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THE ETHICS OF FOLKTALES 
IN EDO CULTURE 

 

 

 

 

Abstract 

This essay examines the significance of traditional folktales 

in the moral development of the individual person and 

laments the near extirpation of this tradition in 

contemporary family life and the attendant toll on the moral 

values that are characteristically African. In an attempt to 

investigate this issue critically, this paper employed the 

critical analytic approach to situate folktales in the Edo 

thought system.  From the analysis, part of the reason why 

there is deficit in our value system was attributed to the 

disappearance of folktale, that acted as a veritable vehicle 

for transmitting life`s lessons that guaranteed a humane 

society. It called attention to the danger of departing from 

such a phenomenon and ruminated on the cultural splendour 

of keeping the folktale tradition. It concluded by 

recommending ways of revamping the folktale culture.  

  

Keywords: Folktales, Edo, Morality, Culture. 

 

Introduction 

As a young boy growing up in the city of Benin, it was a common 

custom that in the evenings, usually after supper, we gathered round 

the elder ones, this time our uncles, aunties, and some of our elder 

cousins, who told us a lot of fanciful stories and the impact above 

all was the great lessons that were part of the story itself. For 

example, it was through this medium that we learnt why the tortoise 

had such a rough back, why the nose of the dog was black, cold and 

wet or moist, why the sky is so far from the earth; but above all why 



32     |    Ekpoma Review, Volume. 5 No. 1., 2019  

it was  good to be morally upright,  and so on. Though education 

later clarified certain knowledge we had but one area that remained 

constant in terms of relevance and importance is morality. We 

always looked forward for those moments of storytelling, to the 

extent that whenever we had visitors coming to the house, especially 

the elderly ones, the first thing we would demand was a folktale, 

after the exchange of pleasantries. The excitement was even more 

when the visitors were from the countryside. It was as if a new 

movie was out in the market, and people are enthusiastic to get a 

view.  

This robust tradition is now moribund even in a typical rural 

setting that was thought to be the fertilizing ground and the storage 

bank of such tales. The lamentable aspect of the current situation is 

the attendant toll it has had on moral and ethical values. The only 

one that has not suffered significant setback in this aspect is the 

parables that are still prevalent in everyday discussions. While 

parables could be seen as quintessential of such folktales, and a vital 

aspect of the entire folklore tradition, it must be noted that the 

interpretation and deeper meaning and explanation would be more 

favourable to adults. However since formation of minds starts as 

toddlers the import of folktales cannot be over emphasized, and this 

is the main focus of this essay. 

The task of this paper is to critically examine the impact of 

folktales in the overall building up of moral and ethically 

responsible beings who make up the larger society. Why is this 

tradition that added so much value to the African personality no 

longer fashionable? What is its impact in terms of the moral value 

deficit? Could this revival help in the overhauling of the present state 

of affairs, especially as we have it in Africa? How can we make it 

more attractive once again? 

 

The Meaning of Folktales:  
This is a general term for different varieties of traditional narrative. 

The telling of stories appears to be a cultural universal, common to 

basic and complex societies alike. Even the forms, folktales take are 

certainly similar from culture to culture, and comparative studies of 

themes and narrative ways have been successful in showing these 



The Ethics of Folktales in Edo Culture     |     33  
 

relationships. Also it is considered to be an oral tale to be told for 

everybody. Tales, overtime that become the collective 

consciousness of a people and an essential part of their culture. 

Though folktales vary from one culture to the other but generally are 

recognizable because of some basic features.  

Etymologically folk refers to people, so the things being told 

are those of everyday life and common experiences of people. They 

are usually very simplified and could be understood by children. 

This is why many scholars believe that folktales originated among 

peasants and very common people. The last point that is also very 

relevant to this discourse is the fact that they usually contain some 

moral lessons. Folktales are very prevalent in Africa and among the 

Negro world, and they cover a whole range of inspirational and 

fanciful stories. 

On the other hand, the term "folklore" can label a figurative 

narrative which has no sacred or religious content. Traditional 

stories or folklores could be told in form of apologue, fairy tale, 

parable, myth, legend and allegory. Each of these forms is a story 

passed down orally from generations and has become part of the 

tradition of a community.1A folk narrative can have both a moral 

and psychological scope, as well as entertainment value, depending 

upon the nature of the teller, the style of the telling, the ages of the 

audience members, and the overall context of the entertainment. 

Sometimes there is a very tiny line between folktales, myths, 

legend, etc and what becomes of higher importance would be the 

particular significance of the story. In whichever case the message 

being communicated, is usually more important than the facts of the 

story being told. This particular point is very important so that one 

does not abandon the substance of the story and begin to argue over 

the shadows and the other less important details. The Sumerian 

Elish, for example was significant in explaining the origin of man 

and the world. The subject matter of literature is as wide as human 

experience itself. Myths, legends, and folktales lie at the beginning 

of literature, and their plots, situations, and allegorical (metaphorical 

narrative) judgments of life represent a constant source of literary 

inspiration; 2 that continue to pass on lessons that would help in the 

sound and moral development of the individual.  



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Edo Culture: 

The term Edo has an historical background. According to J.U. 

Egharevba, Edo was the slave that saved Oba Ewuare (1440-1473) 

from being killed.3So as to immortalize him, Edo became a name 

for Benin indigenes. On the other hand, ‘Benin’ is a name that serves 

as territorial name (e. g. Benin City, Benin Empire or Benin 

Kingdom) and its usage predates Edo.4Apart from serving as the 

indigenous name of Benin City, Edo can be used today equivocally: 

It is referred exclusively to the language spoken by the Benin, who 

historically are the Edo people as distinct from the other inhabitants 

of Benin Empire. It can also be used as a linguistic label comprising 

all the languages and dialects spoken in various communities, whose 

inhabitants have migrated from Benin, many years ago. In this thesis 

the researcher shall be referring to the people who call themselves, 

their capital city and their language, ‘Edo.’ 

The origins of the people are lost in Myths and antiquity, 

while some hold that they migrated from Sudan many centuries 

ago;5 the people themselves believe that the Kingdom was founded 

by one of the sons of Osanobua the Supreme Being.6This is precisely 

the point why the Oba is regarded as a demi-god; as a direct 

descendant of the son of the Supreme Being. Worthy of note is that 

today they occupy the Edo South senatorial district of Edo State, 

Nigeria. 

 

Folktales and Edo Moral Values 

Most of the knowledge we have of the rights and wrongs in the 

collective patrimony of the Edo people are contained, sustained, and 

transmitted in folktales. Unfortunately, this tradition of transmission 

via oral tradition is fast eroding, and this has its effect on the 

morality of the people. It is eroding not so much because of 

interaction with other value systems, but because the people are 

becoming less conscious and more ignorant of their own value 

system and moral matters. The reason for this is because the natural 

pedagogical School wherein all learnt via the folktale tradition is fast 

being neglected and no longer seem fashionable. If what Samuel 

Huntington prognosticated as the clash of civilization and the 

remaking of the world order7 is anything to go by, then the 



The Ethics of Folktales in Edo Culture     |     35  
 

domineering effect of Western civilization is sure to swallow some 

of these smaller ones that have not found their feet in the world`s 

stage (globalization), that tends to promote everything and anything 

Western.  

However, this would be at the point of convergence that 

Chardin referred to as the omega point, which inspired Senghor to 

speak of the civilization of the universal.8 But before we get to that 

table of discussion where all these cultures would cross fertilize each 

other, there is need to sustain one`s own culture and hence the need 

to revive the folktales that are almost extirpated. No doubt a lot of 

epistemological facts abound to evince the moral plenitude in these 

folktales. The more we forget about the tales the more we forget the 

root and the raison d’etre why certain things should be done the way 

they are done and why it would be wise and profitable to do those 

things; and to draw aspirations from the many lessons drawn and 

designed to be learnt and taught by these folktales.  

Looking at the vast array of the so many folktales prevalent 

in the Edo cultural milieu, one could notice and deduce a lot of 

saturation of her philosophical depths; her traditional and customary 

depths; her ethical and moral depths; her religious and metaphysical 

depths; There are a lot we find in the maxims and idioms and above 

all in the parables but they are not worth comparing to the ones we 

find in the entire folktales. In fact the parables came as a deep 

reflection on the folktales that have been told and established. The 

parables and maxims are the quintessence of the folktales and the 

moral lessons of the tales. They are if you like, the summary of these 

folktales; the essence or lessons from the tales. It is within this 

contest that we can appreciate the  values of honesty, respect for 

elders, care for the poor, respect for truth, respect for hard work, care 

for the elderly,  love for children, good parental upbringing, esteem 

for virginity and decency, sanctity of the human life, esteem for  

elderly counsels, love for the red colour and its symbolism, kinship 

ties,  history of the ancestral lineage, the origins of the cosmos and 

of the land, the origins of the peoples of the land and the world, the 

origin of particular places, the origin of various customs and 

traditions, the origins of taboos, the origins of festivals, etc. there is 

hardly any aspect of the socio, religious and cultural life of the 



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people that are not explainable or buttressed by one or more of the 

folktales that are prevalent in the culture. In all of these one thing 

stands out clearly that virtue has its own profitable reward, while 

vices attract a regrettable recompense as far as morality was 

concerned. 

Within the scope of this essay one cannot afford to 

accommodate all the folktales that are sources of these moral norms 

and  values,  we have outlined above; one cannot even exhaust  the 

entire moral philosophy, but suffice it to say that the entire moral 

code of the Edo people is distributed in these folktales with a very 

deep and far reaching implications for oneself, the family, the 

society in general, against the cosmic and karmic balance in nature 

that tends to ensure that whatever is sown would be reaped, good or 

evil. It was also within this tradition that we got to know more about 

nature, both plants and animals and the pattern of their behaviour. 

In the folktales you would find an abundance of aspects of Edo 

moral codes, Edo Philosophy, Edo Religion, Laws and customs, 

Penal Codes, rituals whether of initiation age grade, marriages, 

burial, and even entertainment, etc. Our focus however is limited to 

the moral implications in the Folktales, that are fast being forgotten, 

whether in terms of myths, legend, fable, parables, fairy tale, Animal 

tales, etc.   

 

Moral Lessons of Three Key Folktales 

Here for purpose of illustration, we shall examine three folktales, of 

the thousands we have in Edo repertoire: 

The first folktale we shall be considering is the story of 

Omonsiuwa, the only child of the parents. She was a very beautiful 

girl and could be considered as the most beautiful girl in the village. 

Many children were very fond of her and wanted to be in her 

company when they were recreating. The parents however were not 

favourably disposed to this interaction and would always drive away 

the lads. They did this just to make extra effort for her not to get 

corrupted. On one faithful day, the parents were about to go to the 

farm, and in order to keep her at home, gave her a sizable piece of 

rock to cook, and warned her sternly not to live the house until the 

rock was cooked and soft. When they left, as usual the kids came 



The Ethics of Folktales in Edo Culture     |     37  
 

calling her to follow them to pluck some fruits. She informed them 

that the parents asked her not to live the house until the rock was 

cooked. Then the kids assisted her in fanning the flames and while 

she was not watching, they plucked the leaves of the cocoyam plant 

and put them inside the pot. Very soon the leaves became very soft 

and cooked; and they informed her that the rock was cooked. She 

went to feel the leaves and thought it was the rock that had become 

cooked. She then followed them to the farm area to pluck some 

fruits.  

When they got there the first child was asked to climb the 

tree, but he complained that the legs were too fragile. The second 

child also refused to climb complaining the hands were too fragile. 

The third one complained that the stomach was protruded. The onus 

then fell on Omonsiuwa to climb. It was the tree of the pepper fruit. 

Now while up, whenever she plucked any ripe fruit, she put it in her 

pocket and threw only the unripe ones to the colleagues below. This 

made the other children very angry and they decided to punish her. 

They gathered a heap of dried leaves and wood under the tree and 

set fire on it. The smoke choked Omonsiuwa, and she fell into the 

fire and was burnt to ashes.  

When the parents were returning from the farm, they 

happened to have passed through the scene, the mother saw the 

beautiful ashes and she said to herself that her daughter would be 

very happy to play with the ashes and decided to take some for her. 

As she was about to take some of the ashes, she heard a song coming 

from the ashes; and through the song the parents became aware of 

the sad event and that it was actually the ashes of their beloved 

daughter. They reported the matter to the village elders who 

subsequently penalized the children for murdering their colleague, 

the pride of the village. 

The moral lessons here would include: Obedience to parental 

admonitions and constituted authority, the evil of keeping bad 

friends, and the evil of greed and cheating. 

Another folktale we shall be considering is the story of 

Edamwen (I am not pained, irritated or provoked). He was born into 

a peasant family and in the struggles of life lost the parents and 

managed to marry a wife. Very soon the village folks took interest 



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in him particularly because of his name and especially his character 

that was a reflection of his name. Sometimes they purposely would 

try to provoke him to see his reactions, but he always maintained a 

calm personality. Things escalated when they forcefully took his 

wife from him thinking he would not be able to bear the humiliation, 

but he maintained his calm. 

The folks finally planned and to give him the last test of 

provocation, they took him to the forest and tied him to a tree and 

used a very sharp object to destroy his eyes and abandoned him there 

in excruciating pains. Edamwen remained there in acute pains but 

did not complain or curse anybody. As luck would have it the tree 

he was tied, was the very tree where witches around the village came 

to hold their nocturnal meetings. As usual they came in the dead of 

the night, and Edamwen could hear them debating and struggling 

over the leaves of a particular tree. The reason for the struggle was 

that the presenter had told the other members that it was therapeutic 

for any kind of blindness. It was in the cause of struggling for it that 

some of the leaves fell and rested on the head of Edamwen who 

managed to use his hand to take the leaves to touch his eyes. 

Immediately, his sight was restored and he freed himself from the 

stake and returned to the village that night. When it was day break 

he took his bath dressed properly and went round the village to the 

amazement of his persecutors, who began to imagine that perhaps 

he possessed some supernatural powers. Not quite long, the Village 

king of a neighbouring village became blind. It was in the cause of 

sending emissaries to look for doctors who could cure his blindness 

that the messengers came to Edamwen, as one who had the powers 

to cure blindness. Edamwen went with them and applied those same 

leaves on the eyes of the blind king and immediately, his sight was 

restored. In gratitude, the king gave the administration of half of his 

kingdom to Edamwen and gave his daughter to him in marriage. 

The moral lessons would include: Patience, as a virtue could 

be very profitable, and also the fact that there is always a reward for 

being good. 

The last folktale, we shall be considering is concerning a 

particular age group (Okpolugbe) of young men whom the king of 

the village sent to hunt for wild pigs, to be used as part of their end 



The Ethics of Folktales in Edo Culture     |     39  
 

of year ritual celebrations. On their way they passed a group of 

elders, and with total disregard for them did not bother to observe 

respect by greeting them. Later on when one of the young men who 

was not in the original company, because he had to meet the daily 

chores of his sick mother came by hurriedly, but by the time he came 

to the place where the elders were, greeted them respectfully. They 

were attracted to him, because he was different from the rest of his 

colleagues and beckoned on him to come to them. Upon inquiry, 

they discovered the mission of the young men and advised this late 

comer not to join, them that there was going to be trouble. Not too 

long they saw the young men returning, some injured some dead all 

wailing, as a result of a ferocious  attack by a band of wild pigs. The 

elders then asked the other late arrival to join them back home. 

The moral lesson here will include: respect for our elders, 

and to always heed the advice of the elders. Even the Christian bible 

has it in the fourth commandment God gave to Moses on Mount 

Sinai: Honour your father and mother that your days may be 

long….9 

From the foregoing, the link between folktales and morality, 

as far as the Edo culture; and by extension African culture, is 

concerned; is very clear. The moral codes and what ought to be done 

are contained in these folktales. They also go as far as explaining the 

reason why things are done the way they are done. Here the motive 

for morality is given, since there is always a recompense for every 

act or inaction. In other words for one to know the reason why 

certain customs are encouraged, why there are certain things that are 

forbidden, then we should go back to the folktales were these things 

are very explicit. It therefore means that the more we are unfamiliar 

with these folktales, the more also we become unfamiliar with our 

moral codes, at a time of great crisis in terms of trying to establish 

vital links with the past, it becomes very worrisome that the 

implication may likely be that there is going to be grave moral set 

back, as we already have. 

The current situation as we have it, has had its toll on 

morality and moral values for the Edo people. No wonder more than 

five decades ago Jacob Egharevba already expressed this fear, when 

he wrote in 1965: 



40     |    Ekpoma Review, Volume. 5 No. 1., 2019  

Ke omuhen ghade ore emwiniremwin nidinmwinhia 

keg ha re domwande Evbo vbe otoagbon, 

domwande Evbonirhanro vbevbokegben 

Emwinirenmwin oghe evboiraneso ye ebeni ma tie 

ugbugbehia. Rhunmwundoni o kere ne 

imavbegharhieeso ma kherhe, kherhe vbe oghe 

evbomwanke ban ghakhian.10 

 

What should have acted as the base for good moral conduct has 

thoroughly  been neglected, and whatever  that could be developed, 

had to also contend with the so many values, especially the negative 

ones that may not be at home to the African, hence some have 

spoken of the crisis of the African conscience.11 

From the three folktales above, one could decipher the moral 

values of obedience to parental admonitions, respect for elders, 

patience, avoiding bad friends, avoidance of cheating (greed), etc. 

Taking a closer look at the last story, and especially the behaviour 

of those young men; it would seem that if those young men had 

observed the simple courtesy of greeting the elders they passed on 

the way, perhaps the mishap that happened to them may not have 

happened. The fact that the one who greeted the elders was asked 

not to proceed on the journey implies that the elders had a 

premonition of what was about to take place.  Again the likelihood 

surely could have been that the elders themselves, through certain 

metaphysical prowess actually orchestrated the attacks by the wild 

pigs.  

In our time when the communal touch is fast giving way to 

the individualistic disposition, it is very possible for us not to greet 

anybody, no matter the age, as far as we have no business with such 

a person. In this connection we shall experience more often the 

culture of not showing courtesy to anybody we do not know. 

However this is contrary to the spirit and the morality of showing 

respect for elders as enshrined in African communalism in general. 

It is in this regard, that Nwoko would averred:   

African traditional society is a society where the individual 

is always considered a free, integrated member of his community, a 

communion person. It is a society where individualism is considered 



The Ethics of Folktales in Edo Culture     |     41  
 

a taboo, where each member takes the interest of the community as 

his own.  His pride is community is power.  The more united he is 

to the community, the more he sees the community as a mere 

extension of the family12 

Here the community is seen generally as the family 

extension and the respect and courtesy one shows to the elderly 

members of the family is also extended to other members of the 

community. Some of our people have also imbibed the slogan of 

respect is reciprocal. But from the folktale respect is the due we pay 

to elders. In our advancement into the realm and era of modernity, 

we must bring along into it the great values we have, as epitomized 

in the so many folktales in our culture. Otherwise the fear of Fanon13 

would become very evident in our time. In this situation what would 

be there would be a very confused personality. This is just the issue 

of respect, and no doubt a small microcosm of the entire issues as 

regards the morality in our society. The  example is just to show that 

there is urgent need to revive this tradition as it gives a better 

foundation for right conduct than we can get even from other 

Western or religious sources. 

It is my highly considered opinion that with this tradition of 

folktales revamped there is going to be a serious development in 

terms of self-assertion and the gradual elimination of the inferiority 

complex that is felt by the average black man. The inferiority here 

lies in the fact that the average African feels inferior to the 

Westerner and everything Western. In this connection, the values in 

this folktales would become assets for the society and would help to 

revive an ailing society, and in resolving the problems of vices and 

the challenges of the future. The resuscitating of the folktales 

tradition would certainly act as a philosophy for ameliorating the 

current state of affairs with regard to high level of immorality on the 

part of Africans. In this case it could really act as a remedy designed 

to improve the current existential situation particularly of a society 

coming to terms with so many problems like corruption, bad 

leadership, acute greed for wealth, and all other forms of 

exploitation of man by man and other related vices.  

Folktales would certainly help as far as morality is 

concerned, to re position Africans to a kind of primordial mode that 



42     |    Ekpoma Review, Volume. 5 No. 1., 2019  

gives possibility to that desired change in their present ontological 

conditions. By its existential approach to reality, our folktales, 

mediated by the high moral content would become a philosophy of 

social action and societal rejuvenation.  

 

Conclusion 

In bringing this essay to a close it is good for us to see some ways 

our folktales that carry within them our moral code, could as a matter 

of urgency be revived and enhanced. The urgency here lies in the 

early target of the young. So that once brought up in this robust 

tradition, with high moral value, it would be hard for them to lose 

grip of their personality when confronted with future challenges 

from other malevolent systems.  

The first recommendation in this regard is the 

documentation, as much as possible, of all the folktales that we have 

in the various cultures and a robust articulation of the moral codes 

they convey; for things written they say remain. This would enable 

none to be lost in this regard. 

The second recommendation would be the work of scholars 

to do in-depth analysis of these folktales and bring out the 

undercurrent. This would enable us to improve upon the patrimony 

of our ancestors given the fact that we live in a fast changing world. 

These analyses would enable the moral codes to accommodate the 

current trend of work and the changing face of societies. It would 

also take care of the challenge of globalization and all the attendant 

effects it has on modern African life. Knowledge is dynamic and we 

know there are certain things we know now, that were unknown to 

our ancestors. Eboh captures this point when she averred that “It 

behoves us to reconstruct and philosophise on as many stories and 

witty sayings as possible. They may prove useful in future. We 

ought to produce knowledge because we are the venerable ancestors 

of tomorrow.”14 

Another recommendation is the formalization of these 

folktales in terms of injecting them into School curriculum. Children 

learn very fast and those whose environment makes it hard for them 

to benefit from the oral transmission could still benefit from them in 

the Schools. This is with the presumption that all the children would 



The Ethics of Folktales in Edo Culture     |     43  
 

have access to quality Education at least at the primary and 

secondary levels. 

For most African countries and cultural societies, political 

independence has been attained, but not cultural, economic and 

ideological independence. This has given possibility to a moral 

crisis. The moral crisis comes from the fact that Africans have 

shifted away from their own value system and the moral values that 

go with it, to other value systems underpinned by other metaphysical 

foundations. The consequence of the shift in values is that the 

African is no longer defined by who he is, but by what he has 

acquired by whatever means. The task, therefore, is how the moral 

crisis caused by this shift can be dealt with in reviving our folktale. 

Our folktales no doubt emphasizes a virtue ethics, with a capacity of 

redeeming the African value system and is geared towards the 

formation of the concept of the human being as a `being-with-self` 

and a `being-with-others. 

By revamping our folktale heritage, this could be a kind of 

formalization of a beginning of cultural independence, a potential 

opening, if not a total breakthrough for our moral value system. 

When all these have been attained then, in the words of Frantz 

Fanon, there will be "not only the disappearance of colonialism, but 

also the disappearance of the colonized man.”15 

 
ENDNOTES  

1. Marie Paulin Eboh, Socio-cultural Mode of Knowledge Production: 

Folklore –A Tapestry of Principles, Inspiration and Proverbs in 

Asiegbu, M. F. & Chukwuokolo, J.C. (eds) Truth Knowledge and 

Society. (Abakaliki: Pacts GM Press, 2012), 14. 
2. Bradford Morrow, World Outside the Window: The Selected Essay of 

Kenneth Rexroth, (New York: New Directions Publishing, 1987), 286. 
3. Jacob Egharevba, A Short History of Benin, (Ibadan: Ibadan University 

Press, 1968), 2. 
4. Ibid. 
5. Osemwingie Ebohon, Cultural heritage of Benin, (Benin City: Midwest 

Paper Corporation, 1972), xvii. 
6. Ibid., 5. 
7. Samuel Huntington, The Clash of Civilizations and the Remaking of 

World Order (New York: Simon and Schuster Paperbacks, 1996), 103 
8. Leopold Senghor,., On African Socialism, (Stanford: Pall Mall, 1964), 

152. 



44     |    Ekpoma Review, Volume. 5 No. 1., 2019  

9. Exodus 20:12 in The Jerusalem Bible (London: Darton, Longman and 

Todd, 1985), 106 
10. Ero Eweka, We Are Because He Was in Institute of Benin Studies, 

Monograph Series 4, (Benin City: 2006), 15. 

(Since the beginning of time all deep knowledge 

(Philosophy) has existed among different peoples of the 

world. Various civilized peoples have written books which 

we always read about their deep knowledge. Therefore it is 

proper that we reveal bits and pieces of our own deep 

knowledge from now on.)  
11. Kwame Nkrumah, Consciencism, (London: Heinemann Education 

Books, 1964), 78 
12. M. Nwoko, The Rationality of African Socialism (Rome: 1985), 72. 
13. L. A. Jinadu, Fanon In Search of the African Revolution (Enugu: Fourth 

Dimension Publishers, (1990), 160. 
14. Eboh, Socio-Cultural, 40. 
15. Frantz Fanon, Black Skin White Mask (New York: Groove Press, 1967), 

10. 

 


