The Baobab Tree or the Tree of Life

A Canadian based company BaobabTek has recently been appointed to manage and develop the North American market for Baobab Fruit Company of Senegal (BFCS) in Africa. In 1999 BFCS began by designing specific equipment capable of extracting raw materials from the Baobab Tree. They are now the single largest harvester and producer of Baobab ingredients in the world.


The Baobab Tree is also known as the “Tree of Life”, “The Chemist Tree” and “The Monkey Bread Tree”. The scientific name is Adansonia Digitata. It is a deciduous tree that can reach 30 meters or 90 feet in height and 15 meters or 45 feet in diameter. The swollen, short, bottle shaped trunk can store up to 30,000 gallons of water during the dry season, which serves as water storage for the villages. The Baobab Tree can live up to 5000 years and is protected from fire due to its spongy wood.


Viewed by the native population as their symbol of the Continent and as their Protector, the Baobab is of high importance for humans and animals as it provides them with food and medicine. In traditional African medicine, the Baobab is used to help treat fever, diarrhea, dysentery, malaria, smallpox, and inflammation.


The tree bears fruit once a year, which is harvested by the local population. The fruit contains naturally dehydrated fruit pulp, which is then mechanically separated from the fiber and seeds. The leaves and seeds provide botanical extracts used in a variety of industries. The seed endocarp has naturally occurring Omega 3, 6 and 9.


Dietary fibers (up to 45grams per 100g) soluble fibers (22 grams per 100 grams) make it also a very effective, ingredient as it can help regulate the functions of the colon and intestines. Essential amino acids present in the pulp are a great source of energy. Naturally high in vitamin C (six times that of an orange) the pulp also contains vitamins (A, B1, B2, B6 and PP). Minerals included are (calcium, phosphorus, potassium, iron, sodium, zinc and magnesium).


The Baobab pulp can be used as a natural and functional ingredient in the food industry to make juices, energy drinks, smoothies, ice creams, fruit powders, chewable tablets and cereal bars. In the nutraceutical industries the pulp is used as a natural source of fiber and vitamin C. The seed oil, leaves and bark can serve well in the cosmetic industry to make creams, masks, shampoos, conditioners, lotions and exfoliants. Overall the wide range of usage of the Baobab produce makes it a highly valuable natural resource.


Numerous studies have been conducted and released on the benefits of the Baobab during the last 6 years in Universities and Laboratories.


BaobabTek's mission is to provide the cosmetic, food, nutraceutical and pharmaceutical industries with 100% natural raw materials that can help contribute to personal health and well being. As a by-product we also help enhance the economic development of several villages in Africa.


Finished products are already in circulation in Italy, France, Switzerland, Spain, the UK, Canada and the USA.


NaturalNews, citizen journalist

The Mythical Baobab

Many cultures claim to remember a time when great and ancient trees cloaked vast areas of the earth. The enchanting original forests and foreboding gigantic trees were of mythical dimensions and proportions.


The African baobab is a living embodiment of timeless affinities with nature common to many peoples throughout the continent. It serves as a metaphoric window into Africa's real or imagined past, through which we may view practices said to be of great antiquity.


Visitors to Sukur are warned not to approach a certain ancient baobab tree because, villagers say, it turns people into hermaphrodites.


Several myths that use the baobab as a backdrop for teaching moral lessons are told by the Bushmen or Hausa people of Northern Nigeria. One tale involving the baobab which is used to explain a phenomenon of nature as well as teach a moral lesson is the myth "The Tale of the Superman" In this story a husband boasts to his wife that he is the strongest man alive. He learns of another man who claims to be "superman", and goes to seek him out.


This second "superman" is actually an extremely powerful superhuman who kicks up wind wherever he goes and eats men for dinner. While trying to escape from "superman", the husband comes across the "Giant-of-the-Forest" sitting under a baobab tree. The giant offers to help the husband, and enters into a terrible fight with "superman". In their struggle to free themselves from each other's grasp, they leap to such a height they disappear into the heavens. As a result, their struggle can be heard as thunder.


The moral of the story is summed up by the wife who says, "Never boast about your achievements again. However strong or clever or rich or powerful you are, there is always somebody more so."

The many wonders of the baobab fruit

The Guardian U.K.

Normally, as we all know from our close reading of tabloid headlines, the EU is too busy banning the old - bendy bananas, imperial weights from picturesque market stalls, etc - to have time to let in the new.

However, after much lobbying by non-profit trade association PhytoTrade Africa, the EU this week announced that it had approved the fruit of the African baobab (or monkey bread) tree for use in the UK, thereby opening up a potentially lucrative market and creating employment for millions on the continent.

"It is a wonderful fruit!" rhapsodises Antonio Perez, who spent many years travelling around its native land before opening the African Kitchen Gallery Restaurant in central London. "It is very nutritious, full of vitamin C and vitamin A. It has a very special flavour, but the closest I can get to it is jackfruit, which is like melon."

But what can you do with it? Well, when it comes to the baobab fruit, it seems simpler to ask what can't you do with it. In Africa, it is used to alleviate various medical complaints, the leaves are eaten as a vegetable, and the seeds can be eaten raw or roasted, or ground to make an edible oil and thickener for soups and stews.

"For the fruit itself, you can peel it and slice it and cook it with anything - beef, chicken, even bake or grill it with fish," says Perez. "Roast it, mash it, puree it ..." Coming as it does from a culture with no tradition of writing down cookery methods, he says there is no master recipe. "They are learned from family to family, everybody will cook it differently. It will bring the flavour. You must bring your imagination."

You may need a smidgen more imagination than usual for now, as the EU has so far only approved the powdery pulp of the fruit for dismally denatured use in things like cereal bars and smoothies, but Perez remains undaunted. "It is like flour - you can blend it with anything," he urges. "You could make it into something like polenta, into porridge and have it for supper. It is a fantastic fruit."

Legends of the Baobab Tree

The Baobabs are are full of mystery and wonder in Africa, tales have been brought down verbally from generation to generation. We have tried to compile as much as possible regarding this great tree of life.


A very, very long time ago, say some African legends, the first baobab sprouted beside a small lake. As it grew taller and looked about it spied other trees, noting their colorful flowers, straight and handsome trunks, and large leaves. Then one day the wind died away leaving the water smooth as a mirror, and the tree finally got to see itself. The reflected image shocked it to its root hairs. Its own flowers lacked bright color, its leaves were tiny, it was grossly fat, and its bark resembled the wrinkled hide of an old elephant.


In a strongly worded invocation to the creator, the baobab complained about the bad deal it’d been given. This impertinence had no effect: Following a hasty reconsideration, the deity felt fully satisfied. Relishing the fact that some organisms were purposefully less than perfect, the creator demanded to know whether the baobab found the hippopotamus beautiful, or the hyena’s cry pleasant-and then retired in a huff behind the clouds. 


But back on earth the barrel-chested whiner neither stopped peering at its reflection nor raising its voice in protest. Finally, an exasperated creator returned from the sky, seized the ingrate by the trunk, yanked it from the ground, turned it over, and replanted it upside down. And from that day since, the baobab has been unable to see its reflection or make complaint; for thousands of years it has worked strictly in silence, paying off its ancient transgression by doing good deeds for people. All across the African continent some variation on this story is told to explain why this species is so unusual and yet so helpful.

The Beautiful Baobab

Death is a low chemical trick played on everybody except baobab trees.
- JJ Furnas

The origin of the name baobab is uncertain. Some have suggested that it comes from "bu hobab," a name used for the plant in the markets of Cairo. Or perhaps it was derived from "bu hibab," an Arabic designation for "the fruit with many seeds." The trees are related to the kapok and the balsa. There are 6 species of baobab trees in Madagascar, 1 in Africa and 2 elsewhere (including Australia and Vietnam).
The baobab trees (called renala by inhabitants of Madagascar) are present almost everywhere on the island, except in the highlands and rain forest. They are most prevalent in the dry savannah of the West.

For centuries, much of what was known about baobabs was based exclusively on the African baobab (A digitata). The first recorded reference was by 14th-century Arab traveller Ibn Batuta who mentions the water-storage capacity of its massive trunk. In 1661 the writer Flacourt praised the giants - speaking about the area of Morondava, he wrote: "It is in this region that exists a tree named Anadzahé, which is monstrously stupendously large. It is hollow inside and 12 feet in diameter, round, ending in an archway like the bottom of a lamp. There are only a few small branches here and there on top. The tree is a wonder to be seen."

Sometimes called the "upside-down tree" because of their unusual root-like branch formations, baobabs are extremely long-lived. Some specimens are believed to be more than 3,000 years old. (Two trees on an island off Cape Verde were estimated to be over 5,000 years old. Those trees have since disappeared, however, so the claim can no longer be verified.)

Girth measurements themselves are not reliable estimates of a particular tree's age, as the conditions under which it has grown - and the climatic fluctuations of the centuries - strongly affect them - some years, they can decrease in size. There is no such thing as a "typical" baobab.
Inside its shell, the tree's fruit contains a number of seeds, embedded in a whitish, powdery pulp. Tangy and exceedingly nutritious, the pulp makes a tasty food or, after soaking in water or milk, a refreshing beverage (with 6 times the vitamin C content of an orange). Fermented, it makes a traditional brew.

The seeds may be eaten raw or roasted. They yield an edible oil which is used for cooking and exported for use in cosmetics. The leaves, similar to spinach, are eaten as a relish, especially in times of drought and are considered medicinal - they reduce fever and diarrhœa. The pollen of the African and Australian baobabs is mixed with water to make glue.

The wood has a moisture content of 40%, making it unusuable as timber (which is lucky for the tree because it keeps it from being harvested) but the fibrous bark can be made into baskets, rugs, fishing nets, hats, ropes and the like. The tree seems impervious to having its bark stripped.

Baobab (called kuka trees in Nigeria) flower for the first time at about 20 years. In mid-summer, dozens of luminous white blossoms - the size of saucers - open at sunset and their strong musky odour attracts fruit bats and hosts of insects. Large bats seek out the generous sweet nectar and collect and distribute pollen as they move from flower to flower.

The life of a flower is short lived and it drops to the ground within hours. The resultant seeds are housed in a hairy pod which resembles a miniature rugby ball (inside of which is a white pulp from which cream of tartar is derived). Once they fall to the ground, the pods are fed upon by baboons, monkeys, antelope and elephants, which serve to disperse the hard seeds within. Humans eat them as well.

Bushbabys, squirrels, rodents, lizards, snakes, tree frogs, spiders, scorpions and insects may live out their entire lives in a single tree. Birds nest in holes in the trunk. The hollow trunks of living trees have served as homes, storage barns, places of refuge or worship, and even as prisons or tombs. One tree near Gravelotte in South Africa's Northern Province was used as a bar where up to a dozen thirsty gold diggers could quench their thirst.

Certain tribes in the Transvaal wash baby boys in water soaked in the bark of a baobab. Then, like the tree, they will grow up mighty and strong. To this day the baobab remains at the centre of black magic rituals on the islands where they are found. Most waganga will take their subjects to a special tree, where they may tie ornaments to the branches to give a spell its power, hammer nails into the trunk to kill devils, or climb and sit in the branches whilst carrying out various ceremonies.

The wood being soft, it is subject to attacks of fungus which destroy its life, and renders the part affected easily hollowed out. This is done by natives, and within these hollows they suspend the dead bodies of those who are refused the honor of burial. There they become mummies - perfectly dry and well preserved - without any further preparation of embalmment.

Ninki Nanka Protects Ancient Baobab Forest

A Ninki Nanka is a legendary creature based inWest African folklore.  According to tradition, the Ninki Nanka lives in the swamps of West Africa. The animal is said to be extremely large and very dangerous. It is said that when a child gets too confident and feels they can disobey their parents and go into the swamp they will be taken by the Ninki Nanka.


The "dragon" is rumoured to look rather like a game of zoological "consequences", possessing the body of a crocodile, the neck of a giraffe and the head of a horse with three horns. Less fantastically, the team's leader, Richard Freeman of the Centre for Fortean Zoology, suspects the ninki-nanka of being a species of colossal monitor lizard. "Whatever the truth," he says, "this is the first dedicated expedition to search for this animal."


More encouraging are the witnesses. A compelling chap called Papa Jinda had described a scene of devastation at a pumping station where, the blog gushes, "a ninki-nanka had destroyed several pipes". It continues: "The mention of a ninki-nanka had caused a panic among the workers, and they had asked for a mirror as it was thought that the only way to get rid of the animal was to show it its reflection.


Back in 1983, amateur naturalist Owen Burnham discovered the fresh carcass of a strange beast on a remote beach in the Gambia. It was around 15 feet long and looked like a cross between a crocodile and a dolphin. Realizing that it was something unknown to science, Owen, a missionary’s son, made detailed sketches of the creature. He and his family then buried it in the hot sand above the tide line, hoping that the dry sand would preserve the body. He also made a detailed map.


Makasutu a 500-hectare piece of bush in the Kombo central district of the republic of The Gambia is deemed by some to be a devil's home. They say he is there in the form of a ninkinanko or dragon, and protects the hidden crown and clothes of King Jatta from Busumbala who was killed 200 years ago by the Muslim king Kombo Silla on his way east to take over the country. Jatta's men took the crown and clothes and placed them for safekeeping in the area of Makasutu, now known as the Big Forest. 

6000 year old Baobab Tree

Baobab (Bombacaceae family) is a native deciduous tree from the African savannas. The English common name is baobab, probably derived from the Arabic bu hibab, which means “fruit with several seeds”. There are many different local names used in southern Africa: Umkhomo and Muuju in Zimbabwe; Mowana, Moana, Dovuyu, Ibozu, Mbuyu and Mobuyu in Botswana; Mnambe and Mbuye in Malawi; Muuyu, Mbuyu, Mkulukumba, Mlambe in Zambia (Kurebgaseka, 2005).


It is characterized by an unusual, swollen, relatively short, bottle shaped trunk (about 15 m in height) in which spongy fibers store water for the dry season. For this reason, it is also called “bottle tree”. The mature circumference can exceed 20 m; the diameter at chest height is about 10m. The crown is rounded and shows a stiff branching habit. The tree has an extensive lateral root system, which produces tubers at the end. African baobab is a very long-living tree. It normally has a life for about 500 years, but it is believed that some trees are up to 6000 years old.

Baobab as a Natural Water Reservoir

The baobab The Baobab is extremely important for humans and animals in the dry areas of Africa. It offers protection and provides food, clothing and medicine as well as raw material for many useful items.


The mucilaginous pulp that fills the trunk can be scooped out from the thick tree trunk. Enough space for a door is cut in the trunk. Old living trees that are naturally hollow or have been hollowed out are used for water storage. The empty space is filled with water and then tightly sealed. This will hold water and keep it potable for
many years and serve as a reserve during drought (Schütt and Wolf, 1996). The hollowed tree will continue to thrive, bearing fruit every season. The bark yields a strong fiber for rope and cloth.

The Penang Baobab Tree

The Baobab Tree of Penang is believed to be the oldest planted tree in Malaysia, and one of the most unusual-looking trees in Penang.


There are plenty of heritage trees in Penang, but the Baobab is a grand dame in a class of its own. It stands on the traffic island between Jalan Residensi and Jalan Macalister, in its own picket-fence compound.


Although it appears very elderly and frail, and even require crutches to stay up, all effort is taken to keep it standing.


There is a Penang belief that the baobab tree brings luck to the island, and must be kept standing by all means, or else calamity will fall on Penang. A more colourful twist to the belief states that Penang is actually floating in the sea and the Baobab tree, with its upside-down looking trunk, actually acts as a stopper. If it is somehow uprooted, water will gush out of the hole and the whole island will sink.


A native of the semi-arid part of sub-Saharan Africa and Madagascar, the baobab tree (Adansonia digitata) was planted in 1871 (making it older than the Rubber Tree of Kuala Kangsar) by Tristram Charles Sawyer Speedy (better known simply as Captain Speedy), the English explorer who was hired by Perak Mentri Ngah Ibrahim to quell the restive situation in Larut.


The baobab produces green buds in spring. The buds looking like hanging tennis balls. These buds open into fragrant white flower. The oblong fruits are not pretty. They are dark brown and wizened, looking somewhat like dead rats.


It is recently (18 July 2007) reported that the Lions Club of Penang has put aside RM15,000 to beautify the traffic island where the Baobab tree stands, to turn it into a green garden. They are getting assistance from the Lion Clubs in Taiwan, Australia, Kuala Lumpur, Thailand and Singapore for this project, and when completed, the Penang Municipal Council will take over the maintenance.

Baobab Symbol of The African Savanna

The tree sheds its leaves during the dry season, which can last most of the year depending on the climate zone. Leaves are digitate, normally having 5 leaflets when mature. The leaflets have entire margins and are elliptic to obovate-elliptic, with acuminate apex and a decurrent base.


Mature leaf size may reach a diameter of 20 cm. The flowers bloom during the wet season and the dry season as well. They are very large and suspended on long peduncles. The fruit is bottle or cucumber shaped and develops 5-6 months after florescence. It has a woody outer shell, 7.5-54 cm long x 7.5-20 cm wide, covered by velvety yellowish, sometimes greenish hairs.


The internal fruit pulp is split into mealy agglomerates that enclose several reniform seeds (approximately 10 mm long) (Sidibe and Williams, 2002). Because of its great size and diffusion, the Baobab is an extremely the impressive tree. It symbolizes the African savanna better than any other plant. Its spongy wood does not burn; therefore the plant is protected from fire. Hollowed out baobab trunks in the vicinity of villages are used for water storage.


In areas where the baobab tree grows, there are traditions that prohibit communities from cutting down the baobab tree and any other fruit bearing trees. Where there has been extensive deforestation, this has resulted in a situation whereby the baobab and other fruit trees are the only trees to remain standing (Kurebgaseka, 2005). The baobab tree is also a good fodder tree especially for game. Cattle eat the leaves and flowers that would otherwise fall to the ground. Baobab roots can be tapped where water is a problem.

Baobab Regional Names

Kremetartboom, kremetart (Afrikaans)
Humier (fruit), hamao, gungole (fruit), teidoum, tebeldi, tabaldi, hamaraya (Arabic)
Mubuyu (Bemba); mapou zombi (Creole)
Sour gourd, monkey bread tree, lemonade tree, baobab, cream-of-tartar tree, guinea tamarind, upside-down tree (English)
Pain de singe, calebassier, mapou etranger, arbre aux calabasses, mapou zombi (French)
Boki, bokchi (Fula)
Affenbrotbaum (German)
kuka (Hausa)
Gorakh-imli, gorakh-cinch, gorak amla, khura-sani-imli, gorak ali, gorak lichora, kapla-vriksha (Hindi)
Muyu, mubuyu (Lozi)
Sito, sira (Mandinka)
Mlambe, mkulukumba, mbuyu (Nyanja)
Aliha gaha (Sinhala)
Yak (Somali)
Mbuyu (Swahili)
Anaipuli, paparapulia, perruka, anaipuliya-maram (Tamil)
Momret, hermer banba, kommer, duma (Tigrigna)
Mubuyu (Tongan)
Mowana (Tswana)
Bui, buee, goui, gui, gwi (Wolof)
IsiMuku, umShimulu, isiMuhu (Zulu)

The Sacred Baobab Forest

Makasutu a 500-hectare piece of bush in the Kombo central district of the republic of The Gambia is deemed by some to be protected by an ancient sprit. They say he is there in the form of a ninkinanko or dragon, and protects the hidden crown and clothes of King Jatta from Busumbala who was killed 200 years ago by the Muslim king Kombo Silla on his way east to take over the country. Jatta's men took the crown and clothes and placed them for safekeeping in the area of Makasutu, now known as the Big Forest.


This skyline of ancient baobab and strangler trees looms over the eastern end of Makasutu and is now under the self-imposed guardianship of Echin, a Jola tribesman.The Ninki Nanko is not the only presence there to ward off encroaching. Along with him are jinns and giants -- spectral creatures that straddle animism and Islam.

They help watch over an Edenesque orchard, which is thought to appear to those with a purity of heart trekking across the land. Mandingo tribesmen tell you in ominous undertones that you can eat the fruit of the orchard while you are in the forest but can never leave with it. 

When the Islamic wave came down through the Sahara in the 12th century it gave Makasutu its name, and greater protection from the men who wanted to ravage the bush of timber and wildlife. It became a place of prayer, and so a Mecca (Maka) in the forest (sutu). It was strictly protected by local kings and marabouts who said that no tree could be felled or animal hunted in the sacred grounds. The land until the turn of the century was used only for godly communion.


Men prayed and boys recently circumcised in the name of Allah were brought to bathe in Mandina Bilon -- a tributary of the main Gambia river that lies five kilometres to the north. The Bilon brings fish to Makasutu as the tide swells; from its sandy banks grow thick lines of mangroves, and from their grey tentacles the Koran women collect oysters.

As the 20th century moved in Makasutu with its untouched supply of wood and wildlife became a new mecca for the people of Kembujeh and neighbouring villages.  It was on the verge of being stripped bare, when in 1992 Lawrence Williams,an architect, and James English, an engineer, came across the land and decided it would make a perfect location for a retreat and oasis for overlanders coming down off the Sahara.

They bought the land from the Sanni family who had ancient ownership rights, and after eight years of fencing and planting thousands of trees the land once again has found a protectorate.Makasutu has become a model for ecotourism in Africa.

Local women continue to grow crops on the western portion, and oyster women come and collect as ever, but now the birds are returning in droves to the trees and baboons stop at the safe haven on their migration route.

Momadou Jeeba, a Jola tribesman, has been manager at Makasutu for the past seven years and revealed that long before Williams and English arrived he and others had dreams that two whites would come by river and settle at Makasutu and keep it from harm -- a myth that has now turned into reality.

King Kombo Silla Enlightened under the Baobab Tree

Soninke-Marabout Wars

Began in the Gambia in the 1850s until 1901. It was essentially a civil war among the Mandinka tribe which erupted on both the north and south banks of the river. The Marabouts were holy Islamic clerics and teachers and the Soninke were Mandinka kings. The word Marabout was later extended to devout Muslims in general. In Senegal they were referred to as the Thiedo by the Wolof. The word Soninke comes from So-ni which is the Mandinka word for libation or sacrifice.

The Marabouts regarded those living outside Muslim towns as infidels or Kafirs. Thus they saw it as their religious duty to extend Islam to these people which eventually resulted in the Soninke-Marabout Wars which raged for decades from the 1850s. The war was similar to many Islamic Jihadist movements that emerged in other parts of West Africa in the nineteenth century. It should be noted that their aims were not just religious but had political and secular goals.

Birth of Ebrima Fode Kombo Silla

Manly Touray was King Silla's father Mbisin Njie, daughter of Burr Sine was his mother. Manly Touray, in the same way as his father, Amatora Touray, was a famous marabout. He traveled from Gunjur to other parts of the country and used to travel to Senegal too. One day during his visits to Senegal, he went to Sine and married the daughter of the king of Sine called Mbisin Njie. It happened that one Ebrima Sillah a famous marabout from Pakau Sillah   kunda was on visit in Gunjur when Fode was born. He asked Fode´s parents to name the baby after him and the parents agreed and named the baby Ebrima Sillah.

When Ebrima grew up to the age of learning the Koran, he was sent to Darsilami Sillah  kunda at Pakau in Cassamance to learn the Koran. He found many scholars and some of them were called Ebrima Sillah as well. To enable easy identification of those who had the name Ebrima, prefixes were added to their names.Ebrima learned the Koran quickly and within a short period, he made a fantastic progress in his lessons and had flying colours among his fellow scholars. In those days and even today, brilliant Koranic scholars who mastered the Koran well are given the title of "Fode".

Enlightenment Under The Baobab 

fter winning the title of "Fode" from DarsilamiSillah kunda, Ebrima Fode Kombo Sillah  returned to Gunjur and joined his family. He remained with his family for several years and left for the Island of Sangama to worship God. The Sangamar Island is in the Atlantic Ocean. Fode traveled to the Island through the help of the people of Nyombato.For sometime after crossing, Fode stayed and worshipped God in the Island, and one day, the people of Nyombato heard the beating of drums just in the same way as drums are beaten on Friday for prayers. It raised a lot of surprise among the inhabitants, as they have never heard the beating of drums from the Island. 

However, after sometime, the people who crossed Fode to the Island explained that a visiting marabout from Gunjur was there worshipping God. Few days later, Fode was seen sailing down to the shore from the Island on a praying skin. The following Friday morning, the people found him sitting down under a baobab tree. He prayed for them and they left. He remained under that baobab tree for a few days and left for Gunjur. 

Many ideas were associated to his trip to Sangamar Island but the most reasonable one was that he went to the Island of Sangamarand and sat under the Baobab tree where he was enlightened with the mission to take up the responsibility of ruling and spreading Islam in the Kombos.

Meeting At Gunjur

A delegation of Muslim elders was chosen to meet Fode to ask him to lead them in war against the Soninke villages in Brikama, Manduar, Kitte, Siffoe, Busumbala, Yundum, Lamin, Mandinaring, Latrikunda Mampatokoto, Talinding Kunjang, Serekunda, Bakau, Mandinaba, Tuba Kuta , Selety, Pirang, Farabanta, Farabasutu and Kafuta. He listened to them carefully and after they had finished, he replied that it was sad to hear of their troubles which took place in his absence, but at the same time, he was please to accept their offer to make him a leader.

In preparation for Jihad, Emir Fode made jujus monthly and put them into all Muslim village wells for the safety of the villagers against any possible disaster. One afternoon, while sitting down and discussing with the people, the Emir suddenly turned sad and the people asked him why he was so sad. He replied that nothing had happened to him. However after a little while, two horsemen arrived from Pirang and announced the murder of Arfang Tumani Jabang by the Soninke king.

Conquest of the Kombos

In further preparation for the inevitable Muslim and Soninke war, the Emir entered in a private praying period know as "Haluwa" and begged God to punish the Soninkes and make his people victorious in the war. He ordered the blacksmiths Amara Sulu Sawo of Gunjur, Saba Cham of Gunjur and Famara Keita of Tujereng to start making local guns and bullets in secret.When it was fairly dark enough, Fode made his soldiers to leave Sansanding to attack the principal Soninke villages of Brikama, Yundum and Busumbala. These three villages were not only known for their population but had also all the bravest Soninke warriors.

The company that attacked Brikama arrived at midnight, before the afternoon of the following day, the remaining soninkes either left Brikama or surrender to the Muslims. Having defeated Brikama, Fode`s troops advanced towards Yundum and Busumbala. They arrived at night and attacked Yundum at night. The battle here lasted more than a week because it was a very strong Soninke settlement full of brave warriors. According to some soldiers, the Soninkes of Yundum had opted to die rather to surrender to the Sillla's troops,

The Situation at Busumbala was the most critical one as compared to that of Yundum. Here, the battle took the longest time when compared to battles fought in any soninke village. Busumbala had more brave warriors than Yundum and the bees at Yarambamba forest created more problems for the Silla's soldiers. The bees were said to have been sent by the soninke idols and when they bit the Silla's men, they either died or were rendered completely useless and ineffective in the battle. In this way many warriors lost their lives in Busumbala and the whole army wereclose to defeat. As the situation turned more and more drastic on the side of the Muslims, the troop leaders sent for the Emir himself to come and see the situation himself.

On arrival, Fode was astonished and shed tears when he learned about the fall of his bravest soldiers. He immediately gave orders to withdraw the soldiers and report at Sansanding. He himself returned to Darsilami where he entered his hiding and begged God for the Jihad to end in favour of his troops.

Silla and the Ninki Nanka Dragon

His prayers were answered, and one morning when the Soninkes at Yundum and Busumbala got up from bed, they discovered that the whole villages of Yundum and Busumbala were ambushed by a mighty dragon. Nobody went in or out of the two villages for eight days, at the end of the eight day, the Soninke in both villagers sent word across to Emir Fode in Darsilami that they had surrendered and would become Muslims. The following night, the dragon disappeared. The victory for King Silla in Busumbala and Yundum which were the strongest Soninke settlements caused the rest of the Soninkes in Kombo to surrender to the Emir and joined his religion.

Legends of the Baobab 2

In Madagascar, the Grandidier's baobab (Adansonia grandidieri), the most statuesque of the Malagasy species, is believed to be the dwelling place of spirits. Offerings are placed at its base to ensure fertility, a fine harvest, and good fortune.

At Dakfao Niger, there is a baobab sacred to the Imannen Tururag, high up the trunk are incantations, symbols and sacred texts.

Throughout Africa the baobab is venerated or regarded with awe, the absence of regeneration has led some communities to believe that it appeared by magic overnight, others believe the trees possess souls and ancient sprits, they can move during the night but must stay imobil during the day.

Along the Zambezi, the tribes believe that when the world was young the Baobabs were upright and proud. However for some unknown reason, they lorded over the lesser growths. The gods became angry and uprooted the Baobabs , thrusting them back into the ground, root upwards. Evil spirits now haunt the sweet white flowers and anyone who picks one will be killed by a lion.

One gigantic baobab in Zambia is said to be haunted by a ghostly python. Before the white man came, a large python lived in the hollow trunk and was worshipped by the local natives. When they prayed for rain, fine crops and good hunting , the python answered their prayers. The first white hunter shot the python and this event led to disastrous consequences. On still nights the natives claim to hear a continuous hissing sound from the old tree.

In the Kafue National Park in Zambia, one of the largest Baobabs is known as "Kondanamwali" - the tree that eats maidens. This enormous tree fell in love with the four beautiful girls who lived in its shade. When they reached puberty, they sought husbands and made the tree jealous. One night, during a raging thunderstorm, the tree opened its trunk and took the maidens inside. A rest house had been built in the branches of the tree. On stormy nights, it is the crying of the imprisoned maidens that make people inside tremble - not the sounds of the wild animals.

History Of The Baobab Tree

The Latin name for Baobab, Adansonia digitata, is in honour of the French botanist, Michel Adanson, who concluded that out of all the trees he had studied, the Baobab, ‘is probably the most useful tree in all’.

Although the tree is not native to Egypt, the fruit was known in the herb and spice markets of Cairo as early as 2500 BC. It was known as ‘bu hobab’, probably derived from the Arabic words ‘bu hibab’, which means ‘fruit with many seeds’.

The medicinal uses of the Baobab fruit were first officially praised by the Venetian herbalist and physician Prospero Alpini, in 1592, who noted that the ancient Egyptians used it for treating fevers, dysentery and bloody wounds. Known as the "Upside-down tree", the "Bottle tree" for its ability to hold water, or simply as the "Tree of life".

The baobab normally lives for about 500 years, but it is believed some are up to 6,000 years old and carries its own mystical identity and history that is traditionally accorded to age in Africa.

The Ancient African Upside-Down Tree

The Baobab tree of Africa is known as the upside-down tree; an ancient tree of life, the baobab tree is capable of storing water vital for the survival of local nomads.

One of Africa's ancient trees, the baobab (Adansonia digitata) is synonymous with the African plains; prevalent throughout Africa, Adansonia digitata can also be found on the island of Madagascar, where other species of the baobab tree grow. One species of the baobab tree, Adansonia gregorii, can only be found in northern Australia.

Characteristics of the African Baobab Tree
Adansonia digitata is most well known for its wide trunk, in which it can store vital life-saving water; the African baobab tree is deciduous and some are said to be thousands of years old. It produces large, aromatic flowers up to 7 inches wide; the baobab tree of Africa also produces fruit, which hangs from the branches of the tree. The fruit of the African baobab tree is particularly appealing to baboons, hence its nickname monkey-bread tree.

How the Baobab Tree Stores Water
The African baobab tree is known as the tree of life; it is capable of storing life-saving water during the drought season which is vital to local nomadic people who may not have any other means of obtaining water. Large baobab trees are said to contain more than 30,000 gallons of water; to access this water, the Kalahari bushmen use hollow pieces of grass (much like a straw) to suck the water out.

The Use of the Baobab Tree for Food
The African baobab tree is a vital nutrition source for many local tribes; the fruit of the baobab tree contains both pulp and seeds which are eaten. The pulp can also be mixed with water and made into a drink; the seeds of the baobab tree can be eaten alone or mixed with millet. The seeds can also be traded for the extraction of the oil or eaten in a paste; seedlings and young leaves are eaten like asparagus or are used in salads.

Living in the Trunk of a Baobab Tree
The hollow trunk of the baobab tree (either aged naturally or through human intervention) is a place where native people have stored grain, water or livestock. The size of some baobab trees is so great that natives have used the hollow of the baobab tree trunk in which to live.


The Baobab Tree for Medicine
The African baobab tree has many medicinal uses; the baobab tree is high in vitamin C and calcium and therefore the leaves and fruit are eaten to protect against illness. The bark of the African baobab tree is used to treat fever; its medicinal use was considered to be of such value that Europeans used the bark in place of cinchona bark (from where quinine was obtained) to protect against malaria.

The Baobab Tree for Clothes and Instruments
The inner workings of the African baobab tree provide a fiber which indigenous people have used to make cloth, rope, nets, musical instrument strings and waterproof hats. The bark of the baobab tree has to be removed to obtain the fiber; the baobab tree can regenerate the loss of bark if it is cut away.

Baobab: The Tree of Life
The African baobab tree earns its reputation as the tree of life for its many uses; it is a huge water storage container, a food source, has many medicinal properties, provides the source for cloth and other vital items and can even be used as a home. The ancient baobab tree has ensured the survival of a lot of indigenous people of Africa.

Adansonia digitata seeds

Grows to 50-70ft in its natural state, but can also be grown as the perfect house plant. Thick, stubby branches spring from the top of enlarged swollen trunk which stores water. A conversation piece.

Sowing Instructions
Sowing time: any time of year.
Sowing depth: 1/16 Inch (1.5mm)

Sow in trays, pots, etc of good seed sowing mix in a propagator or warm place to maintain an optimum temperature of 75-80F (25-27C). Soak the seeds in fairly hot water for 2 hours. If the seeds are large they can first be lightly filed at one point on the seed before soaking.

Growing Instructions
Transplant seedlings when large enough to handle into 7.5cm (3in) pots. Pot on as required into 13cm (5in) and finally 20cm (8in) pots.

Aftercare Instructions
Grow in good light, don't over-water and provide a minimum winter temperature of 10-13C (50-55F).

1 packet (5 seeds) @ $6.25

Catalog Code: 2587

The Baobab tree is possibly older than the Giza Pyramids

Carbon dating has been used to estimate the Big Baobab’s age at ± 6000 years. To put this in perspective the tree is possibly older than the Giza Pyramids and was certainly here thousands of years before the birth of Jesus Christ. When the first leaves sprouted the Sahara Desert was still lush and green and our Iron Age ancestors were roaming the land.

The Sacred Baobab Tree

The Sacred Baobab Tree

Griot are keepers of the oral tradition. They are singers who chant praises to Senegalese families in times of celebration. The trade is one passed on from father to father, from generation to generation since as long as people can remember.

A family generally has its very own griot, which they support financial, in exchange for a recounting of their great grandparents, grandparents and parents' family stories. The stories of course, are generally always positive, or if exposing a certain ancestor's failings, quite humorous and harmless. Though the trade is considered lowly, their role is essential because they are Senegal living historians. They are found in every ethnic group in Senegal except for the Diolas.

Griots have never worked the soil and, as a result, cannot be buried in the ground. It is said that if a griot should be ever buried in the land, a terrible drought will develop.

They are buried within Baobab trees. Baobab trees are considered useless trees, owing to the fact that their bark cannot be used to make furniture. The fruit it bears, the Pin de Singe, is used to make Bouie, a concoction that when mixed with hot water, is good for diarrhea. A baobab tree can also harbor honey in its highest branches. The tree is very common in Senegal and part of the reason is that it is not cut down for resources.

Feeling that they deserved a proper burial, griots have fought to be buried alongside their brothers in the soil. President Senghor passed a law allowing this, thereby outlawing any burials within Baobab trees. The same year the law was passed, there was a severe drought.

The Sacred Baobab Tree 2

The Sacred Baobab Tree

Griot are keepers of the oral tradition. They are singers who chant praises to Senegalese families in times of celebration. The trade is one passed on from father to father, from generation to generation since as long as people can remember.

A family generally has its very own griot, which they support financial, in exchange for a recounting of their great grandparents, grandparents and parents' family stories. The stories of course, are generally always positive, or if exposing a certain ancestor's failings, quite humorous and harmless. Though the trade is considered lowly, their role is essential because they are Senegal living historians. They are found in every ethnic group in Senegal except for the Diolas.

Griots have never worked the soil and, as a result, cannot be buried in the ground. It is said that if a griot should be ever buried in the land, a terrible drought will develop.

They are buried within Baobab trees. Baobab trees are considered useless trees, owing to the fact that their bark cannot be used to make furniture. The fruit it bears, the Pin de Singe, is used to make Bouie, a concoction that when mixed with hot water, is good for diarrhea. A baobab tree can also harbor honey in its highest branches. The tree is very common in Senegal and part of the reason is that it is not cut down for resources.

Feeling that they deserved a proper burial, griots have fought to be buried alongside their brothers in the soil. President Senghor passed a law allowing this, thereby outlawing any burials within Baobab trees. The same year the law was passed, there was a severe drought.