The Wind God

A farmer struggled to burn his milpa until he offered copal incense. Once the fire was set, a massive man in a large hat appeared, descending from the hills. Entering the flames, he spread the fire across the milpa with his arms. This figure was the wind god, embodying the elemental force that completed the ritual.

Source
Ethnology of the Mayas of
Southern and Central British Honduras
by John Eric Thompson
Field Museum of Natural History
Anthropological Series, Pub.274, Vol.17.2
Chicago, 1930

► Themes of the story

Divine Intervention: The appearance of the wind god directly influences the farmer’s efforts.

Conflict with Nature: The farmer’s initial struggle to burn his milpa represents a challenge against natural elements.

Ritual and Initiation: The act of offering incense signifies a ceremonial rite to gain divine favor.

► From the same Region or People

Central America
- Maya Lore

Learn more about Maya people

A man one day set fire to his milpa, but it would not burn, because he had not burnt any copal incense (pom). He obtained some and offered it in the milpa. He then set fire to the dry brush.

Presently he saw a huge thick-set man in a large hat descending from the hill behind the milpa. He walked into the midst of the flames, and catching up the fire in his arms, he threw it here and there so that all the milpa was soon burnt.

He was the wind god.

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Tradition of a Flood

According to legend, stone boats found in forests are remnants of the P’us, tiny folk who thrived with the help of a magical, inexhaustible chest. Neglecting to worship God, they faced a divine flood. Anticipating the deluge, they crafted stone boats, believing them impervious to decay. Tragically, stone does not float, and the P’us perished, leaving their vessels scattered across the woods.

Source
Ethnology of the Mayas of
Southern and Central British Honduras
by John Eric Thompson
Field Museum of Natural History
Anthropological Series, Pub.274, Vol.17.2
Chicago, 1930

► Themes of the story

Creation: This story ties to the theme of creation as it reflects an ancient understanding of how divine forces interact with and shape the mortal world. The flood serves as a transformative event that resets or alters the balance of existence, a recurring motif in many creation myths.

Origin of Things: The story provides a cultural explanation for phenomena or beliefs, such as why reverence to divine powers is necessary or why humanity might fear the consequences of neglecting sacred duties. This aligns with myths that aim to explain traditions or natural events.

Divine Intervention: The flood is a direct act of divine will, sent as punishment for the P’us’ failure to worship God. This showcases how gods or higher powers influence human (or, in this case, non-human) affairs, asserting their control over creation and morality.

► From the same Region or People

Central America
- Maya Lore

Learn more about Maya people

Often when hunting in the forest one comes upon old rubbing stones that have no legs. They are not really rubbing stones, although our people often take them home and use them as such. They are the boats of the tiny folk — the P’us.

Long ago these little people lived very happily, for they possessed a magic chest, from which issued an inexhaustible supply of everything that they needed. On account of this they forgot to worship God. God sent a flood to destroy them. They knew beforehand that there was going to be a big flood, but they did not know when it would come.

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Accordingly they made themselves little stone boats, so that they would not rot in the wet season, as might have happened if they had made them of wood.

When the flood came, they got into their stone boats, but they were all drowned as the stone would not float. There they lie to this day in the woods, often near holes in the ground where they sank when the big flood swept everyone away.

The Drought

A dispute between the sun and clouds caused a severe drought, as the sun refused clouds permission to cross the heavens. Amid famine, a boy, Vicente, encountered a divine messenger who instructed him to lead a special procession to bring rain. Following the ritual, rain returned, and Vicente ascended to heaven as the patron of rain. The sun reconciled with the clouds, acknowledging their power.

Source
Ethnology of the Mayas of
Southern and Central British Honduras
by John Eric Thompson
Field Museum of Natural History
Anthropological Series, Pub.274, Vol.17.2
Chicago, 1930

► Themes of the story

Conflict with Nature: The initial dispute between the sun and the clouds leads to a severe drought, highlighting humanity’s vulnerability to natural forces.

Divine Intervention: A divine messenger guides Vicente to perform a ritual procession, resulting in the return of rain, demonstrating the influence of higher powers in human affairs.

Sacrifice: Vicente’s willingness to be carried in the procession symbolizes a form of personal sacrifice for the greater good, leading to the restoration of balance.

► From the same Region or People

Central America
- Maya Lore

Learn more about Maya people

The sun and the clouds were having a dispute. The clouds maintained that they caused the rain when they formed themselves. The sun denied that they caused the rain, as without his permission they could not cross his face. The sun was so annoyed that he refused permission to the clouds to cross the heavens. As a result there was a terrible drought, and the people began to die of famine. They made processions with the saints, but still there was no rain. There was a small boy, Vicente, who lived with his grandmother. He was very disobedient, and his grandmother decided to thrash him, so Vicente ran away to the top of a high hill to avoid the thrashing.

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He stayed there all day, and when night came, he was afraid to go home. Shortly after sunset a small boy appeared to him, and asked him what he was doing there. Vicente explained that his grandmother wanted to thrash him and that he had fled to the top of the hill to avoid her. The boy said he was the messenger of Mam and told Vicente to tell his grandmother to inform the people that it was useless to make processions like those they had been making. The people must make a new procession and carry Vicente instead of the saint, and then Mam would send the rain. Vicente returned home, and his grandmother was so pleased to see him once again that she forgave him. Vicente began to repeat what the messenger of the Mam had told him. “The people in the village are fools. They will never get rain if they continue to make processions with the saint. They must carry me if they want rain.” The old lady was vexed with him. “How can you cause the rain?” she said. “You aren’t God.”

Someone overheard the conversation, and told the alcalde of the village. The alcalde summoned Vicente to his presence, and asked him if it was true that he could cause rain. Vicente told him what the messenger of the Mam had said to him. The alcalde was impressed, and arranged for a new procession next day, when Vicente would be carried on the litter. Next day Vicente was placed on the litter in the church, and everyone in the village brought a few flowers, till Vicente was entirely buried in their mass. At midday they heard thunder at each of the four corners of the world, and there came a heavy wind, and the sky was full of clouds. The rain poured down unceasingly, until at last they made the procession to stop the rain. When the procession was finished, and they were returning to the church, Vicente and all the flowers that surrounded him were carried up to heaven, where he became the patron of rain.

The sun made his peace with the clouds. “I now see,” he said, “that I am not so powerful as you. In a few minutes your clouds covered the sky, and made it so that I could not see anything. You will be my elder brother.” This is the reason why it always becomes cool when it rains, as the sun cannot shine down on the earth.

The Story of the Chac

A man encounters a mischievous Mahanamatz who tricks him into climbing a tree, leaving him stranded. Various animals refuse to help until a coati assists, but the man breaks their trust. Chac, the rain god, rescues the man repeatedly despite his disobedience, giving him self-replenishing honey and wax. When the man’s wife secretly follows him to Chac’s realm, they both vanish into a mysterious wind due to their transgression.

Source
Ethnology of the Mayas of
Southern and Central British Honduras
by John Eric Thompson
Field Museum of Natural History
Anthropological Series, Pub.274, Vol.17.2
Chicago, 1930

► Themes of the story

Trickster: The Mahanamatz deceives the man, leading him into a perilous situation.

Divine Intervention: Chac, the rain god, repeatedly rescues the man, providing him with self-replenishing honey and wax.

Forbidden Knowledge: The man’s wife secretly follows him to the divine realm, leading to unforeseen consequences.

► From the same Region or People

Central America
- Maya Lore

Learn more about Maya people

A man once went out to get some wax from a hive to make candles for a ceremony he was going to celebrate. He found a tree with a hive in it and climbed up, after first placing a leaf on the ground at the base of the tree to receive the honey and wax when it dropped down. As he was getting the honey, a Mahanamatz [a gorilla-like mythical animal] came along and asked the man to give him some honey. The man thought the Mahanamatz was a human, and told him to take the honey if he liked, but to leave all the wax as he wanted it for a ceremony. When he climbed down from the tree, he found that the Mahanamatz had eaten all the honey and the wax, too, which he had thrown down.

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The man was very annoyed and asked the Mahanamatz why he had eaten the wax as well. However, the Mahanamatz offered to show him another tree where plenty more wax could be obtained. They walked off through the forest, and on the way the man noticed that his companion’s big toe was turned backward, and by that he knew that he was a Mahanamatz, and was very frightened. They came to a large ceiba (yastse). The Mahanamatz told the man to climb up into the tree, which he did, but as soon as he began to cut the tree to get at the hive, the tree began to grow taller and taller. The man was unable to climb down. Then the Mahanamatz laughed, saying that in three days he would return to eat him. And then he went away. Later a small deer (yuk), passed by.

“Small deer, help me,” cried the man. “Help me to climb out of this tall tree.”

“Why should I help you,” replied the deer, “since you killed all my uncles and family?” And he went away.

A little later a peccary passed by. The man asked his help, but was again refused on the same grounds. Next a wild boar was asked for his aid and also refused. At last just before the Mahanamatz was going to return to eat him, a coati or pisote (chiic, tsiik) came along. The coati agreed to help him to get down from the tree, provided the man would give him as payment two milpas of new corn. The man agreed and the coati went away to fetch his comrades, returning later with a large number of them. By catching hold of each other’s tails with their front paws, they made a living chain which reached from the man down to the ground. Then they told the man to climb down over them, but to take care not to put his weight on any of the pregnant females. When the man had nearly reached the ground, he put his weight on a female and she fell to the ground, breaking the living rope.

The chief coati was very vexed and told the others to put the man back once more at the top of the tree. But the man heard it and jumped to the ground. The man led the coatis to the milpa of Chac, the rain god. As he was going along, the Mahanamatz came running after him in pursuit, and the coatis, giving him one of their incisor teeth, hid him in the hollow trunk of a tree. There the Mahanamatz found him and put out his tongue to get him, but the man plunged the incisor tooth into the tongue, nailing it to the tree trunk, and fled on. He ran on till he came to three fences which he jumped over and arrived at the house of Chac. The Chac was playing on his musical bow (tinkan, or pastse). A few moments later the Mahanamatz, who had wrenched his tongue free, arrived at Chac’s house in pursuit.

“Give me this man as food, or I will eat you,” he roared at Chac.

However, Chac called the jaguar and puma, and they caught the Mahanamatz and tore him to pieces.

Chac told the man that he could stay there as his servant. One day Chac sent him to pull up chicam (tsikam, jicama), telling him in no case to look underneath the root. The man went out and started to pull up the jicamas. After a time he felt curious to know what there could be underneath the root that Chac forbid him to look. Accordingly he looked underneath the next root he pulled up, and there below he saw the world and right underneath him his brother and his wife. They appeared so near that the man decided to make a rope and let himself down to earth. Accordingly he made himself a long rope and tying one end round the trunk of a tree and the other round his waist began to let himself down. But the rope, although it was long, did not reach to within miles of the earth, and the man found himself there unable to climb up again. The wind swayed him about at the end of the rope, and he was very frightened. Later Chac, noticing that he had not returned, went out to look for him. Finding him hanging there on the end of the rope ‘twixt heaven and earth, he hauled him up and gave him a severe scolding.

Another day Chac sent the man to fetch some pawpaws (put), telling him on no account to cut down any except those that were small. The man went away and, seeing a small pawpaw tree, decided that the fruit was not large enough. Consequently he cut down the largest pawpaw he could see. The tree fell on him, growing as it fell, and he was unable to get out from under it. There some hours later Chac found him and again scolded him. Chac told the man that if he wanted any tortillas to ask the metate for them, but under no circumstances to ask for more than one. One day the man was hungry and went to the metate and asked for a number of tortillas. Enormous tortillas rained down upon him and buried him under their mass. Chac extracted him after again scolding him. One day Chac told him to clean the house, the table and the qaantse (wooden benches), as he was going to make a feast and was expecting guests. The man thoroughly cleaned the house, but returning later found many frogs (muts) seated on the benches. Annoyed that they had come in to dirty the place after he had cleaned it, he began to drive them out with his broom. Later Chac inquired if the guests and the musicians had arrived, as it was past the time for the feast.

The man answered, “No, no guests have arrived yet. The only thing was that a big crowd of frogs came into the house just after I got it all clean and tidy.”

“Well,” said Chac, “those were my musicians and guests.”

The man thought that he would like to play at being Chac, so he watched how Chac dressed himself when he went out to do his work. One night when Chac was asleep, he took his clothes, his windbag and water-calabash (tsu), his axe and his drum. Then he went out and let loose the winds. The winds went screeching off, and the man, who had not the strength of Chac, could not shut them up again. A terrific storm rushed down upon the world. Then he took the calabash to make rain. Now, by pouring out four fingers of water, Chac used to cause a heavy rain. The man upset the whole calabash, and torrents of rain poured down on the earth. He began to beat on the drum, which causes the thunder, but when he tried to stop it, he couldn’t. In his effort to stop the thunder the rain and the winds, the man fell into the sea. When Chac woke up, there were no signs of his clothes and his instruments, and the man had disappeared too. He went to one of the other Chacs, for they are very numerous, and borrowed his clothes and his windbag and went out to stop the rain, and put the winds back in their bag and stop the beating of the drum. When he had controlled the storm, he went out in search of the man. At last he found him broken into many pieces; for the black wind, which is the biggest of all the winds, had utterly smashed him. Nine times Chac made passes over the body and revived him. When they got back to Chac’s home, he told the man that he could not stay there any longer, as he was always getting into trouble. He gave him a calabash full of honey and a bag of black wax, which would always replenish themselves. Then he took him back to earth.

“If you want to come and see me again here is the trail, but you must not bring anyone with you,” Chac told him on parting.

The man promised, and then returned home to his wife. His wife was very anxious to know where he had been, but he told her that he had been to visit his grandfather. She also became curious about the never-ending supply of honey and wax. One day the man decided to visit Chac, but he told his wife that he was going to visit his grandfather. She asked him to take her with him, but he refused. Accordingly, when he went off, his wife, who suspected him, followed him secretly. When the man arrived at Chac’s house, the god said to him, “Why do you bring somebody with you?” But the man said that he had come alone. “But I know you are not alone,” Chac replied, and at that moment the man’s wife, who had been following him, arrived. Chac, who was very vexed, started to question her. “What have you there?” he asked, pointing at her hair. “Hair,” the woman replied. Chac asked her the names of all the parts of her body from her head to her waist. Each time the woman answered correctly. Then Chac asked her what she called her genital organs. As the woman was about to reply, there came a great wind, which swept the woman and her husband off into space.

The Mam and the Cortez Dance

A poor fisherman, blessed by the Mam for his devotion, is chosen as the “master of ceremonies” for a village fiesta. Lacking resources, he prays for help and is taken to the Mam’s house, where he receives fish, supplies, and clothing for the event. After leading the sacred dance, a powerful wind carries him and four divine messengers away to the mountain Tzunceh, fulfilling his spiritual destiny.

Source
Ethnology of the Mayas of
Southern and Central British Honduras
by John Eric Thompson
Field Museum of Natural History
Anthropological Series, Pub.274, Vol.17.2
Chicago, 1930

► Themes of the story

Divine Intervention: The Mam, a deity, directly aids the fisherman by providing him with resources and guidance for the village fiesta.

Sacred Spaces: The fisherman’s journey to the Mam’s abode and the mountain Tzunceh highlights locations of spiritual significance.

Sacrifice: The fisherman agrees to leave his life and wife behind to reside with the Mam, demonstrating personal sacrifice for a higher calling.

► From the same Region or People

Central America
- Maya Lore

Learn more about Maya people

A very poor man used to go fishing in a river near a high hill. He always used to burn copal before he did so, and as a result he always caught plenty of fish. The village where he lived decided to make a fiesta, and he was elected nohoch priosti (“master of ceremonies”). He could not refuse, as that is not the custom; but as he had no good clothes or money to make the fiesta, he decided to get some fish and sell it to get the money. Next morning before dawn he arose and burnt copal to Xulab, and when he reached the river, he burnt copal and prayed to the Mam. Suddenly he saw a boy, who asked him what he wanted. The man answered that he was praying for plenty of fish.

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“My father sent me to call you,” said the boy, and bade him shut his eyes. When he opened them again, he was in the big house of Mam. The Mam asked him what he wanted. The man told him how poor he was and how he had no means of making the fiesta, and he thought that by obtaining fish he could sell them and have money for all the expenses.

“All right,” replied the Mam. “I will give you plenty of fish, and if you agree to come and live with me here after the fiesta, I will supply you with clothes and everything necessary for the dance.”

The man went away and caught plenty of fish. The next day he again came into the presence of the Mam. The Mam told him that he would give him two peccaries and two curassows, and when the feast was ready to come to him for clothes. The eve of the feast the Mam gave him clothes and sent him four of his messengers to take part in the Cortez dance. The man was the Coxol, the leader of the dance, and the four messengers were the Caxancatzal, Cutuncatzal, and Chanal, meaning the second, third and fourth mayordomos, the name of the fifth not being known. They were called Quiches because they came out of the mountain. The Mam told the man to teach the people the dance, as at the end of three days he was going to send a strong wind to carry off the man and his four messengers. The Mam told the man to let his wife know that he was leaving her forever and that at the end of three days she must pray to Xulab. At the end of the fiesta a great wind came and whirled the man and the four messengers up into the air and carried them off to the mountain called Tzunceh, and they were taken inside. The woman prayed, as she had been bidden. The boy came to her and told her that she would not be allowed to see her husband, but she was given presents.

The Mam

A hunter neglected to pray or offer copal to Mam, the guardian of animals, wounding many creatures. Summoned by Mam, he was tasked with tending the sick animals and taught sacred practices, including prayers to the Morning Star, Xulab, and burning copal. The hunter learned farming skills and received seeds before returning to earth, where he prospered by honoring Mam’s teachings and rituals.

Source
Ethnology of the Mayas of
Southern and Central British Honduras
by John Eric Thompson
Field Museum of Natural History
Anthropological Series, Pub.274, Vol.17.2
Chicago, 1930

► Themes of the story

Divine Intervention: The Mam, a guardian spirit, directly intervenes in the hunter’s life to correct his neglectful behavior towards sacred rituals.

Sacred Objects: Copal, used in rituals taught by the Mam, holds significant spiritual importance in the story.

Harmony with Nature: The tale emphasizes living in balance with the natural world, as the hunter learns to respect and care for animals and the environment.

► From the same Region or People

Central America
- Maya Lore

Learn more about Maya people

Once there was a man who never burnt copal or prayed to the Mam when he went out hunting. He was a bad shot, and many of the animals at which he shot ran off wounded. Mam was vexed about this, so he sent a boy to summon the man to his presence. The boy found the hunter in the forest and made him shut his eyes. When he opened them again, he found himself in the presence of the Mam. The Mam asked him why he wounded so many animals and did not burn copal or pray to him. The man said that he knew no better. As a punishment the Mam made the man live there with him and tend to the sick and wounded animals. Where the Mam lives in the middle of a mountain, there are a number of pens in which the wild animals are kept.

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There is one pen for the small deer, another for the large deer, and yet another for the peccary. In short there is a special pen for every kind of wild animal.

One day while the man was there, curing the sick animals, two other humans were brought up to Mam for not having burnt copal. The Mam kept them there in his house during the night. Early the next morning he took all three of them and showed them a hunter on earth who was offering copal to the Morning Star and the Mam. In this manner they learnt what they must do to get plenty of game.

When they had learnt, the Mam sent the two back to the world, but first he asked them what game they wanted. Then the Mam sent the third man to the pens and told him to release two peccaries and three curassows. As soon as the two men got back to earth and opened their eyes, they saw the two peccaries and the three curassows, and shot them. The other man remained with the Mam, curing the sick and wounded animals.

The Mam taught him how to pray and burn copal. First, he must pray to the Morning Star as it comes up above the horizon; for the Morning Star, Xulab, is the owner of all the animals. Further, when the man goes to the forest, he must again pray and burn copal to the Mam; for the Mam look after all the animals for the Morning Star. The Mam taught the man how to work a milpa, for before this the man had not known how. The Mam also taught him how to pray and burn copal so that he might get a good crop. The man tired of living with the Mam, and wanted to go back to earth and his family. The Mam wanted him to stay, but the man was so anxious to go home that the Mam consented. However, before the man went, the Mam gave him the seed of all the plants he wanted to sow, beans, maize, cassava, and others. When the man got back to earth, he remembered all that the Mam had taught him, and consequently his milpa always yielded abundantly. Whenever he went out to shoot, he always got plenty of game as he knew exactly how to pray and burn copal. Now it is said that the Mam used to wear sandals of moleskin, and his seat was the shell of an armadillo.

The Man Who Cursed the Mam

A skilled hunter burned copal and prayed to the Mam to ensure success, while his ignorant friend struggled. Intrigued, the friend trespassed on the skilled hunter’s grounds, losing his dog and cursing the Mam. Summoned before Mam rulers, he faced judgment but was spared due to his ignorance. Enlightened, he received game and learned to honor the Mam for future hunting success.

Source
Ethnology of the Mayas of
Southern and Central British Honduras
by John Eric Thompson
Field Museum of Natural History
Anthropological Series, Pub.274, Vol.17.2
Chicago, 1930

► Themes of the story

Divine Intervention: The Mam, as spiritual entities, directly influence the hunter’s success, demonstrating the gods’ involvement in mortal affairs.

Trials and Tribulations: The ignorant hunter faces challenges due to his lack of knowledge, including losing his dog and being summoned by the Mam, underscoring the trials stemming from unawareness.

Forbidden Knowledge: The story touches on the pursuit of hidden truths, as the ignorant hunter learns about the rituals necessary for successful hunting, previously unknown to him.

► From the same Region or People

Central America
- Maya Lore

Learn more about Maya people

Once there were two friends. One always shot a great deal of game when he went out to the bush, but he did this because he knew how to burn copal and pray to the Mam before he started out. The other was ignorant of the offering and prayer that must be made. Consequently he shot little game.

One day the two friends went out shooting together. The first, as usual, burned his copal, and consequently they shot plenty of game. The man was impressed with the abundance of animals in the country over which his friend shot. Another day, he thought he would try his friend’s hunting ground.

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After hunting some time without success his dog ran under some stones and got lost. The man was vexed and began to curse the Mam, because they gave him no game and caused his dog to be lost. As he was cursing, a small boy suddenly appeared to him.

“My master sent me to summon you to him,” the boy said; and the man was vexed and replied, “I don’t know who your master is, and I don’t care, and further I’m not going.”

The boy repeated that the man must go to his master, but the man again refused.

“My master is Mam. Shut your eyes, as I am going to take you to him.”

The man at first didn’t want to do so, but the boy made him. When he opened his eyes again, he found himself in the Mam’s home, and his dog was tied to the door. The Mam asked him why he had come to hunt game there on land where he had no right, and further had cursed him. The man replied that he had come there, because his friend always seemed to find plenty of game there.

“That is true,” replied the Mam. “But your friend buys his animals from me. Look!” And the Mam showed him a big mass of copal, perhaps a hundred pounds in weight. Then the Mam, whose name is Yaluk, sent to summon the other two junior Mams, whose names are Xucaneb and Coha. When they arrived, they sent a messenger to summon the chief Mam, whose name is Kitzan. Kitzan didn’t want to go. They sent for him a second time, and he told the messenger to tell the other Mams that he was very busy. However, on being summoned the third time he went to the council. Yaluk, pointing at the man, explained how he had come to hunt there without burning copal, and then had proceeded to curse him.

“We don’t know him,” he added. “And we think we should eat him.”

Kitzan answered, “You do not know this man, but I know him. He is very poor, and he is ignorant of our ways.”

Then Kitzan talked for the man and explained that his friend got plenty of game, because he burned copal and because he was known to the Mam, who ruled over that territory. Kitzan gave orders to let him go and to give him two peccary. The boy took the man back to where he had found him. The man, opening his eyes, went on a little and shot two peccary. From that time onwards he always went to his old hunting grounds, where he was known to Kitzan.

The King and His Son

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

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

► Themes of the story

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

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

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

► From the same Region or People

North Africa
- Berber Lore

Learn more about the Berber peoples

Translated by J. Rivière
and Chauncey C. Starkweather

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

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

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

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

“It is well,” said he; “speak.”

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

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

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

“O God, place this city here.”

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

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

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

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

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

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

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

He regained his palace in tears.

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

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

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

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

“Why do you eat meat?” he asked him.

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

The shade said, “She is down there.”

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

He replied, “My father sent me.”

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

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

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

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

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

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

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

H’ab Sliman

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

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

► Themes of the story

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

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

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

► From the same Region or People

North Africa
- Berber Lore

Learn more about the Berber peoples

Translated by J. Rivière
and Chauncey C. Starkweather

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

“What do your sisters do?”

One answered, “She makes bread.”

A second, “She goes to fetch water.”

A third, “She prepares the couscous.”

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

► Continue reading…

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

“Our schoolmaster punishes us,” answered the child.

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

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

“Is it nothing but for that?”

“That is all.”

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

The child gave that answer.

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

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

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

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

“A little more,” she said.

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

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

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

“Walk,” and nothing happened.

“Laugh,” and her front teeth fell out.

All cried, “Hang H’ab Sliman!”

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

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

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

“Change me into a pigeon,” she answered.

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

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

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

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

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

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

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

“Let us kill it.”

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

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

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

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

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

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

“Take care of me, O my brother!”

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

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

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

“What has happened to me.”

“What revenge does your heart desire?”

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

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

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

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

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

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

The Good Man and the Bad One

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

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

► Themes of the story

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

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

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

► From the same Region or People

North Africa
- Berber Lore

Learn more about the Berber peoples

Translated by J. Rivière
and Chauncey C. Starkweather

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

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

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

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

► Continue reading…

“Oh, no, my dear,” said the bad one.

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

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

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

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

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

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

But finally he said, “Pluck it out.”

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

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

“Who cured you?”

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

The good man found the King of the city blind.

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

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

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

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

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

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

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

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

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