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Giant and the cause of Thunder - West Africa - Cover

Giant and the cause of Thunder – West Africa – Cover

ISSN: 2397-9607 Issue 83

In Issue 83 of the Baba Indaba Children’s Stories, Baba Indaba narrates the West African Hausa tale of how a man who believed himself to be “A Man Among Men” was bested by a little boy. Download and read the story to find out how the boy did this. Also, lookout for the moral of the story.

 

BUY ANY 4 BABA INDABA CHILDREN’S STORIES FOR ONLY $1

33% of the profit from the sale of this book will be donated to charities.

INCLUDES LINKS TO 8 FREE STORIES TO DOWNLOADS

Each issue also has a “WHERE IN THE WORLD – LOOK IT UP” section, where young readers are challenged to look up a place on a map somewhere in the world. The place, town or city is relevant to the story, on map. HINT – use Google maps.

 

Baba Indaba is a fictitious Zulu storyteller who narrates children’s stories from around the world. Baba Indaba translates as “Father of Stories”.

 

URL: https://play.google.com/store/books/details/Anon_E_Mouse_THE_GIANT_AND_THE_CAUSE_OF_THUNDER_A?id=qYYZDAAAQBAJ

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African Legends 5 Bookset available as eBooks or in Paperback format

African Legends 5 Bookset available as eBooks or in Paperback format

 

 This is a collection of 5 old and forgotten books containing African legends and tales collated and published by:

A O Vaughan, M I Ogumefu, G W Dasent, J A Honey and W M Flinders-Petrie

Two San Bushman Tales

Two San Bushman Tales

ISSN: 2397-9607 Issue 46

 
In Issue 46 of the Baba Indaba Children’s Stories, Baba Indaba narrates two legends from the bushmen of the Namib Desert. The stories are “How the Coming of a Snake Announces a Death in the Family” and “The Resurrection of the Ostrich.” Both legends are a mix of Bushmen folklore and customs and show how intertwined everyday life in the Namib is with the bush-lore by which the bushmen live.
 
This issue also has a “Where in the World – Look it Up” section, where young readers are challenged to look up a place on a map somewhere in the world. The place, town or city is relevant to the story, on map. HINT – use Google maps.
 
Baba Indaba is a fictitious Zulu storyteller who narrates children’s stories from around the world. Baba Indaba translates as “Father of Stories”.
 
46-bushman-rock-art46-snake-clear
ISSN: 2397-9607 Issue 43
 
In Issue 43 of the Baba Indaba Children’s Stories, Baba Indaba narrates the San bushmen legend about why a bushman, when returning home from a hunt. If he is suffering from thirst and dehydration and feels as if he may not reach home, kneels in the dirt and throws up dry sand into the air. Download and read this story to find out why he does this?
 
This issue also has a “Where in the World – Look it Up” section, where young readers are challenged to look up a place on a map somewhere in the world. The place, town or city is relevant to the story, on map. HINT – use Google maps.
 
Baba Indaba is a fictitious Zulu storyteller who narrates children’s stories from around the world. Baba Indaba translates as “Father of Stories”.
 
Why a Bushman Throws Sand Into the Air

Why a Bushman Throws Sand Into the Air

ISSN: 2397-9607 Issue 16 (Electronic)

In issue 16 of the Baba Indaba Children’s Stories, Baba Indaba narrates the San Bushman tale of THE GIRL FROM THE EARLY RACE WHO MADE THE STARS. This story has echos of the Zulu story “The Stars and the Road of Stars” book 1 in the Baba Indaba Children’s Stories which tells of a maiden who created the stars and the Milky Way. That two races, separated by over 1,600 miles/2,700 km of African bush developed such similar folklore in a time when the only way of travel was by foot and communication by the spoken word, never ceases to amaze us.

It is believed that folklore and tales are believed to have originated in India and made their way overland along the Silk and Spice routes and through Central Asia before arriving in Europe. However, no-one as yet has developed such a comprehensive theory for the rich tapestry that is African folklore.

This book also has a “Where in the World – Look it Up” section, where young readers are challenged to look up a place on a map somewhere in the world. The place, town or city is relevant to the story, on map. HINT – use Google maps.

Baba Indaba is a fictitious Zulu storyteller who narrates children’s stories from around the world. Baba Indaba translates as “Father of Stories”.

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

Our THIRD WEST AFRICAN FOLKTALE

This story is about Salt, and Daudawa (sauce) and Nari (spice), and Onion-leaves, and Pepper and Daudawar-batso (a sauce).
A story, a story! Let it go, let it come.

Salt, and Daudawa, and Ground-nut, and Onion-leaves, and Pepper, and Daudawar-batso heard a report of a certain youth, by name Daskandarini. Now he was a beautiful youth, the son of the evil spirit. They (all) rose up, (and) turned into beautiful maidens, (and) they set off. As they (Salt, Onion-leaves, &c.) were going along, Daudawar-batso followed them.

They drove her off, telling her she stank. But she crouched down until they had gone on. She kept following them behind, until they reached a certain stream. (There) they came across an old woman; she was bathing. She said they must rub down her back for her, but this one said, ‘May Allah save me that I should lift my hand to touch an old woman’s back.’ And the old woman did not say anything more.

They passed on, and soon Daudawar-batso came, (and) met her washing. She greeted her, (and) she answered (and) said, ‘Maiden, where are you going?’ She replied, ‘I am going to where a certain youth is.’ (And) she (the old woman) said, ‘Rub my back for me!’ She said, ‘All right.’ She stopped, (and) rubbed her back well for her. The old woman said, ‘May Allah bless you.’ And she said, ‘This youth to whom you are (all) going to, have you known his name?’ She said, ‘No, we do not know his name.’

Then the old woman said, ‘He is my son, his name is Daskandarini, but you must not tell them.’ Then she ceased. She was following them far behind till they got to the place where the boy was. They were about to enter, but he said, ‘Go back, (and) enter one at a time.’ They said, ‘It is well,’ and returned. And then Salt came forward, (and) was about to enter, little girl, go back.’ She turned back. So Daudawa came forward.

When she was about to enter, she was asked, ‘Who are you?’ She said,’It is I.’ ‘Who are you? What is your name?’ ‘My name is Daudawa, who makes the soup sweet.’ And he said, ‘What is my name?’ She said, ‘I do not know your name, little boy, I do not know your name.’ He said, ‘Turn back, little girl, turn back.’ She turned back, (and) sat down.

Then Nari (spice) rose up and came forward, (and) she was about to enter when she was asked, ‘Who is this little girl? Who is this?’ She said, ‘It is I who greet you, little boy,
it is I who greet you.”What is your name, little girl, what is your name?’ ‘My name is Nari, who makes the soup savoury.’ ‘I have heard your name, little girl, I have heard your name. Speak my name.’ She said, ‘I do not know your name, little boy, I do not know your name.’ ‘Turn back, little girl, turn back.’ So she turned back, (and) sat down.

Then Onion-leaves rose and came up, and she stuck her head (into the room) and was asked, ‘Who is this little girl, who is this? It is I who salute you, little boy, it is I who salute you.’ What is your name, little girl, what is your name? My name is Onion-leaves, who makes the soup smell nicely.’ He said, ‘I have heard your name, little girl. What is my name?’ She said, ‘I do not know your name, little boy, I do not know your name.’ ‘Turn back, little boy (girl), turn back.’ So she turned back.

Now Pepper came along; she said, ‘Your pardon, little boy, your pardon.’ She was asked who was there. She said, ‘It is I, Pepper, little boy, it is I, Pepper, who make the soup hot.’ ‘I have heard your name, little girl, I have heard your name. Tell (me) my name, little girl, tell (me) my name.’ ‘I do not know your name, little boy, I do not know your name.’ He said, ‘Turn back, little maid, turn back.’

There was only left Daudawar-batso, and they said, ‘Are not you coming?’ She said, ‘Can I enter the house where such good people as you have gone, (and) been driven away? Would not they the sooner (drive) me out who stink?’ They said, ‘Rise up (and) go.’ So she got up (and) went. He asked her, ‘Who is there, little girl, who is there?’ And she said, ‘It is I who am greeting you, little boy, it is I who am greeting you.’ ‘What is your name, little girl, what is your name?’ ‘My name is Batso, little boy, my name is Batso, which makes the soup smell.’ He said, ‘I have heard your name, little girl, I have heard your name. There remains my name to be told.’ She said, ‘Daskandarini, little boy, Daskandarini.’ And he said, ‘Enter.’

A rug was spread for her, clothes were given to her, and slippers of gold; and then (of) these who had driven her away one said, ‘I will always sweep for you’; another, ‘I will pound for you.’
Another said, ‘I will see about drawing water for you’; and another, ‘I will pound (the ingredients) of the soup’; and another, ‘I will stir the food.’ They all became her handmaids.
And the moral of all this is, if you see a man is poor do not despise him; you do not know but that some day he may be better than you.

That is all.
Off with the rat’s head.

From: Hausa Folklore
ISBN: 978-1-907256-16-5
URL: http://www.abelapublishing.com/hausa-folklore_p23332623.htm

———————–
Increase Your Income!

Are you retired? Do you have spare time on your hands? Are you looking for work or wanting to earn that bit extra to make ends meet?

Sell the Folklore, Fairy Tales, Myths and Legends from the Abela Catalogue and earn yourself 10% of the RRP for every Abela book sold.

Use a captive audience – arrange to read these free stories weekly at local primary schools letting all know that these stories are old, forgotten and out of print Folklore, Fairy Tales, Myths and Legends from the Abela Catalogue and are for sale.

Titles are being are added all the time!

Contact John Halsted at books@abelapublishing.com
for more details.

Today we start a 6 week mini-series of folklore and stories from Africa.

———————-

HUNGER and want forced Monkey one day to forsake his land and to seek elsewhere among strangers for much-needed work. Bulbs, earth beans, scorpions, insects, and such things were completely exhausted in his own land. But fortunately he received, for the time being, shelter with a great uncle of his, Orang Outang, who lived in another part of the country.

When he had worked for quite a while he wanted to return home, and as recompense his great uncle gave him a fiddle and a bow and arrow and told him that with the bow and arrow he could hit and kill anything he desired, and with the fiddle he could force anything to dance.

The first he met upon his return to his own land was (Brer) Hyena. This old fellow told him all the news and also that he had since early morning been attempting to stalk a deer, but all in vain.

Then Monkey laid before him all the wonders of the bow and arrow that he carried on his back and assured him if he could but see the deer he would bring it down for him. When Hyena showed him the deer, Monkey was ready and down fell the deer.

They made a good meal together, but instead of Hyena being thankful, jealousy overmastered him and he begged for the bow and arrow. When Monkey refused to give it to him, he thereupon began to threaten him with his greater strength, and so when Jackal passed by, Hyena told him that Monkey  had stolen his bow and arrow. After Jackal had heard both of them, he declared himself unqualified to settle the case alone, and he proposed that they bring the matter to the court of Lion, Leopard, and the other animals. In the meantime he declared he would take possession of what had been the cause of their quarrel, so that it would be safe, as he said. But he immediately brought to earth all that was eatable, so there was a long time of slaughter before Monkey and Hyena agreed to have the affair in court.

Monkey’s evidence was weak, and to make it worse, Jackal’s testimony was against him. Jackal thought that in this way it would be easier to obtain the bow and arrow from Hyena for himself.

And so fell the sentence against Monkey. Theft was looked upon as a great wrong; he must hang.

The fiddle was still at his side, and he received as a last favour from the court the right to play a tune on it.

He was a master player of his time, and in addition to this came the wonderful power of his charmed fiddle. Thus, when he struck the first note of “Cockcrow” upon it, the court began at once to show an unusual and spontaneous liveliness, and before he came to the first waltzing turn of the old tune the whole court was dancing like a whirlwind.

Over and over, quicker and quicker, sounded the tune of “Cockcrow” on the charmed fiddle, until some of the dancers, exhausted, fell down, although still keeping their feet in motion. But Monkey, musician as he was, heard and saw nothing of what had happened around him. With his head

placed lovingly against the instrument, and his eyes half closed, he played on, keeping time ever with his foot.

Hyena was the first to cry out in pleading tones breathlessly, “Please stop, Cousin Monkey! For love’s sake, please stop!”

But Monkey did not even hear him. Over and over sounded the resistless waltz of “Cockcrow.”

After a while Lion showed signs of fatigue, and when he had gone the round once more with his young lion wife, he growled as he passed Monkey, “My whole kingdom is yours, ape, if you just stop playing.”

“I do not want it,” answered Monkey, “but withdraw the sentence and give me my bow and arrow, and you, Hyena, acknowledge that you stole it from me.”

“I acknowledge, I acknowledge!” cried Hyena, while Lion cried, at the same instant, that he withdrew the sentence.

Monkey gave them just a few more turns of the “Cockcrow,” gathered up his bow and arrow, and seated himself high up in the nearest camel thorn tree.

The court and other animals were so afraid that he might begin again that they hastily disbanded to new parts of the world.

————————

From: South African Folktales

ISBN: 978-0-956058-45-4

URL: http://www.abelapublishing.com/south-african-folk-tales_p23332659.htm

 ————————-

INCREASE YOUR INCOME!

 

Are you retired?

Do you have spare time on your hands?

Are you looking for work or wanting to earn that bit extra to make ends meet?

 

Sell the Folklore, Fairy Tales, Myths and Legends from the Abela Catalogue and earn yourself 10% of the RRP for every Abela book sold.

Use a captive audience – arrange to read these free stories weekly at local primary schools letting all know that these stories are old, forgotten and out of print Folklore, Fairy Tales, Myths and Legends from the Abela Catalogue and are for sale.

Titles are being are added all the time!

Contact John Halsted at books@abelapublishing.com

for more details.

www.AbelaPublishing.com

————-

PASS IT ON

We have made these stories freely available to you and we ask you to please make these booklets freely available friends, parents, teachers and storytellers whom you may know. So, pass them on!

Today is our last African folk tale (this time around). Tomorrow we travel up the prime meridian into the land of the Celts, Angles and Saxons only to begin our Eastwards journey again. Todays tale is titled “The Daughter of the Sun and Moon”.

 

Kimanaweze’s (Kima-nah-whe-zee) son, when the time came for him to choose a wife, declared that he would not “marry a woman of the earth, but must have the daughter of the Sun and Moon. He wrote “a letter of marriage”-a modern touch, no doubt added by the narrator(1) -and cast about for a messenger to take it up to the sky. The little duiker (mbambi – a rock rabbit) refused, so did the larger antelope, known as soko, the hawk, and the vulture. At last a frog(2) came and offered to carry the letter. The son of Kimanaweze, doubtful of his ability to do this, said, “Begone! Where people of life, who have wings, gave it up dost thou say, ‘I will go there But the frog persisted, and was at last sent off, with the threat of a thrashing if he should be unsuccessful. It appears that the Sun and Moon were in the habit of sending their handmaidens down to the earth to draw water, descending and ascending by means of a spider’s web. The frog went and hid himself in the well to which they came, and when the first one filled her jar he got into it without being seen, having first placed the letter in. his mouth. The girls went up to heaven, carried their water-jars into the room, and set them down. When they had gone away he came out, produced the letter, laid it on a table, and hid.

 

After a while “Lord Sun” (Kumbi Mwene) came in, found the letter, and read it. Not knowing what to make of it, he put it away, and said nothing about it. The frog got into an empty water-jar, and was carried down again when the girls went for a fresh supply. The son of Kimanaweze, getting no answer, refused at first to believe that the frog had executed his commission; but, after waiting for some days, he wrote another letter and sent him again. The frog carried it in the same way as before, and the Sun, after reading it, wrote that he would consent, if the suitor came himself, bringing his ‘first-present’-the usual gift for opening marriage negotiations. On receiving this the young man wrote another letter, saying that he must wait till told the amount of the ‘wooing-present,’ or bride-price (kilembu).

 

He gave this to the frog, along with a sum of money, and it was conveyed as before. This time the Sun consulted his wife, who was quite ready to welcome the mysterious son-in-law. She solved the question of providing refreshments for the invisible messenger by saying, “We will cook a meal anyhow, and put it on the table where he leaves the letters.” This was done, and the frog, when left alone, came out and ate. The letter, which was left along with the food, stated the amount of the bride-price to be “a sack of money.” He carried the letter back to the son of Kimanaweze, who spent six days in collecting the necessary amount, and then sent it by the frog with this message: “Soon I shall find a day to bring home my wife.” This, however, was more easily said than done, for when his messenger had once more returned he waited twelve days, and then told the frog that he could not find people to fetch the bride. But the frog was equal to the occasion. Again he had himself carried up to the Sun’s palace, and, getting out of the water-jar, hid in a corner of the room till after dark, when he came out and went through the house till he found the princess’s bed chamber. Seeing that she was fast asleep, he took out one of her eyes without waking her, and then the other.He tied up the eyes in a handkerchief, and went back to his corner in the room where the water-jars were kept. In the morning, when the girl did not appear, her parents came to inquire the reason, and found that she was blind. In their distress they sent two men to consult the diviner, who, after casting lots, said (not having heard from them the reason of their coming), “Disease has brought you; the one who is sick is a woman; the sickness that ails her the eyes. You have come, being sent; you have not come of your own will. I have spoken.” The Sun’s messengers replied, “Truth. Look now what caused the ailment.” He told them that a certain suitor had cast a spell over her, and she would die unless she were sent to him. Therefore they had best hasten on the marriage. The men brought back word to the Sun, who said, “All right. Let us sleep. To-morrow they shall take her down to the earth.” Next day, accordingly, he gave orders for the spider to “weave a large cobweb” for sending his daughter down. Meanwhile the frog had gone down as usual in the water-jar and hidden himself in the bottom of the well. When the water-carriers had gone up again he came out and went to the village of the bridegroom and told him that his bride would arrive that day. The young man would not believe him, but he solemnly promised to bring her in the evening, and returned to the well.

 

After sunset the attendants brought the princess down by way of the stronger cobweb and left her by the well. The frog came out, and told her that he would take her to her husband’s house; at the same time he handed back her eyes. They started, and came to the son of Kimanaweze, and the marriage took place. And they lived happy ever after-on earth.

 

NOTES

In its present form, as will have been noticed, this story is strongly coloured by Portuguese influence. The water-carriers, the Sun’s house, with its rooms and furniture, the bag of money, all belong to present-day Loanda (Luanda). But, for all that, the groundwork is essentially African. The frog and the diviner would, by themselves, be sufficient to prove this. (The frog, by the way, is usually a helpful creature in African folklore.) The glaring improbabilities in the story must not be regarded too critically; it is constantly taken for granted, as we shall find when considering the animal stories proper, that any animal may speak and act like a human being-though the frog, in this instance, seems to possess more than ordinary human powers. The specially strong cobweb prepared for the daughter’s descent, while the water-carriers had been going up and down every day without difficulty, may have been necessitated by the number of the bride’s attendants; but we are not told why they should have returned and left her alone at the foot of the heavenly ladder.’

 

The people of the Lower Congo have a story about the spider fetching fire from heaven at the request of Nzambi, who is here regarded as the Earth-mother and the daughter (according to R.E. Dennett) of Nzambi Mpungu, the “first father,” or the personified sky. (Other authorities insist that everywhere in Africa the relation of sky and earth is that of husband and wife.) He was helped by the tortoise, the woodpecker, the rat, and the sandfly, whom he conveyed up by means of his thread. The story maybe found in Dennett, Folk-lore of the Fjort [Fiote], p.74

 

In other cases we find people reaching the Heaven country by climbing a tree, as is done by the mother in the Yao tale of “The Three Women.” In the Zulu story of “The Girl and the Cannibals” a brother and sister, escaping from these ogres, climb a tree and reach the Heaven country.

 ————————–

Footnotes

1 We often find stories brought up to date in this way.

2 The frog’s magic powers are implied, if not explicitly stated.

————————–

From Bantu Myths and Legends compiled by Alice Werner (1933)

ISBN: 978-1-907256-38-7

URL: http://www.abelapublishing.com/cg_bmal.html

 

 

 

 


 

Today we remain in Southern Africa for the story of TINK-TINKJE which is pronounced Tink-Tinkie.

 

 

THE birds wanted a king. Men have a king, so have animals, and why shouldn’t they? All had assembled.

 

“The Ostrich, because he is the largest,” one called out.

 

“No, he can’t fly.”

 

“Eagle, on account of his strength.”

 

“Not he, he is too ugly.”

 

“Vulture, because he can fly the highest.”

 

“No, Vulture is too dirty, his odor is terrible.”

 

“Peacock, he is so beautiful.”

 

“His feet are too ugly, and also his voice.”

 

“Owl, because he can see well.”

 

“Not Owl, he is ashamed of the light.”

 

And so they got no further. Then one shouted aloud, “He who can fly the highest will be king.” “Yes, yes,” they all screamed, and at a given Signal they all ascended straight up into the sky.

 

Vulture flew for three whole days without stopping, straight toward the sun. Then he cried aloud, “I am the highest, I am king.”

 

“T-sie, t-sie, t-sie,” he heard above him. There Tink-tinkje was flying. He had held fast to one of the great wing feathers of Vulture, and had never been felt, he was so light. “T-sie, t-sie, t-sle, I am the highest, I am king,” piped Tink-tinkje.

 

Vulture flew for another day still ascending. “I am highest, I am king.”

 

“T-sie, t-sie, t-sie, I am the highest, I am king,” Tink-tinkje mocked. There he was again, having crept out from under the wing of Vulture.

 

Vulture flew on the fifth day straight up in the air. “I am the highest, I am king,” he called.

“T-sie, t-sie, t-sie,” piped the little fellow above him. “I am the highest, I am king.”

 

Vulture was tired and now flew direct to earth. The other birds were mad through and through. Tink-tinkje must die because he had taken advantage of Vulture’s feathers and there hidden himself. All flew after him and he had to take refuge in a mouse hole. But how were they to get him out? Some one must stand guard to seize him the moment he put out his head.

 

“Owl must keep guard; he has the largest eyes; he can see well,” they exclaimed.

 

Owl went and took up his position before the hole. The sun was warm and soon Owl became sleepy and presently he was fast asleep.

 

Tink-tinkje peeped, saw that Owl was asleep, and zip-zip away he went. Shortly afterwards the other birds came to see if Tink-tinkje were still in the hole. “T-sie, t-sie,” they heard in a tree; and there the little vagabond was sitting.

 

White-crow, perfectly disgusted, turned around and exclaimed, “Now I won’t say a single word more.” And from that day to this Whitecrow has never spoken. Even though you strike him, he makes no sound, he utters no cry.

—————–

From South African Folk Tales collected by James Honey

ISBN: 978-0-956058-45-4

http://www.abelapublishing.com/page459.html

 

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