Where stories go after being told

arbol_huichol

The story went into the forest, the thoughts into one’s own mind.

Closing formula of Maithil storytellers, Nepal; Coralynn V. Davis, Maithil Women’s Tales: Storytelling on the Nepal-India Border, Urbana & Springfield: University of Illinois Press, 2014, p. 1
Illustration inspired by a drawing of the Huichol people, Mexico

 

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The dispeller of worries

Kakadu

In Malay, pengiluar lara, ‘Dispeller of Worries’, is the praise-name for the storyteller who possesses the art of enthralling his listeners. In the course of centuries, the Malay storyteller developed and refined his art until it became the very expression of the swift movement of the prince’s horse; the snake’s winding coils; the heavenly nymph flying through the sky, bright and golden. Inimitable are the images that are strewn across Malay tales.

Jan Knappert, Mythology and Folklore in South-East Asia, Oxford University Press, 1999 p. 195

Drawing inspired by a rock art painting of Kakadu, Australia

God has planted this gift for singing in my heart

Navajo

When I asked one of the most successful singers [of tales] with whom I became acquainted whether he could sing this or that song, he replied to me:  ‘I can sing any song there is because God has planted this gift for singing in my heart. He supplies my tongue with the word without my having to search for it. I have not learned to sing any of my songs; everything gushes out of my insides, out of myself.

 

Wilhelm Radloff (mid 19th century-1918), quoting a Kirghiz epic, in “Samples of Folk Literature from the North Turkic Tribes” translated by Gudrum Böchter Sherman with Adam Brooke Davis, Oral Literature, 5: 84; this is a part of Radloff’s book Aus Sibirien, published in Leipzig, 1854
Illustration inspired by a design of the Navajo people

 

 

Tales by the mile

mujeres

From our encampment near the shore of this famous lake [Lake Urmia] to the city or Mârâgâ [Maragheh] is eighteen miles: we made this march at night. Moollâh Adeenah, the story-teller of his majesty, was one of our party. The Elchee [ambassador] asked him to beguile the weariness of our road with a tale.

‘How many farsekhs* long do you wish it?’ was his reply.

‘At least five,’ was the answer.

‘I can exactly suit you,’ said the Moollâh; ‘you shall have Ahmed the cobbler.’

I could not help laughing at this mode of measuring a tale; but I was assured it was a common custom, arising out of the calculation professed story-tellers were compelled to make of the leisure of their hearers. All further remarks upon this usage were put an end to, by Moollâh Adeenah desiring us to be silent and attentive; his wish being complied with, he commenced as follows:

‘In the great city of Isfahan lived Ahmed the cobbler, an honest and industrious man…’ [the retelling of the story takes 19 pages ]”.

* 1 farsekh = c. 3 miles = 5 kilometres

Sketches of Persia, from the journals of a traveller in the East, London: J. Murray, 1845 , p. 252 (first published in 1827).
Illustration inspired by Bushman rock paintings in the Cederberg, South Africa

 

 

Nothing to fear during the performance

 

Pez dentado

Before Keldibek began a performance of Manas he told the herdsmen that they might come to the camp without fear because their cattle would go home by themselves, and no one –neither man nor wild beast– could steal even the last sheep whilst he was singing Manas. But when he began to sing, the yurt trembled, a mighty hurricane arose amid whose murk and din supernatural horsemen, Companions of Manas, flew down so that the earth shuddered beneath their horses’s hooves.

Kirghiz; quoted in Hatto, “Kirghiz”, en Traditions of Heroic and Epic Poetry. Volume I: The Traditions, edited by A. T. Hatto, London: The Modern Humanities Research Association, p. 305; Manas is the national epic of the Kirghiz people, and tells the exploits of the eponymous hero and his descendants.
Illustration inspired by a drawing of a fish found in New Ireland, Papua New Guinea.

Stories are culture itself

Ashanti Ghana

The truth is that the [Ainu] people must make much of memory in a land where there is not written language. They must commit everything important to memory. To such a community old traditions are a history, a literature, a philosophy, a science, a scripture, a code. In other words, folk-tales are a  learning, a religion, a law – culture itself. In order to live as an independent Ainu, it is necessary to know an outline of the legends and traditions of his community; and especially it is so for those who command others.

Ainu, Kindaichi, Ainu Life and Legends, Tokio: Board of Tourist Industry, Japanese Government Railways, 1941, p. 60.
Illustration inspired on the art of the Ashanti people of Ghana.