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Tale: 狼 (wolf) by Songling Pu

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Text:

S: “ The original text is :

一屠晚归，担中肉尽，止有剩骨。途中两狼，缀行甚远。

　　屠惧，投以骨。一狼得骨止，一狼仍从。复投之，后狼止而前狼又至。骨已尽矣，而两狼之并驱如故。

　　屠大窘，恐前后受其敌。顾野有麦场，场主积薪其中，苫蔽成丘。屠乃奔倚其下，弛担持刀。狼不敢前，眈眈相向。

　　少时，一狼径去，其一犬坐于前。久之，目似瞑，意暇甚。屠暴起，以刀劈狼首，又数刀毙之。方欲行，转视积薪后，一狼洞其中，意将隧入以攻其后也。身已半入，止露尻尾。屠自后断其股，亦毙之。乃悟前狼假寐，盖以诱敌。

　　狼亦黠矣，而顷刻两毙，禽兽之变诈几何哉？止增笑耳。

So, what this means is that there is a butcher who is going home after he had sold all the meat that he brought with him. On his way home, two wolves start to follow him. The butcher gets scared and throws a bone to one of the wolves. But the other wolf is still following. So he throws another bone to the other wolf. Now he has no more bones, but the two wolves continue following him. He is very scared of being attacked from the front and rear. He sees a large wheat stack nearby and leans on it while drawing his butcher knife. The wolves see the knife and stop approaching. After a while, one wolf leaves, and the other wolf sits in front of the butcher. The sitting wolf appears to be sleeping. The butcher quickly jumps up and kills the wolf with his knife. Right before the butcher leaves, he discovers that the other wolf is digging a hole behind the wheat stack! Thus, he kills this wolf as well.

Wolves are cunning, but they can die in an instant. How many tricks do these beasts have? It only adds to the laughter.”

here is the pingyin version of the original text:

Yī tú wǎn guī, dān zhōng ròu jìn, zhǐ yǒu shèng gǔ. Tú zhōng liǎng láng, zhuì xíng shén yuǎn.

Tú jù, tóu yǐ gǔ. Yī láng dé gǔ zhǐ, yī láng réng cóng. Fù tóu zhī, hòu láng zhǐ ér qián láng yòu zhì. Gǔ yǐ jìn yǐ, ér liǎng láng zhī bìng qū rú gù.

Tú dà jiǒng, kǒng qián hòu shòu qí dí. Gù yě yǒu mài chǎng, chǎng zhǔ jī xīn qí zhōng, shān bì chéng qiū. Tú nǎi bēn yǐ qí xià, chī dān chí dāo. Láng bù gǎn qián, dān dān xiāng xiàng.

Shǎo shí, yī láng jìng qù, qí yī quǎn zuò yú qián. Jiǔ zhī, mù sì míng, yì xiá shén. Tú bào qǐ, yǐ dāo pī láng shǒu, yòu shù dāo bì zhī. Fāng yù xíng, zhuǎn shì jī xīn hòu, yī láng dòng qí zhōng, yì jiāng suì rù yǐ gōng qí hòu yě. Shēn yǐ bàn rù, zhǐ lù kāo wěi. Tú zì hòu duàn qí gǔ, yì bì zhī. Nǎi wù qián láng jiǎ mèi, gài yǐ yòu dí.

Láng yì xiá yǐ, ér qǐng kè liǎng bì, qín shòu zhī biàn zhà jǐ hé zāi? Zhǐ zēng xiào ěr.

Context:

S: “This is a short story written by Songling Pu, so I think this fits your description of tale.This is the story that I have studied for my language art in my elementary school in China. The original text is Classic Chinese. If I haven’t studied during class I wouldn’t be able to understand what the words mean as well.”

Analysis:

Wolves, as a symbol of cunning and deception, serve as a foil to the human protagonist. The story’s vivid imagery and Classical Chinese language contribute to its appeal as a piece of folklore passed down through generations, often as part of an oral tradition or in this case, as a written work by Songling Pu. This story is included in Songling Pu’s work of 聊斋志异, or Liao zhao zhi yi, which means strange stories from a Chinese studio. It’s a tale collection about faires, ghosts and monsters.

This tale is also a padagogy that teaches a moral lesson that animals can be cunning, but eventually they are only animals and the human wisdom also oppress the animals. It also teaches the kids in the elementary school that when they meet bad and cunning people like the two wolves, they need to fight like the butcher, and in smart ways. I am not sure if this is the best lesson to elementary school students.

The structure of the tale follows a classic format, with a protagonist facing a challenge or a series of obstacles, in this case, the two cunning wolves. The butcher’s fears and actions are relatable to the reader, as they convey the human instinct to survive and adapt when facing danger.

The Women in the Trees

Informant: TH; Interviewer’s Sister

“Dude, okay do u remember when-” *interviewee adjusts in their seat* “when we would go camping and our uncle [REDACTED] would tell us that story about the white trees?”

Interviewer, in fact, did not remember.

*interviewee gasps and smiles before cracking their knuckles*

“So this is how he would tell it:

There was a man and a boy alone in the woods, just sitting and waiting. The man was a drunk and the boy was his son. One night they get into a screaming match, right? And they, like, separate for a bit. The boy takes a walk and the man stays at the campsite- I think that’s what happens?”

*interviewee pauses to think*

“Yeah, anyway. They go their separate ways, and like the boy is walking and the man is drinking. The boy is on his merry little way when he gets stopped by a woman in a white dress. And like most people would assume, the boy thought she was lost. And so he leads her back to their campsite. Mind you, this lady hasn’t spoken a single word. She’s like just following him back.

And they get back to the man who is working on another handle. And he goes white as a ghost-” *interviewee uses their hands to rub their face*

“White. Pale. Anyway. The man says to the boy ‘Why do you have that poor woman?’ and the boy is like mad confused. He’s all like ‘I’m not tryna argue with you’ and so on. The man starts screaming going ‘let her go! let her go!’ and at this point the boy is mad and confused so he turns to look at the woman and her head is missing. As soon as he starts screaming, he lets go of the headless body, and like a shoe falls from the sky. The two look up and lo and behold: a bunch of women hanging by the neck in the trees. The man and the boy were never heard from again.”

My Interpretation:

I think it was another way to teach a family lesson. At the time our uncle said told this to my sister and I, we were constantly bickering and fighting. We are close in age, so we were constantly at each other’s neck. In my opinion, I think the story is essentially: treat your family right or you’ll die in bad standing. It’s a weird way to go about it but it worked!

Campfire Bear Song

Text:

[The whole song is sung as a call and response. A line will be sung by the leader and then repeated by all present. After four unique lines, those lines will be repeated together by everyone to a different melody. To streamline reading I’ve not written the whole of the song like this. For the first ‘verse’ I’ve bolded the lines the leader sings alone and italicized the repeated section sung together. The rest of the song is written without this formatting, but when sung it is repeated in this way]

“The other day

The other day

I saw a bear

I saw a bear

A great big bear

A great big bear

Oh way up there

Oh way up there

The other day

I saw a bear

A great big bear

Oh way up there“

“He looked at me

I looked at him

He sized up me

I sized up him

He said to me

Why don’t you run

I see you aint

Got any gun

I said to him

That’s a good idea

So come on feet

Lets up and flee

And so I ran

Away from there

And right behind

Me was that bear

Now up ahead

There was a tree

A great big tree

Oh glory be

The lowest branch

Was ten feet up

I had to jump

And trust my luck

And so I jumped

Into the air

But I missed that branch

Oh way up there

Now don’t you fret

And don’t you frown

CauseI caught that branch

On the way back down

That’s all there is 

There ain’t no more

Unless I meet 

That bear once more

The end the end

The end the end

The end the end

The end the end

ME: where did you learn this song

P: I learned it growing up camping in Illinois

A: I learned it from my dad

F: I learned it from my dad too, in our backyard when we sat around a campfire and sang songs. 

A: yes indeed

ME: any personal analysis or thought on it?

P: it’s a campfire song for sure

A: It’s about a bear

F: and running away from said bear

P: and getting everybody to sing along around a campfire cause that’s good times

A: and questioning why he missed the branch and then didn’t miss the branch 

F: yeah he’s a good jumper 

A: yeah, he’s a really good jumper

P: Did ya ever think he was gonna get eaten by the bear?

A: I don’t know, I just remember knowing the song

F: as a kid: yeah

A: I just remember knowin’ it

F: what?

A: that’s it

ME: okay I’m gonna end the recording”

The following link leads to a recording of this performance: https://drive.google.com/file/d/1p7GPZLqfs9hA5d5ZCgvwC448XQJtGZr-/view?usp=sharing

Context:

The informants are my father (P) and sisters (A and F). All of us have gone camping together many times. All of us have gone camping during our childhoods. We all grew up in Illinois. Campfire stories and songs are common in the midwestern United States. Growing up my family would frequently sing them around fires in our backyard and when camping away from home.

P learned this piece while “growing up camping in Illinois.” A and F learned this song from P.

The song/tale is usually performed around a campfire, outside. It is also usually sung alongside other campfire songs and stories.

This performance took place in our living room, because I asked for it for my class collection project.

Analysis:

This song while maybe not obvious, is also a tale. the story is told from a first-person perspective, but it is not believed to be a true story. Additionally, the tree and woods this takes place in/near are not said to be any real location.

This tale references a bear attack; bears do not live wild in Illinois. This discrepancy would indicate that this story originated elsewhere, or that the trope of bear attacks while camping is very very common in this culture.

This tale also indicates a common fear of bears. And, the common ways of dealing with bears: guns/shoot them or run.

As P said this song is also popular because it is good at “getting everybody to sing along around a campfire cause that’s good times.” The call-and-response style of telling makes this tale easy to participate in and engage with. This would make it popular in an intimate setting like around a campfire.

Gumiho

1) Original Performance:

“Well there is this mythical creature called a nine-tail fox.. In Korean it’s Gumiho. They are very beautiful and roamed the forests of Korea… the voice too… very charming. One night the Gumiho entered Korea’s Royal Palace, and became a servant of the royal court. It was through this that she hoped to get close to the king. Finally, she had a task which required her to bring food to the king’s chamber. The king was immediately entranced. Then all of a sudden, her fox tail came out, she lunged toward the king… and tore out his heart and liver. She brought them back to her forest and ate.”

2) I heard this tale from my Korean mother. She said she heard this folktale during Korean school when she was a child. She claimed that she frankly doesn’t enjoy the story itself, and thinks it’s quite gruesome. However, she told me that she shared it because she believes it has an important lesson – that one shouldn’t blindly trust the outer appearances of others. 

3) My mom is a devout Christian, so I imagine most of the folklore I could gather from her would be fairly pure in principle. With this in mind, after visiting home and eating dinner with her, I told her of my project. However, I made it clear that I wanted to hear the “scariest” piece of folklore that she could recall from her childhood. 

4) This story is derived from the character of the Gumiho, a nine-tail fox which is seen in ancient Korean literature, and has appeared in various stories and even now TV shows up to today. The core folk concept that has been continually transmitted seems to be the two-sidedness of its nature. A beautiful, seemingly harmless being is secretly a brutal killer. In Korean there’s also a common expression that I have heard multiple people (from all ages and genders) use, being  “she looks like a fox.” This is always said with a negative connotation with the intention of instilling a sense of weariness within the listener. This could very well be derived from the idea of the Gumiho and the dangers associated with its character. 

Annotation: 

To read other version of this tale, read Sung-Ae Lee’s article, “Lures and Horrors of Alterity: Adapting Korean Tales of Fox Spirits.”

Lee, Sung-Ae. “Lures and Horrors of Alterity: Adapting Korean Tales of Fox Spirits.” International Research in Children’s Literature, vol. 4, no. 2, 17 Dec. 2011, pp. 135–150., https://doi.org/10.3366/ircl.2011.0022.

red fan blue fan

1) “There was a woodcutter who came upon two magical fans… a red fan and a blue fan. Upon fanning his nose with the red fan, his nose grew double in size. He panicked! However, he then fanned his nose with the blue fan, and his nose shrunk! With these newfound magical devices, he devised a plan to get rich. He went to the local village noble’s house and fanned his nose without looking. The noble was panicking, believing he had an incurable disease, and called the entire village, offering a huge sum of money for whoever could cure him. The woodcutter brought the blue fan, cured him, and was given money that would last his children’s children. Because of his new wealth however, he quit woodcutting and became extremely bored. So he decided to use the red fan indefinitely to see how high his nose could grow. It made a dent in the floor of heaven! Angered by this occurrence, God snipped his nose and the woodcutter lived the rest of his life in pain…”  

2) This folktale was told to me and my grandparents by my mother. She first heard it at church when she was young. She said she wanted me to hear it because she doesn’t want me to live a life that is marked by greed. 

3) I had initially asked my grandparents for folktales, but they directed the responsibility onto my mother. They said they were curious as to what she knew because she has spent a lot of time growing up in America while being Korean. 

4) This folktale has large ties to the idea of Karma. Buddhism was the original major religious system in Korea, so it makes sense that its influence would be manifest in multiple forms. The ideas of karma and incarnation are quite grave, however, and since this folktale is a children’s story, it seems to have been packaged in a way that includes comedy and is more digestible for children.