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.


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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.


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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.


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 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

The Turtle, the Frog, and the Serpent

A turtle marries a frog, but they quarrel, and the frog retreats to her hole. Attempts by a griffin and a vulture to coax her back fail, as she scorns their efforts. Finally, a serpent intervenes, threatening to enter her hole. The frog delays, but the serpent grows impatient and swallows her. This tale explains the eternal enmity between serpents and frogs.

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 serpent employs cunning to deceive the frog, ultimately leading to her demise.

Moral Lessons: The narrative imparts a lesson about the consequences of deceit and the perils of underestimating others.

Origin of Things: The fable provides an explanation for the natural enmity between serpents and frogs.

► 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 turtle married a frog. One day they quarrelled. The frog escaped and withdrew into a hole. The turtle was troubled and stood in front of his door very much worried. In those days the animals spoke. The griffin came by that way and said: “What is the matter with you? You look worried this morning.”

“Nothing ails me,” answered the turtle, “except that the frog has left me.”

The griffin replied, “I’ll bring him back.”

“You will do me a great favor.”

► Continue reading…

The griffin took up his journey and arrived at the hole of the frog. He scratched at the door.

The frog heard him and asked, “Who dares to rap at the door of a king’s daughter?”

“It is I, the griffin, son of a griffin, who lets no carrion escape him.”

“Get out of here, among your corpses. I, a daughter of the King, will not go with you.”

He departed immediately.

The next day the vulture came along by the turtle and found it worrying before its door, and asked what was the trouble. It answered: “The frog has gone away.”

“I’ll bring her back,” said the vulture.

“You will do me a great favor.”

The vulture started, and reaching the frog’s house began to beat its wings.

The frog said: “Who conies to the east to make a noise at the house of the daughter of kings, and will not let her sleep at her ease?”

“It is I, the vulture, son of a vulture, who steals chicks from under her mother.”

The frog replied: “Get away from here, father of the dunghill. You are not the one to conduct the daughter of a king.”

The vulture was angry and went away much disturbed. He returned to the turtle and said: “The frog refuses to come back with me. Seek someone else who can enter her hole and make her come out. Then I will bring her back even if she won’t walk.”

The turtle went to seek the serpent, and when he had found him he began to weep. “I’m the one to make her come out,” said the serpent. He quickly went before the hole of the frog and scratched at the door.

“What is the name of this other one?” asked the frog.

“It is I, the serpent, son of the serpent. Come out or I’ll enter.”

“Wait awhile until I put on my best clothes, gird my girdle, rub my lips with nut-shells, put some koheul in my eyes; then I will go with you.” “Hurry up,” said the serpent. Then he waited a little while. Finally he got angry, entered her house, and swallowed her. Ever since that time the serpent has been at war with the frog. Whenever he sees one he chases her and eats her.


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Ahmed el Hilalieu and El Redah

Ahmed el Hilalieu, despised by many, becomes the target of a plot involving a sorceress who challenges him to retrieve Redah Oum Zaid, a distant sultan’s daughter. Embarking on a perilous 40-day journey through deserts and tribal lands, Ahmed confronts trials of wit, resilience, and poetic dialogue. His persistence earns him an encounter with Redah, culminating in a complex exchange of defiance, attraction, and eventual friendship.

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

Trials and Tribulations: Throughout his journey, Ahmed faces numerous obstacles, including traversing deserts and interacting with various tribes, testing his resilience and wit.

Cunning and Deception: The initial encounter with the sorceress involves manipulation, as she challenges Ahmed to undertake the perilous quest.

Transformation through Love: Ahmed’s interactions with Redah evolve from defiance to friendship, indicating a transformative journey influenced by emotional connections.

► From the same Region or People

Learn more about the Berber peoples


Translated by G. Mercier
and Chauncey C. Starkweather

Ahmed el Hilalieu was not loved by people in general. His enemies went and found an old sorceress, and spoke to her as follows: “O sorceress, we want you to drive this man out of our country. Ask what you will, we will give it to you!”

She said to them: “May God gladden your faces. Call aloud. Our man will come out and I will see him.” They obeyed her, crying out that a camel had escaped. Straightway Ahmed goes to find his father, and tells him his intention of going to join in the search. He starts forth mounted on his courser, and on the way meets some people, who tell him, “It is nothing.” He makes a half turn, not forgetting to water his horse, and meets at the fountain the sorceress, who was drawing water.

► Continue reading…

“Let me pass,” he said to her, “and take your buckskin out of my way.”

“You may pass,” she answered. He started his horse, which stepped on the buckskin and tore it.

“You who are so brave with a poor woman,” she said, “would you be able to bring back Redah Oum Zaid?”

“By the religion of Him whom I adore, you shall show me where this Redah lives or I’ll cut off your head.”

“Know, then, that she lives far from here, and that there is between her and you no less than forty days’ journey.”

Ahmed went home, and took as provisions for the journey forty dates of the deglet-nour variety, putting them into his pocket. He mounted his steed and departed.

He goes and goes without stopping, until he comes to the country of the sand. The charger throws his feet forward and buries himself in the sand up to his breast, but soon stops, conquered and worn out by fatigue. Ahmed el Hilalieu then addresses him:

  “My good gray horse, of noble mien, the sand,
  The cruel sand would eat your very eyes.
  The air no longer thy loud whinnies bears,
  No strength is left thee in thy head or heart.
  The prairies of Khafour I’ll give to thee,
  With Nouna’s eyes I’ll quench thy thirst, by God
  A mule’s whole pack of barley shalt thou have
  That Ben Haddjouna shall bring here for thee.”

In his turn the steed spoke and said: “Dismount, unfasten the breast-strap, tighten the girth, for some women are coming to show themselves to us in this country.” Ahmed unfastened the breast-strap, then remounts and departs. While he proceeds he sees before him the encampment of a tribe, and perceives a horseman coming, mounted on a white mare, engaged in herding camels.

“Blessings upon you!” cried Ahmed; “you behind the camels!” The horseman kept silence, and would not return his salutations.

“Greetings to you,” cried Ahmed again, “you who are in the middle of the camels.” The same obstinate silence.

“Greetings to you, you who are before the camels.” The horseman still was silent. Ahmed then said: “Greetings to you, you who own the white mare.”

“Greetings to you!” replied the horseman.

“How comes it that you would not answer my greetings for so long?”

The horseman answered: “You cried to me, ‘Greetings to you, you who are behind the camels,’ Now, behind them are their tails. Then you said, ‘Greetings to you, you who are in the middle of the camels,’ In the middle of them are their bellies. You said, again, ‘Greetings to you, you who are before the camels.’ Before them are their heads. You said, ‘Greetings to you, O master of the white mare,’ And then I answered to you, ‘Greetings to you also,'”

Ahmed el Hilalieu asked of the shepherd, “What is your name?”

“I am called Chira.”

“Well, Chira, tell me where Redah lives. Is it at the city of the stones or in the garden of the palms?”

“Redah dwells in the city. Her father is the Sultan. Seven kings have fought for her, and one of them has refreshed his heart. He is named Chalau. Go, seek the large house. You will be with Redah when I see you again.”

Ahmed sets out, and soon meets the wife of the shepherd, who comes before him and says, “Enter, be welcome, and may good luck attend you!” She ties his horse, gives him to drink, and goes to find dates for Ahmed. She takes care to count them before serving him with them. He takes out a pit, closes the date again, puts them all together, and puts down the pit. He ate nothing, and he said to the woman: “Take away these dates, for I have eaten my fill.” She looks, takes up the tray, counts the dates again, and perceives that none of them has been eaten. Nevertheless, there is a pit, and not a date missing. She cries out:

  “Alas! my heart for love of this young man
  Is void of life as is this date of pit.”

Then she heaved a sigh and her soul flew away.

Ahmed remained there as if in a dream until the shepherd came back. “Your wife is dead,” he said to him, “and if you wish, I’ll give you her weight in gold and silver.”

But the shepherd answers: “I, too, am the son of a sultan. I have come to pay this woman a visit and desire to see her. Calm yourself. I will take neither your gold nor silver. This is the road to follow; go, till you arrive at the castle where she is.”

Ahmed starts, and when he arrives at the castle, he stands up in his stirrups and throws the shadow of his spear upon the window.

Redah, addressing her negress, said to her: “See now what casts that shadow. Is it a cloud, or an Arab’s spear?”

The negress goes to see, comes back to her mistress, and says to her, “It is a horseman, such as I have never seen the like of before in all my life.”

“Return,” said Redah, “and ask him who he is.” Redah goes to see, and says:

  “O horseman, who dost come before our eyes,
  Why seekest thou thy death? Tell me upon
  Thine honor true, what is thine origin?”

He answers:

  “Oh, I am Ahmed el Hilalieu called. Well known
  ‘Mongst all the tribes of daughters of Hilal.
  I bear in hand a spear that loves to kill,
  Who’er attacks me counts on flight and dies.”

She says to him:

  “Thou’rt Ahmed el Hilalieu? Never prowls
  A noble bird about the Zeriba;
  The generous falcon turns not near the nests,
  O madman! Why take so much care
  About a tree that bears not any dates?”

He answers:

  “I will demand of our great Lord of all
  To give us rain to cover all the land
  With pasturage and flowers. And we shall eat
  Of every sort of fruit that grows on earth.”

Redah:

  “We women are like silk. And only those
  Who are true merchants know to handle us.”

Ahmed el Hilalieu then says:

  “I’ve those worth more than thou amid the girls
  Of Hilal, clad in daintiest of silk
  Of richest dye, O Redah, O fifth rite.”

And, turning his horse’s head, he goes away. But she recalls him:

  “I am an orange, them the gardener;
  I am a palm and thou dost cut my fruit;
  I am a beast and thou dost slaughter me.
  I am–upon thine honor–O gray steed,
  Turn back thy head. For we are friends henceforth.”

She says to the negress, “Go open wide the door that he may come.”

The negress admits him, and ties up his horse. On the third day he sees the negress laughing.

“Why do you laugh, negress?”

“You have not said your prayers for three days.”


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 Soufi and the Targui

This story of betrayal and revenge among the Souafa and Touareg revolves around a young married woman who elopes with a suitor, leading her husband on a relentless pursuit. She betrays both men, inciting a deadly confrontation. Ultimately, her actions result in her gruesome demise, symbolizing the harsh justice of the desert tribes. The tale highlights loyalty, deception, and the consequences of treachery.

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: The woman’s infidelity and deceit towards her husband and suitor drive the narrative.

Revenge and Justice: The husband’s pursuit and the eventual punishment of the woman highlight the pursuit of retribution and the restoration of honor.

Moral Lessons: The tale imparts lessons on the repercussions of betrayal and the importance of honor within the community.

► From the same Region or People

Learn more about the Berber peoples


Translated by G. Mercier
and Chauncey C. Starkweather

Two Souafa were brothers. Separating one day one said to the other: “O my brother, let us marry thy son with my daughter.” So the young cousins were married, and the young man’s father gave them a separate house. It happened that a man among the Touareg heard tell of her as a remarkable woman. He mounted his swiftest camel, ten years old, and went to her house. Arrived near her residence, he found some shepherds.

“Who are you?” he said. – “We are Souafa.”

He confided in one of them, and said to him: “By the face of the Master of the worlds, O favorite of fair women, man of remarkable appearance, tell me if the lady so and so, daughter of so and so, is here.”

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“She is here.”

“Well, if you have the sentiments of most men, I desire you to bring her here, I want to see her.”

“I will do what you ask. If she’ll come, I’ll bring her. If not, I will return and tell you.”

He set out, and, arriving at the house of the lady, he saw some people, and said “Good-evening” to them.

“Come dine with us,” they said to him.

“I have but just now eaten and am not hungry.” He pretended to amuse himself with them to shorten the night, in reality to put to sleep their vigilance. These people went away to amuse themselves while he met the lady.

“A man sends me to you,” he said, “a Targui, who wants to marry you. He is as handsome as you are, his eyes are fine, his nose is fine, his mouth is fine.”

“Well, I will marry him.” She went to him and married him, and they set out on a camel together. When the first husband returned, he found that she had gone. He said to himself: “She is at my father’s or perhaps my uncle’s.” When day dawned he said to his sister, “Go see if she is in thy father’s house or thy uncle’s.” She went, and did not find her there. He went out to look for her, and perceived the camel’s traces. Then he saddled his own camel.

The women came out and said: “Stay! Do not go; we will give thee our own daughters to marry.”

“No,” he replied, “I want to find my wife.” He goes out, he follows the tracks of the camel, here, here, here, until the sun goes down. He spends the night upon the trail. His camel is a runner of five years. When the sun rises he starts and follows the trail again.

About four o’clock he arrives at an encampment of the Touareg, and finds some shepherds with their flocks. He confides in one of these men, and says to him: “A word, brave man, brother of beautiful women, I would say a word to thee which thou wilt not repeat.”

“Speak.”

“Did a woman arrive at this place night before last?”

“She did.”

“Hast thou the sentiments of a man of heart?”

“Truly.”

“I desire to talk to her.”

“I will take thee to her. Go, hide thy camel; tie him up. Change thy clothing. Thou wilt not then be recognized among the sheep. Bring thy sabre and come. Thou shalt walk as the sheep walk.”

“I will walk toward you, taking the appearance of a sheep, so as not to be perceived.”

“The wedding-festival is set for to-night, and everybody will be out of their houses. When I arrive at the tent of this lady I will strike a stake with my stick. Where I shall strike, that is where she lives.”

He waits and conceals himself among the flocks, and the women come out to milk. He looks among the groups of tents. He finds his wife and bids her come with him.

“I will not go with thee, but if thou art hungry, I will give thee food.”

“Thou’lt come with me or I will kill thee!”

She goes with him. He finds his camel, unfastens him, dons his ordinary clothing, takes his wife upon the camel’s back with him, and departs. The day dawns. She says:

“O thou who art the son of my paternal uncle, I am thirsty.” Now she planned a treachery.

He said to her: “Is there any water here?”

“The day the Targui took me off we found some in that pass.” They arrived at the well.

“Go down into the well,” said the Soufi.

“I’m only a woman. I’m afraid. Go down thyself.” He goes down. He draws the water. She drinks. He draws more water for the camel, which is drinking, when she pours the water on the ground.

“Why dost thou turn out the water?”

“I did not turn it out; thy camel drank it.” And nevertheless she casts her glances and sees a dust in the distance. The Targui is coming. The woman says:

“Now I have trapped him for thee.”

“Brava!” he cries, and addressing the Soufi: “Draw me some water that I may drink.” He draws the water, and the Targui drinks. The woman says to him: “Kill him in the well. He is a good shot. Thou art not stronger than he is.”

“No,” he answered, “I do not want to soil a well of the tribes. I’ll make him come up.” The Soufi comes up till his shoulders appear. They seize him, hoist and bind him, and tie his feet together. Then they seize and kill his camel.

“Bring wood,” says the Targui to the woman; “we’ll roast some meat.” She brings him some wood. He cooked the meat and ate it, while she roasted pieces of fat till they dripped upon her cousin.

“Don’t do that,” says the Targui.

She says, “He drew his sword on me, crying, ‘Come with me or I will kill thee.'”

“In that case do as you like.” She dropped the grease upon his breast, face, and neck until his skin was burnt. While she was doing this, the Targui felt sleep coming upon him, and said to the woman, “Watch over him, lest he should slip out of our hands.”

While he slept the Soufi speaks: “Word of goodness, O excellent woman, bend over me that I may kiss thy mouth or else thy cheek.” She says: “God make thy tent empty. Thou’lt die soon, and thou thinkest of kisses?”

“Truly I am going to die, and I die for thee. I love thee more than the whole world. Let me kiss thee once. I’ll have a moment of joy, and then I’ll die.” She bends over him, and he kisses her.

She says, “What dost thou want?”

“That thou shalt untie me.” She unties him. He says to her: “Keep silent. Do not speak a word.” Then he unfastens the shackles that bind his feet, puts on his cloak, takes his gun, draws out the old charge and loads it anew, examines the flint-lock and sees that it works well. Then he says to the woman, “Lift up the Targui.” The latter awakes.

“Why,” says he, “didst thou not kill me in my sleep?”

“Because thou didst not kill me when I was in the well. Get up. Stand down there, while I stand here.”

The Targui obeys, and says to the Soufi: “Fire first.”

“No, I’ll let thee fire first.”

The woman speaks: “Strike, strike, O Targui, thou art not as strong as the Soufi.”

The Targui rises, fires, and now the woman gives voice to a long “you–you.” It strikes the chechias that fly above his head. At his turn the Soufi prepares himself and says:

“Stand up straight now, as I did for thee.” He fires, and hits him on the forehead. His enemy dead, he flies at him and cuts his throat.

He then goes to the camel, cuts some meat, and says to the woman: “Go, find me some wood, I want to cook and eat.”

“I will not go,” she says. He approaches, threatening her, and strikes her. She gets up then and brings him some wood. He cooks the meat and eats his fill. He thinks then of killing the woman, but he fears that the people of his tribe will say, “Thou didst not bring her back.” So he takes her on the camel and starts homeward. His cousins are pasturing their flocks on a hill. When he had nearly arrived a dust arose. He draws near, and they see that it is he. His brother speaks, “What have they done to thee?”

He answers, “The daughter of my uncle did all this.”

Then they killed the woman and cut her flesh in strips and threw it on a jujube-tree. And the jackals and birds of prey came and passed the whole day eating it, until there was none left.


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 False Vezir

A king’s wife, on a journey with the vezir, faces his betrayal as he demands marriage, killing her sons upon her refusal. Praying to God, she transforms into a bird and escapes to a city, becoming its ruler in disguise. The king, searching for her, reunites with her. She reveals the vezir’s treachery, leading to his execution, and requests her freedom.

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 centers on the struggle between the virtuous queen and the treacherous vezir, highlighting the classic conflict between righteousness and malevolence.

Revenge and Justice: The story culminates in the revelation of the vezir’s betrayal and his subsequent execution, serving as retribution for his misdeeds.

Trials and Tribulations: The queen endures significant hardships, including the loss of her sons and the vezir’s advances, before ultimately overcoming these challenges.

► From the same Region or People

Learn more about the Berber peoples


Translated by G. Mercier
and Chauncey C. Starkweather

A king had a wife who said to him: “I would like to go and visit my father.”

“Very well,” said he; “wait to-day, and to-morrow thou shalt go with my vezir.” The next day they set out, taking the children with them, and an escort lest they should be attacked on the way. They stopped at sunset, and passed the night on the road. The vezir said to the guards, “Watch that we be not taken, if the robbers should come to seize us.” They guarded the tent. The vezir asked the King’s wife to marry him, and killed one of her sons because she refused. The next day they set out again. The next night he again asked the King’s wife to marry him, threatening to kill a second child should she refuse. She did refuse, so he killed the second son.

► Continue reading…

The next morning they set out, and when they stopped at night again he asked the King’s wife to marry him.

“I’ll kill you if you refuse.”

She asked for delay, time to say her prayers. She prayed to God, the Master of all worlds, and said: “O God, save me from the vezir.” The Master of the worlds heard her prayer. He gave her the wings of a bird, and she flew up in the sky.

At dawn she alighted in a great city, and met a man upon the roadside. She said: “By the face of God, give me your raiment and I’ll give thee mine.”

“Take it, and may God honor you,” he said. Then she was handsome. This city had no king. The members of the council said:

“This creature is handsome; we’ll make him our king.” The cannon spoke in his honor and the drums beat.

When she flew up into the sky, the vezir said to the guards: “You will be my witnesses that she has gone to the sky, so that when I shall see the King he cannot say, ‘Where is she?'” But when the vezir told this story, the King said:

“I shall go to seek my wife. Thou hast lied. Thou shalt accompany me.” They set out, and went from village to village. They inquired, and said: “Has a woman been found here recently? We have lost her.” And the village people said, “We have not found her.” They went then to another village and inquired. At this village the Sultan’s wife recognized them, called her servant, and said to him, “Go, bring to me this man.” She said to the King, “From what motive hast thou come hither?”

He said, “I have lost my wife.”

She answered: “Stay here, and pass the night. We will give thee a dinner and will question thee.”

When the sun had set she said to the servant, “Go, bring the dinner, that the guests may eat.” When they had eaten she said to the King, “Tell me your story.”

He answered: “My story is long. My wife went away in the company of a trusted vezir. He returned and said: ‘By God, your wife has gone to heaven.’

“I replied: ‘No, you have lied. I’ll go and look for her.'”

She said to him, “I am your wife.”

“How came you here?” he asked.

She replied: “After having started, your vezir came to me and asked me to marry him or he would kill my son, ‘Kill him,’ I said, and he killed them both.”

Addressing the vezir, she said: “And your story? Let us hear it.”

“I will return in a moment,” said the vezir, for he feared her. But the King cut off his head. The next day he assembled the council of the village, and his wife said, “Forgive me and let me go, for I am a woman.”


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