BERBER STUDIES ISSN 1618-1425 Volume 2 Edited by Harry Stroomer University of Leiden / The Netherlands Harry Stroomer An Anthology of Tashelhiyt Berber Folktales (South Morocco) RUDIGER KOpPE VERLAG KOLN The series Berber Studies is a linguistic and text oriented series set up to enrich our knowledge on Berber languages and dialects in general. It is a forum for data-oriented studies on Berber languages, which may include lexical studies, grammatical descriptions, text collections, diachronic and comparative studies, language contact studies as well as studies on specific aspects of the structure of Berber languages. The series will appear at irregular intervals and will comprise monographs and collections of papers. Die Deutsche Bibliothek — CIP-Einheitsaufnahme Stroomer, Harry: An anthology of Tashelhiyt Berber folktales : (South Morocco) / Harry Stroomer. — Koln : Koppe, 2001 (Berber studies ; Vol. 2) ISBN 3-89645-381-5 ISSN 1618-1425 © 2001 RUDIGER KOpPE VERLAG P.O. Box 45 06 43 D-50881 Koln Germany www.koeppe.de All rights reserved. Published with financial support from Het Oosters Instituut, Leiden / The Netherlands Production: Druckerei Franz Hansen, Bergisch Gladbach / Germany Printed on acid-free paper which falls within the guidelines of the ANSI to ensure permanence and durability. Contents PECIACC 6 oe ohne Sp, eee ek. Gide A. SO. Se ee ee 9 Acknowledgements ........... 0.00. eee eee eens 11 Map 1: The languages of Morocco .................. 13 Map 2: The Tashelhiyt Berber region ................ 14 INTRODUCTION: 2:4 a Ak wo ghee ee oe Bey Bd 15 l Berber JanGuages:. eo ey bh OS a whee SD GORE 15 Tashelniyt Berber +5500 2 eae: of oxide Ewe OS ae ee 15 3 ADOULINGTEXIS: <4 c-8 eo cegee ee ode ee abead ees 16 3.1 Transcription and translation ............... 16 3:2. Polktalé Genres: «4.5. 504% a's & & och eee oe wd 2 17 4 BibOstaphy ix bacon Bawa he bees Sad HA BEE EH 17 5 Appendices: Specimina of the original texts ...... 19-30 6 Transcription table ................022004. 31 TASHELHIYT BERBER TEXTS AND TRANSLATIONS 33 e1 de Slane ] THE: Vi7ar Or Whe-King -\. 2.22 salva. bei “g deca he ace ae OA ES 35 e2 de Rochemonteix Z ‘TheKine- and the Jéw's c02.¢¢¢84 455 ¢4684465 4% 4] e3 Stumme 3 A story about two children and an ogress ......... 45 4 A story about a woodcutter ................2.. 49 5 The girl who once lived among the gazelles ........ 57 6 The story of Hmad Unamir .................. 63 e4 Destaing 7 The jackal and the river .................00. 67 8 The negro and the gourds ................... 69 9 The jackal and his children .................. 69 10 The 1rO@-and (he fain. 2 63544 o 844. de ee eat ee ed 69 11 The old woman and the mill ................. 69 12 The snake and the rat .................008. 71 13 The jackal and the churn skin................. 71 14 Pe MAReCSNS(CMINS. 2 yo a, gosh gb koh RH eae Whe oe eS (| 15 A hen and its chickens .................0004 73 e5 Roux The hedgehog and the jackal ................. 73 The negro and the village council .............. 75 A story: “Ihya is not Ihya”, or: “Ihya has a beard” ... 75 Ne Cal and (He Tal. «2 6.64 bade a Boye th tbe Ske 2 SS ri The intelligence of Baba Ali Amgiyyes ........... 79 ANe-C0G- and INE Cat: oe Bs te. oe es es eS a Se 719 What are the “marabouts” among the birds? ........ 83 Where does the ground of a picket go? ........... 83 Sidi Ali Baddi and some women ............... 85 Never mind (the price) of a loaf of bread by which one could find the mouth of an Arab. .................. 85 The old lady, the taleb and the hyena ............. 87 “Did you taste it or do you only say: ‘Drink it!’ ” .... 87 A quarrel about pushing one another ............ 89 The mouse and the cat .................00084 89 The donkey and the cat .................04. 91 A mouse mocking acat ................02004 91 The story of Sidi Hmad u Musa, Sidi Mhnd Yaqub and their PICSSEN GED ne tarou ch foe Geshe ast aces din vesting, iat % Gog eee ee ee 93 The story of some boys and the king’s treasure chamber 95 °6 Eugéne A story about a man and his mother............ 107 A story about the scoundrel of Tinmell .......... 107 Si Muhammad Amedjaw...............20.. 109 The Story Of 2 taleD 2:44.5444.4n5%4%64248 5465 109 A story about a man who heard people say: “Amazing” 111 The tale-Ol a. SU: 23. aa 4-4, ae eee oe ee bebe eee 8 117 e7 Podeur When the Ayt Smugen grew salt .............. 123 A story about a man, his wife and uncle March... .. 123 The viper and the man .................... 125 The story about a man who sold honey at the market . 127 Solomon, the hoopoe and Queen Bilgis .......... 129 e8 Amard A story about a man and his children ........... 133 °9 Boukous Te WOOUCUIER. 20. oo. .K sbi ee Bad oo ee eS 149 INCAAIED: 22a. d.6 2. oA ee ie AO ee Sore Sa 157 °10 Leguil AWVOMICHGG: ahi ts .tn ee. ohn os Shae rey ede ea ce tay Be 163 A man, his wife andahare ................. 171 Aman, awomanandacat ..............0.. 171 The king and the kofta-seller ................ 173 The Hajji and the children of the Jew ........... 175 Noah and the panther..................... 179 A Marrakshi and his wife .................. 183 e11 Stroomer SUN OTA SIA 5 3 og. ay 6 oe Ades Gea gata Gen ew ee Reh Geese 19] Lhusayn and his sister ................2004 199 Zrayfa and Merretelligh ................... 201 POD at iekg: Ode Gere ae ee he Oe ee ee ee 203 The boy and death ...................0.. 205 A mosque made of honeycombs .............. 207 Bladim and his wife ...............2..-4. 207 The hedgehog and the jackal ................ 209 Ali Butkuttit and the ogress ................. 211 Ali Butkuttit and the thorn ................. 213 DONKEY CCS. 6.2) 6. yd th Ge Greece. ae ee wes 215 Brida-and: 70a. 4 ee Sa Ro oe hod be 215 PREFACE In this book I present a selection of Tashelhiyt Berber folktales from various published sources. [| retranscribed them in a homogeneous, phonologically and morphologically oriented transcription and translated them as close to the Berber original as English usage permits. In this way I hope to provide students of Tashelhiyt Berber with an accurately transcribed basic textcollection that can be used for linguistic analysis. These folktale texts may therefore, in my view, be used with profit in courses on Tashelhiyt Berber, certainly when the reader has already acquired a_ basic knowledge of Tashelhiyt Berber phonology, morphology, syntax and lexicon. A second goal of this book is to present an overview of folktale genres found in the Tashelhiyt Berber region. I hope that this book will find its way to students of Moroccan oral literature as well. Harry Stroomer 10 ACKNOWLEDGEMENTS I received warm support from many of my colleagues in the Department of Languages and Cultures of the Islamic Middle East of Leiden University. Among them I like to mention Nico van den Boogert, Leon Buskens, Ronald Kon, Remke Kruk, Maarten Kossmann and Willem Stoetzer. I am also indebted to my students Patricia Casse, Judith Hoogmoed, Robert Kerr and Saida Khebbazi, who in my Tashelhiyt Berber classes, went through some of the texts with me, making corrections and suggestions for additional notes. In particular I wish to express my gratitude to my friend and colleague Mohammad Saadouni (Amsterdam / Taznakhte) for his patience with my questions and for his unfailing cooperation. I am indebted to Robert Kerr who corrected my English translations. Of course, I retain all responsibility for flaws and inaccuracies in this work. Harry Stroomer Department of Languages and Cultures of the Islamic Middle East Leiden University POBox 9515 2300 RA Leiden The Netherlands 11 12 MAP 1: The languages of Morocco Based on the map by G. Colin in E. Lévi-Provencal (ed.), /nitiation au Maroc, 3rd ed. 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Ps, MOM AV = ! } on } I / cost H / sani Y Si ES a bi wivnn'ny/ Six ‘ ar cea | rig MmMiily \ Vivorea uy £0¢ ! \ \ \¥v os l gat wii ‘ VivHeIHe Me él yanojay 7 N ’ \ why _ \ vanoZzZnNn \ , co ryurtwvZ LY, = ) : 1 i \ . } / YrVH |S = 4) . \woaad \? { wey } \ 2 ~~ Janey 11374 7) Nasvroons C vA ; ye ae VNVL3 i “IV Agi? “Ne ‘ Buon VNOVTX vNO138S3"N \ 9§vuv 13 Pos A \ Ns oo > vxvNOLS WYOINOrHY 7 pes, > % 3 \ (_ / f EP 2 ! \ ‘\ 490 VY ~~ p01 , Ns \ NYIONO ° ge igh - “Sey, yy , : 1a $ol wAoeYIIND Vulnoyss3 ) e HIINAY ) YNVIINO ae \ Sarasa, Ng ' VAWIS-aVINO Is VAVONO R Ses Lv \ wago Te. —Dnneven LVANINO Rakner ng eae wy LJ . taken from the Carte de 10n The Tashelhiyt Berber reg MAP 2 itut Géographique National, 500.000) of the Inst Annexe du Maroc, Paris 1948. Tribus (Maroc au I 14 INTRODUCTION 1 Berber languages In Morocco, Berber is spoken in the Rif, in the Middle Atlas and in the High Atlas, the Sous plains and the Anti-Atlas, by 40 % of the Moroccan population. In Algeria, Berber languages are spoken in Kabylia, in the Aurés mountains and in the Mzab areas, in total 25 % of the Algerian population. Tuareg Berber is spoken in southern Algeria, in Mali, Niger and Burkina Faso. Smaller groups of berberophones live in Tunisia (among others on the island of Djerba), Lybia (Jebel Nefousa and various Saharan towns) and Egypt (Siwa). Berber immigrant communities of various origins are settled in France, Belgium, The Netherlands, Germany and Israel. Of all Berber languages Tashelhiyt Berber is the one with the highest (estimated) number of speakers: some 6 to 8 million. 2 Tashelhiyt Berber Tashelhiyt Berber is spoken in southern Morocco. Map 2 gives the outlines of the Tashelhiyt Berber linguistic domain and the former tribal territories. It shows that the limit in the west is the Atlantic Ocean. To the north, the limit is formed by the northern slopes of the High-Atlas, in the south by the southern slopes of the Anti-Atlas; these delimitations are relatively clear. The eastern limit, however, is problematical, because of the linguistically smooth transition of Tashelhiyt Berber into Southern Middle-Atlas Berber. It is in some cases difficult to say whether a dialect belongs to Southern Middle Atlas Berber or to Tashelhiyt Berber. Following the eastern limit from north to south: I consider the region indicated on the map as Glaoua-Nord, Glaoua-Sud and Rhoujdama as Tashelhiyt Berber, but Ftouaka as Middle Atlas Berber. Further down, I consider the Ait Zineb-Ouarzazate-Ait Saoun (traditionally belonging to the old Ait Ouaouzguite confederation) as Tashelhiyt Berber, whereas their neighbours Alt Ougrour (traditionally belonging to the old /merhrane confederation) belong to Southern Middle Atlas Berber. Again more to the south: the Tlite speak Tashelhiyt Berber, the Ait Atta are known to be speakers of a Southern Middle Atlas dialect. 15 Many Tashelhiyt Berber speakers left their original domain and migrated at some stage in history to Moroccan cities, especially to Casablanca. In more recent generations many of them migrated to European countries, especially to France and from the early seventies onwards also to Germany, Belgium and The Netherlands. 3 About the texts 3.1 Transcription and translation The texts selected for this anthology were published over a period of some hundred and fifty years and were made in various kinds of transcriptions. The 19th century transcriptions of de Slane, Rochemonteix and Stumme depended on versions written with Arabic characters and show a comparable set of inadequacies such as the lack or inconsistency in indicating velarisation and tenseness of consonants, overrepresentation of the schwa by various vowelsigns, and pre-word vowels (ayid in stead of yid “here”; uy"in in stead of y"in “they take”), etc. Transcriptions in the thirties and forties of the twentieth century, from professional berberologists such as Destaing and Roux, are phonetically excellent, but lack a phonological analysis, which is quite understandable, because they were recorded and published in the pre-phonological era. Transcriptions made in recent times take phonological and morphological considerations into account (represented in this collection by tales from publications of Boukous, Leguil, Stroomer’) In this book I present the folktales in a modernized, phonologically and morphologically adequate and _ consistent transcription with a full translation in English. In order to avoid a heavy note apparatus, berberologists are invited to compare the text transcriptions given here, with the originally published versions’. In my translations of the folktales I have tried to keep as close as 1 Amateur-berberologists, such as Eugene (Goundafa region), Podeur (Ayt Souab region), Amard (Ouarzazate region) who lived in Morocco during the last decades of the French occupation, transcribed phonetically. I published their texts, after a thorough check with informants from the respective regions, in a modern phonological-morphological transcription (see the bibliography and the appendices). 2 At the beginning of each Berber text information is given where the text has been originally published and which regions it comes from. 16 possible to the Berber original as English usage permits. No attempts were made to embellish the translations or to avoid repetitions. Words between parentheses in the translation do not correspond with words or phrases in the Tashelhiyt Berber text, but were inserted for a better understanding. Occasionally I cited my Lexique Tachelhiyt-Francais (forthcoming) in notes. 3.2 Folktale genres The reader will find the following genres included in this collection: - fairy tales: 1-6, 33, 39, 45, 46, 48, 51, 55-58, 63-66. - animal stories: 7, 9, 10, 12-16, 19, 21, 29-31, 62. - funny anecdotes: 8, 36. - imam / taleb stories: 17, 37, 47, 60. - stories about fools: 18, 20, 23, 25, 40, 61, 65. - clever people, clever answers, clever solutions: 24, 26, 28, 41-43, 49, 50, 52. - human relations: 23, 34, 59. - oversexed woman: 54. - stories explaining words or phrases: 22, 27, 38. - stories about (local) saints: 24, 32, 35, 36, 44, 53. Going through these texts the reader will find recurring folktale motifs. 4 Bibliography Amard, P., 1997 Textes berbéres des Ait Ouaouzguite édités et annotés par Harry Stroomer, (Edisud) Aix en Provence. Boukous, A., 1977 Language et culture populaires au Maroc. Essai de sociolinguistique, Casablanca. Destaing, E., 1940 Textes Berbéres en parler des Chleuhs du Sous (Maroc), premiere partie (seule parue), (Librairie Orientaliste Paul Geuthner) Paris. Eugene, J., For the texts collected by Jean Eugene in the Goundafa region, see Stroomer 2001: 133-167. 17 Leguil, A., 1985 1988 2000 Podeur, J., 1996 Contes Berbéres du Grand Atlas, Paris (contes 1-11). Contes Berbéres du Atlas de Marrakech, (L’Harmattan) Paris (contes 12-37) (reprint 2000). Contes berbéres grivois du Haut-Atlas, (L’ Harmattan) Paris (contes 38-46). Textes berbéres des Ait Souab, édités et annotés par Nico van den Boogert, Michele Scheltus, Harry Stroomer, (Edisud) Aix-en-Provence. Rainer, K. (unter Mitarbeit von Hassane El Yakine), 1999 Tasnacht, Teppichkunst und traditionelles Handwerk der Berber Sitidmarokkos, Akademische Druck- u. Verlaganstalt, Graz / Austria. Rochemonteix, M., de, 1889 Documents pour |’étude du berbére. Contes du Sous et de |’Oasis de Tafilelt (Maroc), Journal Asiatique, Huitieme série, Tome 13, p.198-228 et 402-427. Roux, A., 1942 Recits, Contes et Légendes Berbéres en Tachethit (édition provisoire) Rabat. de Slane, W. M., 1856 Histoire des Berbéres et des dynasties musulmanes de Stroomer, H., 1996 1997 1998 2001 forthc. Stumme, H., 1895 l’Afrique septentrionale par Ibn-Khaldoun (Imprimerie du Gouvernement), Algiers. cf. Podeur cf. Amard Onze contes berbéres en Tachelhiyt d’Agadir, Etudes et Documents Berbéres, vol. 15-16, p. 115-139. Textes Berbéres des Guedmioua et Goundafa, (Edisud) Aix en Provence. Lexique Tachelhiyt-Francais. Marchen der Schluh von Tazerwalt (J.C. Hinrichs’sche Buchhandlung) Leipzig. 18 5 Appendices: Specimina of the original texts 19 Appendix 1: de Slane 1856: 551. See the end of text 1 in this book. 20 Appendix 2: de Rochemonteix 1889: 221. See text 2 in this book. 21 Appendix 3: Stumme 1885: 17. See text 6 in this book. 22 Appendix 4: Destaing 1940: 48-49. See text 11 in this book. 22 Appendix 5: Roux 1942: 26. See text 20 in this book. 24 Appendix 6: A transcription by Eugene. See Stroomer 2001: 162. and text 39 in this book. 25 Appendix 7: A transcription by Podeur. See Podeur 1995: 134 and text 42 in this book. 26 Appendix 8: A transcription by Amard. See Amard 1997: 118 and text 45 in this book. rie Appendix 9: Boukous 1977: 198. See text 46 in this book. 28 Appendix 10: Leguil 1985: 106. See text 48 in this book. 29 Appendix 11: Stroomer: 1998: 130. See text 61 in this book. 30 6 Transcription table CONSONANTS 1 2 3 4 5 6 7 8 9 10 plosives t t k k” q_= q" b dd eg. fricatives f s s § x x” h zZe@£5)y ¥ E nasals m n vibrants r r laterals 1 | approximants y Ww h 1 labials 6 labialised velars 2 dentals 7 uvulars 3 pharyngealised dentals 8 labialised uvulars 4 palatals 9 pharyngeals 5 velars 10 glottals VOWELS high 1 u low a Note that I’ and 2 are used as capital letters of y and e€ respectively. 31 a2 TASHELHIYT BERBER TEXTS AND TRANSLATIONS 33 1. Luzir n ugllid.' Illa yan ugllid dars krad luzara’. Ifka as Rbbi afulki? ula Imal iggutn, walakin ur dars tarwa. Iftu s yat tmazirt yaggugn, ikSm nn srs, yaf nn yan ttajr, nttan a ittyibdarn y Imdint ann. Inkr ttajr, ihdu i ugllid y lyaqut d ljuhr d Imal iggutn. Ifrh srs ugllid bahra. Aylliy ira a iftu ugllid, inna yas: “Tir mun didi s Imdint inu.” Inna yas ttajr: “Xyart, a yagllid n ddunit.” Imun dis, irhl, yawi dis tarwa nns* ula Imal nns, ur ifl yat. Izznza kullu Imlkat nns, imun d ugllid. Aylliy Ikmm Imdint n ugllid, ifk as ugllid yat tgmmi ifulkin. Iga luzir n ugllid. Iezza dars f ywilli dars zwarnin, krad luzara, asku iggut dars Imal, iga argaz igan ljid. Ar yan wass iskr ugllid yat nnzaht, mSawarn fllas luzara Ili s krad. Ran at t jlun f ugllid. Aylliy ggawrn d ugllid, isawl yan gisn, inna: “Agllid! Tila yat Ibnt dar yan ugllid n Tturk, tfulki zun® ayyur, walakin ur ra stt id yawi yir luzir n Ijdid Ili dik imunn.” Inna yas ugllid: “Tir at tftut srs.” Inna yas: “Xyart!” Inkr luzir lli d imunn d ugllid, iskr lewin n umuddu yaggugn bahra. Llan iyarasn gisn ijwi’ d igttaen d izmawn’*. Iftu luzir ukun ayyur d ntta y uyaras. Aylliy ilkm Imdint, ikSm dis, iftu dar ugllid. Ilkm t, ifk as tabrat n ugllid. Ifrh srs ugllid, igg’z dars. Aylliy iga krad wussan, ihdu yas Ihdiyt ifulkin bahra. Inna yas ugllid: “Ira ugllid illi a stt yili?” Inna yas: “Ur ssiny, kullsi illa y tbrat nns.” Inna yas ugllid: “Nkr, sir, kSm dar illi, ini yas: ‘Babam ifka km i ugllid Iflani’.” Inkr luzir, iftu. Aylliy ilkm lqsr n Ibnt, ibdd gis. 1 Cf. de Slane 1856: vol. 4: 540-552. As de Slane gave no title, J have given it a provisional one. This is the first published, complete tale or popular story in the European tradition of the study of Tashelhiyt Berber. De Slane took it from the Delaporte manuscript listed as number 4 of the Fonds Berbére in the Bibliothéque Nationale in Paris. There is no clue in which Tashelhiyt dialect this tale is written. 2 In modern Tachelhiyt the 7 in words like luzara, Rbbi, ljuhr, ifrh, irhl, ury, [fra§ etc. is commonly pronounced emphatically. 3. De Slane: ifolki. 4 De Slane’s word order: yaoui terwans diis is considered ungrammatical by my informants. 5 De Slane: elkemen se-’l-medinet. In modern Tachelhiyt /km is construed with a direct object: /kmn [madint. 6 In many Tashelhiyt dialects: zund. 7 De Slane renders idjoui with “boue”. This word is not known to me. 8 De Slane gives the singular: izem, yet the plural :zmawn fits better. 34 1. The vizir of the king. There was once a king who had three vizirs. God had given him beauty and great wealth, but he did not have children. He went to a far-off country, he travelled to (the interior) and found a merchant who was well-known in his (lit.: that) town. The merchant gave presents to the king (consisting) of jewels, pearls and money. The king was very pleased with him. When he wanted to leave, he said to (the merchant): “Accompany me to my town.” The merchant said to him: “Good idea, oh king of the world.” He travelled together with him, taking his children and his money along with him, he did not leave anything behind. He sold his properties and went off with the king. When they had come to the town of the king, the king gave him a beautiful house. He was appointed vizir of the king. (The king) loved him more than the other three vizirs (who had been appointed) before, because of his great wealth and generosity. One day when the king had a party, the three vizirs discussed about (the newly appointed vizir). They wanted to remove him from the vicinity of the king. When they (1.e.: all four vizirs) sat together with the king, one of them said: “Oh King! The Turkish king has a daughter (who is as) beautiful as the moon, but no one will bring her to you except the new vizir who has accompanied you.” The king said to (the new vizir): “Please go to her.” He said to him: “All right!” The vizir who had accompanied the king stood up and collected food-provisions for a very long journey. There was much . on the roads, as well as robbers and lions. The vizir went off and spent about a month travelling on the road. When he arrived, he went into the city and (directly) to the king. He went in and gave the king’s letter to him. The (Turkish) king was very pleased, he accomodated him (in his palace). After three days he gave him a beautiful present. The king asked him: “Does the king want to marry my daughter?” The vizir said to him: “I don’t know, it is all in his letter.” The Turkish king said to him: “Well, go and enter my daughter’s (room) and say to her: ‘Your father has given you to king so-and-so’.” The vizir went. When he had come to the castle of the king’s daughter, he stood there. om, Iftu yan ismg, iksm dar Ibnt, inna yas: “Ha luzir Ili yam inna babam.” Tuska d Ibnt, thtal fllas. Lbnt dis mrawt Ibnat fulkinin zun ayyur. Tlsa lbnt, illis n ugllid n Tturk, ury d lyaqut d ljuhr, tggawr y tuzzumt' n Ibnat Ili. Tsrs lyaqut d ljuhr d wury y lg’ddam nns. Tsrf srs. Aylliy fllas ik’m, tzr t, izr tt, iggawr y lg’ddam? nos. Tnna yas: “Kyyin a igan luzir n ugllid? Kyyin ad d yuskan ad yyi tawit s dars?” D ntta, izdr alln nns, ur srs isawl’. Tnna yas: “Asi ¥ Imal d lyaqut d wury; ha Ibnat, tann trit awi tt!” Ur as ijawb ula isawl srs. Tyr i ismg n babas. Tnna yas 1 ttajr: “Ffuy gigi.” Tnna 1 ismg: “Sir, ini i baba: “Argaz ad iga adrdur, iga aznzum, iglili’.” Inkr, imun d ismg. Aylliy lkmn agllid, inna yas ismg: “Argaz ad iga iglili, iga adrdur, ur a issflid. Tnna yas lalla: “Asi ury d ljuhr d lyaqut, tawit yat Ibnt Ili trit y lxatr nnk’, ur isawl. Hati iwiy t id s dark.” Inna yas ugllid: “Maxx aylliy ur trit yayad Ili yak tnna illi?” Inna yas luzir: “Nkki, agllid, illa dari lyaqut ula ljuhr ula ury ula timyarin fulkinin bahra. Ur yyi ixssi yat. Tir agllid nkki ifka yyi tabrat nns d lhdiyt nns, awry ak tt id. ly trit ad yyi tfkt kra, gis lxir, imma nkki ur d uSkiy ad awiy i ixf inu* htta yat. Lxatr n ugllid a izwarn kulsi dari.” Inna yas ugllid n Tturk: “Zun kyyin a ittggan luzir n ugllid!” Imun dis. KSmn yat tgmmi; gis yan uhanu, gis yir ixfawn lli ibbi n irgazn Ili ittxatabn illis n ugllid. Iy asn tnna Ibnt: “Is tram yat Ibnt?”, nnan as: “Nra.” Iy asn tnna: “Is tram Imal?”, asin t, sawln srs. Tsrf s babas, tnna yas: “Bbi ixf n ywann!” Iny it y lhin. Inna yas ugllid: “Kullu ywid nkki a tn inyan. [ilad aylliy tskrt yika’, ur tgit zun ywinn. Fkiy ak illi, awi tt.” Ilhu ugllid, ar itthtal a isrf illis. 1 De Slane has feggaouer tezzoumt, where modern Tachelhiyt has: tggawr vy tuzzumt. 2 De Slane has iggaouer ’l-goddamnis where modern Tachelhiyt has: iggawr ‘y le"ddam nns. 3 The word-order of this sentence in de Slane: our i¢aoual seres is ungrammatical. 4 De Slane gives ikhfins and glosses: pour ma téte (moi-méme). 5 De Slane: guillenad aillagh teskert ghi-kedda. 36 A slave came, he went into (the room of) the girl and said to her: “Here is the vizir whom your father talked to you about.” The girl came, she prepared herself for him. With her were ten young girls, all as beautiful as the moon. The Turkish princess was dressed in (a robe decorated with) gold, jewels and pearls, she sat among those girls. She had placed jewels, pearls and gold in front of her, she sent (the slave to invite the vizir in). When he came in, she looked at him, he looked at her, he sat in front of her. She said to him: “So, you must be the king’s vizir? Have you come to bring me to him?” He, however, lowered his eyes, he didn’t say a word. She said to him: “Take some money, some jewels, some gold, here are the girls; take the one you like!” He didn’t answer, he didn’t say a word. She called the servant of her father. She said to the merchant: “Go away from me.” She said to the servant: “Go and say to my father: “This man is deaf and dumb’.” The vizir stood up and went off together with the servant. When they arrived at the king, the servant said to him: “This man is mute and deaf, he cannot hear. The princess has said to him: “Take gold, pearls, jewels and a girl of your own choice’, but he didn’t speak. Well, I bring him back to you.” The king said to the vizir: “Why didn’t you want the things that my daughter offered (lit.: told) you?” The vizir said: “Oh king, I (already) possess jewels, pearls, gold and beautiful women. I (really) don’t need any (of them). But my king has given me his letter and his present, which I gave to you. If you want to give me something, that’s all right!, but I did not come here to collect (presents) what-so-ever for myself. The wish of my king has always been my priority.” The Turkish king said to him: “The real vizir should be a man like you!” He went off together with him. They came to a house; in it was a room filled with heads cut off by the king, (heads) of men who had asked (the hand of) the king’s daughter. When the (king’s) daughter had asked (previous suitors): “Do you want a girl?”, they all said: “Yes!” When she had asked them: “Do you want money?”, they took it and (even) spoke to her. Then she would send a message to her father saying: “Cut off the head of that one!” (The king used to) kill (such a suitor) straightaway. The king said to the vizir: “I am the one who killed all these men. As you did not react in the same way (as the other suitors), you are not (dead) like them. I give you my daughter, take her (to your king).” The king made preparations to send his daughter. 37 Iskr Ihwayj fulkinin. Inna i luzir: “Nkr, htal i umuddu’.” Ifka as ugllid y ismgan ula tiwiwin ula Imal iggutn d Imhllat. Iftu luzir aylliy ilkm dar ugllid’, ifrh srs ugllid nns. Izzugz Imhll, ifk asn Ixir aylliy iSid. [lhu ugllid, iskr tamyra ifulkin. Aylliy igada tmyra, isrf Imhll. Iggawr ugllid y Imdint nns, yaf nn Ibnt, illis n ugllid, zun ayyur y ufulki. Tejb t bahra, tezzu dars. Aylliy zran krad luzara yayann Illi iskr luzir Ili d yiwin lbnt: ihubba t ugllid uggar n yiklli izwarn. MSawarn fllas, ar siggiln mad as skarn a ingiri d ugllid y Ixatr nns. Agllid Ilan dars sin ifrxan, ar as ttfrrasn iy ira a ig’n, zun ismgan. Ar ittgawar yan dar ixf nns, yan dar idarn nns, ar fllas ttnssasn s tazzifin ar kiy ig’n y uzal. Kull ass ftun luzara s krad, aylliy mmaggarn ifrxan Ili ttilin d ugllid 1y ira a ig”n. Nnan asn luzara: “Iy ira ugllid a ig’n, tnnam as: ‘Luzir Ili d yiwin illis n ugllid, ar iksSm s dars, ar dis isawal kull ass’.” Fkan asn aqntar n wury. Nnan asn: “Xyart!” Ftun ifrxan. Aylliy ikSm ugllid a ig’n ymklli iskr, kSmn dars. Agllid iyli s iggi n IfraS nns a ig’n. Yan gisn isawl, inna 1 ywann yadnin: “Is tzrit luzir Ili d yiwin illis n ugllid? Ar ikSSm ar dars, isawl srs kull ass!” Inna yas 1 ywann yadnin: “lassad kyyi at t tzrit! Qbl yvassad a ikSm dars, amddakk™] nns a iga!” Agllid ar issflid, ur ta ig’n. Inkr ugllid y Thin, 1yr 1 luzir. Yuska d ar dars. Inna yas: “Tikad at tgit!” Iny it. Indm fllas, imdl t yinn, a ur as d yawi yan laxbar aylliy immut. Iggawr ugllid, ur ikSm dar lbnt, iksud at tawi laxbar nns aylliy immut luzir, aSku 1€zza dars. Ikka ugllid ar yid. Yaf nn ifrxan ar ttleabn s wury. Isawl yan gisn, inna: “Agllid inya luzir, yir nskarks fllas, mskin! Ma mmu nra yayad d wury? Ma ras srs nskr?” 1 De Slane: imoddout. 2 De Slane gives the preposition i before touguellid which is considered ungrammatical by my informants. 38 He provided her with nice clothes. He said to the vizir: “Well then, prepare for the journey.” The (Turkish) king gave him some servants and maids, much money and armed troops. The vizir went off until he reached (his own) king who was pleased to see him. He made quarters for the soldiers and gave them all kinds of goods in abundance. The king prepared a wonderful marriage. When the king had finished the marriage, he sent the (Turkish) troops back. The king resided in his town, he found the girl, the daughter of the (Turkish) king, beautiful as the moon. She pleased him very much, she was loved by him. The three vizirs saw what the vizir who had brought the girl had achieved: the king loved him even more than before. (The three jealous vizirs) debated about him, seeking a way to remove him from the mind of the king. Now the king had two boys who usually prepared his bed when he wanted to sleep, like servants. One used to sit near to his head, the other near to his feet and they fanned the king with handkerchiefs when he wanted to sleep during the day. The three vizirs met everyday, until they met the boys who were with the king when he wanted to sleep. The vizirs said to them: “When the king wants to sleep, you must say to him: ‘The vizir who brought the daughter of the Turkish king visits her regularly and talks to her everyday’.” (The vizirs) gave them a quintal of gold and (the boys) said to them: “All right!” The boys went off. When the king came into (the bedroom) in order to sleep as usual, they came in. The king went to his bed to sleep. One of the boys said to the other: “Did you see the vizir who brought the king’s daughter? He visits her regularly and talks to her each day!” The boy said to the other: “Today you saw him! (But also) yesterday he visited her, he is her friend!” The king overheard their conversation, as he was not yet asleep. The king stood up immediately and called the vizir. He came to him. The king said to him: “So, this is how you are!” He killed him. He mourned for him and buried him on the spot, so that the news that he died wouldn’t reach her. The king sat down, he did not enter the room of the girl, he was afraid she would hear the news about the death of the vizir, because he was highly esteemed by her. The king stayed there until the night. He found the two servant boys playing with gold. One of them said: “The king killed the vizir, just (because) we told lies about him, poor fellow! What did we want this gold for? What shall we do with it?” 39 Agllid ibdd, ar asn issflid aylliy a sawaln. Ik&m fllasn, inna yasn: “Mad awn ifkan ury ad?” Nnan as: “Luzara nnk s krad nnsn. Nnan ay awal Ili ak nenna aylliy tnyit luzir Ili d yiwin illis n ugllid.” Inkr ugllid, iny itn yinn. Iggawr ar sbah, isrf s luzara. Aylliy d uSkan, ibbi i kul yan gisn ixfawn nnsn y thin. IkS’m dar Ibnt, ilhu ar yalla. Tnna yas Ibnt: “Mak k yayn aylliy ar tallat, a yagllid? Yyak, ur ak immut yan zy dark?” Inna yas: “Nyiy luzir lli km id yiwin!” Lbnt lli tslla’ a immut luzir, tbbi kull ma tlsa y insraf nns. Tlhu ar talla, ur tsbr; ur a tStta, ula ur a tssa y yid ula azal. Tnna i ugllid: “Lukun ur d luzir ann tnyit, ur ad yyi tzrrat yinn!” Inna yas: “Maxx?” Tnna yas: “Baba inya irgazn uggar n myya n luzara n igidan Ili yyi dalbn. Kullu zrry tn. Ur jju d nkki a izran zund ywann abadan!” Teawd as laxbar ymklli izwarn. [hu ugllid ihzn fllas. Takammalat al-qissa. 2. Agllid d wuday.’ Illa yan ugllid, dars kratt Ibnat, kullu azumnt, rant kullu at tahlnt. Inkr ugllid babatsnt yan wass, isrf srsnt. Aylliy d uSkant ar dars, inna yasnt: “A isti, riy ad awnt? skry yat tyawsa.” Nnant as: “Mamnk, a baba, trit at tskrt?” Inna yasnt: “Nkki riy ad skry kratt tattffahin n wury. Tann iran argaz, tluh fllas tattffaht.” Nnant as: “Xyart!” Isrf ugllid s yan uday iezza dars bahra. Aylliy d yuSka ar dars, inna yas: “Ad yyi tskrt kratt tattffahin n wury y lhin.” Iftu wuday, iskr tnt y lhin, yawi tnt id. Ifka tnt i ugllid, kratt tattffahin n wury. Yamr ugllid f ImSwr iemmr y lhin. Inna i istis: “Hakat tattffahin. Tann iran argaz, at tluh fllas.” I‘mkann ad skarnt. Aylliy igémmr ImSwr n ugllid, yat tluh f luzir n ugllid, yat f Iqayd, yat yadnin f Iqadi n Imdint, aylliy kullu tahlnt. Iskr asnt babatsnt tamyra ifulkin. — De Slane: El-bint ellt isellan eimmout. 2 Cf. de Rochemonteix 1889: 221-228. This text is tale 24 in the Delaporte manuscript number 4 of the Fonds berbére in the Bibliothéque Nationale in Paris. There is no clue in which Tashelhiyt dialect this tale is written. 3 Rochemonteix gives the form annunt. 40 The king stood there and was listening to what the boys said. He went in and said to them: “Who gave you this gold?” The boys said: “Those three vizirs of yours! They told us the words that we said to you, so that you would kill the vizir who brought the daughter of the Turkish king.” The king killed the boys at once. He sat down until the morning. He sent for his vizirs. When they had come, he cut off their heads immediately. He went into the room of the girl and started to weep. The girl said to him: “What is the matter with you, that you weep like this, oh king? Has any member of your family died?” He said: “I killed the vizir that brought you here!” The girl, having heard that the vizir died, tore all her clothes to shreds and wept (bitterly); she could not bear the pain, she didn’t eat, she didn’t drink, neither during the night nor during the day. She said to the king: “If the vizir that you killed wouldn’t have existed, you would never have seen me here!” He said to her: “How come?” She said to him: “My father killed more than a hundred vizirs of kings who came to ask (for my hand). I saw them all! But I never saw a man like him!” She told the whole story. The king mourned for the vizir. The story ends here. 2. The king and the Jew. There once was a king who had three daughters, all of them in marriageable age and eager to marry. One day the king, their father, sent for them. When they came to him, he said to them: “Oh daughters, I want to make something for you.” They said: “What, oh father, do you want to make?” He said to them: “I want to make three golden apples for you. The one who wants a man, can throw a (golden) apple on him.” They said to him: “All right!” The king sent for a Jew whom he liked very much. When (the Jew) had come to him, (the king) said to him: “Make three golden apples for me immediately.” The Jew went away, made them at once and brought them to (the king). He gave them to the king, three golden apples. The king ordered that the court-yard be full (of people) immediately. He said to his daughters: “Here are the apples. The girl who wants a man, she may throw it on him.” That is what they did. When the court-yard was full of people, one (daughter) threw her apple on the king’s vizir, one (daughter) on the kaid and one (daughter) on the cadi of the city, so that they were all married. Their father made them a nice wedding. 4] Aylliy tqada tmyra, nkrn yan sin imakrn, ftun, ak’rn tigmmi n ugllid. Yaf nn ugllid Imal ifta yas. Isrf s wuday. Aylliy d yuSka, inna yas: “A uday, ifta yyi kullu Imal iggutn.” Inna yas: “A sidi, skr kkust txuba n zzft y imi n lhri, hfr asnt y wakal.” Iskr ugllid awal n wuday. Aylliy iemmr tixuba n zzft, ihfr asnt y imi n lhri. ASkin d imakrn, gan sin. Ik&m' yan gisn idarn y txibiyt n zzft, ittmru nn gis. Inkr umddakk™! nns, ibbi ixf nns, yasi t, iftu, ifl ljnazt nns yinn. Ar sbah, ha uday yuSka d, yaf d ljnazt nns bla ixf. Iftu dar ugllid, inna yas: “Yan hsslu (Rbbi) walakin, ur dars ixf.” Isrf ugllid tmddukkal nns, asin d argaz y txibiyt, walakin ur dars ixf, ur t issin yan, aylliy ur ili ixf. Inkr wuday, inna yas: “Srf ts imi n Imdint.” Iga fllas igssasn y yid ula azal. Inkr imikr, isy kkuz ibukirn mqqurnin, lan iskawn mqqurnin. Iggawr aylliy ilkm yid. Inkr imikr, yasi d kkuz ibukirn, issry fllasn §Smé, kull yan iga fllas snat taSsmein. Iftu ay yasi amddakk™! nns Ili immutn. Lliy zran igssasn yayann, rwln. Iftu urgaz, yasi amddakk”™] nns, imdl t. Aylliy ifaw lhal, lahh ljnazt Ili. Iftu wuday dar ugllid, inna yas: “A Sidi, lahh ljnazt Ili!” Ftun imddukkal n ugllid, k&’mn Ihrum. Isrf srsn ugllid, ifka asn leahd. Ffuyn d, eawdn i ugllid ymklli iran. Ifka asn ugllid Iksut 1 yan. Ftun. Ha uday yuSka d, inna i ugllid: “Asi d tanneamt Ili dark illan, tgt as mrawt talyaqutin, tnnurzmt as y Imdint, at tfttu; dfury tt nkki.” Inna yas ugllid: “Xyart!” Ifka as ugllid tanneamt, ig as mrawt talyaqutin, innurzm as wuday y Imdint, idfur tt kull ass. Ha imikr, dars laxbar. Ihdu wuday, aylliy yak’r as tt imikr. Iwi tt, ifl uday, ix”la yinn. Iftu wuday s dar ugllid, inna yas: “A sidi, tfta tanneamt Ili yyi tfkit.” Inna yas ugllid: “Mamnk trit at tskrt, a uday?” Inna yas: “Fk yyl snat tfqgirin Sibnin bahra, Satrnin, ad ftunt, ad siggInt tig’mma y Imdint. ly ufant tadunt n tanneamt, ywad Illi yiwin tanneamt ira ad as Lyrs.” 1 One expects: isskSm...idarn “he stuck his feet into”. 42 When the marriage was over, two thieves came to rob the king’s palace. The king found his wealth all gone. He sent for the Jew. When he had come to him, he said to him: “Oh Jew, all my enormous wealth is gone.” He said to him: “Oh Sire, place four jars (filled) with tar in the entrance of the treasure-house, dig them into the ground.” The king followed the advice of the Jew. When he had filled jars with tar, he dug them into the ground at the entrance of the treasure-house. The thieves came, there were two (of them). One of them put his feet in the jar of tar and got stuck in it. His friend cut his head off and carried it away, leaving the trunk behind. In the morning the Jew came and found the trunk without head. He went to the king and said to him: “One has been trapped, but he has no head.” The king sent some men to take the man out of the jar, but, as he had no head, nobody could recognize him. The Jew said to (the king): “Send (the trunk) to the gate of the town.” He appointed guards to watch over it night and day. The thief bought four big billy-goats with big horns. He waited for the night. Then the thief took these four billy-goats, lighted candles on their horns, each of them having two candles. He went to get his dead friend. When the guards saw this, they ran away (in fear). The man came and took (the trunk of) his friend and buried him. In the morning the trunk was gone. The Jew went to the king and said to him: “Oh Sire, the trunk is gone!” The men of the king had entered an asylum (to be out of reach of the king’s wrath). The king sent for them and promised (to pardon) them. They came out and told the king what had happened. The king gave clothes to each of them. They went off. The Jew came and said to the king: “Take the ostrich that you have, put ten rubies onto it and let it roam freely in town; I will follow it.” The king said to him: “All right!” He gave the ostrich to him, attached ten rubies on it and the Jew released it in town and followed it the whole day. The thief had (heard) the news. The Jew kept an sharp eye on (the ostrich), until the thief (was able to) steal (it) from him. He took it and left the Jew there bewildered. The Jew went to the king and said to him: “ Oh Sire, that ostrich that you gave to me is gone.” The king said to him: “What do you want to do now, oh Jew?” He said to him: “Give me two smart old ladies, they must go and check the houses in town. If they find ostrich fat, that (must be the hiding place of the thief) who has stolen (the ostrich and) slaughtered it.” 43 I’ thin isrf ugllid snat tmyarin sibnin. Aylliy d uSkant, iml asnt mad ttinint. Ftunt. Aylliy tlhkm yat gisnt tigmmi n imikr, taf nn tamyart nns, tnna yas: “Fk yyi, a lalla, imikk n tadunt n tanneamt, 1y darm tlla.” Tnkr tmyart, tfk as tt. Tra tmyart at tffuy. Ha yargaz ikS&m nn tigmmi, yaf nn tamyart, tusi tadunt n tanneamt. Inna yas: “A tamyart, matta ywad tusit?” Tnna yas: “Tadunt” IsskSm tt yinn, iny itt, imdl tt y tigmmi nns. [hu ar ikkit tamyart nns. Inkr wuday, lahh t tamyart. Inna i ugllid: “Skr yat nnzaht ifulkin bahra.” Ilhu ugllid, iskr nnzaht, ierd kullu mddn Ili Wlanin y Imduint, nsin yinn. Inkr wuday, ifk asn Ixmr. Swan t. Ilhu wuday ar issflid kullu yan ma ittini. Lliy skrn, yaf nn wuday ywalli ar ittini: “Nkki ay yusin Imal n ugllid! Nkki ay yusin tanneamt n ugllid!” Inkr wuday, yasi d Imus, ikks as tamart nns kullutt. Iftu, iga iessasn imi n Iqsbt n ugllid. Iftu wuday, ifrh, iskr s Ixmr bahra, inna: “Nkki ufiy amddakk™1 inu!” Tiland', argaz inkr, yaf d ixf nns bla tamart. Yasi d Imus nns, iftu urgaz aylliy ilkm uday. Ikks as tamart nns, ikks 1 kullu irgazn timariwin nnsn zund ntta. Iggawr aylliy ifaw lhal. Inkr wuday, iftu dar ugllid, inna yas: “Nkki, ufiy amddakk”™l! inu!” Inna yas: “Manza t?” Inna yas: “Yujad.” Iftu wuday, ikSm d Iqsbt, yaf nn kullu mddn Ili yinn Ilan bla timariwin! Iftu wuday, inna i ugllid: “Nkki, ellmy s tmatart’, kksy as tamart nns! Imil, afy nn kullu ma illan yinn bla tamart!” Inna yas ugllid: “Imma ti nnk, a uday, lahh tt dark.” Igegr as wuday, ismmu. Yamz t ugllid, iny it yinn. Tkmml lqist. 3. Lqist n sin ifrxan d yat tay“znt.° Illa ikkattinn* yan urgaz d yat tmyart. Llan darsn sin ifrxan, yan ufrux d yat tfruxt. Ar ifttu babatsn, ar ittsyyad. — Variant of yilad. 2 Rochemonteix has s timarart; | propose tamatart; timitar “sign, mark, identifying mark”. 3 Cf. Stumme 1895: 1; a tale from the Tazerwalt region. 4 Illa ikkattinn is pleonastic according to my informants. 44 Immediately the king sent for two old ladies. When they had come, he told them what they should say. They went (around in town). When one of them had come to the house of the thief, she found (the thief’s) wife there and said to her: “Oh my lady, give me some ostrich fat please, if you have some.” The wife (of the thief) gave it to her. The (old) lady wanted to go out. Just then, the husband comes home and finds the (old) lady carrying ostrich fat (out of the house). He said to her: “Oh lady, what do you carry?” She said to him: “Fat.” He made her go in (again), killed her and buried her in his house. He punished his wife (severely). The Jew (found out that) one old woman was missing. He said to the king: “Make a nice feast.” The king started to make a feast and invited all people in town, (they arranged that the guests) would spend the night there (at the party). The Jew gave them wine. They drank it. (Then) the Jew listened carefully to what everybody was saying. When they were drunk, the Jew found someone who said: “I am the one that stole the king’s money! I am the one that stole the king’s ostrich!” (When the drunkards had all fallen asleep) the Jew took a razor and cut off the thief’s beard completely. He went away in order to place guards at the entrance of the king’s castle. The Jew was very happy and drank much wine, saying: “I have found my friend (i.e. the thief)!” Now, the thief (lit.: man) found himself without a beard. He took his razor. He went (around in the party hall) until he came to the (sleeping) Jew. He cut off his beard, he cut off all beards from all (sleeping) drunkards (lit.: men) (so that they were all beardless) like him. Then he waited until morning. The Jew went to the king and said to him: “I have found my friend!” The king said to him: “Where is he?” He said to him: “He is present (among the sleeping drunkards).” The Jew went into the palace and found all people there without beards! The Jew went away and said to the king: “I gave him an identifying mark: I cut off his beard! Now look! I find all of them without beard!” The king said to him: “And yours, oh Jew, you miss (your beard too)!” The Jew felt his chin and stood there benumbed. (The king) arrested him and had him killed. The Story is finished. 3. A story about two children and an ogress. There once lived a man and a woman. They had two children, a boy and a girl. Their father used to go hunting. 45 Ar d ittawi snat tsk’rin i wass. Ar akkan yat 1 ifrxan, ar Sttan yat sinitsn. Aylliy tnna as tmyart nns: “Tir ad tjlut ifrxan a, ukan ar nstta yat tskkurt 1 yan gigny.” Inna as urgaz nns: “Mlih!” Iftu babatsn, inna i ifrxan ann, inna asn: “Rwaht, a uladi, at thwwsm!” Ifka asn tummazt n Igrgae 1 yan. Iftu, imun didsn, at tn ylu. Ar ifttu babatsn, izwur asn, ar tfttu tfruxt y ty”rdin nnsn. Ar tsrus kull Ixlft s yat talgrgaet. Ifta didsn, ayllig Ikmn yan Ixla. Inna asn: “Sawrat, a uladi, yid, ard urriy!” Ggawrn yinn, aylliy ilkm Imy*rb. Tnna as tfruxt: “Rwah, a g”ma, an nftu s tgmmi.” Zaydn, tabean lIgrgae aylliy Ikmn tigmmi. KSmn tigmmi, nnan i babatsn: “Many ay tflt?” Inna asn: “A uladi, matun a innan ak kn jluy!” Tnna as: “Waxxa, askka ran nftu!” Askka lli ftan d babatsn s yan lIxla. Inna asn babatsn: “Ggawrat vid, ard a itthrrak uzru ya; ukan urriy d!” Ggawrn ifrxan ann kit’ iyam, ur darsn mad Sttan. TkSm nn s yan ifri, taf nn gis yat tay”znt. Taf tt inn ar tskar ayrum. Tay”znt ann tema. Ad ukan tskr tangult, tasi tt tfruxt. Lliy tusi ayrum iggutn, turri s dar g”mas, tnna as 1 g’mas: “Amz, at t88t.” S8in ayrum ann, ggawrn day kilt iyam. Tnna as tfruxt ann: “Rad ftuy ad d awiy day ayrum.” Inna as g”’mas: “Rwah an nmun!” Tnna as tfruxt: “I'1 Illi y a ttawiy ayrum, tlla gis tay”znt: rad ay ts8!” Inna as g’mas: “Tir an nmun!” Tnna as tfruxt: “Rwah an nmun, walakin a ur tdssat!” Inna as g’mas: “Ur rad dssay!” Ftun, munen dar tay”znt. KSmn. Ar ttak”’r ayrum. Ukan ar idssa g’mas. Tssfld asn tay”znt. Tnna i lbab: “Qqn!” Iqqn lbab. Tamz ifrxan ann, thdu tn. Ar asn takka ad Sttan, mn yinn ar tn ttelaf. Lliy jjin, tnna asn: “Rwaht, awyat d ikssudn.” 1 Kit «three», a variant of (lt. 46 He brought two partridges home each day. They gave one to the children and the two (parents) ate (the other) one. (This went on) until his wife said to him: “You must get rid of these children, then each of us will eat one partridge.” Her husband said to her: “All right!” Their father went (to them) and said to the children: “Come on, children, let us go for a walk!” He gave a handful of nuts to each one of them. He went off with them in order to get rid of them. Their father was walking in front of them, the girl walked behind. She threw a nut at each step (on the road). He went with them until they came to a desert. He said to them: “Oh children, wait here until [ come back!” They sat there until it became evening. The girl said to (the boy): “Come on, brother, let us go home.” They went and followed the nuts until they arrived home. They went into the house and said to their father: “Now why did you leave us alone?” He said to them: “Oh children, it was your mother who told me to get rid of you!” (The girl) said to him: “All right then, tomorrow we will go!” The next morning they went with their father to a desert. Their father said to them: “Wait here until this stone moves; then I will come back!” The children sat there for three days, they did not have anything to eat. (The girl) went into a cave and found an ogress in there. She found her there baking bread. The ogress was blind. Whenever she had made a loaf of bread, the girl took it away. When she had collected much bread, she returned to her brother and said to him: “Take and eat.” They ate the bread and waited again for three days. Then the girl said to (her brother): “I will go and steal (lit.: take) some bread again.” Her brother said to her: “Come on, let us go together!” The girl said to him: “There where I steal the bread, is an ogress: she will eat us!” Her brother said to her: “Please, let us go together!” The girl said to him: “Come on, let us go together, but don’t laugh!” Her brother said to her: “I will not laugh!” They went together to the ogress. They entered (the cave). The girl stole (some) bread. Her brother laughed. The ogress heard them. She said to the door: “Be closed!” and the door was closed. She took the children and locked them up. She gave them (food) to eat and fattened them from then on. When they were fat (enough), she said to them: “Come on, bring (some) firewood.” 47 Ftun ifrxan ann, ar allan. YaSk id srsn yan utbir, inna asn: “Mak k’n yayn?” Nnan as: “Tay”znt ad rad ay tss.” Inna asn utbir: “ly thkmem s dar tay”znt, tajjim tt ard tssry afrran, tthim tt inn gis!” Ujjan tt. Lliy tssrya afrran, thin tt inn gis. Lliy tmmut, ftun, ar ttllin y ddunit. Ftan, aylliy Ikmn yan lein. Lein ann, ywa nna gis iswan, ar ittgga atbir. Iftu g’mas, isu gis, ig atbir! Tftu tfruxt, ar ttlli y ddunit wahdutt, aylliy thm tigmmi n yan ugllid. Izr tt ugllid ann, inna yas: “Tir ak km tahly!” Tnna as tfruxt: “Nkkin ur ra yyi ttahlt yir ry yyi tiwit g’ma!” Inna as ugllid ann: “G’mam manty illa?” Tnna as tfruxt: “G”’ma iga atbir. Hatinn 7 iggi n tgmmi nnk!” Inna as ugllid: “Tir at t id awiy.” Iftu ugllid, yamz t. Inna as: “Maniy iswa utbir a?” Tnna as tfruxt: “Atbir a iswa y yan lein y lxla.” Inna as ugllid: “lir ad rary afrux a, ard ig bnadm.” Iftu ugllid ann. Lliy ilkm lein ann, iluh t inn gis. I[ffuy, iga atrras. Inna as: “Rwah s dar ultmak!” Ftun. Lliy Ikmn ultmas, inna as: “Tir at tahly ultmak!” Inna as: “Ivy trit at ttahlt ultma, tahl tt!” Iftu ugllid, iskr as sbéa iyam n tmyra, itahl tt. Ggawrn. Lliy immut ugllid ann, gin g’mas n tmyart ann, iga agllid. // Mn yinn fly tn, asky ds yid. 4. Lqist n lhttab.' Ikkattinn yan urgaz, ur igi Imeist nns yir iksSudn. Iftu yan wass, ar ittkk”m yan ugyjdi, aylliy isawl kra y ugjdi Ili, inna as: “Nkki bab ullah u b-Sre didk! 1 Cf. Stumme 1895: 2; a tale from the Tazerwalt region. 48 The children went (fetching) firewood, they were weeping. (Then) a dove came to them that said: “What is wrong with you?” They said to (the dove): “The ogress wants to devour us.” The dove said to them: “When you go back to the ogress, let her heat the oven and then push her into it!” They then let (the ogress heat the oven). After she had done this, they pushed her in. When (the ogress) had died, they started to roam around in the world. They eventually arrived at a well. Whoever drank from it, changed into a dove. (The girl’s) brother drank from it and became a dove! The girl went off and roamed in the world all alone, until she arrived at the palace of a king. The king saw her and said to her: “Please let me marry you!” She said to him: “You will not marry me unless you bring back my brother to me!” The king said to her: “Where is your brother?” The girl said to him: “My brother has become a dove. There he is, on top of your palace!” The king said to her: “I will bring him to you.” The king went off and caught it. He asked (the girl): “Where did this dove drink?” The girl said to him: “This dove drank from a well in the desert.” The king said to her: “I must bring this boy (back to the well) in order to let him become human again.” The king went off. When he arrived at the well, he threw the dove in. He came out as a human being. He said to (the boy): “Come, go to your sister!” They went away. When they arrived at his sister, (the king) said to (the boy): “Please let me marry your sister!” The boy said to him: “If you want to marry my sister, marry her!” The king went and arranged for her a marriage celebration lasting seven days, where he married her. (The sister and her brother) remained there. When the king died, the brother of that woman was made king. // I left (these people) there and came to this place.! 4. A story about a woodcutter. There once lived a man, who had only woodcutting for a living. One day he was busy felling a tree when someone inside that tree spoke to him saying: “I stand under God’s protection and (demand) a fair treatment from you!” 1 A common, formulaic final phrase of a story, which I will mark with // in the following texts. 2 Stumme: “I (stand in) the gate of God and in the Law with you.” The meaning of this phrase is: “I leave this case to God to handle.” 49 A yyi tajjt! Ma yyi tdfart? Ur yyi tdfart Ihqq n ddunit ula wi n lixrt!” Inna as ywalli: “Ara, fk yyi mad Sttay, uk”an ajjy k!” Inna as: “Hak azrg ad! ly as tnnit: ‘Skr mad skrn izrgan!’, hati, rad ak izd agg’rn.” Inna as: “Mlih!” Yawi ywalli azrg s tgmmi. I/km tigmmi, tnna as tmyart nns: “Mad yyi tiwit?” Inna as urgaz: “Iwiy am yan uzrg. Ad as ukan tnnit: “Skr mad skrn izrgan’, ira izd age”rn!” Tnna as: “Mlih! Ara t id!” Tamz tmyart Ili azrg, tsrs t y wakal, tnna as: “Skr mad skrn izrgan!” Ar izzad uzrg agg”rn, aylliy tn yuda. Ar ssnwan, ar ttejanen, ar skarn aynna ran. Tkka ar yan wass, task id s darsn tfqqirt. Tnna yasn: “A Rbbi, fkat yyi mad Sttay!” Tnna as tmyart Illi: “Ftu s dar uzrg, ini yas: ‘Skr mad skrn izrgan!’ ” Tftu tfqqirt lli, tnna as yiklli. Ar izzad uzrg lli. Tasi agg’rn, tftu. Tggawr ar yan wass yadnin, task id s tgmmi nnsn, tasi dids yan uzrg zund ukan ywann. Task id srsn, tnna yasn: “Lla Rbbi, a yayt tgmmi, fkat yyi mad Sttay!” Nnan as: “Ksm, ftu day s dar uzrg, tnnit as: ‘Skr mad skrn izrgan!’ ” Tftu s dar uzrg lli, tnna as yiklli. Tasi d agg’rn. Tssufy d azrg nns y ddu udrbal, tsrs t inn. Tasi d ywann, tg t inn y ddu udrbal nns, tftu. Task inn day tmyart Ili, lall n tgmmi, tnna 1 uzrg: “Skr mad skrn izrgan!” Ur iri a ixdm. Tnna t i urgaz nns. Yasi urgaz lli azrg Ili, yall t ar ignna, yut iss akal, irz. Ign. Lliy iffu lhal, yasi day aSaqqur nns, iffuy, iwed tagant, aylliy ilkm agjdi Ili. Ar day ittkk’m agyjdi Ili, isawl d day ywalli yinn, inna as: “Nkki bab ullah u b-Sre didk!” Inna as: “Mad day trit? Azrg fkiy ak t!” Inna as: “Fk yyi mad Sttay.” 50 Leave me alone! What do I owe you? I owe you nothing, neither in this world, nor in the next.” (The woodcutter) said to him: “Give me something to eat, then I will leave you (in peace)!” He said to (the woodcutter): “Here, take this mill! If you say to it: ‘Do what mills do!’, then it will grind flour.” The woodcutter said to him: “Nice!” He took the mill home. When he arrived home, his wife asked him: “What do you bring to me?” The man said to her: “I bring you a mill. Only say to it: ‘Do what mills do’ and it will grind flour!” She said to him: “Nice! Give it to me!”. That woman took the mill, placed it on the ground and said to it: “Do what mills do!” The mill started to grind flour until it was enough for them. They cooked and kneaded it and made (of it) whatever they wanted. One day there came an old lady to them. She said to them: “Please, give me something to eat!” The (woodcutter’s) wife said to her: “Go to that mill, say to it: “Do what mills do!’ ” The old lady went (to it) and spoke these words to it. The mill started to grind flour. (The old woman) took the flour and went away. She stayed away for one day and went to their house (again), bringing with her a mill (exactly) like that one (of the woodcutter). She came to them and said: “Please, oh people of the house, give me something to eat!” They said to her: “Come in, go to the mill again and say to it: ‘Do what mills do!’ ” She went to that mill and said so. She took the flour. She took her (own) mill from under her clothes and placed it there. She took the (magic) mill, put it under her clothes and went away. Now the (woodcutter’s) wife came again and said to the mill: “Do what mills do!” It did not work! She told this to her husband. The husband took the mill, lifted it up and threw it down on the floor. It shattered. (The woodcutter) slept. In the morning he once again took his axe, went out, and went straight to the forest until he came to the tree. He again commenced to fell the tree and (the voice) inside spoke again, saying to him: “I stand under God’s protection and (demand) a fair treatment from you!” He said to (the woodcutter): “What do you want now? I[ already gave you a mill!” He said to him: “Give me something to eat.” 51 Ifka yas yat tzlaft, inna as: “ly trit at tSst, tnnit 1 tzlaft: “Skr mad skrn izlafn!’ ” Inna as: “Mlih!” Izayd urgaz lli, ilkm nn tigmmi, tnna yas tmyart nns: “Mad ay tiwit?” Inna as: “Ur am d iwiy yjyir yat tzlaft!” Inna yas: “Ini yas: “Skr mad skrn izlafn!’ ” Tftu s dar tzlaft, tnna as yiklli. lemmr uzlaf Ili ssksu d tfyyi. Ar Sttan aylliy Sbean. Kkin day yan mnnaw wussan, taSk id day tfqqirt Ili. Tnna yasn: “Yla Rbbi, fkat yyi mad Sttay!” Nnan as: “Ftu s dar tzlaft ann, ini yas: ‘Skr mad skrn izlafn!’ ” Tskr yiklli. Ar t&Stta tfqqirt Ili, aylliy tSbea. Tffuy. Tkk inn day ar yan wass yadnin, tskr yan uzlaf zund ukan ywann; tg t y ddu tdrbalt nns, tftu. Tasi tazlaft lli nns y ddu tdrbalt, tsrs tt inn; tasi d ywann yadni, thdu tt. Tftu. Task id day tmyart, lall n tgmmi, tftu s dar tzlaft. Ur tra ad as tfk amtsSu. Tnna t 1 urgaz nns. Yasi urgaz nns tazlaft lli ar ignna, yut iss akal, ig kullu ssquf. Iggawr ar sbah; yasi aSaqqur nns, iftu. Aylliy ilkm tagant, iwed agjdi Illi. Ar t bdda ittkk”m. Isawl iss day ywalli y ug”’ns n Ssjrt ann, inna as: “Mad day trit?” Inna as: “Fk yyi mad Sttay!” Ifka as yan umuSs. Inna as: “Ini yas: ‘Skr mad skrn imussa!’, ira ad ak ittxxi ddhb!” Inna as: “Mlih!” Yawi amuSss, iftu s yan lhmmam. Inna i bab n Ihmmam: “Ha lamant ad!” Inna as: “Walakin ad as ur tnnit: “Skr mad skrn imuSSsa!’ ” Inna as: “Mlih!” Iftu urgaz lli, ikSm Ihmmam. Inna bab n Ihmmam d ixf nns: “Ullah, as sar jrrby amuss ad!” Inna as: “Skr mad skrn imuSSa!”; ar as ittxxi umuss Illi ddhb. Illa dars yan umuS§ yadnin zund ywann. Aylliy iffuy Ihmmam, ifk as t. Yawi t ywalli s tgmmi. Tnna as tmyart nns: “Mad ay day tiwit?” Inna as: “Iwiy am day yan umuss.” Inna as: “Ini yas: ‘Skr mad skrn imuSSsa!’ ” Tnna as yiklli, ar ittxxi ixxan, ur a ittxxi ddhb. Yasi t urgaz, iluh t y wasuk. 52 So the (voice in the tree) gave him a plate, saying to (the woodcutter): “If you want to eat, say to the plate: ‘Do what plates do!’ ” He said: “Good!” He went home, his wife asked him: “Now what have you brought us?” He said to her: “I only brought you a plate!” He said to her: “Say to it: “Do what plates do!’ ” She went to the plate and said so. That plate filled itself with couscous and meat. They ate until they had enough. Some days later the old woman came again. She said to them: “Please, give me something to eat!” They said to her: “Go to that plate and say to it: “Do what plates do!’ ” She did so. The old woman ate until she had enough. She went away. After some days she had made a plate exactly like the one (of the woodcutter); she put it under her clothes and went (to the woodcutter’s house). (There) she took that plate of hers from under her clothes and placed it there; (then) she took the other one and hid it. She went (home again). (Somewhat later) the housewife came again to the plate. It did not want to give her any food. She said this to her husband. He lifted the plate high up in the air and threw it down on the ground, where it lay totally shattered. (The woodcutter) waited until the morning. He took his axe and went off. When he arrived at the forest, he went straight to the tree. He began to fell it with force. The (voice) in the tree again spoke to him, saying: “What do you want this time?” He said to him: “Give me something to eat!” He gave him a cat. He said to him: “Say to him: “Do what cats do!’ and it will excrete gold for you!” He said to him: “Good!” He took the cat and went into a bath-house. He said to the keeper of the bath-house: “Look, (I give this cat in) custody!” He added: “But don’t say to it: ‘Do what cats do!’ ” He said to him: “All right!” (The woodcutter) entered the bath-house. The bath-house keeper said to himself: “Well, I will definitely test this cat!” He said to it: “Do what cats do!” whereupon the cat excreted gold. (The bath-house keeper) had a cat like that one. When (the woodcutter) left the bath-house, the bath-house keeper gave him the (other) one. The woodcutter brought the cat home. His wife said to him: “Now what did you bring us this time?” He said to her: “This time I brought you a cat.” He said to her: “Say to it: ‘Do what cats do!’ She said this to (this animal), it produced excrement not gold. The man took the cat and threw it out on the street. 53 Iggawr urgaz lli ar sbah; yasi aSaqqur nns, iftu. Aylliy ilkkm tagant, iwed agjdi Ili. Ar t bdda ittkk”’m. Isawl iss day ywalli y ug”’ns n Ssjrt ann, inna as: “Mad day trit?” Inna as: “Fk yyi mad Sttay!” Ifka as kratt tkurayin, inna as: “Ini yasn: ‘Skrat mad skrnt tkurayin!’ ” Inna asnt ywalli. Brkn gis, ar t kkatn. Aylliy isbea ikurayn, inna as ‘ywalli: “Imi yasn: ‘aetidu billah rrahman urrahim!’ ” Inna t ywalli. Ggawrn ikurayn, ur ar sul kkatn. Iftu, ilkm tigmmi nns, tnna as tmyart nns: “Mad ay tiwit?” Inna yas: “Twiy am kratt tkurayin. Ini yasn: ‘Skrat mad skrnt tkurayin!’ ” Tnna asn ywalli; brkn gis, ar tt kkatn. Ar tshurmu tmyart Ili. Inna as urgaz nns: “Ini yasn: ‘astidu billah rrahman urrahim!’ ” Ynna t. Balakn ikurayn Ili. Task id day tfqqirt. Tnna asn: “Fkat yyi mad Sttay.” Nnan as: “Ini 1 ikurayn Ili: ‘Skrat mad skrn ikurayn!’ ” Tnna asn vyikann, brkn fllas, ar kkatn. Ar tshurmu. Inna urgaz: “Ullah, ur fllam ttasin, yir 1y tiwit azrg d tzlaft lli ay tukrt. Tnna asn: “Ha tn inn y tgmmi nu y Imakan Iflani.” Iftu urgaz, yawi tn id. Inna as: “Ini yasn: ‘aetidu billah rrahman urrahim!’ ” Tnna asn t, balakn ikurayn Ili. Iftu day s dar bab n Ihmmam. Aylliy ira a ikS&m s Ihmmam, inna i bab n Ihmmam: “A Rbbi, hdu yyi ikurayn a, ar d ffuyey, walakin ad asn ur tnnit: “Skrat mad skrn ikurayn!’ ” Inna bab n Ihmmam, inna d ixf nns: “Ullah, ar sar jrrby ikurayn ann ma n lhrift ad a y gisn illan.” Inna asn: “Skrat mad skrn ikurayn!” Zaydn ar t kkatn. Ar isyuyyu bab n Ihmmam. Iffuy d ywalli, inna as: “Ullah, ur ak tn nnurzmy yar iy yyi tfkit amuSs inu!” Inna as ywalli: “Ha t inn! Asi t!” Yusi t ywalli. 54 (The woodcutter) waited until next morning. He took his axe and went off. When he arrived at the forest, he went straight to the tree. He started to fell it with force. The (voice) inside that tree spoke to him, saying: “Now what again do you want?” He said to him: “Give me something to eat!” He gave him three sticks and said to him: “Say to them: ‘Do what sticks do!’ ” (The woodcutter) spoke these words. The sticks started to beat him. When he had been beaten enough, the (voice) said to him: “Say to them: ‘/ take refuge to God', the Merciful, the Compassionate!’ ” He said that. The sticks stopped and were no longer beating (him). He went home, his wife said to him: “What do you bring us?” He said to her: “I bring you three sticks. Say to them: “Do what sticks do!’ ” She said that to them and (the sticks) started to beat her. That woman begged for mercy. Her husband said to her: “Say to them: ‘/ take refuge to God, the Merciful, the Compassionate!” ” She said that. The sticks withdrew from her. The old woman came again. She said to them: “Give me something to eat!” They said to her: “Say to these sticks: “Do what sticks do!’ ” She said that and the sticks started to beat her. She cried for mercy. The (woodcutter) said: “By God, they will not be taken away from you, unless you bring back the mill and the plate that you have stolen from us.” She said to them: “They are in my house in such-and-such a place.” The man went (to her house) and brought them back. (Then) he said to her: “Say to them: ‘/ take refuge to God, the Merciful, the Compassionate!’ ” She said this to them and the sticks stopped beating her. (The woodcutter) also went to the bath-house keeper. When he wanted to enter the bath, he said to the bath-house keeper: “Please, keep these sticks for me until I go back home, but don’t say to them: “Do what sticks do!’ ” The bath-house keeper thought by himself: “By God, I will definitely test these sticks (to see) what kind of trick there is (hidden) in them.” He said to them: “Do what sticks do!” They started to beat him. The bath-house keeper began to scream. The (woodcutter) came out (of the bath) and said to him: “By God, I will not free you from this, unless you give me back my cat!” The bath-house keeper said to him: “Here it is! Take it (away with you)!” The man took (the cat). 1 A wellknown line from the Koran, Sura: 114:1. 55 Inna i bab n Ihmmam: “Ini yasn: ‘aetidu billah rrahman urrahim! ” Inna asn t ywalli, balakn ikurayn ann. Yasi tn ywann, yasi d amuss nns, iftu s tgmmi. 5. Lqist n yat tfruxt tkkattinn d iznk’ad.' Ikkattinn yan urgaz, ittaf yan ufrux d yat tfruxt. Iggawr ar yan wass ira a iftu s lhijj. Ibnu tigmmi Illi, iskr as yat ttaqa. Yussu Imuddn, inna yas: “Lula Rbbi, ha Iflus. At tftut s dar ttaqa yann sbah ar sbah, ar tsqsat illi aynna stt ixssan. Tawit as t id. Ard wrriy nkkin y lhijj.” Inna ywalli: “Mlih!” Iftu urgaz Ili d yus s hij. Iggawr Imuddn, ar yan wass ar itteSaq tafruxt. Ur as tri. Inna as Imuddn: “Ard yasSk babam, rad siggly ssibab, ar km ithi y tasukt ny am akk” iyrs!” Tnna as tfruxt Ili: “Aynna trit, tskrt!” Inna as ywalli: “Mlih!” Ayshan’ iwrri d babas d yus y lhijj. Ismnaggar asn ywann tabrat y uyaras. Yura yas: “Illik tfdh k, tkks learada nnk! Ur sul tgit mamkan taSkt ds yi: kullu ayt tddSrt ad ssnen t.” Iy“1 babas n tfruxt tabrat, ar ittejjab, ar ittndam, igllin! Issafd yus, inna yas: “Lla Rbbi, a yuwi’, at tftut s tgmmi, tgt inn taskala s tgmmi, tkSmt s tgmmi, tnnit i ultmak ad didk tmun. Tawit tt ar Ixla, tyrst as. Tawit yyi d lhwayj nns d yat tg’mmimt* n idammn, at tn suy, a ibrrd ma illan f wul inu!” Inna as ufrux Ili: “Mlih, a baba!” Iftu ufrux Ili, ilkkm nn tigmmi, ig nn taskala, iy“li s uflla. Tffuy srs ultmas. Tnna as: “Lla slamtk, a g’ma!” Ur as irur ufrux Ili lwiyab. Ikk imikk n ssaét, inna i ultmas: “Inna yyi babam ak km awty s lIxla ad am yrsy.” Tnna as: “Waxxa, a g’ma.” Thzzm tfruxt, tmun d g”mas. Yawi stt ar Ixla. Ikks as lhwayj, idfea tt y Ixla. Inna yas: “Aywa a ultma, ar sul ur twrrit s tgmmi nny!” Tnna as: “Waxxa, a g”ma.” —_— Cf. Stumme 1895: 4; a tale from the Tazerwalt region. 2 A common, fixed expression, probably related to the verb shhu “to be correct” but, as far as I know, always pronounced with a non-emphatic s. 3 More frequent: yiwi “my son”. 4 I write tag*mmimt “mouthful” following Boukous 1977: 202. Perhaps this word is used in this story mistakenly for tag"mamt «a tube made of reed (used as a small container)», which would fit better in the context. 56 He said to the bath-house keeper: “Say to them: ‘/ take refuge to God, the Merciful, the Compassionate!’ ” He said that and the sticks left him alone. The woodcutter took the sticks and the cat and went home. 5. The girl who once lived among the gazelles. There once lived a man who had a son and a daughter. One day he wanted to go on pilgrimage. He renovated (lit.: built) (his) house and he had made a small window in it. He gave instructions to the muezzin, saying to him: “Please, here is some money. Go to the window every morning and ask my daughter what she needs. Bring that to her. (Keep doing this) until I come back from pilgrimage.” (The muezzin) agreed. The man went on pilgrimage together with his son. After some time the muezzin fell in love with the girl. (But the girl) did not want him. The muezzin said to her: “(I have time) until your father comes back to seek a cause for which he will surely throw you out on the street or even kill you!” The girl said to him: “Do whatever you want!” The muezzin said to her: “Good!” Finally the father and the son were on their way back from pilgrimage. (The muezzin) had sent a letter to them (while they were still) on the road. He wrote to (the father): “Your daughter has made a fool of you and taken away your good name! You cannot come back here: all villagers know about it.” The girl’s father had the letter in his hands, he was shocked and very sad, poor fellow! He sent his son, saying to him: “Please, oh son, go home, put a ladder to (the wall of) the house, go into the house and say to your sister that she must go with you. Bring her to a desert and kill her. You must bring me back her clothes and a mouthful of blood, that I will drink in order to cool down (the burning anger) in my heart!” The boy said to him: “All right, father!” The boy went to the house, put a ladder (against the wall) and climbed up. His sister came out to him. She said to him: “Welcome (back), brother!” The boy did not answer. After some time he spoke to his sister: “Your father told me to bring you to a desert to kill you there.” She said to him: “All right, brother.” The girl prepared herself and went away with her brother. He took her to a desert. (Having arrived there) he took away her clothes and chased her into the desert. He said to her: “Oh sister, don’t ever go back to our house!” She said to him: “All right, brother.” 57 Tftu tfruxt li, tfk 1 Ixla. Iwrri ufrux Ih. Yaf nn yan wawtil y uyaras, yawi t id, iyrs as, 1leémmr tag”’mmimt s idammn, yawi tn id 1 babas. Iswa babas tag’mmimt ann n idammn. Lkmn tamazirt nnsn. Ggawrn gis, ggammin ma ittini walu f illis. An nrar awal s dar tfruxt lli. Tftu tfruxt Ili ar yan Ixla, taf nn gis kra iznk”ad. Ar idsn tmuna, ar idsn tStta rrbie. Lliy as immyi SSer y ixf, lliy kullu tdl. An nrar awal s dar yan ugllid. Iffuy yan wass ugllid ann d imddukkal nns, ar ttsyyadn. Lliy Ikmn Ixla yann, ssnkrn iznk“ad, ar ttmnidn tafruxt y tuzzumt nnsn. Zran ukan tafruxt ann, wrrin. Issufy ugllid lbrih, inna asn: “Ma izdarn a yyi d yawi tafruxt ann Ili illan d iznk“ad?” Yask id srs yan wuday, inna yas: “A Sidi, tafruxt ann, iy tga lins, ras stt id awiy. Iy tga ljnn, ur as ssug”’ry yat.” Inna as: “Waxxa, a uday, zayd, skr lerf nnk!” Inkr uday li, 1emmr sin izlafn n sksu, yan ur gis tisnt, yan illa gis tisnt. Inkr, isrs nn yan Imjmar igmmrn s leafiyt y Ixla yann. Isrs nn tizlafin ann htta nttnti 7 |xla yann. Iftu, iesses f tfruxt Ili. Task id tfruxt Ili, taf nn amtssu d leafiyt. Tggawr, ar t&Stta. Ar tStta yir ywa Ili illan tisnt. TSSa aylliy tSbea, ar trqga y leafiyt Ili. Idwwm as wuday Illi yayann yan tmn iyam, aylliy kullu issfsi leafiyt Ili ifaddn n tfruxt Ili. Askin srs iysan, y“in tafruxt Ili, awin tt id i ugllid. Itahl tt ugllid ann, iskr as tmn iyam n tmyra. Tkka dids yan usgg”as n wadan, taru dids yan ufrux. Ar ittmnid ugllid tafruxt Ili, ur ar tsawal. Iyr d i wuday, inna as: “Vir a yyi tskrt 1 xtad arkiy a tsawal.” Inna as wuday: “Mlih, a sidi!” Izayd wuday Ili, yujja tamyart Ili aylliy tsgn afrux y lfras. [k8m wuday s Ibit, yasi afrux Ili, yiri at t iluh y SSbbak. Tak™i nn tmyart ann, tiri at tqqd as i tyuyyit, tak”i gis tdkmit n rrbie Ili as illan x taqqayt: ar tsawal. Iffuyy wuday, yaSk id ugllid, ifrh. Iskr day sbea tyam n Ifrh, 58 The girl roamed in the desert. The boy went back. He found a hare on the road, he caught it, killed it, took a mouthful of blood and brought it to his father. His father drank the mouthful of blood. (Then the father and his son) returned to their village. They stayed there, but they were unable (to find someone) who could say anything about his daughter. Let us return to the girl. The girl finally arrived in a desert where she found some gazelles. She accompanied them and ate grass with them; eventually her hair had grown (so long) that she was completely covered by it. Now let us talk about a king. One day a king went hunting together with his men. When they arrived at that desert, they roused the gazelles and saw a girl among them. They saw that girl and went back (to the palace). The king issued a proclamation, saying to (the people): “Who can bring me the girl that lives among the gazelles?” A Jew came and said to him: “Sire, if she is human, I will bring her. If she is a jinnee, I cannot do a thing about her.” He said to him: “All right, oh Jew, go and show your skills!” The Jew went to work, he filled two plates with couscous, one without salt, the other one with salt. He placed a charcoal oven with fire in it in the desert. He also set the plates in the desert. He went to watch the girl (whether she would come and try the couscous or not). The girl came, she found food and a fire (to warm herself). She stayed (there) and ate. She ate only from the plate (containing) the salted (couscous). She ate until she had enough and then she warmed herself at the fire. The Jew repeated this for eight days, until the (warmth of) the fire had weakened the knees of the girl. When the horsemen came to her, they caught her and brought her to the king. The king married her and organised a wedding party of eight days for her. She spent a year with him and bore him a son. The king had noticed that the girl did not speak. He called the Jew and said to him: “Just make this (girl) speak for me.” The Jew said to him: “All right, Sire!” The Jew went (to her) and waited until that woman was about to put her baby in bed. (Then) the Jew came into her room, took the baby and (did as if he) wanted to throw it out of the window. The woman jumped up, she wanted to scream him out and then a little grass ball that had been stuck in her throat came out: she could speak (again). The Jew left (the room), the king came in and was very happy. He organised a feast of seven days, 59 lliy ar tsawal tmyart Ili. Zayd, a lhal, w ast d, a lhal! Ar yan wass, yask id day luzir, ira a itteSaq tamyart ann. Tnna as tmyart: “Itti nn gi!” Inna as luzir: “Ur illi, yir at ig thal!” Tnna as tmyart: “Ur illi akk” abadan y ddunit!” Inna as luzir: “ly ur trit, rad am nyey afrux ad!” Tnna as: “Ur riy, yir ny t!” Yasi ywann afrux ann, yut iss ayrab. Iffuy. Tnkr tmyart Ili, tls Ihwayj nns, tffuy d Ixla. Ar tfttu aylliy tlhkm yan Ixla. Taf nn gis yan umksa, ar ikssa ulli. Tnna yas: “Lla Rbbi, ad yyi tfkt tili yad, ad ak fky lxatm ad.” Inna as umksa Ili: “Waxxa.” Tasi d tili Ili, tyrs as, tasi d ahlig nns, tssird, tg t 1 ixf nns, tg zun amjjud. Aylliy tlm yat Imdint, ty”i yat thanut, tskr gis ta8ffajt!. Tbddl Iksut, tskr Iksut n irgazn. Ar tzznza 88fnj. Taln mddn iz d argaz. An nrar awal s dar babas d g’mas. Iggawr babas aylliy ikmml asge”as Ili. Ur jju issfild htta yan a ibdr illis s lxir ula s lear. Inna 1 yus: “A Rbbi, a yuwi, izd tnyit ultmak nyd uhu?” Inna as yus: “Lalal, a baba, is tt kad thiy d Ixla!” Inna as: “Aywa, a yuwi, rwah a iss nsiggl!” Ar fttun aylliy Ikmn tamdint Ili. Htta Imuddn ilkm Imdint ann, ula ugllid, ula luzir, ar yadlli siggiln tafruxt ann. Lkmn Imdint ann; ismnaggar tn Rbbi kull y Imdint ann. Askin d kullu s thanut ann. Tnna asn tfruxt lli: “Lla Rbbi, erdy awn yidad ad dari tnsim. K”’nni tgam ibrraniyn, htta nkki giy abrrani. An nqssr yida!” Nnan as: “Mlih!” Ftun ywilli. Lliy zzuln leSa, aSkin d s dar tfruxt Ili, ggawrn. Tawi yasn imnsi, tawi yasn SSfnj, tskr asn atay. Tnna yasn: “Ma rad ay giwn isawd yat Iqist?” 1 Elsewhere: tassfnajt “the profession of a donut (SSfnj) baker.” 60 because his wife was able to speak again. Time past'. One day the vizir* came again, he had fallen in love with te woman. But the woman told him: “Go away from me!” The vizir said to her: “(Perhaps) there is no (love for me now), but the time will come!” The woman said to him: “No, it will not! Never in the world!” The vizir said to her: “If you don’t want (me), I will kill the boy!” She said to him: “I don’t want (you), kill him (if you must)!” The vizir took the boy and threw him against the wall. He left (her room). The woman dressed herself and went to the desert. She went on, until she finally reached a desert. There she found a shepherd herding sheep. She said to him: “Please, give me this sheep and I will give you this ring.” The shepherd said to her: “All right!”. She took the sheep and killed it, she took its stomach out, washed (the skin that covers it) and pulled it over her head (so that) she was like a scald-head. When she arrived in a town, she hired a shop and made a donut bakery in it. She changed her clothes and dressed in men’s clothes. She sold donuts. People thought that she was a man. Let us return to her father and her brother. Her father waited for a whole year. He did not hear anyone mention his daughter, in either a good sense or in a bad sense. (Then) he said to his son: “Oh God, oh my son, did you (really) kill your sister or did’nt you?” His son said to him: “Oh no, father, I only chased her into the desert!” He said to him: “Come on, let us go look for her!” They went on until they arrived at the town (where the girl sold donuts). (Meanwhile) the muezzin, the king and the vizir, had also been searching for the girl. They arrived (all in the same) town; God brought them together in that town. They all went to that shop. The girl said to them: “Please, (gentlemen), I invite you to spend the night here. You are strangers (in this town) and so am I. We can kill the time tonight, telling stories to one another!” They said to her: “All right!” They left the shop. After the eveningprayers they went to the girl and stayed there. She brought them an evening meal and donuts; she made tea for them. (Then) she said to them: “Who among you will tell a story?” 1 Lit.: “Go, oh time, come, oh time!” a formulaic phrase in folk tales. 2 Stumme remarks that the /uzir is probably the Jew who had been appointed vizir as a reward for making the king’s wife speak again. 61 Nnan as kullu: “Ma ran neawd? Ur darny ma ntteawad, eawd ay kyyi nnit!” Tnna asn: “Mlih! Rad awn eawdy yat Iqist idrrfn. Ar asn tteawad kullu mad as iran. Lliy tkmml, tnna yasn: “Ha baba, ha g”ma, ha nn argaz inu, ha Imuddn, ha luzir Ili inyan yuwi!” Tkks asn f wazzar, tzzugz ixf nns. Yumz tt urgaz nns, ihbbl tt, ula babas, ula g’mas umzn tt, hbbIn tt. Iy”1 babas n tfruxt Imuddn, iyrs as. Iy“i ugllid luzir, iyrs as. Yawi tn ugllid s tmazirt nns. Babas n tfruxt iga Ixlift. Iskr day sbea iyam n lfrh. // S8iy ukan kra n tammnt d wudi x tmyra yann. Fly tn, aSky ds 71. 6. Lqist n Hmad Unamir.' Ikkattinn yan ufrux, illa dars mas. Ar yaqqra y tmzgida, iga amhdar. Ad ukan ittas y yid, ar as tty”mn Imlayka lhnna y ifassn. Ad ukan inkr sbah, iftu s tmzgida, ar izrra ttalb Ihnna y ifassn nns, ar t ittkk”’m kraygat ass. Ukan inna i ttalb: “A sidi, nkkin ur a tty*my lhnna. Iy g’ny y yid, ar flli tffu Ihal, y“man kullu ifassn inu!” Inna yas ttalb: “Is tssnt mamnk at tskrt?” Inna as: “Iy tg”nt vida, asi tikint, tgt gis lqndil iryan, tdlt s tsrg”It ad ur iffuy tifawt. Tessest, a ur tettast, walakin skr is tg’nt.” Inna as: “Mlih, a sidi!” Iftu ufrux li, iskr yiklli s as inna ttalb. Iikm tuzzumt n yid, aSkin d Imlayka, ar as tty*mnt lhnna. [sbbr yat. Rwint xtinn yadnin. Yall tasrg”lt f tkint, yaf nn yat tfruxt. S as tnna tfruxt Ili: “Rzm yyi, a Hmad, ur tzdart i SSrud inu!” Inna yas: “Ur rad am rzmy! Ar bdda fllawnt Sttay akuray sbah ar sbah!” Tnna as: “Rzm yyi ukan, ur tzdart 1 ssrud inu!” Inna yas: “Ma igan §srud nnm?” Tnna as: “Xssan yyi sbea n Ibyut, yat y yat, ak kullu tnnurzmnt s yat tsarut!” Inna yas: “Llan!” Tnna yas day: “Lbyut ann, ur a tnt ittkka htta yan, yar kyyin!” Inna as: “Mlih!” 1 Cf. Stumme 1895: 17; a tale from the Tazerwalt region. 62 They all said to her: “What shall we talk about? We have nothing to tell, you tell us something!” She said to them: “All right! I will tell you a nice story. She told them everything that had happened to her. When she had finished, she said to them: “Now this is my father, this is my brother, this is my husband, this is the muezzin and this is the vizir who killed my son!” She took away for them (the stomach skin that covered) her hair and let her hair (lit.: her face) fall down. Her husband embraced and kissed her and so did her father and her brother. The father of the girl caught the muezzin and killed him. The king caught the vizir and killed him. The king took them all home with him. The father of the girl became the king’s deputy. The king again organised a joyous feast lasting seven days. // I ate some honey and butter at that feast. I left them (there) and came here. 6. The story of Hmad Unamir. There once was a boy who lived with his mother. He studied in the mosque and was a student (of the Koran). At night, when he slept, angels painted his hands with henna. When he woke up in the morning and went to the mosque, the teacher saw the henna on his hands and punished him every day. (The boy) said to the teacher: “Oh sir, I am not the one who paints my hands with henna. I sleep at night and in the morning my hands are painted all over!” The teacher said to him: “Do you know what to do?” He (then) said to him: “When you go to sleep in the evening, take a pan, put a lit candle inside, cover the pan with the lid, so that the light does not come out. You must stay awake and (try) not to fall asleep, but do as if you are sleeping.” He answered: “All right, sir!” The boy went (home) and did what the teacher had said. In the middle of the night angels came and painted (his hands) with henna. He quickly caught one (of them). The others fled away. He lifted the lid from the pan and saw (an angel in the shape of) a girl. The girl said to him: “Let me go, Hmad, you cannot meet my demands!” The boy said to her: “I will not let you go! Because of you I was punished with a stick each morning!” She said again: “Let me go, you cannot meet my demands!” He said to her: “What are your demands?” She said to him: “I need seven rooms, one inside the other, and they must be opened by one key!” He said to her: “They will be there!” She said also: “Nobody may enter these rooms except you!” He said to her: “That’s fine!” 63 Izayd, ig tt y lbit nns aylliy ibna Ibyut ann. Itahl tt. Iggawr dids kada wa kada. ly iffuy, ar ittrgl lbyut, ar nn ittgga tasarut yy umdduz. Mas ur tiwi Ix”bar ma illan y Ibyut ann. Imil tiri at tkSm s Ibyut ann, tggammi manly a nn ittgga yus tasarut. Ar yan wass tzayd yat tfullust, ar tskrukus amazir, tssak™1 tasarut, taf tt inn mas. Tzayd mas. Ar ttnurzum Ibyut Illi. Aylliy tlkm Ibit igg’ran, tkSm f tfruxt lli. Tgg”d tfruxt Illi ula mas n ufrux lh. Tffuy. Trg] day Ibyut, thda nn tasarut y umazir. Aylliy d yuska ufrux Ili, yasi tasarut, irzm Ibit izwarn. Yaf tt inn tnda, tiss snat yaf tt inn Ikmn as waman tawlzit, tiss krad lkmn as tagalitt, tiss kuzz afud, tiss smmus tay“ma, tiss sdist tagg™st, tiss sa ddu tiwa. Ar ittmnid tafruxt lli, tggawr y iggi n SSbbak, ar talla. Ar iss isawal, inna as: “Mak km yayn?” Tnna as: “Ur yyi yay htta walu, mn yar mak is tkka yid! [ikkad a yyi trzmt Ssbbak a, ad rihy s imikk!” Irzm ufrux lli SSbbak, tiri tfruxt lli at tayll. Ig nn afus, a stt yamz, tfl as lxatm y ufus, tg tatbirt, tayll. Tnna yas: “Iy yyi trit, a yyi nn tlkmt y wiss sa ignwan.” Tftu. Iffuy ufrux Ili, isy ayyis, isafr. Ar ifttu tawada n klt snin, aylliy ilkm tarwa n yan lbaz mqqurn. Iy yuyll, zund 1y tuyll tgmmi. [yrs 1 ukitar lli nns, ifk t 1 tarwa n Ibaz Ili. TaSk id matsn, ar ttmnid tarwa nns ar Sttan akitar Ili. Ukan tnna: “Mag gigi iskrn lxir a, a d yask: aynna ira, ifka yas t Rbbi!” Isawl d ufrux Ili, inna yas: “Nkkin!” Inna as ttir Illi: “Mat trit?” Inna as: “Ur darm riy yar a yyi nn tsslkkmt 1 wiss sa ignwan!” Tnna yas: “Mrhba bik!” Tnna yas: “Ssudu vy iggi n ddhr inu!” Issudu ufrux Ili y iggi n ddhr nns. 64 He placed her in his (own) room until he had built those rooms for her. (Then) he married her. Now he lived with her for some time. When he left (home) he used to close the rooms (of the angel-girl) and placed the key under the dunghill. His mother had no idea of what was (hidden) in these rooms. She wanted to enter the rooms but did not know where her son had put the key. Then one day, when a chicken dug in the dunghill and brought (lit.: made jump) the key to the surface, his mother found it. His mother went and opened the rooms. When she came to the last one, she entered (the room of) the girl. The girl was frightened and so was the mother of the boy. She went out (immediately). She closed all the rooms again and hid the key under the dunghill. When the boy came (home), he took the key, opened the first room. He found the (floor of the) room wet, in the second room he found water up to his ankle, in the third room he found water up to his calf, in the fourth room (he found water) up to his knee, in the fifth room (he found water) up to his thigh, in the sixth room (he found water) up to his waist, in the seventh room (he found water) up to his arm-pit. He saw the girl sitting in the window-sill, she wept (bitterly). He spoke to her saying: “What is the matter with you?” She said to him: “There is nothing wrong with me, except that your mother has been here! Now open this window for me, I want some fresh air!” The boy opened the window and the angel- girl wanted to fly away. He reached out with his hand to catch her, but she left a ring in his hand, she (herself) became a pigeon and flew away. She said to him: “If you love me, then join me in the seventh heaven.” She then flew away. The boy bought a horse and started to travel. He travelled for three years, until he met the fledglings of a big (female) falcon. When (this falcon) flew, (it was as if) a house was flying (through the air). He slaughtered his horse and gave (its meat) to the fledglings of the falcon. The falcon mother came and saw that her fledglings were eating the horse. She said: “May the one who was so kind to me, come: God shall give him whatever he wants!” The boy said to (the falcon): “It’s me!” The bird said to him: “What do you want?” He said to her: “I only want you to bring me to the seventh heaven!” (The falcon) said to him: “You are welcome!” (The falcon) said to him: “Climb on my back!” The boy mounted her back. 65 Tzayd, tayll srs. Aylliy t tsslkm 1 wiss sa ignwan, tsrs t. Iftu ufrux Ili ar yan lein, yaf nn gis yat Ssjrt y iggi nns. Iy“li SSjrt Ili. TaSk id twayya, tra at tag’m, ar nn ttmnid udm n ufrux Illi y waman. Ukan tnna: “Nkkin ad akk” idrrfn yikad, iriy ad ag’my i lalla?” Tall abugal ar ignwan, tiri a iss tut akal. S lliy as inna ufrux Ili: “Hda! hda! Hat nkkin ayann!” Inna as: “Tawayya n mit at tgit?” Tnna as: “Tawayya n flanta.” Inna as: “Hak Ixatm a, awi t 1 lallam.” Tamz lxatm, tftu. Aylliy tlkm tigmmi, tfk Ixatm Ili 1 lallas. Tnna as lallas: “Hak, awi nn ayyul, emmr as [hsis, tgt afrux ann y ddu lhsis, tawit t didm s tgmmi.” Tftu twayya Ili, tskr yiklli s as tnna lallas. Tawi nn afrux |li s tgmmi. Iffuy zy ddu lhsis. Iggawr d tmyart nns. Tftu tmyart nns, ar as tmmal tigmmi. Aylliy tlkm yan Ibab, iffuy s wakal, tnna yas: “Lla Rbbi, tkka kullu tigmmi, mn yar Ibab ad uhu!” Aywa, iggawr ufrux lli d tmyart nns kada wa kada mn liyam. Ar yan wass n leid mqqurn, inna d ixf nns: “Ullah, as sar agg”’ey vy Ibab ad Illi s yyi tnna xta: ‘At t ur trzmt!’ ” Izayd, irzm t. Ar ittmnid mas y wakal, ty“i izimmr y ufus, tggammi mad as iqqrsn. Ukan ts8y“l: “Manzak, a hmad, a yuwi, ad yyi tyrst 1 yizimr a?” Ukan ar talla. Ar ittmnid ufrux Ili yiklli. Ihnna y mas, yak™i nn. Frrqn t kull laryah. Yat tmqqit n idammn a ilkmn izimr, 1jyrs as. Idudan nns drn y yan ujarif: nkrn gis xmsa n leyun. Immt. Wa- sslam! 7. Ussn d wasif.' Lqist n yan wuSsn, ifta yan wass ar itlli, ar ifttu aylliy ilkkm yan wasif, yiri at t izgr. Idr nn gis, ar izggr yikann. Imil yak™i d fllas ungi, awin t waman, ar srs kkatn aylliy ifta a immt. Izr taSttabt nns tzwar t, inna: “A hayya, nq’nd gim, a ddunit, lliy d yilli igg”ran izwar, yilli yadlli izwarn igg”ra!” 1 Cf. Destaing 1940: 1-3; a tale from the Aksimen (Aksimn) region. 66 She flew away with him. When she had brought him to the seventh heaven, she placed him (on the ground). The boy went to a well, he found a tree next to it. He climbed that tree. A slave-girl came to fetch water, she saw the face of the boy in the water. She said: “Look, (if) I am so beautiful, (why) should I fetch water for my mistress?” She lifted the jar up to the sky and wanted to throw it on the ground. Then the boy said to her: “Easy does it! Look, it was me (reflected in the water)!” He said to her: “Whose slave-girl are you?” She answered him: “The slave- girl of so-and-so!” He said to her: “Take this ring and bring it to your mistress.” She took the ring and went (away). When she came home, she gave the ring to her mistress. Her mistress said to her: “Take a donkey and load it with hay; hide the boy under the hay and take him home with you.” The slave-girl did what her mistress had ordered. She took the boy home. He came out from under the hay. He went to sit next to his wife. His wife showed him the house. When they came to a door that opened to the earth, she said to him: “Please, you can go through all of the house but not through this door!” The boy stayed with his wife for many days. On the feast of Id Kebir he said to himself: “By God, I really want to look through the door of which she has said: ‘Don’t open it!’ ” He went and opened it. Then he saw his mother on earth, holding a sheep in her hands, unable to find someone who would slaughter it for her. (His mother) cried: “Where are you, oh Hmad, my son! Can you please slaughter this sheep for me?” She wept. The boy saw that. He had pity on his mother and jumped! Winds tore him to pieces. A drop of (Hmad’s) blood reached the sheep (of his mother) and killed it. The fingers (of the boy) fell on a rock: five wells sprung up from there. (Hmad) died. Farewell! 7. The jackal and the river. The story about a jackal (who) was roaming around one day, until he came to a river; he wanted to cross it. (But) he fell into the river and crossed it that way. A strong current took him by Surprise, the water carried him away, beating him until he was almost dead. (Suddenly) he saw his tail in front of him and (then) he said: “Oh dear! We are quite desperate about you, oh world, when last things come first and first things come last!” 67 8. Ismg d ddllah.' Lqist n yan yismg, ntta d yan urgaz. Ikkattinn yan ismg, iskr yat tbhirt x tama n yan uyaras. Izzu gis ddllah d uzalim d Imnun d wagan d txsayt, ar t ittgabal aylliy tnwa. Imil yan wass, ha yan urgaz yiwi t id uyaras, ar ifttu aylliy d ilkm ismg lli, inna as: “Ssalamu éalaykum, a ismx inu!” Inna yas d ywalli: “Lalaykum zri, ssalam ur illi x tbhirt!” Inna yas urgaz lli: “A xali Mbara, ssalam izgzitn ka iga!” Inna yas ismg: “l‘ayann a f ur illa x tbhirt, aSku ar d ittawi awal, awal ar d ittawi ddllah, ddllah ur illa!” 9, Ussn d tarwa nns.’ Lqist n yan wuSsn dars smmus tarwa. Kra igan ass ar asn d ittawi yan ulqqay ny yan ikru. Tikann bdda, ar ammas n yan wass inin as tarwa nns: “A babatny, maniy a bdda ttafat tifiyyi?” Inna yasn: “Ar t id ssayy y ssuq.” Inin as: “Ma s a stt id tssayt kyyin? Ur dark Iflus!” Yini asn: “Ar t ssayy s ddin.” Nnan as: “Manag” rat txllst?” Inna yasn: “Ass nna d ur ksmyj, tssnm iz d yassann a d friy.” 10. Agru d unzar.° Lqist n yan ugru iffuy d yan wass zy lein lli y izdy. Iggawr f iggi n yan uzru, isummr gis tafukt. Imikk n tssaet, ha amdlu yuSka d, ilih as tafukt. Inna d ixf nns: “Matta yayad!” Tikann, ha anzar ar ittrsis, ar fllas ttarnt tmqqa n unzar. Inna d ixf nns: “Nkkin giy anafal lliy nit lliy y imi n tgmmi nu, ar ttbdagy Iksut inu!” Ilwr. 11. Tafqqirt d uzrg.* Lqist n yat tfqqirt. Yan wass tssuda ayyul nns, tftu s ssuq, tsy gis yan uzrg. Tg t id f uyyul nns. Avyul ann ideaf aylliy fllas iqqur ilm. Imil irmi yas y uyaras, idr as. Tzzugz fllas azrg, tnna yas: “Kyyin a yyi d yiwin ar yid, kyyin ar rad yyi irar ar tigmmi nu. Cf. Destaing 1940: 7-9; a tale from the Aksimen (Aksimn) region. Cf. Destaing 1940: 16-17; a tale from the Aksimen (Aksimn) region. Cf. Destaing 1940: 21-22; a tale from the Aksimen (Aksimn) region. Cf. Destaing 1940: 48-49; a tale from the Aksimen (Aksimn) region. BR WN re 68 8. The negro and the gourds. The story about a negro and a man. Once there was a negro who cultivated a vegetable garden along the side of the road. He grew gourds, onions, melons, cucumbers and pumpkins in it and watched over his garden until they were ripe. Well, one day there was a man on the road (lit.: the road brought a man) who walked until he had arrived at (the garden) of the negro. He said to (the negro): “Peace upon you, oh my negro!” The other said: “Leave out (lit.: pass) upon you, there is no peace in the garden.” The man said to him: “Oh uncle Mbara (= Mbark), (I say) peace only (because off) politeness!” The negro said to him: “That is why it is not in the garden, because (peace) brings along a conversation, a conversation brings along (giving some gourds) and gourds are not there!” 9, The jackal and his children. The story about a jackal who had five children. Every day he brought them a lamb or a young goat. This went on until his children said to him one day: “Oh father, where do you always find the meat?” He said to them: “I buy it at the market.” They said to him: “With what do you buy it? You don’t have money!” He told them: “I buy on tick.” They said to him: “When are you going to pay?” He said to them: “The day that I don’t come home, you will know that I paid.” 10. The frog and the rain. The story about a frog who, one day, came out of the well where he lived. He sat down on a stone to enjoy the sunshine. Somewhat later some clouds came and the sun disappeared. He said to himself: “What is this!” Then a rain started to fall, (and) raindrops fell on him. He said to himself: “I would be crazy if I would stay here at the entrance of my house, soaking my clothes!” He rushed off. 11. The old woman and the mill. The story about an old lady. One day she mounted her donkey and went to the market to buy a mill. She placed it on her donkey. (However) the donkey was weak, it had a dry skin. Look, it got tired of (carrying the mill) on the road and fell down because of it. She took the mill from (its back) and said: “You are the one who brought me to this place, you are the one who is going to take me back home. 69 Iy ur tzdart at tasit azrg, at t asty. Nkkin ar ra yasi azrg, tasit yyi kyyin!” Tssudu t, tg azrg y ukba nns. 12. Alg’mad d uyrda.' Lqist n yan uyrda ntta d yan ulg”’mad. Illa uyrda x tasa nns, imil islla 1 lhss mnn fllas ikSmn, inna: “Mad d fllay iksmn?” Inna yas ulg’mad: “Ur d yat, lxir ukan a fllawn ikSmn!” Inna yas d uyrda: “Iz d kyyin ayad, a bi 1yrdayn. Nfl ak t, a lxir yzzifn, aSku Ilxir yzzifn ar izzbzag ahlig!” Iffuy nn uyrda d imi yadnin, iftu. Ayrda ly ra ryz tansa, ar as iskar sa imawn, ar ittini: “Yan as igan yan imi, a stt fllas iqqn Rbbi!” 13. Ussn d tkssult.’ Lqist n yan wuSsSn. Fkan as mddn yat tkssult, nnan as: “Hak takSSult ad, awi tt s wasif, ssird stt id gis bahra, tawit stt id ar yid, nfk ak tryrad nkk.” Yawi tt, issird stt, izr tt, iqllb tt; yaf tt inn tejb t. Inna d ixf nns: “Iy asn iwiy takSsult ad, mar rad yyi akk™ fkin? Ur rad yyi fkin ma stt yufn.” Yamz tt, i8S tt, yurri d s tgmmi. Nnan as: “Manza tak8sult?” Inna yasn: “S8ix tt s tyrad inu!” 14. Awtil d ushssu.° Lqist n yan wawtil. Inna d ixf nns: “Vid Ili y lliy, ur gis rrbie, rrbie ur illa yar yill(i) a ttkkan ing’marn, yinn y illa ma ittyitSan. Tili gis tkssad, rad srs ftuy eal Allah!” Iftu s yinn, inna: “Rad frdy, ar shssuy!” Tikann imikk, islla i Ihss n tuglin nns, tbbi tifrdi, tnna: “Ur d Imeist at tga xta! Ur illa yar amtSu ny ashssu. Rad ftuy s mani yadnin villi rad Sttay bla tikssad ula ashssu!” 1 Cf. Destaing 1940: 53-54; a tale from the Aksimen (Aksimn) region. 2 Cf. Destaing 1940: 58-59; a tale from the Aksimen (Aksimn) region. 3 Cf. Destaing 1940: 62-63; a tale from the Aksimen (Aksimn) region. 70 If you cannot carry the mill, let me carry it. I will carry the mill, you will carry me!” She mounted (the donkey) and placed the mill on her lap. 12. The snake and the rat. The story about a rat and a snake. (Once) a rat was in his hole. Suddenly he heard the sound of someone coming in. He said: “Who enters?” A snake said to him: “Nevermind, it is a good (person) who enters!” The rat said to him: “It is you, oh rat-snake. We will leave (this place) for you, oh long good one, because a long good one makes the stomach swell!” The rat escaped through another entrance and went off. When the rat digs a hole, he usually makes seven entrances and (therefore he) says: “A hole with one entrance, may God close it for him!” 13. The jackal and the churn skin. The story about a jackal. People gave him a churn skin and said to him: “Take this churn skin, take it to the river, wash it properly, bring it back here and we will give you a reward.” He took it, washed it, looked at it closely; it pleased him. He said to himself: “If I bring them this churn skin, what will they give me? They will not give me something better than this.” He took it, ate it and went back to the house. The people said to him: “Where is the churn skin?” He said to them: “I ate it as my reward!” 14. A hare listening. The story about a hare. He said to himself: “Where I am now, there is no grass, there is no grass except at the place where there are hunters, there one finds something to eat. There is (some) danger there, yet I will go for God’s sake!” He went there and said: “T will graze and listen (at the same time for a possible approaching danger)!” After a while he heard the sound of his molar teeth, he stopped grazing and said: “This is no life! It is better either to eat or to listen. I will go to another place where I can eat without danger nor (frightening) sounds!” 71 15. Tafullust d ikiyawn nns.' Lqist n yat tfullust, nttat d ikiyawn nns. Yan wass tzwar yat tfullust ikiyawn nns s iggi n yan umdduz, ar gis skurkuzn. Imil yaf yan ukiyaw gisn yan ubuxi, inna yasn yan yadnin: “Bdu didi, a gma!” Inna yas: “Uhu, ur tgit g’ma, ur giy g”mak, tag”’mat ur yid tlli, wa nna yufan kra, yaf t 1 ugayyu nns!” Ar yalla ywalli s dar innas, inna yas: “A inna, g”’ma inna yyi: ‘Ur tgit g’ma, ur giy e”mak’, inakr tag’mat f yan ubuxi! Yufa t, yiri t wahdut!” Tnna yas tfullust: “A yiwi, iy”zan akk”’; ur dari tibbit ma tssumumm. Mraddis dari tibbatin, tssumm ak™”fay inu, ira ag gik ihnnu, thnnut gis! K¥nni tgam nn kkiw, gy nn nkkin gutt, amdduz ismun ay akk’”. Kuyan ar iskurkuz i ugayyu nns.” 16. Bu Mhamd ntta d wussn.’ Idda wuSssn ntta d Bu Mhamd ad ak“rn adil. KSmn vy yat talxrrajt, ar Sttan adil. Bu Mhamd ad ukan i8S Sway, iddu a yarm talxrrajt is rad gis iffy nyd uhu. USsn ar iStta aylliy iSbea. Lliy ira a iffy, ur t tumi talxrrajt. Inna 1 Bu Mhamd: “Manik rad skry ad ffuyy?” Inna yas Bu Mhamd: “Ddu, skr d is tmmutt, gn, zzl idarn nnk, rzm 1 imi nnk. Iy d yuska bab n wurti iy kK izra, hati rak k inn iluh s brra n wurti, yakudann trwlt.” Lhiy d yuska bab n wurti, izr uSSn ign, inna: “Ha yussn immut!” Yasi ts tmyilt, iluh t inn y brra n wurti. Ifl as d timyilt nns y ufus nns. Inna yas bab n wurti: “Issany k yikka, tgit ag”jdad!” Iddu wussn s dar Bu Mhamd, inna yas: “Manik rad skry? Bab n wurti issn yyi!” Inna as Bu Mhamd: “Ddu, jme aytmak, dalb asn ak k 1 Cf. Destaing 1940: 88-91; a tale from the Aksimen (Aksimn) region. 2 Cf. Roux 1942: 17; a tale from the Ayt Briim region. ip 15. A hen and its chickens. The story about a hen with her chickens. One day a hen walked in front of her chickens on top of a dung-heap, they were scratching (looking for food). Look, one of them found a big worm, another (chicken) said to him: “Divide it with me, oh brother!” He said: “No, you are not my brother, I am not your brother, there is no fraternity here, the one who found something, found it for himself!” The other (chicken) went to his mother weeping, saying: “Oh mother, my brother told me: “You are not my brother and I am not your brother’, he denied fraternity between us because of one worm! He found one and wants it (all) for himself!” The hen said to him: “Oh son, (the other one) is right; I don’t have teats that you can suck. If I would have teats, then you would suck my milk (and then) he would love you and you would love him!” (But since this is not the case), you (must simply) say kkiw, I (must simply) say gutt, the dung-heap brings us together. Everyone scratches (for food on it) for his own sake. 16. The hedgehog and the jackal. The jackal and the hedgehog went to steal grapes. They entered (a garden) through a hole in the fence and started to eat grapes. Each time the hedgehog had eaten something, he went away to test whether he could still go through the hole or not. The jackal, however, ate until he had enough. When he wanted to go out, the hole in the fence was too narrow (lit.: did not contain him). He said to the hedgehog: “What can I do to get out of the garden?” The hedgehog said to him: “Do as if you are dead, lie down, stretch your legs (lit. feet) and open your mouth. When the owner of the garden comes and sees you, he will throw you out of the garden, this is how you can escape.” When the owner of the garden came and saw the jackal lie down (on the ground), he said (to himself): “Look, a dead jackal!” He took it by its tail and threw it out of the garden. (The jackal) left the tail in the hands (of the owner of the garden). (Seeing that the the jackal was not dead but alife) the owner of the garden said to him: “IT will recognize you now, you are tailless!” The jackal went to the hedgehog and said to him: “What shall I do? The owner of the garden will recognize me!” The hedgehog said to him: “Go and bring your family and friends together and ask them to help you 73 éawnn at tsrutt tumzin nnk, txznt yan wuskay y wannrar.” Iqqn kullu ussann s tmyal nnsn, issmiggir tnt bahra. [akudann irzm 1 wuskay, rwln kullu wussann. Kullu ffaln timyilin nnsn. Gan kullu ig”jdadn. Bab n wurti yla yas ywalli yas i8San adil, asku ussann gan kullu ig™jdadn. 17. Asuqgi d ljmaet.! Ikkattinn yan usuqqi isshdr dar yat ljmaet. Asuqqi yann lafeal nns ur fulkin. Ar ittzalla s ljmaet vy tillas, hrdid. Ar yan wass ifrk as yan y ljmaet, inna: “Ttalb ad, ur akk” at tili Iksut nns lhss 1y ik”na, ula ly iskkus, ula 1y ibdda!” Inna: “Llah, a sar fllas ebry!” Izayd yan wass, issry d Iqndil, ig it id y ttajin, ihbu t s tsrgIt, yawi t id s tmzgida, isrs t y Imqsurt lli y a ttzallan. Aylliy d yuska usuqqi yann Ili igan limam, ar day srsn ittzalla y tillas. Yajj it ywalli, aylliy ik”’na. Yall tasrg™It f ttajin, annin limam iga hrdid, ar dssan mddn vy ty“rdin nns. 18. Lqist: “Ihya ur d Ihya” nyd “Ihya ittaf amar” .’ Ikkattinn yan urgaz, ism as [hya. Ittaf yat tfunast, yiri a stt yawi s ssuq. Inna yas tmyart nns: “Hatinn a stt ur tawit, ad ak tt ur ak’rn.” Inna yas: “Ra stt krfy d wamar inu!” Izayd, yawi tt, ar izzigiz aylliy ilkm ssuq, ins gis. Illiy ra ig’n, ikrf tafunast Illi d wamar nns. I[lliy ittas y yid, aSkin d srs makrn, bbin as tamart nns lli y tkrf tfunast. Awin tt. [lliy d ieql y itts nns, yaf id tafunast lah tt, yaf id amar nns ibbi, lah t. ISkku y ugayyu nns, ar nn ittggr 1 wamar nns, ar ittini: “Wah, Ihya ayad?! La! Ur d Ihya! Ihya ittaf amar!” 1 Cf. Roux 1942: 20; a tale from the Lakhsas (Laxsas) region. 2 Cf. Roux 1942: 22; a tale from the Lakhsas (Laxsas) region. 74 with the threshing of your barley and hide a greyhound (near) the threshing-floor.” (The jackal brought his family and friends to the threshing-floor) and tied all of their tails tightly together. Then he set the greyhound free, all jackals (tried to) run away. They all left their tail behind and all (of them) became tailless. The owner of the garden could no longer see who ate his grapes, because all jackals had become tailless. 17. The negro and the village council. Once a negro was appointed Koran teacher by a village council. The behaviour of this negro was bad. He used to lead the council in prayers in darkness, stark naked. Until one day a (member of) the council expressed his doubts (about this man), saying: “(Strange,) the clothes of this taleb don’t make any noise when he bends forward, nor when he sits down or stands up.” He said (also): “By God, I will play a nice trick on him!” One day he lit a candle, put it in a tajin bowl, hid (the lit candle) under the lid, brought it to the mosque, placed it in the room where they performed their prayers. When the negro, their imam, came, he again led them in prayers in complete darkness. The man (with the tajin) waited (lit.: let him), until (the negro imam) bent forward. Then he took off the lid from the tajin bowl and they saw the imam naked (before them). The people laughed behind his back! 18. A story: “Ihya is not Ihya”, or: “Ihya has a beard”. There once was a man named Ihya. He had a cow and wanted to take it to the market. His wife said to him: “Please, don’t take (the cow to the market), so that no one can steal it from you.” He said to her: “J am going to tie it to my beard!” He went off, took (the cow) with him and walked until he had arrived at the market where he spent the night. When he lay down to sleep, he tied the cow to his beard. When he slept, thieves came to him and cut his beard to which the cow was tied. They took (the cow) away. When he woke up from his sleep, he found out that the cow was missing and his beard cut off and gone. He doubted about himself, started to touch his beard, saying: “Well, this is Ihya?! Oh, no, it (cannot) be [hya! Ihya has a beard!” 75 YaSk id s tgmmi nns. Aylliy tt id iqrrb, ar yagra 1 tmyrt nns aylliy as tnna: “Neam?” Inna yas: “Is d yuska Ihya?” Tnna yas: “Hati, kiyyin a igan [hya!” Inna yas: “La, la! Ur d nkki a igan Ihya! [hya ittaf amar!” Ar t tthyyl tmyart nns aylliy ik&’m s tgmmi nns. 19. Amu8s d uyrda.' Idda umu8s’, inna i uyrda: “A&k id, an nskr lhna; hati yilad kkiy d lhijj, tuby, ur a sul Sttay lhram.” Iffy d uyrda aylliy d yugg”a nnss nns y tansa nns. Irqqs nn srs umu8§, izri t s tsga yann. Inna nn uyrda: “Ttmtt!”; iksm ifri nns, inna d i umuss: “Ayh, a emmi lhajj, ugrnt rrqqsat nnk Il1y t thujjit illiy ur ta t thujjit!” Iddu umuSss s tgmmi nns, ar ittkks lxbar i tarwa nns. Inna yas yan uknuz mzzin: “Rad dduy at ttleaby d uknuz n uyrda.” Zaydn, ar ttleabn, aylliy truh tafukt, kuyyan iruh dar ayddars. Inna umuSss 1 yus: “Mani d tkkit?” Inna yas umuss: “Kkiy d dar yus n uyrda, ar nttleab.” Inna yas umuss 1 yus: “Is tSSit aknuz n uyrda?” Inna yas: “Uhaw!” Inna yas: “Maena! Is ur tssnt iz d ywanna a iga zzrda nny? Tilad sbah, iy a day ttleabm, tamzt t, tSst t, hati immim!” Inna yas: “Waxxa!” Sbah Ili, iddu yus n umuss. Ayrda ula nttan inna i yus: “Mani d tkkit?.” Inna yas: “Dar yus n umuss.” Izayd ar t ittzi, inna yas: “Is ur tssnt iz d ywanna a igan ledu nny? Hati rak k iss! As sul dis ur ttleabt. Hati ty k yumz, rak k ka ishlulf!” Lliy a yaqqra yus n umuSS§ i yus n ujyrda, inna yas: “Ffy d an nttleab!” Inna yas: “Wahli elik! Vaylli yak issyra babak, issyra yyi t baba!” Yag™i ad d dars yaSk. Ukan imdi fllas umuss. Aylliy d iffy, iSS t. 1 Cf. Roux 1942: 23-24; a tale from the Lakhsas (Laxsas) region. 2 The word muss “cat” and its variants are generally pronounced with an emphatic §. 76 He went back home. When he was near to (his house), he yelled at his wife. She said to him: “Yes?” He said to her: “Has Ihya arrived?” She said to him: “Well, you ar Ihya!” He said to her: “No no!, I am not Ihya! Ihya has a beard!” His wife had to use a trick so that he finally entered his house. 19. The cat and the rat. The cat said to the rat: “Come on, let us make peace; well, I have made a pilgrimage, I am full of repentance, I no longer eat illicit food.” The rat came out, half of his body came out of the hole. The cat jumped on (the rat), passed him by the other side. The rat quickly withdrew’; it entered its hole and said to the cat: “Well, my uncle pilgrim, your jumps have become bigger since you made the pilgrimage!” The cat went home, he told the story to his children. One of the little kittens said to him: “I will go and play with the young of the rat.” They played and when the sun went down, each of them went home. The cat said to his son: “Where have you been?” (The kitten) said to him: “I have been with the son of the rat, we have been playing.” The cat said to his son: “Did you eat the young of the rat?” He said to him: “No!” (The cat) said to him: “Why not! Don’t you know that they are our meal? Tomorrow, when you play again, you must take it and eat it: you will see: it is delicious!” (The kitten) said to him: “Allright!” The next morning the son of the cat went off. The rat also said to his son: “Where have you been?” He said to him: “With the son of the cat.” (The rat) started to quarrel with him, saying: “Don’t you know that that is our enemy? He is going to devour you! Don’t go play with him anymore. If he catches you, he will swallow you!” When the son of the cat called the son of the rat, he said to him: “Come out, let’s play!” (The son of the rat) said to him: “No way! What your father has taught you, my father taught me too!” He refused to go to him. But the cat remained on the lurk for him. When he comes out, he will devour him. 1 Lit.: “said ttmtt”, the last word being onomatopoeic, expressing a quick movement of someone entering. ai 20. Lfhamt n Baba Lli Amgiyys.’ Kkanttinn Ayt Smugn, bnan yan Ilbrj, skrn as sstrt d ilkuwa. Nnan: “Arat, an narm lbrj ad is ismay.” Ffuyn iezriyn s brra, ilin ifqqirn y ug’ns nns. Mmayn aqqryan (lbarud), aylliy gisn nyan ifqqirn sa. Awin d kkust tsrdan; kraygatt yat gin as sin rrma, yagur d yan d yat tsrdunt. Ggammin mad as skarn. [rin d 1 Lli Amgiyys, nnan as: “Smaqq! manik an nskar 1 rrami yad.” Inna yasn: “K*nni tfllsm yy leql, iddy awn akk” mad as tskarm.” Yamz ledda, issufy y yan gisn, iny it. Asin tn ilmma f iggi n tsrdunt. Ikk thal imikk n zzman, zdyn itbirn y Ibrj Ili, ar gis sgurrun (ar nddrn). Nnan: “Lbrj, yay t kra, yrat d 1 Baba Lli Amgiyys, at t iqyys mad t yayn.” YaSk id, inna yasn: “Lbrj ittumlak, yilad skrat tikint n uzkkif d izikr i takat!” Awin d kulSi, inna yasn: “Ffiyat fllas azkkif, tassm t s izakarn.” Ar fllas ttffin azkkif. Uk”an ar nn gis ttffyn itbirn, inna yasn Xli Amqiyys: “Hann ljnn (id war Rbbi) Ili t iksmn, ar tffuyn (ar tffyn)!” Zaydn skrn Imeruf y ddu Ibrj Ili, munen kullu mddn. Sursn, ar Sttan. Imil ibdd ubram i yan Ixlq, ilih as aman. [rin as d, nnan as: “Manik a ra nskr?” Inna yasn Lh: “Tiklli bdda tgam at tgam; ur a ttfhamm yat!” Inna yasn: “Bbiyat tagmmut n taqqgayt nns, skrat 1 tteam ma ¥ a izray.” Bbin taqqayt nns, immt. Nnan i li Amqiyys: “Tggut ak Ifhamt, aylliy a tnqqa mddn!” 21. Aydi d umuss.” Aydi illa y iggi n uzur, amuss illa y unwal, ar ittkka gr ifskan. Iy skrnt tmyarin tirmt, luhnt as taebbutt, yagi a ihmd Rbbi. Iddu s bab n tgmmi, inna yas: “Maena lliy a takkam i waydi a 188, nkki uhu?” 1 Cf. Roux 1942: 26; a tale from the Lakhsas (Laxsas) region. 2 Cf. Roux 1942: 32-33; a tale from the Lakhsas (Laxsas) region. 78 20. The intelligence of Baba Ali Amgqiyyes. Once the Ayt Smugen! built a tower, they had made a parapet and loop-holes. They said: “Well, let us find out whether this tower is (useful as) a defence.” The young men went out, the older men stayed inside. They fought a battle until they had killed seven older people. They brought four donkeys, on each donkey they placed two dead warriors, there was one warrior left and one donkey. They did not know what to do. They called Ali Amqiyyes and said to him: “Show us what to do with this warrior.” He said to them: “You are (really) stupid, you have no clue what to do with him!” He took a gun, shot someone and killed him. Now they could load (both of) them on the donkey. Now after some time pigeons inhabited the tower and they cooed in it. (The villagers) said: “The tower is ill, call Baba Ali Amgqiyys to examine what is wrong (with the tower).” He came and told them: “The tower is possessed by demons, now each family must make a marmite of soup and bring a rope!” They brought this, he said to them: “Pour the soup over the tower and tie a rope (around) it.” They poured the soup over it. When the pigeons came out, Ali Amqaiyyes said to them: “Look at the djinns that were in there, they are coming out!” People came to make a (ceremonial) meal under that tower, all of them were present. They sat down in groups to eat. Suddenly a couscous ball got stuck (in the throat) of someone and they didn’t have water. They called him and said: “What can we do?” Ali (Amqiyyes) said to them: “You are always like this, not understanding a thing!” He said to them: “Cut the Adam’s apple of his throat and make it possible for the couscous ball to pass through (that cut).” They cut his throat, he died. They said to Ali Amaiyyes: “Your understanding is so big that it kills people!” 21. The dog and the cat. A dog was on a roof terrace, a cat was in the kitchen walking between the kitchen utensils. When the women made a meal, they threw a small piece (of meat to the dog, who) refused to thank God. (The cat) went to the house owner and said to him: “Why do you give the dog (something) to eat but not me?” 1 Ayt Smugn, a clan of the Ammeln tribe near Tafraout in the Anti-Atlas. 79 Inna yas bab n tgmmi: “Aydi tlla gis nnfet: 1y izra imakrn, ar ittay; ar ikssa ulli, ar srs ng’mmr anzidn d iwtlan. Imma kiyyi, man nnfet gikk illan?” Inna yas umuSs: “Nkki ar Sttay 1yrdayn d 1yardmiwn d ilg’madn. Kulmma iga t abxxuS, ur a t ttajjy ad ilkm tarwa nnun.” Inna yas bab n tgmmi: “Ur jju tumzt walu, is a yay ka tSttat tudit, ar ay tsgnunnayt tagdurt n tk’fayt, ar ay thawazt tiftyyi.” Inna yas umuss: “Ur jjun tt ssiy!” Iyr d bab n tgmmi 1 waydi, inna yas: “Ha nn amus§ yiwi gikk tanwwast. Tilad mmavyat; wanna gigun inran wayyad, ar iksSsm s unwal.” Mmiqgirn d, mmayn. Isuff umuss lesafr, isqqurri alln, iserrs abakku, issufy d ibbaSkarn, uk”an ar isuff. Aydi nttan ar ishirri, ar ishnSar s uxsan nns, irqqs nn f umuS§, yamz t y umgerd, iluh t s ddu tgmmi. Ig umuSS tay”yyit, ar ittini: “A immi hnna nu, mad riy tanwwast d thzzart! Mla fssy imi nu, ar Sttay y ddu Imayda; aydi ar istta yar agaluz inu. Ur akk™ ray yyi ijru yika!” Inna nn: “ffrukk'”, irwl. Inna bab n tgmmi i waydi: “Zayd amz t id! ly t id ur ty”it, ur sul rat tkkt anwal.” Ar ittazla waydi, at t id yamz. Isnal as d ibbaskarn, yut t, ikks alln nns. Yurri d, ig id tay”yyit s ayddars. Iddu bab n tgmmi ar isiggil s ubayuy. Aylliy t yufa, inna yas: “Amz yyi d amuss, ad ak kfy tizi n tfullust.” Iddu ubayuy, ar t isiggil. Aylliy t yufa, i8S t. YaSk d, inna 1 bab n tgmmi: “Ha yyi, y*iy t id!” Inna yas: “Manza t?” Inna yas: “Hatid y uhlig inu.” Inna yas: “Ara, at t id gis Idiy!” Inna yas ubayuy: “Ur yadlli didk skry yikann.” Inna yas bab n tgmmi: “Htta nkki ur didk skry at t tSSt, ayar at t id tawit ar afus inu!” Inna yas ubayuy: “Ara, kf yyi tafullust Ili didk skry!” Inna yas: “Ha tafullust, rad ak tt kfy, massan ad d tawit amassu nu!” Inna yas: “Waxxa!” Ifk as ywalli tafullust. Inna yas: “Skkus yid, ar kiy tt tSSit, tarat d amuSs inu.” Inna yas: “Mkkn y tmyilt inu.” Yamz t bab n tfullust y ubakku nns. | Ffrukk! an onomatopoeic word used to express a sudden flight or escape. 80 The owner of the house said to him: “The dog is useful: when he sees thieves, he begins to bark; he can herd sheep and we can hunt squirrels and hares with him. But you, what use do you have?” The cat said to him: “I hunt mice, rats and snakes. [ allow no vermin whatsoever to draw near to your children.” The house owner said to him: “You did not catch anything so far, you only eat butter, overturn the milk pot and steal meat.” The cat said to him: “I never ate any (meat)!” The owner of the house called the dog and said to him: “This cat is jealous of you. Now fight one another: the one who wins, may enter the kitchen.” They met and fought with each other. The cat drew up its whiskers, made his eyes pop out, thickened his tail, brought out its claws, inflated itself. The dog growled, showed its teeth, jumped on the cat, caught it in the neck and threw it out of the house. The cat cried and said: “Oh dear mother, why do I wish this envy and flattery! If I would have kept my mouth shut, I would have eaten under the table and the dog would have eaten my left-overs. It will never happen to me in this way (i.e. to change this situation)!” He said “zzzoomm” and rushed off. The owner of the house said to the dog: “Go get him! If you don’t get him, you may no longer enter the kitchen.” The dog ran after (the cat) to catch it. (The cat) clawed at the dog, hit him and took out his eyes. (The dog) went back, howling for his family. The owner of the house went to look for a fox. When he found one, he said to him: “Catch the cat for me, I will give you the udder of a chicken.” The fox went to look (for the cat). When he found it, he ate it. He came (back) and said to the owner of the house: “Well, I caught it!” (The owner of the house) said to him: “Where is it?” The fox said to him: “It is in my stomach.” (The owner of the house) said to him: “Come on, let me take it out!” The fox said to him: “I did not agree with you on that.” The owner of the house said to him: “Nor did I agree with you that you would eat (the cat), but (rather) that you would bring it to me (and put it) in my hands!” The fox said to him: “Well, give me that chicken on which I agreed with you!” He said to him: “Here is the chicken, | will give it to you, but (on condition that you) bring me my cat!” He said to him: “All right!” He gave the chicken to him. He said to (the fox): “Sit down here, until you have eaten (the chicken) and (then you must) give me my cat.” (The fox) said to him: “Take hold of my tail firmly.” The owner of the chicken took (the fox) by its tail. 81 lo» Aylliy tt i8Sa, inna: “jjrit’”, irwl, ifl d imyil (aSwwil) 1 bab n tfullust. Inna yas: “Waxxa, a babak!” Inna yas ubayuy: “Ihhi, skry tt gikk aylliy smuny tafullust d umuss y uhlig inu!” Inna yas: “Tfrht nit sul tflt d abakku nnk y ufus inu!” Inna yas: “Mad riy yaynna, is yyl ka izzuzi!” 22. Ma igan ig’rramn y latyar?? Latyar Ili s a ttinin mddn gan ig’rramn krad. Ttwissann y dar mddn s kra n lyamarat. Yat gisnt: ur a susudn vy Ixla. Ar susudn yir y tg’mma nydd timzgidiwin. Tiss snat: ur a ysn Sttan mddn tarwa nnsn, ula nitni. Tiss kratt: ur a tn kkatn mddn zund igdad yadni. Iwa yan y krad ad iflillis; wiss sin tibibtt, tkSm bdda nttat timzgidiwin y brra. Wiss krad bllarj, walli mmi iyzzif umggrd d uqabbu, iga zund lIqlm, d idarn nns ula nitni yzzifn. Ifrawn nns idla gisn kra, kra uhu. Ar as ttinin i8lhiyyn bllarj, ar as ttinin waerabn brrar]. Krad ad a igan ig*rramn. 23. Mani s a ifttu wakal n tgust?° Yan umedur illa dar babas. Izayd, ifk tt 1 “sayh u rayh” d ilulliyn. Yag™i yas tawwuri. Ar as ittejjab babas mad as iskar aylliy irmi. Iftu dar yan ufqqir, imSawar dids f jjrrt ann. Iml as ufqqir Ili kra n iwaliwn ma s at ittnsah, iz dd a yili leql nns ymk Ili gis ira babas. Lhy dars ifta babas, iyr as, isgawr t y tama nns, izayd, ar srs isawal, ar t zema ittnsah. Ira gis ad as ig argaz. Yat Imudda iggutn. Aylliy irmi babas Ili, isawl s yus, inna yas: “A iwi, ini yyi mad ak idhrn? Is rat tskrt yayad ak nniy nydd uhu?” Inna yas umedur Ili igan yus: “Ur d yayann a mmi ttejjaby, a baba.” 1 Jjrtt! an onomatopoeic word used to express a sudden flight or escape. 2 Cf. Roux 1942: 38; a tale from the Guedmioua (/gdmiwn) region. 3. Cf. Roux 1942: 42; a tale from the Guedmioua (/gdmiwn) region. 82 When (the fox) had eaten (the chicken), he said: “zzzoomm” and rushed off, leaving his tail (in the hands of) the owner of the chicken. He said to (the fox): “You, bastard! (lit.: All right, (cursed be) your father!)” The fox said to him: “I cheated you, as I collected both chicken and cat in my stomach!” (The man) said (to the fox): “You may be happy now, but you left your tail in my hand!” (The fox) said to him: “ Why should I want that (tail), it was too heavy for me (anyway)!” 22. What are the “marabouts” among the birds? There are three birds that people call “marabouts”. They are known among the people for some characteristics (lit.: signs). One of them (being): they don’t build a nest in isolated areas. They (normally) build their nests in houses or mosques. The second (being): people eat neither their fledgelings nor the _ birds themselves. The third (being): people don’t chase them away like other birds. Well, (the first) one of them is the swallow; the second one is the tibibtt, it always enters mosques from the outside. The third one is the stork whose neck and bill are long, like a pen, and whose legs are long also. On its wings, one part is black, the other part is not. The Ishilhiyn call it bllarj, the Arabs berrarj. These three birds are (considered) “marabouts”. 23. Where does the ground of a picket go? A fool lived with his father. He (the fool) devoted his time to walking about (lit.: coming and going) and roaming around. He refused to work for him. His father wondered what he could do for him, until he was tired of (thinking). He went to an old man and asked him advice about this problem. The old man spoke some words to him, with which he gave him some advice (about) how the son could find back his common sense, as his father wished. When his father went (to his son), he called him, invited him to sit next to him and started to talk to him and to give him serious advice. He wanted to make a real man of his son. (The conversation took) a long time. When the father was tired, he spoke to his son saying: “Son, tell me, what do you think? Are you going to do what I told you or not?” The foolish son said to him: “This is not what I am worried about, father.” 83 Inna yas babas: “Imma ma mmi ttejjabt?” Inna yas yus: “Akal n tgust, iy tkSm y wakal, mani s a ifttu?” Iqnd inmma zy gis babas, if] t. 'mkad ad ttggan imedar! 24. Sidi Lli Baddi d kra n tmyarin.' Nulliyn ka yadlli igan tawwuri n Sidi Lli Baddi y tmizar. Lqist ad tga zy tilli yas jranin. Nnan: ifta imund yan wasif y lbed n timizar. Yaf nn kra n tmyarin dsrnin, ar mggrnt tuga y ig”dlan. Inna yasnt: “Ak k’nt igawn Rbbi, a timyarin!” Nnan as: “Amin! Mani d tkkit a yargaz?” Inna yasnt: “Vir ar ttlulliyy.” Nnant as: “I Rbbi, ya argaz, ml ay alln n tsmmawtt ad!” Fknt as tasmmawitt Ili. Inna ysnt htta nttan: “Mlamt yyi imzgan nns, mly awnt alln nns!” Nnant as: “ly ur trit, tamzt, gnu ay yir izran ad.” Fknt as kra n izran. Yasi htta nttan yan uraw n igidi, inna yasnt: “Hakamt, skramt yyi imikk n ifalan zy igidi yad ma s awnt gnnuy yayann.” Nnant as: “A yargaz, tssnt bahra i thhramiyyin!” Inna yasnt: “Kunninti timyarin a immaln i irgazn wan ‘yayad!” 25. Bnnags n tngult nna s yufa yan imi n waerab.’ Ifta yan ubudrar, isuq yan ssuq. Lliy nn ilkm ssuq Ili, imnuggur nn gis d yan waerab, illa dars yan wamar, idl kullu udm nns ula idmarn nns. Mddn ka iga tt yan gisn ar issay yayda t ixssan y ssuq. Abudrar Ili ikla y ssuq, itabéa aerab lli. Iy a isawal waerab Ili, ar ittejjab ubudrar maniy a d gis ittfuy wawal. Aylliy irmi, ur issin maniy illa imi nns. I[ftu, isy yat tngult, ifk tt 1 waerab, inna yas: “18s tt!’” Ha yaerab ula ntta inya t laz y ssug, yufa uk”an tangult, izayd nit, ar stt iStta. Abudrar inqabal dids aylliy tt kullu iSSa. Ikmml] uk”an waerab tangult, s d uskan kra n ibudrarn gan ayddars n ubudrar Il1. 1 Cf. Roux 1942: 42-43; a tale from the Guedmioua (/gdmiwn) region. Sidi Lli Baddi is a saint of the Sous who plays all kinds of naughty tricks on people, similar to those of the popular joker Jha. 2 Cf. Roux 1942: 48-49; a tale from the Guedmioua (/gdmiwn) region. ww €¢ 3 The verb iss is a dialect variant of sf “to eat”. 84 He said: “What are you worried about?” His son said to him: “If a picket is driven into the ground, where does (the ground) go to?” The father was desperate about his son and left him. This is how fools are! 24. Sidi Ali Baddi and some women. Roaming around in countries was once the only occupation of Sidi Ali Baddi. The story (told here is about) one of the events that happened to him. They said: (once) he went along a river in some country. There he met some cheeky women, cutting grass in the fields. He said to them: “May God help you, women!” They said to him: “Amen! Where do you come from, mister?” He said to them: “I am just roaming about.” They said to him: “By God, mister, show us the eyes of this sickle!” They gave him the sickle. He said to them in his turn: “Show me its ears, and I will show you its eyes!” They said to him: “If you don’t want to, then take at least these stones and sew them together for us.” They gave him some stones. He took a handful of sand and said to them: “Please, (first) make a piece of thread (for me) from this sand, with which I can sew them.” They said to him: “Sir, you know many smart answers (lit.: naughty things)!” He said to them: “It is you, women, who teach (lit.: show) these things to men!” 25. Never mind (the price) of a loaf of bread by which one could find the mouth of an Arab. A hillbilly (lit.: a man from the mountains) went to a market. When he had entered the market, he met an Arab who had a beard that covered his whole face and his chest. Everybody was busy buying what was necessary at the market. (But) this man from the mountains spent the (whole) day at the market, following that Arab. When the Arab spoke, our mountain man wondered where the words came from. Then he became tired of it and (still) did not know where exactly his mouth was. He went to buy a loaf of bread and gave it to the Arab saying: “Eat (this loaf of bread)!” Well, (it just happened that) also the Arab had become hungry at the market (and when) he found this loaf of bread (being generously presented to him) he began to eat. The man from the mountains stood (right) in front of him, until he had eaten all of it. The Arab had finished his bread and, look, there came some (other) people from the mountains, relatives of this man. 85 Afn t id y mnid n waerab, nnan as: “Mad d yid tlhit, a flan?” Inna yasn: “Fkiy yat tngult i waerab ad, riy ad issany maniy illa imi nns.” Zaydn, ar gis dssan, nnan as: “IsSa yk waerab tangult bla amya.” Inna yasn: “Bnnaqs n tngult nna s yufa yan imi n waerab!” 26. Tafqqirt d ttalb d yifis.’ Yat tfqqirt tlla dars yat illis, tra a stt itahl yan urgaz; mass argaz ann yag™i a stt itahl. Tftu tfqqirt ad s dar yan ttalb, iga bu iskkirn. Tnna yas: “Riy, a Sidi, ay yyi tskrt kra i flan, a itahl illi.” Ar iswingim ttalb igllin, aylliy irmi. Inna yas: “Zayd, awi yyi d kra n wanzadn zy tamart n yifis.” Tftu tfqqirt Ili, tawi kra n tfiyyi Wjjan, te tt y yat tryalt, tawi tt ar tagant Ili y illa yifis. Ifis, ik”da uk”an adu n tfyyi yjan, iq”sad yilli y tlla. Lliy d iruh dar tfqqirt, tzwur as s tryalt lli. Aylliy tsslkm ifis s dar ttalb y tmzgida, tnna yas: “Sidi flan, ha ifis iwix t id: zr man anzadn trit, kkis tn!” Isawl ttalb, inna yas: “Zayd, a tafqqirt. Mk nna tskrt 1 yifis, tskrt 1 urgaz ann a yill illim.” 27. Is t tmdit nyd yir t8ylt “su” ?? Iga Ilqaeida y dar mddn ad d shadarn ayu vy dar tiram iy a tnt Sttan, aslawant y luqt nns. Yan yid tiwi d luqt yan unbgi s dar yan bab n tgmmi. [wa ifrh srs, ymklli kullu ttfrahn mddn s inbgiwn nnsn. Lliy inwa imnsi, yawi d dars imnsi. Zaydn, ar Sttan, ayu ula ntta iwin t id d imnsi. Walaynni ur a srs hhlbn, srsn t hilli, a ur imil yiri kra a isu. Imikk s ittmmri ttem 1 unbgi, yasi ayu a isu. Imil ikdu gis adu n tujjut, ur ss zy mit? 1 Cf. Roux 1942: 51-52; a tale from the Guedmioua (/gdmiwn) region. 2 Cf. Roux 1942: 54-55; a tale from the Guedmioua (/gdmiwn) region. 86 They found him (standing) in front of the Arab and they said to him: “What are you doing, oh so-and-so?” He said to them: “I gave the Arab a loaf of bread. I wanted to see where his mouth was.” They started to make fun of him and said to him: “The Arab has eaten this loaf of bread for free (lit.: nothing!)” He said to them: “Never mind (the price) of a loaf of bread by means of which one can find the mouth of an Arab!” 26. The old lady, the taleb and the hyena. An old lady had a daughter, who wanted a (certain) man to marry her; but this man refused. The old lady went to a taleb, who was an expert in magic. She said to him: “Sir, I want you to make something for so-and-so, (so that) he wants to marry my daughter.” The poor taleb thought about this until he had enough of it. He said to her: “Go and get me some hairs from the beard of a hyena.” The old woman went off, taking a piece of rotting meat with her, put it in a basket and brought it to the forest where a hyena lived. As soon as the hyena smelled the air of rotting meat, he went straight to the place where it came from. When he had come to the old lady, she (started to) walk in front of him with the basket. When she had made the hyena enter (the room) of the taleb in the mosque, she said to him: “Sir so-and-so, I brought a hyena: look which hairs you want and pull them out (yourself)!” The taleb said to her: “Go away, Old lady. The method you used on the hyena, use it also on the man (that he) marry your daughter.” 27. “Did you taste it or do you only say: ‘Drink it!’ ” It is a custom among people to serve buttermilk at dinner, especially at the (right) time (i.e. when it is still tasty). One night a guest presented himself at someone’s house (lit.: the owner of a house). (The host) was very pleased with him, like people are normally pleased with their guests. When dinner was ready, he brought it to him. They started to eat, having also served buttermilk with the meal. They did not pour the buttermilk (over the couscous), but they had placed it (separately), in case someone should like to drink it. After a while, the guest choked on a piece of food, he took the buttermilk to drink it. But then he smelled the smell of decay, he did not know where it came from. 87 Lh gis ik”da yayann, isrs t, ur t sul iswi. Izayd ar ishittty uk”an. Ar as ittini bab n tgmmi: “Su ayu, a flan!” Inna yas t yan ddur, sin, krad, yag”i a ifssa. Takudann ad as inna’ unbgi: “Is t tmdit nyd yir tsylt ‘su’? ” Iwa, iqama wawal ad, iga Imena. Ar t ttinin mddn 1 wanna ur issinn ma iga rri, idum hilli 1 mddn: “Skrat t!” 28. Wida zinin f idhhayn.’ Yan urgaz isug ayyul nns y yan wasuk igmmr s mddn. Ar ittini ymklli ttinin ayt Imdint: “Balik!” Mddn ad uk’an ssfldn 1 wawal nns, ittin y uyaras. Yan, ntta, ar nit issflid, yag™1 ay yanf zy uyaras. Tdhi t Ibhimt, idr, tak”! fllas. Inkr, ar ittgga nttan tay”yyit. Imsarad d bab n Ibhimt s dar Ihakm n Imdint. Lliy nn Ikmn lg“ddam nns, ggawrn. Isawl wa lli ittyadarn, inna 1 lIhakm: “A Sidi, ag gik ig Rbbi lbaraka. Argaz ad igli yat Ibhimt nns y tuzzunt n Imdint, mass Ibhimt ar kat ttazzal, kullu ma nn tufa y lg”ddam nns tudr t. Ha htta nkkin tudr yyi!” Iml 1 lhakm adar Ili f as tukl; gis abzzag. I‘akudann isawl lhakm s bab n Ibhimt, inna yas: “Mad tinit kiyyi 1 urgaz ad ittyadarn?” Bab n Ibhimt iga aznzun, yikann yag™i a isawl, ar ittini: “Waa! aa!” ymklli ttinin iznzan. Isawl day walli ittyadarn s lhakm, inna yas: “A Sidi, hann lhilt ka yad iskr! I‘asra da ka ittini y tsukt 1 mddn: ‘balik, balik?. ” Ar idssa lhakm, inna yas: “Lliy tssfltt 1 balik, maxx ad ur tanft? Nkr f halk, a bu lbad1!” vw 3 29. Ayrda d yan muss. Yan wass, trSq 1 yan muss; uk”an izayd ar ittleab y usarag n tgmmi, asku tigmmi ur gis illi htta yan. Aylliy irmi muss Ili, ikSm s unwal, izl y tafukt, ign f ddhr nns. Iqqn alln, imikk imikk ar irzzm yat titt, iqqn yat, ny tnt ismuss s snat. Irzm yat titt, iqqn yat, ny tnt kullu irzm s yan ddur. Ismuss yat tmzzuyt ny tnt ismuss s snat. 1 Ad as inna a variant of ad as yini. 2 Cf. Roux 1942: 58-59; a tale from the Guedmioua (/gdmiwn) region. 3 Cf. Roux 1942: 60-61; a tale from the Guedmioua (/gdmiwn) region. 88 When he smelled the (buttermilk), he placed it down again and did not drink it. (The guest) then got the hiccup. The host said to him: “Drink some buttermilk, so-and-so!” He said this to him once, twice, three times and refused to be silent (about it). Then the guest said to him: “Did you taste it or do you only say: ‘Drink it’? ” These words remained as a saying. People say it to someone who does not know the opinion of someone else and keeps saying to him: “Do such-and-such (lit.: it)!” 28. A quarrel about pushing one another. A man guided his donkey through a street crowded with people. He shouted, as city people (normally) do: “Attention! (balik!)” As soon as people hear this, they clear the way. One man had heard (him) very well, but refused to step aside. The animal knocked him over (lit.: pushed him), he fell down and the animal trod on him. He stood up and started to shout. He summoned the owner of the animal to (appear before) the judge of the town. When they arrived before him, they sat down. The man who had been knocked over said to the judge: “Sir, may God give you blessings. This man drove an animal through the middle of the town, but it was just running, it knocked over everything he found in front of him. It knocked me over as well!” He showed the judge the foot on which (the donkey) had stepped: it was swollen. Then the judge said to the owner of the donkey: “What do you say to the man who was knocked over?” The owner of the animal did as if he was mute, he refused to speak (properly) and kept saying: “Waa, aa!” like mute people do. The man who was knocked over said to the judge: “Sir, he is only playing a trick! The other day, he shouted balik! balik! to the people in the street!” The judge smiled and said to him: “If you heard balik why didn’t you clear the road? Stand up and go, you, rascal!” 29. The mouse and the cat. Once a cat felt happy; it went to play in the yard of the house, as there was nobody else at home. When the cat was tired, it went into the kitchen, stretched itself out in the sunshine and lay down on its back. It closed its eyes, some time later it opened one eye, closed the other eye or moved both of them. It opened one eye and closed one or opened both of them in one movement. It moved one ear or moved both of them. 89 Irzm yat titt yan ddur, uk”an s a nn ittmnad yan uyrda y tgjda n unwal. Ar uk”an ittleab ula nttan. Lliy t ihqaq, irzm inmma alln nns s snat. Isawl nn s uyrda Illi, inna yas: “Mad d tlhit, a yayrda ifulkin?” Inna yas uyrda: “Ar ttleaby!” Inna yas day muss: “Iz d ssaht? Nnan yyi ur sul dark Ilin wuxsan!” Inna yas uyrda: “Ha tn i!” Iml as tn d, ar uk”an simliln! Inna yas day muss: “Walaynni ur frisn!” Inna yas uyrda: “Maxx?” Inna yas muss: “Iwa, iy frsn, tbbit tizikrt 1 tbayddut ann ittyagaln y tama nnk!” Ismuss uk”’an uyrda tuxsin nns y tzikrt, s tbbi, s d nit tdr tbayddut lh, tg kullu rrmum! Izayd muss, ar iStta tamudit Ili illan y thayddut. Ikks laz i udis nns s Thilt. 30. Tayyult d tmasésut.’ Nnan: kra n ayt tgmmi ur tn ixassa yat, trrhn. Llant darsn Ibhaym d wulli d kullu ma s htajjan. Tili darsn yat tyyult; ar bdda ttaru isnas, ula tisnas, walaynni tdeaf bdda, ur jji tli ssaht. Ha yat tmasSut htta nttat, ar bdda ttaru, walaynni tla bdda ssaht nns, ur jji tdeaf. Ar yan wass, tsqsat tt tyyult Ili, tnna yas: “Tamassut!” Tsadmr as tmassut. Lliy as tsadmr, tnna yas tyyult: “A bnti, a tamassut, mad ay jjran nkki dim? Luqt nna uruy, ar ttarut htta kmmi, walaynni nkki deafy, kmmi uhu!” Tnna yas tmassut: “Kmmin, tigllint, ddrn am tarwa nnm aylliy mqqurn, ar am skarn tibrranin, tzaytt nn tawwuri nnsn f ti nnm. Naqsn am lelf, fkn asn t. Imma nkki, luln, uk’an Ssy tn, sunfuy zy tbrranin nnsn.” Tnna yas tyyult: “Matta zzman ad, a bnti, a tamassut! Yan dar Ilan tarwa yahl, yan dar ur llin ymkann! Yan mmi suln, ihaSa tn; yan mmi mmutn, ar fllasn yalla! Ddunit ad ur gis tlli rraht! A iefu Rbbi!” 31. Tatsa n uyrda y muss.’ Yan wass, yay laz yan umassu, uk”an iqama muss Ili itlf, ur sul issin ma iskar. Aylliy fllas drnt tillas n jjue. Iftu s ug’ns n yan uhanu, iskubbr gis yan imikk. 1 Cf. Roux 1942: 61-62; a tale from the Guedmioua (/gdmiwn) region. 2 Cf. Roux 1942: 66-67; a tale from the Guedmioua (/gdmiwn) region. 90 Once it opened one eye and look! It saw a mouse on the beams (of the ceiling) of the kitchen. (This mouse) was playing too. When (the cat) was certain (of what it saw), it opened both its eyes. It spoke to the mouse saying: “What do you do, oh lovely mouse?” The mouse said: “I am playing!” Then the cat also said to him: “They say that you do not have teeth anymore, is that true?” The mouse said to him: “Here they are!” It showed them to him, they were very bright! —Then the cat said to him: “But they are not sharp!” The mouse said to him: “How (do you know)?” The cat said to him: “Well, if they are sharp, cut the rope of the pot that hangs beside you!” The mouse gnawed through the rope, the rope was cut, the pot fell down, it was all sherds! The cat came and ate the butter that was (stored) in the pot. Its satisfied the hunger in its stomach (by) a trick. 30. The donkey and the cat. It is said: Once a family lived without any needs, they were quite happy. They had animals and sheep and all they needed. They had a donkey: it gave birth to male and female young donkeys, but (the donkey herself) remained weak and did not recover. The cat on the other hand gave birth too, but kept her health and did not grow weak. One day the donkey asked (the cat), saying: “Cat!” The cat came. When the cat stood before her, the donkey said to her: “Oh daughter cat, what is going on with me and you? When I give birth, you do also, but I become weak and you don’t!” The cat answered: “You, poor donkey, your children live and become big and play all kinds of nasty tricks on you and you add the care for them to your own (work). (The people) reduce your fodder and give it to them. As for me, (my kittens) are born, I (simply) eat them and I am free from their naughty actions.” The donkey said to (the cat): “What a world (lit.: time), oh daughter cat! One who has children suffers, one who does not have them (suffers) likewise! The one (whose young) live, gets rid of them; the one whose young die, mourns over them! There is no peace in this world. May God forgive (us)!” 31. A mouse mocking a cat. One day a cat was (so) hungry (that) he felt lost, not knowing what to do (about it). The darkness of hunger fell upon him. He went inside a room and sat there on his tail for a moment. 91 Aylliy irmi zy uskubbr, iyrd, yall tidarin nns s uflla, ar isswingim ma iskar i jjrrt nns. Imikk s issfld i kra n lhss, ur issin manty illa. Ukan izayd ar ittgriwil s ufasi nns d uzlmad nns. Yat tassaet a uk”an ittgriwil, imikk s d fllas tdr yat thSlaft zy tgjda. Yall inmma alln nns s uflla. S a ittqiyyas yan iyrda, iriyi§ tt, uk”an yir wahdut. Amassu nitta illa yas nn leql nns y uyrda, walaynni ur illi mani nn srs ittkka. Aylliy sul ur isbir, inna yas: “A Ssrif n 1yrdayn!” Inna yas: “Neam!” Inna yas: “Yak ur k yay kra!” Inna yas uyrda: “Maxx? Mak k ur igjibn y thalt inu?” Inna yas muss: “Kullu iyrdayn ar ttazzaln, kyyi zrix k ur akk™ tzdart ad ttazzalt!” Inna yas uyrda: “Ha yyi ad azzly!” Yazzl y tgjda n unwal. S as tffrttl yat tdart aylliy elayn ad d idr. Ukan s as nn inna muss: “Aha! Aha! eaqd ixf nnk, ad d ur tdrt!” Ar d gis idssa uyrda, inna yas: “A inel Rbbi Ikddab! Zema tusit yyi Ihmm? Nniyt ann, a emmi mu&8, ur srs trbht! Ur yyi srs tsSit, yir qama vy laz nnk!” 32. Lqist n Sidi Hmad u Musa d Sidi Mhnd Ieqqub d urqqas nnsn.’ Sidi Hmad u Musa, ar ttinin, ikkattinn iga amddakk™l n Sidi Mhnd Ieqqub; ar bdda ttnsarrafn gratsn s Imusarafa iggutn. Ar yan wass yazn Sidi Hmad u Musa yan urqqas s dar Sidi Mhnd Ieqqub, inna ys 1 urqqas: “Zayd s dar Sidi Mhnd Ieqqub, ad ak d ifk kra n ixnaf.” Tazrwalt lli y illa Sidi Hmad u Musa tmgala d zzawiyt n Sidi Mhnd Ieqqub ugg”ar n kkuz wussan n twada. Yask d urgaz Ili s dar Sidi Mhnd Ieqqub. Lliy t id ilkm ismrhba srs. Inna yas: “Ma ihuwwln Ixatr?” Inna yas urqqas: “Inna yak Sidi Hmad u Musa, azn as d kra n ixnaf, ira tn.” Ifk as d Sidi Mhnd Ieqqub 1 urqqas smmus ixnaf. Yawi tn d urgaz lli igan arqqas ar ayaras, ihdu yan gisn, ifk kkuz 1 Sidi Hmad u Musa. Isawl d Sidi Hmad u Musa, inna ys 1 urqqas: “Mnnaw ad ak d ifka?” Inna yas urqqas: “Kkuz ay yyi d ifka!” Ieawd day Sidi Hmad u Musa, isqsa t; yaylli ittini urqqas Ili ka ukan ittini. 1 Cf. Roux 1942: 70-71; a tale from the Guedmioua (/gdmiwn) region. Sidi Hmad u Musa is a famous saint of Tazerwalt. Sidi Mhnd Ieqqub, also a saint, is buried at Tasaft in the Goundafa region. 92 When he had enough of sitting on his tail, he stretched out (on the floor), raised his feet and asked himself what he could do about his (unpleasant) situation. After a while he heard a sound, he did not know where it came from. He turned to his right, he turned to his left. After some moments, while he was turning (his head), a little straw fell down from the beams (of the ceiling) on him. He looked up. He saw a mouse, plucking (things apart), (being) on his own. The cat observed the mouse carefully, but there was no way to get closer to the mouse. When he could no longer be patient, he said to him: “Oh chief of mice!” He answered him: “Yes!” He said to him: “Is something wrong with you?” The mouse said to him: “Why (do you ask this)? What is it that you don’t like in my situation?” The cat said to him: “All mice run, but you, I don’t see you capable of running!” The mouse said to him: “Look at me running!” He ran on the beams of the (ceiling of the) kitchen. Suddenly one leg slipped away and (the mouse) almost fell down. The cat said to him: “Careful! Careful! Don’t fall down!” The mouse smiled and said to him: “May God curse the liar! Do you really care for me? Your trick, oh uncle cat, will not work out! You will not eat me, but rather stay hungry!” 32. The story of Sidi Hmad u Musa, Sidi Mhnd Yaqub and their messenger. They say that Sidi Hmad u Musa once was a friend of Sidi Mhnd Yaqub; they always kept a friendly relationship. One day Sidi Hmad u Musa sent a messager to Sidi Mhnd Yaqub saying: “Go to Sidi Mhnd Yaqub, (tell him) that he must give you a number of burnouses.” Tazerwalt, where Sidi Hmad u Musa lived, was at a distance of more than four days by foot (lit.: march) from the zawiya of Sidi Mhnd Yaqub. The messenger went off to Sidi Mhnd Yaqub. When he arrived, he was warmly welcomed. (Sidi Mhnd Yaqub) said to him: “What is on your mind (i.e. what can I do for you?)” The messenger said to him: “Sidi Hmad u Musa asks you to send some burnouses to him, he needs them.” Sidi Mhnd Yaqub gave five burnouses to the messenger. The messenger took them with him on the road, (but) he hid one of them and gave (only) four to Sidi Hmad u Musa. Sidi Hmad u Musa spoke to the messenger saying: “How many burnouses did he give you?” The messenger answered: “He gave me four!” Sidi Hmad u Musa repeated his question and the messenger answered in the same way. 93 Inkr Sidi Hmad u Musa, inna i urqqas: “Qql sri ar d ttuwwdday.” Iggawr urgaz lli, ar ittqql aylliy d ittuwdda. Ieawd day, isqsa t y wawal lli izwurn, inna yas day urqqas yaylli yas ittini. Iyr Sidi Hmad u Musa: “Wa Sidi Mhnd Ieqqub!” Inna yas d: “Neam!” Inna yas: “Mnnaw ixnaf ad d tfkit 1 urqqas?” Inna ys: “Fkiy as smmus!” Lliy issfld urqqas 1 yayad kullu nnan, inna yas inmma urqqas i Sidi Hmad u Musa: “Lliy kullu tgam ymkad, ma s yyi tsddeam ar sri tkkatm ryarasn nkki. Fk as nn afus nnk, ig ak d gis aynna trit, txxam yyi nkki ad sunfuy.” Igr as nit urqqas Ili s uxnif Ili issntl. Tid a y thudda Iqist. 33. Lqist n kra ihSmiyn d bit Imal n ugllid.' Nnan ikkattinn yan urgaz y zzman Ili izrin, iga amxxar bahra. Ur illi mad t km. [’mkann at tga lhalt nns aylliy immut. [fl d tamyart nns d sin ihSmiyn sul mzziynin. Kkin ihSmiyn Ili. Ar yan wass, tskr innatsn tag™lla s imnsi. Lliy a Sttan, thmu tg”lla ar t}ddr. Amzn afus n ta Illi tn yurun, addrn as nn y twrda. Tg tay”yyit. Nnan as: “Fiss, ad ay ur ssfldn warjaln!” Tnna ysn: “Rzmat yyi, hann jdry, a tarwa nu!” Nnan as: “Ur rad am nrzm, ard ay tmlt ma igan ssniet n babatny.” Tini yasn: “Ur rad awn mly ma yyi tnnam, ard yyi tawim tiglay n tmilli, at tnt d tasim y ddawas, ur awn tiwi Ix”bar ula tuyyl!” Ftun nitni. Ismn tn Rrdl d Nnss n rrdl. Yyli Rrdl, ar ittskkal aylliy ilkm usud n tmilli, a yasi zy ddawas tiglay, ur d tiwi Ix™bar. Yasi yas tnt Nnss n rrdl ur ta ilkim akal, sul ur as d yiwi lx“bar ula nttan! Lliy d ruhn akal, inna walli mzziyn 1 walli mqqurn: “Manza tnt?” Ig nn afus s ugrab nns, ur nn yufi amya; ar ittejjab. 1 Cf. Roux 1942: 83-88; a tale from the Guedmioua (/dgmiwn) region. 94 Sidi Hmad u Musa stood up and said to the messenger: “Wait for me until I have finished my ritual ablutions.” The messenger waited until Sidi Hmad u Musa had finished the ablutions. Sidi Hmad u Musa asked him the same question again and again the messenger gave the same answer. Then Sidi Hmad u Musa cried: “Hello Sidi Mhnd Yaqub!” (Sidi Mhnd Yaqub answered him from far away) saying: “Yes!” (Sidi Hmad u Musa) said to him: “How many burnouses did you give to the messenger?” (Sidi Mhnd Yaqub) said to him: “I gave him five!” When the messenger heard what they said (to each other) he said to Sidi Hmad u Musa: “If you are (capable of doing things) like this, why did you bother me (and ordered me to make such) a difficult journey! Stretch out your hand to him and he will give whatever you want and you can leave me in peace!” The messenger threw the hidden burnous to him. Here is where the story ends. 33. The story of some boys and the king’s treasure chamber. They say that there was once a man who was a great thief. There was no one like him. This was his situation (in life) until he died. He left behind his wife and two little boys. These boys grew up. One day their mother had made thick porridge (tagulla) for dinner. When they were eating, this tagulla was (still) burning hot. They took the hand of the woman who had given birth to them and pushed it down into a hole (in the hot porridge). She cried. They said to her: “Shut up, lest the neighbours hear us!” She said to them: “Let me go, look I burned (my hand), oh children!” They said to her: “We will not let you go until you inform us about the profession of our father.” She said to them: “I will not answer your question, unless you bring me the eggs of a turtle-dove which you steal from under her, without her noticing it and without her flying away!” They went off. The boys were called Pound and Half Pound. Pound climbed (a tree), making steps (from branch to branch) until he reached the nest of a turtle-dove, in order to take the eggs away without (the bird) noticing it. Half Pound stole them away from him even before he had touched the ground and without (his brother) noticing it either! When they were back on the ground, the little boy said to the big boy: “Where are they?” (The big boy) put his hand in his leather bag was surprised to find nothing. 95 Ftun s dar innatsn. Lliy tt nn Ikmn, tnna ysn: “Amndra, is tgam irgazn nydd is tram a tgm tatsa n mddn?” Isawl d wa Ili mqqurn, inna yas: “Nkkin at tnt d yusin!” Tini yas: “Ara tnt d!” Inna yas: “Lahh yyi tnt!” Ildi tnt d wa lli mzziyn, inmma tini yasn: “S8y"l n babatun tga t tukkrda!” Skrn sslbt nnsn, ar nn ttgg’zn y rrwa n ugllid. 'zan yan nnqb, ur as d yiwi htta yan Ix”bar. Ar zy gis ksSmn, asin d lqyas n mad jjnjumn, awin t s dar innatsn. Bqqun f lhalt ann n tukkrda aylliy nn hawln y bit Imal n ugllid. Yan wass yut ugllid lfggd y Ixzin n Imal, yaf t inn inaqs s ur d Iqyas. Iyr 1 wida qqablnin ssy*l ann, inna ysn: “Ma yad ran vy bit Imal? Yadlli igan Ssy“l nnun, ma tqqablm?” Ur sul ssinn igllinn mad ttinin; ifl tn, ar ttrgigiyn. Iftu, yazn s ihkimn. Kullu manity as nn bdrn kra n uhkim, yazn srs. Lliy d munn, isawl d inna ysn: “A ihkimn, tjra yy yat Imjriyt y bit Imal. Yan yyi tt id gitun ildin, aynna gigi idalb, ssafuy as t.” Isawl d yan wuday, inna yas: “Nkkin, a Sidi, ar rad ak d ildi yywad iskrn jjrt ad, walaynni, a Sidi, aynna yk nniy, tamrt srs a ittwiyskar.” Yini yas ugllid: “Magar!” Inna yas: “Iwa, a Sidi, a nssry kra n waggu, ard nzr mani zy iffuy; nttan ka rad ay d ildi nnqgb maniy illa.” Iskr wuday 1 wawwu ‘ymk dda ira. Ar ittmnad awwu maniy a d ittffuy, irsm t wuday, inna yasn: “Awyat yyi d yat txibit igmmrn s zzft, a stt nsrs y imi n unqubbi. Luqt nna d gis ikSm imikr, dda t ttamz.” Awin d tixibit lli, srsn nn tt y 1 Ili. Lliy d uSkan ihSmiyn lli, igg’z wada mqqurn, izwur, ur issin, igllin, aylliy t tumz txibit Il. Inna 1 g’mas: “Ahh, a g’ma, ddiy gisnt!” Igg’z g”’mas lli, ibbi yas 1xf nns, yawi t 1 innas. Ar talla tgllint. 96 They went to their mother. When they reached her, she said to them: “Well, are you (brave) men (i.e. did you succeed in stealing the eggs) or do you want to be the object of derision?” The big boy spoke to her saying: “It is me who stole them!” She said to him: “Well then, give them to me!” He said to her: “I lost them!” The little boy took them (out of his pocket) and then (the mother) said to them: “The profession of your father was stealing!” They made a rope ladder and went down into the treasure chamber of the king. They dug a hole without being noticed by whosoever. They went in through this hole, they stole all that they could take (lit.: save) and brought it to their mother. They kept stealing until they had plundered (much) of the king’s treasure chamber. One day the king inspected the treasure chamber and found out that there were many things missing. He called those who watched over it and said to them: “What happened to the treasure chamber’? Isn’t it your work to watch over it?” The poor souls did not know what to say; (the king) left them trembling (with fear). He went out and sent for wise men. Wherever they had reported (the presence of) some wise person to him, he sent for him. When they were together, (the king) spoke to them saying: “Oh wise men, something strange happened regarding the treasure chamber. To the one of you who solves (lit.: takes out) this (mystery) for me, I will give anything that he asks from me.” A Jew spoke to him saying: “Oh Sire, I will show you who committed this (crime), but, oh Sire, everything I tell you, you must order it to be done.” The king said: “Allright!” (The Jew) said to (the king): “Well, Sire, let us produce (lit.: make hot) some smoke in order to see through where it escapes; that will show us where the hole in the wall is.” The Jew did with the smoke what he wanted. He saw where the smoke escaped, marked the place and said to them: “Bring a jar filled with tar and let us place it at the entrance of the breach. When the thief enters (next time), (the jar) will get hold of him.” They brought that jar and placed it on that spot. When the boys came (back again), the eldest descended first, unaware (of the danger), poor soul, and he got stuck in that jar (lit.: the jar caught him). He said to his brother: “Oh brother, I walked (straight) into (a trap)!” His brother descended (also), cut off (his brother’s) head and brought it to his mother. She cried, poor lady. 97 Inna yas: “Hann, rad am ssfldn warjaln, uk“an s nga lhdrt, fiss! Ddad am mly yat lhilt ma s a t&Sbeat imttawn f yum, sul nffrttl, nkki ula kmmi.” Tayad kullu ijra y yid. Lliy iffu zzman, yask id wuday, iksm s dar txibit. Izra t uk”an, yasi nit tizzla s dar ugllid, inna yas: “A Sidi, ha bab n tyawsa tumz t txibit.” Ifrh htta ugllid, inna 1 wuday: “Azzl, awi t id, a Sidis n ihkimn.” Lliy t id yiwi wuday ar dar ugllid, ar idssa ugllid, inna yas: “Manza ixf da s a ttak”zn mddn wiyyad?” [hssm wuday, ibbi gis wawal. Inna yas i ugllid: “Tqama yat lhilt yadnin, nttat a s rad d nldi ayd dars!” Inna yas ugllid: “Ma stt igan?” Inna yas: “An nsrs ljnajt nns y uyaras, nessis fllas mddn rad zrayn: yan nzra ar yalla, hann iga zy ayddars.” Iq”bl as ugllid. Skrn i lgnazt lli ymkann; srsn tt y ngr iyarasn n Imdint lli y illa ugllid. Iwa zaydn ar zrayn mddn. Ahsmi lli igan Nnss n rrdl, ma iskr 1 innas? Ifta, isy as yan SSwari n irukutn n wakal Ili rxanin ad rzn, ikru as yat tyyult igan tabidart. Asin fllas irukutn Ili ar lg’ddam n ljnajt Ili n g’matsn. Idhi tayyult ula innas, drn irukutn, tdr innas, gn kullu irukutn Illi rrmum. Tggawr, ar talla. Yan tt id yufan, ar as ittini: “Mak km issallan, a tigllint?”, ar as ttini: “Imikk ad n irukutn ad zznzay; eiSy srsn; igr yyi srsn yan warraw n lhhram, ifl yyi y lhalt ad y yyi tzram. Ma yyl qdan imttawn!” Kra iga t yan ar as ittini: “A ig Rbbi lewan, a tigllint!” Aylliy tSbea imttawn, tnkr, tftu s tgmmi nns. Ar ittqql wuday a yaf ma yallan f ljnajt aylliy irmi. Asin tt, awin tt s umzday, mdln tt nn gis. Yazn srs ugllid. Aylliy nn dars yuSka, inna yas: “Aywa, a uday, mani nn tlkmt d hilt nnk?” 98 He said to her: “(Stop crying), hush! the neighbours will hear you and we will become the talk (of the town), shut up! I will show you a trick by which you can shed (as much) tears over your son (as you wish), and yet me and you (will) remain free!” Now this all happened at night. At dawn the Jew went there and entered (the treasure chamber) to (check) the jar. He saw (the body) and rushed off to the king, saying: “Oh Sire, the actor of this crime has been trapped by the jar.” The king was happy too and said to the Jew: “Hurry, bring him to me, oh master of intelligent people.” When the Jew brought (the body) to him, the king started to laugh and said to him: “Where is the head by which people (usually) recognize one another?” The Jew stood there embarrassed and could not speak one word. He said to the king: “There is another trick left by means of which we will bring out his family!” The king said to him: “What is it?” (The Jew) said to (the king): “We must place his trunk (somewhere) on the road and (carefully) observe the people passing by: a person that we see crying, well, he must belong to his family.” The king accepted (this plan). They did this with the trunk; they placed it at a crossroad in the town where this king (ruled). Well people passed by. (As for) that boy, Half Pound, what did he do for his mother? (i.e. how did he give his mother an opportunity to mourn over her dead son?) He went to buy a double saddlebag full of fragile pottery and he hired a cripple donkey for her. They (he and his mother) brought the pottery on (the donkey) in front of the dead body of his (lit.: their) brother. Then he pushed the donkey (with) his mother (on it); the pottery and his mother fell down (on the ground), the pots broke in sherds. (The mother) sat down weeping. To whoever found her (weeping) and asked her: “What made you weep, o poor lady?”, she said: “I had a small amount of pots for sale; I do that for a living; a young rascal pushed me over and left me in the situation in which you see me (now). Who can stop my tears!” Everybody said to her: “May God help you, poor woman!” When she had cried enough tears (over her dead son), she stood up and went back to her house. The Jew had been waiting to find someone who weeped over the dead (boy), until he was tired (of waiting). They carried (the dead body) away, brought it to the graveyard and buried it there. The king called for the Jew. When the Jew had come to him, he said to him: “Well, Jew, how far have you come with your tricks?” 99 Inna yas: “A Sidi, tqama yyi yat.” Inna yas: “Ma stt igan?” Inna yas: “A nrzm i yat tanneimt yy ssuq: yan yiwin, hatinn nttan a iskrn yayann. ” Irzm wuday 1 tanneimt, ar ttlli y iswak. Tkka uk”’an kra, s asn tt lahh. [ftu wuday, inna i ugllid: “Ay yyi tamrt ad azny kra n tfqqirin ad kSSmnt s tg’mma. Ar sqsant yy tduwwunt n tanneimt i usafar ami stt ira ugllid.” Yamr as day ugllid s yaylli. Ftunt tfqqirin, ar sqsant y tg’mma, tigmmi yad s xtad. Tigmmi nna tlkm kra gitsnt y tfqqirin ann ar ttini 1 id bab nns: “I Rbbamt, a ist lalla, imikk n tduwwunt; ira tt ugllid i usafar!” Aylliy Ikmnt tigmmi n innas n Nnss n rrdl. Tini yas yat tfqqirt gitsnt: “I Rbbi, a lalla n tgmmi, iy darm illa imikk n tduwwunt, ira tt ugllid 1 usafar!” Tnna yas innas n Nnss n rrdl: “Mrurd, ad am fky yan imikk!” Tftu, tfk as d taduwwunt. Tnna yas tfqqirtt lli stt ishurman: “Idrus yyi yayad, a lalla.” Tksm day, tzayd as d yan imikk. Tnna yas talli mmi tfka taduwwunt: “Ak km issrbh Rbbi!” Walaynni yayad a illan y ixf nns, illa uk”an gis. Turri d tfqqirt Ili. Bhhra uk”an tlhkm imi n ddrb, s tt id yufa Nnss n rrdl. Inna yas: “Mani d tkkit, a tafqgirt?” Tnna yas: “Ar siggily imikk n tduwwunt, ira tt ugllid.” Inna yas: “Ti n mit?” Tnna yas: “Ti n tanneimt.” Inna yas: “Iwa, tufit kra?” Tnna yas: “Tfka yyi d yat tfqqirt imikk.” Inna yas: “Rwah ad am d zaydy kra, ha nn idrus yayann, ur igi mat tawit 1 ugllid.” Tmun dids, iS8Sksm tt ar tigmmi, ikks as taduwwunt Illi, ibbi yas ils nns afadd ad ur taf ma s asn tthku ma ijran. Imma nttat tffuy d uk”an tamz idammn n ils nns, trussu srsn imi n tgmmi, tftu. Tra zema a stt trsm. 100 The Jew said to him: “Oh Sire, there is still one (trick) left.” (The king) said to him: “What is it?” He said to him: “We will set free an ostrich at the market: he who takes it away is the one that has committed (those crimes). ” The Jew freed an ostrich’, it roamed through the streets. After some time they lost it. The Jew went to the king and said to him: “Order me to send out some old women who can enter into the houses. They can ask for ostrich fat for a medicine required by the king.” The king ordered this. Old ladies went and searched through the houses, one house after the other. At each house into which one of these ladies entered, they said to its owners: “Please ladies, (can you spare) some (ostrich) fat? The king needs it for (his) medicine.” (This went on) until they arrived at the house of the mother of Half Pound. One of the ladies said to (Half Pound’s mother): “Please, oh lady of the house, do you have a small amount of (ostrich) fat that the king requires for his medicine!” The mother of Half Pound said: “Wait a minute, [ will give you some!” She went and gave her some fat. The other lady insisted, saying: “This is (too) small an amount, my lady.” She went in again and added some. Then the lady to whom she gave fat said to her: “May God make it profitable for you!” But what was stored in her brains (i.e. the adress), was stored safely. The old lady wanted to return. When she had only just arrived at the entrance of the alley, Half Pound met her. He said to her: “Where do you come from, old lady?” She said to him: “I look for fat required by the king.” He said to her: “(Fat) of what?” She said to him: “Ostrich fat.” He said to her: “And did you find some?” She said to him: “An old lady gave me some.” He said to her: “Come on, let me give you somewhat more, (what you have now) is too little, it is not (appropriate) to bring this (small quantity) to the king.” She went with him, he made her enter the house, he took that fat away from her and cut off her tongue so that she did not have the possibility to tell them what happened. But (this old lady) went out of (this house), used the blood of her tongue, sprinkled it on the door of the house and went off. She wanted to mark (the house in this way). 1 In other versions of this tale the ostrich (tanneamt or tanneimt from Arabic nagsama) has some precious stones attached to it in order to attract thieves. 101 Iffuy d uk”an nttan yaf d idammn. Isy d nit yan uhuli, 1yrs as, yamz idammn nns, irussu kullu srsn lhumt nnsn. Tiwi d uk’an tfqqirt imddukk”al n ugllid ad asn tml rrssm Ili tskr. Afn d nnss n Imdint iruSsa kullu s idammn. Urrin yakudann, inin 1 ugllid ma ijran. Yazn day ugllid s wuday. Lliy nn yuska, inna yas: “Aywa, qadant ak lhilat, a uday?” Inna yas: “A Sidi, tqama yat!” Inna yas ugllid: “Ma stt igan?” Inna yas: “A Sidi, ad kullu nsmun irgazn n Jhumt ann lli y Ilan idammn. Nssu asn kra n ma issxlawn, qablx tn nkki s ixf inu. Lugt nna yabn lequl nnsn, ddad sawaln, yakudann ira a iban bab n tyawsa.” Iwaqf as day ugllid yayann, inna: “Smunn tn d, ssun asn mat tn issxlawn.” Aylliy x”lan, isu htta wuday. Walaynni Nnss n rrdl, iskr hilli d is a issa, imma ur iswi yat. Lliy x”lan, ihf asn wuday timariwin. Iftu, ittas, inna ntta hati ihf tamart 1 wida y iSkka. [xxa yas ukY’an Nnss n rrdl aylliy gis isbbr yitts, d yvayda iswa htta ntta izayd f yitts. Inkr Nnss n rrdl, yasi yayda s ihf i mddn Ili mmi ihf, ihf as srs tamart nns ula nttan. Iffu uk”an zzman, yask d urqqas n ugllid a izr mani ilkm wuday 7 lhilt nns; yaf t id sul uk“an ittas. Iseqql t, imun dids s dar ugllid, inna yas ugllid: “Aywa, a uday, tmmant lhilat nnk, nyd ur ta?” Inna yas: “A Sidi, la bas dari ddur ad!” Inna yas: “S mit?” Inna yas: “Wida y Skkay, a Sidi, hfy asn timariwin nnsn.” Inna yas ugllid: “Imma ti nnk, a Iqrran, manzatt?” Ar idssa ugllid, iqllq wuday. Inna yas ugllid: “Zayd, rzm 1 mddn ad ftun fi halt nnsn!” Iyr 1 luzir nns. Aylliy nn yuSka luzir s dar ugllid, ggawrn, jmean ntta dids f lejayb Illi yasn iskr Nnss n rrdl. Walaynni ur ta ssinn iz d nttan ad asn iskrn lyrayb ad. Ur ifil luzir ula agllid kra n lhilt. Ur tt id kkin lequl nnsn ar tigirit, inna ugllid i luzir: “Ssfld yyi, ad ak iniy yan wawal: 102 (Half Pound) went out early next morning and found blood (on his door). He bought a ram, slaughtered it, took its blood and sprinkled it (on every outside door in) their quarter (of the town). The old lady brought the helpers of the king so show them the blood marks that she had made. They found that half of the town was sprinkled in this way. They went back and told the king what happened. The king sent for the Jew again. When (the Jew) came, the king said to him: “Well, are you out of tricks, oh Jew?” He said to (the King): “Oh Sire, there is one left!” The king said: “What is it?” He said to him: “Oh Sire, let us bring together the men of this quarter (on whose outside doors) blood has been found. We make them drink an intoxicating drink, I myself will observe them carefully. When they are out of their minds, they will talk and then the criminal will show himself (soon).” The king agreed again to that and said: “Bring them together and make them drink an intoxicating drink.” When they were inebriated, the Jew drank something too. But Half Pound did as if he had been drinking something, but (in reality) he hadn’t. When they were all completely drunk, the Jew cut off beards. He went to sleep also, thinking he had cut the beard of whoever was suspected. Half Pound let (the Jew cut beards), until (the Jew himself) was overwhelmed by sleep and by the intoxicating drink that deepened the sleep even more. Half Pound stood up and took the (razer) with which (the Jew) had cut off (beards) and he cut off the beard (of the Jew) also. At dawn a messenger of the king went to see how far the Jew had come with his tricks; he found him still asleep. He woke him up and went with him to the king, who said to him: “Well, Jew, are your tricks finished or not yet?” He said to (the king): “Oh Sire, I am quite satisfied this time!” (The king) said: “About what?” He said to him: “I have cut off the beards of all suspects.” The king said to him: “And your (beard), oh fool, where is it?” The king laughed but the Jew was embarrassed. The king said to him: “Go and let the men free!” (The king) called his vizir. When he had come to the king, they sat down and talked about the amazing tricks that Half Pound had played on them. But they still did not know that it was (Half Pound) who had done all these amazing things. Neither the vizir nor the king could find a method (to identify him.) When they had not yet finished with their thoughts, the king said to the vizir: “Listen to me, I want to tell you something: 103 argaz ad lli izdarn a iskr kullu yayad, issiwd yyi. La budd a nzr kra n lhilt yadnin at t srs nssn. Nyd t nga d udgg”al nny, ad as nfk yat 7 istitny.” Inna yas luzir: “Aynna ira ugllid, ittyawskar!” Inna yas ugllid 1 luzir: “At tallm abrrah s iggi n id fuhina lli y a ittbrrah ubrrah yad Ili, ar ittini: ‘Ssfldat, a mddn, i ubrrah n ugllid, inna yawn ugllid: yan issnn 1 Ilebat ad Ili zrinin, issleb htta s wuday ymkad kullu iran, ad d isban ixf nns. Ha nn agllid ifka yas laman, ur t zy gis ikkat usnnan’. ” Iwa, idum ubrrah mnnaw ussan. Nnss n rrdl Ili ar uk’an ittmsiwir nttan d ixf nns lbed n twal, ar ittmsiwir lbed n twal day d inna as: ha 1y ira, ha 1y ur iri. Ar gis skarn iswingimn ‘yayda ran, aylliy a ittini ubrrah: “Hann agllid ira y yywad Ili issnn 1 yyayad d Ihilat at t isnfea ugllid s aynna ira!” T‘akudann a ifta Nnss n rrdl s dar yan umddakk”! n luzir, yazn t ad as d yawi Ix”bar shanin. Yawi yas tn d. Aylliy issn ma ira ugllid, inmma iftu ar isqsa y ugllid. Ar t snnfkan imdduk“al nns afus s ufus aylliy iruh iyda ira. Imnuggur d ugllid. Isqsa t ugllid y tmatart kullu yyayad iran. Thku as kullu yayann. Walaynni, ur a ys itthku aylliy ifka laman: ur as iskar amya. Lliy ihgqaq ugllid iz d nttan a igan bab n lyrayb ad inna yas: “Mrhba srk, ad ak fky illi, tgt adgg’al inu is trit.” Inna yas: “A Sidi, riy!” Inna yas ugllid: “Hati, riy bahra wan lhilat ad as srsnt nfeay agayyu nu, 1y tnt ihtajja zzman.” I'mkad ad ttggan ihkimn. Tnnra [hilt n ugllid y isigg”ra ti n Nnss nrrdl, aylliy t iga y ddu ufus nns. 104 this man, who is (apparently) capable of doing all these things, frightens me. We must look for another way to know who he is. Perhaps we can make him our son-in-law and give him one of our daughters.” The vizir said to him: “Whatever the king wants shall be done!” The king said to the vizir: “Make the messenger go up to the roof terraces where he usually makes his announcements, and let him say: “Listen, oh people, to the messenger of the king, the king speaks to you: whoever knows about the tricks of recent times and also those played on the Jew, that he may present himself. The king promises to do him no harm whatsoever (lit.: not to break a thorn)’. ” The messenger crossed (the town) for several days. Half Pound had been pondering (about this message) for some time and then thought about it for some time: sometimes he wanted (to go to the palace), then again he did not want (to go). The thoughts did with him what they wanted, until the messenger (of the king) made the announcement: “The king wants to make use of (the services of) the person that knows so many tricks for whatever purposes (the king) wants!” Then Half Pound went to a friend of the vizir and sent him to obtain reliable information for him. He brought this information to him. When (Half Pound) knew what the king wanted, he went to ask about (the wishes of) the king. His friends passed it on from one to the other, until (the message) arrived what he wanted. (Half Pound) met the king. The king asked him proof of what had happened. (Half Pound) told him everything. He however told him nothing until (the king) had given him a promise not to do him any wrong. When the king knew for sure that he was really the man (behind) all these mysteries, he said to him: “Welcome, let me give you my daugther, you will be my son-in-law, if you want.” He said to him: “Oh Sire, I do!” The king said to him: “Well, I want to make use of tricks such as these for my own benefit, if necessary!” This is how smart people are. The intelligence of the king finally won over the trick of Half Pound: now the king was able to handle (Half Pound). 105 34. Lqist n yan urgaz nttan d immas.' Ar issflid i mddn ar ttinin: “Lwalidayn dfarn lhqq iggutn 1 warraw.” Inna yas urgaz Illi i immas: “Dalby am ad yyi tsftt y yat tnbatt.” Inna yas: “Waxxa, a yiwi.” Inna yas: “Riy ak km ttasiy zy Ikursi ar wayyad, ak km ttasiy ar Ifras da y at tggant, ak km ttasiy ard kullu thwwst 1 nna trit. Ar am akkay mat tSttat y imi nnm, ar am akkay mat tlssat, ar ssiridy ibrdan nnm, ad yyi tsamht kullu y ma fllam zzriy n tmmara.” Ar ittxdam urgaz Ili mraw isgg”’asn. Inna yas: “A imma, is am xllsy Ihqq n tmmara Ili fllam zzriy nyd uhu?” Tnna yas: “Ur ta yyi txllst Ihqq n yat tiqqrt 1y t id tsmussit y wahbbud inu!” Inna yas: “A imma, riy ak km awiy s lhiyj f iggi n ty”rad inu!” Tnna yas: “Waxxa!” Yasi lewin nns, yasi tt ula nttat f ty*’rad nns. Ar ittidu sdis yirn, wiss sa ar tt issruh. Lliy zurn, isqsa t immas, inna yas: “A imma, amndra is am xllsy?” Tnna yas: “A iwi, zzyart ad txllst yy lhqq n tymrt Ili s yyi tut y tasa nu. Ur ta jji nffuy yir y lamr ad n wadis.” Inna yas: “Zr, a imma, yilli f ak km ttasiy, ikkis ilm!” Tagg” nn mmas tayrutt nns, taf tt inn tkkis ilm. Inna yas: “ASk id, ak km asiy f tayrutt ad yadni!” Tnna yas: “Uhu, a yiwi, ad ttiduy s idarn inu. Samhy ak y ddunit ula y lixrt.” Issudn ixf n immas, ar ttidun. 35. Lqist n Imujrim n Tinmll.’ Ar asn ittini y yan Imakan ism nns Tinmll: “Nkkin a igan ssalih. Iy tram a yyi tzrm’, nkkin d Imlayka, hann rad iliy nkkin d Imlayka aflla n udrar n Ilg*ddam n Tinmll. Walaynni, a ur dari ittaSka htta yan! Wa nna yuSkan s dari, ira a iéma ur ta yyi nn iruh!” Ksudn kullu Ixlayq. Nttan ar yaqqlay s uflla n udrar Ili. Ar ittawi mraw ilmawn n ihray arudnin, sfan bahra. Ar tn issufuf, isdwwar tn kullu i ixf nns. Wa nna tn ukan izran, inna : “Hann ssalih da nny, uSkan dars Imlayka!” 1 Cf. Stroomer 2001: 134; a tale from the Goundafa region. 2 Cf. Stroomer 2001: 136; a tale from the Goundafa region. 3 In other Tashelhiyt dialects one finds tzrim in this type of verb. 106 34. A story about a man and his mother. (A man) heard people say: “Children are greatly indebted to their parents.” This man said to his mother: “I beg you to let me pay off my debt to you by one decisive word.” She said: “All right, my son.” He said to her: “I will carry you from one chair to another, | will carry you to the bed in which you sleep; I will carry you, so that you can move around to wherever you wish. [I will put food into your mouth, I will give you clothes and wash them (too), and (then, may) you pardon me for all sufferings that [ made you endure. ” The man worked ten years. He said to her: “Oh mother, have I paid you back for all sufferings that I made you go through, or not?” She said to him: “You did not even pay back the amount (of pain from) one kick (of your feet) when you moved in my womb!” He said to her: “Oh mother, [ want to make the Hajj carrying you on my shoulder!” She said to him: “All right.” He collected provisions and took also (his mother) on his shoulder. He went for six months, on the seventh he made her enter (Mecca). While visiting (Mecca) he asked his mother, saying: “Oh mother, did I pay you back now?” She said to him: “With this pilgrimage you pay me the amount (of pain from) your elbow with which you once hit my liver! We are not even beyond the things related to the womb.” He said to her: “Look, mother, the skin is (rubbed) off on the spot where I carried you!” The mother looked at his shoulderblade and found that the skin was gone. He said to her: “Come, I will carry you on my other shoulder!” She said to him: “No, my son, let me walk on my own feet. I pardon you (for everything) in this world and in the hereafter.” He kissed his mother’s head and went on. 35. A story about the scoundrel of Tinmell. (Once a man) in a place called Tinmell said (to the inhabitants): “fT am a saint. If you want to see me together with the angels, I will be together with them on the moutain opposite Tinmell. But let no one approach me! The one who draws near to me, will be blind before he even reaches me!” Everybody was afraid. He climbed the top of that mountain. He had brought ten sheep skins with him, all washed clean and shining white. He inflated them and placed them in a circle around him. One who would see them would say: “Look at that saint of ours, angels visit him!” 107 ly ira a igg”z tadgg”at, ifsi tn kullu ilmawn Ili, ismun tn. Igg”z s Tinmll. Ar kullu ttzurn mddn. Nnan: “Ssalih a iga!” 36. Si Muhammad Amdjaw.' Idda Si Muhammad Amdjaw s umnuggar n Sidi Hmad u Musa f Tazrwalt. IIkm yan udwwar y WaStukn, insa gis, yufa yan urgaz ar isshmu aman n ludu. Ar tn izznza Igrs 1 uy“rraf. Inna yas Umdjaw: “Ya Rbbi, a argaz, dalby ak imikk n waman n ludu.” Ur issin a tn izznza. Ifka urgaz Ili ay’rraf n waman hmanin. Lliy ittudda, inna yas: “Ara lgrs!” Inna yas: “Ma iga lgrs ad!” Inna yas: “Ttaman n waman!” Yall ukan Umdjaw adar nns, iskr as akuzzi, inna yas: “Ha ludu nnk irza, ur yyi tdfrt kra n IgrS!” Ar ittejab urgaz Ili, ur jjun izri zund lebar ann! 37. Lqist n yan ttalb.* Yan ttalb isshdr y yan Imude n Ibrabr. Yaf nn ljmaet n Imude Ili ur a ttzallan. Inna yasn: “A uddi, may aylliy a ur tzallam? Wa nna ur ittzallan, wa nna ur ittazumn, ur igi amuslm!” Nnan as: “Ur nssin mamnk an nttzalla.” Inna yasn: “Ad awn mlx mamnk.” Nnan as “Waxxa!” Inna yasn: “Kraygat yan yawi d yat talluht.” Awin d tnt kullu. Yara yasn ma s a ttzallan. Ar aqgran aylliy ssnn lbaraka Ili asn imla. Inna yasn: “Vikkad tlkm tawala n Ifarayd n ludu!” Nnan as: “Waxxa!” Ar asn immal mamnk a ttudan, aylliy lkmn idarn. Nnan as: “A uddi, mmqqnna n idarn, ur imkin at tn nkkis!” (Lxlayq Ili ar ttasin timsilt n yilm n umugay, ifssl t f Iqyas n udar nns, islulli yyayn i idarn nns. Iga as timsilt Ili ddu udar nns, ignu t fllasn s tzakar n tznirt.) 1 Cf. Stroomer 2001: 140: Si Muhammad Amedjaw is the name of a well- known joker in the oral literature of the Agundis valley. A tale from the Goundafa region. 2 Cf. Stroomer 2001: 154; a tale from the Goundafa region. 108 When he wanted to come down in the early evening, he deflated all these sheep skins and collected them. He went down to Tinmell. Everybody (started to) pay him pious visits. They said (to one another): “This is a saint!” 36. Si Muhammad Amedjaw. Si Muhammad Amedjaw travelled to the annual fair of Sidi Ahmad U Musa in Tazerwalt. He entered an Ashtukn village to stay the night there and met a man who heated ablution water (for a living). He sold (this water) for a penny a pitcher. Amedjaw said to him: “Please, good man, I ask for a little ablution water from you.” (Amedjaw) didn’t know that he actually sold it. The man gave (him) a pitcher of warm water. When Amedjaw had finished the ritual ablution the man said to him: “Well, give me a penny!” Amedjaw said to him: “What about this penny!” He said to him: “(It is) the price of the water!” Amedyjaw lifted his foot, let a fart and said to him: “Now the ablution is no longer valid (lit.: broken), I no longer owe you a penny!” The man stood there surprised. He had never seen such a trick (before)! 37. The story of a taleb. A taleb was appointed (as a teacher) in a village of (Middle Atlas) berbers. There he found that (members of) the village council did not perform the prayers. He said to them: “Oh, my friends, why don’t you pray? Someone who does not pray and does not fast is not a Muslim!” They said to him: “We don’t know how to pray.” He said to them: “I will teach you how.” They answered him: “All right!” He said to them: “Everybody must bring a wooden writing- tablet.” They brought them all of them. He wrote for them (the words) with which one must perform the ritual prayers. They studied until they understood the blessing that he had showed to them. He said to them: “Now you arrive at the obligations in relation to the ritual ablution.” They said to him: “All right!” He showed them how to perform the ritual ablution, until they came to the feet. They said to him: “Oh dear fellow, it is impossible for us to take off our footgear!” (These people take a sole of cowhide, cut it in the size of one’s foot and wind rags around the legs. One puts the sole under the feet and sews it onto the rags with cords made of palm.) 109 Inna yasn ttalb lli: “Tir ttzallayat s i&k”jad’ nnun, hati hilan.” Ar ttzallan Ixlayq Ili s isk”jad nnsn. Ar didsn ggann. Izri ttalb Ili yaylli as irzq Rbbi y dar mddn ann. Inhasb disn, fkan as tryrad nns. Iftu s tmazirt nns. Hati, yuSka d yan ttalb yadnin, isshdr y dar Ixlayq lli. Isshdr darsn. Truh tadgg”at, luqt n tazallit. Ttudan Ixlayq Ili, nitni ula ttalb nnsn. IkSm nn s Imqsurt, ar tn ittmnad ttalb Illi. KsSmn kullu s isk”jad nnsn. Inna yasn: “Wah! Ma iga yayad! Is tgam Ibhaym! Ar ttzallam s yaya? Ur ihlla! Ur srs tak”1 tazallit!” Nnan as: “Ttalb Ili darny isshdrn a yy imlan as srsn nttzalla!” Inna yasn: “U man a iga?” Mlan as tamazirt nns. Yara yas yat tbratt, ar t inn ittzzi, inna yas: “Ma iga yayad: tmlit 1 Ixlayq ad ar ttzallan s isk”jad nnsn!” Inna yas: “Nkki hayyi eqdy ixf inu aylliy as srsn ttzallan. Kyyi eqd ixf nnk: kkis asn tn!” Inna yasn ttalb Illi d yuSkan wiss sin: “A uddi, la budd at tkkism Iharam ad. Hati ur srs tuki tazallit.” Nnan as: “Awal ann ur illi! Tazallit ad iran a yy ikkis 1Sk”jad nny, bnqs nns!” Inna yasn ttalb Ili: “Ula nkki bnqs Ihadr nnun.” Iddu s ubrid nns. 38. Lqist n yan urgaz, ar issflid i Ixlayq ar ttinin: “Ljuba!”? Iggall Ixlq lli yir a ittidu ard izr lejyb s ixf nns. Yasi lewin nns ar ittidu. [hawl ukan y uyaras, s nn yufa yan wasif ingi yir s izran, wid mzziynin, wid mqqurnin. Inna yas: “Lejb aya!” Inna yas Imlk nns: “Zayd lg”ddam!” Ar ittidu, yaf nn day yan ubnkal. Ar t ittmnad s walln nns aylliy d iffuy zy yat tansa. Iqrrb t inn. Ukan irwl, ira ikSm y tansa Ili, ur sul as tgi, tmzziy fllas. Inna: “Lejb a iga yaya! Zriy t s walln inu aylliy d iffuy. Ur sul illi mamnk a ikSm!” Inna yas Imlk nns: “Zayd Ig~ddam!” 1 Isk*jad “boots”. For a picture of local made boots see Rainer 1999: 76, 188. 2 Cf. Stroomer 2001: 156; a tale from the Goundafa region. 110 The taleb told them: “You can perform your prayers with your boots on, that is permitted also.” So, these people (continued to) pray with their boots on. They (even) slept wearing them. That taleb had passed (the time) that God allowed him among these people. He settled up with them, they gave him his salary. He went back to his region. Now look, another taleb came, he received an appointment (as a teacher) among these people. So he taught. The evening came, time for prayer. These people performed the ablution together with the (newly appointed) taleb. He entered the ablution room, that taleb looked at them. They entered all of them with their boots on. He said to them: “What is this? Are you animals? You pray like this? It is not allowed! The prayer is not valid with (boots on)!” They said to him: “It is the taleb who was appointed earlier who showed us to pray with our boots on!” He asked them: “Where does he come from?” They indicated where he came from. The taleb wrote him a letter, reproaching him severely, saying: “What nonsense is this! You taught these people to pray with their boots on!” The other answered him: “I made efforts to make them pray with their boots on. You must make some effort to get these boots off!” The second taleb told them: “Oh dear fellows, you must simply take off these (things of) sin! Prayers are not valid with them.” They said: “No discussion about that! We don’t need a prayer that forces us to take off our boots!” The taleb said to them: “In that case I don’t need this job of yours.” He went his own way. 38. A story about a man who heard people say: “Amazing”. A man vowed that he would walk until he had seen “the amazing” himself. He took provisions with him and went off. He walked on the road and found a river that had overflowed (its banks), (the riverbed containing) only stones, small stones and big stones. He said to it: “That is amazing!” His angel said to him: “Continue walking!” He went on and also found a snake. He saw with his (own) eyes that it had come from a hole. He drew near to it. (Immediately the snake) fled, wanting to go (back) into that hole, but (that hole) did no longer fit, it had become too small. He said: “That is amazing! I saw it come out with my own eyes. (But) now it has no way to go back in!” His angel said to him: “Continue walking!” 111 Ar ittidu, yaf nn day yat tazart, tskr kra n ifrawn fulkinin d ikYzarn fulkinin. Ittrs yan waylal y uflla nns. Inna Ixlq lli: “Ad sunfuy y ddu tazart ad imikk.” Iqrrb tt inn ukan. Inkr waylal Ili y uflla nns. Lahh ifrawn ula ik“zarn Ili, tga ukan ymklli tga tazart y Ilyali. Inna: “Lejb a iga yaya!” Inna yas day Imlk nns: “Zayd Ig’ddam!” Ar ittidu. Yaf nn day sin iysan, yan gisn illa dars rbea Imaklat d waman, iskraf edlnin, iy’s Imahall nns, walakin ideaf, ur gis yir ixsan. Wiss sin iysan ur dars walu ma iStta, ittkrf s yat tzikrt ad irkan, walakin ji, 1a quwwata illa bi-Llah. Inna ssiyd Illi: “Lejb ayad! Wa Ili dars rbea n Imaklat d waman d lhalt iedIn ideaf! Wa Ili ur dars walu, lhalt ibjrn, 1ji!” Inna yas Imlk nns: “Zayd lg’ddam!” Ar ittidu. Truh as tadgg”at y imi n yan Imude. Yaf nn gis yan urgaz iggawr. Ar ittqql s ayt tigmmi nns, at t inn asin, aSku ikka akk” ttma vy twssrt. Isllm fllas, inna yas: “A sidi, riy ak k sqsay yan Ixlq ar as ttinin “lejb”.” Inna yas: “Hati baba nit a iga!” Iyr as: “ASk id.” Ifsi takk”st nns, issuss agdrur, aSku ar ittleab takurt d ihSmiyn. Tamart nns ur tga gis htta yan wanzad i8ibn, sul kullu tdla, ur ta yas ikkis htta yan uxs. Inna yas: “A sidi, dalby ak anbgi n Rbbi.” Inna yas: “Mrhaba bik!” Imun dis s tgmmi nns, isduqar tiflut, ikSm, imun dis s Ibit da y a ittgga iqbiln. Iyr i tmyart nns. Tsadmr as, inna yas: “Jlla dari yan uqbil.” Tnna yas: “Waxxa, a sidi!” Ggawrn. Imikk n tassaet tsrf asn aman n ludu. Zzullan. Tsrf asn imnsi. Iga sa irukutn, kraygat yan ur irwas ywann yadnin. S8an imnsi nnsn. Ur jji sllan i wawal yugrn g’mas y tgmmi Ili. Lliy kmmln y imnsi Ili, inna yas ssiyd Ili nn yuSkan a izr lejb: “A sidi, riy a yyi tfssrt kra n umur ad zriy tnt.” Inna yas: “Lawd awal nnk!” Ibdu as ti n wasif Ili ingi s izran. Inna yas: 112 He went on and also found a fig tree that produced beautiful leaves and beautiful figs. A bird perched on top of it. That man said: “Let me rest a little under that fig tree.” He drew near to that tree. The bird flew away from its top. (Then) the fig tree lost its leaves and figs and looked like a fig tree in winter. He said: “That is amazing!” His angel said again to him: “Continue walking!” He went on. He also found two horses, one had four types of fodder, water, a nice harness, a clean stable, but it was meagre, it had nothing but bones. The second horse had nothing to eat, was tied to a filthy rope, but it was fat, believe it or not (lit.: there is no power except by God). The man said: “That is amazing! The one that has four types of fodder, water and a nice stable is weak! The one that has nothing, lives poor, is healthy!” His angel said to him: “Continue walking!” He went on. It was late in the afternoon (when he arrived) at the entrance of a village. He found a man sitting. He waited for members of his family to carry him back (into the house) because he had reached a high age. (Our man) greeted him and said to him: “Oh sir, I would like to ask you about a man called ‘the amazing’ .” The old man said: “Well, well, that is surely my father!” He called (his father): “Come here!” (His father) loosened his belt, shook the dust from his clothes because he had been playing football with the children. In his beard not even one single white hair could be found, it was completely black, nor were there any teeth lacking in his mouth. (The visitor) said to (the father): “Oh sir, I ask you, (may I be your) guest?” He said to him: “You are welcome!” He went home with the visitor, knocked at the door (of his house) and accompanied him to the guest room. He called his wife. She presented herself to (her husband) and he said to her: “I have a guest.” She said to him: “That is all right, sir!” They sat down. After a while she sent water for the ritual ablution to them. They prayed. She sent a meal to them, it had seven dishes, each dish quite unlike the other. They ate their meal. They did not hear a word of dispute (lit.: a word that is higher than its brother) in that house. When they had finished their meal, the visitor that came to see “the amazing” said to (his host): “Oh sir, I want you to explain to me certain things that I saw.” He said to him: “Please, speak!” He started (with the story) of the river overflooding with stones. (His host) said to him: 113 “Tmkann a iga bnadm imqqurn d wad mzziyn. Ur sul illi luqr ingratsn. Wad mzziyn ihgr wad mqqurn. Ar as ittini: ‘Fssa kyyi’! ” Inna yas: “Ti n ubnkal.” Inna yas: “Awal n leib! ly d iffuy d imi n bnadm, ur sul a ittwrri!” Inna yas: “Tazart lli?” Inna yas: “Zund yat tmyart lli itahl urgaz nns, teiS s lhlal. Lliy inkr ttir Ili illa y uflla nns, tqama zund tamyart Ili ur illin s urgaz, teiS s Ihhram.” Inna yas: “Sin 1ysan, ufiy tn d kraygat yan d lhalt nns.” Inna yas: “T'wann dar illa kullu ma iStta ula ma issa, iga arraw n laz, waxxa as ifka Rbbi Ixir. [' isigg’ra nns ieql ukan f laz Illi y ilul. Ur t imqqur gis, isrrf y ssnaye eéedlnin. Ssadun fllas irgazn edlnin, isigg’ra n lamr nns illa Rbbi, ard ik’ti lxir Ili. Kullu isrrf, iSbea ul nns.” Inna yas: “Imma iwk da t nufa y imi n tgmmi, iSib, ur sul a inkr. Ar d ka ttasin mddn ar tafukt, sskSmn t id s tgmmi. Kyyin da igan babas, ur ta jji tSibt ula kkisn uxsan nnk, sul ukan tshit!” Inna yas: “Dalby ak lajal ar sbah, fruy ak tt.” Nkrn maniy Ilan, g”nn ar sbah. Yazn tawayya nns s dar iwis, inna yas: “Riy a nn asky, nkkin d uqbil ad insan dari.” Inkr ntta d uqbil nns, itabea tawayya zy tryurdin. Tnna yas ukan twayya ymklli 1 lxlq li. S nn k&mn. Tamyart nns, tslla ukan 1 wawal n babas d ugqbil nns, tzayd s iwaliwn ur édinin, ar hhrgn tasa ula wul, ar ttbbin ifaddn n urgaz, ar jllun leq] n urgaz. I'mkann a iSibn Ixlq Illi. Babas Ili mmi ifka Rbbi illis n Ihlal, sul ukan isha. Iggawr ssiyd Ili nttan d lejb d iws n lejb, 114 “This is the case with important people and ordinary people: there is no longer any respect between them. An ordinary fellow disrespects an important man. They (even) say to (someone important): ‘You, shut up’! ” (The visitor) said: “(And what about the story) of the snake?” (His host explained it to him) saying: “(It is about) a shameful word! If this has gone out of the mouth of someone, it cannot go back in it!” (The visitor) said to him: “(And what about) the fig tree.” He said to him: “That is like a married woman, she lives in a licit situation. Once the bird that is perched on (that fig tree) flies away, (it means:) that woman remains behind without husband, she lives an illicit life.” (The visitor) said to him: “(And what about) the horses, each of them in their own situation.” He said to him: “The one who has all kinds of food and drink is a child of hunger, even if God has given him prosperity. He knows nothing but hunger, since he was born. He does not get attached to what he sees. The one that is fat, is a child of prosperity, born and raised in it, he is sent to do good work. Good people mount him, his ultimate goal is God, until this prosperity disappears. Everything he earns, satisfies his heart.” (The visitor) said to him: “(And what about) your son, whom we found at the entrance of his house, as an old man, unable to stand up. People carry him to sit in the sunshine and bring him back into the house. You, his father, you are not old (at all), you still have all teeth and you are in splendid health!” He said to him: “I ask you a delay until tomorrow, then I will solve (this riddle) for you.” They stood up from where they were and went to sleep until the next morning. (The next day, the host) sent his servant girl to his son with the message: “I want to come over to you, me and my guest who spent the night in my house.” The host and the guest stood up and followed the servant girl. The servant girl had delivered the message to that man (i.e. the son of the host). They went in. Now his wife had only just heard the conversation of the father (of her husband) and his guest, when she began to speak indecent words that burn (a man’s) liver and heart, (words) that weaken a man’s strength (lit.: knees), (words) that confuse a man (totally). Now that (was the reason) why that man had grown so old. His father to whom God had given a decent woman, was still strong and healthy. The visitor, the “amazing” (host) and the son of the “amazing” sat down, 115 ar ssflidn i tmyart Ili, aylliy tnna i lejb kullu Ili tra at t tini. Nkrn, ffuyn. Imun dis ar tigmmi nns, inna yas: “Is yyi tsqsat y 1wi ma is igan ymkann iga? Is nn tgit amzzuy nnk aylliy kullu tsllat twaliwn n tmyart nns?” Xir lmra, Ssrr lmra! 39. Lqist n yan Imjdub.’ Iga Imjdub, iga lhakim. Ifka yas Rbbi yan lIkas. Ad ukan gis imikk n watay, ig as yat talwizt n ddhab. Ifka yas Rbbi yat tahidurt, ula nttat tlla gis Ihkma. Ar ittgawar ssiyd Ili y yat talerst n ugllid y ddawas n yat talitSint, inqabal d yan Imnzh ar gis ttili illis n ugllid. Yan wass tzra nn ssiyd Ili iffi imikk n watay y lkas lli y tila tahkimt. Ar t ittmnad aylliy gis issuss talwizt. Tssafd as illis n ugllid tawayya nns. Tnna yas: “Wa la budd ad d taSkt s dari.” Inna yas ssiyd lli: “A uddi, nkkin ur giy lg“ddam n illis n ugllid. [brdan inu bbin, rkan, ar ttkmayy Ikif! D yan wawal yadnin, tigmmi n ugllid tla sbea n ibwwabn.” Tddu twayya, teawd as 1 lallas lwajb n ssiyd lli. Tnna yas: “Wrri s dars, ini as: ‘Riy ay yini waxxa’. Nkk“ni an ndbbr mamnk an nskr ad d iksm.” Tddu twayya. Tnna yas 1 ssiyd lli: “Riy at tinit “waxxa” kaf fllak illan.” Inna yas: “Waxxa!l” Tddu twayya, twajb 1 lallas. Tfk as lhwayj n tmyarin, tssls tn 1 ssiyd Ili. Tnna yas: “Smun kulsi Ihwayj nnk, at tn nawi didny.” Ar fttun. Abwwab nna ukan lkmn, tnna yas tawayya Ili: “Yat tmyart ayad, tra at tzur y illis n ugllid.” Inna as: “Waxxa, ksm!” Aylliy d kullu tzri f sbea n ibwwabn. Ruhn dar illis n ugllid, tnna yas: “Mrhba bik!” Iggawr s akal. Tnna yas: “At tnawlt lqaeida Ili tnawlt vy talerst: at tkmit Ikif nnk, tskrt atay vy talbriqt nnk!” Inna yas: “Waxxa!” Awin as d aman nwanin. Jemmr talbriqt nns, imdi tt, iffi y Ikas n jjaj. Tnna yas: “Ffi ula y ywann yadnin.” Inna as: “A uddi, ywann ur igi wi n watay!” 1 Cf. Stroomer 2001: 162; a tale from the Goundafa region. 116 listening to that woman until she had said to the “amazing” all that she wanted to tell him. They stood up and left. (The host) accompanied (the guest) home and said to him: “Did you ask me why my son has become what he is now? Did you listen carefully, did you hear the words of his wife?” Be kind to a woman and you will get the quarrelling of a woman! 39. The tale of a Sufi. Once there was a Sufi who was a magician. God had given a drinking-cup. As soon as he poured some tea in it, it made him a golden coin (louis d’or). God had given him also a sheep skin with magical properties. The man used to sit in the garden of the sultan under an orange tree, in front of him he saw a belvedere where the daughter of the sultan used to live. One day (the sultan’s daughter) saw the man pour some tea in the enchanted cup. He looked at it, until he shook out a louis d’or. The sultan’s daughter sent her maidservant. (The sultan’s daughter) said to (the man in the garden): “You must come to me.” But the man said to her: “Oh dear, I am not (worthy to stand) before the daughter of the sultan. My clothes are torn and dirty and I smoke kif! Besides, the palace of the sultan has seven gatekeepers.” So the maidservant went back to convey the answer of the man to her mistress. (Her mistress) said to her: “Go back to him and tell him: ‘T want you to say ‘All right’! ’ We will see what we can do (to make) him enter.” The maidservant left. She said to the man: “I just want you to say ‘All right’, that is all.” He said to her: “All right!” The maidservant went back to bring the answer to her mistress. (The sultan’s daughter) gave women’s clothes to (her maidservant) who made the old man wear them. (The maidservant) said to him: “Collect all your belongings and we will carry them with us.” They went off. The maidservant said to (every) gatekeeper she met: “This is a lady, she wants to visit the sultan’s daughter.” (Every gatekeeper) said: “All right, come in!” (And so on), until she had passed all seven gatekeepers. (Then) they arrived at the (room of the) sultan’s daughter, who said to him: “You are welcome!” He sat down on the floor. She said to him: “Please do as you are accustomed to in the garden: smoke your kif, make your tea in your teapot!” He said to her: “All right!” They brought boiling water to him. He filled his teapot, put it (onto the fire) and poured (tea) in a glass cup. She said to him: “Pour also in the other cup.” 117 Tnna yas: “Wa la budd at tffit gis!” Iffi ukan gis imikk. Iga talwizt, issuss ‘y ufus nns. Qssrn, ar luqt n tguni. Tnna yas 1 ssiyd Ili: “Wa la budd ad didi tg’nt.” Inna yas: “Uhu!” Tnna yas: “Wa la budd at tskrt awal ad riy!” Ig’n dis bla Ixatr nns. Txxa yas. Aylliy ur islla, tak*r as Ikas Ili y tlla tahkimt. Inkr ukan y Ifjr. Ar ismun irukutn nns. Ixssa t Ikas. Inna yas: “A uddi, ixssa yyi Ikas inu!” Tnna yas: “Irza, tluh nn twayya izg”yan nns.” Iffuy, iwrri s talerst Ili y a ittgawar, ar ittini: “Kas, kas, wa nna irzan Ikas n mddn, iewwl f tirzi n wi nns.” Yan wass izri ugllid y uyaras, idda s tg’mrt. Islla 1 ssiyd Ili, issafd imxzniyn nns. Inna yasn: “Ssnkrat lbuhali yann z yinn, ar yyi issnya ixf inu dima. Htta y yid ur a yay ittxa an ng’n!” Ssnkrn t. Iggall ssiyd lli: “Riy a ixwu Ibld, ard as ifk Rbbi ma s a ittxllas zy illis n ugllid Ili, nttat ula babas!” Iddu s tama n lbhr, iluh tahidurt nns f iggi n waman, issadu fllas. Yawi t Rbbi, aylliy t inn iluh s yat tgzirt. Yaf nn gis yat tazart, tskr kra n ik’zarn fulkinin bzzaf bla luqt! Yay t laz. Ikkis yan, iSSa t. Iffuy as yan yisk y ixf nns. Ar ittejab. Inna as: “Aywa, Sidi Rbbi, sul ukan nzuyd y tmmara!” Ar ittmnad, aylliy irmi. Inna d ixf nns: “Aywa, yikka innra yyi laz, riy an ns& ukan 1k’zarn.” Izayd ukan yan yadni, iffuy d yisk yadnin. Izayd wiss krad, ikkis as yan yisk. Izayd wiss kkuz, ikkis wann yadnin. Issilf 1 ixf nns, ur sul gis amya. Inna yas: “al-hamdu li-llah, ya Sidi Rbbi! !'wa a igan asafar n illis n ugllid d babas!” Ikkis yunSklli mmi izdar n ik“zarn, iluh tahidurt nns y Ibhr, iwrri d s Imdint Ili y illa ugllid. [kSm, imnageg’r yan umxzniy n ugllid. Inna yas: “Ur d Imusm n ik”zarn y Imdint ayad?” Inna yas: “Ur d luqt nnsn ayad!” Inna yas: 118 He said to her: “Oh my dear, this (cup) is not for tea!” She (insisted), saying: “You must pour (tea) into this one!” He poured a small amount (of tea) in it. There appeared a louis d’or, he shook it in his hand. They passed the evening chatting, until it was time to go to sleep. (The sultan’s daughter) said to the man: “You must sleep with me.” He said to her: “No!” She said to him: “You must do what I want!” He slept with her against his will. She let him (in this situation). When he did not notice anything, she stole the enchanted cup (away from) him. In the morning he woke up. He started to collect his belongings. He missed the cup. He said to (the sultan’s daughter): “Oh dear, I miss my cup!” She said to him: “It is broken, the maidservant threw the sherds away.” He went out and returned to the garden where he used to sit and said: “Cup, cup, she who has broken the cup of the people, decided to break her’s (i.e. her virginity too).” One day the sultan passed by on his way to the hunt. He heard the man (mumbling) and sent his guards. He said to them: “Make this simpleton stand up from there, he annoys me constantly. Even at night he does not let me sleep!” They made him stand up (and leave the place). The man swore an oath: “I will leave the country, until God gives me something with which I can pay the sultan’s daughter and her father!” He went to the coast, threw his sheep skin on the water and sat (lit.: rode) on it. God transported him to an island. (The man) found a fig-tree there producing very nice figs, (but) out of season! He was hungry. He took one and ate it. A horn came out of his forehead. He was surprised. He said to himself: “Well, oh my God, now we are in even more trouble!” He looked (at the horn) until he was tired of it. He said to himself: “Well, hunger overwhelms me now, I want to eat some more figs.” So he took another one and (immediately) an other horn appeared. He ate a third (fig), one horn disappeared. He ate a fourth (fig), and the second horn disappeared. He touched his head, there was nothing left (of these horns). He said to himself: “Allah be praised! Oh God! This is (going to be) the remedy for the sultan’s daughter and her father!” He picked as many figs as he could, threw his sheep skin on the sea and returned to the city where the sultan lived. He went in(to town) and met one of the guards of the sultan. He said to him: “Is it not the season for figs in town?” He said to him: “It is not!” He said to him: 119 “Ty tiwit 1 ugllid sin ik’zarn, ira a ifrh?” Inna yas: “Bzzaf!” Ifk as sin. Yawi tn d, ifk tn i ugllid. Yazn yan 1 illis, i8§ yan. Kra igat yan iffuy as d yan yisk zund wi n wudadn. Agllid ihsSm, iggawr nn y tgmmi nns. Yazn tawayya i luzir, inna yas: “Hkm y Imudeé inu, hati nkki yay yyi kra.” Ar itthkam luzir krad wussan. Yazn as yat tbratt i ugllid, inna yas: “Nra akk” an nzr mamnk at tgit.” Inna yas ugllid: “Ksm d!” Iddu luzir, yaf nn lejb Ili. Iwrri d, issufy abrrah y Imdint, ar ittini: “Agllid, yay t kra, nttan d illis. Wa nna tn idawan, ifka yas Rbbi kullu ma ira! Wa nna ikSmn s dar ugllid, ur idawa yaylli t yayn, ira a ibbi ixf nns.” Kullu Ixlayq ur zdarn ad kSmn. Inkr ssiyd lli, bab n ik’zarn. Inna yas: “Nkki a iran a idawa agllid d illis!” SskSmn t id s dar ugllid. Inna yas: “Tzdart at tkkist lejb ad, ifka Rbbi?” Inna yas “Zdary!” Ifka as yan uk~zar, iffuy yisk yadnin. Inna as: “Ma iga yayad?” Ifk as wiss sin, ikkis yan yisk. Ifk as wiss krad, ikkis kullu. Inna yas: “At tftut s dar illi, ula nttat ymkann at tga.” Inna yas: “Walakin yir nkki dis, a ur ihadr htta yan.” Tyr ugllid i twayya, inna yas: “Awi ssiyd ad s dar Malika. Ik&m dars, tqqnt tiflut!” Tawi t twayya, tqqn t inn dar lallas. Tnna yas: “la slamtk, a sidi, is tzdart a yyi tdawat?” Inna yas: “ly illa lkas inu!” Tnna yas “Yujad!” Inna yas: “Awi t id!” Yamz Ikas nns, ihdu t. Ifk as yan uk’zar, iffuy wiss sin waskiwn. Tnna yas: “Haha, ma iga yaya?” Ifka as wiss sin. Ikkis yan yisk, ifk as wiss krad, ikkis kullu. Tnna yas: “A sidi, is trit a yyi tilit?” Inna as: “Uhu!” Tnna yas: “Is trit an neawd ymklli nskr tawala Ili?” Inna yas: “Uhu!” 120 “Would the sultan be happy, if you would bring two figs to him?” The guard said to him: “Oh, yes!” He gave him two (figs). (The guard) brought them and gave them to the sultan. The sultan sent one of them to his daughter and ate one (himself). A horn, like those on Barbary sheep, appeared on each one of them. The sultan was embarrassed and stayed in his palace. He sent a maidservant to the vizier, saying: “Rule in my place, I am ill.” The vizier ruled for three days. Then he sent a letter to the sultan saying: “I would like to see how you are.” The sultan said to him: “Come in!” The vizier went in and found there this extraordinary thing. He went back and made a messenger announce in the city: “The sultan is ill, both he and his daughter. The one who is able to cure them, God will give him everything he wants! The one who, after entering into the sultan’s room, cannot cure his illness, will have his head cut off!” Nobody dared to enter (the sultan’s palace). The man, who had brought (lit. the the owner of) these figs, stood up and said to (the king’s messenger): “I will cure the sultan and his daughter!” They brought him to the sultan. (The sultan) said to him: “Can you remove this strange thing, that God gave me?” He said to him: “I can!” He gave him a fig, another horn appeared. The sultan said to him (in anger): “Now, what is this?” He gave a second (fig) to the sultan, one horn disappeared. He gave a third one to the sultan, all (horns) were gone. The sultan said to him: “You must go also to my daughter, she is in the same situation.” He said to him: “But (on condition that there is) only me and her, no one may be present.” The sultan called the maidservant and said to her: “Bring this man to Malika. He will go into (her room), you close the door (behind him)!” The maidservant brought him and locked him in in (the room of) her mistress. The sultan’s daughter said to him: “Please, sir, can you cure me?” He said to her: “If my cup is still there!” She said to him: “It is there!” He said to her: “Bring it to me!” He took his cup and put it away. He gave her a fig, a second horn appeared. She said (in fear): “Now what is this?” He gave her a second (fig). One horn disappeared, he gave her a third one, all (horns) were gone. She said to him: “Oh Sir, do you want to marry me?” He said to her: “No!” She said to him: “Do you want to do what we did before?” He said to her: “No!” 121 Ismun ixf nns, iffuy. Iftu s dar ugllid. Inna yas: “Is tjji Malika?” Inna yas: “Yah!” Inna yas: “Mat trit ifka yak t Rbbi?” Inna yas: “A sidi, ur htajjax walu yir Imahall lli y a ttgawary vy talerst nnk.” Inna yas: “Zayd, fkiy ak talerst ann kullutt!” Iffuy. 40. Ayt Smugn Illiy k”rzn tisnt.' Mnagqgarn Ayt Smugn yan wass. Ar ttmSiwirn gratsn. Nnan: “Issrmi any ar bdda nssay tisnt.” Nnan: “Jy illa unzar an nk*rz tisnt.” Lhiy ila unzar, isu wakal, mmniqqgirn day, nnan: “Awyatay tiyugiwin nny, an nk*rz tisnt.” Ddun ar yan Imakan, awin nn didsn tisnt. Igr asn tt Lli u Lmqyys, Imqddm nnsn. Lliy k’rzn mddn, nnfsin. Lh izri imalass, ismun tn id day Xi u Lmqyys, inna yasn: “Rwahatay an ngguys tisnt is a ttmmyay.” Lliy nn lkmn dar tyyirza, ar tt ittguyyus. Ar ittasi kra n tguna. Iqqs as iyirdm vy ufus. Inna yasn: “Hati, tisnt ar ttmm~yay, miss thrra bahra. Rwahatay, an nn nadu arkiy d bahra tmmyi.” Ddun ad qqln aylliy rmin. Adun nn iss mnnawt twal. Tag™1 tisnt lli ad asn tmmyi. Nnan: “Amud a irkan, tisnt ur rat tmmyi!” 41. Lqist n yan urgaz d tmyart nns d emmi Mars.’ Lliy isrut urgaz ann tumzin nns, izli kra n tumzin y yan uhanu nns. Inna yas tmyart nns: “Mad gant tumzin ad Ili tzlit?” Inna yas: “Gant tumzin ad ti n emmi Mars.” Tnna yas: “Ma igan emmi Mars?” Inna yas: “Yan urgaz bahra yzzifn.” Yan wass, iffuy urgaz lli, ur ihadr, yask d yan urgaz yzzifn s dar tgmmi nns. Lliy t tzra tmyart Illi, ar as taqqra. Inna yas: “Neam, mat trit?” Tnna yas: “Izd kyyi a igan emmi Mars?” Inna yas: “Mat trit, ma iga?” Tnna yas: “Llant kra n tumzin nnk y darny, at tnt tawit!” Inna yas: “Ur dari yill ma s tnt ttasiy.” 1 Cf. Podeur 1996: 123; a tale from the Ayt Souab region. 2 Cf. Podeur 1996: 131; a tale from the Ayt Souab region. 122 He took his belongings and went off. He went to the sultan. The sultan asked him: “Is Malika cured?” He said to him: “Yes!” The sultan said to him: “What kind of present do you want?” He said to him: “Oh sir, only the place in your garden where I used to sit.” The sultan said to him: “I will give you the whole garden!” He went away. 40. When the Ayt Smugen grew salt. One day the Ayt Smugen came together. They held a meeting. They said: “It is too tiring for us to always have to buy salt.” They said: “When there is rain, let us sow it.” When it had been raining and the soil had become wet, they met again, saying: “Let us bring out our plough-animals and let us sow salt.” They went to a place, carrying some salt with them. Their leader, Ali U Lemgiyys, sowed it for them. When they had sown (it), they went home. When a week had passed, Ali U Lemgiyys called them together again, saying: “Let us go and see whether the salt has sprouted.” When they arrived at the field, they checked the salt (carefully). (Ali) lifted a stone. A scorpion inflicted a sting in his hand. He said to them: “Well, the salt has sprouted, but it is quite sharp. Let us go (home) and come back when it has grown somewhat more.” They went home and waited until they had enough of it. They went back (to the field) several times. The salt refused to grow for them. They said: “The sowing seed must have been spoiled, the salt will not grow!” 41. A story about a man, his wife and uncle March. When a (lit.: that) man had threshed his barley, he set some of it apart in a room. His wife asked him: “What is this barley that you set apart?” He said to her: “This barley belongs to uncle March.” She said to him: “Who is uncle March?” He said to her: “A very tall fellow.” One day that man had gone, he was absent (for some time) and a tall man came to his house. When the woman saw him, she called him. He answered her: “Yes, what do you want?” She said to him: “Are you uncle March?” He said to her: “What do you want? What is the matter?” She said to him: “There is some of your barley with us (at home), take it!” He said to her: “I do not have something I can carry it in.” 123 Tnna yas: “Ha darny tasrdunt d lhml ma s tnt tasit.” Inna yas: “Waxxa!” Tfka yas tasrdunt. Iemmr as s tumzin Ili, iddu. Lhy d yuda urgaz, ikSsm nn s tgmmi, ur yanni tasrdunt. Inna 1 tmyart: “Mani tkka tsrdunt?” Tnna yas: “Iga yas emmi Mars tumzin nns, yawi tnt at tnt isrs y tgmmi nns.” Inna urgaz: “Ld hawla wa la quwwata tld bi Liahi!” Ar ikkat rrss. Inna 1 tmyart: “Izd xta a yyi tskrt!” Inna yas: “Tilad, ddiy ad ffuyy! Iy ufiy mad ttnealy la bas darm. ly t ur ufiy, rak km diy.” Iddu urgaz Ili s yan Imude mqqurn. Ffuyn akk” irgazn n Imudé s ssug, agurnt gis yir tumyarin. Iddu s uemmar, iffuy d gis, ar yaqqra i ayt Imude. ASkint d tmyarin, nnant as: “Mat tgit, mat trit?” Inna yasnt: “Kk1y d lixrt.” Nnant as: “Mad skarn ayt lixrt?” Inna yasn: “Illa darsn yan lfrh iggutn, bllyn awn kullu sslam.” Kraygat yat tmyarin lli ar t ttsqsa: “Ma iskar emmi, nyd xalti nyd ultma.” Inna yasnt: “Inna yawnt lear nnunt: “Labudd ad ay tssifdmt kra n iqSusn, arkiy nzri Ifrh Ili darny illan, nrar awnt tn’.” Ar ttyirnt tmyarin lli s tg”’mma nnsnt. Kraygat yat gisnt tawi yas iqSusn Illi tttaf. Ismun urgaz ann iqsusn ann, yawi tn, ikSsm s uemmar. Iffuy, iddu s tgmmi nns, ikSm nn s tgmmi, inna i tmyart nns: “La bas darm, hati ufiy mak km idarean 7 wanufl!” 42. Tablinka d urgaz.' Kra n mddn zzan y yat tblinka, trur tblinka, ar ttyir. Tmniqqir d yan urgaz, tnna yas: “Lhurma nnk, a yyi tjnjmt y willl gigi zzanin!” Inna yas: “Ma rad am skry?” Tnna yas: “Rzm imi nnk ad kSmy s wahlig nnk arkiy ddan.” Irzm imi nns, tkSm srs. Lliy d uSkan willi tt ttaynin, nnan as: “Is tzrit yat tblinka?” Inna yasn: “Ur tt zriy.” Lliy zrin mddn ann, inna urgaz Ili 1 tblinka: “Ffuy d, hann mddn Ili ddan.” 1 Cf. Podeur 1996: 135; a tale from the Ayt Souab region. 124 She said to him: “We have a donkey and a bag in which you can carry it.” He said to her: “All right!” She gave him the donkey. He filled its bags with this barley and went off. When the husband came back, he went in, but did not see the donkey. He said to the woman: “Where is the donkey?” She said to him: “Uncle March loaded his barley on it, he took it to store it in his house.” The man said: “There is no force nor power except with God!” He clapped his hands (in anger). He said to the woman: “So, that is what you did to me!” He said to her: “Now I will go out. If I find someone I can curse, there will be no harm for you. But if I don’t find (such a person), I will chase you away.” The man went to a big village. The men of the village were gone to the market, only women were left there. He went to the graveyard, he came out of it and called the people of the village. The women came, saying: “Who are you? What do you want?” He said to them: “I come from the hereafter.” The women said to him: “How are the people of the hereafter?” He said to them: “There is a big feast going on among them, they convey their greetings to you.” Every woman started to ask him (questions such as:) “How is my uncle, how is my aunt or my sister.” He said to them: “Your family says to you: ‘You must send us some jewels, until we have finished the party that we have here, and we will return them to you (later)’. ” These women rushed off to their homes. Everyone brought him the jewels that she possessed. The man collected the jewels, took them and went to the graveyard. He went off and went home, he went in and said to his wife: “No problems for you, I found (enough people) that are your equal in folly!” 42. The viper and the man. Some people were chasing a viper that fled and ran off quickly. The viper met a man and said to him: “Please, save me from the people who chase me!” (The man) said to (the animal): “What can I do (for you)?” (The viper) said to him: “Open your mouth and let me enter your stomach, until they have gone.” So, he opened his mouth and the viper went in. When those who chased (the viper) had arrived, they asked (the man): “Did you see a viper?” He said to them: “I did not see it.” When these people had gone, the man said to the viper: “Come out, these people are gone.” 125 Tnna yas: “Ur ra nn ffuyy y yid, illa yid mad Sttay.” Inna yas urgaz Ili: “An nmsirid dar lqadi Bu Mhmmd.” Ddun s dars. Ifka yas urgaz Ixbar yiklli yas yran gras d tblinka. Tbdu tblinka yann at tsawl, inna yas Bu Mhmmd: “Fiss! Hann ur a sawaln ayt ug™ns d ayt brra!” Inna yas: “Ffuy d, an nsawal!” Tffuy d tblinka. Inna Bu Mhmmd 1 urgaz Ili: “Xmml, qqn imi nnk, tddut s twwuri nnk!” Lliy tzra tblinka ywann idda, trur ula nttat. Iddu urgaz lli. [kk nn imikk, yadu d s dar Bu Mhmmd, inna yas: “Riy ak k awly 1 tarwa nu, as srk ttleabn.” Inna yas Bu Mhmmd: “Nkki mqqury, rmiy, hati, Ilan dari kra n lhSum mzziynin. Rwah s dari at tn tawit.” Imun urgaz ann d Bu Mhmmd, aylliy Ikmn yat tblatt. Iml as Bu Mhmmd yat tfrit y ddu tblatt, inna yas: “Smdi nn ifassn nnk ad ak tn fky.” Ik8m Bu Mhmmd y yat tfrit y uflla, ar isnil tasndrt nns 1 yan ulg’mad. Iffuy d ulg’mad, ibbi argaz lli y ifassn. Inna yas: “Hak tiyrad nnk vy Ilxir Illi gik skry! Hann ma s ttleabn tarwa nnk!” 43. Lqist n yan urgaz lli izznzan tammnt y ssuq.’ Yan urgaz ismmr mnnaw yilmawn n tammnt y ssuq. Yask nn dars yan urgaz, ira ad dars isy tammnt. Inna yas: “Mnsk at tzznzt tammnt ann?” Inna yas: “Mdi tt. ly tt tejb, ar gis tsawalt.” Yasi urgaz ann yan yilm, ifsi t, imdi tammnt, ifk t 1 bab nns, inna yas: “Amz, arkiy gguysy wayyad.” Yamz t s ufus nns. Yasi day umssay lli wayyad, ifsi t, imdi tammnt, ifk t day 1 bab nns, yamz t s ufus nns yadnin. Yasi umssay yan yilm n tammnt, irur. Iggammi bu tammnt mad a iskar i yilmawn Ili yumz. Ar yaqqra 1 mddn at t fukkun. 1 Cf. Podeur 1996: 141; a tale from the Ayt Souab region. 126 (The viper) said to him: “I will not go from here, there is something to eat here.” The man said to him: “Let us bring our case to judge hedgehog.” The went to him. The man told him what had happened between him and the viper. The viper started to talk, but the hedgehog said to him: “Silence! People inside don’t speak to people outside!” (The hedgehog) said to him: “Come out and we will talk!” The viper came out. The hedgehog said to the man: “Shut your mouth quickly and go to your work!” When the viper saw that (the man) was gone, it went off also. The man went off. But after a short while he went back to the hedgehog and said to him: “I want to take you (home) to my children, so that they can play with you.” The hedgehog said to him: “I am old and tired, well, I have some small children. Come with me and take them with you.” The man accompanied the hedgehog until they arrived at a slab. The hedgehog, showing him a hole under the slab, said to him: “Stick your hands (in this hole) and I will give them to you.” The hedgehog went into the hole from above, he pushed his back to a snake. The snake came out and bit this man in (his) hands. (The hedgehog) said to him: “Here is your reward for the good things which I did for you! Here is something your children can play with!” 43. The story about a man who sold honey at the market. A man filled some skins with honey on the market. An other man came to buy some honey from him. He said to him: “For how much do you sell that honey?” The merchant said to him: “Taste it (first). If you like it, then talk to me about (the price).” The man took a skin, opened it, tasted the honey and gave it back to the merchant, saying: “Hold it, until I have checked another one.” The merchant took it in his hand, the buyer took another (skin), opened it, tasted some honey and gave also this one back to the merchant, who took it with his other hand. The buyer took a (third) honey skin and ran off. The merchant could not do anything (as he stood there) with the skins in his hands. He had to call people for help in order to free him (from this situation). 12} 44. Saydna Sulayman, nttan d Hudhud d Bilgis.' Saydna Sulayman iy iffuy, ar ittmun d JjiS nns, at tn igan mddn d latyar d lawhas. Ar izzigiz yan ddur aylliy tlhkm tuzzumt n wass, igg”z yy yan Imakan ag gis isunfu. Hudhud yadlli iga mafaman, ar as immal vy illi y Ilan waman. Lliy ig’n Saydna Sulayman, inna hudhud: “Ad dduy, ad marriy Y ignna s lugt lli y ra ink”’r ugllid.” Lliy nn ikks kra y ignna, iduf nn yat tmazirt y mnid n Lyaman. [ffirri hudhud aylliy itrs y yan wurti y tmazirt n Saba. Yufa nn gis yan hudhud yadnin. Ar sawaln gratsn, inna yas: “Mat tgit?” Inna yas: “Giy hudhud n Sulayman.” Inna yas: “Amma kyyin, mat tgit?” Inna yas: “Giy hudhud n tgllitt Bilgis.” Inna yas: “Rwah ad dari tkkt!” Inna yas: “Ksudy ad matly arkiy a yyi isiggl ugllid.” Inna yas: “Uhuy; iy as nn tiwit Ixbar n Bilgis, hati ra ifrh.” Iddu, imun iss, aylliy ilkkm dar Bilgis. Iduf s walln nns tamazirt n Bilgis, yadu d. Saydna Sulayman, nttan, lliy ink’r y yids, inna yasn: “Trat nn 1 hudhud ad d yask, ad any iml maniy Ilan waman.” Ar siggiln hudhud, ur t ufin. Inna yasn: “Iy d yuSka, rat t eddby kra n ledab iggutn nyd a as yrsy, abla iy yyi d yiwi kra n Ixbar fulkinin!” Iyr 1 rrays n latyar, at t igan taswwant. Aylliy t id thm tswwant, inna yas Saydna Sulayman: “At tddut, a yyi tawit hudhud yill yill vill!” Tffirri tswwant. Aylliy nn tkks kigan y ignna, tduf nn hudhud Ili, yuska d y mnid n tmazirt n Saba. Tjjuwwi nn srs aylliy tlkm t, ty”1 t, tnna yas: “Maniy nn tmatlt? Ar k isiggil ugllid, ur k yufi! Hati iggull yat tgallit iggutn as sar k ieddb!” Inna yas hudhud: “Is nn gis ur igi “Abla 1y yyi d yiwi kra n lxbar’? ” Tnna yas tswwant: “ad, inna yikann.” Inna yas hudhud: “Awa, la bas dari, hati iwiy as d kra n Ixbar fulkinin.” 1 Cf. Podeur 1996: 145; a tale from the Ayt Souab region. 128 44. Solomon, the hoopoe and queen Bilqis. When Solomon marched out, he was accompanied by his army consisting of people, birds and wild animals. One day he marched until midday, then he pitched camp at a place in order to rest there. In those days the hoopoe was the water finder, it used to show to (Solomon) where water could be found. (Once) when Solomon had fallen asleep, the hoopoe said (to itself): “Let me go roam around in the sky, until the king gets up (again).” When it had travelled some (distance) in the sky, it saw a land in the direction of Yemen. The hoopoe flew until it landed in a garden in the land of Saba (Sheba). There it found another hoopoe. They talked to one another, the one said to the other: “Who are you?” It said: “I am the hoopoe of Solomon.” Then it said to (the other): “What about you? Who are you?” It said: “I am the hoopoe of queen Bilgis.” It said: “Come along with me!” (Solomon’s) hoopoe said: “I am afraid to be too late, when the king asks for me.” The (other hoopoe) said to him: “You don’t have to; if you bring news from Bilgis he will be very happy.” The (hoopoe) went along with the other one, until it entered (the room) of Bilqis. It looked carefully at the land of Bilgis and then returned (to Solomon). When Solomon woke up in the night from his sleep, he said to (his men): “Call the hoopoe, let it come and show us where the water is.” They went to look for the hoopoe, but they did not find it. Solomon said to (his men): “When it comes I will punish it severely or I will slaughter it, unless it brings me good news!” He called the chief of the birds, the sparrow hawk. When the sparrow hawk had come in, Solomon said to it: “Go and get me the hoopoe immediately! ” The sparrow hawk flew away. When it had crossed every (corner) in heaven, it saw the hoopoe coming back from the land of Saba. It rushed to the hoopoe, and when it had reached it, it took it (in his claws), saying: “Where have you been so long? The king has been looking for you, but did not find you. He has sworn a solemn oath that he will punish you!” The hoopoe said (to the sparrow hawk): “Did he not add: ‘Unless it brings good news’?” The sparrow hawk said to the hoopoe: “Yes, that is what he said.” The hoopoe said: “Well, (in that case), there will be no problem, because I bring him some good news.” 129 Tamz t tswwant, tawi t ar lg’ddam n Saydna Sulayman, trs t gis. Yamz Saydna Sulayman hudhud y tkyutt nns, inna yas: “Maniy nn tskkiwst ar yill?” Ar ittrgigi hudhud, inna yas: “K™ti iy tllit y Ig*ddam n Rbbi! Azkka yawm Iqiyama, a yyi ur teddbt!” Inna yas: “Awa, fk yyi d lxbar, mani tkkit.” Inna yas: “Ddiy ar Saba, afy nn gis yat tmyart ism nns Bilgis. Nttat a igan tagllitt n tmazirt ann.” Inna yas day: “Tuti tgldit nns ti nnk.” Inna yas Saydna Sulayman: “Ad ak fky yat tbrat ad as tt tawit.” Yara tabrat, ifk as tt 1 hudhud, yawi tt hudhud aylliy ilkm lqsr n Bilgis. Yaf tt nn tettas, iskkiws y usksl n Imnzh nns, aylliy tduy y yids. Iluh as nn tabrat lli, tasi tt, tyr tt. Hudhud Illi yadu d. Tagllitt tsman luzara nns, tnna yasn: “Hati yat tbrat tuSka yyi d y dar Sulayman, inna gis: ‘Labudd ad d dari taSkim at thdum’. ” Tilad mad awn idhrn? Mat tram?” Nnan as: “Nkkni tlla darny Iquwwa iggutn ugg”ar n ti nns.” Tnna yasn: “Xmmemat! Hann kra ugllid ry d ikSm s kra n tmazirt, ar isdullu mddn Ili fulkinin, issbdd willi x“Snnin.” Tnna yasn: “Rad as ssifdy kra n Ihdiyt at t army. ly iga agllid mqqurn, hati rad ay ibyyn; 1y t ur igi, hati rat t nssn.” Tssifd as smmus idmya n ismg d smmus idmya n talyajurt n wury d smmus idmya n talyajurt n nnq’rt, tssifd as sul smmus idmya n twayya. Tsls lksut n ismgan 1 twiwin, tsls Iksut n twiwin 1 ismgan. Tssifd as yat talyaqut ur idhir imi nns. Tssifd imddukkal nns, tfka yasn lhdiyt ann. Saydna Sulayman Iliy issn is nn dars tuSka Ihdiyt ann, yumr 1 ljnun d SSayatin ad as skrn lyajur mqqurn n wury d lyajur mqqurn n nnq”rt. Ssun tn y yan rrgg y uyaras lli rad kkin imddukkal n Bilqis. Yamr idbu yisan kra n leadad iggutn ad skrn ssrbis y iggi n lyajur n nnq’rt d wury. Lliy d uSkan idbu lhdiyt Ili, ar ttannayn lyajur ann, bddn fllas yisan. Harn lhdiyt Ili d iwin. 130 The sparrow hawk took (the hoopoe) and brought it before Solomon and put it there. Solomon took the hoopoe by its crest and said: “Where have you been until now?” The hoopoe started to tremble and said to the king: “Remember that you must stand before God! Tomorrow (can be) the day of resurrection, (so) don’t punish me!” He said to (the hoopoe): “Tell me where you have been.” The hoopoe said: “I have been to Saba, I found there a woman named Bilgis. She is the queen of that land.” The hoopoe added: “Her kingdom is greater than yours.” Solomon said (to the hoopoe): “Let me give you a letter, that you must bring to her.” He wrote a letter, gave it to the hoopoe, who brought it to the castle of Bilgis. It found (the queen) asleep, but it waited in a window of her pavilion until she woke up from sleeping. The hoopoe threw that letter to her, she took it and started to read. The hoopoe returned. The queen gathered her vizirs together and said to them: “Look, a letter came to me from Solomon, in which he says: ‘You must come to me and do honour to me with presents.’ Now, what do you think, what do you want?” They said to her: “We have great power, even more than his.” She said to them: “Think carefully! Look, if some king invades a country, he humiliates good people and raises bad people to power.” She said to them: “I will send a present to him to test him. If he is a great king, he will show it to us; if he is not, we will know it (soon).” She sent five hundred slaves to him and five hundred gold bricks, five hundred silver bricks and five hundred female slaves. She dressed female slaves in clothes of male slaves and male slaves in clothes of female slaves. She sent him a pearl that had no visible opening. She sent her personal guards along and gave them those presents (lit.: this present). When Solomon knew that the presents would come to him, he ordered the jinn and the devils to make for him a big slab of gold and a big slab of silver. He spread them out in a plain along the road where the guards of Bilqis were to pass by. He ordered a large number of horse men to stand in rows on the slabs of silver and gold. When those who brought these presents arrived, they saw the slab on which horses were standing. They thought very little of the presents that they (themselves) were bringing. 131 Saydna Sulayman iffuy d. Nnan as: “Ha Ihdiyt n tgllitt Bilqis.” Inna yasn: “Rarat as tt. Hati ras srun nn asky s kra n lquwwa iggutn, rak k”n diy y tmazirt nnun, iy d ur tuSki s dari s ugayyu nns!” Inna yadlli yan lynn i Saydna Sulayman: “Tamyart ann idarn nns zud win uyyul.” Iksud a stt itihl. Inkr Saydna Sulayman, yamr 1 Jji8 nns ad skrn yan ifrd y imi n ImSwwr nns. Sqfn ifrd ann s jjaj. Uk"an inna i ljnun: “Ma gigun izdarn a yyi d yawi lkursi n Bilgis y tgmmi nns, at t id taf y dari?” Inna yas yan gisn: “Zdary at t id awiy qbl ur ta tnkirt y yi.” Inna yas wiss sin: “Nkki zdary at t id awiy ma ¥y tqqnt titt, trzm tt.” Inna yas: “Mqqar d kyyi ar rat t id yawi.” Iqqn alln nns, irzm tnt, iduf lkursi n Bilgis y lg”ddam nns. Inna yasn: “Ssxsrat gis 1mikk, ad ssny is tra at t tak”z nyd uhu.” Lliy d tuska Bilqis, aylliy d thm imi n ImSwwr, tiri at tzzigiz y iggi n ifrd li, tall Iksut nns, tnna is tra at tzzigiz y waman. Ismaqql nn Saydna Sulayman vy idarn nns, yaf nn tn ur gin yiklli s as inna ljnn. Inna yas: “Zayd, ka ur d aman aynna!” Tksm nn s dar Saydna Sulayman, inna yas: “Is iga lkursi yad zud wi nnm?” Tnna yas: “Zund nttan”, aSku ur tri ad as ttini: “Nttan nnit aya.” Takudann itahl tt Saydna Sulayman, ila tt, ittaf dids sin ifrxan. 45. Lqist n urgaz d warraw nns.’ Inkr yan urgaz, itahl yat tmyart, iqddr Rbbi, yaru didas yan uhsmi d th’mit. Iqddr Rbbi, tmmt nnatsn n ijijan inn’. Ikk ma ikka, inkr, itahl fllasn yat tmyart yadnin. Awa, ma igan ssnaet n urgaz ann? Iga ahttab. Ar d iqqay rbea n tskurin, ar tnt attun, ar asn d tettaska yat 1 yan. Tkk tmyart ann ma tkka, tnna yas: “A nn tSaskt yijan ad, fada ay d tettaSka snat 1 yan!” Iddu urgaz ann, imun d jyijan inn s umrdul, a nn iSask yuan. Ahsmi imun d babas, zwarn. TahsSmit tgg”ra, ar tggar y 1 nna kkan ibawn d ilammn. 1 Cf. Amard 1997: 118-132; a tale from the Ouarzazate region. This text contains words which are peculiar to the Ouarzazate-Demnate dialect of Tashelhiyt, like ijijan where other dialects have ifrxan “children”, and the deictic element inn where other dialects have ann. 132 Solomon came out (of the palace). They said to him: “These are the presents of queen Bilgis.” He said to them: “Bring them (lit.: it) back to her. Beware, I will come to you with an enormous army and expel you from your country, if she does not come to me herself!” A jinnee had said earlier to Solomon: “That woman has feet like a donkey.” He feared to marry her. Solomon stood up, ordered his army to build a basin at the entrance of his courtyard. They covered this basin with glass. Then he said to the jinn: “Who among you can bring me Bilgis’ throne from her palace, so that she will find it here?” One among them said to him: “I can bring it, before you go out from here.” A second (jinnee) said to him: “I can bring it in the time that you close and open (your) eyes.” Solomon said to him: “All right, you will bring it for me.” He closed his eyes and opened them, he saw the throne of Bilgis before him. He said to them: “Make it slightly worse, so that I can see whether she recognises it or not.” When Bilgis came and wanted to enter the gate of the courtyard, she wanted to walk through that basin, she lifted her clothes (to keep them dry), because she thought she would be walking through water. Solomon looked at her feet and found out that they were quite unlike what the jinnee had said. He said to her: “Proceed, this is not water!” She came into (the palace of) Solomon who said to her: “Is this throne like yours?” She said to him: “It is like it”, because she did not want to say to him: “It is it!” In this way Solomon married her and had two boys with her. 45. A story about a man and his children. There was once a man who married a woman and God decreed that he have a boy and a girl with her. God determined that the mother of these children die. A time passed and the man married another woman. Well, what was the occupation of that man? He was a woodcutter. He used to catch four partridges (daily) and divide them among them, one (partridge) for (every)one. Time passed and the woman said: “You must get rid of these children, so that we each have two partridges!” The man went off with those children to a remote place to get rid of them. The boy went in front, together with his father. The girl walked behind, she threw beans and bran wherever they passed. 133 Ssadun, alliy rahn tagant. Inna yasn babatsn: “G’nat y dyi, ar d zdmy, dda kn d sliy.” G"nn alliy yay uzal. Nkrn, ur d ufin babatsn. Munen d uyaras. TahSmit Ili ifka yas Rbbi leql, kullu i Ili 7 tgr s ibawn d ilammn, tellm iss ayaras. Ssadun, munen d ilammn d ibawn, alliy d rahn tigmmi nnsn. KSmn, ggawrn y usds. Alliy trah lugt n imnsi, asin d ayddarsn imnsi, ar Sttan. Alliy SSan, ar attun tiskurin Ili. Inna babatsn n yijan: “Ha ti nnm, a Fadma, a ili! Ha ti nnk, a Muhammad, a yiwi!” Ndun d, nnan as: “Ha yay, a baba!” Tnkr tmyart, tut t s uynja, tnna yas: “Zziy, yir da gigi ttssat, akk” ur tn inn tSuSkit!” G’nn. Alliy iffu lhal, tnna yas: “A tn inn day tSaSkt!” Yawi tn, tahSmit d babas zwarn, ahsmi igg”’ra yasn. Tahsmit, kullu ma y tzri, da gis tggar s iqqgayn. AhsSmi igg”ra yasn, ar tn igrru. Alliy rahn tagant, inna yasn babatsn: “G’nat y dyi, ar d zdmy, sliy k“n d.” Yag”l asn yat txsayt n waman y yat Ssjrt. Ar iss ikkat usmmid. Nutni, ur tt zrin. G’nn, alliy fafan, ssfldn i txsayt ann, da iss ikkat usmmid. [‘aln iz d babatsn a izddmn. Alliy yay yid, tsnkr thsmit ahSmi, tnna yas: “Nkr, ha ti yid ayad, yid ay lhal!” Inkr, ildi yas d iqqayn da ig“ra y uyaras. Inna yas: “Ha, amz iqqayn!” Tnna yas: “Tskrt ay tt, a yamsum! Habra ilmma nska, nkki da ttellamy ayaras S iqgayn, kyyi da tn tgrrut!” Ggawrn, ar ttejjabn mad skarn. Mikk s mikk, s nn zran yat tfuffut n leafiyt y lg’ddam nnsn. Tnna yas thsmit: “Ggawr, ad izary mat tga leafiyt ann.” Tddu, s nn tufa yat txxutt tssmra, ar ttx*dam sksu. Tay Ihil, alliy as gis tuk”r. Tawi t dar g”’mas, SSn t. Tskr tikklt yadnin dymkann. Inna yas g”’mas: “I Rbbi, a lalla, ad didm muny!” 134 They went on until they came to a forest. Their father said to them: “Sleep here, while I gather firewood, then I will come and get you.” They slept until noon. They stood up, but did not find their father. They took the road. The girl, to whom God had given brains, (found the way back, thanks to) the beans and the bran by which she had marked the road. (So) they went on, following the bran and the beans, until they reached their home. They went in and stayed (hidden) in a nose-bag. When it was dinner time, their parents brought the meal in and ate it. While they ate, they divided the partridges. The father of the children said’: “Take yours, oh Fatima, my daughter! Take yours, oh Muhammad, my son!” The children jumped forward saying: “Here we are, daddy!” The woman stood up and beat him with a ladle, saying: “Now what! You were only fooling me, you did not get rid of them at all!” They slept. When it was morning, she said to him: “You must try to get rid of them once more!” He took them (out), the girl and her father went in front, the boy walked behind. The girl threw dates wherever she passed. The boy, walking behind them, collected them. When they had come to the forest, their father said to them: “Sleep here, while I gather firewood; then I will come and get you.” He hung a water gourd in a tree. The wind hit it, (but) they did not see it. They slept until they woke up, hearing the gourd being shaken by the wind. They thought it was their father cutting wood. In the night, the girl woke the boy up saying: “Stand up. It is night! It is night!” He stood up and offered her some dates that he had collected on the road. He said to her: “Well, take (some) dates!” She said to him: “Now you did something very foolish, silly boy! Right from where we set off, I marked the road with dates and you collected them!” They sat there wondering what to do. After a while, look, they saw a glimmer of light in front of them. The girl said to him: “Stay here, let me see what this light is.” She went off and found an (half- blind) ogress busy cooking and preparing couscous. (The girl) made up her mind and stole some of it. She brought it to her brother and they ate it. She did so a second time. Her brother told her: “By God, oh woman, let me go with you!” 1 Perhaps absent-minded, not noticing the absence of his children or in regret that he got rid of his children? 135 Tnna yas: “A gma, hati trit ad ay tt tskrt?” Inna yas: “Uhu!” Tnkr, tmun didas alliy rahn ifri n txxutt ann. Habra ukan tga thsmit ann afus at tak”r sksu, tyal txxutt ann iz d iSiSawn, tnna yasn: “Krss! burss! a tarwa n lhhram!” Ar itssa uhSmi. Tndu issn, tnna yasn: “A Rbbi a k”nd yyi yiwin, at tgam arraw inu!” TsskSm tn s yan ifri, ar fllasn tettazzal. Tmna yasn: “Fada at tqwum.” Da tkka tmn iyyam s tmn iyyam, tnna yasn: “Zzlat yyi d afus nnun, is tqwam.” Tahsmit, dars kra n tassmiwin, thtaf yat, tfk yat 1 g’mas. Zzln tnt 1 txxutt ann, tggr asnt. Tyal iz d ifassn nnsn, tnna yasn: “Sul thfam!” Dymkann, dymkann, ar yan wass, 1iSask uhsmi tassmi nns. Izzl as d adad nns, tnna yasn: “La bas, ha ti tqwam!” Tnkr, tsshmu yat tffarnut. Tra at tn gis tgr, ad nwun. Tnna yas: “Nkr, a Fadma, a illi, agg” is thma?” Tnna yas: “A emti Meguza, nkki, ur yyi tellim inna man yil izdi nu d ustta. Ur yyi tellim at ttagg”ay s tffurna!” Tnna yas: “Nkr, a Muhammad, a yiwi, age” iss kyyi!” Inna yas: “Nkki ur a iss ttagg’ay. Ur yyi iellim baba man vil talluht inu d umadir!” Tnna yasn: “syrat gigi, a iss age’y!” Nttat, habra ukan nn t tugg”a, ttkwin tt inn, zaydn, gn as zzit alliy tjdr. Nkrn, smunen kullu dyay da tn tejbn vy i1fri yann n txxutt, ssadun, munen d uyaras. Alliy nn hawln, afn nn yan ugjdad, ar ttffuynt ulli nns, ur akk” lint awuttu. Dalbn as inbgiwn n Rbbi. Inna yasn: “Maqbul!” Nnan as: “Fk ay laman n Rbbi, ur ay tskrt yat.” Inna yasn: “Fkiy awn s ilammn n Rbbi, ur awn skary yat!” Nnan as: “Tlammn at tnnit, ur id Jaman!” Inna yasn: “Fkiy awn s waman n Rbbi, ur awn skry yat!” Nnan as: “Aman ayann tnnit!” 136 She said to him: “Oh brother, do you want to do it (scil. bring us into troubles) again?” He said: “Not at all!” She stood up and went with him until they reached the cave of that ogress. The girl had hardly put her hand forward to steal couscous, when that ogress, thinking that it was the chickens (stealing), said to them: “Krshsh! burshsh! (Away) you little rascals!” The boy laughed. (The ogress) jumped on them and said to them: “It must be God who brought you here to me, to be my children!” She brought them to a cave and looked after them. She said to them: “So that you will put on weight (lit. become fatter)!” Every eight days she said to them: “Stick out your hand to me (and I will see) whether you have become fatter.” The girl had some needles, she kept one for herself, and she gave one to her brother. They presented them to the ogress and she touched (these needles). She thought that these were their hands and she said to them: “You are still too meagre!” And so on and so forth, until one day, the boy lost his needle. He presented his finger to her and then the ogress said: “Not bad at all, look! you have become quite fat!” She stood up and made fire in the oven. She wanted to throw them in and have them roasted. She said (to the girl): “Stand up, Fadma, my daughter, (can you) check whether the oven is hot enough?” She said to her: “Oh aunt Maguza, my mother taught me nothing except (how to handle) my distaff and the loom. She did not teach me to check an oven fire!” (The ogress) said to (the boy): “Stand up, oh Muhammad, my son, you check it!” He said to her: “No, I will not. My father taught me nothing except how to handle the writing-tablet and the hoe!” She said to them: “Look at me, let me have a look!” She had only just gone to stand there to check (the fire) when they pushed her into it and poured oil over her so that she burnt. They collected all that pleased them in the cave of the ogress and went off travelling. After some time, they encountered a snake, who pastured an incountable number of ewes. They asked permission to be his guest. He said to them: “Accepted!” They said to (the snake): “Give us your sincere promise (lit. : the promise of God: laman n Rbbi) that you will not do us any (harm).” He said to them: “I will give you God’s bran (ilammn n Rbbi), that I will not do you any (harm).” They said to him: “You said ilammn and not laman!” He said to them: “I will give you water of God (aman n Rbbi), that I will not do you any harm! They said to him: “Now you said aman!” 1a? Ilmma, ifka asn laman n Rbbi, ur tn ittay bla aynna t yayn. Ksmn dars. Ar ikssa uhSmi; mikk s mikk, itahl ugjdad tahsmit. Tkka dars mad dars tkka, s at taru; alliy turu, taru ahSmi. Mikk s mikk alliy ixatr uhSmi, yisan awal. Tnna yas 1 ugjdad: “Dyikk maxssay an nskr kra n ssibba 1 g’ma, a t nny, nbqa d nkki didak d iwitnny.” Inna yas: “Man nskr?” Tnna yas: “At tddut, at tnfit y tkSSult n uyu. Tassaet nna d yuska y tayssa, dda d yawi irifi. Dda as iniy: ‘Zayd s tksSult, ffi d mikk n uyu, brd iss irifi.’ Tassaet nna nn yuska a iffi ayu, tqqst t.” Ahsmi yann, amzyan, issfld asn mad nnan. Imkak] dar xalis, inna yas: “A xali, ry ak tnna: ‘Zayd, ffi d ayu’, tinit yyi: ‘Nkr, a yiwis n ultma, ffi yyi d mikk. Nkki, ha ti rmiy’, aSku, ha ti, gan ak baba y tkssult, ak k iqqs!” Tassaet Ili y d ikSsm umksa yann, tnna yas ultmas: “Nkr, ffi d mikk n uyu, tssx™sit iss irifi.” Inna yas: “Nkr, a iwis n ultma, ffi yyi d mikk n uyu. Nkki, ha ti rmiy!” Tnna yas ultmas: “Maniy vyay a ilkm takSsult, ntta imzziy!” Inna yas uhSmi yann imzziyn: “Tayy as, dda d asiy afrdu, bddy fllas, ar d as ffiy ayu!” Inkr nit uhsSmi, isbdd afrdu, 1y“li fllas. Habra ukan irzm imi n tkSSult, yaf nn gis ag”jdad. Inna yas: “A baba, kyyi trit at tnyt laman, Rbbi dda d gik iny!” Iffi d ayu, yawi t id 1 xalis. Tnna yas day tmyart 1 urgaz nns: “At tnkrt, at tnfit y iqqayn. Tassaét nna nn yuSka a yasi iqqayn, tqqst t y idudan.” Iftu uhsmi dar xalis, inna yas: “A xali, 1y ak tnna: ‘Zayd, asi iqqayn’, tinit yyl: ‘Nkr, a yiwis n ultma, asi yyi tn d, s hyyay turziyin inu.’ ” Lliy as tnna ultmas 1 g’mas: “Nkr, asi d iqqayn.”, inna yas: “Nkr, a iwis n ultmas, asi yyi tn d.” Iddu uhsmi at tn d yasi. Yaf nn babas, infi y wammas n igudi. Inna yas: “A baba, trit at tnyt laman? 138 Finally he gave a sincere promise (laman n Rbbi) that nothing would happen to them what would not happen to him. They entered (his house). The boy became shepherd and the snake married the girl after a while. After some time, she gave birth and it was a boy. Some time later, when the boy had grown up, he knew how to speak. The (sister) spoke to the snake: “Now we must find a way to kill my brother; then (just the three of us) will be left: you and me and our son.” He said to her: “What can we do?” She said to him: “You go and hide in the buttermilk churning skin. When he comes home from herding (sheep), he will have thirst. (Then) I will say to him: ‘Go to the skin, pour some buttermilk and quench your thirst with it.” When he comes to pour buttermilk, you bite him.” That little boy overheard what they had said. He hurried towards his uncle and said to him: “Oh uncle, when (my mother) says to you: ‘Go and pour some buttermilk for yourself’, then you must say to me: ‘Stand up, oh son of my sister, and pour some (buttermilk) for me. Look, I am too tired!’ because they have put papa in the churning skin to bite you!” When the shepherd had come home, his sister said to him: “Pour some buttermilk (for yourself), you will quench your thirst with it.” He said to him: “Stand up, oh son of my sister, and pour some buttermilk for me. Look, I am too tired!” His sister said to him: “How can he reach the churning skin, he is too small!” The little boy said to her: “I can, I will take the pestle, stand on it and pour in some buttermilk for him!” The boy stood up, put the pestle upright and climbed it. He had only just opened the mouth of the churning skin when he found the snake in it. He said to him: “Oh father, do you want to break (your) promise, God will kill you for this!” He poured some buttermilk and brought it to his uncle. The woman said to her husband: “Go and hide yourself in the dates. When he comes home and takes some dates, you must bite him in his fingers.” The boy went to his uncle and said to him: “Oh uncle, if she says to you: ‘Go and take some dates’, you must say to me: ‘Stand up, oh son of my sister, bring them for me, I have to readjust my shoes’.” When his sister (actually) said to her brother: ‘Stand up and take some dates’, he said (to the boy): “Stand up, oh son of my sister, bring them for me.” The boy went to bring them. He found his father hidden in the pile (of dates). He said to him: “Oh father, do 139 Rbbi dda d gik iny!” Yasi as d iqqayn 1 xalis. Iddu ik”s. Tnna yas day tmyart 1 urgaz nns: “Dda k gey y wammas n ilbad. Tnfit gisn. Iniy as askka, a ur ik”s, a iddu a issird y wasif. Tassaet nna yiwi ilbad s wasif, 1y ira at tn irzm, tsmnqaart as.” Zikk, alliy iffu Ihal, tnna yas: “A g”ma, a ur tk”st dyassad. Zayd, ssird ay d ilbad nny.” Tsmun as d ukris, yili ugjdad y wammas nnsn. Lliy as tn tfka, inna yas iwis n tmyart: “A xali, sbrk, a nn dark aSky.” Iddu, yasi yan usy“n, yass siss ukris, alliy ur sul illi ma y ittffy ugjdad. Awin ilbad ar igmir n wasif. Inna yas: “sbrk, a xali, a ur trzmt ilbad id ar d aSky.” Iddu, iyli s yat tfruxt, ibbi d gis yan sin iqrnaf, yawi tn d ar dar xalis. Ifka yas yan, ihtaf yan, inna yas: “Iwa, a xali, ar d tn nssird, ukan nslil tn!” Ar kkatn ilbad, akk” ur mmijyn, ar asn d gis isawl ugjdad: “Aha! a iwis n Ihhram, a ur tnyt babak!” Inna yas uhsSmi: “HaSsa, baba ur a ittili ukris ann n ilbad!” Alliy ar kkatn, alliy t nyan. Rzmn ilbad, afn t id, immut. Kksn as tarmatin, ssirdn ilbad, y“lin d s Ssy*l nnsn. Lliy nn rahn, inna as uhSmi i innas: “Suf tarmatin, iz d rwasnt akk™ ti n baba?” Tnna yas: “Yyak, a yazyub, tnyit t inn!” Inna yas: “La, la, baba ur a ittili y ilbad!” Tasi tarmatin ann, tssnu taruwayt, tnna yak fada a nn ttafan tazlaft ann da y tga tarmatin ann n ssmm, fada a tt §Sn, mmtn. Lliy kSmn yijan inn, tnna yasn: “Zaydat, isSat taruwayt ann n tzlaft, tflm yyi ti n tgdurt.” Lliy kSmn, nutni Ssn ti n tgdurt. Asin ti n tzlaft, rarn tt s tgdurt. Drn y ddaw tzlaft, skrn zund 1y mmutn. Tksm, nttat, tnna yasn: 140 you want to break (your) promise? God will kill you for this!” He brought the dates to his uncle. (His uncle) went back to his herd. The woman said to her husband: “I will put you in the laundry. You must hide in it. Tomorrow I will say to (my brother), that he should not go herding his sheep, but rather do the laundry in the river. When he has carried the laundry to the river and wants to open the laundry bundle, you can bite him.” Early in the morning she said to him: “Oh brother, don’t pasture the sheep today. Go and wash our laundry for us.” She collected a bundle of laundry for him, the snake was in the middle of it. When she had given (the clothes) to him, the son of the woman said to him: “Oh uncle, wait, I will go with you.” (The boy) went off, took a rope, tied it around the bundle of clothes, so that there was no way for the snake to escape. They carried the bundle to the bank of the river. (The boy) said to him: “Wait, oh my uncle, don’t open this bundle of laundry until I come back.” He went off, climbed a palm-tree, cut two dry branches from it and brought them to his uncle. He gave him one, he kept the other and said to him: “Well, uncle, we will wash (the clothes) by (pounding and beating), then we will rinse them.” They were beating the laundry, although being all dry, until the snake inside said to them: “Oh you young rascal, don’t you kill your father!” The boy said to him: “No way!, my father cannot be in that bundle of clothes!” They beat him and killed him. They opened the bundle of clothes and found him dead. They removed his poisonous fangs, they washed the clothes and went back to their work. When they had come home the boy said to his mother: “Look at the poisonous fangs, don’t they look like those of my father?” (The mother) said to him: “What kind of idiot are you! You killed him!” He said to her: “Oh no!, my father cannot have been in the bundle of laundry!” She took those poisonous fangs, cooked a stew, she took a portion of it for the children and put it on a plate. She left her portion in the pot. She brought (the plate) in, thinking that they would find the plate in which she had put the poisonous fangs and then eat (the stew) and die. When these children entered, she said to them: “Go and eat some stew on the plate and leave the rest in the pot for me.” When they had entered, they ate the stew in the pot. They took the stew on the plate and put it in the pot. They fell down beside that plate and acted as if they were dead. She came in and said to them: 141 “Tmmutm, a ur k”n gis issnkr Rbbi!” Tasi ti n tgdurt, ar d stt tStta. Ur tt akk” tkmmil, alliy tmmut. Nkrn, asin tt, alliy tt inn mdIn. ASskn d dalbn Rbbi a asn ig tigmmi zund tarrmmant. Asin tt y waskarn nnsn, ssadun, munen d uyaras. Alliy rahn gr sin iyarasn, inna yas yan i yan: “Dyid a y nra an nbdu.” Nkrn, k’rzn gis yat §sjrt. Inna yas: “Iwa xali, iy ndda, ar d nbdu, wa nna gitny y tlla tyufi, yaSkik d dar Ssjrt ad. Iy tt id yufa tsllaw, yisan is yay kra wayyad. Ivy tt id yufa tqqur, yisan is immut!” Inna yas: “A xali, a ak ussay, bnadm nna mi zgzawnt twallin, a ur dars tilit!” Msafadn. Dywann ikka yan uyaras, dywann yadnin ikka yan. [hawl nn ukan uxatar, s imnaggar d yan urgaz mi zgzawnt twallin. Inna yas: “A yahsmi, is trit ad dari tilit?” Inna yas: “La, la, a wddi, yussa yyi iwis n ultma, inna yyi: a ur tilit dar wa nna mi zgzawnt twallin!” Iddu day urgaz ann, ilulli as d y uyaras y lg”ddam, inna yas: “Ad dari tilit!” Inna yas day mkda a s inna y tikklt izwarn. Iskr as dymkann sbea n tikkal, alliy inna uhSmi yann y Ixatr nns: “Allahu aelam! ayt tmazirt ad kullu zgzawnt asn twallin!” Iwrri, igbl as ad dars yili. Inna yas: “Iwa ggawray, an nskr Ssrd ingratny.” Inna yas: “At tkssat ar tadgg”at, tywit d sbea n tskurin. Iy k tzwar tiydit, t8§ imnsi nnk. Tzzugzt d tafqqirt y uflla. Wa nna gitny tg’raz, nazu udm nns.” QblIn akk” Ssrd ann. Ddun s tmazirt. Yamz umksa ulli, da ikssa ar tadgg”at. Yamz d Ssbea n tskurin. Tzwar t id tiydit, tS§ imnsi nns. Irah tamazirt, izzugz d tafqqirt. Dymkann, dymkann, alliy ihfa umksa yann, aSku ur a istta yat. Yan wass inna d ixf nns: “Allah, ar d dduy ad zry Ssjrt da mamnk at tga, a yyi tfk lxbar n iwis n ultma, mamnk a iga.” Ik™s iss. 142 “You are dead! May God never let you rise again!” She took the meal in the cooking pot and ate. Before she could even finish it, she died. (The boys) stood up, took her away and buried her somewhere. They came and asked God to make them a house like a pomegranate. They carried it in their sacks, went off and took to the road. When they reached a fork in the road, one said to the other: “We will separate here.” They planted a tree there. The boy said to him: “Oh uncle, should one of us after our separation want to know about the other, then he must come to this tree. If he should find it yellow, he will then know that something (bad) has happened to the other. If he should find it dried up, he will then know that (the other) has died!” He also said to him: “Oh uncle, I advise you not to be in the company of people with blue eyes!” They took leave from each other. One took this road, the other took that road. After a while the big boy (i.e. the uncle) met a man with blue eyes. He said to him: “Oh boy, do you want to stay with me?” (The boy) said to him: “No, no, dear sir, the son of my sister advised me not to be in the company of someone whose eyes are blue!” That man (with blue eyes) went off, made a detour and (stood again) in front of him saying: “Stay with me!” He answered him just as he had done the first time. (The man with the blue eyes) did this to him seven times, (the boy finally gave in) thinking: “God knows best! Maybe all people of this country have blue eyes!” He returned and agreed to stay with him. He said to him: “Let us sit down and make agreement between the two of us.” He said to him: “You pasture the sheep (every day) until the evening; you must catch seven partridges (for the children). If the dog comes home before you (when you bring back the sheep in the evening), it will eat your dinner. (Finally) you must bring the old lady down (from the roof terrace). We will flay the face of the one of us who cancels the agreement.” They accepted these conditions. They went to the village. The shepherd pastured the sheep until the evening. He caught seven partridges. The dog came home before him and ate his meal. He arrived in the village and brought the old lady down (from the roof terrace). It continued like this, until the shepherd had become meagre, since he ate nothing. One day he said to himself: “Well, I will go and see how the tree is, (perhaps) it will give me some news about the son of my sister (and) how he is.” He took his herd towards (the tree). 143 Zayd a lugqt n Rbbi, htta iwis n ultma inna dymkann. Mnaggarn y dar Ssjrt ann. Msallamn. Inna yas: “A xali, mak k yayn, alliy thfit?” Inna yas: “Iwa, ggawray s akal, a ak iniy ma yyi ran.” Inna yas: “Ha ti dyassann y nbda, ssudiy y uyaras, mnaggary gis yan urgaz mi zgzawnt twallin, sbea n tikkal! Nniy d ixf inu: ‘Akk™ ayt tmazirt zgzawnt asn twallin.’ Muny didas, iSsrd flli ad qqayy sbea n tsk“rin; 1y yyi d tzwar tiydit, tSS imnsi nu, ar ZzZuguzy tafqqirt, ifk yyi ilbad n usgg”as d turziyin n usgg”as. Yan tg”raz, nazu udm nns. Qbly as kullu unst ann! Dduy ar tigmmi nns, ifk yyi tayurit, ar kssay ar tadgg”at. Amzy d sbea n tskurin, tzwar d tafqqirt. Dyayann a igan ssibba nu alliy hfiy!” Inna yas iwis n ultmas: “Amz, a xali, lesat inu, ara ti nnk. Amz turziyin inu, ara ti nnk. Nkki a iran a iddu dar urgaz ann mi zezawnt twallin. Ad kssay, ar d sbddy f jjhd nns. Yan tg*raz, nazu udm nns!” Iddu, isug d ulli, yasSkik d ar ayaras, 1y“z gis 1 sbea n tg’jdadin, ig tnt y uxrid, da y ittgga xalis tiskurin. Tmkakl d tiydit a t id tzwar. Yut stt, irza yas idarn. YaSkik d ar tigmmi, inna yasn 1 yijan: “Amzat tiskurin!” Wa nna ukan nn igan afus nns y uxrid, tqqs t id tg”jdatt. Inna yas 1 wayyad: “Amz ula kyyi taskkurt!” Kullu iskr asn dymkann, alliy mmutn s sbea. Iy"li s uflla, izzukr d tafqqirt s izddar. Nnan as ayt tgmmi: “La, la, dyad ur igi amksa da!” Inna yasn: “Ntta ayad! Yan tg’raz, nazu udm nns!” Yili unzar. Nnan as: “Zayd, skr d tisak”ayin' ma f d tzray tqbilt, a ur asn edmn ilbad nnsn.” Iddu, iy”rs 1 ulli, iskr gisnt tisak”ayin ma f d tzray tqbilt. Lliy t inn ufan, ar ttejjabn, nnan as: “Maxx? Dymkann a ak nenna?” Inna yasn: 1 My informant gives fissika “stepping stones” as a synonym. 144 By sheer coincidence the son of his sister had had a similar thought. They met near the tree. They greeted one another. (The son of his sister) said to him: “Oh uncle, what happened to you, that you have become so meagre?” He said to him: “Let us sit down on the ground and let me tell you what happened to me.” He said to him: “Well, on the day we separated, I went on the road and met a man with blue eyes seven times! I thought to myself: ‘All people of this region have blue eyes.’ I went with him and he stipulated that I would catch seven partridges (a day); if my dog would come home before me (when I return with the herd), it would eat my meal. I would have to bring the old lady down (from the roof terrace). He then would give me clothes and shoes for a year. We (agreed to) flay the face of the one of us who would regret the agreement. I accepted all of these conditions! I went to his house, he gave me a stick and I pastured the sheep until the evening. [I caught seven partridges (daily); the dog arrived home first (every day) and ate my dinner. I divided the partridges among the children and helped the old lady to come down. This is why I have become so meagre! The son of his sister said to him: “Take my stick, oh uncle, and give yours to me. Take my shoes and give yours to me. I will be the one that goes to the man with the blue eyes. I will be the shepherd and will stand up against his repression. If one of us regrets the agreement, we will flay his face!” He went off, drove the sheep before him and took the road, he came across seven snakes, put them in a sack in which his uncle normally put partridges. The dog ran off to go before him. He beat it and broke his legs. He arrived at the house and said to the children: “Take the partridges!” Whoever put his hand in the sack, was bitten by a snake. Then he said to the next one: “You take a partridge also!” He did this with all of them, until all seven died. He went up (to the roof terrace) and pushed the old lady downstairs. The people of the house said to him: “Oh no! This is not the shepherd!” He said to them: “Oh yes, he is! If one of us regrets the agreement, we will flay his face!” It rained. They told him: “Go and make stepping stones over which the villagers can cross (the river) without dirtying their clothes.” He went off, slaughtered the ewes and placed them as stepping stones for the people to cross the river. When they discovered this, they were surprised and said to him: “Why (did you do this?) Is this what we told you (to do)?” He said to them: 145 “Nkki tnnam yyi: “Skr nn tisak”ayin’, ha yyi skry tnt! Yan tg”raz, nazu udm nns!” Nnan as day: “Zayd, ssu urti!” Iddu, ifk as taglzimt, alliy akk” ibbi Ssjrt da gis illan, issu t! Lliy ddan, afn t inn, nnan as: “Maxx? Dymkad a ak nenna?” Inna yasn: “Yyak! Yan tg”raz, nazu udm nns!” Inna yas urgaz i tmyart nns: “Ma nra an nskr i uzyub ad? Inya yay arraw nny, ibbi yay kullu SSjrt n urti, inya yay ulli. ly as nenna: ‘Ur k nri’, s ak inna a ay yazu udm nny. Iwa ma as nskr?” Tnna yas: “Dyik an nini: ‘Arraw nny mmutn, kyyi at tgt iwitny!’ Nawi t inn, ig’n y wammas nny. Nawi nn yan usy“n. Tassaet nna ukan gis yumz yits, ggwiy k, ng as asy”n y umggrd nns. Ar tjbdt, ar jbdy, ar d iffuy rruh nns.” Tnna yas: “Dymkann a iga!” Awin t inn, nnan as: “Dyik mmutn warraw nny, kyyi a iran a ig iwitny!” Inna yasn: “Magar!” Awin t inn, ig’n yY wammas nnsn, alliy nnan: “Yumz gis yits.” Inkr ntta, umksa, iffy ammas nnsn, ittkwi nn iss tamyart. Mikk s mikk, ha nn argaz ifaq d. Iggwi d amksa, ifk as asy“n, gntitmyart y umggrd, ar jbdn, alliy tt nyan. Inkr umksa, izwar s ljame. [ggawr y gr mddn y uxrbis. Mikk s mikk, ha nn argaz n tmyart. YuSka d, inna yasn: “I Rbbi, a taqbilt, ly ur ay teawinm ad nasi yan umksa immut ay y yid.” Indu d umksa, inna yas: “Rwly ak s Rbbi', is tt inn ukan tnyit!” Inna as: “Abh! Zziy! Ttuy, tamyart a yyi immutn!” 1 A Tashelhiyt Berber translation of the well-known Koran verse 114.1: qul ‘asiidu bi-rabbi-n-nads “Say: I take refuge with the Lord of the people.” (translation of R. Bell, The Qur’an, translated, with a critical re-arrangement of the Surahs, Edinburgh 1939, vol 2, p. 687). 146 “You told me to make stepping stones and here they are! If one of us regrets the agreement, we will flay his face!” They told him also: “Go and take care of (lit.: irrigate) the garden!” He went, he worked with the pick-axe, until he had cut down all the trees in that garden and had “taken care of” (lit.: had leveled) it!. When they came and found (the garden) like this, they said to him: “Why (did you do this?) Is this what we told you (to do)?” He said to them: “Is it not so? If one of us regrets the agreement, we will flay his face!” The man (with the blue eyes) said to his wife: “What can we do about this fool? He killed our children, cut all our trees and killed our ewes. If we say to him: “We no longer want you’, he will say to you that he will flay our faces. Well, what can we do about him?” (His wife) said to him: “Now we will say to him: ‘Our children are dead, you must be our child!’ We will take him (here) and he will sleep between us. We will take a rope. When he is sleeping, I will pinch you and we will put a rope around his neck. You and I must pull (so hard) that he dies.” She said to him: “Let it be like this!” They took him (home) and said to him: “Now our children are dead, you are to be our son!” He said: “Allright!” They brought him in and he slept between them until they thought he was sleeping. (The shepherd) then stood up from in between and pushed the wife (towards the middle). The man (with the blue eyes) woke up gradually. He pinched the shepherd, gave him the rope, put it around the neck of the woman and they pulled (so hard) that they killed her. The shepherd boy went to the mosque before (the man with the blue eyes). He waited among people in the ablution room. After a while, the husband of the woman came. He arrived (at the mosque) and said to them: “Oh God, oh people, please help us to carry a Shepherd that died last night.” The shepherd jumped up and said: “Say. I take refuge with the Lord!, it is (your wife) that you killed!” He said to him: “Oh! Well! I made a mistake, it is my wife that died!” 1 A pun, the verb ssu “to give water, to irrigate” being deliberately interpreted here as ssu “to spread out on the floor.” 147 Ddun, asin tt id. Alliy tt inn mdIn, yaskik d fllas, ifk as 1 umksa ssrd nns. Iddu umksa, irah nn xalis. Ddun. Utn s tarrmmant Ili y yan udyar, y tama n tgmmi n ugllid. Tffuy asn d gis yat tgmmi, tugr ti n ugllid. Inkr d Imuddn a yuddn, s d yufa tigmmaw gant snat! Inna: “Allahu akbar! Fly tt, tga yat, afy tt id, tga snat!” Idr d, immt. Inkr day wayyad, ini dymkann. Jjru yas mkda yran i umzwaru. Alliy gisn mmutn sbea n Imwaddn. Nkrn ijijan ann, ar ttamrn, ar ttnhun’. Fly t inn y Ssrr Asky d s lhna, Iyss bu wadif 1 imi nu Takurdst i ljmaet.? 46. Ahttab.° Yan uhttab mskin ar ifttu s lyaba, yawi Ibhimt nns. [emmr as s iksSudn, yawi d lbhimt s ssuq, izznz ikSSudn Ili. Iqdu d srsn 1 tarwa nns. Ittif sin ddrari. Dayman yikann a igan ssniét nns. Sir, a ussan, askat d, a ussan‘*, aylliy ikka Ihal mudda. Ntta ssniet ann a bdda a igan ti nns. Yawi d Rbbi yan wass illa kra n usmmid 1ix“Snn, ur tlli tafukt. Tgrs luqt, tjlx luqt bahra. Iddu ssiyyid Ili ar tagant, iggummi a nn ig ifassn nns s ikSSudn Ili at tn izdm ula gis ma itthrrakn. Ar ittqyyas aylliy irmi, yurri, ur sul izdar ad d yawi walu s usmmid d lyadab Ili illan... Yaf d yan ttir, inya t usmmid. Inna: “Awa balak vyilad ttir at t asiy, at t awiy 1 ddrari ma s a ttleabn, ad ttun Imakla.” Asku ntta mskin llah krim y tgmmi. Htta ahanu n 1xzin ur sul gis yat: asgg”as idr nn! Yasi d ttir Ili, izzigz d aylliy d ilkm tigmmi. Tmmiqgir iss tmyart, tnna yas: “A wa, yassad akk” ur d tiwit ma nssa!” Inna yas: “A bnti, illa usmmid ix”Snn, ur ufiy mad skary!” Tnna yas: “Ma s ra za nsfss ddrari?” Allusion to Koran 3.113. A formulaic final poem. Cf. Boukous 1977: 198-205; a tale from the Lakhsas region. A folktale formula indicating the passing of time. RW PNR 148 They went (to his house) and brought her (out). When they had buried her, the (man with the blue eyes) came to the shepherd and gave him the agreed salary. The shepherd went away and arrived at his uncle. They went off. They threw that pomegranate in a place near the king’s palace. A beautiful house appeared, even better than the one of the king. The muezzin wanted to call for prayer and noticed that there were two houses! He said: “Allahu ‘akbar! When I left it there was only one (house), but now I find two!” He fell down and died. Another (muezzin) came and said similarly. What happened to the first one, happened to him also. Until seven muezzins died. These (two) boys ruled from then on. I left it in troubles, I arrived in peace, A marrowbone for my mouth, A sausage for the village council. 46. The woodcutter. A poor woodcutter went into the woods with his beast of burden. He loaded the animal with wood and took it to the market, (where) he sold it. With (the money) he bought (food) for his children. He had two children. Now this was his work for quite some time. Days went and days came and this went on for a long time. This was his job for a long, long time. One day God sent a nasty cold wind, the sun did not show itself. The weather was cold and very bad. The man went to the wood (as usual), but he was unable to collect firewood with his (frozen) hands, nor could he transport it. He thought and thought (what to do), until he was tired of it. He went back, unable to carry anything because of the cold and because of the anger he was in... Then he found a bird, suffering from the cold. He said (to himself): “Well, now look at (this) a bird, let me take it home for my children to play with, so that they forget about food.” Because, the poor fellow, (there was nothing left) in the house, even in the pantry: it was a very bad year! He took the bird and continued on, until he arrived home. His wife met him and said: “He you! You did not bring something to eat today!” He said to her: “Oh dear, there was a bitter cold (today), I was unable to do a thing!” She said to him: “With what will we keep the children quiet?” 149 Inna yas: “Ha yan ttir, iwiy t id 1 ddrari ma s a ttleabn. [kun akk” ur ad d ssmk*tin amttSu ar d sbah ann, inSa allah!” Awa if ttir Ili 1 tazzanin, ar srs ttleabn. Ttir Ili thkmt luqt Ili y ra isdr. Yak”1 s yan Imakan, isdr yat tallwizt. Asin tt tazzanin, mlin tt i bb”atsn, nnan as: “Ha ma isdr, a bb’a, ttir lli yay d tiwit!” Yafi' tt inn iga tallwizt, yawi tt s ssuq, iqdu d i ddrari nns Ixir... Suf kyyi rrzq iy rad t id isbayn Rbbi i kra Ixlq! Yasi d ttir Ili, itthalla gis, ihfd t. Ar as ittsdar tallwizt 1 wass. Ssniet nns if] tt, ikSSudn ur tn isala. Iy’na t Rbbi, ttir Illi a igan ssibab nns. Ar ittawi, ar ittsrraf Ilwiz lli nns, ar d gis ittqdu, ar as d gis ittSid Ixir! Lliy ikka ma Sa llah, ibnu tigmmi nns, iskr tawayya. Iffy nn nnemat yadnin, ur sul iq’nea s Ixdmt Illi s tt inn yadlli ikka. Inna yak: “Ma yyi ixassan yila? Ad d kky Ihijj y Imaqam n nnabi, nttan ad yyi iqqaman!” Yasi d tawayya, imun iss s dar uday Illi y a ittsrraf Ilwiz Ili. Inna yas: “Ar ad ttawi Ilwiz, ar t ttsrraft yi, ar nn ttqdut i tarwa nu kraygat ass!” Fielan ssiyyid Ili ifta s lhijj, tawayya ar ttawi Ilwiz, ar t ttsrraf. Tggawr tmyart ar yan wass tnna yas: “La budd ad didi tmunt a yyi tmlt maniy a d ttsrraft Ilwiz a!” Tmun iss twayya, aylliy lkmnt dar uday lli y ad ttsrraf Ilwiz. Tsrrf gis tallwizt. Inna yas wuday: “Riy a yyl tmlt mani d srm ittkka Ilwiz a. Maniy ad t tafit? Dayman ar dari ittsrraf urgaz nnm, ar dari ttsrraf twayya, ar dari vila ttsrraft kmmi!” Tnna yas: “A wddi y lhagiqa” - aSku timyarin, hati ur ttafnt leql, tggut gisnt nniyt yayann a yasnt d yiwin yika - “Darny yan ttir. Nttan a yay iskarn Ilwiz a!” Inna yas: “A bnti, lliy d ttir nna..., nkki dari yan leadad n Imal, yan leadad n ddhb, dari yan leadad n nnq*rt!” Tamyart Ili, itmme tt wuday. 1 The Lakhsas dialect has afi “to find” next to af, where other Tashelhiyt Berber dialects have af. 150 He said to her: “Look at this bird, I brought it for the children to play with. Perhaps they will not think about food until tomorrow morning, God willing!” He gave the bird to the children, they played with it. Then the time came that the bird was going to lay eggs. It jumped into a corner (lit.: place) and laid a gold coin. The children took it and showed it to their father, saying: “Oh father, look what the bird that you brought for us has laid!” He ascertained that it was a gold coin, he took it to the market and bought (all kinds of) goods for his children. Now you (can really) see when God wants to show his concern for someone! He took the bird, treated the animal well and protected it. It laid a gold coin for him every day. He (decided to) quit his job and no longer occupy himself with (the selling of) firewood. God made him rich, and the bird was the cause of it all. He used to take his gold coin and exchange it, and then he went to do his shopping with (the money) after which he even had some money left! This continued for a long time, he built his (own) house and had a female servant. He had entered a new life, the work that he used to do, did no longer satisfy him. He said (to himself) (lit.: to you): “What do I miss at this moment? I will go on pilgrimage to the residence of the Prophet, that is what is left for me (to do)!” He took his female servant and went with her to the Jew who used to exchange the gold coins for him. He said to her: “Take the gold coin, exchange it here and go shopping for my children every day!” The man went on pilgrimage, the female servant took a gold coin (every day) and exchanged it. The (pilgrim’s) wife said to her one day: “You must go with me to show me where you exchange these coins!” The female slave accompanied her to the Jew where she (normally) exchanged the gold coins. (The man’s wife) exchanged a gold coin. The Jew said to her: “I want you to show me where these gold coins come from. Where do you find them? (At first) there used to be your husband, who always exchanged them with me, (later) the female servant, and now it is you who exchanges here!” She said to him: “Oh dear friend, honestly” - women do not have any brains and give too much confidence (to strangers) - “We have a bird. It is this (bird) who produces these gold coins for us.” (The Jew) said to her: “Oh dear woman, as it is a bird... I possess a considerable amount of money, gold and silver!” The Jew made her greedy. 151 Inna yas: “Nkki rry ad dim tahly. Nkki, yila argaz nnm ifta s Thi, ma issnn akk” ur ad d yurri?” Tnna yas: “Waxxa!” Inna yas: “Walaynni ixssa a zwar SSsy ttir nna nkki didm, leahd ngratny ttir nna ad t igan ad t ngs!” Uday ntta may as tlla lhakiya'? Tlla yas y wul n ttir. Tnna yas: “lunsk ann ag gis illan!” Tggawr ar yan wass lli diss tskr ad d yask a 18S ul n ugdid Ili. Tyrs as, tg it y ttajin, tnna 1 twayya: “Gabl hann htta yan a filas ur yall tasrg™It!” Tazzanin kSmn d vy tmzgida, skrn dirikt s lbit. Tssnt ddrari, 1y d uSkan y tmzgida is a tn inqga laz! Ssyafln tawayya. Yall yan gisn f tsrg”lt, yanni ul, 1y“li d yikad f tfyyi, izbi t, iluh t inn Y imi nns, iSS t! Lliy d yuSka wuday, srsn d ttajin ad t SSin. Ar ittlli wuday s wul n ugdid Ili, yilih as t. Isawl s tmyart Illi, yini yas: “A bnti, ly”drt aya!” Tnna yas: “Manik?” Inna yas: “Ttir ad lah gis kra!” Tyr tmyart Ili 1 twayya nns, tini yas: “A bnti, ma yusin kra y ttir a? Iz d kmmi?” Tnna yas: “Uhu! Imkn iz d kra y tazzanin, lliy d urrin y tmzgida!” Tamz tn tmyart, ar tn tkkat. Wa nna mu tnna: “Iz d kiyyi?” inna yas: “Uhu!” Skkun y ddrari Ili kullutn. Isawl wuday, inna yas: “Ad d tasit tazzanin nna vyilad, a yasn tyrst, tawit yyi d tag’mmimt n idammn n yan gisn, a stt suy nkki!” Tamyart ur tzdar at tyrs 1 tarwa nns, tnna 1 twayya: “Zayd, awi ddrari yad ar lyaba, tyrst asn gis, tawit yyi tag’mmimt n idammn n yan gisn!” Tnna yas: “Waxxa!” Tawayya fielan yaylli s as tnna lallas tskrt. Tiwi ddrari lli aylliy Ikmn yat tagant y Ixla. Tafi nn gis yat tznk’tt, yut stt rrsas, trz, ur sul tgi ma izzigizn. Tnna 1 tazzanin: “Awa, a id sidi, nkki yila bb’atun if] k”n ngr ifassn inu, ur zdary ad asiy rruh nnun. I'aylli s yyi tnna innatun, ur ad awn t skry!” Gllbn gis ddrari Ili, nnan as: “Ma s am tnna matny?” Tnna yasn: 1 Metathesis of [hikaya “story”. 152 He said to her: “I want to marry you. Now your husband has gone on pilgrimage, who knows when he will be back?” She agreed. (The Jew) said to her: “But first we will have to eat the bird, you and me, the contract between us requires that we eat (that bird)!” Now what was the intention of the Jew? (His intention was to eat) the heart of the bird. (The woman) said to (the Jew): “It will be like this!” (The woman) waited until one day she had him come and eat the heart of the bird. She killed it, put it in a stewpot (ftajin) and said to the female servant: “See that no one lifts the lid (of the stewpot)!” The children came home from the mosque and went directly to the kitchen (lit.: room). You know how hungry kids can be, when they come home from the mosque! They distracted the attention of the female servant. One of them lifted the lid, saw the heart sticking out (of the stew), he took it, threw it in his mouth and ate it! When the Jew had come home, they served the stewpot in order to eat it. The Jew looked ardently for the bird’s heart, but could not find it. He asked (his) wife and said to her: “Oh dear woman, this is deceit!” She said to him: “What (do you mean)?” He said to her: “This bird is missing something!” The woman called the female servant and said to her: “Oh dear woman, who took something from this bird? Is it you?” She said to her: “Oh no! Perhaps one of the children, when they came back from the mosque!” The woman took them and beat them. The one she asked “Is it you?” answered “No!” to her. They suspected both children. The Jew spoke and said (to his wife): “Take these children away now and kill them, bring a mouthfull of blood of one of them to me, I will drink it!” The woman could not kill her (own) children and said to the female servant: “Go and take these children to the desert and kill them there, bring back to me a mouthfull of blood from one of them!” She said to her: “All right!” The female servant really did what her mistress had asked her. She took these children with her until they reached a forest in the desert. There she found a gazelle that had been shot by a bullet, (its leg) was broken, (the poor animal) was no longer able to walk. (The female servant) said to the children: “Well, masters, now your father left you in my hands, (but) I cannot take your lives away. I am not able to do what your mother has asked me to do!” The children looked at her and said to her: “What did our mother tell you?” She said to them: 153 “Matun tnna yyi: ‘rs nn 1 tazzanin, tawit yyi d gisn tag’mmimt n idammn!’ ” Nnan as: “Irs ay!” Tnna yasn: “Uhu! Nkki yila Ilah ihnni k’n. Ha taznk”tt a, ra yas nyrs, rad gis asiy snat tg’mmimin n idammn!” Jasi d twayya taznk"tt, tyrs as, tktur gis snat tg’mmimin n idammn, turri d. Ddrari lli zzigzn f idarn nnsn, Ikmn yat Imdint. Bqqan gis aylliy mqqurn. Ig yan gisn lqayd n ugllid, ig wiss sin Iqadi nns. Ar tthkamn s Ssre, brren: ha tiwizi, ha lhdiyat, ha ttrtib, ha lqsbt, ha ismgan, ha Imal...! Tawayya turri d, tfk idammn i wuday, isu tn. Ur as gin yiklli ira. Ibqqa d ntta d tmyart y tgmmi Ili, sinitsn d twayya. Ssiyyid ilkkm d hij. ASku ttddun ayar s udar ar ttmataln. Lliy d ilkm y lhijj, iskr tigmmi, isduqqr taggurt. Tagg” d tmyart, tnna yas: “Mad trit?” Inna yas: “Wah! ma igan mad riy? Hati tigmmi nu aya!” Tnna yas: “Hurma n Rbbi y ak lly! At tSst ixf nnk ukan. Imma tigmmi, ur tgi ti nnk! Sir mani y a ttnqqart! Izd wan Imarka nnk a rad tihly nkki? Argaz inu ttafy t!” Yask d wuday, ibrrh fllas §Sré n Rbbi, inna yas: “F yyi s ttasie dar tarwa nu!” Msiridn s dar yan Iqadi. Lqadi ar ittskkal y lawamir nnsn aylliy tn inn mSakkaln as, ur tn ifasil. Ddun dar wayad, ur tn ifasil. Nkrn, ar asn ttuwbdir Imdint ann lli y Ilan tarwa n lhajj. Nnan asn: “Hann Iqayd n Imakan iflani nttan d Iqadi nns a ittfrraqn mddn s lhqq!” Inkr lhajj ann mskin, isrd 1 tmyart d wuday. Ftun, lkmn Imdint Ili, sqqsan Y tgmmi n Iqayd, aylliy tt ufan. Afn nn ssrbis y dar lahkam. Iffy d iwis igan Iqadi, ar ittkka f mddn Ili. Yaf nn bb”as, yaf nn innas, isskSm tn yyakudann nnit nttni a izwarn, nttni ula uday. Ntta yugz tn, nttni uhu. Aylliy Ikmn iwitsn ann yadnin Ili igan Iqayd, inna 1 lhajj: “Sawl!” 154 “Your mother said to me: ‘Kill the children and bring a mouthful of blood from one of them to me’! ” They said to her: “(Then) kill us!” She said to them: “No! I say goodbye to you now. Look at the gazelle, we will kill it and I will take two mouthfuls of blood from it!’ The female servant took the gazelle, killed it, filled two mouthfuls of blood from it and went back home. The children went on foot and arrived at a town. They stayed there, until they had grown up. One of them became the kaid of the king, the second became his cadi. They ruled with justice and became rich, (they profited from): joint labour, gifts, taxes on agricultural products, (they possessed) houses, slaves, money...! The female servant came home, she gave the blood to the Jew to drink. It was not as he wanted it. He stayed with the woman in that house, both of them together, with the female servant. The man came back from pilgrimage. It took them a long time, because they went on foot (in those days). When he came back from pilgrimage, he went straight to (his) home and knocked at the door. The woman saw him from above and said to him: “What do you want?” He said to her: “Well! What do I want? This (happens to be) my house!” She said to him: “May God protect me from a marriage with you. Get lost (lit.: eat your own head)! As for the house, it is not yours at all! Go and knock (on doors somewhere else)! Do you think I would marry someone like you? I have already a husband!” The Jew came, screamed and cursed, saying: “Leave my family (lit.: my children) alone!” They summoned one another before a cadi. The cadi made their case very difficult until he found it too complicated for him (to handle), he could not give a decision on their case. They went to another cadi, he could not give a decision on their case (either). Then the town was mentioned to them where the children of the hajji lived. They said to them: “The kaid of town so-and-so and his cadi rule the people in justice!” The poor hajji summoned the woman and the Jew. They went to that town, looked for the house of the kaid until they found it. They found a queue (of people waiting for their turn) at the court-house. The son, who had become a cadi, went out and passed by the people (waiting in line). He found his father and his mother, he made them enter first, (both of) them, together with the Jew. He recognized them, but they did not. When the other son, the kaid, had come in, he said to the hajji: “Speak!” 155 Inna yas: “A sidi, ttarix iflani ftiy s lhijj, fly 1 tmyart ad inu sin tazzanin. Lliy d urriy y lhijj, ilih yyi tarwa nu. Ftuy s tgmmi nu, qqnn tt flla mddn a. Tnna yyi xta: ‘Ur sul tgit argaz inu, ur k ssny!’ Inna wuday a: “Tamyart inu aya!’ Nkki tamyart, ur tt sul riy, ar gis dalaby ayar tarwa nu. Ma s gg”ran? Iy tn tnya, a yyi t tnna, iy suln, a yyi t tnna!” Sawln s innatsn, nnan as: “Ssiyyid ad, is t tssnt?” Tnna yasn: “Ssiyyid ad? Hurma n Rbbi y as Iliy! Ur t ssny, ur t zriy! Nkki, argaz inu uday at t igan! Lliy y tgmmi nu, inqqr nn srny ssiyyid ad. Ur ssiny is inufl, nyd is t isab kra. Inna yyi: ‘Skry dim tarwa!’ Iz d Imarka yad a rad tihly nkki, bi idrbaln ad nit!” Fielan aylliy ssnn kullu Iqadiya manik at tga, is innatsn ty”dr y laman n Rbbi, tjla tarwa nns, tssifd tn, a yasn tyrs. Nttat tnna yak is mmutn. Amzn innatsn, luhn tt inn y Ihbs. Amzn uday, yrsn as. Amzn bb*atsn s ddu ufus nnsn. 47. Ttalb.' Idda yan ttalb, isshdr h yat tmazirt ur igin ti nns. Awal nns ntta inxalaf d wi n tqbilt imikk. Imdikir d ljmaet, yini yasn: “Ma s a tsshdarm?” Inin as: “A sidi, nkkni ar nsshdar s twmmat 1 takat!” Yini yasn: “Waxxa!” Deun. Isshdr ttalb lh, ifrh. Lymaet tga miya n takat. Yini d ixf nns: “Miya n tfunast aya! Ur jju d nkki a idrn h zzrda ya! Rad Ssrkh kra, zznzh kra, syy akal, amzh amSsrk s rrubue nhd Ixumus. Fh as amud d imassn n tyyuga. [h imgr, isrut, amzh Ihqq inu. /mmrh srs tihuna h ugadir, ilih h Ihna!” 1 Cf. Boukous 1977: 252-259; a tale from the Lakhsas region. 156 He said to him: “Oh Sir, some time ago, I went on pilgrimage, I left two children with this wife of mine. When I came back from the pilgrimage, my children were missing. I went to my house, but these people kept it closed for me. That woman said to me: ‘You are no longer my husband, I don’t know you!’ This Jew said: “This is my wife!’ As for this woman, I don’t want her anymore, I (only) ask my children from her. What has become of them? If she killed them, let she tell it to me, if they are still alive, let she tell me!” They said to their mother: “Do you know this man?” She said to them: “This man? May God protect me from a marriage with him! | don’t know him, I never saw him. The Jew is my husband! I was home when this man came and knocked (on our door). I don’t know whether he is an idiot or (perhaps) struck by misfortune. He said to me: ‘I have children with you!’ Would I marry someon like this, such a rag-and-bone man!” When they were well informed about the whole case, (they understood) that their mother had deceived (her husband and children), that she (had tried to) get rid of her children and had sent them away and had tried to kill them. She (simply) said that they died. They arrested their mother and threw her in prison. They took the Jew and killed him. (From that moment onwards) they took their father under their protection. 47. The taleb. A taleb went to teach the Coran in a region that was not his own. His speech differed slightly from that of the tribe (where he went). He discussed with the village council and said to them: “For how much do you engage a taleb?” They said to him: “Oh sir, we appoint a taleb on (a salary of) one tawmmat per household!” He said to them: “All right!” They prayed together (to confirm the engagement). The taleb was appointed and he was very happy. The community consisted of one hundred households. He said to himself: “That means one hundred cows! Never did I come across such a (rich) meal! I will share (some cows with an associate), I will sell some of them and buy some land, I will get an associate who works for one quarter or one fifth (of the crop). I will give him sowing seed and ploughing equipment (to work the field). When he has harvested and threshed, I will take my share. [ will fill (my) storage rooms in the communal store house (agadir) and live in peace!” 157 Ar isaqqra imhdarn. Ar yan wass iruh d dars yan ueéisawi, issleb ilg’madn h Imude ar tadgg”at. Yaggug as lhal, iruh timzgida dar ttalb. Isrs SSwari d dduzan nns, iqgn lbhimt. Iqql ayllih ddan imhdarn. Issksm t ttalb s thanut, awin d middn tartbit 1 ttalb. Zmmyrn atay, mmnsn. Ayllih kmmln, yini yas ttalb: “La budd at tsrst lxir nna ag gis nfrrj!” Yini yas ueisawi: “A wa, arkih issfaw Ihal!” Yini yas ttalb: “Uhu, yil!” Issry ttalb taSSmet, iemmr atay. Issfay d ywalli ssnduq n ilg’madn, yut tallunt. [hiyr ntta ula ilg’madn nns. Iffy d yan, wiss sin, wiss krad iluh taSSmet, tns. Yiksid ttalb, ry’mm nn tigjda. Inkr ueisawi, ihdu nn h darat tggurt. Yini yas ttalb: “Hann lugid h unwal!” Ar ittazzal, imil idr nn h tnutfi. Ar yaqgra 1 ttalb: “Wa ela Rbbi, etq rruh!” Idr d ttalb h tgjda, imil ur imzalal, immiqgir d tsraft. Taman yinn ayllih iffu Ihal. ASkn d imhdarn, yilih asn ttalb, inin t 1 ljymaet. ASkn d, Idin tn id ilmma. Awa, zrin ussan. Ttalb istabea nn ukan d imhdarn d ljmaet. Ar yan wass nkrn ayt Imude, ran ad skrn Imeruf h tmzgida. Irsn 1 ufunas, skrn sksu ula ttajin. Ifa Rbbi lxir. S’n mddn, sun, gn dduea, smunen ifSkan ad, ruhn. Iqqama ayar ttalb wahdat. Iddu, iemmr atay, isala t h thanut. Idan n ayt Imude salan ixsan: ha d fllasn ifis. Dwan t inn ukan, thin nn tahanut f ttalb, 1Ssukku tn inn ifis. 158 He taught his pupils (every day). One day an Isawi' arrived, who made his snakes play in the village until the evening. He was far away (from home), so he went to the mosque, to the taleb (to ask hospitality from him). (The Isawi) set down the saddlebags and his luggage and tied his beast of burden. He waited until the pupils had gone (home). The taleb made him enter the room, the village people brought a meal to the taleb. They made tea, they had a meal together. When they had finished, the taleb said to him: “You certainly placed your luggage here so that we can enjoy it!” The Isawi said to him: “Oh sir, (let us wait) until sunrise!” The taleb said: “No, (I would like to see the snakes) now!” The taleb lit a candle, poured in (some more) tea. (The Isawi) took out the snake box, he started to beat the tambourin. Both he and the snakes were in a trance. One came out, then a second one, the third (snake) threw the candle (on the ground), (the candle) went out! The taleb got afraid, clung to a beams (from the ceiling). The Isawi hid himself behind a door. The taleb said to him: “There are matches in the kitchen!” (The [sawi) ran (to the kitchen) but fell into an (underground) silo. He yelled at the taleb: “By God, save me!” The taleb jumped down from the beam, he did not look very well where he walked and fell into (lit.: met) the silo also. They stayed in there until sunrise. The pupils came, the taleb was absent, they reported this to the village council. They came and pulled them (out of the silo). Days passed by. The taleb continued his work with the pupils and the village council. One day the people of the village wanted to make a ceremonial meal (/meruf) in the mosque. They slaughtered a bull, made couscous and a stew. God gave (all kinds of) goods. They ate, drank, performed a prayer, collected these utensils and went home. The taleb remained behind alone. He poured himself a cup of tea, he kept himself busy in (his) room. The dogs of the village were busy with the bones (left over from the meal), when (suddenly) a hyena (was threatening) them. They smelled (that animal), they (fled away and) crashed into the taleb’s room, the hyena chased them (and crashed into the taleb’s room too)! 1 A member of the ‘Jsawiyya brotherhood, well known in Morocco as itinerant snake charmers. 159 Iggammi ttalb manik a iskr. Issrya Iqndil ayllih as lah lhilt. Tili dars yat txsayt n wargan, ar as tt inn ittgga! Ayllih iffu Ihal, task inn yat tmyart, tawi yas nn lfdur. Ar as taqgra: “Sidi Ibrahim, Sidi Ibrahim!” Yini yas: “Wa yr id 1 Imqddm d ljmaet ula kullu ayt Imude: ha nn tila yid yat Ihist!” Tyr d xtalli1 ljmaet, nqqbn d srs h uflla, nyin ifis, jjnjmn ttalb. Istabea nn dah ttalb Illi, isshdr. Ayllih iqqama ayyur 1 usgg”as a ikmml, ikk d tamazirt nns, yini yasn: “Ha nn kullu mad txassa tfunast n SSrk, hati ra yas tt id awih!” Iskr d yan leadad n middn a yasn d yawi Ibhaym n tuSssrka. [jjujid SSrayd i Ibhaym ma s a tnt ikkrf. Ass lli h ikmml usgg”as, tint yas ljmaet: “Deu didnh, a sidi!” Deun, inin as: “At talst, a sidi?” Yini yasn: “Waxxa!” Deun dah ma s a ittals ttalb, inin as: “Hann SSrud nnk ra yak tn id nawi, a sidi!” Sbah ann wa nna d ukan inkrn, iddu s trg”a, issukf d gis tarkkimt, ig tt id iggi n ddhr nns, yawi tt id i ttalb: “Ullah, abla ixf n uwdinan a h tt id kkish!” Nttni tawmmat ar tt ttinin 1 trkkimt Ili tabldit! Ttalb Ili izra ukan Iquwt d urkkim, ur gis iffiy yat. Tay t tgudi n ywilli mu inna a yissn isrk Ibhaym. Ar iswingim ttalb Ili! Wa nna yas d ukan yiwin tarkkimt, yini yas: “Luh tt inn h Imyadi!” Aylliy igémmr Imyadi! Iswingim ukan ttalb ayllih iddu, telm ywi Ili mqqurnin h ljmaet, ttifn Imal. Iyr asn s tmzgida, iskkus issn: “Ixssa yah a nskr krad wadan n Imudakara ag gisn nttebad sidi Rbbi. Ha nn ra nmmiggir d nnabi, ad as ndalb ad ah isskSm s |jnt!” 160 The taleb did not know what to do. He tried to light a lamp but did not succeed. He had one gourd (filled with) lamp-oil (lit. argan oil) that he had placed (out of reach)! At sunrise a woman came to bring him breakfast. She yelled at him: “Sidi Ibrahim, Sidi Ibrahim!” He said to her: “Call the guard (of the mosque), the village council and all other villagers: look there is a wild animal inside!” The woman called the village council, they made a breach to him from above, they killed the hyena and freed the taleb. The taleb continued teaching. When he had only one month left of the year (of his engagement), he went to his (native) village and said (to the people): “Everyone who wants to share a cow with me, I will bring one for him!” He made (agreements) with a number of people that he would bring them cows to share. He (even) prepared the ropes with which he could tie (the cows). On the day which completed his year, the village council told him: “Go and pray with us, oh sir!” They prayed (together) and said to him: “Do you want to stay on for another (year)?” The taleb said to them: “All right!” They prayed again to confirm the second engagement of the taleb and said to him: “We will bring your salary (of your first year), oh sir!” The next morning everyone who stood up, went to the irrigated fields, took a big turnip out (of the ground), put it on his shoulder and brought it to the taleb (saying): “By God, I took (this turnip) from the best part of my plot!” They called their local turnips tawmmat! The taleb saw the mass of turnips, he could not utter a word. He felt quite embarrassed towards the people that he had offered to share a cow. The taleb was thinking and thinking! To every man who had brought him a turnip, he said: “Throw it in the ablution room!” Until this room was completely filled! After some thinking the taleb went to invite the most important people of the village council, the ones with money. He called them to the mosque and sat down with them (and said): “We must organize three days of dikr', in which we pray to God. Then we will meet the Prophet, whom we can ask to guide us into Paradise!” 1 Dikr “Islamic litany chants accompanied by body movements producing a trance.” 161 Inin as: “A sidi, waxxa! Leibada tfulki, ayaras n Rbbi d wi n nnabi nra t!” Yini yasn: “Walaynni tssnm iz nnabi ihml ssadaga d Imuhsinin. Tila awyat d yan lhml, tgim d gis kullu ma ttafm igan Imal, ula ddhb ula nnqq*rt, at tn nhdu i nnabi, ih t nmmaqgqar. Ha nn is ra yawn fllas izayd! Ukan kuyyan ig d tsmit nns f aynna d yiwi. Kud nna nkmml ddikr n sidi Rbbi, tawim rrzq nnun!” [nin as: “Waxxa a Sidi, yikann ag gis illan!” I'winn nttni, wa nna ukan iddan s tgmmi nns, ismun ma ittaf, yawi t id 1 ttalb, igiyd t, if as tawriqt nns. Dfean i lhml Illi ayllih iktar: yili gis ttaman n tlt miya n Ibgri, ur sul ayar miya! Ignu ttalb Ihml, yini yasn: “Awa yilad ra nbdu Imudakara!” Inin as: “Awa, a Sidi, ixssa a yay tmlt ma nttini!” Inna yasn: “Ih awn ukan nnih: ana msit, a lhurrat, trarm d flla: mtsamhin, a sidi!”' Ar ttinin ywilli vyikann krad wadan d krad ussan h jju ur ttasn. Ass n krad wadan yajji tn, ayllih d iqrrb lhal a iffu, yini yasn: “Awa yila hati yunskk Ili igan Iqanun n Imudakara, hati nzzri t. G”nat nn imikk ar kud nna k“n ssnkrh, nzzall lf}r, nmiqqir imma nnabi!” Nttni ur ufin ayllih asn hlli inna: “G*nat imikk!” Wa nna nn ukan isnndn imikk ikk inn yinn s itts. Islhil ayllih yull lhml Ili, ismun idukan nns. Immigqgir d darsn. Yawi nnqq‘rt, ddhb d Imal. Ar issay 1 ywilli mu inna a issn isrk izgarn nnsn. Itthnna h imhdarn ula ilg’madn, ula ifis ula 1x”las n trkmin! 48. Sin imddukk“al.’ Lqist n yan Ixlq d umddakk"! nns da ttxdamn. Yan usgg”as, iyla Suy Ihal. Kullu mani s ddan, ur ufin Ixdmt. Inna as 1 umddakk™l nns: “Iwa, mad ak idhrn?” Inna as: “Ur yyi idhir yat: Imut nttat aya.” Inna as: “Ufiy yat Ixdmt ag gis nstta tiram nny beda. Tiyrad, kra illan baraka.” 1 The berberophone villagers apparently had no idea of the meaning of these words in Arabic. 2 Cf. Leguil 1985: 106-123; a tale from the Mesfioua (/msfiwn) region. 162 They said to him: “Oh sir, all right! (an excellent idea)! Devotion is a good thing, and the way of God and the Prophet is (the way) we want (to walk)!” (The taleb) said to them: “But you know that the Prophet loves charity and people who do well. Now bring a bag, put in it all money, gold and silver that you have, we will give it as a present to the Prophet when we meet him. Indeed he will add to your (credits because of this)! Everyone must write his name on what he brought in. When we have finished the dikr of God, you can carry away your profit!” They said: “All right, sir, that is how it must be!” Everyone went home, collected what he had and brought it to the taleb, who noted it and gave him a receipt. They had to press the bag to fill it (with all that valuables): there was a value of three hundred cows (in that bag) and not just one hundred! The taleb sewed the bag and said to them: “Well, let us start the dikr!” They said to him: “But sir, you have to teach us, what we have to say!” He told them: “If I say to you: ana msit, a lhurrat (Arabic: I am gone now, oh fools), you must answer me: mtsamhin, a sidi! (Arabic: you are pardoned (for this), sir!)” They spoke these (words) for three days and three nights without sleeping. On the third day, almost at sunrise, he said to them: “Well, as for the canonical part of the dikr, we worked our way through it. Have some sleep now, I will wake you up, we will pray the prayer of sunrise and then we will meet the Prophet!” One did not even have to say to them: “Have some sleep now!” Everyone was leaning (on someone else) and fell immediately into a deep sleep! The taleb lifted the bag carefully and collected their shoes. He went back to his (own) folk. He carried silver, gold and money. He bought cows for those people with whom he had agreed to share them. He said goodbye to pupils, to snakes, to the hyena and to payment in turnips! 48. Two friends. A story about a man and his friend (who tried to find) work. One year, life (lit.: the situation) was quite expensive. Wherever they went, they did not find any job. He said to his friend: “Well, what do you think?” He said to him: “I don’t think anything: death is (waiting for us).” He said to him: “I hope for (lit.: I found) a job from which we can get at least our daily meals. As for salaries, whatever there is (will be) allright.” 163 Inna as: “Max sul nuhl y tyrad? Xssa'’ yir an nei’, nsllm i tyrad.” Inna as: “Iwa, ad trwaht an nddu dar umzil an nedl Imnaqs nny. Nssudu, ar nttnqqas izrgan, dda nstta tiram nny, neiS ar 1y iskr Rbbi ttawil.” Inna as wa Illi: “Waxxa.” Ddun, edin Imnags nnsn. Kullu man adwwar ruhn, kln da ttbrrahn: “Ha nn nnqqgas! Ha nn nnqqas!” Iwa, kra y mddn da yir ittfssta, kra d asn ittini: “Izd, a sidi, anna tmmuéedrm? Max, wann asgeg”as a, da tthfun izrgan? Hati mk Ili nqgsn ntadani!” Iwa, ar ttejjabn. Inna as: “Ma ak idhrn vy tnbatt ad nnk? Ur tffy7! Hati, yir ur riy ad ak kky lg’ddam y rri. Ima, hati, asgg”as n lyla, Imellmin a izggurn is mmutn. Max sul a sqsan mddn vy Imellmin vy lyla? Kuddyan izdi yir: ‘A ixf inu!’ ” Inna as: “Iwa bbin ifaddn inu!” Inna as ywann yadnin: “Iwa, riy ad fllak ftuy yan rri. Blhqaq, ira hal ssbr.” Inna as: “A uddi, yir ini yyi t.” Inna as: “Ad trwaht an nwrri s tmdint.” Inna as: “Ma rag gis nnawl?” Inna as: “Ag gis nttdalab.” Inna as: “Ur ta jjin tufit rri: max yan izran ifaddn nnk, izr Wi nu, max rad ay ifk kra?” Inna as: “Da akkan mddn ssadaqa 1 kra n Imskin ieman ny a isini, ny iwssr.” Inna as: “Rwah, amr kra ak nniy, tskrt t; wa la elik!” Inna as: “Waxxa!” Lliy ruhn tamdint, inna as: “Ha tamdint, nruh tt d; iwa, zwar is tdalbt: ullah ur ak akkan nnda.” Inna as: “Iwa, at txyyrt y snat Imsayl: at tmmt, trzmt imi, a iss kSmn yizan, ikS’m ugdrur, gably k nkki, ar srk ttdalaby. Wa nna izrin, iniy as: ‘Dalby ak a yyi teawnt 2 99 s mikk n ma s a mttry amddakk”l ad inu’. 1 Normally: ixssa. 2 In other Tashlhiyt Berber dialects one finds ffuy or ffay. 164 He said to him: “Why bother about salaries? We will have to live, we must forget about salaries.” He said to him: “Well, let us go to the blacksmith and have our mill hammers' sharpened. We can travel and do millstone maintenance, we will eat our meals and live until God gives us a (better) solution.” The other said: “All right.” They went and had their hammers sharpened. In every village they arrived, they passed the day shouting: “Millstone sharpening (lit.: sharper)! Millstone sharpening! ” Well, some people just kept silent, others said to them: “Are you men somewhat crazy? How could millstones wear out in a year like this? Well they are just as sharp as they were last year!” Well, they stood there speechless. One said to the other: “Now what do you think of this idea of yours? It does not seem to be a success! You see, I did not want to be the first with an idea. But look, in this year of shortage, workmen are the first to die. Why would people need workmen in (a year of) shortage. Everyone says only: ‘Oh poor me!’” He added: “Well, I am very tired!” (lit.: my knees are cut.) The other said: “I want to present an idea to you. But it will take some patience.” He said: “Please tell me, my friend.” He said to him: “We must go back to the city.” He said to him: “What are we going to do there?” The other said: “We will be begging there.” He said: “You did not yet find the right idea. Why would someone who sees your strength (lit.: knees) and mine, give us something?” He added: “People give alms to a poor blind man or (to someone) who limps or (to someone who) is old.” The other said: “Come, and simply do as I say, whatever it is!” He said to him: “All right!” When they arrived in the city, one said to the other: “Look, we are in town now; well, you start begging: by God, they will not give you anything (lit.: a drop).” He added: “Look, you have to choose between two things: you (act as if) you are dead, you open your mouth, so that flies and dust enter, I will watch over you and beg for you. I will say to those who pass: ‘I beg you to help me with some money by means of which I can bury this friend of mine’ .” 1 An iron instrument, resembling a pointed hammer, used to sharpen the edges of the grooves in a millstone or to deepen the grooves. 165 Inna as: “Ar nttdalab.” Inna as walli yadni: “A uddi, nkki ur yayy ad mmty: dda yyi yir tflt!” Inna as: “Iwa, ad tdalbt kyyi; ddad mmty nkki.” Iskr walli is immut. Hra idalb lxlq Ili yan rbea n mddn, s ha IbaSa n tmdint izri d, s t id yufa. Inna as: “Ma yayn lxlq a?” Inna as: “Muny didas ar yid, yay t kra, s fllas iqddr Rbbi, immut. Ur dari ma s at ttk”fany. Iwa, a sidi, ar ttdalaby.” Igllb lbasa y umddakk™! nns, ifk as igqaridn. Inna as: “At tddut a tsyt Ikttan, tamzt ixddamn, tyrt s Imellm ad t issird. A ur didas tbdut yir ar 1y t tmdrt.” Inna as: “Waxxa!” Walli da uk”an ittkka ma ikka iddu s dar idarn n umddakk™1 nns, inna as: “Hati, a yamddakk”! inu, ur sxiy a k fly, ha yyi dufy k.” Uk”an afad a islla. Iwa, iggawr tama nns alliy d uSkan wi da rad t yasi s yi da y ra yarud, y Imyadi. I‘wann rad t issird, isya d yat tuyrift n uyrum, ig gis kra n wudi, inna dda iss imkli nns s hman waman. Ntta hra d issruh tuyrift, s iss 1y“ra iwis. Irgl Imyadi, iffy. Inkr d walli, alliy iffz tuyrift Ili. Ihkku akal s imi nns, a ur gis yili wadu n wudi, iwrri day, ign. Lhy d yuska wa da rad t issird, yaf tuyrift ur tlli y 1 da y tt issrs. Ar ittSaea kra n uxbu. Ur illi mani zy a nn ikSSm muSS. Ar ittSaea tiflut: mk da stt irgl a stt id yufa. Iffy dar wi Ili n brra, inna as: “ASkat d, ddad awn eawdy yat Iqist zund stt tzram s alln nnun.” Nnan as: “Yak, la bas?” Inna as: “Ur la bas walu. Lxbar n bu ifaddn a. Hati i8Sa yyi imkli nu, hati ur immut!” Nnan as: “Mad vikk ttinit?” Inna as: “A ur sul teawdm 1 kra n wawal: i8Sa ywadd imkli nu!” 166 He said to him: “(The other option is that) we beg (both of us).” The one said: “Oh brother, I cannot (act as if) I am dead: you want to leave me there!” The other said: “All right, you beg, I will play the dead person.” He played as if he were dead. The man had only just been begging to some four people, when the pasha of the town passed by and found him. He said to him: “What happened to this man?” His friend said to him: “I accompanied him until here and then he became ill, God decided over him and (now) he is dead. I don’t have means to wrapp him in a shroud. That is why I beg, sir.” The pacha turned to his guard, gave some money and said to him: “Go and buy some cotton, bring some men and call the man (and tell him) to wash (the dead). Don’t leave (the dead man) except after you have buried him (properly).” He said to him: “All right!” The other (i.e. the friend of the would-be dead) came, now and again, to the feet of his friend and said to him: “Look, my friend, I will not leave you, I watch over you!” (He spoke in such a way) that the other could hear him. Well, he stayed beside him until those who carried him had come to the place where they wanted to wash him, in the ablution room (of the mosque). The man who had to wash him, had bought a loaf of bread and had put some butter on it; he wanted to eat his meal, while the water (for washing the dead) was heated. Now he had only just taken out the loaf of bread, when his son called. He stood up, closed the ablution room and went off. (The “dead” man) stood up and savoured the loaf of bread. He rubbed dust in his mouth, so that there was no smell of butter and lay down again. When the man who was to wash him arrived, he did not find the loaf of bread where he had left it. He checked whether there were any holes. There were no holes through which a cat could enter. He checked the door: he found it like he closed it. He went to the people outside and said: “Come, I will tell you a story (as if) you see it with you own eyes.” They said to him: “(We hope) it is nothing serious?” He said: “On the contrary, it is (quite) serious! It about this strong man. Look, he ate my meal, he is not dead at all!” They said to him: “Now what do you say?” He said: “Don’t add any words: that (man) ate my meal!” 167 Nkrn, kSmn dars, afn t inn imi nns iqqur, iemmr s akal. Nnan as: “Walaynni lx”barat aya: argaz immut!” Inna as: “Iy immut ywad, hati htta nkki mmuty!” Nnan as: “Waxxa.” Iddu yan, ar t ittasil zy imzgan ar 1y issngara ixf nns d wakal, inna as 1 ixf nns y ddss yallah. Walu, ur d ifaq. Nnan as 1 walli: “Awal ad ay tnnit, a ur sul t tinit i kra yadni: argaz immut.” Ifssta lxlq Ili. Alliy hman waman, inkr alliy issird Ixlq lli, ik”fn t. Asin t, imr gis umddakk”! Illi nns zy ty*rdin. Da ittkka ma ikka inna as: “A yamddakk”l inu, a Rbbi, ur sxiy at fly!”, afad a issflda. Imun didas. Alliy t mdrn, iellm Iqbr nns. Iggawr alliy kullu ddan. Iywwt as nn zy dar ixf, inna as: “A ur tqlaqlt! Ha yyi ggiwry ar tadge”at, ddak k id Idiy.” Iddu Ixlq Ili s tmdint, iggawr nn gis alliy iSSa imnsi nns, inna: “Lwat aya, ad dduy ad Idiy amddakk™! inu.” Ntta iruh d amzday, s d yufa kra n imxxarn, ggiwrn gis. Ukrn d yat tmxxart zy tmdint, yat tmxxart idnin. Lliy kullu bdan yay Illi d ukrn, yili darsn yan sskkin, ukrn t id ula ntta. Inna asn yan gitsn: “Ima ywad, ma s tram ad as t nskr?” Inna yas yan: “Ad t nmzayad gratny.” Mzayadn t. Ibqga yan, ur gis izuyd. Nnan as: “Max alliy ur tzuyd kyyi?” Inna as: “A uddi, sskkin, riy t, walaynni, nkki ur riy ad t syy; riy ar 17 t urmy.” Nnan as: “Walaynni, lx”abarat aya: nk”ni ran nmzayad sskkin yyid. Wa nn t yiwin, ixlls ay, nbdu kra gis numz, kuddyan iddu f halt. Max ra nttqql ar 1y t sul turmt? Ma y rat t tarmt?” Inna as: “Ra t nit army nkki yikk. Layn yan lxlq immut, Iqbr nns sul iga Ijdid!” Nnan as: “Iwa, yywann waxxa.” Inkr, 1yz fllas. [ir isnm t id, afad a t ihkm, ag gis yarm sskkin, yahaw yywann isfntetr gis, iywwt! Nkrn wi Ili, rwln. 168 They went in, they found him, his mouth dried up and filled with sand. They said to (the man who wanted to wash the “dead”): “But these are only stories: the man is dead!” He said: “If this man is dead, I am dead also!” They said to him: “All right, (we will test him).” One (man) went to him, pulled his (head) up by the ears, lifting his head from the ground and let it fall down with a bang. Nothing (happened), he did not “wake up”. They said to the man (who had to wash him): “Don’t tell the story that you told us to anybody else: the man is (really) dead.” That man remained silent. When the water was warm, he washed the man and wrapped him in a shroud. They brought (the “dead” to the graveyard), this friend of his followed him closely. Now and again he said to him: “Oh my friend, by God, I will not leave you alone.” (He spoke in such a way) that (the “dead”) could hear it. He went with him. When they buried him, he marked his grave. He stayed there until all others were gone. Then he shouted to his friend at the place (where he thought) his head was positioned: “Don’t worry! Look, I will wait until tonight, (and then) I will pull you out (of the grave).” The man went to town, he stayed there until he had eaten his meal and then he said (to himself): “Now it is time to go and pull my friend out (of the ground).” He went to the graveyard and found some thieves sitting there. They had just stolen a lot in town. When they had divided what they had stolen, a sword was left over, which they had also stolen. One of them said: “And what shall we do with this?” One said: “Let us give it to the highest bidder.” They made a bid for (the sword), but one of them didn’t. They said to him: “Why don’t you make a bid?” He said to him: “Oh brother, I like that sword, but I don’t want to buy it (before) I tried it.” They said to him: “But this is nonsense (lit.: stories). We want to give it to the highest bidder here. The one who gets it will pay us, we will split the money and everybody goes his own way. Why would we wait until you tried that sword? On what would you want to try it?” He said to him: “I want to try (this sword) now. Look, one man died (recently), his grave is new!” They said to him: “Well, that is all right.” He went to dig him up. He had only just put (the “dead”) in upright position in order to hit him properly and try his sword on him, when (the “dead”) attacked him and shouted! They rushed off. 169 [hddr asn umddakk™1 n yywann, iwt tn s yan mnnaw d tiwuna. Inna asn yan: “Jmeat ixfawn nnun! Kullu ayt umzday nkrn, da kkatn!” Iwa, zrin willi. [xld yywann f umddakk”! nns. Asin d yay Ili d ukrn yywin, ddun f haltn. lefu fllasn Rbbi. 49. Argaz d tmyart nns d uwtil.' Yan urgaz itahl yat tmyart. Iga ang’mar, ig”’mr. Yan wass yamz yan uwtil, insb t inn y ttajin, ig t f Ifaxr, ibbi nn gis batata d uzalim. Inna as i tmyart: “Ttagg”a srs a ur iqqd!” Yasi Imkhlt nns, ig’mr. Ikk nn alliy t inya laz, iwrri d. Inna as: “Awi d ttajin an niss*.” Tasi d ttajin, tssrs t id. Yasi as lyta, yaf nn batata d uzalim ur illi: tSSa t. Inna as: “Mani ikka batata d uzalim da giy 1 ttajin ad?” Tnna as: “A uddi, i8Sa t uwtil!” Inna as: “Nkr, awi d aman ad suy.” Tddu ad d tawi aman. Yusi awtil zy ttajin, ig t y uyrum, issktm t. Lliy twrri, tnna as: “Mani ikka uwtil da illan y ttajin?” Inna as: “A bnti, dufy t alliy isu aman y ttajin, yasi ayrum, irwl!” Tnna as: “Max? Awtil da ittwayyrasn?” Tnna as: “Lfaxr!, inwa s lfaxr, is rad sul trwl?!” Inna as ntta: “Max, awtil da ittway~yrasn, inu s lfaxr, is imkn a yiSS batata d uzalim?” 50. Argaz d tmyart nns d tmassut.° Lqist n yan urgaz, yiwi d yan rrdl n tfiyyi. Ifk tt 1 tmyart nns, inna as: “Ssnu tt!” Tnna as: “Waxxa.” Tg nn tmyart Ili tifiyyi; tamyart tedl 1 tfiyyi. Iwa, lliy tsis tfiyyi asyas izwarn, tsis d wiss sin, tnkr, tldi zgis yan 1yss, tiSS t. Lliy tzuyd yan usyas, tzayd yan 1yss yadnin, tisS t. Lliy tnwa tfiyyi, tg nn aynja, tldi d day iyss da nn ibqqan y tkint, tisS t. Tettu is krad 1ysan ka a iga rrdl. Lliy tssnwa imkli, tkks tikint, ar ttinag s tfiyyi y tkint: ur sul tufi yat. 1 Cf. Leguil 1985: 126-131; a tale from the Mesfioua (/msfiwn) region. 2 The aorist of this verb is iss in this dialect. 3. Cf. Leguil 1985: 134-141; a tale from the Mesfioua U/msfiwn) region. 170 The friend of the “dead” tried to stop them and threw some stones at them. One of them cried: “Save yourselves! All dead stand up to attack!” Well, they went away. The “dead” joined his friend again. They took with them what (these) others had stolen and went off. God has been merciful to them. 49. A man, his wife and a hare. A man married a woman. He was a hunter. One day he caught a hare, placed it in a stewpot, put it on a charcoal fire and added some potatoes and onions. He said to his wife: “Keep an eye on it that it does not burn on!” He took his gun and went to hunt. After some time he became hungry and went back home again. He said to her: “Take the stewpot, let us eat.” She took it and placed it (on the table). He lifted the lid, only to find out that the potatoes and onions were gone: (his wife) had eaten them. He said to her: “Where are the potatoes and onions that I put into the stewpot?” She said to him: “Oh dear, the hare ate it!” He said to her: “Go get me some water to drink.” She went to bring some water. (In the meantime) he took the hare, put it in a loaf of bread and hid it. When she came back, she said to him: “Where is the hare that was in the stewpot?” He said to her: “Oh dear, I saw it drink the sauce in the stewpot, then take the bread and rush off!” She said to him: “How can that be?! A hare that was killed?” She said to him: “And (what about) the charcoal?! It was even cooked on charcoal, would it still run away?” He said to her: “How can it be that a hare, killed, and cooked over charcoal, eats potatoes and onions?” 50. A man, a woman and a cat. This is the story about a man who had brought (home) one pound of meat. He gave it to his wife and said to her: “Cook it!” She said to him: “All right!” The woman placed the meat (in the pan) and prepared it. Well, when the meat was cooked once and was cooked twice, she stood up, took out one chop of meat and ate it. She made it cook once more, she took out another chop and ate it (too). When the meat was cooked (thoroughly), she put a spoon (in the pan) and took out a chop that was left in the pot and ate this also. She had forgotten that there are only three chops of meat in a pound! When the meal was cooked, she took the pan (from the fire) and looked for meat in the pan: she did not find anything left. 171 Lliy ik8’m urgaz, inna as: “Is tssnwit imkli?” Tnna as: “Ssnwiy t.” Inna as: “Fk ay t id.” Tssu as sksu, tssrs as t inn. Inna as: “Manza tifiyyi?” Tnna as: “Nkki giy nn tiftyyi y tkint, ar as ttgg”1y; yaly is twssr. Lliy ftly y ra nn gry tasksut, agg”y s tfiyyi, s tt nn ufiy tnwa. ly sul ttgg™”1y vy tkint, ar 1y sul ifwwr sksu, rad kullu tfts. Nkry, Idiy tt d, srsy tt y uqsri. Nkkin dufy tasksut a stt msly, gy nn gis sksu. Gllby y tfiyyi, s tt d ufiy tSSa tt tmassut! Ur sul yiyy mad ttin1y.” Inna as: “Manza tamassut?” Tnna as: “Ayt', tgn yyi.” Inkr Ixlq Ili, ur sul iSSi sksu. Yamz tamassut, ikrf tt, iffy alliy d idalb Imizan d rrdl. Ig nn tamassut y Imizan: hra ur tuzin rrdl. Inna as: “Iwa, xyyr y ssnat Imasayl: an nini: ha rrdl n tfiyyi, tnkrt ad tdbbrt y tmassut. Ny nenna: ha tamassut, tga rrdl, tinit yyi tiftyyi mani tkka!” Tnna as: “Iga yyi Rbbi d lear: SSiy tifiyyi. Ur yaly kullu yad y ixf nnk.” Inkr, ifru didas. 51. Agllid d ukfayti.’ Lqist n yan ugllid, ikka ar yan wass inna as i luzir: “Ad trwaht, an nbddl Iksut ad, an nmmas y tmdint.” Iwa, Isn yat Iksut yadnin, ffyn ar ttmusun vy tmdint. Lliy truh lugt n imkli, kSmn dar yan ukfayti ad dars i8$n imkli. Lliy tn izra, shan, gn yir Imasakin, inkr, inna asn: “Ksmat s yid, ag gis tissm!” I‘inn ilmmanin iga yan usraf, ig fllas yat tflut zy uflla. Yajj tn allry ggiwrn. Ikks aksSud da yumzn tiflut, zrin s aly. Iwa, yajj tn ar y yid. Igg’z issn, inna asn: “Arat yan gitun y“mk!” Inna as luzir 1 ugllid: “Nkkin a ra izwar.” Iwa, mwaddaen Rbbi. 1 Variant of hati. 2 Cf. Leguil 1988: 94-101; a tale from the Mesfioua (/msfiwn) region. 172 When the man came in, he said to her: “Did you cook the meal?” She said: “I cooked it!” He said to her: “Give it to us!” She poured a sauce over the couscous and placed it in front of him. He said to her: “Where is the meat?” She said to him: “I put the meat in the pan and cooked it thoroughly (lit.: kept adding wood to the fire), as I thought (the meat) was (quite) old. When I had rolled the couscous that I wanted to add, I checked the meat and - surprisingly - found it already cooked! If I would cook it (any longer) in the pan, until the couscous would be ready, (the meat) would have fallen apart. So I took the meat out and placed it on a plate. | occupied myself with the couscous, closed (with a rolled cloth, the space between the two pans that form the couscous cooker) and put the couscous in the pan. I turned back to the meat (on the plate) and found that the cat had eaten it! I did not know what to say.” He said to her: “Where is the cat?” She said to him: “Look, it Sleeps here.” The man stood up, he no longer ate couscous. He took the cat, bound it (with a rope) and went out to ask someone for a balance and (the weight of) a pound. He placed the cat on the balance: its weight was hardly a pound. He said to her: “Well, choose between two options: either we say: this is a pound of meat. Then you have to explain the cat. Or we say: the cat(’s weight) is a pound; (then) you will have to tell me where the meat went!” She said to him: “God covered me with shame: I ate the meat. I did not know that you had all this in your head!” He divorced her. 51. The king and the kofta-seller. This is the story about a king (who) one day said to his vizir: “Come on, let us change our clothes and have a walk in town.” They put on other clothes and went out for a walk in town. When it was time for lunch, they entered (the shop of) a kofta-seller to have lunch there. When the kofta-seller saw that they were strongly built but poor people, he said to them: “Come in and eat (something) here!” In fact (the kofta-seller) had constructed a cellar (lit.: an underground silo) with a trapdoor on top of it. He let (the two customers) sit down (on it). Then he pulled away the wooden peg that kept the trapdoor (locked) and they fell down through (the trapdoor into the cellar). He left them there until the night. Then he went down to them and said: “Let one of you come forward!” The vizir said to the king: “I will go first.” Well, they said goodbye to one another. 173 Iwa 1yrs 1 luzir. Iwa, issiki tlt tyam, alliy kull8i izznza luzir. Lliy t ifdda - iga t d lkfta - iddu s agllid. Inna as ugllid: “Is trit ad fllak ftuy yan rri a ur imil yaf ak rri ann ywad?” Inna as: “Ma iga?” Inna as: “Riy a yyi tinit mnsta ttamzt y Ixdmt ad nnk.” Inna as: “Max?” Inna as: “Riy a yyi tinit mnsta ttamzt, ad ak xdmy yat lxdmt, ag gis tamzt sin id yunstinn!” Inna as: “Waxxa, da ttamzy kada wa kada y wass. Illa wass da y ur t umzy.” Inna as: “Zayd, awi yyi d lhrir, ad ak skry Ixdmt, ag gis trbht uggar n ywann.” Iddu, isy as d lhrir. Iskr yat Ihmala, yara gis ism nns s lhrir. Inna as: “Awi xtad s tgmmi n Imxzn, tdalbt gis kada wa kada. ly ur ak t gis fkin, trart stt d. Ddad ak smlay manis a stt tawit.” Agllid yura y Ihmala, inna as: “Wa amma luzir, a t irhm Rbbi. Agllid, hati illa y gr rrja d lxuf!” Issruh Ixlq Ili Ihmala s tgmmi n ugllid. Yumz tt iws n ugllid, iqllb tt alliy ifhm mag gis illan. Inna as: “Riy ad didak muny ar 17 ssny Imahal nnk mnnawt a yyi ixssan.” Imun didas, imun iws n ugllid d imddukk’al nns alliy ruhn s imi n Iqhwa. Inna as: “Krfat ywa!” Iwa krfn t. Inna as: “Smla yyi lxlq da ak itedIn lhmala ad.” Iwa ismla asn t. Iwa ssylin t id. Yara ugllid ann yat tbrat, inna as: “Ssniet, 1y ur ty”’ni bab nns, da as ttzayad y lemr.” Iwa, awin ywann. Kud ass bbin zgis yat tbrit, ssnun as tt ar 1y tt i8Sa! Azkka day ymkinn! 52. Lhajj d tarwa n wuday.’ Yan Ixlq ira lhijj. lemmr yan ugdur s igaridn, s lhasani. Inna: ma ira ad as ijjnjm lamant nns, 1 Cf. Leguil 1988: 102-111; a tale from the Mesfioua (/msfiwn) region. 174 The kofta-seller slaughtered the vizir. Well, the kofta-seller had passed (lit.: skipped) three days, until he had sold all (meat from) the vizir. When he had finished this - he had made kofta out of him - he went to the king. The king said to him: “Do you want me to give you an idea (how to make a living), hoping that it is better than (the idea you have now)?” (The kofta-seller) said to him: “What is it?” (The king) said to him: “I want you to tell me how much you earn per day with this work of yours.” He said to him: “Why (should I say so)?” (The king) said to him: “I want you to tell me how much you earn (and then:) let me work for you and you will earn twice as much!” He said: “All right! I earn so-and-so much per day. But (sometimes) there is a day in which | don’t earn that.” (The king) said to him: “Go and bring me (a piece of) silk (and) let me make something with which you earn more than (in) this (profession).” (The kofta-seller) went to buy some silk for him. (The king) made a piece of cloth on which he wrote his name in silk. He said to him: “Bring this to the government building and ask so-and-so much for it. If they don’t give it to you, bring it back here. I will show you where to take it.” The king had written on the cloth: “As for the vizir, may God have mercy on him (i.e. he died). The king lives between hope and fear!” (The kofta-seller) brought the cloth to the palace of the king. The son of the king took it and examined it until he understood what was written on it. (The son of the king) said to him: “I want to accompany you to know (where) your workshop (is situated and to see) how much (time) it takes (to go there).” The son of the king and his guards (lit.: friends) went with him, until they arrived at the coffee-house (i.e. the kofta-restaurant). Then (the son of the king) said: “Tie this man!” They tied him. (The king’s son) said to him: “Show me the man that made this (silk) cloth for you.” He showed them the man (in the cellar). They took him upstairs. The king had written a letter saying: “If a good profession does not bring wealth to its owner, it will at least give him a long life.” They took (the kofta-seller) (out of his restaurant). Every day they cut a piece from him, cooked it for him and made him eat it! Even tomorrow! 52. The Hajji and the children of the Jew. A man wanted (to go on) the Hajj. He filled a jar with money, with Hasani coins (of fine silver). He asked (himself): who would 175 ar d iwrri zy lhij? Uday, amddakk”™! nns! Yawi agdur Illi n Imal, iga as mikk n wudi zy imi, issrs t y dars, iddu s lhijj. Ass lli y d iwrri, iddu dars, inna as: “Lamant Ili dark ssrsy, a yyi stt id tfkt!” Uday yusi Imal, ig gis udi. Inna as i umuslm: “Ha lamant nnk, yi Ili y stt id tssrst, asi tt.” Issmass umuslm agdur Illi, yaf t inn ifssus. Yajj t, ur t yusi. Iddu s dar yan umddakk™! nns, inna as: “A uddi, hati, ssrsy yan ugdur n Imal dar wuday flani. Lliy ddiy s agdur, ssmassy t, afy t inn ifssus; ur ssiny is sul gis illa Imal nyd uhu.” Inna as umddakk”l nns: “Ad tawit Imdkk, tgg™1 t vy ugdur. Iy bqqan igaridn y ugdur, ira a itthsar Imdkk ann. Iy yusi wuday iqaridn, ira a izri Imdkk ann ar tisili n ugdur.” Iddu lhajj, igg”i Imdkk ann y ugdur: ur nn yufi Imal. Iwrri d dar umddakk™! nns, inna as: “Ur sul illi Imal y ugdur.” Inna as: “At tddut s tmdint, ar ttinit: A man ifasl had Iqadiya b-thila u t-tqtyas ?” Islla as Iqadi ljdid, yazn d iss amSawri nns, inna as: “Zzri t id s dari!” Izzri t s dars, inna as: “Mak k yayn?” Inna as: “Lla Rbbi, a sidi, a yyi tfkt laman, iniy ak t.” Ifka as lqadi laman. Inna as: “A sidi, riy ad dduy s lhijj, emmry agdur s Imal. Giy as mikk n lidam Zy imi, ssrsy t y dar wuday. Ifwwt wuday igaridn, iemmr agdur s udi.” Inna as Iqadi: “Ad tsyt sin izedad mzziynin, trbbat tn ar iy a skarn kra asn tnnit, tddut dar wuday, tinit as: ‘Iz d dark kra n tarwa mzziynin?’ ”... Inna as wuday: “Dari sin.” Inna as: “Is a asn tssaqqrat ssk™ila, nyd uhu?” Inna as: “Lila kulli hal, tgit yan ttajr mqqurn. Lazm ad isann tarwa nnk y ssk™ila!” Inna as wuday: 176 want to keep this jar in custody for him until he comes back from pilgrimage’? The Jew, his friend! He took the jar with the money, sealed the mouth (of the jar) with some butter; he placed it (in custody with the Jew) and went on pilgrimage. On the day he came back, he went to (the Jew) and said to him: “(The jar) that I gave you in custody, (please) give it back to me!” The Jew had taken out (some) money and had put butter instead. He said to the Muslim: “This is your jar. You can take it from where you have placed it.” The Muslim shook the jar (lightly) and found that it was (too) light; he left it there, he did not take it (home). He went to a friend of his and said to him: “Oh my friend, look, I placed a jar filled with money (in custody) with Jew so-and-so. When I went to (fetch) the jar, I shook it (lightly) and found that it was too light; I don’t know whether there is still money in it or not.” His friend said to him: “Take the barrel of a gun and stick it down into the jar. If there is still money in the jar, the barrel will hit against it. If the Jew has taken money (out of it), the barrel will pass (through the butter) until the bottom of the jar.” The Hajji went to stick a barrel (of a gun) in the jar: he did not find any money. He went back back to his friend and said to him: “There is no money in the jar.” (The friend) said to him: “You must go to town and say: “Who can solve this case with wit and common sense?’ ” (The man followed the advice of his friend and asked this question in public.) The new cadi heared him and he sent his clerk to him saying: “Bring (this man) over to me!” When (the clerk) had brought (the man) to him, the cadi said to him: “What happened to you?” He said to him: “Please, sir, promise me to be discrete about the matter and I will tell it to you.” The cadi promised him. (The man) said: “Oh sir, I wanted to go on pilgrimage and I filled a jar with money. On top of it I sealed it with butter and placed it (in custody) with the Jew. The Jew spent (this) money and filled the jar with butter.” The cadi said to him: “Buy two little monkeys and train them, until they do whatever you say; (then) go to the Jew and say to him: “Do you have any small children?’ ”... (The man bought the monkeys, trained them and went to the Jew and asked him this question.) The Jew said to him: “I have two (children).” He said (to the Jew): “Do you let them go to school or not?” He added: “After all, you are a great merchant! Your children must get acquainted with school!” The Jew said to him: 177 “Ur yayy ad bduy d tarwa nu.” Inna as lhajj: “Nkki ssny SSk™ila. Fk yyi tarwa nnk, dda tn ssaqqray. Ar lesr ruhn ak tid!” Ifk as wuday tarwa nns, yawi tn lhajj, igli tn y yat Ibit. [ggawr wuday alliy iruh leasr: ur llin tarwa n wuday. Iddu wuday s lhajj, ar iss ittStu; alliy t yufa, inna as: “A llah, a sidi, tarwa nu, manzatn?” Inna as lhajj: “Rwah, ha tarwa nnk.” Irzm asn d 1 izedad, amzn y wuday. Inna as: “A llah, a sidi, maxx? Tarwa nu aya?” Inna as: “Izar ma tskrt 1 Rbbi! Ma tukrt 1 kra n Ixlq, nyd ma f tffuyt ayaras aylliy ak ibadl Rbbi tarwa nnk, iga tn izedad.” Idda wuday, izznza kullu ayda nns; iemmr agdur s lhasani, issrbu t i tudayt. Alliy t id tsslkm s tgmmi n lhajj, tnna as: “A sidi, hann lamant nnk Ili darny tssrst!” Iddu lhajj s Ibit lli y iga tarwa n wuday, irzm asn d. Yawi wuday tarwa nns, yamz lhajj lamant nns. Tfasl lqadiya b-lhila u t-tqiyas. 53. Saydna Nuh d luhé.' Imnaggar luhs d mus; inna yas luhs: “Mak k yayn, a gma, alliy tmzziyt? Nkk didak aytmatn a nga: tifiras nnk gant zund ti nu. Max alliy tmzziyt?” Inna yas muss: “Mzziy asku smm n bnadm. Kyyi tmqqurt, aSku ur a ttdalabt yat 1 bnadm. I nkki, ty ur dalby imnsi, ur t 8Siy. Iy ur nnty miyu, ur yyi fkin walu!” Inna yas luhs: “Ad yyi tsmlat bunadam.” Ddun, munn ar yan uyaras, ggawrn gis. Izri yan uly“m d uyaras. Inna as: “Iz d ywad a igan bunadam?” Izra t imqqur. Inna yas muss: “I‘wad, da t ittamz bunadam, ig as ifaddn y wakal, ssrsn fllas yan utllis!” Izri nn yan wagmar, itabe nn aly”m. Inna yas luhs: “Iz d ywad a igan bunadam?” Inna yas muss: “I'wa, da t ittamz bunadam, ig as uzzal yy imi, ig as uzzal day y tsggiw. Ar t ttbbin, ar ittazzal ar 1y ra tsty tasa nns!” 1 Cf. Leguil 1988: 140-150; a tale from the Mesfioua (/msfiwn) region. 178 “T cannot (stand being) separated from my children.” The Hajji said to him: “I know how to teach. Give your children to me. I will teach them. In the middle of the afternoon they will come home!” The Jew brought his children to the Hajji who guided them into a room. The Jew waited until the middle of the afternoon: the children of the Jew were not there! The Jew went to look for the Hajji. When he found him, he said to him: “By God, where are my children?” The Hajji said to him: “Look, your children are here.” He set the young monkeys free, they (immediately) clinged to the Jew. The Jew said to him: “By God, what is this? Are these my children?” (The Hajji) said to him: “What (sin) you have committed before God? Did you steal from someone, or did you leave the right path, so that God changed your children into monkeys?” The Jew went off and sold all his property; he filled the jar with Hasani coins and loaded it on the back of the Jewess. When she brought the jar to the house of the Hajji, she said to him: “Oh sir, this is the jar that you placed into custody with us!” The Hajji went to the room where the children of the Jew were and set them free. The Jew had his children back, the Hajji had his jar back. The case was solved by wit and common sense. 53. Noah and the panther. A panther met a cat and said to him: “What happened to you, oh brother, that you are so small? You and I are family: your features ressemble mine. But why are you so small?” The cat said to him: “I am small because of these terrible humans (lit.: the poison of the human being). You are big, because you don’t ask anything from humans. But I, if I don’t ask for a meal, I would never eat. If I don’t say miaow, they would not give me anything!” The panther said to him: “Show me these human beings.” They went off together and sat down somewhere beside a road. A camel passed by. (The panther) said to (the cat): “Is this a human being?” He saw it was a big (creature). The cat said to him: “As for this (animal), the human being takes it, makes it kneel down on the ground and puts a bag on it!” A horse passed by, following the camel. The panther said to (the cat): “Is this a human being?” The cat answered: “As for this (animal), the human being takes it, puts a piece of iron in its mouth and stirs it with irons on its flanks (lit.: puts also iron on the flanks). (These irons) hurt him, he runs until his liver explodes!” 179 Ggawrn ar tadgg”’at n wass. S d yuSka saydna Nuh, issudu d uyaras, iga aSaqqur f yiyir. Inna yas luhs: “Iz d ywad a igan bunadam?” Inna yas muss: “l‘wad a igan bunadam.” Inna yas luhs: “Azkka zik, a yyi tsmlat ma igan ssniet nns.” Ssbah zik, imun luhs d muss, ylin s tagant. Inna yas muéss: “Hann, nkk, bunadam, ur ra as iniy yat.” Inna yas luhs: “Tir smla yyi t. Ddziy k gis yyinn, yir smla yyi t.” Inna yas muss: “Ha bunadam iga anjjar.” Inna yas luhs: “Ssalamu elikum, ya bunadam.” Inna yas saydna Nuh: “Zlikumu ssalam.” Inna yas luhs: “Hati uSkiy d, ya bunadam, ad awiy lemr nnk: yassad rad is8sy zy tasa nnk.” Inna yas saydna Nuh: “Jy di tuskit ad tawit lemr inu, ibidd Rbbi!” Inna yas day: “Ad yyi tskrt lajal igan wi n sidi Rbbi, ad bbiy tag’mamt ad, a stt id fly 1 tarwa nu.” Inna yas luhs: “Axxa!” Ibbi saydna Nuh tag’mamt, iSIlx tt s ilzzazn alliy trzm; ifl as yan ulzzaz. Inna as 1 luhs: “Lawn yyi y tg’*mamt ad, a stt nrzm.” Inna yas luhs: “Axxa!” Inna as saydna Nuh: “Ya jah nnbi, a stt nrzm!” Ig nn luhs askarn y usttiy n tg’mamt, iwt saydna Nuh alzzaz 1 tg’mamt, iffy, tass tg’mamt askrn n luhs. Iddu saydna Nuh igg”r as i luhs zy dar uSttab, inna as: “Gllb a tzrt bunadam ma iskar 1 iqrinn nnk.” Iddu saydna Nuh, ibbi esra n uemud izgzawn, issrs tn y tama n uSttab n luhsS. Yamz luhs zy uSttab, ar dids ittmyyat aemud zy uSttab ar ixf. Luhs ittwaziyyar zy waskarn, tziyyr t tg’mamt. Ar ikkat saydna Nuh ar 1y fllas irza esra n uemud, iddu saydna Nuh ad ibbi wiyya. Igllb luhS y muSS, inna yas: “Iz d ur ta ra t iwdu?” Inna yas muss: “Ur ta: sul ra tiSSt aemud, iyrs ak, i8Sn k tarwa nns, yawi tabdant nnk s ssuq, ar stt ttqllabn, ar as ttinin: ‘Ha tabdant n luhs!’, ar 1y kullu ttuwft ddunit.” Inna yas luhs 1 muss: “Ma igan Imdart n eri didas, at t zgigi 1wdu?” 180 They sat down until the evening. Look, Noah came, he walked on the road with an axe on his shoulder. (The panther) said to (the cat): “Is this a human being?” The cat said to him: “Yes, this is a human being.” The panther said to him: “Tomorrow early in the morning, you must show me what his occupation is.” Early next morning the panther and the cat went up to the forest. The cat said to him: “Well, as for me, I don’t (dare to) say anything to human beings.” The panther said to him: “Just show him to me! [ dismiss you here, just show me his (occupation)” The cat said to him: “The human being is a carpenter.” The panther said to him: “Peace be on you, oh human.” Noah said to him: “And also on you!” The panther said to him: “Well, I have come, oh human, to take away your life: today I will eat your liver.” Noah said to him: “If you have come to take away my life, may God help me!” Noah said to him also: “Please, give me a reasonable delay, I want to cut this log and leave it for my children.” The panther said to him: “All right!” Noah cut the log, split it with the help of wedges until the log opened itself. He left one wedge (i.e.: the log was opened by only one wedge). He said to the panther: “Please, help me with this log, let us split it open.” The panther said to him: “All right!” Noah said to him: “By the power of the Prophet, let us split it open!” The panther put his claws into the split of the log, Noah beat the wedge out of the log, the log firmly locked the claws of the panther. Noah took the animal by its tail and said to him: “Turn around and see what humans do with (creatures) like you.” Noah cut ten fresh sticks and placed them next to the tail of the animal. He took the animal by its tail and scourged him with the sticks from its tail to its head. The panther was caught by its claws, the log kept him locked (tightly). Noah beat him. When he had broken ten sticks on him, he went to cut new ones. The panther looked (desperately) at the cat and said to him: “Has it not been enough?” The cat said to him: “Not yet, you will have to suffer more strokes, then he will slaughter you, his children will eat you, he will take your skin to the market, (where everybody) will see it and say: “Look the skin of a panther!’ until you made a tour around all people!” The panther said to the cat: “What could be a present from me to him, that would stop him (beating) me?” 181 Inna yas muss 1 luhs: “Ad as tfkt laman, ar zgis tth8Samt zy bunadam, a ur t id ttdlamt.” Inna yas luhs 1 saydna Nuh: “Fkiy ak laman n Rbbi, a, ty yyi trzmt, ur k ttdlamy kyyi ula kullu ma igan bunadam.” Nnfkan laman luhs d saydna Nuh; irzm as saydna Nuh. Zy ass ann, ar itthSam luhs zy kullu ma igan bunadam y ddunit, ar 1y tqum ddunit s lixrt. 54. Amrraksi d tmyart nns.' Lqist n yan umrraksi, itahl yat tmyart. Iggawr didas yay Illi didas iggiwr. Yan wass, ézk llah, s as igg”r 1 Imqdiyt nns, s tt yufa ur tyjin. Inna as: “Mad am iran? Ma igan lhaja nnm alliy d htta yad nom ur t tedilt? Umzy axddam ma ad ittag’mn; timkirit tlla ma issnwan, ar tssirid. Anna trit ad am amzy axddam htta 1 ywad nnm ma tt ittedaln?” Tnna as: “Iwa, yir amz kra n uxddam yadnin ma yyl gis itteawann.” Iggawr yan tlt tyam, s izri yan lxlq zy imi n thanut n umrraksi lli. Inna as: “AS&t, a! Is ra txdmt?” Inna as: “A sidi, riy!” Inna as: “Iwa, kSm d ddrb ad ar tiss xmsa n tg”’mma, tinit gis: “Ha nnttaf, ha nnttaf!’” Amrraksi ryal is a yir ittqjam. Iruh walli tiss xmsa n tg’mma, inna gis: “Ha nnttaf, ha nnttaf!” S tkti tmyart awal lli as inna urgaz nns. Tnkr, tff’y srs, tnna as: “Mad ak innan a tinit awal ann?” Inna as: “Inna yyi t yan urgaz vid 7 tassuqt.” Tnna as: “Iwa, ksm d!” Tnkr, t8SkSm t. Alliy tt ixdm, tnna as: “Zayd, xld fllas y thanut, tssudmt ixf nns. Iy ak inna: ‘Ma trit?’, tinit as: ‘Llah ixlf elik, tsmlat yyi lxdmt’.” Iddu walli, iruh amrrakSi, issudm ixf nns. 1 Cf. Leguil 2000: 74-92; a tale from the Mesfioua (/msfiwn) region. 182 The cat said to the panther: “Give him your word of honour that you will respect human beings (from now on) and that you will not harm them.” The panther said to Noah: “I promise you solemnly that I will not harm you or anyone else, if you set me free.” The panther and Noah came to an agreement; Noah set the animal free. From that day onwards, the panther respects all human beings in the world, until the end of this world and until the arrival of the next one. 54. A Marrakshi and his wife. (This is a) story about a Marrakshi, (who) had married a woman. He spent some time with her. One day he touched her, excusez le mot, pubic hair and found out that it was not shaven. He said to her: “What is the matter with you? What is wrong with you that you cannot even keep ‘that’ clean? J hired someone to fetch water for you; there is a maidservant who cooks and does the laundry. Do you really want me to hire an (extra) servant to clean these pubic hairs of yours?” She said to him: “Well, just hire someone who can help me with this.” Three days later a person passed the entrance of the shop of the Marrakshi. He said to him: “Hey you, come here! Do you want to work?” He said to him: “Yes, sir.” (The shopkeeper) said to him: “Go and enter that alley until the fifth house and say there ‘Depilator! Depilator!’ ” The Marrakshi only wanted to have some fun with (his wife). The man went to the fifth house and yelled there: “Depilator! Depilator!” The woman remembered the words that her husband had said. She went out to that man and said to him: “Who asked you to say this?” (The man) said to her: “A man here in (that) shopping street asked me.” She said to him: “Well then, come in!” She invited him in. When he had “worked”! her, she told him: “Now go back to him in the shop and embrace him! If he asks you ‘what do you want?’, say to him: ‘Thank you, you gave (lit. showed) me work’. ” The man’ went to the Marrakshi (shopkeeper) and embraced him. 1 The text plays with the meaning of the word xdm. It’s first meaning is “to work” and a second meaning is “to make love”. 2 Throughout the tale, the man is supposed not to be aware of the fact that he has made love to the wife of the shopkeeper. 183 Inna as: “Mad, a, trit?” Inna as: “Llah ixlf elik.” Inna as: “Mak k yayn?” Inna as: “Tsmlat yyi Ix”’dmt.” Inna as umrraksi: “Max? Txdmt?” Inna as: “A sidi, xdmy.” Inna as: “Rad sul twrrit?” Inna as: “A sidi, rad wrriy.” Yajj t umrraksi alliy iwrri. [kk mikk n tassaet, inkr, iddu isduqqr nn. Lliy nn isduqqr, tasi tmyart argaz, tbrrm t y tmjdint, tsbidd t d ugadir. Tskr is a ttsiyyaq alliy day isduqqr. Tnna as: “Ma isduqqrn?” Inna as: “Nkki!” Tnna as: “Mat tgit kyy1?” Tskr akk” is ur t tssin. Inna as: “Nkki, rzm!” Trzm as, tnna as: “Hati, ur yaly izd kyyi a isduqqrn. Nniy kyyi ur a d ttaSkat y Iwqt-i!” Iksm s tgmmi, ikk tt kullu, ur yufi yat. Tnna as: “Mat trit? Mas a ttinagt?” Inna as: “Ur a ttinay s yat. Tir ggiwry alliy rmiy, asky d u xlas!” Inkr, iff’y. Tssufy day walli zy tmjdint, alliy tt ixdm. Tnna as: “Zayd, xid fllas, tzrit zy imi n thanut! Iy akk” ur srk isawl, tinit as kyyi: “Ssbah lxir, a emmi lhajj!’ Iy ak inna: ‘Is txdmt?’ tinit as: ‘Xdmy.’ Lxbar ann y k isqsa, tfkt as t.” Inna as: “Waxxa!” Iddu, ixld walli f umrrakSi, inna as: “Ssbah lxir!” Inna as: “Izd sul txdmt?” Inna as: “A sidi, xdmy! S nn ikS’m urgaz n tmyart ann; tbrrm yyi y yat tmjdint.” Inna as: “Rad sul twrrit?” Inna as: “A sidi, rad wrriy.” Iduf t umrraksi alliy iwrri. [kk mikk n tassaet, iddu ixld fllas, yawi yat tuzzalt. Isduqqr nn. Tnkr talli, tssujad yan ssnduq, tzzugz gis arjli lli, trgl t. Tbrrm timjdint, tg tt y Imude nns, tnkr trzm as. Tnna as: “Mak k yayn yassad alliy a d uk”an ttaSkat s tgmmi?” Inna as: “Ur yyi yay walu, yir inya yyi ixf Swiy. Ssu timjdint ad!” 184 He said to him: “You, what is wrong with you?” He said to him: “You gave me work.” The Marrakshi said to him: “What? Did you ‘work’?” The man said to him: “Yes sir, I ‘worked’. ” (The shopkeeper) said to him: “Are you going to return?” He said to him: “Yes sir, I will return.” The Marrakshi (shopkeeper) let (the man) go back. He waited for some time and then went to knock on the door (of his own house). When he had knocked, the woman took the man and rolled him in a floor mat which she put upright against the wall. She did as if she was cleaning the floor when he knocked on the door again. She said to him: “Who is knocking?” He said to her: “(It is) me!” She said to him: “Who are you?” She pretended not to recognize him. He said to her: “It is me, open up!” She opened the door for him and said: “Well, I did not realize that it was you who was knocking. I said to myself that you would never come home at this time (of day)!” He went in, walked through the whole house and did not find anything. She said to him: “What do you want? What are you looking for?” He said to her: “I am not looking for anything. I was just tired of sitting (in my shop) and (then) I came here, that’s all!” He went out (again). She made her lover come out of the floor mat and he “worked” her (again). (Then) she said to him: “Go to him and pass by the entrance of (his) shop. If he does not say anything to you, you must say to him: ‘Good morning, uncle Hajji!’ If he asks you: ‘Did you ‘work’’, you (simply) say to him: ‘J worked.’ Give him all information that he asks from you.” He said to her: “All right!” The man went to see the Marrakshi (shopkeeper) and said to him: “Good morning!” He said to him: “Did you ‘work’?” He said to him: “Oh yes sir, I did! But suddenly the husband of that woman came in; then she rolled me in a floor mat.” He asked him: “Will you go back?” He said to him: “O yes, sir, I will!” The Marrakshi watched him as he went back. Some minutes later he went to see him, he had taken a knife with him. He knocked at the door (of his own house). The woman had placed a chest (there) and she made (her lover) hide (lit.: go down) in it (and then) she locked it. She wrapped up the floor mat and put it (upright) on its place (against the wall) and then opened the door for him. She said to him: “What is wrong with you today, that you keep coming home?” He said to her: “There is nothing wrong with me, I only have a slight headache. Roll out this floor mat!” 185 Tnna as: “Uhu, timjdint, a ur tssut yat, hati ur tedil.” Inna walli d ixf nns, lliy as tnna: “Ur ran nssu timjdint”, anna day gis tga arjli da. Inkr, ar gis ittSrrag s tuzzalt lli, aSku 1y ifsi timjdint, iksud ad zgis indu bu ifaddn ann, s t inya. Amrraksi, ula ntta ur 1yay 1 yat. Lliy kullu isrrg timjdint ur nn gis yufi yat. Iwa, inkr, bbin ifaddn nns, inkr iggawr f ssndugq Illi. Arjli, yir issfld 1 wayyad alliy iggiwr f ssnduq, s igg”d, itkq d 1 waman. Lliy a ttzu tmyart aman ff’yn zy ssnduq, tddu tahaw, ar tn tssmunu s urawn nns. Ar issn truss amrraksi, tnna as: “Ur ssiny matta Imnzl ad gik illa yassa. Ha timjdint, tSrrgt stt; ha taqreiyt n ma wrd, yadda ka stt d syiy, hati tnylt stt. Ur ssiny matta y“mkinn tgit.” Inkr, iff”y. Tnkr, tmr gis, ar nn tsduqqr s ajjarn. Nnan as: “Mak k”n yayn?” Tnna asn: “Argaz, ur ss mani zy ittwiySyyar yassa! Hati ikSm nn, yawi nn yat tynwit, ibrk f tmjdint ally tt kullu isrrg. Rbbi ty ur yyi iskir y*mkinn nkki!” Iwa, lliy tkka f yan rbea n tg”’mma nyd xmsa da igan ajjar nnsn, alliy tn kullSi tx”br s yunStinn, twrri d day s dar uxddam, tsuffy t id zy ssnduq. Alliy tt ixdm, tnna as: “Zayd, sy yyi d yan sin itbirn, twrrit d.” Iddu alliy tn d isya, iwrri d dars, ixdm tt. Tnna as: “Zayd, xld f emmi lhajj. Iy k isqsa, tfkt as lx”bar; a ur tiksadt.” Iddu, ixld fllas. Isqsa t, inna as: “Izd sul uk”an txdmt?” Inna as: “A sidi, xdmy, blhqq yuSka nn urgaz n tmyart ann. Tg yyi yir y yan ssnduq.” Inna as: “Rad sul twrrit?” Inna as: “A sidi, rad wrriy: tsul 1x”dmt.” 186 She said to him: “Oh no! Don’t spread this floor mat, it is not (yet) clean!” When she had said to him not to spread out the mat, the shopkeeper said to himself: “Let us see whether she has put the man in it!” He attacked (the mat) with the knife, because if he would unroll the mat, he was afraid that this rascal would jump forward and kill him. A Marrakshi is not a hero! (lit.: is not capable of anything.) When he had cut the floor mat into rags, he did not find anything. With his knees trembling of exhaustion, he went to sit down on that chest. The lover (lit.: the man) in the chest heard that the other sat on it and he started to urinate out of fear. When the woman saw the urine flow out of the chest, she made haste to catch it with her hands cupped. She started to sprinkle it on the Marrakshi, saying: “I don’t know what is on your mind today (lit. what unhappy constellation is in you today). First you cut the mat into pieces, then you waste the content of a bottle of rose water that I bought some time ago. | don’t know why you are like this.” He stood up and went away. She followed (her husband) and knocked on (the doors of) the neighbours. They said to her: “What is wrong with you?” She said to them: “I don’t know where the bad spirit comes from _ that possessed (my husband) today! He comes home, carrying a knife and starts to cut a floor mat into rags. By God, I do hope that he does not do something like this to me!” Well, when she had passed by four of five neighbouring houses, telling them everything that had happened, she went back to the “worker” and made him come out of the chest. When he had “worked” her, she said to him: “Go and buy two pigeons for me and come back.” He went to buy them and then came back and “worked” her again. She said to him: “Go to uncle Hajji (the shopkeeper). If he asks you, give him all information; don’t be afraid!” The man went to (the shopkeeper), who (immediately) asked him: “Did you ‘work’?” He said to him: “Oh yes, sir, I “worked’, but the husband of that woman came in; (but the woman) simply put me in a chest.” (The shopkeeper) asked him: “Are you going back?” He said to him: “Yes sir, I will, there is still much ‘work’ to do.” 187 Yajj t umrraksi alliy idda. Iddu s yan ugzzar, alliy as d ifka yat Imq*“dda. Ig tt y ddaw tjllabiyt nns, iddu s tgmmi, isduqqr nn. Tasi d argaz lli, tzzugz t s anu, tfk as itbirn, tnna as: “Lwat nn(a) illa ma nn yugg”an s anu, ttlqt d 1 itbirn.” Iwa tddu trzm d 1 emmi lhajj. [kSm d, igwwd s ssnduq Ili. Tnna as: “Xirr zy ssndug, a ur fllas tggawart, a ur tnylt yann gis ibqqan.” Ur t id tkmmil alliy as inna i ssnduq s Imq“dda yallah. Vir tduf t alliy a irzza y ssnduq, tff’y nit, tyr d 1 wajjarn. Tnn asn: “Argaz, yayda s ra t iskr, ur ta t iskir.” KSmn wajjarn, nnan as: “Sidi Muhammad, ssbah Ixir.” Inna asn: “Ssbah Ixir.” Nnan as: “A iéfu Rbbi!” Asku telm iss is immueédr, zikk. Lliy as nnan: “A iefu Rbbi!” inna asn: “A ur iefu Rbbi! Max? Ma illan?” Tnna asn: “Hurma nnun, amzat argaz, hati nniy IlIxatr nns ad as _ ittinin yunstinn. Hati ibadl urgaz y tassaet. Hati, ur sul imlik leql nns.” Amzn t alliy as skrn yan ukrraf izddign. Nnan as: “Ay ur d kra n uydi n yisid ak k iy“bin?” Inna asn: “Ur ta idhir.” Nnan as: “Ay ur maniy ttuddat ttwiySyyart zgis?” Inna asn: “Ur ta idhir.” Ivy asn inna arjli a illan y tgmmi, iksud a ig Ikddab. Ivy ifssta, hssbn as ammeadr. Inna asn: “Hurma nnun, agg”at s anu, ay ur gis kra n lyasi.” Asin kra n imkzazn, tlqn asn y wanu. Itlq d walli i itbirn. Nnan as: “Lalal, argaz, ela kulli hal ittwiySyyar. A tzum kra n ugurram mad as islabn isid.” Nnan as: “A iefu Rbbi.” Assn t, ff’yn. Iwa, illiy tsshsta talli is ffyn willi, trgl nn tiflut. Tssyli d arjli zy wanu, tssu as timjdint. Ixdm tt. Lliy a gisn ittzu urgaz xdmn y 188 The Marrakshi let him leave. He went to a butcher who gave him a butcher’s axe. He hid it under his jellaba, went to his home and knocked at the door. She made her lover go down into the well and gave him the pigeons, saying: “When someone looks down into the well, release these pigeons.” She went to open the door for uncle Hajji. He came in and walked straight to the chest. She said to him: “Stay away from the chest and don’t sit on it so that you will not waste (the rose water) that is left in (the bottle).” She had not even finished these words or he attacked the chest with the butcher’s axe. When she saw him attacking the chest, she went out to call the neighbours. She said to them: “(My) husband has not yet done what (I fear that) he is going to do'.” The neighbours went in and said to him: “Sidi Muhammad, good morning.” He replied: “Good morning.” They said to him: “May God cure you!” (Obviously) she had depicted him as a madman. When they had said to him: “May God cure you”, he said to them: “May he not cure! Why! What is going on?” (His wife) said to them: “Please, hold (my) husband, I think that his (evil) spirit has said this. (My) husband has (profoundly) changed in a minute. He is no longer in control of his wits.” They caught him and tied him with a strong rope. They said to him: “Can it be that a mad dog has bitten you?” He said to them: “No, that is not the case, as far as I can see.” They said to him: “Can it be that you have become possessed while doing your ritual ablutions?” He said to them: “No, that is not the case, as far as I can see.” If he would say to them that there is (probably) a man in the house, he was afraid to be (considered) a liar. If he would keep silent, they would consider him a madman. He said to them: “Please, look down in the well, whether there is something strange there.” They took some pebbles and threw them into the well. (The man in the well) released the pigeons. They said to (his wife): “Oh no! (your) husband is certainly possessed. You have to go and see a marabout who can cure this rage.” They said to him: “May God cure you.” They tied him up and left (the house). When she had noticed that (the neighbours) had gone, she locked the door. She helped her lover get out of the well and spread out the floor mat for him. He ‘worked’ her. When her husband saw them 1She suggested earlier that her husband might do her harm. 189 Iguddam nns, ig tayuyyit: “Llahuma! /nna hada munkar: argaz da ittxdam tamyart y lguddam inu!” Yan issfldn i umrraksi da ittini awal ann y zznqt, irwl, izdi: “Llah, ixrj leagiba bi-xir!” Alliy tt zgis iwda, tnna as: “Mak k yayn? Yak, ur k dlimy? Kyyi ad d yumzn axddam, taznt id; hati ixdm! Iwa, yikk, iwda k nyd sul?” Inna as: “Baraka!” Tsifd walli. Iddu f halt. Tyr i mddn, tnna as: “Bddat, ar d asiy Ihwayj inu. Iyd argaz ad iefa fllas Rbbi zy yad gis illan, sul yyi ira, tabaraka llah. Ur sul yyi iri, llah ihnni t!” 55. Sin tarwa.! Yan urgaz dars sin tarwa, tili dars tmyart. Ukan ar d ittamz snat tsk*rin, kun ass yawi d snat tsk’rin. Ukan tnna yas tmyart nuns: “Snat tsk*rin ad ur ah sul qaddant, ixssa k a nn tjlut tarwa.” Ukan nttan ur isbr h tarwa nns, waynni ur yufa ay yini i tmyart nns: “Uhu.” Inna as: “Waxxa, rad ftuh at tn inn jluh.” Iftu, isrs nn yan h usds n tfunast, isrs nn afrux h usds n uzgr. Ayllix rad Sttan, inna asn: “Maela k”n id.” Inna yas: “Maela k”n id, a Fatima, a illi.” Task id tfruxt. Inna yas: “Maela k id, a Muhammad, a yiwi!” Yask id ufrux. Tasi d tmyart nns tadart n tskkurt, tut t srs, htta temu t. Tnna yas: “Nnih ak: ‘Jlu tn inn’, tsrst tn yar y tama nny nit!” Tnna yas: “Ixssa at tn inn tjlut!” Yawi tn ar yat tagant, iggi n yat tyrat, isrs tn h iggi nns. Yag™l asn yan igjdr h yan uxsay. Inna yasn: “Luqt nna immuss igjdr tssnm is rad d aSkh.” Ggawrn yinn ddrriyt Ili, ar ttqqln, ar ttqqln, ar ttqqln. Luqt nna immuss igjdr Ili, nnan as: “Hann bba yuska d!” Ayllih zrin mnnaw wussan. Ar d ittaSka d yid, yask d uzal, d yid, d uzal..., ayllih mmutn s jjue. Ggawrn, tnna yas tfruxt: “Ma ran nskr?” Inna yas: “An nttini: “all, all, a tayrat, igigiln ttyabnin”, ukan an nzr.” Ukan ar t ittini, inna yas: “Ih a t ttinih nkki, ad ur tetssat!” 1 Cf. Stroomer 1998: 116; a tale from the Agadir region. 190 ‘working’ right in front of him, he screamed: “My God! What a disgrace: a man who ‘works’ my wife right in front of me!” (Every)one in the street who heard the Marrakshi say this, fled away, saying: “Oh God, may it all end well!” When she had enough of (her lover), she said (to her husband): “What is wrong with you? I did not do you any harm, did I? You were the one who hired a ‘worker’ and sent him to me; well, he worked! Is it enough for you now, or do you want more (of his service)?” He said to her: “Oh no, that is enough!” She sent (her lover) away. He went off. She called the people saying: “Stay here, until I have collected my belongings. If God cures this man from the disease he has now and if he still wants me, then praise God. If he no longer wants me, (I say) farewell to him!” 55. Two children. A man had two children, he was married. He used to catch two partridges and brought them home them each day. His wife said to him: “These partridges are no longer sufficient for us, you must get rid of the children.” However he could not live without his children, nor could he say “no!” to his wife. He said: “All right, I will go and get rid of them.” He went off, he placed one (child, i.e. the girl) in the nose-bag of the cow, he placed the boy in the nose- bag of the ox. When they were about to eat, he said to them: “Now where are you both.” He said: “Where are you, oh Fatima, my daughter.” The daughter came forward. He said: “Where are you, oh Muhammed, my son!” The boy came forward. His wife took the leg of a partridge and hit him with it and (almost) blinded him. She said: “I told you: “get rid of them’ and you put them only beside us!” She said to him: “You must get rid of them!” He took them to a forest and placed them on a rock. He hang a gourd for them with a lizard in it. He said to them: “When the lizard moves, you will know that I am coming (to you).” These children stayed there, waiting a long, long time. When the lizard moved inside (the gourd), they said to him: “Look, our father is coming!” Several days passed by. The night came, (then) the day, (then) the night...until they were almost dying of hunger. They sat down there, the girl said to (her brother): “What shall we do?” He said to her: “Let us say: ‘Rise, rise, oh rock, (we are) orphans gone astray’ and then we will see (what will happen).” Before saying this, he had said to (his sister): “When I say this, don’t laugh!” 191 Ad ukan ggawrn, ar kih tn yay jjue, ar ttinin: “All, all, tayrat, igigiln ttyabnin.” Ad ukan ty™“li tyrat ar aflla. Ittrs asn d gis yan ttbsil n yibrin gis yan yixs d yan izi. Inna asn: “Th t&8Sam, ad ur trzm ixs ula tluhm izi!” Ar bdda skarn yikann luqt nna tn yay jjue. “All, all, tayrat, igigiln ttyabnin.” Ar yan wass inna as ufrux: “An nzr ma ra ittyiskar, ih nrza 1xs, nluh izi.” S8an, ukan rzin ixs, luhn izi. Ggawrn ayllih tn yay dah jyue. Ar ttinin: “All, all, a tayrat igigiln ttyabnin!” Tag™i as sul ty“li tyrat lli. Ggawrn ayllih mmutn s jjue, iluh asn walu. Ar yan wass h d yid inna as ufrux: “Rad ftuh ad ttllih s mad nstta.” Tnna as tfruxt: “Rad dik munh.” Inna yas: “Uhu!” Tnna yas: “Waxxa!” Gnn. Tnikr nttat. Llih ign, tass ixf n tmlhaft nns d ixf n uqSSab n g’mas. Tar inkr d ukan yawk tt id. Teqql d, tnna yas: “Walu, ad dik munh!” Ar fttun, ar fttun ar yat tagant. Ar nn ttmnidn kra n tifawt. Llih nn lkmn, afin inn tifrit n tay“znt. Ggawrn, ssagg”n tt inn; tay”znt ann, ur dars yat titt. Ukan tggawr, ar tssndu. Tskr yat tkint n tgulla, ad ukan tssndu. Ukan ar ksSmn, nttan ar d ittgga tagulla h uqssab nns, iffy d. Ar yan wass, tnna as tfruxt: “Walu, ad dik munh, ad zrh tay™”znt ann!” Inna yas: “Hati rat tetssat!” Tnna yas “Uhu.” Inna yas: “Rat tetssat, ih as tsllat.” Tmna yas “Uhu.” Inna yas: “Rat tetssat.” Tnna yas: “Uhu.” Inna yas: “Awa, yallah!” Imun dis, kSmn inn. Tslla ukan 1 tay“’znt ar ttini: “D ugsul d ueaniz, d ugsul d wyndiz', ilm n uyyul a h ssndih, ar iqqar, a kullu ig tamudit.” Tggawr ar tetssa. Tzr tn tay’znt, tamz tn, tqqn fllasn Ibab. Tggawr, tnna yasn: “Ak kn srs njjih, ar kih tsham, ak k*n §sh!” 1 The ogress imitates the sound of churning. Ugsul sounds like agsSul, which is a big tagSSult, a variant of takSsult “churn skin”. 192 There they sat, hungry, and they said: “Rise, rise, oh rock, (we are) orphans gone astray.” The rock went up. A plate of couscous with a bone and a fly was placed there for them. (A voice) said to them: “If you eat, don’t break a bone and don’t throw (away) the fly!” Each time they felt hunger, they did like this: “Rise, rise, oh rock, (we are) orphans gone astray.” Then one day the boy said to (his sister): “Let us see what happens (lit. is done), when we break the bone and when we throw away the fly.” They ate, broke the bone and threw away the fly. They stayed there until they were hungry again. Then they said: “Rise, rise, oh rock, (we are) orphans gone astray!” That rock refused to go up. They stayed there until they were starving, (the rock) didn’t throw anything. In the evening the boy said to (his) sister: “I will go and look for something to eat.” The girl said: “I will accompany you.” He said to her: “Oh, no!” She said: “All right!” They slept. She stood up. While her brother was asleep, she fastened the end of her scarf to the end of the shirt of her brother. When he woke up, he pulled her. She woke up and said to him: “(You are) not (going alone), I want to accompany you!” They went off and came to a forest. There they saw a kind of light. When they arrived there they found the cave of an ogress. They sat there and looked down at her: that ogress had only one eye. She sat there churning. She had made a pot full of stew and was busy churning. (The children) went into (the cave) and (the boy, coming near to the ogress) put a quantity of stew in his shirt and went out. Then one day the girl said to him: “(You are) not (going alone), let me accompany you and see that ogress!” He said to her: “Look, you will laugh!” She said to him: “No, I will not!” He again said to her: “ (I am afraid that) you will laugh when you hear her.” She said: “No, I will not.” He said to her: “You will laugh!” She said to him: “No, (I will not).” He said to her: “All right, let’s go!” He went together with her, they entered (the cave of the ogress). (The girl) heard the ogress say: “D ugSul d ueaniz, d ugsul d uyndiz, in the skin of a donkey I churn, until the milk has completely curdled and becomes butter.” (The girl) sat there and laughed. The ogress saw them, caught them and locked them behind a door. She said to them: “Let us fatten you with (buttermilk), until you have become fat, in order to eat you!” 193 Tg inn afrux h lIbit n lluz. Tgn tafruxt h lbit n lluz, haqqan htta nttat. Kun ddur ar asn tzrra askarn nnsn is jjin nihd uhu. Ayllih jjin, tnna yasn: “I‘assad rak k”n 88h!” Ukan ntnin llih yinn llan, ssnn izd argaz nns, ad ukan iks ar tadgg”at, yask id, ig d imi nns d imi n yan usatm. Ar d ittini “Awulla nu, awulla nu, a ibba mbarka!” Tluh asn tawullat d imi nns fad a ra irzm lbab. Llih ifta, tnna yasn: “Awa, aSkat d, sudat leafiyt ma s a nssnwa ayrum: ‘yassad leid.” Inna yas ufrux: “Ih am tnna, tnnit as: “Uhu, tmla yyi inna ayar ad slufh, ar ttag’mh.’ ” Tyr i ufrux, tnna yas: “Sud leafiyt!” Inna yas: “Ur ssnh ad sudh leafiyt, ssnh yar ad zdmh, ar kssah!” Tnna yas: “Awa, Suwwr, a stt sudh nkki!” Tsud stt, tsud stt. Tfta ukan a stt tsud, dfen tt inn, tdr nn. Tzdi yasn: “Ffi yyi aman, aman, a kjmiru’!” Ar ttazzal tfruxt, tasi d ayddid n waman, tiri at tn fllas tffi! Ikks as tn g’mas, iffi tn fllas. Iffi fllas Ik“dran ayllih thrg. Ftun, asin d yat tgursa, gn t inn h leafiyt, ard tizg™iy ayllih tzgg”ay. YuSka d ukan way”zn. Ig d imi nns d usatm, ar d ittini: “Awulla nu, awulla nu, a ibba Mbarka!” Asin d tagursa, luhn as tt inn h imi nns, nyin t. Tbqa yasn tgmmi, bgqan asn Ibhaym. Awa, g”mas ar ifttu ar ittsudu ayyis, ar ikssa; nttat ar ttyama h tgmmi. Ar yan wass ty“li s iggi, ar gis ttmSad SSer nns. Ar ttmSad azzar nns, ar ttmSad azzar nns. Yask id, izr tt id yan bu wayyis h ttisae, yaSk id. Inna yas: “Fk yyi d ad ssuh!” Tnna yas: “Ur dari ma s ak akkah at tsut.” Inna yas: “G d tassdlt n waman h wazzar nnm, nnit tzzug”zt yyi t id srs.” Tg th wazzar nns, tzzug’z as t id. Yawk t id; yawi tt. 1 A strange word used by ogres to indicate humans. 194 She locked the boy in a room full of almonds and the girl also. She inspected their nails regularly (lit.: each time), to see whether they have become fat or not. When they were fat enough, she said to them: “Tomorrow I will eat you!” Now while they were there, the children had learned that her husband, upon coming home in the afternoon from the pastures, puts his mouth in the window opening, saying: “My bread, my bread, oh aunt Mbarka!” (Each day) she threw a loaf of bread in his mouth and the gate opened itself. (The next day) when (her husband) had gone, she said to them: “Now come and blow the fire on which we will bake bread: today is a feast.” The boy had said to (his sister earlier): “If she asks you (to blow the fire), tell her: ‘No, my mother only taught me how to sweep and how to fetch water!’ ” (The ogress) called the boy saying: “Blow the fire!” He said to her: “I don’t know how to blow fire, I only know how to fetch wood and how to put the sheep to pasture!” She said to him: “Well, then wait, let me blow it myself!” She blew and blew. While she was blowing, they pushed her and she fell into (the fire). She said to them: “Pour water over me!, water! water! oh humans!” The girl hastened (to get water), she took a waterskin and wanted to pour water over her! Her brother took (the water) away from her and poured it over (his sister). He poured tar over (the ogress) so that she would burn (even more). They (the boy and the girl) took a coulter, put it into the fire until it became red and (finally) it had become white-hot (lit.: red) (allover). The ogre came. He put his mouth in the window, saying: “My bread, my bread, oh aunt Mbarka!” They took the white-hot coulter and threw it into his mouth, (that is how) they killed him. The house was theirs and also the animals were left to them. Well, the brother rode a horse and put the sheep out to pasture; the girl stayed home. Then one day, she climbed up to the roof terrace to comb her hair there. She combed her hair (a long time). There came a horseman, he saw her from far, he rode towards her. He spoke to her: “Give me something to drink!” She said to him: “I have nothing in which I can give (water) to you.” He said to her: “Attach a waterbucket to your hair and let it go down to me!” She attached (a waterbucket) to her hair and let it down. He pulled it, (went up), and took (the girl away). 195 Yask id g”’mas, ar yaqqra, ar yaqgra, ayllih ilih as htta yan. Ayllih yawi d izammarn, kull yan ar as ittini: “Ar tkkatt Ibab!” Yawi d kullu wi Ili shanin, ar kkatn lbab, ayllih as ur zdarn. Yawi d yan uddeif, yut Ibab, iluh t inn. Ar ittlli, ar ittlli s ultmas, ilih as tt. Ismun lewin nns, iftu ar ittlli, ar ittlli. Ar ittlli, ayllih yasi tiknurbiyin n wury, yasi tassdlt n wury d tkurrayt n wury. Ifta, yaf nn kra n tmyarin, ar ttag’mnt s ifnSkar n uyyul. Ta nna mu inna: “Fk yyi ad suh.” “Uhu, ra yyi trzt ifnSkar inu.” Abla yat, tffa yas a isu. Ayllih iswa, yut s ufnskar Ili, irz as t. Ar gis tssant tmyarin Ili, ildi d iladint tassdlt n wury, iff as t. Inint as iladint kullu tmyarin: “Hak at tsut!” Inna yasnt “Uhu!” Iftu, yaf nn kra n ifrxan ar ttleabn allayg. Inna yasn: “Ffat yyi ad didun lebh.” Nnan as: “Uhu, rad ah trzt tikurrayin nnh.” Idi d yan gitsn takurrayt, iff as tt. Issuki ukan yan takurrayt, yut stt inn srs, irz as tt. Ar gis tssan ifrxan. Ildi d iladint takurrayt nns n wury, iff as tt. Zdin as kullu: “Hak, hak, at tlebt.” Inna yasn: “Uhu, safi!” Iftu dah dar ifrxan yadnin, ar ttleabn taknurbiyt. Inna yasn: “Ffat yyi ad didun lebh.” Kra igat yan inna yas: “Ra yyi trzt taknurbiyt inu!” Ar yan, iff as tt, ukan irz tt. Ar dah gis tssan. Ildi d taknurbiyt n wury, iff as tt. Zdin as kullu: “Hak, at tlebt.” Inna yasn: “Uhu, safi!” Ruhn inn ukan ifrxan, ar akkan laxbar i innatsn. Ar tswingim, tSkku. Tnna yas: “A yyi iml, a Rbbi, izd argaz ad g”’ma a iga.” Tazn srs tarwa nns, tnna yasn: “Munat dis ar dari.” 196 Her brother came (home) and called her until (he noticed that) there was no one left. Then he took his rams and said to every animal: “Crush the door!” He brought the strongest to crush the door, but they could not. He took a meagre sheep, that animal crushed the door and threw it down. He looked for his sister (inside), but did not see her. He collected some provisions and went to look for (his sister) a long, long time. He roamed about and had golden tops, a golden bucket and a golden stick with him. He went off and found women drawing water with the help of a donkey hoof. Each of the women, to whom he said: “Give me to drink” (said:) “No, you will break my donkey hoof.” Except one woman, she gave him to drink. When he had drunk, he smashed that hoof and broke it. These women mocked her (for having lost her hoof), but he took out a golden bucket and gave it to the (only) woman (who had been generous). Then all women said to him: “Here! Drink something!” But he said to them: “No, thanks!” He went further and found some boys playing allayg'. He said to them: “Allow me to play with you.” (But) they said to him: “No, you will break our sticks.” But one of them took his stick and gave it to him. He threw the stick, hit one with it and broke it. The boys laughed at (the boy who had given his stick). Then he took out the golden stick and gave it to him. (Immediately) all said to him: “Take (this stick) and play!” But he said to them: “No! Enough!” He went further to other boys playing with tops. He said to them: “Allow me to play with you.” Each of them said to him: “(No), you will (only) break my top!” Except one (boy) who gave it to him, and he broke it. All (other) boys laughed about the (boy who had lost his top). But he took out a golden top and gave it to him. (Immediately) they all said to him: “Please, take (my top) and play (with it).” But he said: “No! Enough!” The boys went home and told the stories to their mother. She started to think and ponder. She said to herself: “May God show to me whether this man is my brother (or not)!” She sent her children to him saying: “Accompany this man home to me.” 1 A game in which sticks, thrown high up into the air, are supposed to touch eachother. 197 Llih d yuSka ar dars, iffa as kullu laxbar nns. Tssn izd g’mas a iga. Tnna yas ad dars iggawr. Yan wass inna yas ugllid: “Kyyi at tgit adgg”al inu, hak kks yy1 azzar, waynni ad ur tinit 1 htta yan hati lih askiwn!” Waynni argaz ann ur izdar a ihbu awal ann. Iftu ar yan Ixla, yaf nn gis yat tnudfi taqdimt, yag’m dis. Inna: “A tanudfi n Ixla, a tanudfi n Ixla, ar ittili ugllid askiwn!” Ayllih a isawal, idr asn imikk n ilufsa. Tmyi d gis yat tyalimt. Ar gis ttbbin imksawn tiewwadin Ili ttininin: “A tanudfi n Ixla, a tanudfi n Ixla, ar ittili ugllid askiwn!” 56. Lhusiyn d ultmas.’ I‘wad yan ufrux ism as Lhusiyn d ultmas ism as Fadna. Nttan ar ikssa Ibhaym d ar ittsud lewwad, tafruxt tskkus h tgmmi. Ibbatsn d innatsn ur yinn Ilan, ftan s yat tmazirt yaggugn, fln tarwa nnsn. Lhusiyn ar ittffuyy wahdat, ar ikssa ukan, ar iffala Fadna h tgmmi. Ar yan wass inna Lhusiyn i ultmas: “Ixssa km ad didi tmunt, an nks, nkki dim. Masi abda ftuh wahdinu.” Ilmmadint ffuyn, ntta ar ittsud talewwatt, nttat tggawr yy tama nns. Ad ukan kkin imikk, ar ftun, ayllih Ikmn yan uyaras yaggugn bzzaf y tuzzumt n yat tagant. Ar nn ttannayn yat tgmmi. Tigmmi yann tga ti n tay“znt. Lkmn ukan ar as ttduwwarn. Tzr tn. Taywa ar ttini: “Amz tn, a tisnt n tgmmi nu! Amz tn, a tisnt n tgmmi nu! Amz tn, a tisnt n tgmmi nu!” Tamz tn nnit tisnt n tgmmi nns. TsskSm tn, ggawrn, jmean. Tnna yasn: “Ixssa k”n at tzdm iksSsudn bas an nssnu ayrum.” Inkr Lhusiyn, ttabea t Fadna. Ffuyn bas at tn id awin. Mmaqqarn yan ugdid ism as 7imdgiwt, tlla tama yan ug”di. Tnna yasn: “Mani tram?” Inna yas nnit Lhusiyn: “Nra an nzdm ikSsSudn 1 lalla tay“znt, ma ran nskr?” Inna yasn Timdgiwt: “Nkki yay yyi fad, riy ad suy, ixssa k“n a yyl temmrm ag”di s imttawn nnun, ukan rad awn mly ma rat tskarm!” Ar ismuqqul Lhusiyn y Fadna, nnan as nnit “Waxxa!” Ar yalla ufrux, tag”i yas tfruxt ad as talla. Inna yas g”’mas: “Ixssa km at tallat baS ad ay tml Timdgiwt ma ran nskr.” Walaynni nttat ur tra. 1 Cf. Stroomer 1998: 122; a tale from the Agadir region. 198 When he had come to her, he told her the whole story. She knew that it was her brother. She asked him to stay with her. One day the king (to whom his sister was married) told him: “You are my brother-in-law. Cut my hair, but don’t tell anyone that I have horns!” But this man could not keep that secret for long. He went to a lonely place, found an old cistern there and took some water out of it. He said: “Oh old cistern, old cistern, the king has horns!” When he talked, some saliva fell down on the ground. Reed grew from this. Nowadays shepherds cut flutes from these reeds that say: “Oh old cistern, old cistern, the king has horns!” 56. Lhusayn and his sister. Once there was a boy called Lhusayn, who had a sister called Fadna. He was a shepherd and usually played the flute, his sister usually stayed home. Their father and mother were absent, they had gone to a country far away, leaving their children behind. Lhusayn went out all alone, herding sheep and left Fadna (alone) at home. One day Lhusayn said to his sister: “You must accompany me, we must go out herding sheep together. I should not always go out alone.” Then they went out, he played the flute, she sat next to him. They passed some time (resting), they went on, until they came to a road very far away, in the middle of the forest. (In the distance) they spotted a house. It was the house of an ogress. They arrived and walked around (the house). (The ogress) had seen them (coming). She began to say: “Catch them, oh salt of my house! Catch them, oh salt of my house! Catch them, oh salt of my house!” The “salt of her house” did catch them. She invited them in, they sat down and talked. She said to them: “You must go fetch firewood, so that we can bake bread.” Lhusayn stood up and Fadna followed him. They went out to fetch (firewood). They met a bird called Guest who lived near a pond. (The bird) said to them: “Where are you going?” Lhusayn said to her: “We must fetch firewood for lady ogress, what shall we do?” Guest said to them: “I am very thirsty, I want to drink, you must fill the pond with your tears for me, and then I will show you what you must do!” Lhusayn looked at Fadna, they both said: “All right!” The boy wept, but the girl refused to weep for him. Her brother said to her: “You must weep, so that Guest can show us what to do.” But she didn’t want. 199 Yasi yan uzru, iqlb tt. Ar nit talla, rein imttawn d idammn, gn izgg’ayn. Tnna yasn Tmdgiwt: “Safi, rak k*’n eawny, sul zdmy didun ikssSudn. Walaynni 1y awn tnna tay”znt: “ASskat d, sudat leafiyt’, kmmi ini as: “Inna ur yyi tsmyar abla ad skkusy y tgmmi’; kyyi ini as: ‘Baba imla yyi manik a s rad sudy lewwad d manik a s rad ksy’. ” Iftu Lhusiyn d Fadna s dar tay”znt Ili. Srsn as ikSSudn y tama nns. Ar tssrya tay”znt leafiyt, tag’i ad as try. Tyr 1 tfruxt, tnna yas: “Sud as!” Tnna yas tfruxt: “Nkki inna ur yyi tsmyar abla ad skkusy y tgmmi!” Tnna nit 1 ufrux: “Nkr kyyi, sud as!” Inna yas: “Uhu, baba ur yyi ismyar abla imla yyi manik a s rad sudy lewwad d manik a s rad ksy.” Tfta ukan a stt tsud. Luhn tt inn gis! 57. Zrayfa d Mrrtlliy.’ Xtti snat tfrxin, ggant taytmatin, yat ism as Zrayfa d yat ism as Mrrtlliy. Ur darsnt innatsnt. Ira ibb“atsnt lhijj, ukan ur issn ma mu ra iff gitsnt tasarut n tgmmi, aSku ur iga laman htta yat gitsnt. Ar itttmmam, ur issn ma ra iskr. Iftu nnit s dar yan lfqih, baS a yamz ImSawrt nns. Inna yas nnit: “Dari snat tfrxin, Zrayfa d Mrrttlliy, ur giy laman htta yat gitsnt. Ukan ur ssny ma mu rad fly tasarut.” Inna yas nnit: “Rat tftut at tsqsat kulli yat gitsnt, tnnit asnt: “izd yinn llant kra n tglay”. Wa nna yak nnant, taskt id, teawdt yyi t.” Iftu urgaz ann s dar istis, ryra 1 Zrayfa, inna yas: “Izd yinn kra n tglay?” Tnna yas: “Iyyih, a baba, walaynni rat tnt inn grh h usddi n tfullust baS at taru.” Tyr i Mrrtlliy, inna yas: “izd yinn kra n tglay?” Tnna yas: “Iyyih, a baba, walaynni rat tnt nss.” Iftu urgaz Ili igawd 1 Ifqih. Inna yas nnit Ifqih ann: “Ixss ak at tflt tasarut 1 Zrayfa.” Iftu ibbatsnt s lhijj. Iwssa 1 istis baS ad ur sskSmnt htta yan. Awa, yan wass tffuy Mrrtlliy, ar ttduwwar, taf nn yat tgmmi, tffay d gis yat tay”znt. Tjmea dis, ur tufa manik a s ras stt tss! 1 Cf. Stroomer 1998: 124; a tale from the Agadir region. 200 He took a stone and hit her. She wept, the tears mixed with blood, they were (all) red. Guest said to them: “All right, I will help you, I will fetch firewood for you (as well). But if the ogress says to you: ‘Come and blow the fire’, you (girl), must say: ‘My mother didn’t teach me anything but staying at home’ and you (boy), should say: ‘My father showed only me how to play the flute and how to be a shepherd’ .” Lhusayn and Fadna went to the house of that ogress. They placed the firewood beside it. (The ogress) lighted the fire, but the fire refused to inflame. She called the girl and said to her: “Blow it!” The girl said: “My mother didn’t teach me anything but staying home!” She said to the boy: “You stand up and blow it!” He said to her: “No, my father showed me how to play the flute and how to be a shepherd.” Then she went to blow the fire herself. They threw her into (the fire). 57. Zrayfa and Merretelligh. There were two girls, they were sisters, one was named Zrayfa and the other Merretelligh. They didn’t have a mother. Their father wanted (to go) on pilgrimage, but he didn’t know to whom (of his daughters) he would give the key of the house, because he trusted neither of the two. He thought and pondered, but did not know what to do. He went to a faki to take his advice. He explained his situation to him: “I have two girls, Zrayfa and Merretelligh and I trust neither of them. I have absolutely no idea to whom I must leave the key (when I go on pilgrimage).” (The faki) told him: “You must go and ask each one of them whether there are any eggs. Then come back and tell me what they answered.” The man went back to his daughters and called Zrayfa, saying: “Are there any eggs?” She said to him: “Oh yes, my father, but I want to place them in the nest of a chicken to brood on them.” Then he called Merretelligh, saying: “Are there any eggs?” She said: “Oh yes, father, but we will eat them!” The man went to tell his story to the faki. The faki said to him: “You should leave your key to Zrayfa.” Their father went on pilgrimage. He advised his daughters to let no one in. Well, one day, Merretelligh went out for a walk and found a house where an ogress had come out. She talked with (Merretelligh), but found no trick to eat her! 201 Awa, tnna yas nnit tay“znt ann: “Asi d iyd, ar t tffit mn tama n tgmmi nu, tskrt srs ayaras ar tama n tgmmi nnun.” Awa, tasi d Mrrtlliy iyd, tskr yiklli yas tnna tay“’znt. Tlkm ukan tigmmi nnsnt, teawdt 1 ultmas Zrayfa ma illan. Awa, tnna yas: “Ixssa yay an nrar Ibal, ad ur ay tss!” Awa, ayllih d tuSka tay”znt, tjmea didsnt. Tasi d nnit Zrayfa ar tssnwa ayrum. Awa, ayllih SSant, nkrnt, gnt. Tnkr nnit tay’znt, tra tss Mrrtlliy, tga ukan tayuyyit. Tnkrt Zrayfa, tut nnit tay”znt s yan uSaqqur, tny tt. YasSk d ukan ibb”atsnt h Thijj. Teawd as kullusi ma iran. Issn nnit izd Zrayfa tSatr f ultmas. 58. Xlija.' Kra n tfrxin ksant, yat gitsnt ism as Xlija, dars alqqaeé iga wi n g’mas. Ira as srs iskr tamyra. Inkr yan way”zn, iSs alqqaé ann, ig nn ilm nns h udm nns. Task id Xlija, lah as alqqae, tftu s tgmmi. Tkk ukan ma tkka, ar ttini “Krik, krik, manzak, a yalqqae n dadda hnna? Manzak, a yalqqae n dadda hnna?” Yask id nnit way”zn ann, inna yas: “A yyi tilit, ulla ak km ssh!” Tnna yas: “Ak k ilih!” Awa, ar fttun, ar fttun, ar yan usulil, y“lin srs. Taru dis tarwa. Ad ukan iffuy ntta, tg as d yat tsilsilt, baS ad igg”iz, ar as dima tskar yikann. Ar yan wass yask id daddas hnnas ar srs itlli h tagant, ur tt yufa, yurri nnit. Awa, ira a iskr tamyra. Ar fttun, ar fttun kra n ddrriyt, gan addjarn nnsn, ar kssan h tagant. Immaqgar tn way’zn, argaz n Xlia. Nnan as: “Daddas hnnas n Xliya ira ittahl.” Inna yasn way”zn ann: “Munat didi ad zrh tamyra!” Awa, iwin t ddrriyt ann ar tamyra. Tffuy d innas n Xlija, inna yas: “Xliya, hati thnna, tssa, tswa, tssu lhrir, thbu s wayyad.” 1 Cf. Stroomer 1998: 126; a tale from the Agadir region. 202 Well, the ogress said to her: “Take some ashes and pour it out from my home and make a path to your home.” Well, Merretelligh took some ashes and did as the ogress had said. She arrived at their house and told to Zrayfa what had happened. Zrayfa said to her: “We must take care that she does not devour us!” When the ogress came, she started to talk with them. Zrayfa had just been baking bread. After dinner they went to sleep. But the ogress stood up, wanted to devour Merretelligh, who started to cry out loudly. Zrayfa stood up and hit the ogress with an axe and killed her. Their father returned from his pilgrimage. Zrayfa told him all that had happened. Now he knew that Zrayfa was smarter than her sister. 58. Khlija. Some girls were shepherds, one of them was called Khlija, she kept a young billy goat of her brother. He wanted to slaughter the animal at the occasion of his marriage. (But) an ogre devoured that kid and put its skin on his face. Khlija came to that place, but did not find the kid and she went back home. After a while she (called that kid) saying: “Krik, krik, where are you, oh kid of my dear brother? Where are you, oh kid of my dear brother?” The ogre came and said to her: “Be my wife or else I will eat you!” She said: “Let me be your wife!” They walked until they arrived at a high rock which they climbed up. She bore him children. Each time he went out, she rolled out a rope ladder (lit. a chain) for him to descend. She always did that for him. One day her dear brother was looking for her in the forest, but he could not find her and went back. Well, (Khlija’s brother) wanted to organize his marriage. Some boys, their neighbours, went out (with the sheep and goats) to pasture in the forest. The ogre, Khlija’s husband, met them. They said to him: “Khlija’s brother is going to marry.” The ogre said to them: “Accompany me, I want to see the marriage!” Well, those boys brought him to the marriage. Khlija’s mother came out (to welcome the ogre and ask about her daughter) and (the ogre) said to her: “Khlija is doing well, she eats (well), she drinks (well), she sleeps well in a bed of silk, covered with another (silk cloth).” 203 SskSmn ay”zn, ffn as a iSS tteam. Awa, izri h tama nns yan ufrux imzziyn, i188 t. Ilyama d udad n ufrux h uxsan nns. Irzm ukan imi nns, zrn mddn adad ann. Nnan nnit i innas n Xlija: “Adgg”al nnm ar iStta middn!” Llih rat tssn tig’mmi n illis, tasi d yan ukris n ilammn, tg gis tirgit. Tnna yas: “Hak, awii Xlija lamant ad.” Awa, ad ukan iftu, ilammn ar ttffin, ar skarn tayarast. Ay“zn ar ifttu, daddas hnnas n Xlija itabea t ayllih ilkkm asulil. Iyr i Xlija, tg as d ssnslt. Yujja t ukan daddas hnnas ayllih ilkkm tuzzumt n ssnslt, yut t inn, idr d way’zn, immt. Yawi d nnit ultmas d tarwa nns ar yat tagant. Tnna yas Xliya: “Ff yyi, a dadda hnna, tazzit, ad kkish yan usnnan.” Tasi d tazzit ann, tut ahlig nns, tmmt. Yasi nnit daddas hnnas yiwis, ig d h iggi n uyrud nns. Ibbi yas h umzzuy, yasi t id, yut t srs, immt. Lblast n idammn n ufrux ann tmyi d gis tayalimt. Ar yan wass ibbi d xalis n ufrux ann ixf n tayalimt, iskr gis lewwad. Ad ukan ittsud talewwatt ann, ar ttirir: “Tnyit yyi, a xali u xali!” “Tnyit baba, tnyit immi!” “Tnyit ah kullu yah!” “Tnyit ah kullu yah!” 59. Yan ufrux d Imut.’ Yan ufrux yay t kra. Ar ittini 1 innas: “Hati rad mmth!” Ar as ttini innas: “Uhu, a yiwi, Imut Ili rak k tawi, ixssa a yyi tawi.” Ar yan wass tffuy innas, ukan ira a stt yrrb. Yasi d yan ufullus, ibzzr t bla immut. Ig t mn h ddu tzlaft. Llih d id tuSka, inna yas: “Wak wak, wak wak, tuSka d srti Imut, a inna!” Tnna yas: “Manza tt, a yiwi?” Inna yas: “Zid, a inna, all tazlaft ann.” Llih tull tazlaft lh, yak™i d ufullus Illi. Tnna yas: “Kl amadun, a Imut! Kl amadun, a Imut! Sir s iwi Ili imrdn!” 1 Cf. Stroomer 1998: 128; a tale from the Agadir region. 204 They invited the ogre in and gave him some food to eat. (At a certain moment during the party) a little boy passed by the ogre, who ate him (in less than a second). A finger of the little boy stuck out between the teeth (of the ogre). When he opened his mouth, the people saw that finger. They said to Khlija’s mother: “You son-in- law is a man-eater!” When (the mother) wanted to know the whereabouts (lit.: house) of her daughter she took a bag of bran, she added some ashes. She said to (the ogre): “Bring this present to Khlija.” As the ogre was walking, the bran came out and formed a trail. The ogre went and Khlya’s dear brother followed him until he arrived at the rock. (The ogre) called Khlija, she threw the rope ladder down to him. Her dear brother let (the ogre) climb up half-way the rope ladder and (then) attacked him, the ogre dropped down and died. He took his sister and their children to a forest. Khlija said to him: “Oh brother, give me a knife to remove a thorn.” She took that knife, stabbed herself in the belly and died. Her brother took the son (of his sister Khlija) and placed him on his shoulder. (The child) bit him in the ear, he took it (away from his shoulder), beat him up and killed it. Where the blood of the boy had run, reed plants started to grow. One day the uncle of this (dead) boy cut off a piece of reed to make a flute. As soon as he blew that flute, it started so sing: “You killed me, oh uncle, oh uncle!” “You killed my father!” “You killed my mother!” “You killed us all!” 59. The boy and death. A boy was ill. He said to his mother: “I will die (soon)!” His mother said to him: “Oh no, my son, the death that will take you away, will have to take me away (first).” One day his mother went out and (the boy) wanted to test her. He took a chicken, removed all its feathers without killing it. He put it under a bowl (turned upside down). When his mother came back, he said to her: “Alas, help, oh mother! Death came to (visit) me!” His mother said to him: “Where is it, oh my son!” He said to her: “Go, mother, and lift that bowl.” When she lifted that bowl, the (naked) chicken jumped forward. She screamed to it: “Go visit the sick person (i.e. my son), oh death! Go visit the sick person, oh death! Go to my son who is ill.” 205 Issn nnit ufrux Ili izd innas is ak a ttini yikann, imma tksud nnit Imut. 60. Timzgida ttubna s im&d n uglif.' Yan ttalb sshdrn t mddn. Llih t sshdrn, ran s tagant, s yat tmzgida. Timzgida yann ttubna s imSd n uglif, tjiyyr s tmudit, tikfufin nns iga d uyrum. Iggawr ttalb lli ayllih kullu i8Sa nnuss n tmzgida lli. Awa, yill leid. ASkn d dars mddn, ran ad zzalln. Nnan as: “Matta yikad tskrt!” Inna yasn: “Ur skrh yat, ur tskrm yat! Tsshdrm yyi, tflm yyl, ur a yyi d ttawim mad Sttah, ur a yyi d ttawim mad ssah. Iilad, hati, SSih nnuss n tmzgida. Ur yyi tdfarm, ur awn dfarh!” 61. Bleadim d tmyart nns.* Ifta Bleadim dar illis, ntta d tmyart nns. Dar illis, afn tt inn dars afrux, ur t yay walu. Awa, tra illis at tffay. Tnna yas: “I Rbbi, a inna, amz yyi iwi ar d aSkh.” Tasi nnit innas afrux, taf nn taleqlt nns ar ttak“i. Tg nn yan umsmar h iggi n leafiyt ayllih irya mzyan. Tg t inn h iggi n leq! n ufrux, ayllih t id tsfi, tny t. Tawi t, thbu t s ufrsad. TuSka d ukan illis. Tnna yas innas: “Hati, iwim, sfih as tihbbit Ili gis illan h ugayyu nns.” Tnna yas illis: “Tsfit leql nns, tnyit t! Yuk”, a inna! Ar yyi tt id tskrt, tugr iggi, tugr asarag!” Tnna yas innas: “Hakak! Usih am iwim ayllih d tuSkit, taft t id ign, tnnit yyi: ‘nyih t!’ ” 1 Cf. Stroomer 1998: 129; a tale from the Agadir region. 2 Cf. Stroomer 1998: 130; a tale from the Agadir region. 206 (From that moment on) the boy knew that his mother had spoken in this way (simply to comfort him), but that she was afraid of death as well! 60. A mosque made of honeycombs. Some villagers had hired a taleb. When they had made an arrangement with him (i.e. fixed his duties and his salary), they went to the forest, to a mosque. That mosque was built of honeycombs, plastered with butter and had roof gutters made of bread. The taleb lived (isolated) there until he had eaten away half the mosque’. Then it was the day of the feast. People came to perform their prayers. They said to him: “Now what did you do!” He said to them: “I did nothing (wrong) and you did nothing (to feed me)! You hired me and left me here (all alone), you did not bring me anything to eat nor something to drink. Now I ate half the mosque. I don’t owe you anything and you don’t owe me anything!” 61. Bladim and his wife. Bladim and his wife went to visit his daughter. At his daughter’s house they found a healthy little boy. Well, his daughter wanted to go out. She said to (her mother): “Please, mother, look after my son, until I return.” The mother took the little boy and found that his fontanel moved up and down constantly. She put an (iron) nail in the fire until it was very hot. She put it on the fontanel of the little boy and caused (his brains) to flow out, she killed (the baby). She was busy covering him up with a blanket, when her daughter returned. The mother said to (the daughter): “Look at your son, I opened a carbuncle that he had on his head.” Her daughter said to her: “You opened his fontanel and killed him! Alas, oh mother! What you did to me surpasses the roof (in height) and the courtyard (of my house in width)!” Her mother said (indignantly) to her: “Now what! I looked after your son until you came back, you find him sleeping (peacefully) and now you say to me that I killed him!” 1 It is custom in Morocco that each family in turn provides a meal to the taleb. In this story the taleb is left alone without such an arrangement, which justifies his eating the mosque. In fact stories of this kind are meant to warn people to treat talebs well. 207 Tnna nnit 1 urgaz nns: “Yallah, a Bleadim, asi ayrud nnh Ili d niwi. Yallah dar illitnh 1li igan illitnh!” Ftun dar illitsn tiss snat. Tnna yas nnit: “I Rbbi, a inna, g ah imkli, aSku rad ffayh.” Tffay ukan illis lli. Tzr nn sin iraman h usarag, tnna nnit: “Suf, dars nnit iraman!” Tasi d Imus, tbbi ingran n iraman, tg tn inn h lgamila. TuSka d ukan illis Ili, tnna yas: “Yuk”, a inna! Ar yyi tt id tskrt, tugr iggi, tugr asarag!” Tnna yas innas: “Yallah, a Bleadim, asi ayrud nnh Ili d niwi. Yallah dar illitnh Ili igan illitnh!” Ftun dar illitsn tiss kratt. Tnna yas nnit illis: “I Rbbi, a inna, at tsfdrt astta.” Tnkr innas, tujja tt ayllih tffay. Temmr yat tkint n uskkif, tffi t h iggi n ustta, ixsr. YaSk d ufqqir Bleadim h tagant. Ak”rn as imakrn yan ubukir Ili kullu gisn imqqurn. Tksm d illis, tnna yas: “Kmmi, tbbit astta! Nnih am nkki: “G as ifalan!” Tftut, tffit fllas askkif! D baba, ukrn as imakrn abukir!” Tzzu nnit gitsn! Yasi ufqgir agzzum n tfiyyi, yawi t ar yan unzig, issry leafiyt, issnu tifiyyi Ili. Isrs tt h imi n unzig, ad as tbrrd. Tlkm nn tfqqirt h imi n unzig, tasi tifiyyi, tg tt inn h imi nns, thma yas! Tg tayuyyit, tluh tt inn f iggi n urgaz nns Bleadim, ig tayuyyit htta ntta! 62. Bu mhand d wussn.’ Ifta bu mhand d wuSsn, easrn. Ifta bu mhand ittl 1 tfrxin. Yili leid. Lsnt tix’rsin d Ihwayj n ljdid. Awa, sslsnt 1 bu mhand lhwayj d tix’rsin, ar srs ttleabnt. 1 Cf. Stroomer 1998: 132; a tale from the Agadir region. 208 She said to her husband: “Let us go, Bladim, let us take with us the meat that we brought (as a present). Let us go to our daughter that is really a daughter to us!” They went to (visit) their second daughter. She said to her (mother): “Please, mother, prepare our meal, because I must go out.” That daughter went out. The (mother) saw two camels in the courtyard and said: “Look, she has camels!” She took a knife and cut off the lips of the camels and put them in a marmite. That daughter of her came back and said: Alas! Oh mother, What you did to me surpasses the roof (in height) and the courtyard (of my house in width)! She said to (her husband): “Let us go, Bladim, let us take with us the meat that we brought (as a present). Let us go to our daughter that is really a daughter to us!” They went to their third daughter. She said to her (mother): “Oh mother, please add some threads to the loom’.” Her mother waited until (her daughter) had gone. Then she filled a pan with soup, poured it over the loom destroying (the work that had already been made by her daughter). At the same time, the old Bladim came back from the forest (where he had been with the herd of his daughter). Thieves had stolen the best billy goat of the herd. The daughter came home and said to her (mother): “You! you have destroyed the (work on) the loom! I told you to add threads! But you, you poured soup over it! And (as for) father! Thieves took away my (best) billy goat!” She chased (her parents) away! The old man took the piece of meat, brought it to a cave and lit the fire to bake that meat. (After baking) he left it at the entrance of the cave to cool it down. The old woman arrived at the cave, took that (extremely hot) meat, put it into her mouth and had her mouth burnt (immediately)! She shouted and threw that meat on her husband Bladim who also started to shout! 62. The hedgehog and the jackal. The hedgehog and the jackal lived together. The hedgehog had gone to distract the attention of girls. There was a feast (going on). (The girls) wore earrings and new clothes. They dressed the hedgehog with clothes and earrings (for fun) and played with him. 1 Sfdr literally means: “to make someone to eat his breakfast, to serve breakfast”, but women use this verb with the meaning: “to make the loom ready for use in the morning by adding a quantity of threads.” 209 Iftu wuSsn, ar ittasi ulli ayllih yusi yunsk Ili t iqaddan. Mmattint tfrxin, flnt bu mhand 1 yat tabukatt. Inna yas: “Yuk”, a tabukatt, tumzt tasttat n uzgg”ar, trzmt 1 udar inu. Ittl as, iff as astta. Tjbr gis, trzm i udar nns, ilwr. [km nn ukan bu mhand ussn, yaf t inn. Isrs kullu tifiyyi Ili d yiwi. Inna yas bu mhand: “Awa, kyyi, a emmi uSsn, gn, ran ng h snat tkinin.” Yasi d bu mhand tifiyyi Ili, ig tt mn h tkint; yasi d iswi, iga t h tkint yadni. Llih tnwa, yasi d bu mhand tikint n tfiyyi 1 ugayyu nns, iff ti n iswi i wussn. Ar ukan istta wussn, inna yas nnit: “A éemmi bu mhand, ay ikad thrra tfiyyi yad!” Inna yas bu mhand: “Ssutl 1 ugjdi, tnnit “bismillah d imikk bismillah”, tqqnt alln nnk.” Iskr wussn mad as inna. [uh nn bu mhand imikk n tfiyyi h tkint n wussn. Ftun. Ayllih ssan, inna yas bu mhand: “Gn kyyi ad gnuh nkki ahlays.” Iftu bu mhand ignu ahlays, ar t inn isgadda d wussn Ili ig’nn. Issnkr t id, inna yas: “Igadda dik uhlays, a emmi uSsn, yallah, an nsuwgq tlata.” Inna yas bu mhand: “Th tlkmt s_ ssuq tshurrit.” Lkmn ukan s ssuq, iskagei. ASkn d wuskayn, akin f wuSsn Ili, yak”1 bu mhand, ihbu s tlmitt, ihbu srs. 63. Lli Bu Tkuttit d tay“znt.' Ifta Lli Bu Tkuttit izza kra n tazarin, inna yasnt: “Ih k’nt id ur ufih tmmyimt, ak k’nt kksh, SSn k”n ikrwan n xali u xali!” Yurri d, yaf tnt id skrnt kullu iqqurran. I[ftu darsnt, inna yasnt: “Ih k’nt id ur ufih thllajimt, ak k*nt kksh, SS8n k’n Ibhaym n xali u xali!” Iftu, yaf tnt inn gant kullu iqqurran hillajinin. [y”li ar yat tazart, ar iStta, ar ittini: “Ma iran tazart a, a imksawn?” Task d srs yat tay”znt. Ar as d itthwah iqqurran ayllih tSbea. 1 Cf. Stroomer 1998: 133. Takuttit “A lock of long hair on the head of a child”. 210 (In the meantime) the jackal went to take away as much sheep as were enough for him. The girls went (somewhere else) and left the hedgehog with a blind girl. The hedgehog said to her: “Oh blind girl, you took a jujube stick and released my foot.” He played a trick on her and gave her a (jujube) stick in her hand. She took it, she released his foot, (so that) he could run away. When the hedgehog wanted to join the jackal, he found him. (The jackal) had laid out all meat that he had brought along with him. The hedgehog said to him: “You, go and sleep, uncle jackal, we will prepare (a meal in) two pots.” The hedgehog took the meat and put it in one pot; he took the intestines and put them in another pot. When (the meat and the intestines) were cooked, the hedgehog took the pot (filled with) meat for himself and gave the one (filled with) the intestines to the jackal. While the jackal was eating, he said to him: “Oh uncle hedgehog, how bitter is this meat!” The hedgehog said to him: “Go around a pole and say: ‘Bismillah and a little Bismillah’ and close your eyes.” The jackal did what the hedgehog had told him. The hedgehog threw some meat in the jackal’s pot. They went on. When they had eaten everything, the hedgehog said to him: “You, sleep, I will make you a saddle.” The hedgehog made a saddle and made it as big as the jackal who was (still) sleeping. He woke him up, saying: “The saddle is your size, uncle jackal, let us go and sell it on the Tuesday market.” The hedgehog added: “When you come to the market, you should bray (like a donkey)!” They came at the market and the jackal (being unable to bray) started to bark. The hounds came and jumped on the jackal, the hedgehog jumped and hid under a bowl and kept himself hidden (for some time). 63. Ali Butkuttit and the ogress. Ali Butkuttit planted some figs and said to them: “If I don’t find you (fully) grown (soon), I will pull you out and the goats of my uncle will eat you!” He came back (after a while) and found that they had produced many figs. He went to them and said: “If I don’t find you ripe (next time), I will pull you out and the beasts of my uncle will eat you!” He came (back) and found that all figs were ripe. He climbed one fig tree, started to eat and said: “Who wants this fig, oh shepherds?” An ogress came to him. He threw figs at her until she had eaten enough. pA Tnna yas: “I Rbbi, a Lli Bu Tkuttit, a yyi tfft yan s tfust ad nnk irsmn.” Iff as t yan h tfust nns irsmn, tawk t id tay’znt. Tg t h wawlk, tftu ar yan Imakan. Llih ira ad as ilwr, inna yas: “Inna yyi baba: “Wa Illi ur izzulln h yi, ur tzri tzallit nns.”” Tsrs t. Hra irzm awlk, s ix t id tumz. Tawi t s tgmmi nns, tyr 1 istis, tnna yasnt: “Trsamt 1 Lili Bu Tkuttit.” Tffay ukan nttat, ryrs ntta 1 tfrxin n tay”znt. Ig tnt inn h tkint, yasi d iguyya, ig tn h ssllt n tzzwa. Tksm d nttat, tggawr ar tStta h tkint Ili ayllih tSbea. Iftu Lli Bu Tkuttit, 1y“li ar yat tayniwt, ar ittini: “Wiw, wiw, wiw, wiw, tay”znt mmu Sskal tSSa tarwa nns!” Tftu tzuzf tasslltt lli, taf nn yir iguyya. Tasi d tajwajjayt, ar tqqaz, ar tqqaz, ar tqqaz, ayllih tfta at tdr tayniwt lli. Inna yas: “Lqblt, Iqblt, a emti tafqqirt.” Turri s yi Ili s as inna, idr fllas, tmmt. 64. Lli Bu Tkuttit d usnnan.' Yut t ukan yan usnnan. Iftu dar kra n tmyarin h tama yat tgmmi. Yaf tnt inn, ar ssnwant ayrum h ufarnu. Inna yasnt: “Kksamt yyi asnnan.” Kksnt as t, ukan luhnt t inn h leafiyt. Inna yasnt: “Ih ur yyl tffamt asnnan inu, ffamt yyi kullu tangult Ili kullu gisnt imqqurn!” Ffnt as tangult. Yawi tt i imksawn. San tt. Ukan ayllih tt SSan, inna yasn: “Sh ur yyi tffam tawullat inu, ffat yyi yan ubukir Ili kullu gisn imqqurn, a yimksawn.” Amzn abukir Illi kullu imqqurn, ffn as t. Iftu dar bu izgarn, inna yasn: “Js tram yan ubukir?” Nnan as: “Tyyih!” S8n t. Ayllih tt 88an, inna yasn: “A yyi tffam abukir inu,ula ay“i Ili kullu gisn imqqurn!” Ffn as t. Iftu s dar id bu isan. Inna yasn: “Is tram ay*i?” Nnan as: “Nra t.” 1 Cf. Stroomer 1998: 134; a tale from the Agadir region. ZA2 Then she said to him: “Please, Ali Butkuttit, give me one (fig) with your little (henna-)decorated hand.” He gave her one with his decorated hand and (immediately) the ogress pulled him (towards her). She put him in a bag and went somewhere. When he wanted to escape he said to her: “My father told me: ‘The one who does not perform his prayers here, his (later) prayers will not be accepted’.” She put the bag down. She had only just opened it, When she caught him. She brought him to her house and called her daughters saying: “Slaughter Ali Butkuttit!” When she was gone, Ali Butkuttit killed the daughters of the ogress. He put them in a marmite, he took their heads and placed them in a beehive. The (ogress) came in, sat down and started to eat (from) the marmite until she was satisfied. Ali Butkuttit climbed into a palm and shouted: “Wiw, wiw, wiw, wiw: the ogress Mushkal has eaten her children!” She went to check the beehive and found nothing but the heads. The (ogress) took a pick and started to dig, to dig, to dig, until the palm was about to fall down. (Ali Butkuttit) shouted to her: “(Make it fall down) to the east (i.e. to Mecca), to the east, oh dear aunt!” She turned (the palm) in the direction he had said, it fell on her and she died (on the spot). 64. Ali Butkuttit and the thorn. Ali Butkuttit was stung by a thorn. He went to some women sitting beside a house. He found them baking bread in an oven. He said to them: “Take this thorn out for me, (please).” When they had done this, they threw it into the fire. He said to them: “If you don’t give me my thorn back, you will have to give me your greatest loaf of bread!” The women gave him a bread. He brought it to some shepherds. They ate it. After they had eaten it, he said to them: “If you don’t give me back my loaf of bread, you must give me the best billy goat (you have), oh shepherds.” They took the biggest billy goat and gave it to him. Then he passed by some cattle owners, he said to them: “Do you want a billy goat?” They said: “Oh yes!” They ate it. After they had eaten it, he said to them: “Either you give the billy goat back to me, or (you give me) the biggest of your calves!” They gave him the (biggest) calf. He went to horse-owners. He said to them: “Do you want a calf?” They said to him: “We would love to have it.” 213 Ssn t ayllih Sbean. Inna yasn: “A yyi tffm ay”i inu, ula ayyis Ili tn kullu yugrn.” Awa, ffn as ayyis. Awa, issuda t, ar srs ittazzal ayllih ikSm d lbhr. Immt nnit Li Bu Tkuttit. 65. Tiglay n tyyult.' Ifta yan urgaz s ssug, yaf nn ddllah, iemmr gis aSwariy. Yask id ar yan Ixla, tknkurri yas tddllaht d yan umadl. Indr d gis yan wawtil. Inna akk™ ntta is d idr h tddllaht. Inna nnit: “Suf tiglay ad! Illa gisnt usnus!” Ntta iga yar awtil. Yawi ddllah lli ar tigmmi. Inna: “Hati yayad lli syih gant tiglay n tyyult.” Iy“z yan ug™di, isrs nn kullu ddllah Ili. [ftu, yawi tayyult. Tugi ad as tgn, ibbi yas idarn. I[srs tt inn h iggi n ddllah. Inkr d ukan taskkat ann, yagg” nn srs, yaf nn tayyult tfnns. Inna yas: “Ar tssa tayyult aSku rad tethi isnas!” Walaynni tayyult is tmmut. 66. Briga d Zrifa.’ Yan urgaz tmmut as tmyart, ilint dars snat trbatin, Briga d Zrifa. Inikr, isy asnt kullu Imeist n usgg”as n wadan. Inikr, irg] tigmmi, dars Ibab iga uzzal. Nkrn sin iqddasn, Isin ijeéad n tmyarin. Ar sduqqurn Ibab. Llih d srsnt uggant Zrifa d Briqa, nnant asnt: “Ur darnh walu tag’mat.” Nnan as iqddasn li: “Ttumt ist xaltim izddar.” Nkrnt tfrxin, nnant asn: “Hati nk”’ni ur nssn yan.” Ftun iqddasn lli, nnan asnt: “Nk*ninti nga ultmas n innatunt!” Tftu Briga, trzm lbab, kSmnt, ukan awin d yan uxddar. Nnant 1 Zrifa d Briga: “Nk*ninti a rad awnt iskr imkli.” Nkrnt, ar tamsnt ibriyn. Nwan, ukan ssunt tn, gnt h idis n Briga d Zrifa yaylli d iwint bas at tnt sgnnt. 1 Cf. Stroomer 1998: 135; a tale from the Agadir region. 2 Cf. Stroomer 1998: 136; a tale from the Agadir region. 214 They ate it until they were satisfied. He said to them: “Either you give me back my calf, or you will have to give me the biggest Stallion.” Well, they gave him a horse. He mounted (the horse), rode on it into the sea and then Ali Butkuttit died. 65. Donkey eggs. A man went to the market. He found melons (for sale). He filled the saddle-bags (of his donkey) with them. When he had come to a lonely place, one melon rolled downhill (out of a saddle-bag). A hare (alarmed by the melon crushing against the hollow tree in which he lived) jump out of it. (The man) thought that (the hare) fell out of the melon. He said: “Look at this egg! There are young donkeys inside them!” (Yet) it was only a hare. He brought these melons home. He said: “Look, what I bought are donkey eggs.” He dug a hole and put all melons inside. He took the donkey (to sit on them). (The donkey) refused to spend the night on them, so (the man) cut off the legs of the donkey. He placed the donkey on top of the melons. Next morning he stood up and (went to the donkey) and found him making faces, his mouth wide open. (The man) said to him: “The donkey is smiling, because it will bring forth young donkeys!” But (in fact) this donkey had already died! 66. Briqa and Zrifa. A man had lost his wife, he had two girls, Briqa and Zrifa. He bought for them (all kinds of) provisions for a whole year. He closed his house that had an iron gate (and went to make the pilgrimage). Two thieves, disguised as women appeared and knocked at the door. When Zrifa and Briqa look down on them (from the roof terrace, to see who was knocking), they said to (these “ladies”): “We don’t have any relatives.” The thieves said to her: “Did you forget your aunt downstairs?” The girls then said to them: “Well, we don’t know anybody.” Then the thieves said to them: “We both are the sisters of your mother! Then Briga opened the door, (the “aunts”) came in, they carried a bag with them. They said to Zrifa and Briqa: “We are going to prepare a meal for you.” They rolled couscous. The couscous was cooking and they flavoured it (with gravy) and put into the part (of the plate meant) for Briga and Zrifa something that would put them to sleep. 215 Briga ar tasi ibriyn, ar tn tthwah h ug’ns nns. Imma Zrifa, ar tstta ayllih tdr. Tskr nnit Briga zud ih tdr htta nttat. Tssn nnit izd irgazn ad gan, masi timyarin! Awa, asin irgazn Ili kullu ma illan h tgmmi, d yead d nnqq"rt. Asin ukris, ar ttazzaln, ran ad ffayn. Tftu Briga s ddu lbab, tskkus gis. Tajj t ayllih iga yan udar h barra, yan udar h ug’ns. Tut s lbab, tbbi yas adar. Idr ukris s tgmmi, ur t sul yiwi. Inna yas: “Wak wak, a Briga, ar yyi t tskrt, walaynni ur a nn gim tgg”iz.” Iftu wa lli, yawi d yan uram, ig as d lIqrs, ig d gis sin irgazn, ur tn sugg”’ant ntnti. Ar yaqqra: “Awa, Briga, hak yaylli am d yuzn babam.” Tnkr tamz t id iggi, aSku tssn izd babas ur as d yuzn walu. Tasi d immskrn, ar tkkat, ar tkkat, ayllih tngi tfrawt s idammn, tssak”1 tn inn mn iggi. Inna yas: “Wak, wak, wak, wak, a Briqa, ar yyi t tskrt, walaynni ur a nn gim tgg™iz!” Yask d ibbatsnt. Yask nn dars, isiggl tt. Iff as tt babas. Tnna yas nnit: “Wak, wak, a baba, tffit yyi i leafiyt, ur d argaz!” Inna yas: “Uhu, a illi, zzman a mu km ffih!” Zaydn, awin tislit; ifrrs kullu Ibit, tili gis tsraft. Iqqd as, tili gis leafiyt. Tk&Sm dars ultmas n urgaz nns, tnna yas: “Thi, a lahl n dadda hnna, mra ka ur tfulkit! Ira ak km ihrg dadda hnna.” Tkks Briga yead lli tlsa, tff tn 1 ultmas n urgaz nns. Tnna yas: “Hak, Is tn, tggawrt h tymmirt ar kih d urrih.” Tftu. Inkr urgaz nns, izbu d ultmas, inna izd Briqa. 216 Briga took the couscous and threw it in her clothes. But Zrifa ate it until she fell down. Briqa acted as if she had also fallen. She knew that these (“aunts”) were men and not women! Well, these men collected everything in the house, clothes, jewels, (etc.). They carried a bag with a knot, (after seizing what they wanted,) they wanted to run away. Briqa went to sit behind the door. She waited until (the thief) had one foot ouside and one foot inside (the door). Then she slammed the door and cut off his foot. The bag fell back into the house, he no longer carried it. He said to her: “Alas, oh Briga, you played a dirty trick on me, but surely you will regret this (lit.: (the benefit of this action) will not come down on you) !” That man came back with a camel that carried sidebags, with two men (hidden) inside them, (the girls) could not see them from above. (The thief) shouted: “Oh Briga, look what your father has sent to you.” She pulled (the bag) up (to the roof terrace), because she knew that her father could not have sent her anything. She took her immskrn' and stabbed (this bag) with it, so that the the gutters were full of blood, then she threw that bag down from the roof. The (thief saw what she had done) and said to her: “Alas, oh Briga, you played a dirty trick on me, but surely you will regret this!” Their father came back (from pilgrimage). (The thief) came and asked for Briga’s hand in marriage. Her father gave her (in marriage) to the (thief). (When she heard about this) she said to him: “Alas, oh father, you gave me in marriage to hellfire, not to a man!” He said to her: “No, my daughter, I gave you in marriage!” They brought the bride in: (the thief) had one room completely furnished in which an (underground) silo had been made. He lit a fire for her in (the silo). The sister (of the bridegroom) came into (Briqa’s room) and said to her: “Alas, oh beloved of my beloved brother, if you only were not so beautiful! My brother wants to burn you.” Briga took off the clothes that she wore and gave them to the sister (of her husband). She said to her: “Take these, put them on, go sit in the corner until I come back.” She went. Her husband came to take his sister (to the burning silo), thinking it was Briqa. 1 Immskrn “an instrument with metal pins, by means of which women card wool.” 217 Tlhu yas: “Wak, wak, a dadda hnna, nkki aya!” [uh tt inn, thrg. Tftu Briga s tagant. Ih yuru wussn, tbbi yas abud, tasi yan, tg t h wawlk. th turu tqlit, tskr as yikann. Wa nna tufa, tbbi yas abud, tg t h wawlk, ayllih temmr awlk s lhaybuS ann. Ayllih nn tffay h yan uduwwar, iffuy d srs yan urgaz, inna yas: “I Rbbi, a hnna, ma tgit?” Inna yas: “Ih ur tahlt, ak km awih.” Tnna yas: “Ur tzdart i SSrut inu.” Inna yas: “Ma t igan?” Tnna yas: “A yyi d tawit izimmr id yid.” Inna yas: “Zdarh as.” Llih tt id yiwi, ar as yakka izimmr kullu yid. Iskr as tasxxart. Ar ttasi izimmr Ili, ar t takka 1 IhaybuS Ili. Tg tn h yat Ibit wahdutn ayllih mqqurn. Ar yan wass yask id urgaz Ili tt adlli yiwin, tluwr as. Iga aettar, ar izznza takwwut. Tnna yas tsxxart: “Zznz yyi kra n takwwut, 1 Rbbi.” Llih as iebbr, tnna yas: “Ur gis ma nttgga Briqa izd nkki.” Inna yas: “Mah tlla lallam Briga?” Tnna yas: “Tlla yi!” Inna yas: “Rzm yyi ad dars kkh!” Tili Briqa wahdat h yat lbit, ikSm nn srs, inna yas: “Imma vyassa, a Briga!” Tnna yas: “Skr yyi ad sawlh yan wawal, wiss sin: ‘Ad ah istr Rbbi’.” Tnna nnit: “A tuSsnt! A tiglit! A talg’matt! A tiyrdmt!” Akin d lhaybuS Ili, skrn gis ibrzzay. Tdr yat tmqqit n idammn. Tluh tn inn h taddart. Inkr d tufaf. Ar yan wass, ar ttaru Briqa, tra imikk n tufaf. Tftu, tawi yas t id h taddart Ili. TSS tt ukan, tmmt. 218 (The sister) said to him: “Oh dear brother, it’s me!” (However he did not listen and) threw her into the fire (where) she burnt (completely). Briqa went to the forest. When the jackal gave birth, she cut the umbilical cord, she (was allowed) to take one (young animal) for herself, which she put in a bag. When a lizard gave birth, she did the same. (Every animal) that she found (giving birth), she (helped by) cutting off the umbilical cord and (each time she was allowed to) put a (young animal) in her bag, until this bag was filled with young animals. When she had come to a village, a man came out (of his house) and said to her: “Please (tell me), oh dear, who are you?” He added: “If you are not married, let me marry you.” She said to him: “My conditions will be too heavy for you.” He said to her: “What conditions are they?” She said to him: “That you bring me a ram (sheep) every evening.” He said to her: “I can (meet your conditions).” When he had married her, he brought her a ram every evening. He gave her a servant girl. She had to take that ram and feed it to (Briqa’s) wild animals. She kept them in a separate room, until they were fully grown. One day the (thief) who had married her previously and from whom she had fled, came by. He was a merchant selling takwwut'. (Briqa’s) servant girl said to him: “Sell me some takwwut, please.” When he measured a quantity for her, she said to him: “This will not be enough for Briqa and myself.” He said to her: “Where is your mistress Briqa?” She said to him: “She is here!” He said to (the servant girl): “Open the door for me, so that I can visit her!” Briqa was alone in a room, he came in and said to her: “How about (my revenge) today, oh Briqa!” She said to him: “Allow me to speak one word, the second being: “May God protect us’.” (He allowed her to speak one word.) She said: “Oh jackal! Oh lizard! Oh snake! Oh scorpion!” These animals (came out and) jumped on him and tore him into pieces. A drop of blood fell (on the earth). She threw it near a beehive. Chicory started to grow there. One day Briqa was pregnant and wanted to eat some chicory. (The servant girl) went and brought some of it for her from near the beehive. She ate it and died. 1 Takwwut “a dye used by women to blacken their hair.” 219