MAHOMET-BEN-SOLTAN

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A certain sultan had a son who rode his horse through the city where his father reigned, and killed everyone he met. The inhabitants united and promised a flock to him who should make him leave the city. An old woman took it upon herself to realize the wishes of her fellow-citizens. She procured some bladders and went to the fountain to fill them with the cup of an acorn. The old man came to water his horse and said to the old woman:

“Get out of my way.”

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

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

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

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

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

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

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

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

“From my head,” he answered.

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

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

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

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

“We have come to buy you.”

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

The bird flew toward the woman.

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

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

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

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

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

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

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

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

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

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

“Kill Mahomet and I will enrich you.”

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

The young man was healed.

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

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

FOOTNOTES

[ 1] Geographica, t. xviii, ch. 3, Section ii.

[ 2] Hanoteau, Poésies Populaires de la Khabylie du Jurgura, Paris, 1867, 8vo.

[ 3] A sort of sandal.

[ 4] Affectionate term for a child.

[ 5] Hanoteau, v. 441-443.

[ 6] Hanoteau, Preface, p. iii.

[ 7] Hanoteau, p. 94.

[ 8] Hanoteau, p. 350-357

[ 9] Reais

[ 10] Hanoteau, pp. 302, 303

[ 11] Masqueray, Observations grammaticales sur la grammaire Touareg et textes de la Tourahog des Tailog, pp. 212, 213. Paris, 1897.

[ 12] Masqueray, p. 220.

[ 13] Masqueray, p. 227.

[ 14] Hanoteau, pp. 348-350.

[ 15] Hanoteau, Introduction.

[ 16] Hanoteau, pp. 2, 3, 5, 7, 9, 11.

[ 17] Hanoteau, p. 124.

[ 18] R. Basset, L’insurrection Algerienne, de 1871 dans les chansons populaires Khabyles Lourain, 1892.

[ 19] J.D. Luciani, Chansons Khabyles de Ismail Azekkion. Algiers, 1893.

[ 20] Masqueray, pp. 228, 229.

[ 21] Mo’allagah, v. 49, 50.

[ 22] Marmier, Lettres sur l’Islemde.

[ 23] Hanoteau, Essaie de grammaire de la langue Tamachek, pp. 210, 211. Paris, 1860.

[ 24] Hanoteau, p. 213.

[ 25] R. Basset, Le Poème de Sabi, p. 15 et suis. Paris, 1879.

[ 26] Hanoteau, Poèmes Populaires de la Khabyle, pp. 179-181, Du Jurgura.

[ 27] Hanoteau, p. 275 et seq.

[ 28] Stemme, p. 7, 8.

[ 29] Hanoteau, Essai de Grammaire Khabyle, p. 282 et seq. Alger.

[ 30] Hanoteau, p. 266. Le chasseur.

[ 31] Contes Populaires de la Khabylie du Jurgura, p. 239. Paris, 1892. Le chausseur.

[ 32] Legendes et contes merveilleuses de la grande Khabylie, p. 20. 2 vols. Tunis, 1893-1898. Le fils du Sultan et le chien des Chrétiens, p. 90. Histoire de Ali et sa mère.

[ 33] R Basset, Nouveaux Contes Berbers, p. 18. Paris, 1897. La Pomme de jeunesse.

[ 34] Spitta-bey, Contes Arabes modernes, p. 12. Ley de 1883.

[ 35] Arless Pasha, Contes Populaire de la vallée du Nil. Paris, 1895.

[ 36] Deeplun, Recueil de textes pour l’étude de l’Arabe parlé, v. 12, p. iv. Paris, 1891.

[ 37] Iumsche Märchen und Gedichte. Leipzig, 1898. 2 vols. Märchen und Gedichte. Aus der Stadt Tripolis in Nord Afrika. Leipzig.

[ 38] Zum Arabischen Dialekt. Von Markko. Leipzig, 1893. Vers. 8.

[ 39] Delphin et Genis. Notes sur la Poesie et la musique Arabes dans le Maghreb Algerien, pp. 14-16. Paris, 1886.

[ 40] R. Basset. Un Episode d’une chanson de geste Arabe sur la seconde conquête de l’Afrique Septentrionale par les Mussulmans. Bulletin de Correspondence Africaine, p. 147. Alger, 1885, in 8vo. See also Stemme. Tripolitanisches Bederinenlieder. Leipzig, 1804, in 8vo.

[ 41] Joly, Poesie Arnaduno chez les Nomades Algeriennes. Revue Africaine, XLV, pp. 217-219. Alger, 1901, 8vo.

[ 42] R. Basset. Les dictionnaires satiriques attribues à Sidi ben Yousof. Paris, 1890, 8vo.

[ 43] H.J. Castries. Les Gnomes de Sidi Abdir Rahman El Medjedoub. Paris, 1896.

[ 44] Dozy. Histoire des Mussulmans de l’Espagne, pp. 103-166. Leyden, 1861, in 12mo, 4to.

[ 45] T. Ramon Manendez Pidal. La legende de les Infantes de Sara. Madrid, 1896. 8vo.

[ 46] A. de Circourt. Histoire des Moors mudijares et des Moresques. Paris, 1846.

[ 47] T.A. de Circourt. I. iii., p. 327-332.

[ 48] R. Basset. Legendes Arabes d’Espagne. La Maison fermée de Tolède. Oran, 1898, in 8vo.

[ 49] R. Basset. D’Alhambra et le Chateau de Khanumag: Revue des traditions populaires. Fairier, 1871, p. 459-465.

[ 50] Histoire des Conquêtes d’Espagne par les Mores. Par Ali Aven Sufran. Paris, 1720.

[ 51] Guillon Robles. Legendas Moriscas. Madrid, 1885-86. 36 petit in 8vo.

[ 52] Guillon Robles. La Legenda de Jose, hijo de Jacob, ye do Alexandro Magna. Zaragoza, 1888, en 8vo.

[ 53] L de Eguilas el Hditz, de La Princess Zoraida. Granada, 1892, 16mo.

[ 54] P. Gil y Ribera et Mar Sanches. Colleccion el textos Aljamiados. Zaragoza, 1888, 8vo.

[ 55] Pamo. Las coplas del Peregrino de Puey Monçon. Zaragoza, 1897. Pet. en 8vo.

[ 56] R. Basset. Les Aventures Merveilleuses de Tunis et Dais. Rome, 1891, en 8vo. L’expédition du Chateau d’or, et la combat d’Ali et du dragon. Rome, 1893, en 8vo. M’lle Florence Groff. Les sept dormants, La ville de Tram, et l’excursion contre la Makke, Alger, 1891, en 8vo.

[ 57] M. Basset’s “Special Introduction” was written in French; the English translation was made by Robert Arnot.

[ 58] Former student of the Medersa of Algiers, bookbinder, lutemaker, and copier of manuscripts, Qaddour ben Omar ben Beuyna, best known among his coreligionists as Qaddour el Hadby (the hunchback), who died during the winter of 1897-1808, has sung for thirty years about all the notables of his city.

[ 59] This elegy is the work of a celebrated sheik of Tlemcen, Mahomet-Ben-Sahla, whose period was the first half of the eighteenth century. He left a son, Ben Medien, a poet, too, and his descendants still live, near Tlemcen, in a village called Feddan-es-Seba.

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