Beddou

Two thieves, Beddou and Amkammel, embark on a journey of deceit and theft, starting with stealing oxen from a laborer. Their exploits escalate, involving trickery, betrayal, and greed, culminating in Beddou murdering Amkammel. From the burial site, a pomegranate tree grows, leading to Beddou’s exposure and execution. The tale illustrates the destructive cycle of treachery and the inevitability of 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

Cunning and Deception: The protagonists engage in deceitful schemes, including stealing oxen and money, highlighting the role of trickery in their actions.

Revenge and Justice: The story culminates in Beddou’s execution by the King, serving as retribution for his misdeeds and emphasizing the theme of justice.

Divine Punishment: The emergence of the pomegranate tree from the burial site symbolizes a supernatural element leading to Beddou’s exposure and punishment.

► From the same Region or People

North Africa
- Berber Lore

Learn more about the Berber peoples

Translated by Réne Basset
and Chauncey C. Starkweather

Two men, one of whom was named Beddou and the other Amkammel, went to market bearing a basket of figs. They met a man who was working, and said to him: “God assist you!”

“Amen!” he answered. One of them wanted to wash himself, but there was no water. The laborer, him who was with him (sic), said, “What is your name?”

“Beddou.”

“By the Lord, Beddou, watch my oxen while I go to drink.”

“Go!”

► Continue reading…

When he had gone, he took away one of the oxen. On his return the laborer saw that one was missing. He went to the other traveller and asked him:

“By my father, what is your name?”

“Amkammel Ouennidhui” (“The Finisher”), he answered.

“By the Lord, Amkammel Ouennidhui, watch this ox for me while I go look for the one that is gone.”

“Go!”

He stole the other one. When the laborer returned he didn’t even find the second.

The two thieves went away, taking the oxen. They killed them to roast them. One drank all the water of the sea, the other all the fresh water, to wash it down. When they had finished, one stayed there to sleep, the other covered him with ashes. The former got up to get a drink and the ashes fell on the road. When he came back, the second covered himself with the ox-head. His brother, who had gone to get a drink, was afraid, and ran away. They divided the other ox to eat it. The one who had drunk the sea-water now drank fresh water, and the one who had drunk fresh water now drank sea-water. When they had finished their repast they took up their journey. They found an old woman who had some money, upon which she was sitting. When they arrived they fought. She arose to separate them. One of them took her place to pass the night, and pretended that he was dead. The old woman said to him:

“Get up, my son.”

He refused. In the evening one of them stole the money, and said to his brother:

“Arise! Let us go!”

They went away to a place where was sleeping the one who had taken the money. The other took away the dirkhems and departed, leaving the first asleep. When he awaked he found nothing. He started in pursuit of the other, and when he arrived he found him dying of illness. The latter had said to his wife, “Bury me.” She buried him. He who had first stolen the money went away. He said, “It is an ox.”

“It is I, my friend,” he cried. “Praise be to God, my friend! May your days pass in happiness!” Beddou said to him: “Let us go for a hunt.”

They went away alone. Beddou added: “I will shave you.”

He shaved him, and when he came to the throat he killed him and buried his head. A pomegranate-tree sprang up at this place. One day Beddou found a fruit, which he took to the King. When he arrived he felt that it was heavy. It was a head. The King asked him:

“What is that?”

“A pomegranate.”

“We know what you have been doing,” said the King, and had his head cut off. My story is finished.

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The King and His Family

A king of Maghreb, his wife, and four sons are separated by a shipwreck. Each finds their path: the king discovers a silver mine and builds a city, while his sons become learned men across different lands. Unknowingly reunited at court, their shared stories reveal their identities. The mother overhears them, and the family is joyfully restored, their fate shaped by divine intervention.

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

Loss and Renewal: The initial loss of family unity is followed by a renewal of bonds when they are miraculously reunited.

Family Dynamics: The narrative explores the relationships within the family, highlighting their separation and the joy of their reunion.

Echoes of the Past: The characters’ past experiences and identities play a crucial role in their recognition and reunion, emphasizing the lasting impact of their shared history.

► From the same Region or People

North Africa
- Berber Lore

Learn more about the Berber peoples

Translated by Réne Basset
and Chauncey C. Starkweather

In times gone by a king reigned over Maghreb. He had four sons. He started, he, his wife, and his children, for the Orient. They set sail, but their ship sank with them. The waves bore them all in separated directions. One wave took the wife; another bore the father alone to the middle of the sea on an island where he found a mine of silver. He dug out enough silver until he had a great quantity and he established himself in the country. His people after heard tell of him and learned that he dwelt in the midst of the sea. They built houses until there was a great city. He was king of that country. Whoever came poor to him he gave him pieces of money. A poor man married his wife. As for his sons, they applied themselves to a study, each in a different country. They all became learned men and feared God.

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The King had a search made for tolbas who should worship God. The first of the brothers was recommended to him. He sent for him. He sought also a khodja. The second brother was designated. He summoned him to the court. The prince also especially wanted an adel. Another brother was pointed to him. He made him come to him as, indeed, he also did the imam, who was none other than the fourth brother. They arrived at their father’s without knowing him or being known by him. The wife and the man who had espoused her also came to the King to make complaint. When they arrived the wife went alone that night to the palace. The prince sent for the four tolba to pass the night with him until morning. During the; night he spied upon them to see who they were. One of them said to the others, “Since sleep comes not upon us, let each one make known who he is.”

One said: “My father was a king. He had much money and four sons whose names were like yours.”

Another said: “My father was a king. My case is like yours.”

The fourth said in his turn: “My father, too, was a king. My case is like that of your three. You are my brothers.”

Their mother overheard them and took to weeping until day.

They took her to the prince, who said, “Why do you weep?”

She answered: “I was formerly the wife of a king and we had four sons. We set sail, he, our children, and I. The ship which bore us was wrecked. Each one was borne away alone, until yesterday when they spoke before me during the night and showed me what had happened to them, to their father, and to their mother.”

The King said, “Let me know your adventure.”

They told him all that had happened. Then the prince arose, weeping, and said, “You are my children,” and to the woman, “You are my wife.” God reunited them.

Strange Meetings

A traveler encounters mysterious scenes: a lean mare, a fat mare, a serpent stuck in a hole, a restless sheep, and a man playing ball whose children are old. An old man interprets them, revealing metaphors for human behaviors: greed, sacrifice, the permanence of words, household woes, and the influence of spousal choices on aging and familial outcomes. These lessons underscore life’s moral and social complexities.

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 story reflects on how individual choices, like selecting a spouse, can influence the aging process and the well-being of one’s children, emphasizing the importance of family decisions.

Ancestral Spirits: The old man’s interpretations connect the traveler’s experiences to ancestral wisdom, suggesting that understanding the past can provide guidance for present behavior.

Transformation through Love: The narrative implies that the choice of a spouse (a form of love) can lead to personal transformation, affecting one’s aging process and the future of one’s offspring.

► From the same Region or People

North Africa
- Berber Lore

Learn more about the Berber peoples

Translated by Réne Basset
and Chauncey C. Starkweather

Once upon a time a man was on a journey and he met a mare who grazed in the meadow. She was thin, lean, and had only skin and bone.

He went on until he came to a place where he found a mare which was fat, although she did not eat.

He went on further until he met a sheep which kicked against a rock till evening to pass the night there.

Advancing he met a serpent which hung in a hole from which it could not get out. Farther on, he saw a man who played with a ball, and his children were old men.

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He came to an old man who said to him: “I will explain all that to you. The lean mare which you saw represents the rich man whose brothers are poor. The fat mare represents the poor man whose brothers are rich. The serpent which swings unable to enter nor to leave the hole is the picture of the word which once spoken and heard can never go back.The sheep which kicks against the rock to pass the night there, is the man who has an evil house. The one whose children you saw aged while he was playing ball, what does he represent? That is the man who has taken a pretty wife and does not grow old. His children have taken bad ones.”

Half-a-Cock

A tale of wisdom and folly, this story recounts the journey of a divided cock, one-half of which embarks on a clever pilgrimage, gaining wealth through wit and alliances with animals like the jackal, lion, and boar. Its wise mistress benefits, while the foolish counterpart’s greed leads to misfortune, as her attempts to replicate the success with a dog result in tragedy, underscoring the value of prudence and foresight.

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 protagonist embodies the trickster archetype, employing cleverness to navigate challenges.

Conflict with Authority: The half-cock challenges figures of power or control to gain wealth and success.

Trials and Tribulations: The story revolves around the challenges the half-cock faces and overcomes.

► From the same Region or People

North Africa
- Berber Lore

Learn more about the Berber peoples

Translated by Réne Basset
and Chauncey C. Starkweather

In times past there was a man who had two wives, and one was wise and one was foolish. They owned a cock in common. One day they quarrelled about the cock, cut it in two, and each took half. The foolish wife cooked her part. The wise one let her part live, and it walked on one foot and had only one wing. Some days passed thus. Then the half-a-cock got up early, and started on his pilgrimage. At the middle of the day he was tired and went toward a brook to rest. A jackal came there to drink. Half-a-Cock jumped on his back, stole one of his hairs, which it put under its wing and resumed its journey. It proceeded until evening and stopped under a tree to pass the night there. It had not rested long when it saw a lion pass near the tree where it was lying. As soon as it perceived the lion it jumped on its back and stole one of its hairs, which it put with that of the jackal.

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The next morning it got up early and took up its journey again. Arrived at the middle of a forest, it met a boar and said:

“Give me a hair from your back, as the king of the animals and the trickiest of them have done–the jackal and the lion.”

The boar answered, “As these two personages so important among the animals have done this, I will also give you what you request.” He plucked a hair from his back and gave it to Half-a-Cock. The latter went on his way and arrived at the palace of a king. It began to crow and to say:

“To-morrow the King will die, and I will take his wife.”

Hearing these words the King gave to his negroes the command to seize Half-a-Cock, and cast him into the middle of the sheep and goat-pen to be trampled upon and killed by them, so that the King might get rid of his crowing. The negroes seized him and cast him into the pen to perish. When he got there Half-a-Cock took from under his wing the jackal’s hair and burnt it in the fire. As soon as it was near the fire the jackal came and said:

“Why are you burning my hair? As soon as I smelled it, I came running.”

Half-a-Cock replied, “You see what situation I am in. Get me out of it.”

“That is an easy thing,” said the jackal, and immediately blowed in order to summon his brothers. They gathered around him, and he gave them this command: “My brothers, save me from Half-a-Cock, for it has a hair from my back which it has put in the fire. I don’t want to burn. Take Half-a-Cock out of the sheep-pen, and you will be able to take my hair from its hands.” At once the jackals rushed to the pen, strangled everything that was there, and rescued Half-a-Cock. The next day the King found his stables deserted and his animals killed. He sought for Half-a-Cock, but in vain. The latter, the next day at the supper hour, began to crow as it did the first time. The prince called his negroes and said to them:

“Seize Half-a-Cock and cast him into the cattle-yard so that it may be crushed under their feet.”

The negroes caught Half-a-Cock and threw him into the middle of the cow-pen. As soon as it reached there, it took the lion’s hair and put it into the fire. The lion came, roaring, and said:

“Why do you burn my hair? I smelled from my cave the odor of burning hair, and came running to learn the motive of your action.”

Half-a-Cock answered: “You see my situation. Help me out of it.”

The lion went out and roared to call his brothers. They came in great haste and said to him, “Why do you call us now?”

“Take the Half-a-Cock from the ox-yard, for it has one of my hairs, which it can put into the fire. If you don’t rescue Half-a-Cock, it will burn the hair, and I don’t want to smell the odor of burning hair while I am alive.”

His brothers obeyed. They at once killed all the cattle in the pen. The King saw that his animals were all dead, and he fell into such a rage that he nearly strangled. He looked for Half-a-Cock to kill it with his own hands. He searched a long time without finding it, and finally went home to rest. At sunset Half-a-Cock came to his usual place and crowed as on the former occasions. The King called his negroes and said to them:

“This time when you have caught Half-a-Cock, put it in a house and shut all the doors till morning. I will kill it myself.”

The negroes seized him immediately and put him in the treasure-room. When it got there, it saw money under its feet. It waited till it had nothing to fear from the masters of the house, who were all sound asleep, took from under its wing the hair of the boar, started a fire, and placed the hair in it. At once the boar came running and shaking the earth. It thrust its head against the wall. The wall shook and half of it fell down, and going to Half-a-Cock the boar said:

“Why are you burning my hair at this moment?”

“Pardon me, you see the situation in which I am, without counting what awaits me in the morning, for the King is going to kill me with his own hands if you don’t get me out of this prison.”

The boar replied: “The thing is easy; fear not, I will open the door so that you may go out. In fact, you have stayed here long enough. Get up, go and take money enough for you and your children.”

Half-a-Cock obeyed. It rolled in the gold, took all that stuck to its wing and its foot, and swallowed as much as it could hold. It took the road it had followed the first day and when it had arrived near the house it called the mistress and said: “Strike now, be not afraid to kill me.” His mistress began to strike until Half-a-Cock called from beneath the mat:

“Enough now. Roll the mat.”

She obeyed and saw the earth all shining with gold.

At the time when Half-a-Cock returned from his pilgrimage the two women owned a dog in common. The foolish one seeing that her companion had received much money said to her:

“We will divide the dog between us.”

The wise woman answered: “We can’t do anything with it. Let it live, I will give you my half. Keep it for yourself. I have no need of it.”

The foolish one said to the dog, “Go on a pilgrimage as Half-a-Cock did and bring me some gold.”

The dog started to carry out the commands of his mistress. She began her journey in the morning and came to a fountain. As she was thirsty she started to drink. As she stopped she saw in the middle of the fountain a yellow stone. She took it in her mouth and ran back home. When she reached the house she called her mistress and said to her:

“Get ready the mats and the rods, you see that I have come back from the pilgrimage.”

The foolish one prepared the mats under which the dog ran as soon as she heard the voice of her mistress and said, “Strike gently.” The woman seized the rods and struck with all the force possible. The dog cried out to her a long while for her to stop the blows. Her mistress refused to stop until the animal was cold. She lighted up the mats and found the dog dead with the yellow stone in its mouth.

The Seven Brothers

Once upon a time, seven brothers vowed to leave home if their mother bore another son. Upon her giving birth to a boy, they departed. One brother was betrayed and left in a well but was rescued by a passing caravan. Later, he killed a serpent terrorizing a city, saving the king’s daughter. As a reward, he married her, gaining honor and status.

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 centers on the relationships among the seven brothers, highlighting sibling rivalry and betrayal.

Hero’s Journey: The protagonist embarks on a transformative adventure, facing challenges that lead to personal growth and eventual honor.

Transformation through Love: By saving the king’s daughter and marrying her, the protagonist’s status and life are profoundly changed through this emotional connection.

► From the same Region or People

North Africa
- Berber Lore

Learn more about the Berber peoples

Translated by Réne Basset
and Chauncey C. Starkweather

Here is a story that happened once upon a time. A man had seven sons who owned seven horses, seven guns, and seven pistols for hunting. Their mother was about to increase the family. They said to their father: “If we have a little sister we shall remain. If we have a little brother we shall go.” The woman had a little boy. They asked, “Which is it?”

“A boy.”

They mounted their horses and departed, taking provisions with them. They arrived at a tree, divided their bread, and ate it. The next day they started and travelled as far as a place where they found a well, from which they drew water.

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The older one said, “Come, let us put the young one in the well.” They united against him, put him in, and departed, leaving him there. They came to a city.

The young man remained some time in the well where they had put him, until one day a caravan passing that way stopped to draw water. While the people were drinking they heard something moving at the bottom of the well. “Wait a moment,” they said; they let down a rope, the young man caught it and climbed up. He was as black as a negro. The people took him away and sold him to a man who conducted him to his house. He stayed there a month and became white as snow. The wife of the man said:

“Come, let us go away together.”

“Never!” he answered.

At evening the man returned and asked, “What is the negro doing?”

“Sell him,” said the woman.

He said, “You are free. Go where you please.”

The young man went away and came to a city where there was a fountain inhabited by a serpent. They couldn’t draw water from this fountain without his eating a woman. This day it was the turn of the King’s daughter to be eaten. The young man asked her:

“Why do you weep?”

“Because it is my turn to be devoured to-day.”

The stranger answered, “Courage, I will kill the serpent, if it please God.”

The young girl entered the fountain. The serpent darted toward her, but as soon as he showed his head the young man struck it with his stick and made it fly away. He did the same to the next head until the serpent was dead. All the people of the city came to draw water. The King said:

“Who has done this?”

“It is he,” they cried, “the stranger who arrived yesterday.” The King gave him his daughter and named him his lieutenant The wedding-feast lasted seven days. My story is finished before my resources are exhausted.

The Child and the King of the Genii

A sheik instructs two talebs, one of whom is abducted by a genie. Taken to the genii’s realm, the child cries to return home. A genii prince carries him back, muffling his ears to shield him from divine worship. The child encounters symbolic visions—an unborn dog barking, a silent man, a mystical fountain—interpreted by a wise sage. Ultimately, a cloud reunites him with his parents.

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

Journey to the Otherworld: The child’s abduction to the genii’s realm represents a voyage into a supernatural domain beyond human experience.

Trials and Tribulations: The child faces and overcomes various challenges and symbolic visions on his journey back home.

Divine Intervention: The child’s exposure to angelic worship and the eventual guidance by a sage suggest the influence of higher powers in his journey.

► From the same Region or People

North Africa
- Berber Lore

Learn more about the Berber peoples

Translated by Réne Basset
and Chauncey C. Starkweather

There was a sheik who gave instruction to two talebs. One day they brought to one of them a dish of couscous with meat. The genius stole him and bore him away. When they had arrived down there he taught him. One day the child was crying. The King of the genii asked him, “Why do you cry?”

“I am crying for my father and my mother. I don’t want to stay here any longer.”

The King asked his sons, “Who will take him back?”

“I,” said one of them; “but how shall I take him back?”

“Carry him back after you have stuffed his ears with wool so that he shall not hear the angels worshipping the Lord.”

► Continue reading…

They had arrived at a certain place, the child heard the angels worshipping the Lord, and did as they did. His guide released him and he remained three days without awaking. When he came to himself, he took up his journey and found a mother-dog which slept while her little ones barked, although yet unborn. He proceeded and met next an ass attacked by a swarm of flies. Further on he saw two trees, on one perched a blue bird. Afterward it flew upon the other tree and began to sing. He found next a fountain of which the bottom was of silver, the vault of gold and the waters white. He went on and met a man who had been standing for three days without saying a word. Finally he arrived at a village protected by God, but which no one entered. He met a wise man and said to him:

“I want to ask you some questions.”

“What do you wish to ask me?”

“I found a mother-dog which was asleep while her little ones were barking, although yet unborn.”

The sage answered, “It is the good of the world that the old man should keep silence because he is ashamed to speak.”

“I saw an ass attacked by a swarm of flies.”

“It is Pjoudj and Madjoudj of God (Gog and Magog) and the Antichrist.”

“I met two trees, a blue bird perched on one, then flew upon the other and began to sing.”

“It is the picture of the man who has two wives. When he speaks to one the other gets angry.”

“I saw a fountain of which the bottom was of silver, the vault of gold, and the waters white.”

“It is the fountain of life; he who drinks of it shall not die.”

“I found a man who was praying. I stayed three days and he did not speak.”

“It is he who never prayed upon the earth and is now making amends.”

“Send me to my parents,” concluded the child.

The old man saw a light cloud and said to it, “Take this human creature to Egypt.” And the cloud bore him to his parents.

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

North Africa
- Berber Lore

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.”

► Continue reading…

“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.

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

North Africa
- Berber Lore

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.

► Continue reading…

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.

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

North Africa
- Berber Lore

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.

► Continue reading…

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.

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

North Africa
- Berber Lore

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.”

► Continue reading…

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.