A Tashelhiyt Berber tale from the Goundafa region

(High Atlas, Morocco)

Harry Stroomer

1 Introduction
Tashelhiyt Berber (henceforth abbreviated as TB) is one of three Berber languages in
Morocco1. The dialects of TB are quite homogeneous from a morphological point of
view. As for lexicon, they show considerable variation. The only published dictionary
of TB is the Vocabulaire by Destaing2, devoted mainly to the Ida Ousemlal dialect,
spoken south-east of Agadir. Despite the fact that Destaing’s work is, generally speak­
ing, reliable for the region mentioned, it cannot be regarded as an adequate dictionary
for the whole of the TB linguistic domain. A dictionary that includes regional variants
of TB remains a desideratum.
The Leiden TB dictionary program, that started in 1988, aims to remedy this lacuna.
Within the framework of this program, articles and books containing TB lexicograph­
ical data (texts, concepts, words), published from 1850 until now, have been scanned
and checked for words and phrases. Besides, unpublished textmaterials, preferably
from areas that are not covered by the published data, have been published or are in
the process of being published and, finally, fieldwork research, focusing on text collec­
tion and lexicography, is being carried out in the areas for which no linguistic data are
available until now.
Unpublished text collections from the colonial period are considered valuable, be­
cause they reflect a linguistic situation prior to the one in which arabisation plays a
role3. They may show a richer TB to the lexicographer4.

1 In Morocco, Berber is spoken in the Rif (Tariff), in the Middle Atlas (Tamazi yt) and in the High Atlas,

the Sous plains and the Anti-Atlas (Tasusiyt, Taflhiyf), a total of 40 % of the population. In Algeria, Berber
languages are spoken in Kabylia, in the Aurès mountains and in the Mzab areas, a total of 25 % of the
population. Tuareg Berber is found in the south of Algeria, in Mali, Niger and Burkina Faso. Smaller groups
of berberophones live in Tunesia, Lybia and Egypt. 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.
2See Destaing 1920. On Berber lexicography in general, see Bounfour 1991.
3 See the textcollections of the Officiers des Affaires Indigènes Podeur 1995, Amard 1997 and Corjon

[forthcoming).
41 noticed on many occasions that words, phrases and concepts from texts or wordlists of the colonial

period are known to informants from the older generation only. In general, young informants (especially
young urban or urban oriented informants) tend to use a TB with more lexical loans from Moroccan Ara-
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As can be seen from the map, linguistic data (texts, wordlists etc.) are lacking
for many parts of the TB speaking area. We have sufficient materials from the regions
south of Agadir (coinciding with the former tribal areas of the Chtouka, the El Akhsass,
the Ait Brayyim, the Ida Ousemlal and the Ait Souab) and the region of Tafraout5.
Also for the region south of Marrakech (coinciding with the former Guedmioua and
Mesfioua tribal areas) texts have been published6. My recent edition of Berber texts
from Ait Ouaouzguite covers more or less the Ouarzazate region. Textmaterials from
other areas than the ones mentioned here, are relatively scarce or even non-existent.
I want to contribute to this volume, devoted to the memory of the great scholar
Robert Hetzron, with a Berber text7 from the Goundafa region in the middle of the
Moroccan High Atlas, a region from which little8 or nothing has been published until
now. Morphologically TB of the Goundafa area is close to the TB of their neighbours,
the Guedmioua; lexicographically the area needs to be studied.
The text published here is one of a recently rediscovered collection of 18 texts, col­
lected by Mr. Jean Eugène, former Officier des Affaires Indigènes9, now living in Nice,
France. He was stationed in South Morocco from 1938 to 1946 in Ouarzazate, Taz-
zarine des Ait Atta, Amizmiz, Talaat n Yacoub, Inezgane and Agadir. As a commander
in Talaat n Yacoub in the Goundafa region, he made notes on the Berber population
and collected texts.
In 1995 I was invited to visit Mr. Eugène in Nice, which I did in december 199610.
On that occasion he was so kind as to give me this collection of 18 texts with the
permission to publish them. Some weeks later I saw that the same texts had been
deposited by Eugène, probably in the early fifties, in the Fonds André Basset in Paris11

bic. As opposed to older informants, the elicitation of Tashelhiyt Berber lexicon from young informants
becomes increasingly less rewarding. A discussion on texts from the colonial times with people from the old
generation frequently leads to additional lexical information.
5See Destaing 1920, 1940-1945; Roux 1955; Nakano 1974, 1976, 1994, 1995; Podeur 1996.
6 For Guedmioua see Justinard 1914: 64; Roux 1942 passim; Roux 1990; Corjon [forthcoming]; Laoust
1949: 5. For Mesfioua see Leguil 1985 and 1988.
7On various occasions I heard Robert Hetzron emphasize the importance of good and reliable textmate­
rials for linguistics.
* There is a small Goundafa text in Laoust 1949: 13. Bouzar (without date) gives translations from
Goundafa texts only.
9 On the Officiers des Affaires Indigènes, see Bidwell 1973: 155-198.
,0When I met Mr Jean Eugène he was 89 years old and recently recovered from a car accident. This vivid
and bright octogenarian had a strong memory of his youth in the Berber villages of South Morocco and could
still speak Tachelhiyt Berber fluently.
11 See the Fonds Basset handwritten inventory by Ould Braham: 3/111-4 textes en tachelhiyt par le com­
mandant Eugene (16 p.) The text published here is text 18 of the Fonds Basset item. I thank Madame Nathalie
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As said before, Mr. Eugène collected these texts in Talaat n Yacoub in the early
forties. Talaat n Yacoub is situated in the High Atlas along the route S 501 from Mar­
rakech to the famous Tïzi n Test pass12. Near Talaat n Yacoub are the ruins of the
Tinmal mosque, founded in 1124 AD by the berberophone theologian and politician
Ibn Tumart (1078-1130 AD), the spiritual founder of the Almohad dynasty. Also in
recent history, particularly in the first two decades of the 20th century, the Goundafa
tribe played an important role in South Moroccan politics13.
I had to revise and change Mr. Eugène's transcriptions quite drastically:

(1) . In his transcriptions Mr. Eugène did not differentiate between r, r and y , nor
between e (Ar. ‘ayn) and a, nor between u and w (the latter sign indicates labial­
isation in palatals and velars). I corrected this.

(2) . The schwa, written by Mr. Eugène in various vowel qualities (e, a), has been
removed, since it is not phonemic in TB.

(3) . Mr. Eugène did not systematically indicate the doubling of consonants. This has
been corrected.

(4) . Subscript dots indicating of emphatics were lacking in Mr. Eugène's transcrip­
tion. This has been corrected.

(5) . Incorrect morpheme boundaries have been corrected.

The transcription used in the text below follows in all details the one used in my
earlier TB text-editions (see Podeur 1996 and Amard 1997).
From a literary point of view, the text published here is a typical representative of
the miracle tale, a well-known genre in Morocco. In this tale a sufi-like sorcerer takes
revenge for the wrongs done to him by the sultan’s daughter and the sultan. He finds
figs that cause the growth of horns. Although having or getting horns on one’s head
is a common feature in Moroccan tales, this tale contains an interesting variant motif:
the appearance and subsequent disappearance of horns is caused by eating a number of
figs in a row. The translation follows the TB text as close as possible14.
Rodriguez, Chef du service Afrique-Moyen-Orient, of the Bibliothèque interuniversitaire des langues orien­
tales for her kind cooperation and help. The complete collection will be edited in due course of time.
l2Justinard 1940 and 1951 gives reasonable maps of the Goundafa and Guedmioua tribal areas. For

interesting maps of the High Atlas, see Dresch 1941. For modem, recent maps see the ones published by the
Division de Carthographie in Rabat.
13See Montagne 1925, 1925a, 1928, Montagne 1930; Justinard 1940; Justinard 1951.
14Note that there are, unfortunately, very few Berber texts available with a translation into English.
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2 Text: Lqisst n yan Imjdub

Iga Imjdub, iga lhakim. Ifka yas Rbbi yan Ikas, 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
Hi y yat takrst n ugllid y ddawas n yat talitëint, inqabal d yan Imnzh ar gis ttili illis n
ugllid.
Yan wass tara nn ssiyd Hi iffi imikk n watay y Ikas Hi y tlla tahkimt. Ar t ittmnad
aylliy gis issuss talwizt. Tssafd as illis n ugllid tawayya nns. Tnna yas: «Wa la budd
ad d taikt s dan.» Inna yas ssiyd Hi: «A uddi, nkkin ur giy lg*ddam n illis n ugllid.
Ibrdan inu bbin, rkan, ar ttkmayy Ikif! D yan wawal yadnin, tigmmi n ugllid tla sbca
n ibwwabn.» Tddu twayya, teawd as i lallas Iwajb n ssiyd Hi. Tnna yas: «Wrri s
dars, ini as: “riy ay yini waxxa”. Nkkwni an ndbbr mamnk an nskr ad d ikSm.» Tddu
twayya. Tnna yas i ssiyd Hi: «Riy at tinit “waxxa” kaf filak illan.» Inna yas: «Waxxa!»
Tddu twayya, twajb i lallas. Tfk as Ihwayj n tmyarin, tssls tn i ssiyd Hi. Tnna yas:
«Smun kul§i Ihwayj nnk, at tn nawi didny.» Ar fttun. Abwwab nna ukan Ikmn, tnna
yas tawayya Hi: «Yat tmyart ayad, tra at taur y illis n ugllid.» Inna as: «Waxxa, kSm!»
Aylliy d kullu tzri f sbca n ibwwabn. Ruhn dar illis n ugllid, tnna yas: «Mrhba bik!»
Iggawr s akal. Tnna yas: «At tnawlt Iqacida Hi tnawlt y takrst: at tkmit Ikif nnk, tskrt
atay y talbriqt nnk!» Inna yas: «Waxxa!» Awin as d aman nwanin, kmmr 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!» Tnna yas: «Wa la budd at tffit gis!» Iffi ukan gis imikk. Iga talwizt,
issuss y ufus nns.
Qssm, ar luqt n tguni. Tnna yas i ssiyd Hi: «Wa la budd ad didi tg*nt.» Inna yas:
«Uhu!» Tnna yas: «Wa la budd at tskrt awal ad riy!» Igwn dis bla Ixatr nns. Txxa yas.
Aylliy ur islla, takwr as Ikas Hi 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 takrst Hi y a
ittgawar, ar ittini: «Kas, kas, wanna irzan Ikas n mddn kwwl f tirzi n wi nns.»
Yan wass izri ugllid y uyaras, idda s tagwmrt. Islla i ssiyd Hi, issafd imxzniyn nns.
Inna yasn: «Ssnkrat Ibuhali yann z yinn, ar yyi issnya ixf inu dima. Htta y yid ur a
yay ittxa an ngwn!» Ssnkrn t. Iggall ssiyd Hi: «Riy a ixwi Ibid, ar d as ifk Rbbi ma s a
ittxllas zy illis n ugllid Hi, nttat ula babas!»
Iddu s tama n Ibhr, iluh tahidurt nns f iggi n waman, issadu filas. Yawi t Rbbi,
aylliy t inn iluh s yat tgzirt. Yaf nn gis yat tazart, tskr kra n ikwzam fulkinin bzzaf
bla luqt! Yay t laz. Ikkis yan, iSSa t. Iffuy as yan yisk y ixf nns. Ar ittzjab. Inna as:
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«Ay wa, Sidi Rbbi, sut ukan nzuyd y tmmara!» Ar ittmnad, aylliy irmi. Inna d ixf nns:
«Aywa, yikka innra yyi laz, riy an n5§ ukan ikwzam.» Izayd ukan yan yadni, iffuy d
yisk yadnin. Izayd wiss krad, ikkis as yan yisk. Izayd wiss kkuz, ikkis wann yadnin.
Issilf i ixf nns, ur sul gis amya. Inna yas: *al-hamdu li-llâh, ya Sidi Rbbi! Twa a igan
asafar n illis n ugllid d babas!» Ikkis yunSklli mmi izdar n ikwzam, iluh tahidurt nns y
Ibhr, iwrri d s Imdint Hi y ilia ugllid. IkJm, imnaggwr yan umxzniy n ugllid. Inna yas:
«Ur d Imusm n ikwzam y Imdint ay ad?» Inna yas: «Ur d luqt nnsn ayad!» Inna yas:
«ly tiwit i ugllid sin ikwzam, ira a ifrh?» Inna yas: «Bzzaf!» Ifk as sin. Yawi tn d, ifk
tn i ugllid. Yazn yan i illis, iS5 yan. Kra igat yan iffuy as d yan yisk zund wi n wudadn.
Agllid ih55m, iggawr nn y tgmmi nns. Yazn tawayya i luzir, inna yas: «Hkm y Imudc
inu, hati nkki yay yyi kra.»
Ar itthkam luzir krad wussan. Yazn as yat tbratt i ugllid, inna yas: «Nra akkw an
nzr mamnk at tgit.» Inna yas ugllid: «K§m d!» Iddu luzir, yaf nn lejb Hi. 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 yay 1 li t yayn, ira a ibbi ixf nns.»
Kullu Ixlayq ur zdam ad kSmn.
Inkr ssiyd Hi, bab n ikwzam. Inna yas: «Nkki a iran a idawa agllid d illis!» SskJmn
t id s dar ugllid. Inna yas: «Tzdart at tkkist lejb ad, ifka Rbbi?» Inna yas «Zdary !» Ifka
as yan ukwzar, iffuy yisk ya dnin. 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.» lyr 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: «Sla slamtk, a sidi, is tzdart a yyi tdawat?» Inna yas: «ly ilia
Ikas inu!» Tnna yas «Yujad!» Inna yas: «Awi t id!» Yamz Ikas nns, ihdu t. Ifk as yan
ukwzar, 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 Hi?» Inna yas: «Uhu!»
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 Hi y
a ttgawary y talcrst nnk.» Inna yas: «Zayd, fkiy ak talcrst ann kullutt!» Iffuy.

3 Translation: The tale of a Sufi

Once there was a Sufi who was a magician. God had given him a drinking-cup that
produced for him a gold coin (louis d’or) as soon as he had poured some tea in it. God
had given him also a_skin of a sheep that had magical properties. This man used to
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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 sit.
One day (the sultan's daughter) saw this 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 maid­
servant. She (the maidservant) said to him: “You must come to me." But this man said,
“Oh dear, I am not (worthy to stand) before the daughter of the sultan. My clothes are
tom and dirty and I smoke kif\ Besides, the palace of the sultan has seven gatekeep­
ers.” So the maidservant went back to convey the answer of this man to her mistress.
She (her mistress) said to her, “Go back to him, tell him, T want you to say OK!’We
will see what we can do (to make) him enter.” The maidservant left She said to the
man, “Just say, OK!” He said, “OK!” The maidservant went back to bring the answer
to her mistress. She gave women’s clothes to her and made that old man to wear them.
She (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, “OK, 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 ground. She said to him, “Please do as you are accustomed to do in the garden:
smoke your kif, make your tea in your teapot!” He said, “OK!” They brought boiling
water to him, he filled his teapot, he put it (onto the fire), he poured (tea) in a glass cup.
She said to him, “Pour also in the other cup.” He said to her, “Oh my dear, this cup is
not for tea!” She (insisted), saying, “Please pour (tea) into this one!” He poured a small
amount (of tea) in it. There was 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 this man, “You must sleep with me.” He said, “No!” She said, “You
must do what I want!” He slept with her against his will. She left him (in this position).
When he did not notice anything, she stole his enchanted cup.
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, “It is broken,
the maidservant threw all sherds away.” He went out and returned to the garden where
he had been sitting (before) and said, “Cup, cup, she who has broken the cup of the
people, has broken her cup (i.e. her virginity) first.”
One day the sultan passed by on his way to the hunt. He heard this man (mumbling)
and sent his guards. He said to them, “Make this simpleton stand up from there, he
gives me troubles constantly. Even at night he does not let me sleep!” They made him
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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 on it. God trans­
ported him and brought 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
grew from his forehead. He was surprised. He said, “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, I (nearly) die of hunger, I want to eat some more figs.” So he took another one
and (immediately) another horn appeared. He ate a third (fig), one horn disappeared.
He ate a fourth (fig), and the second horn disappeared (also). He touched his head,
there was nothing left (of these horns). He said, “Praise Allah! Oh God! This is (going
to be) the remedy for the sultan’s daughter and her father!” He picked as much figs as
he could, threw his sheep skin on the sea and returned to the city where the sultan was.
He went in(to town) and came across one of the guards of the sultan. He said to him,
“Is it not the time for figs in town?” He said to him, “It is not the (fig) season!” He said
to him, “Would the sultan be happy, if you would bring two figs to him?” The guard
said, “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 both. The sultan was ashamed, he 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, his head will be cut off!” Nobody dared to enter
(the sultan’s palace).

This man, the owner of these figs, stood up. He said to him, “I will cure the sultan
and his daughter!” They brought him to the sultan. He (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 position.” 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
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her, “Bring this man to Malika. He will go in, 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 hom appeared. She said (in fear), “Now
what is this!?” He gave her a second (fig). One hom 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, “No!” She said to him, “Do you want to do what we did before?” He said, “No!”
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 sat before.” The sultan said to him, “I will give the whole garden to you!” He went
away.

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Map 1: Tachelhiyt Berber : Areas for which linguistic material is available

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192 Harry Stroemer

References

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Coijon, F. Forthcoming. Textes berbères des Guedmioua. Ed. Harry Stroomer.

Destaing, Edmond. 1920. Etude sur la Tachelhiyt du Sous, l. Vocabulaire français-
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—. 1940-1945. Textes berbères en parler des Chleuh du Sous. Paris.

Dresch, Jean. 1941. Commentaire des cartes sur les genres de vie de montagne dans
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Leguil, Alphonse. 1985. Contes Berbères du Grand Atlas. Paris.

—. 1988. Contes Berbères du Atlas de Marrakech. Paris.

Montagne, Robert. 1925. Les Aït Semmeg (Commandement des Goundafa). Rabat:
Archives Direction des Affaires Indigènes. 19 pages.
— . 1925a. Notes sur la formation du pouvoir des caïds Gountafa. Rabat: Archives
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