The Source of Sickness in Socotz

The village of Socotz once thrived peacefully until an enraged sorcerer sought revenge by burying nine black wax dolls to curse the land. Though another sorcerer uncovered seven, two dolls remained hidden, becoming harbingers of evil winds at dawn. The villagers, in fury, killed the sorcerer, but the curse persisted. To this day, the two evil winds bring sickness to Socotz.

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 Punishment: The villagers suffer from a curse due to the sorcerer’s actions.

Revenge and Justice: The villagers retaliate against the sorcerer for cursing them.

Conflict with Nature: The villagers face illness brought by evil winds, representing a struggle against natural forces.

► From the same Region or People

Learn more about Maya people


Formerly the people of Socotz lived happily and free from those numerous maladies caused by evil winds. These good times came to an end when a certain sorcerer became enraged with the inhabitants of the village and plotted their destruction. In order to accomplish this, he made nine dolls of black wax (qes), which he buried under the ground, one close to each of the gullies that meander through the village. Luckily for the future of the community another sorcerer divined the wickedness that was contemplated. With the help of some of his friends he searched for and found seven out of the nine dolls. Search as they would, they could not find the remaining two images.

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Feverishly they searched all through the night, but in vain. They knew that at dawn the two dolls, if not found and destroyed, would come to life, and start their evil tricks. When the sun had risen, and the evil was past remedy, they informed the elders of the village of the danger that threatened the community. The infuriated villagers sought out the evil sorcerer, and, dragging him and his family into the neighboring woods, murdered the lot. But the evil had been done, and to this day Socotz suffers from the two evil winds caused by the two wax images that escaped. These two evil winds are the source of much of the sickness in Socotz.


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The Lord of the Bees and the Tabai

A man ventures into the forest with a deceitful friend to gather honey, facing betrayal and blindness after trading his eyes for food and water. Abandoned, he gains restored sight from the Lord of the Bees and stumbles upon a magical ceiba tree. After acquiring wealth, he lures his treacherous friend to the tree, where the man is discovered by tabais and meets a fatal end.

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

Cunning and Deception: The protagonist’s compadre deceives him, leading to his blindness and abandonment.

Revenge and Justice: The protagonist’s deceitful compadre meets a fatal end, serving as retribution for his earlier betrayal.

Moral Lessons: The tale imparts lessons about the consequences of greed, betrayal, and the virtues of resilience and seeking help from unexpected sources.

► From the same Region or People

Learn more about Maya people


A man once wanted to go out into the forest and get some honey from a hive of wild bees. He asked his compadre to go with him, but the compadre said he had no food, but agreed to go when the first man said he would take food for both of them. At midday the man was feeling hungry and suggested to his friend who had the food that they should eat, but the other said no. Later the man was very hungry and again asked for food, but his friend refused. A bit later he was famished, and again demanded food. The first man agreed to give it to him on condition that he was allowed to take out one of his eyes. The man was so hungry that he agreed and his friend, taking out one of his eyes, gave him food.

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Later he became very thirsty and asked for water. His friend would only give him water if he was allowed to take out the other eye. The man finally agreed and lost his second eye in return for the water. His friend told him to wait there for him, and went away, returning no more. The man waited and waited, and eventually, realizing that his friend would not return, he started to stumble along through the forest. At last he reached a tree, where, from the noise of the humming of the angry bees, he knew that men had recently been there and destroyed the hive to get at the honey. There he waited resting on a fallen treetrunk. After nightfall the Lord of the Bees arrived. He called out to the bees, “I will cure all those who have broken wings or legs, who have been crushed or who have lost their eyes.”

All the wounded bees came to him, and he cured them. The man heard all this and, groping his way to the Lord of the Bees, asked him to cure his sight too. The Lord of the Bees agreed and restored to him his sight. However, although he could now see again, he was still lost in the forest. Next night he climbed a tree close to a big ceiba tree. In the night he heard the voices of the tabais talking among themselves inside the ceiba. Now the tabais are always seeking mischief, and they were planning among themselves what damage they could do to mankind. One was saying how he was going to the village to spy at the people in their huts. Another was going to cause a man to make love to his comadre. Listening, the man learned how to open the ceiba, and after the tabais had gone away he went inside and found money, clothes, and other riches. He took some and went home. Some of the material he sent as a present to his bad compadre, who had gouged out his eyes. His bad friend asked him where he had got such fine stuff, and asked the man to take him to the ceiba. The man agreed, and taking his bad friend to the place left him there. Just before night the bad compadre climbed up into a tree, and listening he learned from the tabais the secret of how to get into the ceiba. When they had gone, he entered the ceiba and took all the material he wanted. Unfortunately for him he forgot how to get out, and so he hid inside. The tabais came back from their errands of evil.

“It is very hot inside and there is a sweet smell,” said the youngest tabai.

They looked around and found the man and beat him till he died.

* * *

Another version of the same story omits any mention of the bees. The tabais are three in number, and they tell what evil they have done during the day. The first says, “I have destroyed a fine milpa. If the owner only knew he could restore the corn by strewing it with ceiba leaves.”

The second says, “I have dammed a river, so the people in the village will suffer thirst. If they only knew, there is one stone that is the key-stone. Removing that the water will flow again.”

The third says, “I caused a man to take out the eyes of his compadre. If the sufferer only knew he could get back his sight by rubbing the sockets with the leaves of the ceiba.”

Next morning the man takes ceiba leaves and regains his sight. The rest of the story is the same as in the version given above except that the man undoes the work of the tabais by restoring the milpa and river. No name survives in San Antonio at the present time for the Lord of the Bees. However, in Yucatan they are worshipped under the name Ucananxuxob.


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Mahomet ben Soltan

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

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


► Themes of the story

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

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

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

► From the same Region or People

Learn more about the Berber peoples


Translated by J. Rivière
and Chauncey C. Starkweather

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

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

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

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

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

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

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

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

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

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

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

“From my head,” he answered.

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

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

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

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

“We have come to buy you.”

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

The bird flew toward the woman.

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

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

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

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

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

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

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

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

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

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

“Kill Mahomet and I will enrich you.”

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

The young man was healed.

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

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


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The Crow and the Child

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

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


► Themes of the story

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

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

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

► From the same Region or People

Learn more about the Berber peoples


Translated by J. Rivière
and Chauncey C. Starkweather

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

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

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

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

“Go, get some water, I tell you.”

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

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

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

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

“A child,” replied the woman.

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

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

“Bring him.”

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

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

“He is not crying,” she answered.

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

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

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

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

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

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

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

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

“Only promise me.”

“I promise not to betray you.”

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

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

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

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

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

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

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

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

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

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

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

“Eat. She is a bad woman.”

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

“Why do you act thus toward her?”

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

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

“Yes, he had one.”

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

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


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The Two Friends

Two traveling companions, Sidi El-Marouf and Sidi Abd-el-Tadu, prayed for protection from undeserved misfortune before separating for the night. Sidi El-Marouf was welcomed into a couple’s home, where the wife murdered her husband and falsely accused him. The villagers prepared to burn him, but Sidi Abd-el-Tadu uncovered the truth through divine intervention. A talking bird revealed the hidden knife, proving Sidi El-Marouf’s innocence and delivering justice.

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


► Themes of the story

Divine Intervention: A talking bird, guided by divine will, exposes the murderer and clears Sidi El-Marouf’s name.

Cunning and Deception: The wife deceitfully frames Sidi El-Marouf for her husband’s murder.

Revenge and Justice: Justice is restored when the true crime and criminal are revealed.

► From the same Region or People

Learn more about the Berber peoples


Translated by J. Rivière
and Chauncey C. Starkweather

Sidi El-Marouf and Sidi Abd-el-Tadu were travelling in company. Toward evening they separated to find a resting-place. Sidi Abd-el-Tadu said to his friend: “Let us say a prayer, that God may preserve us from the evil which we have never committed.”

Sidi El-Marouf answered, “Yes, may God preserve us from the evil that we have not done!”

They went toward the houses, each his own way. Sidi El-Marouf presented himself at a door. “Can you entertain a traveller?”

“You are welcome,” said a woman to him. “Enter, you may remain for the night.”

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Night came. He took his supper. The woman spread a mat on the floor and he went to sleep. The woman and her husband slept also. When all was quiet, the woman got up, took a knife, and killed her husband. The next day at dawn she began to cry:

“He has killed my husband!”

The whole village ran up to the house and seized the stranger. They bound him, and everyone brought wood to burn the guilty man.

Sidi Abd-el-Tadu came also, and saw his friend in tears. “What have you done?” he asked.

“I have done no evil,” answered Sidi El-Marouf.

“Did I not tell you yesterday,” said Sidi Abd-el-Tadu, “that we would say the prayer that God should preserve us from the evil we had never committed? And now you will be burned for a crime of which you are innocent!”

Sidi El-Marouf answered him, “Bring the woman here.”

“Did he really kill your husband?” asked Sidi Abd-el-Tadu.

“He killed him,” she replied.

There was a bird on a tree nearby. Sidi Abd-el-Tadu asked the bird. The bird answered:

“It was the woman who killed her husband. Feel in her hair and you will find the knife she used.”

They searched her hair and found the knife still covered with blood, which gave evidence of the crime. The truth was known and innocence was defended. God avenged the injustice.


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 Flute-player

A servant tending sheep played his flute, causing the sheep and later his master to stop grazing and dance uncontrollably. When tied to prove this, the master danced to his death. The master’s son sought justice, but each challenger succumbed to the flute’s spell, including a laborer and the cadi. In the end, all perished, leaving the servant to inherit their wealth.

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 servant’s use of the flute to cause others to dance to their demise involves elements of cunning and unintended deception.

Revenge and Justice: The master’s son seeks justice for his father’s death, but the pursuit leads to further unintended consequences.

Conflict with Authority: The servant’s actions challenge societal norms and hierarchies, especially when the cadi (a figure of authority) becomes a victim.

► From the same Region or People

Learn more about the Berber peoples


Translated by J. Rivière
and Chauncey C. Starkweather

A servant tended the sheep of his master. Arrived in the meadow, he played the flute. The sheep heard him, and would not browse. One day the master saw that his sheep did not graze. He followed the servant to the fields and hid himself in bushes. The shepherd took his flute and began to play. His master began to dance so that the bushes brought blood upon him. He returned home.

“Who scratched you so?” asked his wife.

“The servant played on the flute, and I began to dance.”

“That is a lie,” said she; “people don’t dance against their will.”

“Well,” answered the husband, “tie me to this post and make the servant play.”

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She tied him to the post and the servant took the flute. Our man began to dance. He struck his head against a nail in the post and died. The son of the dead man said to the servant:

“Pay me for the loss of my father.”

They went before the cadi. On the way they met a laborer, who asked them where they were going.

“Before the cadi.”

“Could you tell me why?”

“This man killed my father,” answered the son of the dead man.

“It was not I that killed him,” answered the shepherd; “I played on the flute, he danced and died.”

“That is a lie!” cried the laborer. “I will not dance against my will. Take your flute and we shall see if I dance.”

The shepherd took his flute. He began to play, and the laborer started dancing with such activity that his oxen left to themselves fell into the ravine.

“Pay me for my oxen,” he cried to the shepherd.

“Come before the cadi,” he answered. They presented themselves before the cadi, who received them on the second floor of the house. They all sat down. Then the cadi said to the servant:

“Take your flute and play before me. I will see how you play.” The servant took his flute and all began to dance. The cadi danced with the others, and they all fell down to the ground floor and were killed. The servant stayed in the house of the cadi and inherited the property of all.


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 Wagtail and the Jackal

In a time when animals could talk, a wagtail’s eggs hatched on the ground. A jackal coerced a fox to falsely swear that the wagtail owed him butter. Distressed, the bird confided in a greyhound, who devised a plan. Hidden in a sack, the hound confronted the deceitful jackal and fox, exposing their lies and ensuring justice for the wagtail.

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 jackal and fox use manipulation and deceit to accuse the wagtail falsely.

Revenge and Justice: Justice is restored when the greyhound intervenes to expose the falsehoods.

Good vs. Evil: The struggle between the deceitful jackal and the innocent wagtail highlights this moral conflict.

► From the same Region or People

Learn more about the Berber peoples


Translated by J. Rivière
and Chauncey C. Starkweather

At the time when all the animals spoke, a wagtail laid her eggs on the ground. The little ones grew up. A jackal and a fox came to them. The jackal said to the fox: “Swear to me that the wagtail owes me a pound of butter.”

The fox swore to it. The bird began to weep. A greyhound came to her and asked her what was the matter. She answered him: “The fox has calumniated me.”

“Well,” said the hound, “put me in this sack of skin.”

She put him in the sack. “Tie up the top well,” said the hound. When the jackal returned she said to him: “Come and measure out the butter.”

► Continue reading…

The jackal advanced and unfastened the sack. He saw the hound, who stretched out his paws and said to the fox:

“I am ill; come and measure, fox.”

The fox approached. The hound seized him. The jackal said, “Remember your false testimony.”


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

Beddou

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

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


► Themes of the story

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

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

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

► From the same Region or People

Learn more about the Berber peoples


Translated by Réne Basset
and Chauncey C. Starkweather

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

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

“Beddou.”

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

“Go!”

► Continue reading…

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

“By my father, what is your name?”

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

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

“Go!”

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

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

“Get up, my son.”

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

“Arise! Let us go!”

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

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

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

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

“What is that?”

“A pomegranate.”

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


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Hamed ben Ceggad

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

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


► Themes of the story

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

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

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

► From the same Region or People

Learn more about the Berber peoples


Translated by Réne Basset
and Chauncey C. Starkweather

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

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

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

► Continue reading…

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

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

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

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

The prince repeated these words to Hamed, who said:

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

“Who told you?”

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

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

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

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

“Who told you that?”

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

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

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

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

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

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

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

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

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

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

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

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


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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.”

► Continue reading…

“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