. One
evening she tethered a sheep outside the encampment, and at night a lion came and
took it away. The next day she fastened a sheep to the fence of the encampment, and
the lion carried that away too. After that the lion ate a sheep in the courtyard, getting
into it through a hole the woman had made in the fence, and next he feasted on a
sheep bound to one of the hut-poles. Finally the woman tore a hole in one of the skins
which covered the hut, slaughtered a sheep and cut the carcass in two. One half she
tied outside the hole and the other half she put inside. Then she took a pair of scissors
and waited. At midnight the lion appeared; he ate the half-carcass that had been left
outside, then he pushed his head through the hole to reach for the second half . At that
moment the woman stretched out her hand and cut off the whiskers from both sides
of his muzzle.
When she came to the mullah to give him the whiskers he asked: ‘How did
you manage to get them?’
The woman told him how she had outwitted the lion, luring him closer and
closer to the hut until at last she cut off his whiskers.
The mullah listened to her and said:
‘Woman! The lion is the fiercest of all the beasts. People are afraid of him,
and he is afraid of people, but you contrived to lure him into your hut. Now why
shouldn’t you do the same to your own husband?’

110. The old woman and Sheikh Cabdulqaadir69

Once there was an old woman who had loaded a camel so heavily that he
could not stand up.70 She appealed to Sheikh Cabdulqaadir.
‘Sheikh Cabdulqaadir,’ she exclaimed, ‘raise my camel, please!’
She had scarcely pronounced these words when the camel made an effort and
rose to his feet.
69
A Muslim saint, who is believed to help people in difficult situations.
70
Camels are loaded while they are in a sitting position.

63
 ‘Mother,’ asked the old woman’s daughter, ‘is Sheikh Cabdulqaadir related to
us?’
‘In my opinion, no,’ she answered, ‘but it doesn’t matter – the main thing is
that he raises my camel well.’

111. The difference

Once there was a girl who wanted to learn the difference between her paternal
brother, her maternal brother, her paternal cousin and her maternal cousin, so one day
she suggested that they should all go to play at a place some way off. Halfway there
she fell down and cried out that she had been bitten by a snake.
The boys stopped to decide what to do.
The paternal brother said: ‘We aren’t far from the place where we were going
to play. Let’s leave her here, play a while and then come back.’
The paternal cousin said: ‘No, we have to take her home.’
The maternal brother said: ‘We can’t leave her here.’
The maternal cousin said: ‘Let’s carry her as close to the playground as we can
and then come to see her from time to time.’
Having heard this the girl sprang to her feet and exclaimed:
‘My paternal cousin takes good care of me
My maternal brother plays fair with me
My paternal brother thinks of play and not my care
My maternal cousin thinks the way’s now here, now there!’

112. A strange world

Once there was a man who had been travelling for a long time. His provisions
had come to an end and he grew very hungry, but one evening he saw a monkey with
red buttocks moving in the distance. He took it for a man and exclaimed:
‘How strangely this world is arranged! One man doesn’t have a piece of meat
to put in his mouth while another has so much he even puts it on his backside!’71

113. The bustard

One day somebody said to a bustard: ‘Woe is me, the Prophet has died!’ The
bird did not answer. ‘Hey! The Prophet has died! Why aren’t you crying?’ ‘What
about it?’ said the bustard. ‘When he was alive I pecked at shit. Now he’s dead, I’m
doing the same!’

114. How one man frightened another

Once a man decided to give another man a fright. ‘Look out!’ he exclaimed,
‘I may bring the sky down on you!’
‘If you do, I’ll hide.’
‘Where?’
‘In the same place as you – you’ll have to hide too, won’t you?’

115. What damages one man profits another72

One man decided to give another man a fright. He said:
‘Do you know that the world is going to overturn?’
‘Who said that?’
‘The mullahs in the mosque said it yesterday – so get ready!’
71
A Somali proverb.
72
A Somali proverb

64
 The other man answered as if he were delighted:
‘If the world overturns it’ll be for my good!’
‘How can that be?’ the man who wanted to frighten him asked in amazement.
‘If the world overturns every living creature will turn upside-down!’
‘That’s what I need,’ said the other man. ‘My pack camel has got a sore place
on his back and I’ll be able to put loads on his belly!’

65
 Sheekooyin mala-awaaal ah
1. Faaliyihii la bilkeyday73
Waxaa la yidhi: Nin baa faaliye ahaa. Ninkuna aad buu faalka u
yiqiin. Dadkuna aad buu u jeclaa oo qofkii wax ku yimaaddaanba isaguu u
tegi jiray oo odhan jiray:
– Ii faali!
Markaasuu u faalin jiray. Faaliyaa soomaaliduna markuu faaliyo ma
yidhaahdo: ‘Caynkaa iyo caynkaasay noqonaysaa’ e wuxuu yidhaahdaa:
‘Caynkaa iyo caynkaasaa la odhan jiray.’
Ninkii faaliyaa ahaa baa dadkii oo dhammi jeclaaday oo meel walba
looga yimi. Markaasuu dhulkii oo dhan caan ku noqday. Berigii dambaa
warkiisii suldaankii gaadhay. Markaasaa suldaankii markuu ninkii sidii loo
ammaanayey arkay is yidhi: ‘Bal ninkaa inta cilmigiisu gaadhsiisan yahay
hubso.’ Markaasaa maalintii dambe iyadoo ninkii faaliyaa ahaa shirkii laga
hadal hayo suldaankii yidhi:
– Aniga waxay ila tahay inaan ninkaasu waxba oqoon.
Markaasaa la yidhi:
– Suldaan, nin ka xikmad badan lama arag.
Markaasaa suldaankii yidhi:
– Bal, ii doona oo waan su’aalayaa e. Hadduu su’aashayda ka
jawaabana, dee, waa nin wax yaqaan oo anna wax baan siinayaa, haddii
kalena waa khaayin oo qoortaan ka jarayaa.
Markaasaa dadkii wada naxay oo la yidhi:
– Alla, suldaan, ninkii waa nin wanaagsan e ha dilin.
Markaasuu yidhi:
– Idinku ii doona.
Markaasaa rag loo diray oo la yidhi:
– Toddoba casho ku keena!
Raggii belediyaa ahaa ee la diray baa waxay ninkii faaliyaa ahaa
doonaanba cashadii dambe helay oo keenay.
Markii ninkii faaliyaa ahaa la keenay baa suldaankii shir wacay.
Markaasaa la soo shiray. Markaasaa suldaankii ninkii faaliyaa ahaa la hadlay
oo yidhi:
– War, hebel, ma adaa dadka ku yidhi: ‘Wax baan aqaan?’
Markaasaa ninkii faaliyaa ahaa baqay oo is yidhi: ‘Illayn, waad
xujaysan tahay!’ oo yidhi:
– Suldaan, maya.
Markaasaa suldaankii qoslay oo yidhi:
– Iska daa oo dhulka waxaa martay: ‘Ninkaa hebel wax buu yaqaan’ e
bal maantaba waxaan ku weyddiiyo garo!
Markaasaa ninkii faaliyaa ahaa kararrahay oo foororsaday oo hadli
kari waayay. Markaasaa raggii shirka fadhiyey yidhi:
– Suldaan, ninkan hebel annagaa naqaan oo waa nin abwaan ah e
wax weyddii.
73
Ishii laga helay sheeko walba waxaa laga akhrisan karaa Maraajicda ku daabacan bogga (N…),
halkaasoo ay ku jiraan labo qodob oo hakad u dhexeeyo. Qodobka kowaad wuxuu muujineyaa
lambarka buugga sheekada laga soo xigtay uu ku leeyahay Liiska qoralladii la isticmaalay, qodobka
labaadna wuxuu tuseyaa bogga buugga laga soo xigtay. Sheekada laga helay weriye Soomaaliyeed
waxaa summad looga dhigay magaciisa.

66
 Markaasaa suldaankii cadhooday oo yidhi:
– Hebel, dadka kale wuxuu ku weyddiiyoba waad u sheegtaa,
ma anaad i diidaysaa?
Markaasaa ninkii yidhi:
– Suldaan, maya e waxba waanan oqoon.
Markaasaa suldaankii yidhi:
– Bal ama faali ama dhir goo oo waxaad ii sheegtaa sannadkan soo
socdaa wuxuu noqon doono. Waxaanad ogaataa haddii waxaad sheegtaa run
noqdaanna, dee, xoolaad leedahay, haddii kalena qoortaan kaa goynayaa.
Markaasaa ninkii faaliyaa ahaa tusbixiisii la soo baxay oo rogay oo
rogay oo rogay oo mooreeyey, bise faalkiiba belo isaga ku soo socotuu
sheegay. Markaasuu faaliyihii naxay oo tusbixii dhulka ku dhuftay oo caayay
oo habaaray oo haddana ku booday oo qaniinay oo labo midh ka baf siiyey.
Intaasu markay dhacduu haddana ku joogi waayay oo intuu billaawe iska soo
dhuftay far is gooyay, kaw! Bise dhiiggaa isa soo daayay shalalalalalalalax.
Markaasaa dadkii shirka joogay oo dhan qof waliba is ururshay oo is yidhi:
‘Dee, wuu waashay e billaawaa iska eeg!’ Intaasu markay dhacdaa
suldaankii yidhi:
– Hebel, bal warran.
Markaasaa ninkii faaliyaa ahaa yidhi:
– Suldaan, faalkiiba waxaan u rogay kama warramin e belo aniga igu
soo socotay buu sheegay oo waa anigaa cunsurguuriyey.
Markaasuu suldaankii yidhi:
– Bal, haddana rog.
Markaasuu rogay, bise waxaa soo baxay min faal. Markaasuu yidhi:
– Suldaan, minkii faal baa soo baxay.
Markaasaa suldaankii yidhi:
– Maxaa u marag ah?
Markaasuu rogay, bise caynsanaa soo baxay. Markaasaa faaliyihii
naxdin aawadeed tusbixii ka dhacay. Markaasaa suldaankii yidhi:
– Hebel, maxaa dhacay?
Markaasaa faaliyihii afka kala qabtay oo hadli kari waayay.
Markaasaa suldaankii dagaalay oo yidhi:
– Ii sheeg waxa soo baxay.
Markaasuu yidhi:
– Dee, dee, suldaan, dee, suldaan, dee ...
Markuu hadli kari waayaa suldaankii ku soo booday oo yidhi:
– Hadal, war.
Markaasuu yidhi:
– Dee, dee, suldaan, faalkii baa iga guuray.
Markaasuu suldaankii cadhooday oo intuu sii daayay yidhi:
– Maanta maalintii ku toddoba ah baan su’aashayda jawaabteedii kaa
doonayaa.
Markaasuu iska tegay. Markaasaa shirkii lagu kala dareeray.
Markaasaa kuhaankii meeshii naxdin kala kici kari waayay.
Inuu meeshii fadhiyaba mar damboo dadkii kala jiitay buu kuhaankii
tusbixii qaatay oo rogay, bise madhanaa soo baxay. Markaasuu tusbixii
tuuray oo mooradii baabba’shay oo faalkii caayay oo hadba gees u socday oo
isla hadlay oo maankii ka tegay oo uu bad iska galay oo iska dhurmay.
Wuxuu sidaa ahaado ahaadoba mar damboo uu miyirsaday oo naxdin-

67
bakaylihii ka ba’day buu is yidhi: ‘War, nacasyow, sidanu si ma aha e bal
qabow oo naxdinta iska bi’i oo bal faalka u fiirso.’ Bise wuu rogay, bise gaw,
madhanaa soo baxay, uu ku noqday, bise madhanaa soo baxay. Markaasaa
talo ku caddaatay. ‘War, maxaad yeeshaa?’ Inuu fekero, fekero, fekero,
fekeroba mar dambuu kacay oo yidhi:
– Ilaahay, waxaan ugu sharad galay waa inaanan anoo jewaabtaa
suldaanka hela ma aha e seexan oo wax cunin oo cid la hadlin oo meel dad
joogo tegin.
Markaasuu ay cidla’ ah iska qabtay. Wuxuu aydii xuloo marba geed
fadhiistoo faal aan u soo baxayn rogoba wuxuu marba geed gooyoba wuxuu
kolba mooreeyoba, markuu waxba garan waayay e uu daalay buu markii
dambe geed hadhac ah iska hoos fadhiistay oo is yidhi: ‘Dee, kolley, hadday
kuu geeri tahay geedkaaganba mowdku ha kuugu yimaaddo e iska hoos
fadhiiso.’ Halkaasuu masallii dhigtay oo iska fadhiistay.
Halkaasuu dhawr habeyn u hoyday. Markaasuu maalin walba labada
cirguduudood kacaa, faaliyaa, mooreeyaa, curraafyeeyaa, eegaa bal inuu
faalkii ku soo noqday. Bise mar walba madhanaa u soo baxa. Markii
muddadii maalini ka hadhay baa isagoo nafina hayso oo ku talaggala in
halkaa naftu kaga baxdo ayuun baa geedkii uu hoos jiifay jirriddiisii abris
gaboobay kaga soo baxay. Markaasuu is haysan kari waayay oo booday oo
warankiisii qaatay oo geedka baarkiisii ka soo jeestay oo is yidhi: ‘Dee,
bahalka iska raw!’ Mar uun baa inta maskii is giringiriyey madaxii sare u
qaaday oo ninkii la hadlay oo yidhi:
– War, hebel, maxaad u carartay?
Markaasaa ninkii faaliyaa ahaa yidhi:
– Dee, waan kaa baqay oo waan iska kaa reebayaa.
Markaasaa abriskii yidhi:
– Ha iga biqin, maxaa yeelay waxaan kuugu imi inaan kula hadlaa e
inaan wax ku yeelo dooni maayo.
Markaasaa ninkii faaliyaa ahaa, illayn nin mas hadlaya arki jiray ma
aha e, yaabay oo wuxuu ku hadlo garan waayay oo dhabannadii qabtay. Mar
dambuu yidhi:
– Ku rumaysan maayo, maxaa yeelay weli mas hadla lama arag.
Markaasaa maskii qoslay oo yidhi:
– Dee, haddaanad hore u arag maantaba arag.
Markaasuu kuhaankii yidhi:
– Ku aammini maayo.
Markaasaa abriskii yidhi:
– Aan wacatanno.
Markaasaa ninkii intuu cabbaar aammusay yidhi:
– Waa tahay.
Markaasaa maskii intuu ciddidii dabadiisa soo saaray xarriiq weyn oo
xeragaal oo kale ah jeexay. Markaasuu intuu is dhex taagay xeradii dhaartay
oo yidhi:
– Inaanan adoo i geyeysiiya ma aha e ku daarin waa Wallaahay oo
Billaahay oo Tallaahay.
Intaa markuu yidhi buu xarriiqdii ka baxay. Markaasaa ninkii soo
galay. Markaasuu dhaartay. Markii laysu dhaartaa lays waraystay. Markii
warkii la kala laastaa maskii yidhi:

68
 – Hebel, maxaa arladiinni kaa keenay e aad dhulkayagan ka soo
doontay?
Markaasaa ninkii u sheegay oo yidhi:
– Suldaankayagii baa i yidhi: ‘Sannadka soo socdaa wuxuu noqon
doono ka warran!’, dabadeedna faalkii baa iga guuray, dabadeedna ayahaan
curraafyaynayey.
Markaasaa maskii yidhi:
– Oo jawaabtii ma heshay?
Markaasuu yidhi:
– Maya.
Markaasuu maskii yidhi:
– Oo haddaan kuu sheego maxaad i siin?
Markaasuu yidhi:
– Waxaad doonto.
Markaasaa maskii yidhi:
– Oo haddaad ka jawaabto suldaanku muxuu ku siinayaa?
Markaasuu yidhi:
– Xoolo badan.
Markaasuu yidhi:
– Oo haddaan sannadka soo socdaa wuxuu noqon doono kuu sheego,
xoolaa lagu siiyo badhkayga ma ii keeni?
Markaasuu yidhi:
– Walaaxawla, maya e waan kuu wada keenayaa.
Markaasuu maskii yidhi:
– Ha i wada keenin e badhna qaado, badhna ii keen.
Markaasaa ninkii yidhi:
– Hawraarsan.
Markaasaa maskii yidhi:
– Suldaankii waxaad ku tidhaahdaa:

Sabaanka iman doona

Sifeeyee i dhegeyso:
Waa mid saancado jaan leh
Oo siddeedguuro Ibleys ah
Oo sawjad weer xidhanaysa
Iyo geesiyaal la sadqeeyey
Iyo soofka oo la dhacaayo
Iyo soobir haadku gigaayo
Iyo saadinaaya belaayo.
Oo ragna saadaal dirireed
Iyo u sameysey colaad
Warmihii sawiroobayna
U soofeysey dagaal.
Sengayaasha qaraystayna
U sitaacay rogaal.
Sibraarkii qollojoobayna
U siddeysey harraad.
E haddaad seexan lahayd
Iyo haddaad suuli lahayd
Iyo haddaad seefka galka

69
 Uga saari lahaydba
Ciyoon baa guluf soogan
Aad siigaduu kicinaayo
Ka subxaana’allaysan
Laysku saabinayaa.74

Markii ninkii kuhaanka ahaa geeraarkii wada maqlay buu booday oo

intuu maskii u duceeyey balaw yidhi. Wuxuu soo ordo ordoba degmadii oo
shiraysa oo la leeyahay: ‘War, muddadii dhammaatay e xagguu ninkii hebel
qabtay?’ oo rag leeyahay: ‘Dee, malaa markuu waxba garan waayay buu
baxsaday!’, ragna leeyahay: ‘Dee, maantaa muddadii ugu dambaysa e bal
ilaa galabta aan dhawrro’ oo ay markaa casar gaaban tahay ayuun baa siigo
la arkay. Markaasaa la yidhi:
– War, siigadaasu waa maxay?
Bise, nin baa soo ordayoo soo geeraaraya. Bise waa faaliyii oo
jaynafay oo suudhoobay oo indhuu qadaadka ka soo jeedaan oo illayn waa
nin aan toddoba casho wax dhadhamin e aad siduu yahay yaabto. Markaasaa
la wada shaamarreeray.
Markaasuu horta suldaankii sidii caadadu ahayd gacanqaad ku
dhuftay. Markaasaa iyadoo dadkii dheganuugsanayoo la leeyahay: ‘Tolow,
muxuu odhan?’ buu geerarkii ku dhuftay. Markaasaa dadkii oo dhammi
sararta ka wada dillaacay oo lagu soo booday oo la gacanqaaday. Markaasaa
suldaankii yidhi:
– Kexeeyoo gurigaygii geeya oo hal gool ah u qala.
Markaasaa suldaankii rag diray oo yidhi:
– Dadka dhex maroo waxaad tidhaahdaan: ‘Maanta maalinta ku
siddeed ah waa inoo shir e nin maqnaadaa ma jiro.’
Markaasaa sidii la yeelay oo maalintii maantii ku siddeed ahayd baa
qabiilkii oo dhan oo aan nin ka maqnayni soo shiray. Markaasaa suldaankii u
warramay oo yidhi:
– Sebenkaa soo socdaa waa seben colaadeed e nin walbaan faraska
naaxso oo hubka soo dhowayso oo warmaa soofayso oo fardaa xoogga ah
soo dhoweeya oo inta colaaddaasu ina dhaafayso maalin walba waa inoo
shir!
Markaasaa sidii la yeelay oo maalin walba la soo shiray oo hubkii la
diyaarsaday oo korjoog la diray oo nin waliba aqalkiisii ka go’ay.
Maalintii dambaa raggii korjoogga loo diray dhambaal soo diray oo la
yidhi
– Ka kaca, waa la ina hayaa.
Markaasaa fardii la boobay oo hubkii la gurtay. Alla! Barqo yar
hadday ahayd oo xoolii foofeen baa guuto camaaryaley ihi degmadii weerar
saartay, qamash!
Markaasaa illayn waa qabiil digniin qabay oo diyaar ah e lagala hoos
kacay oo mindhaa colkii soo duulaa inta kaw laga siiyey sidii baqe loogu
waday meel baas laga tuuray.
Markii intaasu dhacday ee ay muddo yari ka dambaysey baa haddana
guuto kale degmadii gashay. Markaasaa guutadiina la jebiyey. Markaasaa
illayn waa seben colaadeed e gabbal dhacay iyo waa beriyayba guluf la is
geliyey. Markaasaa dunidii ceeryoontay oo jiif iyo joogba la diiday.
74
Geerarkan iyo labada gabay ee sheekadan ku jira waxaa tiriyey Muuse Xaaji Ismaaciil Galaal.

70
 Markaasaa qabiilkii gulufkii galaba jebiyey. Ku Alla kuu saaraana lib
helay, illayn waa qabiil loo qaroomeeyey e.
Sannadkii baa caynkaa ku dhammaaday. Markaasaa colaaddii dadkii
oo dhan qolo walba daadduufisey qabiilkii suldaanku ahaa ma aha e.
Maalintii dambaa suldaankii qabiilkii isugu yeedhay oo la hadlay oo
ammaanay. Markii dambuu ninkii kuhaanka ahaa u yeedhay oo yidhi:
– Ninyohow, wax wanaagsan baad sameysey, anna mafsuud baan
kaa ahay. Imminkana kadinkaa geela ah iyo xeradaa adhiga ah iyo fadhigaa
lo’da ah iyo wegenkaa fardaa ah qaado, waa abaalgud e.
Markaasaa ninkii kuhaanka ahaa farxay oo suldaankii gacanqaaday
oo xoolii kaxaystay. Markuu cabbaar xoolii waday buu ballankay maskii
dhigteen xusuustay. Markaasuu xoolii soo dhex galay oo is yidhi: ‘Dee,
maskii qaybtiisii u gee.’ Markuu xoolii soo dhex galay buu xoolaa
wanaaggoodii sidaaaaaa u eegay. Markaasaa ciriqii lexejeclada dhaqaaqay oo
uu is yidhi: ‘Oo haatan ma xoolaha quruxdaa leh baad mas siinaysaa? Nacas
nacas dhalay, war, intaad bahal daallin ah xoolo iska siinayso aayar seeftaa
qaad oo maska gebigiisaba soo dil.’ Markaasuu seeftii galka kala baxay oo
intuu xoolii ciidan u dhiibtay oo yidhi: ‘Ii sii kaxeeya!’ maskii doontay.
Intuu sii socdaba maskii oo halkii hurduu u yimi. Markaasuu seeftii u
taagay oo is yidhi: ‘Qoorta kaga goo.’ Hadduu is yidhi: ‘Ku dhufo!’ baa
maskii wuxuu dareemay mooyaane miliq yidhi oo kayntii galay. Markaasaa
seeftii halkii masku madaxa ka qaaday ku dhacday, kadh! Markaasaa ninkii
kuhaanka ahaa is yidhi:
- Gacantaa go’day! Dee, hadduu soo boodayaa widhiidhiguu labo is
le’eg kaa dhigayaa e baxso!’
Markaasuu cagaa wax ka dayay, babbabbabbabba. Wuxuu sii ordoba
isagoo dhegadhabad ah buu xoolii iyo ciidankii oo sii socda gaadhay.
Markaasuu xoolii cagta dhulka uga gooyoo yidhi:
– Qixiya xoolaa!
Markaasay isagii iyo ciidankii xoolii qixiyeen. Markaasay nabad
tageen.
Muddo hadduu ninkii kuhaanka ahaa gurigiisii joogay ee nastay ee
istareexay baa niman suldaankii soo diray u yimaaddeen oo yidhaahdeen:
– Suldaankii baa noo soo kaa diray.
Markaasuu yidhi:
– Oo muxuu ii doonayaa?
Markaasay yidhaahdeen:
– Mooyi.
Markaasuu yidhi:
– Mmmmmmmm – inta madaxa ruxay.
Cabbaar aammus oo feker oo is yidhi: ‘War tolow, maxaa suldaankii
maantana kuu doonayaa?’ oo mar dambuu kacoo yidhi:
– Ina marsha!
Markaasuu soo raacay. Inay soo socdaanba suldaankii oo shirkii
fadhiyey u yimaaddeen. Markaasaa suldaankii farxay oo intuu kuhaankii u
yeedhay buu gacan qaaday oo waraystay. Mar dambaa suldaankii yidhi:
– Hebel, waxaan kuugu yeedhay, dee, waa adigii kal hore ina nabad
geshay e sannadku wuxuu noqon doono inoo sheegay e bal sannadkanna ka
warran.

71
 Markaasaa ninkii faaliyaha ahaa naxay oo foororsaday. Mar dambuu
yidhi:
– Suldaan, ma waxaasaad iigu yeedhay?
Markaasaa suldaankii yidhi:
– Haa.
Markaasuu yidhi:
– Oo suldaan, sow tii faalkii iga guuray ma aha?
Markaasaa suldaankii yidhi:
– Xaashaa Lilla, kaama guurin oo waa adigii kal horeba gartay e
waxaa ha ku hadlin, aan lagaa maqlayn e orod oo sidii kal hore toddoba
casho maqnow oo sannadkaa soo socdaa wuxuu noqon doono ka soo
warran, dee, ballanna waa inoo sideennii.
Markaasaa ninkii kuhaanka ahaa talo ku caddaatay: ‘War, maxaad
yeeshaa?’ Siduu halkii u fadhiyey ee u tashanayey baa shirkii lagu kala
dareeray. Markaasaa kuhaankii halkii ku dibjiray oo siduu meeshii u
kuududay waagii ku beryay.
Markii waagii beryay buu wuxuu tashadoba is yidhi: “War, bal maad
maskii qoomammo iyo garawshiinyo ula tagtid oo tidhaahdid ‘Dee, waan
kugu ba’oo kugu hoogay e maantana tii oo kalaa i haysata e iga saar!’” Sidii
buu ku daastoo waa durduriyey oo maskii oo halkii jiifuu u tegay isagoo
calaacalaya oo ooyaya oo leh:
– Dee, masyohow, si xun baan kuu galay oo meel baan kaaga dhacay
oo waan kugu wacad furay e ii dhaaf oo qunsurkii oo kalaan maantana ku
jiraa e dee, iga saar.
Markaasaa maskii qoslay gahgahgahgahgahgah oo yidhi:
– Waryaahee waa ninka! Horta adigu taadii ridatay. Xag Allaanan ka
noolaadee adigu waxba iilama aad hadhin, ha yeeshee waxaa la yidhi:
‘Haddaan la kala roonaan roob ma da’o 75.’ Bal, hor Ilaahay baan kuu
caawimayaa, waasaan kula hadlayaa e i dhegeyso:

Kuhaanyow, dadkiinnaa arlada loogu daw galay e

Idinkaa in lays wada dihiyo ‘dooxa’ soo rogay e
Dabkaad ololiseen uumiiyaa jeex dhan buu dilay e.

Markaad degan tihiin baad naf iyo daawo jeceshiin e

Ninkays daakhishaan maalintaad dalagsantiin baaho
Dacfaalkiinna goortaa heshaan uma danaysaan e.

Adna dumisey wacadkaad gashiyo daanyadii hore e

Dibindaabyo banii-aadan baa dunida aafayn e
Dibnaha waxaad ka leeday qalbiga kaama daarrana e.

Goortaan adoo diiq ku jira dabinkii kaa saaray

Ee aan abaal door ah iyo derejo eegaayey
Waa taan damiinyow magliga daaban kaa helay e.

Digtii seefta iyo siigadii daartay madaxayga

Didmadaan baxsaday boodadaan dibowga jiidhaayay
Dalambaabbigii bay dhegii dam i yidhaahdeen e.
75
Maahmaah.

72
 Ilmadan dibiq leh diiftiyo baryadan dhamaqday jiidhkayga
Waa waxa markii hore i dagay docogintaa jaan e
Maantaan digniin qabo inaan deexdo ha i filin e
Dalluun buu ku dhacay aamminkaad iga dalbaysaaye.

Dar Allaan wax kuu odhanayaa daallin baad tahay e

Dhaaxaad nin deys iyo agoon dulintay shaalleeye
Malahay dakano aad gashiyo deyn horaad bixin e.

Suldaankii ku soo diray abaar diirataa dhici dheh

Dixida iyo maajeenta iyo duurku way madhan dheh
Duudda iyo qaar baa engegi damasha waaweyn dheh
Durdurka iyo laaskiyo buqdiyo dooxyadaa gudhi dheh
Dalaskiyo saboolkoo dhan iyo duunyadaa socon dheh
Daan-dheerta geeliyo idaa deylan baa hadhi dheh
Rag ninkii dadaalaase waa doogi karayaa dheh.

Markaasaa kuhaankii farxay oo kala batay oo is labarrogay oo yidhi:

– Dee, haatan, masyow, wixii hore ee aan kugu sameeyeyna waan is
ogaa, maanta abaalka aad ii gashayna waan arkayaa. Waxasaad igu ogaataa
wixii hore ee aan kugu sameeyey kuu celin maayo. Waxa la i siiyo maantana
waan kuu wada keenayaa, sidaa igu ogow.
Markaasaa maskii yidhi:
– Bal, anigu wuxuun baan eegi doonaa.
Markaasaa ninkii kuhaanka ahaa is dhigay. Inuu sii ordo ordoba
shirkii buu yimi oo maansadii buu ku dhuftay. Markuu dharmeeyaa lagu soo
booday oo mindhaa farxad baa dhulkiiba laga gooyay. Markaasaa suldaankii
oo faraxsanina soo kacay oo gacanqaaday oo madaxa u tuntumay oo u
duceeyey. Markaasaa ninkii kuhaanka ahaa la gelbiyey oo loo dabbaaldegay.
Maantii dambaa suldaankii qabiilkii shiriyey oo yidhi:
– Seben abaar aa la iino sheegay oo soo socda e waa inaad nin
walbaan wax u sii dhigataa.
Markaasaa nin waliba wixii soor ahaa ee dhigmayey intuu raar u
sameeyey ku xidhxidhay.
Bilo hadday ka dambeeyeen baa horta durba abaartii bilowday oo
dayrtii la waayay oo gugii xigay baaqsaday oo horta markaasaa dhulkii oo
dhan meel walba siigo ka duushay oo dhulkii xaalufay oo dhirtii qallashay oo
dhadhiimii engegeen oo ceel wiyeer mooyiye horta nugulkii iyo geeslahadii
oo dhammi socdeen oo mindhaa daandheer geel mooyaane wax xoolo
sheegta la waayay. Markaasaa dadkii kale, illayn dad abaarta ku talaggalay
ma aha e iyaga iyo xoolohoodiiba shuf yidhaahdeen, suldaankii iyo
qoladiisiina wixii ay kaydsadeen la soo bexeen oo sebenkii ku dhaafeen.
Maalintii dambaa suldaankii ninkii kuhaanka ahaa u yeedhay oo
xoolo badan buu siiyey. Markaasaa kuhaankii xoolii kaxaystay isagoo
faraxsan. Jidka hadduu sii socday buu waxay maskii ku ballameen xusuustay.
Markaasuu intuu xoolii joojiyey meel fadhiistay oo dhulka xarriiqay. Inuu
halkii fadhiyo oo fekero, fekero, fekeroba markii dambuun buu xoolii oo
halkeer oo kale daaqaya sidaa u eegay. Markaasaa, illayn lexejeclo waa suun
khaatir ah e cadkii lexejeclada dhaqaaqay. Mar uun buu is yidhi: – Oo ma

73
xoolahaas baad mas geed hoostii iska jiifa haatan u geynaysaa, afka uga
gelinaysaa? Nacas nacas dhalay!
Markaasuu haddana is qabtay oo is yidhi:
– Oo hee dheh, illayn waa taa maskii ballanteen, ballandarrona waa
diindarro76. Maxaad yeeshaa?
Markaasuu is yidhi:
– Allaylee waxaad yeeshaa haba ku noqon e geelaaga iyo xoolahaaga
iska kaxayso!
Markaasuu xoolihiisii iska kaxaystay oo maskii ku ballanbaajiyey.
Maalintii dambaa isagoo gurigiisii jooga oo abaartiina sidii u
kilkilaasayso rag suldaankii soo diray ninkii kuhaanka ahaa u yimaaddeen oo
ku yidhaahdeen:
– Suldaankii wuxuu ku yidhi: ‘Dhaqso ii soo gaadh’.
Markaasuu kuhaankii inta naxay is yidhi:
– Tolow, muxuu maantana kuugu yeedhayaa?
Markii dambuu, illayn suldaankii amarkiisa diidi kari maayo e
nimankii raacay. Inay sii socdaanba shirkii oo suldaankii fadhiyaa bay
tageen. Markaasay suldaankii gacanqaadeen. Markay fadhiisteen ee
warkii la kala laastay baa suldaankii kuhaankii ku yidhi:
– Hebel, waxaan kuugu yeedhay wax had iyo goor adigana kuu
fudud, annagana nagu culus.
Markaasaa kuhaankii naxay oo yidhi:
– Oo waa maxay, suldaan?
Markaasaa suldaankii yidhi:
– Horta sannadkan iyo sannadkii hore ee xumaa labadaba adaa inaga
saaray. Dadkii kalena colaaddii hore iyo abaartan aan midna looga digin baa
madhiyey. Innagana waa taas oo dad iyo duunyo toona inagama afqudhmin.
Mahaddaana adiyo Ilaah baa leh. Balse maantana waxaannu kaa
doonaynaa, dee, inaad sebenka soo socda ka warrantaa.
– Ka warrantaa yaa?
Bise kuhaankii baa naxdintuu naxay cirkaa isku shareeray oo dhulka
isku dhuftay oo suuxay. Markaasay suldaankii intay cadho dag ka tidhi jeedal
kula soo kacay oo yidhi:
– Waxaas uun baa markaan xukun siiyaba cadhooda oo xanaaqa!
Markaasaa dadkii ag joogay ka qabtay. Markaasaa suldaankii intuu iska
dhaqaaqay yidhi:
– Ninkaa xun waxaad tidhaahdaan markuu tooso: ‘Haddaanad
waxaan ku weyddiiyey saddex casho iigaga soo jawaabin seeftaasaa ku leh.’
Wax ninkii kuhaanka ahaa la dul joogaba markii dambuu miyirsaday.
Markaasaa hadalkii suldaanka loo sheegay. Markaasaa talo ku caddaatay oo
uu is yidhi:
– War, bal maskiina weji aad kula noqotid ma haysid. Haddaanad
waxaa lagu weyddiiyey ka jawaabinna waa lagu dilayaa. War, maxaad
yeeshaa?
Markaasuu is yidhi:
– Tolow, maskii haddaad ku noqoto muxuu ku odhan? Dee, wax
kasta ha ku yidhaahdo e ma wax kuu dhaamaad haysataa? Allaylee isagii
isaga tag.

76
Maahmaah.

74
 Halkaasuu ka durduriyey oo maskii buu u tegay. Markaasaa maskii
qoslay oo yidhi:
– War, hebel, maantana ma adigii baa meesha maraya?
Markaasuu yidhi:
– Haa.
Markaasuu maskii yidhi:
– Maxaad dooni?
Markaasuu yidhi:
– Su’aashaan ku weyddiin jiraa maantana lay weyddiiyey.
Markaasaa maskii yidhi:

Suldaankii ku soo diray cirkaa soo daruur celin dheh

Dhaaxuu dagiignaa hadduu Dirir cusboonayn dheh
Habeyn doorki hadhay buu hillaac dilig ka soo siin dheh
Daydada biyaa badani waa di’i sideedii dheh
Dalkoo idili waa xaalufee doollin baa mari dheh
Dalandoolka xoolaa ku lumay doogsin bay heli dheh
Dooxyadan nabaadguuray baa daadku mulacyayn dheh
Doog baa ka bixi ayahaa degi tiqiinneen dheh
Duunyada wixii soo hadhaa darari shaallee dheh
Qoryaa la dayrshaa guryaa daaro le’ekayn dheh
Durgufkiyo dharkii hawsha way daadin idilkood dheh
Xariirtii la duudduubay bay dam isku soo siin dheh

Dabqaadkay ka soo bixin huddiyo dalowyadii jaan dheh

Darmaday ku wagac siin qolkii wada dugsoonaa dheh
Raggoodii da’furay baa markuu diiro soo geli dheh
Goortuu degaa baa anfaco damac leh loo geyn dheh
Diihaalqab ma aha e siduu doono waa u cuni dheh
Durduuraa la odhan qawl yar oo debecsan dhawr jeer dheh
Dahabooyinkoodaa adeeg dooni baallaha dheh
Dulmaraan markaa caashiqii duugay soo kici dheh
Damaashaadka loolkay ku dhali danabyo khayreed dheh
Doobka iyo yeridkaa hablaa tay damcaan togan dheh
Markaasaa dabbaaldeg iyo sacab loogu derejayn dheh
Diintiyo salaaddana ninkii doonayaa dhigan dheh.

Markaasuu durdurshay oo suldaankii buu u sheegay. Markaasaa

maantaana sidii horiyo si ka daran loo galay.
Qoodhyaxero hadday muddo yari ka dambaysey uun baa daruur yari
bari gunti ka soo kacday goor galab ah. Markaasaa la yidhi:
– Qoodhyaxero daruur baa soo kacday.
Sidii daruurtii caad yar loo moodayey uun bay markii xooluu soo
galeen bari gunti ka hillaacday, bilig! Markaasaa dadkii oo dhammi wada
farxay oo dumarkii mashxarad ku dhufteen oo maansha Alla dadkii oo dhan
deddadii ka duushay. Sidii loo eegayey e aan waxba laysaga fileyn uun baa la
yidhi:
– Qoodhyaxero daruur baa ina dul joogta.
La ye:
– Aqallada moosa oo xoolaa wixii jilicsan qaadhka gesha.

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 Sidii baa la yeelay oo markii aqalladii la moosey oo xoolii la kala
wada hagaajaa layska seexseexday. Qoodhyaxero haddii habeynkii dalool
teguu barta saaray, hig! Markaasuu markuu biyo dhigay qaaday. Markaasaa
xoolii la doogsin eryay. Markaasay duleedka ka cabbeen. Markaasaa
dadkiina dhaansaday. Markaasuu haddana markii waagii beryay mayay ku
fadhiistay. Markaasuu markay barqadii ahayd ka qaaday. Markaasaa xoolii la
sii daayay. Markaasaa markii roobkii afar casho da’sanaa xoolii geel iyo
adhiba dhergeen oo wixii gudhay irmaanaadeen oo dadkii caano ka dhergay.
Markaasaa markay guga badhtankiisii ahayd suldaankii qabiilkii
shiriyey oo xaajooyinkii abaartii dhacay oo dhan xukumay oo dadkii
wacdiyey oo kala wada saaray. Markaasuu markuu xaajooyinkii wada
dhammeeyey kuhaankii u yeedhay. Markaasuu xoolo badan oo meesi walba
leh siiyey.
Markaasaa ninkii kuhaanka ahaa is yidhi:
– Allaylee, maskii saddexda goor qunsurka kaa saaray ee aad mar
walba ku wacadfurtay maantana ha ku wacadfurin e u abaalgud oo xoolahaa
lagu siiyey oo dhan u wada gee!
Markaasuu sidii yeelay oo xoolii oo dhan buu soo wada kaxeeyey oo
maskii u keenay. Markaasuu yidhi:
– Masyow, saddex hal baan ku idhi, mid weeye e waa taad waxa
badan i caawintay ee aan anna mar walba xumaanta kuugu
abaalguday, haatanna is qoomammeeyey oo wixii maanta lay siiyey waa
kuwan e wada qaado ina saamax! Ta labaadna inaynu saaxiibnaa baan
doonayaa. Ta saddexaadna, walaalkay, bal nin xidaar aad tahay e
adduunyada iyo nolosheeda iiga warran!
Markaasaa maskii yidhi:
– Horta ta saaxiibnimada weeye e dee, anigu ninna lama saaxiibo e
ninkii lay diruun baan qabtaa ama caawimaa. Ta qoomammada iyo xoolahan
aad ii keentayna horta mid weeye e saamax baad iga tahay, xoolahan aad ii
keentayna waa iga celis e qaado. Ta dunida iyo nolosheedana kaaga
warramay e horta duni baa jirta e nololi ma jirto. Nolosha la sheegayaa
marba waa sida dunidu tahay. Ilaahay duniduu sameeyey. Markaasuu
calaamooyin badan u yeelay. Dadkana calaamooyinka dunidaa xukumaya.
Hadduu sebenku seben colaadeed yahay dadkuna waa wada col, meel kasta
ha joogo e oo adiguba waa adigii colaaddii dhowayd markaan ku
caawimay seefta ii soo qaatay ee is yidhi: ‘Qoorta ka goo.’ Haddii sebenku
abaar yahayna waa lays wada qadinayaa oo adiguba waa adigii xoolii la
baxsaday. Hadday barwaaqo tahayna wax is qadinaya iyo wax is quudhaya
toona arki maysid oo adiguba waa adigan wixii lagu siiyey oo dhan ii wada
keenay. Intaas oo goor, mar walba wax sebenku ku faray uun baad adigu
yeelaysey. Imminka iyo go’aanna horta anigu waa isaga kaa warramayaa e
mas ma ihi. Nabsi baan ahay. Maanta ka dambawna i arki maysid. Dee, intaa
iyo nabadgelyo!

2. Lo’dii waraabe
Waagii hore lo’da dhurwaa baa lahaan jiray. Habeen baa isagoo lo’dii
soo xereeyey, nin socoto ahi u yimid. Dhurwaagii baa dabadeed ninkii ku
yiri:

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 – Lo’du caano ma leh oo waa xilli abaar ah, haddii aan dibi yar kuu
qali lahaana dab ma hayo.
Ninkiina bishii oo soo baxaysa buu inta farta ugu fiiqay ku yiri
dhurwaagii:
– Waad i soori kartaa haddii aad tubaashaas qori dab leh ka soo
qaaddo.
Waraabihii markuu xagga bari eegay buu holac lagu dagmo indhaha
ku dhuftay. Intuu ninkii xoolihii kala ballamay buu qorrax-ka-soo-bax afka
aaddiyey. Goortii dhurwaagii dhaqaaqay baa ninkii lo’dii la baxsaday. In
muddo ah markuu sii ordayey, ololkiina waayay buu dib isaga soo laabtay.
Golihii markuu cid ka waayay buuna yaqiinsaday in ninku uu dhagrayey.
Dhurwaa Ilaah buu u gargelyooday, waxaana loo fasaxay inuu xoog iyo xeel
midduu doono xoolaha ku maquunsado.
– Dadkaa dhiqi, kuna dhididi, adna dhib-yari ugu dheefso, baana
lagu yiri.
Waraabe isagoo faraxsan, hoosna ka leh ‘Dadow waa noo dagaal’
buu goobtii ka daaluqsaday. Dagaalkii weli wuu socdaa, wuuna soconayaa
inta waraabe jiro, dadna duunyo dhaqayo.

3. Diin
Diinka markii hore ma lahayn qolofta adag ee ku daboolan. Habeen
ayay dawaco diinkii u timid oo ku tiri:
– Diinow, habardugaag, waxaan guddoonsannay in kayagii kuugu soo
hormaraa subixii ku cuno.
Diinkii wuxuu ku yiri:
– Meesha la iiga tashanayey Ilaahay ma joogay?
– Maya – ayay tiri.
– Go’aankiinu ma suurtaggeli karo – ayuu yiri.
Subaxdii ayay dawacadii u timid diinkii oo baruurtiisii qolof weyn ay
ku daboolan tahay.

4. Maxaa lugta dhurwaaga gaabiyey

Waxaa la yidhi: Markii dunida la uumay ayaa habar-dad iyo habar-
dugaag oo idil la tartansiiyey. Dhurwaa baa ugu dheereeyey. Markaasaa intii
kale oo dhammi yaayuustay oo yidhaahdeen:
– Kanu waxba naga reebi maayo.
Kolkaasaa Eebbe makhluuqaadkiisii il naxariiseed ku eegay oo
dhurwaagii lug calaan laga dhigay.

5. Dhaartii xiidxiito
Waxaa la yiri, beri baa haadda hilibka quudata oo idili shirtay,
waxayna ku heshiisay inay dibi shireysato. Dibigii baa la qashay oo bar la
cunay, barna afbillaw loo keydsaday.
Dhabbartii baa xiidxiito mooyee haaddii intii kale isu baaqday oo
hilibkii la keydsaday qaybsatay. Haddii hilibkii la cunay, xiidxiitana weli
huruddo, baa in laga dhuunto la go’aansaday, goobtiina lagu cidleeyay.
Xiidxiito waabberigii bay toostay, haaddii iyo hilibkiina midna
weyday. Kolkay garatay in la dhagray bayna dhaartaan martay:

77
 – Haddaan haadey ku raaco,
Haddaan hurdooy ku seexdo,
Haddaan hilibow ku quuto,
Aabbahay xiid baan xarraga dhalin.
Xiidxiito wacadkii ma jebin oo haadda weli way colaadisaa, ma
seexato, hilibna ma cunto.

6. Dawaco socodkeediina ka tagtay, kii Nebigana gaadhi weyday77

Dawacadu berigii hore sida habar-dugaagga kale ayay u socon jirtay.
lyadoo socodkeeda ka raalli ah ayaa maalintii dambe waxay aragtay Nebigii
oo soconaya. Markaas ayay tidhi:
– Ba’a, maan aniguna tallaabada quruxda badan kaga daydo Nebiga.
Hase yeeshee dawaco waxaa ku dhacday guuldarro weyn, taasoo ah
in ay socodkeediina ka tagtay, kii Nebigana gaari weyday. Markaasaa
socodkeedii inta uu aad u foolxumaaday ayay imminka u socotaa dhoh-dhoh
oo habar-dugaagga kale oo dhammi ay ku qoslaan.

7. Carrabkii yaxaas
Waagii hore dawacadu carrab ma lahayn, yaxaaskuse wuu lahaa. Beri
baa dawaco carrabla’ yaxaas oo webiga jiinkiisa barqaneya u timid oo ku tiri:
– Inaan arooska walaashay ka mashxarado ayaan doonayaa ее
yaxaasow, carrabkaaga i maali, waana ballan oo berri ayaan kuu soo
celinayaa.
Yaxaas dawaco wuu aamminay, carrabkiina siiyey. Dawaco markay
tijaabisey ее ogaatay waxtarka iyo wanaagga carrab leeyahay bay goosatay
in ayan yaxaas dib ugu celin. Hadduu wax badan sugayey, dawacona soo
noqon wayday buu isagoo careysan yiri:
– Dawaco-dhagarreey, adna biyo webi kaa shiran!
Waagaas wixii ka dambeeyey dawaco webi kama ag
dhowaato, yaxaasna weli wuu carrab la’yahay, baa la yiri.

77
Maahmaah.

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 Sheekooyin xayawaan
8. Libaax, dhurwaa iyo dawaco
Waxaa la yidhi: Beri baa libaax, dhurwaa iyo dawaco sheekeysteen.
Markaasaa libaaxii yidhi:
– Dhurwaayow, waxaad cunto maxaad ugu jeceshahay?
Dhurwaagii baa yidhi:
– Anigu waxaan i liqinba waa liqaa.
Markaasaa libaaxii yidhi:
– Dawacooy, waxaad cunto maxaad ugu jeceshahay?
Dawacadii baa tidhi:
– Waxaan cuno waxaan u jeclahay badhi. Hadday badhidu i deeqi
waydana leg baan ku xigsiiyaa. Markaan labada wada cuno, aniga laqanyaan
geed hoostiis la seexdaa.
Markaasay dawacadii libaaxii ku tidhi:
– War, libaaxow, adigu waxaad cunto maxaad ugu jeceshahay?
Libaaxii baa yidhi:
– Anigu waxaan cuno waa isugu kay mid. Hase ahaate habar
toddobaatan jir ah markaan cuno dabadaan ka qubtaa.

9. Wan iyo orgi

Waxaa la yiri: Goor riyuhu orgeysan yihiin wan wuxuu la
hadlay orgi, wuxuuna ku yiri:
– Orgiyow, marka riyuhu orgeysan yihiin baan qalaadkaaga lala joogi
karin ee waxaan kaa cadsanayaa inaad qayladaada hoos u dhigtid, maxaa
yeelay habeenkii baannu kaa seexan waynaa.
Markaas kaddib baa orgigii jawaabay oo wuxuu yiri:
– Wanow, waa gartaa inaad hadalkaas oo kale i tiraahdo, maxaa
yeelay adiga xilahaagii baa Ilaahay ku oggolaysiiyey, anigana kuwaygii baa
iga cararaya. Sidaas baana kuugu wacan inaad igula yaabto qalaadka iyo
orodka badan.

10. Awr, faras iyo dameer

Waxaa la yidhi: Awr, faras iyo dameer ayaa sheekaystay.
Markaasaa awrkii yidhi:
– Anigu waxaan qaadi karaa afar aqal oo naag wanaagsani igu rarto,
hase yeeshee haddii naag xumi aqal keli ah igu rarto, anigu ma qaadi karo.
Markaasaa faraskiina yidhi:
– Anigu waxaan qaadi karaa nin fuulin yaqaan, hase yeeshee nin aan
fuulin aqoonin ma qaadi karo.
Markaasaa dameerkii yidhi:
– Anigu nin fuulin yaqaan iyo nin aan fuulin aqoon labadaba waa
qaadi karaa oo mar uun baan biqleeyaa, ninka hortayda ku tuuraa!

11. Dhurwaa

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 Dhurwaa baa maalin wuxuu martiqaaday intii habardugaag
ah, dad iyo duunyo. Markii meeshii laysugu yimid buu yiri:
– Waxaan idinka codsanayaa magaca Dhurwaa la yiraahdo in layga
beddelo oo Aammin la ii baxsho. Maxaa yeelay anigu dugaagga kale waxba
ma dheeri e si xun baa la ii fahmay.
Martiqaadkii goortuu dhammaaday bay inta ri’ geed ku xireen,
dhurwaagii waxay ku yiraahdeen:
– Aan ridaas salaaddii kuugu nimaadno haddaad Aammin tahay.
Saqda dhexe habeenkii markuu ku cidlaystay buu dhurwaagii ridii
cunay oo hungurigiisii hilmaansiiyey ballankii. Markii waagu beryay bay u
yimaaddeen oo ‘Aamminow! Aamminow!’ ugu yeereen. Suu ye intuu
cararay:
– Ninkii wax ammaangeliyaba ‘Aamminow’ ugu yeera!

12. Isha Cumar78 ka lulata

Waxaa la yidhi: Habardugaag oo dhan baa beri hal wada qashay.
Markaasaa libaax yidhi:
– War, dhurwaayow, hilbaa qaybi.
Markaasaa dhurwaa yidhi:
– Dee, hasha ma badh mise badh, badh libaaxaa leh. Badhka kalena
habardugaagga kalow, ku heshii!
Markaasaa libaax carooday oo intuu waraabihii si xun u eegay buu
yidhi:
– War, wuxu qayb xumaa!
Markaasuu dhirbaaxo qaaday oo dhurwaagii buu il kaga soo tuuray.
Markaasuu dhurwaagii ooyay oo xaggaa u sii luuday. Markaasaa libaaxii
intuu habardugaaggii ku jeestay dawaco u yeedhay. Markaasuu ku yidhi:
– Naayaahee dayooy, dhurwaa qaybtii garan waaye adigu hilbaa
qaybi.
Markaasay tidhi:
– Dee, hilbaa ma badh mise badh, badh libaaxaa leh; badhka
kalena ma waax mise waax, waax libaaxaa leh; waaxda kale ma falladh
mise falladh, falladh libaaxaa leh; falladhka soo hadhay ma rimic mise rimic,
rimic libaaxaa leh; rimica soo hadhay ma miil mise miil, miil libaaxaa leh;
dee, miilka soo hadhay habardugaagga kalow, isku fuulfuul!
Markaasuu libaax qoslay oo yidhi:
– Naayaahee dayo, yaa qaybwanaagga ku baray?
Markaasay tidhi:
– Waxaa qaybwanaagga i baray isha Cumar canka ka lulata.

13. Dawacadii caqliga badnayd

Beri baa waxaa la yiri: Habardugaag oo meel wada deggan ayaa
abaar xun ku dhacday. Gaajaa la sinmay. Maalintii dambe ayaa libaaxii oo
boqorkooda ahaa godkiisii ka soo bixi waayay. Habardugaag baa warkii is
gaarsiisey. Markaasaa la yiri:
– Boqorku waa bukaaye godkiisa ha lagu soo booqdo.

78
Magacyada dhurwaaga midkood.

80
 Markaasay bilaabeen inay booqasho ugu tagaan, isaguna maalinba kii
u yimaadda ayuu cunaa. Maalintii dambe ayaa dawacadii booqasho
ugu timid. Godka hortiisii ayay is taagtay oo tiri:
– Libaax, waad buktaa baan maqlaye iska warran. Markaasuu intuu
codkiisii beddelay oo iska dhigay nin buka ku yiri:
– Dayo, hore u soo dhaaf. Maxaa dibedda ku taagay?
Waxay tiri:
– Libaax, markii raad kugu soo socda mooyiye mid kaa soo socda la
waayay ayaa ‘hore u soo dhaaf’ dhintay!

14. Dhurwaa iyo aargudasho dawaco

Maalin baa aar oo ah boqorka habardugaag si xun u bukooday.
Habardugaag oo dhan baana soo booqday, dawaco ma ahee. Kolkaasuu
dhurwaa aarka ku diray oo been uga sheegay dawacadii. Dhurwaagii wuxuu
aarkii u sheegey in dawacadu kibir la maqan tahay. Aarkii oo caraysan baa
dawacadii oo dhus-dhus lihi u timid. Kolkuu libaaxii weyddiiyey waxay la
maqnayd bay tiri:
– Boqor, daawo fiican baan kuu raadinayey.
Markuu libaaxii weyddiiyey inay soo heshay daawadii iyo in kale
waxay tiri dawacadii:
– Daawadii waan soo helay ее waa inaad dhuuxa ku jira dhudhunka
dhurwaaga ku subkato.
Markaasaa libaaxii ku dhegay dhudhunka waraabaha oo jebiyey,
dhuuxiisiina ku subkadey. Sidaas bayna dawacadii dhurwaagii uga
aargudatay.

15. Afar waraabe

Afar waraabe ayaa isu yimid. Waanay kala raageen oo
muddo badan bay dhulkoodaas ku kala qadhaabanayeen. Mid baa
kii kale waraystay oo yidhi:
– War, bal iska warran. Sidee baad tahay?
Wuxuu yidhi:
– Ninyohow, ma nooliyo waa liitaa. Wixii aad orod igu ogayd waxba
maanta kama joogaan. Alxamdu lillaahi, hase ahaatee, dhal gammaan
orodkaan kaga dhergaa.
Kii labaad baa isna markaa wuxuu yidhi:
– Anna waxaad arag igu ogayd indho ma jiraan oo araggii waan ku
liitaa. Hase ahaatee Ilaah mahaddiiye habeen mugdi ah, cirkoo da’aya,
tog biyo marayaan irbadda ku dhacda ayaan arki karaa.
Waraabihii saddexaad baa yidhi:
– Anigu ilko ma hayo. Wax alla wixii aan hilbaha iyo lafaha iska
jajabsan jiray maanta ilko layguma oga. Hase ahaatee Ilaahay mahaddiis,
kuraankurta dameeraha waxaan idhaahdaa: ‘Ma cad baa? Ma carjaw? Ma
kan baa? Ma kelli?’
Waraabihii afraad baa la yidhi:
– War, bal maqaalkaagii ka warran. Sidee u dhego fayowdahay?

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 Wuxuu yidhi:
– Maqal! Waagii hore meel dheer baan wax ka maqli jiray. Haddana
maqal ma jiro. Dhegihii waa i awdmeen. Hase ahaatee Eebbe mahaddii ha ka
gaadho e toddoba tog oo biyo maraan, kan shisheeya sagaarada fadhida
ayaan raabsigeeda maqlaa ‘yakam-yakam-yakam’ goortay leedahay. Haddee
maqal halkaas aan ka joogaa.

16. Lax iyo dhurwaa

Lax indho la’ baa arigii ka luntay. Maalintii dambe ayaa iyadoo keli
jeex cidla’ ah daaqaysa ayaa dhurwaa arkay. Markaasuu maagay inuu cuno.
Wuu u soo dhuuntay. Laxdu waxba ma aragto, waxay dhegeysataa shanqarta
oo keli ah. Markii ay maqashay shanqartii dhurwaaga ayay xaggiisii u
carartay. Dhurwaagii markuu arkay laxdii oo ku soo ordeysey ayuu
cabsaday. Waayo weligii ma arag lax ku soo cararta, mid ka cararta mooyiye.
Markii ay joogsan wayday ayuu ka cararay. Iyana way daba orodday, waayo
shanqarta uun bay raacaysaa. Dhurwaagii baa baqay oo yiri:
– Naftu waa macaantee laxdu sowna cuntee!

17. Sagaal waraabe iyo libaax

Waxaa la yiri: Maalin baa sagaal waraabe ku heshiiyeen inay isla
ugaartaan. Iyagoo socda ayaa libaax ka hor yimid. Wuxuu yiri:
– Aan idin raaco!
Waxay yiraahdeen:
– Naga raalli ahaw, ma wada heshiin karno.
Markuu aad u tuugay ayay ka yeeleen. Waxaa la helay sagaal halaad
iyo rati yar. Waxaa la yiri:
– Xoolaha ha la qaybiyo.
Libaaxii ayaa qaybtii sameeyey. Wuxuu yiri:
– Sagaalka halaad waa meel, ratigana waa meel. Aniga iyo sagaalka
halaad toban baan isku noqonaynaa. Idinka iyo ratigana toban baad isku
noqonaysaan. Sidaas ayay qaybtu toban iyo toban ku tahay.
Waraabayaashii waa yaabeen, laakiin way hadli kari waayeen.

18. Toddoba daayeer iyo libaax

Toddoba daayeer iyo libaax ayaa beri wada duulay. Waxay
soo dhaceen dibi iyo toddoba qaalmood. Markay gurigii ku soo
dhowaadeen ayaa libaax lo’dii qaybiyey. Dibi toddobadii daayeer
ayuu siiyey, intii kalena isagaa la haray.
Daayeertii markay gurigii yimaaddeen ayaa aabbahood wuxuu
weyddiiyey waxay soo heleen. Daayeertiina waxay u sheegeen dibi inuu
libaax soo siiyey, toddoba qaalmoodna isagu la haray. Daayeerkii waa ka
carooday sida libaaxu wax u qaybiyey. Intuuna is taagay ayuu carruurtiisii ku
yiri:
– Eega xooggayga!
Markaas ayay carruurtii yiraahdeen:
– Waan aragnaa.

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 Kaddibna daayeerkii weynaa wuxuu aaday libaaxii. Libaaxii markuu
daayeerkii arkay ayuu is taagay oo dayey, wuxuuna ku yiri:
– Daayeerow, maxaad rabtaa?
Markaas ayaa daayeerkii isagoo naxsan wuxuu ugu warceliyey
libaaxii:
– Dibigii ilmuhu kaa soo qaateen qaalmahaaga dibi uga dhigo!

19. Diin dhaanshay

Diin baa wuxuu yiri:
– Anigaa reerka dhaaminaya berrito ee ratiga ii soo rara.
Markaas baa loo soo raray ratigii oo loo dhiibay hoggaankiisii, waana
uu kexeeyey. Saddex beri hadduu sii maqnaa baa shanqartiisii la maqlay.
Markaas baa la yiri:
– Allaylehe, diin waa keenay dhaankii.
Markaas buu wuxuu yiri:
– War, waa anigoo sii socdee ha igu cayaarina!

20. Libaax iyo dabaggaalle

Beri baa libaax sagaashan iyo sagaal halaad leh jyo dabaggaalle tulud
lihi geel isku darsadeen. Maalinba mid baa geela raaci jiray, kan kalena wuu
nasan jiray. Libaaxa uun baase xerada dhacanta saari jiray, kana rogi jiray.
Habeen baa markii geelii la soo xereeyey libaaxii sahan u baxay, isla
caawa inuu soo laabto baana ballanku ahaa. Waagii hadduu beryay,
libaaxiina iman waayay baa dabaggaalle inuu geelii oodda ka qaado isku
deyey, wuuse kari waayay. Libaaxii saddex beri kaddib buu soo laabtay.
Geelii oo mooradii ku silacsan buuna ugu yimid. Dabadeed isagoo caraysan
buu dabaggaallihii ku yiri:
– Maxaad geela oodda uga rogi wayday? Maxaadse xerada ugu
celisey?
Isagoon jawaab ka sugin buuna haabtay oo dhunxiyey. Dabaggaalle
isagoo bed qaba kolkuu calooshii libaaxa tegay buu bilaabay inuu xiidmaha
jarjaro. Libaaxii markuu xanuun la adkeysan waayay buu dabaggaallihii ku
yiri:
– Maandhow, iga soo bax!
– Xaggee ka baxaa? – baa dabaggaallihii yiri.
– Sanka, baa libaaxii yiri.
– Sanka duufka lahaa, maya, maya! – buu ugu jawaabay.
– Haddaba dabada iga soo bax, buu yiri libaaxii.
– Dabada xaarka lahaa, maya, maya! – buu ugu warceliyey
dabaggaallihii.
– Haddaba afka iga soo bax, baa libaaxii yiri.
– Afka xaakada lahaa, maya, maya! – baa dabaggaallihii ku
jawaabay.
Kolla bixid dooni meyne xiidmihii buu jarjaray, libaaxiina siduu u
margaagayay buu goobtii ku qurbaxay. Markuu hubsaday in aarkii
geeryooday buuna soo baxay dabaggaallihii oo heestan qaaday:

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 – Nin yar oo nin weyn dilay ma aragteen? Dabaggaalle aar dilay ma
aragteen? Halkaas buuna boqolkii halaad ugu haray.

21. Abooto-yaxaas
Maalin maalmaha ka mid ah shimbir la yiraahdo abooto-
yaxaas ayaa yaxaas afkiisa gashay. Iyadoo miciyihiisa
dhexdooda wax ka guranaysa ayay tiri:
– Yaxaasow, dacwo ayaan kuu haystaaye ogow!
Yaxaasna afkiisii buu iska xirtay oo shimbirtii laqay. Kabacdi wuxuu
yiri:
– Inta aan layla dacwoon horta afkayga ayaa laga baxaa!

22. Abees iyo dabaggaalle

Waa baa waxaa jiri jiray abees boqor ahaa, magaciisana la
oran jiray Xuseyl. Abeeskii baa maalin waxaa u soo dacwooday
dabaggaalle laga xaday quulle uu meel ku xabaashay. Wuxuuna
ku yiri:
– Boqor Xuseyl, quulle baan meel ku xabaashay.
– Ragga tacab-jeclida waa lagu yiqiin, buu ku jawaabay abeesku.
– Nin baa quullihii igala baxay.
– Taasi waa damac badnida dadka.
– Markaas baan ninkii dharbaaxay.
– Nin la dhacay siduu yeeli jiray baad yeeshay.
– Markaas baa ninkii i legday.
– Waa nin laga adag yahay sidii loo geli jiray.
Dabaggaallihii markuu ogaaday inaan dacwadiisa faa’iido ka soo
socon wuxuu ku yiri boqor Xuseyl:
– Nabaday!

23. Dameer iyo eey

Beri baa dameer iyo eey wada socdaaleen, baa la yiri.
Iyagoo gaajo, harraad iyo daal la ildaran bay meel baad iyo biyo
leh yimaaddeen. Markay nimcadii ka dhergeen oo ay daal
gooyeen baa dameerkii yiri:
– Inaan ciyo baan doonayaa.
Eeygii baase xasuusiyey in cida dugaag ku soo raaci karo, haddii ay
taasi dhacdana ay halis galayaan. Dameerkii taladii eeyga dheg jalaq uma
siine wuu ciyay oo ciyay oo ciyay. Muddo yar dabadeed baa saddex libaax
goonyaha ka soo is taageen, dameerkiina ku habsadeen. Markuu dameerkii
dhintay bay eeygii ku yiraahdeen:

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 – Adiga waan ku badbaadinaynaa haddaad dameerka noo soo qasho.
Halhaleel buuna u yeelay. Eeygii intuu dameerkii qalayay buu
wadnihii ka laacay. Markuu hilibkii keenay baa la weyddiiyey halkuu
wadnihii aaday. Wuxuuna yiri:
– Dameerku hadduu wadne leeyahay idiinma qayshadeen isagoo
cidladan jooga ee saa ku ogaada inaanu wadne lahayn.
Eeygii warkii waa laga garaystay, halkii baana lagu sii daayay.

24. Saddex dibi

Saddex dibi, mid cad, mid madow iyo mid guduudan ayaa
ku wada noolaa meel. Libaax baa saaxiib la noqday. Maalmo
kaddib libaaxii baa gaajooday. Wuxuu u tegay dibigii madoobaa
iyo kii guduudnaa. Wuxuu ku yiri:
– Siday ila tahay, dibiga cad wuxuu idiin keenayaa nasiibdarro
habeenkii, maxaa yeelay midabkiisa meel fog baa laga arkaa. Sidaas
daraaddeed waxaa idiin roon inaad i siisaan.
Dibigii cadaa markuu maqlay hadalkii libaaxa wuxuu ku yiri
saaxiibbadiis:
– Ogaada, annagu hadda waxaan nahay saddex, xoog baan
leenahay.Bahal kasta waa la diriri karnaa. Haddaad libaaxa i siisaan
xooggiinnu waa yaraanayaa, idinkana wuu idin cuni doonaa.
– Sidaan kuu siinnay weeye – ayay yiraahdeen saaxiibbadiis.
Libaaxii dibigii caddaa ayuu cunay. Maalintii dambe haddana libaaxii
dibigii madoobaa ayuu u tegay. Wuxuu ku yiri:
– Maxaad ula joogtaa dibiga guduudan? Kibraan weeye. Maad i
siiso?
Waa la siiyey. Maalin kale ayaa libaaxii gaajooday. Wuxuu u tegay
dibigii madoobaa, wuxuuna yiri:
– Ila tali. Waxaan rabaa cunto. Maxaad i siin kartaa?
Dibigii wuxuu ugu jawaabay:
– Waxaan ku siiyey labadaydii saaxiib. Wax kale ma hayo.
Libaaxii wuxuu yiri:
– Waxla’aan ma joogi karo, adigaan ku cunayaa.
Markaasuu dibigii madoobaa xusuustay hadalkii uu yiri saaxiibkiisii
caddaa. Wuxuuna yiri:
– Waan gartay inaan mar hore dhintay, markaasoo ahayd markii
dibigii caddaa aan ku siiyey.
Libaaxii waa ku soo booday, waana cunay.

85
 Sheekooyin mala-abuur ah
Sheekooyinka Arraweelo

25. Arraweelo iyo dhufaaniddii ragga

Waxaa la yiri: Waagii hore ragga baa weligood u talin jiray
dalka oo diriri jiray. Haweenku carruurta iyo guriga bay hayn
jireen. Wax walba way hagaagsanaayeen waagaas, baa la yiri.
Kaddib gabar baa u dhalatay nin iyo naag is qaba oo inta kortay
bay noqotay inan qurxoon oo garaad badan. Waalidkeed waxay u
bixiyeen Arraweelo. Wiilal badan baa Arraweelo adoogeed
weyddiistay in ay guursadaan gabadhiisa, wuxuuna ugu
danbaystii ku daray nin xoolo badan oo yarad ah ka bixiyey
gabadhaas qurxoon ee Arraweelo la yiraahdo.
Inkastaba, Arraweelo ma jeclayn hawsha naagnimada oo ah ilaalin
guriga iyo carruurta. Waxay rabtay in ay wax ka qabato hawlaha ninkeeda
iyo ragga kaleba, sida ka-qaybgelidda shirarka odayaalka ee lagu
guddoonsado arrimaha maamulka bulshada. Waxay kale oo rabtay in ay
hubka qaadato oo goobta dirirta ka dagaallanto sidii nin.
– Waa yaab in aad u dhaqantid oo u fakartid sidii nin, naa, jagadaadu
waa guriga iyo inaad ilaalisid carruurta iyo xoolaha – buu ninkeedii ku yiri
Arraweelo.
– Naagtii karti lihi waa qaban kartaa waxa ninku qabto hadday
doonto, odayaalkiinna badidood waa nacasyo. Maxaa loogu diidayaa
naagaha kartida leh inay ka qaybgalaan shirarka iyo guddiyada oo beddelaan
nacasyadaas? – bay weyddiisey Arraweelo.
Ninkeedii wuxuu la yaabay naagtiisa uusan ka waanin karin
islaweynidaas.
– Saddex dharaarood joojiya hawlaha guryihiinna, naagow. U daaya
raggu ha qabsadeen hawlaha reerka kulligood e. Sidaas baynu ku
hawshaysiinaynaa raggoo waqti uma heli doonaan wax kale. Si qarsoodi ah
baynu ku hantiyi hubka raggoo idil, kaddibna waynu qabqaban ragga dalka
jooga oo dhan. Markaas innagaa u talin doonna dalka meeshii
dhagarrowyadaasi uga talin lahaayeen weligood – bay Arraweelo berigii
dambe si qarsoodi ah ugu tiri haweenkii.
Sidii Arraweelo kula talisey bay yeeleen naagihii oo raggii baa
saddex dharaarood qabtay hawlihii guryaha oo idil meeshii haweenku ka
qaban jireen, waqtina waa u waayeen wax kale oo dhan. Arraweelo oo ahayd
qof garaad badan waxay fulisey qorshaheedii ay kula wareegeysey awoodda,
waxayna noqotay madaxdii dalka.
Markii ay noqotay madaxdii dalka Arraweelo waxay amar ku bixisey
in la wada dhufaano ragga oo dhan oo laga dhigo xiniinyalaaweyaal miiran.

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Arraweelo waxay sidaas u yeeshay waa iyada oo ka baqeysay in maalin uun
raggu iska ridaan taliskeeda oo soo ceshadaan awooddoodii. Raggii diidey in
la dhufaano oo dhan waa la laayey sidii Arraweelo ku talisey, baa la yiri.

26. Arraweelo iyo Oday-Biiqe

Waxaa jiray oday waxgarad ah oo la yiraahdo Oday-Biiqe oo nebcaa
Arraweelo, sababta oo ah iyada oo cadaadisa ragga. Odaygu kaynta buu ku
dhuuntay si uusan Arraweelo ugu gacangelin. Inkastaba way dareensanayd in
uu jiro odaygu.
– Meel ka mid ah dalkan nin aan dhufaanneyn oo xukunkayga
diiddan baa ku nool, orda oo doona oo ii keena! – bay Arraweelo ku
amartay askarteedii qubleyda ahayd ee dhufaannayd.
Askartii qubleyda ahayd dalka oo dhan bay ka raaciyeen odaygii,
wayna soo heleen ugu dambaystii.
– Xukunka boqoraddayada weyn, Arraweelo, baad diiddeye soo kac,
odayow, boqoraddaannu kuu geyneynaa, caasinnimadaadana waa lagaa
edbinayaa – bay askartii Arraweelo yiraahdeen.
– Ha ii geynina naagtaas belada ah. Waxay idinku xiri doontaa
xujooyin adag oo aydaan furfuri doonin. Waxaad u baahan doontaan talada
iyo waaya-aragnimadayda uun – buu Oday-Biiqe ku yiri qubleydii
Arraweelo.
Iyagu waa ka fakareen ereyadii odeyga oo waa iska daayeen,
madaxbannaani ha ugu noolaado kayntiisee.
– Dalkoo idil, buuraha, kaymaha iyo webiyada oo dhan waannu ka
doonnay, boqoradeey, mana aannaan helin oday aan dhufaannayn ee diiddan
xukunkaaga – bay yiraahdeen qubleydii markii ay ku soo noqdeen xaruntii
Arraweelo.

27. Dhigdhexo dherer le’eg qaansoroobaad

Arraweelo duullaammo badan bay ku qaadi jirtay
cadowgeeda iyada qudheeda baana dagaal gelin jirtey
ciidankeeda, baa la yiri. Duullaammadaas mid ka mid ah bay guul
weyn ka soo hoyisey, si ay ugu dabbaaldegto guushaas
guurtideedii bay Arraweelo isugu yeertay oo ku amartay:
– Dhigdhexo qaansoroobaadda dherer le’eg oon ka hoos duso ha la ii
dhiso si aan ugu dabbaaldego guushaan ka soo hoyiyey goobta dagaalka.
Dadku ma awoodin in ay sameeyaan dhismo sidaas u dheer, isla
markaasna kuma ay dhicin in ay diidaan amarka Arraweelo. Wax ay falaan
bay garan waayeen.
– Aynu aadno Oday-Biiqihii waxgaradka ahaa ee aynu siinnay
xornimadiisa oo u oggolaannay in uu ku noolaado kaynta oo weyddiisanno
taladiisa – buu yiri guurtidii midkood oo ogaa meesha odaygu ku qarsoon
yahay.
Kuwii kalena waa oggolaadeen in sidaas la yeelo.

87
 – Oday-Biiqow, Arraweelo waxay nagu amartay inaannu u
dhisno dhigdhexo qaansoroobaad dherer le’eg, mana awoodi
karno. Nala tali, maxaannu fallaa? – bay yidhaahdeen guurtidii.
– Waan idiin sheegay inaad ii baahan doontaan maalin uun. Haddaba,
orda oo u taga habarta falan oo ku dhaha: ‘Na sii jaangooyadii
qaansoroobaadda aannu kuu dhisnee dhigdhexo dherer le’eg e.’
Guurtidii Arraweelo bay ku noqdeen oo
weyddiisteen jaangooyadii qaansoroobaadda sidii Oday-Biiqe
kula taliyey.
– Waa yaab! Yaa yiri: ‘Ina rag aan dhufaannayn kuma noola
carradan’? – bay tiri Arraweelo intay la yaabtay dadka garaadkooda dheer
iyo sida ay uga soo baxeen xujadeedii.

28. Kariiri79
Maalin maalmaha ka mid ah ayay Arraweelo waxay u dirtey nimankii
dhufaannaa in ay u keenaan awr, awrkaasoo isagoon la rarin kariiri ay ku
raran tahay. Nimankii Oday-Biiqe bay u tageen. Wuxuu u sheegay in awrka
ay gelgelin biyo ah geliyaan oo dhoobada marka uu ku gelgelimaysto
dushiisa ay ku nabaan kariirida.

29. Harag labada docoodba dhogor ku leh

Arraweelo shir weyn bay berigii dambe ugu yeertay dadkii
oo dhan oo ku tiri:
– Waxaan doonayaa inaad ii keentaan harag xoolaad on labada
docoodba dhogor ku leh.
Dadkii waxay ku fakareen sidii ay u furi lahaayeen
xujadaas, mase ay garan sidii ay yeeli lahaayeen.
– Aynu u tagno Oday-Biqihii waxgaradka ahaa oo weyddiisanno
taladiisa sidii markii hore – bay is yiraahdeen oo madaxdoodii si qarsoodi
ah ugu dirsadeen kayntii Oday-Biiqe ku qarsoonaa.
– War, dheg dameer u geeya habarta falan, iyadaa labada dhanba
dhogor ku lehe – buu Odey-Biiqe ku yiri dadkii.
Markaas bay dameer ka soo gooyeen dheg oo u geeyeen Arraweelo.
– Waa yaab! Yaa yiri: ‘Ina rag aan dhufaannayn kuma noola
carradan’? – bay tiri Arraweelo kolkii ay aragtay sida dadku u fureen
xujadeedii labaad.

30. Weyshii ina-Feyd fallar dhac

Arraweelo waxay lahayd kun halaad oo geel irmaan ah oo iyada loo
liso. Sidaas bay u noqotay qof buuran oo culus. Shishlaanta awgeed
Arraweelo oogadeeda waxaa ka soo dookhi jiray ur xun oo u soo ura dadka u

79
Miro ka baxa Soomaaliya.

88
soo dhowaada iyada. Laakiin, cidina kuma dhicin in la sheego ceebtaas
boqoradda weyni leedahay.
Berigii dambe bay Arraweelo u yeertay nin dhufaan ah oo ka mid ah
adeegeyaalkeedii oo ku tiri:
– War, kaalay oo ii mayr dhabarka, saan gacantayda lama gaari karee.
Weysha saca Feyd dhalay berigii dhowaa baan abaalgud kuu siine. Sharad
waa inaadan waxba iga sheegin.
– Boqoraddaydiiyeey, wixii aad igu amartid waan sameyn – buu yiri
dhufaankii.
– Waa yahay — bay tiri boqoraddii oo qolkii mayrashada inta gashay
dhardhigatay oo u yeertay adeegihii si uu ugu mayro dhabarka. Ha yeeshee
urkii xumaa ee ka soo dookhayey oogadeeda shilis baa durba hafiyey
adeegihii.
– Arraweelo urna loo dhimay
ufna lama oran karo! – buu ku cataabay dhufaankii.
– Ina-Feyd fallar dhac80! – bay tiri Arraweelo oo caro iskaga eridey
dhufaankii ayaanka darnaa.

31. Far baa mayrla’

Sheekadu waxay werisey in Arraweelo ku mayran jirtey ceelka dadku
ka dhaansadaan, xoolahana ka waraabiya. Ceelkaas oo keli ah baa jiray,
dadka iyo xooluhu dhul dheer bay uga soo aroori jireen. Markii Arraweelo
mayranayso dhawr maalmood bay ku jiri jirtey ceelka.
Berigii dambe baa geelal tiro badan oo ka yimid melo kala fog loo
soo arooriyey ceelkii. Geelu aad buu u oomanaa oo sagaashan beri buu
qatanaa. Dadkii waxay arkeen Arraweelo oo ku dhex jirta oo ku mayranaysa
ceelka, dhawr maalmoodna ayan ka soo baxayn oo dhammaysanayn
mayrashadeeda. Wax la sameyn karo ma jirin, in la sugo inta ay ceelka ka
soo baxayso mooyiye.
– Oh, boqoraddeey! Ka soo bax ceelka, aannu waraabinno geela u
go’aya oonkee – bay dadkii weyddiisteen kaddib kolkii ay dhawr maalmood
sugayeen.
– Maantana far mayrla’ e ha ii fadhiyo geelu! – bay amar-ahaan ku
jawaabtay Arraweelo.
In geelu sugo inta Arraweelo dhammaysanayso mayridda farteeda oo
qaar oon u bakhtiyo bay taladii noqotay. Maxaa wacay eraygeedu xeerka
dalka oo aan la jebin karin buu ahaa.

Sheekooyinka Wiil-Waal81

32. Wiil-Waal iyo minyaradiisii

Wiil-Waal wuxuu qabay dhawr haween oo mid uu dhowaan
guursaday. Maalin maalmaha ka mid ah ayuu u yeedhay gabadhii uu
dhowaanta guursaday oo ku yidhi:

80
‘Fallar dhac’ macneheedu waa ‘in ka yar intii aad filaneysay baad heli, mar haddii aadan
qaban hawshii aad ku muteysan lahayd abaalgudka’.
81
Wiil-Waal waa Garaad Faarax Garaad Xirsi Garaad Hantun. Waxaa la qabaa inuu noolaa
intii u dhexeysay 1801dii iyo 1864kii.

89
 – Gabadhyahay, waan socdaalayaa oo sannad baan kaa maqnaanayaa.
Balse waxaan doonayaa inaan soo noqdo adigoo ilmo haysta iyo geenyadaas
oo darmaan haysata.
Gabadhii baa waxay tidhi:
– Waa yahay.
Gabbaldhicii ayaa Wiil-Waal faraskii loo kooreeyey ku dhacay. Wax
yar dabadeed bay gabadhiina geenyadii ka dabo kooraysatay ooy raadgurtay.
Markaasay sii haybsatay reerkuu u hoyan doono habeennimadaas. Markay
hubsatay reerkuu ku dhixi doono ayay uga sii hormartay. Markay reerkii u
timid ayaa la warsatay. Markaasay u sheegtay inay tahay naagtii Wiil-Waal,
doonaysana inay oofiso arrintii Wiil-Waal kula ballamay sannad dabadii.
Markii la gartay inay tahay minyaradii Wiil-Waal baa aqal durbadiiba loo
dhisay. Markaasay reerkii kula ballantay inay Wiil-Waal markuu yimaaddo
aqalkeeda u soo tilmaamaan, geenyadana faraskiisa ugu sii daayaan.
Wiil-Waal baa wuxuu soo socdoba reerkii goor dambe u yimid.
Markaasaa si wanaagsan loo sooray. Markuu soortii dhammaystayna ayaa
lagu yidhi:
– Wiil-Waalow, aqalka halkaa ka muuqda waxaa ku jirta gabadh aad
quruxdeeda yaabtid, hase ahaatee nin ku dhaca la waayay oo rag oo dhammi
u maaro waayeen. Bal haddaba, Wiil-Waalow, adigu ragannimadaada iyo
geesinnimadaada muuji oo aqalka ka soo waabberiiso.
Wiil-Waal baa yidhi:
– Aniga igu dhiga!
Wiil-Waal baa habeennimadii intuu daahii iska laabay aqalkii daf
yidhi. Markaasuu arkay gabadhii oo la haasaaway. Wiil-Waalna wuxuu ahaa
nin hadalka iyo haasaawaha aad u yaqaan. Waxay sidii ahaataba, saqdii
dhexe markay gaadhay ayaa la heshiiyey. Se waxay kula ballantay inaanu
mar dambe hagoogta wejiga ka rogin. Markaasuu yeelay oo halkii la wada
seexseexday. Intii ay wada haasaawayeenna geenyadii baa faraskii loogu sii
daayay. Hadduu waagi beryay ayay gabadhii aayar kacday, Wiil-Waal oo
hurda, markaasay kabihiisiina mid qaadatay oo intay geenyadii ku dhacday
reerkeedii ku noqotay.
Muddo sannad ihi hadday ka soo wareegtay ayuu Wiil-Waal soo
noqday. Markaasaa lagu yidhi:
– Wiil-Waalow, minyaradaadii waxay ummushay wiil, geenyadiina
waxay dhashay darmaan.
Markaasuu Wiil-Waal yaabay oo is yidhi: ‘Tolow, siday ku noqotay?’
Habeennimadii buu, dabeeto, shir la qaatay minyaradiisii oo uu ku yidhi:
– Haddaanad ii sheegin ninka ilmahaa kaa dhalay iyo faraska
geenyadaa ka dhalay darmaanka, gacantaydaan kugu dilayaa!
Markaasay gabadhii wax kale ma ay sameyn e intay kacday bay
kabtiisii ay berigii ka xadday tustay, inay geenyadana isla habeenkaa
faraskiisa ku sii deysay u sheegtay.

33. WiiI-Waal iyo Ceebla’

Wiil-Waal ayaa maalin shir u qabtay reer Bartire. Shirka waxaa lagu
qabtay guriga Wiil-Waal agtiisa. Dadkii oo dhan ayaa ka soo qaybgalay. Nin
waxgarad ahina kama maqnaan shirkaas. Raggii oo dhammi markii uu isugu
yimid shirkii ayaa Wiil-Waal yimid oo iska ag maray. Markaas ayuu
gurigiisii iska seexday. Raggii maalintii oo dhan ayuu qorraxdii shir u

90
fadhiyey. Waxaa la waayay wixi Wiil-Waal hurdada ka toosin lahaa. Nin
walba naftiisa ayuu u cabsaday.
Galabtii markii raggii meeshii ku daalay oo wax toosiya Wiil-Waal la
waayay ayaa haweeneydiisii Ceebla’ rag u yimaaddeen.
– Naa, Ceebla’, shirkii raggii ku dhimay, Wiil-Waalna wax
hurdada ka toosiya lama hayo. Maxaa talo ah?
Ceebla’ waxay ku tiri raggii:
– Oo maxaad idinku ninka hurdada uga toosin waydeen haddii isagu
shir idiin qabtay?
Nimankii waxay yiraahdeen:
– Hurdada Wiil-Waal kama toosin karno amarla’aantiis.
Markaas ayay ku tiri nimankii:
– Haa, haddaan gartay. Waad ka cabsanaysaan! I suga, anaa idiin
toosinaya oo aan ka cabsanayn e.
Ceebla’ aqalkii ayay inta soo gashay waxay Wiil-Waal oo hurda ku
toosisey cagta. Waxay ku tiri:
– War, hurdada ka toos, raggii aad shirka u qabatay meesha ku
dhimay e!
Nimankii intaas way arkayeen Ceebla’ markii ay cagta ku
toosinaysay Wiil-Waal. Wiil-Waal markaas ayuu yimid goobtii shirka lagu
qabtay. Waqtiguna wuxuu ahaa qorraxdhac. Nin ragga ku jiray oo shirka
fadhiya ayaa Wiil-Waal ku yiri:
– Wiil-Waal! Waxaan kaa doonayaa inaad sababta Ceebla’ ay cagta
kuugu toosisey oo annana kuu toosin waynay inoo sheegtid.
Wiil-Waal wuxuu nimankii ku yiri:
– Haa, sababta waan idiin sheegayaa. Sababtaasi waxaa weeye anigu
markaan aqalka galo ragannimadayda waan iska reebaa, haweeneydayda
uma sheegto ragannimo. Midda kale waxaa weeye Ceebla’ inay aragto anoo
la hurda mooye, anigoo rag la diriraya ama la xaajoonaya ma ay arag. Sidaas
daraaddeed ragannimadaydu wax uguma taallo!

34. Wiil-Waal iyo wadaaddadii dhiirranaa

Niman wadaaddo ah oo nabad jecel ayaa u yimi Wiil-Waal maalin
maalmaha ka mid ah markay ka yaabeen siduu wax u galayey iyo siduu wax
u dilayey. Markaasay ku yidhaahdeen Wiil-Waal:
– Ilaahay mooyaane nin laga baqaa ma jiro!
Wiil-Waal baa wadaaddadii u jawaabay oo ku yidhi:
– Malaa ninka Wiil-Waal la yidhaa kama baqdaan?
Waxay yidhaahdeen:
– Ka biqi mayno. Ilaahay mooyaane nin laga baqaana ma jiro.
Maalin dambe ayuu raggiisii u yeedhay oo ku yidhi:
– Xero weyn oo adag ii dhisa.
Markaasay u dhiseen. Dabeetuu ku yidhi:
– Wadaaddo oo dhan u yeedha meel ay joogaanba.
Illinka xeradana wuxuu ka dhisay aqal weyn oo isu daloola.
Markaasuu dhawr wan aqalka gudihiisa ku xidhay. Markay wadaaddadii
yimaaddeen ayuu xeradii ku ooday. Markaasuu golxob isla soo hortaagay
wadaaddadii. Markaasuu nimankiisii ku yidhi:
– Wadaadka u horreeya u yeedha!

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 Waa loo yeedhay. Markaasuu ka bixiyey xaggii dambe aqalka.
Markaasuu billaawihiisii wan dhegta dhiigga u daray. Markaasuu billaawihii
oo dhiig leh wadaaddadii kula soo noqday. Markaasuu yidhi:
– Wadaadka ku xigana soo qabta.
Markii wadaadkii kale loo yeedhay ayaa cabsi weyn gashay oo
wadaaddadii kalena argaggaxeen. Se xaggay u carari? Waxay ku jireen xero
adag, rag adagina way hortaagnaayeen oo nin iyo waran iyo gaashaan u sita.
Markuu kii labaad mariyey oo kii saddexaad mariyey ayay wadaaddadii
adkaysan waayeen. Markaasay ooddii jiidheen. Wiil-Waal baa markaa intuu
qoslay yidhi:
– Wadaadow, kolkii hore waxaad i tidhaahdeen: ‘Ilaahay mooyee nin
laga baqaa ma jiro.’ Imminkana waxaan idin tusay inaydaan halkiinii ku
adkaysan ee cabsi weyni idin gashay!

35. Niman marti ah iyo Wiil-Waal

Niman ayaa waxay maqleen in Wiil-Waal deeqsi yahay. Waxay ku
heshiiyeen inay martiqaad ugu tagaan Wiil-Waal. Markay u tageen ayay
waxay ku yiraahdeen:
– Wiil-Waal, caawa waxaanu kuu nahay marti-alla.
Markaasaa Wiil-Waal yiri:
– Waa hagaag e meel fadhiista.
Nimankaas Wiil-Waal martiyey waxay tiradoodu ahayd boqol nin.
Wiil-Waal wuxuu ogaaday in nimanku martiqaadka ay wax ula jeedaan.
Wuxuu ku yiri martidii:
– Nin walba waxaan u keenayaa xeero haruur ah. Ninkii xeeradiisa
wax ku hanbeeya waan dilayaaye ha ogaado.
Markaas ayaa nimankii wada cabsadeen. Nimankii wax alla waxay
sameeyaan ayay aqoon waayeen. Maxaa yeelay nin keligii xeero weyn oo
haruur ah ma dhammayn karo. Xaajadii markii nimankii ay ka murugtay oo
ay aqoon waayeen waxay sameeyaan ayaa markii danbe nin raggii ku jiray
talo keenay. Wuxuu soo jeediyey in kulligood ay hal xeeraba mar wada
cunaan oo iska boobaan. Sidii bayna yeeleen. Markii danbe ayaa haruurkii
wada dhammaaday iyadoo raggii qaar weli qadsan yahay.
Wiil-Waal ayaa u yimid nimankii oo wada dhammeeyey cuntadii.
Markaas ayuu yaabay. Wuxuu ku yiri nimankii:
– Taladan yaa keenay?
Markaasaa nin walba iska aammusay, ninkii keenay taladana lama
sheegin. Maxaa yeelay waa ninkii Wiil-Waal ka furtay nimanka diliddiisa.
Haddii ay ninkii sheegi waayeen ayaa markii danbe Wiil-Waal yiri:
– Ninkii talada idiin keenay waxaan doonayaa inaan ragga ka
aqoonsado. Waxaanna ballanqaadayaa inaanan dilin ee ha is sheego.
Markaasaa ninkii is sheegay. Wiil-Waal wuxuu ninkii ku yiri:
– Kuma aan dilayo, waxaanse kaa doonayaa inaad agahayga ka
guurto oo aad iga fogaato.
Wiil-Waal intaas wuxuu ninkii ugu daray:
– Waxaan cabsi ka qabaa caqligaaga oo u noqon kara halis
dhaqankayga.
Markaas ayaa ninkii iska guuray oo meel kale degay.

36. Wiil-Waal iyo ina-adeerkii

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 Wiil-Waal ayaa haweeneydiisii Ceebla’ u yimid maalin.
Wuxuu ku yiri:
– Ceebla’, haddii aan dhinto nin ku dumaali lahaa ma ku jiraa reer
Bartire?
Ceebla’ waxay tiri:
– Haa, waxaa ku jira reer Bartire nin kaa wanaagsan.
Markaasuu yiri:
– Ii sheeg ninka!
Markaasay tiri:
– Waan ku tusi doonaa.
Ninku wuxuu la haasaawi jiray Ceebla’. Habeen ayuu u yimid
Ceebla’. Wuxuu ku yiri:
– Aan kula haasaawo caawa.
Markaas ayay ku tiri ninkii:
– Sow Wiil-Waal ka biqi maysid? Sow ma ogid inuu ku dilayo?
Ninkii wuxuu yiri:
– Maya.
Habeenkaas roob ayaa yimid, markaasaa dadkii gurigii Wiil-Waal
roobkii ka jirsadeen. Iyadoo roobkii laga jirsanayo ayaa Wiil-Waal yimid.
Ninkiina aqalka ayuu ku jiraa. Dadka guriga ku wada jirana isma arkayn.
Markaas ayay Ceebla’ gujisey Wiil-Waal oo waxay ku tiri:
– Waa kaas ninkii.
Ceebla’ markaas ayay maradii uu ninkii qabay meel kaga goysay
mindi. Ninkii habeenkii markii uu roobkii kacay ayuu iska tegay. Wuxuu
arkay maradiisii oo meel ka go’an. Markaasuu isna maryihii dadka kale ka
wada gooyay meelo. Ninku wuxuu ogaaday in meesha siri ay ku jirto.
Waagu markuu beryay ayaa raggii reer Bartire oo dhan la soo
shiriyey. Maryahoodii ayaa la baaray. Markaas ayaa la arkay iyagoo meelo
ka wada go’an. Ninkii sidaas ayuu kaga fakaday xeeshii.
Habeenkii danbe ayuu ninkii yimid haddana. Habeenkaas oo dhan
ayuuna la haasaawayey Ceebla’. Iyaduna haasaawe ayay ku daalisey. Wiil-
Waal habeenkaas meel ayuu ku maqnaa. Saqdii dhexe markii uu yimid ayay
Ceebla’ u sheegtay ninkii inuu caawana yimid. Waxay ku tiri Wiil-Waal:
– Ninkii waxaan kula ballamay inuu kula shaxo berri.
Waagu markuu beryay ayaa Wiil-Waal ninkii shax la jeexday.
Shaxdii waxaa hor jeexay Wiil-Waal. Markii ay degeen ayaa ninkii
lulmooday. Wiil-Waal wuxuu ninkii ku yiri:
– Hal ku xamay!
Markaasaa ninkii yiri:
– Hal ima xamane waan hammiyey!
Markaasaa Wiil-Waal yiri:
– Maxaad ku hammiday?
Markaasaa ninkii yiri:
– Waxaan ku hammiyey, fardo guul ma horaa loo wadaa, mase
gadaal?
Markaasaa haddana ay shaxdii cayaareen. Markaasaa ninkii haddana
lulmooday. Markaasaa Wiil-Waal yiri:
– Hal ku xamay!
Markaasaa ninkii yiri:

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 Hal ima xamane waan hammiyey!
Wiil-Waal wuxuu yiri:
– Maxaad ku hammiday?
Markaasaa ninkii yiri:
– Waxaan ku hammiyey, naaso geel ma xag-xag bay u walaalo yihiin,
mase horaaddiyo danbeedyo?
Markaasay haddana shaxdii ku ceshadeen. Markaasaa ninkii haddana
lulmooday, illeen waa nin xalay oo dhan soo jeedaye. Wiil-Waal wuxuu ku
yiri ninkii:
– Hal ku xamay!
Markaasaa ninkii yiri:
– Hal ima xamane waan hammiyey!
Markaasuu Wiil-Waal yiri:
– Maxaad ku hammiday?
Ninkii wuxuu yiri:
– Waxaan ku hammiyey, naaso fardood ma horaaddaa, mase
danbeedyo?
Wiil-Waal intaas ‘haa’ buu gurayay oo ka fakarayey wixii uu ka dhihi
lahaa hadalladaas.
Shaxdii haddana way ku ceshadeen. Ninkii sidii oo kale ayuu
haddana u lulmooday. Wiil-Waal wuxuu ku yiri ninkii:
– Hal ku xamay!
Markaasaa ninkii yiri:
– Hal ima xamane waan hammiyey!
Wiil-Waal wuxuu yiri:
– Maxaad ku hammiday?
Ninkii wuxuu yiri:
– Waxaan ku hammiyey, addimmo goroyo ma jeenyaa mase waa
lugo?
Intaas oo dhan Wiil-Waal kama jawaabin. Intuu hayey ‘waa saas’ iyo
‘saas’ ayaa waqtigii dhammaaday.
Wiil-Waal habeenkii ayuu gurigiisii iska aaday. Waagu markuu
beryay ayay ku tashadeen isaga iyo Ceebla’ ragga haruur in loo kariyo.
Taasna waxay ula dan lahaayeen in ninka la sii tijaabiyo. Haruur badan ayaa
la sameeyey, dadkii oo dhan ayaa farqaha loogu shubayey. Ninna kama
dhiidhiyin haruurkaas farqaha loogu shubayey. Raggii markii la wada siiyey
ayaa ninkii ugu danbeeyey miilihiisii soo galay. Ceebla’ markii ay
fandhaalkii u soo taagtay ayuu gacan kaga dhuftay. Wuxuu ku yiri inta
jeedalkiisii la soo baxay:
– Naa, iga duw haruurka dadka faraqa loogu shubayo. Ma anigaad i
mooddeen inan gumeed?
Wiil-Waal markaas ayay u caddaatay inaan ninku oggolayn
xukunkiisa. Sida la sheegay ninku wuxuu ahaa nin caqli badan, dadkuna
jecel yahay. Wiil-Waal wuxuu ka baqay haddii uu dilo in dadku ka xumaado.
Markaas ayuu Wiil-Waal ka fakaray sidii lagu dili lahaa.
Maalin ayaa Wiil-Waal dagaal qalqaashay. Reer Bartire ayaa qolo ku
duulay. Markaas ayaa la bajiyey Wiil-Waal colkiisii. Wiil-Waal wuxuu
raggii ku yiri:
– War, baqda, nalaga adkaaye!

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 Markaasay reer Bartire baqdeen oo Wiil-Waal goobtii kaga tageen.
Wiil-Waal markii laga cararay ayuu yiri:
– Tol la’ay, war, yaa reer Bartire ah?
Markaas ayaa ninkii uu la shaxay ku soo noqday oo ka reebay colkii.
Wiil-Waal markaas ayuu ka fakaday colkii. Colkii ayaa haddana ku soo
rogmaday ninkii. Markaas ayuu isna u habarwacday Wiil-Waal:
– Tol la’ay! War, Wiil-Waal, waa lay hayaa, war, ii hiili!
Wiil-Waal markuu ogaaday inuu ninkii cadow gacantiis galay ayuu
kaga tegay goobtii oo ku yiri:
– Gacantayda inaan kugu dilo waan yeeli kari waayay, marka waxaan
jecleystay in cadow kale ku dilo!

37. Wiil-Waal iyo Gannaje

Maalin maalmaha ka mid ah ayaa Gannaje iyo nin la odhan jiray

Jibriil Ciise geenyo isku qabsadeen. Markaasaa la kala saari kari waayey.
Markaasay ku heshiiyeen maalin dambe inay arrinta Wiil-Waal ula
tagaan.

Gannaje iyo Jibriil baa isa soo raacay ayagoo geenyadii wata oo
yimid gurigii Wiil-Waal. Markaasay ku soo baxeen Wiil-Waal naagtiisii oo
ku yidhaahdeen:
– Maandhe, ma joogaa Wiil-Waal?
Markaasay ku tidhi:
– Haa, se wuu hurdaa oo toosin kari maayo ee suga ilaa iyo inta uu
hurdo dhammaysanayo.
Gannajese wuu ka cadhooday hadalkii oo wuxuu ku yidhi
haweeneydii:
– Haddaanad adigu toosin karayn anigaa toosineya!
Markaasuu Gannaje aqalkii soo galay oo intuu Wiil-Waal oo hurda
garabka ka gujiyey yidhi:
– Waryaa Wiil-Waal!

Wiil-Waal baa mar keli ah hurdadii ka booday oo billaawihiisii

halabsaday. Markaasuu Gannaje ku dhegay Wiil-Waal gacanta oo yidhi
intuu asaguna la soo baxay billaawe:

– Kanu caano!
Wiil-Waal baa ka yaabay ninka dhiirranaantiisa iyo xooggiisa oo yidhi:
– Waar, kumaad ahayd?
Markaasuu yidhi:
– Malaa i maqashaye waxaan ahay ninka Gannaje la yidhaahdo!
Wiil-Waal baa yidhi:
– Oo maxaad dooneysey?
Wuxuu yidhi:
– Aniga iyo nin kale oo geenyo isku qabsanay ayaa garsoor kuugu nimi.
Wiil-Waal baa dabeeto yidhi:
– Bal waan imanayaa geedka, iiga sii horreeya oo igu suga. Shir
baannu ku leenahaye.

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 – Markaasaa Gannaje iyo ninkii kale isa soo raaceen oo geedkii
yimaaddeen oo laga buuxo. Gannajaa siduu u socday sariirtii aan loo
dhowaan jirin ee Wiil-Waal iskaga fadhiistay. Markaasay raggii geedka
fadhiyey wada yaabeen oo intay faqeen is yidhaahdeen: ‘Waar, ninkan
sariirtii Wiil-Waal ku fadhiistay ma nin waalan baa, mise waa nin haddii
gashay?’
Sidii ayagoo raggii u wada yaabsan ayaa Wiil-Waal shirkii yimi oo
Gannaje sariirtii kula fadhiistay. Markaasuu shirkii furay oo yidhi:
– Geenyada ma dhac baa lagu helay, mise dhalasho?
Markaasay yidhaahdeen:
– Dhac baa lagu helay.
Markaasuu Wiil-Waal go’aankiisii sheegay oo geenyadii u xukumay
Gannaje.

38. Wiil-Waal iyo Golyo

Wiil-Waal wuxuu aad iyo aad u jeclaa saca la yiraahdo Golyo. Sacaas
markii uu duqoobay ayaa dadkii ka baqay inuu dhinto oo Wiil-Waal
caloolxumaado. Wiil-Waal wuxuu maqlay dadkii oo ka sheekaysanaya
duqowga saca iyo inay suurtowdo inuu mar dhow dhinto. Maalintii danbe
ayaa Wiil-Waal yiri:
– Ninkii ii soo sheega geerida Golyo ama igu yiraahda
‘bahal baa cunay’ ama igu yiraahda ‘waa la gowracay’ waan
dilayaaye ha la ogaado!
Nin ayaa maalin u yimid Wiil-Waal haweeneydiisii. Wuxuu ku yiri:
– Naa, Ceebla’, sicii Golyo la dhihi jiray wuu dhintay. Geeridiisiina
aniga ayaa soo arkay. Wiil-Waalna uma sheegi karo oo waxaan ka
cabsanayaa inuu i dilo e. Maxaa talo ah?
Ceebla’ waxay ninkii ku tiri:
– Ha cabsan, faraha ka qaad, aniga ayaa Wiil-Waal u sheegayee.
Markii uu Wiil-Waal dibadda ka soo galay, iyadoo roob da'ayo, ayuu
gurigiisii yimid. Markaasuu guriga yimid isagoo qarqarayey. Markaas kaddib
ayay Ceebla’ dharkii ka dhigtay oo cunto kulul siisay. Dabna way u shidday.
Markii qarqaryadii ka ba’day ayuu iska seexday. Habeenbarkii, iyagoo isla
jiifa, ayay ku tiri Ceebla’ Wiil-Waal:
– Wiil-Waal!
Markaasuu yiri:
– Hee, Ceebla’.
Markaasay tiri:
– Ma maqashay in Golyo dhintay?
Markaasuu yiri:
– Naa, naga daayee kaalay. Golyo waa maxay? Waa sac, jinni ha la
tagee naga daa oo kaalay!

39. Leg iyo mud iyo kurus

Waxaa la yiri: Abaar xun ayaa dhacday intii Wiil-Waal
xukunka haystay. Dadku geel keli ah ayuu ku noolaa. Hilib keli

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ah ayaa la cuni jiray. Neef geel ah markii la qalaba Wiil-Waal
waxaa loo geyn jiray saddex cad: leg, mud iyo kurus. Saddexdaas
cad ayaa Wiil-Waal iska lahaa. Haddii intii waqti ah saas lagu
jiray ayaa maalintii dambe raggii arrin u fariistay. Waxay
yiraahdeen:
– War sidani nama qabatee oo Wiil-Waal saddexdaas xubnood
iskuma heli karree maxaan sameynaa?
Dhammaantood waxay ku heshiiyeen in taasi aynan qaban karin.
Intaas waxay kaloo raacsheen in ay u sheegaan Wiil-Waal qaybta hilbaha
inay ka xun yihiin. Taladii markii ay ku heshiiyeen ayaa la yiri:
– Haddee haddaan taladii meel isla dhignay oo isku wada raacnay
ayaa Wiil-Waal hadalka u sheegaya?
Raggii haddana wuxuu ku heshiiyey in hadalka orahdiisa saddex nin
loo saaro. Nin keli ah hadday u saaraan waxay ka baqeen in uu Wiil-Waal
dilo. Hadalka Wiil-Waal loo jeedin lahaa wuxuu ahaa tixdan: ‘War, Wiil-
Waal, hilbaha saddexda xubnood iskuma heli kartid!’ Markaasay yiraahdeen:
– Ninka hore waa inuu yiraahdaa: ‘War, Wiil-Waal.’ Ninka
labaadna waa inuu yiraahdaa: ‘Saddexda xubnood.’ Ninka saddexaadna waa
inuu yiraahdaa: ‘iskuma heli kartid!’
Sidaas ayaa tashigii ku dhacay. Markaasaa nimankii hadalka oran
lahaa la soo saaray. Waxay u yimaaddeen Wiil-Waal. Markaasaa ninkii hore
ku yiri Wiil-Waal:
– War, Wiil-Waal !
Markaasaa ninkii labaadna ku yiri:
– Saddexda xubnood…
Ninkii saddexaadna intii uu dhihi lahaa ‘Iskuma heli kartid!’ ayuu
wuxuu ku yiri Wiil-Waal markuu soo dhugtay:
– Xubin kale laguugu dar!

40. ‘Walaalow’ wuxuu dhaamo mooyi

Wiil-Waal ayaa maalin shir qabtay. Dadkii oo dhan ayaa shirkii ka
soo qayb galay. Wuxuu ku yiri:
– Maanta waxaan idiin sheegayaa hadal weyn, ee i maqla!
Markaasaa dadkii yiri:
– Waa yahay, Wiil-Waal. Waa maxay waxaad noo sheegayso?
Wiil-Waal wuxuu ku yiri dadkii:
– Rag wax kasta waan ku sameeyay, dameerna u tu’iyey. Marka
waxaan ogaaday inuu wuxuu ku dhaamo ‘walaalow’ aan la arag. Ragow, taas
ha la ogaado! – ayaa Wiil-Waal dadkii kula dardaarmay.

Sheekooyin murtiyeed

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 Sheekooyinka Siyaad Dharyo Dhoobe

41. Hooyo, dhagax-geeddiga raac

Waa ayaa beeshii ay ka tirsanaayeen qoyskii
Siyaad Dharyo Dhoobe u guureen dhul roob sahan ka soo
sheegay. Intii duqdii Siyaad dhashay ay ku hawlanayd qalab-
aruursi ayaa geeddigii tegay oo shanqar beelay. Siyaad iyo
hooyadii waxay soo tiigsadeen geeddigii, waase gaari waayeen oo
weliba arki waayeen. Raad lama arko.
Qorraxdu waa soo kululaatay. Dhulku waa qalax iyo jiq miiran.
Duqdii talo waa ka xumaatay. Siyaad Dharyo Dhoobe oo markaa aad u yaraa
wuxuu is biday tabar oo saan boobay. Hase ahaate addimmadii yaryaraa ee
Siyaad waa tabar beeleen oo socon waayeen. Markaasaa duqdii waxay
go'aansatay inay wiilka xanbaarto si aysan u kala lumin. Markay duqdii
isugu darsameen wiilka culayskiisii oon iyo qorrax ayaa daalkii ku sii batay.
Hase yeeshee Siyaad Dharyo Dhoobe oo dusha hooyadii kala socda sida ay
duqdu marba meel ugu leexanayso iyo laballaabaynta joogtada ah iyo in
duqdu sii lumayso, isna la lumayo ayuu ka hadlay dusha hooyadii oo yiri:
– Hooyo, dhagax-geeddiga raac!

42. Labo dumar ah oo wiil isku haysta

Maalin maalmaha ka mid ah waxaa wada safray labo dumar oo uur
leh. Labada dumarka ah mid waa ugub oo ma dhalin weligeed, midda kalese
waa sagaal-dhal oo waxay dhashay sagaal carruur ah. Labadii dumarka ahaa
ee wada socday way wada foosheen oo kala dhaleen wiil iyo gabadh.
Gabadhii ugubka ahayd aad bay ula xanuunsatay foosha, hase ahaatee naagtii
sagaal-dhalka ahayd markiiba intay dhashay ayay qaadatay wiilkii. Markay
soo naaxday ugubkii ayay isku qabsadeen wiilkii oo mid kastaba tiri:
– Anaa dhalay!
Waa la kala saari waayay. Waxaana loo geeyey abwaankii Siyaad
Dharyo Dhoobe. Wuxuu ku yiri Siyaad dumarkii:
– Waan idiin duceynayaa ee kala qaata wiilka iyo gabadha.
Iyaguna waa diideen. Siyaad wuxuu yiri:
– Wiilka naag walba ha kala qabtaan lugaha iyo gacmaha.
Dabadeedna Siyaad wuxuu soo qaatay seef isagoo ugu
cagajugleynaya inuu wiilka u kala goynayo labada naagood. Gabadhii ku
curatay wiilka way qaadan waysay in la kala gooyo. Markaasay tiri:
– Siyaadow, intaad noo kala qaybin lahayd wiilka iska daa, ha
qaadato iyadee.
Markaasuu Siyaad u xukumay wiilkii in ay dhashay gabadhii
ugubka ahayd.

43. Labo qare

98
 Labo nin oo ku noolaa Beled-Weyne ayaa waxay
ku heshiiyeen inay xujeeyaan caaqilka Siyaad Dharyo Dhoobe.
Dhiil ayay waxay ku rideen labo qare, waxayna u kaceen Ceel-
Buur oo ahayd rugtii uu degganaa Siyaad Dharyo Dhoobe.
Nimankaasi waxay u soo kala lugeynayeen labadaas magaalo muddo
labo maalmood ah. Maalintii saddexaad ayay u soo galeen Siyaad oo la
fadhiya koox odayaal ah. Waxay u dhiibeen Siyaad dhiishii ay soo sideen,
waxayna ku yiraahdeen:
– Inoo sheeg waxa dhiishan ku jira.
Siyaad dhiishii ayuu rogrogay oo rogrogay oo rogrogay isagoo la
yaaban. Goortaasuu yiri:
– Waxa dhiishan ku jira qallaylla kama foga, qoyaanna
kama dheera ee ma labo qaraa?

44. Ma masaar bay laqday?

Waxaa jirtay in nin ka mid ahaa qoysaskii ay Siyaad
Dharyo Dhoobe deegaan wadaagayeen ay hal ka mid ah geeliisa
ilkihii ka kala dheeraadeen. Markaasuu ninkii iska lahaa hasha
soo qaatay masaar isagoo is leh: ‘Masaarta ku sin ilkaha hasha.’
Hase ahaatee, nasiibxumo, masaartii ayaa ku fakatay hashii oo
caloosha uga dhacday.
Muddo kaddib hashii ayaa jirratay oo la garan waayay
hasha xanuunka haya. Hase ahaatee hashii waxaa laysku raacay in
bal loo geeyo caaqilka Siyaad Dharyo Dhoobe. Siyaad markii uu
dhugtay hashii ayuu ku wareeray xanuunka haya. Markaasuu yiri
Siyaad:
– Hashu maankayga gaddaye ma masaar bay laqday?!

45. Farriin dahsoon

Raage Ugaas Xuseen82 intii uu yaraa buu ka tegay qoyskiisii oo aaday
wadaad xer ku hayay degmo kale oo fog si uu u barto diinta. Sanooyin badan
buu inanku ku maqnaa xeraysi. Berigii dambe baa Raage wuxuu la kulmay
niman uu yaqaan oo u socda degmadii adoogiis joogay, wuxuuna
weyddiistay in ay gaarsiiyaan farriin. Wuxuu yiri:
82
Gabayaa caan ah oo noolaa qarnigii 19aad.

99
 – Aabbahay u sheega inaan shanta salaadood ku wada tukado weyso-
qaad keli ah83.
Nimankii farriintii bay u sheegeen Raage adoogiis, isaguna wuxuu ku yiri:
– War, i soo mara markaad ku noqonaysaan reerkiinnii. Alaabo baan
idiinku sii dhiibi doonaa wiilkaygiiye.
Beryo kaddib bay nimankii ku soo noqdeen reerkii Raage aabbihiis
sidii uu ka codsaday. Wuxuu nimankii u dhiibay soddon cad oo hilib shiilan
ah iyo tebbed subag ka buuxo.
– Waxaad wiilkayga ku tiraahdaan: ‘Bishu waa soddon, balliguna
waa buuxaa’ – buu yiri aabbihii.
Intii ay sii socdeen bay nimankii in badan ka cuneen hilbihii iyo
subaggii, intii hartayna Raage bay u geeyeen, waxayna u sheegeen farriintii
adoogiis u soo diray.
– Adoogay wuxuu ii soo diray soddon cad oo hilib ah iyo tebbed
subag ka buuxo, waxaadna ii keenteen toban cad oo keli ah iyo in yar oo
subag ah. Waa inaad i wada siisaan alaabadaas oo dhan – buu Raage ku yiri
nimankii inta u fasiray macnihii dahsoonaa ee farriintii aabbihiis.

46. Ninba kaskii buu kortagaa84

Saddex nin baa beri wada socdaalay. Markay cabbar socdeen baa
waxaa ka hor yimid nin awr baadi ah raadinayey, wuxuuna weyddiiyey awr
inay arkeen iyo in kale. Markaas bay u sheegeen inaysan arag. Markay arrini
halkaa marayso baa nimankii midkood inta uu soo booday yidhi:
– War, awrku ma il la’aa?
Kii labaad baa isna yidhi:
– Awrku ma dabo la’aa?
Kii saddexaadna:
– Awrka heeryo ma saarnayd?
Suuye:
– War, tilmaamaha aad sheegteen oo idil wuu lahaaye xaggee baad ku
aragteen?
– Ma aanan arag – bay ugu warceliyeen.
Halkii buu saddexdii nin ku qabsaday. Markaas bay is raaceen,
waxayna u tageen nin garsoore ah inuu u garnaqo. Markuu waraystay siday
ku ogaadeen astaamaha uu awrku lahaa ayaa kii ugu horreeyey yidhi:
– Dhinac keli ah ayuu geedka ka daaqay.
Kii labaadna:
– Saaladiisu ma firidhsanayn ee meel bay wada tubnayd.
Kii saddexaadna wuxuu yidhi:
– Raadkiisu hoos buu dhulka u diisnaa.
Wuxuu garsoorihii caddeeyey inaysan saddexda nin awrka arag,
ninkiina baadidoonkiise buu halkii ka watay.

47. Ina-hooyo waa uur habreed

83
Siday caadadu tahay qofka muslinka ahi wuxuu weysaystaa shan jeer maalintiiba.
Raagena shanta salaadood mid ayuu ku tukan jiray, siduu ku yidhi farriintiisii. Aabbihiis
wuxuu garan lahaa in taas ay ugu wacnayd wiilku inuusan saxaro tegin, maadaama uu
gajeysnaa.
84
Maahmaah.

100
 Waxaa la yiri: Col ayaa weeraray reer meel deggan. Markaasuu colkii
dilay dadkii oo dhan, xoolihiina dhacay. Colkii isagoo ka soo noqday cidihii
ayuu haddana wuxuu qabtay naag iyo walaalkeed iyo ninkeedii iyo
wiilkeedii. Dadkaas la qabtayna waxay ka mid ahaayeen cidihii la wada
laayay. Ninkii ammaanduulaha u ahaa colka ayaa goor la damcay in la dilo
ninka iyo naagta iyo wiilka iyo walaalkeed ku yiri colkii:
– Ha dilinina e bal u suga in yar.
Ninkii ammaanduulaha ahaa wuxuu naagtii ku yiri:
– Adigu waxaad tahay naag. Marka lagu dili maayo. Inta kalena waa
la wada dilayaa.
Markaas ayaa naagtii iska ooyday oo ku tiri ninkii ammaanduulaha colka u
ahaa:
– Waxaan kaa doonayaa inaad walaalkay iyo ninkayga iyo wiilkayga
ii deysaan haddii aad layseen ciddayadii oo dhan.
Markaasaa ninkii ammaanduulaha ahaa ku yiri naagtii:
– Wiilkaaga iyo ninkaaga iyo walaalkaaba waa niman, marka waa la
laynayaa.
Markaasay naagtii ku dhegtay ninkii ammaanduulaha ahaa labadiisa
lugood oo si xun u bariday. Markaasuu hadduu naagtii iska furfuri waayay
markii dambe wuxuu ku yiri:
– Waxaan kuu deynayaa hal qof. Marka ka soo fiirso qofkii laguu
deyn lahaa. Ma waxaad rabtaa wiilkaaga, mase ninkaaga, mase walaalkaa?
Bal adigu kala dooro.
Naagtii waxay tiri:
– Ii wada daa dhammaantood, waan ku baryayaaye!
Ninkii ciidanka watay wuu diiday.
Markii danbe ayay tiri:
– Marka waxaad ii deysaa walaalkay.
Markaasaa ninkii ammaanduulaha ahaa yaabay oo ku yiri naagtii:
– Walaalkay! Naa, ma waalan tahay? Aawaye wiilkaagii iyo
ninkaagii?!
Waxay tiri:
– Ninna waan heli karaa, wiilna waan heli karaa. Laakiin walaal
hooyo ma heli karo. Aabbahay iyo hooyaday way dhinteen, wax walaal kale
ii dhalanna ma haysto. Marka ina-hooyo waa uur habreed.
Markaasaa ninkii ammaanduulahaa ahaa inta uu yaabay u wada
daayay kulligood.

48. Waxgarad yaa weeye?

Waxaa la yiri: Guddi ayaa meel lagu qabtay. Guddiguna
gole weyn ayuu fadhiyey. Dadkii oo idil ayaa ka soo qayb galay.
Naago iyo rag iyo dadkii oo dhan shir ayuu u fariistay.
Dhammaantood waxay rabeen in ay talo dhexdooda ah ka
hadlaan. Fadhigii wixii la wadaba, talo waxay ku dhammaatay in

101
rag waayeel ah xaajada loo saaro. Raggaas waayeelka ah waxaa
laga magacaabay guddi.
Geedka lagu hadlayay oo xaajada lagu qabay waxaa korkiisa saarnaa
wiil yar. Wiilka talada laguma darin. Wuxuu maqlay nimankii oo leh: ‘War,
waayeel talada u saara.’ Wiilkii wuxuu ku yiri nimankii:
– Ha dhihinina: ‘Talada waayeel u saara’ ee dhaha:
‘Waxgarad u saara’.
Nimankii waxay yiraahdeen:
– Waa run!

49. Saddex maanlaawe

Waxa la yiri: Nin ayaa wuxuu dhalay gabar aad u qurxoon.
Maalintii dambe yaa gabadhii waxaa soo doontay nin leh boqol
halaad iyo baarqabkood. Markuu weyddiistay gabadhii odaygii
dhalay yaa waxaa lagu xiray inuu boqolka halaad iyo
baarqabkooda yarad-ahaan u baxsho. Ninkii waa siistay boqolkii
halaad iyo baarqabkoodii gabadhii oo isla markiiba waa
guursaday. Wuxuu noqday ugaarsato xayawaan-dibadeedka
ugaarsada, maadaama uu iska bixiyey geeliisii oo dhan.
Goor sannado badan laga joogay waqtigaas uu guursaday yaa odaygii
soddoggiis ahaa ku soo hoyday reerkii. Laakiin waxay ku sooraan reerku
uma heli karin. Gabadhii odaygu dhalay oo ninka ugaarsatada ah u dhaxday
ayaa waxay baryo u aadday reer kale oo ugaarsato ahaa ooy deris ahaayeen.
Waxay ninkii reerkaas ku tiri:
– Aabbahay baa caawa ii jooga ee wax aan ku sooro waa inaad i
siisaa.
Wuxuu yiri oo shuruud uga dhigay:
– Aan ku siiyee waa inaan waxaan rabo adna aan kaa helaa.
– Waa yahaye ina kici aad hilbahana wax nagala cuntid, ballankeenna
aynu mar kale ka dhiganee hadda waa lay sugayaaye – ayay gabadhii ku tiri
ninkii ay u baryo timid.
Waxay ka soo qaadday sagaaro. Gurigii bay keentay. Waxay u tagtay
ninkeedii iyo aabbeheed oo ardaa ku wada sheekaysanaya. Ninkii ay
sagaarada ka soo qaadday ayay labadoodii ku saddexeysey oo ku tiri:
– Sii fadhiya, hilbahaan inoo soo karinayaaye.
Sagaarada hilibkeedii ayay goor caweysin dambe ah oo ay raggii
gam’een u keentay iyadoo xeero ku sidda. Waxay ku tiri:
– Saddexdii maanlaawow, kaca oo sare fadhiista.
Nimankii waxay la yaabeen waxay erayadaas aflagaaddada ah ula
jeeddo. Waxay ku yidhaahdeen gabadhii:
– Maxaad ula jeeddaa ‘saddexda maanlaawe’ oo aad sheegayso?
Waxay tiri:

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 – Saddex maanlaawe baad tihiin. Aabbahay waa maanlaawe, waayo
boqol halaad iyo baarqabkood ayaa layga dhiibay oo uu yarad-ahaan u
qaatay. Wixii ninkaygu xoolo ka lahaa isagaa qaatay. Inuu caawa sooryo u
soo doonto reerkii uu cayreeyey maanlaawnimo weeye. Ninka i qabaa waa
maanlaawe. Isagoo qani ah oo xoolo badan ayuu xoolihiisii oo dhan naag
dhaafsaday oo is cayreeyey. Taasina waxay keentay inuu naftiisii iyo
noloshiisii iyo reerkiisiiba uu hanan waayo. Markaa isna waa maanlaawe.
Ninka kale oo ugaarsadaha ah ooy deriska ahaayeen waxay tiri:
– Isna waa maanlaawe, waayo gabar boqol halaad iyo baarqabkood
laga baxshay ayuu haweystay inuu hilib sagaaro uga sinaysto!

50. Hawo adduun

Maalin baa nin socoto ahi shabeel waddada dhex bilqan la kulmay,
dabadeedna dhagxaan gurtay oo tuuryeeyey. Markuu ogaaday inuu dhintay
buu haraggii kala baxay, ari iyo lo’ badanna siistay.
Isagoo iska mushaaxaya ayuu maalin kale shabeel waddada dhex
hurda ka dul dhacay. Markaasuu is yiri: ‘Kanna saanta kala bax.’
Dabadeedna shabeelkii buu soo aaday isagoo is leh: ‘Haddaan sii hodmayaa
oo maqaarkiisaan geel badan siisanayaa.’
Shabeelkii baase ku toosay oo meeshii ku kala gooyay.

51. Inanlayaalkii la xantay

Waxaa la yidhi: Nin baa beri inanlayaal ahaa. Cashadii
dambuu afadiisii ku yidhi:
– Naa, waynu guuraynaa e reerkiinna u sheeg!
Markaasay reerkoodii u sheegtay. Markaasaa reerkiina inanlayaalkii
dhibaadiyey oo yaradsooray. Markaasaa inanlayaalkii reerkiisii iyo afadiisii
la guuray.
Maalintii oo dhan wuxuu sii wadaba casarkii buu meel ku furay.
Markuu furay reerkii buu afadiisii ku yidhi:
– Naa, reerkii aynu ka soo guurray baan muraad u leeyahay
oo dib ugu noqonayaaye. Xoolaa sii xeree oo i sii suga.
Markaasuu dib u noqday. Goor ay caweys dambe tahay buu degmadii
u yimid. Markaasuu reerkuu ka guuray duleedkiisii fadhiistay oo xan
dhegeystay. Markaasaa reerkii ninkii xantay. Nin reerkii ah baa yidhi:
– War, horta ninkii hebel ee muddada badan inoo
inanlayaalka ahaa qof walbaan ka warran!
Markaasaa nin yidhi:
– Ninkaasu nin wanaagsan buu ahaa.
Markaasuu nin kale yidhi:
– Allaylee, geesi buu ahaa.
Markaasaa nin kalena yidhi:
– Allaylee, deeqsi buu ahaa.
Markaasaa nin kalena yidhi:
– Allaylee, wuu lexejeclo badnaa.
Markaasaa nin kale yidhi:
– Allaylee, ragyaqaan buu ahaa.
Reerkii oo dhan baa ninkii wada ammaanay. Ninkiina intaa waa
dhegeysanayaa. Mar dambaa inan yar oo food lihi tidhi:

103
 – Allaylee, anaa garanaya wuxuu ku xumaa.
Markaasaa la yidhi:
– Oo waa maxay?
Markaasay tidhi:
– Dee, kaadidaanu la fogaan jirin.
Markaasaa reerkii oo dhammi qosol u wada dhacay. Markaasaa ninkii
cadhooday oo intuu kacay yidhi:
– Allaylee, haddaan la fogaaday!
Markaasaa reerkii wada naxay.

Sheekooyinka Huryo iyo Kabacalaf

52. Huryo iyo Kabacalaf

Waxaa la yiri: Gabar Huryo la yiraahdo baa beri nin la baxay si ay
qarsoodi isugu guursadaan, maxaa yeeley gabadha waalidkeed ma rabin in ay
u dhisaan ninkaas. Ninka gabadha la baxay waxaa la socday nin saaxiibkiis
ah oo Kabacalaf la yiraahdo si uu ugu wehelyeelo labada isla baxay.
Saddexdoodii muddo dheer bay socdeen meel cidla’ ah, waxayna ku socdeen
degmo uu joogay wadaad isku meheriya ragga iyo dumarka. Markii ay
daaleen bay fariisteen geed harkiis si ay u nastaan. Huryo oo ahayd inan
garaad badan baa ku tashatay in ay tijaabiso waxgaradnimada ninka ay la soo
baxday inta aan lagu meherin ka hor, waxayna ku tiri:
– War maad nasatid?
– Naa, sow ima aragtid inaan fadhiyo? – buu ugu jawaabay isaga oo
yaabban.
– War, ‘Kabaha iska bixi’ bay ku leedahay inantu – buu Kabacalaf ku
yiri saaxiibkiis.
Muddo kaddib markii ay nasteen bay saddexdoodii sarakaceen oo dib
u bilaabeen socdaalkoodii. Markii in door ah la sii socday bay Huryo tiri:
– War, bidhaan dad baan u jeedaa.
– Naa, meeday ciddaad sheegaysaa? Anigu waxba ma arko – buu
yiri ninkii guurdoonka ahaa isagoo indho taagtaagaya.
– War, raad dad bay sheegaysaaye eeg waddada aynu marayno – buu
yiri Kabacalaf.
Markaas bay horay u sii socdeen. Wax la sii socdoba, markii
hargalmo la gaaray bay Huryo tiri:
– War, aynu dharaarsiimo cunno.
– Oo wax sahay ah ma sidannee ma dabayshaynu cunnaa? – buu
yiri ninkii guurdoonka ahaa isaga oo aan jeclaysan wax-weyddiinta sirgaxan
ee Huryo soo jeedinayso.
– War, ‘Aynu caday ku rumayanno’ bay leedahay gabadhu – buu yiri
Kabacalaf oo waxgarad ahaa.
Waxay socdaanba, saddexdoodii waxay u tageen reer meel deggan oo
wadaad wax meheriyaa joogo. Markii ninkii la soo baxay damcay in uu isku
meheriyo bay Huryo diidday in ninkaas lagu xiro. Waxay dooratay in
Kabacalaf lagu meheriyo, kaas oo ay ogaatay inuu ka garaad badan yahay
ninkii ay la soo baxday markii hore.

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 53. Labo kala daran
Waxaa jiray nin dhagarrow ah iyo haweeney ka sii dhagarrowsan
isaga. Waxaa isaga la oran jiray Kabacalaf, iyadana Huryo. Midkoodba
wuxuu lahaa ari tiro badan, rati la rarto iyo aqal weyn.
Maalin maalmaha ka mid ah buu ninkii soo guuray, wuxuuna jidka
kula kulmay naagtii dhagarreyda ahayd oo la joogta arigeedii.
– Naa, xoolahaaga iga duwo, waan ciidan xun ahaye – buu ku yiri.
– Anna ciidan me lihiye iga duwo xoolahaaga, ninyow – bay ugu
jawaabtay.
– Oo dadkaagii meeye? – buu weyddiiyey.
– Aabbahay iyo hooyadayba way geeriyoodeen, ninna ima guursan
weli – bay ku jawaabtay.
– Oo maxaa laguu guursan waayay?
– Wax yar oo lalleemo ah baan gacmaha ku leeyahay – bay ku
jawaabtay.
– Intaa keli ah? – buu weyddiiyey.
– Haa.
– Anaa wax kasta kuu qabane naa, ma is guursannaa? – buu yiri
Kabacalaf.
– Marka hore adna ii sheeg waxaad la guursan wayday tan iyo hadda
– bay weyddiisey.
– Anna wax yar oo ceebaan leeyahay, taasoo ah inaanan waxba
hubsan markaan wax qabanayo – buu ku jawaabay.
– War, anaa dhab wax ugu fiirsadee aynu is guursanno. Adigu dhab
wax iigu qabo, anna waxaad sameynayso baan kuu fiirin doonaaye – bay tiri
Huryo.
Sidaas bay ku heshiiyeen oo isku guursadeen Kabacalaf iyo Huryo,
xoolahoodana isku darsadeen.
Kaddib habeen habeennada ka mid ah buu ninkii ku yiri afadiisii:
– Naa, maynu neef qalanno caawa?
– Waa tahay – bay ku jawaabtay.
– Wan buuran inooga soo qabo ariga – buu yiri.
Markaas bay soo qabatay wan buuran oo isagu lahaa.
– War, kaalay oo gowrac wankan, aan kuu qabtee – bay tiri, inkastoo
ay hore u sheegtay in ay lalleemo leedahay.
– Naa, mindi aan ku gowraco ii keen – buu yiri.
Kolkii ay naagtiisu aqalka gashay buu inta xeradii ariga galay soo
qabsaday wan weyn oo iyadu lahayd, kiisii ay iyadu soo qabatayna sii
daayay. Markii ay mindidii u keentay buu wankeedii gowrac ku jiiday.
Sidaas buu Kabacalaf isaguna kaga dhagar badiyey afadiisii uu markii hore u
sheegay in uusan waxba hubsan.

54. Xeero bariid ah

Huryo iyo Kabacalaf waxay ahaayeen labo qof oo garaad
badan, weligoodna waxay isku deyi jireen in midkoodba ka
xeelad badiyo midka kale.

105
 Berigii dambe bay Huryo xeero bariid ah u keentay Kabacalaf markii
uu ka soo noqday xoolihii uu daajinayey. Inta dhexda ka yare godday
bariidkii bay subag iidaan ah ka buuxisey godkii.
Afadii iyo ninkeedii baa markaas isa soo ag fariistay si ay u wada
cunaan bariidka ku jira xeerada dhulka taal. Huryo waxay ku tashatay in ay
subagga docdeeda u soo duwato, ninkeeda oo aan dareemin xeeladdeeda.
– War, Kabacalafow, hadalkaad i tiri berigii dhowaa sidaasuu
caloosha ii kala jeexay – bay tiri oo farta ku soo jeexday meeshii subaggu ku
jiray si uu docdeeda ugu soo diiqalyeeyo.
Kabacalaf wuxuu ogaaday in ay Huryo subagga xaggeeda u
duwatay oo isaga oo soo jeeda sidaas u dhagartay.
– Naa, Huryooy, hadalkaad i tiri anna sidaasuu caloosha ii walaaqay
– buu ugu jawaabay oo bariidkii xeerada ku jiray oo dhan iyo subaggii isku
wada walaaqay si uusan subaggu Huryo docdeeda ugu wada shubmin.

55. Qaybin geel

Beri ayuu Kabacalaf duulay oo geel soo dhacay. Markaasuu
markhaati u dhigay inaan Huryo geelaa la soo helin. Geelii
hadduu gurigii keenay ayay Huryo tidhi:
– Guddi ha naloo keeno geelan noo qaybisa.
Markaasaa markhaatiyaashii yidhaahdeen:
– Naa, geela asagaa soo dhacay ee miyaad la duushay?
Waxay tidhi:
– Oo sow reerka intiisii kale kuma aan tabcayn? Intuu soo xoojinayey
anaa reerkan dhaqayey. Markaa wixii aan hayayna wuu ila leeyahay, wuxuu
keenayna waa inaan la yeeshaa.
Dabeeto sideedii baa gar noqotay oo geelii waa loo qaybiyey iyada
iyo Kabacalaf. Maalintaas ayuu yidhi Kabacalaf:
– Naa, Huryooy, maandhay, hal ma ku weyddiiyaa?
Waxay tidhi:
– Haa.
Wuxuu yidhi:
– Maandhay, gabadhnimadaadii yarad kaama bixin, kuma doonin oo
aabbahaa kuma weyddiisan ee horta asalkaagii hore, xaggaad iga gashay,
khaati baa kaa joogaaye!
Waxay tidhi:
– Maandhe, shaydaanka iska naar oo ha nacasoobin. Kol haddaan kuu
dhaqayo oon kuu dhalayo, xoolahan iyo reerka cid kale u geyn maayee.
Markaasay halkii ku heshiiyeen oo beryo dhan bashbash
iyo barwaaqo ku noolaayeen.

56. Gogol rag waa nabad

106
 Waxaa la yiri: Labo gabdhood oo walaalo ah baa jiray. Gabdhaha
middood way qurux badnayd, garaad badanse ma lahayn. Midda kale way
foolxumayd, qof garaad dheer bayse ahayd.
Markii gabdhihii koreen baa wiil guurdoon ahi u yimid iyagii oo
ogaaday mid kasta dhaqankeeda. Sidii uu u kala dooran lahaa gabdhaha buu
garan waayay wiilkii. Markaas buu u tegay Kabacalaf oo ku yiri inta u
sheegay middoodba dhaqankeeda:
– War, Kabacalafow, ila tali labadaas gabdhood tee baan doortaa oo
guursadaa?
– War, dumar qurux keli ah laguma raacee waxgarashada iyo
qaymigaa laga eegaa. Balse inoo gee gabdhahaas oo saddex waxyaalood
weyddii si aad u ogaatid middoodba garaadkeeda.
Berigii dambe bay wiilkii guurdoonka ahaa iyo Kabacalaf israaceen
oo u tageen gabdhihii oo la weyddiiyey saddexdan su’aalood.
– Gabdhow, rag gogoshi waa maxay? Geel xeradi waa maxay?
Garow iidaanki waa maxay?
Gabadhii qurxoonayd waxay ku jawaabtay:
– Rag gogoshi waa dermo iyo raar. Geel xeradi waa ood dheer oo
uusan ka dhici karin habeenkii. Garow iidaankina waa subag iyo caano.
Gabadhii garaadka badnayd asaan qurxoonayn waxay ku jawaabtay:
– Rag gogoshi waa nabad, maxaa wacay hadduu nin nabad
qabo meel kasta wuu ku gam’i karaa. Geel xeradi waa rag, maxaa yeelay
hadduusan jirin rag xannaaneeya geel xero ma galo. Garow iidaankina waa
baahi, maxaa yeelay qof baahani hadduu badar helo iidaanla’aan buu iska
cunaa.
Markaas buu ninkii guurdoonka ahaa doortay gabadhii waxgaradka
ahayd isaga oo aan eegayn quruxla’aanteeda, baa la yiri.

Sheekooyinka Yoonis Tuug

57. Yoonis Tuug iyo naagtiisii

Maalin baa waxaa tashaday Yoonis iyo naagtiisii la odhan jiray
Liqdo-Dhuunraacdo-Dhakam. Yoonis baa ogaaday in reerka deriska ay
yihiin qumbe subag ihi u yaallo. Liqdo ayuu ku yidhi:
– Naa, waan ku diliye carar oo reerka raarkiisa gundhada jar.
Dabadeedna qumbaha inooga soo shub subagga.
– Waa yahay – ayay Liqdo ugu war celisey.
Yoonis baa intuu budh qaatay eryaday Liqdo. Gurigii reerka ayay jaf
tidhi. Markaa ayaa naagtii guriga lahayd tidhi:
– War, Eebbe ka cabso! War, qofta haygu dilin! War, gurigayga
dhiig ha ku daadin!
Markii ay Liqdo is tidhi: ‘Subaggii shubo!’ ayay aragtay in uu codcod
yahay oo aanu shubmayn. Kolkaas ayay tidhi inta ay sidii wax caayaya iska
dhigtay:
– War, Yoonis, codcod ina ciidoode!

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 Waxay ula jeedday ‘Subaggu waa codcod’. Naagtii guriga lahayd
markaas ayay tidhi:
– Naa, wax xun alla kugu ridye ninka ha caayin!
Markaas ayaa Yoonis yidhi:
– Naa, ruxrux ina raxaan-shubte, ruuxaaga la cadaabye!
Wuxuu ula jeeday ‘Qumbaha ruxrux oo subagga soo shub.’ Naagtii
guriga lahayd baa tidhi:
– Alla Yoonis, adigu ka roonow. Maxaad hooyadeed u caayi?
Marna ma ayna garan khiyaamada Yoonis iyo Liqdo. Sidaasayna ku
xadeen subaggii.

58. Wan iyo qumbe subag ah

Yoonis Tuug iyo inankiisii ayaa maalin maalmaha ka mid
ah tuugo tegay. Iyadoo ay goor dambe tahay, hungona ay yihiin
ayay waxay arkeen nin safar ah oo wata wan shilis oo uu rabo
inuu tuulada ka soo iibiyo. Ninku wuxuu kale oo sitay qumbe
subag ah. Markaasay Yoonis Tuug iyo wiilkiisii maageen in ay
ninka wanka iyo qumbahaba ka xadaan. Yoonis Tuug ayaa wiilkii
ku yidhi:
– Indhaha ayaan iska ridayaa ee markuu wanka ii dhiibo soo dabaggal
oo wanka furo.
– Waa yahay – ayuu ku yidhi wiilkii.
Yoonis Tuug intuu waddadii uu ninku ku soo beegnaa fadhiistay ayuu
indhaha xanjo marsaday. Markii uu ninkii la gudboonaa ayuu ku yidhi:
– War, yaa meesha ka sanqadhaya?
Ninkii baa ku yidhi:
– Waa aniga.
Markaasuu ku yidhi:
– Xaggaad ku socotaa?
Markaasuu ugu jawaabay:
– Safar baan ahay oo tuulada ayaan ku socdaa.
Yoonis Tuug baa ku yidhi:
– Maandhe, duco ha kugu dhacdee tuulada i gee.
Ninkii baa ka naxay oo ku yidhi:
– Usha keen oo hoo, adna wanka xariggiisa ii qabo.
Yoonis baa ku yidhi:
– Keen, xoog iima dhinna ee dhaayaha uun baan la’ahaye.
Markay wax yar socdeen ayaa wiilkii soo dabaggalay isagoo sanqadh
tiranaya oo wankii furtay. In muddo ah markay socdeen ayaa Yoonis ninkii
soo jeediyey oo ku yidhi:
– War, xariggu waa fudud yahay ee wanku miyuu fakaday?
Ninkii baa gadaal eegay oo arkay xariggii oo maran iyo wankii oo
maqan. Yoonis baa ku yidhi:
– War, wanku ma foga ee bal gadaal u orod.
Ninkii baa intuu qumbihii subagga ahaa u dhiibay ku yidhi:

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 – Halkan sii fadhiiso!
Markuu ninkii gadaal u noqday ayuu Yoonis Tuug intuu indhaha kala
qaaday iska tegay, qumbihiina qaatay.

59. Yoonis waa weli

Maalin maalmaha ka mid ah ayaa beeshii uu la deggenaa
Yoonis Tuug tashatay. Waxaa laysku raacay in Yoonis layska
qabto. Markii uu Yoonis taa ogaaday ayuu isna tashaday inta uu
yidhi:
- Tab-hayow, lagaa tab hayee!85
Laba wiil oo uu dhalay ayaa uu ku yidhi:
– War, berrito waa lay taxaabayaa ee geedka lagu shirayo fiiqa u
sarreeya sii kora. Marka lay keenana waxaad ku dhawaaqdaan: ‘Cirkow,
maqal, Yoonis waa weli!’
Laba wiilna meel dhulka ah inta uu ku qariyey buu yidhi:
– Dhaha: ‘Dhulow, dhiigga Yoonis diid, waa weliye!’
Nin uu wax siin jirayna waa uu ballamiyey oo waxaa uu yidhi:
– Waxaad tidhaahdaa: ‘War, weligan inaga daaya!’
Markii la keenay geedkii ayaa cirka iyo dhulku isu dayaameen.
Markaasaa kuu ballansadayna yidhi:
– War, yaan layna rogin ee inaga daaya!
Dadkii waa ay yaabeen oo waxay yidhaahdeen:
– Malaha wax baa laynagu tusayaa ee inaga daaya!

60. Geeddi Khayaano

Waxaa jiri jiray nin la yidhaa Geeddi Khayaano. Wuxuu ku noolaa
banii-aadanka dhexdiisa. Haddaba isagu banii-aadmi buu ahaa. Reerkuu la
dego iyo ninkii ay is qabtaanba khayaano buu ku suubin jiray oo wuu
khayaameyn jiray. Kolkaasaa laysu wada sheegay, waxaana la yidhi:
– Ninka Geeddi Khayaano ninna heeshiin maayaane aan dillo!
Warkii buu maqlay, illeyn waa tan la yidhi: ‘Fuley xantii ma mooga 86
e.’ Warkii buu durba helay in loo tashaday oo la yidhi: ‘Geeddi Khayaano
aan iska qabanno oo dillo!’ Markaasuu is yidhi:
– Intaan laguba dilin, maad iskaga baxsatid?
Duurkuu galay, meel banii-aadan joogaba wuu ka tegay.
Haddaba banii-aadanku waa iska karaamaysan yahaye waxaa u yimid
wax alla wixii habardugaag ahaa oo dhan.
– Ninyohow, maxaa banii-aadankii kaa soo dhex bixiyey? – baa lagu
yidhi.
Wuxuu yidhi:

85
Maahmaah.
86
Maahmaah.

109
 – Si wax la iigu arkayba waannu heshiin weyney. Deedna, waxaa
duurka ii soo bixiyey in lay dilo baa la damcay kolkaasaan is idhi: ‘Maad
habardugaagba dhaafsatid oo iyaga is kalaba gashid, banii-aadanku meel uu
kuu soo maraba ha waayee.’ Deed idinkaanba idin doondoonay oo waxaan
doonayaa inaynu tashanno oo aad is ogeysiisaan, wax alla wixii dhul socda,
wax bog ku socda iyo wax baal ku socda iyo wax baabbaco ku socdaba isugu
kay timaaddaan oo aynu is dhaarsanno oo wada shaqaysanno oo aan deris
noqonno oo wax alla waxaad i weyddiisaanba aan wax idiinka sheego.
Gacmo furan bay ku soo dhoweeyeen.
– Aad baad u fiican tahay! – bay yidhaahdeen. – Annaga cayntayadu
waxaannu weligayo rabney nin banii-aadami ah oo sida bani-aadamku u
tashado noola taliya oo makriga banii-aadamka wax naga bara.”
Halkiibaa deedna laysku dhaarsaday oo isagu siduu ku noolaan lahaa
loo yeelay oo wax alla waxay soo ugaadhsadaan ay kolba ciyi uga siiyaan.
Neefkay soo dilaan iyo waxay meelahaa ka soo helaan ugaadhba ciyigiisa
loo geeyaa.
Kolkuu fiicnaaday oo uu isaga dhex noolaaday oo uu iyagii ka mid
noqday yaa maalin la shiray. Waxaa lays yidhi:
– Sidan ku noolaan maynee bal inoo ra’yiyeeyoo xoolihii banii-
aadamka gacantiisay ku hadheene sidee baynu ugu duullaa oon col ugu
bixinnaa?
Ninkii Geeddi Khayaanaa yidhi:
– Anaa garane marka hore beelo dagan inoo soo ilaaleeya oo wixii
haad ah ee duuli iyo wixii dhulka rooraaba ha inoo soo ogaadaan beelo dagan
oo xoolo haysta.
Waa la diray oo durba haad iyo wax walba ilaalaa loo diray. Waxaa
la arkay beelo xoolo badan dhaqday oo haysta geel, lo’ iyo adhi. Markaasaa
la yidhi:
– Beel dagan oo halkaa deggan oo habeenkii seexata oo haddaynu
gallo aan waxba innaga ogaanaynin oo xoolahooda oo dhan aynu soo
dareersan karro baa la soo arkay.
Markaasuu yidhi:
– Waa inaynaan u kala hadhine aynu ku duullo.
Halkii bay wada mareen iyagoo wada socda. Beeshii oo wada
hurudda ayaa la galay oo xoolihii oo dhan laga soo dareersaday. Markay
xoolihii dabada ka soo mareen buu Geeddi Khayaano intuu shiriyey wuxuu
yidhi:
– Haddaba anigu banii-aadankaan idinka aqaan. Waa laynaga soo
dabo gurman kolka xoolaha la tebo. Faras iyo lugba waa laynaga dabo iman.
Haddii laynagu soo gaadhana waa layna layn ama rabash weyn baa dhici
doona. Wax badan oon baxsan karayn baynu leenahay. Yeelkeed e intayan
innagu soo gurman heegan aan u reebno. Waxaad soo reebtaan reero-mas.
Mas iyo wax alla wixii u eg oo dhammi ha soo hadheen. Ha galeen meeshaa

110
uu masku soo maro ee duudda ah ee xananka badan leh. Meeshaa Xanan-
Dheyiigle la yidhaa mas oo dhammi ha galo, suntiisana ha diyaarsado.
Jidkaasaa la soo mari aan xoolaha marinaye wax alla wixii meeshaa soo mara
ha celiyo. Wax inna soo gaadhaba yaan la arkin, maskaasaan saa ugu
reebaynaaye, masow, amar qaad oo saa yeel.
– Aniga igu daaya! – buu maskii yidhi.
Mas iyo wuxuu qaadan karay baa meeshii ku hadhay. Xanan-
Dheyiiglihii bay galeen. Duuddii xanan-weyne bay ugu dhuunteen. Jidkii
baa maalin-socod badhkii mas oo dhammi isku wada taxay. Waa jidkii colku
ka iman lahaa. Colkii raacdada ahaa ayaa soo gaadhey meeshii maska
heeganka looga dhigay. Maskiina difaac buu galay. Hadduu mid soo
dhaafaba mid kalaa ku dhufta. Reerihii kolkay soo galeen gurmadkii ee cid
badan uu durba maskii laayay baa la yidhi:
– War, wax baa ina laynayee jidkan ma mari karree aynu iska
noqonno, xoolihiina innaka dhacmee.
Meydkii baa dib loo gurtay oo meeshii waa la soo mari waayey.
Reero-mas ayaa soo dhaqaaqay. Raadkii xoolihii iyo dadkii qaaday
ayay ka dabo yimaaddeen. Intaa kor jooge iyo haad ayaa korka ka fiirinayay
oo Geeddi Khayaanaa loo sheegay oo waxa la yidhi:
– Reero-mas way guuleysteen oo colkii innaga dambeeyey ee
raacdada ahaa wey jebiyeen, mas oo dhammina waa soo socdaa.
Illeyn waa Geeddi Khayaanow oo khayaano la’aan joogi maayee.
– Waxaad moog tihiin baan idiin sheegayaa – buu dugaaggii kale ku
yidhi.
– Waa maxay? – bay yidhaahdeen.
– Wixii mas ahaa iyo wixii la socday oo colkii xoolahan lahaa oo
dhan laayey oo baahi ay ku taagan tahay kolkay ina soo gaadhaan, mar alla
markay cadhoodaanba, innana sidii colkii ayu baabbi’iyeen oo kale bay inoo
geli.
– Waa taan xoolaha ku dirirray oo heegan baan ahayn oo waa taan
colkii xoolaha lahaa layney bay ina odhan doonaan. War, daad intuusan ku
soo gaadhin baa layska moosaa87. Reero-mas intayan ina soo gaadhin aan
tashanno – ayuu u soo jeediyey colkii.
Markaasaa waxaa lagu soo celiyey:
– Ra’yiga adigaa leh, banii-aadamiyehe. Sidaan uga tashan lahayn
aday ku saaran tahay ee ra’yi keen.
– Anaa garanaya – buu yidhi. – Reero-mas ha soo hadheen baan
odhan. Dadkaan isugu yeedhayaa inay isugu yimaaddaan buurta Caws-
weyne la yidhaahdo. Kolka maskuna uu ku soo idlaado oo Caws-weyne uu
soo galo ayaan uga baxaynaa, dabadeedna dab ayaan buurta iyo cawskeedaba
dhinacyada ka qabadsiinaynaa. Maskii oo Caws-weyne dhex socdaa halkaa
ha ku dham-maado.Yaanay innaba soo gaadhin.
– Waa yahay – baa la yidhi.
Dugaag oo dhan baa laysugu yeedhay. Waxaa la yidhi:
87
Maahmaah.

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 – Dabow, qaaliga Caws-weyne la yidhaa xagga dabaysha ka mar,
masna sheedda ka eego. Marka mas iyo colkiis iyo bog-ku-socod oo dhammi
ay qaaliga Caws-weyne ku soo dhammaadaan oo soo wada galaan ku oog.
Halkaa ha ku dhinteen, deedna kaga kaalay.
– Waa yahay – baa la yidhi.
Reero-dab baa la reebay. Xaggii dabayshay ka mareen Caws-weyne.
Maskii oo baal ka taagan yahay baa qaaligii Caws-weyne soo galay. Goortuu
wada dhex galay qaaligii oo uu badhtankiisa marayo oo reero-mas cid
debedda ka joogtaa jirin ayaa dabkii ku ololey. Reero-mas oo dhan baa
meeshaa ku dhintay oo ku baabba’ay. Dabkii baa deedna ka dabo yimid
qoladii.
Waa loo soo sheegay oo haadkii cirkaa u soo sheegay oo yidhi:
– Reero-mas dabkii baabbi’i oo wuxuu ku gubay Caws-weyne.
Dabkii isagoo baal ka taagan yahay ayuu soo socdaa.
Markaasaa haddana Geeddi Khayaano colkiisii shiriyey oo yidhi:
– Nimanyohow, dabkaad ogaydeen oo reero-mas oo dhan diley,
innagana habeen uun buu meel caws leh innagu gubiye aan isaga talinno.
– Anaa haddana talinaya – buu yidhi oo wuxuu soo jeediyey: ‘Reero-
biyo oo dhammi ha soo hadheen. Kuuridaas biyaha lagu shubo ee lagu
ururiyo ee xidhin la yidhaa ha ku urureen, waa daad e. Kuuridu ha
buuxsanto. Dabku wuxuu soo socdaba, kolkuu kuurida hoos ka soo maro,
biyuhu ha ku soo rogmadeen. Kolkay biyuhu ku soo rogmadaan oo dabku
bakhtiyo, biyuhu ha inaga dabo yimaaddeen.’
– Waa yahay – baa la yidhi.
Biyihii baa waxay ku urureen xidhintii kuurida ahayd. Way
buuxsantey. Dabkii baa soo dhaqaaqay. Markaasuu biyihii hoosta ka soo
maray. Markuu dabkii hoosta ka soo maray biyihii yaa inta lagu soo faruuray
biyihii uu halkii ku bakhtiyey. Biyihii oo dulundulcaynaya yaa ka dabo yimid
colkii.
Geeddi Khayaanaa haddana intuu colkii shiriyey ku yidhi:
– Biyahaad ogaydeen oo dab soo bakhtiiyey intay habeen meel innaga
helaan bay innagu rogmanayaan oo webiyada innagu darayaan ee aan isaga
talinno.
– Bal adigu, adaa talada yaqaanne amarka sheeg – baa la yidhi.
– Waraarka la yidhaa Qaw-dheere malkada ka korreysa ee ay kollayba
biyuhu soo mari lahaayeen aynu u dirro bahashii dhulka qodaysey ee
qarandida la odhan jirey. Reero-qarandiyeed iyo fadhaanfadh iyo jiir iyo wax
alla wixii dhulka qodi jiray iyo waxaas oo dhan aan ku dirro. Malkada
hoosteeda ha qodeen oo ha jilciyeen. Biyihoo xoog u socdaa kolkay malkada
ku soo dhacaan, malkadu ha la dunto. Biyuhu ha raaceen waraqa Qaw-
dheere. Innaguna waraqii waaba ka tallawnayoo innoo imaanba kari maayaan
markaa.

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 Qarandi oo dhan buu soo reebay oo fadhaanfadh oo dhan buu soo
reebay oo wixii dhulka qodayey oo dhan buu soo reebay. Wixii baa deedna
nugleeyey meeshii oo waraarkii iyo malkadii Qaw-dheere ka korreysey baa
la nugleeyey oo hoosta laga qoday.
Biyihii oo xiimaya baa korka ka soo dhacay. Xooggii ay meeshii ugu
dheceen, illeyn kolkii hore dhulku wuu negaaye, kiiyoo la nugleeyey, wixii
qodayeyna ay weli hoosta kaga jiraan oo qodayaan yaa waraarkii go’ay.
Wixii qodayey iyo dhulkii ayaa inta isla dumay, bay biyihii waraarkii Qaw-
dheere hoos u raaceen.
Geeddi Khayaano iyo colkuu wadey ayaa xoolihii la tallaabey.
Markaasay yidhaahdeen:
– Kolka aan degno aan xoolo qallo oo aan ka danabaysanno.
Colalku kolkay guusha soo helaan oo geel iyo wax soo qaadaan
intayan reeraha soo gaadhin ayay ka danabaystaan oo wax ka qashaan.
Caadadii buu hayaaye wuxuu yidhi:
– Waan danabaysanaynaa oo wax baan qalanaynaa.
– Waa yahay – baa la yidhi.
Goolal baa la qalqalay. Markaasaa la yidhi:
– Inta goolasha la qalayo ee la karinayo xoolihii yaa inoo raacaya?
Reero-dhurwaa baa la yidhi:
– Waxaad yeeshaan idinkaa, hilib kolkaad aragtaan laydinka
karaynine qaybtiinna waa laydiin dhigiye xoolaha inoo raaa.
Xoolihii bay raaceen. Kolkaasaa goolashii la qashay. Wixii baa laysla
dhacay. Waa la cunay inta la illaawey reero-dhurwaa wixiisii. Sambabbadii
baa halkaa lagu daadiyey. Mar dambe oo ay duhurka dabadiisii tahay baa la
xusuustay oo la yidhi:
– Horta reero-dhurwaa maxaynu u dhignay?
– Waxba uma aynaan dhigin.
– Maxaa ka yaal hilbihii?
– Sambabbo oo dhan baa meelahan yaal.
– Si kale kaga nabadgeli maynee sambab oo dhan ii soo ururiya! –
buu Geeddi Khayaano yidhi.
Sambabbadiii baa loo soo ururiyey. Kolkaasuu intuu jarjaray wuxu ka
dhigay hilbo yaryar. Wuxuu u yeedhay reero-daayeer oo dhan. Daayeerkii
buu shiriyoo wuxuu yidhi:
– Sambabka ayaan dabada idiinku nabi. Reero-dhurwaa baa halkan
noogu iman. Waxayna odhan: ‘Hilbaha qaybtayadii ha nala siiyo.’
Waxaannu odhanaynaa: ‘Daayeer baa laydiinku dhiibey.’ Idinka wax idinka
booto dheeri ma jiraan. Xaggaa waraarka Qaw-dheere ula carara oo deedna
bootintiinnii dheerayd degta shishe uga booda. Meeshaad ka booddaan reer-
dhurwaa kama boodi karaane.
Daayeerkii baa sambab miidhan dabada loogu nabay oo Geeddi
Khayaano ayaa dabada kaga wada nabay. Iyagoo diyaar ah oo sii wada jeeda
ayuu casarkii reero-dhurwaayoo ordayaa yimaaddeen.
– Hilbahaygii aad noo dhigteen aaway? – bay yidhaahdeen.

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 Markaasaa la yidhi:
– Idinma aannaan qadine reero-daayeer baan hilbihiinnii idiinku
dhiibnaye ka dabo taga.
– Waa yahay! – baa la yidhi oo daayeerkii baa laga dabo tegay.
Daayeerkii markuu arkay dhurwaayada ku soo ordaya ayay ka
rooreen. Kolkaasaa daayeerkii uga booday waraarkii Qaw-dheere,
dhurwaayadiina ‘ka dabo booda’ ayay is yidhaahdeen, kolkaasay waraqii ka
daateen oo ay gaadhi waayeen daayeerradii. Calaacalkii dambe ee reero-
dhurwaa waxaa ka mid ahaa: ‘Adduunyada maanta waa nin hilib waayey iyo
nin dabada ku wadhwadhay!’88
Kolkaasuu deedna reero-daayeer togga ka tillaabay, dhurwaagii iyo
wixii kaloo raacayba halkaas ayay ku dhammaadeen. Daayeerkii isagu wuu
cararay oo maba soo noqon. Dhurwaagii waraarkii buu ka wada daatay oo ku
wada jajabay. Soomaalidu waxay tidhaahdaa: ‘Lugta uu dhurwaagu ka
dhutiyaa waa tii uu waraarka uga jabay.’
Kolkaasaa reero-dawaco waxaa lagu yidhi:
– Xoolaha inoo raaca oo soo waraabiya.
Geeddi Khayaano reero-dawaco buu xoolihii la hagaajiyey libaaxii oo
weli hurda. Markaas buu ku yidhi:
– Ninka libaax ah la noolaan kari mayno oo wuu ina cuni. Maxaan
sameynaa?
– Waxaad yeeshaa, ceelka Ceel-dheere ee dhagaxa cad ee xidhan
kolkaad gaadhid biyaha hoos u fiiri. Adaa ka dhex muuqan doona. Wax alla
wixii is dul taagaba way ka dhex muuqan ceelka. Aniyo libaaxa oo wada
joogna soo qayli oo waxaad tidhaahdaa: ‘Ceelkii aan xoolaha ka waraabin
lahaa libaax baa ku dhex jira!’
Dawacadii baa soo qaylisey goor duhurkii ah. Hadalkii horay loogu
dhisay ayey ku celisay. Geeddi Khayaano wuxuu yidhi:
– Libaaxow, waa meeshaadiiye bal ina keena aan dayno e waa tan
dawaco sidaan lehe.
– Libaaxii baa yidhi:
– Haddii libaax iyo aar iyo gooli ku jiraan annagaa arkaynoo ku
qaybayna, haddii wax kale ku jiraanna idinkaa ku qaybaya.
– Waa yahay.
Reero-libaax oo dhan baa isa soo kor taagey ceelkii. Ceelkii bay hoos
u fiiriyeen. Aararkii iyo goolihii iyo wixii oo dhan baa ka wada dhex
muuqday biyihii. Kolkaasay libaaxyadii is yidhaahdeen: ‘Mid walbow kan
kugu hagaagsan oo biyaha kaaga dhex muuqda ku bood oo ku qayb!
Halkaana kaga bood oo cun!’
Ceelkii Ceel-dheere ahaa ayaa mid waliba intuu isa soo shubay uu
halkii kaga soo dhacay. Kolkaasaa reero-libaax oo dhammi halkaas ku
dhammaadeen iyaguna. Way ku baabbe’een.
Waxaa xoolihii soo dheelmay Geeddi Khayaano iyo dawaco iyo wixii
weheliyey. Geeddi Khayaano dacawadii buu deedna is yidhi: ‘Khayaamee.’
Wuxuu yidhi:
– Dawacoy, dadkii aynu ogeyn waa kii dhammaaday, innaguna
keligeen xoolo duur kuma dhaqan karno iyo dhul cidla’ ah. Banii-aadan
88
Maahmaah.

114
intaynu doonanno aynu ag degno oo xoolaha la dhaqanno oon iyaga garabka
ku hayno.
– Waa yahay! – bay tidhi dawacadii, kama fiirsannine.
Xoolihii baa la dhaqaajiyey. Isagoo awrka dacayda u haya ayuu
reerihii tegay. Wuxuu yidhi:
– War nimanyahow, waagii hore waxaad ii tiqiinneen Geeddi
Khayaano. Xoolola’aanta uun baa sidaas i yeelaysey. Hadda waxaan helay
xoolo badan oo wax walba ka fara badan. Dee aan garabka idin saaro oo aan
idin la dego. Xeerkii banii-aadanimada igu soo celiya.
Awalba nin xoolo leh lama nebcayne kolkii xoolihii lagu arkay yaa
lagu yidhi:
– Iska soo guur oo iska kaalay meeshan.
Meeshii buu la soo degay wax alla wixii adhi, geel, iyo lo’ ahaa.
Dawacadiina kolkay aragtay eydii reeraha ay la soo degeen u joogtay ayay
carartay, waayo eygii arkaaba waa ku boodayey.
Reero-dawaco, waxaa la yidhi, waxay reerkii meel dagaba ugu
meeraysanayaan ee u xadayaan, xoolihii Geeddi Khayaano ayay
doondoonayaan. Waxay weli dabo joogaan xoolihii Geedi Khayaamo ka
dhacay.

61. Khiyaamo
Waxaa la yiri nin khiyaamo badan ayaa jiri jiray. Nin kale ayaa u
yimid oo wuxuu yiri:
– Waxaan doonayaa inaad i barto khiyaamada, sida dadka loo
khiyaameeyo si aan dadka u khiyaameeyo. Ninkii wuxuu yiri:
– Aan khiyaamada ku baro e, maxaad i siinaysaa?
Wuxuu yiri:
– Wax alla waxaad doonto baan ku siinayaa.
– Waxaan kaa doonayaa oo keli ah inaan hashaada sannad dhan
maalo. Markaas ayaan khiyaamada ku barayaaye – ayuu ku yiri.
Ninkii hashiisii buu u oggolaaday inuu hal sano maalo.
Maalintii dambe oo sannadkii dhammaaday ayaa ninkii u yimid
ninkii khiyaamo lahaa. Wuxuu ku yiri:
– Khiyaamoolow, i bar khiyaamada, haddaba hashaydii hal sanaad
maalaysaye. Wuxuu yiri:
– Waa hore ayaan khiyaamada casharkii ugu horreeyey ku siiyey,
waayo sow aniga hashaadii sannadka dhan maaleyey anoo aan waxba ku
barin?
.
62. Beeni raad ma leh89
Waxaa la yiri: Nin baa beri arkay xoon shinni ah oo malab ku guraysa
geed dheer dushiis. Markaas buu ku tashaday in uu gurto malabka. Qori dab
ah, caws iyo masaar buu soo qaatay ninkii oo geedkii malabku ku jiray la
koray si uu u soo gurto.
– War, maxaad ka sameynaysaa geedka dushiisa? ninkii malabka
lahaa baa weyddiiyey markii uu arkay tuuggii.

89
Maahmaah.

115
 – War, inaan geedka dushiisa ku yare layrsadaan rabaa – buu ku
jawaabay ninkii geedka fuushanaa.
– Oo maxaad masaarta ku falaysaa?
– Laamaha naqa leh ee saraan ariga ugu soo jaranayaa.
– Cawskana maxaad ku falaysaa?
– Waan ku dul fariisanayaa si maradu ayan iiga wasakhoobin.
– Oo dabkana maxaad ku falaysaa?
– Taas jawaab looma hayo – buu yiri ninkii geedka fuushanaa.

63. Wankii geesaha lahaa

Adhi baa wan geeso lihi ku jiri jiray. Cashadii dambe ayaa reerkii
adhiga lahaa yidhi:
– Aan idaha ka shidhaysanno!
Markaasaa wankii madaxii sare u qaaday oo riyihii ku darmay.
Casho dambaa haddana reerkii yidhi:
– Aan maanta riyaha ka shidhaysanno!
Markaasaa wankii badhidii soo jeediyey oo madaxii hoos u dhigay oo
idihii raacay.
Siduu wankii, marka la yidhaahdo ‘Idaa ha laga shidheystana!’ riyaa
u raacayey, marka la yidhaahdo ‘Riyaha ha laga shidhaystana!’ idaa u
raacayey ayuu ku soo doogay.
Nin khayaano badni waa nabadgalaa.

Sheekooyinka Ina Sanweyne

64. Gari Ilaah bay taqaan

Beri baa nin hali ka luntay. Hashii buu nin ka gartay. Ninkuna wuxuu
ahaa nin laysla yaqaan oo deeq iyo dood iyo dagaalba meel isu taagay.
Markaasuu ninkii hasha lahaa ku yidhi:
– War, waxba kuuma hayo e wax igula soo bax!
Markaasaa ninkii hasha lahaa shirkii tegay oo duqeydii u sheegay.
Markaasaa duqeydii labadii nin u gar naqday. Guddidii baa ninkii hasha laga
gartay ka baqday oo u eexatay. Markaasaa ninkii hasha lahaana guddidii
eeseeyey. Markaasaa guddi kale loo soocay. Markaasaa guddidiina ka
eexatay. Markii ninkii labo goor gartii laga helay baa la yidhi:
– Gar dambe ma u noqonaysaa?
Markaasuu yidhi:
– Ninka Ina Sanweyne la yidhaahdo baan ku xidhey.
Ina Sanweynena xaaraanyahanka seeddigiis buu ahaa. Markaasuu Ina
Sanweyne u gar naqay. Markii mudducigii iyo muddacalaygiiba hadleen oo
markhaatiyadii oogteen buu Ina Sanweyne kacay oo xaaraanyahankii ku
yidhi:
– War, ninyohow, gari soddog ma taqaan oo seeddi ma taqaan oo tol
ma taqaan oo xidid ma taqaan oo wiil ma taqaan oo walaal ma taqaan oo
aabbe ma taqaan oo hooyo ma taqaan oo gabadh ma taqaan oo abti ma taqaan
oo adeer ma taqaan oo shisheeye ma taqaan oo sokeeye ma taqaan e Ilaahay
bay taqaan e ninyohow, hashii lagaa hel!

116
 Markaasaa ninkii hasha lahaa kacay oo intuu sidii la arki jiray Ina
Sanweyne iyo guddidii kale gacanqaaday yidhi:
– Wallee, Ina Sanweynow, magacaaga waan fogayn!
Markuu dhulkoodii tegay buu gartuu naqaba odhan jiray:
– Ina Sanweynena u geeya.
Markaasaa Ina Sanweyne dunidii oo dhan caan ku noqday.

65. Talaggelyo
Ninka Ina Sanweyne la odhan jiray buu beri nin u yimid.
Markaasuu ninkii Ina Sanweyne ku yidhi:
– Adeer, inaad ila talisaa baan kaa doonayaa e ila tali!
Markaasuu Ina Sanweyne yidhi:
– Oo waa maxay taladaad iga doonaysaa?
Markaasaa ninkii yidhi:
– Inaan afadayda furaa baan doonayaa e ila tali!
Markaasuu Ina Sanweyne ninkii si xun u eegay. Markaasaa ninkii Ina
Sanweyne ku yidhi:
– Adeer, miyaad ii cadhootay? Maxaad sidaa xun iigu eegtay?
Markaasaa Ina Sanweyne yidhi:
– Haa oo waan kuu cadhooday.
Markaasaa ninkii yidhi:
– Oo maxaad iigu cadhootay?
Markaasuu Ina Sanweyne yidhi:
– Oo aniga reer la dhisayaa baa layga talaggeliyaa e ma reer la
baabbi’inayaa baa layga talaggeliyaa?

66. Ina Sanweyne iyo rag ardaa-dhig ah

Faarax Ina Sanweyne wuxuu ahaa nin garyaqaannimada ku darsaday
aragti dheeraan oo meel fog wax ka eegi jiray. Waxa la wariyey in ay Faarax
u soo ardaa-dhig tageen oo gabadh uu dhalay isku mar soo doontay nin reer
Nuugaaleed ah iyo nin beesha Faarax ahaa oo la odhan jiray Nuur Cabdi
Shacabi. Sida caadadu ahayd waxaa markaas oo kale si laysu muujiyo nin
kastaa soo kaxaysan jiray ilma-adeertiisa ugu fiican isagoo xidhanaya
madhaafaankiisa soo na qaadanaya ama kaxaysanaya hadiyad wanaagsan oo
uu gabbaati ugu talaggalayo.
Waxaa la sheegay in ninkii reer Nuugaaleed keenay faras, Nuur
Cabdina wanan tiradooda lagu sheegay shan ama lix. Markaasaa Faarax
inammadiisii oo galabnimadiiba bilaabay inay faraskii ninka reer
Nuugaaleedka ahi keenay fuulfuulaan oo ku ciyaaraan isugu yeedhay oo
yidhi:
– Waxaa labadaa qolo ee martida ahiba u fadhiyaan inanteenna
inaynu siinno, nin kastaana wuxuu wato waad aragtaane maxay idinla tahay?
Isla markiiba waxay inammadii ku jawaabeen:
– Aabbe, way iska muuqataa oo nimankaa fardaha keenay baa la
siinayaaye. Ma su’aal baa ka taagan?
Markaasaa Faarax yidhi:
– La siin maayee ninkaa wananka wataynu siinaynaa. Sababtuna
waxa weeye nimankaa aad tidhaahdeen ‘Inanta ha la siiyo’ guriga col bay
keeneen, halka nimankaa kale barwaaqada keeneen.

117
 67. Yaa ina kala guraya?
Maalin maalmaha ka mid ah ayaa garyaqaankii weynaa ee
la oran jiray Ina Sanweyne uu safar ka aaday gayigii uu ka talin
jiray. Muddadii Ina Sanweyne maqnaa ayaa nin la oran jiray
Guuleed iyo Gaasira oo ahayd xaaskiisa khilaaf yari dhex maray.
Guuleed oo arrintaas ka caraysan ayaa wuxuu xaaskiisii ku yiri:
– Garta Ina Sanweyne loo geysan jiray e Gaasiraay, innaga yaa ina
kala guraya?

68. Garta aadane

Waa baa waxaa jiri jiray wadaad qaalli duq ah oo sharciga
yiqiin, magac weynna lahaa. Meel kasta waa looga iman jiray.
– War, sheekhow, xaajadan ka tali! Tanna ka tali! – baa lagu oran
jiray, lana tuugi jiray.
Dadka oo keli ah ma aha e bahallada duurka jooga way xurmayn
jireen, warkiisana maqli jireen.
Maalin maalmaha ka mid ah baa dacwo loo keenay. Inan duurka ari
la jooga ayaa shabeel arigii ku booday uuna ka dilay sabeen. Wiilkii qaalligii
ayuu u tegay.
– War, sheekhow, shabeelka soo wac. Sabeentaydii ha layga siiyo –
buu yiri.
Shabeelkii baa loo soo yeeray. Wuxuu yiri:
– Sabeenta waan dilay, waa run. Laakiin anna dacwo baan qabaa.
Anoo hilib cunaya ayaa gorgor igu soo booday, hilibkiina iga xoogay, lana
cararay. Ari haddii layga rabo oo saa laygu xukumo, bilxaqa wiilka baan u
siinayaa. Hase yeeshee anigana hilibka aan cuni jiray oo layga qaaday ha lay
siiyo!
Gorgorkii baa loo soo yeeray. Wuxuu yiri:
– Run, hilibka waan qabaa. Laakiin anna ha lay garmariyo,
sheekhow!
– Bal dacwadaada noo sheeg – buu qaalliga yiri.
– Dacwadayda waxaa weeye aniga oo duullimaad ka daalay oo geed
korkiis fadhiya, iskana hurda ayaa quraanjo geedka laamihiisa ku ururtay i
kor fuushay oo meel kasta iga qaniintay. Sidaas baan hurdadii kaga kacay,
meeshiina waan ka duulay. Markaas ayaan arkay shabeelka oo hilibka ka
xoogay. Quraanjadii i soo qaniintay baan dacwo ka qabaa – buu yiri
gorgorkii.
– Quraanjooy, idinku gorgorka maxaad u qaniinteen? – baa
wadaadkii weyddiiyey markii quraanjadii la keenay.
– Waxaan u qaniinnay aan kuu sheegno. Annaga oo geedka hoostiisa
soconna ayaa kudkude noogu yimaaddeen, markaasay dirir nagu kiciyeen.
Kudkudahaas markii aan ka cararnay geedka korkiisa ayaannu fuullay,

118
sababtaas ayaan gorgorka kula kulannay. Kudkudaha ayaan dacwo ka
qabnaa. Hortaada ha yimaaddaan.
Goortaasuu wadaadkii qaalliga ahaa xukunkii gooyay. Wuxuu yiri:
– Carruutaydiyeey, xaqa adduunku kudkude ayuu ku siman yahay!

69. Siciid Saaweel iyo Muun Xaad

Waxaa jiri jiray nin iyo naag is qabi jiray, magacoodana la
kala oran jiray Siciid Saaweel iyo Muun Xaad. Siciid Saaweel
wuxuu ahaa boqor, wuxuuna xukumi jiray meesha lagu
magacaabo Karin Boosaasood iyo dhulka u dhow. Muun Xaadna
waxay ahaan jirtay boqorad, waxayna xukumi jirtay meesha la
yiraahdo Karin Ceelgaal iyo inta u ogog leh.
Siciid Saaweel iyo Muun Xaad xilliga guga waxay isugu iman jireen
Karin Boosaasood, dayrtana waxay isugu iman jireen Karin Ceelgaal, maxaa
yeelay labadaas meelood baa mid gugu ka da’aa, midna dayrtu ka da’daa.
Siciid Saaweel iyo Muun Xaad guga iyo dayrta ay wada joogaan mooyee
intay kala maqan yihiin waxaa dhex mari jiray dagaallo badan, markay isu
yimaaddaanna dhibaatooyinkii ay isu geysteen intay kala maqnaayeen baa
looga garniqi jiray.
Labadaas qof oo weligood aan heshiin baa labada xilli ee ah guga iyo
dayrta midkood, ahaana xilliyada ay is arki jireen waxaa u garnaqay nin.
Ninkii markuu in badan Siciid Saaweel iyo Muun Xaad gartoodii hayay, hase
yeeshee uu heshiisiin waayay buu wuxuu yiri:
– Ilaahii Siciid Saaweel iyo Muun Xaad isu geeyow, kala saar!

70. Usha haddii la jiifshana bannaan90

Nin baa, waxaa la yidhi, meel u boqor ahaa. Maalintii dambaa sac
beer daaqay. Markaasaa ninkii beerta sacu daaqay lahaa suldaankii u soo
ashtakooday. Markaasaa suldaankii xukun bixiyey oo yidhi intuu ushiisii kor
u qaaday:
– Ninkii saciisu beer nin kale leeyahay daaqaa ushaas buu hadhuudh
ku qarinayaa.
Maalintii dambe ayaa suldaanka qudhiisii sacuu leeyahay beer
daaqay. Markaasaa suldaankii loo sheegay oo la yidhi:
– Maanta sacaagii baa beer daaqay.
Markaasaa suldaankii yidhi:
– Hadda usha haddii la jiifshana bannaan!

71. Eedsheegad
Nin baa wuxuu soo koriyey labo wiil oo uu midna dhalay,
midna uu adeer u yahay. Markii ay qaangaareen buu wuxuu u
yeeray midkii uu adeerka u ahaa, wuxuuna ku yiri:

90
Maahmaah.

119
 – Wiilkaan adeerka u ahayow, siddeed iyo toban sanaan ku soo
korinayey. Maxaad iga sheeganaysaa oo ah eexasho adiga iyo wiilkayga?
– Haa oo waan kaa sheeganayaa. Maalintii geeleennu dhumay aniga
waxaad iiga dirtay qorrax-ka-soo-bax, wiilkaagana qorrax-u-dhac.
Markaan sii socday waxaa i gubtay qorraxdii subxeed, markaan soo
socdayna waxaa i gubtay qorraxdii galbeed!

72. Nabad go’day ma xidhanto91

Nin baa beri guri mas ku jiro degay. Markaasuu maskii arkay.
Maskuna mas daallin ah ma ahayn. Casho walba carruurta iyo xoolaa
dhexdooduu iska mari jiray oo waxba ma yeeli jirin. Maalin dambe uun baa
ninkii tashaday oo is yidhi: ‘Oo war, horta maskanu yaanu xoolaa iyo
carruurta kaa cunin ee maad dishid?’
Markaasuu maskii oo geed jirriddi ku hurda u yimid oo is yidhi: ‘Seef
qoorta kaga dhufo!’ Markaasuu la waayay oo seeftii jirriddii ku dhacday.
Markaasaa maskii toosay oo cararay oo god galay.
Habeenkii markii la seexseexday buu maskii soo baxay oo ninka
inankiisii curad qaniinay. Markaasaa inankii dhintay.
Subixii baa ninkii maskii u yimi oo ku yidhi:
– War, masyohow, aan wacatanno oo is dayno!
Markaasaa maskii yidhi:
– War, ninyohow, berigii horaba waa taynu nabadda ahayn e
aad goysay, imminkana intaan anna seeftaa jirridda ku taal arkayo, adna
inankaaga xabaashiisa arkayso wacad inoo xidhmi maayo e ina kala kexee!

91
Maahmaah.

120
 Sheekooyinka Cigaal Shiidaad

73. Cigaal Shiidaad iyo col

Maalin maalmaha ka mid ah ayaa Cigaal Shiidaad iyo
naagtiisii oo gurigooda jooga goor col laga baqayo waxaa soo
muuqday niman. Markaas baa Cigaal naagtiisii wuxuu ku amray
inay harar ku deddo. Wuxuuna kale oo faray, haddii nimanku ku
soo leexdaan, in ay is boohiso.
Nimankaa colka loo maleeyey markay reerkii ku leexdeen bay naagtii
is boohisey iyadoo fulinaysa dardaarankii Cigaal. Markay nimankii naagta
baroorteeda arkeen baa waxay warsadeen waxa ku dhacay oo ay la booyayso.
Iyadoo su’aashaas ka jawaabaysana waxay u sheegtay in ninkeedii dhintay.
Markaas baa nimankii oo naagtii waraysi ugu noqday waxay weyddiiyeen
ninku goortuu dhintay. Naagtu uma aanay jawaabin ee baroorteedii ayay sii
wadatay:
– Cigaal Shiidaadow, col hortii jabayey! Cigaal Shiidaadow, col
hortii jabayey!
Su’aashii bay mar labaad ku celiyeen. Naagtii intayan jawaabin
Cigaal Shiidaad hararka hoostiisa buu ka yiri:
– Naa, ‘Shalay buu go’ay’ dheh!

74. Cigaal Shiidaad iyo dhurwaa

Cigaal Shiidaad wuxuu lahaan jiray ari. Habeen kasta
arigiisa waxaa u soo dhici jiray waraabe, neef buuna kala tegi
jiray. Habeenkii dambe ayuu naagtiisii ku yiri:
– Naa, anigu arigaan u seexaniye guriga seexda adiga iyo carruurtu.
Naagliisii baa waxay tiri:
– War, guriga seexo, carruurtaad rabtaa inaad ku tumatee.
Hadalkeedii ma uusan yeelin. Isaga oo ariga hortiisa jiifa, hase
yeeshee aan labada indhood isu keenin cabsi darteed ayaa arigii dhurwaa u
soo dhacay. Markaasuu guriga ku cararay. Naagtii baa tiri:
– War, ma arigii baa dhurwaa u soo dhacay?
Markaasuu yiri:
– Haddaan ariga dhurwaa u soo dhicin maxaa i ceyrinaya?

75. Cigaal Shiidaad iyo kurtin

Maalin maalmaha ka mid ah ayuu Cigaal Shiidaad
guureeyey. Markaasuu dayaxu dhacay. Markaasay noqotay
mugdi. Cigaal cabsidiisii waa korortay. Markaasuu arkay wax
madow. Markaasuu is yidhi:

121
 – Waa bahal e maxaad yeeshaa?
Hore uma uu socon karee bahal baa fadhiya. Gadaalna uma
socon karee wuxuu ka baqayaa inuu bahalku ka soo dabo ordo.
Markaasuu meeshii taagnaa habeenkii oo dhan. Markuu waagu
beryay wuxuu arkay kurtin. Markaasuu dul yimid oo yidhi isagoo
la hadlaya:
– Ma waxaan ku mooday, mase waxaad noqotay, mase waxaan loo
noqon doonin? Waxaan ku mooday bahal, waxaadse noqotay kurtin,
waxaanse loo noqon doonin guuro habeennimo oo dambe!

76. Cigaal Shiidaad iyo nin ay ilma-adeer yihiin

Waxaa jirtay maalin maalmaha ka mid ah in Cigaal Shiidaad iyo nin
ay ilma-adeer yihiin geel wada raaceen. Iyagoo geelii la jooga ayuu hal
libaax dilay. Libaaxii buu inta hashii ka eryey kii kale kor is taagay. Cigaal
wuxuu ka yaabay in ina-adeerkii uu ku yidhaahdo: ‘Hasha bahalka ka sii
celi!’ ama ‘Reerkii u qaylo tag!’ Cigaal wuxuu is yidhi:
– Haddaad kelidaa halkaa oroddo oo ciddii aaddo libaaxaa kaa soo
dabo rooraya. Haddaad hasha la sii joogtidna wuu kugu soo noqon doonaa.
Maxaad maanta yeeshaa?
Ina-adeerkii ayuu isa soo ag taagay oo ku yidhi:
– Dhaaxaad i tidhi: ‘Waa fuley.’ Halkaad martaba maanta waan kula
marayaa!

77. ‘Cigaal Shiidaad waa fuley’ baad barateen

Reerihii uu Cigaal Shiidaad ka tirsanaa baa xoolo badani ka
lumeen. Raggii oo idil baa u kacay baadiggoob iyagoo isu raacay
labo-labo iyo saddex-saddex, hadba sidii loo qaybsami karo.
Odaygii qaybinayey ragga baa Cigaal la hadlay, illeen waa nin la
og yahaye oo ku yiri:
– Cigaalow, raggii oo idil way tegayaan, sidaa darteed adigu reeraha
rag u noqo oo ka war hay.
Cigaal baa durbadiiba shaki ku dhashay oo cabsi gashay ka-tegidda
laga tegayo awgeed. Intuu is taagay buu odaygii ku yiri:
– ‘Cigaal waa fuley’ baad barateene anigu maanta ragga halkuu tago
baan tegayaa!

78. Cigaal Shiidaad iyo waxaro

Waxaa jirtay maalin inuu masalle qaatay oo geed duleedka aqalkiisa
ah salaad ku tukanayay. Isagoo salaaddii tukaday yaa waxaro iyo baraar
yaryar oo isla socdaa soo durduriyeen goor duhur ah. Waxarihii oo reerka
xaggiisii u soo durdurinaya goortuu arkay yuu isna, inta masallihii la booday,
waxarihii dhex rooray.
– Cigaal, maxaad waxaraha u dhex ordin? – baa la yidhi.

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 Kolkaasuu yidhi:
– Waxay waxaruhu ka roorayaan ayaan anna ka roorayaa!

79. Cigaal Shiidaad iyo Goray

Waxaa la yidhi: Beri buu Cigaal raacay geel. Geela waxaa
ku jirtay hal uu lahaa, aadna u jeclaa oo la odhan jiray Goray.
Cigaal Shiidaad isagoo geelii la jooga baa libaax soo weeraray.
Wuxuu libaaxii dilay hashiisii Goray. Cigaal wuu arkayey markii
Goray libaaxu cunayey, kamase dhicin ee waa ka baqay. Geelii
intii hartay buu soo carraabiyey. Cidna uma sheegin in hashii
Goray libaax cunay. Caweysinkii markay ahayd baa geelii la
maalay oo hashii u horreysey la soo godlay. Cigaal illeen waa
ogaa siday wax u dhaceene nin kale buu ku yidhi:
– Hebelow, aan maalo hashaada, adiguna waxaad maashaa hashayda
Goray.
Goray waxaa lagu yiqiin caano-badni, ninkiina muran kama keenin
taladii Cigaal. Cigaal wuxuu dhamay caanihii hasha ninka kale. Goortay
gaadhay in Goray la soo godlo baa xeradii laga waayay. Dabadeedna Cigaal
baa la weyddiiyey oo waxaa la yidhi:
– Hashii Goray meeday?
Cigaal ma hadlin. Nin kale baa yidhi:
– Walle, maanta waxaan maqlayey markuu geela soo
carraabinayey isagoo ku heesaya in Goray libaax cunay, waxaanu lahaa:
‘Wixii Goray cunay waa arkayoo waa il weynaa, dameer le’ekaa, kase dabo
weyn.’
Halkaas baa lagu gartay in hashii Goray maqan tahay oo bahal cunay.

80. Cigaal Shiidaad iyo subxaanyo

Cigaal baa beri wuxuu boos hurday geed. Kolkaas ayaa subxaanyo
soo martay sankiisa iyo faruurtiisa meel u dhexeysa. Kolkaas ayuu soo
booday oo uu toosay isagoo booyaya oo aad u naxsan. Kolkaas ayaa waxaa
arkay nin ay ilma-adeer ahaayeen. Wuxuu weyddiiyey waxa uu la booyayo.
Cigaal wuxuu ugu jawaabay:
– Waxaa sankayga iyo faruurtayda meel u dhexeysa soo maray bahal.
– Oo walaal, muxuu ahaa bahalku?
– Wuxuu ahaa subxaanyo.
– Oo ma subxaanyo ayaa wax dhinta?
– Maya, waan og ahay subxaanyo in aysan dadka waxba yeelin.
Laakiin waxaa iga boohiyey waxaa weeye anigoo ka baqanayaa in sanka iyo
faruurta meel u dhexeysa ay noqoto halaq-mareen!

81. Cigaal Shiidaad iyo maqaar

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 Maalin baa ragga beeshu ku shirayey geed hoostiisa sida
caadada miyigu ahayd. Geedka dhir iyo ood baa ku hareeraysan
oo hal irrid buu lahaa. Irridda jidka soo gala waxaa yiil maqaar.
Cigaal oo rabay inuu shirka ka soo qayb galo baa arkay maqaarka
yaal waddadii isaga iyo geedka u dhexeysey. Sidii caadada u
ahayd wuu shakiyey oo wuxuu damcay inuu waddada ka leexdo
oo oodda ama dhirta geedka lagu shirayo ku meegaarsan ka soo
boodo. Raggii shirka fadhiyey baa dareemay, illayn waa nin la
yaqaane. Wiil uu dhalay oo shirka joogay baa damcay inuu si aan
la garan ugu baaqo odayga oo ku yiri:
– Aabbe, waddo kale ma jirto e halkaa maqaarku yaal soo mar.
Cigaal oo maqaarka moodaya inuu yahay bahal ayaa durbadiiba ku
jawaabay:
– Maandhow, balaayo hadoodilan lama hormaro!

82. Qurbac madow

Cigaal Shiidaad geelooda ayuu raaci jiray. Geela waxaa ku
jiray qurbac madow oo uu aad uga baqo. Habeen ayaa isagoo
geelii mugdi ku wada qurbicii bahal mooday oo ku dhuftay
waran. Qurbicii ayaa qayliyey. Markaasuu gartay oo yiri:
– Reer Shiidaadow, geela beela! Meeqaan lahaa: ‘Qurbacan geela ka
saara!’?

83. Cigaal Shiidaad iyo Garo

Maalin maalmaha ka mid ah ayaa Cigaal Shiidaad wuxuu
ku soo baxay adhi meel daaqaya. Wuxuu ku arkay ri’ uu leeyahay
oo ka soo luntay adhigiisii oo Garo la yidhaahdo. Ridii Cigaal
way garatay oo way ku soo dhaqaaqday. Cigaal ridii wuu ka
baqay oo wuxuu mooday inay wax yeelayso. Waran uu sitay buu
wadnaha kaga dhuftay oo yidhi:
– Garo way i garanaysaa, wayna i gaadaysaa!

84. Biri way booddaa

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 Cigaal Shiidaad oo iska bixiyey salaaddii casir oo si nabad
ah u fadhiya meel dugsi ah baa nin marti ah u yimid. Markii lays
bariidiyey baa ninkii martida ahaa damcay inuu yara fadhiisto, bal
si uu u waraysto Cigaal. Ninkii martida ahaa wuxuu watay waran
af badan. Warankii baa afkiisii ku yara toosay Cigaal markuu
ninkii fadhiistay. Markii Cigaal uu arkay waranka afkiisa oo
dhalaalay, kuna soo aadan baa intuu kor u booday dhanka kale ka
maray xaaskiisii oo meel dhow fadhiday oo ku yiri ninkii martida
ahaa:
– War, biri way booddaaye iga weeci waranka afkiisa!

85. Ninka iga celi!

Cigaal Shiidaad ayaa wiilkiisii u soo orday. Markaasuu naagtiisa ku
yiri:
– Naa, ninka iga celi, rag layskuma daayee!
Intii ay ka qaban ayuu waran ku dhuftay oo yiri:
– Waa kaa qasaaradii aan ka talinayey!

86. Yarku waa i garanayaa, waana i gaadayaa

Cigaal Shiidaad isagoo jooga gurigiisa ayaa waxaa u soo
gurguurtay xaggiisa wiil yar oo uu dhalay oo afar ilig oo yaryari u
soo baxeen, isagoo qoslaya. Hayeeshee Cigaal wuxuu kala garan
waayay in yarku uu xiiso iyo kalgacayl-ahaan ugu soo socdo iyo
inuu doonayo inuu qaniino. Kolkaas baa Cigaal walaac ku
dhashay oo uu ku yiri marwadiisii:
– Naayaahe, yarku waa i garanayaa, waana i gaadayaaye kaalay, iga
qabo!

87. Cigaal Shiidaad iyo Ilaah

Waa la soommanaa. Cigaal Shiidaad aad buu u oomay, wuuna
adkaysan kari waayey. Markaasuu galay meel ay biyo ku jiraan. Markaasuu
muquurtay si aan loo arag inuu biyo cabbayo. Markaasaa la weyddiiyey:
– War, Cigaal! Maxaad u muquuratay biyaha?
Markaasuu yidhi:
– Alla! Maxaa aniga iyo Ilaahay sir isku haynaa!

88. ‘Yur’ ila dheh!

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 Habeen ayaa Cigaal Shiidaad iyo naagtiisii oo hurda
xoolahoodii bahal u soo dhacay. Markaas ayuu ku toosay qayladii
oo cabsaday oo kiciyey naagtii, kuna yiri:
– Qulaay, Ina Yuusufeey, ‘yur’ ila dheh!

89. Kaadin ogaa!

Cigaal Shiidaad habeenkii waxay isla soo kaadin jireen
naagtiisa. Wuxuu ka biqi jiray in ay hortiis kaadiso.
Habeen ayuu koombo biyo ku soo qaatay oo daadiyey oo yiri:
– Koombo wadato kaadin ogaa, anba waan kaadiyey!

90. Cigaal Shiidaad iyo weyso

Maalin maalmaha ka mid ah Cigaal Shiidaad inuu tukado
buu rabay. Naagtiisii ayaa weyso ugu shubtay biyo. Kolkuu
bilaabay inuu weysaysto ayay weysadii ku ‘dhuq-dhuq’ tiri.
Markaa ayuu mooday inay naagtu wax nool ugu ridday weysada.
Weysadii ayuu dhulka ku dhuftay oo way jabtay. Markaasuu yiri:
– Maxay iigu ‘dhuq-dhuq’ leedahay?

Sheekooyinka Ina Cali Qablax

91. Waa yaab

Ninka Ina Cali Qablax la odhan jiray baa maalin dundumo hoos
fadhiistay. Ina Cali Qablaxna wuu indho la’aa. Markaasuu dundumadii
taabtay. Markaasuu ninkii la socday ku yidhi:
– War, horta bahashan dundumo la yidhaahdo iiga warran!
Markaasaa ninkii yidhi:
– Dee, aboorkaa habeynkii candhuuftiisa ku sameeya.
Markaasaa Ina Cali Qablax yaabay oo yidhi:
– Hal waa yaab, halna waa yaabka yaabki, halna waa ammankaag.
Markaasaa ninkii yidhi:
– Kow.
Markaasaa Ina Cali Qablax yidhi:
– Dundumada inteer le’eg aboor baa sameeya waa yaab, halna waa
yaabka yaabki oo habeynkii buu sameeyaa waa yaabka yaabki, halna waa
ammankaag oo candhuuftiisuu ku sameeya waa ammankaag.

92. Ninkii xoolihiisii laga sooryeeyey

Ninka Ina Cali Qablax la odhan jiray baa beri isagoo ardo badan oo
xer ah wata reer u soo hoyday. Reerkuna sabool buu ahaa. Ina Cali Qablaxna
lixdan neef oo ahmin ah oo la soo siiyey buu watay. Markii ninkii reerka

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lahaa ee saboolka ahaa martidii faraa badnayd arkay buu naxay, ha yeesho e
wuu ka xishooday inuu carrawsho. Markaasuu ardaa u dhigay oo gogol u
keenay. Markaasuu adhigii martidu wadatay kexeeyey oo adhigiisii ku daray,
martidiina wuu sooryeeyey. Adhi badan buu u qalqalay, habeenkii iyo
subixiiba hilib buu ka dhergiyey.
Subixii markii martidii dheregtay ee is tidhi: ‘Tag!’ buu ninkii
saboolka ahaa Ina Cali Qablax oo ardadii dhex fadhiya u yimid oo salaamay
oo ku yidhi:
– Bal, shiikh, dul iyo samir waxaad leedahay iiga warran. Markaasaa
Ina Cali Qablax yidhi:
– Deyran! Ikhwaan, kaaga warramay e horta haddaanan dul badnayn
waxaas oo dad ihi ima soo raaceen e way iga hadhi lahaayeen e intaa dul
baan ku wadaa. Ta samirkana waxaan kaa idhi: ‘Mar wixii i dhaafa kuma
tiiraanyoodo.’
Markaasaa ninkii yidhi:
– Shiikh, waa hadal wanaagsan e haddaba waxaan kuu sheegayaa
adhigii aan xalay idiin qalqalay ma aan lahayn e kiinnii buu ahaa, maxaa
yeelay anigu sabool baan ahay. Xoolana konton adhi ah baa laygu og
yahay, xaasna waan leeyahay. Shalay galabna markaan idin arkay baan inaan
idin carraabiyo ka xishooday, dabadeed adhigiinni baan xalay idiin
qalqalay.
Markaasaa Ina Cali Qablax qoslay oo yidhi:
– Deyran oo ikhwaan, immisa neef baad xalay noo qashay?
Markaasaa ninkii yidhi:
– Soddon.
Markaasaa Ina Cali Qablax yidhi:
– Soddonkana qaado, maxaa yeelay mar haddaad adigoo sabool ah
inaad na carraabiso ka xishootay wax kasta noo qal oo waa inaannu kuu
abaalgudnaa!
Halkaasaa ninkii saboolka ahaa ku xoolaystay, ceebna kaga baxsaday.

93. Shan goobood

Waxaa la yiri: Nin baa nin u soo hoyday habeen. Markaasaa ninkii
loo soo hoyday si wanaagsan u sooray ninkii ku soo hoyday. Markaasna
waxaa jirtay abaar xun. Ninkii loo soo hoyday meel wanaagsan ayuu
seexshay ninkii ku soo hoyday. Waagii markuu beryay ayuu ninkii loo soo
hoyday haddana u keenay sahay iyo biyo uu ku dhul maro. Markaasaa ninkii
martida ahaa ku yiri ninkii uu soo martiyey:
– Ninyohow! Si wanaagsan ayaad ii gashay, marka maxaad
jeceshahay in aan kuugu abaalgudo? Ma shan jeer baan kuu abaalgudaa,
mase shan goobood baan kaa sheegea?
Markaasaa ninkii la soo martiyey yiri:
– Waxaad iga sheegtaa shan goobood.

94. Bakhayl, wiil iyo dhurwaa

Wiil baa nin u soo martiyey. Kolkuu soo martiyey wuxuu siiyey saan
uu ku seexdo, mana soorin e. Kabacdii dhurwaa yaa yimid, yarkii yuu
qaatay. Dadkii kale oo dhammi way kaceen, waxayna yiraahdeen:
– Wiilkii dhurwaa baa qaatay!

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 Waa la rooray. Ninkii aqalkiisa uu joogay yaa ugu horreeyey.
Dhurwaagii yuu bur ku dhuftay oo wiilkii ka riday, kaddibna soo qaaday oo
aqalkiisa keenay. Wuxuuna ku yiri:
– Wiilkaygiyow, inkastoon ku qadiyey dhurwaagii ku qaatay
haddaan kaa riday, sow macruuf kuuma sameyn?
Wuxuu yiri:
– Macruuf iima sameyn. Waayo afkaaga ma ahe af kaleto inay wax
galaan yaadan rabin. Dhurwaaga i qaatay isaguna inuu qado baad rabtay!

95. Bakhayl iyo soddohdiis

Nin bakhayl ah ayaa habeen habeennada ka mid ah
soddohdii oo sodcaal ahi u soo hoyatay. Habeenkii waa ka
seexday. Markii waagu beryay ayay islaantii alaabteedii
xidhxidhatay. Ninkii baa weyddiiyey oo ku yidhi:
– Soddoh, xaggaad alaabta u xidhxidhatay?
Waxay ku tidhi:
– Maandhe, hore ayaan u sii soconayaa ee nabad gelyo!
Wuxuu ku yidhi:
– Oo soddoh, xalayba wax nama aad yeelin e maad iska joogtid?

96. Bakhaylkii is ciilkaambiyey

Beri baa, waxaa la yidhi, nin reer u soo hoyday. Markaasaa reerkii ka
seexday. Subixii markii waagii beryay baa ninkii martida ahaa kacay oo
ninkii reerka lahaa u yeedhay. Markaasaa ninkii reerka lahaa qolqolka isa soo
taagay. Markaasaa ninkii martida ahaa ninkii reerka lahaa ee ka seexday ku
yidhi:
– Haddaad, ninyohow, taqaan marka soor la iigu yimaaddo sidaan
wax uga bixiyo iyo marka lay siiyo intaan ka cuno iyo markaan waayo
sidaan uga adkaysto xalay igama seexateen!
Intaa markuu yidhi buu ninkii martida ahaa iska tegay. Markaasaa
ninkii bakhaylka ahaa tiiraanyooday.

97. Nin cirweyn

Waxaa jiri jiray nin cirweyn. Maalin maalmaha ka mid ah
baa ninkii cirka weynaa oo sodcaal ahi wuxuu sii maray, kuna
hoyday nin deeqsinnimo ku caan ahaa. Markaas baa deeqsigii
ninkaas aqoon uu u leeyahay darteed wuxuu u sooray si
wanaagsan, wuxuuna u keenay cunto afar nin deeqda isagoo ugu
talaggalay inuu layn waayo. Dabadeedna ninkaas oo cuntadii loo
keenay dhammaystay baa wuxuu deeqsigii u sheegay inuu u
socdo nin wax daaweeya si uu uga soo daaweeyo jirro caloosha

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ka haysa, taa darteedna cuntadu ay ugu macaanaan wayday.
Kolkaas baa ninkii deeqsiga ahaa isagoo yaabban wuxuu ku yiri:
– Walaalow, kolkaad ninkaa u tagto, calooshana uu kuu soo furo
waxaan kaa codsanayaa inaadan mar labaad i soo marin!

98. Nin hunguri weyn iyo nin qiyaano badan

Waxaa la yidhi: Beri baa labo nin tuugo tagtay. Labada ninna nin waa
hunguri weyn, ninna waa qiyaano badan. Markaasay reer u yimaaddeen oo
toban geel ah ka xadeen. Markay soo kexeysteen oo jidka dhexe joogeen
ayaa ninkii hunguriga weynaa yidhi:
– Waxaan doonayaa inaynu geela hal ka qalanno.
Markaasuu ninkii kalena yidhi:
– Qalan mayno e ina keen!
Markaasuu ninkii hunguriga weynaa hadalkii ku badiyey. Markaasaa
ninkii kale is yidhi:
– Idinka oo hal qasha markaad gowracdaan ninka qiyaanee!
Markaasay hal qasheen oo ninkii qiyaanada badnaa yidhi:
– Ama geela raac, ama hasha hilbo inooga bislee.
Markaasuu ninkii hunguriga weynaa yidhi:
– Anigu hashaan hilbo inooga bisleynayaa.
Markaasuu ninkii qiyaanada badnaa yidhi:
– Anigu geelaan raacayaa oo caawan dib u soo celin oo halkan keeni.
Markaasuu ninkii hunguriga weynaa runtii mooday oo yidhi:
– Waa yahay.
Markaasuu ninkii qiyaanada badnaa ninkii qiyaanayey oo geeli la
baxsaday.
Ninkii hunguriga weynaa hilbihii ayuu bisleeyey oo cunay oo is
yidhi:
– Caawa markii ninkii kale yimaaddo, hilbaha qaybsada.
Markaasuu sugay oo cidina u iman wayday. Markaasuu aroortii
meeshii ka tegay oo reerahoodii qabtay. Ninkii qiyaanada badnaana geelii oo
dhan iska qaatay. Markaasuu ninkii hunguriga weynaa yidhi:
– Illayn, nin hunguri weyni waa hal-u-gowrac!
Waa sida.

99. Hoog
Beri baa, waxaa la yidhi, nin baa u sooryo doontay qabiil ay
xidid ahaayeen oo gabadh walaashiisa qabay. Labada qabiilna
colaad weyn baa ka dhexeysey. Kolkuu reerkii dul yimid ayuu
geed hadhkii iska dooyeystay. Hal cabbaar ah kolkuu fadhiyey
ayuu ninkay seeddiga ahaayeen u soo baxay. Ninkii
sooryodoonka ahaa halkuu wax kale ka filayay ayuu waran
tartarka ku kuday. Kolkaasuu ninkii gabadha qabay intuu meydkii

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deday qun yar reerkii iskaga noqday. Kolkaasuu naagtii qabay oo
weli waxba ogayn ku yidhi:
– Naa, ninkaad walaalaha ahaydeen ayaa soo dhacay e bal geedka
kaga soo warhel!
Kolkuu arrinkii u caddaaday ayay iyana reerkii qun yar iskaga soo
noqotay. Waxay maalintii oo dhan tashataba caweys dambeed kolkay ahayd
ayay abley la boodday oo ninkeedii oo kolkaa leday iyo labo wiil oo ay u
lahaydba bireysey. Kolkaasay sibraar caanay sii meel dhigtay dhufsatay oo
reerkii ka gudday.
Iyadoo toddoba maalmood iyo toddoba habeen jidka ku soo jirtay
ayay reerkoodii timid. Kolkaasay qulqulkii hooyadeed ugu dhacday.
Kolkaasay islaantii dul timid oo tidhi:
– Naa, maxaad sheegtaa?
Kolkaasay tidhi:
– Gablankaagii iyo gablankaygii ayaan sheegaa!

100. Ilaah iyo Catoosh

Waxaa la yiri: Nin magaciisa la yiraahdo Catoosh ayaa qolo madax u
ahaa. Waxay degganaayeen dhulka la yiraahdo Nugaal. Nugaal waa dhul
biyo badan. Tog weyn ayaa mara Nugaal. Toggaasi wuxuu biyaha ku shubaa
meelo badan oo oonley ah. Marka Catoosh wuxuu damcay biyaha toggu ku
shubo meelahaas oonleyda ah inuu ka soo leexsho oo biyaha la cesho,
dadkuna markaas ka cabbo, kuna intifaaco. Catoosh maalin ayuu dadkii
isugu yeeray, wuxuu ku yiri:
– Shaqeeya oo toggaas soo leexsha!
Catoosh hadalka uu yiraahdo wuxuu ahaa amar. Dadkii oo dhan
wuxuu bilaabay shaqadii. Habeyn iyo maalinba waa la shaqeyn jiray.
Nasasho ma jirin. Markii maalmo badan toggii la jeexayey oo ciid badan la
qoday ayaa nin arooryadii hore damcay inuu salaad tukado. Shuqulkana
arooryada hore ayaa loo kallihi jiray. Markaasna Catoosh waa joogay.
Salaaddii markii la addimay ayuu ninkii damcay inuu xirto salaaddii.
Markaas ayaa Catoosh diiday ninkii inuu tukado. Catoosh wuxuu yiri:
– Maanta shaqada waa inaynan nooga danbeyn oo aan dhammeynaa.
Salaaddu ha idiin danbeyso ee shuqulka marka hore dhammeeya!
Saas waxaa yiri Catoosh. Hadal laguma celin jirin Catoosh. Markii
wadaadkii addimay salaaddii ayuu ninkii damcay inuu haddana tukado.
Markaasaa hadal u yimi ninkii ku leh:
– Waa inuu shuqulka bilaabaa, salaadduna u danbeysaa!
Ninkii markaas ciil baa qabtay. Wuxuu yiri hadal uu reebay:
– War nimanyohow, Ilaah iyo Catoosh baa igu diriraya, xagga
Catoosh baanse u liicaa!
Markaas baa Catoosh hadalkii ninku yiri loo geeyey. Catoosh wuxuu
yiri:
– Xilahay dalaaqan aniga iyo Ilaahay inaannu ku dirirayn ninkaas ee
Ilaah baan u daayay. Toggana halkaas ku daaya oo iska joojiya!

101. Ninkii rabay inuu ogaado warku siduu u faafo

Waxaa la yiri: Nin ayaa faras fuulay. Meel fog ayuu tegay. Ninku
wuxuu rabay inuu ogaado sida warku u faafo. Labo beri meel cidda looga

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socdo ayuu inta tegay oo duddumo korkeed fuulay, soddohdii oo ku xil leh
caayay. Markuu soddohdii caayayey, duddumada godkeeda ayuu afka ku
ritay. Taasna wuxuu ula dan lahaa inuu ogaado in aan cidna maqleyn.
Goonyihiisana wuu iska dhugtay, markuu hadalka cayda ah sheegayey.
Markuu yiri wixii uu rabay ayuu wuxuu yiri:
– Bal dadku waa kan yiraahda: ‘Warku wuu faafaa’ e soddohday hay
maqasho.
Gurigii ayuu ku soo noqday. Faraskii markuu ka soo degay ayuu
soddohdii arkay. Wuu salaamay. Wuxuu yiri:
– Soddoh, bal iska warran!
Soddohdii waxay ku tiri:
– Maandhow, dareen adiga kaa weyn ma ogi!
Ninkii wuxuu yiri:
– Oo soddoh, dareenkaasi waa maxay?
Markaasay soddohdii ku tiri:
– Maandhow, waa adigii wanaagsanaa ee maxaa ku baray caydayda?
Markaasaa ninkii afka kala qabtay oo naxay. Wuxuu ogaaday in
warku faafo. Wuxuu yiri:
– Soddoh, yaa kuu sheegay in aan ku caayay?
Waxay tiri:
– Maandhow, dabaylaha ayaa siday warka!

102. Naagta wanaagsan

Nin baa inan lahaa. Inankii baa yiri:
– Aabbow, waxaan doonayaa in aan guursado. Waxaan doonayaa in
aad ila talisid.
Markaasaa odaygii yiri:
– Naag garoob ah guurso.
Markaasaa wiilkii naag garoob ah guursaday. Markuu guri keenay
ayaa odaygii u yeeray oo ku yiri:
– Xariggaas qaado oo ku xir, waxay ku tiraahdana ii soo sheeg.
Markaasaa wiilkii yiri:
– Hawraarsan.
Wiilkii waa xiray nangtii, markaasay tiri:
– Maxaad xarigga iigu xirtay? Saas la iima geli jirin e!
Markaasaa wiilkii waagu markuu beryay u tegay aabbihii, siday tiri
buu u sheegay. Odaygii wuxuu ku yiri:
– Fur, taasi waa mid.
Wiilkii waa furay. Markaasuu ku yiri:
– Inan weyn soo kaxayso oo guurso.
Markaasaa wiilkii inan weyn soo guursaday. Markaasaa odaygii sidii
tii oo kale ‘Xarig ku xir!’ yiri.
Markaasay tiri:
– Xariggaa maxaad iigu xiraysaa?
Waagu markuu beryay odaygii buu u sheegay siday tiri. Odaygii
‘"Fur!’ buu yiri. Markaasaa wiilkii yaabay oo yiri:
– Ma naagla’aan baad rabtaa in aad i dhigtid?
Markaasaa odaygii yiri:
– Maandhow, anaa kaa og, iigu kaadi. Anaa naag fiican ku siinaya e.
Inan yar soo guurso oon aad u weynayn oon garoob ahayn.

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 Markaas ayaa wiilkii inan yar guursaday. Odaygii baa yiri:
– Xarig ku xir!
Sidii kuwii kale xarig buu ku xiray. Markuu gabadhii xirxiray ayuu in
cabbaar ah hadduu joogay iska gam’ay. Waagu markuu beryay ayuu
xusuustay in uu gabadhii xariggii ku illoobay. Markaas ayuu arkay ayadii oo
xarigla’. Markaasay inta xariggii u dhiibtay ku tiri:
– I xir, xariggii wuu iga furmay e.
Wiilkii wuu tegay, aabbihii ayuu aaday, say ku tiri buu u sheegay.
Markaasaa odaygii yiri:
– Waa taa naagtaadii! Naag waxaa la yiraahdaa middii aan lagaaga
horrayn oo ku okobban.

103. Guurdoon
Waa baa waxaa jiray nin iyo afadiis, waxayna haysteen xoolo ay
dhaqdaan. Waagii dambe baa wiil u dhashay reerkii, ninkiina aad buu ugu
rayreeyey wiilka u dhashay. Sannooyin kaddib wiilkii waa weynaaday oo
noqday nin dheer, xoog badan leh oo geesi ah, waalidkiisna jecel yihiin.
– Aabbow, inaan guursadaan rabaa, haatan waan weynaadaye, wiilkii
baa yiri berigii dambe.
– Waa yahay, maandhe. Hase yeeshee, marka hore i soo tus inantaad
guursanaysid – buu ku jawaabay aabbihii.
– Yeelay, aabbe – buu yiri wiilkii.
Maalintii dambe baa wiilkii soo watay gabar dheer oo cas oo qurxoon
oo yiri:
– Waa tan, aabbe, inantaan rabaa inaan guursado.
– Waa yahay, maandhe. Bal ii soo qaad dhagaxaas weyn ee halkaas
yaal – buu yiri aabbihii.
Dhagaxu aad buu u cuslaa, wiilkiina si kasta yeel oo qaadi kari waa.
– Naa, ninkaas dhagaxa yar qaadi kari waayay miyaad guursanaysaa?
– aabbihii baa weyddiiyey inantii.
– Haba yaraatee maya – bay tiri oo iska tagtay.
Saddex gabdhood oo kale buu wiilkii hor keenay aabbihiis, isaguna
dhagaxii in uu soo qaado buu shuruud kaga dhigay wiilkiisa, ka hor inta
uusan gabdhahaas middoodna ka oggolaan in uu guursado. Wiilkii si kasta
yeel oo qaadi kari waa dhagaxii cuslaa, gabdhihii sidaas awgeed bay u wada
diideen in ay xilo u noqdaan ninkaas tabarta liita oo waxmataraha ah.
Gabadhii shanaad oo aan u qurux badnayn sidii afartii hore baa
wiilkii u keenay adoogiis. Markii gabadhu aragtay in wiilku qaadi kari
waayay dhagaxii weynaa bay la qaadday oo ay soo ag dhigeen odayga
cagihiisii, isaguna eegayo sida ay isu kaashadeen wiilka iyo gabadhu.
– Waa taas gabadha u qalanta inaad guursato, maandhow. Gabdhihii
kale kulama qaadin dhagaxa, tanise way kula qaadday. Iskaashigu waa
gundhigga nolosha reerka – buu yiri aabbihii oo isu dhisay wiilkii iyo inantii.

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 104. Inan iyo adoogiis
Waxaa jiray wiil iyo adoogiis. Kolkii wiilkii weynaaday baa adoogiis
u guuriyey gabar bilicsan, xoolana siiyey. Guyaal badan kaddib baa inankii
ku yiri aabbihiis:
– Aabbow, saddex hal iiga jawaab. Midda kowaad, adigu igama
dhaqaale badnid, haddana iga xoolo badnide maxaa jira? Midda labaad,
dadku taladaaday maqlaan, taydase cidi ma danaysee maxay ku noqotay?
Midda saddexaad, haweenkaygu kuwaaga ka qurux badan, carruurtaaduse ka
fiican kuwayga ee maxay ku noqotay?
– Midda hore, waxaan kaa iri, adigu markaad aragtid roob meel
fog ka da’aya durba waad u guurtaa. Aniguse marka hore waan sahamiyaa.
Markaan ogaado in meeshaasi xoolaha u dhaanto meeshay markaas
joogaan ayaan u guuraa. Midda labaad, waxaan ka iri, maandhe,
adigu markaan taladaada loo baahnayn oo cidi ku weyddiisan baad la talisaa
dadka. Aniguse markii talo la iigu yimaaddo oon arrinta doc kasta ka eego
ayaan sida qumman ka taliyaa. Midda saddexaad, waxaan kaa iri, maandhe,
adigu haweenka quruxdaad ku xulataa. Aniguse haweenka qaymiga iyo
naagnimadaan ku xushaa.

105. Talo haween

Waxaa la yiri: Saddex gabdhood baa beri ka tegay reerkoodii oo
doontay rag guursada.92 Markii ay dhawr beri socdeen bay gabdhihii u
yimaaddeen reero meel deggan oo doobab badani joogaan. Sidii dhaqanka
soomaaliyeed ahaa, gabdhihii waa la soo dhoweeyey oo neef baa loo qalay
oo lagu sooryeeyey. Goor dambe habeenkii baa hilbihii oo weli kulul loo
keenay gabdhihii. Markaas bay gabdhihii middood cad hilib ah kala soo
baxday xeeradii, say farahay kaga gubatay oo tiri:
– Kululaa, kama naallee!
– Naa, ma kaadsan karnee inoo kala goo – bay tiri gabdhii labaad.
– Naa, kor saar, ha kanfafee – bay tiri gabadhii saddexaad.
Markii gabdhuhu sidaas ku wada hadlayeen raggii doobabka ahaa ee
reeruhu waxay ku gabbanayeen meel gabdhaha u dhow oo ka
dhegeysanayeen hadalkooda. Raggu waxay ogaadeen in gabadha hore ay
samir xun tahay, midda labaad ay hunguri xun tahay, midda seddexaadna ay
ugu garaad badan tahay kulligood. Gabadhii garaadka badnayd nin geesi ah
baa guursaday markii uu dhegeystay taladeedii. Gabdhihii kalese way
waayeen rag guursada, baa la yiri.

106. Naago yaraan ma leh

Beri baa waxaa la yiri: Nin baa guursaday gabadh aad u yar. Waa la
aqal galay. Markaasuu is yiri: ‘Sug, ha kuu kortee.’ Habeen kasta waa ag
seexdaa. Far ma saarin.
Maalintii dambe ayay gabadhii yarayd hooyadeed u tagtay si ay ula
taliso. Waxay ku tiri:
– Hooyo, ninkii wuxuu iila dhaqmayaa sidii ilmo yar. Maxaan
yeelaa?
Hooyadeed baa la talisey.

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Gabdhuhu rag guursada bay doonan jireen si aanay u guumeysoobin. Dhaqankan waxaa la
odhan jiray heerin.

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 Habeennimadii markii uu ninkii soo hoyday ayay dheri yar dabka
saartay. Isagoo arkaya ayay ku ridday cad weyn. Markaasuu ku yiri:
– Naa, dee, ma qaadayo ee ka daa!
Waxay ugu jawaabtay:
– Dheri iyo naago toona yaraan wax kuma qaadi waayaan!

107. Talo
Wiil ayaa aabbihii u yimid. Wuxuu ku yiri:
– Aabbe, anigu waxaan doonayaa in aan naagtayda furo.
Odaygii kama waanin e wuxuu yiri:
– Maxaad u furaysaa oo dhacay?
Wiilkii wuxuu yiri:
– Waa dhillo oo waa tuugo oo waa xoolo-mubaddar!
Odaygii wuxuu yiri:
– Maandhow, habartaa baan intaa ku hayaa.
Wiilkii:
– Ma aniga habartay baa dhillo iyo tuugo iyo xoolo-mubaddar ah?
Odaygii wuxuu yiri:
– Haa, maandhe.
Wiilkii ul ayuu la booday oo inuu dilo damcay. Odaygii wuxuu yiri:
– Bal sug, intaadan usha la boodin wax baan kuu sheegayaa e,
bal adigu indhahaaga ku arag. Ina keen, maandhe, bal waxaan suubinayo
wax ka arag. Hilibka aqalka yaal yaan leenahay, noo soo dhig, aan wada
cunnee saddexdeennuba. Marka xeerada hilibku ku jiro meel baan ka
xarriiqaynaa si aan ku garanno meeshuu joogay heerkeedu.
Sidii bay yeeleen. Meel bay heerkii ku ogaadeen, maalintii danbe
ayay ku yiraahdeen:
– Noo keen hilbihii kaydka ah.
Habartii waxay tiri:
– Maalinkii buu dhammaaday aad cunteen hilibka.
Wiilkii oo afka kala haya ayaa baxay oo yaabban oo inay habartii
tahay u fili waayay.
– Ma og tahay in ay tuugo tahay oo annagoon wax la ogayn ay
xadday. Hadda weligay saas ayaan ku waday. Ina keen, aan ku tusee inay
xoolo-mubaddar tahay.
Ari yar ayuu u gooyay oo ku yiri:
– Arigaas yuusan kaa lumin. Ariga la soo joog oo soo daaji. Aniyo
wiilkuna arigan kale ayaan raacaynaa ee galabtii aan isu keenno.
Galabtii ayaa odaygii iyo wiilkii arigoodii soo hooyeen, habartiina
fiidkii ayay timid ayadoo xoolo la’. Wiilkii waa gartay in ay hooyadii tahay
xoolo-mubaddar.
– Kaalay, maandhe, in ay tahay dhillo waan ku tusiye. Waxaan
leeyahay: ‘Wiilkii waa la qaniinay’ ee ‘a-a!’ dheh.
Suu ye wiilkii:
– A-a! Waa lay qaniinay!
Markaasaa naago badan iyo rag badani yimaaddeen oo la dhugtay.
Odaygii wuxuu yiri:
– Wiilka waa la qaniinay ee yaan naag is hubta mooyee naag kale
taaban, haddii kale waa dhimanayaa!
Habartii marna waa sii oroddaa. marna waa soo oroddaa:

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 – Ba’ay, ba’ay, la ii har! – oo te: ‘Ma taabtaa? Isma hubee! Ma
taabtaa? Isma hubee!’
Wiilkii waa ogaaday in odaygu jid lahaa. Odaygii wuxuu yiri:
– Ma og tahay, maandhe? Naagtaada hayso!

108. Furriin silloon

Waxaa la yiri, nin baa beri guursaday gabar oo iska furay kolkii habeen
keli ah qabay. Deriskii baa weyddiiyey ninkii sababta uu ku furay afadiisa.
Wuxuuna ku jawaabay:
– Afartan iimood ay leedahay baan ku furay: xoolohunni, nasiibxumo,
dhaqaaladarro iyo habaarran.
– War, habeen quraad qabtaye sidee ku ogaatay iimaheedaas?
– Xoolohunni inay tahay waxaan ku ogaaday, kolkaan aqalka soo galay
xalay baan dibedda iskaga bixiyey kabahayga. Kolkii ay garan weyday inay
aqalka gudahiisa soo geliso kabaha baan gartay inay xoolohunni tahay.
Kabihii waa la xaday habeenkii, sidaas baan ku gartay inay tahay naag nasiib
xun. Markay afadaydu dabka shideysey xaabadii bay ka badisayoo ma
tashiilin, sidaasaan ku gartay inay dhaqaaladarran tahay. Markii dabkii u
ololi waayey way afuuftay ee ma ay sugin inta uu iska hurayo dabku,
waxayna ku habaarrantay ‘daad ku seexi!’. Sidaasaan ku ogaaday inay tahay
naag habaarran badan, buu yiri ninkii oo caraysan.

109. Naagtii shaarubo libaax soo goysay

Naag baa beri wadaad caalin ah u timid oo ku tidhi:
– Sheekhow, ninkaygii baa iga baydhay oo ruux haween ah oo kale
jeclaaday. Anigana wuu i nacay. Marka waxaan kaa doonayaa inaad
qardhaas ninkaygii ii soo celisa ii qortaa.
Wuxuu wadaadkii ku yidhi:
– Waa hagaage waxaan ku idhaa maad yeeli?
– Haa – bay tidhi.
Wuxuu yidhi:
– Waxaad ii keentaa shaarubo libaax, kolkaasaan kuu qori
qardhaas uu ninkaagu kugu jeclaado.
Bili hadday ka dambaysey ayaa reerkii degay meel libaaxyo badan.
Markaasay naagtii galab lax dibadda ku xidhay. Habeenkii baa libaax yimi
oo laxdii qaatay. Habeenkii dambaa libaaxii soo noqday oo lax kale ooy ku
xidhay muskii reerka qaatay. Habeen kalena intay muskii meel ka daloolisay
ayay aqalka dabadiisa lax kale ku xidhay. Habeenkaana libaaxii wuu soo
galay oo laxdana wuu qaatay. Markaasaa habeen kale dhigdhexadii
aqalkeeda intay lax ku xidhay ayuu habeenkaana la tegay. Habeenkii dambe
intay lax qashay ayay labo saamood dhexdood daloolisay oo ay laxdii labo u
kala goysay. Laxdii bay badhna dibadda dhigtay, badhna aqalka soo gelisey.
Ayaduna labadii saamood bay mid dhan iskaga laabtay oo ay maqas
diyaarsatay.
Libaaxii baa habeenbadhkii soo dhacay. Markaasuu badhkii laxda ee
dibadda yaal cunay. Markuu dhammaystay ayuu gurigii madaxa la soo galay
oo soo tiigsaday badhkii kale. Markii madaxii libaaxu dhaafay ayay aad yar
shaarubihii wejiga maqaskii kaga goysay. Libaaxiina halkii buu laxdii kula
tegay.

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 Waxay naagtii waddoba shaarubihii libaaxa ayay sheekhii u keentay.
Waxay ku tidhi:
– Sheekhow, waxaan wadoba libaaxii ka soo gooyay shaarubo.
Kolkaasuu sheekhii ku yidhi:
– Sidee baad uga soo goysay?
Markaasay u sheegtay farsamadii ay libaaxa u qabatay iyo siday
hadba lax meel ugu xidhay ilaa ay ku soo gelisey aqalkeedii, dabeeto ay
shaarubahan uga jartay. Sheekhii baa dabeeto ku yidhi:
– Haweeneyahay, dugaagga dibadda meera oo dhan libaaxaa u
balaayaysan. Dadkuna libaaxuu ka baqaa, libaaxuna dadkuu ka baqaa.
Haddaba, farsamada aad libaaxii caynkaas ee saancaddaha ahaa ku soo
gelisey gurigaaga maxaa ku diiday inaad ku daydo ninkaaga?

110. Shiikh Cabdulqaadir iyo habar

Waxaa la yiri: Habar baa awr rareysey, gabadheediina waa
kaalmayneysey. Markii ay awrkii rareen ayuu kici kari waayay, waayo rarkii
baa ku cuslaaday. Markaasay habartii cuskatay Shiikh Cabdulqaadir oo tidhi:
– Shiikh Cabdulqaadirow, awrka ii kici!
Awrkii ayaa kama-dambaystii rarkii la kacay. Markaasay gabadheedii
weyddiisey oo tidhi:
– Hooyo, Shiikh Cabdulqaadir muxuu inoo yahay?
Markaas habartii ugu jawaabtay:
– Hooyo, waxba ma wadaagno e awrkayga uun baan ku kacsaneyey!

111. Gabadhii rabtay in ay kala ogaato walaaleheed

Waxaa la yiri, gabadh baa damacday in ay kala ogaato walaaleheed
iyo ina- adeerradeed.
– Ina kiciya, cayaarta ii raaca! – ayay ku tiri ina-adeerkeed, ina-
aabbeheed, ina-hooyadeed iyo ina-abtigeed.
Meel dhexe markii la marayo ayay tiri:
– A - a - a - a, waa la i qaniinay! A - a - a - a, waa la i qaniinay!
Markaasay dhulka isku tuurtay.
Markaasaa wiilalshii isku jeesteen. Waxay yiraahdeen:
– War, see yeelnaa? Gabadhana kama tegi karno, cayaartiina waa
dhowdahay.
Ina-adogeed aan ku habar ahayni wuxuu:
– Aan kaga tagno meelsha, intaan meel u dhow geyno aan u soo
noqonno hadhow!
Ina-adeerkeed wuxuu yiri:
– Waxaasi hadal ma ahee gabadha aan qaadno.
Ina-hooyadeedna wuxuu yiri:
– Marna yaynaan gabadha ka tegin, sina.
Ina-abtigeedna wuxuu yiri:
– Intaan qaadno oo meel u dhow cayaarta geynoo aan u soo
noqnoqonno.
Gabadhana lama qaniinin e waxay rabtay in ay kala ogaato oo waa
dhegaysanaysaa intaas hadalkooda. Markii danbe ayay inta iska kacday tiri:
– Ina-adeer, igama tage!
Ina-hooyow, ima huraan!
Ina-odow, oog-la-shiday!

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 Ina-abtow soo-noqnoqoy!

112. Xaal adduun

Waxaa la yiri: Nin ayaa socdaalay. Meel fog ayuu u socday. Maalmo
badan markuu socday buu gaajooday. Wax uu cuno buu waayay. Maalintii
danbe asagoo socda meel ayuu wuxuu arkay daanyeer meel maraya galabtii
oo sii jeeda oo futo guduudan. Markuu arkay futadiisii guduudnayd ayuu u
maleeyey hilib. Weligiina daanyeer ma arag. Markaa wuxuu yiri:
– Nimanyohow, bal dunidaa arka. Hilib waa nin waayay iyo nin
futada ku sita!

113. Xuunsho
Xuunsho ayaa beri lagu yidhi:
– Xuunshooy, Nebigii baa dhintay.
Xuunshadii kama nixin ee way iska aammustay. Markaasaa lagu
yidhi:
– Xuunshooy, Nebigii baa dhintay ee maxaad u ooyi weyday?
Waxay tidhi:
– Intuu noolaaba xaarkaan cunayey!

114. Nin nin u faanay

Waxaa la yiri: Nin baa nin u faanay. Wuxuu ku yiri:
– Wallaahay inaan cirka kugu soo dumin!
Markaasaa ninkii kale ku yiri:
– Haddaad cirka soo dumisid, meeshii aad ka gashid ayaan anna ka
geli doonaa!

115. Qolo qasaarto wax u ah qolo kale waxay u tahay faa’iido93

Waxaa la yidhi, nin ayaa nin kale u yimid. Wuxuu damcay inuu ka
nixiyo. Wuxuu yidhi:
– Hebelow, ma maqashay in dunidii la rogayo?
Markaasaa ninkii kale yiri:
– Kow. Goormaad maqashay in dunida la rogayo?
Markaasaa ninkii kale yiri:
– Waxaan maqlay shalay. Culummadii baa masaajidka ka sheegtay.
Ninkii kale wuxuu yiri siduu wax kale uga sugayey:
– Wallaahi, haddii dunida la rogo aniga dan baa iigu jirtaa!
Markaasaa ninkii rabay inuu ninka ka naxsho yiri:
– Oo sidee dani kuugu jirtaa haddii dunida la rogo? Miyaadan maqal
waxa dunida ku nool oo dhan in la rogayo?!
Markaasaa ninkii kale yiri:
– Taasi waa ii wanaagsan tahay. Maxaa yeelay ratigii aan raran jiray
ayaa iga garbabbeelay. Marka haddii dunida la rogo dan baa iigu jirta. Maxaa
yeelay caloosha ayaan ka raran lahaa!

93
Maahmaah.

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