The Heron and the Parrot Are Unbelieving

This tale explains the behaviors of herons and parrots through a cautionary story of mutual prohibitions. The Heron warns the Parrot against landing on the ground, while the Parrot forbids the Heron from sleeping in a house. Doubting each other, both violate these bans, leading to the Heron’s death and the Parrot’s captivity. These outcomes shape their species’ enduring habits, symbolizing trust and the consequences of ignoring wisdom.

Source
Among Congo Cannibals
by John H. Weeks
Seeley, Service & Co.,London, 1913

► Themes of the story

Forbidden Knowledge: The heron and the parrot each possess knowledge of prohibitions that, when ignored, lead to dire consequences.

Cunning and Deception: Both birds deceive themselves into believing that the prohibitions are false, leading them to test the boundaries set by each other.

Family Dynamics: The story touches on the relationships within the species, as the actions of the heron and the parrot influence the behaviors of their respective families.

► From the same Region or People

Central Africa
- Boloki Lore

Learn more about Bantu peoples

In the following story the birds enter into this blood bond, and the peculiarities of each are regarded as prohibitions placed on them during the ceremony. There are many such stories accounting for the physical idiosyncrasies of various birds and animals.

When the Heron and the Parrot entered into the bonds of blood-brotherhood the Heron put the Parrot under a ban, saying: “Friend Parrot, you must always remain in the tree[1]tops, and never alight on the ground. If you do so you will not be able to fly again, for you will be caught, killed, and eaten; and even if you are not killed the folk who catch you will tame you, and you will lose your power to fly again in the air.”

The Parrot said: “Friend Heron, you must never build a house to sleep in it; if you do you will die.”

After some time the Heron began to doubt the words of the Parrot, and he said to himself: “Perhaps my friend told me a he about sleeping in a house. I will test his words, and if I die my family will know that the words of the Parrot are true, and they will never sleep in a house.”

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That evening the Heron entered a house (nest), and next morning his family found him lying dead. Ever since that time the Herons have always slept on the branches of the trees.

The Parrot also doubted the power of the Heron’s prohibition, and said to himself: “I will alight on the ground, and if I am unable to fly again my family will know the Heron’s words are true ones.”

So down the Parrot flew, and alighting on the ground he foimd there plenty to eat, but when he tried to rise again he was not able to use his wings. Some people caught him and tamed him, and he remained a slave in their town.

That is the reason why the Parrots always fly high above the tree-tops and never alight on the earth, because of the prohibition of their friend the Heron.

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The Spider Regrets Her Marriage

A Spider, known for rejecting suitors, marries a deceptive Python disguised as a man. Ignoring warnings, she follows him to his distant “town,” only to find it’s a hollow tree where he reveals his true form. Stranded and regretful for refusing genuine suitors, she eventually returns to her father with help, learning the perils of pride and poor judgment in relationships.

Source
Among Congo Cannibals
by John H. Weeks
Seeley, Service & Co.,London, 1913

► Themes of the story

Cunning and Deception: The Python deceives the Spider by disguising himself as a man to win her trust and marry her.

Transformation: The Python’s ability to change his appearance from a snake to a man and back again is central to the plot.

Forbidden Knowledge: The Spider is warned about her suitor’s true nature but chooses to ignore the advice, leading to her predicament.

► From the same Region or People

Central Africa
- Boloki Lore

Learn more about Bantu peoples

There was a Spider who lived with her parents in their town. She was unmarried, and it was very difficult to find a husband for her as she was so hard to please. One young man asked her father for her in marriage, but he said: “You must ask her yourself.” And when he told her: “I love you. Will you be my wife?” she replied, “No,” in such a way that he went back to his house very angry. Another young man came, and she said: “I refuse all husbands, for I am going to remain as I am.”

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After a time another suitor came, and when the Spider declined him he said: “You refuse all offers of marriage from us; but a person will come who will not be a proper person at all, for he will have changed himself to look like a nice man. You will marry him, and you will have much trouble on going with him, for he will take you to his country, which will be far away, and you will regret that you have refused all of us.”

“Be quiet!” she shouted; “you are angry because I will not marry you, and that is why you threaten me.”

“Very well,” said he, “you think I am telling you a lie,” and away he went to his town. Now this was the Python who spoke to the girl.

The Python waited in his town for some time, and then he changed himself into another and nicer form and paid a visit to the Spider, and said to her: “Spider, I have come to many you.”

The Spider asked him: “Do you love me or not?”

He answered her: “I love you,” and they were married.

After a time he said: “Spider, we must return to my town.” And he deceitfully told her that he lived in a fine town, and was very rich. He also promised his father-in-law that he would return in six months—a promise he never intended to keep.

The Spider and her husband started on their journey, and went on and on and on for two months, and the wife became very tired with the long walk.

As they were nearing their town a person said to her: “The one who is travelling with you is not a real person, but a snake that has changed itself to look like a person. Do not believe in him.”

They reached the husband’s town, which she found was simply a tree with a large hole in it. The husband changed back to his snake form, and coiling himself up in the hole he left his wife to do the best she could outside.

The Spider was very angry, and repented having been so stupid as to refuse all the nice young men of her own town to be deceived by this snake from a distance. The poor Spider became very thin and would have died, only someone helped her back to her father.

The custom of making blood-brotherhood was very common on the Upper Congo. The ceremony has already been described in a previous chapter, and therefore it is not necessary to go again into detail. During the performance of the rite the contracting parties who exhibited any doubt of each other’s faithfulness in properly observing the bond would put one another under a prohibition or taboo, and so long as they carefully obeyed the prohibition the blood bond remained in force.

The Two Bundles

A man in the forest encounters a little man offering two bundles: a large one with material goods and a small one containing eternal life. While seeking advice from his village, women arrive and choose the large bundle, enchanted by its trinkets. The little man vanishes with the smaller bundle, leaving death as humanity’s fate. Regret persists, as the choice sealed mortality forever.

Source
Among Congo Cannibals
by John H. Weeks
Seeley, Service & Co.,London, 1913

► Themes of the story

Forbidden Knowledge: The small bundle containing eternal life represents hidden truths that, if chosen, could have altered human destiny.

Eternal Life and Mortality: The choice between the two bundles directly impacts the fate of humanity, emphasizing the themes of immortality and the brevity of life.

Echoes of the Past: The tale reflects on ancestral decisions that have lasting impacts on present and future generations.

► From the same Region or People

Central Africa
- Boloki Lore

Learn more about Bantu peoples

The following story also gives the reason for the continuance of death in the world. It was told me by a friend who lived for many years among the Balolo tribe at Bolengi (Equatorville district), about fifty or sixty miles below Monsembe.

While a man was working one day in the forest a little man with two bundles—one large and one small—went to him and asked: “Which of these two bundles will you have? This one” (taking up the large bundle) “contains looking-glasses, knives, beads, cloth, etc.; or this one” (taking up the little one) “contains lasting life.”

“I cannot choose by myself,” answered the man; “I must go and ask the other people in the town.”

While he was gone to ask the other people some women arrived, and the choice was put to them. The women tried the edges of the knives, bedecked themselves in the cloth, admired themselves in the looking-glasses, and without more ado they selected the big bundle and took it away.

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The little man, picking up the small bundle, vanished.

On the return of the man from the town both the little man and his bundles had disappeared. The women exhibited and shared the things, but death continued on the earth. Hence the people say: “Oh, if those women had only chosen the small bundle, we folk would not be dying like this!”

Nkengo Fails to Obtain Lasting Life

Nkengo, son of Libuta, sought eternal life from the Cloud-folk after witnessing widespread death on earth. They required him to stay awake for seven days. Despite enduring six days without sleep, he succumbed on the seventh, angering the Cloud-folk, who banished him back to earth. His failure, mocked by others, marked humanity’s loss of eternal life and the continuation of death in the world.

Source
Among Congo Cannibals
by John H. Weeks
Seeley, Service & Co.,London, 1913

► Themes of the story

Eternal Life and Mortality: Nkengo’s pursuit of immortality and his ultimate failure highlight humanity’s inevitable mortality.

Forbidden Quest: Nkengo’s journey to the Cloud-folk in search of eternal life represents a pursuit beyond human limitations.

Divine Punishment: Nkengo’s inability to complete the task results in the Cloud-folk condemning him and all humanity to mortality.

► From the same Region or People

Central Africa
- Boloki Lore

Learn more about Bantu peoples

Nkengo was the son of Libuta, and he noticed that the people were dying daily in great numbers. So one day he called out loudly: “You Cloud-folk, throw me down a rope!” The Cloud-folk heard and threw him a rope. Nkengo held on to it and was pulled up to the Cloud-land. When he arrived there Nkengo had to wait one day, and in the morning the Cloud-folk said to him: “You have come here to receive lasting life (lobiku) and escape from death. You cannot make your request for seven days, and in the meantime you must not go to sleep.”

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Nkengo was able to keep awake for six days, but on the seventh day he nodded and went to sleep. The Cloud-folk woke him up, saying: “You came here to receive lasting life and escape from death. You were able to keep awake six days. Why did you abandon your purpose on the seventh day?” They were so angry with him that they drove him out of Cloud-land and lowered him to the earth.

The people on the earth asked him what had happened up above, and Nkengo replied: “When I reached Cloud-land they told me that in order to gain lasting life I must keep awake for seven days. I did not sleep for six days and six nights; but on the seventh day I nodded in sleep; whereupon they drove me out, saying: “Get away with your dying; you shall not receive lasting life, for every day there shall be death among you! “

His friends laughed at him because he went to receive lasting life and lost it through sleeping. That is the reason why death continues in the world.

Rudeness and Its Punishment

A man living alone on an island discovers a Lolembe—a magical creature—among his fish catch. The Lolembe transforms into a woman, marries him, and they have children. One day, after a quarrel, the man insults her origins. Hurt, she returns to the river as a Lolembe, leaving her family behind. The tale emphasizes kindness and warns against mocking someone’s origins or status.

Source
Among Congo Cannibals
by John H. Weeks
Seeley, Service & Co.,London, 1913

► Themes of the story

Supernatural Beings: The man’s wife is a Lolembe, a magical creature that transforms into a human.

Love and Betrayal: The couple’s relationship is tested when the husband mocks his wife’s origins, leading to her departure.

Divine Punishment: The husband’s insult results in the loss of his wife, serving as retribution for his disrespect.

► From the same Region or People

Central Africa
- Boloki Lore

Learn more about Bantu peoples

There was a man once who built a house on an island and went fishing in its creeks and pools. He plaited a large number of fish-traps, and set them in good places for catching fish.

One morning he went to look at the traps and found one full of fish, and among the fish was a Lolembe. He took them to his house, and then went to another part of the island to visit some other traps; but on his return he found some food cooked and placed in a saucepan by the fire.

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In his surprise he called out, “Who has cooked this food?” but there was no answer. All night he pondered this wonder in his heart, for he knew he was alone on the island.

The next morning he pretended to go to his traps, but turning back quickly he hid himself behind his house and watched through an opening in the wall. By and by he was amazed to see the Lolembe turn into a woman, who at once began to cook the food, whereupon the man showed himseif to her and said: “Oh, you are the one who cooked my food yesterday!”

“Yes,” she rephed. They were married, and in due time the woman gave birth to two boys and a girl; and they lived with much contentment on the island.

One day the man said to one of his sons: “You come and help me with the fish-traps,” and away they went together to look at the various traps.

The lad was a lazy, disobedient boy who would not listen properly to what was told him, so when the father wanted to empty the water out of the canoe and told him to go to the right side, the boy went straight to the left side, because it was nearer to him than the other side. The father became very vexed, and beating him in his anger, he said: “You are too lazy and too proud to do what you are told. Do you know that your mother came out of one of these fish-traps, for she was only a Lolembe?”

The boy on hearing this went crying to his mother, and told her all his father had said. The mother soothed him, but in her heart she said: “My husband jeers at me because I am only a Lolembe, yet I have been a good wife to him; perhaps some other day he will call me worse names, and when we return to the town everybody will know that I came out of one of his fish-traps. I will return to my own place in the river.”

She thereupon fell into the river, and changing into a Lolembe she swam away. “Therefore,” says the native storyteller, “never taunt a person with being a slave.”

How the Squirrel Outwitted the Elephant

A Squirrel and an Elephant debate their abilities, leading to an eating contest of palm nuts. The Squirrel cleverly enlists friends to secretly rotate during the contest, leaving the Elephant to eat alone. Eventually, the Elephant concedes defeat, learning humility and respect for smaller beings. The tale underscores the value of avoiding arrogance and rudeness, reflecting cultural norms against belittling others.

Source
Among Congo Cannibals
by John H. Weeks
Seeley, Service & Co.,London, 1913

► Themes of the story

Trickster: The squirrel employs cunning and deception to outsmart the elephant during their eating contest.

Good vs. Evil: The narrative contrasts the squirrel’s cleverness and humility with the elephant’s initial arrogance, highlighting the triumph of wit over pride.

Conflict with Authority: The smaller, seemingly powerless squirrel challenges the larger, authoritative elephant, demonstrating that size and strength do not always determine the outcome.

► From the same Region or People

Central Africa
- Boloki Lore

Learn more about Bantu peoples

The Squirrel and the Elephant met one day in the forest and had a big discussion about forest matters. At last the Elephant sneeringly said: “You are a Squirrel, you are only a little bit of a thing. Can you hold either my foot or my leg? No, you are too small to touch even one of my legs!”

“You may be a big thing,” retorted the Squirrel, “but can you keep on eating palm nuts as long as I can?”

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After much talk they decided to collect bunches of palm nuts, and when all was ready they sat down to the eating contest. Before beginning, however, the Squirrel had secreted a number of his friends in the forest near by.

The Elephant began the contest by putting a bunch of palm nuts into his mouth; but the Squirrel took the nuts one by one and ate them. And when the Squirrel was full he made some excuse and slipped away, and another squirrel took his place. In this way Squirrel after Squirrel exchanged places with each other unnoticed by the Elephant, who continued to eat all the morning, and the big pile of palm nuts grew smaller and smaller.

At last the Elephant asked: “Are you full, friend Squirrel?”

“No,” answered the last Squirrel, “I feel as though I had only just begun.”

“Is that so?” grunted the Elephant. “Well, you are a wonderful little thing. Why, I am getting fuller and fuller,”

After that they went on eating again.

In the afternoon the Elephant asked again: “Friend Squirrel, are you full yet?”

“No,” rephed the last Squirrel, “I have not eaten half enough yet.” And he took up some more nuts to eat.

The Elephant had not room for more than a sigh; and towards sunset he said: “I am full, and cannot eat any more palm nuts.”

Thus the Elephant confessed he was beaten, and ever after that he refrained from annoying and ridiculing his friends and neighbours because they were smaller than himself. The natives are very careful not to taunt slaves about their condition, or to twit a person about poverty or lowly birth. It is considered to be the acme of rudeness to remind another that he is not so fine a fellow as you are, or as he thinks he is. Of course, folk often lost their temper and said bitter things to each other.

Why the Water-Snake Has no Poison

This myth explains why the water-snake lacks venom. The Python mother distributed poison to her snake offspring, enabling them to protect themselves. However, the water-snake, distracted by fishing, missed her summons. Upon returning late, he was denied poison due to his disobedience. Consequently, the water-snake’s bite is harmless, and he is neither feared nor avoided, serving as a lesson on the consequences of neglecting responsibility.

Source
Among Congo Cannibals
by John H. Weeks
Seeley, Service & Co.,London, 1913

► Themes of the story

Origin of Things: It provides an explanation for a natural phenomenon—the harmlessness of the water-snake’s bite.

Conflict with Authority: The water-snake’s disregard for his mother’s summons leads to negative consequences, highlighting the repercussions of defying authority.

Cultural Heroes: The Python mother serves as a foundational figure who imparts wisdom and enforces societal norms.

► From the same Region or People

Central Africa
- Boloki Lore

Learn more about Bantu peoples

When the Python had given birth to all the snakes she said to them: “You have no poison now, but another day I will call you, and give to each of you a proper share of poison.” After a time the day arrived, and the Python called all her children to receive the promised gift. The green snake, the viper, the whip-snake, the diamond-headed snake all arrived, and each received his share of the poison so as to defend himself from his enemies. Wherever these snakes went on a journey everybody jumped out of their way, for if they did not they were bitten and suffered much pain.

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The Water-snake, however, instead of obeying his mother’s call, went off to the river to fish. By and by he became tired of fishing, and thought he would go and hear what his mother the Python wanted.

As he went he met the other snakes returning, and heard that they had received their gifts from their mother. On his arrival he asked her for his share of the poison.

But the Python said: “No, I called you, and instead of coming you went fishing, so now you have lost your share of the poison through disobedience.”

That is why the Water-snake is only laughed at when he bites, and no one thinks of moving out of his way, for he has no poison through disregarding his mother’s call.

Why the Plantain-Eater Did Not Build a Nest

The tale of the Plantain-eater, a bird known for its vibrant plumage and self-centered cries, reflects a moral lesson about procrastination and self-reliance. Unlike other birds that prepared nests for shelter, the Plantain-eater relied on others during storms, making excuses to avoid building its own. Ultimately, it faced rejection and discomfort, embodying the consequences of failing to act responsibly when given the chance.

Source
Among Congo Cannibals
by John H. Weeks
Seeley, Service & Co.,London, 1913

► Themes of the story

Cunning and Deception: The Plantain-eater attempts to deceive others into providing shelter instead of taking responsibility.

Community and Isolation: The bird’s refusal to contribute by building its own nest leads to its isolation during adverse conditions.

Conflict with Nature: The Plantain-eater’s lack of preparation leaves it vulnerable to natural elements like rain.

► From the same Region or People

Central Africa
- Boloki Lore

Learn more about Bantu peoples

The Plantain-eater is a gaudy-plumaged bird, not quite so large as a Cockatoo. It is called by the natives Lukulu[1]koko. Its notes are, Kulu! kulu! kulukoko! hence the natives say, “It is always talking about itself.”

All the birds built nests so that when it rained they could shelter and remain dry. The Plantain-eater, however, never troubled to build a nest, but when the rain fell in torrents he went to a neighbour and said: “Let me come into your nest out of the rain.”

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But his neighbour answered him: “No, go and cut some palm fronds and build your own nest.”

The Plantain-eater, at this reply, went off crying: “Kulu! kulu! kulukoko! Wait until the rain stops, and then I will fetch fronds to build my nest.”

By and by the rain ceased and the neighbours called out: “Plantain-eater, the rain is finished, now get your fronds for nest building.”

But the Plantain-eater said: “I will stop where I am, and when it rains I will raise my shoulders and put my head under my feathers, and the rain will not hurt me.”

The next time it rained, however, he found it was very unpleasant to be out in it; and again he asked to be allowed to enter a neighbour’s nest, but he was driven off. Thus it always happened that when it rained he intended to build a house; and when it was fine he said he did not need a house, but would put his head under his feathers.

And that is why the Plantain-eater is seen jumping from branch to branch in the rain, trying to enter other people’s nests, making all kinds of promises in the rain, and only talking loudly and boasting in the fine weather of what he will do.

The Kite Breaks His Promise to the Tortoise

The tale of the Tortoise and the Kite explores the consequences of broken promises. After making a pact of blood-brotherhood, the Kite requests an electric fish from the Tortoise, who asks for the wind in return. The Kite deceives the Tortoise by failing to fulfill his promise. The Tortoise’s clever response exposes the Kite, leading to the Kite’s punishment: losing the ability to glide effortlessly like the Eagle.

Source
Among Congo Cannibals
by John H. Weeks
Seeley, Service & Co.,London, 1913

► Themes of the story

Moral Lessons: The story underscores the importance of keeping promises, especially those made during significant rituals like blood-brotherhood.

Trickster: The Tortoise employs cleverness to expose the Kite’s deceit by disguising himself as a bundle, leading to the Kite’s embarrassment.

Conflict with Authority: The Tortoise challenges the Kite’s betrayal, confronting the broken promise and seeking justice.

► From the same Region or People

Central Africa
- Boloki Lore

Learn more about Bantu peoples

When the Tortoise and the Kite made blood-brotherhood the Kite said: “Friend Tortoise, now that we have become brothers, catch an electric fish for me.”

“Friend Kite,” replied the Tortoise, “when you see a skin floating on the river you will know that I have caught the fish you desire. Swoop down and take it; and, friend Kite, thou art one who lives in the air, tie up the wind and bring it to me.”

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By and by the Tortoise killed an electric fish {nina), and set it floating on the river. When the Kite saw it he said: “Ah, there is the fish my friend Tortoise has sent me.” He thereupon dropped to the river, picked up the fish, and carried it away to a high tree, where he ate it.

The Tortoise waited a long time, but the Kite never brought him the wind; so seeing the Eagle one day fishing by the river bank he said to him, “Come here, friend Eagle,” and when the Eagle had alighted on a branch near by, the Tortoise continued:

“Well, my friend the Kite and I made blood-brotherhood, and he asked me to send him an electric fish, and I asked him to bring me the wind, and he agreed to this bargain. I have sent him his fish, but he has hot brought me the wind. When you see the Kite remind him of his promise.”

The Eagle met the Kite next day on the top of a tree and said to him: “When you make blood-brotherhood with a person you should keep your promise to him. Why don’t you take the wind to the Tortoise?”

“I have not yet tied it up,” said the Kite as he flew off.

The Tortoise waited, but the Kite not coming he went ashore, climbed to the roof of a house, and tied himself into a bundle like a parcel of fish.

The Kite, seeing the bundle and thinking it was some fish, he swooped down on it and carried it away to a tree, and while he was undoing the bundle the Tortoise said: “Friend Kite, you have deceived me, and you have broken your promise. Where is the wind you agreed to bring to me?”

The Kite was so alarmed that he dropped the Tortoise and flew away. And because of his broken promise to his friend he has lost the power to sail on the wind like the Eagle; but has to constantly flutter and flap his wings. [To break a promise made at the time of making blood-brotherhood is considered very bad, and is regarded as certain to bring punishment.]

The Eagle Leaves the Tortoise in the Lurch

A Leopard entrusted her children to a Tortoise while hunting. The Tortoise deceived her, feeding her children to an Eagle with whom he made a pact. When all the children were gone, the Leopard discovered the betrayal and pursued the Tortoise, who sought the Eagle’s help. Ultimately abandoned by the Eagle, the Tortoise was caught and killed, teaching the animals to fear harming a Leopard’s offspring.

Source
Among Congo Cannibals
by John H. Weeks
Seeley, Service & Co.,London, 1913

► Themes of the story

Good vs. Evil: The narrative highlights the moral conflict between the Leopard’s trust and the deceitful actions of the Tortoise and Eagle.

Cunning and Deception: The Tortoise employs deceit to mislead the Leopard and collaborate with the Eagle.

Divine Punishment: The Tortoise’s ultimate fate can be seen as a form of retribution for his transgressions.

► From the same Region or People

Central Africa
- Boloki Lore

Learn more about Bantu peoples

A Leopard had three young children, and she asked the Tortoise to take care of them while she was away hunting. “Very well,” said the Tortoise, “I will nurse them for you.” So the Leopard went hunting, and after a time she returned with some meat which she wished to give to her children.

“No, no, do not open the door,” whispered the Tortoise, “your children are asleep. Throw the meat in at the window.” The meat was passed through the window, and the Leopard went off hunting again.

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While the Leopard was gone the second time, an Eagle came to the Tortoise and said: “Friend Tortoise, let us make blood-brotherhood.”

The Tortoise agreed, and the friendship was properly made. After a short time the Eagle asked the Tortoise for one of the children to eat, and one was taken, and they ate it between them.

By and by the Leopard returned again from the hunt with some more meat; but the Tortoise pretended that the children were asleep; so the meat was again put through the window, and off went the Leopard to hunt in the forest.

The Eagle then came and begged for another child, and receiving it he went and ate it on a high tree.

When the Leopard returned next time, she insisted on seeing the children, but the Tortoise said: “You stop there and I will show them to you at the window.”

The Tortoise then took up the only child left, and holding it at the window he said, “That is one.” He put it down and held it up again, and said, “That is two.” Then he showed it again at the window for the third time, and said, “That is three.” The Leopard, thereupon, went away satisfied.

The Eagle came again and asked for the “other child to eat.”

“What shall I do,” asked the Tortoise, “when the Leopard returns and finds all her children are gone?”

“Oh, I will take care of you,” said the Eagle reassuringly; “I will fly with you to a high tree.”The last child was given and eaten, and then the Eagle took the Tortoise to the branch of a very high tree.

Shortly after the Eagle had carried off the Tortoise the Leopard returned, and finding all her children gone she wept very loudly for some time; then looking about her she saw the Tortoise on the top of a tree.

The Leopard gnawed at the tree, and just as it was going to fall the Tortoise called out to his friend, the Eagle, to help him. The Eagle carried him to another tree. The Leopard gnawed that one; so the Eagle removed the Tortoise to another high tree; but the Leopard gnawed that also.

The Tortoise called for his friend, the Eagle; but the Eagle replied: “I am tired of helping you, take care of yourself,” and off he flew, leaving his friend in the lurch, and never returned again. The tree fell, and the Leopard killed the Tortoise. That is why the bush animals are afraid to hurt the Leopard’s children.