The Mule, the Jackal, and the Lion

The fable tells of a mule, jackal, and lion deciding to eat the one with a “bad race.” The mule cleverly delays judgment by seeking advice, tricking the lion into inspecting his spiked shoes and striking him dead. The tale illustrates the cunning triumph of wit over force and warns that associating with deceitful company often leads to betrayal.

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

► Themes of the story

Cunning and Deception: The mule employs cleverness to deceive the lion, leading to the lion’s downfall.

Conflict with Authority: The mule challenges the lion’s dominance, representing a struggle against an oppressive force.

Good vs. Evil: The narrative contrasts the mule’s cunning (perceived as good) with the lion’s intent to harm (perceived as evil), highlighting the struggle between opposing forces.

► From the same Region or People

North Africa
- Berber Lore

Learn more about the Berber peoples

Translated by J. Rivière
and Chauncey C. Starkweather

The mule, the jackal, and the lion went in company. “We will eat the one whose race is bad,” they said to each other.

“Lion, who is your father?”

“My father is a lion and my mother is a lioness.”

“And you, jackal, what is your father?”

“My father is a jackal and my mother, too.”

“And you, mule, what is your father?”

“My father is an ass, and my mother is a mare.”

► Continue reading…

“Your race is bad; we will eat you.”

He answered them: “I will consult an old man. If he says that my race is bad, you may devour me.”

He went to a farrier, and said to him, “Shoe my hind feet, and make the nails stick out well.”

He went back home. He called the camel and showed him his feet, saying: “See what is written on this tablet.”

“The writing is difficult to decipher,” answered the camel. “I do not understand it, for I only know three words–outini, ouzatini, ouazakin.” He called a lion, and said to him: “I do not understand these letters; I only know three words–outini, ouzatini, ouazakin“

“Show it to me,” said the lion. He approached. The mule struck him between the eyes and stretched him out stiff.

He who goes with a knave is betrayed by him.

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The Wren

A wren’s vanity blinds him to reality when his offspring describe a camel’s size. Dismissing their claims, he insists no creature surpasses him in stature. When the camel reappears, the wren’s arrogance falters as the massive beast briefly seizes him. Though unharmed, the wren acknowledges its grandeur. The tale warns of vanity’s futility, as pride inevitably leads to downfall.

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

► Themes of the story

Cunning and Deception: The wren’s initial arrogance leads him to underestimate the camel’s size, but he later acknowledges the truth after a humbling encounter.

Conflict with Nature: The wren’s encounter with the camel represents a confrontation with the natural world’s realities, challenging his misconceptions.

Illusion vs. Reality: The wren’s belief in his own grandeur is shattered when faced with the camel’s true size, highlighting the disparity between perception and reality.

► From the same Region or People

North Africa
- Berber Lore

Learn more about the Berber peoples

Translated by J. Rivière
and Chauncey C. Starkweather

A wren had built its nest on the side of a road. When the eggs were hatched, a camel passed that way. The little wrens saw it, and said to their father when he returned from the fields:

“O papa, a gigantic animal passed by.”

The wren stretched out his foot. “As big as this, my children?”

“O papa, much bigger.”

He stretched out his foot and his wing. “As big as this?”

“O papa, much bigger.”

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Finally he stretched out fully his feet and legs. “As big as this, then?”

“Much bigger.”

“That is a lie; there is no animal bigger than I am.”

“Well, wait,” said the little ones, “and you will see.” The camel came back while browsing the grass of the roadside. The wren stretched himself out near the nest. The camel seized the bird, which passed through its teeth safe and sound.

“Truly,” he said to them, “the camel is a gigantic animal, but I am not ashamed of myself.”

On the earth it generally happens that the vain are as if they did not exist. But sooner or later a rock falls and crushes them.

The Little Child

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

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

► Themes of the story

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

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

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

► From the same Region or People

North Africa
- Berber Lore

Learn more about the Berber peoples

Translated by J. Rivière
and Chauncey C. Starkweather

“Come, little child, eat your dinner.”

“I won’t eat it.”

“Come, stick, beat the child.”

“I won’t beat him.”

“Come, fire, burn the stick.”

“I won’t burn it.”

“Come, water, quench the fire.”

“I won’t quench it.”

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“Come, ox, drink the water.”

“I won’t drink it.”

“Come, knife, kill the ox.”

“I won’t kill him.”

“Come, blacksmith, break the knife.”

“I won’t break it.”

“Come, strap, bind the blacksmith.”

“I won’t bind him.”

“Come, rat, gnaw the strap.”

“I won’t gnaw it.”

“Come, cat, eat the rat.”

“Bring it here.”

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

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

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

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

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

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

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

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

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

The Robber and the Two Pilgrims

A story unfolds around two robbers, one married, the other a lone thief. When the married one’s daughter is born, she’s given to the single robber, who raises her. A mystical bird warns her against opening the door to a prince’s pursuit. Through layered tales of betrayal, justice, and tragedy, the narrative weaves fate, loyalty, and peril, culminating in feasts, wisdom, and the inevitability of choices.

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

► Themes of the story

Love and Betrayal: Elements of romantic relationships and betrayal are evident, especially concerning the woman and the prince.

Prophecy and Fate: The mystical bird’s warnings and the unfolding events suggest themes of destiny and foretold outcomes.

Forbidden Knowledge: The story touches on the pursuit of hidden truths, as seen in the prince’s quest to uncover the identity of the woman.

► From the same Region or People

North Africa
- Berber Lore

Learn more about the Berber peoples

Translated by J. Rivière
and Chauncey C. Starkweather

Two robbers spent their time in robbing. One of them got married, and the other continued his trade. They were a long time without seeing each other. Finally the one who was not married went to visit his friend, and said to him:

“If your wife has a daughter, you must give her to me.”

“I will give her to you seven days after her birth.”

The daughter was born, and the robber took her to bring up in the country. He built a house, bought flocks, and tended them himself. One day some pilgrims came to the house. He killed a cow for them and entertained them.

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The next day he accompanied them on their pilgrimage. The pilgrims said to him:

“If you come with us, two birds will remain with your wife.”

The woman stayed in the country. One day the son of the Sultan came that way to hunt. One of the birds saw him and said to the woman, “Don’t open the door.” The prince heard the bird speak, and returned to the palace without saying a word. An old woman was called to cast spells over him, and said to the King:

“He could not see a woman he has never seen.”

The prince spoke and said to her: “If you will come with me, I will bring her here.” They arrived.

The old dame called the young woman, “Come out, that we may see you.”

She said to the bird, “I am going to open the door.”

The bird answered: “If you open the door you will meet the same fate as Si El-Ahcen. He was reading with many others in the mosque. One day he found an amulet. His betrothed went no longer to school, and as she was old enough he married her. Some days after he said to his father, ‘Watch over my wife.’ ‘Fear nothing,’ answered the father.

“He started, and came back. ‘Watch over my wife,’ he said to his father again. ‘Fear nothing,’ repeated his father. The latter went to the market. On his return he said to his daughter-in-law, ‘There were very beautiful women in the market,’ ‘I surpass them all in beauty,’ said the woman; ‘take me to the market.’

“A man offered 1,000 francs for her. The father-in-law refused, and said to her: ‘Sit down on the mat. The one that covers you with silver may have you,’ A man advanced. ‘If you want to marry her,’ said her father-in-law, ‘cover her with silver, and she will be your wife.’

“Soon Si El-Ahcen returned from his journey and asked if his wife were still living. ‘Your wife is dead,’ said his father; ‘she fell from her mule,’ Si El-Ahcen threw himself on the ground. They tried to lift him up. It was useless trouble. He remained stretched on the earth.

“One day a merchant came to the village and said to him, ‘The Sultan married your wife,’ She had said to the merchant, ‘The day that you leave I will give you a message,’ She wrote a letter to her husband, and promised the bearer a flock of sheep if he would deliver it.

“Si El-Ahcen received the letter, read it, was cured, ran to the house, and said to his father: ‘My wife has married again in my absence; she is not dead. I brought home much money. I will take it again.’

“He took his money and went to the city where his wife lived. He stopped at the gates. To the first passer-by he gave five francs, to the second five more.

“‘What do you want, O stranger?’ they asked. ‘If you want to see the Sultan we will take you to him,’ They presented him to the Sultan.

“‘Render justice to this man,’ ‘What does he want?’ ‘My lord,’ answered Sidi El-Ahcen, ‘the woman you married is my wife,’ ‘Kill him!’ cried the Sultan. ‘No,’ said the witnesses, ‘let him have justice,’

“‘Let him tell me if she carries an object,’ Si El-Ahcen answered: ‘This woman was betrothed to me before her birth. An amulet is hidden in her hair,’ He took away his wife, returned to the village, and gave a feast.

“If you open the door,” continued the bird, “you will have the same fate as Fatima-ou-Lmelh. Hamed-ou-Lmelh married her. Fatima said to her father-in-law, ‘Take me to my uncle’s house,’ Arriving there she married another husband. Hamed-ou-Lmelh was told of this, and ran to find her. At the moment he arrived he found the wedding over and the bride about to depart for the house of her new husband. Then Hamed burst into the room and cast himself out of the window. Fatima did the same, and they were both killed.

“The intended father-in-law and his family returned to their house, and were asked the cause of the misfortune. ‘The woman was the cause,’ they answered.

“Nevertheless, the father of Hamed-ou-Lmelh went to the parents of Fatima and said: ‘Pay us for the loss of our son. Pay us for the loss of Fatima.’

“They could not agree, and went before the justice. Passing by the village where the two spouses had died they met an old man, and said, ‘Settle our dispute,’ ‘I cannot,’ answered the old man. Farther on they met a sheep, which was butting a rock. ‘Settle our dispute,’ they said to the sheep. ‘I cannot,’ answered the sheep. Farther on they met a serpent. ‘Settle our dispute,’ they said to him. ‘I cannot,’ answered the serpent. They met a river. ‘Settle our dispute,’ they said to it. ‘I cannot,’ answered the river. They met a jackal. ‘Settle our dispute,’ they said to him. ‘Go to the village where your children died,’ answered the jackal. They went back to the village, and applied to the Sultan, who had them all killed.”

The bird stopped speaking, the pilgrims returned. The old woman saw them and fled. The robber prepared a feast for the pilgrims.

The Two Friends

Two traveling companions, Sidi El-Marouf and Sidi Abd-el-Tadu, prayed for protection from undeserved misfortune before separating for the night. Sidi El-Marouf was welcomed into a couple’s home, where the wife murdered her husband and falsely accused him. The villagers prepared to burn him, but Sidi Abd-el-Tadu uncovered the truth through divine intervention. A talking bird revealed the hidden knife, proving Sidi El-Marouf’s innocence and delivering justice.

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

► Themes of the story

Divine Intervention: A talking bird, guided by divine will, exposes the murderer and clears Sidi El-Marouf’s name.

Cunning and Deception: The wife deceitfully frames Sidi El-Marouf for her husband’s murder.

Revenge and Justice: Justice is restored when the true crime and criminal are revealed.

► From the same Region or People

North Africa
- Berber Lore

Learn more about the Berber peoples

Translated by J. Rivière
and Chauncey C. Starkweather

Sidi El-Marouf and Sidi Abd-el-Tadu were travelling in company. Toward evening they separated to find a resting-place. Sidi Abd-el-Tadu said to his friend: “Let us say a prayer, that God may preserve us from the evil which we have never committed.”

Sidi El-Marouf answered, “Yes, may God preserve us from the evil that we have not done!”

They went toward the houses, each his own way. Sidi El-Marouf presented himself at a door. “Can you entertain a traveller?”

“You are welcome,” said a woman to him. “Enter, you may remain for the night.”

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Night came. He took his supper. The woman spread a mat on the floor and he went to sleep. The woman and her husband slept also. When all was quiet, the woman got up, took a knife, and killed her husband. The next day at dawn she began to cry:

“He has killed my husband!”

The whole village ran up to the house and seized the stranger. They bound him, and everyone brought wood to burn the guilty man.

Sidi Abd-el-Tadu came also, and saw his friend in tears. “What have you done?” he asked.

“I have done no evil,” answered Sidi El-Marouf.

“Did I not tell you yesterday,” said Sidi Abd-el-Tadu, “that we would say the prayer that God should preserve us from the evil we had never committed? And now you will be burned for a crime of which you are innocent!”

Sidi El-Marouf answered him, “Bring the woman here.”

“Did he really kill your husband?” asked Sidi Abd-el-Tadu.

“He killed him,” she replied.

There was a bird on a tree nearby. Sidi Abd-el-Tadu asked the bird. The bird answered:

“It was the woman who killed her husband. Feel in her hair and you will find the knife she used.”

They searched her hair and found the knife still covered with blood, which gave evidence of the crime. The truth was known and innocence was defended. God avenged the injustice.

The Monkey and the Fisherman

A fisherman discovers a chest at sea, releasing a mischievous monkey named Si Mahomet. The monkey orchestrates events leading to the fisherman marrying a princess under the guise of being the son of the Sultan of India. After elaborate deceptions, they secure a kingdom. Si Mahomet later sacrifices himself to save them, leaving the couple to rule peacefully. This tale highlights cleverness and destiny intertwined.

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

► Themes of the story

Cunning and Deception: The narrative revolves around elaborate deceptions orchestrated by the monkey to elevate the fisherman’s status.

Divine Intervention: The unexpected appearance and assistance of the monkey can be interpreted as a form of supernatural aid influencing mortal affairs.

Sacrifice: Si Mahomet ultimately sacrifices himself to ensure the fisherman’s success and happiness.

► From the same Region or People

North Africa
- Berber Lore

Learn more about the Berber peoples

Translated by J. Rivière
and Chauncey C. Starkweather

A fisherman went one day to the sea to catch some fish. In the evening he sold his catch, and bought a little loaf of bread, on which he made his supper. The next day he returned to his fishing and found a chest. He took it to his house and opened it. Out jumped a monkey and said to him: “Bad luck to you. I am not the only one to conquer. You may bewail your sad lot.”

“My lot is unbearable,” he answered. The next day he returned to his fishing. The monkey climbed to the roof of the house and sat there. A moment afterward he cut all the roses of the garden. The daughter of the King saw him, and said to him:

“O Sidi Mahomet, what are you doing there? Come here, I need you.”

► Continue reading…

He took a rose and approached.

“Where do you live?” asked the princess.

“With the son of the Sultan of India,” answered the monkey.

“Tell him to buy me.”

“I will tell him, provided he will accept.”

The next day he stayed in the house and tore his face. The princess called him again. The monkey brought her a rose.

“Who put you in that condition?” she cried.

“It was the son of the Sultan of India,” answered the monkey. “When I told him to buy you he gave me a blow.”

The princess gave him 100 ecus, and he went away. The next day he scratched his face worse and climbed on the house. The daughter of the King called him:

“Sidi Mahomet!”

“Well?”

“Come here. What did you say to him?”

“I told him to buy you, and he gave me another blow.”

“Since this is so, come and find me to-morrow.”

The next day the monkey took the fisherman to a shop and bought him some clothes. He took him to the baths and made him bathe. Then he went along the road and cried:

“Flee, flee, here is the son of the Sultan of India!”

They went into a coffee-house, and Si Mahomet ordered two coffees. They drank their coffees, gave an ecu to the proprietor, and went out. While going toward the palace Si Mahomet said to-the fisherman:

“Here we are at the house of your father-in-law. When he serves us to eat, eat little. When he offers us coffee, drink only a little of it. You will find silken rugs stretched on the floor; keep on your sandals.”

When they arrived the fisherman took off his sandals. The King offered them something to eat; the fisherman ate a great deal. He offered them some coffee, and the fisherman did not leave a drop of it. They went out. When they were outside the palace Si Mahomet said to the fisherman:

“Jew of a fisherman, you are lucky that I do not scratch your face.”

They returned to their house. Si Mahomet climbed upon the roof. The daughter of the King perceived him, and said:

“Come here.”

The monkey approached.

“Truly you have lied. Why did you tell me that the son of the Sultan of India was a distinguished person?”

“Is he a worthless fellow?”

“We furnished the room with silken rugs, he took off his sandals. We gave him food, and he ate like a servant. We offered him some coffee, and he licked his fingers.”

The monkey answered: “We had just come out of the coffeehouse. He had taken too much wine and was drunken, and not master of himself. That is why he ate so much.”

“Well,” replied the princess, “come to the palace again tomorrow, but do not take him to the coffee-house first.”

The next day they set out. On the way the monkey said to the fisherman: “Jew of a fisherman, if to-day you take off your sandals or eat too much or drink all your coffee, look out for yourself. Drink a little only, or I will scratch your eyes out.”

They arrived at the palace. The fisherman walked on the silken rugs with his sandals. They gave him something to eat, and he ate little. They brought him some coffee, and he hardly tasted it. The King gave him his daughter. Si Mahomet said to the King:

“The son of the Sultan of India has quarrelled with his father, so he only brought one chest of silver.”

In the evening the monkey and the fisherman went out for a walk. The fisherman said to Si Mahomet:

“Is it here that we are going to find the son of the Sultan of India?”

“I can show him to you easily,” answered the monkey. “Tomorrow I will find you seated. I will approach, weeping, with a paper in my hands; I will give you the paper, and you must read it and burst into tears. Your father-in-law will ask you why you weep so. Answer him: ‘My father is dead. Here is the letter I have just received. If you have finally determined to give me your daughter, I will take her away and we will go to pay the last duties to my father.'”

“Take her,” said the King. He gave him an escort of horsemen and soldiers. Arriving at the place, Si Mahomet said to the soldiers:

“You may return to the palace, for our country is far from here.”

The escort went back to the palace, and the travellers continued on their journey. Soon Si Mahomet said to the fisherman: “Stay here till I go and look at the country of your father.” He started, and arrived at the gates of a city he found closed he mounted upon the ramparts. An ogress perceived him, “I salute you, Si Mahomet.”

“May God curse you, sorceress! Come, I am going to your house.”

“What do you want of me, Si Mahomet?”

“They are seeking to kill you.”

“Where can I hide?” He put her in the powder-house of the city, shut the door on her, and set the powder on fire. The ogress died. He came back to the fisherman. “Forward,” he said. They entered the city and established themselves there. One day Si Mahomet fell ill and died The two spouses put him in a coffin lined with silk and buried him. My story is told.

The Child

A boy’s journey begins with a thorn in his foot and escalates into a chain of exchanges: thorn for egg, egg for hen, hen for goat, and so on, culminating in a young girl. Through cunning swaps and demands, he repeatedly takes back his possessions until he proposes marriage to the girl, connecting each trade in a whimsical tale of persistence and barter.

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

► Themes of the story

Cunning and Deception: The narrative centers on the boy’s use of deceitful tactics to reclaim his possessions and advance his position.

Quest: The boy embarks on a journey with a specific goal, encountering various challenges and exchanges along the way.

Moral Lessons: The tale imparts lessons on the consequences of deceit and the complexities of human interactions.

► From the same Region or People

North Africa
- Berber Lore

Learn more about the Berber peoples

Translated by J. Rivière
and Chauncey C. Starkweather

A child had a thorn in his foot. He went to an old woman and said to her:

“Take out this thorn for me.”

The old woman took out the thorn and threw it away.

“Give me my thorn,” and he began to cry.

“Take an egg.”

He went to another old woman, “Hide me this egg.”

“Put it in the hen’s nest.”

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In the night he took his egg and ate it. The next day he said to the old woman: “Give me my egg.”

“Take the hen,” she answered.

He went to another old woman, “Hide my hen for me.”

“Put her on the stake to which I tie my he-goat.”

At night he took away the hen. The next morning he demanded his hen.

“Look for her where you hid her.”

“Give me my hen.”

“Take the he-goat.”

He went to another old woman, “O old woman, hide this goat for me.”

“Tie him to the sheep’s crib.”

During the night he took away the buck. The next day he claimed the buck.

“Take the sheep.”

He went to another old woman, “O old woman, keep my sheep for me.”

“Tie him to the foot of the calf.”

During the night he took away the sheep. Next morning he demanded his sheep.

“Take the calf.”

He went to another old woman, “Keep my calf for me.”

“Tie him to the cow’s manger.”

In the night he took away the calf. The next morning he asked for his calf.

“Take the cow.”

He went to another old woman, “Keep my cow for me.”

“Tie her to the foot of the old woman’s bed.”

In the night he took away the cow. The next morning he demanded his cow.

“Take the old woman.”

He went to another old woman and left the old dame, whom he killed during the night. The next morning he demanded his old woman.

“There she is by the young girl.”

He found her dead.

“Give me my old woman.”

“Take the young girl.”

He said to her: “From the thorn to the egg, from the egg to the hen, from the hen to the buck, from the buck to the sheep, from the sheep to the calf, from the calf to the cow, from the cow to the old woman, from the old woman to the young girl, and now come and marry me.”

The Flute-player

A servant tending sheep played his flute, causing the sheep and later his master to stop grazing and dance uncontrollably. When tied to prove this, the master danced to his death. The master’s son sought justice, but each challenger succumbed to the flute’s spell, including a laborer and the cadi. In the end, all perished, leaving the servant to inherit their wealth.

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

► Themes of the story

Cunning and Deception: The servant’s use of the flute to cause others to dance to their demise involves elements of cunning and unintended deception.

Revenge and Justice: The master’s son seeks justice for his father’s death, but the pursuit leads to further unintended consequences.

Conflict with Authority: The servant’s actions challenge societal norms and hierarchies, especially when the cadi (a figure of authority) becomes a victim.

► From the same Region or People

North Africa
- Berber Lore

Learn more about the Berber peoples

Translated by J. Rivière
and Chauncey C. Starkweather

A servant tended the sheep of his master. Arrived in the meadow, he played the flute. The sheep heard him, and would not browse. One day the master saw that his sheep did not graze. He followed the servant to the fields and hid himself in bushes. The shepherd took his flute and began to play. His master began to dance so that the bushes brought blood upon him. He returned home.

“Who scratched you so?” asked his wife.

“The servant played on the flute, and I began to dance.”

“That is a lie,” said she; “people don’t dance against their will.”

“Well,” answered the husband, “tie me to this post and make the servant play.”

► Continue reading…

She tied him to the post and the servant took the flute. Our man began to dance. He struck his head against a nail in the post and died. The son of the dead man said to the servant:

“Pay me for the loss of my father.”

They went before the cadi. On the way they met a laborer, who asked them where they were going.

“Before the cadi.”

“Could you tell me why?”

“This man killed my father,” answered the son of the dead man.

“It was not I that killed him,” answered the shepherd; “I played on the flute, he danced and died.”

“That is a lie!” cried the laborer. “I will not dance against my will. Take your flute and we shall see if I dance.”

The shepherd took his flute. He began to play, and the laborer started dancing with such activity that his oxen left to themselves fell into the ravine.

“Pay me for my oxen,” he cried to the shepherd.

“Come before the cadi,” he answered. They presented themselves before the cadi, who received them on the second floor of the house. They all sat down. Then the cadi said to the servant:

“Take your flute and play before me. I will see how you play.” The servant took his flute and all began to dance. The cadi danced with the others, and they all fell down to the ground floor and were killed. The servant stayed in the house of the cadi and inherited the property of all.

The Wagtail and the Jackal

In a time when animals could talk, a wagtail’s eggs hatched on the ground. A jackal coerced a fox to falsely swear that the wagtail owed him butter. Distressed, the bird confided in a greyhound, who devised a plan. Hidden in a sack, the hound confronted the deceitful jackal and fox, exposing their lies and ensuring justice for the wagtail.

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

► Themes of the story

Cunning and Deception: The jackal and fox use manipulation and deceit to accuse the wagtail falsely.

Revenge and Justice: Justice is restored when the greyhound intervenes to expose the falsehoods.

Good vs. Evil: The struggle between the deceitful jackal and the innocent wagtail highlights this moral conflict.

► From the same Region or People

North Africa
- Berber Lore

Learn more about the Berber peoples

Translated by J. Rivière
and Chauncey C. Starkweather

At the time when all the animals spoke, a wagtail laid her eggs on the ground. The little ones grew up. A jackal and a fox came to them. The jackal said to the fox: “Swear to me that the wagtail owes me a pound of butter.”

The fox swore to it. The bird began to weep. A greyhound came to her and asked her what was the matter. She answered him: “The fox has calumniated me.”

“Well,” said the hound, “put me in this sack of skin.”

She put him in the sack. “Tie up the top well,” said the hound. When the jackal returned she said to him: “Come and measure out the butter.”

► Continue reading…

The jackal advanced and unfastened the sack. He saw the hound, who stretched out his paws and said to the fox:

“I am ill; come and measure, fox.”

The fox approached. The hound seized him. The jackal said, “Remember your false testimony.”

The Sheik’s Head

A boy, disturbed by a sheik’s daily prayers, killed him and buried the body with his mother’s help. To conceal the crime, the mother replaced the sheik’s head with a sheep’s. When the boy confessed to villagers, they investigated. The mother convinced them her son was mad, showing them the buried sheep’s head, which they accepted as proof, preserving their secret.

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

► Themes of the story

Cunning and Deception: The mother deceives the villagers by substituting a sheep’s head for the sheik’s, convincing them of her son’s innocence.

Conflict with Authority: The boy’s act of killing the sheik represents a direct challenge to religious and communal authority.

Family Dynamics: The story highlights the relationship between the mother and son, showcasing their collaboration in concealing the crime.

► From the same Region or People

North Africa
- Berber Lore

Learn more about the Berber peoples

Translated by J. Rivière
and Chauncey C. Starkweather

A man died, leaving a son. The child spent day and night with his mother. The sheik chanted a prayer every morning and waked him up. The child went to find the sheik, and said:

“Ali Sheik, do not sing so loudly, you wake us up every morning–my mother and me.”

But the sheik kept on singing. The child went to the mosque armed with a club. At the moment when the sheik bowed to pray he struck him a blow and killed him. He ran to his mother, and said to her: “I have killed that sheik; come, let us bury him.”

They cut off his head and buried his body. The child went to the Thadjeinath, where the men of the village were assembled.

► Continue reading…

In his absence his mother killed a sheep. She took the head and buried it in place of the sheik’s head. The child arrived at the Thadjeinath and said to those present:

“I have killed the sheik who waked us up every morning.”

“It is a lie,” said they.

“Come to my mother’s house and we will show you where we buried his head.” They went to the house, and the mother said to them:

“Ali Sidi, this child is mad. It is a sheep that we have killed. Come and see where we buried its head.” They went to the spot, dug, and found a sheep’s head.