The Magic Napkin

A taleb offered 100 mitquals to anyone willing to sell themselves, and a man accepted. The taleb used him to retrieve a magical box from the earth, but the man kept it secret. After being abandoned and recovering, he discovered the box contained magical wonders, including genii and dancers. This led to a royal invitation, a marriage to the Sultan’s daughter, and eventually becoming the Sultan himself.

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

Trickster: The taleb deceives the man into retrieving the magical box, showcasing cunning behavior.

Forbidden Knowledge: The man uncovers hidden magical wonders within the box, delving into secrets beyond ordinary understanding.

Quest: The man’s task to retrieve the magical box serves as a journey undertaken to achieve a specific goal.

► From the same Region or People

Learn more about the Berber peoples


Translated by Réne Basset
and Chauncey C. Starkweather

A taleb made a proclamation in these terms: “Is there anyone who will sell himself for 100 mitquals?” A man agreed to sell himself. The stranger took him to the cadi, who wrote out the bill of sale. He took the 100 mitquals and gave them to his mother and departed with the taleb. They went to a place where the latter began to repeat certain formulas. The earth opened and the man entered it. The other said to him, “Bring me the candlestick of reed and the box.” He took this and came out keeping it in his pocket.

“Where is the box?” asked the taleb.

“I did not find it.”

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“By the Lord, let us go.”

He took him to the mountains, cast a stone at him, and went away. He lay on the ground for three days. Then he came to himself, went back to his own country, and rented a house. He opened the box, found inside a silk napkin, which he opened, and in which he found seven folds. He unfolded one. Genii came around the chamber, and a young girl danced until the day dawned. The man stayed there all that day until night. The King came out that night, and, hearing the noise of the dance, he knocked at the door, with his vezir. They received him with a red h’aik. He amused himself until the day dawned. Then he went home with his vezir. The latter sent for the man and said, “Give me the box which you have at home.” He brought it to the King, who said to him: “Give me the box which you have so that I may amuse myself with it, and I will marry you to my daughter.” The man obeyed and married the Sultan’s daughter. The Sultan amused himself with the box, and after his death his son-in-law succeeded him.


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Hamed ben Ceggad

Hamed-ben-Ceggad, a skilled hunter, earns favor with his city’s Sultan but becomes the target of jealous townsfolk. Tasked with impossible feats—retrieving a coral-wood tree, taming a palm of wild beasts, and capturing a woman with silver ornaments—Hamed overcomes challenges with the help of extraordinary companions. Ultimately, he wins the woman, while her protective brother defeats the Sultan and delivers justice to their enemies.

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

Quest: Hamed is tasked with retrieving the coral-wood tree, taming the palm of wild beasts, and capturing the woman with silver ornaments, each representing a significant journey undertaken to achieve a goal.

Cunning and Deception: Hamed’s success is partly due to his cleverness and the strategic assistance of his companions, showcasing the use of wit to achieve goals.

Revenge and Justice: The tale concludes with the ogre brother defeating the Sultan and delivering justice to their enemies, emphasizing themes of retribution and the restoration of order.

► From the same Region or People

Learn more about the Berber peoples


Translated by Réne Basset
and Chauncey C. Starkweather

There was in a city a man named Hamed-ben-Ceggad. He lived alone with his mother. He lived upon nothing but the chase. One day the inhabitants of the city said to the King: “Hamed-ben-Ceggad is getting the better of you.”

He said to them, “Tell me why you talk thus to me, or I will cut off your heads.” They said: “As he only eats the flesh of birds, he takes advantage of you for his food.”

The King summoned Hamed and said to him, “You shall hunt for me, and I will supply your food and your mother’s, too.” Every day Hamed brought game to the prince, and the prince grew very proud of him.

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The inhabitants of the city were jealous of him, and went to the Sultan and said: “Hamed-ben-Ceggad is brave. He could bring you the tree of coral-wood and the palm-tree of the wild beasts.”

The King said to him, “If you are not afraid, bring me the tree of coral-wood and the palm-tree of the wild beasts.”

“It is well,” said Hamed. And the next day he took away all the people of the city. When he came to the tree, he killed all the wild beasts, cut down the palm-tree, loaded it upon the shoulders of the people, and the Sultan built a house of coral-wood.

Seeing how he succeeded in everything, they said to the King, “Since he achieves all that he attempts, tell him to bring you the woman with the set of silver ornaments.”

The prince repeated these words to Hamed, who said:

“The task you give me is harsh, nevertheless I will bring her to you,” He set out on the way, and came to a place where he found a man pasturing a flock of sheep, carrying a millstone hanging to his neck and playing the flute. Hamed said to him: “By the Lord, I cannot lift a small rock, and this man hangs a millstone to his neck.” The shepherd said: “You are Hamed-ben-Ceggad, who built the house of coral-wood?”

“Who told you?”

“A bird that flew into the sky.” He added, “I will go with you.”

“Come,” said Hamed. The shepherd took the millstone from his neck, and the sheep were changed into stones.

On the way they met a naked man, who was rolling in the snow. They said [to themselves], “The cold stings us, and yet that man rolls in the snow without the cold killing him.”

The man said to them, “You are Hamed-ben-Ceggad, who built the house of coral-wood?”

“Who told you that?”

“A bird that passed flying in the sky told me. I will accompany you.”

“Come,” said Hamed. After they had pursued their way some time, they met a man with long ears.

“By the Lord,” they said, “we have only small ears, and this man has immense ones.”

“It is the Lord who created them thus, but if it pleases God I will accompany you, for you are Hamed-ben-Ceggad.”

They arrived at the house of the woman with the silver ornaments, and Hamed said to the inhabitants, “Give us this woman, that we may take her away.”

“Very well,” said her brother, the ogre. They killed an ox, placed it upon a hurdle, which they lifted up and put down with the aid of ninety-nine men.

“Give us one of your men who can lift this hurdle.”

He who wore millstones hanging from his neck said, “I can lift it.” When he had placed it on the ground, they served a couscous with this ox. The ogre said, “Eat all that we give you.” They ate a little, and the man with the long ears hid the rest of the food. The brother continued: “You give us one of you who will go to gather a branch of a tree that stands all alone on the top of a mountain two days’ march in the snow.” The one who had rolled in the snow departed, and brought back the branch.

“There remains one more proof,” said the ogre. “A partridge is flying in the sky; let one of you strike it.” Hamed-ben-Ceggad killed it.

They gave him the woman, but before her departure her brother gave her a feather and said to her, “When anyone shall try to do anything to you against your will, cast this feather on the hearth and we will come to you.”

People told the woman, “The old Sultan is going to marry you.”

She replied, “An old man shall never marry me,” and cast the feather into the fire. Her brother appeared, and killed all the inhabitants of the city, as well as the King, and gave the woman to Hamed-ben-Ceggad.


Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page

The Woman and the Fairy

Omm Halima, a poor woman, encountered a fairy at a spring who promised wealth in exchange for offerings of herma and perfume. Following the fairy’s instructions, Halima grew rich, sparking rumors of an affair with a wealthy man, Mouley Ismail. When villagers secretly observed her meeting with the fairy, the spirit vanished forever, leaving Halima’s mysterious fortune unexplained.

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

Forbidden Knowledge: The secret of the woman’s sudden wealth, linked to her clandestine meetings with the fairy.

Moral Lessons: The tale underscores the consequences of curiosity and intrusion, as the fairy disappears forever when others discover the secret.

Sacred Spaces: The spring serves as a mystical location where the woman meets the fairy and receives riches.

► From the same Region or People

Learn more about the Berber peoples


Translated by Réne Basset
and Chauncey C. Starkweather

A woman who was named Omm Halima went one day to the stream to wash at the old spring. Alone, in the middle of the day, she began her work, when a woman appeared to her and said: “Let us be friends, you and I, and let us make a promise. When you come to this spring, bring me some herma and perfumes. Cast them into the fountain which faces the qsar. I will come forth and I will give you money.” And so the wife of Ben Sernghown returned every day and found the other woman, who gave her pieces of money. Omm Khalifah was poor. When she “became friends” with the fairy she grew rich all of a sudden. The people were curious to know how she had so quickly acquired a fortune. There was a rich man, the possessor of much property. He was called Mouley Ismail.

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They said to Omm Khalifah:

“You are the mistress of Mouley Ismail, and he gives you pieces of money.”

She answered, “Never have I been his mistress.” One day, when she went to the spring to bathe, the people followed her until she arrived. The fairy came to meet her as usual, and gave her money. The people surprised them together. But the fairy never came out of the fountain again.


Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page

The Haunted Garden

A wealthy man refused to let his daughters marry despite their desires. Secretly meeting their suitors in the garden, the sisters were discovered by their father, who killed and buried them there before departing on a pilgrimage. Later, a musician playing in the garden encountered the sisters’ spirits, who revealed hidden treasure. Grateful, the musician unearthed it, became rich, and the sisters returned to their graves.

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

Forbidden Love: The daughters’ secret meetings with their suitors defy their father’s prohibitions.

Ancestral Spirits: The spirits of the deceased daughters interact with the living musician, guiding him to the hidden treasure.

Hidden or Forbidden Realms: The garden serves as a secret meeting place and later as the site where hidden treasure is revealed.

► From the same Region or People

Learn more about the Berber peoples


Translated by Réne Basset
and Chauncey C. Starkweather

A man who possessed much money had two daughters. The son of the caliph of the King asked for one of them, and the son of the cadi asked for the other, but their father would not let them marry, although they desired it. He had a garden near his house. When it was night, the young girls went there, the young men came to meet them, and they passed the night in conversation. One night their father saw them. The next morning he killed his daughters, buried them in his garden, and went on a pilgrimage. That lasted so until one night the son of the cadi and the son of the caliph went to a young man who knew how to play on the flute and the rebab. “Come with us,” they said to him, “into the garden of the man who will not give us his daughters in marriage. You shall play for us on your instruments.”

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They agreed to meet there that night. The musician went to the garden, but the two young men did not go. The musician remained and played his music alone. In the middle of the night two lamps appeared, and the two young girls came out of the ground under the lamps. They said to the musician: “We are two sisters, daughters of the owner of the garden. Our father killed us and buried us here. You, you are our brother for this night. We will give you the money which our father has hidden in three pots. Dig here,” they added. He obeyed, found the three pots, took them away, and became rich, while the two girls returned to their graves.


Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page

Adventure of Sidi Mahomet

Mouley Mahomet summoned the saint Sidi Adjille, promising safety through symbolic pledges. Upon arriving in Morocco, Sidi Adjille requested only that his mule’s feed-bag be filled with wheat. Despite emptying all the Sultan’s granaries and silos, the task remained unfulfilled. Angered, the Sultan ordered his execution, but as Sidi Adjille prayed and washed, he miraculously vanished, evading capture and returning to his home in Tagountaft.

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


► Themes of the story

Conflict with Authority: The saint challenges the Sultan’s authority through his actions, leading to a confrontation.

Sacred Objects: The Sultan’s chaplet and “dalil” serve as symbolic pledges of safety, emphasizing their spiritual significance.

Magic and Enchantment: The saint’s miraculous vanishing act underscores elements of the supernatural.

► From the same Region or People

Learn more about the Berber peoples


Translated by Réne Basset
and Chauncey C. Starkweather

One day Mouley Mahomet summoned Sidi Adjille to come to Morocco, or he would put him in prison. The saint refused to go to the city until the prince had sent him his chaplit and his “dalil” as pledges of safety. Then he started on the way and arrived at Morocco, where he neither ate nor drank until three days had passed. The Sultan said to him: “What do you want at my palace? I will give it to you, whatever it may be.”

Sidi Adjille answered, “I ask of you only one thing, that is, to fill with wheat the feed-bag of my mule.”

The prince called the guardian, and said to him, “Fill the feed-bag of his mule.”

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The guardian went and opened the door of the first granary and put wheat in the feed-bag until the first granary was entirely empty. He opened another granary, which was soon equally exhausted, then a third, and so on in this fashion until all the granaries of the King were emptied. Then he wanted to open the silos, but their guardian went and spoke to the Sultan, together with the guardian of the granaries.

“Lord,” they said, “the royal granaries are all empty, and yet we have not been able to fill the feed-bag of the saint’s mule.”

The donkey-drivers came from Fas and from all countries, bringing wheat on mules and camels. The people asked them,

“Why do you bring this wheat?”

“It is the wheat of Sidi Mahomet Adjille that we are taking.” The news came to the King, who said to the saint, “Why do you act so, now that the royal granaries are empty?” Then he called together the members of his council and wanted to have Sidi Mahomet’s head cut off. “Go out,” he said to him.

“Wait till I make my ablutions” [for prayer], answered the saint.

The people of the makhzen who surrounded him watched him among them, waiting until he had finished his ablutions, to take him to the council of the King and cut off his head. When Sidi Mahomet had finished washing, he lifted his eyes to heaven, got into the tub where was washing, and vanished completely from sight. When the guardians saw that he was no longer there, they went vainly to continue the search at his house at Tagountaft.


Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page

Salomon and the Griffin

King Salomon foretells the union of a boy and girl from separate kingdoms, despite a griffin’s vow to prevent it. The griffin isolates the girl, but fate guides the prince to her. Following her cunning plan, they trick the griffin into reuniting them at Salomon’s house. Salomon proclaims their destined union, shaming the griffin into exile. Divine will triumphs over resistance.

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

Prophecy and Fate: The narrative is driven by King Salomon’s prophecy about the destined union.

Trickster: The young girl devises a clever plan to deceive the griffin and achieve her goal.

Forbidden Quest: The couple’s journey to unite is fraught with obstacles imposed by the griffin, making their union a challenging endeavor.

► From the same Region or People

Learn more about the Berber peoples


Translated by Réne Basset
and Chauncey C. Starkweather

Our Lord Salomon was talking one day with the genii. He said to them: “There is born a girl at Dabersa and a boy at Djaberka. This boy and this girl shall meet,” he added. The griffin said to the genii: “In spite of the will of the divine power, I shall never let them meet each other.” The son of the King of Djaberka came to Salomon’s house, but hardly had he arrived when he fell ill; then the griffin carried away the daughter of the King of Djaberka and put her upon a big tree at the shore of the sea. The wind impelled the prince, who had embarked. He said to his companions, “Put me ashore.” He went under the big tree and fell asleep. The young girl threw leaves at him. He opened his eyes, and she said to him: “Beside the griffin, I am alone here with my mother. Where do you come from?”

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“From Djaberka.”

“Why,” she continued, “has God created any human beings except myself, my mother, and our Lord Salomon?”

He answered her, “God has created all kinds of human beings and countries.”

“Go,” she said, “bring a horse and kill it. Bring also some camphor to dry the skin, which you will hang on the top of the mast.” The griffin came, and she began to cry, saying, “Why don’t you conduct me to the house of our Lord Salomon?”

“To-morrow I will take you.”

She said to the son of the King, “Go hide inside the horse.” He hid there.

The next day the griffin took away the carcass of the horse, and the young girl departed also. When they arrived at the house of our Lord Salomon, the latter said to the griffin, “I told you that the young girl and the young man should be united.”

Full of shame the griffin immediately fled and took refuge in an island.


Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page

The Lion, the Jackal, and the Man

A laborer plagued by a lion seeks the advice of a clever jackal, who devises a plan to kill the lion. The laborer succeeds, promising the jackal a lamb in gratitude. However, his wife replaces the lamb with a dog. When the jackal opens the sack, the dog attacks and eats him, leaving the laborer rid of both threats.

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: Both the jackal’s plan to deceive the lion and the wife’s substitution of the lamb with a dog involve deceit.

Revenge and Justice: The laborer’s actions against the lion can be seen as a form of retribution for the loss of his oxen.

Conflict with Nature: The laborer’s struggle against the lion represents a human conflict with a natural predator.

► From the same Region or People

Learn more about the Berber peoples


Translated by Réne Basset
and Chauncey C. Starkweather

In times past, when the animals spoke, there existed, they say, a laborer who owned a pair of oxen, with which he worked. It was his custom to start out with them early in the morning, and in the evening he returned with one ox.

The next day he bought another and went to the fallow land, but the lion came and took one ox from him and left him only one. He was in despair, seeking someone to advise him, when he met the jackal and told him what had taken place between him and the lion. The jackal demanded: “What will you give me if I deliver you from the lion?”

“Whatever you wish I will give it to you.”

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“Give me a fat lamb,” answered the jackal. “You will follow my advice. To-morrow when the lion comes, I will be there. I will arrive on that hill on the other side. You will bring your axe very well sharpened and when I say to you, ‘What is that which I see with you now?’ you must answer, ‘It is an ass which I have taken with me to carry barley.’ I will say to you, ‘I am looking for the lion, and not for an ass,’ Then he will ask you, ‘Who is speaking to you?’ Answer him, ‘It is the nems!’ He will say to you, ‘Hide me, for I am afraid of him,’ When I ask you, ‘Who is that stretched there before you?’ answer, ‘It is a beaver,’ I will say, ‘Take your axe and strike, to know if it be not the lion,’ You will take your axe and you will strike the lion hard between the eyes. Then I will continue: ‘I have not heard very well. Strike him again once more until he shall really be dead,'” The next day he came to him as before to eat an ox. When the jackal saw him he called his friend and said, “Who is that with you?”

“It is a beaver which is before me.”

The jackal answered: “Where is the lion? I am looking for him.”

“Who is talking to you?” asked the lion, of the laborer.

“The ‘nems.'”

“Hide me,” cried the lion, “for I fear him.”

The laborer said to him, “Stretch yourself out before me, shut your eyes, and don’t move.” The lion stretched out before him, shut his eyes, and held his breath.

The peasant said to the jackal, “I have not seen the lion pass to-day.”

“What is that stretched before you?”

“It is a beaver.”

“Take your axe,” said the jackal, “and strike that beaver.” The laborer obeyed and struck the lion violently between the eyes.

“Strike hard,” said the jackal again; “I did not hear very well.”

He struck him three or four times more, until he had killed him. Then he called the jackal: “See, I have killed him. Come, let me embrace you for your good advice. To-morrow you must come here to get the lamb which I will give you.” They separated and each went his way. As for the peasant, the next day, as soon as dawn, he took a lamb, put it into a sack, tied it up, went into the court-yard and hung it up. Then while he went to get his oxen to till his fields, at that moment, his wife opened the sack, set the lamb free, and replaced it by a dog. The peasant took the sack and went to his work. He attached his oxen and set to work, till the arrival of the jackal. The jackal said to him, “Where is that promise you made me?”

“It is in the sack. Open it and you’ll find the lamb which I give you.”

He followed his advice, opened the sack, and saw two eyes which shone more brightly than those of a lamb, and said to the laborer, “My friend, you have deceived me.”

“How have I deceived you?” asked the other. “As for the lamb, I put him in the sack. Open it well; I do not lie.”

The jackal followed his advice, he opened the sack, a dog jumped fiercely out. When the jackal saw the dog he ran away, but the dog caught him and ate him up.


Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page

The King, the Arab, and the Monster

A city plagued by a monstrous beast is abandoned after a century of terror. A lone survivor seeks refuge in a Jewish city, persuading its king to help defeat the creature with a sulfur trap. After claiming treasure from the beast’s lair, the king betrays the Arab but is poisoned himself. The Arab seizes power, converting the city’s people to Islam.

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

Trickster: The Arab employs cunning strategies, such as devising the sulfur trap to kill the beast and later outsmarting the treacherous king by reversing the poisoned dish, showcasing his wit to overcome adversaries.

Conflict with Authority: The Arab challenges the existing power structures, first by collaborating with the Jewish king to defeat the monster, and later by seizing control of the city after the king’s betrayal.

Transformation through Love: The Arab’s actions lead to a significant transformation in the city’s religious landscape, as he converts the inhabitants to Islam, indicating a profound societal change influenced by his leadership.

► From the same Region or People

Learn more about the Berber peoples


Translated by Réne Basset
and Chauncey C. Starkweather

In former times there was a king of the At Taberchant (the son of a negress), whose city was situated at the foot of a mountain. An enormous beast came against them, entered the city, and devoured all the people. The beast established itself in the city and stayed there a century. One day it was hungry. It came out into the plain, found some Arabs with their tents, their sheep, their oxen, their mares, and their camels. The beast fell upon them in the night and ate them all up, leaving the earth all white with their bones; then it went back to the city.

A single man escaped, thanks to his good mare. He arrived at a city of the At Taberchant and, starving, began to beg. The King of the Jews said to him:

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“Whence do you come into our country–you who invoke the lord of men [Mahomet]? You don’t know where you are. We are Jews. If you will embrace our religion, we will give you food.”

“Give me some food,” said the Arab, “and I will give you some good advice.”

The King took him to his house and gave him some supper, and then asked him what he had to say.

“An enormous monster has fallen upon us,” said the Arab. “It ate up everybody. I will show you its city. It has two gates, one at the north and the other at the south.”

“To-morrow,” said the King.

When he awoke the next day, they mounted horses and followed the way to the gate of the monster’s city. They looked at it and went away.

“What shall we do?” said the King.

“Let us make a great trap of the size of the entrance to the city, at the southern gate. At the northern gate we will place a forty-mule load of yellow sulphur. We will set it on fire, and then escape and see what will happen.”

“Your advice is good,” said the King.

They returned to the city of the Jews, ordered the smiths to make a big trap and commanded the citizens to furnish the sulphur. When all was ready, they loaded the mules, went to the monster’s city, set the trap at the southern gate, and at the northern they placed the sulphur, which they set on fire, and then fled. The monster came out by the southern gate. Half of his body was caught in the trap that the two men had set. He was cut in two, filling the river with blood. The King and the Arab entered the city and found a considerable treasure, which they removed in eighty loads to the city of the Jews. When they had got back to the palace the King said to his companion: “Be my caliph. My fortune and thine shall be the same.”

They sat down and had supper. The prince put in the stew some poison and turned it to the Arab. The latter observed what he had done and said, “Where did that bird come from?” When the King of the Jews raised his head to look, the Arab turned the dish around, placing the poison side of it in front of the King. He did not perceive the trick, and died on the spot. The Arab went to the gate of the city and said to the inhabitants: “I am your King. You are in my power. He who will not accept my religion, I will cut off his head.” They all embraced Islamism and practised fasting and prayer.


Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page

The Stolen Woman

A man of Onlad Draabad, fearing for his beautiful wife’s safety, secluded her by the salt sea. However, she was abducted by sailors seeking a bride for their Sultan. With aid from the son of Keij, the husband braved dangerous creatures, guards, and a marine monster to rescue her. After reclaiming riches from a deserted city, they returned home victorious, leaving the ship to his ally.

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

Supernatural Beings: Encounters with dangerous creatures like the marine monster and guardian animals.

Cunning and Deception: The husband’s clever strategies to bypass guards and rescue his wife.

Sacred Objects: The use of special stones with destructive powers during the escape.

► From the same Region or People

Learn more about the Berber peoples


Translated by Réne Basset
and Chauncey C. Starkweather

It is related that a man of the Onlad Draabad married his cousin, whom he loved greatly. He possessed a single slave and some camels. Fearing lest someone should carry off his wife on account of her beauty, he resolved to take her to a place where no one should see her. He started, therefore, with his slave, his camels, and his wife, and proceeded night and day until he arrived at the shore of the great salt sea, knowing that nobody would come there.

One day when he had gone out to see his camels and his slave, leaving his wife alone in the tent, she saw a ship that had just then arrived. It had been sent by a sultan of a far country, to seek in the islands of the salt sea a more beautiful wife for him than the women of his land.

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The woman in the tent, seeing that the ship would not come first to her, went out first in front. The people said to her, “Come on board in order to see the whole ship.” She went aboard. Finding her to be just the one for whom they were seeking, they seized her and took her to their Sultan. On his return, the husband, not finding his wife, realized that she had been stolen. He started to find the son of Keij, the Christian. Between them there existed a friendship. The son of Keij said to him: “Bring a ship and seven men, whose guide I will be on the sea. They need not go astray nor be frightened. The city is three or four months’ journey from here.” They set sail in a ship to find the city, and were on the way the time that he had said.

Arriving they cast their anchor near the city, which was at the top of a high mountain. Their chief went ashore and saw a fire lighted by someone. He went in that direction. It was an old woman, to whom he told his story. She gave him news of his wife. They agreed to keep silence between themselves. Then the old woman added: “In this place there are two birds that devour people. At their side are two lions like to them, and two men. All of these keep guard over your wife.”

He bought a sheep, which he killed; then he went to the two birds and threw them a part of it. While they were quarrelling over it he passed by them and came near to the two lions, to which he did the same. Approaching the two men, he found them asleep. He went as far as the place where his wife was in prison, and attracted her attention by scratching her foot. He was disguised and said to her, “I have sought you to tell you something.” He took her by the hand. They both went out, and he swore that if she made the slightest noise he would kill her. He also asked her which was the swiftest boat for the journey. She pointed out the best boat there, and they embarked in it. There were some stones on board, and when he threw one at a ship it was crushed from stem to stern, and all on board perished.

He started to find the son of Keij. While they were at sea a marine monster swallowed them and the ship on which they were sailing. The chief took some pitch and had it boiled in a kettle. The monster cast up the ship on the shore of the sea. They continued their journey, proceeding by the seaside.

Behold one day they came to a deserted city. They desired to take what it contained of riches, silver, and gold. All of a sudden the image of an armed man appeared to them. They could not resist or kill him at first, but finally they destroyed him and took all the riches of the houses. When they arrived near the son of Keij he said to them: “I want only the ship.” So the other man took the treasures and returned home with his wife.


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The Hedgehog, the Jackal, and the Lion

A clever jackal repeatedly escapes predicaments with wit and deception. Teaming with a hedgehog to raid an onion garden, he overindulges and nearly gets caught. Feigning death and later conning a lion into wearing thorny “shoes,” the jackal escapes again. Despite losing his tail in one scheme, he tricks both the lion and his tailless cousins, showcasing his cunning survival skills against every challenge.

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 jackal’s use of wit and deceit to achieve his goals, such as feigning death to escape the gardener and tricking the lion into wearing thorny “shoes.”

Moral Lessons: The tale imparts lessons about the consequences of greed and the value of cleverness, as seen in the jackal’s overindulgence leading to trouble and his cunning providing a means of escape.

Conflict with Authority: The jackal’s interactions with figures of authority, like the gardener and the lion, highlight his challenges against more powerful adversaries.

► From the same Region or People

Learn more about the Berber peoples


Translated by Réne Basset
and Chauncey C. Starkweather

Once upon a time the jackal went in search of the hedgehog and said to it: “Come along. I know a garden of onions. We will fill our bellies.”

“How many tricks have you?” asked the hedgehog.

“I have a hundred and one.”

“And I,” said the other, “have one and a half.”

They entered the garden and ate a good deal. The hedgehog ate a little and then went to see if he could get out of the entrance or not. When he had eaten enough so that he could just barely slip out, he stopped eating. As for the jackal, he never stopped eating until he was swollen very much.

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As these things were going on, the owner of the garden arrived. The hedgehog saw him and said to his companion:

“Escape! the master is coming.” He himself took flight. But in spite of his exhortations the jackal couldn’t get through the opening. “It is impossible,” he said.

“Where are those one hundred and one tricks? They don’t serve you now.”

“May God have mercy on your parents, my uncle, lend me your half a trick.” “Lie down on the ground,” answered the hedgehog. “Play dead, shut your mouth, stretch out your paws as if you were dead, until the master of the garden shall see it and cast you into the street, and then you can run away.”

On that the hedgehog departed. The jackal lay down as he had told him until the owner of the garden came with his son and saw him lying as if dead. The child said to his father:

“Here is a dead jackal. He filled his belly with onions until he died.”

Said the man, “Go, drag him outside.”

“Yes,” said the child, and he took him and stuck a thorn into him.

“Hold on, enough!” said the jackal. “They play with reeds, but this is not sport.”

The child ran to his father and said, “The jackal cried out, ‘A reed! a reed!'”

The father went and looked at the animal, which feigned death. “Why do you tell me that it still lives?”

“It surely does.”

“Come away and leave that carrion.” The child stuck another thorn into the jackal, which cried, “What, again?” The child went to his father. “He has just said, ‘What, again?'”

“Come now,” said the man, and he sent away his son. The latter took the jackal by the motionless tail and cast him into the street. Immediately the animal jumped up and started to run away. The child threw after him his slippers. The jackal took them, put them on, and departed.

On the way he met the lion, who said, “What is that footwear, my dear?”

“You don’t know, my uncle? I am a shoemaker. My father, my uncle, my mother, my brother, my sister, and the little girl who was born at our house last night are all shoemakers.”

“Won’t you make me a pair of shoes?” replied the lion.

“I will make you a pair. Bring me two fat camels. I will skin them and make you some good shoes.”

The lion went away and brought the two fat camels. “They are thin,” said the jackal. “Go change them for others.”

He brought two thin ones.

“They are fat,” said the jackal. He skinned them, cut some thorns from a palm-tree, rolled the leather around the lion’s paws and fastened it there with the thorns.

“Ouch!” screamed the lion.

“He who wants to look finely ought not to say, ‘Ouch.'”

“Enough, my dear.”

“My uncle, I will give you the rest of the slippers and boots.” He covered the lion’s skin with the leather and stuck in the thorns. When he reached the knees, “Enough, my dear,” said the lion. “What kind of shoes are those?”

“Keep still, my uncle, these are slippers, boots, breeches, and clothes.”

When he came to the girdle the lion said, “What kind of shoes are those?”

“My uncle, they are slippers, boots, breeches, and clothing.” In this way he reached the lion’s neck. “Stay here,” he said, “until the leather dries. When the sun rises look it in the face. When the moon rises, too, look it in the face.”

“It is good,” said the lion, and the jackal went away.

The lion remained and did as his companion had told him. But his feet began to swell, the leather became hard, and he could not get up. When the jackal came back he asked him, “How are you, my uncle?”

“How am I? Wretch, son of a wretch, you have deceived me. Go, go; I will recommend you to my children.”

The jackal came near and the lion seized him by the tail. The jackal fled, leaving his tail in the lion’s mouth.

“Now,” said the lion, “you have no tail. When my feet get well I will catch you and eat you up.”

The jackal called his cousins and said to them, “Let us go and fill our bellies with onions in a garden that I know.” They went with him. Arriving he tied their tails to the branches of a young palm-tree, and twisted them well. “Who has tied our tails like this?” they asked. “No one will come before you have filled your bellies. If you see the master of the garden approach, struggle and fly. You see that I, too, am bound as you are.” But he had tied an onion-stalk on himself. When the owner of the garden arrived, the jackal saw him coming. They struggled, their tails were all torn out, and stayed behind with the branches to which they were fastened. When the jackal saw the man, he cut the onion stem and escaped the first of all.

As for the lion, when his feet were cured, he went to take a walk and met his friend the jackal. He seized him and said, “Now I’ve got you, son of a wretch.”

The other answered, “What have I done, my uncle?”

“You stuck thorns in my flesh. You said to me, ‘I will make you some shoes.’ Now what shall I do to you?”

“It was not I,” said the jackal.

“It was you, and the proof is that you have your tail cut off.”

“But all my cousins are without tails, like me.”

“You lie, joker.”

“Let me call them and you will see.”

“Call them.”

At his call the jackals ran up, all without tails.

“Which of you is a shoemaker?” asked the lion.

“All of us,” they answered.

He said to them: “I am going to bring you some red pepper. You shall eat of it, and the one who says, ‘Ouch!’ that will be the one I’m looking for.”

“Go and get it.” He brought them some red pepper, and they were going to eat it when the first jackal made a noise with his shoes, but he said to the lion, “My uncle, I did not say, ‘Ouch!'” The lion sent them away, and they went about their business.


Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page