Our Father: Braima Winter — The Man Who Read the Weather and Raised Us with Words
Braima in His Red Koefiyya Not just a head covering, but a hush of dignity. A crown worn by those who build without boasting, who read clouds like verses, and raise children like minarets — quietly, steadfastly, towards the Light.
They called him Braima Baard. But he was clean-shaven. They called him Braima Winter. Because even if there was only one cloud in the sky, he’d say: “Dis winter, Gaya.”
He was our father: Ebrahim Abdul Aziz Jacobs. Born of tailors and dressmakers — his father, Abdul Aziz, worked with thread; his mother, Gadija, crafted fabric into form. From such soft-handed lineage, he turned to bricks and cement.
His mother once teased him, laughing: “Met jou sag handjies, wat soos ‘n bricklayer gan djy maak?”
But he became one. And not just any bricklayer. He built kilns. He protected cement floors. He shaped the foundations that others would walk on long after he left the site. He built a good few walls of Primrose Park masjid (called Jamiya Tus Sabr).
He guided others. Trained them. Gave them skills, and more than that, dignity.
Yet behind all of this physical work was another kind of labour — of language, of laughter, of letters. He was the spine of our family’s love of books, storytelling, and sly, gentle humour. He was reading before most could walk. As a child, already in his diapers, he was immersed in words, letters, pages. No one had to push him. It was in him.
Imam Ghazali. Ibn Battuta. Jalāl al-Dīn Rūmī. Shams Tabrizi. He didn’t just read. He remembered. And retold. And spun.
He raised seven children with his hands, but never truly raised his hand at them. His discipline was the silence between sentences. His presence was the lesson.
We never feared him. We trusted him. Because the man who knew where every cloud was going — also knew how to hold a storm.
He didn’t build palaces. He built people. He built us.
And when he dressed, he often wore his red koefiyya — not the long turban of his childhood, but a shorter, neat fez with a tassel, worn by men who held pride without noise. It was the kind worn by many hadjies after the sorbaan had fallen out of fashion. It became his crown.
One Fajr morning, when I was a teenager, he woke me gently. We walked together through the streetlights of Primrose Park toward the mosque. I looked around and said, “So many Muslim houses still have their lights off. Don’t they make salah?” He chuckled softly, and said, “Perhaps they are praying while their lights are off so that they can go back to sleep. You must focus on your own salah. Other Muslims are not your concern.”
And perhaps this was the secret of his laqab… As Shaykh Jamiel Abrahams reflected:
“The secret of this Laqab… is that no Winter will pass except that he is Madhkour — remembered — even by the non-living creation. Better than making dhikr, he becomes Madhkour — mentioned and remembered — by his Rabb.”
May Allah grant us all to become Madhkour. Āmīn.
“What a lovely man. He was always saying to us, ‘Kom biesmielah,’ and happy to have us around.” — Shamiel Isaacs, Bonteheuwel (Call of Islam)
And today, as we recite stories, as we reach for bricks and books and blessings — we say: Braima Winter, we remember. And we still feel your weather. And your words. And your mercy.
Innā li-llāhi wa-ʾinnā ʾilayhi rājiʿūn Surely to Allah we belong and to that we will return. [Surah Baqarah, 2:156]
And this is how we remember him best: Laughing beside Gaya, the love of his life — as if the whole world had just whispered a joke only they could understand.
Braima and Gaya Laughing — A Crowned Moment of Mercy
A tribute to Hatta: flower seller, character, Cape Town soul. The fragrance lingers…
She wasn’t just a flower seller. She was a fragrance, a rhythm, a joke that made you feel seen. Her name was Cecelia Williams—known to all as Hatta—and for over sixty years, she stood at Cape Town’s Trafalgar Place market, not just selling blooms, but lifting spirits.
Hatta was a character. A caretaker. A Cape Town original.
The Poem that Opened the Door
“Hatta of the Flower Market” She was the last blossom of a vanishing season, a woman with hands that knew petals better than poems, who crowned Adderley mornings with colour and cackle. They called her Hatta—not just a name, but a rhythm. A shrug, a laugh, a story half-told while binding roses with string. Sixty years of market sun. Of joking with tourists. Of feeding the street children. Of being “one in a million” without ever asking for a statue. Now the market hums a little quieter. But her scent, her sass, her spirit— they linger, like the last bloom in a winter vase.
This poem, first shared on my Facebook page, sparked an outpouring of memory and community. The tribute went viral, shared across timelines and group chats. And then, like the scent of jasmine carried on wind, her story grew.
The Article That Helped the City Remember
Tamlynne Thompson’s piece in TheCape Towner became a cornerstone of Hatta’s public remembrance. It offered not only a portrait of her life, but a signal that her presence had mattered—deeply.
Though the newspaper referenced a YouTube link, the funeral livestream no longer appears to be available. But memory has other ways of surfacing. While searching for traces of Hatta, I found this moving video about her best friend, Sandra Bosman—herself a flower seller of the Cape.
Through Sandra, we hear the echoes of Hatta’s laughter, her generosity, and her grit. It’s another thread in the fabric we’re weaving.
Voices from the Cape
Facebook friends poured in with blessings, memories, and emotion:
Anne Rogers:“Yet another outstanding poem – beautiful, moving words and complementary image to honour an outstanding woman who brought joy to many.”
A Note of Gratitude: To Anne Rogers—your kind words landed with warmth. In a world where noise often drowns meaning, your belief in my words is a quiet blessing. Thank you for seeing not only the poem, but the person behind it.
And to Atiyyah Khan, Marianne Thamm, Mogamat KammieKamedien, and so many others—this harvest belongs to you too.
What Does “Hatta” Mean?
A few friends asked if Hatta was an honorific. The word “hatta” can refer to the traditional Arab headscarf, the keffiyeh—often used in resistance, honour, and dignity. It also carries echoes of the Arabic verb ḥaṭṭa, meaning to reach, to attain, or to bring down gently. Maybe that’s what she did—reached people, lifted them, wrapped them in grace.
The Spirit of the Cape Lives On
You can’t really write about Cape Town without talking about talking. That unique Cape Flats cadence—Afrikaaps—where people don’t just sell fruit or flowers. They create moments.
Ask about a naartjie and you’ll hear:
“Die naartjies is so lekker, hulle willie praatie. Hulle’s te skaam van al die soetigheid!”
And Hatta? She was the high priestess of that daily liturgy.
🌹The FragranceLingers
This is not a eulogy. This is a zahrā’, a bloom. And she—Hatta—isn’t gone. She lives in our language. In our laughter. In our stories. In every bouquet given in kindness. In every street market joke. In every aunty who tells it like it is, and every uncle who listens.
May we see them. May we remember them. May we become them.
🕊️ Rest in softness, Hatta. You were the last bloom of Trafalgar Place. But your scent is forever.
This blog post is dedicated to every flower seller, fruit hawker, street child, and storyteller who holds up Cape Town with grace and grit. May we never forget them.
Somewhere between the worn edges of oral history and the crisp pages of archived journals, I began to trace the journey of my ancestor — Hadjie Gasanodien, also known as Carel Pelgrim. It is said he was the first Muslim from the Cape to perform the sacred pilgrimage of Hajj, sometime between 1834 and 1837, a period just after the abolition of slavery, when its wounds were still fresh. For years, his story lived quietly in our family’s memory, surfacing in fragments and whispered recollections — until now. I write to honour that legacy, to weave together the strands of fact, faith, and feeling that shaped a man, a pilgrimage, and a community still finding its voice in the aftermath of bondage.
Pilgrimage of Discovery
I first heard his name as a child, tucked into a conversation between my sister Yasmine and our aunts. Years later, Yasmine would take those threads and stitch them into a short family tree, dated July 2004. At the time, it felt like the last echo of a fading past. We had little else to go on. But something stirred in me after I returned from my own pilgrimage. A fever of purpose, a longing to know more. I began writing and publishing reflections under Al Hujjaj Magazine, not yet knowing that my footsteps had mirrored those of my own forebear, nearly two centuries earlier.
Echoes in Academic Footsteps
The name “Carel Pelgrim” returned to me unexpectedly through the work of a neighbour and friend of my father — the late Mogamat Hoosain Ebrahim, a community scholar from Primrose Park. He had long been documenting the Hajj stories of Cape Muslims. In his thesis, The Cape Hajj Tradition: Past and Present (2009), Ebrahim writes: “Hajji Gassonnodien, more popularly known as Carel Pilgrim, enjoys the distinction of having been the first Cape Muslim to have successfully completed the Hajj.” Although I first encountered his name in Ebrahim’s thesis, the full significance didn’t strike me until later — during conversations with the researcher Abdud-Daiyaan Petersen. It was through our exchanges that the identity of Carel Pelgrim truly crystallised. This was not just a figure in history — he was my ancestor. A man who left the Cape between 1834 and 1837 to walk the sacred path when few could even imagine such a journey.
It was through Ebrahim’s meticulous work that I began to understand the context of that time. Hajj was not simply a religious obligation; it was an act of defiance, endurance, and transcendence. For formerly enslaved Muslims in the Cape, to make the pilgrimage was to reclaim a spiritual identity that colonial systems tried to erase. And Carel Pelgrim, in going, carried more than personal faith — he carried the hopes of a generation emerging from bondage.
A Lineage Remembered
George F. Angas (1822-1886). ORIGINAL 1849 Hand Coloured Stone Lithograph. A Malay Priest Prays.
Abdud-Daiyaan Petersen’s research added an entirely new dimension to the story. In collaboration with Turkish scholar Halim Gençoğlu, he co-authored a paper titled Was Imam Gasanodien Carel Pelgrim an Ottoman Descendant?, published in the Bulletin of the National Library of South Africa in 2021. They explored the possibility that Carel Pelgrim may have had ancestral ties to the Ottoman world — a lineage once obscured by slavery and colonial re-naming. Through Petersen, I learned not only of the archival traces, but also of the living memory carried in Cape Town’s communities — stories that had waited generations to be heard.
Petersen’s careful investigations, supported by old burial notices and public records, pointed with growing clarity to the fact that Carel Pelgrim and Hadjie Gasanodien — the man known for teaching Islam and the Qur’an to children in early Cape Town — were one and the same. The fragments were falling into place. What had once been academic became intimate. What had once been folklore became family history.
The Pain Beneath the Pride
The history of Carel’s mother, Pakka, adds further complexity and depth. As documented in Echoes of Slavery: Voices from South Africa’s Past by Jackie Loos, Carel — born into slavery — was the son of Pakka, a slave woman, and Jan Gottlieb Barends, a Christian man of German descent. Their relationship was informal and illegitimate, as was often the case in that era. Carel and his brother Philip inherited their mother’s status as slaves. In 1801, a notarial protocol records their transfer to a burgher, and upon his death, their eventual manumission was stipulated in his will.
Pakka’s exact identity remains debated, though one likely candidate is Janpakka of Batavia, who ran a shop in the Waterkant in the 1820s. Death records from the time, often unreliable, do not mention Carel or Philip, but their presence in community memory is clearer than archival certainty. Pakka’s story, like that of many enslaved women, survives in fragments — yet she remains the root from which this extraordinary lineage emerged. And it is here, in the shadows of that history, that I must pause. My heart aches at the likely truth: Pakka, my great-grandmother, was not loved — she was owned. The man who fathered her children, Jan Gottlieb Barends, did not protect her. He did not free her. Instead, he allowed her and their children to be sold on to another man. Was she raped? Exploited? Discarded? The records are silent, but the silence itself screams.
This is the pain we inherit alongside the pride — the wounds interwoven with the honour. In naming Pakka, I do not just trace bloodlines. I reclaim her dignity, speak her name with reverence, and acknowledge that even in bondage, she gave rise to a lineage that would one day teach Qur’an, lead prayer, and inspire generations. Her story, though faint, demands to be held — not with shame, but with solemn truth and fierce remembrance.
A Husband’s Grief
Carel’s transformation from a slave to a respected teacher, tailor, and hajji is all the more remarkable against this background. And among the most beautiful parts of his story is his deep love and reverence for his first wife, Japoera. Though she was childless, their bond was strong — spiritually and emotionally. When she passed away in their large home in Buitengracht in early 1841, Carel composed a public obituary in the South African Commercial Advertiser. It read: “The Heavenly Father, Lord of Life and Death, was pleased on the 16th instant to call from me my beloved wife Japoera, aged 64 years, 4 months and 16 days, after a happy union of [blank space] years. All who knew her virtuous character will sympathise with my loss, of which I hereby give notice to friends and relatives, requesting to be excused the visits of condolence.” He signed it: Carel of the Cape, the first Pilgrim and Priest.
Death certificate of Hadjie Gasnodien Carel Pelgrim.
In this short but poignant notice, we see not just a man grieving his beloved, but a heart refined by faith and loss. It reminds me that while history often records what men did, it rarely shows how deeply they loved. He eventually adopted the Islamic name ‘Hassan al-Din’ — appearing in records under numerous variations such as Gasnodien and Gasanodien — yet he signed himself proudly as ‘Carel Pelgrim.’ His ability to read and write in both Arabic and European script shows a deep level of literacy and determination to bridge worlds. While some have speculated that he may have spent up to three years in Makkah — a duration not firmly evidenced — what we do know is that he returned with the ability to teach Arabic and Qur’an, and left an imprint as a man of knowledge and devotion. It’s possible that his early literacy was shaped by Cornelis van der Poel, the burgher who once held legal ownership over him and later stipulated Carel’s manumission. Whether through formal tutoring or exposure to Dutch literacy, this early learning may have paved the way for his later mastery of both Islamic and colonial languages.
The directories list Carel van de Kaap as a free tailor living in Hout Street in 1816 and as a Malay schoolmaster in 1830. His brother Philip, born in 1789 and passing in 1844, was also a tailor, but unlike Carel, Philip was not a practicing Muslim. Some of Philip’s children were baptised, and in 1838 he married their mother, Carolina Marteyn of the Cape, in the Dutch Reformed Church.
Meanwhile, Carel was charting a different course. Once free, he began to prosper. In 1817, he loaned Seymen of the Cape 600 Ridollars (a substantial currency at the Cape in the early 1800s, equivalent to several months of wages for a labourer) to enable him to free his slave daughter, Cananga. By 1822, he had purchased his own home in Matfeld Lane. Then, in October 1833, Carel and his wife made a joint will, identifying themselves as the free man Carel of the Cape, alias Gaszimoedien — formerly a tailor, now a teacher in the Arabic language — and Johanna Salomonse, alias Japoera, born at the Cape.
Japoera seems to have been an exemplary Muslim wife, and Carel held her in high esteem. He set out for Mecca soon afterwards, and her encouragement must have been crucial to the success of his pioneering journey.
When Art Becomes Revelation
That intimacy deepened when I looked again at a familiar image — one I had seen countless times in Cape Town homes, books, and exhibitions, without ever imagining a personal connection. It is a watercolour painting by George French Angas, an English artist who visited the Cape in the 1840s. The scene is gentle but profound: a bearded man seated cross-legged, surrounded by children, teaching them the Qur’an. For years, this portrait was simply referred to as a depiction of a “Malay teacher.” But now, thanks to community scholarship and genealogical evidence, we know the truth — that teacher was Hadjie Gasanodien. My ancestor.
Another portrait, also by Angas, is held at the Castle of Good Hope in Cape Town. In it, Hadjie Gasanodien is more formally posed, with dignified composure. What amazes me most is his attire — a flowing Arabic coat, or abaya, layered over a long-sleeved thawb. The painting is filled with symbolic richness: incense burners still glowing in the frame, a minbar placed behind him as if ready for the next call to gather and reflect. To stand before that painting is to encounter the past as presence — not as myth or metaphor, but as family. His face, once anonymous to me, now echoes through mine. The ink of his story has always been part of my blood. Only now am I learning how to read it.
The Living Links
One of the most tender links between this legacy and the living was shared in Lawrence Green’s 1964 book, I Heard the Old Men Say. In Chapter Two, titled “The Living Links,” he introduces a woman named Gatea Jacobs — my great-grandmother and the daughter of Hadjie Gasanodien. In a touching passage, she recalls her father’s return from the pilgrimage to Mecca. She tells of the white robes he wore, the gentle way he taught, and how the community revered him not just as a teacher, but as a man who had seen the heart of Islam and brought its light home.
Yet there is something poignant here: on the death notice of Hadjie Gasanodien, Gatea was listed as his daughter — and she was just 11 years old at the time. Her recollections, as recorded by Green, must have been shaped not only by her own memory but also by the atmosphere that surrounded her father’s name: the reverence of others, the stories repeated in the family, the aura of a man who had left a sacred legacy. In this way, memory extends beyond personal recall — it becomes communal.
Her memories reach across generations with quiet dignity. She spoke not in grand declarations, but in lived detail — the scent of his clothes, the rhythm of his voice in prayer, the gatherings around him at dusk. Through her, his presence remained alive in the bones and breath of our family, long before any of us knew the fullness of his historical significance. It was always there — waiting for us to remember.
Incredibly, Gatea Jacobs lived nearly a hundred years, a living bridge between the earliest days of Islam at the Cape and our present time. In that same chapter, Lawrence Green recounts a remarkable scene: “One afternoon while she was still able to see and hear and talk to her family she called everyone round her. ‘I am too old to live any longer,’ she told them. Then she folded her hands as prescribed in the Islamic death ritual and passed away.” Her funeral drew thousands of mourners, and services were held in mosques across the Peninsula. It was a farewell not only to a beloved matriarch, but to an era.
Her final act — serene, faithful, and deliberate — echoed the strength of the lineage she carried. It is this spirit I now seek to honour, not only in rediscovering our ancestor, but in holding open the doorway for others to trace their own roots, to reclaim the sacredness of our past, and to remember that we, too, are living links.
Author’s Note Written by Adli Yacubi (pen name), descendant of Hadjie Gasanodien, also known as Carel Pelgrim. This article forms part of a continuing journey to rediscover, honour, and share the stories of Cape Muslim pioneers. May it serve as both record and remembrance.
References
Yasmine Jacobs, Jacobs Family Tree (Oral History), July 2004
Mogamat Hoosain Ebrahim, The Cape Hajj Tradition: Past and Present, 2009
Jackie Loos, Echoes of Slavery: Voices from South Africa’s Past, 2024
Habib Shaikh, “First of Cape Hajis came 3 years after abolition of slavery,” Arab News, 11 October 2013
Lawrence Green, I Heard the Old Men Say, Chapter Two: “The Living Links,” 1964
Halim Gençoğlu & Abdud-Daiyaan Petersen, “Was Imam Gasanodien Carel Pelgrim an Ottoman Descendant?”, Bulletin of the National Library of South Africa, vol. 75, no. 2, December 2021
Helen Swingler, “Piracy, slavery and a Mecca pilgrimage,” UCT News, 17 March 2021
“Portraits stoke mystery of Hajji Gasnodien,” Cape Argus, 26 February 2021
“In the name of Allah, the Entirely Merciful, the Especially Compassionate” — every beginning echoes the womb of creation, where mercy overcomes all.
At the beginning of every chapter of the Qur’an (except one), and at the start of every act of meaning, Muslims invoke the sacred words: bismillāhir raḥmānir raḥīm — In the name of Allah, the Entirely Merciful, the Especially Compassionate. It is not merely a formula. It is a return. A remembrance of the womb of mercy from which all existence flows.
The Love Letter of Bismillah
In Surah An-Naml, we are told the story of the Prophet Solomon (Sulayman, peace upon him) sending a letter to the Queen of Sheba. He instructs the hoopoe bird: “Go with this letter of mine and deliver it to them, then stand aside and see how they will respond.” (27:28)
When the Queen reads the letter, she declares: “O you chiefs! A truly distinguished letter has been conveyed unto me. Behold, it is from Solomon, and it says, ‘In the name of Allah, the Entirely Merciful, the Especially Compassionate. Do not be arrogant with me, but come to me, fully submitting to Allah.’” (27:29–31)
Before asserting power, before making demands, Solomon begins with mercy. Even in politics and statecraft, mercy frames the dialogue. Every relationship — between people, between nations, between heart and heart — is meant to begin in the name of mercy.
The Womb of Creation
The Arabic root ر ح م (rā ḥā mīm) — from which Raḥmān and Raḥīm are derived — is intimately connected to raḥm, the womb.
Allah reminds humanity: “O humanity! Be mindful of your Lord Who created you from a single soul, and from her He created her mate, and through both He spread countless men and women. And be mindful of Allah—in Whose Name you appeal to one another—and the wombs. Surely Allah is ever Watchful over you.” (4:1)
The womb is not just a biological vessel; it is a sign, a sacred reality. The Prophet, peace and blessings be upon him, said in a sacred narration (Hadith Qudsi): “When Allah decreed the creation, He pledged Himself by writing in His Book, which is laid down with Him: ‘My Mercy prevails over My Wrath.’” (Muslim, Bukhari, an-Nasa’i, Ibn Majah)
Mercy is the origin of all things. The womb is the first mercy a soul encounters in existence — a place of absolute protection, nourishment, and unseen care. No wonder the Prophet narrated this to his companions.
Jahima (r.a.) came to the Prophet, peace and blessings be upon him, and he said, “O Messenger of Allah, I intend to join the military expedition, and I seek your counsel.” The Prophet said, “Do you have a mother?” He said yes. The Prophet said, “Stay with her, for paradise is beneath her feet.” (Sunan al-Nasā’ī)
In another Hadith Qudsi, sacred narration, the Prophet Muhammad (peace be upon him) said that Allah said: “I am Ar-Raḥmān and created the raḥm (womb) – And I named it after Me.” (Ahmad)
Pain and Mercy
“The wound is the place where the light enters you.” Rumi’s words evoke not only pain but transformation. The womb is a site of life-giving pain — a space where creation ruptures comfort. It is the most literal place where light enters: the emergence of life into a world of awareness, form, love.
In verse 18:81, the Qur’an speaks of a child being taken away so another, “more virtuous and nearer in affection,” may come. Pain and replacement. Loss and mercy. Mercy is not always softness — it may come dressed in fire, thunder, or sacrifice.
No wonder Allah states, “And My Mercy encompasses everything” (Quran 7:156). This verse reinforces the idea that God’s mercy is vast and all-encompassing, extending to every aspect of existence. This verse highlights the inclusive nature of divine mercy, encouraging believers to seek forgiveness and strive for a compassionate life. It serves as a call for Muslims to practice mercy in their daily lives, fostering a community built on compassion and understanding.
Bismillah in Everyday Life
The Messenger of Allah, mercy of God and peace upon him, taught: “Any matter of importance that is not begun with ‘In the name of Allah’ will remain devoid of blessing.” (Sunan Abi Dawud, Sahih Ibn Hibban)
And regarding daily purification (wudhu), he said: “There is no valid ablution for he who did not mention Allah’s Name.” (Ahmad, Sunan compilers)
Every act, every moment, every step must be wrapped in remembrance. By invoking Bismillah, we are not just seeking blessing; we are anchoring ourselves back to the womb of mercy — to the beginning of all things — where Allah’s Compassion and Care cradle us unseen.
Closing Reflection: A Womb of Light
To begin with Bismillah is to step into the womb of mercy. A place where something is made of us. A place of constriction, gestation, and eventual emergence.
Ibn al-ʿArabī described mercy as the first veil between us and the Real. To know mercy is to be veiled, yes — but also to be protected, incubated until we are ready to face the fullness of the Divine.
And so, like the Queen of Sheba, we receive the letter. And like the hoopoe, we deliver it. And like the child, we are born through pain. And like Rumi, we remember that it is the wound — the rupture — that lets in the Light.
Once, not far from here, there lived a boy. He was an ordinary boy except for one thing: he loved words. What type of words you ask? Oh, many kinds of different words. Words that made you see things differently, words that made you smile, words that made you sad, words that made you imagine amazing things… Many different words.
These words he would pick up when others would use them in conversation. He discovered some when his father told stories. Others he found when his mother told him what to buy when she sent him to the corner shop. And yet others he uncovered in conversations he overheard when adults were speaking… Soon he had collected a large number of beautiful words.
It was not that he really understood any of these words. Well, not at first. But as he took them to his room, he would look up their meanings in a dictionary and lay on his bed and pondered over them. Turning them round and round in his mind. Every new word he had would bring new ideas into his head.
As he collected these words, he hid them in a box under the bed where no one could get to them. Soon he had so many that they could no longer fit in the box. Tried as he could, the lid of the box would not close any longer. The box was full. And so it was that as he grew older, he always had many boxes in his room each one filled to the brim with the new words he collected over the years.
His mother was not too happy about this because it meant that his room was always untidy: boxes everywhere with words spilling out of them. Why could he not be like other boys and just forget words as soon as they are told to him, she would complain. Many of the words had found their way onto the the blankets of his bed, onto the floor and even onto the walls. His room was a mess of words.
One day he took one of these words and planted them to see what would happen. He took a little pot with soil and put the word inside. He watered it and would you believe it? It grew. First a green stem with leaves and then later a flower: the word in colour with the most beautiful petals.
So excited was he that he fetched his box of special words and began to plant them one by one. Soon he had a garden of words. Pot planted words were now everywhere in his colourful garden. Some words grew differently from others. Some had grown, like his first word, into word flowers. Others, grew into poems, into stories, into tales. Some even grew into books.
On a sunny day a young woman walked by and admired his garden of words. “What a most amazing garden,” she said. “You should cut them and put them in vases.” He could see that the words had a great effect on her. As she cast her glance to different parts of the garden, the young man could see that the different word flowers changed the expression on her face.
When she looked into the furthest corner of the garden where a tree of poems was in bloom, she became transfixed, the smile fading from her face and a tear forming in the corner of her eye. Then when she bent down to page through a book hanging from a branch, her eyebrows seemed to crease and there was a lost look in her eyes like someone who had stepped into a different world. Other stories made her smile so wide, the young man blushed.
“Would you like one of them?” he asked because he could see that this word wonderland had touched her heart. He picked a poem with the most exquisite colours and gave it to her. When she looked him in the eye, he knew, in that moment, that she would always return to this magical garden of words.
The story of how earth and water met and why we love strolling on the beach…
Image by Forrest Cavale on Unsplash
Sand, daughter of rock, and Sea, son of rain, finally met. Sea was shy and, for once, was unable to make waves. He hid behind a boulder. Sand was less bashful. She sought him out and cornered him on the waterfront. “I have been watching you for some time already and I like what I see,” said Sand, “You are just the cowboy for me. So why don’t you marry me?”
Sea was taken aback. “I like you too,” said Sea, going back and forth, “but you don’t want to marry someone like me.”
“But I do,” said Sand, “I think we make the perfect match.”
“But I’m unreliable,” replied Sea, “everyone knows that I come and go like the tide.”
“But every time you come in,” said Sand, “I will be refreshed.” She smiled widely.
“Sometimes the weather angers me,” said Sea desperately, “then I blow up a storm.”
“On my shore,” replied Sand, “have I been anything but the epitome of calm?”
“I have depths you cannot imagine,” answered Sea, “A darkness you will never fathom.”
“I lie in the sun all day,” said Sand, “and sometimes can be quite shallow, but I like a nice challenge.”
“Yes,” searched Sea, “but I am known to drown many things.”
“Whether I am under you or inside you,” replied Sand, “you can never swallow me.”
Finally, when he could not think of anything else, Sea said: “Do I have a choice?”
“I don’t think so,” replied Sand and smiled wider than any shoreline, “It is inevitable.”
The sun set quickly behind the horizon.
And so Sand and Sea were married. Under the watchful eyes of Moon, Sea regulated his tides. No matter how deep Sea was, you always found Sand holding him up. When he blew up in storm he found a place rest on the shores of Sand. There, with every incoming wave they renewed their love for each other and mingled in the breaking crest. They talked no more as there was no need for words any longer.
After many years, and with the help of Sun, Sand and Sea gave birth to offspring that would symbolise their love for each other. These children were the first humans made of Sand and Sea. Human beings combined calm and storm, shallow and deep, travelling and staying — the one part never being able to swallow the other.
People went all over the earth always keeping grandmother Sand under their feet to keep them firm and to build their homes. At first they only went where their uncles, the rivers were, and then later took water with them wherever they went. And till today, when lovers want to renew their love for each other they go walking on the shoreline with their feet mingling in the wet sand, their children building sandcastles that the tide will try to swallow… inevitably.
Adli Yacubi 