Tag: 23. Conflict with Authority

Challenging or overthrowing oppressive powers

The Mule, the Jackal, and the Lion

The fable tells of a mule, jackal, and lion deciding to eat the one with a “bad race.” The mule cleverly delays judgment by seeking advice, tricking the lion into inspecting his spiked shoes and striking him dead. The tale illustrates the cunning triumph of wit over force and warns that associating with deceitful company often leads to betrayal.

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

► Themes of the story

Cunning and Deception: The mule employs cleverness to deceive the lion, leading to the lion’s downfall.

Conflict with Authority: The mule challenges the lion’s dominance, representing a struggle against an oppressive force.

Good vs. Evil: The narrative contrasts the mule’s cunning (perceived as good) with the lion’s intent to harm (perceived as evil), highlighting the struggle between opposing forces.

► From the same Region or People

Learn more about the Berber peoples

Translated by J. Rivière
and Chauncey C. Starkweather

The mule, the jackal, and the lion went in company. “We will eat the one whose race is bad,” they said to each other.

“Lion, who is your father?”

“My father is a lion and my mother is a lioness.”

“And you, jackal, what is your father?”

“My father is a jackal and my mother, too.”

“And you, mule, what is your father?”

“My father is an ass, and my mother is a mare.”

► Continue reading…

“Your race is bad; we will eat you.”

He answered them: “I will consult an old man. If he says that my race is bad, you may devour me.”

He went to a farrier, and said to him, “Shoe my hind feet, and make the nails stick out well.”

He went back home. He called the camel and showed him his feet, saying: “See what is written on this tablet.”

“The writing is difficult to decipher,” answered the camel. “I do not understand it, for I only know three words–outini, ouzatini, ouazakin.” He called a lion, and said to him: “I do not understand these letters; I only know three words–outini, ouzatini, ouazakin“

“Show it to me,” said the lion. He approached. The mule struck him between the eyes and stretched him out stiff.

He who goes with a knave is betrayed by him.

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.”

► Continue reading…

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 Sheik’s Head

A boy, disturbed by a sheik’s daily prayers, killed him and buried the body with his mother’s help. To conceal the crime, the mother replaced the sheik’s head with a sheep’s. When the boy confessed to villagers, they investigated. The mother convinced them her son was mad, showing them the buried sheep’s head, which they accepted as proof, preserving their secret.

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 mother deceives the villagers by substituting a sheep’s head for the sheik’s, convincing them of her son’s innocence.

Conflict with Authority: The boy’s act of killing the sheik represents a direct challenge to religious and communal authority.

Family Dynamics: The story highlights the relationship between the mother and son, showcasing their collaboration in concealing the crime.

► From the same Region or People

Learn more about the Berber peoples

Translated by J. Rivière
and Chauncey C. Starkweather

A man died, leaving a son. The child spent day and night with his mother. The sheik chanted a prayer every morning and waked him up. The child went to find the sheik, and said:

“Ali Sheik, do not sing so loudly, you wake us up every morning–my mother and me.”

But the sheik kept on singing. The child went to the mosque armed with a club. At the moment when the sheik bowed to pray he struck him a blow and killed him. He ran to his mother, and said to her: “I have killed that sheik; come, let us bury him.”

They cut off his head and buried his body. The child went to the Thadjeinath, where the men of the village were assembled.

► Continue reading…

In his absence his mother killed a sheep. She took the head and buried it in place of the sheik’s head. The child arrived at the Thadjeinath and said to those present:

“I have killed the sheik who waked us up every morning.”

“It is a lie,” said they.

“Come to my mother’s house and we will show you where we buried his head.” They went to the house, and the mother said to them:

“Ali Sidi, this child is mad. It is a sheep that we have killed. Come and see where we buried its head.” They went to the spot, dug, and found a sheep’s head.

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

Ali and Ou Ali

Ali and Ou Ali, two mischievous friends, engage in a series of cunning schemes and betrayals, often resulting in humorous consequences. From stealing and trickery to absurd retaliations, their adventures illustrate their mutual mischief and competitive camaraderie. Despite constant deception, they ultimately divide a treasure, symbolizing the strange bond they share, where friendship and rivalry coexist in a comically chaotic balance.

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

► Themes of the story

Cunning and Deception: The story revolves around their clever schemes and mutual betrayals.

Conflict with Authority: The protagonists occasionally challenge societal norms or figures of power.

Cultural Heroes: The characters represent a folkloric depiction of cleverness valued in Berber culture.

► From the same Region or People

Learn more about the Berber peoples

Translated by J. Rivière
and Chauncey C. Starkweather

Ali and Ou Ali were two friends. One day they met at the market. One of them bore ashes and the other carried dust. The first one had covered his goods with a little flour. The other had concealed his merchandise under some black figs. “Come, I will sell you some flour,” said Ali.

“Come, I will sell you some black figs,” answered Ou Ali.

Each regained his own horse. Ali, who thought he was carrying flour, found, on opening his sack, that it was only ashes. Ou Ali, who thought he was bearing black figs, found on opening his sack that it was nothing but dust. Another day they again greeted each other in the market. Ali smiled.

► Continue reading…

Ou Ali smiled, and said to his friend:

“For the love of God, what is your name?”

“Ali; and yours?”

“Ou Ali.”

Another time they were walking together, and said to each other:

“Let us go and steal.”

One of them stole a mule and the other stole a rug. They passed the night in the forest. Now, as the snow was falling, Ali said to Ou Ali:

“Give me a little of your rug to cover me.”

Ou Ali refused. “You remember,” he added, “that I asked you to put my rug on your mule, and you would not do it.” An instant afterward Ali cut off a piece of the rug, for he was dying of cold. Ou Ali got up and cut the lips of the mule. The next morning, when they awaked, Ou Ali said to Ali:

“O my dear friend, your mule is grinning.”

“O my dear friend,” replied Ali, “the rats have gnawed your rug.”

And they separated. Some time afterward they met anew. Ali said to Ou Ali:

“Let us go and steal.”

They saw a peasant, who was working. One of them went to the brook to wash his cloak there, and found it dry. He laid the blade of his sabre so that it would reflect the rays of the sun, and began to beat his cloak with his hands as if to wash it. The laborer came to the brook also, and found the man who was washing his cloak without water.

“May God exterminate you,” said he, “who wash without water.”

“May God exterminate you,” answered the washer, “who work without a single ox.”

The other robber watched the laborer, and had already stolen one of his oxen. The laborer went back to his plough, and said to the washer, “Keep this ox for me while I go and hunt for the other.” As soon as he was out of sight the robber took away the ox left in his charge. The laborer returned, and seizing the goad by one end he gave a great blow on the plough-handle, crying:

“Break, now. It matters little.”

The robbers met in a wood and killed the oxen. As they lacked salt, they went to purchase it. They salted the meat, roasted it, and ate it. Ali discovered a spring. Ou Ali not being able to find water, was dying of thirst.

“Show me your spring,” he said to Ali, “and I will drink.”

“Eat some salt, my dear friend,” answered Ali. What could he do? Some days afterward Ou Ali put ashes on the shoes of Ali. The next day he followed the traces of the ashes, found the spring, and discovered thus the water that his friend was drinking. He took the skin of one of the oxen and carried it to the fountain. He planted two sticks above the water, hung the skin on the sticks, and placed the horns of the ox opposite the road. During the night his friend went to the spring. At the sight of the skin thus stretched out, fear seized him, and he fled.

“I am thirsty,” said Ou Ali.

“Eat some salt, my dear friend,” answered Ali, “for salt removes thirst.”

Ali retired, and, after having eaten, ran to examine the skin that he had stretched out. Ou Ali ate the salt, and was dying of thirst.

“For the love of God,” he said finally, “show me where you drink.”

Ali was avenged. “Come, Jew-face, and I will show you the water.” He made him drink at the spring, and said to him: “See what you were afraid of.” The meat being finished, they started away. Ou Ali went to the house of Ali, and said to him:

“Come, we will marry you to the daughter of an old woman.”

Now, the old woman had a herd of oxen. She said to Ali: “Take this drove to the fields and mount one of the animals.” Ali mounted one of the oxen. He fell to the ground; the oxen began to run and trample on him. Ou Ali, who was at the house, said to the old woman:

“O my old woman, give me your daughter in marriage.”

She called her daughter. “Take a club,” she said to her, “and we will give it to him until he cries for mercy.”

The daughter brought a club and gave Ou Ali a good beating. Ali, who was watching the herd, came at nightfall and met his friend.

“Did the old woman accept you?” he asked him.

“She accepted me,” answered Ali. “And is the herd easy to watch?”

“From morning till night I have nothing to do but to repose. Take my place to-morrow, and mount one of the oxen.”

The next day Ou Ali said to the old woman, “To-day I will take care of the herd.” And, on starting, he recommended Ali to ask the old woman for her daughter’s hand.

“It is well,” answered Ali. Ou Ali arrived in the fields; one of the oxen seized him with his horns and tossed him into the air. All the others did the same thing. He regained the horse half dead. Ali, who had remained at the house, asked the old woman for her daughter’s hand. “You ask me again?” said she. She took a club and gave it to him till he had had enough. Ou Ali said to Ali: “You have played me a trick.” Ali answered him: “Without doubt they gave me the stick so hard that I did not hear the last blow.”

“It is well, my dear friend. Ali owes nothing to Ou Ali.”

They went away. The old woman possessed a treasure. Ou Ali therefore said to Ali: “I will put you in a basket, for you know that we saw that treasure in a hole.” They returned to the old woman’s house. Ali goes down into the hole, takes the treasure, and puts it into the basket. Ou Ali draws up the basket, takes it, abandons his friend, now a prisoner, and runs to hide the treasure in the forest. Ali was in trouble, for he knew not how to get out. What could he do? He climbed up the sides of the hole. When he found himself in the house, he opened the door and fled. Arriving at the edge of the forest he began to bleat. Ou Ali, thinking it was a ewe, ran up. It was his friend.

“O my dear,” cried Ali, “I have found you at last.”

“God be praised. Now, let us carry our treasure.”

They started on the way. Ou Ali, who had a sister, said to Ali: “Let us go to my sister’s house.” They arrived at nightfall. She received them with joy. Her brother said to her:

“Prepare some pancakes and some eggs for us.”

She prepared the pancakes and the eggs and served them with the food.

“O my sister,” cried Ou Ali, “my friend does not like eggs; bring us some water.” She went to get the water. As soon as she had gone, Ali took an egg and put it into his mouth. When the woman returned, he made such efforts to give it up that he was all out of breath. The repast was finished, and Ali had not eaten anything. Ou Ali said to his sister: “O my sister, my friend is ill; bring me a skewer.” She brought him a skewer, which he put into the fire. When the skewer was red with the heat, Ou Ali seized it and applied it to the cheek of Ali. The latter uttered a cry, and rejected the egg. “Truly,” said the woman, “you do not like eggs.”

The two friends started and arrived at a village.

“Let us go to my sister’s house,” said Ali to his friend. She received them with open arms.

Ali said to her: “O my sister, prepare a good stew for us.”

They placed themselves at the table at nightfall, and she served them with food.

“O my sister,” cried Ali, “my friend does not like stew.”

Ali ate alone. When he was satisfied, the two friends started, without forgetting the treasure. On the way Ali said to Ou Ali: “Give it to me to-day and I will deposit it in my house.” He took it and gave it to his wife. “Bury me,” he said to her. “And if Ou Ali comes tell him that his old friend is dead, and receive him with tears.” Ou Ali arrived, and asked the woman in tears to see the tomb of his dead friend. He took an ox-horn and began to dig in the earth that covered the body.

“Behind! behind!” cried the pretended dead man.

“Get up, there, you liar,” answered Ali.

They went away together. “Give me the treasure,” asked Ou Ali; “to-day I will take it to my house.” He took it to his house, and said to his wife: “Take this treasure. I am going to stretch myself out as if I were dead. When Ali comes receive him weeping, and say to him: ‘Your friend is dead. He is stretched out in the bedroom.'”

Ali went and said to the woman: “Get me some boiling water, for your husband told me to wash him when he should die.” When the water was ready the woman brought it. Ali seized the kettle and poured it on the stomach of Ou Ali, who sprang up with a bound. Thus he got even for the trick of his friend. The two friends divided the treasure then, and Ali went home.

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

Half-a-Cock

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

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

► Themes of the story

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

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

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

► From the same Region or People

Learn more about the Berber peoples

Translated by Réne Basset
and Chauncey C. Starkweather

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

► Continue reading…

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

“Enough now. Roll the mat.”

She obeyed and saw the earth all shining with gold.

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

“We will divide the dog between us.”

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

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

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

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

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

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

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.”

► Continue reading…

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.

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:

► Continue reading…

“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 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.

► Continue reading…

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 Story of Sidi Brahim of Massat

This detailed narrative explores various aspects of life and events in Sous, Morocco, during a historical period. It covers personal stories, regional commerce, societal customs, and conflicts involving local tribes, the Sultan’s forces, and foreign traders. Topics include religious education, tribute systems, trade routes, military skirmishes, and weapon manufacturing. The text highlights interactions between Muslims, Jews, and Christians and reveals the region’s vibrant culture and contentious politics.

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 people of Massat resist the Sultan’s increased tribute demands, leading to tensions with the ruling powers.

Cultural Heroes: Sidi Brahim emerges as a significant figure within his community, embodying the values and traditions of the Berber people.

Community and Isolation: The narrative delves into the dynamics of the Massat community, highlighting their unity in the face of external pressures.

► From the same Region or People

Learn more about the Berber peoples

Translated by Réne Basset
and Chauncey C. Starkweather

The Taleb Sidi Brahim, son of Amhammed of Massat, in the province of Sous, tells the following story about himself: When he was still a child at his father’s house he went to the mosque to read with a taleb. He studied with him for twelve and a half years. His father gave him bread and kouskous, and he ate eight deniers’ worth a day. I will make known the country of Massat. It contains seventeen towns. In the middle of these is a market. The Jews have a refuge in the village of the chief named Mobarek-ben-Mahomet. He lives with a sheik called Brahim-Mahomet-Abon-Djemaa. These two chiefs levy a tax on the Jews. They receive from them four ounces per family at the beginning of each month. If the festival of the Mussulmans coincides with the Sabbath of the Jews, the latter pay to each of the chiefs one ounce for a Jew or a Jewess, boy or girl, little or big.

► Continue reading…

The following are the details of the population of Massat. It includes 1,700 men. As to the women, little boys or girls, only the Lord knows their number. There are 1,250 houses. The horses amount to 180. They ride them and make them work like oxen and mules. They also fight on horseback. The country has trees, vines, figs, cacti, dates, oranges, lemons, apples, apricots, melons, and olives. There is a river which flows from there to the sea. The commerce is considerable. There are Jews and Mussulmans. The number of books in the mosque is unknown, unless it be by God. The teachers are numerous as well as the pilgrims, the descendants of Mahomet, and the saints. May God aid us with his blessing!

We will now speak of the tribute which the people of Massat pay yearly to Prince Mouley-Abd-Er-Rahman. Up to our days they had, for fifty-one years, given him 5,000 livres of silver. The prince said to them, “You must pay 1,000 livres more.” They answered, “By the Lord, we will only give you as before, 5,000 livres, a slave, a servant, and a horse.” The kaid Abd-el-Cadik, who was caliph of the King of Taroundant, hastened to send against them forty-five horsemen, and said to them: “You must give me six thousand livres of silver, and a slave, a servant, and a horse in addition.” They refused and drove away the cavalry, saying, “Return to the kaid who sent you against us, and say to him that we will not increase our tribute as he demands.” The horsemen returned and arrived at Taroundant. The kaid asked him, “Tell me what happened to you with the people of Massat.” They answered him, “They read in their assembly the letter that you sent them, and told us to go back, and that they would pay no larger sum.” The kaid called a council and asked what had better be done with the people of Massat. The sheiks of the Achtouks answered, “Make complaints to the Sultan at Morocco.” He wrote to the Sultan, asking him to send an army to destroy the rebels of Massat. The Sultan sent a force of 3,500 horsemen, to whom he gave for chief, Ettaib Eddin, who rejoined them near the khalifah of the King at Taroundant. When the royal troops arrived, the fourth night, he started and led them to the taleb Mahomet of the Aggars, in the midst of the country of the Achtouks. The taleb said to him: “Return to Taroundant. Let your lieutenant go with them and we will talk about it.” The kaid answered, “Very well.” The chiefs of the Achtouks mounted their horses and led the army toward the country of Hama, in the mountain which is between the Achtouks and Ida-Oultit. The troops hastened toward the foot of the mountain, near the river Alras, in the country of Takourt. The mountaineers marched against them and fought for three days until the holy men and the sherifs arrived and quieted them. The mountaineers came down toward the army. The kaid betrayed them. He seized fourteen of their leaders and sent them to the kaid at Taroundant. He cut off their heads and hung them up at the gate. As to the army that was above the river Alras, it attacked the people of Massat on account of the tribute demanded by the kaid. It made the onset with cavalry, and destroyed the country. The natives received them with powder, and they fought half a day. The natives gained the advantage in the fight. The enemy abandoned their cannons. The natives slew them until the Sultan’s troops retreated. They captured 700 horses. The troops of the Sultan abandoned their baggage except six chests of silver. Many guns were broken on that day, until the flying invaders reached, the country of the Achtouks. The people of Massat had for allies the tribes of Aglou and Tizpit, who equalled them in number. As for the cannons abandoned the day of the battle, the conquerors took two of them to their country. They kept them until they were repaid the 6,500 livres of silver, which had been taken from them. Then they gave back the cannons. Such is the complete story of that which happened between the tribe of Massat, the Khalifah of the King, and the neighboring tribes.

II

Information about the country of Tazroualt. The Taleb Sidi Brahim, son of Mahomet, of Massat in Sous, tells the following: He started for the zaouiah of Tazroualt, to study there during seven months with the taleb Sidi Mahomet Adjeli, one of the greatest lights. The number of students was seventy-four. Forty-two of these studied the law. The others read the Koran. None of the students paid for his living. It was furnished by the chief of the country, Hecham. He gave to the zaouiah mentioned, six servants and six slaves to cook the food of the students. The number of the villages of this country is nine. The Kashlah of Hecham is situated in the middle of the country. The Jewish quarter is at the left. The market is held every day at the entrance to the fort. This latter is built of stone, lime, and pine planks and beams. Riches abound. Caravans go from there to Timbuctoo, the Soudan, Sahara, and Agadir-Ndouma. They go to these countries to buy ivory, ostrich feathers, slaves, gold and silver. If it hurries, a caravan consumes a whole year in visiting these places. The people of the different countries buy from them and give in exchange other merchandise, such as linen, cotton, silks, iron, steel, incense, corals, cloves, spikenard, haberdashery, pottery, glass, and everything that comes, as they say, from the country of Christians. When these goods enumerated above have arrived, the merchants, both Jews and Mussulmans, come forward and buy them according to the needs of their business. I will add here, with more details, some words about Hecham. He has twelve sons, all horsemen, who have thirty-six horses. As for oxen, sheep, and camels, God alone could tell the figure. The number of the wives that Hecham has married is four white and six slaves–the latter black. His only son has as many white wives as his father, but more black ones. The men of Tizeroualt are of the number of 1,400. But for the women, boys, and girls, God alone knows the figure. They possess 200 horses, beside those of Hecham. There are 750 houses; the number of books in the mosque is 130–in the Chelha language.

III

The sheik Sidi Hammad, son of Mahomet Mouley Ben-Nacer, has written his book in Amazir. It is entitled the “Kitab-amazir.” This work treats of obligations and traditions of things permitted and forbidden.

IV

There are 3,500 men in the Aglou country. They have 2,200 houses and 960 horses. This district is on the sea-coast and possesses a stone-harbor. There are barks which are used in fishing. The inhabitants were living in tranquillity when one day, as they were starting out to fish, a ship arrived off shore. They fled in fear and left it in the sea. The ship waited till midnight. Then it entered the port and ran up a red flag. It remained at anchor for fifteen days. The people of Aglou assembled day and night, big and little, even the horsemen before it. No one was missing. The chiefs of the town wrote letters which they sent to all the villages. They sent one to Sidi Hecham couched in these words: “Come at once. The Christians have made an expedition against us, and have taken this port.” Sidi Hecham sent messengers to all the provinces over which he ruled and said in his letters: “You must accompany me to the country of Aglou, for the Christians have made an expedition against us.” All the neighboring tribes assembled to march against the Christians. When Sidi Hecham had joined them he said, “You must raise a red flag like theirs.”

They raised it. When it was seen by those on the ship, a sailor came ashore in a small boat and approached the Mussulmans there assembled.

“Let no one insult the Christian,” said Sidi Hecham, “until we learn his purpose in landing here.”

They asked him, “What do you want?”

The Christian replied, “We wish to receive, in the name of God, pledges of security.”

All who were present said, “God grants to you security with us.”

The Christian then continued, “My object is to trade with you.”

“That is quite agreeable to us,” answered Hecham. Then Hecham asked the Christian what he wanted to purchase.”

“Oil, butter, wheat, oxen, sheep, and chickens,” said he.

When the Mussulmans heard this they gathered together wheat, oil, oxen, and everything he had mentioned. He made his purchases, and was well supplied. The master of the ship then said:

“Our business is finished. We must go back home. But we shall return to you.” Hecham answered:

“That which I have done for you is not pleasing to the people of Aglou. It is only on account of the pledge of security that I have been able to restrain them. I have given you all you asked. Next time you come, bring us fifty cannons and ten howitzers.”

“Very well,” answered the Christian, “I shall return this time next year.”

“Do as you promise,” replied Hecham, “and I will give you whatever you want in the country of the Mussulmans.”

V
A Story about the Country of Ait-Bamouran

There arrived in this country at the beginning of the year another ship which stopped at a place called Ifni, in the tribe of Ait-Bamouran, and stayed there three days. Then one of the sailors got into a small boat, came ashore, and said to the inhabitants, “I will buy bread, meat, and water from you.”

The Mussulmans brought him bread, figs, and water, saying: “You must send two of your men ashore while we go on board the ship with you.”

“It is well,” replied the Christian. Then he went to get two of his men whom he brought ashore and said to the Mussulmans: “You must give me one of your men.”

They gave him a hostage to remain on board the Christian ship. Then they filled a boat, and boarded the ship themselves to deliver what they had sold. They ran all over the ship looking at everything. Then they said, “Come with us to the spring and we will draw water.” The Christians accompanied them to the fountain to fill their water-casks. The other natives, to the number of fifteen, got into a boat and went to the ship. With the water-party and the hostages ashore there were only four Christians on the ship when the Mussulmans boarded it.

“Don’t come aboard till our men have come back,” said the Christians.

“We will come aboard by force,” he was answered, and the attack began. One of the Christians killed a native with a gun. Then they fought until the Christians were overcome. Two Christians were killed and the rest captured and taken ashore and imprisoned with the others of the water-party. The ship was sold for 180 mithkals. The Christians were all sold and dispersed among the tribes. The news of this spread to Taccourt. The merchants there sent to Ait-Bamouran and bought all the Christians at any price. They secured seven. Three were missing, of whom two were in the country of Ait-bou-Bekr with the chief of that tribe named Abd-Allah, son of Bou-Bekr. The third, who was a boy, was with the sheik of Aglou, who said:

“I will not sell this one, for he has become as dear to me as a son.” Then addressing the young boy he said, “I wish to convert you; be a Mussulman.” The boy acquiesced and embraced Islamism. The day of his abjuration the sheik killed in his honor an ox for a festival, and gave to the convert the name of Mahomet. Then he sent to say to all his tribe:

“Come to my house. I have prepared a repast.” The Mussulmans came and diverted themselves with their horses and gunpowder. The chief told them, “I have given a fourth of my possessions, a slave, and a servant to this young man.” He added, “He shall live with my son.” They both occupied the same room, and the master taught the young convert the whole Koran. The Mussulmans called him Sidi Mahomet, son of AH. Seven Christians were ransomed and sent back to their own country.

VI

Information about the country Tiznit: This place is a kind of a city surrounded on all sides by a wall, and having only two gates. The water is in the centre, in a fountain. The fortress is built above the fountain, in the middle of the city. It is entirely constructed of mortar, cut stone, marble, and beams, all from Christian countries. It was the residence of the khalifah of the King in the time of Mouley-Soliman. When this prince died, the people of Tiznit revolted, drove away the lieutenant, and made a concerted attack upon the citadel, which they completely destroyed. They took the stones and beams and built a mosque on the spot, near the fountain of which we have spoken. But when Mouley-Abd-Er-Rahman came to the throne he sent a caliph to Tiznit. He gave him 300 horsemen. When the caliph arrived near the town he waited three days and they gave him food and barley. At the end of this time he made a proclamation summoning all the people to him. When they came he read them the royal edict and said:

“I must enter your city to occupy the fortress of the King!” They said: “No; go back whence you came and say to your master: ‘You shall not rule over us. Your fortress is totally destroyed, and with the material we have built a big mosque in the middle of our city.'”

Prince Mouley-Abd-Er-Rahman sent at once against them his son Sidi-Mahomet with the khalifah and 6,000 horsemen. The people of Tiznit were informed of the approach of the army under the Sultan’s son, and that the advancing guard was near. The soldiers arrived in the middle of the country of the Achtouks and camped in the city of Tebouhonaikt near the river Alras. There was a day’s march between them and Tiznit. The inhabitants, frightened, sent deputies to the other districts, saying:

“Come and help us, for the Sultan’s son has come and ordered us to build him a fort in the space of one month or he will fall upon us, cut a passage, and destroy our city.” The tribes around Tiznit assembled and marched against the royal army. The Sultan’s son stayed twenty-two days at Tebouhonaikt, then he crossed the river Alras and marched against the rebels. He surrounded Tiznit on all sides. The inhabitants made a sortie, engaged in battle, and fought till the morning star. At the fall of day the battle recommenced. The royal army was defeated and driven across the river Alras. The son of the Sultan killed eight rebels and thirty-five horses, but many of his soldiers fell. He retreated to Morocco.

VII

Information about the country of Taragoust: This is a unique district situated near the source of the Ourd-Sous. It is distant from Taroundant about a day and a half’s march. When a young man becomes of age his father buys him a gun and a sabre. The market is in the middle of the country. But no man goes there without his weapons. The sheiks judge each one in the market for four months in the year in turn and during their period of office. They decided who was guilty and demanded price of blood for those killed in the market. One of them said:

“I will give nothing. Find the murderer. He will give you the price of blood.”

The sheik replied: “Pay attention. Give us part of your goods.”

“I will give you nothing,” he answered.

In this way they quarrelled, until they began fighting with guns. Each tried to steal the other’s horses and oxen in the night and kill the owner. They kept acting this way toward each other until Ben-Nacer came to examine the villages where so many crimes were committed, and he reestablished peace and order.

VIII

Concerning guns and sabres: They were all brought into the city of Adjadir in the government of Sidi Mahomet-ben-Abd-Alla. They introduced guns, poniards, sabres, English powder, and everything one can mention from the country of the Christians. Sidi Mahomet-ben-Abd-Allah sent there his khalifah, called Ettaleb Calih. He busied himself during his administration in amassing a great fortune. The guns imported into the provinces were called merchandise of the taleb Calih. This officer revolted against the Sultan, sent him no more money, and consulted him no longer in the administration of affairs. When the prince ordered him to do such and such a thing with the Christians, Mussulmans, or others, he replied:

“I shall do as I please, for all the people of Sous are under my hand. I leave the rest to you.” The Sultan sent much money to Sidi Mahomet-ben-Abd-Allah, and ordered him with troops against the rebel. The latter fought against the divan until he was captured and put in fetters and chains. The partisans of the Emperor said to him:

“We have captured your khalifah Ettaleb Calih and his accomplices.”

The prince responded: “Make him a bonnet of iron and a shirt of iron, and give him but a loaf of bread a day.” In a letter that he sent he said also:

“Collect all the goods you can find and let the Christian ships take them all to Taccourt, leaving nothing whatever.” Guns, sabres, powder, sulphur, linens, cottons, everything was transported.

During the reign of Sidi Mouley Soliman he built the city as it is at present. He increased it, and said to the Christians:

“You must bring me cannons, mortars, and powder, and I will give you in exchange wheat, oil, wool, and whatever you desire.”

The Christians answered: “Most willingly, we shall return with our products.” They brought him cannons, mortars, and powder. In return he supplied them with woollens, wheat, oil, and whatever they desired.

The Ulmas reproached him, saying: “You are not fulfilling the law in giving to the Christians wheat, oil, and woollens. You are weakening the Mussulmans.”

He answered them: “We must make sacrifices of these goods for two or three years, until the Christians have stocked us with cannons, powder, and so forth. These I will place in the coast towns to drive off the infidels when they arrive.”

IX

More words about guns: They only make them in three cities in the interior of Sous. The workmen are very numerous. They make also gun-barrels, pistols, gun-locks, and all such things. As for sabres and poniards, they are made by Arab armorers. They make powder in every province, but only in small quantities.

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 Hare and the Lion

This folktale narrates the clever escapades of Soongoora, the hare, as he repeatedly outsmarts Simba, the lion. Soongoora deceives others, like Bookoo the rat and Kobay the tortoise, into helping him steal honey from Simba’s tree. Each time Simba intervenes, the hare uses cunning tricks to escape, leaving others to bear the lion’s wrath. In the end, Simba, exhausted and outwitted, gives up the chase.

Source
Zanzibar Tales
told by natives of the East Coast of Africa
translated from the original Swahili
by George W. Bateman
A.C. McClurg & Co., Chicago, 1901

► Themes of the story

Trickster: Soongoora’s clever tricks highlight the triumph of wit over strength.

Cunning and Deception: The hare’s success depends on outsmarting others through clever deceit.

Conflict with Authority: The story revolves around the hare challenging the lion’s dominance.

► From the same Region or People

Learn more about Swahili people

One day Soongoo’ra, the hare, roaming through the forest in search of food, glanced up through the boughs of a very large calabash tree, and saw that a great hole in the upper part of the trunk was inhabited by bees; thereupon he returned to town in search of some one to go with him and help to get the honey.

As he was passing the house of Boo’koo, the big rat, that worthy gentleman invited him in. So he went in, sat down, and remarked: “My father has died, and has left me a hive of honey. I would like you to come and help me to eat it.”

► Continue reading…

Of course Bookoo jumped at the offer, and he and the hare started off immediately.

When they arrived at the great calabash tree, Soongoora pointed out the bees’ nest and said, “Go on; climb up.” So, taking some straw with them, they climbed up to the nest, lit the straw, smoked out the bees, put out the fire, and set to work eating the honey.

In the midst of the feast, who should appear at the foot of the tree but Sim’ba, the lion? Looking up, and seeing them eating, he asked, “Who are you?”

Then Soongoora whispered to Bookoo, “Hold your tongue; that old fellow is crazy.” But in a very little while Simba roared out angrily: “Who are you, I say? Speak, I tell you!” This made Bookoo so scared that he blurted out, “It’s only us!”

Upon this the hare said to him: “You just wrap me up in this straw, call to the lion to keep out of the way, and then throw me down. Then you’ll see what will happen.”

So Bookoo, the big rat, wrapped Soongoora, the hare, in the straw, and then called to Simba, the lion, “Stand back; I’m going to throw this straw down, and then I’ll come down myself.” When Simba stepped back out of the way, Bookoo threw down the straw, and as it lay on the ground Soongoora crept out and ran away while the lion was looking up.

After waiting a minute or two, Simba roared out, “Well, come down, I say!” and, there being no help for it, the big rat came down.

As soon as he was within reach, the lion caught hold of him, and asked, “Who was up there with you?”

“Why,” said Bookoo, “Soongoora, the hare. Didn’t you see him when I threw him down?”

“Of course I didn’t see him,” replied the lion, in an incredulous tone, and, without wasting further time, he ate the big rat, and then searched around for the hare, but could not find him.

Three days later, Soongoora called on his acquaintance, Ko’bay, the tortoise, and said to him, “Let us go and eat some honey.”

“Whose honey?” inquired Kobay, cautiously.

“My father’s,” Soongoora replied.

“Oh, all right; I’m with you,” said the tortoise, eagerly; and away they went.

When they arrived at the great calabash tree they climbed up with their straw, smoked out the bees, sat down, and began to eat.

Just then Mr. Simba, who owned the honey, came out again, and, looking up, inquired, “Who are you, up there?”

Soongoora whispered to Kobay, “Keep quiet;” but when the lion repeated his question angrily, Kobay became suspicious, and said: “I will speak. You told me this honey was yours; am I right in suspecting that it belongs to Simba?”

So, when the lion asked again, “Who are you?” he answered, “It’s only us.” The lion said, “Come down, then;” and the tortoise answered, “We’re coming.”

Now, Simba had been keeping an eye open for Soongoora since the day he caught Bookoo, the big rat, and, suspecting that he was up there with Kobay, he said to himself, “I’ve got him this time, sure.”

Seeing that they were caught again, Soongoora said to the tortoise: “Wrap me up in the straw, tell Simba to stand out of the way, and then throw me down. I’ll wait for you below. He can’t hurt you, you know.”

“All right,” said Kobay; but while he was wrapping the hare up he said to himself: “This fellow wants to run away, and leave me to bear the lion’s anger. He shall get caught first.” Therefore, when he had bundled him up, he called out, “Soongoora is coming!” and threw him down.

So Simba caught the hare, and, holding him with his paw, said, “Now, what shall I do with you?” The hare replied, “It’s of no use for you to try to eat me; I’m awfully tough.” “What would be the best thing to do with you, then?” asked Simba.

“I think,” said Soongoora, “you should take me by the tail, whirl me around, and knock me against the ground. Then you may be able to eat me.”

So the lion, being deceived, took him by the tail and whirled him around, but just as he was going to knock him on the ground he slipped out of his grasp and ran away, and Simba had the mortification of losing him again.

Angry and disappointed, he turned to the tree and called to Kobay, “You come down, too.”

When the tortoise reached the ground, the lion said, “You’re pretty hard; what can I do to make you eatable?”

“Oh, that’s easy,” laughed Kobay; “just put me in the mud and rub my back with your paw until my shell comes off.”

Immediately on hearing this, Simba carried Kobay to the water, placed him in the mud, and began, as he supposed, to rub his back; but the tortoise had slipped away, and the lion continued rubbing on a piece of rock until his paws were raw. When he glanced down at them he saw they were bleeding, and, realizing that he had again been outwitted, he said, “Well, the hare has done me to-day, but I’ll go hunting now until I find him.”

So Simba, the lion, set out immediately in search of Soongoora, the hare, and as he went along he inquired of every one he met, “Where is the house of Soongoora?” But each person he asked answered, “I do not know.” For the hare had said to his wife, “Let us remove from this house.” Therefore the folks in that neighborhood had no knowledge of his whereabouts. Simba, however, went along, continuing his inquiries, until presently one answered, “That is his house on the top of the mountain.”

Without loss of time the lion climbed the mountain, and soon arrived at the place indicated, only to find that there was no one at home. This, however, did not trouble him; on the contrary, saying to himself, “I’ll hide myself inside, and when Soongoora and his wife come home I’ll eat them both,” he entered the house and lay down, awaiting their arrival.

Pretty soon along came the hare with his wife, not thinking of any danger; but he very soon discovered the marks of the lion’s paws on the steep path. Stopping at once, he said to Mrs. Soongoora: “You go back, my dear. Simba, the lion, has passed this way, and I think he must be looking for me.”

But she replied, “I will not go back; I will follow you, my husband.”

Although greatly pleased at this proof of his wife’s affection, Soongoora said firmly: “No, no; you have friends to go to. Go back.”

So he persuaded her, and she went back; but he kept on, following the footmarks, and saw–as he had suspected–that they went into his house.

“Ah!” said he to himself, “Mr. Lion is inside, is he?” Then, cautiously going back a little way, he called out: “How d’ye do, house? How d’ye do?” Waiting a moment, he remarked loudly: “Well, this is very strange! Every day, as I pass this place, I say, ‘How d’ye do, house?’ and the house always answers, ‘How d’ye do?’ There must be some one inside to-day.”

When the lion heard this he called out, “How d’ye do?”

Then Soongoora burst out laughing, and shouted: “Oho, Mr. Simba! You’re inside, and I’ll bet you want to eat me; but first tell me where you ever heard of a house talking!”

Upon this the lion, seeing how he had been fooled, replied angrily, “You wait until I get hold of you; that’s all.”

“Oh, I think you’ll have to do the waiting,” cried the hare; and then he ran away, the lion following. But it was of no use. Soongoora completely tired out old Simba, who, saying, “That rascal has beaten me; I don’t want to have anything more to do with him,” returned to his home under the great calabash tree.

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