Arokin Tales: Folklore, Fairy Tales and Legends From West Africa

By Clive Gilson

This is the very first book in Part 3 - Africa, following on from the titles in Parts 1

• Language: English
• Publisher: Clive Gilson
• Release date: Feb 22, 2021
• ISBN: 9781913500436

Book preview

I have edited Clive Gilson’s books for over a decade now – he’s prolific and can turn his hand to many genres - poetry, short fiction, contemporary novels, folklore and science fiction – and the common theme is that none of them ever fails to take my breath away. There’s something in each story that is either memorably poignant, hauntingly unnerving or sidesplittingly funny.

Lorna Howarth, The Write Factor

Tales From The World's Firesides is a grand project. I've collected thousands of traditional texts as part of other projects, and while many of the original texts are available through channels like Project Gutenberg, some of the narratives can be hard to read for modern audiences, and so the Fireside project was born. Put simply, I collect, collate and adapt traditional tales from around the world and publish them as a modern archive.

This is the very first book in Part 3 – Africa, following on from the titles in Parts 1 and 2 covering a host of nations and regions across Europe and North America.

I'm not laying any claim to insight or specialist knowledge, but these collections are born out of my love of story-telling and I hope that you'll share my affection for traditional tales, myths and legends.

Images by Astrid Schmid and Mohamed Hassan from Pixabay

Arokin Tales

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Folklore, Fairy Tales and Legends from West Africa

Compiled & Edited by Clive Gilson

Tales from the World’s Firesides

Book 1 in Part 3 of the series: Africa

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Arokin Tales,

edited by Clive Gilson, Solitude, Bath, UK

www.clivegilson.com

First published as an eBook in 2021

2nd edition © 2021 Clive Gilson

3rd edition © 2023 Clive Gilson

All rights reserved. No portion of this book may be reproduced in any form without permission from the publisher, except as permitted by United Kingdom copyright law.

This is a work of fiction. Names, characters, places, and incidents either are the products of the author’s imagination or are used fictitiously. Any resemblance to actual persons, living or dead, businesses, companies, events, or locales is entirely coincidental.

Printed by IngramSpark

ISBN: 978-1-913500-43-6

Planet

SOLITUDE

Contents

Preface

The Slave Girl Who Tried To Kill Her Mistress

How The Sky-God's Stories Came To Be Anansi's Stories

Anansi And The Dispersal Of Wisdom

A Question As To Age

Ananzi And Baboon

Concerning The Fate Of Essido And His Evil Companions

Ananzi And Quanqua

A Question Of Right Of Inheritance

How The Tortoise Overcame The Elephant And The Hippopotamus

Ananzi And The Lion

The Fights Of Mbuma-Tyetye And An Origin Of The Leopard

The Cock Who Caused A Fight Between Two Towns

The Election Of The King Bird

Dog And His False Friend Leopard

The King's Magic Drum

A Plea For Mercy

The Man And The Doukana Tree

The Woman With Two Skins

Death Begins By Some One Person: A Proverb

Why The Cat Kills Rats

Why Anansi Runs When He Is On The Surface Of Water

The King And The Ant's Tree

Nuts Are Eaten Because Of Angângwe; A Proverb

Why The Worms Live Underneath The Ground

The Woman, The Ape, And The Child

The Story Of The Leopard, The Tortoise, And The Bush Rat

Tasks Done For A Wife

Eziwo Died Of Sleep: A Proverb

Do Not Trust Your Friend

The Ear Of Corn And The Twelve Men

Which Is The Fattest?

How Anansi's Hind Became Big, And How His Head Became Small

Leopard Of The Fine Skin

How A Hunter Obtained Money From His Friends

Origin Of The Elephant

Of The Pretty Girl And The Seven Jealous Women

How Diseases Were Brought To The Tribe

Why Goats Became Domestic

The 'Nsasak Bird And The Odudu Bird

Dog, And His Human Speech

Concerning The Hawk And The Owl

How Kwaku Anansi Took Aso As His Wife, And How Jealousy Came To The Tribe

The Fish And The Leopard's Wife; Or, Why The Fish Lives In The Water

Why Men Commit Evil At Night, Children Play In Moonlight, Disputes Are Settled In Daytime, And Anansi Is Nyame's Messenger

The Little Child And The Pumpkin Tree

Do Not Impose On The Weak

The Orphan Boy And The Magic Stone

Borrowed Clothes

The Lion, The Goat, And The Baboon

The Story Of The Lightning And The Thunder

A Lesson In Evolution

Why Dead People Are Buried

How Anansi Got A Bald Head

The Dancing Gang

A Chain Of Circumstances

Why The Bat Is Ashamed To Be Seen In The Daytime

The Brother And His Sisters

Why The Moon Waxes And Wanes

Ituen And The King's Wife

Historical Notes

About The Editor

ORIGINAL FICTION BY CLIVE GILSON

Songs of Bliss

Out of the Walled Garden

The Mechanic’s Curse

The Insomniac Booth

A Solitude of Stars

AS EDITOR – FIRESIDE TALES – Part 1, Europe

Tales From the Land of Dragons

Tales From the Land of The Brave

Tales From the Land of Saints And Scholars

Tales From the Land of Hope And Glory

Tales From Lands of Snow and Ice

Tales From the Viking Isles

Tales From the Forest Lands

Tales From the Old Norse

More Tales About Saints and Scholars

More Tales About Hope and Glory

More Tales About Snow and Ice

Tales From the Land of Rabbits

Tales Told by Bulls and Wolves

Tales of Fire and Bronze

Tales From the Land of the Strigoi

Tales Told by the Wind Mother

Tales from Gallia

Tales from Germania

EDITOR – FIRESIDE TALES – Part 2, North America

Okaraxta - Tales from The Great Plains

Tibik-Kìzis – Tales from The Great Lakes & Canada

Jóhonaaʼéí –Tales from America’s Southwest

Qugaaĝix̂ - First Nation Tales from Alaska & The Arctic

Karahkwa - First Nation Tales from America’s Eastern States

Pot-Likker - Folklore, Fairy Tales, and Settler Stories from America

EDITOR – FIRESIDE TALES – Part 3, Africa

Arokin Tales – Folklore & Fairy Tales from West Africa

Hadithi Tales – Folklore & Fairy Tales from East Africa

Inkathaso Tales – Folklore & Fairy Tales from Southern Africa

Tarubadur Tales – Folklore & Fairy Tales from North Africa

Elephant And Frog – Folklore from Central Africa

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Preface

I’ve been collecting and telling stories for a couple of decades now, having had several of my own works published in recent years. My particular focus is on short story writing in the realms of magical realities and science fiction fantasies.

I’ve always drawn heavily on traditional folk and fairy tales, and in so doing have amassed a collection of many thousands of these tales from around the world. It has been one of my long-standing ambitions to gather these stories together and to create a library of tales that tell the stories of places and peoples from the four corners of our world.

One of the main motivations for me in undertaking the project is to collect and tell stories that otherwise might be lost or, at best forgotten. Given that a lot of my sources are from early collectors, particularly covering works produced in the late eighteenth century, throughout the nineteenth century, and in the early years of the twentieth century, I do make every effort to adapt stories for a modern reader. Early collectors had a different world view to many of us today, and often expressed views about race and gender, for example, that we find difficult to reconcile in the early years of the twenty-first century. I try, although with varying degrees of success, to update these stories with sensitivity while trying to stay as true to the original spirit of each story as I can.

I also want to assure readers that I try hard not to comment on or appropriate originating cultures. It is almost certainly true that the early collectors of these tales, with their then prevalent world views, have made assumptions about the originating cultures that have given us these tales. I hope that you’ll accept my mission to preserve these tales, however and wherever I find them, as just that. I have, therefore, made sure that every story has a full attribution, covering both the original collector / writer and the collection title that this version has been adapted from, as well as having notes about publishers and other relevant and, I hope, interesting source data. Wherever possible I have added a cultural or indigenous attribution as well, although for some of the tiles, the country-based theme is obvious.

Arokin Tales includes a range of stories that originate in West Africa. Africa is, of course, wildly diverse in every aspect, and African culture and storytelling reflects that diversity. Whether you look at creation and flood myths, or at the wonderful tales rooted in animism, these stories are always a delight.

Folktales reflect a group cultural identity and storytelling affirms pride and identity in a culture. For those of us for whom Africa is a foreign land, these stories provide insights into community beliefs and customs. For people within those communities, storytelling allows them to encompass and express their group's uniqueness.

As with so many cultures, folktales are also seen as a tool for education and entertainment. They provide a way for children to understand the world around them and their place within it. Most stories here have a moral, and are often set in fantastic, non-human worlds. The main characters in many of these stories are talking animals, reflecting close relationships with nature, and even though folktales are for often told for entertainment, they also bring a sense of belonging and pride to communities in Africa.

Animal tales are often more oriented towards entertainment, but still have morals and lessons to them. Animal tales are normally divided into trickster tales and ogre tales. In the animal tales, a certain animal would always have the same character or role in each story so the audience does not have to worry about characterization. The Hare was always the trickster, clever and cunning, while the Hyena was always being tricked by the Hare. Ogres are always cruel, greedy monsters.

Day-to-Day tales are the most serious tales designed to explain everyday life and struggles in a community. These tales take on matters such as famine, death, courtship, and family matters, sometimes using a song form when they reach their  climax.

Some of these themes are also prevalent in traditional religious beliefs. Animism, for example, facilitates many of the core concepts of traditional African religions, including the worship of tutelary deities, nature worship, ancestor worship and the belief in an afterlife. While some religions adopted a pantheistic worldview, most follow a polytheistic system with various gods, spirits and other supernatural beings. Many traditional African religions also have elements of fetishism, shamanism and veneration of relics.

Traditional African religions can be broken down into linguistic cultural groups, with common themes. Among Niger–Congo-speakers is a belief in a creator God, force or higher deity, which is considered by some to be a widespread and ancient feature of Niger-Congo-cultures

Traditional African medicine is also directly linked to traditional African religions and storytelling. The belief in spirits and ancestors is an important element of African religions, where Gods were often self-created or evolved from spirits or ancestors. That being said, in more recent years it is also true that African folk religions were strongly influenced by non-African religions, mostly Christianity and Islam and have, therefore, evolved and may differ from the more ancient forms. However expressed it remains important that ancestral ghosts and spirits are an integral part of reality. The ancestors are generally believed to reside in an ancestral realm or spirit world, while some believe that the ancestors became equal in power to deities.

The defining line between deities and ancestors is often contested, but overall, ancestors are believed to occupy a higher level of existence than living human beings and are believed to be able to bestow either blessings or illness upon their living descendants. Ancestors can offer advice and bestow good fortune and honour to their living dependents, but they can also make demands, such as insisting that their shrines be properly maintained and propitiated. A belief in ancestors also testifies to the inclusive nature of traditional African spirituality by positing that deceased progenitors still play a role in the lives of their living descendants.

As ever I have been amazed and touched and have fallen in love with yet another body of storytelling. In particular, Tortoise and Anansi have become firm friends. I do hope you enjoy these stories as much as I have.

Clive, Bath, 2023

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The Slave Girl Who Tried To Kill Her Mistress

This story has been edited and adapted from Elphinstone Dayrell’s Folk Stories From Southern Nigeria, first published in 1910 by Longmans, Green And Company, London And New York.

A man called Akpan, who was a native of Oku, a town in the Ibibio country, admired a girl called Emme very much. Emme lived at Ibibio and wished to marry her as she was the finest girl in her company. It was the custom in those days for the parents to demand such a large amount for their daughters as dowry, that if after they were married they failed to get on with their husbands, as they could not redeem themselves, they were sold as slaves. Akpan paid a very large sum as dowry for Emme, and she was put in the fatting-house until the proper time arrived for her to marry.

Akpan told the parents that when their daughter was ready they must send her over to him. This they promised to do. Emme's father was a rich man, and after seven years had elapsed, and it became time for her to go to her husband, he saw a very fine girl, who had also just come out of the fatting-house, and whom the parents wished to sell as a slave. Emme's father therefore bought her, and gave her to his daughter as her handmaiden.

The next day Emme's little sister, being very anxious to go with her, obtained the consent of her mother, and they started off together, the slave girl carrying a large bundle containing clothes and presents from Emme's father. Akpan's house was a long day's march from where they lived.

When they arrived just outside the town they came to a spring, where the people used to get their drinking water from, but no one was allowed to bathe there. Emme, however, knew nothing about this. They took off their clothes to wash close to the spring, and where there was a deep hole which led to the Water Ju-Ju's house. The slave girl knew of this Ju-Ju, and thought if she could get her mistress to bathe, she would be taken by the Ju-Ju, and she would then be able to take her place and marry Akpan. So they went down to bathe, and when they were close to the water the slave girl pushed her mistress in, and she at once disappeared.

The little girl then began to cry, but the slave girl said, If you cry any more I will kill you at once, and throw your body into the hole after your sister. And she told the child that she must never mention what had happened to anyone, and particularly not to Akpan, as she was going to represent her sister and marry him, and that if she ever told anyone what she had seen, she would be killed at once. She then made the little girl carry her load to Akpan's house.

When they arrived, Akpan was very much disappointed at the slave girl's appearance, as she was not nearly as pretty and fine as he had expected her to be, but as he had not seen Emme for seven years, he had no suspicion that the girl was not really Emme, for whom he had paid such a large dowry. He then called all his company together to play and feast, and when they arrived they were much astonished, and said, Is this the fine woman for whom you paid so much dowry, and whom you told us so much about? And Akpan could not answer them.

The slave girl was very cruel to Emme's little sister, and wanted her to die, so that her position would be more secure with her husband. She beat the little girl every day, and always made her carry the largest water-pot to the spring; she also made the child place her finger in the fire to use as firewood. When the time came for food, the slave girl went to the fire and got a burning piece of wood and burned the child all over the body with it. When Akpan asked her why she treated the child so badly, she replied that she was a slave that her father had bought for her. When the little girl took the heavy water-pot to the river to fill it there was no one to lift it up for her, so that she could not get it on to her head. She therefore had to remain a long time at the spring, and at last began calling for her sister Emme to come and help her.

When Emme heard her little sister crying for her, she begged the Water Ju-Ju to allow her to go and help her, so he told her she might go, but that she must return to him again immediately. When the little girl saw her sister she did not want to leave her, and asked to be allowed to go into the hole with her. She then told Emme how very badly she had been treated by the slave girl, and her elder sister told her to have patience and wait, that a day of vengeance would arrive sooner or later.

The little girl went back to Akpan's house with a glad heart as she had seen her sister, but when she got to the house, the slave girl said, Why have you been so long getting the water? and then took another stick from the fire and burnt the little girl again very badly, and starved her for the rest of the day.

This went on for some time, until, one day, when the child went to the river for water, after all the people had gone, she cried out for her sister as usual. She did not come for a long time, as there was a hunter from Akpan's town hidden nearby watching the hole, and the Water Ju-Ju told Emme that she must not go. The little girl went on crying bitterly, and Emme at last persuaded the Ju-Ju to let her go, promising to return quickly. When she emerged from the water, she looked very beautiful with the rays of the setting sun shining on her glistening body. She helped her little sister with her water-pot, and then disappeared into the hole again.

The hunter was amazed at what he had seen, and when he returned, he told Akpan what a beautiful woman had come out of the water and had helped the little girl with her water-pot. He also told Akpan that he was convinced that the girl he had seen at the spring was his proper wife, Emme, and that the Water Ju-Ju must have taken her.

Akpan then made up his mind to go out and watch and see what happened, so, in the early morning the hunter came for him, and they both went down to the river, and hid in the forest near the water-hole.

When Akpan saw Emme come out of the water, he recognised her at once, and went home and considered how he should get her out of the power of the Water Ju-Ju. He was advised by some of his friends to go to an old woman, who frequently made sacrifices to the Water Ju-Ju, and consult her as to what was the best thing to do.

When he went to her,