That rock I pass very often as I walk on the beach. At high tide it is cut off from the shore a distance of a few yards; at low tide one can walk out to it. It is only a few hundred yards from our Batanga Mission Station.
CHAPTER XVII
FETICH IN FOLK-LORE
The telling of Folk-lore Tales amounts, with the African Negro, almost to a passion. By day, both men and women have their manual occupations, or, even if idling, pass the time in sleep or gossip; but at night, particularly with moonlight, if there be on hand no dances, either of fetich-worship or of mere amusement, some story-teller is asked to recite. All know the tales, but not all can recite them dramatically. The audience never wearies of repetition. The skilful story-teller in Africa occupies in the community the place filled in civilization by the actor or concert-singer.
This is true all over Africa. In any one region there are certain tales common to all the tribes in that region. But almost every tribe will have tales distinctive to it. It is part of native courtesy to ask a visitor to contribute his local story to the amusement of the evening.
Some of these tales are probably of ancient origin, as to their plot and their characters. I am disposed to give the folk-lore of Africa a very ancient origin. Ethnology and philology trace the Bantu stream from the northeast, not by a straight line diagonally to the southwest, but the stream, starting with an infusion of Hamitic (and perhaps Caucasian) blood in the Nubian provinces, flowed south to the Cape, and then, turning on itself, flowed northwestward until it lost itself at the Bight of Benin. That blood gave to the Bantu features more delicate than those of the northern Guinea Negro.
That stream, as it flowed, carried with it arts, thoughts, plants, and animals from the south of Egypt. The bellows used in every village smithy on the West Coast is the same as is depicted on Egyptian monuments. The great personages mentioned as “kings” are probably semi-deified ancestors, or are even confounded with the Creator. It may not be only a coincidence that the ancient Egyptian word “Ra” exists in west equatorial tribes (contracted from “rera” = my father) with its meaning of “Lord,” “Master,” “Sir.” In these tales the name Ra-Mborakinda is used interchangeably with the Divine Name, Ra-Nyambe.
But it is true that a doubt can be raised against the antiquity of some of the tales, in which are introduced words, e. g., “cannon,” “pistol,” articles not known to the African until comparatively modern times. And in the case of a few, such as No. V., the origin is in all probability modern. In No. V. the reader at once turns in thought to “Ali Baba and the Forty Thieves.” There the internal evidence is positive, either that the story was heard long ago from Arabs (or perhaps within the last hundred years from some foreigner), or there may have been an original African story, to which modern narrators have attached incidents of Ali Baba which they have overheard within the last fifty years from some white trader or educated Sierra-Leonian.