The Legend of Paracelsus

Paracelsus, encountering a spirit trapped in a fir tree, agreed to free it in exchange for a universal healing medicine and a gold-making tincture. After releasing the spirit, which emerged as a sinister figure, Paracelsus cleverly trapped it again by tricking it back into the tree. With the phials left behind, he gained fame and fortune, while the spirit remained imprisoned forever.

Source
Folk-lore and Legends: German
Printed by T. and A. Constable, Printers to Her Majesty, at the Edinburgh University Press
W.W. Gibbings, London, 1892

► Themes of the story

Cunning and Deception: Paracelsus employs clever tactics to both release and subsequently re-imprison the spirit, showcasing his wit and strategic thinking.

Supernatural Beings: The narrative features a spirit confined within a tree, highlighting interactions between humans and otherworldly entities.

Forbidden Knowledge: The spirit offers Paracelsus profound secrets, such as a universal healing medicine and a gold-making tincture, representing the allure and danger of hidden wisdom.

From the German lore

Learn more about German Folklore

It once happened that Paracelsus was walking through a forest, when he heard a voice calling to him by name. He looked around, and at length discovered that it proceeded from a fir-tree, in the trunk of which there was a spirit enclosed by a small stopper, sealed with three crosses.

The spirit begged of Paracelsus to set him free. This he readily promised, on condition that the spirit should bestow upon him a medicine capable of healing all diseases, and a tincture which would turn everything it touched to gold. The spirit acceded to his request, whereupon Paracelsus took his penknife, and succeeded, after some trouble, in getting out the stopper.

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A loathsome black spider crept forth, which ran down the trunk of the tree. Scarcely had it reached the ground before it was changed, and became, as if rising from the earth, a tall haggard man, with squinting red eyes, wrapped in a scarlet mantle.

He led Paracelsus to a high, overhanging, craggy mount, and with a hazel twig, which he had broken off by the way, he smote the rock, which, splitting with a crash at the blow, divided itself in twain, and the spirit disappeared within it. He, however, soon returned with two small phials, which he handed to Paracelsus–a yellow one, containing the tincture which turned all it touched to gold, and a white one, holding the medicine which healed all diseases. He then smote the rock a second time, and thereupon it instantly closed again.

Both now set forth on their return, the spirit directing his course towards Innsprück, to seize upon the magician who had banished him from that city. Now Paracelsus trembled for the consequences which his releasing the Evil One would entail upon him who had conjured him into the tree, and bethought how he might rescue him. When they arrived once more at the fir-tree, he asked the spirit if he could possibly transform himself again into a spider, and let him see him creep into the hole. The spirit said that it was not only possible, but that he would be most happy to make such a display of his art for the gratification of his deliverer.

Accordingly he once more assumed the form of a spider, and crept again into the well-known crevice. When he had done so, Paracelsus, who had kept the stopper all ready in his hand for the purpose, clapped it as quick as lightning into the hole, hammered it in firmly with a stone, and with his knife made three fresh crosses upon it. The spirit, mad with rage, shook the fir-tree as though with a whirlwind, that he might drive out the stopper which Paracelsus had thrust in, but his fury was of no avail. It held fast, and left him there with little hope of escape, for, on account of the great drifts of snow from the mountains, the forest will never be cut down, and, although he should call night and day, nobody in that neighbourhood ever ventures near the spot.

Paracelsus, however, found that the phials were such as he had demanded, and it was by their means that he afterwards became such a celebrated and distinguished man.

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Gaffer Death

A poor man, desperate for a godfather for his thirteenth child, accepts Death’s offer. Death promises to make the boy a renowned physician, guiding him to heal or pronounce death. The physician’s fame grows, but his greed leads him to defy Death twice—saving a king and a princess. Death, betrayed, takes him to a cave of life-candles, where the physician’s life ends in Death’s hands.

Source
Folk-lore and Legends: German
Printed by T. and A. Constable,
Printers to Her Majesty,
at the Edinburgh University Press
W.W. Gibbings, London, 1892

► Themes of the story

Cunning and Deception: The physician attempts to outsmart Death by manipulating situations to save patients marked for death, showcasing human cunning against supernatural forces.

Tragic Flaw: The physician’s greed and ambition lead him to defy Death’s instructions, ultimately resulting in his own demise, illustrating how personal weaknesses can cause one’s downfall.

Eternal Life and Mortality: The narrative explores the inevitability of death and the human desire to overcome it, emphasizing the natural limits of life and the consequences of attempting to alter them.

From the German lore

Learn more about German Folklore

There was once a poor man who had twelve children, and he was obliged to labour day and night that he might earn food for them. When at length, as it so happened, a thirteenth came into the world, the poor man did not know how to help himself, so he ran out into the highway, determined to ask the first person he met to be godfather to the boy.

There came stalking up to him Death, who said–

“Take me for a godfather.”

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“Who are you?” asked the father.

“I am Death, who makes all equal,” replied the stranger.

Then said the man–

“You are one of the right sort: you seize on rich and poor without distinction; you shall be the child’s godfather.”

Death answered–

“I will make the boy rich and renowned throughout the world, for he who has me for a friend can want nothing.”

Said the man–

“Next Sunday will he be christened, mind and come at the right time.”

Death accordingly appeared as he had promised, and stood godfather to the child.

When the boy grew up his godfather came to him one day, and took him into a wood, and said–

“Now shall you have your godfather’s present. I will make a most famous physician of you. Whenever you are called to a sick person, I will take care and show myself to you. If I stand at the foot of the bed, say boldly, ‘I will soon restore you to health,’ and give the patient a little herb that I will point out to you, and he will soon be well. If, however, I stand at the head of the sick person, he is mine; then say, ‘All help is useless; he must soon die.'”

Then Death showed him the little herb, and said–

“Take heed that you never use it in opposition to my will.”

It was not long before the young fellow was the most celebrated physician in the whole world.

“The moment he sees a person,” said every one, “he knows whether or not he’ll recover.”

Accordingly he was soon in great request. People came from far and near to consult him, and they gave him whatever he required, so that he made an immense fortune. Now, it so happened that the king was taken ill, and the physician was called upon to say whether he must die. As he went up to the bed he saw Death standing at the sick man’s head, so that there was no chance of his recovery. The physician thought, however, that if he outwitted Death, he would not, perhaps, be much offended, seeing that he was his godfather, so he caught hold of the king and turned him round, so that by that means Death was standing at his feet. Then he gave him some of the herb, and the king recovered, and was once more well. Death came up to the physician with a very angry and gloomy countenance, and said–

“I will forgive you this time what you have done, because I am your godfather, but if you ever venture to betray me again, you must take the consequences.”

Soon after this the king’s daughter fell sick, and nobody could cure her. The old king wept night and day, until his eyes were blinded, and at last he proclaimed that whosoever rescued her from Death should be rewarded by marrying her and inheriting his throne. The physician came, but Death was standing at the head of the princess. When the physician saw the beauty of the king’s daughter, and thought of the promises that the king had made, he forgot all the warnings he had received, and, although Death frowned heavily all the while, he turned the patient so that Death stood at her feet, and gave her some of the herb, so that he once more put life into her veins.

When Death saw that he was a second time cheated out of his property, he stepped up to the physician, and said–

“Now, follow me.”

He laid hold of him with his icy cold hand, and led him into a subterranean cave, in which there were thousands and thousands of burning candles, ranged in innumerable rows. Some were whole, some half burnt out, some nearly consumed. Every instant some went out, and fresh ones were lighted, so that the little flames seemed perpetually hopping about.

“Behold,” said Death, “the life-candles of mankind. The large ones belong to children, those half consumed to middle-aged people, the little ones to the aged. Yet children and young people have oftentimes but a little candle, and when that is burnt out, their life is at an end, and they are mine.”

The physician said–

“Show me my candle.”

Then Death pointed out a very little candle-end, which was glimmering in the socket, and said–

“Behold!”

Then the physician said–

“O dearest godfather, light me up a new one, that I may first enjoy my life, be king, and husband of the beautiful princess.”

“I cannot do so,” said Death; “one must burn out before I can light up another.”

“Place the old one then upon a new one, that that may burn on when this is at an end,” said the physician.

Death pretended that he would comply with this wish, and reached a large candle, but to revenge himself, purposely failed in putting it up, and the little piece fell and was extinguished. The physician sank with it, so he himself fell into the hands of Death.

Lion Who Took a Woman’s Shape

A woman’s quest for food turns into a tragic and magical tale. After encountering a lion and enduring a deadly pursuit, she is devoured and replaced by the lion disguised in her skin. Her family discovers the deception, kills the lion, and miraculously revives the woman from her heart. Restored to life, she resumes her duties but chooses to remain unmarried.

Source
South-African Folk Tales
by James A. Honey, M.D.
New York,1910

► Themes of the story

Cunning and Deception: The lion uses disguise to infiltrate the woman’s household, highlighting themes of trickery.

Resurrection: The woman is miraculously revived from her heart after being devoured by the lion.

Family Dynamics: The story explores the interactions and bonds within the woman’s family, especially in their response to her disappearance and the lion’s deception.

► From the same Region or People

South Africa
- Bushmen Lore

Learn more about the Bushmen

Some Women, it is said, went out to seek roots and herbs and other wild food. On their way home they sat down and said, “Let us taste the food of the field.” Now they found that the food picked by one of them was sweet, while that of the others was bitter. The latter said to each other, “Look here! this Woman’s herbs are sweet.” Then they said to the owner of the sweet food, “Throw it away and seek for other.” So she threw away the food, and went to gather more. When she had collected a sufficient supply, she returned to join the other Women, but could not find them.

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She went therefore down to the river, where Hare sat lading water, and said to him, “Hare, give me some water that I may drink.” But he replied, “This is the cup out of which my uncle (Lion) and I alone may drink.”

She asked again: “Hare, draw water for me that I may drink.” But Hare made the same reply. Then she snatched the cup from him and drank, but he ran home to tell his uncle of the outrage which had been committed.

The Woman meanwhile replaced the cup and went away. After she had departed Lion came down, and, seeing her in the distance, pursued her on the road. When she turned round and saw him coming, she sang in the following manner:

“My mother, she would not let me seek herbs,
Herbs of the field, food from the field. Hoo!”

When Lion at last came up with the Woman, they hunted each other round a shrub. She wore many beads and arm-rings, and Lion said, “Let me put them on!” So she lent them to him, but he afterwards refused to return them to her.

They then hunted each other again round the shrub, till Lion fell down, and the Woman jumped upon him, and kept him there. Lion (uttering a form of conjuration) said:

“My Aunt! it is morning, and time to rise;
Pray, rise from me!”

She then rose from him, and they hunted again after each other round the shrub, till the Woman fell down, and Lion jumped upon her. She then addressed him:

“My Uncle! it is morning, and time to rise;
Pray, rise from me!”

He rose, of course, and they hunted each other again, till Lion fell a second time. When she jumped upon him he said:

“My Aunt! it is morning, and time to rise;
Pray, rise from me!”

They rose again and hunted after each other. The Woman at last fell down. But this time when she repeated the above conjuration, Lion said:

“Hè Kha! Is it morning, and time to rise?”

He then ate her, taking care, however, to leave her skin whole, which he put on, together with her dress and ornaments, so that he looked quite like a woman, and then went home to her kraal.

When this counterfeit woman arrived, her little sister, crying, said, “My sister, pour some milk out for me.” She answered, “I shall not pour you out any.” Then the Child addressed their Mother: “Mama, do pour out some for me.” The Mother of the kraal said, “Go to your sister, and let her give it to you!” The little Child said again to her sister, “Please, pour out for me!” She, however, repeated her refusal, saying, “I will not do it.” Then the Mother of the kraal said to the little One, “I refused to let her (the elder sister) seek herbs in the field, and I do not know what may have happened; go therefore to Hare, and ask him to pour out for you.”

So then Hare gave her some milk; but her elder sister said, “Come and share it with me.” The little Child then went to her sister with her bamboo (cup), and they both sucked the milk out of it. Whilst they were doing this, some milk was spilt on the little one’s hand, and the elder sister licked it up with her tongue, the roughness of which drew blood; this, too, the Woman licked up.

The little Child complained to her Mother: “Mama, sister pricks holes in me and sucks the blood.” The Mother said, “With what Lion’s nature your sister went the way that I forbade her, and returned, I do not know.”

Now the Cows arrived, and the elder sister cleansed the pails in order to milk them. But when she approached the Cows with a thong (in order to tie their fore-legs), they all refused to be milked by her.

Hare said, “Why do not you stand before the Cow?” She replied, “Hare, call your brother, and do you two stand before the Cow.” Her husband said, “What has come over her that the Cows refuse her? These are the same Cows she always milks.” The Mother (of the kraal) said, “What has happened this evening? These are Cows which she always milks without assistance. What can have affected her that she comes home as a woman with a Lion’s nature?”

The elder daughter then said to her Mother, “I shall not milk the Cows.” With these words she sat down. The Mother said therefore to Hare, “Bring me the bamboos, that I may milk. I do not know what has come over the girl.”

So the Mother herself milked the cows, and when she had done so, Hare brought the bamboos to the young wife’s house, where her husband was, but she (the wife) did not give him (her husband) anything to eat. But when at night time she fell asleep, they saw some of the Lion’s hair, which was hanging out where he had slipped on the Woman’s skin, and they cried, “Verily! this is quite another being. It is for this reason that the Cows refused to be milked.”

Then the people of the kraal began to break up the hut in which Lion lay asleep. When they took off the mats, they said (conjuring them), “If thou art favourably inclined to me, O Mat, give the sound ‘sawa'” (meaning, making no noise).

To the poles (on which the hut rested) they said, “If thou art favourably inclined to me, O Pole, thou must give the sound ‘gara.'”

They addressed also the bamboos and the bed-skins in a similar manner.

Thus gradually and noiselessly they removed the hut and all its contents. Then they took bunches of grass, put them over the Lion, and lighting them, said, “If thou art favourably inclined to me, O Fire, thou must flare up, ‘boo boo,’ before thou comest to the heart.”

So the Fire flared up when it came towards the heart, and the heart of the Woman jumped upon the ground. The Mother (of the kraal) picked it up, and put it into a calabash.

Lion, from his place in the fire, said to the Mother (of the kraal), “How nicely I have eaten your daughter.” The Woman answered, “You have also now a comfortable place!”

Now the Woman took the first milk of as many Cows as had calves, and put it into the calabash where her daughter’s heart was; the calabash increased in size, and in proportion to this the girl grew again inside it.

One day, when the Mother (of the kraal) went out to fetch wood, she said to Hare, “By the time that I come back you must have everything nice and clean.” But during her Mother’s absence, the girl crept out of the calabash, and put the hut in good order, as she had been used to do in former days, and said to Hare, “When Mother comes back and asks, ‘Who has done these things?’ you must say, ‘I, Hare, did them.'” After she had done all, she hid herself on the stage.

When the Mother of the kraal came home, she said, “Hare, who has done these things? They look just as they used when my daughter did them.” Hare said, “I did the things.” But the Mother would not believe it, and looked at the calabash. Seeing it was empty, she searched the stage and found her daughter. Then she embraced and kissed her, and from that day the girl stayed with her Mother, and did everything as she was wont in former times; but she now remained unmarried.

When Lion Could Fly

Lion once had the power to fly, making him invincible. He entrusted White Crows to guard bones at his kraal while hunting. When Great Frog broke the bones and challenged Lion to find him at a pool, Lion lost his flight. Despite attempting to catch Frog, Lion failed, forcing him to hunt on foot. The White Crows fell silent, unable to explain the events.

Source
South-African Folk Tales
by James A. Honey, M.D.
New York,1910

► Themes of the story

Cunning and Deception: Great Frog’s clever actions lead to Lion’s downfall, showcasing the use of wit to outsmart a more powerful adversary.

Mythical Creatures: The tale features anthropomorphic animals with extraordinary abilities, such as a flying lion and a talking frog.

Moral Lessons: The narrative imparts lessons about the consequences of pride and the effectiveness of intelligence over brute strength.

► From the same Region or People

South Africa
- Bushmen Lore

Learn more about the Bushmen

Lion, it is said, used once to fly, and at that time nothing could live before him. As he was unwilling that the bones of what he caught should be broken into pieces, he made a pair of White Crows watch the bones, leaving them behind at the kraal whilst he went a-hunting. But one day Great Frog came there, broke the bones in pieces, and said, “Why can men and animals live no longer?” And he added these words, “When he comes, tell him that I live at yonder pool; if he wishes to see me, he must come there.”

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Lion, lying in wait (for game), wanted to fly up, but found he could not fly. Then he got angry, thinking that at the kraal something was wrong, and returned home. When he arrived he asked, “What have you done that I cannot fly?” Then they answered and said, “Some one came here, broke the bones into pieces, and said, ‘If he want me, he may look for me at yonder pool!'” Lion went, and arrived while Frog was sitting at the water’s edge, and he tried to creep stealthily upon him. When he was about to get hold of him, Frog said, “Ho!” and, diving, went to the other side of the pool, and sat there. Lion pursued him; but as he could not catch him he returned home.

From that day, it is said, Lion walked on his feet, and also began to creep upon (his game); and the White Crows became entirely dumb since the day that they said, “Nothing can be said of that matter.”

The Zebra Stallion

A young zebra stallion grows up with the support of his herd and leads them to water amidst harassment from baboons. When confronted by a baboon, the stallion’s strength and anger prevail after a dispute over food, leaving the baboon with a bald spot. The tale explains the baboon’s bald back and highlights the zebra’s resilience.

Source
South-African Folk Tales
by James A. Honey, M.D.
New York,1910

► Themes of the story

Origin of Things: The tale explains the baboon’s bald back, providing a mythical origin for this physical trait.

Cunning and Deception: The baboon deceives the stallion by licking milk from his tongue, an act that leads to conflict.

Revenge and Justice: The stallion’s retaliation against the baboon for the deceit results in the baboon’s bald spot, serving as a form of justice.

► From the same Region or People

South Africa
- Bushmen Lore

Learn more about the Bushmen

The Baboons, it is said, used to disturb the Zebra Mares in drinking. But one of the Mares became the mother of a foal. The others then helped her to suckle (the young stallion), that he might soon grow up.

When he was grown up and they were in want of water, he brought them to the water. The Baboons, seeing this, came, as they formerly were used to do, into their way, and kept them from the water.

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While the Mares stood thus, the Stallion stepped forward, and spoke to one of the Baboons, “Thou gum-eater’s child!”

The Baboon said to the Stallion, “Please open thy mouth, that I may see what thou livest on.” The Stallion opened his mouth, and it was milky.

Then the Stallion said to the Baboon, “Please open thy mouth also, that I may see.” The Baboon did so, and there was some gum in it. But the Baboon quickly licked some milk off the Stallion’s tongue. The Stallion on this became angry, took the Baboon by his shoulders, and pressed him upon a hot, flat rock. Since that day the Baboon has a bald place on his back.

The Baboon said, lamenting, “I, my mother’s child, I, the gum-eater, am outdone by this milk-eater!”

The Judgment of Baboon

A tailor, Itkler, accuses Mouse of tearing his clothes, sparking a blame game involving Cat, Dog, Wood, Fire, Water, Elephant, and Ant. Baboon resolves the dispute by ordering each to punish the other. This chain reaction sows lifelong discord among them. Itkler thanks Baboon, who renames himself and begins walking on all fours, a consequence of his peculiar judgment.

Source
South-African Folk Tales
by James A. Honey, M.D.
New York,1910

► Themes of the story

Cunning and Deception: The characters engage in a series of accusations, each deflecting blame onto another, showcasing a web of deceit.

Revenge and Justice: Baboon’s unique method of resolving the dispute by ordering each character to punish the other reflects an unconventional pursuit of justice.

Moral Lessons: The tale imparts lessons about the consequences of blame-shifting and the importance of accountability within a community.

► From the same Region or People

South Africa
- Bushmen Lore

Learn more about the Bushmen

Mouse had torn the clothes of Itkler (the tailor), who then went to Baboon, and accused Mouse with these words: “In this manner I come to thee: Mouse has torn my clothes, but will not know anything of it, and accuses Cat; Cat protests likewise her innocence, and says, ‘Dog must have done it’; but Dog denies it also, and declares Wood has done it; and Wood throws the blame on Fire, and says, ‘Fire did it’; Fire says, ‘I have not, Water did it’; Water says, ‘Elephant tore the clothes’; and Elephant says, ‘Ant tore them.’ Thus a dispute has arisen among them. Therefore, I, Itkler, come to thee with this proposition: Assemble the people and try them in order that I may get satisfaction.”

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Thus he spake, and Baboon assembled them for trial. Then they made the same excuses which had been mentioned by Itkler, each one putting the blame upon the other.

So Baboon did not see any other way of punishing them, save through making them punish each other; he therefore said,

“Mouse, give Itkler satisfaction.”

Mouse, however, pleaded not guilty. But Baboon said, “Cat, bite Mouse.” She did so.

He then put the same question to Cat, and when she exculpated herself, Baboon called to Dog, “Here, bite Cat.”

In this manner Baboon questioned them all, one after the other, but they each denied the charge. Then he addressed the following words to them, and said,

“Wood, beat Dog.
Fire, burn Wood.
Water, quench Fire.
Elephant, drink Water.
Ant, bite Elephant in his most tender parts.”

They did so, and since that day they cannot any longer agree with each other.

Ant enters into Elephant’s most tender parts and bites him.

Elephant swallows Water.
Water quenches Fire.
Fire consumes Wood.
Wood beats Dog.
Dog bites Cat.
And Cat bites Mouse.

Through this judgment Itkler got satisfaction and addressed Baboon in the following manner:

“Yes! Now I am content, since I have received satisfaction, and with all my heart I thank thee, Baboon, because thou hast exercised justice on my behalf and given me redress.”

Then Baboon said, “From to-day I will not any longer be called Jan, but Baboon shall be my name.”

Since that time Baboon walks on all fours, having probably lost the privilege of walking erect through this foolish judgment.

Tortoise Hunting Ostriches

The Tortoises devised a clever plan to hunt Ostriches by forming rows and forcing them to flee through the middle. While staying still and calling to each other, the Ostriches, confused by the calls, ran until they exhausted themselves and collapsed. The Tortoises then gathered where the Ostriches fell and feasted on them.

Source
South-African Folk Tales
by James A. Honey, M.D.
New York,1910

► Themes of the story

Cunning and Deception: The tortoises employ a clever strategy to hunt the ostriches by positioning themselves strategically and using calls to confuse and exhaust the birds.

Moral Lessons: The tale imparts a lesson on the effectiveness of intelligence and strategy over brute strength.

Community and Isolation: The tortoises work collectively to achieve their goal, emphasizing the strength found in unity.

► From the same Region or People

South Africa
- Bushmen Lore

Learn more about the Bushmen

One day, it is said, the Tortoises held a council how they might hunt Ostriches, and they said, “Let us, on both sides, stand in rows near each other, and let one go to hunt the Ostriches, so that they must flee along through the midst of us.” They did so, and as they were many, the Ostriches were obliged to run along through the midst of them. During this they did not move, but, remaining always in the same places, called each to the other, “Are you there?” and each one answered, “I am here.” The Ostriches hearing this, ran so tremendously that they quite exhausted their strength, and fell down. Then the Tortoises assembled by-and-by at the place where the Ostriches had fallen, and devoured them.

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Cock and Jackal

A cunning Cock, captured by Jackal, tricks him by suggesting prayer before being eaten, mimicking the white man. Cock instructs Jackal to fold his hands and close his eyes while praying. Seizing the moment, Cock escapes, mocking Jackal’s attempt to pray. Jackal, outwitted, sits speechless, realizing he has been cleverly deceived.

Source
South-African Folk Tales
by James A. Honey, M.D.
New York,1910

► Themes of the story

Cunning and Deception: The cock deceives the jackal to secure his freedom.

Moral Lessons: The story teaches the value of cleverness and the potential folly of blind imitation.

Illusion vs. Reality: The jackal is misled by the cock’s suggestion, confusing appearance with truth.

► From the same Region or People

South Africa
- Bushmen Lore

Learn more about the Bushmen

Cock, it is said, was once overtaken by Jackal, and caught. Cock said to Jackal, “Please, pray first (before you kill me), as the white man does.” Jackal asked, “In what manner does he pray? Tell me.” – “He folds his hands in praying,” said Cock. Jackal folded his hands and prayed. Then Cock spoke again: “You ought not to look about you as you do. You had better shut your eyes.” He did so; and Cock flew away, upbraiding at the same time Jackal with these words, “You rogue! do you also pray?”

There sat Jackal, speechless, because he had been outdone.

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Lion’s Illness

When Lion fell ill, Jackal avoided visiting, noticing no visitors returned. Hyena accused him of neglect, prompting Lion to summon Jackal. Jackal explained he sought a witch doctor’s remedy: wearing Hyena’s freshly removed skin. Lion, believing this, captured Hyena, skinned her while she howled, and wore the warm hide, sparing Jackal and turning Hyena’s accusation against her.

Source
South-African Folk Tales
by James A. Honey, M.D.
New York,1910

► Themes of the story

Cunning and Deception: Jackal uses cleverness to avoid harm by deceiving Lion into targeting Hyena instead.

Revenge and Justice: Hyena’s false accusation leads to her punishment, serving as a form of poetic justice.

Moral Lessons: The tale imparts lessons about the consequences of deceit and false accusations.

► From the same Region or People

South Africa
- Bushmen Lore

Learn more about the Bushmen

Lion, it is said, was ill, and they all went to see him in his suffering. But Jackal did not go, because the traces of the people who went to see him did not turn back. Thereupon, he was accused by Hyena, who said, “Though I go to look, yet Jackal does not want to come and look at the man’s sufferings.”

Then Lion let Hyena go, in order that she might catch Jackal; and she did so, and brought him.

Lion asked Jackal: “Why did you not come here to see me?”

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Jackal said, “Oh, no! when I heard that my uncle was so very ill, I went to the witch (doctor) to consult him, whether and what medicine would be good for my uncle against the pain. The doctor said to me, ‘Go and tell your uncle to take hold of Hyena and draw off her skin, and put it on while it is still warm. Then he will recover.’ Hyena is one who does not care for my uncle’s sufferings.”

Lion followed his advice, got hold of Hyena, drew the skin over her ears, whilst she howled with all her might, and put it on.

The Story of Hare

In a tale of wit and consequence, animals appoint guards to protect communal fat from the cunning inkalimeva, a mythical creature. Each guard fails, tricked or overpowered, until the clever hare outsmarts and kills the inkalimeva. Despite his success, the hare’s greed for the creature’s tail leads to conflict with the other animals, forcing him to flee and embark on mischievous adventures.

Source
South-African Folk Tales
by James A. Honey, M.D.
New York,1910

► Themes of the story

Cunning and Deception: The narrative highlights the use of cleverness and deceit, both by the inkalimeva in deceiving the initial guards and by the hare in ultimately defeating it.

Moral Lessons: The story imparts lessons about vigilance, the consequences of greed, and the importance of communal responsibility.

Trials and Tribulations: The animals face a series of challenges in protecting their resources, culminating in the hare’s successful yet morally complex resolution.

► From the same Region or People

South Africa
- Bushmen Lore

Learn more about the Bushmen

Once upon a time the animals made a kraal and put some fat in it. They agreed that one of their number should remain to be the keeper of the gate. The first one that was appointed was the coney (imbila). He agreed to take charge, and all the others went away. In a short time the coney fell asleep, when the inkalimeva (a fabulous animal) went in and ate all the fat. After doing this, he threw a little stone at the coney. The coney started up and cried out: “The fat belonging to all the animals has been eaten by the inkalimeva.”

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It repeated this cry several times, calling out very loudly. The animals at a distance heard it, they ran to the kraal, and when they saw that the fat was gone they killed the coney.

They put fat in the kraal a second time, and appointed the muishond (ingaga) to keep the gate. The muishond consented, and the animals went away as before. After a little time the inkalimeva came to the kraal, bringing some honey with it. It invited the keeper of the gate to eat honey, and while the muishond was enjoying himself the inkalimeva went in and stole all the fat. It threw a stone at the muishond, which caused him to look up.

The muishond cried out: “The fat belonging to all the animals has been eaten by the inkalimeva.”

As soon as the animals heard the cry, they ran to the kraal and killed the muishond.

They put fat in the kraal a third time, and appointed the duiker (impunzi) to be the keeper of the gate. The duiker agreed, and the others went away. In a short time the inkalimeva made its appearance. It proposed to the duiker that they should play hide and look for. The duiker agreed to this. Then the inkalimeva hid itself, and the duiker looked for it till he was so tired that he lay down and went to sleep. When the duiker was asleep, the inkalimeva ate up all the fat.

Then it threw a stone at the duiker, which caused him to jump up and cry out: “The fat belonging to all the animals has been eaten by the inkalimeva.”

The animals, when they heard the cry, ran to the kraal and killed the duiker.

They put fat in the kraal the fourth time, and appointed the bluebuck (inputi) to be the keeper of the gate. When the animals went away, the inkalimeva came as before.

It said: “What are you doing by yourself?”

The bluebuck answered: “I am watching the fat belonging to all the animals.”

The inkalimeva said: “I will be your companion. Come, let us scratch each other’s heads.”

The bluebuck agreed to this. The inkalimeva sat down and scratched the head of the other till he went to sleep. Then it arose and ate all the fat. When it had finished, it threw a stone at the bluebuck and awakened him.

The bluebuck saw what had happened and cried out: “The fat belonging to all the animals has been eaten by the inkalimeva.”

Then the animals ran up and killed the bluebuck also.

They put fat in the kraal the fifth time, and appointed the porcupine (incanda) to be the keeper of the gate. The animals went away, and the inkalimeva came as before.

It said to the porcupine, “Let us run a race against each other.”

It let the porcupine beat in this race.

Then it said, “I did not think you could run so fast, but let us try again.” They ran again, and it allowed the porcupine to beat the second time. They ran till the porcupine was so tired that he said, “Let us rest now.”

They sat down to rest, and the porcupine went to sleep. Then the inkalimeva rose up and ate all the fat. When it had finished eating, it threw a stone at the porcupine, which caused him to jump up.

He called out with a loud voice, “The fat belonging to all the animals has been eaten by the inkalimeva.”

Then the animals came running up and put the porcupine to death.

They put fat in the kraal the sixth time, and selected the hare (umvundla) to be the keeper of the gate. At first the hare would not consent.

He said, “The coney is dead, and the muishond is dead, and the duiker is dead, and the bluebuck is dead, and the porcupine is dead, and you will kill me also.”

They promised him that they would not kill him, and after a good deal of persuasion he at last agreed to keep the gate. When the animals were gone he laid himself down, but he only pretended to be asleep.

In a short time the inkalimeva went in, and was just going to take the fat when the hare cried out: “Let the fat alone.”

The inkalimeva said, “Please let me have this little bit only.”

The hare answered, mocking, “Please let me have this little bit only.”

After that they became companions. The hare proposed that they should fasten each other’s tail, and the inkalimeva agreed. The inkalimeva fastened the tail of the hare first.

The hare said, “Don’t tie my tail so tight.”

Then the hare fastened the tail of the inkalimeva.

The inkalimeva said, “Don’t tie my tail so tight,” but the hare made no answer. After tying the tail of the inkalimeva very fast, the hare took his club and killed it. The hare took the tail of the inkalimeva and ate it, all except a little piece which he hid in the fence.

Then he called out, “The fat belonging to all the animals has been eaten by the inkalimeva.”

The animals came running back, and when they saw that the inkalimeva was dead they rejoiced greatly. They asked the hare for the tail, which should be kept for the chief.

The hare replied, “The one I killed had no tail.”

They said, “How can an inkalimeva be without a tail?”

They began to search, and at length they found a piece of the tail in the fence. They told the chief that the hare had eaten the tail.

He said, “Bring him to me!”

All the animals ran after the hare, but he fled, and they could not catch him. The hare ran into a hole, at the mouth of which the animals set a snare, and then went away. The hare remained in the hole for many days, but at length he managed to get out without being caught.

He went to a place where he found a bushbuck (imbabala) building a hut. There was a pot with meat in it on the fire.

He said to the bushbuck, “Can I take this little piece of meat?”

The bushbuck answered, “You must not do it.”

But he took the meat and ate it all. Afterwards he whistled in a particular manner, and there fell a storm of hail which killed the bushbuck. Then he took the skin of the bushbuck, and made for himself a mantle.

After this the hare went into the forest to procure some weapons to fight with. While he was cutting a stick the monkeys threw leaves upon him. He called to them to come down and beat him. They came down, but he killed them all with his weapons.