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Updated: May 2, 2025
Here all the tribes are met, save those of Central Europe Frenchman, Serb, Spaniard, Algerian, Greek, Arab, Khabyle, Russian, Indian, Italian, Englishman, Scotsman, Jew, and Nubian rub shoulders in the thronged streets. The miles of docks are crammed with ships. Food of all sorts abounds. In the bright, dry light all is gay and busy.
Hanoteau, Poèmes Populaires de la Khabyle, pp. 179-181, Du Jurgura. This song, composed by Mohammed Said or Aihel Hadji, is still repeated when one wishes to insult persons from Aith Erbah, who have tried several times to assassinate the poet in revenge. Sometimes two rival singers find themselves together, and each begins to eulogize himself, which eulogy ends in a satire on the other.
Thanks to General Hanoteau, the songs relating to the principal events of Khabyle since the French conquest have been saved from oblivion, viz., the expedition of Marêchal Bugeaud in 1867; that of General Pelissier in 1891; the insurrection of Bon Bar'la; those of Ameravun in 1896, and the divers episodes of the campaign of 1897 against the Aith Traten, when the mountains were the last citadel of the Khabyle independence: "The tribe was full of refugees, From all sides they sought refuge With the Aith Traten, the powerful confederation.
This task, beyond the power of Psyche, was accomplished by the ants which came to her aid, and thus she conquered the task set by her cruel mother-in-law. Hanoteau, Essai de Grammaire Khabyle, p. 282 et seq. Alger. This same trial we find in a Berber story.
In the tales gathered in Khabyle by General Hanoteau, T. Rivière, and Moulieras, also that in the story of Mizab, the hero took upon himself a supernatural task, and succeeded because he became the adopted son of an ogress, at whose breast he nursed. Arab stories of Egypt have also preserved this trait for instance, "The Bear of the Kitchen," and El Schater Mohammed. Hanoteau, p. 266. Le chasseur.
It is an episode in a Khabyle story of the Mohammed ben Sol'tan, who, to obtain the hand of the daughter of a king, separated wheat, corn, oats, and sorghum, which had been mingled together. This trait is not found in Arab stories which have served as models for the greater part of Khabyle tales.
We may class this kind of poems among those called Tandant, in lower Morocco, which consist in the enumeration of short maxims. The same class exist also in Zouaona and in Touareg. But the inspiration of the Khabyle poets does not always maintain its exaltation.
They had a brief moment of revenge, however; for during their retreat, on Monday morning, they encountered two young Khabyle boys who had been on absence and were now returning to work at the mines, blissfully ignorant of what was going on. These unfortunate lads were literally torn to shreds.
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