Mahomet ben Soltan

A sultan’s violent son, Mahomet, embarks on a perilous journey after being taunted by an old woman. He faces challenges involving ogres, enchanted birds, and dangerous tests to win the hand of Thithbirth. Despite betrayal by his father, Mahomet overcomes blindness, rescues his wife, and ultimately kills the sultan. Mahomet establishes his reign, concluding his saga with a grand seven-day wedding celebration.

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

Hero’s Journey: Mahomet embarks on a perilous quest, facing ogres, enchanted birds, and dangerous trials to win Thithbirth’s hand, reflecting the classic hero’s transformative adventure.

Cunning and Deception: The narrative features instances of wit and deceit, such as Mahomet’s strategic actions to overcome obstacles and adversaries, showcasing the use of intelligence to achieve goals.

Revenge and Justice: Mahomet’s eventual confrontation and killing of the sultan, who betrayed him, underscores themes of retribution and the restoration of personal justice.

► 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 certain sultan had a son who rode his horse through the city where his father reigned, and killed everyone he met. The inhabitants united and promised a flock to him who should make him leave the city.

An old woman took it upon herself to realize the wishes of her fellow-citizens. She procured some bladders and went to the fountain to fill them with the cup of an acorn.

The old man came to water his horse and said to the old woman: “Get out of my way.”

She would not move. The young man rode his horse over the bladders and burst them.

► Continue reading…

“If you had married Thithbirth, a cavalier,” cried the old woman, “you would not have done this damage. But I predict that you will never marry her, for already seventy cavaliers have met death on her account.”

The young man, pricked to the quick, regained his horse, took provisions, and set out for the place where he should find the young girl. On the way he met a man. They journeyed together. Soon they perceived an ogress with a dead man at her side.

“Place him in the earth,” said the ogress to them; “it is my son; the Sultan hanged him and cut off his foot with a sword.”

They took one of the rings of the dead man and went on their way. Soon they entered a village and offered the ring to the governor, who asked them for another like it. They went away from there, returned through the country which they had traversed, and met a pilgrim who had made the tour of the world. They had visited every place except the sea. They turned toward the sea. At the moment of embarking, a whale barred their passage. They retraced their steps, and met the ogress, took a second ring from the dead man, and departed. At a place they found sixty corpses. A singing bird was guarding them. The travellers stopped and heard the bird say:

“He who shall speak here shall be changed into a rock and shall die. Mahomet-ben-Soltan, you shall never wed the young girl. Ninety-nine cavaliers have already met death on her account.”

Mahomet stayed till morning without saying one word. Then he departed with his companion for the city where Thithbirth dwelt. When they arrived they were pressed with hunger. Mahomet’s companion said to him:

“Sing that which you heard the bird sing.” He began to sing. The young girl, whom they meant to buy, heard him and asked him from whom he had got that song.

“From my head,” he answered.

Mahomet’s companion said: “We learned it in the fields from a singing bird.”

“Bring me that bird,” she said, “or I’ll have your head cut off.”

Mahomet took a lantern and a cage which he placed upon the branch of the tree where the bird was perching.

“Do you think to catch me?” cried the bird. The next day it entered the cage and the young man took it away. When they were in the presence of the young girl the bird said to her:

“We have come to buy you.”

The father of the young girl said to Mahomet: “If you find her you may have her. But if not, I will kill you. Ninety-nine cavaliers have already met death thus. You will be the hundredth.”

The bird flew toward the woman.

“Where shall I find you?” it asked her.

She answered: “You see that door at which I am sitting; it is the usual place of my father. I shall be hidden underneath.”

The next day Mahomet presented himself before the Sultan: “Arise,” he said, “your daughter is hidden there.”

The Sultan imposed this new condition: “My daughter resembles ninety-nine others of her age. She is the hundredth. If you recognize her in the group I will give her to you. But if not, I will kill you.”

The young girl said to Mahomet, “I will ride a lame horse.” Mahomet recognized her, and the Sultan gave her to him, with a serving-maid, a female slave, and another woman.

Mahomet and his companion departed. Arriving at a certain road they separated. Mahomet retained for himself his wife and the slave woman, and gave to his companion the two other women. He gained the desert and left for a moment his wife and the slave woman. In his absence an ogre took away his wife. He ran in search of her and met some shepherds.

“O shepherds,” he said, “can you tell me where the ogre lives?”

They pointed out the place. Arriving, he saw his wife. Soon the ogre appeared, and Mahomet asked where he should find his destiny.

“My destiny is far from here,” answered the ogre. “My destiny is in an egg, the egg in a pigeon, the pigeon in a camel, the camel in the sea.”

Mahomet arose, ran to dig a hole at the shore of the sea, stretched a mat over the hole; a camel sprang from the water and fell into the hole. He killed it and took out an egg, crushed the egg in his hands, and the ogre died. Mahomet took his wife and came to his father’s city, where he built himself a palace. The father promised a flock to him who should kill his son. As no one offered, he sent an army of soldiers to besiege him. He called one of them in particular and said to him:

“Kill Mahomet and I will enrich you.”

The soldiers managed to get near the young prince, put out his eyes, and left him in the field. An eagle passed and said to Mahomet: “Don’t do any good to your parents, but since your father has made you blind take the bark of this tree, apply it to your eyes, and you will be cured.”

The young man was healed.

A short time after his father said to him, “I will wed your wife.”

“You cannot,” he answered. The Sultan convoked the Marabout, who refused him the dispensation he demanded. Soon Mahomet killed his father and celebrated his wedding-feast for seven days and seven nights.

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The King and His Son

A prince embarks on a mystical journey marked by divine interventions and trials orchestrated by his father, the King. He extinguishes a fire, gains a wife, and creates a city with her prayers. His father, driven by jealousy, challenges him with impossible tasks, ultimately leading to the discovery of a treasure and a mysterious figure summoned through an ancestral book, resulting in the city’s doom.

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: The prince’s journey is marked by divine assistance, such as when his plea to God brings rain to extinguish the fire blocking his path.

Quest: The prince embarks on a journey to fulfill his father’s demands, seeking his mother’s spirit and a mysterious figure, embodying the quest motif.

Family Dynamics: The complex relationship between the prince and his father, driven by jealousy and the setting of arduous tasks, highlights intricate familial 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

He had a son whom he brought up well. The child grew and said one day to the King, “I am going out for a walk.”

“It is well,” answered the King. At a certain place he found an olive-tree on fire.

“O God,” he cried, “help me to put out this fire!”

Suddenly God sent the rain, the fire was extinguished, and the young man was able to pass. He came to the city and said to the governor: “Give me a chance to speak in my turn.”

“It is well,” said he; “speak.”

► Continue reading…

“I ask the hand of your daughter,” replied the young man.

“I give her to you,” answered the governor, “for if you had not put out that fire the city would have been devoured by the flames.”

He departed with his wife. After a long march the wife made to God this prayer:

“O God, place this city here.”

The city appeared at the very spot. Toward evening the Marabout of the city of which the father of the young bridegroom was King went to the mosque to say his prayers.

“O marvel!” he cried, “what do I see down there?”

The King called his wife and sent her to see what was this new city. The woman departed, and, addressing the wife of the young prince, asked alms of him. He gave her alms. The messenger returned and said to the King:

“It is your son who commands in that city.”

The King, pricked by jealousy, said to the woman: “Go, tell him to come and find me. I must speak with him.”

The woman went away and returned with the King’s son. His father said to him:

“If you are the son of the King, go and see your mother in the other world.”

He regained his palace in tears.

“What is the matter with you,” asked his wife, “you whom destiny has given me?”

He answered her: “My father told me, ‘Go and see your mother in the other world.'”

“Return to your father,” she replied, “and ask him for the book of the grandmother of your grandmother.”

He returned to his father, who gave him the book. He brought it to his wife, who said to him, “Lay it on the grave of your mother.” He placed it there and the grave opened. He descended and found a man who was licking the earth. He saw another who was eating mildew. And he saw a third who was eating meat.

“Why do you eat meat?” he asked him.

“Because I did good on earth,” responded the shade. “Where shall I find my mother?” asked the prince.

The shade said, “She is down there.”

He went to his mother, who asked him why he came to seek her.

He replied, “My father sent me.”

“Return,” said the mother, “and say to your father to lift up the beam which is on the hearth.” The prince went to his father. “My mother bids you take up the beam which is above the hearth.” The King raised it and found a treasure.

“If you are the son of the King,” he added, “bring me someone a foot high whose beard measures two feet.” The prince began to weep.

“Why do you weep,” asked his wife, “you whom destiny has given me?”

The prince answered her, “My father said to me, ‘Bring me someone a foot high whose beard measures two feet.”

“Return to your father,” she replied, “and ask him for the book of the grandfather of your grandfather.”

His father gave him the book and the prince brought it to his wife.

“Take it to him again and let him put it in the assembly place, and call a public meeting.” A man a foot high appeared, took up the book, went around the city, and ate up all the inhabitants.

H’ab Sliman

A tale of jealousy and resilience unfolds as a young girl, betrayed by her stepmother, suffers blindness and exile. Transformed into a pigeon by magical crows, she returns to expose the truth. Her suffering inspires nature’s upheaval, compelling the community to seek justice. Through poetic vengeance, harmony is restored, showcasing themes of injustice, transformation, and eventual triumph over cruelty.

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

Transformation: The young girl’s metamorphosis into a pigeon, facilitated by magical crows, symbolizes resilience and the potential for change in the face of adversity.

Divine Intervention: The crows’ intervention to restore the girl’s sight and transform her underscores the influence of supernatural forces in guiding and correcting human affairs.

Harmony with Nature: The connection between the girl’s emotions and the environment reflects a deep bond between humans and nature, emphasizing how personal suffering can resonate with the natural world.

► 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 had a boy and a girl. Their mother died and he took another wife. The little boy stayed at school until evening. The school-master asked them:

“What do your sisters do?”

One answered, “She makes bread.”

A second, “She goes to fetch water.”

A third, “She prepares the couscous.”

When he questioned H’ab Sliman, the child played deaf, the master struck him.

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One day his sister said to him: “What is the matter, O my brother? You seem to be sad.”

“Our schoolmaster punishes us,” answered the child.

“And why does he punish you?” inquired the young girl.

The child replied: “After we have studied until evening he asks each of us what our sisters do. They answer him: she kneads bread, she goes to get water. But when he questions me I have nothing to say, and he beats me.”

“Is it nothing but for that?”

“That is all.”

“Well,” added the young girl, “the next time he asks you, answer him: ‘This is what my sister does: When she laughs the sun shines; when she weeps it rains; when she combs her hair, legs of mutton fall; when she goes from one place to another, roses drop.'”

The child gave that answer.

“Truly,” said the schoolmaster, “that is a rich match.” A few days after he bought her, and they made preparations for her departure for the house of her husband. The stepmother of the young girl made her a little loaf of salt bread. She ate it and asked some drink from her sister, the daughter of her stepmother.

“Let me pluck out one of your eyes,” said the sister.

“Pluck it out,” said the promised bride, “for our people are already on the way.”

The stepmother gave her to drink and plucked out one of her eyes.

“A little more,” she said.

“Let me take out your other eye,” answered the cruel woman.

The young girl drank and let her pluck out the other eye. Scarcely had she left the house than the stepmother thrust her out on the road. She dressed her own daughter and put her in the place of the blind one. They arrive.

“Comb yourself,” they told her, and there fell dust.

“Walk,” and nothing happened.

“Laugh,” and her front teeth fell out.

All cried, “Hang H’ab Sliman!”

Meanwhile some crows came flying near the young blind girl, and one said to her: “Some merchants are on the point of passing this way. Ask them for a little wool, and I will restore your sight.”

The merchants came up and the blind girl asked them for a little wool, and each one of them threw her a bit. The crow descended near her and restored her sight.

“Into what shall we change you?” they asked.

“Change me into a pigeon,” she answered.

The crows stuck a needle into her head and she was changed into a pigeon. She took her flight to the house of the schoolmaster and perched upon a tree near by. The people went to sow wheat.

“O master of the field,” she said, “is H’ab Sliman yet hanged?”

She began to weep, and the rain fell until the end of the day’s work.

One day the people of the village went to find a venerable old man and said to him:

“O old man, a bird is perched on one of our trees. When we go to work the sky is covered with clouds and it rains. When the day’s work is done the sun shines.”

“Go,” said the old man, “put glue on the branch where it perches.”

They put glue on its branch and caught the bird. The daughter of the stepmother said to her mother:

“Let us kill it.”

“No,” said a slave, “we will amuse ourselves with it.”

“No; kill it.” And they killed it. Its blood spurted upon a rose-tree. The rose-tree became so large that it overspread all the village. The people worked to cut it down until evening, and yet it remained the size of a thread.

“To-morrow,” they said, “we will finish it.” The next morning they found it as big as it was the day before. They returned to the old man and said to him:

“O old man, we caught the bird and killed it. Its blood gushed upon a rose-tree, which became so large that it overspreads the whole village. Yesterday we worked all day to cut it down. We left it the size of a thread. This morning we find it as big as ever.”

“O my children,” said the old man, “you are not yet punished enough. Take H’ab Sliman, perhaps he will have an expedient. Make him sleep at your house.” H’ab Sliman said to them, “Give me a sickle.” Someone said to him: “We who are strong have cut all day without being able to accomplish it, and do you think you will be capable of it? Let us see if you will find a new way to do it.”

At the moment when he gave the first blow a voice said to him:

“Take care of me, O my brother!”

The voice wept, the child began to weep, and it rained. H’ab Sliman recognized his sister.

“Laugh,” he said. She laughed and the sun shone, and the people got dried.

“Comb yourself,” and legs of mutton fell. All those who were present regaled themselves on them. “Walk,” and roses fell. “But what is the matter with you, my sister?”

“What has happened to me.”

“What revenge does your heart desire?”

“Attach the daughter of my stepmother to the tail of a horse that she may be dragged in the bushes.”

When the young girl was dead, they took her to the house, cooked her, and sent her to her mother and sister.

“O my mother,” cried the latter, “this eye is that of my sister Aftelis.”

“Eat, unhappy one,” said the mother, “your sister Aftelis has become the slave of slaves.”

“But look at it,” insisted the young girl. “You have not even looked at it. I will give this piece to the one who will weep a little.”

“Well,” said the cat, “if you give me that piece I will weep with one eye.”

The Crow and the Child

A rich merchant had two wives, one with a son marked by a distinctive forelock. Favoritism sparked jealousy, leading the childless wife to scheme. The boy was traded to another merchant in exchange for a crow, sparking a series of dramatic revelations. Ultimately, through cunning and perseverance, the child revealed his identity and reunited with his true family, restoring justice and harmony.

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

Family Dynamics: The narrative explores complex relationships within the family, including jealousy and favoritism between the two wives.

Cunning and Deception: The childless wife’s deceitful actions drive the plot, highlighting themes of manipulation and betrayal.

Revenge and Justice: The story culminates in the restoration of justice as the boy uncovers the deceit and reclaims his rightful place in the family.

► 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 had two wives. He was a rich merchant. One of them had a son whose forehead was curved with a forelock. Her husband said to her:

“Don’t work any more, but only take care of the child. The other wife will do all the work.”

One day he went to market. The childless wife said to the other, “Go, get some water.”

“No,” she answered, “our husband does not want me to work.”

“Go, get some water, I tell you.”

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And the woman went to the fountain. On the way she met a crow half dead with fatigue. A merchant who was passing took it up and carried it away. He arrived before the house of the woman who had gone to the fountain, and there found the second woman.

“Give something to this crow,” demanded the merchant.

“Give it to me,” she answered, “and I will make you rich.”

“What will you give me?” asked the merchant.

“A child,” replied the woman.

The merchant refused, and said to her, “Where did you steal it?”

“From whom did I steal it?” she cried. “It is my own son.”

“Bring him.”

She brought the child to him, and the merchant left her the crow and took the boy to his home and soon became very, rich. The mother came back from the fountain. The other woman said:

“Where is your son? Listen, he is crying, that son of yours.”

“He is not crying,” she answered.

“You don’t know how to amuse him. I’ll go and take him.”

“Leave him alone,” said the mother. “He is asleep.”

They ground some wheat, and the child did not appear to wake up.

At this the husband returned from the market and said to the mother, “Why don’t you busy yourself looking after your son?” Then she arose to take him, and found a crow in the cradle. The other woman cried:

“This is the mother of a crow! Take it into the other house; sprinkle it with hot water.” She went to the other house and poured hot water on the crow.

Meanwhile, the child called the merchant his father and the merchant’s wife his mother. One day the merchant set off on a journey. His mother brought some food to him in the room where he was confined.

“My son,” she said, “will you promise not to betray me?”

“You are my mother,” answered the child; “I will not betray you.”

“Only promise me.”

“I promise not to betray you.”

“Well, know that I am not your mother and my husband is not your father.”

The merchant came home from his journey and took the child some food, but he would not eat it.

“Why won’t you eat?” asked the merchant. “Could your mother have been here?”

“No,” answered the child, “she has not been here.”

The merchant went to his wife and said to her, “Could you have gone up to the child’s chamber?”

The woman answered, “I did not go up to the room.”

The merchant carried food to the child, who said: “For the love of God, I adjure you to tell me if you are my father and if your wife is my mother.”

The merchant answered: “My son, I am not your father and my wife is not your mother.”

The child said to her, “Prepare us some food.”

When she had prepared the food the child mounted a horse and the merchant a mule. They proceeded a long way, and arrived at the village of which the real father of the child was the chief. They entered his house. They gave food to the child, and said, “Eat.”

“I will not eat until the other woman comes up here.”

“Eat. She is a bad woman.”

“No, let her come up.” They called her. The merchant ran to the child.

“Why do you act thus toward her?”

“Oh!” cried those present, “she had a child that was changed into a crow.”

“No doubt,” said the merchant; “but the child had a mark.”

“Yes, he had one.”

“Well, if we find it, we shall recognize the child. Put out the lamp.” They put it out. The child threw off its hood. They lighted the lamp again.

“Rejoice,” cried the child, “I am your son!”

The Good Man and the Bad One

Two men, one kind and one wicked, set out on a journey together, repeatedly sharing food until the wicked man demanded the good man’s eyes in exchange for sustenance. Abandoned, the good man was healed by a magical tree and restored a king’s sight, marrying the king’s daughter. The wicked man’s scheming led to his demise when the good man unknowingly delivered his execution order.

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

Good vs. Evil: The narrative contrasts the virtuous actions of the good man with the malicious behavior of the bad one, highlighting the classic struggle between benevolence and malevolence.

Cunning and Deception: The bad man employs deceitful tactics to exploit and harm the good man, illustrating the use of treachery to achieve selfish ends.

Divine Intervention: A mystical bird guides the good man to a healing tree, suggesting supernatural assistance in times of need.

► 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 men, one good and the other bad, started out together to do business, and took provisions with them. Soon the bad one said to the good one: “I am hungry; give me some of your food.” He gave him some, and they both ate.

They went on again till they were hungry. “Give me some of your food,” said the bad one. He gave him some of it, and they ate.

They went on until they were hungry. “Give me some of your food,” said the bad one. He gave him some, and they ate.

They went on until they were hungry. The good man said to his companion: “Give me some of your food.”

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“Oh, no, my dear,” said the bad one.

“I beg you to give me some of your food,” said the good one.

“Let me pluck out one of your eyes,” answered the bad one. He consented. The bad one took his pincers and took out one of his eyes.

They went on until they came to a certain place. Hunger pressed them. “Give me some of your food,” said the good man.

“Let me pluck out your other eye,” answered his companion.

“O my dear,” replied the good man, “leave it to me, I beg of you.”

“No!” responded the bad one; “no eye, no food.”

But finally he said, “Pluck it out.”

They proceeded until they came to a certain place. When hunger pressed them anew the bad one abandoned his companion.

A bird came passing by, and said to him: “Take a leaf of this tree and apply it to your eyes.” He took a leaf of the tree, applied it to his eyes, and was healed. He arose, continued on his way, and arrived at a city where he found the one who had plucked out his eyes.

“Who cured you?”

“A bird passed near me,” said the good man. “He said to me, ‘Take a leaf of this tree.’ I took it, applied it to my eyes, and was cured.”

The good man found the King of the city blind.

“Give me back my sight and I will give you my daughter.”

He restored his sight to him, and the King gave him his daughter. The good man took his wife to his house. Every morning he went to present his respects to the King, and kissed his head. One day he fell ill. He met the bad one, who said to him:

“Eat an onion and you will be cured; but when you kiss the King’s head, turn your head aside or the King will notice your breath and will kill you.”

After these words he ran to the King and said: “O King, your son-in-law disdains you.”

“O my dear,” answered the King, “my son-in-law does not disdain me.”

“Watch him,” answered the bad one; “when he comes to kiss your head he will turn away from you.”

The King remarked that his son-in-law did turn away on kissing his head.

“Wait a moment,” he said to him. Immediately he wrote a letter to the Sultan, and gave it to his son-in-law, commanding him to carry it to the Sultan. Going out of the house he met the bad one, who wanted to carry the letter himself. The good man gave it to him. The Sultan read the letter, and had the bad one’s head cut off. The good man returned to the King.

“What did he say?” asked the King. “Ah, Sidi, I met a man who wanted to carry the letter. I intrusted it to him and he took it to the Sultan, who condemned him to death in the city.”

Thadhellala

Thadhellala, a cunning and resourceful woman, embarks on a series of elaborate deceptions involving theft, trickery, and manipulation. Her schemes lead to stolen treasures, outwitting multiple pursuers, and even evading execution. Ultimately, her cleverness brings her to a distant city where, by chance, she is chosen as the new queen due to a local custom. Her story illustrates wit triumphing over adversity and relentless pursuit.

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 revolves around Thadhellala’s elaborate schemes and manipulations to achieve her goals.

Conflict with Authority: Thadhellala’s actions lead to confrontations with various authority figures, including the Sultan’s soldiers, as she evades capture and punishment.

Forbidden Knowledge: Thadhellala’s ability to deceive and manipulate situations suggests she possesses knowledge and skills that are not commonly known or accepted, allowing her to navigate and exploit societal norms.

► 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 woman had seven daughters and no son. She went to the city, and there saw a rich shop. A little farther on she perceived at the door of a house a young girl of great beauty. She called her parents, and said: “I have my son to marry; let me have your daughter for him.”

They let her take the girl away. She came back to the shop and said to the man in charge of it: “I will gladly give you my daughter; but go first and consult your father.”

The young man left a servant in his place and departed. Thadhellala (that was her name) sent the servant to buy some bread in another part of the city.

► Continue reading…

Along came a caravan of mules. Thadhellala packed all the contents of the shop on their backs and said to the muleteer:

“I will go on ahead; my son will come in a moment. Wait for him–he will pay you.”

She went off with the mules and the treasures which she had packed upon them. The servant came back soon.

“Where is your mother?” cried the muleteer; “hurry and, pay me.”

“You tell me where she is and I will make her give me back what she has stolen.” And they went before the justice.

Thadhellala pursued her way, and met seven young students. She said to one of them, “A hundred francs and I will marry you.” The student gave them to her. She made the same offer to the others, and each one took her word.

Arriving at a fork in the road, the first one said, “I will take you,” the second one said, “I will take you,” and so on to the last.

Thadhellala answered: “You shall have a race as far as that ridge over there, and the one that gets there first shall marry me.”

The young men started. Just then a horseman came passing by. “Lend me your horse,” she said to him. The horseman jumped off. Thadhellala mounted the horse and said:

“You see that ridge? I will rejoin you there.”

The scholars perceived the man. “Have you not seen a woman?” they asked him. “She has stolen 700 francs from us.”

“Haven’t you others seen her? She has stolen my horse?”

They went to complain to the Sultan, who gave the command to arrest Thadhellala. A man promised to seize her. He secured a comrade, and they both pursued Thadhellala, who had taken flight. Nearly overtaken by the man, she met a negro who pulled teeth, and said to him:

“You see my son coming down there; pull out his teeth.” When the other passed the negro pulled out his teeth. The poor toothless one seized the negro and led him before the Sultan to have him punished. The negro said to the Sultan: “It was his mother that told me to pull them out for him.”

“Sidi,” said the accuser, “I was pursuing Thadhellala.”

The Sultan then sent soldiers in pursuit of the woman, who seized her and hung her up at the gates of the city. Seeing herself arrested, she sent a messenger to her relatives.

Then there came by a man who led a mule. Seeing her he said, “How has this woman deserved to be hanged in this way?”

“Take pity on me,” said Thadhellala; “give me your mule and I will show you a treasure.” She sent him to a certain place where the pretended treasure was supposed to be hidden. At this the brother-in-law of Thadhellala had arrived.

“Take away this mule,” she said to him. The searcher for treasures dug in the earth at many places and found nothing. He came back to Thadhellala and demanded his mule.

She began to weep and cry. The sentinel ran up, and Thadhellala brought complaint against this man. She was released, and he was hanged in her place.

She fled to a far city, of which the Sultan had just then died. Now, according to the custom of that country, they took as king the person who happened to be at the gates of the city when the King died. Fate took Thadhellala there at the right time. They conducted her to the palace, and she was proclaimed Queen.

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.

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.”

► Continue reading…

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.”

► Continue reading…

“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.

► Continue reading…

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.