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On this day in 1895, the Delagoa Bay (Maputo, Mozambique) Railway opened in South-Africa by President Paul Kruger. The link connected the Transvaal (Boer) Republic with the coast without having to go through the British controlled ports of Port Natal (Durban) or Cape Town.

 

As such we bring you a South African folktale of heroism during the “Groot Trek” (Great Trek) inland from the Cape Colony. This story occurred in about 1843 approximately 50 years before the Boer Wars (yes, plural, there were 2 Boer Wars)……..

 

Rachel de Beer (1831–1843) (sometimes known by the diminutive form, Racheltjie) is an Afrikaner heroine who gave her life in order to save that of her brother. She was the daughter of George Stephanus de Beer (b. 1794).

 

The fable goes that in the winter months of 1843 Rachel was part of a trek from the Orange Free State to the south-eastern Transvaal. During one of their nightly stopovers, the members of the trek realised that a calf called Frikkie, much-beloved by their children, was missing.

 

A search party was formed, in which Rachel and her six-year old brother also took part. However, during the gathering dusk Rachel and her brother got separated from the search party and became lost. As the night progressed it got very cold and started snowing.

 

Realising that their chances of survival were slim, Rachel found an abandoned anthill, hollowed out by an aardvark, took off her clothes, put them on her brother and commanded him to get into the hollowed-out anthill. She then lay in front of the opening of the anthill in order to keep out the cold.

 

The children were found the next morning by the trekking party. Rachel was dead, but her brother had survived.

 

Note: The story of Rachel de Beer is entrenched in the Afrikaner culture, which is evident by the number of streets and schools named after her.

A while ago I registered with Kobo books to make our fundraising books available as eBooks. Kobo then “did the dirty” and decided that they are entitled to the greater share of the profits (70%), much in the same way as Amazon does. When I challenged them on why they have done this and why they believe they have the right to this money and not the charities we raise funds for, I received no reply - not from the CEO nor the FD.

I then “upped the ante” and Kobo responded by closing my account but did not remove the books I had listed with them.

Kobo are now not advising me of any sales and I have to conclude that they are retaining the funds for themselves.

My response is PLEASE DO NOT BUY books or eBooks from Kobo.

Rakuten owns Kobo. Please tweet Rakuten CEO Hiroshi Mikitani @hmikitani_e asking why Kobo needs this money more than charities?

Please also help bring pressure to bear on Kobo Books by sharing this with your friends.

The cry of “STOP THE WAR” is not new. It was happening as far back as 1900…..

1886 – gold had been discovered in South Africa and the dominant nation on earth wanted it! Sound familiar…..?

The Boer War (1899 – 1902) was but a dress-rehearsal for WWI – when forces from across the world were mobilised to ensure that a precious commodity “stayed in the right hands”.

But just as soldiers who have fought in Iraq and Afghanistan have written poetry about the conflict, so too did soldiers who fought in the Boer War. This volume contains 26 poems about the conflict, the men and the leaders from both sides.

Download your free copy at http://abelapublishing.com/boer-war-lyrics–a-free-ebook_p26851983.htm

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(by George Parkes, Mandeville)

A man plant a big field of gub-gub (black eyed) peas. He got a watchman put there. This watchman can’t read. The peas grow lovely an’ bear lovely; everybody pass by, in love with the peas. Anansi himself pass an’ want to have some. He beg the watchman, but the watchman refuse to give him. He went an’ pick up an’ old envelope, present it to the watchman an’ say the master say to give the watchman. The watchman say, “The master know that I cannot read an’ he sen’ this thing come an’ give me?” Anansi say, “I will read it for you.” He said, “Hear what it say! The master say, ‘You mus’ tie Mr. Anansi at the fattest part of the gub-gub peas an’ when the belly full, let him go.'” The watchman did so; when Anansi belly full, Anansi call to the watchman, an’ the watchman let him go.

After Anansi gone, the master of the peas come an’ ask the watchman what was the matter with the peas. The watchman tol’ him. Master say he see no man, no man came to him an’ he send no letter, an’ if a man come to him like that, he mus’ tie him in the peas but no let him away till he come. The nex’ day, Anansi come back with the same letter an’ say, “Master say, give you this.” Anansi read the same letter, an’ watchman tie Anansi in the peas. An’ when Anansi belly full, him call to the watchman to let him go, but watchman refuse. Anansi call out a second time, “Come, let me go!” The watchman say, “No, you don’ go!” Anansi say, ‘If you don’ let me go, I spit on the groun’ an’ you rotten!” Watchman get frighten an’ untie him.

Few minutes after that the master came; an’ tol’ him if he come back the nex’ time, no matter what he say, hol’ him. The nex’ day, Anansi came back with the same letter an’ read the same story to the man. The man tie him in the peas, an’, after him belly full, he call to the man to let him go; but the man refuse,–all that he say he refuse until the master arrive.

The master take Anansi an’ carry him to his yard an’ tie him up to a tree, take a big iron an’ put it in the fire to hot. Now while the iron was heating, Anansi was crying. Lion was passing then, see Anansi tie up underneath the tree, ask him what cause him to be tied there. Anansi said to Lion from since him born he never hol’ knife an’ fork, an’ de people wan’ him now to hol’ knife an’ fork. Lion said to Anansi, “You too wort’less man! me can hol’ it. I will loose you and then you tie me there.” So Lion loose Anansi an’ Anansi tied Lion to the tree. So Anansi went away, now, far into the bush an’ climb upon a tree to see what taking place. When the master came out, instead of seeing Anansi he see Lion. He took out the hot iron out of the fire an’ shove it in in Lion ear. An Lion make a plunge an’ pop the rope an’ away gallop in the bush an’ stan’ up underneath the same tree where Anansi was. Anansi got frighten an’ begin to tremble an’ shake the tree, Lion then hol’ up his head an’ see Anansi. He called for Anansi to come down. Anansi shout to the people, “See de man who you lookin’ fe! see de man underneat’ de tree!” An’ Lion gallop away an’ live in the bush until now, an’ Anansi get free.

ISBN: 978-1-909302-37-2
URL: http://abelapublishing.com/jamaican-anansi-stories–149-anansi-tales_p26543875.htm

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SYNOPSIS
THE STORIES in this collection were recorded from the lips of over sixty negro story-tellers in the remote country districts of Jamaica during two visits to the island in the summer of 1919 and the winter of 1921. The role of Anansi, the trickster spider, is akin to the Native American Coyote and the (Southern African) Bantu Hare.
Herein you will find 149 Anansi tales and a further 18 Witticisms. The stories are categorised into ANIMAL STORIES, OLD STORIES (CHIEFLY OF SORCERY), DANCE AND SONG and WITTICISMS. You will find stories as varied in title and content as THE FISH-BASKET, THE STORM, THE KING’S TWO DAUGHTERS, THE GUB-GUB PEAS, SIMON TOOTOOS, THE TREE-WIFE and many, many more unique tales.


In some instances, Martha Warren Beckwith was able to record musical notation to accompany the stories. As such you will find these scattered throughout the book. In this way the original style of the story-telling, which in some instances mingles story, song and dance, is as nearly as possible preserved.
Two influences have dominated story-telling in Jamaica, the first an absorbing interest in the magical effect of song which far surpasses that in the action of the story; the second, the conception of the spider Anansi as the trickster hero among a group of animal figures. “Anansi stories” regularly form the entertainment during wake-nights, and it is difficult not to believe that the vividness with which these animal actors take part in the story springs from the idea that they really represent the dead in the underworld whose spirits have the power, according to the native belief, of taking animal form. In the local culture, magic songs are often used in communicating with the dead, and the obeah-man who sets a ghost upon an enemy often sends it in the form of some animal; hence there are animals which must be carefully handled lest they be something other than they appear. The importance of animal stories is further illustrated by the fact that animal stories form the greater part of this volume.


33% of the net profit from the sale of this book will be donated to SENTEBALE, a charity supporting children orphaned by AIDS in Lesotho.

YESTERDAYS BOOKS RAISING FUNDS FOR TODAYS CHARITIES

TABLE OF CONTENTS
ANIMAL STORIES
Tying Tiger
A The Fish-Basket
B The Storm
Tiger As Substitute
A The King’s Two Daughters
B The Gub-Gub Peas
Tiger As Riding-Horse
Tiger’s Sheep-Skin Suit
Tiger Catching The Sheep-Thief
A The Escape
B The Substitute
C In The House-Top
Tiger’s Breakfast
Eggs And Scorpions
Tiger’s Bone-Hole
The Christening
Eating Tiger’s Guts
A The Tell-Tale
B The Monkeys’ Song
Throwing Away Knives
A Tiger And Anansi
B Sheep And Anansi
Grace Before Meat
A Monkey And Anansi
B Goat And Anansi
Day-Time Trouble
A Rabbit And Anansi
B Rat And Anansi
C Goat And Anansi
New Names
Long-Shirt
Shut Up In The Pot
House In The Air
A Tracking Anansi
B Rabbit And Children Going Up To Heaven
C Duppy’s House In The Air
D Carencro’s[] House With A Key
Goat On The Hill-Side
Dog And Dog-Head
Tacoomah’s Corn-Piece
Anansi And The Tar-Baby
A The Escape From Tiger
B The Substitute
C The Grave
Inside The Cow
Cunnie-More-Than-Father
The Duckano Tree
Food And Cudgel
A The Handsome Packey
B The Knife And Fork
The Riddle
Anansi And Brother Dead
A Brother Dead’s Wife
B Goat And Plantain
Brother Dead And The Brindle Puppy
The Cowitch And Mr Foolman
Dry-Head And Anansi
A Go-Long-Go
B Dry-Head
C Brother Dead
The Yam-Hills
The Law Against Back-Biting
A Duck’s Dream
B Guinea-Chick
C Dry-Head At The Barber’s
Fling-A-Mile
But-But And Anansi
Tumble-Bug And Anansi
Horse And Anansi
Anansi In Monkey Country
A Bunya
B Christen Christen
Curing The Sick
A The Fishes
B The Six Children
Anansi, White-Belly And Fish
Goat’s Escape
A The Rain
B The Dance (1)
B The Dance (2)
Turtle’s Escape
Fire And Anansi
Quit-Quit And Anansi
A Tailors And Fiddlers
B Fiddlers
Spider Marries Monkey’s Daughter
The Chain Of Victims
Why Tumble-Bug Rolls In The Dung
Why John-Crow Has A Bald Head
A The Baptism
B The Dance
Why Dog Is Always Looking
Why Rocks At The River Are Covered With Moss
Why Ground-Dove Complains
Why Hog Is Always Grunting
Why Toad Croaks
Why Woodpecker Bores Wood
Why Crab Is Afraid After Dark
Why Mice Are No Bigger
Rat’s Wedding
Cockroach Stories
A Cock’s Breakfast
B Feigning Sick (1)
B Feigning Sick (2)
C The Drum
Hunter, Guinea-Hen And Fish
Rabbit Stories
A The Tar Baby
B Saying Grace
C Pretending Dead
The Animal Race
A Horse And Turtle
B Pigeon And Parrot
The Fasting Trial (Fragment)
Man Is Stronger

OLD STORIES, CHIEFLY OF SORCERY
The Pea That Made A Fortune
Settling The Father’s Debt
Mr Lenaman’s Corn-Field
Simon Tootoos
The Tree-Wife
Sammy The Comferee
Grandy-Do-An’-Do
A Moses Hendricks, Mandeville
B Julia Gentle, Malvern, Santa Cruz Mountains
Jack And Harry
Pea-Fowl As Messenger
A John Studee
B Contavio
The Barking Puppy
The Singing Bird
A Fine Waiting Boy
B The Golden Cage
Two Sisters
Asoonah
The Greedy Child
A Crossing The River
B The Plantain
Alimoty And Aliminty
The Fish Lover
A Timbo Limbo
B Fish Fish Fish
C Dear Old Juna
Juggin Straw Blue
The Witch And The Grain Of Peas
Bosen Corner
The Three Dogs
A Boy And Witch Woman
B Lucy And Janet
Andrew And His Sisters
The Hunter
A The Bull Turned Courter
B The Cow Turned Woman
Man-Snake As Bridegroom
A The Rescue (1)
A The Rescue (2)
B Snake Swallows The Bride
The Girls Who Married The Devil
A The Devil-Husband
B The Snake-Husband
Bull As Bridegroom
A Nancy
B The Play-Song
C Gracie And Miles
The Two Bulls
Ballinder Bull
Bird Arinto
Tiger Softens His Voice
Hidden Names
A Anansi And Mosquito
B Anansi Plays Baby (1)
B Anansi Plays Baby (2)
B Anansi Plays Baby (3)
Anansi And Mr Able
The King’s Three Daughters
The Dumb Child
The Dumb Wife
Leap, Timber, Leap
A Old Conch
B Grass-Quit (Fragment)
The Boy Fools Anansi
The Water Crayfish

DANCE & SONG
The Fifer
In Come Murray
Tacoomah Makes A Dance
Anansi Makes A Dance
Red Yam
Guzzah Man
Fowl And Pretty Poll
The Cumbolo
John-Crow And Fowl At Court
Wooden Ping-Ping And Cock
Animal Talk

WITTICISMS
Old-Time Fools I, II & III
Duppy Stories IV, V, VI, VII & VIII
Animal Jests IX, X, XI, XII, XIII, XIV, XV
Lies XVI & XVII
Philosophy XVIII

ISBN: 978-1-909302-37-2
URL: http://abelapublishing.com/jamaican-anansi-stories–149-anansi-tales_p26543875.htm

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Mokete was a chief’s daughter, but she was also beautiful beyond all the daughters of her father’s house, and Morongoe the brave and Tau the lion both desired to possess her, but Tau found not favour in the eyes of her parents, neither desired she to be his wife, whereas Morongoe was rich and the son of a great chief, and upon him was Mokete bestowed in marriage.

But Tau swore by all the evil spirits that their happiness should not long continue, and he called to his aid the old witch doctor, whose power was greater than the tongue of man could tell; and one day Morongoe walked down to the water and was seen no more. Mokete wept and mourned for her brave young husband, to whom she had been wedded but ten short moons, but Tau rejoiced greatly.

When two more moons had waned, a son was born to Mokete, to whom she gave the name of Tsietse (sadness). The child grew and throve, and the years passed by, but brought no news of Morongoe.

One day, when Tsietse was nearly seven years old, he cried unto his mother, saying, “Mother, how is it that I have never seen my father? My companions see and know their fathers, and love them, but I alone know not the face of my father, I alone have not a father’s protecting love.”

“My son,” replied his mother, “a father you have never known, for the evil spirits carried him from amongst us before ever you were born.” She then related to him all that had happened.

From that day Tsietse played no more with the other boys, but wandered about from one pool of water to another, asking the frogs to tell him of his father.

Now the custom of the Basuto, when any one falls into the water and is not found, is to drive cattle into the place where the person is supposed to have fallen, as they will bring him out. Many cattle had been driven into the different pools of water near Morongoe’s village, but as they had failed to bring his father, Tsietse knew it was not much use looking near home. Accordingly, one day he went to a large pond a long distance off, and there he asked the frogs to help him in his search. One old frog hopped close to the child, and said, “You will find your father, my son, when you have walked to the edge of the world and taken a leap into the waters beneath; but he is no longer as you are, nor does he know of your existence.”

This, at last, was the information Tsietse had longed for, now he could begin his search in real earnest. For many days he walked on, and ever on. At length, one day, just as the sun was setting, he saw before him a large sea of water of many beautiful colours. Stepping into it, he began to ask the same question; but at every word he uttered, the sea rose up, until at length it covered his head, and he began falling, falling through the deep sea.

Suddenly he found himself upon dry ground, and upon looking round he saw flocks and herds, flowers and fruit, on every side. At first he was too much astonished to speak, but after a little while he went up to one of the herd boys and asked him if he had ever seen his (Tsietse’s) father. The herd boy told him many strangers visited that place, and he had better see the chief, who would be able to answer his question.

When Tsietse had told his story to the chief, the old man knew at once that the great snake which dwelt in their midst must be the child’s father; so, bidding the boy remain and rest, he went off to consult with the snake as to how they should tell Tsietse the truth without frightening him; but as they talked, Tsietse ran up to them, and, seeing the snake, at once embraced it, for he knew it was his father.

Then there was great joy in the heart of Morongoe, for he knew that by his son’s aid he should be able to overcome his enemy, and return at length to his wife and home. So he told Tsietse how Tau had persuaded the old witch doctor to turn him into a snake, and banish him to this world below the earth. Soon afterwards Tsietse returned to his home, but he was no longer a child, but a noble youth, with a brave, straight look that made the wicked afraid. Very gently he told his mother all that had happened to him, and how eager his father was to return to his home. Mokete consulted an old doctor who lived in the mountain alone, and who told her she must get Tsietse to bring his father to the village in the brightness of the day-time, but that he must be so surrounded by his followers from the land beyond that none of his own people would be able to see him.

Quickly the news spread through the village that Morongoe had been found by his son and was returning to his people.

At length Tsietse was seen approaching with a great crowd of followers, while behind them came all the cattle which had been driven into the pools to seek Morongoe. As they approached Mokete’s house the door opened and the old doctor stood upon the threshold.

Making a sign to command silence, he said:”My children, many years ago your chief received a grievous wrong at the hand of his enemy, and was turned into a snake, but by the love and faithfulness of his son he is restored to you this day, and the wiles of his enemy are made of no account. Cover, then, your eyes, my children, lest the Evil Eye afflict you.”

He then bade the snake, which was in the centre of the crowd, enter the hut, upon which he shut the door, and set fire to the hut. The people, when they saw the flames, cried out in horror, but the old doctor bade them be still, for that no harm would come to their chief, but rather a great good. When everything was completely burnt, the doctor took from the middle of the ruins a large burnt ball; this he threw into the pool near by, and lo! from the water up rose Morongoe, clad in a kaross, the beauty of which was beyond all words, and carrying in his hand a stick of shining black, like none seen on this earth before, in beauty, or colour, or shape. Thus was the spell broken through the devotion of a true son, and peace and happiness restored, not only to Mokete’s heart, but to the whole village.

—————-
This book raises funds for the SENTABALE charity in the African mountain Kingdom of Lesotho – supporting children orphaned by AIDS.

For more info, a table of contents and to buy – click on this link http://abelapublishing.com/folklore-and-tales-from-lesotho_p26444658.htm

Folklore and Tales from Lesotho - cover art

 

 

 

 

 

 

 

 

 

ISBN 978-1-909302-56-3

 

NOTE: Pronunciations of the Zulu words can be found at the end of this tale.

It is said he (Unkulunkulu – the Great One) sent a chameleon; he said to it,

“Go, chameleon (lunwaba), go and say, ‘Let not men die!'”

The chameleon set out; it went slowly, it loitered in the way; and as it went it ate of the fruit of a bush which is called Ubukwebezane.

At length Uhkulunkulu sent a lizard [intulo, the blue-headed gecko] after the chameleon, when it had already set out for some time. The lizard went; it ran and made great haste, for Unkulunkulu had said,

“Lizard, when you have arrived say, ‘Let men die!'”

So the lizard went, and said,

“I tell you, it is said, ‘Let men die!'”

The lizard came back again to Unkulunkulu before the chameleon had reached his destination, the chameleon, which was sent first-which was sent and told to go and say, “Let not men die!”

At length it arrived and shouted, saying,

“It is said, ‘Let not men die!'”

But men answered,

“Oh, we have accepted the word of the lizard; it has told us the word, ‘It is said “Let men die!'” We cannot hear your word. Through the word of the lizard men will die”.

 

Pronunciations

 Intulo                         – In-too-loh

Lunwaba                   – Loon-waa-baah

Unkulunkulu            – Oo-koo-loon-koo-loo

Ubukwebezane        – Oo-book-kweh-beh-zaa-neh

 

From: Myths and Legends of the Bantu

ISBN: 978-1-907256-38-7

 URL: http://www.abelapublishing.com/myths-and-legends-of-the-bantu_p23332641.htm

ONE day, when King Khufu reigned over all the land, he said to his chancellor, who stood before him, “Go call me my sons and my councillors, that I may ask of them a thing.” And his sons and his councillors came and stood before him, and he said to them, “Know ye a man who can tell me tales of the deeds of the magicians?” Then the royal son Khafra stood forth and said, “I will tell thy majesty a tale of the days of thy forefather Nebka, the blessed; of what came to pass when he went into the temple of Ptah of Ankhtaui.”

KHAFRA’S TALE “His majesty was walking unto the temple of Ptah, and went unto the house of the chief reciter Uba-aner, with his train. Now when the wife of Uba-aner saw a page, among those who stood behind the king, her heart longed after him; and she sent her servant unto him, with a present of a box full of garments. “And he came then with the servant. Now there was a lodge in the garden of Uba-aner; and one day the page said to the wife of Uba-aner, ‘In the garden of Uba-aner there is now a lodge; behold, let us therein take our pleasure.’ So the wife of Uba-aner sent to the steward who had charge over the garden, saying, ‘Let the lodge which is in the garden be made ready.’ And she remained there, and rested and drank with the page until the sun went down. “And when the even was now come the page went forth to bathe. And the steward said, ‘I must go and tell Uba-aner of this matter.’ Now when this day was past, and another day came, then went the steward to Uba-aner, and told him of all these things. “Then said Uba-aner, ‘Bring me my casket of ebony and electrum.’ And they brought it; and he fashioned a crocodile of wax, seven fingers long: and he enchanted it, and said, ‘When the page comes and bathes in my lake, seize on him.’ And he gave it to the steward, and said to him, ‘When the page shall go down into the lake to bathe, as he is daily wont to do, then throw in this crocodile behind him.’ And the steward went forth bearing the crocodile. “And the wife of Uba-aner sent to the steward who had charge over the garden, saying, ‘Let the lodge which is in the garden be made ready, for I come to tarry there.’ “And the lodge was prepared with all good things; and she came and made merry therein with the page. And when the even was now come, the page went forth to bathe as he was wont to do. And the steward cast in the wax crocodile after him into the water; and, behold ! it became a great crocodile seven cubits in length, and it seized on the page.

Frontis

….and the steward cast the wax crocodile into the water

“And Uba-aner abode yet seven days with the king of Upper and Lower Egypt, Nebka, the blessed, while the page was stifled in the crocodile. And after the seven days were passed, the king of Upper and Lower Egypt, Nebka, the blessed, went forth, and Uba-aner went before him. “And Uba-aner said unto his majesty, ‘Will your majesty come and see this wonder that has come to pass in your days unto a page?’ And the king went with Uba-aner. And Uba-aner called unto the crocodile and said, ‘Bring forth the page.’ And the crocodile came forth from the Jake with the page. Uba-aner said unto the king, ‘Behold, whatever I command this crocodile he will do it.’ And his majesty said, ‘I pray you send back this crocodile.” And Uba-aner stooped and took up the crocodile, and it became in his hand a crocodile of wax. And then Uba-aner told the king that which had passed in his house with the page and his wife. And his majesty said unto the crocodile, ‘Take to thee thy prey.’ And the crocodile plunged into the lake with his prey, and no man knew whither he went. “And his majesty the king of Upper and Lower Egypt, Nebka, the blessed, commanded, and they brought forth the wife of Uba-aner to the north side of the harem, and burnt her with fire, and cast her ashes in the river “This is a wonder that came to pass in the days of thy forefather the king of Upper and Lower Egypt, Nebka, of the acts of the chief reciter Uba aner.” His majesty the king of Upper and Lower Egypt, Khufu, then said, “Let there be presented to the king Nebka, the blessed, a thousand loaves, a hundred draughts of beer, an ox, two jars of incense; and let there be presented a loaf, a jar of beer, a jar of incense, and a piece of meat to the chief reciter Uba-aner; for I have seen the token of his learning.” And they did all things as his majesty commanded.

ISBN: 978-1-909302-34-1
URL: http://abelapublishing.com/egyptian-tales_p24068803.htm

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Summer Read

 

 

 

 

This summer take your child’s imagination on a journey of wonder

Every week for 12 weeks, we will email you a short story perfect for children & adults.

What you will receive for free

  • 6 traditional short stories from Africa
  • 6 short stories from the Middle East
  • Delivered as an e-book, allowing you to read on your computer, tablet or smart phone
  • Approximately 1 hour of peace while your child is “travelling”

You will receive your first e-book within the hour and weekly thereafter for the next 12 weeks.

Join us on our 12 week journey now!

 

NOW EXTENDED TO 18 WEEKS!!!!

 

CLICK HERE TO BEGIN YOUR JOURNEY

NOW Amon-Ra, king of the gods, sat upon his throne, and around him stood the greatest of the gods and goddesses. On his right was Osiris crowned with the great White Crown of the South Land; on his left was Mentu, god of war, and on the head of Mentu were two great feathers and the flashing disk of the sun. With Osiris were the twin goddesses Isis and Nephthys, beside them stood Hathor, goddess of love, whom the Greeks call Aphrodite; Horus, the son of Isis, with the far-seeing eyes of the hawk; and Anubis, son of Nephthys, the faithful guardian of Isis. With Mentu were Atmu, the god of the sunset; Shu and his twin-sister Tefnut; Geb the earth-god, and Nut the sky-goddess. These two are the oldest of the gods, from whom all others proceed.

 

Amon-Ra, king of the gods, sat upon his throne and looked upon the land of Egypt, and he spoke, saying, “I will create a queen to rule over Tamery, I will unite the Two Lands in peace for her, and in her hands I will place the whole world. Egypt and Syria, Nubia and Punt, the land of the Gods, shall be under her sway.”And when he had spoken there was silence among the gods.

 

While he yet spoke, Thoth entered into his presence, Thoth, the twice-great, the maker of magic, the lord of Khemennu. He listened to the words of Amon-Ra,

king of the gods, and in the silence that followed he spoke:

 

“O Amon-Ra, Lord of the thrones of the Two Lands, King of the gods, Maker of men. Behold in the Black Land in the palace of the king is a maiden, fair and beautiful is she in all her limbs. Aahmes is her name, and she is wife to the king of Egypt. She alone can be the mother of the great Queen, whom thou wilt create to rule over the Two Lands. She is in the palace of the king. Come, let us go to her.”

 

Now the form of Thoth is the form of an ibis, that he may fly swiftly through the air and none may know him, and as an ibis he went to the palace of the king. But Amon-Ra took upon himself the shape of the king of Egypt. Great was the majesty of Amon-Ra, splendid his adornments. On his neck was the glittering collar of gold and precious stones, on his arms were bracelets of pure gold and electrum, and on his head were two plumes; by the plumes alone could men know the King of the gods. In one hand he carried the sceptre of power, in the other the emblem of life. Glorious was he as the sun at midday, and the perfumes of the land of Punt were around him.

 

In the palace of the king of Egypt was queen Aahmes, and it was night. She lay upon her couch, and sleep was upon her eyelids. Like a jewel was she in her beauty, and the chamber in which she slept was like the setting of the jewel; black bronze and electrum, acacia wood and ebony, were the adornments of the palace, and her couch was in the form of a fierce lion.

 

Through the two Great Doors of the palace went the gods; none saw them, none beheld them. And with them came Neith, goddess of Sais, and Selk the scorpion goddess. On the head of Neith were the shield and crossed arrows; on the head of Selk a scorpion bearing in each claw the emblem of life. The fragrance of the  perfumes of Punt filled the chamber, and queen Aahmes awoke and beheld Amon-Ra, King of the gods, Maker of men. In majesty and beauty he appeared before her, and her heart was filled with joy. He held towards her the sign of life, and in her hand he laid the sign of life and the sceptre of power. And Neith and Selk lifted the couch on which the queen reposed and held it high in the air, that she might be raised above the ground, on which mortal men live, while she spoke with the immortal Gods.

 

Then Amon-Ra returned and was enthroned among the Gods. And he summoned to his presence Khnum the creator, he who fashions the bodies of men, who dwells beside the rushing waters of the cataract. To Khnum he gave command saying, “O Khnum, fashioner of the bodies of men, fashion for me my daughter, she who shall be the great Queen of Egypt. For I will give to her all life and satisfaction, all

stability and all joy of heart for ever.”

Khnum the creator, the fashioner of the bodies of men, the dweller by the cataract, made answer to Amon-Ra, “I will form for thee thy daughter, and her form shall be more glorious than the Gods, for the greatness of her dignity as King of the South and North.”

 

Then he brought his potter’s wheel, and took clay, and with his hands he fashioned the body of the daughter of queen Aahmes and the body of her ka. And the body of the child and the body of the ka were alike in their limbs and their faces, and none but the Gods could know them apart. Beautiful were they with the beauty of Amon-Ra, more glorious were they than the Gods.

 

Beside the potter’s wheel knelt Hekt, lady of Herur, goddess of birth. In each hand she held the sign of life, and as the wheel turned and the bodies were fashioned, she held it towards them that life might enter into the lifeless clay.

 

Then Khnum, the fashioner of the bodies of men, and Hekt the goddess of birth, came to the palace of the king of Egypt; and with them came Isis, the great Mother, and her sister Nephthys; Meskhent also and Ta-urt, and Bes the protector of children. The spirits of Pé and the spirits of Dep came with them to greet the daughter of Amon-Ra and of queen Aahmes.

 

And when the child appeared, the goddesses rejoiced, and the spirits of Pé and the spirits of Dep chanted praises to her honour, for the daughter of Amon-Ra was to sit upon the throne of Horus of the Living, and rule the Land of Egypt to the glory of the Gods. Hatshepsut was she called, Chief of Noble Women, divine of Diadems, favourite of the Goddesses, beloved of Amon-Ra. And to her the Gods granted that she should be mistress of all lands within the circuit of the sun, and that she should appear as king upon the throne of Horus before the glories of the Great House. And upon her was the favour of Amon-Ra forever.

Aahmes in Hieroglyphics

Aahmes in Hieroglyphics

  

  

 

 

From: Ancient Egyptian Legends

ISBN: 978-1-909302-08-2

URL: http://www.abelapublishing.com/ancientegyptian-legends_p23332604.htm

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