Folk Stories from Southern Nigeria, West Africa. Dayrell Elphinstone

high bride-prices. In the Australian tribes, the bride-price is simply another girl. A man swops his sister to another man for the other man's sister, or for any girl of whose hand the other man has the disposal.

      II. The second story is a very ingenious commercial parable, "Never lend money, you only make a dangerous enemy." The story also explains why bush cats eat poultry.

      III. The Woman with Two Skins is a peculiar version of the story of the courteous Sir Gawain with his bride, hideous by day, and a pearl of loveliness by night. The Ju Ju man answers to the witch in our fairy tales and to the mother-in-law of the prince, who, by a magical potion, makes him forget his own true love. She, however, is always victorious, and the prince

      "Prepares another marriage,

       Their hearts so full of love and glee,"

      and ousts the false bride, like Lord Bateman in the ballad, when Sophia came home. In this case of Lord Bateman, the scholiast (Thackeray, probably) suggests that his Lordship secured the consent of the Church as the king in the tortoise story won that of the Egbos. Our tale then wanders into the fairy tale of the king who is deceived into drowning his children, in European folk-lore, because he is informed that they are puppies. The Water Ju Ju, however, saves these black princes, and brings forward the rightful heir very dramatically at a wrestling match, where the lad overthrows more than he thought, like Orlando in As You Like It, and conquers the heart of the jealous queen as well as his athletic opponents.

      In the conclusion the jealous woman is handed over to the ecclesiastical arm of the Egbos; she is flogged, and, as in the case of Jeanne d'Arc, is burned alive, "and her ashes were thrown into the river." Human nature is much the same everywhere.

      IV. The King's Magic Drum.—The drum is the mystic cauldron of ancient Welsh romance, which "always provides plenty of good food and drink." But the drum has its drawback, the food "goes bad" if its owner steps over a stick in the road or a fallen tree, a tabu like the geisas of ancient Irish legends. The tortoise, in this tale, has the geisas power; he can make the king give him anything he chooses to ask. This very queer constraint occurs constantly in the Cuchullain cycle of Irish romances, and in The Black Thief. (You can buy it for a penny in Dublin, or read it in Thackeray's Little Tour in Ireland.) The King is constrained to part with the drum, but does not tell the tortoise about the tabu and the drawback. The tortoise, though disappointed, at least pays his score off in public, and then the tale wanders into the Hop o' my Thumb formula, and the trail of ashes. Finally the story, like most stories, explains the origin of an animal peculiarity, why tortoises live under prickly tie-tie palms. That explanation was clearly in the author's mind from the first, but to reach his point he adopted the formula of the mystic object, drum or cauldron, which provides endless supplies, and has a counteracting charm attached to it, a tabu.

V. Ituen and the King's Wife.—Some of these tales have this peculiarity, that the characters possess names, as Ituen, Offiong, and Attem. They are thus what people call sagas, not mere Märchen. All the pseudo-historic legends of the Greek states, of Thebes, Athens, Mycenæ, Pylos, and so on, are folk-tales converted into saga, and adapted and accepted as historical. Some of these Nigerian fairy-tales are in the same cast. The story of Athamas of Iolcos and the sacrifice of any of his descendants who went into the town hall, exactly corresponds to the fate of the family of Ituen (p. 32).[1] The whole Athamas story, in Greece, is a tissue of popular tales found in every part of the world. This Ituen story, as usual, explains the habits of animals, vultures, and dogs, and illustrates the awful cruelties of Egbo law.

      VI. The Pretty Stranger is a native variant of Judith and Holofernes.

      VII. A "Just So Story," a myth to explain the ways of animals. The cauldron of Medea, which destroyed the wrong old person, and did not rejuvenate him, is introduced. "All the stories have been told," all the world over.

      VIII. The Disobedient Daughter who Married a Skull.—This is most original; though all our ballads and tales about the pretty girl who is carried to the land of the dead by her lover's ghost (Bürger's Lenore) have the same fundamental idea. Then comes in the common moral, the Reward of Courtesy, as in Perrault's Les Fées. But the machinery of the Nigerian romance leads up to the Return of Proserpine from the Dead in a truly fanciful way.

      IX. The King who Married the Cock's Daughter is Æsop's man who married the woman that had been a cat. As Adia unen pecks at the corn, the other lady caught and ate a mouse.

      X. The Woman, the Ape, and the Child.—This tale illustrates Egbo juridicature very powerfully, and is told to account for Nigerian marriage law.

      XI. The Fish and the Leopard's Wife.—Another "Just So Story."

      XII. The Bat.—Another explanation of the nocturnal habits of the bat. The tortoise appears as the wisest of things, like the hare in North America, Brer Rabbit, the Bushman Mantis insect, and so on.

      XIII., XIV., XV. All of these are explanatory "Just So Stories."

      XVI. Why the Sun and Moon live in the Sky.—Sun and Moon, in savage myth, lived on earth at first, but the Nigerian explanation of their retreat to the sky is, as far as I know, without parallel elsewhere.

      XVII., XVIII. "Just So Stories."

      XIX. Quite an original myth of Thunder and Lightning: much below the divine dignity of such myths elsewhere. Thunder is not the Voice of Zeus or of Baiame the Father (Australian), but of an old sheep! The gods have not made the Nigerians poetical.

      XX. Another "Just So Story."

      XXI. The Cock who caused a Fight illustrates private war and justice among the natives, and shows the Egbos refusing to admit the principle of a fine in atonement for an offence.

      XXII. The Affair of the Hippopotamus and of the Tortoise.—A very curious variant of the Whuppitie Stoorie, or Tom-Tit-Tot story, depending on the power conferred by learning the secret name of an opponent. These secret names are conferred at Australian ceremonies. Any amount of the learning about secret names is easily accessible.

      XXIII. Why Dead People are Buried.—Here we meet the Creator so common in the religious beliefs of Africans as of most barbarous and savage peoples. "The Creator was a big chief." The Euahlayi Baiame is rendered "Big Man" by Mrs. Langloh Parker (see The Euahlayi Tribe). The myth is one of world-wide diffusion, explaining The Origin of Death, usually by the fable of a message, forgotten and misrendered, from the Creator.

      XXIV. The Fat Woman who Melted Away.—The revival of this beautiful creature, from all that was left of her, the toe, is an incident very common in folk-tales, i.e. the Scottish Rashin Coatie. (The word "dowry" is used throughout where "bride-price" would better express the institution. The Homeric ἕνα is meant.)

      XXV. The Leopard, the Squirrel, and the Tortoise.—A "Just So Story."

      XXVI. Why the Moon Waxes and Wanes.—A lunar myth; not a poetical though a kindly explanation of the habits of the moon.

      XXVII. The Story of the Leopard, the Tortoise, and the Bush Rat.—A "Just So Story."

      XXVIII. The King and the JuJu Tree.—This is a fine example of Ju Ju beliefs, and of an extraordinary sacrifice to a Ju Ju power located in a tree. Goats, chickens, and white men are common offerings, but "seven baskets of flies" might propitiate Beelzebub. The "spirit-man" who can succeed when sacrifice fails, chooses the king's daughter as his reward, as is usual in Märchen. Compare Melampus and Pero in Greece. The skull in spirit-land here plays a friendly part, in advising the princess, like Proserpine, not to eat among the dead. This caution is found everywhere—in the Greek version of Orpheus and Eurydice, in the Kalewala, and in Scott's "Wandering Willie's Tale," in Redgauntlet. Like Orpheus, the girl is not to look back while leaving spirit-land. Her successful escape, by obeying the injunctions of the skull, is unusual.

      XXIX. How the Tortoise overcame the