“No Witchcraft for Sale” is a short story by Doris Lessing that illustrates the cultural divide and distrust that deepens between a wealthy white family and the native African cook, Gideon, who works for them. First published in 1952, it is one of many stories Lessing wrote that explores the complex relationships between white colonists and Black natives in South and Middle Africa during this time period—a scenario she experienced firsthand when her family lived in South Rhodesia (present-day Zimbabwe) during her formative years. Lessing participated in anti-apartheid activism, which led to her being banned from South Africa and Rhodesia in 1956. Other works by Lessing include “To Room Nineteen”, “Through The Tunnel”, and “A Woman on a Roof”.

This study guide refers to the story as it appears in the 1981 First Touchstone edition of African Stories.

The story takes place in an unnamed African country, though Lessing uses Afrikaans, which indicates a South African setting. When the Farquars welcome a baby boy into their family, their native African servants dote on the blond-haired, blue-eyed infant. He develops an especially close relationship with the family’s cook, Gideon, who calls the boy, Teddy, “Yellow Haired Boy.” Teddy’s parents, in turn, reward Gideon’s affection with a raise and elevated status among their servants.

Gideon lives on the family compound with his wife and children and has a little boy of his own. One day while the little boys are playing, he marvels aloud that while the two boys are similar as toddlers, differences determined by race and culture will soon send them down different paths. One will be the master of the other.

As Gideon predicts, Teddy develops a sense of superiority over Gideon’s son by the time he turns six. After scaring Gideon’s son by racing circles around him on his scooter, Teddy dismisses him by saying, “He’s only a black boy” (68). From then on, Gideon’s relationship with Teddy grows more and more tenuous as their differences in culture and social status become more defined.

One day when Teddy is playing outside, a tree snake spits into his eyes, and they begin to swell and ooze horribly. His mother is worried that he will go blind and tries to use chemical ointments such as “permanganate,” which is often used to clean wounds or treat skin conditions. This does nothing to calm the pain and swelling, and she is sure he will lose his vision.

Meanwhile, Gideon runs outside to find a plant that Africans use to cure such ailments. He applies it by chewing on the root and then spitting the pulpy, masticated root into Teddy’s eyes. Within a few hours, the swelling goes down, and Teddy can see again. Teddy’s parents are so grateful to Gideon that they heap gifts and praise on him and also give him a raise.

Soon, word spreads around the village about what Gideon did, and other people share similar stories of the native African people’s special knowledge of natural remedies. In every case, the African person refused to tell white people what the plant or herb was, where it could be found, and how it could be used. The white people were always frustrated and annoyed that they could not gain access to this special wisdom that could save lives—and make them a lot of money.

Eventually, a white doctor hears about Gideon’s treatment for Teddy’s eyes and dismisses it as one of the many unproven stories he has heard about African healing. Even so, he sends a scientist to the Farquars' house to try to get the root that Gideon used. The scientist appeals to the Farquars’ Christian beliefs to convince them that sharing Gideon’s secret remedy would benefit all of humanity. The scientist is also interested in how much money could be made from such a cure, but the Farquars find talking of profit distasteful, so he avoids that line of persuasion.

Both the Farquars and the scientist begin trying to convince Gideon that he should show them where the root grows, describing how many people could be saved and offering him gifts in exchange for the knowledge. Gideon not only refuses to tell them anything about the plant but is openly hostile. He begins giving them contradictory excuses and explanations, such as not being able to remember where the root grows and suggesting that it wasn’t the root at all but his spit that cured Teddy’s eyes. The scientist grows frustrated, and the Farquars are hurt and embarrassed by their servant’s rude insubordination, with whom they thought they had a good relationship.

Eventually, Gideon says he will take them to find the root and leads them on a long, hot walk six miles from the house. The Farquars know he has no intention of really leading them to the plant because when Gideon used it to save Teddy, he had gone and come back within 10 minutes. Hours later, Gideon picks a handful of flowers and shoves them in the scientist’s hands before they begin the long trudge back to the house.

The relationship between Gideon and the Farquars remains tense for several days, but gradually, they restore the good-natured friendliness between them. Over the years, they occasionally refer to the incident, but Gideon never reveals anything about the root.

When Teddy is a bit older, he recalls the long walk Gideon led them on and calls him a rascal for tricking them. Teddy is being playful, but Gideon responds sadly, “Ah, Little Yellow Head, how you have grown! Soon you will be grown up with a farm of your own…” (74). Gideon is thinking of how the baby and young boy he loved and saved will soon be assuming the role of master and employer over him, his family, and other native people like him.