This is a modern-English version of Jamaica Anansi stories, originally written by Beckwith, Martha Warren.
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and grammar—to ensure clarity for contemporary readers, while preserving the original spirit and nuance. If
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Jamaica Anansi Stories
PUBLISHED BY THE AMERICAN FOLK-LORE SOCIETY
G. E. STECHERT & CO., Agents
1924
Copyright 1924
BY THE AMERICAN FOLK-LORE SOCIETY
Copyright 1924
BY THE AMERICAN FOLKLORE SOCIETY
All rights reserved
All rights reserved.
Printed in Germany
Buchdruckerei und Verlagsanstalt Bad Wörishofen
1923
Printed in Germany
Printing and Publishing House Bad Wörishofen
1923
MEMOIRS OF
MEMOIRS OF
The American Folk-Lore Society.
The American Folklore Society.
VOLUME XVII.
VOLUME 17.
1924. [v]
1924. [__A_TAG_PLACEHOLDER_0__]
CONTENTS.
[xi]
[__A_TAG_PLACEHOLDER_0__]
PREFACE.
The stories in this collection were taken down from the lips of over sixty negro story-tellers in the remote country districts of Jamaica during two visits to the island, one of six weeks in the summer of 1919, the other of five weeks in the winter of 1921. The music was all recorded during the second visit by Miss Helen Roberts, either directly from the story-teller or from a phonographic record which I had made. In this way the original style of the story-telling, which in some instances mingles story, song and dance, is as nearly as possible preserved, although much is necessarily lost in the slow process of dictation. The lively and dramatic action, the change in voice, even the rapid and elliptical vernacular, can not appear on the printed page. But the stories are set down without polish or adornment, as nearly as possible as they were told to me, and hence represent, so far as they go, a true folk art.
The stories in this collection were gathered from over sixty black storytellers in the remote rural areas of Jamaica during two trips to the island: one lasting six weeks in the summer of 1919 and the other five weeks in the winter of 1921. The music was all recorded during the second visit by Miss Helen Roberts, either directly from the storyteller or from a phonographic record I had made. This way, the original style of storytelling, which sometimes blends story, song, and dance, is preserved as much as possible, even though much is inevitably lost in the slow process of dictation. The lively and dramatic action, the shifts in voice, and even the quick and casual vernacular can't fully come through on the printed page. But the stories are written down without any polish or embellishments, as closely as possible to how they were told to me, and thus represent, to the extent that they can, a genuine folk art.
Although some story-tellers claimed to know “more than a hundred” stories, no one narrator gave me more than thirty, and usually not more than four or five at one interview.
Although some storytellers claimed to know "more than a hundred" stories, no single narrator shared more than thirty with me, and generally not more than four or five in one interview.
To all such story-telling, as to riddling and song, the name of “Anansi story” is applied,—an appellation at least as old as 1816, when Monk Lewis in his journal describes the classes of “Nancy stories” popular in his day among the negroes as the tragical witch story and the farcical “neger-trick.” The “neger-trick” harks back to slave times and is rarely heard to-day; tales of sorcery, too, are heard best from the lips of older narrators. Modern European fairy tales and animal stories (evidently unknown to Lewis) have taken their place. Two influences have dominated story-telling in Jamaica, the first an absorbing interest in the magical effect of song which, at least in the old witch tales, far surpasses that in the action of the story; the second, the conception of the spider Anansi as the trickster hero among a group of animal figures. Anansi is the culture hero of the Gold Coast,—a kind of god—, just as Turtle is of the Slave coast and Hare (our own Brer Rabbit) of the Bantu people. “Anansi stories” regularly form the entertainment during wake-nights, and it is difficult not to believe that the [xii]vividness with which these animal actors take part in the story springs from the idea that they really represent the dead in the underworld whose spirits have the power, according to the native belief, of taking animal form. The head-man on a Westmoreland cattle-pen even assured me that Anansi, once a man, was now leader of the dead in this land of shades. However this may be, the development of Jamaican obeah or witchcraft has been along the same two lines of interest. Magic songs are used in communicating with the dead, and the obeah-man who sets a ghost upon an enemy often sends it in the form of some animal; hence there are animals which must be carefully handled lest they be something other than they appear.
To all forms of storytelling, including riddles and songs, the term “Anansi story” is used— a name at least as old as 1816, when Monk Lewis in his journal describes the categories of “Nancy stories” that were popular at his time among Black people, such as the tragic witch story and the comedic “neger-trick.” The “neger-trick” dates back to the era of slavery and is seldom mentioned today; tales of magic are best told by older narrators. Modern European fairy tales and animal stories (which Lewis seemingly did not know) have taken their place. Two main influences have shaped storytelling in Jamaica: first, a strong fascination with the magical power of song, which, especially in the old witch tales, far exceeds the importance of the story's action; and second, the idea of the spider Anansi as the trickster hero among various animal characters. Anansi is a cultural hero of the Gold Coast—essentially a kind of god—just as Turtle represents the Slave coast and Hare (our own Brer Rabbit) represents the Bantu people. “Anansi stories” are a common form of entertainment during wake nights, and it’s hard not to think that the vividness with which these animal characters engage in the stories comes from the belief that they embody the dead in the underworld, whose spirits, according to local belief, can take on animal forms. The head man at a Westmoreland cattle pen even told me that Anansi, once a man, is now the leader of the dead in this shadowy land. Regardless, the evolution of Jamaican obeah, or witchcraft, has followed the same two interests. Magic songs are employed in communicating with the dead, and the obeah-man who sends a ghost to haunt an enemy often does so in the shape of an animal; thus, there are certain animals that must be treated with care lest they be something other than they seem.
Riddling is a favorite pastime of the Jamaica negro. Much is preserved from old African originals in the personification of common objects of yard and road-side, much is borrowed also from old English folk riddling. That this spread has been along the line of a common language is proved by the fact that only a dozen parallels occur in Mason’s Spanish collection from Porto Rico, at least ten of which are quoted by Espinosa from New Mexico, while of collections from English-speaking neighbors, fourteen out of fifty-five riddles collected in South Carolina and nine out of twenty-one from Andros Island are found also in Jamaica. Particular patterns are set for Jamaica riddling into which the phrasing falls with a rhythmical swing careless of rhyme,—“My father has in his yard” and “Going up to town.” The giving of a riddle is regularly preceded by a formula drawn from old English sources—
Riddling is a popular activity among Jamaican blacks. Many elements are preserved from old African traditions in the way everyday objects in the yard and along the roadside are personified, and a lot is also borrowed from traditional English folk riddles. The spread of this practice along the lines of a common language is evident because only about a dozen parallels appear in Mason's Spanish collection from Puerto Rico, with at least ten of those quoted by Espinosa from New Mexico. Meanwhile, in collections from English-speaking neighbors, fourteen out of fifty-five riddles gathered in South Carolina and nine out of twenty-one from Andros Island are also found in Jamaica. There are specific patterns for Jamaican riddling that the phrasing fits into with a rhythmic flow, disregarding rhyme—“My father has in his yard” and “Going up to town.” Giving a riddle is usually preceded by a formula derived from old English sources—
Riddle me this, riddle me that,
Riddle me this, riddle me that,
Perhaps you can guess this riddle
Perhaps you can figure out this riddle.
And perhaps not!
And maybe not!
generally abbreviated into
usually shortened to
Riddle me riddle,
Riddle me this,
Guess me this riddle,
Solve this riddle for me,
And perhaps not.
And maybe not.
The art is practised as a social amusement, groups forming in which each person in the circle must propound riddles until his supply is exhausted or his riddle unguessed.
The art is practiced as a social activity, where groups come together and each person in the circle has to present riddles until they run out or their riddle goes unsolved.
My own work as a collector in this engrossing field of Jamaican folk-lore owes much to those collectors who have preceded me and who have enjoyed a longer and more intimate acquaintance than has been possible for me with the people and their idiom;—to Monk Lewis, a true folk-lorist, whose “Journal” of 1816 is of the greatest interest to-day, to Mr. Walter Jekyll and [xiii]his excellent volume of songs and stories in the Folk-lore Publications of 1907, and to the writers of nursery tales, Mrs. Milne-Home, Pamela Smith, and Mrs. W. E. Wilson (Wona). I take this opportunity also to acknowledge most gratefully the many courtesies for which I am indebted during my visits to the island. I particularly wish to thank Professor Frank Cundall for his advice and cooperation, and for the use of the invaluable West India library connected with the Jamaica Institute in Kingston where I was able to consult books not easily to be found in library collections. To the Hon. and Mrs. Coke-Kerr, to Mrs. Harry Farquharson and to the Rev. and Mrs. Ashton I am gratefully indebted for many courtesies in the task of finding reliable native informants. To these informants themselves,—to Simeon Falconer, William Forbes, George Parkes, and a score of others I owe thanks for their ready response to my interest. In America also I wish to thank Mrs. Elsie Clews Parsons for suggestions as to method and for the use of her valuable bibliography and Mrs. Louise Dennis Hand for help with Spanish collections, and to express my grateful obligations to Professor Franz Boas for his patient editing and valuable bibliographical suggestions.
My work as a collector in the fascinating area of Jamaican folklore owes a lot to the collectors who came before me and had a longer and closer connection with the people and their language. I’m grateful to Monk Lewis, a true folklorist, whose “Journal” from 1816 is still very interesting today; to Mr. Walter Jekyll and his excellent collection of songs and stories in the Folklore Publications of 1907; and to the authors of nursery tales, Mrs. Milne-Home, Pamela Smith, and Mrs. W. E. Wilson (Wona). I want to take this chance to express my deep gratitude for the many kindnesses I received during my visits to the island. I especially want to thank Professor Frank Cundall for his advice and cooperation and for allowing me to use the invaluable West India library associated with the Jamaica Institute in Kingston, where I could look at books that aren’t easy to find in other libraries. I am also thankful to Hon. and Mrs. Coke-Kerr, Mrs. Harry Farquharson, and Rev. and Mrs. Ashton for their many kindnesses in helping me find reliable local informants. I owe a big thanks to those informants—Simeon Falconer, William Forbes, George Parkes, and many others—for their quick responses to my interest. In America, I want to thank Mrs. Elsie Clews Parsons for her suggestions on methods and for sharing her valuable bibliography, and Mrs. Louise Dennis Hand for her help with Spanish collections. I also express my deep appreciation to Professor Franz Boas for his patient editing and valuable bibliographic suggestions.
Martha Warren Beckwith
Martha Warren Beckwith
The Folk-lore Foundation
Vassar College
April, 1924.
[1]
The Folklore Foundation
Vassar College
April 1924.
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ANIMAL STORIES.
1. Tying Tiger. [__A_TAG_PLACEHOLDER_0__]
a. The Fish-basket.
George Parkes, Mandeville.
George Parkes, Mandeville.
One great hungry time. Anansi couldn’t get anyt’ing to eat, so he take up his hand-basket an’ a big pot an’ went down to the sea-side to catch fish. When he reach there, he make up a large fire and put the pot on the fire, an’ say, “Come, big fish!” He catch some big fish put them aside. He said, “Big fish go, make little fish come!” He then catch the little fish. He say, “Little fish go, make big fish come!” an’ say, “Big fish go, make little fish come!” He then catch the pot full an’ his hand-basket. He bile the pot full and sit down and eat it off; he then started home back with the pot on his head and the basket. Reaching a little way, he hide the pot away in the bush an take the basket along with him now.
One really hungry day, Anansi couldn’t find anything to eat, so he grabbed his hand-basket and a big pot and went down to the seaside to catch some fish. When he got there, he built a large fire, put the pot on it, and said, "Come, big fish!" He caught some big fish and set them aside. He said, "Big fish go, make little fish come!" Then he caught the little fish. He said, "Little fish go, make big fish come!" and again said, "Big fish go, make little fish come!" He ended up with a full pot and his hand-basket. He cooked the pot full and sat down to eat, and then he started home with the pot on his head and the basket. After walking a little ways, he hid the pot in the bushes and took the basket with him.
While going along, he meet up Tiger. Now Tiger is a very rough man an’ Anansi ’fraid of him. Tiger said to him, “What you have in that basket, sah?”—speak to him very rough. Anansi speak in a very feeble voice, say, “Nothing, sah! nothing, sah!” So both of them pass each other, an’ when they went on a little way, Tiger hide in the bush watching Anansi. Anansi then sit down underneath a tree, open his basket, take out the fishes one one, and say, “Pretty little yallah-tail this!” an’ put it aside; he take out a snapper an’ say, “Pretty little snapper this!” an’ put it one side; he take out a jack-fish an’ say, “Pretty little jack-fish!” an’ put it one side. Tiger then run up an’ say, “Think you havn’t not’ing in that basket, sah!” Anansi say, “I jus’ going down to the sea have a bathe, sah, an’ I catch them few ’itte fishes.” Tiger say, “Give it to me here, sah!”—talk in a very rough manner. An’ Tiger take it an’ eat them all an’ spit up the bones. Anansi [2]then take up the bones an’ eat them, an’ while eating he grumble an’ say, “But look me bwoy labor do!” Tiger say, “What you say?” Anansi say, “Fly humbug me face, sah!” (brushing his face).
While walking along, he ran into Tiger. Now, Tiger is a really tough guy, and Anansi is scared of him. Tiger asked, “What do you have in that basket, sir?”—speaking very roughly. Anansi replied in a weak voice, “Nothing, sir! Nothing, sir!” So they passed each other, and after a while, Tiger hid in the bushes, watching Anansi. Anansi then sat down under a tree, opened his basket, took out the fish one by one, and said, “Pretty little yellow-tail this!” and set it aside; he pulled out a snapper and said, “Pretty little snapper this!” and set it aside; he took out a jackfish and said, “Pretty little jackfish!” and set it aside. Tiger then ran up and said, “You think you have nothing in that basket, sir!” Anansi said, “I was just going down to the sea to have a swim, sir, and I caught these few little fish.” Tiger said, “Hand it over to me, sir!”—speaking very roughly. Tiger took it and ate them all and spat out the bones. Anansi then picked up the bones and ate them, and while eating he grumbled and said, “But look at the work I’m doing!” Tiger asked, “What did you say?” Anansi replied, “A fly just buzzed in my face, sir!” (brushing his face).
So both of them start to go home now with the empty basket, but this time Anansi was studying for Tiger. When he reach part of the way, Anansi see a fruit-tree. Anansi say, “What a pretty fruit-tree!” (looking up in the tree). Tiger say, “Climb it, sah!” (in a rough manner). So when Anansi go up an’ pull some of the fruit, at that time Tiger was standing underneath the tree. Anansi look down on Tiger head an’ said, “Look lice in a Brar Tiger head!” Tiger said, “Come down an’ ketch it, sah!” Anansi come down an’ said to Tiger he kyan’t ketch it without he lean on the tree. Tiger said, “Lean on the tree, sah!” The hair on Tiger head is very long. So while Anansi ketchin’ the lice, Tiger fell asleep. Anansi now take the hair an’ lash it round the tree tie up Tiger on the tree. After he done that he wake up Tiger an’ say that he kyan’t ketch any more. Tiger in a rough manner say, “Come an’ ketch it, sah!” Anansi say, “I won’t!” So Anansi run off, Tiger spring after him, an’ fin’ out that his hair is tied on the tree. So Tiger say, “Come an’ loose me, sah!” Anansi say. “I won’t!” an’ Anansi sing now,
So both of them start heading home now with the empty basket, but this time Anansi was plotting against Tiger. When he got partway there, Anansi saw a fruit tree. Anansi said, “What a beautiful fruit tree!” (looking up into the tree). Tiger said, “Climb it, man!” (in a rough tone). So when Anansi climbed up and picked some of the fruit, Tiger was standing underneath the tree. Anansi looked down at Tiger’s head and said, “Look, lice in a brother Tiger’s head!” Tiger replied, “Come down and catch it, man!” Anansi came down and told Tiger he couldn't catch it unless he leaned on the tree. Tiger said, “Lean on the tree, man!” The hair on Tiger’s head is very long. While Anansi was trying to catch the lice, Tiger fell asleep. Anansi then took the hair and wrapped it around the tree to tie Tiger to it. After doing that, he woke up Tiger and said that he couldn’t catch any more. Tiger, in a rough manner, said, “Come and catch it, man!” Anansi replied, “I won’t!” So Anansi ran off, and Tiger jumped after him, only to find out that his hair was tied to the tree. Tiger said, “Come and untie me, man!” Anansi said, “I won’t!” and Anansi began to sing now,
“See how Anansi tie Tiger,
“See how Anansi ties Tiger,
See how Anansi tie Tiger,
See how Anansi ties Tiger,
Tie him like a hog, Tiger,
Tie him up like a hog, Tiger,
See how Anansi tie Tiger,
See how Anansi tied Tiger,
Tie him like a hog, Tiger!”
"Bind him up like a hog, Tiger!"
An’ Anansi leave him go home, an’ a hunter-man come an’ see Tiger tie on the tree, make kill him.
An' Anansi let him go home, and a hunter came and saw Tiger tied to the tree, and he killed him.
b. The Storm.
Vivian Bailey, Mandeville.
Vivian Bailey, Mandeville.
Brer Tiger got a mango-tree in his place. Brer Nansi go an’ ask if he could sell him a ha’ penny wort’ of mango. Brer Tiger say no. Brer Nansi well want de mango. Brer Nansi say, “Law pass dat eb’ry man have tree mus’ tie on it ’cause going to get a heavy storm.” Brer Tiger say, well, mus’ tie him to de mango-tree. After Brer Nansi tie Tiger, climb up in de mango-tree, an’ eb’ry mango he eat tak it an’ lick Brer Tiger on de head. After he eat done, he shake off all de ripe mango an’ pick dem up go away leave Brer Tiger tie up on de mango-tree.
Brer Tiger has a mango tree at his place. Brer Nansi goes and asks if he can buy a half-penny worth of mangoes. Brer Tiger says no. Brer Nansi really wants the mangoes. Brer Nansi says, “It’s the law that every man must tie up his tree because a heavy storm is coming.” Brer Tiger agrees to tie himself to the mango tree. After Brer Nansi ties him up, he climbs into the mango tree, and every mango he eats, he slaps Brer Tiger on the head. After he finishes eating, he shakes all the ripe mangoes off the tree, picks them up, and leaves Brer Tiger tied up in the mango tree.
Brer Tiger see Brer But pass an’ ask Brer But to loose him. Brer But say dat he kyan’t stop. Brer Tiger see Brer Ant passing, [3]ask Brer Ant to loose him; Brer Ant say he kyan’t depon1 haste. Brer Tiger see Brer Duck-ants passing an’ ask him fe loose him. An’ don’ know if him will loose him, for don’ know if him will put up wid him slowness, for Duck-ants is a very slow man. After him loose him, Brer Tiger tell him many t’anks an’ tell him mus’ never let him hear any of Duck-ants’s frien’s pass him an’ don’ call up “How-dy-do.”
Brer Tiger sees Brer But passing by and asks him to help him out. Brer But says he can't stop. Brer Tiger then sees Brer Ant passing and asks him to free him; Brer Ant replies that he can't because he's in a hurry. Next, Brer Tiger spots Brer Duck-ants passing and asks him to help him. But he doesn't know if Duck-ants will help because he is very slow. After Duck-ants helps him, Brer Tiger thanks him a lot and tells him he must never let him hear any of Duck-ants's friends pass by without calling out "How-dy-do."
Brer Nansi in a cotton tree were listening when dey talking. De nex’ evening, Brer Nansi go to Brer Tiger yard an’ knock at de door. An’ say, “Who is deah?” an’ say, “Mr. Duck-ants’s brudder.” An’ dey tak him in an’ mak much of him, get up tea because it was Mr. Duck-ants’s brudder, an’ after dat go to bed. In de morning provide tea for Mr. Duck-ants ’fore he wake, an’ when he wake an’ was washin’ his face he got to tak off his hat. An’ Brer Nansi is a man wid a bald head, an’ dey got to fin’ out it was Brer Nansi an’ dey run him out of de house.
Brer Nansi in a cotton tree was listening when they were talking. The next evening, Brer Nansi went to Brer Tiger's yard and knocked at the door. And said, “Who is there?” and replied, “Mr. Duck-ants’s brother.” And they let him in and made a fuss over him, preparing tea because he was Mr. Duck-ants’s brother, and after that, they went to bed. In the morning, they made tea for Mr. Duck-ants before he woke up, and when he woke up and was washing his face, he had to take off his hat. And Brer Nansi is a man with a bald head, and they found out it was Brer Nansi, and they kicked him out of the house.
2. Tiger as Substitute. [__A_TAG_PLACEHOLDER_0__]
a. The King’s Two Daughters.
William Forbes, Dry River.
William Forbes, Dry River.
Deh was Anansi. He go out an’ court two young lady was de king daughter an’ mak dem a fool, an’ dem ketch him an’ tie him, an’ de two sister go an’ look a bundle a wood fe go an’ mak a fire under a copper1 fe bu’n him wid hot water. An’ after when dem gone, he see Tiger was coming. Anansi said, “Lawd! Brar Tiger, I get into trouble heah!” An’ said, “Fe wha’?” An’ say, “King daughter wan’ lib wid dem, come tie me.” Tiger say, “You fool, mak y’ loose an’ tie me!”
Deh was Anansi. He went out and tried to win over two young ladies who were the king's daughters and tricked them. They caught him and tied him up, and the two sisters went to get a bundle of wood to make a fire under a pot to boil him in hot water. After they left, he saw Tiger coming. Anansi said, “Oh no! Brother Tiger, I'm in trouble here!” Tiger asked, “What happened?” Anansi replied, “The king's daughters want to live with them, so they tied me up.” Tiger said, “You fool, untie yourself and tie me!”
Anansi tie Tiger dere now an’ Anansi go to a grass-root an’ dodge. An’ when de misses go t’row down de wood at de fire-side, de littlest one say, “Sister! sister! look de little uncle wha’ we tie heah, him tu’n a big uncle now!” Sister say, “I soon ‘big uncle’ him!” an’ dem mak up de fire bu’n up de water, tak two ladle an’ dem dashey upon Tiger. An’ him jump, an’ jump, pop de rope, tumble dump on de grass-root whe’ Anansi was. Anansi laugh “Tissin, tissin, tissin!”
Anansi tied up Tiger and then snuck away to a grass patch. When the little ones went to throw wood onto the fire, the smallest one said, “Sister! Sister! Look at the little uncle we tied up here, he’s turned into a big uncle now!” The sister replied, “I’ll make him a ‘big uncle’ soon!” Then they stoked the fire, boiled the water, took two ladles, and poured it on Tiger. He jumped and jumped, broke the rope, and tumbled down onto the grass where Anansi was. Anansi laughed, “Tissin, tissin, tissin!”
An’ Tiger jump ’pon Anansi, say, “We mus’ go look wood gwine to bu’n your back!” Tiger see some good wood on a cotton-tree well dry, an’ Tiger say, “I don’ care wha’ you do!” [4]An’ when Anansi go up on cotton-tree, him chop one of de limb pum! an’ ’top, an’ chop again pum! an’ holla, “None!” Tiger say, “Cut de wood, man!” An’ holla again, “None!” Tiger said, “Cut de wood, I tell you, come down mak I bu’n you.” Anansi say, “You stan’ upon de bottom say ‘cut de wood,’ but you know Hunter-man look fe you las’ yeah track? Wha’ you t’ink upon dis yeah track worse!” an’ Tiger run. Anansi say, “He run, Massa Hunter-man, gone up on hill-side, gone dodge!” He move from dere gone on ribber-side. Anansi holla, “Him gone, Massa Hunter-man, a ribber!” Tiger wheel back. An’ Anansi holla to him say go to a sink-hole, an’ Anansi get rid of him an’ come off.
Tiger jumped on Anansi and said, “We need to go find some wood to burn your back!” Tiger saw some good dry wood on a cotton tree and said, “I don’t care what you do!” [__A_TAG_PLACEHOLDER_0__] When Anansi climbed the cotton tree, he chopped one of the limbs, bam! and then chopped again, bam! and shouted, “None!” Tiger said, “Cut the wood, man!” Anansi shouted again, “None!” Tiger said, “Cut the wood, I tell you, come down so I can burn you.” Anansi replied, “You stand down there saying ‘cut the wood,’ but don’t you remember how the Hunter was looking for you last year? What do you think about this track now!” and Tiger ran away. Anansi said, “He’s running, Master Hunter, he went up the hillside to hide!” He moved from there to the riverside. Anansi shouted, “He’s gone, Master Hunter, to the river!” Tiger turned back. And Anansi shouted to him to go to a sinkhole, and Anansi got rid of him and escaped.
Jack man dora!
Jack's the man!
b. The Gub-gub Peas.
George Parkes, Mandeville.
George Parkes, Mandeville.
A man plant a big field of gub-gub peas.2 He got a watchman put there. This watchman can’t read. The peas grow lovely an’ bear lovely; everybody pass by, in love with the peas. Anansi himself pass an’ want to have some. He beg the watchman, but the watchman refuse to give him. He went an’ pick up an’ old envelope, present it to the watchman an’ say the master say to give the watchman. The watchman say, “The master know that I cannot read an’ he sen’ this thing come an’ give me?” Anansi say, “I will read it for you.” He said, “Hear what it say! The master say, ‘You mus’ tie Mr. Anansi at the fattest part of the gub-gub peas an’ when the belly full, let him go.’ ” The watchman did so; when Anansi belly full, Anansi call to the watchman, an’ the watchman let him go.
A man planted a big field of gub-gub peas.2 He got a watchman to keep an eye on it. This watchman couldn’t read. The peas grew beautifully and produced well; everyone who passed by fell in love with the peas. Anansi himself passed by and wanted some. He begged the watchman, but the watchman refused to give him any. He picked up an old envelope, showed it to the watchman, and said the master told him to give it to the watchman. The watchman said, “Does the master know that I can’t read and he sent this thing for me?” Anansi replied, “I’ll read it for you.” He said, “Here’s what it says! The master says, ‘You must tie Mr. Anansi at the fattest part of the gub-gub peas, and when his belly is full, let him go.’” The watchman did as he was told; when Anansi's belly was full, he called to the watchman, and the watchman let him go.
After Anansi gone, the master of the peas come an’ ask the watchman what was the matter with the peas. The watchman tol’ him. Master say he see no man, no man came to him an’ he send no letter, an’ if a man come to him like that, he mus’ tie him in the peas but no let him away till he come. The nex’ day, Anansi come back with the same letter an’ say, “Master say, give you this.” Anansi read the same letter, an’ watchman tie Anansi in the peas. An’ when Anansi belly full, him call to the watchman to let him go, but watchman refuse. Anansi call out a second time, “Come, let me go!” The watchman say, “No, you don’ go!” Anansi say, “If you don’ let me go, I spit on the groun’ an’ you rotten!”3 Watchman get frighten an’ untie him. [5]
After Anansi left, the master of the peas came and asked the watchman what was wrong with the peas. The watchman told him. The master said he saw no one, that no one came to him and he sent no letter, and if a man came to him like that, he must tie him in the peas but not let him go until he came. The next day, Anansi returned with the same letter and said, “Master says to give you this.” Anansi read the same letter, and the watchman tied Anansi in the peas. And when Anansi's belly was full, he called to the watchman to let him go, but the watchman refused. Anansi called out a second time, “Come, let me go!” The watchman said, “No, you’re not going!” Anansi said, “If you don’t let me go, I’ll spit on the ground and you’ll rot!” The watchman got frightened and untied him. [__A_TAG_PLACEHOLDER_0__]
Few minutes after that the master came; an’ tol’ him if he come back the nex’ time, no matter what he say, hol’ him. The nex’ day, Anansi came back with the same letter an’ read the same story to the man. The man tie him in the peas, an’, after him belly full, he call to the man to let him go; but the man refuse,—all that he say he refuse until the master arrive.
A few minutes later, the master arrived and told him that if he came back next time, no matter what he said, to hold on to him. The next day, Anansi returned with the same letter and read the same story to the man. The man tied him in the peas, and after he was full, he called to the man to let him go; but the man refused—everything he said, the man refused until the master arrived.
The master take Anansi an’ carry him to his yard an’ tie him up to a tree, take a big iron an’ put it in the fire to hot. Now while the iron was heating, Anansi was crying. Lion was passing then, see Anansi tie up underneath the tree, ask him what cause him to be tied there. Anansi said to Lion from since him born he never hol’ knife an’ fork, an’ de people wan’ him now to hol’ knife an’ fork. Lion said to Anansi, “You too wort’less man! me can hol’ it. I will loose you and then you tie me there.” So Lion loose Anansi an’ Anansi tied Lion to the tree. So Anansi went away, now, far into the bush an’ climb upon a tree to see what taking place. When the master came out, instead of seeing Anansi he see Lion. He took out the hot iron out of the fire an’ shove it in in Lion ear. An Lion make a plunge an’ pop the rope an’ away gallop in the bush an’ stan’ up underneath the same tree where Anansi was. Anansi got frighten an’ begin to tremble an’ shake the tree. Lion then hol’ up his head an’ see Anansi. He called for Anansi to come down. Anansi shout to the people, “See de man who you lookin’ fe! see de man underneat’ de tree!” An’ Lion gallop away an’ live in the bush until now, an’ Anansi get free.
The master took Anansi and brought him to his yard, tying him up to a tree. He heated a big iron in the fire. While the iron was getting hot, Anansi was crying. Lion was passing by and saw Anansi tied up under the tree, so he asked him why he was tied there. Anansi told Lion that he had never held a knife and fork in his life, and now the people wanted him to hold one. Lion said to Anansi, “You worthless guy! I can hold it. I'll free you, and then you can tie me up.” So Lion untied Anansi, and Anansi tied Lion to the tree instead. Anansi then walked far into the bush and climbed a tree to see what was happening. When the master came out, instead of seeing Anansi, he saw Lion. He pulled the hot iron from the fire and shoved it into Lion's ear. Lion jumped and broke the rope, then galloped into the bush and stood under the same tree where Anansi was. Anansi got scared and began to shake the tree. Lion then looked up and saw Anansi. He called for Anansi to come down. Anansi shouted to the people, “Look at the man you’re searching for! Look at the man under the tree!” And Lion galloped away and lived in the bush ever since, while Anansi got free.
3. Tiger as Riding-horse. [__A_TAG_PLACEHOLDER_0__]
William Forbes, Dry River.
William Forbes, Dry River.
Tiger was walking to a yard an’ see two young misses, an’ he was courting one of de young misses. An’ as Anansi hear, Anansi go up to yard where de young misses is; an’ dey ax him said, “Mr. Anansi, you see Mr. Tiger?” An’ said, “O yes! I see Mr. Tiger, but I tell you, missus, Tiger is me fader ol’ ridin’-horse.” An’ when Tiger come to misses, dem tell him. An’ said him gwine Anansi, mak him come an’ prove witness befo’ him face how he is fader ol’ ridin’-horse!
Tiger was walking to a yard and saw two young ladies, and he was courting one of the young ladies. When Anansi heard this, he went to the yard where the young ladies were; and they asked him, “Mr. Anansi, have you seen Mr. Tiger?” He replied, “Oh yes! I’ve seen Mr. Tiger, but I’ll tell you, ladies, Tiger is my father’s old riding horse.” When Tiger arrived to the ladies, they told him. He said he was going to have Anansi come and prove in front of him how he is his father’s old riding horse!
An’ when him come call Anansi, say, “Want you to come prove dis t’ing you say ’fore de misses,” Anansi say, “I nebber say so! but I kyan’ walk at all.” Tiger said, “If I hab to carry you ’pon me back, I will carry you go!” Anansi said, “Well, I wi’ go.” Anansi go tak out him saddle. Tiger say, “What you gwine do wid saddle?” Anansi say, “To put me foot down in de stirrup so [6]when I gwine fall down, I weak, I can catch up.” An’ tak him bridle. Tiger say, “What you gwine do wid it?” Say, “Gwine put it in you mout’, when I gwine to fa’ down I can catch up.” Tiger say, “I don’ care what you do, mus’ put it on!” An’ him go back an’ tak horse-whip. An say, “Wha’ you gwine do wid de horse-whip?” An’ say, “Fe when de fly come, fan de fly.” An’ put on two pair of ’pur. An’ say, “Wha’ you gwine do wid ’pur?” An’ say, “If I don’ put on de ’pur, me foot wi’ cramp.” An’ come close to yard an’ close in wid de ’pur an’ horse-whip, an’ mak him gallop into de yard. An’ say, “Carry him in to stable, sah! I mak you to know what Anansi say true to de fac’, is me fader ol’ ridin’-horse.”
And when he called Anansi, he said, “I want you to come prove what you said in front of the missus.” Anansi replied, “I never said that! But I can’t walk at all.” The Tiger said, “If I have to carry you on my back, I will take you!” Anansi said, “Well, I will go.” Anansi took out his saddle. The Tiger asked, “What are you going to do with the saddle?” Anansi said, “To put my foot in the stirrup so when I fall down, I’m weak, I can catch myself.” Then he took his bridle. The Tiger asked, “What are you going to do with that?” He answered, “I'm going to put it in your mouth, so when I fall, I can hold on.” The Tiger said, “I don’t care what you do, but you have to put it on!” Then he went back and took the horse-whip. He asked, “What are you going to do with the horse-whip?” Anansi said, “For when the flies come, to swat the flies.” Then he put on two pairs of spurs. The Tiger asked, “What are you going to do with the spurs?” Anansi said, “If I don’t put on the spurs, my feet will cramp.” And he got close to the yard, tightened up with the spurs and horse-whip, and made him gallop into the yard. Anansi said, “Take him into the stable, sir! I want you to know that what Anansi said is true; he is my father’s old riding horse.”
Tiger tak to wood, Anansi sing a’ter him, “Po’ Tiger dead an’ gone!”
Tiger took to the woods, Anansi sang after him, “Poor Tiger dead and gone!”
1Si-lay-na, Si-lay-na, Si-lay-na bom, Eb-ry-bod-y (?)
Si-lay-na, Si-lay-na, Si-lay-na bom, (?) Si-lay-na, Si-lay-na.
Po’ Ti-ger dead and gone, Si-lay-na, Si-lay-na, Si-lay-na,
Eb-ry-bod-y go look fo’ dem wife, Si-lay-na, Si-lay-na,
Eb-ry-bod-y go look fo’ dem wife, Si-lay-na, Si-lay-na, Si-lay-na bom.
1Si-lay-na, Si-lay-na, Si-lay-na bom, Everybody (?)
Si-lay-na, Si-lay-na, Si-lay-na bom, (?) Si-lay-na, Si-lay-na.
Po’ Tiger's dead and gone, Si-lay-na, Si-lay-na, Si-lay-na,
Everybody go look for their wives, Si-lay-na, Si-lay-na,
Everybody go look for their wives, Si-lay-na, Si-lay-na, Si-lay-na bom.
4. Tiger’s Sheep-skin Suit. [__A_TAG_PLACEHOLDER_0__]
George Parkes, Mandeville.
George Parkes, Mandeville.
Anansi was a head-man for a man by the name of Mr. Mighty, who employed Anansi for the purpose of minding some sheep. The sheep numbered about two thousand. And from the first day Anansi took over the sheep, the man began to miss one. An’ he steal them until he leave only one. Well, Mr. Mighty would like to find out how the sheep go. He say to Anansi he would give his best daughter and two hundred pound to find out how the sheep go.
Anansi was a foreman for a guy named Mr. Mighty, who hired Anansi to watch over some sheep. There were about two thousand sheep. From the very first day Anansi took charge, the man started to notice one was missing. He kept stealing them until there was only one left. Well, Mr. Mighty wanted to figure out what was happening to the sheep. He told Anansi he would give his best daughter and two hundred pounds to find out what was happening to them.
Anansi say the best way to find it out is to make a ball. Anansi have a friend name of Tiger, call him ‘Brar Tiger’. He went to Tiger an’ tell him Mr. Mighty promise to give his daughter [7]an’ two hundred pound to whomsoever tell how the sheep go. Anansi now is a fiddler, an’ he say that he will play the fiddle an’ Tiger play the tambourine, but before he go to the ball he will give Tiger a sheepskin coat, sheepskin trousers, a sheepskin cap, a sheepskin boot; an’ when him, Tiger, hear him play,
Anansi says the best way to find out is to make a ball. Anansi has a friend named Tiger, who he calls ‘Brar Tiger’. He went to Tiger and told him Mr. Mighty promised to give his daughter [__A_TAG_PLACEHOLDER_0__] and two hundred pounds to whoever can tell how the sheep go. Anansi is now a fiddler, and he says that he will play the fiddle while Tiger plays the tambourine. But before he goes to the ball, he will give Tiger a sheepskin coat, sheepskin trousers, a sheepskin cap, and sheepskin boots; and when he, Tiger, hears him play,
“Mister Mighty loss him sheep,
"Mister Mighty lost his sheep,"
It stan’ lik’ a Tiger t’iefee,”
It stands like a tiger to the teeth,
him, Tiger, mustn’t think him the same one; it’s one clear out the country. And he is to play his tambourine, say,
him, Tiger, shouldn't think he's the same guy; he's from way out in the country. And he is supposed to play his tambourine, say,
“Fe tre-ew, bredder, fe tre-ew,
“Free tree, brother, free tree,
It ’tan lik’ a it mak me clo’es.”
It feels like it makes me clothes.
Now then, Anansi go back to Mr. Mighty an’ tol’ him that there is a man coming to the ball wearing a suit of sheep-skin clo’es,—dat is the man who steal the sheep.
Now, Anansi went back to Mr. Mighty and told him that there's a man coming to the ball wearing a suit made of sheepskin—that's the man who stole the sheep.
Mr. Mighty give out invitation to all the high folks, all the ladies and gentlemen all aroun’, to attend the ball at that same date. The night of the ball, Anansi went with his fiddle an’ Tiger with his tambourine in the suit of sheep-skin clo’es. At the time fix, Anansi tune up his fiddle, ‘he-rum, te-rum, she-rum.’ Tiger now trim the tambourine, ‘ring-ping, ring-ping, ring-pong, pe-ring-ping, double-ping, tong!’ Anansi says, “Gentlemen an’ ladies, ketch yo’ pardner!” Anansi play,
Mr. Mighty sent out invitations to all the important people, all the ladies and gentlemen from everywhere, to attend the ball on that same date. On the night of the ball, Anansi showed up with his fiddle, and Tiger came with his tambourine, both dressed in sheep-skin clothes. At the appointed time, Anansi tuned his fiddle, 'he-rum, te-rum, she-rum.' Tiger got his tambourine ready, 'ring-ping, ring-ping, ring-pong, pe-ring-ping, double-ping, tong!' Anansi declared, "Ladies and gentlemen, catch your partner!" Anansi played,
“Mr. Mighty loss him sheep,
“Mr. Mighty lost his sheep,
Mr. Mighty loss him sheep,
Mr. Mighty lost his sheep,
Mr. Mighty loss him sheep,
Mr. Mighty lost his sheep,
It stan’ lik’ a Tiger t’iefee.”
It stands like a tiger ready to pounce.
Tiger say,
Tiger says,
“Fe tre-ew, bredder, fe tre-ew,
“Free tree, brother, free tree,
Fe tre-ew, bredder, fe tre-ew,
Fe tre-ew, brother, fe tre-ew,
Fe tre-ew, bredder, fe tre-ew,
Fe tree-ew, bredder, fe tree-ew,
It ’tan’ lik’ a it mak me clo’es.”
It doesn’t feel like it makes me clothes.
Anansi go to Mr. Mighty an’ say, “Me an’ dat man workin’ an’ I didn’t know he was such a t’ief! he steal de sheep till he tak skin an’ all mak him clo’es!” An’ as they were going back to their places Anansi say, “Hell after you t’-night, only t’ing you don’t know!” Tiger say, “What you say, Bra’?”—“Me say, you not playing strong enough, you mus’ play up stronger!”
Anansi goes to Mr. Mighty and says, “That guy and I were working together, and I didn’t realize he was such a thief! He steals the sheep, hide and all, to make his clothes!” As they were heading back to their spots, Anansi says, “Hell is coming for you tonight, but there’s one thing you don’t know!” Tiger responds, “What did you say, man?”—“I said you’re not playing strong enough, you need to step it up!”
Anansi say again, “Gentlemen an’ ladies, ketch ’em a pardner!” an’ sing,
Anansi said again, “Ladies and gentlemen, catch yourself a partner!” and sing,
“Mr. Mighty loss him sheep,
“Mr. Mighty lost his sheep,
It ’tan’ lik’ a Tiger t’iefee.”
It’s not like a tiger to be quiet.
Tiger say,
Tiger says,
“Fe tre-ew, bredder, fe tre-ew,
“Free tree, brother, free tree,”
It ’tan’ lik’ a it mak me clo’es”.
It doesn’t look like it makes my clothes.
[8]
[__A_TAG_PLACEHOLDER_0__]
Mr. Mighty got right up an’ said to Tiger, “Yes, that is the man what steal all my sheep!” Tiger say, “No!!” Anansi say, “Yes, that is the man what steal all the sheep, an’ I an’ that man eatin’ an’ I didn’t know that man was such a t’ief!” An’ Tiger was arrested an’ got ten years in prison, an’ Anansi get the two hundred pounds an’ the best daughter to marry to.
Mr. Mighty stood up and said to Tiger, “Yes, that’s the guy who stole all my sheep!” Tiger said, “No!!” Anansi said, “Yes, that’s the guy who stole all the sheep, and I was eating with him, and I didn’t know he was such a thief!” Then Tiger was arrested and got ten years in prison, and Anansi got the two hundred pounds and the best daughter to marry.
5. Tiger Catching the Sheep-thief. [__A_TAG_PLACEHOLDER_0__]
a. The Escape.
Joseph Macfarlane, Moneague, St. Ann.
Joseph Macfarlane, Moneague, St. Ann.
One day was an old lady name Mis’ Madder, had twenty sheep. Mr. Anansi went an’ gi’ her a hen an’, couple week after, Mr. Anansi went back fe de hen. An’ said, “Didn’t you gi’ me de hen, Mr. Anansi?” An’ said, “Oh, no! Missus, me hen wud have hegg, hegg, on hegg, chicken on chicken!” An’ said, “De only t’ing I can do’ Mr. Anansi, go in de sheep-pen an’ tak a sheep!” It went on till de nineteen was gone, leave one. Tiger says, “Mis’ Madder, I’ll kill de sheep tak a half an’ ketch Mr. Anansi.” Tiger kill i’, put ’e skin over himself. When Mr. Anansi come, Tiger bawl like a sheep “Ba-a-a-a!” Miss Madder say, “All right, Mr. Anansi, I don’ wan’ to hear any more talkin’; tak’ de las’ sheep an’ go.” Anansi say, “T’ank you, Miss Madder, won’ come back an’ worry you fe no more fowl!”
One day, there was an old lady named Miss Madder who had twenty sheep. Mr. Anansi came and gave her a hen, and a couple of weeks later, Mr. Anansi returned for the hen. She asked, “Didn't you give me the hen, Mr. Anansi?” He replied, “Oh, no! Ma'am, my hen would have laid eggs, lots of eggs, chicken after chicken!” Then she said, “The only thing I can do, Mr. Anansi, is to go into the sheep pen and take a sheep!” This continued until nineteen were gone, leaving just one. Tiger said, “Miss Madder, I’ll kill the sheep, take half, and catch Mr. Anansi.” Tiger killed it and put its skin on himself. When Mr. Anansi arrived, Tiger bleated like a sheep, “Baa baa baa!” Miss Madder said, “Alright, Mr. Anansi, I don’t want to hear any more talking; take the last sheep and go.” Anansi said, “Thank you, Miss Madder, I won’t come back and bother you for any more chickens!”
When he went off, under way said, “Yah! dis sheep hebby, sah!” Went home, de wife an’ chil’ren sit roun’ him wid bowl an’ knife. Mr. Anansi tak de knife cut de t’roat an’ say, “Lawd! me wife, dis fellow fat till no hav any blood!” Cut de belly come down, Tiger jump out hold him. Mr. Anansi say, “He! he! Brar Tiger, wha’ you do?” Tiger say, “Miss Madder ha’ twenty sheep an’ if me no tie you, him wi’ say you an’ me eat dem.” Anansi say, “If dem tak dem big banana trash tie me, I wi’ be glad, but if dey could a tak dat ’itte bit o’ banana t’read tie me, I should be so sorry!” An’ dey tie him wid de small banana trash an’ t’row into de sea, an’ he jus’ open his leg an’ run under water. An’ from dat time you see Anansi running under water.
When he left, he said, “Wow! This sheep is heavy!” He went home, and his wife and children gathered around him with a bowl and a knife. Mr. Anansi took the knife and cut the sheep's throat, saying, “Lord! My wife, this guy is so fat there’s no blood!” He cut open the belly, and Tiger jumped out and grabbed him. Mr. Anansi said, “Hey! Brother Tiger, what are you doing?” Tiger replied, “Miss Madder has twenty sheep, and if I don’t tie you up, he’ll say you and I will eat them.” Anansi said, “If they were to tie me with that big banana fiber, I would be happy, but if they could only use that little bit of banana string to tie me, I would be so sorry!” And they tied him with the small banana fiber and threw him into the sea, and he just opened his legs and swam underwater. And from that time on, you could see Anansi swimming underwater.
b. The Substitute.
Samuel Christie, St. Ann’s Bay.
Samuel Christie, St. Ann's Bay.
Anansi is a smart one, very smart, likes to do unfair business. So one day was walking t’ru a lady property an’ kill a little bird; so him pass de lady yard an’ say, “Missus, me beg you mak little [9]bird stan’ till me come back?” Lady said, “Put it down, Anansi.” Lef’ de bird an’ he never come back till he know de bird spile. De lady t’row de bird. He come back, say, “Missus, me jus’ call fe de litt’e bird me lef’ t’odder day. Say, “Anansi, de bird spoil an’ me t’row it away!”—“No, missus, you kyan’ t’row ’way me bird! Jus’ call an’ me want i’!” Lady say, “Well, Anansi, before you ill-treat me, go in de sheep-pen an’ tak a sheep.”
Anansi is clever, really clever, and enjoys doing shady deals. One day, he was walking through a woman’s property and killed a little bird. He passed by the woman’s yard and said, “Ma’am, could you please keep that little [__A_TAG_PLACEHOLDER_0__]bird until I get back?” The woman replied, “Put it down, Anansi.” He left the bird and didn’t return until he knew it had gone bad. The woman threw the bird away. When he came back, he said, “Ma’am, I just came to check on the little bird I left the other day.” She replied, “Anansi, the bird spoiled, and I threw it away!”—“No, ma’am, you can’t throw away my bird! Just call, and I want it!” The woman said, “Well, Anansi, before you mistreat me, go into the sheep pen and take a sheep.”
Anansi was quite glad fe dat, get a sheep fe de bird! An’ go down fin’ a sheep-pen wid plenty of sheep. Anansi go an’ tak dat one, an’ after dat, ev’ry night he tak one. Lady fin’ all de sheep was los’, so tell de head man mus’ keep watch of de sheep-pen. So de head-man was Tiger. Tiger tak out dat sheep was in de sheep-pen an’ dress himself wid sheep-skin. Anansi have suspicion an’ get a frien’ to go wid him dat night, ask de frien’ to catch de sheep. So as him frien’ t’row on de rope on Tiger head, Anansi fin’ it was Tiger an’ him ask excuse, go to a good distance where can mak escape, holla, “Dat somet’ing you ketch deh no sheep,—Brar Tiger!”
Anansi was really happy about that, getting a sheep for the bird! So he went down to find a sheep pen with lots of sheep. Anansi took one, and after that, every night he took another. The lady found out all the sheep were missing, so she told the head man to keep an eye on the sheep pen. The head man was Tiger. Tiger took the sheep that was in the sheep pen and dressed himself in sheepskin. Anansi got suspicious and asked a friend to go with him that night, asking his friend to catch the sheep. Just as his friend threw the rope over Tiger's head, Anansi realized it was Tiger and asked for forgiveness, moving to a safe distance where he could escape, shouting, “That’s something you caught there, not a sheep,—Brother Tiger!”
Tiger tie de frien’ carry him up to de yard tell de mistress dis is de man been destroying de sheep all de time!
Tiger took his friend and brought him to the yard to tell the mistress that this is the man who has been destroying the sheep all along!
c. In the House-top.
Thomas White, Maroon Town, Cock-pit country.
Thomas White, Maroon Town, Cockpit Country.
Mr. Goolin pay Anansi a hundred poun’ to mak him wife talk,1 an’ Anansi was live upon Mr. Goolin ev’ry day an’ go to Mr. Goolin yard ev’ry day fe money. Mr. Goolin get tired of Anansi an’ couldn’t get rid of Anansi out of him yard. Tiger hear, an’ go to Mr. Goolin tell him dat him will stop Anansi from comin’ in yard. An’ so Tiger did; Tiger turn a big barrow an’ go lie down in de common. Anansi come now an’ say, “Mawnin’, Mr. Goolin.” Mr. Goolin say, “Mawnin’, Mr. Anansi.” Anansi says, “I might well tell you de trut’! De amount of what money you pay me fe yo’ wife, it is not enough!” Mr. Goolin says, “Well, I have no more money to pay you again.” Anansi says, “O Mr. Goolin! you couldn’t tell me a word as dat!” Mr. Goolin says to Anansi, “Mr. Anansi, all I can do fe you, go in de common see a big barrow lie down dere. You can go catch it.”
Mr. Goolin paid Anansi a hundred pounds to make his wife talk, and Anansi would show up at Mr. Goolin's place every day for the money. Mr. Goolin got tired of Anansi and couldn’t get him out of his yard. Tiger heard about it and went to Mr. Goolin to tell him that he would stop Anansi from coming into his yard. So, Tiger did just that; he turned into a big barrow and lay down in the field. Anansi showed up and said, “Morning, Mr. Goolin.” Mr. Goolin replied, “Morning, Mr. Anansi.” Anansi said, “I have to be frank! The amount of money you paid me for your wife is not enough!” Mr. Goolin said, “Well, I don’t have any more money to pay you again.” Anansi replied, “Oh Mr. Goolin! You couldn’t say something like that to me!” Mr. Goolin told Anansi, “Mr. Anansi, all I can do for you is to go see that big barrow lying over there in the field. You can go catch it.”
Anansi tek him rope an’ go in de common an’ him tie de big barrow an’ him put it jus’ right across him shoulder. An’ he was goin’ along till him ketch part of de way, him says to himself, “Ha! if I didn’t cunnie, I wouldn’t get dis big barrow t’-day.” So [10]look an’ see a long beard come down on him face. Dat was Tiger! Tiger go fe shake him an’ he say, “O Brar Tiger, no shake! no shake! no shake!”
Anansi grabbed his rope and went into the field, tying the big barrow and placing it perfectly on his shoulder. As he was walking along, he thought to himself, “Ha! If I weren't clever, I wouldn't have this big barrow today.” Then he looked and saw a long beard coming down on his face. It was Tiger! Tiger went to shake him, and he said, “Oh Brother Tiger, don’t shake! don’t shake! don’t shake!”
Anansi2 run fe him house an’, when he get near, him holler to him wife say, “Shet de back do’, open de front do’, Brar Tiger come!” Wife say, “Wha’ you say? say wash out de pot?”—“No! shet de back do’, open de front do’!”—“Wha’ you say? put on de pot, come?” Him say, “No-o-o! s-h-e-t de b-a-c-k d-o-o-o! o-p-e-n de f-r-o-n-t d-o-o-o-o!”
Anansi2 ran to his house and, when he got close, he yelled to his wife, "Shut the back door, open the front door, Brother Tiger is coming!" His wife said, "What did you say? To wash out the pot?"—"No! Shut the back door, open the front door!"—"What did you say? To put on the pot, right?" He said, "No-o-o! S-h-u-t the b-a-c-k d-o-o-o! O-p-e-n the f-r-o-n-t d-o-o-o-o!"
Wife put up all dem chil’ren quite a-top, and, as Anansi put down Tiger, Anansi fly up a-top, too.
Wife put all the kids up high, and as Anansi brought down Tiger, Anansi flew up high too.
An’ Tiger was layin’ down in de hall middle, an’ all de chil’ren an’ de wife, dem all upon house-top. Anansi have six chil’ren. De chil’ one of dem, says he hungry. As de chil’ say he hungry, Anansi shove down dat chil’ t’ Brar Tiger. Tiger swallow him. Anodder cry out hungry again; Anansi shove him down, Tiger swallow him. Anodder one cry hungry again; Anansi shove him down gi’ Tiger, Tiger swallow him. Deh’s t’ree gone. Him was deh again till anodder one cry hungry; Anansi shove him down to Tiger, Tiger swallow him. For a good time again de odder one cry out hungry; Anansi shove him down gi’ Tiger, Tiger swallow him. Good time again, de las’ chil’ lef’, him cry hungry. Anansi shove him down gi’ Tiger, Tiger swallow him. Lef’ him an’ him wife, two single, now. Anansi fell in sleep. De wife tak needle an’ t’read an’ sew Anansi trouser-foot upon her frock-tail. When Anansi wake out of sleep, him wife cry hungry now. Anansi shove down him wife to give Tiger. De woman frock-tail sew up on Anansi trouser-foot an’ ketch him up back. An’ de lady was deh for a good time until him cry hungry again an’ Anansi shove him down gi’ Tiger an’ Tiger swallow Mrs. Anansi.
Tiger was lying down in the middle of the hall, and all the children and the wife were up on the rooftop. Anansi had six children. One of them said he was hungry. As soon as the child said he was hungry, Anansi shoved that child down to Brar Tiger. Tiger swallowed him. Another cried out hungry again; Anansi pushed him down, and Tiger swallowed him. Another one cried hungry again; Anansi shoved him down to Tiger, and Tiger swallowed him. Three were gone. He was there again until another one cried hungry; Anansi pushed him down to Tiger, and Tiger swallowed him. After a long while, the other one cried out hungry again; Anansi shoved him down to Tiger, and Tiger swallowed him. After a good time again, the last child left cried hungry. Anansi pushed him down to Tiger, and Tiger swallowed him. That left him and his wife, just the two of them. Anansi fell asleep. The wife took a needle and thread and sewed Anansi's trouser leg onto her dress. When Anansi woke up, his wife said she was hungry now. Anansi pushed his wife down to give to Tiger. The woman's dress was caught on Anansi's trouser leg. And she was there for a while until he cried hungry again, and Anansi pushed him down to Tiger, and Tiger swallowed Mrs. Anansi.
Anansi was deh on de house-top until he feel hungry now. An’ says to Tiger, “Brar Tiger, you know what you do? I’s a man dat’s so fat, if I drop on de bare eart’ I’s goin’ to mash up; so if you want me to eat, you want to cut a whole heap a dry trash.” An’ Tiger went an’ cut a whole heap a dry trash an’ carried de dry trash come an’ he t’rown de dry trash.
Anansi was up on the rooftop until he felt hungry. He said to Tiger, “Brother Tiger, you know what? I’m such a big guy that if I fall onto the ground, I’m going to smash it. So if you want me to eat, you need to gather a whole bunch of dry trash.” And Tiger went and gathered a lot of dry trash and brought it over, then he threw the dry trash down.
Anansi said to Tiger, “Brar Tiger, ketch, ketch, ketch, comin’ down!” An’ Anansi let himself off of de house-top an’ drop in de trash, an’ Tiger was upon hard sarchin’ an’ couldn’t fin’ Anansi until t’-day!
Anansi said to Tiger, “Hey Tiger, catch me if you can!” Then Anansi jumped off the rooftop and landed in the trash, and Tiger was busy searching hard and couldn't find Anansi until today!
Jack man dora, choose none! [11]
Jack man dora, choose none! [__A_TAG_PLACEHOLDER_0__]
6. Tiger’s Breakfast. [__A_TAG_PLACEHOLDER_0__]
Richard Morgan, Santa Cruz Mountains.
Richard Morgan, Santa Cruz Mountains.
One day, Hanansi go Tiger house an’ eat breakfas’ every day, an’ tell Tiger, say, “Brar Tiger, to-morrow you mus’ come a my house; but when you hear me makin’ noise you mus’ come, for dat time breakfas’ is on, but when you hear me stay still you mustn’t come at all.” So when Tiger go, Hanansi eat done. And say, “Brar Tiger, you foot short!” Tiger say, “No, me no hear you mak noise!” Hanansi say, “No, so me said, for when man makin’ noise he kyan’ eat.” An’ say, “Well, nex’ day come back.” When Tiger come, Hanansi tak shame, gi’ him little breakfas’ but say, “Brar Tiger, when we go fe eat, when I say ‘Nyammy nyammy nyammy’ you mus’ say, ‘Nyam a wha’ eat’.”1 So Hanansi stay deh eat everyt’ing, Tiger never get one.
One day, Hanansi goes to Tiger’s house and has breakfast every day, and tells Tiger, “Hey Tiger, tomorrow you have to come to my house; but when you hear me making noise, you should come, because that’s when breakfast is ready. But when you hear me being quiet, you mustn’t come at all.” So when Tiger leaves, Hanansi finishes eating. He says, “Hey Tiger, your feet are short!” Tiger replies, “No, I didn’t hear you make any noise!” Hanansi responds, “No, that’s what I’m saying, because when a person is making noise, they can’t eat.” And he says, “Well, come back the next day.” When Tiger arrives, Hanansi feels embarrassed, gives him a little breakfast but says, “Hey Tiger, when it’s time to eat, when I say ‘Nyammy nyammy nyammy’ you must say, ‘Nyam a wha’ eat.’” So Hanansi stays there eating everything, and Tiger doesn’t get any.
Tiger study fe him. Nex’ day he go to Tiger yard. When Tiger gi’ him breakfast an’ gi’ him enough meat he said to Tiger, “Brar Tiger, a whe’ you get meat every day so?” Tiger said, “You know how me come by dis meat? When I see a cow lie down, I go up an’ run me han’ inside of de cow an’ hol’ de man tripe, so I never out of meat.” So Hanansi went his way an’ do de same. De cow frighten on de hill-side an’ turn head right down to lowland. Hanansi say, “Do, Brar Cow, don’t shut up me han’!” Cow fasten de han’ de better an’ gallop right down de hill an’ drag Hanansi over de stone. Dat’s de reason let you see Hanansi belly white.
Tiger studied him. The next day he went to Tiger's yard. When Tiger gave him breakfast and enough meat, he asked Tiger, “Brother Tiger, where do you get meat every day?” Tiger replied, “You know how I get this meat? When I see a cow lying down, I go up and stick my hand inside the cow and grab the intestines, so I never run out of meat.” So Hanansi went on his way and did the same. The cow got scared on the hillside and turned its head right down to the lowland. Hanansi said, “Come on, Brother Cow, don’t trap my hand!” The cow tightened its grip and galloped down the hill, dragging Hanansi over the rocks. That’s why you see Hanansi’s belly is white.
7. Eggs and Scorpions. [__A_TAG_PLACEHOLDER_0__]
William Forbes, Dry River, Cock-pit country.
William Forbes, Dry River, Cockpit Country.
Blinkie1 an’ Anansi was gwine in a wood. Dem gwine in a wood fe go look egg, bird egg. An’ Anansi tell Blinkie when little bird say, “Who wan’ little egg?” Blinkie fe say him want little egg, an’ when de big bird say, “Who wan’ big egg?” Anansi say, “Me wan’ big egg!” An’ in de night when he get all de big egg, Blinkie get vex’ an’ lef’ Anansi in de bush an’ him fly away wid de light.
Blinkie and Anansi were heading into the woods. They were going into the woods to look for eggs, bird eggs. And Anansi told Blinkie that when the little bird says, “Who wants a little egg?” Blinkie should say he wants a little egg, and when the big bird says, “Who wants a big egg?” Anansi should say, “I want a big egg!” And at night, when he got all the big eggs, Blinkie got angry and left Anansi in the bush, and he flew away with the light.
An’ Anansi come a Tiger house in a night. Tiger had a sheep in yard. Anansi say, “Brar Tiger, if you gi’ me dinner fe eat t’-night, I gi’ you all de egg.” An’ Tiger say yes, an’ Tiger go to de sheep an’ say, “Lay out, lay out, sheep!” He lay out roas’ fowl, roas’ duck, an’ all sort a t’ings. Anansi get at it. [12]
An' Anansi came to Tiger's house one night. Tiger had a sheep in the yard. Anansi said, "Hey Tiger, if you give me dinner to eat tonight, I'll give you all the eggs." And Tiger agreed, so he went to the sheep and said, "Lay down, lay down, sheep!" He laid out roasted chicken, roasted duck, and all kinds of things. Anansi got to eat it. [__A_TAG_PLACEHOLDER_0__]
When he eat, say want to sleep Tiger house. Tiger set ’corpion roun’ de egg. When Anansi put han’ in to tak de egg, ’corpion bite him. An’ holla, “Aye-e-e!” Tiger say, “Brar Anansi, wha’ ha’ you?” An’ say, “Me t’ree litt’e pickney an’ me wife mak me a cry!” Den, when Tiger gone t’ bed, he t’ief away de sheep.
When he ate, he said he wanted to sleep at Tiger's house. Tiger set a scorpion around the egg. When Anansi reached in to take the egg, the scorpion bit him. He yelled, “Ouch!” Tiger asked, “Brother Anansi, what happened to you?” Anansi replied, “My three little kids and my wife made me cry!” Then, when Tiger went to bed, he stole the sheep.
8. Tiger’s Bone-hole. [__A_TAG_PLACEHOLDER_0__]
William Forbes, Dry River, Cock-pit country.
William Forbes, Dry River, Cockpit Country.
Tiger had a big pot o’ meat, an’ him boil an’ lef’ it gone a groun’. An’ he have a bone-hole; when he ate de meat, t’row it into de hole. An’ Anansi tak him wife an’ t’ree pickney an’ he say dey five gwine to de house an’ get into de pot eat de meat. An’ after dey hear Tiger was coming, him an’ him wife an’ de t’ree pickney, five of dem, go in de hole. An’ Tiger come an’ say, “Not a creetur nyam dis meat but Brar Nansi!” An’ Tiger begin now eat meat, an’ de first bone him t’row into de hole, him knock one of de pickney. An’ as he go fe holla, Anansi says, “Shut yo’ mout’, sir, don’ cry!” An’ he eat again, t’row out anodder bone, knock anodder pickney. As him go fe cry, say “Shut yo’ mout’, sir!” As he eat anodder bone again, he knock de las’ pickney, mak t’ree. Tell him say him mustn’t cry. Ate anodder bone an’ t’row it in de hole, knock de mudder. As him go fe cry, say, “Shut yo’ mout!” An’ de las’ bone he eat, knock Anansi in a head. Anansi say, “Mak we all holla now in a de hole!” So dey all holla “Yee! yee-e-e!” in a de hole, an’ as dey holla, Tiger get frighten’ an’ run lef’ de house, an Anansi an’ wife an pickney come out tak all de meat go away, run him out of his house ’count of dat bone-hole!
Tiger had a big pot of meat, and he boiled it and left it unattended. He had a hole to throw bones into; when he finished eating the meat, he would toss the bones into the hole. Anansi took his wife and three kids and said they were going to the house to eat the meat from the pot. After they heard Tiger was coming, he, his wife, and the three kids—five of them in total—went into the hole. When Tiger arrived, he said, “No creature is eating this meat but Brother Anansi!” Then Tiger started to eat the meat, and the first bone he threw into the hole hit one of the kids. When he tried to scream, Anansi said, “Shut your mouth, sir, don’t cry!” Tiger ate again, threw out another bone, and hit another kid. As he was about to cry, Anansi said, “Shut your mouth, sir!” When he ate another bone, he hit the last kid, making three. He told him not to cry. After eating another bone and tossing it in the hole, he hit the mother. When she was about to cry, Anansi said, “Shut your mouth!” The last bone Tiger ate hit Anansi on the head. Anansi then said, “Let’s all scream now in the hole!” So they all yelled “Yee! yee-e-e!” from the hole, and when they screamed, Tiger got scared and ran away from the house. Anansi, his wife, and the kids came out and took all the meat away, forcing him out of his house because of that bone-hole!
Jack man dora!
Jack's got it!
9. The Christening. [__A_TAG_PLACEHOLDER_0__]
Charles Wright, Maroon Town, Cock-pit country.
Charles Wright, Maroon Town, Cockpit Country.
Anansi an’ Tiger bot’ of them fin’ one keg of butter. Anansi says to Tiger, “Let us hide it in the bushes.” Some days after, Anansi says to Tiger, “I receive a letter for a christening.” When he return, Tiger ask him the name of the chile. He says the name is “Top take off.” Another week came again. He say receive another letter for another christening. After he come back, Tiger ask him what’s the name of the chile again. He says, “Catch in de middle.” An’ the las’ week he went back for another christening. Tiger ask him when he come back what’s the name of the chile. He says, “Lick clean.” [13]
Anansi and Tiger both found a keg of butter. Anansi says to Tiger, “Let's hide it in the bushes.” A few days later, Anansi tells Tiger, “I got a letter for a christening.” When he comes back, Tiger asks him what the name of the child is. He says the name is “Top Take Off.” Another week goes by, and he says he got another letter for another christening. After he returns, Tiger asks him again what the name of the child is. He says, “Catch in the Middle.” And the last week, he went back for another christening. Tiger asks him when he comes back what the name of the child is. He says, “Lick Clean.” [__A_TAG_PLACEHOLDER_0__]
Now he says, “Tiger, let us go look for this keg of butter.” He carried Tiger all over the place walkin’ until he get tired, an’ when he nearly catch to the place where they hid the butter he said, “Tiger, we are tired, let us go for a sleep!” An’ after Tiger was sleeping, he went to the keg, he took a bit of stick an’ he scrape as much as he can get from the keg, an’ he wipe a little on Tiger mouth an’ he wipe a little at the tail. Then he climb a tall tree now and he make a wonderful alarm that Tiger eat butter until he melt butter!
Now he says, “Tiger, let’s go look for this keg of butter.” He carried Tiger everywhere, walking until he got tired, and when they were almost to the place where they hid the butter, he said, “Tiger, we’re tired; let’s take a nap!” Once Tiger was asleep, he went to the keg, took a stick, and scraped as much as he could from the keg. Then he wiped a bit on Tiger's mouth and a little on his tail. After that, he climbed a tall tree and made a great fuss to announce that Tiger ate so much butter he melted!
10. Eating Tiger’s Guts. [__A_TAG_PLACEHOLDER_0__]
Simeon Falconer, Santa Cruz Mountains.
Simeon Falconer, Santa Cruz Mountains.
Brer Tiger and Brer Anansi went to river-side. Brer Anansi said, “Brer Tiger, tak out your inside an’ wash it out.” Brer Tiger did so. “Now, Brer Tiger, dip your head in water wash it good.” The moment Brer Tiger put his head in water, Anansi took up the inside and run away with it give to his wife Tacoomah to boil.
Brer Tiger and Brer Anansi went to the riverbank. Brer Anansi said, “Brer Tiger, take out your insides and clean them up.” Brer Tiger did just that. “Now, Brer Tiger, dip your head in the water and wash it well.” The moment Brer Tiger put his head in the water, Anansi grabbed the insides and ran away with them to give to his wife Tacoomah to boil.
Next morning he heard that Tiger was dead. He called all the children to know how they were going to cry. Each one come say, “Tita Tiger dead!” The last child he called said, “Same somet’ing pupa bring come here las’ night give Ma Tacoomah to boil, Tita Tiger gut.”—“Oh, no!” said Anansi, “Pic’ninny, you can’t go.” So they lock up that child. So man hear him crying ask him what’s the matter. “I wan’ to go to Tita Tiger’s funeral!” Let him out to go. When Anansi see him coming, he run away and tak house-top and since then he never come down.
The next morning, he heard that Tiger was dead. He gathered all the kids to see how they were going to react. Each one came up and said, “Auntie Tiger is dead!” The last kid he called said, “Same something Papa brought here last night for Ma Tacoomah to boil, Auntie Tiger’s guts.” — “Oh, no!” said Anansi, “Little one, you can’t go.” So they locked that child up. A man heard him crying and asked what was wrong. “I want to go to Auntie Tiger’s funeral!” They let him out to go. When Anansi saw him coming, he ran away and went to the rooftop, and he hasn’t come down since.
b. The Monkeys’ Song.
Henry Spence, Bog, Westmoreland.
Henry Spence, Bog, Westmoreland.
Anansi and Tiger bade. So Anansi tell Tiger, “Meanwhile bading, tak out tripe!” Tiger tak out tripe. Anansi firs’ come out an’ eat Tiger tripe, an’ say if Tiger wan’ to know how him tripe go he mus’ go down to Monkey town. So Anansi go down, go tell Monkey when dey see Tiger coming mus’ sing,
Anansi and Tiger said goodbye. So Anansi told Tiger, “While saying goodbye, take out the tripe!” Tiger took out the tripe. Anansi came out first, ate Tiger's tripe, and said if Tiger wanted to know how his tripe was doing, he must go down to Monkey Town. So Anansi went down and told the Monkey that when they saw Tiger coming, they must sing,
“Dis time, we eat Tiger gut down!”
“Now it's time to eat Tiger guts!”
So after, as Tiger hear dem all a-singing, kill off all de Monkey. An’ catch one of de Monkey an’ he say Anansi come down larn him de song yesterday! [14]
So later, as Tiger hears them all singing, he takes out all the Monkeys. Then he catches one of the Monkeys, and the Monkey says Anansi taught him the song yesterday! [__A_TAG_PLACEHOLDER_0__]
11. Throwing away Knives. [__A_TAG_PLACEHOLDER_0__]
a. Tiger and Anansi.
Benjamin Collins, Mandeville.
Benjamin Collins, Mandeville.
Once upon a time Brer Tiger an’ Brer Anansi was gwine on. Brer Anansi tell Brer Tiger says, “Brer Tiger, I’m gwine to t’row away my knife an’ when you see I t’row away mine, you mus’ t’row away yours, too.” Brer Anansi tak somet’ing an’ t’row it away, an’ Brer Tiger tak his knife an’ t’row it away. An’ when dem reach de fiel’ to eat pine,1 deh comes Brer Nansi had his knife, he was eating pine, an’ Brer Tiger didn’t get none. Brer Nansi say to Brer Tiger, “Brer Tiger, no man a knife nyam pine; no man no have knife no nyam pine!”2
Once upon a time, Brer Tiger and Brer Anansi were going along. Brer Anansi told Brer Tiger, "Brer Tiger, I'm going to throw away my knife, and when you see me throw away mine, you have to throw away yours too." Brer Anansi took something and threw it away, and Brer Tiger took his knife and threw it away. And when they reached the field to eat pine, here came Brer Nansi with his knife, eating pine, and Brer Tiger didn't get any. Brer Nansi said to Brer Tiger, "Brer Tiger, no one eats pine with a knife; no one without a knife can eat pine!"
b. Sheep and Anansi.
William Forbes, Dry River, Cock-pit country.
William Forbes, Dry River, Cockpit Country.
Mr. Anansi an’ Mr. Sheep going out walking over de country. Carry two spoon; Sheep carry one, Anansi carry one. Anansi tell Sheep, “Mr. Sheep, lef’ you spoon here, don’ carry it.” Den go to de second house an’ get some breakfas’ again. After him get de breakfas’ him say, “Mr. Sheep, where you spoon?” An’ said, “Don’t you tell me to lef’ it at de firs’ house?”—“You mus’ go back for it now!” Mr. Sheep gone for it, him eat off all de breakfas’.
Mr. Anansi and Mr. Sheep are out walking in the countryside. They each carry a spoon—Sheep has one, and Anansi has one too. Anansi tells Sheep, “Mr. Sheep, leave your spoon here, don’t carry it.” Then they go to the second house and get some breakfast again. After Anansi has his breakfast, he asks, “Mr. Sheep, where's your spoon?” Sheep replies, “Didn’t you tell me to leave it at the first house?” Anansi responds, “You have to go back for it now!” So, Mr. Sheep went to get it, while he finishes all of the breakfast.
An’ said, “Come, Mr. Sheep, but you mus’ lef’ you spoon.”—“Me won’t carry it at all.” Den go up to de nex’t yard an’ get dinner now. Night is coming. An’ said, “Mr. Sheep, where is you’ ’poon?” An’ said, “I lef’ it at de las’ yard you eat.” Well, den, Sheep have to go back fe his spoon again; tell Sheep come back again an’ Anansi eat off de dinner. Sheep couldn’t get not’ing to eat.
An' said, "Come on, Mr. Sheep, but you have to leave your spoon."—"I'm not carrying it at all." Then go up to the next yard and get dinner now. Night is coming. An' said, "Mr. Sheep, where's your spoon?" An' said, "I left it at the last yard where you ate." Well, then, Sheep has to go back for his spoon again; tell Sheep to come back again and Anansi eats all the dinner. Sheep couldn't get anything to eat.
12. Grace Before Meat. [__A_TAG_PLACEHOLDER_0__]
a. Monkey and Anansi.
Samuel Christie, St. Anne’s Bay.
Samuel Christie, St. Anne’s Bay.
Anansi and Monkey were travelling; they were two good friends together. Anansi ask Monkey, “Brer Monkey, how much cunnie you have?” Said, “Brer, me have plenty plenty!” Anansi said, “Brer, me only have one one-half; I keep the one fe meself an’ give me friend the half.” [15]
Anansi and Monkey were on a journey; they were two good friends together. Anansi asked Monkey, “Hey Monkey, how much cunning do you have?” Monkey replied, “Friend, I have a lot!” Anansi said, “Friend, I only have one and a half; I’ll keep one for myself and give my friend the half.” [__A_TAG_PLACEHOLDER_0__]
Trabble on, trabble on, until they see Tiger in one deep hole. Anansi say, “Brer Monkey, you have plenty cunnie an’ long tail; sen’ down tail into the hole an’ help Brer Tiger!” While him sen’ down him tail, Anansi climb one tree. Tiger come out of the hole now, lay hold on Monkey, say, “I nyam you t’-day!” Anansi on the tree laughing. Monkey into a fix now, don’t know how to get away. So Anansi call out to Tiger, “Brer Tiger, you ketch Monkey now you gwine eat him?” Tiger say, “Yes, I gwine eat him.” Anansi say, “Do like me, now. Open you two hand an’ clap wid joy, say, ‘I get Monkey!’ ” That time he open his two hand, Monkey get free. Tiger run after Monkey, Anansi mak his way down from the tree, go home.
Trabble on, trabble on, until they see Tiger in a deep hole. Anansi says, “Brer Monkey, you have plenty of cunning and a long tail; send your tail down into the hole and help Brer Tiger!” While he sends down his tail, Anansi climbs a tree. Tiger comes out of the hole now, grabs Monkey, and says, “I’m going to eat you today!” Anansi is up in the tree laughing. Monkey is in a tough spot now, not knowing how to escape. So Anansi calls out to Tiger, “Brer Tiger, now that you’ve caught Monkey, are you going to eat him?” Tiger says, “Yes, I’m going to eat him.” Anansi says, “Do like me now. Open both your hands and clap with joy, saying, ‘I got Monkey!’” When he opens both hands, Monkey gets free. Tiger runs after Monkey, and Anansi makes his way down from the tree to go home.
b. Goat and Anansi.
Henry Spence, Bog, Westmoreland.
Henry Spence, Bog, Westmoreland.
Anansi and Tiger go out hunting one day. Tiger catch one wild goat, Anansi no catch one. Anansi say to him, “Brar Tiger, wha’ you say when you catch dis goat?” So Tiger say, “Not’ing!” Anansi say, “Brar Tiger, nex’ time when you catch goat so, you mus’ put goat under yo’ arm an’ knockey han’ at top say, ‘T’ank de Lord!’ ” An’ Tiger did so an’ de goat get away gone; de two lose.
Anansi and Tiger go out hunting one day. Tiger catches a wild goat, but Anansi doesn’t catch anything. Anansi says to him, “Hey Tiger, what do you say when you catch this goat?” So Tiger says, “Nothing!” Anansi replies, “Hey Tiger, next time you catch a goat, you should put the goat under your arm and knock on the top of your head and say, ‘Thank the Lord!’” And Tiger does this, and the goat gets away; they both lose.
13. Day-time Trouble. [__A_TAG_PLACEHOLDER_0__]
Susan Watkins, Claremont, St. Ann.
Susan Watkins, Claremont, St. Ann.
Brar Nansi and Brar Rabbit went for a walk one day. Brar Rabbit ask Brar Anansi to show him ‘daytime trouble’. An’ while dey go on, Brar Anansi saw Tiger den wid a lot of young Tiger in it. Brar Anansi took out one an’ kill it an’ give Rabbit a basket wid a piece of de Tiger’s meat to carry for de Tiger’s fader, an’ took Rabbit along wid him to Tiger’s house an’ tol’ Brar Rabbit to han’ Tiger de basket. Anansi run, an’ Tiger catch at Rabbit to kill him, but he get away. Brar Anansi run up a tree an’ say, “Run, Brar Rabbit, run! run fe stone-hole!” Took a razor an’ give it to Rabbit. An’ Tiger got up a lot of men to get Rabbit out de hole an’ Tiger sent for Reindeer to dig him out, as he had a long neck to put down his head an’ dig him out; but Anansi tol’ Rabbit when Reindeer put down his head in de hole, he mus’ tak de razor an’ cut it off. A lot of people gadder to see Reindeer tak Rabbit out of de hole, but instead, Reindeer head was taken off an’ he drop an’ was dead an’ de whole crowd run away wid fright. [16]After Rabbit come out, Brar Nansi say to him, “Brar Rabbit, so ’daytime trouble’ stay. So, as long as you live, never ask anybody to show it to you again!”
Brar Nansi and Brar Rabbit went for a walk one day. Brar Bunny asked Brar Anansi to show him ‘daytime trouble.’ As they walked, Brar Anansi spotted a tiger den filled with a lot of young tigers. He took one out, killed it, and gave Rabbit a basket with a piece of the tiger’s meat to carry for the tiger’s father. He brought Rabbit along to the tiger’s house and told Brar Rabbit to hand the basket to the tiger. Anansi ran away, and the tiger tried to catch Rabbit to kill him, but he managed to escape. Brar Anansi climbed a tree and shouted, “Run, Brar Rabbit, run! Run for the stone hole!” He handed Rabbit a razor. The tiger gathered a lot of men to get Rabbit out of the hole and even sent for Reindeer to dig him out since he had a long neck. But Anansi advised Rabbit that when Reindeer leaned his head into the hole, he should take the razor and cut it off. A crowd gathered to see Reindeer pull Rabbit out of the hole, but instead, Reindeer’s head was cut off, and he dropped dead, causing the whole crowd to run away in fright. [__A_TAG_PLACEHOLDER_0__] After Rabbit came out, Brar Nansi said to him, “Brar Rabbit, that’s how ‘daytime trouble’ is. So, as long as you live, never ask anyone to show it to you again!”
b. Rat and Anansi.
Moses Hendricks, Mandeville.
Moses Hendricks, Mandeville.
Rat and Anansi went out one day. They came across Tiger’s four children,—Anansi knew exactly where they was. He had a handbasket, Rat had one. So Anansi said, “Brer, two fe me, two fe you!” Anansi tak up one, mak the attempt as if he going to kill it but he didn’t do so, put it in his basket alive. Rat t’ot Anansi kill it, an’ he tak up his now an’ kill it an’ put it in his basket. Anansi did the same with the second one,—didn’t kill it, put it in his basket. Rat took up the other one an’ him kill it. So Rat had two dead ones an’ Anansi had his alive.
Rat and Anansi went out one day and stumbled upon Tiger’s four children. Anansi knew exactly where they were. He had a handbasket, and Rat had one too. So Anansi said, “Brother, two for me, two for you!” Anansi picked up one, pretended to kill it, but didn’t, and put it alive in his basket. Rat thought Anansi had killed it, so he picked up his and actually killed it, putting it in his basket. Anansi did the same with the second one—didn’t kill it and put it in his basket. Rat grabbed the other one and killed it as well. So Rat had two dead ones, and Anansi had his alive.
Anansi knew exactly which way Tiger would walk coming home. They met Tiger. Said, “Brer Tiger, I see yo’ baby them crying hungry, I tak them up come meet you. I carry two, Brer Rat two.” Tiger lay down now to nurse them. Anansi took out one alive. Rat took out one dead, got frightened. Tiger looks cross. Anansi took out the other one alive. Rat took out his dead. Tiger got into a temper an’ made a spring at Rat to catch him. Rat was running. The track was along the side of a wall. Anansi call, “Brer Rat, ’member stone-hole!” Tiger say, “What you say, Brer Nansi?” Anansi say, “Tell you mus’ min’, him go into dat stone-hole now!” Rat hear now, get into de stone-hole. Tiger wheel roun’ to revenge himself on Anansi. Anansi get under de dry trash. That is the reason why rat so fond of stone-hole, an’ Anansi, always find him under dry trash an’ rubbish.
Anansi knew exactly which way Tiger would walk home. They saw Tiger and said, “Hey, Tiger, I saw your baby crying because they were hungry, so I brought them to meet you. I carried two, and Rat carried two.” Tiger lay down now to nurse them. Anansi pulled out one alive. Rat pulled out one dead and got scared. Tiger looked annoyed. Anansi pulled out the other one alive. Rat pulled out his dead. Tiger got mad and lunged at Rat to catch him. Rat was running. The path was along the side of a wall. Anansi called, “Rat, remember the stone hole!” Tiger asked, “What did you say, Anansi?” Anansi replied, “You better remember, he's going into that stone hole now!” Rat heard this and jumped into the stone hole. Tiger turned around to get back at Anansi. Anansi hid under the dry trash. That’s why Rat loves the stone hole so much, and Anansi always finds him under dry trash and debris.
Jack man dory!
Jack, man the dory!
c. Goat and Anansi.
Ethel Watson, Santa Cruz Mountains.
Ethel Watson, Santa Cruz Mountains.
Anansi and Goat was walking one day. Dey met on Tiger nest. Dey saw seven pic’ny in de nes’. Hanansi said, “Goat, you know what we do? Mak we wring de neck t’row ’way in de bag!” Dey wring de pickney neck t’row it in de bag.
Anansi and Goat were walking one day. They met at Tiger's nest. They saw seven kids in the nest. Anansi said, “Goat, do you know what we should do? Let’s wring their necks and throw them in the bag!” They wrung the kids' necks and threw them in the bag.
Dey met wid Bredder Tiger. Hanansi said, “Bredder Tiger, we get at’ yo’ nes’ an’ we tak yo’ pic’ny an wring dem neck t’row ’em in de bag.” Tiger say, “You mus’ be kill me pic’ny!” Anansi say, “No-o-o-o-o!” Tiger say, “T’row ’em out let me see dem!” [17]Hanansi t’row out; dey didn’t dead. “Goat, t’row out yours now let me see!” Goat t’row dem out; de Goat’s was dead.
They met with Brother Tiger. Anansi said, “Brother Tiger, we’re going to your nest and we’re going to take your piglets and wring their necks to put them in the bag.” Tiger said, “You must be joking about my piglets!” Anansi said, “No-o-o-o-o!” Tiger said, “Throw them out, let me see them!” [__A_TAG_PLACEHOLDER_0__]Anansi threw them out; they weren’t dead. “Goat, throw yours out now, let me see!” Goat threw them out; the Goat’s were dead.
Tiger start after Goat. Hanansi say, “Run, Brer Tiger! run, Brer Goat!” Goat slip into a hole, Tiger begin to dig de hole. De stick get broke. Hanansi say, “Bredder Tiger, go look better stick.” Bredder Tiger went. Hanansi give de Goat some salt, say, “When Tiger come, blow dis in a eye!” Tiger come back, begin to dig. Hanansi say, “Bredder Tiger, dig an peep down in a hole!” Tiger begin dig an’ peep. Goat blow de salt in de Tiger eye. Tiger say, “Brer Hanansi, blow in dis fe me!” Hanansi blow, say, “Bredder Tiger, after eye-water sweet so, what t’ink upon de meat?” Hanansi an’ Goat come out an’ kill Tiger, den dey put Tiger in de bag wid de pic’ny, an’ bot’ of dem went home.
Tiger started after Goat. Hanansi said, “Run, Brer Tiger! run, Brer Goat!” Goat slipped into a hole, and Tiger began to dig the hole. The stick broke. Hanansi said, “Bredder Tiger, go find a better stick.” Bredder Tiger went. Hanansi gave Goat some salt and said, “When Tiger comes, blow this in his eye!” Tiger came back and started digging. Hanansi said, “Bredder Tiger, dig and peek down into the hole!” Tiger began to dig and peek. Goat blew the salt into Tiger's eye. Tiger said, “Brer Hanansi, blow this for me!” Hanansi blew and said, “Bredder Tiger, after the eye-water is so sweet, what do you think about the meat?” Hanansi and Goat came out and killed Tiger, then they put Tiger in the bag with the picnic, and both of them went home.
14. New Names. [__A_TAG_PLACEHOLDER_0__]
Samuel Christie, St. Ann’s Bay.
Samuel Christie, St. Ann's Bay.
There was four friends; one was Anansi, name of the other was Tiger, name of the other Tacoomah, name of the other Parrot. So they go for a journey, and Anansi bargain with them that the four mus’ change their name an’ when they come home, each one mus’ go to their mudder house an’ if their mudder call them the old name they mus’ eat their mudder. So the new name,—Anansi name was Che-che-bun-da, Parrot new name was Green-corn-ero, Tiger name was Yellow-prissenda, Tacoomah name was Tacoomah-vengeance,—the four new name. Any mudder call them the ol’ name, they mus’ eat the mudder.
There were four friends: one was Anansi, the other was Tiger, the next was Tacoomah, and the last was Parrot. They set off on a journey, and Anansi convinced them that they all had to change their names. When they returned home, each of them had to go to their mother's house, and if their mother called them by their old name, they would have to eat their mother. So, the new names were: Anansi was called Che-che-bun-da, Parrot was Green-corn-ero, Tiger was Yellow-prissenda, and Tacoomah was Tacoomah-vengeance—those were their four new names. If any mother called them by their old name, they had to eat their mother.
So they come to Tacoomah house first. Anansi say Tacoomah name ‘Tacoomah-vengeance’. The mudder didn’t understand the new name, so she say, “Look me pickney Tacoomah come!” An’ kill Tacoomah mudder an’ eat her. Second, ’em go to Tiger mudder. Anansi say Tiger name ‘Yellow-prissenda’. So they fall upon Tiger mudder, eat her. So that night Anansi cry to excuse the night an’ go over to his mudder house an’ say, “Mudder, if you call me ‘Anansi’, dey will kill you! but de name ‘Che-che-bun-da’.” The next night they come to Parrot house. Anansi say Parrot name ‘Green-corn-ero’. Eat Parrot mudder the same. At night, again Anansi cry excuse an’ go to his mudder, say, “Mudder, las’ night wha’ me tell you say me name?” The mudder say, “Me pickney, you no name Anansi?” Anansi say, “Ma, coming here tomorrow night an’ if you call me so they kill you! You mus’ call me ‘Che-che-bun-da’!” Ask his mudder again, “Wha’ me tell you say yo’ pickney name?” She say, “Anansi?” Anansi say, “No, [18]mudder! dey kill you! Me name Che-che-bun-da, Che-che-bun-da, Che-che-bun-da, Che-che-bun-da!” Keep tell the name over an’ over that the mudder no forget.
So they go to Tacoomah's house first. Anansi says Tacoomah's name is ‘Tacoomah-vengeance’. The mother didn’t understand the new name, so she says, “Look, my child Tacoomah has come!” And they kill Tacoomah’s mother and eat her. Next, they go to Tiger’s mother. Anansi says Tiger's name is ‘Yellow-prissenda’. So they attack Tiger’s mother and eat her. Later that night, Anansi cries out an excuse for the night and goes over to his mother’s house and says, “Mother, if you call me ‘Anansi’, they will kill you! You must call me ‘Che-che-bun-da’.” The following night, they come to Parrot's house. Anansi says Parrot's name is ‘Green-corn-ero’. They eat Parrot’s mother the same way. Again, at night, Anansi cries out an excuse and goes to his mother, saying, “Mother, what did I tell you my name was yesterday?” The mother replies, “My child, didn’t you say your name is Anansi?” Anansi responds, “Mom, come here tomorrow night, and if you call me that they will kill you! You must call me ‘Che-che-bun-da’!” He asks his mother again, “What did I tell you to call your child?” She says, “Anansi?” Anansi insists, “No, [__A_TAG_PLACEHOLDER_0__]mother! They will kill you! My name is Che-che-bun-da, Che-che-bun-da, Che-che-bun-da, Che-che-bun-da!” He keeps repeating the name over and over until his mother can’t forget it.
So the night now Anansi turn come and they come along singing,
So now it's Anansi's turn for the night, and they come along singing,
“Anansi name a Che-che-bun-da,
“Anansi is called Che-che-bun-da,
Cherry-senda, Yellow-prissenda,
Cherry-senda, Yellow-prissenda,
Parrot name a Green-corn-ero,
Parrot named Green-corn-ero,
Cherry-senda, Yellow-prissenda,
Cherry-senda, Yellow-prissenda,
Tiger name a Yellow-prissenda,
Tiger named Yellow-prissenda,
Cherry-senda, Yellow-prissenda,
Cherry-senda, Yellow-prissenda,
Tacoomah name Tacoomah-vengeance,
Tacoomah name Tacoomah-revenge,
Cherry-senda, Yellow-prissenda.”
Cherry-senda, Yellow-prissenda.
An’ as Anansi mudder see Anansi coming an’ the rest, say, “Look me pickney Che-che-bun-da!” Call the new name, so her life save, an’ didn’t eat Anansi mudder. Anansi make the bargain to feast on the others an’ save his mudder!
An’ when Anansi’s mother saw Anansi coming and the others, she said, “Look at my little one, Che-che-bun-da!” Calling him by the new name saved her life, and she didn’t eat Anansi’s mother. Anansi made a deal to feast on the others and save his mother!
15. Long-shirt. [__A_TAG_PLACEHOLDER_0__]
Moses Hendricks, Mandeville.
Moses Hendricks, Mandeville.
Anansi, Tacoomah and Tiger made a dance; Anansi was the fiddler, Tacoomah the drummer and Tiger the tambourine man. They travel on till they get to a country where all the people were naked—no clothing except the head-man, who wore a long shirt; he had a wooden leg. So they invite up all these people to come to the dance. Mr. Ram-goat was in the lot. So they start playing and the people start dancing, dance until they get so tired everybody fell asleep; and Anansi stole the head-man’s shirt—good shirt!—and put his own old one upon him while he was sleeping.
Anansi, Tacoomah, and Tiger put on a dance; Anansi played the fiddle, Tacoomah was on the drums, and Tiger played the tambourine. They traveled until they reached a place where everyone was naked—everyone except the head-man, who wore a long shirt and had a wooden leg. So they invited all these people to come join the dance. Mr. Ram-goat was in the crowd. They started playing, and the people began dancing, dancing until they got so tired that everyone fell asleep; Anansi took the head-man’s shirt—a nice shirt!—and put his old one on him while he was sleeping.
The man got awake, miss his shirt. Now this shirt could talk. The man call out, “Long-shirt, whe’ you deh?” Longshirt answer, “Brar Nansi have me on-o!” They start up, now. Anansi got so frightened! He met Brar Ram-goat. He said, “Brar Ram-goat, I swap me shirt, gi’ you one new one fe you ol’ one!” Ram-goat readily make the exchange. The head-man call out, “Long-shirt, whe’ you deh?” Long-shirt call out, “Bra’ Ram-goat have me on now-o!”
The man woke up and realized his shirt was missing. If only this shirt could talk. The man shouted, “Long-shirt, where are you?” Long-shirt replied, “Brar Nansi has me!” They got up then. Anansi was so scared! He ran into Brar Ram-goat and said, “Brar Ram-goat, I’ll trade you my shirt for a new one for your old one!” Ram-goat quickly agreed to the swap. The head-man shouted, “Long-shirt, where are you?” Long-shirt called back, “Bra’ Ram-goat has me now!”
Ram-goat run until he was exhausted, couldn’t go any further. He dug a hole an’ bury himself into the hole leaving one horn outside and didn’t know that horn was projecting outside. The man with the wooden leg couldn’t go as fast as the rest. All the rest ran past Ram-goat; the head-man came along, buck the wooden leg upon the horn and he fell down. When he got up, he thought [19]it was a stump, so he got out his knife to cut off that stump to prevent it throwing him down again. He cut an’ cut an’ cut till he saw blood. He call out to the rest, “Look! come now-o, dirtee have blood!” All the rest come around say, “Dig him out! dig him out! dig him out!” After they dug him out, they took off head-man long shirt, put on his own old one, and they wet him with all the dirty slops—they drench poor Ram-goat.
Ram-goat ran until he was exhausted and couldn't go any further. He dug a hole and buried himself in it, leaving one horn sticking out, not realizing that the horn was still visible. The man with the wooden leg couldn't keep up with the others. Everyone else ran past Ram-goat, and when the head-man came along, his wooden leg hit the horn, causing him to fall. When he got up, he thought it was a stump, so he took out his knife to cut off what he believed was the stump to avoid tripping again. He kept cutting until he saw blood. He called out to the others, “Look! Come here, there's blood!” Everyone gathered around and shouted, “Dig him out! Dig him out!” After they dug him out, they took off the head-man's long shirt, put on his old one, and drenched him with all the dirty slops—they soaked poor Ram-goat.
They thought he was dead and they leave him an’ go away. After they was gone, Ram-goat got up. He wring the dirty clothes, he wring with all the slop they throw on him; he never remember to wring his beard. Jack man dora! That’s the reason the goat have such an offensive smell until this day, he didn’t remember to wring his beard!
They thought he was dead, so they left him and walked away. After they were gone, Ram-goat got up. He squeezed out the dirty clothes, wringing out all the mess they had thrown on him; he just forgot to wring out his beard. Seriously! That’s why the goat has such a terrible smell to this day; he didn’t remember to wring out his beard!
16. Shut up in the Pot. [__A_TAG_PLACEHOLDER_0__]
Simeon Falconer, Santa Cruz Mountains.
Simeon Falconer, Santa Cruz Mtns.
There was a very hard time, no food whatsoever could they get, so Anansi him family well fear. So when Bredder Tiger and Bredder Tacoomah go see him, he tell them for last three or four days his wife and children didn’t eat bread. Say they will go back home and send him some of ’em food, and the two go back from Nansi yard and just dodge him now and hear his wife call, “Heah! dinner ready!” And Bredder Tiger and Bredder Tacoomah go back to the house knock on the door. The wife open the door and Anansi go right out of the house—’shamed! The wife give them some of the food to eat and it was only fresh beef.
There was a really tough time; they couldn’t get any food at all, so Anansi and his family were quite scared. When Brother Tiger and Brother Tacoomah went to see him, he told them that for the last three or four days, his wife and kids hadn’t had any bread. They said they would head back home and send him some food, and then the two of them left Anansi's place and heard his wife call, “Hey! Dinner’s ready!” Brother Tiger and Brother Tacoomah returned to the house and knocked on the door. The wife opened the door, and Anansi quickly stepped out—embarrassed! His wife gave them some food, and it was just fresh beef.
They come back to Bredder Anansi now and Nansi tell them say, “I will get the beef, but whatever I tell you to do, you mus’ be sure to do it.” An’ he put on a big pot of water on fire, an’ him, Nansi, get into the pot of water and gwine tell them shut him up in him pot. An’ tell them as soon as him knock the pot, open the pot. An’ him come out now, tell Bredder Tiger he mus’ get in the pot,—Tacoomah long side in the pot too. And shut them up, an’ he get a heavy weight an’ put it on the pot top. An’ he went right outside and tell him wife mus’ shove up the fire, mak the fire bigger an’ bigger. An’ when him come back, them was properly cooked. They gwine eat now, he was tuning up his fiddle—
They return to Brother Anansi now, and Anansi tells them, “I’ll get the beef, but whatever I say for you to do, you have to do it.” He puts a big pot of water on the fire, and he, Anansi, gets into the pot of water and tells them to shut him up in the pot. He tells them that as soon as he knocks on the pot, they should open it. He comes out now and tells Brother Tiger that he needs to get in the pot—Tacoomah is in the pot too. They shut them up, and he gets a heavy weight and puts it on top of the pot. Then he goes outside and tells his wife to stoke the fire, making it bigger and bigger. When he comes back, they were properly cooked. They’re about to eat now while he tunes up his fiddle—
“I got them now! I got them now!
“I have them now! I have them now!
Them think they got me, but I got them now!”
Them think they got me, but I’ve got them now!”
[20]
[__A_TAG_PLACEHOLDER_0__]
17. House in the Air. [__A_TAG_PLACEHOLDER_0__]
Simeon Falconer, Santa Cruz Mountains.
Simeon Falconer, Santa Cruz Mountains.
Anansi live into a tree with wife and children, then go about and robber the others and they can’t find where he live. So Tiger and Bredder Tacoomah dog him and see when he send down the rope and swing up whatever he provide for the family. So Bredder Tiger go to a tin-smith to give him a fine v’ice and went to the tree and him sing,
Anansi lived in a tree with his wife and kids, and then he would go out and steal from others, who couldn't figure out where he lived. So Tiger and Brother Tacoomah followed him to see when he would lower the rope and bring up whatever he had for his family. Then Brother Tiger went to a tinsmith to get a nice device and went to the tree and sang,
“Mama, mama, sen’ down rope,
“Mama, send down the rope,
Sen’ down rope, Brer Nansi deh groun’ a!”
Sen’ down rope, Brer Nansi's on the ground!"
Then the mother find out it was not Bredder Nansi from the coarseness of the v’ice. So he go to a gold-smith now, and he come back again and sing again. Now he get a v’ice same as Bredder Nansi.
Then the mother found out it wasn't Brother Nansi because of the roughness of the voice. So he went to a goldsmith, and he came back and sang again. Now he had a voice just like Brother Nansi's.
“Mama, mama, sen’ down rope,
“Mom, mom, send down rope,
Sen’ down rope, Brer Nansi deh groun’ a!”
Sen’ down rope, Brer Nansi's on the ground a!”
Then the mother let the rope down to receive him. Brer Nansi coming from a distance see the mother swinging him up in the tree now and say,
Then the mother lowered the rope to pull him up. Brer Nansi, coming from a distance, saw the mother lifting him up into the tree and said,
“Mama, cut de rope! mama, cut de rope!”
“Mama, cut the rope! Mama, cut the rope!”
And she cut the rope and Bredder Tiger fell and broke his neck. Bredder Nansi tak him and have him now for him dinner. They couldn’t eat Bredder Nansi at all; him was the smartest one of all.
And she cut the rope and Bredder Tiger fell and broke his neck. Bredder Nansi took him and now has him for dinner. They couldn’t eat Bredder Nansi at all; he was the smartest one of all.
b. Rabbit and Children going up to Heaven.
William Saunders, Mandeville.
William Saunders, Mandeville.
Once de Rabbit an’ chil’ren was going up to Heaven. Dey was singin’ dat dey goin’ up to Heaven t’-day, an’ Brar Anansi want to go along wid dem to have a feed. Having got in de merit dey sing,
Once the rabbit and kids were heading up to Heaven. They were singing that they were going up to Heaven today, and Brother Anansi wanted to join them for a feast. Having gained the merit, they sing,
“Mammy an’ Harry,
“Mama and Harry,
Pull up de merit, pull up de merit!”
Pull up the merit, pull up the merit!”
An’ when Anansi quite away on de journey was goin’ up to heaven, he was singin’,
An’ when Anansi was on his journey up to heaven, he was singing,
“Pull up de merit, pull up de merit!”
“Pull up the merit, pull up the merit!”
an’ de Rabbits say, “What is dat? Dat is Anansi voice!” De chil’ren say, “Yes, dat is Anansi voice.” Rabbits say,
an’ the Rabbits say, “What is that? That is Anansi’s voice!” The children say, “Yes, that is Anansi’s voice.” Rabbits say,
“Mammy an’ Harry,
"Mama and Harry,
Cut down de merit, cut down de merit!”
Cut down the merit, cut down the merit!”
an’ de merit cut down an’ from dat day poor Anansi’s waist was cut off, leave a little bit! [21]
an’ the merit was cut down and from that day poor Anansi’s waist was cut off, leaving a little bit! [__A_TAG_PLACEHOLDER_0__]
c. Duppy’s House in the Air.
Harold Tulloch, Queen Anne’s Bay.
Harold Tulloch, Queen Anne's Bay.
Once Brer Duppy1 make his house in de air. So he have a sling to sling down himself every morning, an’ as soon as he’ come down he say to de sling, “Go up, me chin-chin, go up!” So Bredder Nansi come to find out Duppy house, an’ he was wondering how to get up in dis house, so he dodge one side in de evening. An’ when Bredder Duppy come he said, “Come down, me chin-chin, come down!” an’ it came right down. He get in an’ said, “Go up, me chin-chin, go up!” an’ it go right up. By dis time Anansi was listening. Nex’ morning, as soon as Bredder Duppy move off about a mile, Bredder Nansi went right up an’ said, “Come down, me chin-chin, come down!” an’ it came down. Den Bredder Nansi get in it and said, “Go up, me chin-chin, go up!”
Once Brer Duppy1 made his house in the air. So he had a sling to lower himself down every morning, and as soon as he got down, he would say to the sling, “Go up, my little friend, go up!” So Brother Nansi came to find out where Duppy’s house was, and he was wondering how to get up there, so he hid to the side in the evening. And when Brother Duppy came, he said, “Come down, my little friend, come down!” and it came right down. He got in and said, “Go up, my little friend, go up!” and it went right up. By this time Anansi was listening. The next morning, as soon as Brother Duppy moved off about a mile, Brother Nansi went right up and said, “Come down, my little friend, come down!” and it came down. Then Brother Nansi got in it and said, “Go up, my little friend, go up!”
After he went up, he search de house an’ eat off all what he found in de house. He want to come down now, but he couldn’t remember de name. So he lay off dere until de duppy come catch him in de house. Brer Duppy said to him, “Lawd! Brer Anansi, what you doin’ up heah?” He said, “Brer Duppy, was jus’ goin’ up a-top heah to look fe me family, win’ ketch me on de way an I’ stop heah.” An’ Bredder Duppy tak some boiling water an’ t’row on him an’ he was dead.
After he went up, he searched the house and ate everything he found there. He wanted to come down now, but he couldn’t remember the way. So he just stayed there until the ghost caught him in the house. Brother Ghost said to him, “Wow! Brother Anansi, what are you doing up here?” He replied, “Brother Ghost, I was just going up here to look for my family, but I got caught on the way and ended up here.” Then Brother Ghost took some boiling water and threw it on him, and he was dead.
d. Carencro’s2 House with a Key.
Richard Morgan, Santa Cruz Mountains.
Richard Morgan, Santa Cruz Mtns.
Kyan-crow got a house. De libber de key to de house. When him gwine out den ca’ out, “Libber me yum yum!” Ev’ry door shut up. Hanansi stan’ aside saw; when him gone, him go up said, “Libber me yum yum!” de door open. An’ get inside. As him go in he say, “Libber me yum yum!” de door shet. De fust t’ing him do, him eat de libber so den when Brar Kyan-crow come an’ ca’ out, “Libber me yum yum!” do’ kyan’t open. An’ say, “Somet’ing de matter a me house t’-day!” When den get little crebbice a de windah gwine in at de house, den didn’t see de key at all. Well, Hanansi run out, an’ him ketch Hanansi.
Kyan-crow got a house. The key to the house was free. When he went out, he called, “Free me yum yum!” Every door was locked. Hanansi stood to the side and saw; when he left, he went up and said, “Free me yum yum!” and the door opened. As he went in, he said, “Free me yum yum!” and the door shut. The first thing he did was eat the key, so when Brother Kyan-crow came and called out, “Free me yum yum!” the door wouldn’t open. He said, “Something’s wrong with my house today!” Then a little crack in the window let the wind in, but he didn’t see the key at all. Well, Hanansi ran out, and he caught Hanansi.
Hanansi say, “Brar Kyan-crow, you know you do? You no lob dance? I wi’ play fe you!” Kyan-crow say all right. Hanansi say, “But me banjo kyan’ play widout hot water.” When dey goin’ along hall, when de banjo playin’ “Ba cimba cimba,” Hanansi say, [22]“All right, Brar Kyan-crow, turn back-way come.” He tak de packey, he dippy up full of de hot water an’ say, “All right, Brar Kyan-crow, dance come now!” As Kyan-crow come, he meet him wid de packey hot water. Kyan-crow tumble down. So from dat day every Kyan-crow got peel-head.
Hanansi says, “Brother Kyan-crow, you know you do? You don’t love to dance? I will play for you!” Kyan-crow says okay. Hanansi says, “But my banjo can’t play without hot water.” When they’re going along the hall, and the banjo is playing “Ba cimba cimba,” Hanansi says, [__A_TAG_PLACEHOLDER_0__]“All right, Brother Kyan-crow, turn around and come back.” He takes the bucket, fills it up with hot water, and says, “All right, Brother Kyan-crow, dance now!” As Kyan-crow comes, he hits him with the bucket of hot water. Kyan-crow falls down. So from that day on, every Kyan-crow has a bald head.
18. Goat on the Hill-side. [__A_TAG_PLACEHOLDER_0__]
Julia Gentle, Santa Cruz Mountains.
Julia Gentle, Santa Cruz Mountains.
The time hard. Anansi said to Tacoomah, “How going to manage wid de hard time?” So Tacoomah said, “You know we do? I will get me machete1 an’ I go half shut de door, den I will say, ‘Police, I sick!’ ” Den, when people come, Tacoomah take de machete an’ chop dem, put dem in de barrel for de hungry time. Anansi say, “Brar Tacoomah, barrel nearly full?”—“No, Brar.” He cry out again how Tacoomah poorly; an’ de people come an’ as dey come, he kill dem put in barrel to serve in hungry time.
The times are tough. Anansi said to Tacoomah, “How are you going to handle these tough times?” Tacoomah replied, “You know what we'll do? I'll grab my machete and half-close the door, then I’ll say, ‘Police, I’m sick!’” Then, when people arrive, Tacoomah will take the machete and chop them up, putting them in the barrel for when food is scarce. Anansi asked, “Brother Tacoomah, is the barrel nearly full?”—“No, Brother.” He called out again about how poor Tacoomah was; and as people came, he killed them and put them in the barrel to prepare for the hard times.
Den Goat up on de hill-side say he see everybody goin’ in, nobody come out; de house so little, how is it gwine to hold all doze people? So Goat come down now off de hill-side to see how Tacoomah. He peep in. Tacoomah say, “Come in!” an’ Goat run right back up hill-side. An’ from dat day, Goat stay up on hill-side.
Den Goat up on the hillside says he sees everyone going in, but nobody coming out; the house is so small, how can it hold all those people? So Goat comes down off the hillside to check on Tacoomah. He peeks in. Tacoomah says, “Come in!” and Goat runs right back up the hillside. And from that day on, Goat stays up on the hillside.
19. Dog and Dog-head. [__A_TAG_PLACEHOLDER_0__]
Richard Morgan, Santa Cruz Mountains.
Richard Morgan, Santa Cruz Mountains.
Hanansi an’ Tacoomah dey goin’ out huntin’ to steal cow. De two of dem have der dog. Dey walk. Hanansi, hungry tak him; he eat de dog body an’ tak de dog-head put into his side-bag. Me’while dey gwine in de bush, Tacoomah dog tackle a cow. Hanansi run drive away Tacoomah dog an’ tak fe him dog-head fasten on de cow an’ call out to Tacoomah, “I tackle one fellah!”
Hanansi and Tacoomah are going out hunting to steal a cow. The two of them have their dog. They walk on. Hanansi, feeling hungry, eats the dog's body and puts the dog's head into his side bag. Meanwhile, as they are going through the bush, Tacoomah's dog chases after a cow. Hanansi runs to drive away Tacoomah's dog and quickly fastens the dog's head onto the cow, calling out to Tacoomah, “I caught one!”
Tacoomah know dat was fe him dog ketch de cow. Tacoomah lef’ him went away get one whip an’ go to clear place. He fire de whip an’ say, “A no me, sah! a pupa, sah!” Hanansi holla, “Brar, wha’ dat?” Tacoomah fire de whip again, say, “Don’ my dog ketch buckra cow, sah! a pupa dog ketch it!” Hanansi call out to Tacoomah, “Tacoomah, you fool! you ever hear so-so1 dog-head kyan ketch cow?” So Hanansi run leave de cow; Tacoomah go an’ clean it up. [23]
Tacoomah knows that it was his dog that caught the cow. Tacoomah left him, went to get a whip, and went to an open area. He cracked the whip and said, “It’s not me, sir! It’s my dog, sir!” Hanansi shouted, “Bro, what’s that?” Tacoomah cracked the whip again, saying, “Didn’t my dog catch the cow, sir? It’s my puppy dog that caught it!” Hanansi called out to Tacoomah, “Tacoomah, you fool! Have you ever heard of a dog being able to catch a cow?” So Hanansi ran off, leaving the cow; Tacoomah went and cleaned it up. [__A_TAG_PLACEHOLDER_0__]
20. Tacoomah’s Corn-piece. [__A_TAG_PLACEHOLDER_0__]
Adolphus Iron, Claremont, St. Ann.
Adolphus Iron, Claremont, St. Ann.
Tacoomah plant a piece of corn. When it commence to dry, den begin to t’ief it. Tacoomah charge Hanansi. Hanansi say, “Brar, no me!” By dis time Hanansi was a fiddler. Hanansi tell Tacoomah say, “Brar, you say me broke you’ corn, you mek one dance an’ get me fe play.” Tacoomah say yes. De night of de dance, Hanansi get one gang tell dem say, “As you hear me begin play, you start a-brekkin’.” De tune Hanansi play was dis fe de whole night:
Tacoomah planted a piece of corn. When it started to dry, he began to steal it. Tacoomah confronted Hanansi. Hanansi said, "Brother, not me!" By this time, Hanansi was a fiddler. Hanansi told Tacoomah, "Brother, you say I broke your corn, you throw a dance and let me play." Tacoomah agreed. On the night of the dance, Hanansi gathered a group and told them, "As soon as you hear me start playing, you start breaking." The tune Hanansi played was like this for the whole night:
“Two two grain, broke dem go ’long,
“Two two grain, broke them go along,
Eb’rybody broke, broke dem go ’long,
Eb'rybody's broke, so they just move along,
Green an’ dry, broke dem go ’long.”
Green and dry, broke them along.
In de morning when de dance finish, Tacoomah go down a him cornpiece. Him holla out, “Lawd! Brar Nansi, come heah! not one lef’.” Hanansi turn ’roun’ say, “T’ink you say a me a t’ief you corn. Las’ night you no get me fe play a you dance? den if dem broke out you corn, how you say a me?” Tacoomah tak it to heart an’ drop down dead.
In the morning when the dance finished, Tacoomah went down to his cornfield. He shouted, “Lord! Brother Nansi, come here! Not a single one left.” Nansi turned around and said, “You think I’m the thief who took your corn? Last night, didn’t you ask me to come and dance? So if your corn is gone, how can you blame me?” Tacoomah took it to heart and collapsed dead.
21. Anansi and the Tar-baby. [__A_TAG_PLACEHOLDER_0__]
a. The Escape from Tiger.
Richard Morgan, Santa Cruz Mountains.
Rich Morgan, Santa Cruz Mountains.
Tiger got a groun’ plant some peas an’ get Hanansi to watch it. Me’while Hanansi are de watchman, himself stealin’ de peas. Tiger tar a ’tump, put on broad hat on de ’tump. Hanansi come an’ say, “Who are you in de groun’?” Him don hear no answer. He hol’ him. His han’ fasten. He hol’ him wid de odder han’. Dat han’ fasten. He said, “Aw right! you hol’ me two han’, I bet you I buck you!” He head fasten. Said, “I bet you, I kick you!” Him two feet fasten. Den he say, “Poor me bwoy! you a watchman an’ me a watchman!” So begin to sing,
Tiger went to the ground to plant some peas and got Hanansi to keep an eye on it. Meanwhile, while Hanansi was the watchman, he ended up stealing the peas. Tiger took a stump and placed a broad hat on it. Hanansi came and said, “Who are you in the ground?” He didn’t hear any answer. He grabbed it. His hand was stuck. He grabbed it with the other hand. That hand was stuck too. He said, “Alright! You’re holding me with both hands, I bet I can beat you!” His head was stuck. He said, “I bet I can kick you!” His two feet got stuck. Then he said, “Poor me! You’re a watchman and I’m a watchman!” So he started to sing,
“Mediany dead an’ gone.”
"Mediany is dead and gone."
Nex’ mawnin’ Tiger come an’ say, “Why Brar Hanansi, a you been mashin’ me up?”1 Tiger tak him out. Tiger said wha’ fe him do wid him now? Hanansi say, “What you fe do? Mak a fire, bu’n me.” Tiger go ’way, mak up him fire, ketch Hanansi go fe t’row him in de fire. Hanansi say, “Brer Tiger, you don’ know to burn somebody yet? You mus’ jump ober de fire t’ree time, den [24]me a count.” Tiger jump one, an’ jump again, two, an’ jump again, t’ree, an’ go fe jump again. Hanansi kick down Tiger into de fire, den go back now go finish off de peas.
Next morning, Tiger came and said, “Why, Brer Hannansi, have you been messing with me?”1 Tiger took him out. Tiger asked what he should do with him now. Hannansi said, “What should you do? Make a fire, then burn me.” Tiger went away, built his fire, and went to throw Hannansi in the fire. Hannansi said, “Brer Tiger, don’t you know how to burn someone yet? You have to jump over the fire three times, then [__A_TAG_PLACEHOLDER_0__] I’ll count.” Tiger jumped once, and then jumped again, twice, and jumped again, three times, and was about to jump again. Hannansi kicked Tiger into the fire, then went back to finish cooking the peas.
b. The Substitute.
George Parkes, Mandeville.
George Parkes, Mandeville.
Tacoomah is Anansi friend an’ neighbor, live very near in one house but different apartment, so whenever one talk the other can hear. Anansi an’ Tacoomah both of them work groun’ together at one place. Anansi don’t wait upon his food till it is ripe, but dig out an’ eat it. Tacoomah wait until it fit to eat it. After Anansi eat off his own, he turn to Tacoomah an’ begin to t’ief it. Every morning Tacoomah go, he find his groun’ mashed up. He said, “Brar Nansi, tak care a no you deh mash up me groun’ a night-time!” Anansi said, “No-o, Brar, but if you t’ink dat a me deh t’ief a yo’ groun’ a night-time, you call me t’-night see if me no ’peak to you.”
Tacoomah is Anansi's friend and neighbor, living very close in one house but in different apartments, so whenever one talks, the other can hear. Anansi and Tacoomah both work their land together at the same place. Anansi doesn't wait for his food to ripen; he digs it up and eats it. Tacoomah waits until it's ready to eat. After Anansi eats his own, he turns to Tacoomah and starts to steal from him. Every morning when Tacoomah goes out, he finds his land messed up. He says, “Brother Nansi, take care that you’re not the one messing up my land at night!” Anansi replies, “No, brother, but if you think I'm the one stealing from your land at night, call me tonight and see if I won't talk to you.”
Tacoomah went to his groun’ and get some tar an’ tar a ’tump an’ lef’ it in de center of de groun’. Now night come, Anansi get a gourd, fill it wid water, bore a hole underneat’ de gourd jus’ as much as de water can drop tip, tip, tip. He cut a banana-leaf an’ put it underneat’ de gourd so de water could drop on it. After dey bot’ went to bed, every now and again Tacoomah called out and Anansi say, “Eh!” Afterward Anansi say, “Me tired fe say ‘eh’, me wi’ say ‘tip’.” So Anansi put de gourd of water up on a stand wid de banana-leaf underneat’, so when Tacoomah say, “Anansi?” de water drop “tip.” An’ at dis time Anansi gone to de groun’.
Tacoomah went to his ground and got some tar, making a mound and leaving it in the center of the ground. Now night came, and Anansi grabbed a gourd, filled it with water, and made a hole underneath just large enough for the water to drop, tip, tip, tip. He cut a banana leaf and placed it under the gourd so the water could drip onto it. After they both went to bed, every now and then Tacoomah would call out, and Anansi would respond, “Eh!” Later, Anansi said, “I’m tired of saying ‘eh’, I will say ‘tip’ instead.” So Anansi set the gourd of water on a stand with the banana leaf underneath, so when Tacoomah called out, “Anansi?” the water would drop, “tip.” And at this time, Anansi went to the ground.
He saw de black ’tump which Tacoomah tar an’ lef’ in de groun’. So Anansi open his right han’ an’ box de ’tump. His right han’ fasten. He said to de ’tump, “If you no let me go I box you wid de lef’ han’!” He box him wid de lef’, so bot’ han’ fasten now. He say now, “Den you hol’ me two han’? If you not le’ me go I kick you!” He then kick the ’tump an’ the right foot fasten first. He kick it with the lef’ foot an’ the lef’ foot fasten too. He say, “Now you hol’ me two han’ an’ me two foot! I gwine to buck you if you don’ le’ go me han’ an’ foot!” He den buck de ’tump an’ his whole body now fasten on de ’tump. He was deh for some minutes. He see Goat was passing. He said, “Brar Goat, you come heah see if you kyan’t more ’an we t’-day.” So Goat come. Anansi say, “Brar Goat, you buck him!” Goat buck de ’tump; Anansi head come off an’ Goat head fasten. He said, “Brar Goat, you kick him wid you two foot!” An’ Goat kick him an’ Anansi two [25]han’ come off an’ Goat two foot fasten. He said, “Brar Goat, now you push him!” Goat push him, an’ Anansi two foot come off an’ Anansi free an’ Goat fasten. So Anansi go back home an’ say to Tacoomah, “Me tired fe say ‘tip’, now; me wi’ say ‘eh’.”
He saw the black stump that Tacoomah had left in the ground. So Anansi opened his right hand and hit the stump. His right hand got stuck. He said to the stump, “If you don’t let me go, I’ll hit you with my left hand!” He hit it with his left hand, so now both hands were stuck. He said, “So you’re holding both my hands? If you don’t let me go, I’ll kick you!” He then kicked the stump, and his right foot got stuck first. He kicked it with his left foot, and the left foot got stuck too. He said, “Now you’re holding both my hands and my two feet! I’m going to buck you if you don’t let go of my hands and feet!” He then bucked the stump, and his whole body got stuck to the stump. He was there for a few minutes. He saw Goat passing by. He said, “Brother Goat, come here and see if you can do more than us today.” So Goat came. Anansi said, “Brother Goat, you buck him!” Goat bucked the stump; Anansi’s head came off and Goat’s head got stuck. He said, “Brother Goat, you kick him with your two feet!” And Goat kicked him, and Anansi’s two hands came off, and Goat’s two feet got stuck. He said, “Brother Goat, now you push him!” Goat pushed him, and Anansi’s two feet came off and Anansi was free while Goat got stuck. So Anansi went back home and said to Tacoomah, “I’m tired of saying ‘tip’ now; I’m going to say ‘eh’.”
In de morning, bot’ of dem went to groun’. Anansi say, “Brar Tacoomah, look de fellah deh t’ief yo’ groun’, dat fe’ a Goat!” Goat say, “No, Brar Tacoomah, Anansi firs’ fasten on de ’tump heah an’ he ask me fe buck him off!” Anansi say, “A yaie,2 sah!” an’ say, “Brar Tacoomah, no me an’ you sleep fe de whole night an’ ev’ry time yo’ call me, me ’peak to you?” Tacoomah say yes. He say Tacoomah, “Mak we ki’ de fallah Goat!” So dey kill Goat an’ carry him home go an’ eat him.
In the morning, both of them went to the ground. Anansi said, “Brother Tacoomah, look at that guy who stole your ground, that’s a Goat!” Goat said, “No, Brother Tacoomah, Anansi first grabbed onto the stump here and he asked me to buck him off!” Anansi said, “Oh man, I swear!” and added, “Brother Tacoomah, didn’t you and I sleep the whole night and every time you called me, I spoke to you?” Tacoomah said yes. Then he said to Tacoomah, “Let’s kill that Goat!” So they killed Goat and took him home to eat.
c. The Grave.
Stanley Jones, Claremont, St. Ann.
Stanley Jones, Claremont, St. Ann.
Once Mrs. Anansi had a large feed. She planted it with peas. Anansi was so lazy he would never do any work. He was afraid that they would give him none of the peas, so he pretended to be sick. After about nine days, he called his wife an’ children an’ bid them farewell, tell them that he was about to die, an’ he ask them this last request, that they bury him in the mids’ of the peas-walk, but firs’ they mus’ make a hole thru the head of the coffin an’ also in the grave so that he could watch the peas for them while he was lying there. An’ one thing more, he said, he would like them to put a pot and a little water there at the head of the grave to scare the thieves away. So he died and was buried.
Once Mrs. Anansi had a big garden. She planted it with peas. Anansi was so lazy that he would never do any work. He was afraid that they wouldn’t share the peas with him, so he pretended to be sick. After about nine days, he called his wife and kids and said goodbye, telling them he was about to die. He had one last request: that they bury him in the middle of the pea patch, but first they needed to make a hole in the top of the coffin and in the grave so he could watch over the peas while he lay there. And one more thing, he said, he wanted them to put a pot and a little water at the head of the grave to scare away any thieves. So he died and was buried.
All this time he was only pretending to be dead, an’ every night at twelve o’clock he creep out of the grave, pick a bundle of peas, boil it, and after having a good meal, go back in the grave to rest. Mistress Anansi was surprised to see all her peas being stolen. She could catch the thief no-how. One day her eldest son said to her, “Mother, I bet you it’s my father stealing those peas!” At that Mrs. Anansi got into a temper, said, “How could you expect your dead father to rob the peas!” Said, “Well, mother, I soon prove it to you.” He got some tar an’ he painted a stump at the head of the grave an’ he put a hat on it.
All this time he was just pretending to be dead, and every night at midnight he would sneak out of the grave, pick some peas, boil them, and after having a good meal, go back to the grave to rest. Mistress Anansi was shocked to see all her peas being stolen. No matter what she did, she couldn't catch the thief. One day her eldest son said to her, “Mom, I bet it’s my dad stealing those peas!” At that, Mrs. Anansi got angry and said, “How can you expect your dead father to steal the peas?” He replied, “Well, Mom, I’ll show you.” He got some tar and painted a stump at the head of the grave and put a hat on it.
When Anansi came out to have his feast as usual, he saw this thing standing in the groun’. He said, “Good-evening, sir!” got no reply. Again he said, “Good-evening, sir!” an’ still no reply. “If you don’ speak to me I’ll kick you!” He raise his foot an’ kick the stump an’ the tar held it there like glue. “Let me go, let me go, [26]sir, or I’ll knock you down with my right hand!” That hand stuck fast all the same. “If you don’ let me go, I’ll hit you with my lef’ hand!” That hand stick fas’ all the same. An’ he raise his lef’ foot an’ gave the stump a terrible blow. That foot stuck. Anansi was suspended in air an’ had to remain there till morning. Anansi was so ashamed that he climb up beneath the rafters an’ there he is to this day.
When Anansi came out to enjoy his feast as usual, he saw something sticking out of the ground. He said, “Good evening, sir!” but got no response. Again he said, “Good evening, sir!” and still no reply. “If you don’t talk to me, I’ll kick you!” He raised his foot and kicked the stump, but the tar kept it stuck like glue. “Let me go, let me go, [__A_TAG_PLACEHOLDER_0__] sir, or I’ll knock you down with my right hand!” But that hand was stuck fast too. “If you don’t let me go, I’ll hit you with my left hand!” But that hand was stuck just the same. Then he raised his left foot and gave the stump a huge kick. That foot got stuck. Anansi was hanging in the air and had to stay there until morning. Anansi was so embarrassed that he climbed up under the rafters, and that’s where he is to this day.
22. Inside the Cow. [__A_TAG_PLACEHOLDER_0__]
George Parkes, Mandeville.
George Parkes, Mandeville.
Anansi an’ Tacoomah while they were frien’s they had a quarrel, so it was an envy between both of them an’ they never speak. One day Anansi sen’ one of his chil’ over to Tacoomah’s yard fe some fire. Tacoomah give him the fire an’ some beef-fat. Anansi see the fat in the chil’ han’, said, “Whe’ yo’ get dat nasty t’ing from?” So the chil’ said, “Brar Tacoomah give it to me.”—“Mak a t’row it away, nasty t’ing!” The chil’ give it to him. He turn away from the chil’ an’ do so (like him fling it away), an’ put it in his mouth; he then out the fire an’ send back another chil’ fe more fire. She come with the fire an’ some more fat that Tacoomah give to her. Anansi said, “You carry back that nasty thing come here again? you give it to me here!” He turn his back an’ did same as he did on first occasion. He himself now go to Tacoomah yard, said, “Mawning, Brar Tacoomah.” Tacoomah said, “Mawning, Brar Nansi.” Anansi said, “A wha’ you get all the fat heah from, an’ yo’ won’t tell me mak me go get some too?” Tacoomah say, “I would tell you, but yo’ so craving you will go deh an’ go mak trouble.” Anansi said, “Oh, no, Brar! you t’ink if you tell me wha’ such good t’ings is, me wen’ deh go mak trouble?” Tacoomah say, “All right. Tomorrow four o’clock, when you hear cow-boy deh drive up cow a ribber-side, you come wake me an’ you an’ me go.”
Anansi and Tacoomah were friends, but they got into a fight, creating jealousy between them, and they stopped talking. One day, Anansi sent one of his kids over to Tacoomah’s yard for some fire. Tacoomah gave him the fire and some beef fat. When Anansi saw the fat in the child's hand, he said, “Where did you get that nasty thing from?” The child replied, “Brother Tacoomah gave it to me.” Anansi said, “Throw it away, it’s disgusting!” The child gave it to him. He turned away from the child and acted like he was throwing it away, but instead, he put it in his mouth; then he put out the fire and sent a different child for more fire. She came back with the fire and more fat that Tacoomah gave her. Anansi said, “You brought that nasty thing back again? Hand it over to me!” He turned his back and did the same thing he did before. He then went to Tacoomah's yard and said, “Morning, Brother Tacoomah.” Tacoomah replied, “Morning, Brother Nansi.” Anansi said, “Where do you get all this fat from, and why won’t you tell me so I can get some too?” Tacoomah said, “I would tell you, but you’re so greedy you would just go there and cause trouble.” Anansi replied, “Oh, no, Brother! Do you think if you tell me where all the good things are, I would go over there and cause trouble?” Tacoomah said, “Alright. Tomorrow at four o’clock, when you hear the cowboy driving the cows to the river, you come wake me up and we’ll go together.”
Anansi scarcely sleep fo’ the night, only listening out fo’ cow-boy. While on the way Tacoomah said to Anansi, “When you go to de cow, you fe say, ‘Open, sesema, open’, an’ cow will open de belly; an’ when you go in you fe say, ‘Shet, sesema, shet’, an’ then you mus’ cut de fat out of de belly. But you mustn’t cut de back-string, fo’ if you cut it de cow will dead an you can’t get fe come out again. So after you done cut de fat, you mus say, ’Open, sesema, open’, an cow will open an’ you come out. You say, ‘Shet, sesema, shet’, an’ de cow will shet.”
Anansi hardly slept that night, just listening for the cowboy. While on the way, Tacoomah told Anansi, “When you get to the cow, you need to say, ‘Open, sesame, open,’ and the cow will open its belly; when you go inside, you have to say, ‘Shut, sesame, shut,’ and then you must cut the fat out of the belly. But you mustn’t cut the back-string, because if you cut it, the cow will die and you won't be able to get out again. So after you’ve cut the fat, you must say, 'Open, sesame, open,' and the cow will open, and you can come out. You say, ‘Shut, sesame, shut,’ and the cow will shut.”
So both of them go down. Anansi go to one cow, an’ Tacoomah go to one use the same word, “Open, sesema, open!” Anansi go [27]in, say, “Shet, sesema, shet!” an’ the cow shet; an’ then he cut a whole basket of fat an, after the basket fill he said, “Open, sesema, open!” an’ cow open. He come out, say, “Shet, sesema, shet!” an’ cow shet. An’ both of them went home.
So both of them went down. Anansi went to one cow, and Tacoomah went to the other, using the same words, “Open, sesame, open!” Anansi went [__A_TAG_PLACEHOLDER_0__] in, said, “Shut, sesame, shut!” and the cow shut; then he filled a whole basket with fat, and when the basket was full, he said, “Open, sesame, open!” and the cow opened. He came out, said, “Shut, sesame, shut!” and the cow shut. Then both of them went home.
The nex’ morning, Anansi, as he hear the cow-boy, never call to Tacoomah at all. He run down to the river-side an’ go to a fat cow an’ said, “Open, sesema, open!” The cow open. He go in an’ said, “Shet, sesema, shet!” The cow shet. He begun to cut. Whilst cutting he cut the back-string. The cow now drop down dead.
The next morning, Anansi, hearing the cowboy, didn’t call for Tacoomah at all. He ran down to the riverside and went to a fat cow and said, “Open, sesame, open!” The cow opened. He went in and said, “Shut, sesame, shut!” The cow shut. He started to cut. While cutting, he accidentally cut the back string. The cow then dropped down dead.
The cow-boy went an’ tell the master an’ he order them to have it cleaned up. Anansi hide in the ma. The master give his darter the belly to go an’ wash at the river. She carry it in a bowl, dash it down in the water. Anansi then jump out an’ say to the girl, “Look! I in the river having a bathe an’ yo’ carry that nasty t’ing come an’ t’row on me!” The girl begun to fret an’ cry. Anansi say, “You got to carry me to your father mak him pay me for it!” She then tak Anansi to the father an’ Anansi say will tak a cow in payment.
The cowboy went and told the master, and he ordered them to get it cleaned up. Anansi hid in the ma. The master sent his daughter to the river to wash it. She carried it in a bowl and tossed it into the water. Anansi then jumped out and said to the girl, “Look! I'm in the river having a bath, and you brought that nasty thing and threw it on me!” The girl started to fret and cry. Anansi said, “You have to take me to your father and make him pay me for this!” She then took Anansi to her father, and Anansi said he would take a cow as payment.
Anansi said he not going to carry the cow come home so to give any of his family any, so he went into a t’ick wood, kill the cow, mak up a large fire an’ put it in to roast. He then started to look for ol’ yams in the bush. He saw two eyes in the earth. He said, “Lawd, from me bwoy bo’n is de firs’ me know say dirtee can hab yeye!” So now he start to dig out dese yeye,1 dig up Bredder Dry-head.2 He go fe put him down back in de eart’. Dry-head say, “No, jus’ carry me go where dat big smoke is yonder!” Anansi refuse to carry him. Dry-head said to him, “If yo’ don’ carry me, de whole of you’ body will catch fire!” Anansi start to run. His whole body begin to blaze, have to run back an’ tak up Dry-head. On reaching the fire, Dry-head order Anansi to bring the cow to him. Anansi with a sulky heart got to comply with Dry-head’, order. Dry-head start eating the cow an’ eat off every bit,—Anansi never taste it!
Anansi said he wasn't going to bring the cow home to share with his family, so he went into a thick forest, killed the cow, made a large fire, and put it on to roast. He then started looking for old yams in the bushes. He saw two eyes peeking out of the ground. He said, “Wow, this is the first time I’ve seen that dirt can have eyes!” So he started to dig out these eyes, and dug up Brother Dry-head. He wanted to put him back in the ground. Dry-head said, “No, just take me to where that big smoke is over there!” Anansi refused to take him. Dry-head told him, “If you don’t take me, your whole body will catch fire!” Anansi started to run. His whole body began to blaze, and he had to run back and pick up Dry-head. When he reached the fire, Dry-head ordered Anansi to bring the cow to him. Anansi, feeling grumpy, had to follow Dry-head's orders. Dry-head started eating the cow and devoured every bit—Anansi never got to taste it!
23. Cunnie-More-Than-Father. [__A_TAG_PLACEHOLDER_0__]
George Parkes, Mandeville.
George Parkes, Mandeville.
Anansi has seven children. He ask them how they would like to name. Six of them like different name, but one boy say he would [28]like to name “Cunnie-mo’-than father.” So for every tack1 Anansi put up, Cunnie-mo’n-father break it down. One time he work a groun’ very far away into the bush, an’ in going to that bush he pass a very broad flat rock. So one day a man give him a yam-plant; that yam name “yam foofoo.”2 The same day plant the yam, it been bear a very big one same day. So nobody in the yard know the name of that yam save him, Anansi, alone. So when he go home, he cook the yam an’ call the wife an’ chil’ren aroun’ to eat, an’ say, “Who know name, nyam; who no know name, don’ nyam!” So as no one know the name, they didn’t get none of it; Anansi alone eat off that yam that night. The nex’ day go back to the groun’ and the yam bear a larger one. He bring it home an’ bile it again, call the wife an’ chil’ren an’ say, “Who know name, nyam; who no know name, don’ nyam!” The nex’ day he went back an’ the yam bear a larger one than the previous day. He cut it an’ carry it home, cook it, call up the wife an chil’ren; he alone eat it.
Anansi has seven kids. He asks them what they’d like to be named. Six of them choose different names, but one boy says he wants to be called “Cunnie-mo’-than father.” So for every trick Anansi sets up, Cunnie-mo’n-father breaks it down. One time, he worked a long way out in the bush, and on his way there, he passed a big flat rock. One day, a man gave him a yam plant; that yam was called “yam foofoo.” The same day he planted the yam, it produced a huge one right away. So nobody in the yard knew the name of that yam except for him—only Anansi. When he got home, he cooked the yam and called his wife and kids to eat, saying, “Who knows the name, eat; who doesn’t know the name, don’t eat!” Since no one knew the name, they didn’t get any; Anansi ate all that yam that night. The next day, he went back to the ground, and the yam produced an even bigger one. He brought it home, cooked it again, called his wife and kids, and said, “Who knows the name, eat; who doesn’t know the name, don’t eat!” The next day he returned, and the yam produced another one larger than the previous day. He cut it, took it home, cooked it, called his wife and kids; he ate it all by himself.
Cunnie-mo’n-father say, “Look here! I mus’ fin’ out the name of that yam!” He got some okra an’ went to the place where the broad rock is an’ mash up the okra an’ have the place quite slippery, an’ hide himself away in the bush near by. Anansi now coming with a larger yam this time. As he reach to the rock, he make a slide, fa’ down, an’ the yam smash. He said, “Lawd! all me yam foofoo mash up!” Cunnie-mo’-n-father now catch the name, an’ he ran home now an’ tell mother an’ other chil’ren, “Remember! yam foofoo!” Anansi then take up the pieces, put them together and carry home. He cook it an’ ca’ all of them roun’ to eat. He say, “Who know name, nyam; who no know name, no nyam.” They began to guess all sort of name; after that, whole of them say, “Yam foofoo! yam foofoo!” Anansi get vex, say, “Huh! eat! nobody fin’ it out but Cunnie-mo’n-father!”
Cunnie-mo’n-father said, “Look here! I *must* find out the name of that yam!” He grabbed some okra and went to the spot where the big rock is, squished the okra to make the ground all slippery, and hid himself in the nearby bushes. Anansi came along this time with a bigger yam. When he reached the rock, he slipped, fell down, and smashed the yam. He exclaimed, “Oh no! All my yam foofoo is ruined!” Cunnie-mo’n-father caught the name and ran home to tell his mother and other kids, “Remember! yam foofoo!” Anansi then picked up the pieces, put them back together, and took them home. He cooked it and invited everyone over to eat. He said, “If you know the name, eat; if you don’t know the name, don’t eat.” They started guessing all kinds of names; eventually, they all shouted, “Yam foofoo! yam foofoo!” Anansi got angry and said, “Huh! Eat! Nobody figured it out but Cunnie-mo’n-father!”
Anansi then get to hate Cunnie-mo’n-father, want to make an end of him, but he didn’t know what way was to do it. So one night Brar Tiger came to pay a visit to Anansi at his house. While both of them sittin’ an’ talkin’, at that time Cunnie-mo’n-father was lying down underneath the table fawning sleep.3 Anansi said to Tiger, “Look heah! ev’ry tack dat I put up, Cunnie-mo’-n-father break it down. I wan’ to mak an end of him, but I don’ know what way to do it.” That time, Cunnie-mo’-n-father listen. Tiger [29]said, “I wi’ kill him fo’ you.” Anansi say, “How you will manage it?” So Tiger said to Anansi, “You mus’ put up a tack, an’ I wi’ ketch him.” Anansi said, “Look heah! Tomorrow night jus’ at dinner-time you come here hide yo’self in the pepper-tree; behin’ that fattest limb, you hide yo’self there, an’ I will sen’ him to pick some pepper an’ as he put his han’ on the pepper-tree, you mus’ hol’ him.” So the nex’ night at dinner-time Tiger went to hide himself there. Anansi call Cunnie-mo’n-father, say, “Go get pepper from the pepper-tree.” Cunnie-mo’n-father start for de pepper-tree. On his way going he call in the kitchen an’ take a fire-stick, an’ as he went to the pepper-tree, he shove the fire-stick right in Tiger face. Tiger cry out, “W’y-ee!” an’ gallop away. Cunnie-mo’n-father return to Anansi an’ say he hear something in the pepper-tree cry, so he don’ pick any. Anansi eat his dinner that night without pepper.
Anansi then hated Cunnie-mo’n-father and wanted to get rid of him, but he didn’t know how to do it. One night, Brar Tiger came to visit Anansi at his house. While they were sitting and talking, Cunnie-mo’n-father was lying down under the table sound asleep. Anansi said to Tiger, “Listen! Every tack I put up, Cunnie-mo’n-father breaks it down. I want to get rid of him, but I don’t know how to do it.” At that moment, Cunnie-mo’n-father was listening. Tiger said, “I’ll kill him for you.” Anansi asked, “How will you do that?” Tiger replied, “You need to put up a tack, and I’ll catch him.” Anansi said, “Alright! Tomorrow night, just at dinner time, you hide yourself in the pepper tree; behind the biggest limb, you hide there, and I’ll send him to pick some pepper. When he puts his hand on the pepper tree, you’ve got to grab him.” So the next night at dinner time, Tiger went to hide there. Anansi called Cunnie-mo’n-father, saying, “Go get pepper from the pepper tree.” Cunnie-mo’n-father started for the pepper tree. On the way, he stopped in the kitchen and grabbed a fire stick, and as he got to the pepper tree, he shoved the fire stick right in Tiger's face. Tiger cried out, “What the heck!” and galloped away. Cunnie-mo’n-father returned to Anansi and said he heard something in the pepper tree crying, so he didn’t pick any. Anansi ate his dinner that night without any pepper.
A few minutes after, Tiger come back in the house an’ tol’ Anansi what have taken place. Anansi say, “Well, the boy have tack! but we mus’ ketch him.” At that time the boy go under the table lay down an’ study for them again. Tiger say, “How mus’ we ketch him?” Anansi said, “You come here tomorrow twelve o’clock an’ I’ll sen’ him up on a cocoanut tree an’ while he in the tree, you wait underneath; when he come down you ketch him.” The nex’ morning, Cunnie-mo’n-father get two bags, fill it with red ants go up same cocoanut tree an’ hide it, preparing for Tiger. At twelve o’clock Tiger come to Anansi yard. Anansi call for Cunnie-mo’n-father an’ said, “Go an’ get me some cocoanuts off’n that tree.” He went, an’ Tiger lay wait under the tree for him. He shout to Tiger he mus’ look up an’ show him the bes’ cocoanut he want, an’ while Tiger do that, he open one of the bag an’ throw it down in Tiger face. Ant begun to bite him an’ he has to run away. Cunnie-mo’n-father slip right down off the cocoanut tree, so he didn’t get any cocoanut.
A few minutes later, Tiger came back into the house and told Anansi what had happened. Anansi said, “Well, the boy has taken off! But we have to catch him.” At that moment, the boy went under the table, lay down, and watched them again. Tiger asked, “How are we going to catch him?” Anansi replied, “You come here tomorrow at noon, and I’ll send him up a coconut tree. While he’s in the tree, you wait underneath; when he comes down, you catch him.” The next morning, Cunnie-mo’n-father got two bags, filled them with red ants, climbed the same coconut tree, and hid them, preparing for Tiger. At noon, Tiger arrived at Anansi’s yard. Anansi called for Cunnie-mo’n-father and said, “Go and get me some coconuts from that tree.” He went, and Tiger waited under the tree for him. He shouted to Tiger that he should look up and show him the best coconut he wanted, and while Tiger did that, he opened one of the bags and threw it in Tiger's face. The ants started to bite him, and he had to run away. Cunnie-mo’n-father quickly climbed down from the coconut tree, so he didn’t get any coconuts.
In the evening, Tiger went back to Anansi to tell him how Cunnie-mo’n-father do him again. While the two of them was talking an’ setting up another tack, Cunnie-mo’n-father was underneath table listening to them again. Anansi said, “The boy smart! but I goin’ to put you up a tack fo’ ketch him! Look heah! Tomorrow at twelve o’clock, you fin’ yo’self at me groun’ an’ you will see a fat root of yam near to a tree. You mus’ hide yo’self in the bush an’ I will sen’ him there to come cut yam, an’ as he come there, hol’ him.” Tiger then went an’ fix himself in the yam bush. At twelve o’clock Anansi call Cunnie-mo’n-father an’ sen’ him to groun’ to cut yam an’ tell him that very spot whe’ he is to dig them. [30]Cunnie-mo’n-father went to the groun’ an’ shout out “Yam-o-e-e! yam-o-ee! yam-o-ee!” t’ree times. Nobody answer. Cunnie-mo’n-father say, “I t’ink father tell me say that when I come to groun’ call fo’ yam, yam wi’ speak, an’ de yam don’ speak!” Call again, “Yam-o-ee!” So Tiger answer him, “O-ee-e!” So Cunnie-mo’n-father say, “From me bwoy born, the firs’ I hear that yam can talk!” So run home back lef’ Tiger.
In the evening, Tiger went back to Anansi to tell him how Cunnie-mo’n-father tricked him again. While they were talking and setting up another plan, Cunnie-mo’n-father was underneath the table listening to them again. Anansi said, “The boy is clever! But I’m going to set a trap to catch him! Listen! Tomorrow at twelve o’clock, you’ll find yourself at my place and you will see a fat yam root near a tree. You must hide in the bushes and I will send him over to cut the yam, and as he comes there, grab him.” Tiger then went and positioned himself in the yam bush. At twelve o’clock, Anansi called Cunnie-mo’n-father and sent him to the spot to cut the yam, telling him exactly where to dig. [__A_TAG_PLACEHOLDER_0__]Cunnie-mo’n-father went to the spot and shouted “Yam-o-e-e! yam-o-ee! yam-o-ee!” three times. Nobody answered. Cunnie-mo’n-father said, “I think my father told me that when I come to the spot, I should call for yam, and the yam would respond, but the yam isn’t speaking!” He called again, “Yam-o-ee!” So Tiger answered him, “O-ee-e!” Cunnie-mo’n-father exclaimed, “Since I was born, this is the first time I’ve heard that yam can talk!” Then he ran home, leaving Tiger behind.
So Tiger leave the groun’ an’ come home an’ tell Anansi what happen. Anansi said, “Well, ’cunnie mo’ than me’ fe trew, but we goin’ to ketch him!” At that time Cunnie-mo’n-father underneath the table fe listen, an’ unfortunately he fell fas’ asleep. So Anansi an’ Tiger ketch him an’ make a coffin an’ put him in. Anansi tell Tiger he mus’ take him t’row him far away in the sea where he kyan’t come back again. Tiger lif’ up the coffin, put it on his head an’ start on the journey. On reaching to a bush he help down the coffin an’, as the sun was so hot, went underneath a tree an’ fall asleep. Now there was a little hole in the coffin, an’ looking thru that hole, Cunnie-mo’n-father saw an ol’ man comin’ along drivin’ a flock of sheep. He began to cry, sayin’ they want him to go to heaven an’ he don’ ready to go yet. The ol’ man said, “Bwoy, you too foolish! Heaven’s a good place an’ you don’ ready to go there yet? You open the coffin put me in!” The ol’ man open the coffin, Cunnie-mo’n-father come out, put in the ol’ man an’ nail up the coffin back with him in it. He then drove the sheep a little way up inside the bush. Tiger now wake out of his sleep, lif’ up the coffin an’ away he went to the sea with it, an’ go as far he could an’ t’row the coffin down in the sea drown the ol’ man, fe’ a heaven he want to go! He then go back to Anansi yard an’ tell him that he has finish with the fellow,—no more of him, fe’ he has drown’ him in the deepest part of the sea.
So Tiger left the ground and went home to tell Anansi what happened. Anansi said, “Well, Cunnie Mo’n is trickier than me, but we’re going to catch him!” At that time, Cunnie Mo’n's father was underneath the table listening, and unfortunately, he fell fast asleep. So Anansi and Tiger caught him, made a coffin, and put him inside. Anansi told Tiger he had to take him and throw him far out into the sea where he couldn’t come back again. Tiger lifted the coffin, put it on his head, and started on the journey. When he reached a bush, he set down the coffin and, since the sun was so hot, went under a tree and fell asleep. Now there was a little hole in the coffin, and looking through that hole, Cunnie Mo’n's father saw an old man coming along driving a flock of sheep. He began to cry, saying they wanted him to go to heaven, but he wasn’t ready to go yet. The old man said, “Boy, you’re too foolish! Heaven’s a good place, and you’re not ready to go there yet? You open the coffin and put me in!” The old man opened the coffin, Cunnie Mo’n's father came out, put the old man in, and nailed the coffin shut with him inside. He then drove the sheep a little way into the bush. Tiger now woke up from his sleep, lifted the coffin, and headed to the sea with it, going as far as he could and throwing the coffin into the sea to drown the old man, since that’s where he wanted to go! He then went back to Anansi's yard and told him that he had finished with the guy—no more of him, because he had drowned him in the deepest part of the sea.
Later in the evening, while Anansi an’ Tiger was sitting down an’ talking about the badness of Cunnie-mo’n-father, Anansi look an’ see a flock of sheep was coming up to his house an’ some one driving it. The driver was Cunnie-mo’n-father. Anansi says to Tiger, “But now look at the bwoy what you drown’ to-day, look at him driving a flock of sheep coming up!” Tiger said, “No! ’cause I t’row him in the farthest part of the sea!” They waited until he drove them up to the yard. Tiger said to him, “Boy, don’t it was you I t’row into the sea to-day?” Cunnie-mo’n-father said, “Yes, the place whe’ you t’row me I get these sheep, an’ if you did t’row me a little further, I would get double more than this!” Anansi, hearing that, said that he would like to get some himself [31]an’ Cunnie-mo’n-father mus’ carry him an’ t’row him at the part where he can get the sheep. Cunnie-mo’n-father then get a coffin make an’ put Anansi in it carry him to the sea-side, hire a boat, an’ carry him far far away in the sea an’ drown him. An’ that was the las’ of poor Anansi in that story.
Later in the evening, while Anansi and Tiger were sitting down and discussing the badness of Cunnie-mo’n-father, Anansi looked and saw a flock of sheep coming up to his house, with someone driving them. The driver was Cunnie-mo’n-father. Anansi said to Tiger, “Well, look at the boy you drowned today, look at him driving a flock of sheep up!” Tiger replied, “No! Because I threw him into the farthest part of the sea!” They waited until he drove them into the yard. Tiger asked him, “Hey, didn’t I throw you into the sea today?” Cunnie-mo’n-father said, “Yes, the place where you threw me is where I got these sheep, and if you had thrown me a little further, I would have gotten double what I have!” Anansi, hearing this, said he would like to get some sheep himself, and Cunnie-mo’n-father must take him and throw him where he could get the sheep. Cunnie-mo’n-father then had a coffin made, put Anansi in it, carried him to the seaside, hired a boat, and took him far out into the sea and drowned him. And that was the last of poor Anansi in that story.
24. The Duckano tree. [__A_TAG_PLACEHOLDER_0__]
William Forbes, Dry River, Cock-pit country.
William Forbes, Dry River, Cockpit Country.
Deh was Anansi.—Tacoomah was Anansi son. Den was a hard time. Anansi had a Duckano tree had some Duckano on it. An’ he had t’ree pickney; when he go out a night, eat him belly full, come back carry ’em a bag. Now when him wife mak a little dinner fe him, tell him no, he don’ want it, gi’ it to pickney dem. Tacoomah tell mama cut little hole in Anansi trab’ling bag an’ t’row ashes in it. Fast as he go ’long, ashes drop straight to de Duckano tree. Den Tacoomah follow de ashes till him fin’ out de Duckano tree. An’ when him fetch to de Duckano tree, pick off all, lef’ one; an’ him tell de Duckano, “As Anansi come fe pick you, drop a dirt!” An’ as de Duckano drop a dirt, Anansi say, “Yes, dat de bes’ place I want you fe go!” Come down to pick him up, Duckano go back on tree. Anansi say, “Cho! dat de bes’ place I pick you t’-day”. Go back on tree, couldn’t catch it. An’ not a creature can pick de Duckano, but Tacoomah!
Deh was Anansi. Tacoomah was Anansi's son. It was a tough time. Anansi had a Duckano tree with some Duckano on it. He had three kids; when he went out at night, he ate his fill and came back with a bag. Now, when his wife made a little dinner for him, he told her no, he didn’t want it, give it to the kids. Tacoomah told his mom to cut a small hole in Anansi’s traveling bag and throw ashes in it. As he walked along, the ashes dropped straight to the Duckano tree. Then Tacoomah followed the ashes until he found the Duckano tree. When he got to the Duckano tree, he picked all of them off, leaving just one; and he told the Duckano, “When Anansi comes to pick you, drop some dirt!” And as the Duckano dropped some dirt, Anansi said, “Yes, that’s the best place I want you to go!” When he came down to pick it up, the Duckano went back on the tree. Anansi said, “Wow! That’s the best place I picked you today.” It went back on the tree, and he couldn’t catch it. And no one could pick the Duckano but Tacoomah!
Den, as Anansi go up de Duckano tree, him see Dog a come. An’ said, “Brar Dog, go pick up Duckano fe me!” an’ as de Duckano drop, dog come pickee up; den, as Dog pick him up, Dog nyam de Duckano. Dog run ’round so, Anansi go after him so. Dog go into one deep hole, jus’ two eye look out a deh. Little out de two eye, Anansi pass an’ see him, draw him out of de hole an’ ’queeze out de Duckano. Wha’ mak de two sink place in Dog side, Anansi ’queeze out Duckano.
Den, as Anansi climbed the Duckano tree, he saw Dog coming. He said, “Hey Dog, go pick up that Duckano for me!” And as the Duckano dropped, Dog came to pick it up; then, while Dog was picking it up, Dog ate the Duckano. Dog ran around like that, and Anansi chased after him. Dog went into a deep hole, with just his two eyes looking out. As Anansi passed by those two eyes, he saw him, pulled him out of the hole, and squeezed out the Duckano. That’s what made the two sink marks on Dog's side; Anansi squeezed out the Duckano.
Jack man dora!
Jack, what's up!
25. Food and Cudgel. [__A_TAG_PLACEHOLDER_0__]
a. The Handsome Packey.
Moses Hendricks, Mandeville.
Moses Hendricks, Mandeville.
Once the times was very hard. So Anansi had a wife an’ six children dependent on him; wherever he goes he gets something, so he gets seven plantains, one apiece. His wife said to him, “Where is yours?” Said ’he mustn’t mind him; when they cook [32]it, each one mus’ give him piece-piece. At the end he got more than anyone ’cause he got seven pieces.
Once upon a time, life was really tough. Anansi had a wife and six kids who relied on him. Wherever he went, he managed to get something, so he ended up with seven plantains, one for each of them. His wife asked him, “What about yours?” He said it didn't matter; when they cooked it, each of them had to give him a piece. In the end, he got more than anyone else because he ended up with seven pieces.
He went out another day in search of food and he saw a calabash tree with one calabash on it, an’ he look at it an’ said, “My! there’s a han’some packey!” The packey say, “I han’some an’ I can do han’some work.” He said, “Do it let I see!” Packey put a table before him full of nice eatables; when he eat to his satisfaction, packey shut up everything.
He ventured out another day looking for food and spotted a calabash tree with a single calabash on it. He looked at it and exclaimed, “Wow! That’s a fancy package!” The package replied, “I’m fancy and I can do impressive things.” He said, “Show me!” The package put a table in front of him, filled with delicious food; after he ate to his heart’s content, the package closed everything up.
He took the packey home with him an’ he shut it up in his loft over-head. Every day he hide from the family an’ go up there have his good feed an’ whatever little rubbish he bring in, he give it to them. His wife an’ children watch him an’ fin’ what he have. After he was gone out, they play the same game—“What a han’some packey!”—“I han’some an’ can do han’some work.”—“Do it let we see!”—They carelessly let the packey drop from them an’ crack. When Anansi go home, go to his feed, say, “What a han’some packey!” packey don’t give him any answer. He find that something was wrong.
He took the package home with him and locked it away in his attic. Every day, he hid from the family and went up there to enjoy his nice meal, and whatever little scraps he brought in, he gave to them. His wife and children watched him and found out what he had. After he left, they played the same game—“What a nice package!”—“I'm nice and can do nice work.”—“Show us!”—They carelessly dropped the package, and it cracked. When Anansi got home and went to his food, he said, “What a nice package!” but the package didn’t respond. He realized something was wrong.
Went out another day an’ saw another packey (which was the same packey), says, “There’s a han’some packey!” Packey said, “I han’some an’ can do han’some work.” He said, “Do it let I see!” Packey took out a cow-whip an’ give him a handsome flogging. He t’ought of having a good joke on the family an’ pick it an’ hung it up in the loft upon the same place. So the wife an’ chil’ren went to this packey again, expecting the same thing; so the wife said, “There’s a han’some packey!” Packey said, “I han’some an’ I can do han’some work!” The six chil’ren were around the packey. The wife said, “Do it let we see!” and the packey out with the cow-whip an’ fall in to lash them right an’ left. Some tumble down, some get into the shingle hide themselves all around in the crevice. Jack man dora! That’s the reason why you see Anansi live in the crevice!
Went out another day and saw another donkey (which was the same donkey), and said, “There’s a good-looking donkey!” The donkey replied, “I’m good-looking and can do great work.” He said, “Show me!” The donkey took out a cow-whip and gave him a good beating. He thought of playing a trick on the family, so he picked it up and hung it in the loft in the same spot. The wife and kids went to see this donkey again, expecting the same thing; the wife said, “There’s a good-looking donkey!” The donkey replied, “I’m good-looking and I can do great work!” The six kids were around the donkey. The wife said, “Show us!” and the donkey pulled out the cow-whip and started cracking it at them left and right. Some fell down, some hid in the shingles and all around in the cracks. My goodness! That’s why you see Anansi living in the cracks!
b. The Knife and Fork.
William Forbes, Dry River, Cock-pit country.
William Forbes, Dry River, Cockpit Country.
Anansi was cutting a ground ’gainst a ribber-side an’ he had a hatchet an’ de hatchet get ’way from him into de sea. An’ him pull off him clo’es go dive fe de hatchet an’ in’tead of fin’ de hatchet him fin’ a knife an’ fo’k. An’ when him come home, he put knife an’ fo’k ’pon table an’ say, “Lay out, knife an’ fo’k, lay out!” An’ it lay out anyt’ing he ax fe. Well, den, him get a party, lots of people into de house to show dem what knife an’ fo’k can [33]do. An’ after de people come into de house, he put dem knife an’ fo’k on de table an’ say, “Lay out, me knife an’ fo’k, lay out!” An’ all de people eat.
Anansi was digging along the riverbank when he dropped his hatchet into the sea. He took off his clothes to dive for it, but instead of finding the hatchet, he found a knife and a fork. When he got home, he placed the knife and fork on the table and said, “Lay out, knife and fork, lay out!” And they laid out whatever he asked for. So, he decided to have a party, inviting lots of people over to show them what the knife and fork could do. Once everyone was inside, he put the knife and fork on the table again and said, “Lay out, my knife and fork, lay out!” And all the guests ate.
An’ ants mak nest ’pon de knife an’ fo’k now. Well, den, nex’ day mo’ning when he tak out knife an’ fo’k, say, “Lay out, me knife an’ fo’k!” not’ing at all come out. It spoil! Well, him go back to de ribber-side wid anudder hatchet an’ was chopping, fling away in de sea. An’ after him dive, dive an’ fin’ a horse-whip in de sea. An’ as he go home say, “Lay out, horse-whip, lay out mak a eat!” An’ de horse-whip lay out an’ flog him, wattle him well till he holla.
An’ ants made a nest on the knife and fork now. Well, then, the next morning when he took out the knife and fork, he said, “Show up, my knife and fork!” but nothing came out. It was ruined! So, he went back to the riverbank with another hatchet and started chopping, throwing stuff into the sea. After diving and diving, he found a horsewhip in the sea. As he was going home, he said, “Show up, horsewhip, show up and make a meal!” And the horsewhip showed up and beat him, whacking him well until he yelled.
An’ he only sen’ back fe all doze people who eat wid de knife an’ fo’k, say he going to mak a great dinner an’ all de people mus’ come. An’ when de people dem come, he put dem into de house an’ tak out his chil’ren an’ wife, put a kitchen. An’ put de horse-whip on de table an’ lock up de windeh, say if do’ an windeh open can not get dinner. An’ he tell de horse-whip mus’ lay out mak dem eat. An’ de horse-whip flog dem all till dey break down de house.
And he only sent a message to all those people who eat with a knife and fork, saying he was going to make a big dinner and everyone had to come. And when the people arrived, he locked them in the house and took out his children and wife, putting them in the kitchen. He laid the horsewhip on the table and locked the windows, saying if the door and windows were open, they couldn’t have dinner. And he told the horsewhip to stay out to make them eat. And the horsewhip whipped them all until they tore down the house.
Anansi is a man nobody can fool him—only Brar Dead!
Anansi is a guy that nobody can trick—only Brar Dead!
26. The Riddle. [__A_TAG_PLACEHOLDER_0__]
Moses Hendricks, Mandeville.
Moses Hendricks, Mandeville.
Tacoomah and Anansi were great friends. Tacoomah got into trouble. He was tried and sentenced to be hung. Anansi said, “Brer Tacoomah, no fret! I’m a good liar; I play you off.” Anansi went to the king to beg for Tacoomah. The king said to him, “If you give me a puzzle that I can’t answer, I will let him off.”
Tacoomah and Anansi were really good friends. Tacoomah got into some trouble. He was put on trial and sentenced to be hanged. Anansi said, “Brer Tacoomah, don’t worry! I’m a great trickster; I’ll get you out of this.” Anansi went to the king to plead for Tacoomah. The king told him, “If you can give me a puzzle I can’t solve, I’ll let him go.”
Anansi went home. Tacoomah had a mare that was heavy with colt. He said, “Brer Tacoomah, if you do as I tell you, I can get you off.” Tacoomah said, “Brer Nansi, I will do anything to save me life!” Go for the mare—the one heavy with colt—open the mare’s stomach and took out the colt, then took a bit of the mare’s skin and cut out a bridle. Then Tacoomah got some fresh dirt and filled his hat and put it on, got some silver and put it into one boot and throw some gold into the other boot. Next, Tacoomah mount the colt. Anansi said, “Come now, Brer Tacoomah, go now and see king.” He told Tacoomah all that he was to say to the king when he met him; Anansi put him up to all the talk. They said to the king:
Anansi went home. Tacoomah had a mare that was about to give birth. He said, “Brer Tacoomah, if you do what I say, I can help you escape.” Tacoomah replied, “Brer Nansi, I’ll do anything to save my life!” Go get the mare—the one about to give birth—cut open the mare’s belly and take out the colt, then take a piece of the mare’s skin and make a bridle. Next, Tacoomah grabbed some fresh dirt, filled his hat with it, put it on, took some silver and tucked it into one boot, and threw some gold into the other boot. After that, Tacoomah mounted the colt. Anansi said, “Come on, Brer Tacoomah, go now and see the king.” He told Tacoomah everything to say when he met the king; Anansi coached him through all the conversation. They said to the king:
“Under the earth I stood,
“Standing beneath the earth,"
Silver and gold was my tread,
Silver and gold was my path,
I rode a thing that never was born,
I rode something that was never alive,
An’ a bit of the dam I hold in me hand.”
An' a bit of the dam I hold in my hand.”
[34]
[__A_TAG_PLACEHOLDER_0__]
The king couldn’t guess it; he said, “You must explain to my satisfaction.” And he said, “I have me hat full of dirt” (took off his hat and show him), “one boot with silver” (he was standing on silver), “the other boot with gold” (he was standing on gold also). He rode “a colt that was never born” (he cut that out of the mother’s belly), and “a bit of the dam” he held in his hand—that was the mare’s skin he had as a bridle. The king reprimanded him and said, “Go on, me good man, go about your business!”
The king couldn't figure it out; he said, “You need to explain this to me.” And he replied, “I have my hat full of dirt” (he took off his hat and showed him), “one boot made of silver” (he was standing on silver), “and the other boot made of gold” (he was also standing on gold). He rode “a colt that was never born” (he cut it out of the mother’s belly), and “a piece of the dam” he held in his hand—that was the mare’s skin he used as a bridle. The king scolded him and said, “Come on, my good man, go on with your business!”
Jack man dory! Anansi got him off, Anansi was a smart man!
Jack man dory! Anansi got him out, Anansi was a clever guy!
27. Anansi and Brother Dead. [__A_TAG_PLACEHOLDER_0__]
a. Brother Dead’s Wife.
Grace Doran, Whitehall, Cock-pit country.
Grace Doran, Whitehall, Cockpit country.
One day Anansi was walking an’ walk till he go into a wood and see a man have a barbecue1—plenty of meat. An’ him go an’ say, “Hi, Brar! how you do?” Man no ’peak. “Brar, you have plenty of meat an’ you want some one fe ’top wid you?” Man no ’peak. Say, “Brar, gi’ me little breakfas’ now?” Man no ’peak. Say, “Oh, Brar, you no talk, but me going to tak litt’e fe me breakfas’.” Man no ’peak. Nansi go up on barbecue say, “Brar say me mus’ tak meat.” No ’peak to him yet. Tak de meat an’ say, “Brar, gi’ me you pot?” Man no ’peak to him. Say, “Brar, mus’ put on yo’ pot go get meat.” Man no ’peak. Put on de pot an’ go on de barbecue fetch meat. When he cook done, tak him bag, load up, say, “Brar, me gwine now.” Man no ’peak. “To-morrow I come back see you, an’ I see you need servant an’ I going to bring one of me daughter.” No ’peak.
One day, Anansi was walking and walking until he wandered into a woods and saw a man having a barbecue — a lot of meat. He went over and said, “Hey, brother! How are you?” The man didn’t answer. “Brother, you have plenty of meat. Do you want someone to share with you?” The man didn’t say anything. “Brother, can I have a little breakfast now?” The man still didn’t reply. “Oh, brother, you’re not talking, but I’m going to take a little for my breakfast.” The man didn’t respond. Anansi went up to the barbecue and said, “Brother said I must take meat.” Still no reply. He took the meat and said, “Brother, can I borrow your pot?” The man didn’t say anything. “Brother, you have to put your pot on to get meat.” The man didn’t respond. He put the pot on and went to the barbecue to fetch meat. When he finished cooking, he took his bag, loaded it up, and said, “Brother, I’m leaving now.” The man didn’t reply. “Tomorrow I’ll come back to check on you, and I see you need a servant, so I’m going to bring one of my daughters.” No response.
De nex’ day say, “Wife, I go in Dead country an’ buck up Brar Dead. Have plenty of meat. Gwine a carry me daughter down to country to work for him an’ cook for him.” Daughter name Sindy. When he go again, Dead sit down got him comb combing hair, long hair cover him face. Say, “Brar Dead, I promise bring a servant for you, but him hungry so me going to tak me eat.” Dead no ’peak. An’ tak de jug, put on pot, tak water, an’ go up on barbecue tak meat an’ him cook, say, “Brar Dead, I gwine, but I coming back to-morrow.” An’ go back say, “Enough meat dar, an’ Brar say come back to-morrow.” Nex’ day come back. Dead no say one word, got long bow an’ arrow in hand. Don’t see him daughter. Go up on barbecue an’ see him daughter finger have a ring. Say, “I mak you ’peak t’-day!” An’ tak Dead hair [35]and tak one long pla’t tie heah, and tak one long pla’t tie deah, and tak two pla’t behind tie up on tree. An’ as him gwine away, pile up dry trash an’ light up de head wid fire. Dead shake head when de plat’ burn off; and shake again, de odder pla’t pop off; an’ tak up him bow an’ arrow an’ run after Anansi.
The next day he said, “Wife, I’m going into the land of the Dead and meeting Brother Dead. There’s plenty of meat. I’m going to take my daughter down there to work and cook for him.” His daughter’s name was Sindy. When he went again, the Dead man sat down, combing his long hair that covered his face. He said, “Brother Dead, I promised to bring a servant for you, but he’s hungry, so I’m going to take my food.” The Dead man didn’t speak. He took the jug, put it on the pot, got water, and went to the barbecue to get the meat to cook. He said, “Brother Dead, I’m going, but I’ll be back tomorrow.” He returned and said, “There’s enough meat here, and Brother said to come back tomorrow.” The next day he returned. The Dead man didn’t say a word, arms crossed with a long bow and arrow in hand. He didn’t see his daughter. He went to the barbecue and saw his daughter’s finger had a ring. He said, “I’ll make you speak today!” He took the Dead man’s hair and made one long braid to tie here, and another long braid to tie there, and two braids behind tied to a tree. As he was leaving, he piled up dry trash and lit it on fire. The Dead man shook his head when the braid burned off; and shook again when the other braid popped off; then he picked up his bow and arrow and ran after Anansi.
Run up to house an’ say, “Wife an’ pickney, go up alof’, Brar Dead dah come!” Brar Dead come in sit down so in de house wait ’pon dem. Pickney cry out, “Pupa, me hungry!” Say, “Brar Dead, open you han’, pickney a come!” Six pickney now, de las one come, say can’t do any more. Now Mrs. Anansi cry out, “Brar Dead, open yo’ han’, me a come!” Anansi drop now, drop in de dirt. From dat time you see Anansi live in de dirt.
Run up to the house and say, “Wife and kids, come up high, Brother Death has arrived!” Brother Death comes in and sits down in the house waiting for them. The kids cry out, “Dad, I’m hungry!” He says, “Brother Death, open your hand; the kids are coming!” There are now six kids, and the last one says they can’t do any more. Now Mrs. Anansi cries out, “Brother Death, open your hand; I’m coming!” Anansi drops down, falls into the dirt. Since that time, you can see Anansi living in the dirt.
b. Goat and Plantain.
Rennie Macfarlane, Mandeville.
Rennie Macfarlane, Mandeville.
Goat plant his plantain tree an’ when it begun to bear he go an’ look at it, an’ when he look at it he say it will soon fit. The nex’ day he go again an’ say, “It is fit; it will soon ripe!” An’ the nex’ day when he come to cut it, Br’er Nansi cut it an’ eat it. Br’er Goat said, “Baa-a-a, where’s me plantain?” He go to Anansi house an’ Anansi an’ his wife an’ two children run up in house-top. Br’er Goat wait down below. Anansi daughter said she was tired, wanted to drop on the groun’ an’ she drop an’ Goat cut her up an’ put her in his tread-bag, an’ he said, “Baa-a-a, here’s me plantain!” Anansi son say he wanted to drop an’ he drop. An’ Br’er Goat cut him up an’ put him in his tread-bag, an’ he said, “Baa-a-a, here’s me plantain!” An’ Anansi wife say, “I want to drop!” an’ she drop an’ Goat cut her up an’ put her in the tread-bag, an’ said, “Baa-a-a, here’s me plantain!”
Goat planted his plantain tree, and when it started to bear fruit, he went to check on it. When he looked at it, he said it would soon be ready. The next day he went again and said, “It’s ready; it will soon be ripe!” The day after that, when he came to harvest it, Br’er Nansi cut it down and ate it. Br’er Goat said, “Baa-a-a, where’s my plantain?” He went to Anansi's house, and Anansi, his wife, and two children ran up to the roof. Br’er Goat waited below. Anansi's daughter said she was tired and wanted to drop to the ground, and when she did, Goat cut her up and put her in his bag, saying, “Baa-a-a, here’s my plantain!” Anansi's son said he wanted to drop, and when he did, Br’er Goat cut him up and put him in his bag, saying, “Baa-a-a, here’s my plantain!” Then Anansi's wife said, “I want to drop!” and when she did, Goat cut her up and put her in the bag, saying, “Baa-a-a, here’s my plantain!”
An’ Br’er Anansi said, “As I’m so fat, sprinkle some ashes on the groun’ an’ when I drop I won’t mash.” An’ Br’er Goat sprinkle it on the groun’ an’ Anansi drop an’ the ashes fly up in Goat face an’ blind him. An’ Br’er Nansi keep the plantain-tree for himself an’ when it bear, he eat it.
An' Br'er Anansi said, "Since I'm so heavy, sprinkle some ashes on the ground and when I fall I won't crush anything." So, Br'er Goat sprinkled it on the ground, and Anansi dropped down, causing the ashes to fly up into Goat's face and blind him. Then, Br'er Nansi kept the plantain tree for himself, and when it bore fruit, he ate it.
28. Brother Dead and the Brindle Puppy. [__A_TAG_PLACEHOLDER_0__]
Charles Roe, Maroon Town, Cock-pit country.
Charles Roe, Maroon Town, Cockpit Country.
Deh was an Ol’ Witch call Brar Dead, never talk to nobody; if him talk to anybody, him be dead. But him only making some bow all day an’ set it to catch all wil’ animal, an’ when he catch dem, he put dem over fire an’ dry dem, but him no eat dem. So [36]Mr. Anansi go deh one day an’ say, “Brar Dead, gi’ me some of you meat now.” But he never ’peak to Mr. Anansi, for him can’t talk to nobody. So Anansi goin’ in an’ tak a whole bagful of de dry meat an start to eat it.
Deh was an old witch called Brar Dead who never talked to anyone; if he talked to anyone, he would be dead. But he just made some bows all day and set them to catch wild animals, and when he caught them, he would put them over the fire to dry, but he didn’t eat them. So [__A_TAG_PLACEHOLDER_0__] Mr. Anansi went there one day and said, “Brar Dead, give me some of your meat now.” But he didn’t speak to Mr. Anansi, since he can’t talk to anyone. So Anansi went in and took a whole bagful of the dried meat and started to eat it.
So Brar Dead has a brindle puppy. So Brar Dead pick some green bush an’ gi’ to de brindle puppy. So Mr. Anansi going to mak him talk dat day now. So when him come out an’ tell little dog say when him sing an’ people drop dead, puppy mus’ t’row de bush on dem, because first day him gwine hear him voice. So him tak one de a arrow now an’ start, an’ de dog mus’ follow him now. So when he stick him lance, blood don’ come; Anansi don’ walk dere. So go on; so when he stick at odder cross-road, blood come an’ he say dere Anansi walk. So when he sing, Anansi got to stop. He sing,
So Brar Dead has a brindle puppy. So Brar Dead picks some green bushes and gives it to the brindle puppy. Mr. Anansi is going to make him talk that day now. So when he comes out and tells the little dog that when he sings and people drop dead, the puppy must throw the bushes on them, because that will be the first day he hears his voice. So he takes one of the arrows now and starts, and the dog must follow him now. So when he sticks his lance, no blood comes; Anansi doesn't walk there. So keep going; when he sticks it at the other crossroad, blood comes and he says Anansi walks there. So when he sings, Anansi has to stop. He sings,
“Anansi ma shway, Anansi ma shway,
Anansi ma shway, Anansi ma shway,
A pupa yan kin baw, eh, eh, wa-eh!
A pupa is so cute, wow, wow, yay!
A yan kin baw yeh, ke ya ma-dee,
A yan kin baw yeh, ke ya ma-dee,
Eh, eh, wa-eh, eh, wa-eh!
Eh, eh, wa-eh, eh, wa-eh!
Eh, ey-eh wa-ey-eh!”
Eh, ey-eh wa-ey-eh!”
So he goin’ till he ketch Anansi, an’ when he see Anansi, tell de little puppy say mus’ ketch Anansi. So de puppy ketch him, an’ when he ketch him, poke de bow t’ru Anansi two ears an’ he buil’ up a fire an’ burn up Anansi to dust.
So he goes until he catches Anansi, and when he sees Anansi, he tells the little puppy to catch Anansi. So the puppy catches him, and when he catches him, he pokes a bow through Anansi's two ears and builds a fire and burns Anansi to dust.
29. The Cowitch and Mr. Foolman. [__A_TAG_PLACEHOLDER_0__]
Moses Hendricks, Mandeville.
Moses Hendricks, Mandeville.
A gentleman had a cowitch1 property. He wanted to have it cut down, but whoever cut it must not scratch their skin. Anyone who cut it down without scratching, he would give the pick of the best cow on his property. Many tried, but failed. Anansi says that he will cut it down. So the gentleman sent his son to watch and see that he cut the tree without scratching his skin at all. Anansi began cutting and the juice of the tree began to eat him. He wanted to scratch. He said to the boy, “Young massa, de cow yo’ papa goin’ to gi’ me, white here (scratches one side), black here (scratches the other), had a red here, had anodder black here, blue jus’ down at his feet.” He went on that way until he cut down the tree.
A man owned a cowitch tree on his property. He wanted it removed, but whoever cut it down had to avoid scratching their skin. Anyone who managed to do so would get to choose the best cow on his land. Many tried but failed. Anansi claimed he could cut it down. So the man sent his son to ensure that Anansi cut the tree without scratching himself. Anansi started cutting, and the sap from the tree began to irritate him. He wanted to scratch. He said to the boy, “Hey there, young master, the cow your father is going to give me, white here (scratches one side), black here (scratches the other), had a red here, had another black here, blue just down at his feet.” He kept going on like that until he cut down the tree.
He got the cow, but he couldn’t manage the removal of the cow alone, and he didn’t want to get any intelligent person to [37]assist him, he wanted a fool; so he got a man by the name of Foolman. Foolman wasn’t such a fool as he thought. They removed the cow to a place to butcher it near to Foolman’s yard, but Anansi did not know that. So he said to Foolman, “Brer Foolman, we mus’ get fire, roast plenty of meat.” Foolman said he didn’t know where to go to get fire. Anansi pointed out a little smoke a long distance off. Foolman refused to go. He got vexed and started to go for the fire himself. He was no sooner gone than Foolman called up his family, butchered the cow, and removed all the parts, leaving the tail. He dug a hole in the earth and drove the root of the tail down as tight as he could. When he thought it time for Anansi to come back, he held on to the hair of the cow-tail and called out, “Brer Nansi, run! Brer Nansi, run!” Anansi come and he say, “Brer Nansi, de whole cow gone, only tail!” He held on to the tail and both of them thought to pull up the cow. While pulling, the tail broke in two. So Anansi had to give Foolman a piece of the tail that popped off. So with all his cunning, he got but a very small piece.
He got the cow, but he couldn’t get rid of it by himself, and he didn’t want to ask anyone smart for help; he wanted a fool. So he found a guy named Foolman. Foolman wasn’t as foolish as Anansi thought. They took the cow to a spot near Foolman’s yard to butcher it, but Anansi didn’t know that. He said to Foolman, “Brer Foolman, we need to get fire and roast a lot of meat.” Foolman said he didn’t know where to find fire. Anansi pointed out a little smoke far away. Foolman refused to go. Anansi got annoyed and decided to go get the fire himself. As soon as he left, Foolman called his family, butchered the cow, and took all the parts, leaving just the tail. He dug a hole in the ground and buried the root of the tail as deep as he could. When he figured it was time for Anansi to come back, he held onto the hair of the cow’s tail and shouted, “Brer Nansi, run! Brer Nansi, run!” Anansi came and said, “Brer Nansi, the whole cow is gone, only the tail is left!” Foolman held onto the tail, and they both tried to pull the cow up. While they were pulling, the tail broke in two. So Anansi had to give Foolman the piece of the tail that snapped off. With all his cleverness, he ended up with just a tiny piece.
30. Dry-Head and Anansi. [__A_TAG_PLACEHOLDER_0__]
. Go-long-go.
George Parkes, Mandeville.
George Parkes, Mandeville.
One time Anansi wife have a very large pig. She value the pig for ten pounds, say she was going to sell the pig an’ buy a piece of land. Anansi wanted the pig to eat an’ he wanted to eat him one,1 so he fawn sick, very very sick; all what the wife could do for him he wouldn’t take nothing. He then call his wife an’ tell her him gwine to die an’ she mus’ take care of herself an’ the chil’ren.
One time Anansi's wife had a really big pig. She valued the pig at ten pounds and said she was going to sell it to buy some land. Anansi wanted the pig to eat and he wanted to enjoy it himself, so he pretended to be very sick; he was really laying it on thick. No matter what his wife offered him, he wouldn’t accept anything. He then called his wife and told her he was going to die and she needed to take care of herself and the kids.
The wife said to him she has to go nex’ day to see the doctor about him, so the nex’ day she dress herself an’ start for the doctor, leaving Anansi very sick at home. When the wife gone one way, Anansi get up, dress himself an’ go short cut the other way. He change himself into a different man. The wife say, “Good-morning, sir.” He say, “Good-morning, ma’am.” He say, “What is the matter?” The woman said, “My husband is sick unto death!” He said, “Well, I am the doctor. Have you any hog at home?” Say, “Yes.” He says, “If you want your husband to live, you better kill the hog and let him alone eat it.” The woman turn back with a very heavy heart. Anansi run back by the short cut, reach home, an’ [38]be in bed sick. When the wife return home he say to her, “Have you seen the doctor?” She says, “Yes.”—“What him say?”—“He say I am to kill the hog an’ let you alone eat it; then you will get better.” Anansi say, “Cho! Doctor talking nonsense! How he t’ink I eat such a big hog like dat?” The woman said, “To get you better I got to comply with the doctor’s order.”2
The wife told him she had to go the next day to see the doctor about him, so the next day she got dressed and headed out to the doctor, leaving Anansi very sick at home. When the wife went one way, Anansi got up, dressed himself, and took a shortcut the other way. He changed into a different man. The wife said, “Good morning, sir.” He replied, “Good morning, ma’am.” He asked, “What’s the matter?” The woman said, “My husband is sick unto death!” He replied, “Well, I’m the doctor. Do you have any hog at home?” She said, “Yes.” He said, “If you want your husband to live, you better kill the hog and let him eat it all by himself.” The woman turned back with a heavy heart. Anansi ran back by the shortcut, reached home, and [__A_TAG_PLACEHOLDER_0__] was back in bed sick. When the wife returned home, he asked her, “Did you see the doctor?” She said, “Yes.” — “What did he say?” — “He said I need to kill the hog and let you eat it by yourself; then you will get better.” Anansi said, “Oh! The doctor is talking nonsense! How does he think I can eat such a big hog like that?” The woman said, “To get you better, I have to follow the doctor’s orders.”2
Anansi took away the hog an’ carry into a wood, him one alone. An’ scrape it an’ put it into a copper to cook. An’ he see a wil’ thing called himba3 an’ he dig it to cook with the meat. He saw Mr. Go-long-go4 come up. Say, “Brar Anansi, wha’ you do here?” Say, “I boil buckra meat, sah.” Tell him mus’ tak out piece of meat gi’ him. Say, “I kyan’ tak out fe a buckra meat, sah!” Brar Go-long-go say, “If you don’ tak it out I ’top you mout’, I ’top you breat’!” An’ he take it out an’ gi’ him to eat. An’ say, “Tak out de whole of it!” an’ he tak out the whole an’ put it before Brar Go-long-go. Eat off the whole of it!
Anansi took the hog and carried it into the woods, all by himself. He skinned it and put it into a pot to cook. Then he spotted a wild thing called himba3 and dug it up to cook with the meat. He saw Mr. Go-long-go4approaching. He said, “Brar Anansi, what are you doing here?” Anansi replied, “I’m boiling some meat, sir.” Go-long-go insisted he must take out a piece of meat to give him. Anansi said, “I can’t take out a piece of meat for a buckra, sir!” Brar Go-long-go said, “If you don’t take it out, I’ll shut your mouth, I’ll shut your breath!” Anansi took it out and gave it to him to eat. Go-long-go demanded, “Take out all of it!” so Anansi took out everything and placed it before Brar Go-long-go. He ate it all!
An’ he said, “Brar Go-long-go, I no pass some plenty guinea-pea deh?” An’ they went there, an’ carry a pint of oil an’ put him into the middle of the plant-trash an’ t’row the oil right around it, an’ him light an’ whole take fire. Brar Go-long-go say, “Come take me out!” Anansi say, “Nyam meat no gimme me no!”5
An’ he said, “Brother Go-long-go, can’t I get some more guinea-pigs?” So they went there, brought a pint of oil, and poured it all around the plant trash, then he lit it and everything caught fire. Brother Go-long-go shouted, “Come get me out!” Anansi replied, “I won’t give you any of this meat!”5
b. Dry-head.
Ezekiel Williams, Harmony Hall.
Ezekiel Williams, Harmony Hall.
Brar Nansi trabble away. Him was a man very fond of duckano. So while he was going on, hear somet’ing drop “woof!” An’ say, “Makey stan’ deh!” fe him duckano. At de same time deh was Brar Dry-head drop off de tree. Brar Dry-head say, “Ef you tak me up, you tak up trouble; an’ ef you put me down, you put down yo’ luck!” So Brar Nansi never know what to do. Brar Nansi say, “Brar Dry-head, have big fat barrow in a stye; mak we go kill it!” An’ so dey do. Well, when de pot boil wid de barrow, Brar Nansi say, “Brar Dry-head, you know what we do? Who can’t eat wi’out spoon not to taste it.” So Brar Dry-head, he never have no hand, so Brar Nansi eatee off clean! [39]
Brar Nansi was busy working away. He was a man who really loved his ducks. While he was at it, he heard something drop with a “woof!” and said, “Stay right there!” for his ducks. At the same time, Brar Dry-head fell from the tree. Brar Dry-head said, “If you pick me up, you’re picking up trouble; and if you put me down, you’re putting down your luck!” So Brar Nansi never knew what to do. Brar Nansi said, “Brar Dry-head, there's a big fat pig in a pen; let’s go kill it!” And so they did. Well, when the pot was boiling with the pig, Brar Nansi said, “Brar Dry-head, you know what we do? Whoever can’t eat without a spoon shouldn’t taste it.” So Brar Dry-head couldn’t use his hands, and Brar Nansi ate it all up! [__A_TAG_PLACEHOLDER_0__]
c. Brother Dead.
Emanuel Johnson, Brownstown.
Emanuel Johnson, Brownstown.
Anansi run till he meet up Bredder Dead … Br’er Dead say, “If you pay me, I will save you.”—“Br’er, me have not’ing to gi’ you, but me have one cock a yard fe me wife, me tek him come gi’ you.” Br’er Nansi run to de yard, get de cock, meet Br’er Dead in de corn-piece an’ gi’ it to him. Now Br’er Dead goin’ to kill him jus’ de same. After Br’er Dead tie de cord gone away to odder side of de corn-piece, Anansi t’ief de cock back from Br’er Dead, get a hawk an’ put up de hawk. Hawk catch Dead now in de corn-piece. Anansi say,
Anansi ran until he met Brother Death. Brother Death said, “If you pay me, I’ll save you.” “Brother, I have nothing to give you, but I have a rooster at home for my wife; I’ll bring that to you.” Anansi ran to the yard, got the rooster, met Brother Death in the cornfield, and gave it to him. Now Brother Death was still going to kill him. After Brother Death tied the rope and went to the other side of the cornfield, Anansi snatched the rooster back from Brother Death, got a hawk, and sent the hawk up. The hawk caught Death now in the cornfield. Anansi said,
Fly along, Brudder Hawk, fly a-long. Fly a-long, Brudder Hawk, fly a-long.
Car-ry him go ’long, Car-ry him go ’long, Car-ry him go ’long, Brud-der
Hawk, Car-ry him go ’long.
Fly away, Brother Hawk, fly away. Fly away, Brother Hawk, fly away.
Take him along, Take him along, Take him along, Brud-der
Hawk, Take him along.
31. The Yam-hills. [__A_TAG_PLACEHOLDER_0__]
George Parkes, Mandeville.
George Parkes, Mandeville.
One time Anansi start to work a groun’ at the road-side. After clearing up his field, he dig nine yam-hills. Now no one is allowed to count up to the nine. If he say nine, he drop down dead. So Anansi say, “I got to eat somet’ing out of this.” So he sat down an’ begin to cry. Hog was passing, say to him, “Br’er Anansi, wha’s the matter with you?” Anansi said, “My dear Bredder Hog, from mawning I dig these few yam-hills an’ trying to count them, but I can’t manage to count them yet.” Hog said, “Cho! you too wort’less! You mean say you can’t say, ‘One, two, t’ree, four, five, six, seven, eight, nine?’ ” And as Hog say “nine,” Hog drop down dead. Anansi take him up, put him in his bag an’ carry him home an’ eat him. [40]
One time, Anansi started working a patch at the side of the road. After clearing his field, he dug nine mounds of yams. Now, no one is allowed to count to nine. If he says nine, he drops dead. So Anansi thought, “I need to eat something from this.” He sat down and began to cry. A hog was passing by and asked him, “Br’er Anansi, what’s wrong with you?” Anansi replied, “My dear Brother Hog, since morning I’ve been digging these few yam mounds and I can’t manage to count them.” The hog said, “Come on! You’re useless! Are you saying you can’t say, ‘One, two, three, four, five, six, seven, eight, nine?’” And as the hog said “nine,” he dropped dead. Anansi picked him up, put him in his bag, took him home, and ate him. [__A_TAG_PLACEHOLDER_0__]
The nex’ day he came back an’ eat up Goat, who share the same fate as Hog, an’ every day he went back dig the same hills. At that time Monkey was on a tree watching an’ seeing all that take place. He came down from off the tree, an’ while Anansi dig the same nine hills again an’ was sitting down crying, Monkey come up an’ said, “Br’er Anansi, wha’ the matter with you?” Anansi said, “My dear Bredder Monkey, from mawning I dig these few yam-hills, an’ I’m trying to count them but I can’t manage!” Monkey said, “I will count them for you, but you mus’ sit down ’pon one.” Monkey then said, “One, two, t’ree, four, five, six, seven, eight, an’ the one Br’er Anansi sit down upon.” Anansi said, “That’s not the way to count them!” Monkey said, “I’ll count them good for you now!” Monkey began, “One, two, t’ree, four, five, six, seven, eight, an’ the one Br’er Nansi sit down upon deh.” Now Anansi is a man with a very short heart.1 He got vex an’ say, “You mean to say that you can’t say ‘One, two, t’ree, four, five, six, seven, eight, nine?’” An’ as the word nine come out, Anansi drop down dead. Monkey took him up an’ said, “You can fool the others, but you can’t fool me!”
The next day, he came back and ate Goat, who met the same fate as Hog, and every day he returned to dig the same hills. At that time, Monkey was in a tree watching everything that was happening. He climbed down from the tree, and while Anansi was digging the same nine hills again and sitting there crying, Monkey approached and said, “Hey, Anansi, what's wrong with you?” Anansi replied, “My dear Brother Monkey, I've been digging these few yam hills since morning, and I’m trying to count them, but I can’t manage it!” Monkey said, “I’ll count them for you, but you need to sit on one.” Then Monkey said, “One, two, three, four, five, six, seven, eight, and the one Brother Anansi is sitting on.” Anansi replied, “That’s not how you count them!” Monkey said, “I’ll count them properly for you now!” Monkey began, “One, two, three, four, five, six, seven, eight, and the one Brother Anansi is sitting on there.” Now, Anansi is a man with a very short temper. He got upset and said, “Are you saying that you can’t say ‘One, two, three, four, five, six, seven, eight, nine’?” And as the word 'nine' came out, Anansi dropped dead. Monkey picked him up and said, “You can fool the others, but you can’t fool me!”
32. The Law against Back-biting. [__A_TAG_PLACEHOLDER_0__]
a. Duck’s Dream.
George Parkes, Mandeville.
George Parkes, Mandeville.
One time Anansi were living in a country an’ the country were very hard; so they pass a law that anyone talk one another, that man will drop down dead. So Anansi say he mus’ eat something out of it, because he’s going to fix himself into a place where people mus’ talk him. So he get a hoe an’ a pick-axe an’ a machete an’ go to a broad flat rock near the side of the road where everyone pass, begun to knock, pong pong pong. Hog was passing. Hog say, “Mawning, Brar Anansi.” Anansi say, “Mawning, Brar Hog.” Hog say, “Wha you do deh?” Anansi say, “Governor pass law an’ say famine coming upon lan’ an’ ev’rybody mus’ work groun’, so me deh try see wha’ me kyan’ do.” So Hog went on. As he went a little way he say, “Odder people work groun’ a good place; Anansi deh work groun’ ’pon rock!” As Hog say so, drop down dead. Anansi turn roun’, pick him up put him in his bag, said, “Dat de way oonoo1 talk a man!” So now he carry Hog go home go eat him. [41]
One time Anansi was living in a country where things were really tough, so they passed a law that said if anyone spoke to another person, that person would drop dead. Anansi thought he needed to find a way around it, since he wanted to be in a situation where people could talk to him. So he grabbed a hoe, a pickaxe, and a machete, and went to a broad flat rock near the road where everyone passed by, and started to knock, pong pong pong. Hog came by and said, “Good morning, Brother Anansi.” Anansi replied, “Good morning, Brother Hog.” Hog asked, “What are you doing there?” Anansi said, “The governor passed a law saying a famine is coming, and everyone has to work the land, so I'm trying to see what I can do.” So Hog went on. After he walked a little further, he said, “Other people are working the ground in good places; Anansi is working the ground on a rock!” As soon as Hog said that, he dropped dead. Anansi turned around, picked him up, put him in his bag, and said, “That's how you talk to a man!” So now he took Hog home to eat him. [__A_TAG_PLACEHOLDER_0__]
The nex’ day he went back. Cow was passing. He began to knock, pong pong pong. Cow say, “Mawning, Brar Anansi.” Anansi say, “Mawning, Brar Cow.” Cow say, “A wha’ you deh do deh?” Anansi say, “governor pass a law that a great famine come ’pon land an’ everybody mus’ work groun’.” So cow went on. When he go a little distance he said, “Odder man work groun’ have good place; Anansi work ’pon rock stone!” Cow drop down dead. Anansi tak him up put him in his bag, said, “Dat’s how oonoo talk a man!” He carry home Cow an’ eat him.
The next day he went back. Cow was passing by. He started to knock, bang bang bang. Cow said, “Morning, Brother Anansi.” Anansi replied, “Morning, Brother Cow.” Cow asked, “What are you doing over there?” Anansi said, “The governor passed a law that a great famine is coming to the land and everyone has to work the ground.” So Cow moved on. After he walked a little distance, he said, “Other men who work the ground have nice places; Anansi is working on a rock!” Cow dropped dead. Anansi picked him up, put him in his bag, and said, “That’s how you talk to a man!” He took Cow home and ate him.
Horse and Goat come and they share the same fate. Now a day or two after, while Anansi was there knocking, Duck came up. He said, “Mawning, Brar Anansi.” Anansi said, “Mawning, Brar Duck.” Duck said, “A wha’ you do deh?” Anansi say, “Governor pass law say great famine coming ’pon lan’ an’ ev’rybody mus’ work groun’, so me deh try see wha’ me can do.” Anansi said to Duck, “What is all de strange news a fe you side?”2 Duck say not’ing strange but only thing he dream a dream las’ night that he’s on the worl’ so long an’ no married yet; so him a go down a bottom yonder go see if him kyan’ get married. So he went on. Anansi then said, “Good people, they get married. Duck an’ all say him want fe married too!” So Anansi drop down dead. Duck turn roun’ an’ pick him up, swallow him, an’ said, “Dat’s de way oonoo talk a man!”
Horse and Goat come and they share the same fate. A day or two later, while Anansi was there knocking, Duck approached. He said, “Good morning, Brother Anansi.” Anansi replied, “Good morning, Brother Duck.” Duck asked, “What are you doing here?” Anansi said, “The Governor passed a law saying there’s going to be a big famine on the land and everyone has to work the ground, so I'm here trying to see what I can do.” Anansi asked Duck, “What’s all the strange news over by you?” Duck said there was nothing strange, but he had a dream last night that he’s been around the world so long and still not married; so he’s going down there to see if he can get married. So he went on. Anansi then said, “Good people get married. Duck and everyone else say he wants to get married too!” So Anansi dropped down dead. Duck turned around, picked him up, swallowed him, and said, “That’s how you talk to a man!”
b. Guinea-chick.
Alexander Archibald, Mandeville.
Alexander Archibald, Mandeville.
Anansi make law if anyone talk de odder one, he dead. He get up on one cave roadside, go working ground. Cow a pass, go see him. Anansi say, “Des a try a work one groun’ heah.” So when Cow go long, pass him, Cow say, “Chuh! man fool! man kyan’t work groun’ ’pon rock-stone!” As Cow say so, Cow tumble down dead. Den Anansi go pick him up, go eat.
Anansi made a rule that if anyone talked about him, they would die. He set up by the side of a cave, working the ground. A cow came by and saw him. Anansi said, “Just trying to work the ground here.” As the cow passed by, it said, “Ugh! What a fool! A man can’t work the ground on rock!” As the cow said this, it fell down dead. Then Anansi picked it up and ate it.
Hog came. Hog ax him say, “A wha’ yo’ a doin’ heah?”—“A try a work a groun’.” Hog pass him.—“Chuh! man kyan’t look upon rock-stone an’ say me work groun’!” As Hog say so, him drop dead. Anansi pick him up, go eat.
Hog came. Hog asked him, "What are you doing here?"—"I'm trying to work the ground." Hog walked past him.—"Chuh! A man can't look at rock-stone and say he's working the ground!" As Hog said this, he dropped dead. Anansi picked him up and went to eat.
Guinea-chick say, “I will go deh!” Guinea-chick put on him clo’es same as a go market. So when he come an’ see Anansi upon de stone a dig, tie him head wid a check handkerchief—dat are Guinea-chick—an’ pass Anansi, no ’peak to him. Dat time him go long Anansi say, “Dat dar fool!” Den Anansi drop dead.
Guinea-chick says, “I’m going over there!” Guinea-chick puts on his clothes just like he’s going to the market. So when he comes and sees Anansi sitting on the stone digging, with his head tied up in a checked handkerchief— that's Guinea-chick— and walks past Anansi without speaking to him. At that moment, he goes by Anansi and says, “That fool!” Then Anansi drops dead.
Jack man dory! [42]
Jack, call the dory! [__A_TAG_PLACEHOLDER_0__]
c. Dry-head at the Barber’s.
Charles Thompson, Harmony Hall.
Charles Thompson, Harmony Hall.
Once Anansi and But3 made agreement that they wasn’t to talk one another. Anansi went to a road and But went to one. Part of the day, Dry-head was passing where Anansi was working and complain to Anansi that he going out to a ball to-night and he going to a barber-shop to get his hair barber. And after he gone Anansi say, “Pardon me, me Lord! whe’ Brar Dry-head get hair on his head to go to de barber-shop to barber?” An’ Anansi fell down an’ died, an’ But went back an’ pick him up an’ eat him.
Once Anansi and But made a deal that they wouldn’t talk to each other. Anansi went one way and But went another. During the day, Dry-head passed by where Anansi was working and complained to him that he was going to a party tonight and was heading to the barber shop to get his hair done. After Dry-head left, Anansi said, “Excuse me, my Lord! Where does Brar Dry-head get hair on his head to go to the barber shop?” Then Anansi fell down and died, and But went back, picked him up, and ate him.
33. Fling-a-mile. [__A_TAG_PLACEHOLDER_0__]
George Parkes, Mandeville.
George Parkes, Mandeville.
Anansi one day went to a river to catch fish, an’ while fishin’ down the stream, he came across a hole. He put his han’ down in the hole an’ something hol’ the han’. He said, “A who hol’ me?” The something said, “No me!”—“Me who?” The thing said, “No me Fling-a-mile!” Anansi said, “Fling me a mile mak I see.” The t’ing wheel Anansi, wheel him, an’ fling him one mile from the spot. When Anansi drop, he nearly knock out his senses.
One day, Anansi went to a river to catch fish, and while fishing downstream, he came across a hole. He reached his hand down into the hole, and something grabbed his hand. He asked, “Who’s holding me?” The thing replied, “Not me!”—“Who’s me?” The thing said, “Not me, Fling-a-mile!” Anansi said, “Fling me a mile so I can see.” The thing spun Anansi around, turned him, and flung him a mile from where he was. When Anansi landed, he almost knocked himself out.
He said, “I mus’ eat somet’ing out of dat hole!” He went an’ get six iron fork an’ six wooden one an’ stick up at the place where he drop. Nex’ day he was going back down fe fishing. He meet up Hog. He said, “Bredder Hog, mak we go down a river go ketch fish now?” Hog said yes. When they reach the river, both of them started. Anansi, he walk on the side where the hole are not, Hog, he walk on the side where the hole are. Anansi look over to Hog way and said, “What a pretty hole in front of Bredder Hog deh! You mus’ get somet’ing out of de hole deh. I don’ min’ if it befo’ me!” So Anansi tell Hog to put his han’ in the hole see if him feel anyt’ing. Hog put in him han’. Hog said, “Somet’ing hol’ me han’!” Anansi said, “Ax a who hol’ you!” Hog said, “A who hol’ me?” The t’ing say, “A me!” Anansi say, “Ax him, say ‘A me who?’ ” Hog say, “A me who?” The t’ing say, “No me Fling-a-mile!” Anansi said to Hog, “Tell him fling you a mile mak you see.” Hog say, “Fling me a mile mak I see!” The t’ing wheel Hog, wheel him, wheel him, drop him right on the fork Anansi fix up. Hog drop dead. Anansi tak up Hog put him in a bag and said, “I well wan’ fe eat you long time!” At that time Monkey was on the tree watching Anansi. [43]
He said, “I have to get something out of that hole!” He went and got six iron forks and six wooden ones and stuck them up where he dropped them. The next day he was heading back down to fish. He ran into Hog. He said, “Brother Hog, let's go down to the river and catch some fish now?” Hog agreed. When they reached the river, they both started. Anansi walked on the side without the hole, while Hog walked on the side with the hole. Anansi looked over at Hog and said, “What a nice hole in front of Brother Hog there! You must get something out of that hole. I don’t mind if it’s before me!” So Anansi told Hog to put his hand in the hole and see if he felt anything. Hog put in his hand. Hog said, “Something’s holding my hand!” Anansi said, “Ask who’s holding you!” Hog asked, “Who’s holding me?” The thing replied, “It’s me!” Anansi said, “Ask him, ‘Me who?’” Hog asked, “Me who?” The thing said, “Not me, Fling-a-mile!” Anansi told Hog, “Tell him to fling you a mile and see.” Hog said, “Fling me a mile and let’s see!” The thing spun Hog around, spun him, spun him, and dropped him right onto the fork Anansi had set up. Hog dropped dead. Anansi picked up Hog, put him in a bag, and said, “I’ve wanted to eat you for a long time!” At that moment, Monkey was in the tree watching Anansi. [__A_TAG_PLACEHOLDER_0__]
The nex’ day Anansi start back to the river, meet up Bredder Goat. He say, “Bredder Goat, mak we go down a river, go ketch fish?” Goat say yes. Anansi tol’ Goat to walk on the hand where the hole is an’ he walk on the opposite side. While going along Anansi said, “What a pretty hole in front of Br’er Goat deh! You mus’ fin’ somet’ing in a hole like dat. I wish it were me de hole we’ deh befo’!” Anansi said to Goat, “Put yo’ han’ in deh see if you can fin’ anyt’ing.” Goat put the han’ in the hole. Somet’ing hol’ him. He said, “Somet’ing hol’ me!” Anansi said, “Ax a who hol’ you!” Goat said, “A who hol’ me?” The t’ing said, “No me!” Anansi said, “Ax ‘A me who?’ ” Goat say, “A me who?” The t’ing say, “No me Fling-a-mile.” Anansi said, “Tell him fling you a mile mak you see!” Goat say, “Fling me a mile mak I see!” He wheel Goat, whee’ whee’ wheel, an’ drop him right on the fork one mile. Goat drop dead. Anansi took up Goat an’ put him in his bag, said, “I well wan’ you fe eat a long time!” At that time Monkey was still watching him.
The next day, Anansi headed back to the river and met Brother Goat. He said, “Brother Goat, let’s go down to the river and catch some fish?” Goat agreed. Anansi told Goat to walk over to the side where the hole was, while he walked on the opposite side. As they went along, Anansi said, “What a pretty hole in front of Brother Goat! You must find something in a hole like that. I wish I were the one at that hole!” Anansi said to Goat, “Put your hand in there and see if you can find anything.” Goat put his hand into the hole. Something grabbed him. He said, “Something is holding me!” Anansi asked, “Ask who is holding you!” Goat responded, “Who is holding me?” The thing said, “Not me!” Anansi said, “Ask ‘A me who?’” Goat said, “A me who?” The thing replied, “Not me, Fling-a-mile.” Anansi said, “Tell him to fling you a mile and see!” Goat said, “Fling me a mile, let me see!” It spun Goat around, whee whee spinning, and dropped him right at the fork one mile away. Goat dropped dead. Anansi picked up Goat, put him in his bag, and said, “I really want to eat you for a long time!” At that time, Monkey was still watching him.
The nex’ day he start to go out again; he met up Br’er Dog. Anansi said to Dog, “Mak we go down a river go ketch fish!” Dog say yes. On reaching to the river, Anansi tell Dog to walk on the side where the hole is an’ he walk on the opposite side. On reaching to the hole Anansi said, “What a pretty hole in front of Br’er Dog! You mus’ fin’ somet’ing in dat hole. I wish it we’ deh befo’ me!” Anansi say to Dog, “Put yo’ han’ in deh if you feel anyt’ing.” Dog put the han’ in the hole. Something hol’ him. He said to Anansi, “Somet’ing hol’ me!” Anansi said, “Ax ‘A who hol’ me?’ ” Dog said, “A who hol’ me?” The somet’ing say, “No me!” Anansi say, “Ax him ‘me who?’ ” Dog say, “Me who?” The somet’ing say, “No me Fling-a-mile!” Anansi say, “Tell him fling you a mile mak you see!” Dog said, “Fling me a mile mak me see!” The t’ing fling Dog whee’-a, whee’-a, whee’, an’ dash him one mile on the stake. Dog drop on the stake dead. Anansi tak up Dog, put him in his bag an’ said, “A well wan’ you fe eat long time!”
The next day he went out again and ran into Br'er Dog. Anansi said to Dog, “Let’s go down to the river and catch some fish!” Dog agreed. When they got to the river, Anansi told Dog to walk on the side where the hole was, and he walked on the opposite side. When they reached the hole, Anansi said, “What a nice hole in front of Br'er Dog! You must find something in that hole. I wish I was there before you!” Anansi told Dog, “Put your hand in there and see if you feel anything.” Dog put his hand in the hole. Something grabbed him. He said to Anansi, “Something is holding me!” Anansi replied, “Ask ‘Who is holding me?’” Dog asked, “Who is holding me?” The thing said, “Not me!” Anansi said, “Ask him ‘Who is me?’” Dog asked, “Who is me?” The thing said, “Not me Fling-a-mile!” Anansi said, “Tell him to fling you a mile and let’s see!” Dog said, “Fling me a mile and let’s see!” The thing flung Dog whee’-a, whee’-a, whee, and tossed him one mile onto a stake. Dog fell on the stake dead. Anansi picked up Dog, put him in his bag and said, “I really wanted to eat you a long time ago!”
Now Monkey couldn’t bear it no longer, come off the tree. The nex’ day while Anansi was going down, Monkey put himself in the way where Anansi was to meet him. Anansi said, “Br’er Monkey, mak we go down a river go ketch fish.” Monkey say, “Yes, a well wan’ company fe go down too!” On reaching to the river, Monkey walk on the side where the hole is an’ Anansi on the opposite side. On reaching to the hole Anansi said, “What a pretty hole in front of Br’er Monkey! You mus’ fin’ somet’ing in a hole like a dat. I wish a we’ me i’ deh befo’!” Anansi said [44]to Monkey, “Put yo’ han’ in deh, see if you fin’ anyt’ing.” Monkey say, “No, Br’er, me go put me han’ in deh, somet’ing go hol’ me!” Anansi said, “No, man, me no t’ink not’ing wi’ hol’ you!” Monkey said, “You come put yo’ han’ in deah.” Anansi said, “No, as you de closee, you put fe you han’ in deah.” Monkey said, “No! somet’ing wi’ hol’ me!”—“No! not’ing no in deah fe hol’ you!” So Anansi go near to the hole now and tell Monkey mus’ put down him han’, an’ Monkey refuse. Anansi now make attempt to put his han’,—like that—in the hole, an’ Monkey push it down, an’ the somet’ing hol’ Anansi han’ now. Monkey said to Anansi, “Tak out de han’!” Anansi say, “Me han’ kyan’ come out; somet’ing hol’ it!” Monkey says, “Ask a who hol’ you.” Anansi speak in a very feeble v’ice, say, “A who hol’ me?” The t’ing say, “No me!” Monkey say to Anansi, “Ax ‘A me who.’ ” Anansi said in a feeble tone of v’ice all ’e time, “A me who?” The t’ing say, “A me Fling-a-mile.” Monkey say, “Tell him fe fling you a mile mak you see.” Anansi now said in a feeble tone of v’ice, “Fling me a mile mak I see!” So tak Anansi an’ wheel him, whee’, whee’! An’ while it was wheeling him he said to Monkey, “Br’er Monkey, run one mile from heah, whe’ you see some iron an’ wooden fork,—jus’ haul dem out fe me!” Monkey tak off him hat an’ run half way an’ stop where he could see when Anansi drop. Anansi drop on de fork an’ belly burst ’tiff dead! An’ Monkey take him an’ put him in his bag, take him go eat him.
Now Monkey couldn’t take it anymore, so he came down from the tree. The next day, while Anansi was heading down, Monkey positioned himself where Anansi would encounter him. Anansi said, “Hey, Monkey, let’s go down to the river to catch some fish.” Monkey replied, “Sure, I’d love some company to go down too!” Once they got to the river, Monkey walked on the side with the hole, and Anansi was on the opposite side. When they reached the hole, Anansi said, “What a nice hole in front of you, Monkey! You must find something in a hole like that. I wish I were in there with you!” Then Anansi told Monkey, “Put your hand in there and see if you find anything.” Monkey said, “No, brother, I’m not putting my hand in there; something will grab me!” Anansi insisted, “No way, I don’t think anything will grab you!” Monkey countered, “You go put your hand in there.” Anansi replied, “No, since you’re closer, you should put your hand in there.” Monkey said, “No! Something will grab me!”—“No! There’s nothing in there that will grab you!” So Anansi moved closer to the hole and told Monkey he really needed to put his hand in, but Monkey refused. Anansi then tried to put his hand in the hole, and Monkey pushed it down, causing something to grab Anansi's hand. Monkey said to Anansi, “Take your hand out!” Anansi said, “My hand can’t come out; something is holding it!” Monkey said, “Ask who is holding you.” Anansi spoke in a very weak voice, “Who is holding me?” The thing said, “Not me!” Monkey told Anansi, “Ask ‘A me who.’” Anansi asked in a weak voice, “A me who?” The thing replied, “A me Fling-a-mile.” Monkey said, “Tell him to fling you a mile so you can see.” Anansi then said weakly, “Fling me a mile so I can see!” So they took Anansi and spun him around, whee, whee! While he was being spun, he shouted to Monkey, “Monkey, run a mile from here, where you see some iron and wooden forks—just pull them out for me!” Monkey took off his hat and ran halfway, stopping where he could see when Anansi would drop. Anansi fell onto the forks, and his belly burst, leaving him dead! Monkey took him and put him in his bag to eat him.
34. But-but and Anansi. [__A_TAG_PLACEHOLDER_0__]
Richard Morgan, Santa Cruz Mountains.
Richard Morgan, Santa Cruz Mountains.
But-but an’ Hanansi dem gwine up to town. When dem ketch a pass Hanansi said, “Brar But-but, let we eat fe you pone!” an’ dey eat half of But-but pone. As’ dem gwine along, But-but feel hungry. He said, “Brar Hanansi, me hungry now.” Hanansi say, “Brar But-but, you too foolish! we no half get to town yet.” But-but walk till him faint away. Hanansi travel ketch roun’ one turn, he ’top an’ eat off of his pone deh.
But But-but and Hanansi are heading to town. When they catch a break, Hanansi says, “Brother But-but, let’s eat your pone!” and they eat half of But-but's pone. As they keep walking, But-but starts to feel hungry. He says, “Brother Hanansi, I’m hungry now.” Hanansi replies, “Brother But-but, you’re being silly! We’re not even halfway to town yet.” But-but walks until he faints. When Hanansi takes a turn, he stops and eats some of his pone there.
Hanansi gwine a town an’ get one big cutacoo.1 Him buy everyt’ing in de whole town gill-gill. But-but lay wait for him part of de way. When he see Hanansi a come, But-but fly go before. He turn one red pocket-han’kerchief. Hanansi come down an’ talk in a head. He took up de han’kerchief an’ say, “Yah! der’s a good red pocket-han’kerchief, but Brar But-but so cunnie, maybe he turn [45]’e!” an’ fling it down. An’ go on a little furder, But-but fly go on before again an’ turn one cup, one nice silver cup. Hanansi come down. He took up de cup, say, “Der’s yer luck him boy buck up t’-day, but Brar But-but so cunnie maybe he here turn ’e!” an’ t’row ’e down. When Hanansi get to de horse-pond whe’ Hanansi wife was washing clo’es, But-but went before turn one old drawers. When Hanansi go takey up an’ look ’pon it, say, “Careless, eh! look at me ol’ drawers! Des ol’ drawers heah kyan mak baby not skin!”2 an’ tak de ol’ drawers t’row in de cutacoo. But-but begin an’ eat out everyt’ing ’pon de head.
Hanansi is going to town to get a big cutacoo. 1 He buys everything in the whole town, gill-gill. But-but lays in wait for him part of the way. When he sees Hanansi coming, But-but flees ahead. He turns a red pocket handkerchief. Hanansi arrives and has a chat in his head. He picks up the handkerchief and says, “Wow! There’s a nice red pocket handkerchief, but Brother But-but is so clever, maybe he turned [__A_TAG_PLACEHOLDER_0__] it!” and throws it down. He goes a little further, and But-but flies ahead again and turns a cup, a nice silver cup. Hanansi comes down. He picks up the cup and says, “There’s your luck, the boy is feeling good today, but Brother But-but is so clever maybe he turned it!” and tosses it aside. When Hanansi reaches the horse pond where his wife is washing clothes, But-but goes ahead and turns an old pair of drawers. When Hanansi picks it up and looks at it, he says, “Careless, huh! Look at my old drawers! These old drawers here can’t make babies not skin!” 2 and takes the old drawers to throw into the cutacoo. But-but begins to eat everything on the head.
Hanansi got t’ree sons. When him goin’ a house, put down him basket. As he open de basket, But-but fly out an’ go upon de firs’ pic’ny head. Hanansi say, “’tand ’teady, me baby, mak I kill him!” An’ tak a morter-stick an’ lick upon head an’ kill de pic’ny. An’ go up upon de nex’ head again. An’ say, “’tand ’teady, me baby; dat no deady, on’y sleeping!” an’ he lick de odder one dead. Dat was two gone. An’ go up on de las’ one now. An say, “’tand ’teady, me baby, put yo’ neck good mak I lick him!” an de t’ird one dead. An’ he fly upon de wife head now. An’ he said, “’tand ’teady, me wife, you is de ’tronger head now!” an’ lick de wife dead. An’ But fly upon him head now. An’ him go up on de ridge-pole of de house an’ tu’n down him head a bottom fe kill But-but ’pon him head. As’ him fall down an’ ketch half-way, But-but fly off, an’ Hanansi broke him neck. So But-but destroy de whole family.
Hanansi had three sons. When he went into the house, he put down his basket. As he opened the basket, a bird flew out and landed on the first boy's head. Hanansi said, "Hold still, my baby, let me kill it!" And he took a mortar stick and hit the boy on the head, killing the bird. Then it flew onto the next boy's head. And he said, "Hold still, my baby; that's not dead, just sleeping!" and he hit the other one and killed it. That was two gone. Then he went to the last boy now. And said, "Hold still, my baby; brace your neck so I can hit it!" and the third one was dead. Then it flew onto his wife's head. And he said, "Hold still, my wife, you’re the strongest one now!" and he hit her dead. Then the bird flew onto his head. He went up onto the ridgepole of the house and turned his head to hit the bird on his head. As he fell down and caught halfway, the bird flew off, and Hanansi broke his neck. So the bird destroyed the whole family.
35. Tumble-bug and Anansi. [__A_TAG_PLACEHOLDER_0__]
Moses Hendricks, Mandeville.
Moses Hendricks, Mandeville.
Anansi and Tumble-bug took a job once. After they got their pay Anansi said to Tumble-bug, “We mus’ buy something so as to have a good feed.” They bought a bunch of plantain and a keg of butter.
Anansi and Tumble-bug once took a job. After they got their pay, Anansi said to Tumble-bug, "We should buy something for a good meal." They bought a bunch of plantains and a keg of butter.
They commence to eat. Anansi dip, Tumble-bug dip. Anansi said, “No, my Tumble-bug, when I go ‘pluck-um’, you mus’ go ’tip’!” However, Tumble-bug dip all the same. Anansi got vex an’ box him. Tumble-bug fawn dead. Anansi get frightened, said, “Hi! Tumble-bug, the least bit of fun I make with you, you dead?” Tumble-bug never shake. Anansi run, leave the butter an’ the plantain an’ everything, take to the woods for it. Tumble-bug wake [46]up an’ eat up the plantain an’ the butter. After that he fly away after Anansi now.
They start to eat. Anansi dips, Tumble-bug dips. Anansi says, “No, my Tumble-bug, when I go ‘pluck-um’, you have to ‘tip’!” But Tumble-bug dips anyway. Anansi gets angry and hits him. Tumble-bug falls down dead. Anansi gets scared and says, “Wow! Tumble-bug, the slightest bit of fun I have with you, and you’re dead?” Tumble-bug doesn’t move. Anansi runs off, leaving the butter and the plantain and everything else, fleeing into the woods. Tumble-bug wakes up and eats the plantain and the butter. After that, he flies off to find Anansi now.
When he got in the woods near where Anansi was, he hid himself against a tree give a sound like a man cutting. Anansi sing out, “Who are you?” Tumble-bug said, “Gentleman servant cutting bread-nut fo’ gentleman horse.” Say, “Hear any news?”—“Yes.”—“What you hear?”—“Anansi kill Tumble-bug,—life for life!” Anansi start running an’ Tumble-bug after him. He run out to a place call ‘Dead man country’, get among the dry trash, and that’s where he live ever since.
When he got into the woods near where Anansi was, he hid against a tree and made a sound like someone chopping. Anansi called out, “Who are you?” Tumble-bug replied, “Just a servant cutting bread-nuts for the gentleman's horse.” Anansi asked, “Hear any news?”—“Yes.”—“What did you hear?”—“Anansi killed Tumble-bug—life for life!” Anansi took off running and Tumble-bug chased after him. He ran to a place called 'Dead Man's Country,' got among the dry debris, and that's where he's lived ever since.
36. Horse and Anansi. [__A_TAG_PLACEHOLDER_0__]
Alexander Archibald, Mandeville.
Alexander Archibald, Mandeville.
Anansi call Horse a go bush cut plantain. When dey cut done, dey carry out in de open, dey begin to play stick, lick stick. Den Anansi said, “Brar Horse, we hungry now, we don’ have no fire fe roast plantain.” So say to Horse, “Go see fire quite yonder? Go deh, go tak fire come, mak we roast plantain!” Horse fling up him tail on back, gallop, gone. Meanwhile him gone, Anansi ’trike him tinder-box an buil’ a fire roast every plantain; eat all de plantain, leave only four. Horse gallop away an’ kyan’ ketch de fire an’ turn back. Anansi say, “Brar Horse, when you gone, one man pass heah gi’ me fire an’ me roast de plantain; as me roas’ee done, one man come beat me an’ tak away de plantain on’y lef’ dem four heah gi’ me!” So Brar Horse say, “Never min’! you tak two, me tak two.” So Horse takee.
Anansi called Horse a go bush cut plantain. When they finished cutting, they carried it out in the open and started to play stick, hitting sticks together. Then Anansi said, “Hey Horse, we’re hungry now, we don’t have any fire to roast the plantain.” So he said to Horse, “Go see if you can find fire over there? Go there, get some fire, so we can roast the plantain!” Horse lifted his tail and galloped away. While he was gone, Anansi struck his tinderbox and built a fire to roast all the plantain; he ate all the plantain, leaving only four. Horse galloped away and couldn’t find the fire, then turned back. Anansi said, “Hey Horse, when you left, a man came by and gave me fire, and I roasted the plantain; as soon as I finished roasting, another man came and beat me and took away the plantain, leaving only these four here for me!” So Horse said, “Never mind! You take two, I’ll take two.” So Horse took his share.
Dat time Brar Goat go bush kneel down watch Brar Anansi, watch what take place; so de nex’ day, Goat say him will go wid Anansi. Dem two go, dem two cut plantain, an’ dem come out ’pon de open an’ dem play. So Anansi said, “Brar Goat, we hungry now an’ we ha’ no fire. See fire quite yonder? gallop go get fire an’ come.” Goat gallop, go roun’ clump of bush, go kneel down on knee go watch him. Him ’trike him tinder-box mak a fire, peel ev’ry plantain put a fire. When de plantain roast, he ’crape ev’ry bit. As him ’crapee, Goat get up a come. Goat cut ’tick an’ him jump one side so him put circle roun’ de fire-side, an’ say to Anansi, “Put you han’ in now, sah!” an’ jump de odder side an’ put circle again. So den Anansi begin to beg, an’ Goat tak away eberyt’ing didn’t gib him one!
One day, Brother Goat went into the bush and knelt down to watch Brother Anansi and see what was happening. The next day, Goat said he would go with Anansi. They both went, cut some plantains, and then went out into the open to play. Anansi said, “Brother Goat, we're hungry now, and we have no fire. See that fire over there? Go and get it and come back.” Goat galloped around the cluster of bushes, knelt down, and watched him. He struck his tinderbox to make a fire, peeled every plantain, and put them by the fire. When the plantains were roasted, he gobbled every bit. As he was eating, Goat got up and came. Goat made a circle around the fireside and said to Anansi, “Put your hand in now, sir!” Then he jumped to the other side and made another circle. Then Anansi started to beg, and Goat took everything and didn’t give him a thing!
Jack man dory! [47]
Jack, man the dory! [__A_TAG_PLACEHOLDER_0__]
37. Anansi in Monkey Country. [__A_TAG_PLACEHOLDER_0__]
a. Bunya.
Elizabeth Hilton, Harmony Hall, Cock-pit Country.
Elizabeth Hilton, Harmony Hall, Cockpit Country.
Anansi go to Monkey country. Put on a big pot of water an’ tell the Monkey when him get in the pot of water, when him say “Bunya”, they mus’ take him out of the pot of water. When they take him out, they mus’ go in. So when he go in the pot of water, as soon as he feel the water hot he say, “Bunya.” They take him out. An’ put all of them one time into the pot of water. An’ when them said, “Bunya!” Anansi said, “No bunya yet!” An’ said, “Bunya!” Anansi said, “No bunya yet!” Anansi wouldn’t take them out until them boil. Anansi take them out an’ eat them.
Anansi went to Monkey country. He put a big pot of water on the fire and told the Monkeys that when they got into the pot of water, they had to say “Bunya” for him to take them out. When he got in the pot of water, as soon as he felt the water was hot, he said, “Bunya.” They took him out. Then he put all of them in the pot at once. When they said, “Bunya!” Anansi said, “Not yet!” When they said, “Bunya!” Anansi replied, “Not yet!” Anansi wouldn’t take them out until they were boiling. Anansi took them out and ate them.
One little one lef’ at the top of the pot that the water didn’t scald. That one run go to the next Monkey country an’ tell them the story about Anansi an’ the ‘bunya.’ When Anansi eat, he start to the other country, an’ him go there an’ tell the Monkey mus’ put him into the pot of water an’ when he say, “Bunya,” mus’ take him out. So when Anansi feel the water hot, he say, “Bunya!” Monkey say, “No bunya yet!” Anansi say, “Bunya!” Monkey say, “No bunya yet!” Monkey keep Anansi in that pot till him kill him.
One little one was left at the top of the pot that the water didn’t scald. That one ran to the next Monkey country and told them the story about Anansi and the 'bunya.' When Anansi ate, he set out for the other country, and he went there and told the Monkeys to put him into the pot of water, and when he said, “Bunya,” they must take him out. So when Anansi felt the water was hot, he said, “Bunya!” The Monkeys said, “No bunya yet!” Anansi said, “Bunya!” The Monkeys kept Anansi in that pot until he was cooked.
b. Christen Christen.
Adolphus Iron, Claremont, St. Ann.
Adolphus Iron, Claremont, St. Ann.
One time hard time ketch Brar Nansi. Him couldn’t get not’ing to eat. Him trabble away to Monkey country fe go preach. When him ketch deh, him say, “Well, frien’s, I come here to chris’en, but I chris’en wid a large oben.” De Monkey, dem glad fe hear. Dem jump an’ buil’ up de oben. Anansi say, “You mus’ pack it wid wood an’ light it wid fire. When it well hot, me will go in first, an’ when you hear me say, ‘Chris’en,’ you mus’ open de door.” De Monkey, dem agree.
One time, Anansi the spider was having a tough time. He couldn't find anything to eat. He traveled to Monkey country to preach. When he got there, he said, “Well, friends, I’m here to baptize, but I’m baptizing with a really big oven.” The monkeys were happy to hear that. They jumped up and built the oven. Anansi said, “You have to fill it with wood and light a fire. When it’s really hot, I will go in first, and when you hear me say, ‘Baptize,’ you have to open the door.” The monkeys agreed.
De oben buil’, de oben light, Anansi go in. Anansi holler, “Chris’en!” Dem open de door. Anansi jump out, dem begin jump in. When de las’ monkey jump in, Anansi shet de door. Monkey begin holler, “Chris’en! chris’en!” Anansi say, “No chris’en yet!” When Anansi t’ink dem a well roas’, him open de door. One scorch-side one jump out an’ run fe de odder Monkey country an’ tell all wha’ done.
De oben built, de oben light, Anansi goes in. Anansi shouts, “Chris’en!” They open the door. Anansi jumps out, they start jumping in. When the last monkey jumps in, Anansi shuts the door. The monkeys start yelling, “Chris’en! Chris’en!” Anansi says, “No chris’en yet!” When Anansi thinks they are well roasted, he opens the door. One scorched monkey jumps out and runs to the other Monkey country to tell everyone what happened.
Anansi stan’ deh till him eat off de whole ob de roas’ one dem. Him trabble again till him ketch de odder Monkey country. All was prepare to meet him. De scorch-sided one meet him first. [48]Anansi say, “Brar, I t’ink I know you!” De Monkey said, “No, sah, a de firs’ me an’ you buck up!” Anansi say, “Well, I come here to chris’en, but I chris’en wid an oben.” De Monkey, dem buil’ up de oben quicker yet. Anansi say, “I will go in firs’; when you hear I say, ‘Chris’n!’ you open de do’.” All de Monkey say yes. When Anansi feel de fire, him holler, “Chris’n, chris’n, chris’n!” De Monkey say, “No chris’n yet!” An’ dey let Anansi stay all roas’ till he burst!
Anansi stood there until he finished eating the entire roast. He traveled again until he reached the other monkey's territory. Everyone was ready to greet him. The one with the scorched side met him first. [__A_TAG_PLACEHOLDER_0__]Anansi said, “Brother, I think I know you!” The monkey replied, “No, sir, this is the first time you and I have met!” Anansi said, “Well, I came here to bless it, but I’ll bless it with a barbecue.” The monkeys quickly built up the barbecue. Anansi said, “I’ll go in first; when you hear me say, ‘Blessing!’ you open the door.” All the monkeys agreed. When Anansi felt the heat of the fire, he shouted, “Blessing, blessing, blessing!” The monkeys said, “No blessing yet!” And they let Anansi stay in the roast until he burst!
38. Curing the Sick. [__A_TAG_PLACEHOLDER_0__]
a. The Fishes.
Rennie Macfarlane, Mandeville.
Rennie Macfarlane, Mandeville.
Three little fish pickney mother was sick an’ Anansi said, “If you want, I get you’ mother better for you!” an the three little fish said, “Yes!” An’ said, “You give me a frying-pan an’ some sweet ile, an’ you lock up in that room an’ when she better, I let you know.” An’ he fry the fish an’ eat it an’ tell the fish pickney that they can come out the room now. An’ they ask, “Where is our mother? Did you get her better?” an’ he said, “No, I eat her!” an’ the fish run after him an’ he run away.
Three little fish had a sick mother, and Anansi said, “If you want, I can make your mother better!” The three little fish replied, “Yes!” and asked, “You give me a frying pan and some cooking oil, and you lock yourself in that room, and when she’s better, I’ll let you know.” Then he fried the fish and ate it, telling the little fish that they could come out of the room now. They asked, “Where is our mother? Did you make her better?” and he said, “No, I ate her!” The fish chased after him, and he ran away.
An’ a mule ask the fish, “Do you want me to catch him for you?” an’ they said, “Yes!” And the mule said, “Give me those peas that you have now an’ I catch him for you.” An’ the mule go out to Anansi gate an’ lie down there an’ when Anansi come out, Anansi run up into his belly an’ the mule gallop away again. An’ Anansi cry out in the mule’s belly, “If he go to sea-side, stop him; but if he go anywhere else, let him go!” An’ he gallop to the sea-shore an’ give Anansi to the fish.
A mule asked the fish, “Do you want me to catch him for you?” and they replied, “Yes!” The mule said, “Give me those peas you have, and I’ll catch him for you.” Then the mule went out to Anansi's gate and lay down there. When Anansi came out, Anansi ran into his belly, and the mule took off again. Anansi shouted from the mule’s belly, “If he goes to the seaside, stop him; but if he goes anywhere else, let him go!” And the mule galloped to the seashore and delivered Anansi to the fish.
An’ he say, “You know what you do, fish? Put me under the trash an’ burn me!” An’ when the fish put him under de trash, Anansi run under a stone, hide, an’ the fish t’ot he was burn.
An' he said, "You know what you should do, fish? Put me under the trash and burn me!" An' when the fish put him under the trash, Anansi ran under a stone, hid, and the fish thought he was being burned.
b. The Six Children.
George Parkes, Mandeville.
George Parkes, Mandeville.
An old woman had six children, three sons and three daughters. They grew up to be big men and women. They were living near the roadside. The old woman was sick with sore eyes, so the children came out by the wayside and began to cry. Hog was passing by, said to them, “What’s the matter with you, now?”—“Well, Mr. Hog, our mother became blind and we cannot cure it!”—“I can’t do no good, I can’t cure it!” So Hog went away. Little [49]after that there was Goat come up. Children were still crying. Goat said, “What’s the matter with you, now?” Children said, “Well, Mr. Goat, our mother took in with blindness and we cannot cure it!” Goat say, “I cannot cure it!” and he went on his way. A little after that Cow came up. “What’s the matter with you, now?”—“Well, Mr. Cow, our mother took in with blindness an’ we cannot cure it!” Cow say, “I can’t do no good!” an’ he went on his way. Afterward they heard Jack-ass galloping come along say, “Hee-haw, hee-haw! What’s the matter with you? what’s the matter with you?” The children say, “Well, Mr. Jack-ass, our mother took in with blindness an’ we cannot cure it!” Jack-ass say, “I can’t do no good! I can’t do no good! I can’t do no good!”
An old woman had six kids, three sons and three daughters. They grew up to be tall men and women. They lived near the roadside. The old woman was suffering from sore eyes, so the kids came out by the side of the road and started to cry. A Hog passed by and asked them, “What’s the matter with you?” They replied, “Well, Mr. Hog, our mom went blind and we can’t cure it!” Hog said, “I can’t do any good, I can’t cure it!” and went away. Not long after, Goat came along. The kids were still crying. Goat asked, “What’s the matter with you?” The kids responded, “Well, Mr. Goat, our mom went blind and we can’t cure it!” Goat said, “I can’t cure it!” and continued on his way. A little later, Cow showed up. “What’s the matter with you?”—“Well, Mr. Cow, our mom went blind and we can’t cure it!” Cow said, “I can’t do any good!” and went on his way. Then they heard Jack-ass coming along galloping, saying, “Hee-haw, hee-haw! What’s the matter with you? What’s the matter with you?” The kids said, “Well, Mr. Jack-ass, our mom went blind and we can’t cure it!” Jack-ass responded, “I can’t do any good! I can’t do any good! I can’t do any good!”
Little after that, Anansi come up, hear the children crying, said, “An’ w’at de mattah wid you, now?”—“Well, Mr. Anansi, our mother took in with blindness an’ we cannot cure it!” Anansi said, “I can cure it!” He said, “You know wha’ you all do? Put a barrel of water in the kitchen, get two barrels of white yam put in the kitchen, a pound of butter, a pound of lard, ’nuf meat, an’ put dem in de kitchen, an’ I’ll come back anodder day an’ cure it!” So the day appointed he came back an’ said, “Carry you mother now an’ put in the kitchen,” an’ said, “I am going to shut the door an’ when you heah somet’ing say ‘fee-e-e-e’, you all mus’ say, ‘T’ank God, mama have a cure!’ ”
A little while later, Anansi came by, heard the children crying, and said, "What's going on with you guys?" They replied, "Well, Mr. Anansi, our mom went blind and we can't fix it!" Anansi said, "I can fix it!" He instructed, "Here’s what you need to do: Put a barrel of water in the kitchen, get two barrels of white yams in there, a pound of butter, a pound of lard, enough meat, and put them all in the kitchen. I'll come back another day and cure it!" So on the day he was supposed to return, he came back and said, "Now carry your mom and put her in the kitchen," and added, "I'm going to close the door, and when you hear something go 'fee-e-e-e', you all must say, 'Thank God, Mom has a cure!'"
So Anansi kill the ol’ lady, cook off all the yams an’ flour an’ everyt’ing, fry up the ol’ lady with the butter an’ the lard. He go “fee-e-e-e” an’ the children, hearing that, said, “T’ank God, mama have a cure! t’ank God, mama have a cure!” Anansi now eat off the ol’ lady an’ all the t’ings, take all the bones an’ pack it put at the fire-side, an’ come out an’ fasten the door, say that they mus’ not open the door until nine days time. That time, take himself away. On the seventh day, the chil’ren couldn’t bear it no longer, went an’ burst the door open fin’ all their mother bones at the fire-side.
So Anansi killed the old lady, cooked all the yams and flour and everything, and fried the old lady with butter and lard. He went “fee-e-e-e” and the children, hearing that, said, “Thank God, Mama has a cure! Thank God, Mama has a cure!” Anansi then ate the old lady and all the food, took all the bones and packed them by the fire, and went out and locked the door, saying that they must not open the door until nine days later. After that, he left. On the seventh day, the children couldn't stand it any longer, went and burst the door open, and found all their mother's bones by the fire.
They come out, start crying again. Hog pass by, said, “What’s the matter with you now?”—“Well, Mr. Hog, Mr. Anansi come heah an’ kill our mother an’ we cannot catch him!” Hog said, “I can’t help you!” and went his way. A little after, Goat came up, said, “What’ the matter now?”—“Well, Mr. Goat, Mr. Anansi came heah an’ kill our mother eat her off an’ we cannot catch him!”—“I can do no good, I can’t catch him!” Goat went on his way. Cow came up. “What’s the matter with you now? what’s the matter with you?”—“Well, Mr. Cow, Mr. Anansi come heah an’ kill our mother an’ eat [50]her off an’ we cannot catch him!” Cow said, “I can’t do no good! I can’t do no good!” an’ he went on his way. A little after, Jack-ass come, say, “Hee-haw! what’s the matter with you? what’s the matter with you? what’s the matter with you?”—“Well, Mr. Jack-ass, Mr. Anansi come heah an’ kill our mother an’ eat her off an’ we can’t catch him!” Jack-ass said, “I will catch de fellah! I will catch de fellah! I will catch de fellah!”
They came out, started crying again. Hog passed by and said, “What’s wrong with you now?”—“Well, Mr. Hog, Mr. Anansi came here and killed our mother, and we can’t catch him!” Hog said, “I can’t help you!” and went on his way. A little later, Goat came up and asked, “What’s the matter now?”—“Well, Mr. Goat, Mr. Anansi came here and killed our mother, ate her up, and we can’t catch him!”—“I can’t help you! I can’t catch him!” Goat went on his way. Cow came up next. “What’s wrong with you now? What’s wrong with you?”—“Well, Mr. Cow, Mr. Anansi came here and killed our mother, ate her up, and we can’t catch him!” Cow replied, “I can’t help you! I can’t help you!” and he went on his way. Shortly after, Jack-ass came along, saying, “Hee-haw! What’s the matter with you? What’s the matter with you? What’s the matter with you?”—“Well, Mr. Jack-ass, Mr. Anansi came here and killed our mother, ate her up, and we can’t catch him!” Jack-ass said, “I will catch the guy! I will catch the guy! I will catch the guy!”
Jackass went to Anansi gate an’ lay down fawn dead with his belly swell up. Anansi come down an’ said, “Lawd! dat’s a lot me bwoy meet up t’-day!” An’ said, “Me wife, bring de big pot an’ de big bowl an’ de big yabba1 an’ de big knife!” So when it come, Anansi cut Jack-ass under the belly, put his han’ t’ru the cut. He full the big pot with the fat, and the big bowl, an’ shove his han’ now to fill yabba, clear to his shoulder. Jack-ass hol’ him. He said, “Br’er Jack-ass, me no t’ink you dead!”2 an’ said, “A little fun me mak wid you, no mean i’!” Jack-ass say, “Fun or no fun, come we go!” an’ Jack-ass get up, gallop straight to the children yard. An’ they make up a big fire an’ put Anansi in an’ bu’n him an’ bu’n him till him belly burst!
Jackass went to Anansi's place and lay down pretending to be dead with his belly all swollen. Anansi came down and said, “Wow! That's a lot of meat for me today!” Then he said, “My wife, bring the big pot and the big bowl and the big container and the big knife!” So when it arrived, Anansi cut Jackass open, reached his hand through the cut, filled the big pot with the fat, filled the big bowl, and shoved his hand deep into the container, all the way to his shoulder. Jackass held him. He said, “Br’er Jackass, I don’t think you’re dead!” and Anansi replied, “I’m just having a little fun with you, no harm meant!” Jackass said, “Fun or no fun, let's go!” and Jackass got up, galloped straight to the children's yard. They built a big fire and put Anansi in it, burning him and burning him until his belly burst!
39. Anansi, White-belly and Fish. [__A_TAG_PLACEHOLDER_0__]
Mrs. Ramtalli, Maggotty.
Mrs. Ramtalli, Maggotty.
Anansi is accustomed to lie in the sun every morning watching the birds going to feed. One day he said to White-belly, “Brar White-belly, whe’ you go to feed eb’ry day? tek me wid you.” So White-belly promised on condition that he would behave himself. He fitted him out with a pair of wings to fly, and they went to the feeding-trees. These overhung a river. Every tree White-belly went on, Anansi said, “A fe me tree dat!” and White-belly went away to another. Anansi eat so much that he fell fast asleep. White-belly got annoyed. When Anansi was sleeping, he went and took off the false wings. Anansi turned in his sleep and fell into the river.
Anansi is used to lounging in the sun every morning, watching the birds go off to feed. One day he said to White-belly, “Hey White-belly, where do you go to feed every day? Take me with you.” So White-belly agreed, on the condition that Anansi would behave himself. He equipped him with a pair of wings to fly, and they headed to the feeding trees. These trees hung over a river. Every time White-belly landed on a tree, Anansi would say, “That tree is mine!” and White-belly would move to another. Anansi ate so much that he fell fast asleep. White-belly got annoyed. While Anansi was sleeping, he went and took off the fake wings. Anansi turned in his sleep and fell into the river.
The Fish picked him up and took him to their home. He said, “Cousin Fish, no eat me!”—“If we are ‘cousin’ we wi’ see!” Fish boiled some hot rice-pop. Anansi said, “It no hot enough! putee in the sun mekee hot more!” When he thought it was quite cooled off, put it to his head, never stopped drinking until it was finished. Then Fish say, “Yes, me cousin fe trew!” [51]
The Fish picked him up and took him to their place. He said, “Cousin Fish, don’t eat me!”—“If we're ‘cousins,’ we’ll see!” The Fish boiled some hot rice. Anansi said, “It’s not hot enough! Put it in the sun to make it hotter!” When he thought it was cool enough, he put it to his head and kept drinking until it was all gone. Then the Fish said, “Yes, I’m cousin by throwing!” [__A_TAG_PLACEHOLDER_0__]
It was getting night and Fish told him to remain over until next day. Fish had a barrel of eggs in the kitchen. Anansi wanted to eat them off, asked Fish to make his bed in the kitchen for the night. He poached all the eggs in the ashes, left one, and they went ‘pop!’ The pickney say, “A wha’ stranger man a do deh?” The Fish mother said, “Have manners, pickney! Let you cousin prosper.” Morning dawn, the mother sent the children to bring the eggs to her to count them. Anansi said, “Mek the child’ren keep quiet; me wi’ work!” and he took the one egg, took it to the mother Fish. Each time she marked it he would wipe it off, take back the same egg, until he had taken the whole barrel full.
It was getting dark, and Fish told him to stay over until the next day. Fish had a barrel of eggs in the kitchen. Anansi wanted to eat them all, so he asked Fish to make his bed in the kitchen for the night. He poached all the eggs in the ashes, leaving one, and they went ‘pop!’ The kids said, “What’s that stranger doing there?” Fish’s mother replied, “Mind your manners, kids! Let your cousin thrive.” When morning came, their mother sent the children to bring her the eggs to count. Anansi said, “Let the kids be quiet; I’ll handle this!” and he took the one egg to Fish’s mother. Each time she marked it, he would wipe it off and take back the same egg, until he had taken the whole barrel full.
After that, he said he wanted to go. Fish said to two of the children, “Me son, get the canoe an’ tek you cousin over the river.” It was looking very breezy and rainy. When they got half way across, Fish bawled out at the top of her voice, “Bring stranger man back he-e-ah! fe he eat off all me eggs; only one is heah!” The children say, “Wha’ ma say?” Anansi said, “You ma say you mus’ row quickly, squall ahead!” The children rowed across. Anansi took them up, put them in his bag and took them home, eat them. And from that day, fishes are eaten!
After that, he said he wanted to leave. Fish told two of the kids, “My son, get the canoe and take your cousin across the river.” It was looking very windy and rainy. When they were halfway across, Fish yelled at the top of her lungs, “Bring that stranger back here! He ate all my eggs; only one is left!” The kids asked, “What did mom say?” Anansi replied, “Your mom said you should row fast, there’s a storm coming!” The kids paddled across. Anansi picked them up, put them in his bag, and took them home to eat. And from that day, people have eaten fish!
40. Goat’s Escape. [__A_TAG_PLACEHOLDER_0__]
a. The Rain.
Richard Pottinger, Claremont, St. Ann.
Richard Pottinger, Claremont, St. Ann.
Anansi and Goat have a little quarrel. Anansi said to Goat, “Brar Goat, I gwine ketch you!” Goat say, “You never live, me frien’, to ketch me!” Goat ’fraid fe rain. So one moist night Goat was coming from his field had to pass Anansi’s house, drizzle drizzle rain fall; Brar Goat have to run up Anansi’s house.—“Come in, me frien’!” Goat go in. Anansi step in a room tak out him fiddle:—
Anansi and Goat got into a little argument. Anansi said to Goat, “Brother Goat, I’m going to catch you!” Goat replied, “You’ll never live, my friend, to catch me!” Goat was afraid of the rain. So one rainy night, as Goat was coming from his field, he had to pass by Anansi’s house; light rain was falling. Brother Goat had to run into Anansi’s house. “Come in, my friend!” Goat went inside. Anansi stepped into a room and took out his fiddle:—
“Me t’ank Brar Rain
"Thank you, Brar Rain"
Fe run wil’ meat from bush
Fe run wil’ meat from bush
Come a house.”
Come to the house.
Goat didn’t like it, keep to de door-way. Anansi not notice him, only playing de same song. Goat jump down de bottom door Anansi cut after him. Goat can’t cross river, run to de river-side turn a white little stone. Dog see, de odder side of de river, when Goat turned a little stone. Anansi run up de river now.—“Brar Dog, see Brar Goat pass?”—“Yes, Brar! see one little stone a river-side deh? takee up t’rowee, I show you whe’ him deh.” Anansi [52]tak up de stone, t’row it de odder side, give Brar Dog. Goat drop on him four feet. Anansi say, “Luck in me han’ an’ it get ’way!”
Goat didn’t like it, so he stayed by the doorway. Anansi didn’t notice him, just kept playing the same song. Goat jumped down to the bottom of the door, and Anansi chased after him. Goat couldn’t cross the river, so he ran to the riverside and picked up a little white stone. Dog saw from the other side of the river when Goat turned the little stone. Anansi ran up the river and asked, “Hey Dog, did you see Goat pass by?” Dog replied, “Yes! Did you see that little stone by the riverside? Pick it up and throw it, and I’ll show you where he is.” Anansi picked up the stone, threw it to the other side, and gave it to Dog. Goat landed on all fours. Anansi exclaimed, “I’m lucky and now it’s gone!”
b. The Dance (1).
Elizabeth Hilton, Harmony Hall, Cock-pit country.
Elizabeth Hilton, Harmony Hall, Cockpit Country.
Assono1 an’ Anansi make a dance and invite Goat and Dog to the dance. Anansi make bargain with Assono that when Goat an’ Dog come in, he mus’ sit down at one door an’ Anansi at the other. Assono sing, (repeat three times)—
Assono1 and Anansi throw a dance and invite Goat and Dog to join them. Anansi makes a deal with Assono that when Goat and Dog arrive, he will sit down at one entrance and Anansi at the other. Assono sings, (repeat three times)—
“I sit down a me house deh fe dey come!”
“I sit down at my place here waiting for them to come!”
So Anansi sing,
So Anansi sings,
“Whe’ me been tell you!”
"When I told you!"
Dog sing,
Dog sings,
“The somebody kyan’t run, you no hearie?”
“The person can’t run, didn’t you hear?”
Goat sing,
Goat sings,
“I kyan’t run, but I cunnie do!”
“I can't run, but I can do!”
Anansi say to him, “Brar Goat, you no play de fiddle good! mak me tak de fiddle stan’ ’pon de do’mat play better.” That time he gone to shut the door, Dog and Goat run thru’ the other door before Assono catch them. Assono an’ Anansi run after them an’ get to a big river. Dog can swim an’ Goat kyan’t swim, so Dog swim over the river an’ lef’ Goat. Goat turn a big rock an’ lie by the roadside. Dog say to Anansi, “Brar Anansi, tak a rock-stone, lick me down an’ I wi’ stay mak you come pick me up!” Anansi tak a big rock so an’ fling over the river. Goat get up an’ holla “Baa-a-a-a!” Assono so vex with Anansi that he eat him up same place.
Anansi said to him, “Brother Goat, you don't play the fiddle well! Let me take the fiddle and stand on the doormat to play better.” At that moment, he went to shut the door, and Dog and Goat ran through the other door before Assono could catch them. Assono and Anansi ran after them and reached a big river. Dog can swim and Goat can't swim, so Dog swam across the river and left Goat. Goat turned a big rock and lay by the roadside. Dog said to Anansi, “Brother Anansi, take a rock and hit me down, and I will stay so you can come pick me up!” Anansi took a big rock and threw it over the river. Goat got up and hollered “Baa-a-a-a!” Assono was so angry with Anansi that he ate him right there.
b. The Dance (2).
Alfred Williams, Maroon Town.
Alfred Williams, Maroon Town.
Hanansi give a dance, invite any amount of company, an’, de night, everbody come. He invite Brar Goat, an’ when him come, Brar Goat stay outside on de landing, an’ Brar Hanansi inside say him gwine to play, an’ he play,
Hanansi throws a dance and invites anyone who wants to come, and on the night, everyone shows up. He invites Brother Goat, and when he arrives, Brother Goat stays outside on the landing. Inside, Brother Hanansi says he's going to play, and he starts to play.
♩ = 84 Fine.
♩ = 84 Okay.
Meat a da me yard, Meat, come see me. Meat a da me yard, Meat, come see me.
Meat a da me yard, Meat, come see me. Meat a da me yard, Meat, come see me.
Meat at my place, Meat, come check it out. Meat at my place, Meat, come check it out.
Meat at my place, Meat, come check it out. Meat at my place, Meat, come check it out.
[53]
[__A_TAG_PLACEHOLDER_0__]
Brar Goat den dance. When he dance he holla,
Brar Goat is dancing at the den. When he dances, he yells,
♩𝅭 = 88
♩𝅭 = 88
You no have-y a han’ you no sure of it, You no have-y a
han’ you no sure of it, You no have-y a han’ you no sure of
it, You no have-y a han’ you no sure of it.
You don't have a hand you're sure of it, you don't have a
hand you're sure of it, you don't have a hand you're sure of
it, you don't have a hand you're sure of it.
ad infinitum.
forever.
41. Turtle’s Escape. [__A_TAG_PLACEHOLDER_0__]
Henry Spence, Bog, Westmoreland.
Henry Spence, Bog, Westmoreland.
Turtle fool Anansi one day. Anansi go out one day an’ him catch one turtle,—quite glad of de turtle! So when he go home, Turtle know Anansi gwine eat him an’ said to Anansi, “Brar Anansi, you know me fat? When you put me on, as de water boil up you tak me off, ’cause fat will mash.” So when de water get warm, him blow him nose mak de water boil up. Anansi get frightened, said de turtle wi’ mash! So he lay him down at de pan-side let de fat cool so him no mash. Turtle run away in de pond. Anansi lose him dinner.
One day, Turtle tricked Anansi. Anansi went out and caught a turtle, feeling pretty happy about it! But when he got home, Turtle realized Anansi was going to eat him and said, “Hey Anansi, do you know I'm fat? When you start cooking me, as soon as the water boils, you should take me off, or the fat will break down.” So when the water warmed up, he blew his nose to make the water boil. Anansi got scared, thinking the turtle would break down! So he laid the turtle down by the side of the pan to let the fat cool so it wouldn't break down. Turtle then escaped into the pond. Anansi lost his dinner.
42. Fire and Anansi. [__A_TAG_PLACEHOLDER_0__]
Henry Spence, Bog, Westmoreland.
Henry Spence, Bog, Westmoreland.
Anansi an’ Fire were good frien’. So Anansi come an’ see Fire an’ dey had dinner. So he invite Fire fe come see him now. So Fire tell him he kyan’t walk. So Fire tell him from him house him mus’ lay path dry bush, an’ him walk on top of dry bush. Anansi married to Ground Dove. Ground Dove tell him no, he mustn’t invite Fire; him wi’ bu’n him house an’ bu’n out himself. Anansi wouldn’t hear what him wife say, an’ he laid de trash on. An’ Fire bu’n from him house, an’ when he come near Anansi house he mak a big jump, bu’n Anansi, bu’n him house, bu’n eb’ryt’ing but him wife. Fire fool Anansi!
Anansi and Fire were good friends. So Anansi went to visit Fire, and they had dinner together. Then he invited Fire to come see him. Fire told him he couldn't walk. Fire explained that from his house he had to lay a path of dry brush and then walk on top of the dry brush. Anansi was married to Ground Dove. Ground Dove told him no, he shouldn't invite Fire; he would burn down his house and hurt himself. Anansi wouldn’t listen to what his wife said, and he went ahead and invited him anyway. So Fire burned from his house, and when he got close to Anansi's house, he made a big leap, burning Anansi, burning his house, burning everything except his wife. Fire tricked Anansi!
43. Quit-quit and Anansi. [__A_TAG_PLACEHOLDER_0__]
a. Tailors and Fiddlers.
David Roach, Lacovia.
David Roach, Lacovia.
Anansi and Lizard go to a ball. Anansi is a fiddler, Lizard is a tailor. Quit-quit was the fiddler. Anansi was playing, “tum, [54]tum, tum” and all the girls were going round Brar Quit-quit. So Anansi play, “Me nyam-nyam taya!” an’ it please the people. All love taya; all the girls crowded round Brar Anansi. Brar Quit-quit says, “Taya no somet’ing!” Then Anansi comes in with his music—“Me nyam de somet’ing! If taya no somet’ing, whe’ are de somet’ing?”
Anansi and Lizard attend a ball. Anansi is a fiddler, and Lizard is a tailor. Quit-quit is the fiddler. Anansi plays, “tum, [__A_TAG_PLACEHOLDER_0__]tum, tum” and all the girls dance around Brar Quit-quit. Then Anansi plays, “Me nyam-nyam taya!” and the crowd enjoys it. Everyone loves taya; all the girls gather around Brar Anansi. Brar Quit-quit says, “Taya is nothing!” Then Anansi chimes in with his music—“Me nyam de somet’ing! If taya no somet’ing, whe’ are de somet’ing?”
Brar Anansi said mus’ mak a suit of clo’es for him that kyan’t match. Brar Quit-quit tell him mus’ mak a suit out of maggot-fly. An’ after the ball they went to dinner an’ when the maggot-fly smell the meat, they run off leave him naked.
Brar Anansi said he had to make a suit of clothes for himself that couldn't be matched. Brar Quit-quit told him he had to make a suit out of maggot-fly. And after the ball, they went to dinner, and when the maggot-fly smelled the meat, they ran off, leaving him naked.
b. Fiddlers.
Henry Spence, Bog, Westmoreland.
Henry Spence, Bog, Westmoreland.
Anansi and Tiger bot’ of dem are fiddler an’ go play fe de king ball. So Tiger could play more dan Anansi. So de king say de man could play de best would get married to de king daughter. Dem had dinner after de ball, so after dem play, play, play, Anansi find Tiger playing more dan him, so de lady more cleave to Tiger. So Anansi whisper to Tiger, say Tiger mus’ play,
Anansi and Tiger both played music for the king's ball. Tiger could play better than Anansi. The king said that whoever played the best would marry his daughter. After the ball, they had dinner, and while they were playing, Anansi noticed that Tiger was playing more than him, so the lady was more drawn to Tiger. Anansi whispered to Tiger, telling him that he should play.
Nyam nyam no not’ing!
Yum yum, can't wait!
As he commence play, de lady say de meaning “Belly-feed no not’ing, but mus’ somet’ing!” So Anansi set him fiddle, play,
As he started to play, the lady said the meaning "Belly-feed isn't everything, but must be something!" So Anansi picked up his fiddle and played,
Bittle no somet’ing, what is somet’ing?
Bittle no something, what is something?
De lady cleave to Anansi an’ drive away Tiger.
De lady stick with Anansi and chase away Tiger.
44. Spider Marries Monkey’s Daughter. [__A_TAG_PLACEHOLDER_0__]
May Ford, Newmarket.
May Ford, Newmarket.
Bredder Monkey had a daughter whom Bredder Spider wanted to marry. Monkey didn’t want Bredder Spider to marry his daughter as he thought Bredder Spider was too fast and beneath him; he only kept Bredder Spider company as he thought him useful to him. So he jump to Bredder Green-lizard and said, “Bredder Green-lizard, what you think of such cheek? Fancy! Bredder Spider want to marry me daughter! I don’t want to hurt his feelings as he is useful to us, so help me to get out of it.” So Bredder Green-Lizard say, “I tell you a way, man. Call her ‘Miss Nennan-kennan-wid-a-turn-down-gown’ and whoever guess her name marry her, for Bredder Spider never can guess that!” So Bredder Lizard went direc’ an’ tell Bredder Spider, “When dey call you all up to ax Bredder Monkey daughter name, you fe say, ‘Miss Nennen-kennan-wid-a-turn-down-gown’.” [55]So Bredder Monkey send out word to all the gentlemen who want to marry his daughter to come and guess her name. Not one could tell her name till when he catch to Bredder Spider, Bredder Spider say, “Miss Nennen-kennen-wid-a-turn-down-gown.” So Bredder Spider got Bredder Monkey daughter an’ marry her.
Bredder Monkey had a daughter whom Bredder Spider wanted to marry. Monkey didn’t want Bredder Spider to marry his daughter because he thought Bredder Spider was too quick and beneath him; he only kept Bredder Spider around because he found him useful. So he jumped to Bredder Green-lizard and said, “Bredder Green-lizard, can you believe this? Bredder Spider wants to marry my daughter! I don’t want to hurt his feelings since he’s useful to us, so help me get out of this.” Bredder Green-lizard replied, “I have a plan. Call her ‘Miss Nennen-kennan-wid-a-turn-down-gown,’ and whoever guesses her name can marry her, because Bredder Spider will never guess that!” So Bredder Lizard went directly and told Bredder Spider, “When they call everyone up to ask for Bredder Monkey's daughter’s name, you say, ‘Miss Nennen-kennan-wid-a-turn-down-gown.’” [__A_TAG_PLACEHOLDER_0__] So Bredder Monkey sent out word to all the gentlemen who wanted to marry his daughter to come and guess her name. Not one could figure it out until it was Bredder Spider's turn, and he said, “Miss Nennen-kennen-wid-a-turn-down-gown.” So Bredder Spider got Bredder Monkey's daughter and married her.
So when Bredder Spider wife had a baby, she left Bredder Spider put the pickney to bed while she go to pond. When Bredder Spider think wife gone, him start to sing,
So when Bredder Spider's wife had a baby, she left Bredder Spider to put the little one to bed while she went to the pond. When Bredder Spider thought his wife was gone, he started to sing,
“Hush, me pickney, hush me baby,
“Hush, my little one, hush my baby,
A me cunnie mak me get yo’ mama!”
Ain't nobody gonna make me go get your mom!"
Spider wife turn back an’ say, “A what a dat you sing?” Spider say, “Me only sing,
Spider wife turned back and said, “What is it that you’re singing?” Spider replied, “I only sing,
‘Hush, me pickney! hush, me baby!
‘Hush, my child! hush, my baby!
It’s a good t’ing marry yo’ mama?’ ”
It’s a good thing to marry your mother?
Bredder Monkey been a come see him an’ hear what Bredder Spider singing. Bredder Monkey say, “Wa’ so you get me daughter!” an’ grab away the baby an’ kill Spider. And as him kill Spider the pickney drop out his hand dead.
Bredder Monkey came to see him and hear what Bredder Spider was singing. Bredder Monkey said, “What about getting me my daughter!” and grabbed the baby and killed Spider. And as he killed Spider, the child fell out of his hand dead.
So never kill a Spider, as whatever you have in hand will be sure to break.
So never kill a spider, because whatever you have in your hands is sure to break.
45. The Chain of Victims. [__A_TAG_PLACEHOLDER_0__]
Richard Morgan, Santa Cruz Mountains.
Richard Morgan, Santa Cruz Mountains.
Hanansi saw Brar Hog an’ said, “Brar Hog, lend me a dollar, to-morrow, twelve o’clock, come fe it.” An’ saw Brar Dog an’ said, “Brar Dog, len’ me a dollar, to-morrow, twelve o’clock, come fe it.” An’ saw Brar Monkey an’ say, “Brar Monkey, len’ me a dollar, to-morrow, twelve o’clock, come fe it.” An’ saw Brar Tiger an’ said, “Brar Tiger, len’ me a dollar, to-morrow, twelve o’clock, come fe it. An saw Brar Lion an’ say, “Len’ me a dollar, to-morrow, twelve o’clock, come fe it.”
Hanansi saw Brother Hog and said, “Brother Hog, can you lend me a dollar? Tomorrow at twelve o'clock, I’ll pay you back.” Then he saw Brother Dog and said, “Brother Dog, can you lend me a dollar? Tomorrow at twelve o'clock, I’ll pay you back.” Next, he saw Brother Monkey and said, “Brother Monkey, can you lend me a dollar? Tomorrow at twelve o'clock, I’ll pay you back.” He then saw Brother Tiger and said, “Brother Tiger, can you lend me a dollar? Tomorrow at twelve o'clock, I’ll pay you back.” Finally, he saw Brother Lion and said, “Can you lend me a dollar? Tomorrow at twelve o'clock, I’ll pay you back.”
Nex’ day hear some one knock at de door. Hanansi said, “Who come deah?”—“Me, Brar Hog.” An’ he say, “Come in.” He an’ Hog stay dere talkin’ an’ hear anodder knockin’. An’ say, “Who come deah?”—“Me, Brar Dog.” He say, “Brar Hog, you run go in dat room, fe Dog too bad; if him catch you him are goin’ to kill you!” Dog come in. Him stay dere talkin’ until hear anodder knock an’ said, “Who come deah?”—“Me, Brar Monkey.” An’ say, “Come in”; an’ say, “Brar Dog, you run go in dat room dere an’ when you go you see Brar Hog un’er de bed, kill him.” Him an’ Monkey talk till Tiger come knock at de door, an’ Hanansi say, [56]“Who knock deah?”—“Me, Brar Tiger.” An’ say, “Brar Monkey, run go in dat room hide or Tiger ketch you!” When Brar Tiger come in, him an’ Hanansi deh talkin’ till he hear anodder knock. An’ say, “Who come deah?”—“Brar Lion.” An’ say, “Brar Tiger, you run go in dat room deh; you see Brar Monkey, kill him!” So as Lion come in he tell Brar Lion, “Look heah! have plenty o’ meat. Brar Tiger gone in dere; you gwine go kill him!” Lion went in an’ kill Tiger. Me’while de Lion kill Tiger, Hanansi go out de kitchen door dig one deep hole an’ ca’ say, “Brar Lion, run come heah! We go put on little hot water fe clean up doze fellah!” As Lion jump out of de house, feel so glad, gallop on to de kitchen, he got down in de hole an bre’k his neck. So Hanansi said, “You brute! look how much money I borrow from you, an’ I have all yo’ bone to crack t’-night!”
The next day, someone knocked at the door. Hanansi asked, “Who’s there?”—“It’s me, Brother Hog.” He replied, “Come in.” He and Hog chatted there when they heard another knock. Hanansi asked again, “Who’s there?”—“It’s me, Brother Dog.” He said, “Brother Hog, you need to go into that room; Dog is dangerous; if he catches you, he’s going to kill you!” Dog came in. He stayed there talking until they heard another knock and Hanansi said, “Who’s there?”—“It’s me, Brother Monkey.” He said, “Come in”; and then added, “Brother Dog, you should go into that room there and when you go in, you’ll see Brother Hog under the bed; kill him.” He and Monkey talked until Tiger knocked at the door, and Hanansi said, “Who’s knocking?”—“It’s me, Brother Tiger.” And he said, “Brother Monkey, you need to go hide in that room or Tiger will catch you!” When Brother Tiger came in, he and Hanansi talked until they heard another knock. Hanansi asked, “Who’s there?”—“Brother Lion.” He said, “Brother Tiger, you need to go into that room; you’ll see Brother Monkey, kill him!” So when Lion came in, he told Brother Lion, “Look here! There’s plenty of meat. Brother Tiger went in there; you’re going to go kill him!” Lion went in and killed Tiger. Meanwhile, while Lion was killing Tiger, Hanansi went out the kitchen door, dug a deep hole, and called, “Brother Lion, come here! We’re going to put some hot water to clean up those guys!” As Lion jumped out of the house, feeling happy, he galloped to the kitchen, jumped into the hole, and broke his neck. So Hanansi said, “You brute! Look how much money I borrowed from you, and I have all your bones to crack tonight!”
46. Why Tumble-bug Rolls in the Dung. [__A_TAG_PLACEHOLDER_0__]
William Forbes, Dry River, Cock-pit country.
William Forbes, Dry River, Cockpit Country.
Deh was Mr. Anansi and Tumble-bug. Deh was a young lady, was de king daughter. Her fader said who come wid a jar of money will get dat young lady to marry. Tumble-bug get a jar of money. Anansi get a jar an’ couldn’t get no money to put in it, get some cow dung an’ some horse dung fill up de jar. And after dem was going up to de young lady, dem ketch to a shop. And de two jar favor one anodder. An’ Anansi said, “Brar Tumble-bug, let we go in de shop go get a drink.” An’ Anansi said, “Mus’ buy a bread come,” an’ as he come out, him tak up Tumble-bug jar and lef’ fe him jar. An’ Tumble-bug tak up Anansi jar. And when dem go up to de young lady in de king yard, Anansi said, “Massa, mus’ bring a clean sheet go t’row out money out of jar!” An’ he t’row out money—wa-a-a-a-a! An’ as Tumble-bug t’row, him t’row out horse-dung an’ cow-dung.
There were Mr. Anansi and Tumble-bug. There was a young lady who was the king's daughter. Her father said that whoever comes with a jar of money could have her hand in marriage. Tumble-bug got a jar of money. Anansi got a jar but couldn’t find any money to put in it; he filled his jar with cow dung and horse dung instead. As they were heading to see the young lady, they stopped at a shop. The two jars looked similar. Anansi said, “Hey Tumble-bug, let’s go into the shop and grab a drink.” He also said, “You must buy some bread,” and as he came out, he took Tumble-bug's jar and left his own behind. Tumble-bug picked up Anansi's jar. And when they arrived at the king’s yard to see the young lady, Anansi said, “Sir, bring out a clean sheet to scatter the money from the jar!” And he poured out money—oh wow! And as Tumble-bug poured, he dumped out horse dung and cow dung.
Anansi said, “Tak it up, tak it up, tak it up, you nasty fellow, carry out de missis yard!” Dat is why you see Tumble-bug roll in filth to-day to-day.1
Anansi said, “Pick it up, pick it up, pick it up, you dirty guy, take it out of the lady's yard!” That’s why you see Tumble-bug rolling in dirt today. 1
47. Why John-crow has a Bald Head. [__A_TAG_PLACEHOLDER_0__]
a. The Baptism.
Margaret Brown, St. Anne’s Bay.
Margaret Brown, St. Anne's Bay.
Anansi always has a grudge wid John-crow; he say whenever he make his nest, de Crow fly on it an’ catch it up an’ he never [57]can make his nest, so he have a hatred for Crow. He say he was going to married and he was going to invite no one but Crow. An’ he have a big dinner an’ no one was at de table but Crow. So after de eat an’ drink done, he said he was going to have a baptism but he don’t baptize wid not’ing but boiling water. So after de water’s boiling, he took it off an’ order Crow to sit round de copper an’ so he dip ev’ry one head into de water, an’ dat why Crow have bald-head to-day.
Anansi always holds a grudge against John Crow; he says that whenever he builds his nest, the Crow comes and takes it away, so he can never get a nest made. That's why he hates the Crow. He says he was going to get married and would only invite the Crow. He had a big dinner, and the only one at the table was the Crow. After they finished eating and drinking, he said he was going to have a baptism but would only use boiling water for it. Once the water was boiling, he took it off the heat and told the Crow to sit around the pot, and then he dipped every one of their heads into the water. That's why the Crow has a bald head today.
b. The Dance.
Henry Spence, Bog, Westmoreland.
Henry Spence, Bog, Westmoreland.
Anansi and John Crow had a ball one night, so dey fin’ dinner de night fe all de dancer. John Crow a great ’tepper, can ’tep better’n Anansi. So as Anansi fin’ John Crow can dance neater dan him, he get bex. So after de dinner de pop was hot, so he said to John Crow him mus’ dance up to de pop. So jus’ to get rid of John Crow de night, he got a ladle an’ dash on John Crow wid de hot pop right up on de head, an’ all John Crow head ’trip off. All de John Crow in dis worl’ never have ne feder upon i’ head heah; Anansi bu’n ’em off wid hot pop.
Anansi and John Crow had a great time one night, so they arranged dinner for all the dancers. John Crow is an amazing dancer, even better than Anansi. When Anansi realized that John Crow could dance better than him, he got angry. After dinner, when the oil was hot, he told John Crow that he had to dance near the hot oil. Just to get rid of John Crow for the night, he took a ladle and poured the hot oil right on John Crow’s head, and all of John Crow’s feathers got burned off. No John Crow in this world has ever had fewer feathers than him; Anansi burned them off with hot oil.
48 Why Dog is always Looking. [__A_TAG_PLACEHOLDER_0__]
Moses Hendricks, Mandeville.
Moses Hendricks, Mandeville.
Anansi and Dog were friends. They wanted to go into cultivation, so both of them went out in search of good lands to rent. They came across a nice bit of land. Anansi fell in love with the spot; Dog fell in love with the spot too. Anansi said to Dog he remembered when he was a little boy his father planted yams on that very spot of land,—“An’ the yams did bear.” Dog said, “How they bear big?” Anansi said, “Brar Dog, they bear big, they bear big like me leg!” (Anansi’s leg is jus’ like a thread!) Brar Dog say, “Before I work an’ plant yam, an’ the yam not bigger than you leg, I sooner walk round an’ look!” That’s the reason why, when you’re eating, a dog ’sure to be looking at you.
Anansi and Dog were friends. They wanted to start a farm, so they set out to find some good land to rent. They stumbled upon a nice piece of land. Anansi loved the place; Dog loved it too. Anansi told Dog that he remembered when he was a kid, his dad planted yams on that very spot, and “the yams grew really well.” Dog asked, “How big did they get?” Anansi said, “Brar Dog, they grew big, they grew big like my leg!” (Anansi’s leg is just like a twig!) Brar Dog replied, “Before I work and plant yams, and they’re not bigger than your leg, I’d rather walk around and look!” That’s why, when you’re eating, a dog is sure to be watching you.
49. Why Rocks at the River are covered with Moss. [__A_TAG_PLACEHOLDER_0__]
Sarah Vassel, Bog, Westmoreland.
Sarah Vassel, Bog, Westmoreland.
Anansi was gwine out one day an’ he stop a ribber-side a-eatin’. A rock-stone beg him, an’ wouldn’t gi’ him none. After eat done, wan’ to get up; rock-stone hol’ him an’ he couldn’t get up. [58]An’ began to bawl. A man was coming pas’ same time an’ ask him, “Bredder Anansi, who been a cry heah?” Anansi said, “Don’ know!” An’ de man go inside de bush, go hide. Anansi holla, an’ he come out an’ he catch him by his two han’ an’ draw him right up. Half a him ’kin lef’ on de stone. Moss a grow upon rock-stone a ribber-side, Anansi skin a grow deah.
Anansi was out one day and he stopped by the river to eat. A rock wouldn’t give him any food. After he finished eating, when he tried to get up, the rock held him down and he couldn’t move. [__A_TAG_PLACEHOLDER_0__] Then he started to cry. A man was passing by at the same time and asked him, “Brother Anansi, why are you crying here?” Anansi replied, “I don’t know!” The man went into the bushes to hide. Anansi shouted, and the man came out, grabbed him by both hands, and pulled him up. Half of him got left on the rock. Moss grew on the rock by the river, and Anansi’s skin grew there too.
50. Why Ground-dove Complains. [__A_TAG_PLACEHOLDER_0__]
Simeon Falconer, Santa Cruz Mountains.
Simeon Falconer, Santa Cruz Mountains.
Tiger planting corn, and birds and everyt’ing destroying de corn, so him get Dove to help him fe watch who is destroying de corn. So after dey sit up de whole night fo’ to watch de corn, next day Tiger him go sleep. Bredder Dove go back in de day now and destroy de corn. So de nex’ day, Tiger went in de day and dodge in de ground. Bredder Dove have a gang, an’ Tiger were slap him on de ears and he sing out, “Me ears! me ears! me ears!” An’ from dat day to dis de dove singing, “Me ears!”
Tiger was planting corn, and the birds and everything were ruining it, so he got Dove to help him keep an eye on who was destroying the corn. After they stayed up the whole night watching the corn, the next day Tiger went to sleep. Brother Dove went back during the day and wrecked the corn. So the next day, Tiger went out during the day and dug into the ground. Brother Dove had a gang, and Tiger slapped him on the ears, and he shouted, “My ears! my ears! my ears!” And from that day until now, the dove sings, “My ears!”
51. Why Hog is always Grunting. [__A_TAG_PLACEHOLDER_0__]
Norman Hilton, Harmony Hall.
Norman Hilton, Harmony Hall.
Brar Hog and Brar Dog live close by river-side, so Brar Dog said to Brar Hog, “Come! we get a bathe!” Brar Hog said yes, so Brar Hog took off his mout’ and Brar Dog an’ Brar Hog jump in the water. Brar Dog said to Brar Hog, “Come! let us see who can dive longer than the other.” So two of them dive underneath the water. Brar Dog come up, jump out of the water, take Brar Hog mout’ and went away with it. When Brar Hog come out of the water, searching for his mout’ and couldn’t fin’ it, an’ said, “Humph! Brar Dog tak a me mout’!” That’s why Brar Hog always grunting.
Brar Hog and Brar Dog lived by the river, so Brar Dog said to Brar Hog, “Come on! Let’s take a bath!” Brar Hog agreed, so Brar Hog took off his mouth, and Brar Dog did the same. They both jumped into the water. Brar Dog said to Brar Hog, “Let’s see who can dive longer!” So they both dove underwater. Brar Dog came up, jumped out of the water, took Brar Hog’s mouth, and swam away with it. When Brar Hog emerged from the water, searching for his mouth and unable to find it, he exclaimed, “Humph! Brar Dog took my mouth!” That’s why Brar Hog is always grunting.
52. Why Toad Croaks. [__A_TAG_PLACEHOLDER_0__]
Richard Morgan, Santa Cruz Mountains.
Richard Morgan, Santa Cruz Mountains.
One man got a darter. He said, “Got one cotton tree; de man cut dat cotton tree, he marry to me darter.” Every man go cut, soon dey cut de chip fasten back; so dem couldn’t get de girl to marry. Toad said him go fall him. Toad full in pocket a hashes an’ every chop him chop him fling de hashes upon de tree when de chip fly, and ’ey kyan’t fasten. So Toad do an’ do till he fell de cotton tree. [59]
One guy had a daughter. He said, “I’ve got a cotton tree; the man who cuts that cotton tree will marry my daughter.” Every man went to cut it, but soon they couldn't secure the pieces back together, so they couldn't marry the girl. The toad said he would take it down. The toad had a pocket full of tools, and every time he made a cut, he threw the tools onto the tree when the pieces flew off, so they couldn't attach. The toad kept at it until he brought down the cotton tree. [__A_TAG_PLACEHOLDER_0__]
De master hab a long barbecue an’ tell him say, “Now you mus’ go down dere and ’trip yo’self an’ I wi’ pour on de water to let you skin.” All dis time one big pot hot water on de fire boil up, so dem turn over de pot o’ hot water an’ say, “Brar Toad, water come! tak you rubbin’ clot’.” An’ Toad jump in wild pine; up to dis day, ev’ry night you hear him cry out, “Kwoka soaka!”
De master had a long barbecue and told him, “Now you must go down there and trip yourself and I will pour on the water to let you get cooked.” All this time, there was a big pot of hot water boiling on the fire, so they tipped over the pot of hot water and said, “Brother Toad, the water is ready! Take your rubbing cloth.” And Toad jumped in wild panic; to this day, every night you can hear him cry out, “Kwoka soaka!”
53. Why Woodpecker Bores Wood. [__A_TAG_PLACEHOLDER_0__]
Samuel Wright, Maroon Town, Cock-pit country.
Samuel Wright, Maroon Town, Cockpit Country.
There was a bird name of Woodpecker promise his mother to bury him into a stone, an’ go all about an’ tell all his frien’ dat him gwine to bury him mother into a stone. An’ de mother was poorly unto death an’ he went to go an’ bore a stone, an’ he turn back an’ said, “Mother, I try the stone but I can’t bore it. I’ll bury you into a wood.” An’ he bore de wood. An’ after de death of his mother, he buried him into a wood. That is the reason the wood-pecker bore the wood.
There was a bird named Woodpecker who promised his mother that he would bury her in a stone, and he went around telling all his friends that he was going to bury his mother in a stone. The mother was very sick, and he went to try to dig a stone, but he came back and said, “Mother, I tried to dig the stone, but I can’t do it. I’ll bury you in some wood instead.” So he dug a hole in the wood. After his mother passed away, he buried her in the wood. That’s why the woodpecker digs into wood.
54. Why Crab is afraid after Dark. [__A_TAG_PLACEHOLDER_0__]
Richard Morgan, Santa Cruz Mountains.
Richard Morgan, Santa Cruz Mts.
Crab go to God to gi’ him head. God tell him he mus’ go back, “Tomorrow come, I will give you head.” After Crab gwine home, he rej’ice into him, he singin’,
Crab goes to God to ask for his head. God tells him he must go back, “Tomorrow, I will give you your head.” After Crab goes home, he rejoices, singing to himself,
“T’ank God, tomorrow God a’mighty gi’ me head!
“T’ank God, tomorrow God almighty give me a break!
T’ank God, tomorrow God a’mighty gi’ me head!”
T’ank God, tomorrow God almighty gives me strength!
He dance until he muddy de water. Nex’ day he went to God a’mighty fe get head. God tell him say, “Stop! after you don’ get head yet you go an’ muddy water; den if you get head you will do worse. So you mus’ carry your head upon your shoulder all de days of you life.” So when Crab returning home, when him ketch Orange Bay1 an’ stan’ der call Daniel name, said him wouldn’t trust a shadder after dark, for him don’t know when dey pick him up t’row him into his basket.
He danced until he muddied the water. The next day, he went to God Almighty to get straightened out. God told him, “Stop! If you muddy the water before you get straightened out, then if you do get straightened out, you’ll do even worse. So you have to keep your head on your shoulders all the days of your life.” So when Crab was returning home and caught sight of Orange Bay1, he stood there calling Daniel’s name, saying he wouldn’t trust a shadow after dark, because he didn’t know when they might pick him up and throw him into his basket.
55. Why Mice are no Bigger. [__A_TAG_PLACEHOLDER_0__]
Richard Morgan, Santa Cruz Mountains.
Richard Morgan, Santa Cruz Mountains.
Deh is a man de name of Robin Mice-rat gwine to his uncle house. Him an’ de uncle stay dere in dark de whole time. When [60]him gwine away, he tell de uncle good-by an’ tak a stick an’ he lick ’e uncle. At dis time he went to our Savior an’ said he want to turn big man, so de Savior tell him say if he wan’ to turn big man he mus’ go an’ kill his oldest uncle. So, as he never died, he went back de nex’ night. So him an’ his uncle talking an’ his uncle said to him, “Dat fellow Robin come here las’ night; when him gwine away, tak a stick an’ lick me in de head. But, me pickney, if a heah (pointing to the temple) him ketch me, de fellow would a got me.” So as de uncle show him de place, as him get up, meet his uncle at de said place, kill him ’tiff dead.
Deh is a man named Robin Mice-rat going to his uncle's house. He and the uncle stay there in the dark the whole time. When [__A_TAG_PLACEHOLDER_0__] he was leaving, he told his uncle goodbye and took a stick and hit his uncle. At that time, he went to our Savior and said he wanted to become a big man, so the Savior told him that if he wanted to be a big man, he had to go and kill his oldest uncle. Since he hadn't died, he went back the next night. So he and his uncle were talking and his uncle said to him, "That guy Robin came here last night; when he was leaving, he took a stick and hit me in the head. But, my child, if a heah (pointing to the temple) had caught me, that guy would have gotten me." So as the uncle showed him the spot, when he got up, he met his uncle at the said spot and killed him dead.
Nex’ day he went to his Savior fe let him turn big man. De Savior said to him, “You little bit of man go kill you’ oldest uncle, den if me let you turn bigger you will do worse!” So from dat day das de reason let you see mice don’t bigger to dis day.
Nex’ day he went to his Savior to let him become a big man. The Savior said to him, “You little man go kill your oldest uncle, then if I let you become bigger you will do worse!” So from that day that’s the reason you see mice don’t get bigger to this day.
56. Rat’s Wedding. [__A_TAG_PLACEHOLDER_0__]
Thomas Williams, Harmony Hall, Cock-pit country.
Thomas Williams, Harmony Hall, Cockpit Country.
Rat got married, an’ dere was rice and peas provide for de helping of food fe de dinner. It was so richly cook an’ so much dat it get burn. So Rat remember dat de rice burn in de pot, an’ Rat like ’crapin’, an’ while he was goin’ home wid his wife in de way, when he get part way he said to her, “I forget somet’ing very valuable in de wedding house, have to go back fe it!” She said yes, an’ put out de buggy on de water-table1 an’ run back to de wedding house, never went in where everybody in de house merrying himself, went to de kitchen. So de pot wid de bu’n rice was lean up by de side of de wall. So de force he go to de pot wid trouble de pot,2 an’ de pot, ’stead of rolling away, tu’n over cover him underneat’. An’ when he fin’ dat he couldn’t come out, he said, “Chut! what about dat? I wouldn’t give a biscuit fe a man who kyan’t lose his night rest!” and he begin to ’crape bu’nt part kur-ur-rup krup krup krup.
Rat got married, and there was rice and peas provided for the dinner. It was cooked so richly and there was so much that it got burned. So Rat remembered that the rice was burning in the pot, and since Rat liked 'craping,' while he was on his way home with his wife, halfway there he said to her, “I forgot something very valuable at the wedding house, I have to go back for it!” She agreed and took the buggy to the water-table1 and ran back to the wedding house, but instead of going where everyone was celebrating, she went straight to the kitchen. The pot with the burned rice was leaning against the wall. So as he went to the pot with effort, the pot2 instead of rolling away, tipped over and trapped him underneath. When he realized he couldn’t get out, he said, “Chut! What about that? I wouldn't trade a biscuit for a man who can't get his night's rest!” and he began to 'crape' the burnt part kur-ur-rup krup krup krup.
His wife calling now, “Mr. Rat! Mr. Rat!”—“Me head fasten in pot o!” Tu’n back ’crape ’crape. So de cook hear de noise and went out in de kitchen, find it was Rat underneat’ de pot an’ call out fe help. An’ come out lift up de pot an’ kill him. Dat’s why so many widows in de world, because dere husband died and left ’em. [61]
His wife is calling now, “Mr. Rat! Mr. Rat!”—“My head is stuck in the pot!” Turning back ’crape ’crape. So the cook hears the noise and goes out to the kitchen, finds that it was Rat underneath the pot and calls for help. And comes out, lifts the pot, and kills him. That’s why there are so many widows in the world, because their husbands died and left them. [__A_TAG_PLACEHOLDER_0__]
57. Cockroach Stories. [__A_TAG_PLACEHOLDER_0__]
a. Cock’s Breakfast.
Richard Morgan, Santa Cruz Mountains.
Richard Morgan, Santa Cruz Mountains.
One day Cockroach said to Cock, “Brar Cock, get little breakfas’ so I will come an’ have breakfas’ wid you.” Cock said yes. Cockroach come, Cockroach eat. When he done ’e said, “Brar Cock, when you know time my breakfas’ ready, come.” Cock said, “How mus’ I know?” Cockroach said, “I wi’ gi’ you a sign. When you hear I mak noise, don’ come; but when you hear I stay still in de yard, you mus’ come.” When Cock go, he didn’t fin’ Cockroach. Cock return back to his yard. Secon’ day, Cockroach come an’ say, “O Brar Cock! from I lef’ you heah, pain all over my skin so I go an’ lie down, I couldn’t look a t’ing; but t’-day you can come.” Cock do de same, go to de yard, didn’t fin’ him, return back. When he ketch half way, he hear in Cockroach house,
One day, Cockroach said to Cock, “Hey Cock, could you get some breakfast ready so I can join you?” Cock agreed. Cockroach came over and ate. When he was finished, he said, “Hey Cock, when you know it’s time for my breakfast to be ready, come on over.” Cock asked, “How will I know?” Cockroach replied, “I’ll give you a signal. When you hear me making noise, don’t come; but when you hear me staying quiet in the yard, you should come.” When Cock left, he couldn’t find Cockroach. He went back to his yard. The next day, Cockroach returned and said, “Oh Cock! Ever since I left you here, I’ve been in pain all over, so I went and lay down; I couldn’t look at anything, but today you can come.” Cock did the same thing, went to the yard, couldn’t find him, and went back. When he was halfway there, he heard something in Cockroach's house.
“Ring a ting ting,
“Ring-a-ding,
Me know nigger fe nigger!”
"Me know black for black!"
Cock tak time, tip on him toe. An’ go long to one gourd, he hear Cockroach in a de gourd. An’ Cock tak him bill, lick him at de gourd. Cockroach run out. Cock pick him up an’ swaller him. So from dat day, not a cockroach walk a fowl yard any more.1
Cock took his time, tiptoeing. He went over to a gourd and heard a Cockroach inside the gourd. Cock took his beak and struck the gourd. The Cockroach ran out. Cock picked it up and swallowed it. So from that day on, no Cockroach walked in a chicken yard anymore.1
b. Feigning Sick. (1)
Eliza Wright, Maroon Town, Cock-pit country.
Eliza Wright, Maroon Town, Cockpit Country.
Cockroach an’ Fowl, de two of dem keep house, an’ de two of dem mak up to plant de groun’. An’ ev’ry day Fowl ready fe go plant de groun’, Cockroach fawn sick in bed. An’ Fowl get up an’ do everyt’ing in de house an’ get Cockroach breakfas’ an’ bile it an’ put it up, an’ he go plant de groun’. An’ when he catch part of de way, Cockroach come out of bed an’ boil him breakfas’, an’ he didn’t eat what Fowl left fe him, he fawn sick. An’ he took up him fiddle an’ sit down an’ play now,
Cockroach and Fowl, the two of them run the household, and they both decide to plant the ground. Every day, Fowl is ready to go plant the ground, but Cockroach pretends to be sick in bed. Fowl gets up, takes care of everything in the house, prepares breakfast for Cockroach, cooks it, puts it away, and then goes to plant the ground. Once he has made some progress, Cockroach gets out of bed, cooks his breakfast, but he doesn’t eat what Fowl left for him; he pretends to be sick. Then he picks up his fiddle and sits down to play now.
“Brar Fowl, I mak you plan’ a groun’!
“Brar Fowl, I make you plan a ground!”
Cro-co-ty.
Cro-co-ty.
Brar Fowl, I mak you plan’ a groun’!
Brar Fowl, I'm making you set a path!
Cro-co-ty!”
Cro-co-ty!
So one day when Fowl go out, he go half way an’ put down de plant an’ dodge him. Cockroach tak him fiddle an’ play again, [62]
So one day when Fowl went out, he went halfway and put down the plant and dodged him. Cockroach took his fiddle and played again, [__A_TAG_PLACEHOLDER_0__]
“Brar Fowl, I mak you plan’ a groun’!
“Brar Fowl, I make you plant a ground!”
Cro-co-ty.
Cro-co-ty.
Brar Fowl, I mak you plan’ a groun’!
Brar Fowl, I'm going to make you plant the ground!
Cro-co-ty.”
Cro-co-ty.
An’ Fowl run in an’ pick him up an’ swaller him, an’ from dat day, Cockroach, if he ever so drunk, won’t walk a fowl yard.
An’ Fowl ran in an’ picked him up an’ swallowed him, an’ from that day, Cockroach, no matter how drunk he gets, won’t walk through a chicken yard.
b. Feigning Sick. (2)
George Barrett, Maroon Town, Cock-pit country.
George Barrett, Maroon Town, Cockpit Country.
One day Anansi an’ Cockroach make a bargain to give a day in groun’ weed grass. Anansi was to go wid Cockroach to weed grass. De day fe him to go he sick, have fever. When Cockroach come, Anansi say he got fever. When Cockroach gone, he began to sing,
One day, Anansi and Cockroach made a deal to spend a day weeding grass. Anansi was supposed to go with Cockroach to weed. On the day he was supposed to go, he felt sick and had a fever. When Cockroach arrived, Anansi told him he had a fever. After Cockroach left, he started to sing,
“Groun’ too far!
"Ground too far!"
Rikity.
Rikity.
Groun’ too far!
Ground too far!
Rikity.”
Rikity.
Cockroach turn back, say, “You want to mak me a fool!” Anansi say, “Oh, no, no! fever!”
Cockroach turned back and said, “You want to make a fool out of me!” Anansi replied, “Oh, no, no! Fever!”
c. The Drum.
Mrs. Matilda Hall, Harmony Hall.
Mrs. Matilda Hall, Harmony Hall.
Once there is Dog, Monkey, Tiger, Puss and Cockroach. So Christmas coming and hear them playing all about music and them has none. An’ said, “We have to make up to make a drum now, then how will we manage?” So they says, “The only way, we have to cut a little little of our skin to make a drum.” The Roach said, “I have none”, so them drive him out of the company and he got into a banana tree to live; then he turned round to them and said, “I first will play that drum!”—“How will you get it to play?” them ask him, an’ said, “I first will play it!”
Once there were a Dog, Monkey, Tiger, Cat, and Cockroach. With Christmas coming, they heard music around them, but they had none. They said, “We have to come up with a way to make a drum, but how will we do that?” They responded, “The only way is to cut a little bit of our skin to make a drum.” The Roach said, “I don’t have any skin,” so they kicked him out of the group, and he climbed into a banana tree to live. Then he turned to them and said, “I’ll be the first one to play that drum!” They asked him, “How will you even play it?” and he replied, “I’ll be the first to play it!”
Well, them fit up the drum now with the skin, hang it up to get cure. So Christmas eve fall now. Then going to the market to buy up all them things, catch about three quarter of a mile they heard the drum playing, said, “Biddy bwoy! who playing our drum?” So it is Roach took down the drum, put it between his feet and began to play;
Well, they’ve set up the drum now with the skin and hung it up to cure. So it’s now Christmas Eve. Then they went to the market to buy everything; after about three-quarters of a mile, they heard the drum playing and exclaimed, “Biddy boy! Who’s playing our drum?” It was Roach who took down the drum, put it between his feet, and started to play;
“Kelly money better kelly better,
"Better money for Kelly,"
Kelly money better kelly better,
Kelly's money is better, Kelly's better.
Tira coota na tira ding ding,
Tira coota na tira ding ding,
Tira coota na tira ding ding!”
Tira coota na tira ding ding!
is the Roach singing. The Puss come see him and kill him, and Puss eat Roach until this day. [63]
is the Roach singing. The Puss came to see him and killed him, and Puss ate Roach until this day. [__A_TAG_PLACEHOLDER_0__]
58. Hunter, Guinea-hen and Fish. [__A_TAG_PLACEHOLDER_0__]
Thomas Williams, Harmony Hall, Cock-pit country.
Thomas Williams, Harmony Hall, Cockpit Country.
Hunter always hunting an’ he meet up a spendid piece of land, rich land, and he t’ink to cultivate it an’ he begin same day cut bush. Piece of land is Guinea-hen feeding-ground. Guinea-hen come out at night,—Guinea-hen don’ walk in de day. “Massa is good, know dis is my feedin’ ground an’ begin to clean it so I can get my pullin’ clear! Let me help myself.” Make a little chopping himself too.
Hunter is always on the lookout, and he comes across a magnificent piece of land, rich land, and he thinks about cultivating it. He starts the same day by cutting the brush. The piece of land is a feeding ground for guinea hens. The guinea hens come out at night—they don’t walk around during the day. "Master is good; I know this is my feeding ground," he thinks, "and I’ll start to clear it so I can get my share! Let me help myself." He does a bit of chopping himself too.
Ol’ man coming in de morning. “Hi! t’ankful! I commence work yesterday, do somet’ing good an’ massa help me!” Start to do a little himself ’side what he do first day. T’ird day come, he burn what he cut, an’ Guinea-hen burn dere too. Ol’ man come in morning say, “Hi! t’ankful! massa burn de balance!” Begun to clean up. Guinea-hen come de night, give t’anks an’ clean up de balance of what de ol’ man lef’.
Ol’ man comes in the morning. “Hi! Thankful! I started working yesterday, doing something good, and the boss is helping me!” He starts to do a little himself alongside what he did on the first day. On the third day, he burns what he cut, and the Guinea-hen gets burned there too. Ol’ man comes in the morning and says, “Hi! Thankful! The boss burned the rest!” He begins to clean up. The Guinea-hen comes at night, gives thanks, and cleans up the rest of what the ol’ man left.
Nex’ day, ol’ man t’ankful, begun to plant peas an’ corn. Guinea-hen come in night, say, “Massa is good! I don’ need to plant any”, begin to eat dat which de ol’ man plant. Ol’ man come in de morning see de damage, say, “Hi! what insec’ do dis?” Plant some more.
Next day, the old man, feeling grateful, started to plant peas and corn. A guinea hen came in at night and said, "Master is good! I don’t need to plant anything," and began to eat what the old man had planted. The old man came in the morning, saw the damage, and said, "Hey! What insect did this?" So he planted some more.
Go on so until de peas begin to ripe—about eight weeks. Ol’ man say, “Goin’ to gadder it in to-morrow.” Guinea-hen hear what ol’ men say, went to de sea an’ call de fish wid his trombone an’ tell de fish what he want: “I plant a bit of corn and peas, an’ gettin’ ripe an’ ol’ man coming to-morrow an’ I wan’ to go to-night gadder it in before he come to-morrow.” Fish accept an’ say, “Well, yes, I’ll go, but, Friend Guinea-hen, I kyan’ walk an’ I kyan’ fly, my wing is not strong enough. So, as you have foot an’ wing, you give me one of dem, I’ll go.” Guinea-hen says, “Yes, I’ll lend you my wing but I kyan’ tak me legs off to give you. See de straight road? You can fly an’ drop, an’ I’ll run on quick on my feet.” So Fish fly an’ drop, an’ Guinea-hen run on till came to de groun’. “Here is my own field; gadder an’ eat as much as you like.”
Keep going until the peas start to ripen—about eight weeks. The old man says, “I’m going to gather them in tomorrow.” The Guinea-hen hears what the old man says, goes to the sea, calls the fish with his trombone, and tells the fish what he wants: “I planted some corn and peas, and they're ripening. The old man is coming tomorrow, and I want to gather them in tonight before he comes.” The fish agrees and says, “Sure, I'll help, but, Friend Guinea-hen, I can’t walk and I can’t fly; my wing isn’t strong enough. So, since you have feet and wings, if you give me one of those, I’ll go.” The Guinea-hen replies, “Okay, I’ll lend you my wing, but I can’t take my legs off to give you. See that straight road? You can fly and drop, and I’ll run quickly on my feet.” So, the fish flies and drops, and the Guinea-hen runs on until they reach the ground. “Here’s my own field; gather and eat as much as you want.”
When day commence to light, de time man is to come, Guinea-hen commence to eat an’ look out. Fish say, “What you lookin’ so fo’, Friend Guinea-hen?” Guinea-hen see ol’ man coming, say, “It’s a butterfly I see jumpin’ about. Lend me yo’ wings, I go ketch it fe you.” An’ he sail away quietly out of groun’. Ol’ man come, see damage an’ begin to grumble an’ pick what he can till he get whe’ de Fish is, say, “Lawd! see him whe’ he mak him [64]bed!” an’ when he hawl up a big root an’ see Fish a-flutt’ring an’ a-trembling, he say, “O Fish! is it you do dis damage all dis time?” Fish says, “No, not I! Don’ kill me an’ I sing you some song.” Ol’ man like music, put him in a tub o’ water to sing an’ dance.
When the day starts to break, it's time for the old man to come, and the Guinea-hen begins to eat and watch. The Fish asks, “Why are you looking so hard, Friend Guinea-hen?” The Guinea-hen sees the old man coming and replies, “I see a butterfly fluttering around. Lend me your wings, and I’ll catch it for you.” Then it quietly flies away into the ground. The old man arrives, sees the damage, and starts to complain, picking up what he can until he reaches the Fish, saying, “Lord! Look at him where he makes his [__A_TAG_PLACEHOLDER_0__]bed!” And when he pulls up a big root and sees the Fish flapping and trembling, he says, “Oh Fish! Were you the one doing this damage all along?” The Fish responds, “No, not me! Don’t kill me, and I’ll sing you a song.” The old man loves music, so he puts him in a tub of water to sing and dance.
Fish says, “Tak me to de neares’ sea-side you has!” Ol’ man tak up de tub, put it on his head goin’ to de sea-side. Fish begin,
Fish says, “Take me to the nearest seaside you have!” The old man picks up the tub, places it on his head, and heads to the seaside. Fish starts,
“She man yerry me bra, hay!
“She man yerry me bra, hay!
She man yerry me bra!
She married me, bro!
Guinea, guinea, quot amba tory.”
Guinea, guinea, what a mess.
Ol’ man dance, Fish sing, until big wave coming an’ Fish aim for it an’ go long wid it. Ol’ man stay dancing, don’ know dat Fish is gone. Look in tub, Fish gone. Run home fe hook an’ line an’ t’row it into de sea to catch Fish. An’ dat is why we always have to catch fish at sea.
Ol' man dances, Fish sings, until a big wave comes and Fish goes for it and rides it. Ol' man keeps dancing, not realizing Fish is gone. He looks in the tub, and Fish is gone. He runs home for a hook and line and throws it into the sea to catch Fish. And that’s why we always have to catch fish at sea.
59. Rabbit Stories. [__A_TAG_PLACEHOLDER_0__]
Rennie Macfarlane, Mandeville.
Rennie Macfarlane, Mandeville.
When Brer Fox tried to catch Brer Rabbit, he could not catch him. He stick up a tar-pole in his common, an’ when Brer Rabbit come an’ see it, say, “Come out of Brer Fox place or I kick you!” An’ the tar-pole wouldn’t come out. An’ kick him an’ his foot fasten. “Let go foot, else I kick you with the other one!” An’ he won’t let it go, an’ kick it with the other one an’ the other foot fasten. An’ he box him an’ his han’ fasten. An’ say, “Let go me, else I box you!” an’ he box him with the other han’ an’ his han’ fasten. An’ he said, “Let it go, else I buck you!” An’ he buck him an’ head fasten. An’ said, “Let me go, else I bite you!” an’ when he bite him, mouth fasten an’ he couldn’t move or talk.
When Brer Fox tried to catch Brer Rabbit, he couldn't catch him. He set up a tar pole in his territory, and when Brer Rabbit came and saw it, he said, "Come out of Brer Fox's place or I'll kick you!" But the tar pole wouldn't budge. So he kicked it, and his foot got stuck. "Let go of my foot, or I'll kick you with the other one!" But it wouldn't let go, so he kicked it with the other foot and that foot got stuck too. Then he tried to hit it, and his hand got stuck. He said, "Let go of me, or I'll hit you!" and he hit it with the other hand, and that hand got stuck too. He then said, "Let me go, or I'll butt you!" So he butted it, and his head got stuck. He said, "Let me go, or I'll bite you!" and when he bit it, his mouth got stuck and he couldn't move or talk.
An’ Brer Fox said, “Think I couldn’t catch you!” An’ Brer Fox said, “Out of burn you an’ drown you an’ hang you an’ dash you over de bramble, which one you rather?” He said, “Do anything you like but don’ dash me over dat bramble!” An’ Brer Fox take him an’ dash him over the bramble, an’ he said, “Oh, what a fool!”
An’ Brer Fox said, “You think I can’t catch you!” An’ Brer Fox said, “I could burn you, drown you, hang you, or toss you over the briars. Which one do you prefer?” He said, “Do whatever you want, just don’t toss me over those briars!” An’ Brer Fox took him and tossed him over the briars, and he said, “Oh, what a fool!”
b. Saying Grace.
Rennie Macfarlane, Mandeville.
Rennie Macfarlane, Mandeville.
Brer Fox catch Brer Rabbit again. So he gwine kill him, an’ Brer Rabbit said, “Do, Brer Fox, as you gwine kill me, have prayers.” An’ he said, “Clasp you hands an’ say what I say: ‘O God, bless an’ blind us!’ ” but Brer Fox thought he say “Bless an’ help us,” an’ he say it. An’ Rabbit run away an’ they never see him. [65]
Brer Fox caught Brer Rabbit again. So he was about to kill him, and Brer Rabbit said, “Hey, Brer Fox, since you're going to kill me, let's pray. Clasp your hands and say what I say: ‘O God, bless and blind us!’” But Brer Fox thought he said “Bless and help us,” and he repeated it. And then Rabbit ran away, and they never saw him again. [__A_TAG_PLACEHOLDER_0__]
c. Pretending Dead.
Rennie Macfarlane, Mandeville.
Rennie Macfarlane, Mandeville.
When Brer Fox want to get Brer Rabbit again, he an’ Bear make up to catch him. Brer Bear go to Brer Rabbit yard an’ tell him that Brer Fox dead an’ he mus’ help him bury him, for he an’ Brer Fox friends. When he go to Brer Fox yard, he see Brer Fox lying down. Brer Rabbit put on his bonpon1 hat an’ coatie an’ spectacle an’ sit up in a rocking-chair an’ say, “I never see it so! What a style! what a funniness! I think that when folks fall down die, they always cock up their foot in the air an’ make ‘pooh!’ ” An’ Brer Fox cock up his foot in the air an’ say, “Pooh!” an’ Brer Rabbit go away an’ say, “A man like you never dead yet!”
When Brer Fox wants to get Brer Rabbit again, he and Bear team up to catch him. Brer Bear goes to Brer Rabbit's yard and tells him that Brer Fox is dead and he must help him bury him because they are friends. When he goes to Brer Fox's yard, he sees Brer Fox lying down. Brer Rabbit puts on his fancy hat, coat, and glasses, sits in a rocking chair, and says, “I’ve never seen anything like this! What a style! What a funny sight! I thought when people fell down and died, they always stuck their foot up in the air and go ‘pooh!’” Then Brer Fox sticks his foot up in the air and says, “Pooh!” and Brer Rabbit walks away, saying, “A guy like you can’t be dead yet!”
60. The Animal Race. [__A_TAG_PLACEHOLDER_0__]
a. Horse and Turtle.
Alfred Williams, Maroon Town, Cock-pit country.
Alfred Williams, Maroon Town, Cockpit Country.
Horse bet Turtle say a get to Kingston before him. Turtle bet him say him will get to Kingston before him, Brar Horse. An’ Turtle tak up one of him pickney an’ drop dem ev’ry mile-post, an’ drop de last one in at Kingston at de wharf-house, tell ’im ’em going for a sack of salt. An’ de night when dem start, as Brar Horse catch to de firs’ mile-post an’ sing out in a harsh note,
Horse and Turtle made a bet about who would reach Kingston first. Turtle claimed he would arrive before Horse did. So, Turtle took one of his kids and dropped them at every mile marker, with the last one dropped off at the wharf in Kingston, saying they were going to pick up a sack of salt. That night, as Horse got to the first mile marker and shouted out in a harsh tone,
♩ = 72 1st ending.
♩ = 72 First ending.
I-ya-a ya-o sa, nom-be, ya-o ya ya-o sa-a, nom-be,
I-ya-a ya-o sa, nom-be, ya-o ya ya-o sa-a, nom-be,
2nd
2nd
a nom-be, sa-ka be-ne sa-bi-na, nom-be, ya ya-o sa, a, nom-be.
a nom-be, sa-ka be-ne sa-bi-na, nom-be, ya ya-o sa, a, nom-be.
Turtle answer quite yonder, soft an’ sweet,
Turtle replied gently and kindly.
♩ = 72
♩ = 72
I-ya-a ya-o sa-a, nom-be, ya-o sa ya-o sa-a, nom-be, se
sa-ka be-ne sa-bi-na, nom-be, ya ya-o sa-a, nom-be.
I-ya-a ya-o sa-a, nom-be, ya-o sa ya-o sa-a, nom-be, se
sa-ka be-ne sa-bi-na, nom-be, ya ya-o sa-a, nom-be.
[66]
[__A_TAG_PLACEHOLDER_0__]
Horse say, “Well! Brar Turtle gone!” Gallop, draw rein an’ ’pur As he get to de nex’ mile-post, hear,
Horse says, “Well! Brother Turtle is gone!” Gallop, pull back on the reins, and as he gets to the next milepost, he hears,
“I-ya-a ya-o sa, nom-be, ya-o ya.”
“I-ya-a ya-o sa, nom-be, ya-o ya.”
Gallop an’ gallop till he get to de nex’ mile-post. Turtle sing,
Gallop and gallop until he gets to the next mile marker. The turtle sings,
“I-ya-a ya-o sa, nom-be, ya-o ya.”
“I-ya-a ya-o sa, nom-be, ya-o ya.”
Trabbel on, ride on, ride on, ride on, catch to de nex’ mile-post, sing out,
Trabbel on, ride on, ride on, ride on, catch up to the next mile marker, shout out,
“I-ya-a ya-o sa, nom-be, ya-o ya.”
“I-ya-a ya-o sa, nom-be, ya-o ya.”
Turtle answer de same song quite at de mile-post,—
Turtle answered the same song right at the milepost,—
“I-ya-a ya-o sa, nom-be, ya-o ya.”
“I-ya-a ya-o sa, nom-be, ya-o ya.”
As Horse catch to dat mile-post go in to Kingston, drop down dead!
As the horse reached that milepost on the way to Kingston, it collapsed and died!
b. Pigeon and Parrot.
Julia Gentle, Santa Cruz Mountains.
Julia Gentle, Santa Cruz Mountains.
Pigeon an’ Parrot was co’rtin’ one girl an’ she say whichever one firs’ come in de house de mornin’ she would marry dat one. Parrot could not fly very fas’. He went an’ mek bargain wid anodder Parrot. He went before an’ leave de odder one to follow Pigeon behin’. He went near to de girl house an’ sit down in a tree. Pigeon call, saying,
Pigeon and Parrot were both trying to win over a girl, and she said that whoever got to her house first in the morning would be the one she would marry. Parrot couldn’t fly very fast. He made a deal with another Parrot. He went ahead and left the other one to follow Pigeon behind. He got close to the girl’s house and sat down in a tree. Pigeon called, saying,
“Come on, me pretty Poll, come on, me pretty Poll,
“Come on, my pretty Poll, come on, my pretty Poll,
Stay on de tree so long,
Stay in the tree for a while,
For de sun an’ de moon gwine down,
For the sun and the moon are going down,
Stay on de tree so long.”
Stay up in the tree for a while.
Parrot answer Pigeon behind,
Parrot answers, Pigeon behind,
“Go on, me pretty Pigeon, go on, me pretty Pigeon,
“Go on, my pretty Pigeon, go on, my pretty Pigeon,
Stay on de tree so long,
Stay in the tree for a while,
Go on, me pretty Pigeon, go on, me pretty Pigeon,
Go on, my lovely Pigeon, go on, my lovely Pigeon,
Stay on de tree so long.”
Stay in the tree for a while.
Pigeon sail again. He stop, call again,
Pigeon sails again. He stops, calls again,
“Come on, me pretty Poll, come on, me pretty Poll,
“Come on, my pretty Poll, come on, my pretty Poll,
Stay on de tree so long,
Stay in the tree for a while,
Come on, me pretty Poll, come on, me pretty Poll,
Come on, my pretty Poll, come on, my pretty Poll,
Stay on de tree so long.”
Stay in the tree for a while.
Parrot answer,
Parrot response,
“Go on, me pretty Pigeon, go on, me pretty Pigeon,
“Go on, my pretty Pigeon, go on, my pretty Pigeon,
Stay on de tree so long,
Stay in the tree for a while,
Go on, me pretty Pigeon, go on, me pretty Pigeon,
Go on, my pretty Pigeon, go on, my pretty Pigeon,
Stay on de tree so long.”
Stay in the tree for a while.
[67]
[__A_TAG_PLACEHOLDER_0__]
Pigeon sail. When Pigeon nearly catch to de house, call again in de same tune. Parrot answer before now. Pigeon say, “Stop! a lil’ while Parrot was behin’; how Parrot get before?” When Pigeon went to de house, Parrot was in de house. Pigeon has to stay outside an’ Parrot married to de girl.
Pigeon sailed. When Pigeon was almost at the house, he called out again in the same tone. Parrot responded earlier. Pigeon said, “Wait! A little while ago, Parrot was behind; how did Parrot get ahead?” When Pigeon arrived at the house, Parrot was already inside. Pigeon had to stay outside while Parrot married the girl.
61. The Fasting Trial (fragment). [__A_TAG_PLACEHOLDER_0__]
Julia Gentle, Santa Cruz Mountains.
Julia Gentle, Santa Cruz Mountains.
Jumpin’ Dick say he would bear longer hunger than White Belly. So White Belly up a tree where a grape a drop, an’ Jumpin’ Dick pick up on de ground.
Jumpin' Dick says he could handle hunger longer than White Belly. So White Belly climbs a tree to get a grape, while Jumpin' Dick stays on the ground.
White Belly say,
White Belly says,
“Coo coo, me lovin’! coo coo, me lovin’!
“Coo coo, I’m in love! coo coo, I’m in love!
Everybody goin’ to look for dem dandy.”
Everybody's going to look for them dandy.
Jumpin’ Dick dance an’ sing,
Jumpin' Dick dance and sing,
“Every Monday morning,
“Every Monday morning,”
Zum zick a zum zum!
Zum zick a zum zum!
Every Monday morning,
Every Monday morning,
Zum zick a zum zum!”
Zum zick a zum zum!”
62. Man is Stronger. [__A_TAG_PLACEHOLDER_0__]
Simeon Falconer, Santa Cruz Mountains.
Simeon Falconer, Santa Cruz Mountains.
The Lion and the Tiger were very good friends. Tiger says, “No one beat us in strength!” Lion said, “No, my friend, somebody that’s stronger than we. Tiger said no, no, he cannot believe that. Lion said there was a little something called “Man” that was stronger. So Tiger says he will have to find that something called “Man.”
The Lion and the Tiger were great friends. The Tiger said, “No one can beat us in strength!” The Lion replied, “No, my friend, there is someone stronger than us.” The Tiger insisted he couldn’t believe that. The Lion explained that there was a little something called “Man” that was stronger. So the Tiger said he would have to find this thing called “Man.”
And he go hunting the Man and he buck up Mr. Ram-goat and he ask him if him name “Man”. Goat says yes. And he asked him if the two things he had up here (horns) called “gun”. And he asked him if that long scar he have on belly, called “ram-rod.” And he asked him if that bag he had, called “shot-bag.” And Goat said yes. And Tiger walk up and lick him flat on the ground. Goat holla “Wi-i! wi-i-i!” And Tiger went back to Lion and say he find something called “Man” and single lick he lick him, fa’ dead. Lion say, “No, me friend! dat no ‘Man’, for Man have two feet an’ dat you tell me have four legs.” Tiger say will have to go back again find Man, for he bound to have that something called “Man”. [68]
And he went hunting for the Man and ran into Mr. Ram-goat. He asked him if his name was “Man.” Goat said yes. Then he asked if the two things he had up here (horns) were called “gun.” He also asked if that long scar on his belly was called “ram-rod.” And he asked if that bag he had was called “shot-bag.” Goat said yes to all. Then Tiger walked up and knocked him flat to the ground. Goat shouted “Wi-i! wi-i-i!” Tiger went back to Lion and said he found something called “Man” and just one lick was enough to kill him. Lion said, “No, my friend! That’s not a ‘Man,’ because a Man has two feet, and you just told me that thing has four legs.” Tiger said he would have to go back again to find Man because he must have that something called “Man.” [__A_TAG_PLACEHOLDER_0__]
And he went out again seeking after “Man”, and a Hunter was out. And he saw the Hunter and he said, “Now this yeah mus’ Man!” And so him gwine up to de man, de Hunter aiming for him with the gun, and ask if him name “Man”. And the Hunter drive at him with the gun. And he run back to Lion and could only say, “I find ‘Man’ an’ him single answer him answer me, blood fly all t’ru me body!” and him dead. Lion says, “I tell you; you no believe me; but you believe me now!”
And he went out again looking for "Man," and there was a Hunter out. He saw the Hunter and said, "Now this must be Man!" So he went up to the man, and the Hunter aimed his gun at him, asking if his name was "Man." The Hunter pointed the gun at him. He ran back to Lion and could only say, "I found ‘Man’ and the only answer he gave me made my blood run cold!" and he died. Lion said, "I told you; you didn’t believe me; but now you believe me!"
[69]
[__A_TAG_PLACEHOLDER_0__]
OLD STORIES, CHIEFLY OF SORCERY.
63. The Pea that made a Fortune. [__A_TAG_PLACEHOLDER_0__]
Etheline Samuels, Claremont, St. Ann.
Etheline Samuels, Claremont, St. Ann.
One day an old lady was travelling on the road and she picked up a green pea and she planted it. And after it grew, her goat ate it off. She cried upon the goat and told it that she wanted the peas. The goat said that he didn’t have anything to give her, but she could take one of his horns. She took the horn and went to the river-side to wash it. The river took it away from her. She cried upon the river, and the river said it didn’t have anything to give her but a fish. She went further. She met a man who was very hungry. She gave the man the fish. After the man ate it, she cried upon the man. The man gave her a moreen. She went a little further and saw a cow-boy. She gave him the moreen. After he had worn it out, she cried upon him for it. He said he didn’t have anything to give her but his whip. She went a little further and saw a man driving cows. She gave the whip to the man. After the man had lashed it out, she cried upon him, so he gave her a cow; and from the cow she made her riches.
One day an old lady was traveling down the road when she found a green pea and decided to plant it. When it grew, her goat ate it. Upset, she scolded the goat and told it she wanted the peas. The goat replied that he had nothing to give her but one of his horns. She took the horn and went to the river to wash it, but the river swept it away. She cried out to the river, and it told her it couldn’t give her anything but a fish. She continued on and met a very hungry man, giving him the fish. After he ate it, she cried out to him, and he gave her a moreen. Moving on a bit further, she saw a cowboy and gave him the moreen. After he wore it out, she cried out to him for it, and he said he didn’t have anything to give her but his whip. She walked a little farther and came across a man driving cows. She gave him the whip, and when he used it, she cried out to him, so he gave her a cow, and from that cow, she became rich.
64. Settling the Father’s Debt. [__A_TAG_PLACEHOLDER_0__]
Simeon Falconer, Santa Cruz Mountains.
Simeon Falconer, Santa Cruz Mountains.
A man owe another one five pounds, and the other called in and asked the son who was at home, “Where is your father?”—“Me father gone to break a new fence to mend a rotten one.”—“Where is your mother?”—“Me mother gone to the market to sell sweet to buy sweet.”—“Where is your older brother?”—“Gone to sea to catch what in catching will kill and what him don’ catch will carry home alive.”—“Where is your sister?”—“Me sister in the house weeping over what she was rejoicing about last year.”—“What are you doing?”—“Taking hot bricks out [70]of oven.”—“Now, me good boy, you give me some hard puzzle. If you tell me the meaning I’ll give you five pounds.”—“When I tell you me father gone to break a new fence to mend an old one, mean to say me father owe you five pound and gone to borrow five pound to pay you. When I tell you me mother gone to the market to sell sweet to buy sweet, gone to sell honey to buy sugar. When I said me brother gone to the sea to catch what in catching he kill and what him don’ catch him bring home alive, I mean to say he goes to bed and he will catch the lice from his head and kill them; what he don’ catch he mus’ carry back in the head. When I said me sister was in the house weeping over what she was rejoicing over last year, she was rejoicing last year in getting her baby; she is weeping over it now because it is dying. When I tell you I’m taking hot bricks out of oven, I am pulling chiggers out of me feet.”—“Now all your puzzles are put through, you are worthy of the five pounds.”—“Please settle me father’s debt, then.” So he make a receipt and give his father five pounds.
A man owed another man five pounds, and the other man came by and asked the son who was home, “Where is your father?”—“My father went to break a new fence to fix a rotten one.”—“Where is your mother?”—“My mother went to the market to sell sweets to buy sweets.”—“Where is your older brother?”—“He went to sea to catch what he can kill, and whatever he doesn't catch, he’ll bring home alive.”—“Where is your sister?”—“My sister is in the house crying over what she was happy about last year.”—“What are you doing?”—“Taking hot bricks out [__A_TAG_PLACEHOLDER_0__] of the oven.”—“Now, my good boy, you’ve given me a tough puzzle. If you tell me the meaning, I’ll give you five pounds.”—“When I say my father went to break a new fence to fix an old one, I mean that my father owes you five pounds and went to borrow five pounds to pay you. When I say my mother went to the market to sell sweets to buy sweets, she went to sell honey to buy sugar. When I said my brother went to the sea to catch what he can kill and whatever he doesn't catch he brings back alive, I mean he goes to bed and he’ll catch the lice from his head and kill them; what he doesn’t catch he must bring back in his head. When I said my sister was in the house crying over what she was happy about last year, she was happy last year because she had her baby; she’s crying now because it is dying. When I tell you I’m taking hot bricks out of the oven, I’m pulling chiggers out of my feet.”—“Now that all your puzzles are solved, you deserve the five pounds.”—“Please pay my father’s debt, then.” So he wrote a receipt and gave his father five pounds.
65. Mr. Lenaman’s Corn-field. [__A_TAG_PLACEHOLDER_0__]
George Parkes, Mandeville.
George Parkes, Mandeville.
There was a man named Mr. Lenaman. He went to a place to rent a piece of ground. He didn’t know that it was a burial ground. It was about twenty acres of land. When he went, he chopped with his machete “pom!” He heard a voice say, “Who chop bush deh?” He answered, “Me, Mr. Lenaman.” The v’ice said,
There was a man named Mr. Lenaman. He went to a place to rent a piece of land. He didn’t know that it was a burial ground. It was about twenty acres. When he got there, he chopped with his machete, “pom!” He heard a voice say, “Who’s chopping bushes over there?” He replied, “Me, Mr. Lenaman.” The voice said,
“Big an’ little, get up an’ help Mr. Lenaman chop bush!
“Big and little, get up and help Mr. Lenaman chop some brush!
No mo’ bush mustn’t lef’ to-day.”
No more bushes shouldn't leave today.
So all de ghosts, big an’ small, get up chop off de bush clean.
So all the ghosts, big and small, get up and clear the bushes.
Mr. Lenaman was very glad. He went home and told his wife of the luck he had met. When the bush dry up, he went back to burn it an’ starting to burn it he hear de v’ice say, “Who burn bush deh?” He said, “Me, Mr. Lenaman.” The v’ice said,
Mr. Lenaman was very happy. He went home and told his wife about the good fortune he had encountered. When the bush dried up, he went back to burn it, and as he started to set it on fire, he heard a voice say, “Who’s burning the bush there?” He replied, “It’s me, Mr. Lenaman.” The voice said,
“Big an’ little, get up an’ help Lenaman bu’n bush!
"Big and little, get up and help Lenaman burn the bush!"
No mo’ bush mustn’t lef’ to-day.”
No more bush mustn't leave today.
An’ all de ghost get up an’ help Mr. Lenaman bu’n off de bush clean.
And all the ghosts get up and help Mr. Lenaman burn off the bush completely.
The nex’ day, himself an’ wife went to plant corn. As they make the firs’ chop say “pom!,” hear de v’ice say, “Who plant corn deh?” He say, “Me, Mr. Lenaman.” De v’ice say,
The next day, he and his wife went to plant corn. As they made the first chop, they heard a voice say, “Who’s planting corn there?” He replied, “Me, Mr. Lenaman.” The voice said,
“Big an’ little, get up help Lenaman plant corn!
“Big and little, get up and help Lenaman plant corn!
No mo’ corn mustn’t lef to-day.”
No more corn shouldn't be left today.
[71]
[__A_TAG_PLACEHOLDER_0__]
An’ all de ghost get up an’ help him plant de corn, plant off de whole twenty acres.
And all the ghosts get up and help him plant the corn, planting the entire twenty acres.
When de corn grow up, he went back to mol’ it. As he started, the v’ice says, “Who mol’ corn deh?” He said, “Me, Mr. Lenaman.” The v’ice said,
When the corn grew, he went back to grind it. As he started, the voice said, “Who’s grinding the corn there?” He replied, “Me, Mr. Lenaman.” The voice said,
“Big an’ little, get up help Lenaman mol’ corn!
“Big and little, get up and help Lenaman shell corn!
No mo’ corn mustn’t lef’ to-day.”
No more corn shouldn't be left today.
An’ all de ghost get up an’ help dem mol’ off de corn dat day.
An' all the ghosts got up and helped them take the corn off that day.
Now de corn grow up an’ bear an’ dry. Mr. Lenaman send his wife an’ boy one day to go an’ see how dey stay, an’ tol’ ’em not to break any because if dey break one, de ghosts will break it all off an’ den Mr. Lenaman won’t get none. He is going to get a lot of people to go there with him one day to help him break them, so that he can get a plenty. Now the wife an’ boy went to the groun’, but when they go, they forget what Mr. Lenaman tol’ them. In coming away, they broke one each. They hear the v’ice say, “Who broke corn deh?” They said, “Mr. Lenaman wife an’ boy.” The v’ice say,
Now the corn is growing, producing, and drying. Mr. Lenaman sent his wife and son one day to check on how it was doing, and told them not to break any because if they did, the ghosts would break them all off, and then Mr. Lenaman wouldn’t get any. He plans to bring a lot of people there one day to help him break them so he can get a lot. So the wife and son went to the field, but when they arrived, they forgot what Mr. Lenaman told them. On their way back, they each broke one. They heard a voice say, “Who broke the corn there?” They replied, “Mr. Lenaman’s wife and son.” The voice said,
“Big an’ little get up an’ help Lenaman wife an’ boy break corn!
“Big and little get up and help Lenaman's wife and boy break corn!
No mo’ corn mus’ be lef’ to-day.”
No more corn must be left today.
An’ dey break off every bit!
An' they break off every piece!
The wife an’ boy went home an’ tol’ it to Mr. Lenaman. The three of them went back to the groun’. Mr. Lenaman got vex an’ started to beat the wife an’ boy. The v’ice said, “Who beat wife an’ boy deh?” He said, “Me, Mr. Lenaman.” V’ice said,
The wife and son went home and told Mr. Lenaman about it. The three of them returned to the area. Mr. Lenaman got angry and started to hit the wife and son. The officer said, “Who beat the wife and son?” He replied, “I did, Mr. Lenaman.” The officer said,
“Big an’ little, get up go an’ help Mr. Lenaman beat wife an’ bwoy!
“Big and little, get up and go help Mr. Lenaman beat his wife and boy!
No mo’ wife an’ bwoy mustn’t lef’ to-day.”
No more wife and boy mustn't leave today.
So dem beat de wife an’ boy so dat dem kill dem.
So they beat the wife and the boy so badly that they killed them.
So Mr. Lenaman stan’ up now didn’t know what to do, start to scratch his head. The v’ice said, “Who ’cratch head deh?” He said, “Me, Mr. Lenaman,” The v’ice said,
So Mr. Lenaman stands up now, not knowing what to do, and starts to scratch his head. The voice said, “Who’s scratching their head?” He replied, “Me, Mr. Lenaman.” The voice said,
“Big an’ little, get up an’ help Lenaman ’cratch head!
“Big and little, get up and help Lenaman scratch his head!
No mo’ head mustn’t lef’ to-day.”
No more heads must leave today.
An’ de whole of dem start to ’cratch his head, ’cratch it until he dead.
An’ they all started to scratch their heads, scratching them until he died.
66. Simon Tootoos. [__A_TAG_PLACEHOLDER_0__]
Thomas White, Maroon Town, Cock-pit country.
Thomas White, Maroon Town, Cockpit Country.
Der was once a woman dat have a child. Him name was Simon Tootoos. De mudder him was a church woman, an’ him used to send de boy to church; and after, de mudder come an’ [72]die. An’ when de mudder die, he take de world upon his head. And Simon Tootoos mek colbon1 and set it on Sunday day, and he go to wood on Sunday to go and search his colbon. And when he go to catch him bird, he catch a snake in de colbon. When he go to raise up de colbon an’ fin’ it was a snake, him leave it. An de snake answer to him,
There was once a woman who had a child. His name was Simon Tootoos. The mother was a church woman, and she used to send the boy to church; and after that, the mother came and died. And when the mother died, he took on the weight of the world. Simon Tootoos made a fishing net and set it out on Sunday, and he went to the woods on Sunday to search for his net. When he went to check his net, he caught a snake in it. When he tried to pull up the net and found it was a snake, he left it alone. And the snake spoke to him,
♩ = 80
♩ = 80
Come take me up, Come take me up, Simon Tootoos, lennon boy. Come take me up, oh, lennon boy, Too na too.
Come pick me up, Come pick me up, Simon Tootoos, Lennon boy. Come pick me up, oh, Lennon boy, Too na too.
It was his dead mudder cause de snake to sing like dat. And when he go to leave—
It was his dead mother that made the snake sing like that. And when he was about to leave—
“Come back you’ colbon, come back you’ colbon.
“Come back you colbon, come back you colbon.
Simon Tootoos, lennon boy,
Simon Tootoos, Lennon fan,
Come back you’ colbon, O lennon boy!
Come back, you scoundrel, oh dear boy!
Too na too!”
Too na too!
make him come an’ tek him up carry him come back to yard. And him put him down—
make him come and take him up, carry him back to the yard. And he puts him down—
“Come ’tretch me out, come ’tretch me out,
“Come stretch me out, come stretch me out,
Simon Tootoos, lennon boy,
Simon Tootoos, Lennon kid,
Come ’tretch me out, O lennon boy!
Come stretch me out, oh skinny boy!
Too na too!”
Too slow!
And stretch him out and cut him neck.—
And lay him down and cut his throat.
“Come wash your pot, come wash your pot,
“Come wash your pot, come wash your pot,
Simon Tootoos, lennon boy,
Simon Tootoos, Lennon fan,
Come wash your pot, O lennon boy!
Come wash your pot, oh Lennon boy!
Too na too!”
Too na too!
And wash de pot. And cut him up an’ put in de pot, an’ he set it on de fire, mak up him fire under him, and him start boiling. After it start boiling, it boil until it tell him to season in skelion2. When it boil, it tells him to come down pot off de fire. So
And wash the pot. Then cut it up and put it in the pot, and he set it on the fire, building up the flames underneath, and it started boiling. Once it started boiling, it continued until it was time to season it with scallions2. When it boiled, it signaled for him to take the pot off the fire. So
“Come wash you’ plate, come wash you’ plate,
“Come wash your plate, come wash your plate,
Simon Tootoos, lennon boy,
Simon Tootoos, Lennon fan,
Come wash you’ plate, O lennon boy!
Come wash your plate, oh Lennon boy!
Too na too!”
Too na too!
He wash de plate. [73]
He washed the plate. [__A_TAG_PLACEHOLDER_0__]
“Come clean you’ knife, come clean you’ knife,
“Come on, you knife, come on, you knife,
Simon Tootoos, lennon boy,
Simon Tootoos, Lennon fan,
Come clean you’ knife, O lennon boy!
Come clean, you knife, oh Lennon boy!
Too na too!”
Too na too!
He clean him knife.
He cleans his knife.
“Come lay you’ table, come lay you’ table,
“Come set your table, come set your table,
Simon Tootoos, lennon boy!
Simon Tootoos, Lennon fan!
Come lay you’ table, O lennon boy!
Come set your table, oh gentle boy!
Too na too!”
Too na too!
He lay him table. An’ say,
He laid the table. And said,
“Come pick me out, come pick me out,
“Come choose me, come choose me,
Simon Tootoos, lennon boy,
Simon Tootoos, Lennon fan,
Come pick me out, O lennon boy!
Come pick me, oh Lennon boy!
Too na too!”
Too na too!
And pick him out.
And choose him.
“Come lay me on table, come lay me on table,
“Come lay me on the table, come lay me on the table,
Simon Tootoos, lennon boy,
Simon Tootoos, Lennon fan,
Come lay me on table, O lennon boy!
Come lay me on the table, oh Lennon boy!
Too na too!”
Too na too!
Put him on table.
Put him on the table.
“Come draw you’ chair, come draw you’ chair,
“Come pull up your chair, come pull up your chair,
Simon Tootoos, lennon boy,
Simon Tootoos, Lennon fan,
Come draw you’ chair, O lennon boy!
Come, pull up your chair, oh young man!
Too na too!”
Too na too!
He draw him chair.
He drew his chair.
“Come eat me now, come eat me now,
“Come eat me now, come eat me now,
Simon Tootoos, lennon boy!
Simon Tootoos, Lennon kid!
Come eat me now, O lennon boy!
Come eat me now, oh Lennon boy!
Too na too!”
Too na too!
He eat him dead mother now.
He eats his dead mother now.
“Come call you’ grave-digger, come call you’ grave-digger,
“Come get your grave-digger, come get your grave-digger,
Simon Tootoos, lennon boy,
Simon Tootoos, Lennon fan,
Come call you’ grave-digger, O lennon boy!
Come call your grave-digger, oh Lennon boy!
Too na too!
Too na too!
“Come call you’ carpenter, come call you’ carpenter,
“Come call your carpenter, come call your carpenter,
Simon Tootoos, lennon boy,
Simon Tootoos, Lennon fan,
Come call you’ carpenter, O lennon boy!
Come call your carpenter, oh Lennon boy!
Too na too!”
Too na too!
As him eating done—
As he finished eating—
“Come say you’ prayer, come say you’ prayer,
“Come say your prayer, come say your prayer,
Simon Tootoos, lennon boy,
Simon Tootoos, Lennon fan,
Come say you’ prayer, O lennon boy!
Come say your prayer, O Lennon boy!
Too na too!
Too na too!
[74]
[__A_TAG_PLACEHOLDER_0__]
“Come go to you’ bed, come go to you’ bed,
“Come, go to your bed, come, go to your bed,
Simon Tootoos, lennon boy,
Simon Tootoos, Lennon fan,
Come go to you’ bed, O lennon boy!
Come, let's go to your bed, oh Lennon boy!
Too na too!”
Too na too!
After him go to him bed, him mudder come out of him belly; an’ dat was de las’ of Simon Tootoos.
After he went to bed, his mother came out of his belly; and that was the last of Simon Tootoos.
67. The Tree-wife. [__A_TAG_PLACEHOLDER_0__]
Thomas White, Maroon Town.
Thomas White, Maroon Town.
It was a man didn’t have no wife an’ he was a hunter-man; he hunt in de bush all day. An’ one day he go in de bush, go an’ shoot, an’ when he coming home, him saw a pretty tree name of Jessamy, an’ he say, “O me biddy boy, das a pretty tree!” An’ he says, “If dis tree could tu’n a wife to me, I would like to be marry to him!” An’ so he said, it done de very same as what him said; de tree do tu’n a wife for him. De woman was naked, an’ he lef’ him at de said time an’ went home back, an’ he get some clot’ing for de woman, an’ got him dress up nicely an’ carry him home at house.
There was a man who didn't have a wife, and he was a hunter. He hunted in the bush all day. One day, while he was out hunting and on his way home, he saw a beautiful tree called Jessamy, and he said, “Oh my goodness, that's a beautiful tree!” Then he thought, “If this tree could turn into a wife for me, I would love to marry her!” As soon as he said that, the tree did exactly what he wished; it turned into a wife for him. The woman was naked, and he left her there for a moment and went home. He got some clothes for her, dressed her up nicely, and brought her back to his house.
An’ deh he an’ de woman was fo’ a long time until one day he were gwine out a bush fe gwine shoot, an’ leave him wife a house. Him go an’ sleep an’ never come home till de nex’ day. An’ after he gone to de wood, it’s anudder man go dere an’ inveigle him wife an’ tek’ him away from him house an’ go to dis man house. An’ when de poor man come home from bush de nex’ day, he couldn’t fin’ him wife. An’ what de wife did, after de wife come out dis man’s house go to de nex’ house, she was frighten how him husban’ gwine fin’ him. An’ de nex’ man house about a two mile off him husban’ house, an’ as she leaving for him house, she spit all de way until she ketch to dis odder man’s house.
And he and the woman were together for a long time until one day he went out into the bush to hunt and left his wife at home. He went to sleep and didn’t come home until the next day. After he went to the woods, another man came by and seduced his wife, taking her away from their home to his house. When the poor man came home from the bush the next day, he couldn’t find his wife. As for the wife, after she left this man's house, she went to the next house, scared of how her husband would react when he found out. The next man’s house was about two miles from her husband’s house, and as she was leaving for her husband's house, she spat all the way until she reached this other man’s house.
An’ de man was into a rage dat him couldn’t fin’ him wife an’ didn’t know what was to ever do. An’ him sing,1
An’ the man was in a rage that he couldn’t find his wife and didn’t know what to do. An’ he sang,1
Jesta be-yo, eh-e-eh-eh-eh-o—— Jesta
be-yo, A, a wi’ die, oh, wi’a go die, oh, fe trees bear-e, oh,
A, a wi’ die, oh, wi a go die, oh, fe trees bear-e, oh.
Jesta be-yo, eh-e-eh-eh-eh-o—— Jesta
be-yo, A, a wi’ die, oh, wi’a go die, oh, fe trees bear-e, oh,
A, a wi’ die, oh, wi a go die, oh, fe trees bear-e, oh.
[75]
[__A_TAG_PLACEHOLDER_0__]
When de man sing, de spit dat de woman spit answer him,—
When the man sings, the spit that the woman spits answers him,—
“Jesta be-yo, eh, eh, eh, o!
“Jesta be-yo, eh, eh, eh, o!
Jesta be-yo, a wi’ die-o,
Jesta be-yo, a wi’ die-o,
Wi’ a go die-o, fe trees bear-e o!”
Wi' a go die-o, fe trees bear-e o!
To every place where de woman spit, de man go dere an’ stan’ an’ call—
To every place where the woman spits, the man goes there and stands and calls—
“Jesta be-yo, eh, eh, eh, o,”
“Jesta be-yo, eh, eh, eh, o,”
at each stopping-place of half a mile until two miles are passed. An’ jus’ as de woman hear de voice of de man, stan’ at door-mout’ an’ see dat de man coming. An’ de man go tak him wife an’ catch him right back to home yard.
at each stopping place of half a mile until two miles are passed. And just as the woman hears the man's voice, she stands at the door and sees him coming. And the man takes his wife and brings her right back to their yard.
Jack man dory, choose none!
Jack, don't pick any!
68. Sammy the Comferee. [__A_TAG_PLACEHOLDER_0__]
Thomas White, Maroon Town.
Thomas White, Maroon Town.
It was a woman had one son, an’ it was a boy dat very unruly by him mudder an’ fader. He had not’ing to do but fire bow an’ arrow all day. An’ one day he tek up him bow an’ arrow an’ fire de arrow an’ de arrow drop in a Massa Jesus yard. An’ he went in de yard to go an’ pick up de arrow, an’ Massa Jesus wife was in de yard an’ Massa Jesus was gone out—wasn’t at home. An’ all dem clo’es was out of doors sunning. An’ de wife detain de boy in de yard fo’ de whole day until rain come de day an’ wet up all Massa Jesus clo’es a-do’. Dis boy was Sammy de Comferee, an’ jus’ t’ru Sammy de Comferee mek de clo’es a wet up a-do’. An’ when Massa Jesus come in, him was wet an’ him want some dry clo’es to put on an’ him couldn’t get no dry clo’es to put on. An’ him tu’n to him wife an’ ask him what him was doin’ de whole day at de house an’ mek him clo’es wet up a-do’. Him answer to Massa Jesus dat as he, Sammy de Comferee, was in de house, das why came de clo’es to wet a-do’. Massa Jesus say to him as he was along in de house de whole day if is de reason to mek him clo’es a wet up a-do’, an’ de woman reply to Massa Jesus dat if him been pretty as Sammy de Comferee, him would a do more. An’ Massa Jesus answer to him wife dat him know dat is him made Sammy de Comferee, an’ if Sammy de Comferee is prettier den him, him would see about it.
There was a woman who had one son, and he was a very unruly boy to his mother and father. He did nothing but shoot his bow and arrow all day. One day, he picked up his bow and arrow and shot an arrow that landed in Jesus' yard. He went into the yard to retrieve the arrow, and Jesus' wife was there while Jesus was out — he wasn’t home. All their clothes were outside drying in the sun. Jesus’ wife kept the boy in the yard for the whole day until it started to rain and soaked all of Jesus' clothes that were out. This boy was Sammy the Comforter, and it was Sammy the Comforter who made the clothes all wet. When Jesus came home, he was wet and wanted some dry clothes to wear but couldn’t find any. He turned to his wife and asked her what she had been doing all day that made his clothes all wet. She answered him that it was because Sammy the Comforter was in the house, that’s why the clothes got wet. Jesus said to him that if he had been in the house all day, was that really the reason for his clothes getting wet, and the woman replied that if he were as handsome as Sammy the Comforter, he would have done more. Jesus answered his wife that he knew he made Sammy the Comforter, and if Sammy the Comforter was prettier than him, he would do something about it.
An’ Massa Jesus put up iron rod, an’ de iron rod hot as a fire, hot until it red. An’ him sen’ for Sammy de Comferee. An’ when Sammy de Comferee come, Massa Jesus says to him what he was doin’ in him yard de whole day. An’ he says dat him [76]fire him bow an’ arrow an’ de arrow drop into de yard, an’ after, he went in de yard to pick up de arrow an’ de wife detain him in de yard an’ him couldn’t get away from de woman until rain tek him in de yard. And Massa Jesus said dat de wife tell him dat Sammy de Comferee is prettier ’an him dat made him. An’ he order Sammy to climb de iron rod. An’ he commence to melt away an’ he sing,
An’ Master Jesus put up an iron rod, and the iron rod was as hot as fire, hot until it was red. An’ he sent for Sammy the Comforter. An’ when Sammy the Comforter arrived, Master Jesus asked him what he was doing in his yard all day. An’ he said that he was firing his bow and arrow and the arrow dropped into the yard, and afterward, he went into the yard to pick up the arrow, but his wife detained him in the yard and he couldn’t get away from her until the rain took him out of the yard. And Master Jesus said that his wife told him that Sammy the Comforter was prettier than he was, the one who made him. An’ he ordered Sammy to climb the iron rod. An’ he started to melt away and he sang,
♩ = 88
♩ = 88
Ah, me Sammy de Con-fa-ri-a-e-ro, Gi-ra
no, ah, in din ro. Ah, e do me da de a, Gi-ro no.
Ah, me Sammy de Con-fa-ri-a-e-ro, Gi-ro no, ah, in din
ro. Ah, e do me ma me-a, Gi-ro no. Ah, me Sammy de
Con-fa-ri-a-e-ro, Gi-ro no, ah, in din ro.
Ah, me Sammy from the confederation, Gi-ra
no, ah, in din ro. Ah, give me a break, Gi-ro no.
Ah, me Sammy from the confederation, Gi-ro no, ah, in din
ro. Ah, give me a hand, Gi-ro no. Ah, me Sammy from
the confederation, Gi-ro no, ah, in din ro.
He melt off to him leg. An’ sing again—
He melted off to his leg. And sang again—
“A me Sammy de Con-fa-ri-a!”
"A me Sammy de Con-fari-a!"
He melt off to his middle. He sing again—
He melted to his core. He sang again—
“A me Sammy de Con-fa-ri-a!”
“A me Sammy de Con-fa-ri-a!”
an’ him melt off one of him hand. He sing again—
an’ he melted off one of his hands. He sang again—
“A me Sammy de Con-fa-ri-a!”
“A me Sammy de Con-fa-ri-a!”
an’ him melt off to him neck. An’ him sing again,
an’ he melts down to his neck. An’ he sings again,
“A me Sammy de Con-fa-ri-a!
"Ame, Sammy de Con-fa-ri-a!"
Gi-ra no a in din ro!”
Gi-ra no a in din ro!”
an’ him melt off to not’ing. An’ when you look at de iron rod, de whole heap of fat heap up about de iron rod. An’ all de pretty men dat come into de worl’ get some of Sammy de Comferee’s fat, but all de ugly ones don’t get none of it.
an’ him melt off to not’ing. An’ when you look at de iron rod, de whole heap of fat heap up about de iron rod. An’ all de pretty men dat come into de worl’ get some of Sammy de Comferee’s fat, but all de ugly ones don’t get none of it.
Jack man dory, me story done! [77]
Jack's in charge, my tale is finished! [__A_TAG_PLACEHOLDER_0__]
69. Grandy-Do-an’-Do. [__A_TAG_PLACEHOLDER_0__]
a. Moses Hendricks, Mandeville.
There was an old woman, a witch, but she was very wealthy. She lived quite to herself. Plenty of stock—horses, cows, sheep, mules, each kind kept by itself in a separate pasture. The old lady’s name was Grandy Beard-o, but nobody knew that name. She wanted a person to sup with her. She came across a little girl one day. Then took that girl home. After she prepared her meal, she called the girl and asked her if she knew her name. The girl said, “No, ma’am.” She said to the girl, “Unless you tell me my name, I will not give you anything to eat.”
There was an old woman, a witch, but she was very rich. She lived pretty much alone. She had lots of livestock—horses, cows, sheep, mules—each type kept in its own pasture. The old lady's name was Grandy Beard-o, but no one knew that name. She wanted someone to join her for dinner. One day, she found a little girl. Then she took the girl home. After she made her meal, she called the girl and asked if she knew her name. The girl replied, "No, ma'am." The old woman said to her, "Unless you tell me my name, I won't give you anything to eat."
She started out the girl to go and fetch some water. The girl had to go through all the pastures to get where the water was—mules to themselves, cows to themselves, horses to themselves, sheep to themselves. She went along crying, being hungry. So she got into cow-pasture—that was first pasture. The cow said to her, “What’s the matter with you, me baby?”
She started out as the girl who would go and get some water. The girl had to walk through all the fields to reach the water—mules in one area, cows in another, horses in their own, and sheep in theirs. She walked along crying, feeling hungry. Then she entered the cow pasture—that was the first field. The cow said to her, “What’s wrong with you, sweetheart?”
The girl said, “The old lady will not give me anything to eat except me can tell her her name!” Cow was afraid to tell her.
The girl said, “The old lady won't give me anything to eat unless I tell her my name!” Cow was scared to tell her.
From there she went into mule pasture, crying all the same. Mule said, “What’s the matter, me baby?”
From there she went into the mule pasture, still crying. The mule said, “What’s wrong, my baby?”
The girl said, “The old lady will not give me anything to eat, except me can tell her her name!” Mule wouldn’t tell her.
The girl said, “The old lady won’t give me anything to eat, unless I tell her her name!” Mule wouldn’t tell her.
She got into horse pasture, crying all the way. Horse said, “What’s the matter, me baby?”
She walked into the horse pasture, crying the whole time. The horse said, “What’s wrong, my baby?”
“Old lady in there won’t give me anything to eat except me can tell her her name!” Horse wouldn’t tell her.
“An old lady in there won’t give me anything to eat unless I tell her my name!” Horse wouldn’t tell her.
From there she went into bull pasture, still crying. Bull said, “What’s the matter, me baby?”
From there, she went into the bull pasture, still crying. The bull said, “What’s wrong, sweetheart?”
“Old lady won’t give me anything to eat except me can tell her her name!”
“Old lady won’t give me anything to eat unless I tell her my name!”
Bull says, “Cho! when you go home, tell her her name Grandy Beard-o.” Bull was a mighty man; he didn’t care!
Bull says, “Hey! When you get home, tell her her name is Grandy Beard-o.” Bull was a strong guy; he didn’t care!
The girl was so glad, hastened home so as to get something to eat. Old lady said, “You can tell me my name make me give you something to eat?”
The girl was so happy that she rushed home to get something to eat. The old lady said, “Can you tell me my name so I can give you something to eat?”
The girl said, “Your name Grandy Beard-o, ma’am.”
The girl said, “Your name is Grandy Beard-o, ma’am.”
Old lady got so indignant! She gave the girl a good feed and after that she started to find who told the girl. Went into cow pasture.
Old lady got really mad! She fed the girl well and then started looking for who told her. She went into the cow pasture.
“You cow, you cow, you cow,
You cow, you cow, you cow,
Why you tell the girl
Why are you telling her?
Me name Grandy Beard-o?”
My name is Grandy Beard-o?
[78]
[__A_TAG_PLACEHOLDER_0__]
Cow said,
Cow said,
“A ring ding ding, mamma, ring ding ding;
“A ring ding ding, mama, ring ding ding;
A ring ding ding, mamma, ring ding ding;
A ring ding ding, mom, ring ding ding;
No me tell.”
No me say.
She jump into horse pasture now.—
She jumps into the horse pasture now.—
“You also horse tell the girl
You also tell the girl about the horse.
Me name Grandy Beard-o?”
My name is Grandy Beard-o?
Horse said,
Horse said,
“A ring ding ding, mamma, ring ding ding;
“A ring ding ding, mamma, ring ding ding;
A ring ding ding, mamma, ring ding ding;
A ring ding ding, mom, ring ding ding;
No me tell him.”
No me tell him.
She got into bull pasture now.—
She walked into the bull pasture now.—
“You bull, you bull, you bull,
You bull, you bull, you bull,
Why you tell the girl
Why are you telling the girl?
Me name Grandy Beard-o?”
My name is Grandy Beard-o?
Bull said,
Bull said,
“A ring ding ding, mamma, ring ding ding;
“A ring ding ding, mama, ring ding ding;
A ring ding, ding, mamma, ring ding ding;
A ring ding, ding, mama, ring ding ding;
Damme, me tell ’m!”
"Damn, let me tell them!"
The old lady gripped the bull and tossed him in the air. The bull dropped; nothing happened. The bull tossed her in the air now, and she dropped; one leg broken. She tossed the bull again; the bull came down unhurt. The bull tossed her up again; she came down, another leg was broken.
The old lady grabbed the bull and threw him into the air. The bull fell; nothing happened. The bull threw her into the air now, and she fell; one leg was broken. She threw the bull again; the bull landed unharmed. The bull threw her up again; she fell, and another leg was broken.
She tossed the bull; nothing happened. The bull tossed her; she came down, one arm broken. She tossed the bull again; the bull came down unhurt. The bull tossed her again; she came down, the other arm was broken.
She threw the bull; nothing happened. The bull threw her; she landed, one arm broken. She threw the bull again; the bull landed unhurt. The bull threw her again; she landed, the other arm was broken.
She tossed the bull again; the bull came down unhurt. The last toss the bull made, her neck broke. That was the end of her. The girl became mistress of all she possessed, and that is why the land goes from hand to hand in legacy up to to-day.
She threw the bull again; the bull landed safely. On the last toss, the bull caused her neck to break. That was her end. The girl became the owner of everything she had, and that's why the land is passed down from generation to generation even today.
Jack man dory!
Jack, man the dory!
b. Julia Gentle, Malvern, Santa Cruz Mountains.
b. Julia Gentle, Malvern, Santa Cruz Mountains.
A very bad woman have only one daughter an’ say, “Go to the river for water an’ when you come back, if you cannot tell my name I will destroy you.” When him goin’ fe water see Crab. An’ Crab axin’ where him go. An’ say, “Grandy sen’ me go a river fe water an’ say when me come back, if me cannot tell him name, her will kill me.” The Crab tell him say, “When you go, tell her dat her name Grandy Do-an-do.” [79]
A really mean woman had only one daughter and said, “Go to the river for water, and when you come back, if you can't tell me my name, I'll destroy you.” On her way to get water, she saw a Crab. The Crab asked where she was going. She said, “My mother sent me to the river for water and said that when I come back, if I can't tell her name, she will kill me.” The Crab told her, “When you go back, tell her that her name is Grandy Do-an-do.” [__A_TAG_PLACEHOLDER_0__]
So when she come back, she forget the name. An’ she say mus’ kill him, so dash away the water an’ send him back. Then when she go back, the Crab say, “Sing it all the way!” Then when the girl go back she sing,
So when she came back, she forgot the name. And she said she had to kill him, so she threw away the water and sent him back. Then when she returned, the Crab said, “Sing it all the way!” Then when the girl went back, she sang,
“You name Grandy-do-an-do.
"You name Grandy-do-an-do."
You name Grandy-do-an-do.”
You named Grandy-do-an-do.
Then the woman mad when she hear it an’ she travel. An’ she meet Cow, an’ say,
Then the woman got angry when she heard it and she traveled. And she met Cow, and said,
“You Cow, a you tell de girl a name Grandy Do-an-do?”
“You cow, did you tell the girl a name Grandy Do-an-do?”
Cow say,
Cow says,
“No, no me tell him so you name Grandy Do-an-do!”
“No, don’t tell him that your name is Grandy Do-an-do!”
She travel an’ she meet Sheep, an’ say,
She travels and she meets Sheep, and says,
“You Sheep, a you tell de girl a name Grandy Do-an-do?”
“You, Sheep, did you tell the girl a name Grandy Do-an-do?”
Sheep say,
Sheep say,
“No, no me tell him so you name Grandy Do-an-do!”
“No, don’t tell him your name is Grandy Do-an-do!”
Meet Horse, say,
Meet Horse, say hello,
“You Horse, a you tell de girl me name Grandy Do-an-do?”
“You horse, did you tell the girl my name is Grandy Do-an-do?”
Horse say,
Horse says,
“No, no me tell him so you name Grandy Do-an-do!”
“No, don’t tell him your name is Grandy Do-an-do!”
Meet Duck, say,
Meet Duck, say hi,
“You Duck, a you tell de girl a name Grandy Do-an-do?”
“You duck, did you tell the girl a name Grandy Do-an-do?”
Duck say,
Duck says,
“No, no me tell him so you name Grandy Do-an-do!”
“No, don’t tell him your name is Grandy Do-an-do!”
Meet Crab, say,
Meet Crab, say
“You Crab, a you tell de girl a name Grandy Do-an-do?”
“You crab, did you tell the girl a name Grandy Do-an-do?”
Crab say,
Crab says,
“Yes, a me tell him a you name Grandy Do-an-do!”
“Yes, I’ll tell him your name is Grandy Do-an-do!”
An’ tak de machete an’ chop after de Crab, an’ Crab sink in de hole an’ stay in de hole till now.
An’ take the machete and chop after the Crab, and the Crab sank in the hole and has stayed in the hole ever since.
70. Jack and Harry. [__A_TAG_PLACEHOLDER_0__]
William Forbes, Dry River, Cock-pit country.
William Forbes, Dry River, Cockpit Country.
Jack an’ Harry, de two was gwine out for a walk. An’ de mo’ning was cool, an’ catch to an ol’ man dah in watch-house. Harry said, “Ol’ Massa, beg you a little coffee if you have any.” An’ he said, “Yes, me pickney!” an’ him give Jack a cup o’ coffee [80]an’ Harry a cup o’ coffee. An’ de ol’ man didn’t drink fe him coffee yet. Jack say, “Harry, I gwine drink fe de ol’ man coffee.” Harry said, “No, Jack, don’ do it!” An’ Jack tek ’way fe de ol’ man coffee an’ drink it. An’ de ol’ man tek him ’tick after dem, dem run.
Jack and Harry were going out for a walk. The morning was cool, and there was an old man sitting in the watch-house. Harry said, “Old Man, could I please have a little coffee if you have any?” He replied, “Yes, my child!” and gave Jack a cup of coffee and Harry a cup of coffee. The old man hadn’t had his coffee yet. Jack said, “Harry, I’m going to drink the old man’s coffee.” Harry said, “No, Jack, don’t do it!” But Jack took the old man’s coffee and drank it. Then the old man took his stick after them, and they ran. [__A_TAG_PLACEHOLDER_0__]
An’ when dem run, see a hen wid some chicken. Harry said, “Do, me good hen, cover me wid you wing!” An’ cover dem wid her wing de same as her own chicken. An’ de ol’ man was coming after dem didn’t see dem, tu’n back. An’ Jack say, “I gwine to pop de hen wing.” An’ Harry say no, an’ Jack say mus’ pop it. An’ de hen begin to flutter after dem an’ Jack an’ Harry run an’ de hen was after dem.
And when they ran, they saw a hen with some chicks. Harry said, “Come on, good hen, cover me with your wing!” And she covered them with her wing just like her own chicks. And the old man who was chasing them didn’t see them, so he turned back. And Jack said, “I’m going to poke the hen’s wing.” And Harry said no, but Jack insisted he had to poke it. Then the hen started flapping after them, and Jack and Harry ran while the hen chased them.
An’ see a poor lady ’tan’ up in de way. An’ Harry said, “Do, lady, tek you coat an’ cover we up!” An’ after she cover dem up, Jack had a stick an’ say, “I gwine to choke de ol’ lady.” An’ Harry say, “Don’ do it!” An’ as he choke de ol’ lady, ol’ lady shake dem out an’ run after dem.
An’ see a poor lady standing in the way. An’ Harry said, “Please, lady, take your coat and cover us up!” An’ after she covered them up, Jack had a stick and said, “I’m going to choke the old lady.” An’ Harry said, “Don’t do it!” An’ as he choked the old lady, she shook them off and ran after them.
An’ when dey run, dey see a kyan-crow1 in de way an’ Harry said, “Do, me good kyan-crow, tek we up on you wing, carry we away from dis ol’ lady!” An’ de kyan-crow tek up Jack an’ Harry an’ fly up wid dem right up in de sky, an’ de ol’ lady couldn’t catch after dem. An’ Jack say, “I gwine to pop de kyan-crow wing mek him drop.” Harry said, “No, Jack, don’ do it!” An’ as ’em drop, ’em knock ’emself out of senses.
An’ when they ran, they saw a crow in the way and Harry said, “Hey, good crow, take us on your wing, carry us away from this old lady!” And the crow picked up Jack and Harry and flew up with them right into the sky, and the old lady couldn’t catch up to them. And Jack said, “I’m going to shoot the crow’s wing so it drops us.” Harry said, “No, Jack, don’t do it!” And as they fell, they knocked themselves out cold.
An’ when dey come to demselves, see a land turtle was coming. An’ Harry call to de land turtle, an’ as he shove out his head. Jack cut off de head.
An’ when they came to their senses, they saw a land turtle approaching. An’ Harry called to the land turtle, and as it stuck its head out, Jack cut off its head.
71. Pea-fowl as Messenger. [__A_TAG_PLACEHOLDER_0__]
a. John Studee.
Matilda Hall, Maroon Town.
Matilda Hall, Maroon Town.
The husband and wife married people, and the husband a great gambler, never at home with the wife; until the wife going to have a baby, and the ninth month come now. So they send for the mid-wife; so when the mid-wife come, there is no husband in. She said she want some one to go call the husband, name of him is John Studee. So she call for all the thing they have in the yard. She call for a fowl, a cock, and say, “What will you say to call the husband?” The cock crew,
The husband and wife, both married, had a husband who was a heavy gambler and was rarely home with his wife. Now, the wife was about to have a baby, as the ninth month had arrived. They sent for the midwife, but when she arrived, the husband was not there. She asked for someone to go get the husband, whose name was John Studee. So she called out to everything they had in the yard. She called for a chicken, a rooster, and asked, “How will you call the husband?” The rooster crowed,
“Ko ku ru ku-u-u!”
"Ko ku ru ku-u-u!"
“You won’t do.”
"You're not good enough."
[81]
[__A_TAG_PLACEHOLDER_0__]
She calls for the dog and says, “What will you say?” Dog says,
She calls for the dog and asks, “What will you say?” The dog replies,
“Hoo-oh!”
“Hoo-oh!”
“No, won’t do.”
“No, not happening.”
Said to Puss what he will say. Puss says,
Said to Puss what he will say. Puss says,
“Me-oo!”
"Meow!"
“Won’t do.”
"Not gonna happen."
Then ’he call for the pea-fowl now; ’he provide a quart of corn for the pea-fowl, ask what he will say. Pea-fowl sing,
Then he calls for the peafowl now; he provides a quart of corn for the peafowl, asking what he will say. Peafowl sing,
“You John Studee, you John Studee,
"You John Studee, you John Studee,
Fe me master, John Studee,
My master, John Studee,
There’s a pretty gal from Silo,
There’s a pretty girl from Silo,
There’s a handsome gal from Silo,
There’s a good-looking girl from Silo,
Want the care of a new John bwoy,
Want the care of a new guy,
’t almost deh.”
’t almost there.”
“Yes, you’ll do!”
"Sure, you'll do!"
Then when the pea-fowl fly miles off, he didn’t see the master, John Studee. He fly, he fly away now, take up the quart of corn and fly away. Then he pitch upon the house-top, sing,
Then when the peacocks fly miles away, he didn’t see the master, John Studee. He flies, he flies away now, takes a quart of corn and flies off. Then he lands on the rooftop, singing,
“You John Studee, you John Studee,
You John Studee, you John Studee,
Fe me master, John Studee!
Fe me master, John Studee!
There’s a pretty gal from Silo,
There’s a pretty girl from Silo,
There’s a handsome gal from Silo
There’s a beautiful girl from Silo
Want the care of a new John bwoy,
Want the care of a new guy,
’t almost deh!”
’t almost there!”
The people say, “John Studee, was here, but jus’ gone away,—that great gambler!” He fly about a mile off again, go to another great house, go upon the house-top. He sing loud of voice now,
The people say, “John Studee was here, but just left—that great gambler!” He flies about a mile away again, goes to another big house, goes up on the rooftop. He sings loudly now,
“You John Studee, you John Studee,
“You John Studee, you John Studee,
Fe me master, John Studee!
Fee me master, John Study!
There’s a pretty gal from Silo,
There’s a pretty girl from Silo,
There’s a handsome gal from Silo
There’s a good-looking girl from Silo
Want the care of a new John bwoy,
Want the attention of a new guy,
’t almost deh!”
’t almost there!”
John Studee come now, say, “Who call my name?” See the bird up on the house-top, say, “Well, he want me!” Then he took up the fowl an’ get the buggy in haste; and take off his gold chain off his neck an’ put it on the pea-fowl. Pea-fowl have the golden feather round his neck on account of that gold chain. So when the feather came home, he got a boy chil’ an’ call his name John Studee after him. [82]
John Studee came out and said, “Who called my name?” He saw the bird on the rooftop and thought, “Well, it wants me!” Then he quickly grabbed the bird and got the cart ready. He took off his gold chain and put it around the peafowl's neck. The peafowl had the gold feather around its neck because of that chain. When the feather came home, he had a baby boy and named him John Studee after himself. [__A_TAG_PLACEHOLDER_0__]
b. Contavio.
Oliver D. Witter, Santa Cruz Mountains.
Oliver D. Witter, Santa Cruz Mountains.
Miss Nancy married Contavio. One day, Contavio went to market, but before he left home he locked up Miss Nancy till he came back. He did not come back that day, and as Miss Nancy was hungry and saw a sheep passing she said, “Do, my dear sheep, call Contavio for me and I will throw a lump of gold on your head.” Bra Sheep goes, “Bep, baah baah baah.” She said, “No, my dear Bra Sheep, that will not do.” Soon after she saw a billy-goat and said the same thing to him. Bra Billy said, “Bep, bep, ba, ba, ba, bep-ba-ba-bep, bah, bah.” She said, “No, my dear Bra Billy, that will not do.” She then saw Bra Peacock coming up an’ she said, “Bra Peacock, if you call Contavio, my husband, for me, I will give you a lump of gold,” and Bra Peacock flew right away until he saw Contavio, and he picked him in his head and picked off all the feathers, and spurred him the whole way home until all Bra Peacock’s spurs dropped off. When he got Contavio home, Miss Nancy flung the lump of gold on Bra Peacock’s head and that’s why the feathers on a peacock’s head look like gold. That’s also the reason why it has no spurs, and a crow has no feathers on its head.
Miss Nancy married Contavio. One day, Contavio went to the market, but before he left home, he locked up Miss Nancy until he came back. He didn’t return that day, and since Miss Nancy was hungry and saw a sheep passing by, she said, “Please, my dear sheep, go and call Contavio for me, and I will throw a lump of gold on your head.” Bra Sheep responded, “Bep, baah baah baah.” She said, “No, my dear Bra Sheep, that won’t work.” Soon after, she saw a billy goat and said the same thing to him. Bra Billy replied, “Bep, bep, ba, ba, ba, bep-ba-ba-bep, bah, bah.” She said, “No, my dear Bra Billy, that won’t do either.” Then she saw Bra Peacock coming up and said, “Bra Peacock, if you call Contavio, my husband, for me, I will give you a lump of gold.” Bra Peacock flew off immediately until he spotted Contavio, and he pecked him on the head and knocked off all his feathers, spurring him all the way home until all of Bra Peacock’s spurs fell off. Once he got Contavio home, Miss Nancy threw the lump of gold on Bra Peacock’s head, which is why the feathers on a peacock’s head look like gold. That’s also why it has no spurs, and a crow has no feathers on its head.
72. The Barking Puppy. [__A_TAG_PLACEHOLDER_0__]
Alfred Williams, Maroon Town, Cock-pit country.
Alfred Williams, Maroon Town, Cockpit Country.
Deh is old lady live at home wid one little puppy, an’ ev’ry night a gentleman come to pay her a visit, but dis little puppy snap an’ bark, have fo’ to tu’n back. An’ de ol’ lady catch de puppy an’ mak up a big fire an’ bu’n de puppy. Nex’ night again de gen’leman come back. Ol’ lady sing,
Deh is an old lady who lives at home with a little puppy, and every night a gentleman comes to visit her, but this little puppy barks and snaps, making him turn back. Then the old lady catches the puppy and makes a big fire and burns the puppy. The next night, the gentleman comes back. The old lady sings,
♩ = 84
♩ = 84
Heah, heah, Phin-ney man, heah, oh, heah, Phin-ney man, No-bod-y heah,
Phin-ney man, Dick an’ Dan-dy heah, Phin-ney man, No-bod-y heah,
Phin-ney man, Dick an’ Dan-dy heah, Phin-ney man.
Heah, heah, Phin-ney man, heah, oh, heah, Phin-ney man, No-bod-y heah,
Phin-ney man, Dick an’ Dan-dy heah, Phin-ney man, No-bod-y heah,
Phin-ney man, Dick an’ Dan-dy heah, Phin-ney man.
De ashes bark as de puppy. De ol’ lady get up, tak up de ashes [83]dash ’em in de river, say, “Dis gen’leman goin’ to pay me visit an’ kyan’ because de ashes bark!”
De ashes bark like the puppy. The old lady gets up, picks up the ashes [__A_TAG_PLACEHOLDER_0__] and tosses them in the river, saying, “This gentleman is going to pay me a visit and can’t because the ashes bark!”
Nex’ night, de gen’leman come back again, holla out, “Hulloo!” Ol’ lady sing,
Nex’ night, the gentleman came back again, shouted, “Hello!” The old lady sang,
“Heah, heah, Phinney man,
"Hey, hey, Phinney man,"
Nobody heah, Phinney man,
No one here, Phinney man,
Dick an’ Dandy heah!”
"Dick and Dandy here!"
De puppy ashes bark in de river an’ de gen’leman wouldn’t come. De ol’ lady tak de river water dash in de sea to hinder Dick an’ Dandy from barking. Nex’ night de gen’leman come back fo’ de las time; counsel a sing now. Old lady raise up an’ sing,
De puppy barks in the river and the gentleman wouldn’t come. The old lady takes the river water to throw into the sea to stop Dick and Dandy from barking. The next night the gentleman comes back for the last time; counsel a song now. The old lady stands up and sings,
“Heah, heah, Phinney man,
"Hey, hey, Phinney man,"
Nobody heah, Phinney man,
Nobody here, Phinney man,
Dick an’ Dandy heah!”
"Dick and Dandy here!"
Meanwhile de gentleman dance. He come in now, draw a chair, say, “So long I couldn’t come on account of Dick an’ Dandy!” an’ say, “I coming to marry you.” Old lady say yes, but don’ know but dog shadow come; sometime shadow come back. Ol’ lady sing,
Meanwhile, the gentleman dances. He comes in now, pulls out a chair, and says, “I couldn’t come for so long because of Dick and Dandy!” and says, “I’m here to marry you.” The old lady says yes, but she doesn’t know if the dog’s shadow will come; sometimes the shadow comes back. The old lady sings,
“Heah, heah, Phinney man,
"Hey, hey, Phinney man,"
Nobody heah, Phinney man,
Nobody here, Phinney man,
Dick an’ Dandy heah!”
“Dick and Dandy here!”
An’ de gentleman catch de ol’ lady an’ tear him up to inch pieces.
An’ the gentleman catches the old lady and tears him up into inch pieces.
73. The Singing Bird. [__A_TAG_PLACEHOLDER_0__]
a. Fine Waiting Boy.
Alfred Williams, Maroon Town.
Alfred Williams, Maroon Town.
A gentleman have him servant, and one day he said to de servant, “Collin, go an’ look about de horse harness my buggy.” An’ Collin go an’ harness him master horse an’ put in de buggy. Well, him master drive on an’ him drive on till him get to a well; an’ de master said, “I want some water.” An’ Collin said, “Massa, der’s a well is down before.” An’ he an’ Collin come out de buggy against de well-side, an’ meanwhile de massa sit against de well-side, Collin pitch him master in de well. An’ Collin tu’n back an’ go on half way wid de buggy, an’ when he get home de missus ask him, “Where is de master?” an’ Collin said, “He goin’ pay a visit an’ comin’ to-morrow; de buggy goin’ meet him.” Collin go de day wid de buggy. When he went back, de missus said, “Where is de master?” He said, “Go to pay a visit, won’t be back till to-morrow.” When Collin gone, de nex’ servant in de yard say, [84]“Missus, hear what little bird singing?” Missus come to de doorway an’ listen, an’ hear de little bird whistling,1
A gentleman had a servant, and one day he said to the servant, “Collin, go check the horse harness for my buggy.” So Collin went and harnessed his master's horse and put it in the buggy. Well, his master drove on until he reached a well; and the master said, “I want some water.” And Collin said, “Sir, there’s a well right in front.” They both got out of the buggy by the well, and while the master was sitting there, Collin pushed him into the well. Then Collin turned back and went halfway with the buggy, and when he got home, the lady of the house asked him, “Where is the master?” and Collin said, “He’s gone to pay a visit and will come back tomorrow; the buggy will meet him.” Collin took the buggy for the day. When he returned, the lady asked, “Where is the master?” He replied, “He went to pay a visit, won't be back until tomorrow.” After Collin left, the next servant in the yard said, “Ma'am, do you hear that little bird singing?” The lady came to the doorway and listened, and heard the little bird whistling.
♩ = 84
♩ = 84
Fine wait-in’ boy, fine wait-in’ boy, Throw his mas-ter in-to a well,
Col-lin, Col-lin, no ben see da lit-tle bird up-on tree so long?
Fine waiting boy, fine waiting boy, Throw his master into a well,
Collin, Collin, don't you see the little bird on the tree for so long?
When de missus hear de little bird singing so, couldn’t understand, called a sensible person understand de bird. An’ go search de well, fin’ de master body, an’ go tak Collin hang him.
When the missus heard the little bird singing like that, she couldn’t understand it, so she called a sensible person to understand the bird. Then they went to search the well, found the master’s body, and took Colin to hang him.
b. The Golden Cage.
William Harris, Maggotty.
William Harris, Maggotty.
A king had a daughter. He had two servants who did not like the daughter. One day the two servants were going to the well for water and the daughter said she wanted to go with them. And they catch the little girl and cast her in the well. Three days after, the little girl went home to her father an’ the father catch the two servants and throw them in the well. And he get his child and thus end the story.
A king had a daughter. He had two servants who didn’t like her. One day, the servants were going to the well for water, and the daughter said she wanted to go with them. They grabbed the little girl and threw her into the well. Three days later, the girl returned home to her father, and he caught the two servants and threw them into the well. He took his child home, and that’s how the story ends.
♩ = 84
♩ = 84
Cheep, cheep, cheep, cheep. I brought a news to tell you. Cheep, cheep, cheep,
cheep. I brought a news to tell you. Miss Chee Chee take you,
one dear love an’ cast her in-to a well. Be qui-et, be qui-et, I will
make a gold-en cage an’ put you in-to it. No, no, no, no.
Same me will do it to dear love too, you will do with me the same.
Cheep, cheep, cheep, cheep. I have news to share with you. Cheep, cheep, cheep,
cheep. I have news to share with you. Miss Chee Chee will take you,
one dear love and cast her into a well. Be quiet, be quiet, I will
make a golden cage and put you in it. No, no, no, no.
I will do the same to dear love too; you will do the same with me.
[85]
[__A_TAG_PLACEHOLDER_0__]
74. Two Sisters. [__A_TAG_PLACEHOLDER_0__]
Margaret Morris, Maroon Town, Cock-pit country.
Margaret Morris, Maroon Town, Cockpit Country.
Two sister dey to house. One sister fe servant to a Busha1 in one pen2, an’ tell de Busha marry odder sister. De sister name Miss Grace my fair lady, de older sister Lady Wheel. An’ Miss Wheel servant to him sister. Busha gone to him work, never come back till midnight. Busha come, never hear not’ing stir. Till one day him gone out, Miss Wheel call Miss Grace to let dem go pick peas. So dem went away an’ tek a basket pick de peas, an’ have a baby in de hand, Miss Grace my fair lady baby. An’ when dem pickin’ de peas aroun’ sea-ball, Miss Wheel mek Miss Grace tek off dress an’ Miss Wheel shove Miss Grace my fair lady in de hole. She pick up de peas an’ come home, tek water wash her breast, tek de baby fe her own self; when night come, suckle de baby. So when de Busha come home midnight, she give him de dinner, eat an’ drink dat time, no notice him wife at all. T’ree day after dat he keep on coming but never notice. Till a day when he come, he ax fo’ de servant. Say, “No, my dear, I sen’ her out to de common, soon come.” De husban’ fall in sleep an’ never hear if de servant come in. Till one day when de husban’ coming back, one of de neighbor call to him, “Busha, you don’ hear what harm done in your house?” He say no. Dem tell him he mustn’t even drink cold water into de house de night an’ him hear what alarm done. So de Busha go, an’ what de lady gi’ him he never tek, never drink cold water even. Him force him an’ he never touch it. An’ de Busha lay down midnight an’ seem to doze asleep, but he no ’sleep.
Two sisters lived in a house. One sister worked as a servant for a master in one pen, and she told the master to marry the other sister. The sister’s name was Miss Grace, my fair lady, and the older sister was Lady Wheel. Miss Wheel was a servant to her sister. The master went to work and didn’t come back until midnight. When the master arrived, he didn’t hear anything stir. One day, while he was out, Miss Wheel called Miss Grace to go and pick peas. So they went and took a basket to pick the peas, with Miss Grace's baby in her arms. While they were picking peas around the sea-balls, Miss Wheel made Miss Grace take off her dress and then pushed Miss Grace into the hole. She picked up the peas and came home, washed her chest with water, and took care of the baby herself; when night came, she nursed the baby. So when the master came home at midnight, she served him dinner, he ate and drank, not noticing his wife at all. Three days after that, he kept coming home but never noticed. Until one day when he came home, one of the neighbors called to him, “Master, didn’t you hear what happened at your house?” He said no. They informed him that he mustn’t even drink cold water in the house that night, and he heard there was an alarm. So the master went home, and whatever the lady gave him, he didn’t take; he didn’t even drink cold water. He forced himself and didn’t touch it. The master lay down at midnight and seemed to doze off, but he wasn’t really asleep.
Have a little dog an’ call de dog “Doggie.” Dog see when dead woman come. She call to de dog,
Have a little dog and call the dog "Doggie." The dog sees when the dead woman comes. She calls to the dog,
“Han’ me my baby, my little doggie.”
“Hand me my baby, my little dog.”
“O yes, Miss Grace, my fair lady.”
“O yes, Miss Grace, my lovely lady.”
Gi’ him de baby.
Give him the baby.
“Gi’ me some water, my little doggie.”
“Give me some water, my little dog.”
“O yes, Miss Grace, my fair lady.”
“O yes, Miss Grace, my lovely lady.”
“Han’ me my bowl, my little doggie.”
“Hand me my bowl, my little dog.”
“O yes, Miss Grace, my fair lady.”
“O yes, Miss Grace, my lovely lady.”
“Gi’ me some water, my little doggie.”
“Give me some water, my little dog.”
“O yes, Miss Grace, my fair lady.”
“O yes, Miss Grace, my beautiful lady.”
“Gi’ me my comb, my little doggie.”
“Give me my comb, my little dog.”
“O yes, Miss Grace, my fair lady.”
“O yes, Miss Grace, my lovely lady.”
[86]
[__A_TAG_PLACEHOLDER_0__]
“Gi’ me my baby, my little doggie.”
“Give me my baby, my little dog.”
“O yes, Miss Grace, my fair lady.”
“O yes, Miss Grace, my beautiful lady.”
De gentleman hear ev’ry word. De lady say, “Oh, not’ing, my dear!” Don’ want de Busha fe hear not’ing. An’ de las’ night come, de neighbor put him up to put a pail of milk an’ a pail of hot water at de doorway an’ to cover it wid a sheet. De dead woman come an’ call out de same:
De gentleman hears every word. The lady says, “Oh, nothing, my dear!” She doesn’t want the Busha to hear anything. And last night, the neighbor advised him to put a pail of milk and a pail of hot water at the doorway and to cover it with a sheet. The dead woman comes and calls out the same:
“Gi’ me my clo’es, my little doggie.”
“Give me my clothes, my little dog.”
“O yes, Miss Grace, my fair lady.”
“O yes, Miss Grace, my beautiful lady.”
“Take my baby, my little doggie.”
“Take my baby, my little dog.”
“O yes, Miss Grace, my fair lady.”
“O yes, Miss Grace, my beautiful lady.”
Tek de baby an’ put it to bed. An’ step in de hot water, pitch into de milk cover wid de white sheet. Take him out of de cover an’ wrap her up, an’ she look up eyes fix up. De gentleman say, “What do you, me dear?” An’ say, “My sister shove me down in de ball. Him call to me fe go an’ pick peas an’ shove me in deh.” When de gentleman fin’ out wife dead, take Miss Wheel, build a lime-kiln an’ ship into a barrel an’ pitch down de hill-side roll it in de fire.
Tek the baby and put it to bed. Then step into the hot water, throw the milk covered with the white sheet. Take him out of the cover and wrap her up, and she looks up with eyes wide open. The gentleman says, “What do you say, my dear?” And she says, “My sister pushed me down at the ball. He called to me to go and pick peas and pushed me in there.” When the gentleman finds out his wife is dead, he takes Miss Wheel, builds a lime-kiln, puts it in a barrel, and rolls it down the hillside into the fire.
Jack man dory!
Jack, man overboard!
Dat’s de end of de story.
Dat’s de end of de story.
75. Asoonah. [__A_TAG_PLACEHOLDER_0__]
Philipp Brown, Mandeville.
Philipp Brown, Mandeville.
Asoonah is a big skin t’ing. When it come in you’ yard it will sink de whole place. One day, de lady have t’ree chil’ren an’ leave dem out an’ him go to work. An’ den dis Asoonah comin’ in eb’ry day, an’ de chil’ren know what time it comin’ an’ deh ’tart a singing—
Asoonah is a big skin thing. When it comes into your yard, it will sink the whole place. One day, the lady had three children and left them outside while she went to work. And then this Asoonah came in every day, and the children knew what time it was coming, and they started singing—
“Hol’ up fe me ’coolmaster tail,
“Hold up for me, ‘coolmaster’ tail,
Limbo, Limbo, Limbo,
Limbo, Limbo, Limbo,
Hol’ up fe me ’coolmaster tail,
Hol' up for me 'coolmaster tail,
Limbo, Limbo, Limbo.”
Limbo, Limbo, Limbo.
An’ come again, he ax de small one, “Whar yo’ mudder?” An’ say, “Gone a washin’-day.” An’ ax, “Whar de pretty little one?” Tell him, “Inside de room.” Ax, “Whar de house whar’s de guinea corn?” an’ holla out, “Whar’s de mortar?” Tell him, “Inside de kitchen.” So one day now when de mudder come, de chil’ren say, “Eb’ry day a big t’ing come in yeah an’ kyan’t tell what is what.” De mudder said to de husban’, “Well, you better ’top an’ see a wha’ come yeah a daytime.” Got de gun an’ go off in de [87]loft in de kitchen-top an’ sit. When him see Asoonah come, he was so big he get frightened an’ dodge behin’ de door soon as Asoonah mount de hill.… As he reach de gully, he fire de gun and Asoonah fall down in gully an’ break him neck.
An' when he came back, he asked the little one, "Where's your mother?" And they said, "Gone for wash day." Then he asked, "Where's the pretty little one?" I told him, "Inside the room." He asked, "Where's the house with the guinea corn?" and shouted, "Where's the mortar?" I told him, "Inside the kitchen." So one day, when the mother came, the children said, "Every day something big comes in here and we can't figure out what is what." The mother said to the husband, "Well, you better stop and see what's coming in here during the day." He got the gun and went up to the loft in the kitchen and sat there. When he saw Asoonah coming, he got so scared that he ducked behind the door as soon as Asoonah climbed the hill... Once he reached the gully, he fired the gun, and Asoonah fell down in the gully and broke his neck.
An’ de king hear about dis Asoonah, but he couldn’t tell what it is. De king say anybody can come in dere and tell what is dis, he give t’ree hundred pound. De little boy hear about it an’ he was so tear-up about it. An’ de ol’ lady keeping a jooty at de king gate said, “What way Asoonah ’kin a go bring in yeah t’-day?” When de king ax eb’rybody an’ couldn’t tell what is it, he went an’ call up de little boy. De boy went to tek it up an’ de king ax him if he know what is it. An’ him hol’ it up like dis an’ say, “Eh! no Asoonah ’kin?” Eb’rybody got frightened and come right out, an’ de king offer de boy t’ree hundred pound and give a plenty ob clo’es an’ got de boy work again.
An’ the king heard about this Asoonah, but he couldn’t figure out what it was. The king said anyone who could come in and explain it would get three hundred pounds. The little boy heard about it and was really upset. And the old lady keeping watch at the king's gate said, “How can the Asoonah bring you today?” When the king asked everyone and nobody could tell him what it was, he called the little boy. The boy went to check it out, and the king asked him if he knew what it was. And he held it up like this and said, “Hey! No Asoonah, right?” Everyone got scared and ran out, and the king offered the boy three hundred pounds, gave him plenty of clothes, and had the boy work again.
76. The Greedy Child. [__A_TAG_PLACEHOLDER_0__]
a. Crossing the River.
George Barrett, Maroon Town, Cock-pit country.
George Barrett, Maroon Town, Cockpit Country.
De chil’ren was gwine to school an’ ev’ry day de ol’ man tek de chil’ren dem ober de ribber. De ol’ man ax dem fe some of ’em breakfas’. All de chil’ren gi’ him some but one don’ gi him some. Till he ’point a day come, de ol’ man say he wan’ somet’ing from him, an’ he wouldn’t gi’ it. When he coming back, de ribber come down. Tek ober de rest of de chil’ren an’ wouldn’t tek ober dat. Little boy sing,
De children were on their way to school, and every day the old man would take them across the river. The old man asked them for some of their breakfast. All the children gave him some except for one. Until one day came when the old man said he wanted something from him, but he wouldn’t give it. On the way back, the river had risen. It took the rest of the children over but wouldn’t take that one. The little boy sang,
“Mudder Galamo,
Mudder Galamo,
I gwine dead t’-day!”
I'm gonna die today!
De ol’ man says, “Stop singin’.” Eb’ry time sing, de water come up a little higher. Jus’ to heah, dat time his mudder comin’. Ol’ man say, “I mus’ hev two pounds.” She say all right, an tek him ober. An’ dat time, eb’ry day he offer de ol’ man breakfas’.
The old man says, “Stop singing.” Every time I sing, the water rises a little higher. Just then, I hear his mother coming. The old man says, “I must have two pounds.” She says alright and takes him over. And at that time, every day he offers the old man breakfast.
b. The Plantain.
Philipp Brown, Mandeville.
Philipp Brown, Mandeville.
Eb’ry night de Debbil go out. An’ as him go out, come in an’ say, “Wife, I scent fresh blood!” De wife said to him, “No, me husband, no fresh blood in heah!” Was de wife’s sisters come an’ look fe him. So eb’ry night when de debbil coming in, de wife know when him coming in an’ put up de sister into a barrel. [88]
Every night the Devil goes out. And as he goes out, he comes in and says, “Wife, I smell fresh blood!” The wife responds, “No, my husband, there’s no fresh blood in here!” Her sisters come and look for him. So every night when the Devil is coming in, the wife knows when he’s arriving and hides her sister in a barrel. [__A_TAG_PLACEHOLDER_0__]
Daylight a mo’ning, de Debbil gone back ober de ribber gone sit down. So gi’ de sister a plantain an’ tell her when she reach de hill, him will see her husband sit down right ober de hill, an’ de Debbil will say, “Go s’y (go your way), madame?” An’ mus’ say, “No one go s’y, no two go s’y, no t’ree go s’y, but, ’im go s’y fe him mamma,” an’ de Debbil let him pass. Got a little small sister. Dis sister greedy. An’ de Debbil come in de night say, “Me wife, eb’ry night I come, I smell fresh blood!” An’ de wife said, “No, me husband!” An’ when de daylight, de Debbil go away ober to de hill an’ de sister send away de little girl an’ gi’ him a plantain. An’ when de little girl go on de hill, him see de Debbil. De Debbil say, “Go s’y?” De little girl say (him so greedy now), “No, go s’y fe mamma, no one go s’y, no two go s’y, no t’ree go s’y, no go s’y fe mamma.” De Debbil ketch him ober de hill an carry him right ober to de ribber an’ kill him. An’ from dat day, de Debbil hair off him head at de sea-side; an’ from dat de sea got moss.
Daylight in the morning, the Devil went back across the river to sit down. So he gave the sister a plantain and told her that when she reached the hill, she would see her husband sitting right over the hill, and the Devil would say, “Go on your way, madame?” And she must say, “No one goes on their way, no two go on their way, no three go on their way, but he goes on his way for his mother,” and the Devil would let him pass. There was a little sister. This sister was greedy. And the Devil came in the night and said, “My wife, every night I come, I smell fresh blood!” And the wife said, “No, my husband!” And when daylight came, the Devil went away over to the hill, and the sister sent the little girl away and gave him a plantain. And when the little girl went up the hill, she saw the Devil. The Devil said, “Go on your way?” The little girl said (she was so greedy now), “No, go on your way for mother, no one goes on their way, no two go on their way, no three go on their way, no go on your way for mother.” The Devil caught her over the hill and took her straight across to the river and killed her. And from that day, the Devil's hair from his head was at the seaside; and from that, the sea got moss.
77. Alimoty and Aliminty. [__A_TAG_PLACEHOLDER_0__]
Julia Gentle, Santa Cruz Mountains.
Julia Gentle, Santa Cruz Mtns.
One day a lady have two daughter, but her sister have one. Sister daughter name Alimoty. An’ everybody love Alimoty, but nobody love him daughter. An’ him go to de Lion an’ say to de Lion he mus’ kill Alimoty for him. Den de Lion say him mus’ put on red frock on Alimoty an’ blue frock on to him daughter when him going to bed. An’ after him going to bed, de girl say, “Cousin Alimoty, yo’ red frock don’ fit you; let us swap!” An’ deh swap. An’ de Lion kill de lady daughter, lef’ one. Den de lady tell de Lion mus’ kill Alimoty whom everybody love an’ don’ love him daughter. Den he said, “To-night you mus’ sew on de red frock on Alimoty an’ de blue frock on to you daughter, an’ I come an’ kill him to-night.” And when deh go to bed, deh swap again, an’ de Lion kill de lady daughter,—have none now! Den de Lion said, “Tomorrow sen’ Alimoty to me yard; I will kill him.” Den Alimoty was going t’ru de yard an’ de dead mudder give him a bottle of milk, drop it an’ run off. Alimoty sing,—
One day, a woman had two daughters, but her sister had one. The sister's daughter was named Alimoty. Everyone loved Alimoty, but nobody loved her daughter. He went to the Lion and told the Lion he must kill Alimoty for him. Then the Lion said he must put a red dress on Alimoty and a blue dress on his daughter when they went to bed. After they went to bed, the girl said, "Cousin Alimoty, your red dress doesn't fit you; let's swap!" So they swapped. Then the Lion killed the lady's daughter, leaving only one. Then the lady told the Lion he must kill Alimoty, whom everyone loved, and not his daughter. Then he said, "Tonight you must sew the red dress on Alimoty and the blue dress on your daughter, and I'll come and kill her tonight." When they went to bed, they swapped again, and the Lion killed the lady's daughter—there were none left! Then the Lion said, "Tomorrow send Alimoty to my yard; I will kill him." As Alimoty was going through the yard, his dead mother gave him a bottle of milk, and he dropped it and ran off. Alimoty sang,—
“Poor me, Alimoty,
“Poor me, Alimoty,"
Poor Alimoty,
Poor Alimoty,
A me Dickie sahnie o-o,
A me Dickie sandwich o-o,
See me go long a wid two.”
See me go long with two.
An’ Aliminty was a hunter and hear de singin’ an’ say, “Dat is Alimoty v’ice!” An’ he came to de Lion yard an’ kill de Lion. [89]
An’ Aliminty was a hunter and heard the singing and said, “That’s Alimoty’s voice!” Then he went to the Lion's den and killed the Lion. [__A_TAG_PLACEHOLDER_0__]
78. The Fish Lover. [__A_TAG_PLACEHOLDER_0__]
a. Timbo Limbo.
Thomas White, Maroon Town.
Thomas White, Maroon Town.
A man had one daughter an’ de daughter was name’ Lydia. An’ him wife die an’ him married to anudder woman. An’ she have some chil’ren fe de man, an’ she like fe him chil’ren more ’n de daughter-in-law. Mostly it’s de daughter-in-law she impose upon to do de work. An’ she sen’ Lydia fe water, give him a big jug fe go to de ribber; an’ de jug is mor’n Lydia weight, dat she alone can’t help up de jug, an’ de mudder-in-law won’t sen’ none fe him pickney fe go an’ help up Lydia. When Lydia get to de ribber-side, Lydia was crying dat de jug is too hebby an’ him kyan’t get no one to help him up. An’ a Jack-fish was in de ribber hear de lament, an’ went up an’ said to de young woman if him wi’ be a wife fe him he wi’ help him up when him come to de ribber-side. An’ Lydia consent to de Jack-fish to be a wife to him, an’ Lydia fill him jar wid water an’ de Jack-fish help him up an’ ’he went to de yard.
A man had a daughter named Lydia. His wife passed away, and he remarried another woman. She had some children with him, and she favored her own kids over his daughter. Most of the time, it was Lydia who was made to do the chores. She would send Lydia to get water, giving her a big jug to take to the river; the jug was heavier than Lydia could handle by herself, and her stepmother wouldn’t send any of her children to help Lydia. When Lydia reached the riverbank, she was crying that the jug was too heavy and that she couldn't find anyone to assist her. A jackfish in the river heard her lament and approached her, saying that if she would marry him, he would help her when she got to the riverbank. Lydia agreed to marry the jackfish, filled her jar with water, and the jackfish helped her carry it back home.
De mudder-in-law ask him who ’he had a ribber-side to help him up wid de jar, an’ Lydia says dat ’he has no one. De mudder-in-law says, “Yes, you mus’ have some one!” She says, “No, mudder-in-law, I had no one to help me but me alone; it’s me alone helping up myself.” An’ one mo’ning Lydia tek up de jug an’ went to de ribber-side. An’ what de mudder-in-law did, him sen’ one of him chil’ren to follow Lydia an’ to watch him at de ribber-side to see who help him up wid de jar. An’ when Lydia go, him had to sing to call de Jack-fish; when de Jack-fish hear de voice of Lydia, him will come up to help her. De fish name is Timbo Limbo an’ de song is dis,
De mother-in-law asks him who he had by the riverbank to help him with the jar, and Lydia says that he has no one. The mother-in-law insists, "Yes, you must have someone!" She replies, "No, mother-in-law, I had no one to help me but myself; it’s just me helping myself." One morning, Lydia picks up the jug and goes to the riverbank. The mother-in-law sends one of her children to follow Lydia and watch her at the riverbank to see who helps her with the jar. When Lydia goes, she has to sing to call the Jack-fish; when the Jack-fish hears Lydia's voice, it will come up to help her. The fish's name is Timbo Limbo and the song goes like this,
♩ = 88
♩ = 88
Timbo, Limbo, Timbo, Limbo, Timbo, Limbo,
Same gal, Lydia, Timbo, Limbo, Timbo Limbo,
Timbo Limbo, Timbo Limbo. Same gal, Lydia. Timbo Limbo.
Timbo, Limbo, Timbo, Limbo, Timbo, Limbo,
Same girl, Lydia, Timbo, Limbo, Timbo Limbo,
Timbo Limbo, Timbo Limbo. Same girl, Lydia. Timbo Limbo.
A slight variation which sometimes appeared in the third measure, but without regularity was: [90]
A small change that sometimes showed up in the third measure, but not consistently, was: [__A_TAG_PLACEHOLDER_0__]
An’ de little child do see de Jack-fish dat were helping up Lydia, an’ went back home an’ tell him mamma, “Mamma, me sister Lydia do have a man-fish at de ribber-side fe help him up.” At night when de man come from work, him wife said to him dat Lydia have a big Jack-fish fo help him up at ribber-side. So de man tell him wife, “When daylight a mo’ning, you mus’ get Lydia ready an’ sen’ him on to Montego Bay an’ buy black pepper an’ skelion.” In de mo’ning, mudder-in-law call de girl fe sen’ him on to de Bay. Lydia start crying, for Lydia mistrus’ dat is somet’ing dey gwine do in de day. When him gone, de fader load him gun an’ him call de little girl fe dem go to de ribber-side. De little girl gwine sing, sing t’ree time, change him voice,—
An’ the little child saw the Jack fish that was helping Lydia, and went back home and told his mom, “Mom, my sister Lydia has a man fish at the riverbank to help her.” That night when the man came home from work, his wife told him that Lydia had a big Jack fish to help her at the riverbank. So the man told his wife, “When daylight comes in the morning, you need to get Lydia ready and send her to Montego Bay to buy black pepper and scallions.” In the morning, the mother-in-law called the girl to send her to the Bay. Lydia started crying because she suspected they were going to do something to her during the day. When she left, the father loaded his gun and called the little girl to go to the riverbank. The little girl was going to sing, sing three times, change her voice,—
“Timbo Limbo,
Timbo Limbo,
Same gal Lydia,
Same girl Lydia,
Timbo Limbo o-o-o!”
Timbo Limbo!
An’ de water go roun’ so, an’ de Jack-fish come out. An’ de fader shoot him eh-h-h-h, an’ de Jack-fish tu’n right over; an’ de fader tek off him clo’es an’ jump in de water an’ swim an’ tek out de Jack-fish an’ carry to de yard.
An’ the water goes around like that, and the Jackfish comes out. And the father shoots it, eh-h-h-h, and the Jackfish turns right over; and the father takes off his clothes and jumps in the water and swims and takes out the Jackfish and carries it to the yard.
An’ as him begun to scale de fish, one of de scale fly all de way some two miles an’ go an’ meet Lydia an’ drop at Lydia breast. An’ when Lydia tek off de scale of de fish an’ notice de fish-scale, him fin’ it was Timbo limbo scale. An’ she start crying an’ run on to de yard, an’ didn’t mek no delay, only tek up him jar an’ went to de ribber an’ him ’tart him song,—
An' as he started to scale the fish, one of the scales flew all the way about two miles and went to meet Lydia, dropping at her chest. When Lydia took off the scale from the fish and noticed it, she found it was Timbo’s limbo scale. She started crying and ran to the yard, without any delay, only grabbing his jar and going to the river to start her song,—
“Timbo Limbo,
"Timbo Limbo,"
Same gal Lydia,
Same girl Lydia,
Timbo Limbo o!”
Timbo Limbo, wow!
De Jack-fish didn’t come up. An’ ’tart a-singin’ again,
De Jack-fish didn’t come up. An’ ’tart a-singin’ again,
“Timbo Limbo,
“Timbo Limbo,”
Same gal Lydia,
Same girl Lydia,
Timbo Limbo o-o!”
Timbo Limbo oh-oh!”
De water stay steady. An’ tek up de song again,
De water stays still. And take up the song again,
“Timbo Limbo,
Timbo Limbo,
Same gal Lydia,
Same girl Lydia,
Timbo Limbo o-o-o!”
Timbo Limbo oh-oh-oh!
An’ de water tu’n blood. An’ when him fin’ dat Timbo Limbo wasn’t in de water, Lydia tek up himself an’ drown himself right in de water.
An’ the water turned to blood. An’ when he found that Timbo Limbo wasn’t in the water, Lydia took himself and drowned right in the water.
Jack man dory, choose none! [91]
Jack don't pick any! [__A_TAG_PLACEHOLDER_0__]
b. Fish fish fish.
Florence Thomlinson, Lacovia.
Florence Thomlinson, Lacovia.
It was mother and two daughters. One of the daughters go to river-side worship a little fish. She commence to sing and the fish will come up to her,
It was a mother and her two daughters. One of the daughters went to the riverbank to worship a little fish. She started to sing, and the fish would swim up to her,
Fish, fish, fish, fish, pengeleng, Come on the river, come pengeleng.
Fish, fish, fish, fish, pengeleng, Come to the river, come pengeleng.
So the little fish come to her and she play play play, let go the fish and the fish go back in the river.
So the little fish come to her and she plays and plays, lets go of the fish and the fish swim back into the river.
An’ when she go back home, her mother quarrel, say she wait back so long. Next day, wouldn’t send her back to river, send the other daughter. So when the other daughter went, she sung the same song she hear her sister sing,—
An’ when she got back home, her mom argued, saying she took too long. The next day, she wouldn’t send her back to the river, sending the other daughter instead. So when the other daughter went, she sang the same song she heard her sister sing,—
“Fish fish fish fish, pengeleng,
“Fish fish fish fish, pengeleng,"
Come on the river, pengeleng.”
"Come on the river, pengeleng."
She catch the fish, bring it home, they cook the fish for dinner and save some for the other daughter. When she came, she didn’t eat it for she knew it was the said fish. She begin to sing,
She caught the fish, brought it home, and they cooked the fish for dinner, saving some for the other daughter. When she arrived, she didn’t eat it because she knew it was the same fish. She started to sing,
“Fish fish fish fish, pengeleng!”
“Fish fish fish fish, pengeleng!”
The other sister said, “T’ank God, me no eat de fish!” The mother said, “T’ank God, me no eat de fish!” She go on singing until all the fish come up and turn a big fish, and she take it put it back in the river.
The other sister said, “Thank God, I didn’t eat the fish!” The mother said, “Thank God, I didn’t eat the fish!” She kept singing until all the fish came up and turned into a big fish, and she put it back in the river.
c. Dear Old Juna.
Richard Pottinger, Claremont, St. Ann.
Richard Pottinger, Claremont, St. Ann.
A man and a woman had but one daughter was their pet. The girl was engaged to a fish, to another young man too. She generally at ten o’clock cook breakfas’ for the both. That man at home eat, then she took a waiter wid the fish breakfas’ to the river. When she go to the river, she had to sing a song that the fish might come out,—
A man and a woman had only one daughter who was their pride and joy. The girl was engaged to a fish and also to another young man. She usually cooked breakfast for both of them at ten o’clock. The man at home would eat, and then she would take a tray with the fish's breakfast to the river. When she went to the river, she had to sing a song so the fish would come out,—
“Dear old Juna, dear old Juna,
“Dear old Juna, dear old Juna,
Oona a da vina sa,
Oona at the wine bar,
Oona oona oona oona,
Oona oona oona oona,
You’ mudder run you fader forsake you,
You’re a total mess; your mother ran away and your father abandoned you.
You don’ know you deh!”
You don't know you're there!
Fish coming now, sing
Fish are coming now, sing
“Kai, kai, Juna, me know you!”
“Kai, kai, Juna, I know you!”
The fish come out to have his breakfas’. [92]
The fish comes out to have his breakfast. [__A_TAG_PLACEHOLDER_0__]
Go on for several days, every day she sing the same; the fish give her the same reply. The young man thought of it now. One morning, he went a little earlier wid his gun, sing the same tune. The fish come out, sing the same tune as it generally do. The young man shot it, carry the fish home, dressed it, everybody eat now, gal an’ ev’rybody. At the end of the eating, she found out it was the said fish. She dropped dead at the instant.
Go on for several days, every day she sang the same song; the fish gave her the same response. The young man thought about it now. One morning, he went out a little earlier with his gun, singing the same tune. The fish came out, singing the same tune as usual. The young man shot it, brought the fish home, and everyone ate now, girl and everybody. At the end of the meal, she discovered it was the same fish. She dropped dead at that moment.
79. Juggin Straw Blue. [__A_TAG_PLACEHOLDER_0__]
David Roach, Lacovia.
David Roach, Lacovia.
There was a woman have a daughter and a neice, and the neice was courting by one Juggin Straw Blue. She love the daughter more than she love the neice and always want the neice to do more work than what the daughter do. Well, the lady send the neice to a river one day with a big tub to bring water in it. The girl went to the river and get the tub fill and she couldn’t help it up. An Old Witch man was by the river-side, and he help her up and tol’ her not to tell nobody who help her up with the water. But when she went home, the aunt pumped her to know who help her up and she told her. Therefore the aunt know that the Old Witch man will come for her in the night, and she lock her up into an iron chest. Part of the night, the Old Witch man comes in search of the girl. So the girl was crying into the iron chest and the tears went through the keyhole and he wiped it and licked it and says, “After the fat is so sweet, what says the flesh!” And he burst the door open and take her out.
There was a woman who had a daughter and a niece, and the niece was being courted by a man named Juggin Straw Blue. She loved her daughter more than her niece and always made the niece do more work than the daughter. One day, the woman sent the niece to the river with a big tub to fetch water. The girl went to the river and filled the tub, but she couldn't lift it. An old witch man was by the riverside, and he helped her lift it up, telling her not to tell anyone who helped her with the water. When she got home, her aunt pressed her to find out who had helped her, and she told her. As a result, the aunt knew the old witch man would come for her that night, so she locked the girl in an iron chest. Later that night, the old witch man came looking for the girl. The girl was crying inside the iron chest, and her tears dripped through the keyhole. He wiped them and licked them, saying, “After the fat is so sweet, what says the flesh!” Then he burst the door open and took her out.
And the Old Witch man travel with the girl and he have a knock knee and the sound of his knee was like a music,—
And the Old Witch man travels with the girl, and he has a knock knee, and the sound of his knee is like music,—
Na koo-ma no year-ie de knee bang cri’ bang cri’ bang.
Na koo-ma no year-ie de knee bang cri’ bang cri’ bang.
And the Old Witch man says to her, “Your head and your lights is for my dog, and your liver is for my supper!” So the girl started a song,—
And the Old Witch man says to her, “Your head and your lights are for my dog, and your liver is for my dinner!” So the girl started a song,—
Why, why, why, my Jug-gin Straw Blue, No Mam-my don’ know, No
Dad-dy don’ know, This rot-ten stuff, this stink-in’ stuff, then
[93]
car-ry me down to gul-ly True Blue, you’ll see me no more.
Why, why, why, my Jug-gin Straw Blue, No Mommy doesn’t know, No
Daddy doesn’t know, This rotten stuff, this stinking stuff, then
[__A_TAG_PLACEHOLDER_0__] carry me down to gully True Blue, you’ll see me no more.
So as this girl was courting by Juggin Straw Blue, his mother was an Old Witch too. And the courtyer’s mother waked him up and gave him eight eggs; for the Old Witch man has seven heads and seven eggs, and each egg is for one of the Old Witch head. Well, the boy went after the Old Witch man and overtake him and mash one of the egg, and day light. And he cut off one of the head. An’ the Old Witch man mash one of his egg and night came back. An’ the boy mash the next one of his, and day light again; an’ the Old Witch man mash one of his egg and night come back again. And so they went on that way until the boy mash seven egg and cut off the Old Witch seven heads and take away his girl. And he went home with his girl and marry.
So, as this girl was dating Juggin Straw Blue, his mother was an old witch too. The suitor's mother woke him up and gave him eight eggs because the old witch man had seven heads and seven eggs, with each egg corresponding to one of the old witch's heads. The boy went after the old witch man and caught up to him, smashing one of the eggs, bringing daylight. Then he cut off one of the heads. The old witch man smashed one of his eggs, and night returned. The boy smashed the next one of his eggs, and daylight returned again; then the old witch man smashed one of his eggs, and night came back again. They continued this way until the boy smashed all seven eggs and cut off all seven heads of the old witch, taking his girl with him. He went home with his girl and married her.
80. The Witch and the Grain of Peas. [__A_TAG_PLACEHOLDER_0__]
Thomas White, Maroon Town.
Thomas White, Maroon Town.
It was a man were married to a woman first and he had one child wid de first woman he were married to. An’ de first woman dat he married to dead an’ he go married to anodder one; an’ de girl has to call her “mudder-in-law.” An’ de mudder-in-law doesn’t like de daughter-in-law. An’ one day de mudder-in-law go to him field gone work. In de morning she wash some peas an’ put on de peas on fire an’ went away to ground. An’ de daughter-in-law doesn’t live at dis house, live in house by herself. An’ de daughter-in-law come deh, ketch de daughter, louse and comb him hair. At de same time de mudder-in-law is Old Witch, know dat de daughter-in-law come to house. So as she was gwine away de eb’ning, de daughter said, “Look yeah, sister, mamma put on some peas on de fire; why don’ you tek one grain of de peas?” An’ she open de pot an’ tek out one grain of de peas. An’ when de Old Witch woman know dat de daughter-in-law tek out one grain of de peas, shet put up de hoe an’ went from ground an’ come back to house an’ tek down de pot an’ tu’n out all de peas in bowl, an’ she couple eb’ry grain of de peas until she fin’ one don’ have a match. And said to child, “Look yeah! you’ sister come to-day?”—“No, never come to-day!”—“Yes, don’ control me, for I see at de grain dat you’ sister come an’ tek out one grain from de pot.” An’ gwine to swear him at de river to drown her because she tek de peas. An’ she say, “If you don’ eat my peas [94]to-day you won’ drownded, but if you eat my peas you will drownded.” So de girl took up de song,—
It was a man who was married to a woman first, and he had one child with the first woman he was married to. And the first woman he married died, so he married another one; and the girl has to call her "mother-in-law." And the mother-in-law doesn’t like the daughter-in-law. One day, the mother-in-law went to work in the field. In the morning, she washed some peas, put them on the fire, and went away to the ground. The daughter-in-law doesn’t live in this house; she lives in a house by herself. The daughter-in-law came there, caught the daughter, loused her hair, and combed it. At the same time, the mother-in-law, who is an old witch, knew that the daughter-in-law had come to the house. So, as she was going away in the evening, the daughter said, “Look here, sister, Mama put some peas on the fire; why don’t you take one grain of the peas?” And she opened the pot and took out one grain of the peas. When the old witch woman found out that the daughter-in-law took out one grain of the peas, she put down the hoe, left the field, and came back to the house, took down the pot, and poured all the peas into a bowl, counting every single grain until she found one that didn’t have a match. And she said to the child, “Look here! Did your sister come today?”—“No, she didn’t come today!”—“Yes, don’t lie to me, for I see by the grain that your sister came and took out one grain from the pot.” And she was going to swear to drown her in the river because she took the peas. And she said, “If you don’t eat my peas [__A_TAG_PLACEHOLDER_0__] today, you won’t be drowned, but if you eat my peas, you will be drowned.” So the girl began to sing,—
♩ = 80
♩ = 80
Oh, me dear-est ma-ma, me mu-ma, oh, Poor me one, oh, Peace,
Oh, my dearest mom, my mother, oh, Poor me, oh, Peace,
rit.
rit.
oh, a ring down. Ah, me dear-est ma-ma,
ring down peace, oh, a ring down, Ah, ye ring down.
oh, a ring down. Ah, my dearest mom,
ring down peace, oh, a ring down, Ah, you ring down.
And at de said time, de young girl had a sweetheart outside name of William. An’ William mamma heard de song ’pon de ribber-side and send away to carpenter-shop an’ tell William heard his girl singing quite mournful on ribber-side. An’ him go up on lime-tree an’ pick four lime an’ gwine a fowl-nest an’ tek four fowl-egg an’ gwine a turkey-nest an’ tek four turkey-egg an’ tek four marble, an’ call de girl an’ put her before him. An’ William an’ de girl mudder-in-law come to a battle at de ribber-side an’ William kill de woman. An’ he put de girl before him an’ carry her home an’ marry her.
And at that time, the young girl had a boyfriend named William. William's mom heard the song by the riverside and sent a message to the carpenter shop, telling William that his girl was singing quite sadly by the riverside. So he climbed a lime tree, picked four limes, went to a bird's nest, took four bird eggs, went to a turkey nest, took four turkey eggs, grabbed four marbles, called the girl over, and put her in front of him. Then William and the girl's mother-in-law had a confrontation by the riverside, and William killed the woman. He put the girl in front of him, took her home, and married her.
81. Bosen Corner. [__A_TAG_PLACEHOLDER_0__]
Martha Roe, Maroon Town, Cock-pit country.
Martha Roe, Maroon Town, Cockpit Country.
A woman have two daughter; one was her own chil’ an’ one was her daughter-in-law. So she didn’t use her daughter-in-law good. So de place whe’ dem go fe water a bad place, Ol’ Witch country. De place name Bosen Corner. One day she sen’ de daughter-in-law fe water. So when she go long, she see so-so1 head in de road; she put her hand on belly mek kind howdy. Go on again, see two foot go one in anudder so (crossed) in de road. An’ say, “Howdy, papa.” So-so foot say, “Gal, whe’ you gwine?” She said, “Mamma sen’ me a Bosen Corner fe water.” He say, “Go on, gal; good befo’ an’ bad behin’.” She go on till she ketch to a little hut, see one ol’ lady sit down deh. She say, “Howdy, nana.” De ol’ lady say, “Whe’ you gwine?” Say, “Ma sen’ me a Bosen Corner fe water, ma’am.” De ol’ lady say, “Come in here; late night goin’ tek you.” De Ol’ Witch go pick up one piece of bone out dungle-heap an’ choppy up putty in pot, an’ [95]four grain of rice. Boil de pot full of meat an’ rice an’ get de gal dinner. De gal eat, an’ eat done call her say, “Me gal, come here ’cratch me back.” When she run her han’ ’cratch her back so, back pick all de gal han’ so it bleed. Ol’ Witch ask her, “What de matter you’ han’?” Say, “Not’ing, ma’am.” Even when it cut up all bleed, never say not’ing. When she go sit down, ol’ lady go out of door come in one ol’ cat. De ol’ cat come in de gal lap, an’ she hug it up an’ coax de cat an’ was so kin’ to de cat. An’ de gal sleep an’ get up to go away in de mo’ning. De ol’ lady tell her say mus’ go roun’ de house see some fowl-egg. She tell de gal say, de egg whe’ she hear say “Tek me! tek me!” dem are big egg; she musn’t tek dem; small egg say, “No tek me!” she mus’ tek four. First cross-road ketch, she mus’ mash one. Firs’ cross-road she mash one de egg, an’ see into a big pretty common. Second cross-road she mash udder one; de common pack up wid cow an’ goat an’ sheep an’ ev’ryt’ing dat a gentleman possess in property. De t’ird cross-road she mash anudder one; she saw a pretty young gentleman come out into a buggy. De fourt’ cross-road she mash de las’ egg an’ fin’ de gentleman is a prince an’ he marry her.
A woman had two daughters; one was her own child and one was her daughter-in-law. She didn’t treat her daughter-in-law well. The place they went to get water was a bad area, Old Witch Country. The place was called Bosen Corner. One day, she sent her daughter-in-law to get water. As she walked along, she saw a head in the road; she placed her hand on her belly and said hello. Continuing on, she saw two feet crossing in the road and said, “Howdy, papa.” The feet replied, “Girl, where are you going?” She responded, “Mom sent me to Bosen Corner for water.” He said, “Go on, girl; good in front and bad behind.” She continued until she reached a little hut and saw an old lady sitting there. She said, “Howdy, grandma.” The old lady asked, “Where are you going?” The girl replied, “Mom sent me to Bosen Corner for water, ma’am.” The old lady said, “Come in here; the night is late, it will take you.” The Old Witch picked up a piece of bone from a heap and chopped it up, putting it in a pot with four grains of rice. She boiled the pot full of meat and rice and prepared dinner for the girl. The girl ate, and when she finished, the old lady called her and said, “My girl, come here and scratch my back.” When she ran her hand to scratch her back, the old lady's back picked up all the girl’s hand until it bled. The Old Witch asked her, “What’s the matter with your hand?” She replied, “Nothing, ma’am.” Even when it was cut and bleeding, she said nothing. When she went to sit down, the old lady stepped outside and came back in with an old cat. The old cat jumped into the girl’s lap, and she hugged it and was very kind to it. The girl fell asleep and woke up to leave in the morning. The old lady told her she must go around the house to look for some fowl eggs. She told the girl that the eggs saying “Take me! Take me!” were big eggs; she shouldn’t take those. The small eggs saying “Don’t take me!” were the ones she must take, four in total. The first crossroad she reached, she had to mash one. At the first crossroad, she mashed one of the eggs and saw a big, beautiful common. At the second crossroad, she mashed another one; the common was filled with cows, goats, sheep, and everything a gentleman possesses. At the third crossroad, she mashed another one and saw a handsome young gentleman come out in a buggy. At the fourth crossroad, she mashed the last egg and found out the gentleman was a prince, and he married her.
De daughter-in-law come, her an’ her husban’, drive into de yard see mudder-in-law. She expec’ de Ol’ Witch kill de gal didn’t know she was living. So she sen’ fe her own daughter, sen’ a Bosen Corner fe water, say de udder one go get fe her riches, so she mus’ get riches too. De gal tek a gourd an’ going now fe water too. Go long an’ see so-so head an’ say, “Ay-e-e! from me bo’n I nebber see so-so head yet!” So-so head say, “Go long, gal! better day befo’.” An’ go long an’ meet upon so-so foot, an’ say, “Eh! me mamma sen’ me fe water I buck up agains’ all kind of bugaboo, meet all kin’ of insect!” An’ say, “Go long, gal! better day befo’.” An’ go de ol’ lady house now. De ol’ lady go tek de ol’ bone go putty on de fire again, an’ say, “Nana, you gwine tell me so-so bone bile t’-day fe me dinner?” An’ when she see de four grain of rice she say, “Nebber see fo’ grain of rice go in a pot yet!” Till it boil de pot full de same wid rice an’ meat. De ol’ lady share fe her dinner give her, an’ she go tu’n a puss an’ come back in. When de puss beg fe little rice, de gal pick her up fling her out de door. Ol’ lady call her fe come, ’cratch him back too, an’ put him han’ to ’cratch him back, draw it back say, “Nebber see such a t’ing to ’cratch de back an’ cut han’!” Nex’ mo’ning, de ol’ lady tell her mus’ look in back of de house tek egg. De big egg say, “Tek me! tek me!” mus’n’t tek dem; de little [96]egg say, “No tek me! no tek me!” mus’ tek four. She don’ tek de small one, tek four of de big egg. De firs’ cross-road she break one an’ see a whole heap of snake. At de secon’ cross-road she break anudder an’ see a whole lot of insect. At de las’ cross-road she massoo one, an’ see a big Ol’ Witch man tear her up kill her ’tiff dead in de road.
The daughter-in-law comes, her and her husband, driving into the yard to see the mother-in-law. She expects the Old Witch to kill the girl, not knowing she is alive. So she sends for her own daughter, sends a messenger for water, saying the other one is going to get her riches, so she must get riches too. The girl takes a gourd and heads out for water as well. She goes along and sees a strange head and says, “Wow! I’ve never seen such a head before!” The strange head replies, “Keep going, girl! Better days are ahead.” She keeps walking and meets a strange foot, and says, “Hey! My mom sent me for water, and I’ve bumped into all kinds of scary things and met all sorts of insects!” The foot responds, “Keep going, girl! Better days are ahead.” Then she arrives at the old lady's house. The old lady takes the old bone and puts it on the fire again, saying, “Nana, are you going to tell me if this bone will boil today for my dinner?” When she sees the four grains of rice, she says, “I’ve never seen four grains of rice go in a pot before!” Until the pot boils full of rice and meat. The old lady shares her dinner with her, and she turns into a cat and comes back in. When the cat begs for a little rice, the girl picks it up and flings it out the door. The old lady calls her to come back, scratches its back too, and puts her hand to scratch its back, pulling it back and saying, “Never seen such a thing to scratch the back and cut my hand!” The next morning, the old lady tells her she must look behind the house for eggs. The big egg says, “Take me! Take me!” but she mustn’t take those; the little egg says, “Don’t take me! Don’t take me!” and she must take four. She doesn’t take the small one, she takes four of the big eggs. At the first crossroad, she breaks one and sees a whole bunch of snakes. At the second crossroad, she breaks another and sees a whole lot of insects. At the last crossroad, she breaks one, and sees a big Old Witch man tear her up and kill her right in the road.
82. The Three Dogs. [__A_TAG_PLACEHOLDER_0__]
a. Boy and Witch Woman.
Thomas White, Maroon Town.
Thomas White, Maroon Town.
Olden time it was a young man an’ him brudder. Dem two of ’em was bred up on a property penning cow. Eb’ry morning dat dey wan’ to pen, carry dem breakfas’ an’ carry dem fire. An’ one morning dat dem going, ’em carry food but dey didn’ carry no fire. An’ dem pen cow until twelve o’clock in de day an’ de smaller one feel hungry. He say, “Brar, me hungry! how we gwine to get fire?” An’ dey look ’pon a hill-side,—jus’ as out deh, an’ see a smoke an’ de smaller one go look fe fire. An’ he go right up de hill an’ see a big open house; lady in open kitchen. An’ she was Old Witch. An’ he frighten an’ come back. So now de bigger brudder go, name of William. An’ as he go up, stop behin’ one big dry ’tump, stan’ up deh an’ look what de Ol’ Witch do. An’ dis Ol’ Witch got on a pot on fire, an’ tek off de pot an’ him dish out all vessels right t’ru, de boy don’ see no pickney in kitchen, only de Ol’ Witch. An’ Ol’ Witch knock on side, pon pon pon, an’ all pickney come out, twenty big man and small children, women and boy pickney. An’ dey all sit down deh an’ eat. When dey done, who fe smoke de pipe dem smoke. An’ Ol’ Witch get up an’ knock, pon pon, an’ all de chil’ren go up in him back.
A long time ago, there was a young man and his brother. The two of them were raised on a property herding cows. Every morning when they wanted to herd, they would bring breakfast and take fire with them. One morning, as they were heading out, they brought food but forgot the fire. They herded cows until noon, and the younger one started feeling hungry. He said, “Brother, I’m hungry! How are we going to get fire?” They looked up at a hillside and saw some smoke. The younger one went to look for fire. He climbed up the hill and saw a big open house with a lady in the open kitchen. She was an Old Witch. He got scared and came back. Then the older brother, named William, went to check it out. He stopped behind a big dry stump, stood there, and watched what the Old Witch was doing. The Old Witch had a pot on the fire, took it off, and served food from the pot. The boy didn’t see any children in the kitchen, just the Old Witch. The Old Witch tapped on the side, knock knock knock, and all the children came out—twenty big men and small children, women, and boys. They all sat down and ate. When they were done, the ones who smoked, smoked their pipes. Then the Old Witch got up and knocked, knock knock, and all the children climbed onto her back.
An’ den de boy call to him now, say, “Mawnin’, Nana!” She frightened and ask if he been deh long time an’ he say, “No, jus’ come up to beg fe fire.” An’ she says, “Tek fire, but don’ tek me fire-stick;” an’ de boy tu’n back an’ break a piece o’ rotten wood an’ hol’ it ’gainst de steam of de fire an’ ketch de rotten wood. An’ Ol’ Witch say to him, “Boy, you jus’ a good as me!” Boy said, “No, Nana, I’m not so good!” An’ de boy go down in cow-pen an’ when in de height of penning up de cow, tell de smaller brudder not to mek up fire, pen de cow an’ go home quick quick. An’ dis bigger brudder was a witch himself an’ know all about what come after him, an’ when he go home, go inside de house, fawn sick. [97]
An’ then the boy calls out to him now, saying, “Morning, Nana!” She gets scared and asks if he’s been there long, and he says, “No, just came to ask for some fire.” And she says, “Take the fire, but don’t take my fire-stick;” and the boy turns back, breaks a piece of rotten wood, holds it against the flames of the fire, and catches the rotten wood on fire. And Old Witch says to him, “Boy, you’re just as good as me!” The boy replies, “No, Nana, I’m not that good!” Then the boy goes down to the cow pen, and when he’s in the middle of penning up the cow, he tells his little brother not to make a fire, to pen the cow, and to go home quickly. And this bigger brother was a witch himself and knew all about what happened after him, and when he gets home, he goes inside the house and pretends to be sick. [__A_TAG_PLACEHOLDER_0__]
An’ in a quick time de Ol’ Witch was upon dem. An’ she go in de yard, say, anyone as would knock de packey off ’im head she would tek for a husband. De smaller brudder fling an’ couldn’t knock off de packey. De Ol’ Witch woman call to William mamma if she don’ have a bigger son. “Yes, but he have fever in bed, kyan’t come out.” An’ de Ol’ Witch never cease till William have to come out. As he come out, he pick up a little trash an’ knock off de packey. Ol’ Witch say, “Yes, you is my husban’!”
And before long, the Old Witch was upon them. She went into the yard and said anyone who could knock the packet off his head would be taken as her husband. The younger brother tried but couldn’t knock off the packet. The Old Witch called to William’s mom, asking if she had a bigger son. “Yes, but he has a fever in bed and can’t come out.” And the Old Witch wouldn’t stop until William had to come out. When he stepped outside, he picked up a little trash and knocked off the packet. The Old Witch said, “Yes, you are my husband!”
An’ him sleep at William house de night; nex’ mo’ning dem gwine to go ’way. In de night, when William an’ de wife gone to bed, part of de night when William was in dead sleep, de Ol’ Witch tek one razor to cut William t’roat. An’ William have t’ree dog, one name Blum-blum, one name Sinde, one name Dido. An’ when de Ol’ Witch tek de razor, Blum-blum grumble an’ de razor mout’ tu’n over. William wake. He drop asleep again, Ol’ Witch raise up,—
An' he slept at William's house that night; the next morning they were going to leave. During the night, when William and his wife were in bed, and part of the night when William was fast asleep, the Old Witch took a razor to cut William's throat. William had three dogs: one named Blum-blum, one named Sinde, and one named Dido. When the Old Witch grabbed the razor, Blum-blum growled and the razor turned over. William woke up. He fell asleep again, and the Old Witch lifted up,—
♩ = 72
♩ = 72
Sharpen me razor, Sharpen me razor, shar come schwee, sho am schwee!
Sharpen my razor, sharpen my razor, here comes sweet, sure am sweet!
Sinde grumble an’ razor mout’ tu’n over. An’ drop asleep again, an’ when de Ol’ Witch raise up again, Dido grumble an’ de razor mout’ tu’n over.
Sinde grumbled and turned over in bed. Then fell asleep again, and when the Old Witch raised up again, Dido grumbled and turned over.
Daylight a mo’ning, get up William mamma, boil coffee, give dem chocolate. William an’ wife gwine away now, an’ he tell him mudder chain dem t’ree dog dey got, Blum-blum, Sinde, Dido; an’ him get a big white basin an’ he set de basin jus’ at de hall middle, an’ him tell de mudder dat as soon as see de basin boil up in blood, him mus’ let go de t’ree dogs. An’ he tell good-by, gwine now in witch country. Travel an’ travel till dem come to clean common. An’ he fling a marble so far, de place wha’ de marble stop is one apple-tree grow, had one apple quite in de branch top. An’ ’he said, “My dear William, I ask you kindly if you will climb dis tree an’ pick dis apple fo’ me.” When William go up in de apple-tree, Ol’ Witch says to William, “Hah! I tell you I got you t’-day! for de place wha’ you see me knock out pickney out o’ me skin, you wi’ have to tell me t’-day.” William says, “Yes, I know about dat long time, for it will be ‘iron cut iron’ to-day!” For oftentimes him an’ fader go to wood an’ him saw fader fall a green tree an’ leave a dry one. As Ol’ Witch got William on apple-tree, Ol’ Witch knock out ten axe an’ ten axe-men, gwine fall de tree. Den William start song,— [98]
Daylight in the morning, get up William's mom, boil coffee, give them chocolate. William and his wife are leaving now, and he tells his mother to chain up the three dogs they have, Blum-blum, Sinde, and Dido; and he gets a big white basin and sets it right in the middle of the hallway, telling his mom that as soon as she sees the basin boiling with blood, she must let go of the three dogs. He says goodbye, heading off to the witch country. Travel and travel until they reach a clear common area. He throws a marble as far as he can; the spot where the marble stops has an apple tree growing, with one apple right at the top of the branch. He says, “My dear William, I kindly ask if you will climb this tree and pick this apple for me.” When William climbs the apple tree, the Old Witch says to him, “Hah! I told you I had you today! For the place where you saw me knock a child out of my skin, you will have to tell me today.” William replies, “Yes, I’ve known about that for a long time, because it will be ‘iron cuts iron’ today!” For many times, he and his dad would go to the woods, and he watched his dad cut down a green tree and leave a dry one. As the Old Witch had William in the apple tree, the Old Witch knocks out ten axes and ten axe-men, ready to cut the tree down. Then William starts to sing,— [__A_TAG_PLACEHOLDER_0__]
♩ = 168
♩ = 168
Blum-blum, Sinde, Dido di-i-i-i-i-i. Blum-blum, Sinde, Dido.
Blum-blum, Sinde, Dido di-i-i-i-i-i. Blum-blum, Sinde, Dido.
Den de Ol’ Witch sing,—
The Old Witch sings,—
Chin, fallah, fallah, Chin, fallah, fallah, Chin, fallah, fallah, Chin.
Chin, fallah, fallah, Chin, fallah, fallah, Chin, fallah, fallah, Chin.
When de tree goin’ to fall, William said, “Bear me up, me good tree! Many time me fader fell green tree, leave dry one.” De witch knock out twenty axe-men, t’irty axe-men.
When the tree was about to fall, William said, “Support me, my good tree! Many times my father fell green trees, leaving dry ones.” The witch knocked out twenty axe-men, thirty axe-men.
“Blum-blum, Sinde, Dido,
“Blum-blum, Sinde, Dido,
Um um eh o,
Um um eh o,
Blum-blum, Sinde, Dido!”
Blum-blum, Sinde, Dido!
Den de Ol’ Witch sing,
Then the Old Witch sings,
“Chin fallah fallah, chin fallah fallah.”
“Chin fallah fallah, chin fallah fallah.”
When de tree goin’ to fall, William said, “Bear me up, me good tree; many time me fader fell green tree, leave dry one.” De Witch knock out twenty axe-men, t’irty axe-men.
When the tree was about to fall, William said, “Support me, my good tree; many times my father cut down green trees, leaving the dry ones.” The Witch knocked out twenty axe-men, thirty axe-men.
“Blum-blum, Sinde, Dido-o-o!”
“Blum-blum, Sinde, Dido-o-o!”
Den de Ol’ Witch sing,
Then the Old Witch sings,
“Chin fallah fallah, chin fallah fallah.”
“Chin fallah fallah, chin fallah fallah.”
While William in de tree, white basin boil up wid blood. An’ William got a deaf-ears mamma. An’ de nex’ neighbor come in an’ chattin’ wid William mudder de whole day; an’ in height of basin boil over an’ run a stream slap on de frock of de ol’ lady chattin’ in de kitchen. When de ol’ lady see de blood hot, she cut de chain of Blum-blum an’ Sinde. Dido cut de chain himself, an’ de t’ree dog gallop ’way. When William up tree see de t’ree dog coming, he only shake his hand an’ de t’ree dog drop. An’ de t’ree dog wait till de Ol’ Witch get forty axe-man round de tree. In de height of cutting de tree, de t’ree dog destroy ev’ry one of dem an kill de Ol’ Witch herself.
While William was in the tree, a white basin boiled over with blood. And William had a deaf-mute mom. Then the next-door neighbor came in and chatted with William's mother all day; and at the height of the boiling, the basin overflowed and spilled a stream right onto the old lady's dress while she was chatting in the kitchen. When the old lady saw the hot blood, she cut the chains of Blum-blum and Sinde. Dido cut the chains himself, and the three dogs ran away. When William up in the tree saw the three dogs coming, he just shook his hand and the three dogs dropped. And the three dogs waited until the Old Witch gathered forty axe men around the tree. In the midst of cutting the tree, the three dogs took out every one of them and killed the Old Witch herself.
An’ William come down off de tree an’ tek his machete an’ scatter Ol’ Witch over de whole earth, an’ everywhere you go you can see dat bad cowitch is not’ing else den de pieces of de Ol’ Witch.
An' William came down from the tree, took his machete, and scattered Old Witch all over the earth, and everywhere you go, you can see that bad cowitch is nothing other than the pieces of Old Witch.
Jack man dory, choose now! [99]
Jack man dory, choose now! [__A_TAG_PLACEHOLDER_0__]
b. Lucy and Janet.
Martha Roe, Harmony Hall, Cock-pit country.
Martha Roe, Harmony Hall, Cockpit Country.
Once a woman have two daughter. Lucy an’ Janet were de two girl name. She sen’ dem far to school. Der is Ol’ Witch live along de road. An’ she had t’ree dog, one name Dick, one name Dandy, an’ one name Bellamo. August, Lucy was going home, going spend time wid her mamma, an’ de mudder has to sen’ dose t’ree dog to go carry her home. An’ all her breakfas’ fe her an’ t’ree dog she put all togedder. Lucy were kind. When Lucy catch to her breakfas’, she an’ de t’ree dog eat togedder; she never consider dem as dog, she take dem as frien’. So when she catch half-way, de t’ree dog stop back an’ one big Ol’ Witch man come out to destroy Lucy. Dat time, de dog leave her quite back; now she gwine call dem:
Once there was a woman who had two daughters. Lucy and Janet were the names of the girls. She sent them far away to school. There was an old witch who lived along the road, and she had three dogs: one named Dick, one named Dandy, and one named Bellamo. One August day, Lucy was on her way home to spend time with her mom, and her mother sent the three dogs to bring her home. For her breakfast, she packed food for herself and the three dogs together. Lucy was kind. When she sat down to eat her breakfast, she and the three dogs ate together; she never thought of them as just dogs, she considered them friends. But when she was halfway home, the three dogs stopped, and out came a huge old witch man intending to harm Lucy. At that moment, the dogs stayed behind; now she was going to call them:
“Yah! Bellamo, Dick an’ Dandy,
“Yeah! Bellamo, Dick, and Dandy,
Yah! Bellamo, yo!”
Yay! Bellamo, yo!”
De t’ree dog run in an’ dem tear up de Ol’ Witch an’ kill him. So ev’ry time Lucy come, dose t’ree dog guide her to her mamma go an’ spen’ August, an’ de t’ree of dem carry her back to her school-missus place.
De three dogs run in and tear up the Old Witch and kill him. So every time Lucy comes, those three dogs guide her to her mom to spend August, and the three of them carry her back to her teacher's place.
Well, Christmas, Janet a go. De dog come to carry home Janet. When dey come, she say, “I wonder what you all doin’ so long!” an’ begin to quarrel. When she ketch fe to eat breakfas’, she eat her breakfas’ first den she divide what left give de t’ree dog. So as she started on, de dog dem start back de same as usual. When de Ol’ Witch man come out, going call de dog now. And say, (harshly)
Well, Christmas, Janet is going. The dog came to take Janet home. When they got there, she said, “I wonder what you all have been doing for so long!” and started to argue. When she got to eat breakfast, she had her breakfast first, then she divided what was left and gave it to the three dogs. So as she started on, the dogs began again as usual. When the Old Witch man came out, he was going to call the dogs now. And said, (harshly)
“Yah! Bellamo, Dick an’ Dandy,
"Yeah! Bellamo, Dick and Dandy,"
Yah! Bellamo, yah!”
Yay! Bellamo, yay!
Dog wouldn’t come. An’ de Ol’ Witch kill dat girl t’ru her bad manner. So you fin’ plenty of young people don’ have manners.
Dog wouldn’t come. And the Old Witch killed that girl for her bad behavior. So you find plenty of young people don’t have manners.
83. Andrew and his Sisters. [__A_TAG_PLACEHOLDER_0__]
Thomas White, Maroon Town.
Thomas White, Maroon Town.
A woman have t’ree daughter an’ one son, an’ de son was a yawzy ’kin.1 De t’ree sister, one name Madame Sally, one name [100]Madame Queen Anne, one name Madame Fanny, an’ de brudder name Andrew. De t’ree sister don’ count much by de brudder. An’ one day dem goin’ out to see frien’, an’ bake pone an’, in de mo’ning, tell der mudder good-by an’ tell der fader good-by; dey never speak to de yawzy boy Andrew. Travel de whole day till late tek dem. An’ dey look out on a common, dey saw a big white house an’ dey call up an’ ax fe a lodging fe de night, an’ de woman in de house tell dem yes. An’ it was an Ol’ Witch house dem goin’ to sleep. De Ol’ Witch woman cook dinner give dem, an’ bed-time get a nice bed to sleep in. An’ de Ol’ Witch woman drug dem, an’ dey fallen in sleep.
A woman had three daughters and one son, and the son was a lazy kid. The three sisters were named Madame Sally, Madame Queen Anne, and Madame Fanny, and their brother was named Andrew. The three sisters didn’t think much of their brother. One day, they went out to see friends and baked pone, and in the morning, they said goodbye to their mother and father; they never spoke to the lazy boy Andrew. They traveled all day until it got late. They looked out over a clearing and saw a big white house, so they called out and asked for a place to stay for the night, and the woman in the house said yes. It turned out to be the Old Witch's house where they were going to sleep. The Old Witch woman cooked dinner for them, and when bedtime came, they had a nice bed to sleep in. The Old Witch woman drugged them, and they fell into a deep sleep.
At de said time, de yawzy ’kin brudder Andrew was half Ol’ Witch an’ he know what his sister was goin’ to meet in de night. An’ he follow dem whole day, until night, when de girl gone to bed, de Ol’ Witch brudder fin’ himself under de Ol’ Witch house. An’ dis Ol’ Witch woman had t’ree copper hung up into her house. An’ part of de night when de girl were in sleep, Ol’ Witch went to kill one of de girl. As him catch de girl t’roat for go cut i’, yawzy boy Andrew cry out,—
At that time, the crazy old brother Andrew was half Old Witch and he knew what his sister was going to encounter at night. He followed her all day until night, when the girl went to bed, and the Old Witch brother found himself under the Old Witch house. This Old Witch woman had three copper pieces hanging up in her house. Part of the night, while the girl was sleeping, the Old Witch went to kill one of the girls. As he grabbed the girl by the throat to cut it, crazy boy Andrew cried out,—
♩ = 69
♩ = 69
Ya bwa, ya bwa, ya bwa, ya bwa. Raise up an’ you, madam
Fan, you. Raise up an’ you, madam Sal, you. Raise up an’ you,
madam Queen Anne, An’ me name An’, an me name Andrew, an’ me name An’.
Ya bwa, ya bwa, ya bwa, ya bwa. Get up, madam
Fan, you. Get up, madam Sal, you. Get up, madam Queen Anne, and my name is An’, and my name is Andrew, and my name is An’.
As him sing out, razor-mout’ tu’n over. Ol’ Witch woman said, “But, bwoy, whe’ you come from come here?” Andrew say, “Hi, Nana! me follow me sister dem come deh. But I have yawzy an’ when de yawzy bite me, me mudder kill a cow an’ tek de blood an’ wash me.” De Ol’ Witch kill a cow an’ tek de blood an’ wash de boy, an’ de boy fall in sleep back. So she go an catch Madame Queen Anne to cut him t’roat, an’ de boy Andrew bawl out again,
As he sang out, the razor-mouthed turned over. The old witch woman said, "But, boy, where did you come from?" Andrew replied, "Hi, Nana! I followed my sisters here. But I have a yawzy and when the yawzy bit me, my mother killed a cow and used the blood to wash me." The old witch killed a cow and took the blood to wash the boy, and he fell back asleep. So she went and caught Madame Queen Anne to cut his throat, and the boy Andrew cried out again.
“Ya, bwoy, ya, bwoy, a me name o
“Ya, bwoy, ya, bwoy, my name is o
A me name Andrew,
My name's Andrew.
Rise up, Madame Fanny,
Get up, Madame Fanny,
Rise up, Madame Queen Anne,
Rise up, Queen Anne,
Rise up, Madame Sally,
Get up, Madame Sally,
[101]
[__A_TAG_PLACEHOLDER_0__]
A me name o,
My name is,
A me name Andrew, a me name o.”
A me name Andrew, a me name o.
Ol’ Witch razor mout’ tu’n over. Ol’ Witch gi’ out, “Bwoy, whe’ you come from, torment me so?” Boy said, “Hi, Nana! when me to home, when me yawzy bite me, if it is de bigges’ barrow me mamma got, ’m kill him an’ tek de blood wash me.” An’ Ol’ Witch kill a barrow an’ wash him, an’ de boy gone to bed, gone sleep. Day coming fast, Ol’ Witch mad to eat de girl. When she t’ink dat Andrew asleep, him not sleeping. Well, de ol’ lady wait for a good time an’ him went in de room an’ him catch Madame Fanny t’roat to cut him. An’ him hear,—
Ol’ Witch was getting angry. She said, “Boy, where did you come from to bother me like this?” The boy replied, “Hi, Nana! When I'm home and a mosquito bites me, if it’s the biggest mosquito my mom has, I’ll kill it and use its blood to wash me.” Then Ol’ Witch killed a mosquito and washed him, and the boy went to bed and fell asleep. Daylight was approaching, and Ol’ Witch was eager to eat the girl. When she thought Andrew was asleep, he wasn’t actually sleeping. Well, the old lady waited for the right moment and went into the room, catching Madame Fanny by the throat to cut her. And he heard,—
“Ya, bwoy, ya, bwoy,
"Yeah, boy, yeah, boy,"
A me name Andrew, a me name o
A me name Andrew, a me name o
Rise up, Madame Fanny,
Get up, Madame Fanny,
Rise up, Madame Queen Anne,
Rise up, Queen Anne,
Rise up, Madame Sally,
Get up, Madame Sally,
A me name o
A me name of
A me name Andrew, a me name o.”
A me name's Andrew, and my name is.
Boy jump out an’ say, “Hi, Nana! de yawzy bite me dat I kyan’ sleep. Nana, when I to home me mamma tek de bigges’ sheep, tek de blood wash me.” Dat time, Ol’ Witch copper deh ’pon fire was boiling hard, an’ Andrew ketch de Ol’ Witch an’ knock him down in de copper an’ kill him dead. An’ Andrew detain de t’ree sister ’pon Ol’ Witch property, an’ him claim de property as his own, an’ sen’ away for his mudder an’ his fader, an’ tek all de Ol’ Witch riches an’ live upon it, mek himself a man.
Boy jumps out and says, “Hi, Nana! the crazy thing bit me so I can't sleep. Nana, when I get home, my mom takes the biggest sheep, takes the blood and washes me.” At that time, the Old Witch's pot was boiling hard, and Andrew grabbed the Old Witch and knocked him down into the pot and killed him. And Andrew kept the three sisters on the Old Witch's property, claimed the property as his own, sent away for his mom and dad, took all the Old Witch's riches and lived off it, making himself a man.
Jack man dory, choose none!
Jack man dory, pick none!
84. The Hunter. [__A_TAG_PLACEHOLDER_0__]
George Barret, Maroon Town, Cock-pit country.
George Barret, Maroon Town, Cockpit Country.
Deh is an ol’ man live into a big large city an’ ev’ry day he go out an’ shoot some cow. Ev’ry time he go out an’ see dem come to de pond drink water, he shoot one. An’ when de rest mek a’ter him to come an’ kill him, he say “Chee!” an’ he tu’n a stone; an’ dey come an’ couldn’t see him an’ dey have to leave him. An’ he tek up dat one, cut it up an’ carry to his house. When dat done, he come again, an’ dey come drink water until de las’ one come out, an’ he shoot him. An’ ev’ry day continually de one t’ing.
Deh is an old man living in a big city, and every day he goes out and hunts some cows. Whenever he sees them come to the pond to drink water, he shoots one. And when the others come to get him for killing it, he says "Chee!" and turns into a stone; they come and can't see him, so they have to leave. Then he picks it up, cuts it up, and takes it home. After that, he comes back again, and they come to drink water until the last one shows up, and he shoots it. And every day it’s the same thing.
So he leave one bull, an’ go a’ter de bull many days an’ couldn’t overtake him. An’ dat ol’ man get dead an’ leave his wife an’ one [102]daughter, big woman now. Den de bull change himself into a man. He go to de tailor an’ mek him a suit of clo’es an’ a pair o’ boot to put on, an’ was comin’ soon in de mo’nin’ about ten o’clock. An’ de daughter say, “Well, since I live here, deh is not a man come here yet an’ dat is me husban’!” An’ on de day he come, say, don’ eat beef, anyt’ing else gi’ it to him he wi’ eat. Den ’he begin to tell him say, “When me fader go to de pond-side an’ shoot a cow, he say ‘Chee!’ an’ tu’n a stone.” De mudder in a dif’rent room say, “De firs’ time you get a husban’ you tell him all yo’ belly-word? Save somet’ing!”
So he left one bull and went after the bull for many days but couldn’t catch him. Then that old man died and left his wife and one [__A_TAG_PLACEHOLDER_0__]daughter, who’s a big woman now. Then the bull turned himself into a man. He went to the tailor and got a suit of clothes and a pair of boots to wear, and was coming soon in the morning around ten o’clock. And the daughter said, “Well, since I’ve been living here, no man has come by yet, and that’s my husband!” On the day he arrived, she said, “Don’t eat beef; give him anything else and he will eat it.” Then he began to tell her, “When my father went to the pond and shot a cow, he said ‘Chee!’ and turned into a stone.” The mother in a different room said, “The first time you get a husband, you tell him everything? Save something!”
Nex’ day dem gwine away. Den de young woman walk wid him t’ru de common till him ketch de place whe’ him hide him skin; den he say, “You sit down an’ wait a while.” Den, she sit down dis way, an’ hear a stick broke, an’ when she tu’n round so, see de bull was comin’ on upon him. Den him buck him, an’ say “Chee!” an’ tu’n dry trash. He ’crape up all de trash an’ mash dem up to lint. Dat time de girl say “Chee!” an’ she tu’n a tree. He buck de tree, ’crape off all de bark. Girl say “Chee!” an’ tu’n a needle fasten at de tail; when him going away swinging tail, him drop ’pon a leaf. When see him gone to a distance, him say “Chee!” an’ tu’n de same somebody again. An’ run to him house, holla “Mamma, open do’!” De ma say, “Wha’ I tell you? Save somet’ing! De firs’ day you get a husban’, you tell all yo’ belly-word.”
The next day they leave. Then the young woman walks with him through the common until he reaches the place where he hides his skin; then he says, “You sit down and wait a while.” Then, she sits down like this, hears a stick break, and when she turns around, she sees the bull coming toward him. Then he bucks and says “Chee!” and turns into dry trash. He scrapes up all the trash and mashes it into lint. At that moment, the girl says “Chee!” and turns into a tree. He bucks the tree, scrapes off all the bark. The girl says “Chee!” and turns into a needle fastened at the tail; when he starts swinging his tail, he drops onto a leaf. When she sees him go off in the distance, she says “Chee!” and turns back into the same person. And he runs to his house, shouting “Mom, open the door!” His mom says, “What did I tell you? Save something! On the first day you get a husband, you tell all your secrets.”
b. The Cow turned Woman.
Elizabeth Hilton, Harmony Hall, Cock-pit country.
Elizabeth Hilton, Harmony Hall, Cockpit Country.
One time a woman have one single child,—a boy. An’ choose out a hunter. Mother fret an’ cry a good deal an’ say not a good trade, he might get dead in the bush. Sometime, go ’way for two or three months an’ don’ return, and where he shooting, only wild cow is there. The cow is so cross he has to turn stick an’ stone to live amongst the cow.
Once there was a woman who had just one child—a boy. She picked a hunter for him. The mother worried and cried a lot, saying it wasn’t a good choice because he could get killed in the wilderness. Sometimes he would be gone for two or three months and wouldn’t come back, and where he was hunting, there were only wild cows. The cows were so aggressive that he had to use sticks and stones to survive among them.
One day when he go shooting, he see a beautiful young lady—one of the cow turn a beautiful young lady. An’ he married her an’ carried her home. When he go a-bed a’ night his wife say, “How you live among those wil’ cow an’ they never kill you, an’ no other hunter ever could return home?” Said, “Me love, when the cow come to buck me, I turn a piece of stick, an’ they buck me all the same, I turn a rock,—I turn all different things.” An’ the mother call to him an’ say, “Hi, me son! you jus’ married to a ’trange woman, you tell him all you secrets? Tell some, lef’ some!” Only one thing that he didn’t tell,—that when he turn something, [103]he fasten at the cow tail an’ the cow couldn’t buck him. An’ the girl turn a cow, go back in cow country; an’ the nex’ time he go back in bush, all the cow buck him no matter what he turn an’ the only way he escape, he fasten at the cow tail.
One day while he was out hunting, he saw a beautiful young woman—one of the cows transformed into a stunning lady. He married her and took her home. When he went to bed that night, his wife asked, “How do you manage to live among those wild cows without them killing you, while no other hunter has ever made it back home?” He replied, “My love, when the cows come to challenge me, I turn into different things like a stick, and they challenge me just the same; I turn into a rock—I turn into all sorts of things.” Then his mother called out to him and said, “Hey, my son! You just married a strange woman; have you told her all your secrets? Share some, keep some!” There was only one thing he didn’t reveal—that when he transformed into something, he fastened himself to the cow's tail, and that prevented the cow from throwing him off. The girl transformed into a cow and returned to the cow country; the next time he went back into the bush, all the cows challenged him no matter what he turned into, and the only way he escaped was by fastening himself to the cow's tail.
85. Man-Snake as Bridegroom. [__A_TAG_PLACEHOLDER_0__]
a. The Rescue. (1)
Richard Morgan, Santa Cruz Mountains.
Richard Morgan, Santa Cruz Mountains.
Der is a woman to court. Every man come to court her, she said she don’ want him, till one day she saw a coal-black man, pretty man. ’he said, “O mudder, dis is my courtier!” She tek de man. Breakfas’ an’ dinner de man don’ eat, only suck couple raw egg. So her got a brudder name of Collin. She didn’t count de brudder. De brudder tell her, said, “Sister, dat man you gwine to marry to, it is a snake.” She said, “Boy, you eber hear snake kyan tu’n a man?” Collin said, “All right! De day you are married, me wi’ be in de bush shootin’ me bird.”
Der is a woman to pursue. Every man who comes to court her, she says she doesn’t want him, until one day she sees a handsome man with coal-black skin. She exclaims, “Oh mother, this is my suitor!” So she takes the man. For breakfast and dinner, the man doesn’t eat, he only sucks on a couple of raw eggs. Now, she has a brother named Collin. She doesn’t pay attention to her brother’s warning. The brother tells her, “Sister, that man you’re going to marry is a snake.” She replies, “Boy, have you ever heard of a snake turning into a man?” Collin says, “Alright! On the day you get married, I’ll be in the bush shooting my birds.”
So de weddin’ day when de marry ober, de man took his wife, all his weddin’ garment, he borrow everyt’ing; so him gwine home, everywhere him go all doze t’ing him borrow, him shed dem off one by one till de las’ house he tek off de las’ piece an’,—de Bogie! He walk wid his wife into de wood an’ to a cave. He put down his wife to sit down. He tu’n a yellow snake an’ sit down in his wife lap an’ have his head p’int to her nose to suck her blood to kill her. An de woman sing,
So on the wedding day when the ceremony was over, the man took his wife and all his wedding clothes, having borrowed everything. As he walked home, everywhere he went, he shed those borrowed items one by one until the last house, where he removed the final piece—and then, the Bogey! He walked with his wife into the woods and to a cave. He made his wife sit down, then turned into a yellow snake and settled in her lap, positioning his head near her nose to suck her blood and kill her. And the woman sang,
“Collin now, Collin now,
"Collin, right now,"
Fe me li’l brudder callin’ come o!”
Fe me li'l brother callin' come on!"
De Snake said,
De Snake said,
“Um hum, hum he,
“Uh-huh, yeah,”
A han’some man you want,
A handsome man you want,
A han’some man wi’ kill you.”
A handsome man will kill you.
De woman sing again,
The woman sings again,
“Collin now, Collin now,
Collin, come here now,
Fe me li’l brudder callin’ come o!”
Fe me li’l brudder callin’ come o!”
De Snake say,
The Snake says,
“Um hum, hum he,
“Uh huh, yeah,"
Deh han’some man,
The handsome man,
Deh han’some man wi’ kill you.”
Deh handsome man will kill you.
Collin said, “Wonder who singin’ me name in dis middle wood?” an’ he walk fas’ wid his gun. When he come to de cave, de snake-head jus’ gwine to touch de woman nose. An’ Collin shoot him wid de gun an’ tek out his sister. So she never count her brudder till her brudder save her life. [104]
Collin said, “I wonder who’s calling my name in this woods?” and he walked quickly with his gun. When he reached the cave, the snake was just about to touch the woman’s nose. Collin shot it with his gun and rescued his sister. So she never knew her brother until he saved her life. [__A_TAG_PLACEHOLDER_0__]
a. The Rescue (2).
Matilda Hall, Harmony Hall, Cock-pit country.
Matilda Hall, Harmony Hall, Cockpit Country.
A woman got one daughter that mother and father had, a very loving daughter to them. So draw up to womanhood, a young man come for her; she don’t like. Another young man come; she don’t like. An’ a nice young man come one day to the yard, an’ when that one come she was well pleased with him, say, “That is my beloved! me like him well!” An’ that time was a Yellow Snake jes’ come fe her now.
A woman had a daughter that she and her husband loved very much. As the daughter grew into womanhood, a young man came to court her, but she didn’t like him. Another young man came, and she still didn’t like him. Then one day, a nice young man showed up in the yard, and she was very pleased with him, saying, “That is my beloved! I really like him!” At that moment, a Yellow Snake had just come for her.
So them well pleased of it, father an’ mother, an’ them marry, Snake an’ daughter. An’ when the wedding-day come, everything was well finish until getting home now at the husband house in a wil’ wood. An’ when he got half way, begun to drop the clo’es now that he wear, drop him trousers, drop him shirt, an’ jacket, an’ going into one hole an’ long out his head. An’ he lay hol’ of the leg of his wife an’ he swallow to the hip an’ he couldn’t go further. Yellow Snake begin to sing,
So their parents were happy about it, and they got married, Snake and the daughter. When the wedding day came, everything was ready until they were heading home to the husband's house in a wild forest. When they were halfway there, he started to take off his clothes—his trousers, shirt, and jacket—climbing into a hole and sticking his head out. He grabbed hold of his wife's leg and swallowed her up to the hip, but he couldn't go any further. Yellow Snake began to sing,
“Worra worra, me wi’ swallow yo’,
“Worra worra, I will swallow you,”
Worra worra, me wi’ swallow yo’,
Worra worra, I will swallow you,
Swallow yo’ till yo’ mamma kyan’ fin’ yo’!”
Swallow it all until your mom can’t find you!
So the girl sang now,
So the girl is singing now,
“I’m calling fe me hunter-man brother,
“I’m calling for my hunter-man brother,
Harry, Tom an’ John!
Harry, Tom, and John!
I’m calling fe me hunter-man brother,
I’m calling for my hunter-man brother,
Harry, Tom an’ John!
Harry, Tom, and John!
Yellow Snake a wi’ swallow me,
Yellow Snake will eat me,
So me mamma kyan’ fin’ me!”
So my mom can't find me!"
The brothers were hunter-men, heard her crying and run to see what it was. And they killed the Snake and took away the sister and said, “Well, you will have it! Pick an’ choose isn’t good. You wasn’t pick an’ choose, you wouldn’t marry to Yellow Snake that was going to kill you now.”
The brothers were hunters, heard her crying, and ran to see what was going on. They killed the Snake, took the sister away, and said, “Well, you’ll get what you deserve! Picking and choosing isn’t fair. You didn’t get to pick and choose; you were about to marry the Yellow Snake who was going to kill you.”
b. Snake Swallows the Bride.
William Forbes, Dry River, Cock-pit country.
William Forbes, Dry River, Cockpit Country.
A lady had one daughter. All de young men come co’tin’, she didn’t like none. Till Snake tu’n a man, come in wid epaulette, everyt’ing, well dress up, an’ he ax fe de girl fe marry. Say, “You is de man I want!” An’ give up ’hem daughter to dat man de said night. Very well, middle of de night de girl was singing in de bed,
A woman had one daughter. All the young men came courting, but she didn’t like any of them. Until Snake turned into a man, came in with an epaulette, dressed well, and asked to marry the girl. She said, “You are the man I want!” and gave her daughter to that man that very night. Later, in the middle of the night, the girl was singing in bed,
“Me me me me!”
“Me, me, me!”
[105]
[__A_TAG_PLACEHOLDER_0__]
Snake go,
Snake on,
“Um um do, kom go yeng!”
“Um um do, kom go yeng!”
♩ = 84
♩ = 84
Me, me, me, me, kom go yeng, me, me, me, me, me, kom go yeng,
me, me, me, me, me, kom go yeng.
Me, me, me, me, come go sing, me, me, me, me, me, come go sing,
me, me, me, me, me, come go sing.
Snake go
Snake on
“Um um do kom go yerry.”
“Um um do kom go yerry.”
Well, him singing de whole night till him swallow her. When de mamma get tea, papa get up an’ drink, say, “Where dese young people? past time!” Mamma say, “Dem is young people, let ’em lie down!” An’ when de fader shove de door gwine see, de Snake swallowed de daughter.
Well, he sang the whole night until he swallowed her. When the mom got tea, dad got up to drink and said, “Where are these young people? It's past time!” Mom replied, “They are young people, let them lie down!” And when the father pushed the door to see, the Snake had swallowed the daughter.
Jack man dory fe dat!
Jack man dory for that!
86. The Girls who married the Devil. [__A_TAG_PLACEHOLDER_0__]
William Forbes, Dry River, Cock-pit country.
William Forbes, Dry River, Cockpit Country.
There was two sister an they had a yawzy brudder who de two sister didn’t care about. They was faderless and mudderless. An’ see a man come to court de two sister to carry dem away; an’ de man tek dem into de boat to carry home, an’ de little yawzy boy tu’n a cockroach an’ get into de boat. An’ when deh get home, de house-maid tell de two girl, “Wha’ you follow dis man come heah now? He is Devil!” An’ de Devil tell de house-maid dat she mus’ feed dem well, an’ de little boy come out of de boat.
There were two sisters, and they had a little brother that the sisters didn’t care about. They were without a father or mother. Then a man came to court the two sisters to take them away; and the man took them into his boat to bring them home, and the little boy turned into a cockroach and got into the boat. When they got home, the housemaid told the two girls, “Why did you follow this man here now? He is the Devil!” And the Devil told the housemaid that she must feed them well, and the little boy came out of the boat.
Well, deh had a big cock a de yard, an’ de house-maid said, “I gwine to sen’ you home into de boat.” An’ t’row out a bag o’ corn gi’ de cock, say, “When him fe eat it done, de boat will catch home”. So de cock commence to eat de corn—
Well, they had a big rooster in the yard, and the housemaid said, “I’m going to send you home in the boat.” And she threw out a bag of corn for the rooster, saying, “When he finishes eating it, the boat will go home.” So the rooster started to eat the corn—
“Hock kaluck kum ka tum swallow!
“Hock kaluck kum ka tum swallow!
Hock kaluck kum ka tum swallow!”
Hock kaluck kum ka tum swallow!
knock him wing bap bap bap bap! After he knock him wing, he crow—
knock him wing bam bam bam bam! After he knocks his wing, he crows—
“Ko ko re ko!
“Yo yo yo!”
Massa han’some wife gone!”
"Massa handsome wife is gone!"
Devil didn’t hear him, crow again—
Devil didn’t hear him, crow again—
“Ko ko re ko!
“Hello there!”
Massa han’some wife gone!”
Massa's handsome wife is gone!
[106]
[__A_TAG_PLACEHOLDER_0__]
Devil hear now; as he hear, he come—
Devil, listen up; as he listens, he comes—
“Zin-ge-lay, wid dem run come,
“Zing-a-ling, with them running come,”
Zin-ge-lay, wid dem jump come,
Zing along with the beat,
Zin-ge-lay, wid dem walk fas’!”
"Zing-a-ling, with them walking fast!"
So de boat name “John Studee.” As he run into de yard, stamp him foot an’ said, “John Studee!” An’ stamp again, “John Studee-ee-e!” So de boat tu’n right back wid de two girl an’ de little boy. An’ as dey mos’ come, de little boy tu’n cockroach again; go in garden. Devil didn’t see him.
So the boat is named "John Studee." As he ran into the yard, he stamped his foot and said, "John Studee!" And stamped again, "John Studee-ee-e!" So the boat turned right back with the two girls and the little boy. And just as they were almost there, the little boy turned into a cockroach again and went into the garden. The devil didn’t see him.
Nex’ day mo’nin’, Devil go back in fiel’ put up de two girl again. De maid t’row out a bag o’ corn an’ a bag o’ rice. Same t’ing happen. Las’ day when him gone, de maid t’row out a bag o’ corn, a bag o’ rice an’ a bag o’ barley. An’ after him t’row, de cock commence to eat—
Nex’ day morning, Devil went back in the field and put the two girls up again. The maid threw out a bag of corn and a bag of rice. The same thing happened. Last day when he was gone, the maid threw out a bag of corn, a bag of rice, and a bag of barley. And after he threw it, the rooster started to eat—
“Hock kaluck kum ka tum swallow!
“Hock kaluck kum ka tum swallow!
Hock kaluck kum ka tum swallow!”
Hock kaluck kum ka tum swallow!”
After dem bag o’ corn, tu’n upon rice now—
After the bag of corn, now turning to rice—
“Hock kaluck kum ka tum swallow!
“Hock kaluck kum ka tum swallow!
Hock kaluck kum ka tum swallow!”
Hock kaluck kum ka tum swallow!”
An’ de rice he eat now, tu’n upon de barley—
An' the rice he eats now, turns into the barley—
“Hock kaluck kum ka tum swallow!
“Hock kaluck kum ka tum swallow!
Hock kaluck kum ka tum swallow!”
Hock kaluck kum ka tum swallow!”
Eat off de t’ree bag, time de girl catch home; leave de boat at de shore-side. De cock clap him wing—
Eat off the three bags by the time the girl gets home; leave the boat by the shore. The rooster flaps his wings—
“Plop plop plop plop
Plop plop plop plop
Massa han’some wife gone!”
“Massa's handsome wife is gone!”
As Devil hear, him come—
As the Devil hears, he comes—
“Zin-ge-lay, wid dem run come,
“Zingy, with them running come,
Zin-ge-lay, wid dem jump come,
Zingalay, with them jumping in,
Zin-ge-lay, wid dem walk fas’!”
"Zing it, walk fast!"
As he come, ’tamp him foot an’ say, “John Studee-e!” De boat t’un right back come home. If it wasn’t fo’ dat little yawzy boy, de Devil will kill ’em.
As he arrives, he stomps his foot and says, “John Studee-e!” The boat turned right back and came home. If it weren't for that little yawzy boy, the Devil would have killed them.
b. The Snake-husband.
Emilina Dodd, Lacovia.
Emilina Dodd, Lacovia.
A woman have a daughter, oftentimes engaged and wouldn’t marry, said that the gentlemen weren’t to her sort; until one day [107]she see a well-dressed gentleman, came and proposed to her. But she has a brother was an Old Witch, told her that man was a snake. She said the man was too well-dressed to be a snake, but the brother was going home with them under the carriage as a lizard. The first place, as he was going on, somebody ask, “Mr. Snake, I beg you give me my collar,” and the next, “Mr. Snake, I beg you give me my jacket,” and so on until he show himself plain as a snake.
A woman had a daughter who often got engaged but never married, claiming that the gentlemen weren't her type. Then one day [__A_TAG_PLACEHOLDER_0__] she saw a well-dressed gentleman who came and proposed to her. However, her brother, who was a bit of an old witch, warned her that the man was a snake. She argued that he was too well-dressed to be a snake, but her brother ended up going home with them under the carriage, disguised as a lizard. As they traveled, someone called out, “Mr. Snake, please give me my collar,” then another said, “Mr. Snake, please give me my jacket,” and so on, until he revealed himself as a snake.
When they get home, he lock her up wanting to kill her, but couldn’t kill her without the thing called “bump.” Go out in the yard looking for it. After them gone, the mother-in-law said, “Me daughter, dis man you marry going to kill you because he is a bad man and he marry a wife already and kill her and he gwine to kill you too. I would let you go, but him have one cock, him so chat!” So she threw a barrel of wheat an’ a barrel of corn. When the cock was picking it up he say, “I don’ care a damn, I will nyam an’ talk!” sing,—
When they got home, he locked her up because he wanted to kill her, but he couldn’t do it without something called a “bump.” He went out into the yard looking for it. After they left, the mother-in-law said, “My daughter, this man you married is going to kill you because he’s a bad man. He was married before and killed his first wife, and he’s going to kill you too. I would let you go, but he has one cock, and he talks too much!” So she threw out a barrel of wheat and a barrel of corn. While the cock was pecking at it, he said, “I don’t care at all, I will eat and talk!”
“Ko ko re kom on do!
“Ko ko re kom on do!
Girl gone, him no gone,
Girl's gone, he's still here,
Ko ko re ko kom on do!”
Ko ko re ko kom on do!”
Then they throw a double quantity. The cock pick it up an’ sing,
Then they throw a double amount. The rooster picks it up and sings,
“Ko ko re ko kom on do!
“Ko ko re ko kom on do!
Girl gone, him no gone,
Girl's gone, he's still here,
Ko ko re ko kom on do!”
Ko ko re ko kom on do!”
Then Snake come from the wood while the brother was taking her on the water. Snake overtake her, take her home again and lock her in, go back in the wood again in search of “bump.” And mother-in-law throw a double quantity of wheat and corn. Cock say again, “I don’t care a damn, I will nyam an’ talk!” The cock eatey all and sing,—
Then Snake came out of the woods while the brother was taking her across the water. Snake caught up with her, took her home again, and locked her inside, then went back into the woods in search of “bump.” And the mother-in-law threw out double the amount of wheat and corn. The cock said again, “I don’t care at all, I will eat and talk!” The cock ate everything and sang,—
“Ko ko re kom on do!
“Ko ko re kom on do!
Girl gone, him no gone,
Girl's gone, he's still here,
Ko ko re ko kom on do!”
Ko ko re ko kom on do!
So when Snake come out from the wood, he couldn’t get her again because she was near on land. So he went back home an’ tek a stick an’ lick the mother-in-law on the head, kill her.
So when Snake came out of the woods, he couldn’t get her again because she was close to land. So he went back home and took a stick and hit the mother-in-law on the head, killing her.
(The following songs are taken from other versions of the Snake-husband story.)
(The following songs are taken from different versions of the Snake-husband story.)
♩ = 76
♩ = 76
I will lick you so fine, I will lick you so sweet, yo’
[108]
fadder an’ mudder will never fin’ de hair ob yo’ bone.
I will lick you so well, I will lick you so sweet, your
[__A_TAG_PLACEHOLDER_0__]mom and dad will never find a trace of you.
♩ = 76
♩ = 76
Poor me Lydie gal, oh, poor me Lydie gal, oh,
han’some man sinake undone me.
Poor me Lydie girl, oh, poor me Lydie girl, oh,
handsome man has done me in.
♩ = 76
♩ = 76
1. Variant.
1. Version.
Carlie, oh, me Carlie, oh. If a no been Carlie come heah,
yallow snake could’ a’ swallow me whole.
Carlie, oh, my Carlie, oh. If Carlie hadn't come here,
a yellow snake could have swallowed me whole.
♩ = 108
♩ = 108
Mu-ma, mu-ma, snake a swallow me. You lie, you lie, me
dis I put ma han’ ’pon you, you cum come tell yo’ lie on me, you
cum come tell yo’ lie on me.
Mu-ma, mu-ma, snake a swallow me. You lie, you lie, me
dis I put my hand on you, you come and tell your lie on me, you
come and tell your lie on me.
2. Variant.
2. Version.
cum come tell yo’ lie on me.
cum come tell yo’ lie on me.
87. Bull as Bridegroom. [__A_TAG_PLACEHOLDER_0__]
a. Nancy.
Richard Morgan, Santa Cruz Mountains.
Richard Morgan, Santa Cruz Mountains.
Deh is one woman get a daughter. One day in de yard ’he saw a man, big stout man. He put co’tin’ship to her. De woman said yes. When de man come to de yard breakfas’ time, he didn’t eat; always went away where some clean grass is. ’he got a brudder watchin’ him all ’e time. When he go, de man begin to sing,
Deh is one woman who has a daughter. One day in the yard, she saw a big, stout man. He proposed to her. The woman said yes. When the man came to the yard at breakfast time, he didn’t eat; he always went away to find some clean grass. He had a brother who was watching him all the time. When he left, the man began to sing,
“See me, Nancy, a wind,
“Check me out, Nancy, a breeze,”
T’ink a me, Nancy, me come.”
T’ink a me, Nancy, me come.
[109]
[__A_TAG_PLACEHOLDER_0__]
De man tu’n bull an’ eat his belly full o’ grass. When he eat done, he sing again,
De man took a break and ate his fill of grass. When he was done eating, he sang again,
“See me, Nancy, a wind,
"Look at me, Nancy, a breeze,"
T’ink a me, Nancy, me gone.”
T’ink a me, Nancy, me gone.
Den he tu’n de shape a de man back.
Den he tu’n de shape a de man back.
When day of de wedding, de boy said, “Sister, you know wha’ dat man coming here is? Dat man a bull.” His sister said, “O bwoy, go ’way! Where you ever hear cow can tu’n a living soul?” Dey come home from church, sit roun’ de table, everybody giving toast. Dey call upon de woman brudder to give toast. De brudder said, “I won’ give toas’, but I wi’ sing.” De man said, “No, give toas’ better ’an de sing!” De guest said dat dey would like to hear de sing as much as toast; so de little boy commence to sing,
When the wedding day arrived, the boy said, “Sister, do you know who that man coming here is? That man is trouble.” His sister replied, “Oh boy, go away! When have you ever heard a cow bring a person back to life?” They returned home from church, sat around the table, and everyone was making toasts. They asked the woman’s brother to give a toast. The brother said, “I won’t give a toast, but I will sing.” The man said, “No, a toast is better than a song!” The guests said they would like to hear the song just as much as the toast; so the little boy started to sing.
“See me, Nancy, a wind,
“Look at me, Nancy, a breeze,"
T’ink a me, Nancy, me come.”
T’ink a me, Nancy, me come.
De man begin to bawl out an’ knock his head, call out fe toast. De boy begun to sing again,
De man started to shout and hit his head, calling out for a toast. De boy began to sing again,
“See me, Nancy, a wind,
"Look at me, Nancy, a breeze,"
T’ink a me, Nancy, me come.”
T'ink a me, Nancy, me come.
De ha’r of de cow grow, an’ de four foot, an’ de big bull begun to jump an’ buck down all de people in de house, an’ he gallop an’ dey never see him no more again.1
De hair of the cow grew, and the four feet, and the big bull started to jump and buck, knocking all the people in the house down, and he galloped away, and they never saw him again.1
b. The Play-song.
George Parkes, Mandeville.
George Parkes, Mandeville.
Deh was an ol’ woman who had a daughter an’ a son. De son was an Ol’ Witch, an’ de girl was well kep’ up by de ol’ woman. Deh were several gentlemen who make application fo’ de girl to marry, but de mudder refuse dem. At las’ de debbil dress himself nicely an’ went, an’ he was accepted by de ol’ lady, an’ begun to co’t de girl. [110]
There was an old woman who had a daughter and a son. The son was an old witch, and the girl was well taken care of by the old woman. Several gentlemen asked to marry the girl, but the mother turned them down. Eventually, the devil dressed himself up nicely and went to see her, and he was accepted by the old lady and started to court the girl. [__A_TAG_PLACEHOLDER_0__]
De boy, being an ol’ witch, know dat it was de debbil. He tol’ de mudder not to allow his sister to marry to de man, for de man is de debbil. De mudder said, “Go ’way, sah! what you know? You can call a gentleman like dat de debbil?” So when de debbil walking, his knee sing a song like ringing a bell. It go like dis:
De boy, being an old witch, knew it was the devil. He told his mother not to let his sister marry that man, because the man was the devil. His mother said, “Go away, sir! What do you know? How can you call a gentleman like that the devil?” So when the devil walks, his knees sing a song like a ringing bell. It goes like this:
“Dirt i’ room a yerry, double bing, double bing,
Dirt in the room, a yerry, double bing, double bing,
Dirt i’ room a yerry, double bing, double bing,
Dirt in the room is a mess, double bing, double bing,
Dirt i’ room a yerry, double bing, double bing,
Dirt in the room, a mess, double trouble, double trouble,
Belling belling beng, bell i’ leng beng.”
Belling belling beng, bell I'm long beng.
De boy overhear de debbil knee singing. But, now, anybody else sing de song, de debbil clo’es will drop off, a horn grow on head, an’ tail grow out on him too. So one night while he was in de house talking, de little boy was underneat’ de table singing de song quietly:
De boy overheard the devil singing. But now, if anyone else sings the song, the devil's clothes will fall off, a horn will grow on their head, and a tail will sprout out too. So, one night while he was in the house talking, the little boy was underneath the table, singing the song quietly:
“Dirt i’ room a yerry, double bing, double bing.”
“Dirt in the room is a mess, total chaos, total chaos.”
When de debbil hear dat he say, “Look heah, mistress, stop dat bwoy from singing dat song! I don’ like it.” De ol’ woman say, “Massah, me kyan’ stop him singing, because it mus’ of been his little play-song2 what he have singing.” So de debbil say, “Well, I don’ like to hear it!”
When the devil heard that, he said, “Look here, ma’am, stop that boy from singing that song! I don’t like it.” The old woman said, “Mister, I can’t stop him from singing because it must be his little play-song2 that he has been singing.” So the devil said, “Well, I don’t want to hear it!”
De boy now sing de song much louder, an’ de debbil knee begin to sing it very loud—
De boy now sings de song much louder, and de devil starts to sing it very loud—
“Dirt i’ room a yerry, double bing, double bing!”
“Dirt in the room is a mess, double ping, double ping!”
an’ de clo’es drop off an’ de tail an’ horns grow out. So de boy say to de mudder, “Didn’t I tell you dat man was a debbil, an’ you would not believe it!”
an’ the clothes drop off and the tail and horns grow out. So the boy says to the mother, “Didn’t I tell you that man was a devil, and you wouldn’t believe it!”
c. Gracie and Miles.
Florence Thomlinson, Lacovia.
Florence Thomlinson, Lacovia.
There was once a girl by the name of Gracie and a man Miles. They were engaged. And Miles always came to see Gracie most every evening, and he would always sing for her. Song was about Gracie; says that Gracie is a fine girl, but he is going to kill her.
There was once a girl named Gracie and a man named Miles. They were engaged. Miles came to see Gracie almost every evening, and he would always sing for her. The song was about Gracie; it said that Gracie is a great girl, but he is going to kill her.
Me a Miles a moo me a Miles a moo Fe me Gracie is a
[111]fine gal Fe me Gra-cie have a kill her. Pong, me la-dy, pong moo!
Pong, me la-dy, pong moo! Me a Miles a moo me a Miles a moo. Fe me
Gra-cie is a fine gal Fe me Gra-cie have a kill her.
Me a Miles a moo me a Miles a moo Fe me Gracie is a
[__A_TAG_PLACEHOLDER_0__]fine girl Fe me Gra-cie have a kill her. Pong, my lady, pong moo!
Pong, my lady, pong moo! Me a Miles a moo me a Miles a moo. Fe me
Gra-cie is a fine girl Fe me Gra-cie have a kill her.
She didn’t know he would kill her fe true.
She didn’t realize he would actually kill her.
She has a little brother stop in the yard with her. (Miles) worked in the field every day; they would send his breakfast by the little boy to him. When (the boy) nearly got to him, he wasn’t a man; he was a bull. When he see the boy coming, he turn a man. The boy tell his sister, “You know that man is not a man, he’s a bull!” and she said, “Oh, cho! nonsense! How you could expect that?” The little boy said, “If you think it is not true, you go with me, stop back.” Next day she went after the boy and stay far back and see it was a bull eating grass, not a man. He sing,
She has a little brother who stops in the yard with her. (Miles) worked in the field every day; they would send his breakfast with the little boy. When (the boy) nearly reached him, he wasn't a man; he was a bull. When he saw the boy coming, he turned into a man. The boy told his sister, “You know that man isn’t a man, he’s a bull!” and she replied, “Oh, come on! That’s nonsense! How could you think that?” The little boy said, “If you think that’s not true, you should come with me and see for yourself.” The next day she followed the boy and stayed far back and saw it was a bull eating grass, not a man. He was singing,
“Me a Miles a moo, me Gracie is a fine girl,
“Me a Miles a moo, me Gracie is a fine girl,
Me Gracie me wi’ kill her.”
Me Gracie will kill her.
She know it is a bull now. When he come, the sister say tomorrow evening must have a ball now. So he says he will come. So she get up a lot of men with ropes and have music and all in the house. So the little boy begin to sing the song now:
She knows it's a bull now. When he comes, the sister says there must be a dance tomorrow evening. So he says he will come. She gets a lot of men with ropes and has music and everything ready in the house. So the little boy starts to sing the song now:
“Me a Miles a moo, me Gracie is a fine girl,
“Me a Miles a moo, me Gracie is a fine girl,
Me Gracie me wi’ kill her.”
Me Gracie will take her out.
Miles said, “Oh, where that little boy come from? Turn him out!” Hoof begin to grow, horn begin to grow, tail begin to grow and he get a big bull, and they toss him and rope him and pole him, turn him out.
Miles said, “Oh, where did that little boy come from? Throw him out!” Hoof starts to grow, horn starts to grow, tail starts to grow, and he becomes a big bull, and they throw him and rope him and poke him, throw him out.
1 Thomas White’s version of this song is as follows:
1 Thomas White’s take on this song goes like this:
♩ = 86 1st.
♩ = 86 1st.
Pon, pon, me dearie. Pon, pon, me dearie. Ah, me Nancy, me dear, dear.
Pon, pon, my dear. Pon, pon, my dear. Ah, my Nancy, my dear, dear.
2nd
2nd
Oh, oh, you, oh, oh, you, da me Nancy, da me Nancy, What a fine gal!
Oh, oh, you, oh, oh, you, give me Nancy, give me Nancy, What a great girl!
88. The Two Bulls. [__A_TAG_PLACEHOLDER_0__]
Alexander Foster, Maroon Town, Cock-pit country.
Alexander Foster, Maroon Town, Cockpit Country.
One time there is a bull range the common,—call the pen “Garshen pen.” That bull wouldn’t ’low no bull-calf to born an’ to raise in that pen barring out him one; but every heifer born, [112]him nurse them, go about lick them, nourish them, make them grow fine! Until one time cow was heavy, climb up into a high mountain an’ have a calf, an’ when the calf born he is a bull calf. Now that ol’ bull we call him “Ol’ Moody,” an’ the young bull name ‘Tep’y-tep’y to-day.’
One time there was a bull in the common area, known as the "Garshen pen." This bull wouldn't allow any bull calves to be born and raised in that pen except for his own; however, every heifer born, he would nurture, lick, feed, and help them grow strong! Until one day, a cow gave birth after climbing up a high mountain, and when the calf was born, it turned out to be a bull calf. Now that old bull is called "Old Moody," and the young bull is named "Tep'y-tep'y today."
The mother stay until the calf grow a tremendous bull, carry down that bull come to de river to drink water. Every time the father come to drink water, him go away, so then when the son come, the son try to put foot in the father track, an’ the bull mamma say to him, “No, me son, de track no fit fo’ you fader yet,” make her carry him back a couple of days more. Now at twelve o’clock in the day, mother carry down the bull again, try foot for him father again. Now he feel to himself that he come a man, an’ he stan’ up same place an’ say to him mother, “Mus’ see me father to-day.”—“Massy, me son, yo’ pa so cruel, have a dread to carry son go!” He stan’ up holla, “Ma, I gwine go! I gwine try to see me father!” an’ he raise a sing now,—
The mother stays until the calf grows into a strong bull, then takes him down to the river to drink water. Every time the father comes to drink, he leaves, so when the son arrives, he tries to step in his father's tracks. The bull's mother says to him, “No, my son, those tracks aren't right for your father yet,” and makes him wait a few more days. Now at noon, the mother brings the bull down again to try his father's tracks. He feels like a man now and stands in the same spot, saying to his mother, “I have to see my father today.” “Oh my, my son, your dad is so harsh; I'm afraid to take you there!” He stands up and shouts, “Mom, I'm going! I'm going to see my father!” and he raises a sing now,—
“Santy Moody o, Tep’y-tep’y deh!
"Santy Moody, oh, Tep’y-tep’y there!"
Santy Moody o, Tep’y-tep-y deh!”
Santy Moody oh, Tep’y-tep-y there!”
De ol’ bull gwine answer him now,—
De ol’ bull is going to answer him now,—
“Hum-um-m, wha’ you say?
"Hmm, what did you say?"
Me jus’ a go a brudder Dickey an’ Sandy,
Me just went to brother Dickey and Sandy,
Moody say me mustn’t go.”
"Moody says I shouldn't go."
Coming up the common to meet him father, (like) when a pretty man coming up, you see all de young girl for dat gentleman; an’ he sing coming,
Coming up to meet his father, just like when a handsome man approaches, you can see all the young girls noticing that gentleman; and he sings as he arrives,
“Santy Moody o, Tep’y-tep’y deh!”
"Santy Moody, okay? Tep’y-tep’y there!"
De ol’ bull answer him,
The old bull answered him,
“Hum-um-m, wha’ you say?
"Um, what did you say?"
Me jus’ a go a brudder Dickey an’ Santy,
Me just going to brother Dickey and Santy,
Moody say me mustn’t go.”
“Moody says I can't go.”
Meet to fight now, an’ de ol’ toss up him son into the air an’ he drop on four feet. An’ the son lif’ him up in de air now; when de fader coming down, one foot break. An’ he ’tamp on de t’ree foot an’ lif’ him son higher again. An’ him son lif’ him up again in de air, an’ when he coming again, break one of de other foot. An’ all de cow now running to the river for water wouldn’t bother with the ol’ bull at all, everybody for the young one. An’ lif’ up de young bull again deh ’pon him two foot, lif up in de air, an’ de young bull drop on him four foot back. An’ de young bull lif’ him up again; when he drop, he break de udder [113]foot. Lif’ up de son again, but he couldn’t go too far wid him; an’ his son lif’ him up in de air again break de udder foot. An’ he lay down on him belly fe fight an’ lif’ up him son, but him couldn’t go too far wid him foot. An’ him son lif’ him up de las’, now, lif’ him up in de air; an’ when him come down, break him neck. An’ from dat day, all young bull grow in pen; not’ing to destroy dem.
Meet to fight now, and the old bull tosses his son into the air and he lands on all fours. And the son lifts him up in the air now; when the father comes down, one foot breaks. And he stamps on the three feet and lifts his son higher again. And his son lifts him up again in the air, and when he comes back down, he breaks another foot. And all the cows now run to the river for water and wouldn’t pay any attention to the old bull at all, everyone focused on the young one. And lifts the young bull again up on his two feet, raising him in the air, and the young bull drops back on his four feet. And the young bull lifts him up again; when he drops, he breaks the other foot. Lifts up his son again, but he couldn’t go too far with him; and his son lifts him up in the air again and breaks the other foot. And he lies down on his belly to fight and lifts up his son, but he couldn’t go too far with his foot. And his son lifts him up last of all, lifts him up in the air; and when he comes down, breaks his neck. And from that day, all young bulls grow in pens; nothing to destroy them.
89. Ballinder Bull. [__A_TAG_PLACEHOLDER_0__]
Richard Morgan, Santa Cruz Mountains.
Richard Morgan, Santa Cruz Mountains.
Der is a bull de name of Ballinder Bull, but dem right name King Bymandorum. It is a wicked bull. De king said whoever kill Ballinder Bull, he will get his two daughter to marry to. All de men in de worl’ try, an’ couldn’t kill him. One day, an’ ol’ lady stood by an’ a woman was breedin’ go to de horsepon’ to tek water. De bull buck out de baby out of her an’ went away. De ol’ lady tek de baby an’ rear him. When him come a good-sized boy, he send him to school. Every twelve o’clock when dey play marble, he lucky to win. De res’ a chil’ tell him said, “A da you mek so!” Four o’clock when him coming home, him say, “Ma, why de reason when I win doz odder chil’ sai, “A da you mek so?” Him ma tell him tomorrow twelve o’clock get one switch play wid de least one an’ after you win him tell you “A da you mek so!” gi’ him two good lick an’ you will come to know why dey use de word. So twelve o’clock he play an’ win, an’ tell him “A da you mek so!” He gi’ him de two lick, an’ after he give him de lick he said, “Hit let Ballinder Bull buck you out of you mudder belly.” When de boy return home he said, “O mudder, you is not me right mudder!” De ol’ lady said no, begun to tell him all dese t’ings were happen. De boy said, “Anywhere Ballinder Bull, a gwine kill him!”
Der is a bull named Ballinder Bull, but his real name is King Bymandorum. He’s a nasty bull. The king said whoever kills Ballinder Bull will get to marry his two daughters. All the men in the world tried and couldn’t kill him. One day, an old lady was standing by as a woman went to the horse pond to get water. The bull tossed the baby out of her and walked away. The old lady took the baby and raised him. When he grew into a good-sized boy, she sent him to school. Every day at noon, when they played marbles, he was lucky and won. The other kids told him, “A da you mek so!” At four o’clock, when he was coming home, he asked, “Mom, why do the other kids say, ‘A da you mek so?’” His mom told him that tomorrow at noon, he should take a switch and play with the smallest one, and after he wins, that kid will tell him “A da you mek so!” Then he should give him a couple of good hits, and he’ll find out why they say that. So at noon, he played and won, and the kid said, “A da you mek so!” He gave him the two hits, and after that, the kid said, “It’s because Ballinder Bull tossed you out of your mother’s belly.” When the boy got home, he said, “Oh mom, you’re not my real mother!” The old lady said no, and started to tell him all these things that happened. The boy said, “Wherever Ballinder Bull is, I’m going to kill him!”
Dis bull got gol’en tongue an’ gol’en teet’. When de boy gwine along, him meet some noblemen and said, “My little boy, where am you goin’?” An’ said, “I gwine a fight Ballinder Bull.” De men said, “Boy, we after Ballinder Bull fe dis many year an’ kyan’t ketch him; what you t’ink upon you?” De boy said, “Never min’, I gwine fight him!” De boy went where him feedin’. Bull never see him, go drink water. De boy go to de cotton-tree an’ say, “Bear down, me good cotton-tree, bear down!” De cotton-tree bear down. Said, “Bear up, me good cotton-tree, bear up!” When de bull was coming, he hear de singin’, [114]
This bull has a golden tongue and golden teeth. When the boy was walking along, he met some noblemen who asked, “My little boy, where are you going?” He replied, “I’m going to fight Ballinder Bull.” The men said, “Boy, we’ve been after Ballinder Bull for many years and can’t catch him; what do you think you can do?” The boy said, “Never mind, I’m going to fight him!” The boy went to where he was feeding. The bull didn’t see him and went to drink water. The boy went to the cotton tree and said, “Bend down, my good cotton tree, bend down!” The cotton tree bent down. Then he said, “Stand up, my good cotton tree, stand up!” When the bull was coming, he heard the singing, [__A_TAG_PLACEHOLDER_0__]
“Anywhere Ballinder Bull,
"Anywhere Ballinder Bull,"
De’ will kill him to-day!”
"De' will kill him today!"
Ballinder Bull say, “What little boy up in de air jeering me as dis?” When he come, he fire bow an’ arrow; de boy catch it. Him fire anodder one, an’ he fire out de seven; de boy caught every one. De boy look on him an’ sen’ one of de bow an’ arrow, peg down one of de han’. An’ tek de odder one an’ sen it t’ru de odder han’. He sen’ anodder an’ peg down one of de foot. He sen’ anodder an’ peg down de odder foot. He sen’ anodder, he peg down one of de ears. He sen’ anodder an’ peg down de odder ear. De las’ one, he sen it t’ru de head. An’ he say, “Bear down, me good cotton-tree, bear down!” When de cotton-tree bear down, he catch de ears an’ pinch it an’ fin’ dat de bull was dead. An’ he came off an’ say, “Bear up, me good cotton-tree, bear up!” an’ de cotton-tree bear up. An’ tek a knife an’ tek out de teet’, tek out de tongue an’ travel.
Ballinder Bull said, “Which little boy up in the air is making fun of me like this?” When he arrived, he shot his bow and arrow; the boy caught it. He shot another one, and he fired out the seven; the boy caught every single one. The boy looked at him and sent one of the arrows, pinning one of his hands down. Then he took the other one and shot it through the other hand. He sent another one and pinned down one of his feet. He sent another one and pinned down the other foot. He sent another, pegging down one of the ears. He sent another and pinned down the other ear. The last one, he shot through the head. And he said, “Bear down, my good cotton tree, bear down!” When the cotton tree bent down, he caught the ears and squeezed them and found that the bull was dead. Then he got off and said, “Bear up, my good cotton tree, bear up!” and the cotton tree straightened up. He took a knife, removed the teeth, took out the tongue, and went on his way.
De same day, he never went to de king yard. Hanansi goin’ to ground an’ saw de bull an’ said, “Buck, Ballinder Bull! buck, Ballinder Bull!” De bull don’ shake. Hanansi said, “You damned son of a bitch, you won’ get me fe kill to-day!” an’ tek up de stone an’ stone him an’ fin’ out dat de bull dead. De gladness in Hanansi! He went up chop off de bull head, bear it on to de king. When he go he said, “I kill Ballinder Bull, Sir!” De king say, “Oh, yes! you shall be my son-in-law tomorrow morning.” Now der is a bell, every gate has a bell. So Hanansi gettin’ ready to go to church, dey hear de bell ringin’ at de gate an’ dey sing,
The same day, he didn’t go to the king's yard. Hanansi went to ground and saw the bull and shouted, “Buck, Ballinder Bull! buck, Ballinder Bull!” The bull didn’t move. Hanansi said, “You damn son of a bitch, you won’t get me to kill today!” and picked up a stone and threw it at him and found out that the bull was dead. Hanansi was so glad! He went and chopped off the bull's head and carried it to the king. When he arrived, he said, “I killed Ballinder Bull, Sir!” The king replied, “Oh, yes! You shall be my son-in-law tomorrow morning.” Now there is a bell, every gate has a bell. So while Hanansi was getting ready to go to church, they heard the bell ringing at the gate and they sang,
“A who a knock a Nana gate, bing beng beng?
“A who a knock a Nana gate, bing beng beng?
When de boy come, de king say “What you want?” An’ say, “I kill Ballinder Bull, Sir.” Hanansi come out. (King says) “You’s a little liar! Little boy like you couldn’t fight Ballinder Bull!” An’ [115]Hanansi run in, said, “Der is de head!” De boy put his han’ in his pocket said, “Der de tongue an’ de teet’!”
When the boy arrived, the king asked, “What do you want?” And he replied, “I killed Ballinder Bull, Sir.” Hanansi came out. (The king said) “You’re just a little liar! A little boy like you couldn’t fight Ballinder Bull!” And [__A_TAG_PLACEHOLDER_0__] Hanansi ran in and said, “Here is the head!” The boy reached into his pocket and said, “Here’s the tongue and the teeth!”
Dey ketch Hanansi an’ ’tretch him out on a ladder, an’ beat him. After dat, dey sen’ him to look wood fe de weddin’. Dey sen’ Dog to watch him. Hanansi carried de wood, carry about ten bundle. Ev’ry trip, Dog go wid him. When him come back, ’im say, “Brar Dog, you love meat? I hear one hog over yonder; run go see if we kyan’ get little!” By time Dog return back, Hanansi gwine under wood ’kin an’ hide, an’ all de hunt Dog hunt, kyan’t fin’ him till dis day.
They catch Hanansi and stretch him out on a ladder, then beat him. After that, they send him to get wood for the wedding. They send Dog to watch him. Hanansi carries the wood, about ten bundles. Every trip, Dog goes with him. When he comes back, he says, “Brar Dog, do you love meat? I heard a hog over there; go see if we can get a little!” By the time Dog comes back, Hanansi is going under the wood and hiding, and all the hunting Dog does can’t find him to this day.
1 In a Brownstown version of the same story, the song is as follows:—
1 In a Brownstown take on the same story, the song goes like this:—
♩ = 69
♩ = 69
Gashawnee, oh, Gashawnee, oh, Gashawnee, Look how little bit a
Sammy call yo’ name, why.
Gashawnee, oh, Gashawnee, oh, Gashawnee, Look how little bit of
Sammy calling your name, why.
90. Bird Arinto. [__A_TAG_PLACEHOLDER_0__]
Mrs. Ramtalli, Maggotty.
Mrs. Ramtalli, Maggotty.
There was a bird Arinto; it used to feed on human flesh. In the district there was a little boy by the name of David Lawrence who was lame in both feet. When the boy heard the bird fly, he asked his sister to take him; but she refused, saying if she remained Arinto would eat her too. The boy, having no other resource, dug a hole in the ground where he lived for some time. When the bird came and perched on the house-top, he said, “Smell flesh; somebody about here!” Then David Lawrence sang,
There was a bird called Arinto that used to eat human flesh. In the area, there was a little boy named David Lawrence who couldn't walk properly because of his lame feet. When he heard the bird flying, he asked his sister to take him to see it, but she refused, saying that if she stayed, Arinto would eat her too. With no other options, the boy dug a hole in the ground and lived there for a while. When the bird came and landed on the rooftop, it said, “I smell flesh; someone around here!” Then David Lawrence sang,
♩ = 108
♩ = 108
You Arintoe, You Arintoe, Shake, shake, come down to David Lawrence.
You Arintoe, You Arintoe, shake, shake, come down to David Lawrence.
Then the bird pitched off the house to the spot where he heard the singing. As it was an underground passage, the boy would move along and the bird would follow him up and down. As he went to the foot (of the passage), the bird would go there; as he went above, the bird would go there,—all day like that. At night the bird would go to rest,—couldn’t eat he was so tired. But the boy cooked at night and had his rest.
Then the bird flew off the house to the place where it heard the singing. Since it was an underground passage, the boy would move through it, and the bird would follow him up and down. When he went to the bottom of the passage, the bird would go there; when he went up, the bird would follow him there—all day like that. At night, the bird would rest—couldn't eat because it was so tired. But the boy cooked at night and got his rest.
It went on for some weeks until the bird got tired an’ weary and one night fell off the roost. David Lawrence came out, cut out the tongue, and took it to the king, who had promised whoever killed Arinto would get his daughter’s hand in marriage. Anansi, passing the nex’ day, saw the dead bird, cut off the head and hurried with it to the king. A wedding feast was made to have Anansi married to (the king’s) daughter. Just as that was going on, a ragged boy called at the gate, but Anansi told the king to have nothing to do with him. But he appealed so loudly that the king after all went out, and the boy said to him, “Anansi [116]is a usurper, because, king, have you ever seen a head without a tongue?” Anansi, on hearing that, ran under the table and from there into the house-top. David Lawrence was taken in, dressed, married to the king’s daughter, and lived happily.
It went on for a few weeks until the bird got tired and one night fell off the perch. David Lawrence came out, cut out the tongue, and took it to the king, who had promised that whoever killed Arinto would get his daughter’s hand in marriage. The next day, Anansi saw the dead bird, cut off the head, and hurried to the king. A wedding feast was prepared for Anansi to marry the king’s daughter. Just as that was happening, a ragged boy knocked at the gate, but Anansi told the king to ignore him. However, the boy shouted so loudly that the king eventually went out to him, and the boy said, “Anansi [__A_TAG_PLACEHOLDER_0__]is a fraud, because, king, have you ever seen a head without a tongue?” When Anansi heard that, he ran under the table and then into the attic. David Lawrence was welcomed in, dressed, married to the king’s daughter, and lived happily.
Jack man dora!
Jack, let's go!
91. Tiger Softens his Voice. [__A_TAG_PLACEHOLDER_0__]
George Parkes, Mandeville.
George Parkes, Mandeville.
Once upon a time a woman had one daughter, an’ that daughter was the prettiest girl in an’ around that country. Every man want the girl to marry, but the mother refuse them as they come. Tiger, too, wanted the girl, an’ demands the girl, an’ the mother says no. Tiger said if he don’t get the girl he will kill her. So they remove from that part of the country and go to another part, into a thick wild wood where no one live. And she made a house with a hundred doors and a hundred windows and a large staircase; and the house is an upstairs, an’ there both of them live.
Once upon a time, a woman had a daughter, and that daughter was the prettiest girl in the whole area. Every man wanted to marry her, but the mother turned them all away. A tiger also wanted the girl and demanded her, but the mother said no. The tiger threatened that if he didn’t get the girl, he would kill her. So they moved from that part of the country to another area, deep into a thick, wild forest where no one lived. There, she built a house with a hundred doors and a hundred windows and a large staircase; the house had an upstairs, and both of them lived there.
Tiger hear of it, always loafing aroun’ the house to see if he can catch the girl, but the girl never come out. During the day, the mother went to her work, leaving the girl at home. When going out, the mother fasten all the doors an’ windows; coming home in the evening, at a certain spot where she can see the house an’ notice that all the windows an’ doors are close as she leave it, then now she have a song to sing, go like this,—
Tiger hears about it, always hanging around the house hoping to catch a glimpse of the girl, but she never comes out. During the day, the mother goes to work, leaving the girl at home. Before heading out, the mother locks all the doors and windows; when she comes home in the evening, she checks a certain spot where she can see the house and make sure all the windows and doors are closed like she left them, and then she has a song to sing, it goes like this,—
“Tom Jones, Tom Jones, Tom Jones!”
“Tom Jones, Tom Jones, Tom Jones!”
(that’s the name of the girl). Girl now—
(that’s the name of the girl). Girl now—
“Deh lo, madame!”
"Look there, ma'am!"
Woman said to her now,
Woman said to her now,
“Fare you well, fare you well, fare you well,
“See you later,”
Fare you well, me dear; fare you well, me love!
Farewell, my dear; goodbye, my love!
A no Tiger, deh la, ho, deh la, ho?
A no Tiger, there, hey, there, hey?
Me jus’ come, ho!”
I just arrived, ho!
Then the door open, so—
Then the door opened, so—
“Checky checky knock umbar,
“Checky checky knock umbar,”
Checky checky knock umbar,
Checky checky knock, umbar.
Checky checky knock umbar.”
Checky checky knock umbrella.
The door don’t open without that song now, and when it open, the mamma go into the house.
The door doesn’t open without that song now, and when it opens, mom goes into the house.
At that time, Tiger in the bush listening to the song. So one day while she was away, hear time for her to come home, Tiger approach the spot where she always sing. He now in a very coarse voice sings the song,—
At that time, the Tiger was in the bushes listening to the song. One day, while she was away, he knew it was time for her to come home, so he approached the spot where she always sang. He then sang the song in a very rough voice—
“Tom Jones, Tom Jones, Tom Jones!”
“Tom Jones, Tom Jones, Tom Jones!”
[117]
[__A_TAG_PLACEHOLDER_0__]
The girl look from the window, said, “Tiger, a who no know sa’ a you!” So now Tiger go ’way an’ hide till mamma come. When she come, he listen good. Next day, Tiger go to a blacksmith an’ ask de blacksmith what he t’ink can give him, Tiger, a clear v’ice. De blacksmit’ say he must hot a long iron an’ when it hot, mus’ take it push down his t’roat. An’ de blacksmit’ give him a bit of meat to eat after he burn the throat an’ that will give him a clear v’ice. So Tiger go away eat de meat first an’ den burn de t’roat after. Nex’ day he went to the spot where the woman always sing from. An’ that make his v’ice more coarser. He sing now—
The girl looked out the window and said, “Tiger, nobody knows you!” So now Tiger went away and hid until Mama came. When she arrived, he listened closely. The next day, Tiger went to a blacksmith and asked him what he thought could give him, Tiger, a clear voice. The blacksmith said he needed to heat a long piece of iron and when it was hot, he had to push it down his throat. And the blacksmith gave him a bit of meat to eat after he burned his throat, and that would give him a clear voice. So Tiger went away, ate the meat first, and then burned his throat afterward. The next day, he went to the spot where the woman always sang from. And that made his voice even rougher. He sang now—
“Tom Jones, Tom Jones, Tom Jones!”
“Tom Jones, Tom Jones, Tom Jones!”
The girl look thru the window an’ say, “Cho! a who no know sa’ a you!” So Tiger got vex’ now, an’ he went home, burn the throat first and afterward eat the meat, and that give him a clearer v’ice than the woman. The nex’ day, when most time for the woman to come home from her work, Tiger went to the spot where he can see the house. He begin to sing,
The girl looked through the window and said, “Wow! Who doesn't know you?” This made Tiger angry, so he went home, burned his throat first and then ate the meat, which gave him a clearer voice than the woman's. The next day, when it was almost time for the woman to come home from work, Tiger went to the place where he could see the house. He started to sing,
“Tom Jones, Tom Jones, Tom Jones!”
“Tom Jones, Tom Jones, Tom Jones!”
The girl answer (tho’t it was her mother now)—
The girl answered (thought it was her mother now)—
“Deh la, madame!”
"Look there, ma'am!"
Then Tiger say,
Then Tiger says,
“Fare you well, fare you well, fare you well,
“Take care, take care, take care,
Fare you well, me dear; fare you well, me love!
Farewell, my dear; goodbye, my love!
A no Tiger deh lo o-o-o
A no Tiger deh lo o-o-o
Me jus’ come, h-o-o-o!”
I'm just here, h-o-o-o!”
The door commence to open now,—
The door starts to open now,—
“Checky checky checky knock umbar,
“Check the knock all right,
Checky checky checky knock umbar,
Checky checky checky knock umbar,
Checky checky checky knock umbar!”
Checky checky checky knock umbar!
And as the door open, Tiger step up an’ caught the girl an’ swallow her.
And as the door opened, Tiger stepped up and caught the girl and swallowed her.
And when the mother coming home, reach to the spot and saw the doors and windows open, she throw down what she carry and run to the house. And she saw Tiger lay down. And the mother then went away an’ get some strong men come an’ tie Tiger, kill him, an’ open de belly an’ take out de daughter. At that time, little life left in her an’ they get back the life in her. The woman then leave the house an’ go off away far into another country, and that is why you always fin’ lot of old houses unoccupied that no one live in. [118]
And when the mother got home, she reached the spot and saw the doors and windows open, she dropped what she was carrying and ran to the house. She saw Tiger lying there. Then the mother went away to get some strong men to come and tie up Tiger, kill him, and open his belly to take out her daughter. At that time, there was very little life left in her, but they managed to bring her back. The woman then left the house and moved far away to another country, which is why you often find so many old houses empty that no one lives in. [__A_TAG_PLACEHOLDER_0__]
92. Hidden Names. [__A_TAG_PLACEHOLDER_0__]
a. Anansi and Mosquito.
George Parkes, Mandeville.
George Parkes, Mandeville.
An ol’ lady have a daughter which no one know the name, an she never call the name at all make no one hear it. So she offered a hundred pound to anyone who could tell the girl name. Anansi say he mus’ get that money. Now he went an’ mak a bargain with Mosquito that Mosquito mus’ go in the girl room, as he’s a small man an’ can go thru crevices, an’ he, Anansi will go underneath the mother room. In the night while the girl was sleeping, Mosquito went an’ sing at her ear; an’ the girl then knock her han’ up on Mosquito an’ say, “Go ’way!” At that time the mother stop into her room an’ hear. After a little time, Mosquito went back to the girl ear an’ sing again. The girl knock after him an’ say, “Go ’way!” again. Anansi underneath the mother’s room give a clear listening. A little time after, Mosquito went back to the girl an’ sing at her ear. She then knock after him again an’ say, “Go ’way!” The mother then called to the girl, said, “Zegrady, Zegrady, what’s the matter?” The daughter said, “It is something worrying me in my sleep, mum.” Anansi never wait now for Mosquito, run right to his house, take up his fiddle an’ begin to play,—
An old lady had a daughter whose name no one knew, and she never called it out loud for anyone to hear. So she offered a hundred pounds to anyone who could tell her the girl's name. Anansi thought he had to get that money. He made a deal with Mosquito, telling him to go into the girl's room since he's small and can get through tight spaces, while Anansi would hide underneath the mother's room. That night, while the girl was sleeping, Mosquito went and sang in her ear, and the girl swatted at him, saying, "Go away!" At that moment, the mother walked into her room and heard it. After a little while, Mosquito returned to the girl's ear and sang again. The girl swatted at him again, saying, "Go away!" Anansi, listening from under the mother's room, heard everything. A little later, Mosquito went back and sang in the girl's ear. She swatted again and said, "Go away!" The mother then called to her daughter, asking, “Zegrady, Zegrady, what’s wrong?” The daughter replied, “There's something bothering me in my sleep, Mom.” Anansi didn’t wait for Mosquito this time; he ran straight home, picked up his fiddle, and started to play,—
“Zegrady, Zegrady, Zegra, Zegrady,
“Zegrady, Zegrady, Zegra, Zegrady,
Come shake up Anansi hand,
Come shake Anansi's hand,
My dear!”
My dear!
The next morning he start for the house and play. So the girl hear her name and say, “Mother, I heard someone call my name!” So the old woman invite Anansi to come in an’ Anansi get the money, never give Mosquito none. So from that day is why Mosquito flying at people ear making noise, because Anansi rob him out of the money.
The next morning, he headed for the house to play. The girl heard someone call her name and said, “Mom, I heard someone call me!” So the old woman invited Anansi to come in, and Anansi got the money, not giving any to Mosquito. That's why, from that day on, Mosquito flies around people's ears making noise—because Anansi stole his money.
b. Anansi plays Baby. (1)
Eliza Barrett, Harmony Hall, Cock-pit country.
Eliza Barrett, Harmony Hall, Cockpit Country.
There was t’ree sister living to a house. Nobody was to know their names. An’ Anansi want to hear them an’ he couldn’t get them. An’ he have a young man an’ turn the young man into a baby (an’ turn himself the baby mother), an’ he carry the baby go an’ ask them if they min’ the baby for her; tell ’em say, when part of the day the baby crying they mus’ bathe the baby for her. [119]An’ one of the sister name Santa Cruka. Santa Cruka take the baby an’ ’trip him an’ put him into a bowl, an’ Santa Cruka said, “Run come a sister Aminty! ever see such a little baby have such a big man place?” An’ Aminta say, “Run come, Sister Amata! ever see such a little baby have such a big man place?” So when de baby mother come now an’ carry the baby under a tree, the baby tell the mother, “That one name Santa Cruka, an’ the other one name Aminta, an’ the other one name Amata.” An’ he put down the baby an’ he turn a big tall man before him. An’ he go up to de t’ree lady an’ said, “Missus, is not you name Mistress Santa Cruka? An’ she go into her room an’ drop down dead. An’ go back to Aminta an’ say, “Sister, is not you right name Sister Aminta?” An’ she drop down die. An’ go back to Sister Amata an’ say, “Is not you right name Sister Amata?” An’ (she) drop down dead. An’ (Anansi) take all the richness of the three sisters an’ never care to go home.
There were three sisters living in a house. No one knew their names. Anansi wanted to hear them, but he couldn't find out what they were. So, he took a young man and turned him into a baby (and turned himself into the baby's mother), and he carried the baby to them and asked if they would look after the baby for her; he told them that whenever the baby cried during the day, they must bathe the baby for her. [__A_TAG_PLACEHOLDER_0__] One of the sisters was named Santa Cruka. Santa Cruka took the baby and dressed him up; then she said, “Run and tell Sister Aminty! Have you ever seen such a tiny baby with such a big man’s place?” And Aminta said, “Run and tell Sister Amata! Have you ever seen such a tiny baby with such a big man’s place?” So when the baby’s mother came and carried the baby under a tree, the baby told the mother, “That one is named Santa Cruka, the other one is named Aminta, and the other one is named Amata.” Then he set the baby down and transformed into a tall man in front of them. He approached the three ladies and said, “Miss, isn’t your name Mistress Santa Cruka?” She went into her room and dropped dead. Then he went back to Aminta and said, “Sister, isn’t your real name Sister Aminta?” And she dropped dead. Then he went back to Sister Amata and said, “Isn’t your real name Sister Amata?” And (she) dropped dead. Anansi took all the riches of the three sisters and didn’t even care to go home.
b. Anansi plays baby. (2)
Henry Spence, Bog, Westmoreland.
Henry Spence, Bog, Westmoreland.
Anansi go to a groun’. Nobody know dose two sister name, not from dem born. So he come bet dat him will fin’ out dem two sister name. When he come home, he said to his wife him going to fawn himself a baby an’ de wife mus tek job grass-weeding at de groun’ fe dem two women, when him gwine, mus’ put him quite unter de shady tree as a baby. An’ de wife did so. So when de two woman go under de tree, mek much of de baby, nice baby! So as dem woman play wid de baby, de baby laugh, mout’ full of teeth. Two sisters frighten to see young baby have so much teeth. So one of de sister say, “Sister Agumma, run see Anansi baby mout’ full of teet’!” Sister Agumma run come an’ see. Anansi catch dat name. Sister Agumma come say, “O sister Agumma, a-a-ah! Anansi baby mout’ full of teet’ fe true!” Anansi catchy bot’ name an’ win de money.
Anansi went to a field. Nobody knew the names of those two sisters since they were born. So he made a bet that he would find out their names. When he got home, he told his wife he was going to pretend to be a baby and that she needed to take a job weeding the grass in the field for those two women. When he goes, she must place him right under the shady tree as a baby. And the wife did that. So when the two women went under the tree and saw the baby, they said, “What a nice baby!” As they played with the baby, he laughed, showing a mouth full of teeth. The two sisters were scared to see such a young baby with so many teeth. Then one of the sisters said, “Sister Agumma, go see Anansi's baby; his mouth is full of teeth!” Sister Agumma ran over to see. Anansi caught that name. Sister Agumma exclaimed, “Oh sister Agumma, wow! Anansi's baby really has a mouth full of teeth!” Anansi caught both names and won the money.
b. Anansi plays baby. (3)
Richard Morgan, Santa Cruz Mountains.
Richard Morgan, Santa Cruz Mountains.
Der is a man livin’ at a town for eight years, nobody know his name. Hanansi say, “Ma tek off me trousers, put on me long shirt, kyar’ me go a man yard, let him nurse me till you come home from ground.” De baby stay good all de while. When he see h’ mudder comin’ home, de baby creep, cryin’, go to his mudder. [120]De man went to tek him back, said, “What kind of baby dis count fe, he see he mudder he start to cry?” Meanwhile he go to tek de baby an’ saw de shirt jump up in de back. Him ’toop down, him peep, him knock him han’. “Mercy, me Lord! what kind of a baby got such long hair on him so, poor me, Tom Goody!” Den de baby gwine to his mudder cryin’ “Tommy Goody!” So from dat day, de whole town fin’ out de man dat he name Tommy Goody.
Der is a man living in a town for eight years, and nobody knows his name. Hanansi says, “I’ll take off my trousers, put on my long shirt, carry me to a man’s house, and let him take care of me until you come home from work.” The baby stays good the whole time. When he sees his mother coming home, the baby crawls, crying, to his mother. [__A_TAG_PLACEHOLDER_0__]The man went to take him back and said, “What kind of baby is this? He sees his mother and starts to cry?” Meanwhile, he goes to take the baby and sees the shirt jump up in the back. He bends down, peeks, and knocks his hand. “Mercy, my Lord! What kind of baby has such long hair like this? Poor me, Tom Goody!” Then the baby goes to his mother crying “Tommy Goody!” So from that day, the whole town finds out that the man’s name is Tommy Goody.
93. Anansi and Mr. Able. [__A_TAG_PLACEHOLDER_0__]
Thomas White, Maroon Town.
Thomas White, Maroon Town.
Able have two daughter an’ dey was pretty young women. Anansi hear about dese two women, did want dem for wife, didn’t know what way he was to get dem. Able is a man couldn’t bear to hear no one call him name; for jus’ as he hear him name call, him get disturb all to kill himself. So Anansi get two ripe plantain an’ give de young women de two ripe plantain, an’ dey tek de two ripe plantain from Anansi an’ dey eat de two ripe plantain. Das de only way Anansi can get dese two young women.
Able has two daughters, and they were both beautiful young women. Anansi heard about these two women and wanted them as wives, but he didn't know how to win them over. Able was a man who couldn’t stand hearing his name called; as soon as he heard it, he would get so upset that he felt like harming himself. So, Anansi took two ripe plantains and gave them to the young women, and they took the plantains from Anansi and ate them. That was the only way Anansi could get the attention of these two young women.
An’ Able nebber know ’bout it until one day Mr. Able deh at him house an’ him hear de voice of a singin’,—
An’ Able never knew about it until one day Mr. Able was at his house and he heard a voice singing,—
“Brar Able o, me ruin1 o
Brar Able, I ruin __A_TAG_PLACEHOLDER_0__ o
Me plant gone!”
My plant is gone!
♩ = 192
♩ = 192
Brar Able, oh, me ruin, oh, Brar Able,
oh, me ruin, oh, Brar Able, oh, me ruin,
oh, Brar Able, oh, me plantain gone.
Brar Able, oh, I'm ruined, oh, Brar Able,
oh, I'm ruined, oh, Brar Able, oh, I'm ruined,
oh, Brar Able, oh, my plantain is gone.
Brar Able say, “Well, from since I born I never know man speak my name in such way!” So he couldn’t stay in de house, an’ come out an’ went to plant sucker-root. Anansi go out,—
Brar Able said, “Well, since I was born, I’ve never heard a man say my name like that!” So he couldn’t stay in the house and went outside to plant sucker root. Anansi went out,—
“Brar Able o, me ruin o,
“Brar Able o, me ruin o,
Me plant gone.”
"My plant is gone."
[121]
[__A_TAG_PLACEHOLDER_0__]
Mr. Able went out from de sucker-root an’ he climb breadfruit tree. Anansi go just under de breadfruit tree, sing,
Mr. Able came out from the root and climbed the breadfruit tree. Anansi went right underneath the breadfruit tree, singing,
“Brar Able o, me ruin o,
“Brar Able o, me ruin o,
Me plant gone.”
My plant is gone.
Mr. Able went up in a cotton-tree. Anansi went up to de cotton-tree root, give out—
Mr. Able climbed up a cotton tree. Anansi went up to the cotton tree's roots, called out—
“Brar Able o, me ruin o,
“Brar Able o, me ruin o,
Me plant gone.”
My plant is gone.
An’ Mr. Able tek up himself off de cotton-tree an’ break him neck an’ Mr. Anansi tek charge Mr. Able house an’ two daughters.
An' Mr. Able got up from the cotton tree, fell, and broke his neck, and Mr. Anansi took over Mr. Able's house and his two daughters.
Jack man dory, choose one!
Jack, man, dory—pick one!
94. The King’s Three Daughters. [__A_TAG_PLACEHOLDER_0__]
Vincent Morrison, Mandeville.
Vincent Morrison, Mandeville.
Once a king had three daughters and the king die and some young fellows go up to the fence, but as they come they run them. The fellows meet Brar Nansi one day and they said to Anansi, “I bet you never go to that house!” Mr. Anansi said, “I bet you I go up there!”
Once there was a king who had three daughters. When the king died, some young guys went to the fence, but as they approached, they were chased away. One day, the guys met Brar Nansi and said to him, “I bet you’ll never go to that house!” Mr. Anansi replied, “I bet I will go up there!”
Anansi went an’ got some horse-mane and get a cotton-tree spar an’ dig out a fiddle. An’ he come out de road de evening, an’ he start to play de fiddle say,
Anansi went and got some horse mane and a piece of cotton tree and carved out a fiddle. Then he came out on the road in the evening, and he started to play the fiddle saying,
“Tom body tom ting,
“Tom body tom thing,
Tweety tweety tweety tweety tweety twee
Tweety tweety tweety tweety tweety twee
Linga linga loo
Linga linga loo
Nobody never go deh yet,
Nobody has ever gone there yet.
Linga linga ling
Linga linga ling
Anansi go deh t’-night
Anansi goes there tonight
A go linga linga ling.”
A fun ding-a-ling.
The ladies call out and ask who is it playing that sweet music. Anansi say, “It’s me, missus!” And the ladies ask who. He says, “Me, Mr. Anansi, missus.” The ladies carry him up to the house and he play for two hours and come away. So the fellows who did bet him, he win them.
The women call out, asking who’s playing that lovely music. Anansi replies, “It’s me, ma’am!” And the women ask who it is. He says, “It’s me, Mr. Anansi, ma’am.” The women take him to the house, and he plays for two hours before leaving. So the guys who had bet against him lose.
Jack man dora!
Jack is the man!
95. The Dumb Child. [__A_TAG_PLACEHOLDER_0__]
George Parkes, Mandeville.
George Parkes, Mandeville.
There was once a little child born into a country, born with golden tongue an’ golden teet’, an’ from de day she born, nobody [122]see de teet’ excep’ de mother an’ de father; she never talk for no one to hear her nor to see neither the teeth nor the tongue. Now the king of the country hear of it, an’ he offer a gran’ reward for anyone who would get to make the chil’ talk, because he, the king, never seen a golden tongue an’ teet’ yet. So lot of men went to the house an’ try all sort of mechanic; the chil’ wouldn’t talk.
There was once a little girl born in a country, born with a golden tongue and golden teeth, and from the day she was born, nobody [__A_TAG_PLACEHOLDER_0__] could see the teeth except for her mother and father; she never talked for anyone to hear her or to see either the teeth or the tongue. Now the king of the country heard about it, and he offered a grand reward for anyone who could get the girl to talk, because he, the king, had never seen a golden tongue and teeth before. So a lot of men went to the house and tried all sorts of tactics; the girl wouldn’t talk.
So Anansi heard off it, went to the king an’ tol’ the king that he would make the chil’ talk; an’ the king say if Anansi make the chil’ talk before him, he will make the reward much larger, but if he don’t make the chil’ talk before him, he, the king, will kill Anansi. So Anansi went away, got his fiddle, cord it up, an’ went to the place of the little chil’; an’ he played on his fiddle to make the chil’ hear,—
So Anansi heard about it, went to the king, and told him that he would make the child speak; and the king said if Anansi made the child talk in front of him, he would make the reward much larger, but if he didn’t make the child talk in front of him, then the king would kill Anansi. So Anansi went away, got his violin, tuned it up, and went to where the little child was; and he played on his violin to get the child's attention,—
“Poly don ya sin do,
"Poly don't you sin too,"
Poly don ya sin do,
Poly don't you dare,
Poly don ya sin do,
Poly don't you sin,
Merry day t’-day ya,
Happy day today to you,
Merry day t’-day ya,
Happy day today to you,
Sin do, sin do-o!”
"Sin do, sin do-o!"
The chil’ look upon Anansi an’ smile; Anansi shake his head. He play the tune again—
The kids look at Anansi and smile; Anansi shakes his head. He plays the tune again—
“Poly don ya sin do,
“Poly don't ya sin do,
Poly don ya sin do.”
Poly don't ya sin do.
The chil’ laugh; Anansi get to see de teet’. Now Anansi play stronger again de same t’ing,—
The kids laugh; Anansi gets to see the teeth. Now Anansi plays harder at the same thing,—
“Poly don ya sin do,
"Poly, don't do that,"
Poly don ya sin do.”
Poly don’t ya sin do.
The chil’ begin hum it now,—
The kids are starting to hum it now,—
“Poly don ya sin do,
"Poly don't feel bad,"
Poly don ya sin do.”
Poly don't ya sin do.
Anansi play again harder now,
Anansi plays even harder now,
“Poly don ya sin do,
"Poly don’t ya sin do,"
Poly don ya sin do,
Poly don't ya sin do,
Poly don ya sin do,
Poly don ya sin do,
Merry day t’-day ya,
Happy day t’-day ya,
Merry day t’-day ya,
Happy day today to you,
Sin do, sin do-o!”
"Sin do, sin do-o!"
The chil’ make,
The kid's making,
“Poly don ya sin do,
"Don't let it get you down,"
Merry day t’-day ya.”
"Happy day today, ya."
Anansi shake de head an’ laugh an’ he play much stronger now,
Anansi shakes his head and laughs, and now he plays much stronger.
“Poly don ya sin do,
"Polly don't you sing, do"
Poly don ya sin do.”
Poly don ya sin do.
[123]
[__A_TAG_PLACEHOLDER_0__]
The chil’ now sing louder,
The kids now sing louder,
“Poly don ya sin do!
"Poly don't ya sin do!"
Poly don ya sin do!”
Poly don ya sin do!
As the chil’ sing that time, Anansi pick up the chil’, run right away to the king palace, call for the king, put the chil’ in the chair, tol’ the king he make the chil’ sing, see tongue an’ teet’. The king wouldn’t believe him. Anansi play him fiddle before the king, play the same tune,—
As the kids sang at that time, Anansi picked up the kids, ran straight to the king's palace, called for the king, placed the kids in the chair, and told the king he made the kids sing, showing tongue and teeth. The king wouldn’t believe him. Anansi played his fiddle in front of the king, played the same tune,—
“Poly don ya sin do,
"Poly, don't ya sin, do,"
Poly don ya sin do,
Poly don't you sin do,
Poly don ya sin do,
Poly don't ya think so,
Merry day t’-day ya,
Happy day today to you,
Merry day t’-day ya,
Happy day today to you,
Merry day t’-day ya,
Happy day today to you,
Sin do, sin do-o!”
"Do sin, do sin-o!"
Chil’ begin now,
Chill starts now,
“Poly don ya sin do,
“Poly don't ya sin do,
Merry day t’-day ya!”
"Happy day today, ya!"
And the king was very glad, an’ Anansi was nicely rewarded and the king took the child in his own home, an’ dere she live wid de king forever.
And the king was very happy, and Anansi was generously rewarded, and the king took the child into his own home, and there she lived with the king forever.
96. The Dumb Wife. [__A_TAG_PLACEHOLDER_0__]
Thomas White, Maroon Town.
Thomas White, Maroon Town.
Deh was a man name of Goolin. He had a wife. He married him wife fe so many years dat de wife turned dummy,—she couldn’t speak to nobody. An’ Mr. Goolin reward out a certain amount of money, if anyone could make him wife talk, he would pay dem dat amount of money. Anansi hear about it an’ go to take up de job from Mr. Goolin. Anansi says if he had a mountain groun’, an’ Mr. Goolin says yes. An’ Mr. Anansi an’ Mr. Goolin go up to de mountain groun’ an’ Mr. Anansi tell Mr. Goolin he mus’ get a coffin made an’ send get up some men to carry de coffin. An’ Mr. Anansi sen’ tell de wife dat Mr. Goolin dead; an’ when de message reach Mrs. Goolin dat her husband dead, Mrs. Goolin commence to cry; an’ when she look an’ see de amount of men goin’ up to de mountain fe gwine carry down Mr. Goolin, de wife was crying but she couldn’t talk. An’ Anansi come down wid Mr. Goolin, an’ dey hev’ to come down a high hill, an’ de house was upon a flat before de hill. Well, Mrs. Goolin da in de house, she hear de great noise was coming down de hill an’ come jus’ at de [124]house door, she come an’ stan’ up an’ look out an’ see de majority of men comin’. Anansi gi’ out,
There was a man named Goolin. He had a wife. He had been married to his wife for so many years that she became mute—she couldn’t speak to anyone. Mr. Goolin announced a reward for a certain amount of money; if anyone could make his wife talk, he would pay them that amount. Anansi heard about it and went to take the job from Mr. Goolin. Anansi said if he had a mountain ground, and Mr. Goolin agreed. So, Anansi and Mr. Goolin went up to the mountain ground, and Anansi told Mr. Goolin that he needed to get a coffin made and send some men to carry the coffin. Anansi then sent word to the wife that Mr. Goolin was dead; and when the message reached Mrs. Goolin that her husband was dead, she started to cry; and when she saw the number of men going up to the mountain to carry Mr. Goolin down, she was crying but couldn’t speak. Anansi came down with Mr. Goolin, and they had to come down a steep hill, and the house was on flat ground before the hill. Well, Mrs. Goolin was in the house; she heard the loud noise coming down the hill and came to the [__A_TAG_PLACEHOLDER_0__]house door. She came and stood up, looking out to see most of the men approaching. Anansi shouted,
“Goolin gone, t’de-e-e,
“Goolin's gone, t’de-e-e,
Goolin gone, Goolin gone,
Goolin's gone, Goolin's gone.
Goolin gone home t’de-e-e!”
Goolin went home to the end!
An’ when de wife hear dat mournful singin’ de wife sing now very faintly,
An' when the wife hears that sad singing, the wife now sings very softly,
“Goolin gone, t’de-e-e,
"Goolin's gone, t’de-e-e,"
Goolin gone, Goolin gone,
Goolin's gone, Goolin's gone.
Goolin gone home t’de-e-e!”
Goolin's gone home!
An’ when Goolin hear he say, “Sing up, man!” Anansi sing,
An’ when Goolin hears him say, “Sing up, man!” Anansi sings,
“Goolin gone t’de-e-e,
“Goolin gone to the…”
Goolin gone, Goolin gone,
Goolin's gone, Goolin's gone.
Goolin gone home t’de-e-e!”
Goolin has gone home!
An’ wife sing now,
And wife sings now,
“Goolin gone, t’de-e-e,
"Goolin's gone, to the end,"
Goolin gone, Goolin gone,
Goolin's gone, Goolin's gone,
Goolin gone home t’dee-e-e!”
Goolin went home today!
So Mr. Anansi tek out Mr. Goolin out of de coffin as a live man, an’ Mr. Goolin an’ him wife was talking up to t’-day.
So Mr. Anansi took Mr. Goolin out of the coffin as a living man, and Mr. Goolin and his wife have been talking up to today.
97. Leap, Timber, Leap. [__A_TAG_PLACEHOLDER_0__]
a. Old Conch.
Emanuel Johnson, Brownstown, St. Anne.
Emanuel Johnson, Brownstown, St. Anne.
There was a king have a lumber to bring into the palace, an’ that lumber was one mile in length and there was not one man could carry it except one old man name of Old Conch. The king sen’ for him; him tek five days to do one mile. Anansi hear, an’ he can walk a little faster than him, an’ went to the king an’ say he will go an’ the king say if he can carry it quicker than Old Conch, he can go. Anansi mek a cotta an’ travel for the lumber, an’ when Old Conch ketch up the five days, fin’ Anansi beside the lumber trying to lift it up and couldn’t lift it. Old Conch were beside the timber an’ commence a song,—
There was a king who needed some lumber brought to the palace, and that lumber was a mile long. No one could carry it except for an old man named Old Conch. The king sent for him; it took him five days to carry a mile. Anansi heard about this, and he could walk a bit faster than Old Conch, so he went to the king and said he would do it. The king agreed, saying if Anansi could carry it faster than Old Conch, he could go. Anansi made a cot and set off for the lumber. When Old Conch finally caught up after the five days, he found Anansi next to the lumber trying to lift it but unable to do so. Old Conch was beside the timber and started to sing,—
♩ = 96 ♩ = 78
♩ = 96 ♩ = 78
Fol-low, timber, follow, fol-low ’long road, timber follow. Leap, timber, leap,
leap tim-ber, leap. Follow, timber, ’long road fol-low, fol-low, timber, follow.
[125]
Fol-low, timber, follow, fol-low down the road, timber follow. Jump, timber, jump,
jump timber, jump. Follow, timber, down the road fol-low, fol-low, timber, follow.
[__A_TAG_PLACEHOLDER_0__]
♩ = 76 ♩ = 96
♩ = 76 ♩ = 96
Leap, tim-ber, leap, leap, tim-ber, leap.
Leap, timber, leap, leap, timber, leap.
♩ = 76
♩ = 76
Fol-low, ’long road, timber fol-low,
fol-low, ’long road, tim-ber, fol-low. Leap, tim-ber, leap, leap tim-ber, leap.
Fol-low, down the road, wood follow,
follow, down the road, wood, follow. Jump, wood, jump, jump wood, jump.
Timber pick up himself an’ mek a leap in two mile.
Timber picked himself up and made a leap of two miles.
Anansi went on before an’ stood beside the timber trying to help it on again. Now when Old Conch went up and see Anansi by the timber again, Old Conch go beside the timber an’ say,
Anansi went ahead and stood next to the wood, trying to help it along again. Now when Old Conch came up and saw Anansi by the wood again, Old Conch went beside the wood and said,
“Follow long road, timber, follow!
"Follow the long timber road!"
Follow long road, timber, follow!
Follow the long road, timber!
Follow long road, timber, follow!
Follow the long road, timber!
Leap, timber, leap! leap, timber, leap!
Leap, wood, leap! leap, wood, leap!
Leap, me timber, leap! leap, timber, leap!”
Leap, my wood, leap! leap, wood, leap!
Timber pick up himself mek one jump two more mile; that’s four miles timber gone now. Now go on, an’ fin’ Anansi beside it again, an’ start him song say,
Timber picked himself up and made one jump two more miles; that’s four miles timber gone now. Now go on, and find Anansi beside it again, and start his song saying,
“Follow long road, timber, follow!
“Follow the long road, timber, follow!”
Follow long road, timber, follow!
Follow the long road, timber!
Follow long road, timber, follow!
Follow the long road, timber!
Leap; timber, leap! leap, timber, leap!
Leap; wood, leap! leap, wood, leap!
Leap, me timber, leap! leap, timber, leap!”
Leap, my timber, leap! Leap, timber, leap!
The timber pick up himself two more miles an’ drop in the king yard now.
The lumber will pick up itself two more miles and drop in the king yard now.
Then Old Conch go on, an’ Anansi run ahead an’ say, “King, I brought de timber!” King were very glad to see the timber come an’ say, “You done well, Anansi!” an’ say, “I wan’ de timber in dat corner.” Anansi go beside the timber an’ couldn’t fix it in; were trying an’ frying an’ couldn’t fix it in. Now Old Conch come, says, “King, I brought de timber.” King says, “No! Anansi brought it; but, however, I wan’ de timber to go in dat corner, an’ I’ll prove out of de two of you which bring it!” Anansi first go to the timber, an’ couldn’t manage it. Now Old Conch start an’ say,
Then Old Conch came along, and Anansi ran ahead and said, “King, I brought the timber!” The King was very happy to see the timber and said, “You did well, Anansi!” and added, “I want the timber in that corner.” Anansi went up to the timber and couldn’t fit it in; he was trying and trying but couldn’t make it work. Now Old Conch arrived and said, “King, I brought the timber.” The King replied, “No! Anansi brought it; but, I want the timber to go in that corner, and I’ll determine which of you actually brought it!” Anansi went to the timber first but couldn’t figure it out. Now Old Conch started and said,
“Follow long road, timber, follow!
"Follow the long road, timber!"
Follow long road, timber, follow!
Follow the long timber road!
Follow long road, timber, follow!
Follow the long road, timber!
Leap, timber, leap! leap, timber, leap!
Leap, wood, leap! leap, wood, leap!
Leap, me timber, leap! leap, timber, leap!”
Leap, my wood, leap! leap, wood, leap!”
The timber pick up himself an’ fall in the corner. Now the king [126]tek after Anansi was to kill him, couldn’t catch him, run under a stone an’ by the time they get up the stone, slip beneath the door crevice!
The wooden stick picked itself up and fell into the corner. Now the king [__A_TAG_PLACEHOLDER_0__] who was after Anansi wanted to kill him, but he couldn’t catch him. Anansi ran under a stone, and by the time they lifted the stone, he slipped beneath the door crack!
Jack man dora!
Jack's awesome!
b. Grass-quit (fragment).
Howard Robinson, Retirement, Cock-pit country.
Howard Robinson, Retirement, Cockpit Country.
Grass-quit went to the bottom place an’ he haul a little grass-straw an’ tak a knife an’ slit the timber-head like this an’ he fix the grass-straw into it, an’ he say,1
Grass-quit went to the bottom place and he pulled up a little grass-straw and took a knife and cut the timber-head like this and he attached the grass-straw into it, and he said, 1
♩ = 88
♩ = 88
a) Come, lit-tle tim-ber, fol-low me, hur-rah me a lay.
a) Come, little timber, follow me, sing me a song.
♩ = 88
♩ = 88
b) Come, lit-tle tim-ber, fol-low me, hur-rah me a lay,
Big tim-ber, fol-low me, hur-rah me a lay. Lit-tle tim-ber,
fol-low me, hur-rah me a lay. Big tim-ber, fol-low me.
b) Come, little timber, follow me, let's sing a song,
Big timber, follow me, let's sing a song. Little timber,
follow me, let's sing a song. Big timber, follow me.
An’ the timber follow him right into man yard, an’ as it catch into the yard, the daughter marry Grass-quit same time. An’ he sen’ for a police an’ tak up Anansi same time. When Anansi come out of prison, he make Grass-quit ride grass-straw until to-day.
An’ the timber followed him right into the yard, and as it caught into the yard, the daughter married Quit your job abruptly at the same time. An’ he sent for a police and picked up Anansi at the same time. When Anansi got out of prison, he made Grass-quit ride grass-straw until today.
98. The Boy fools Anansi. [__A_TAG_PLACEHOLDER_0__]
Richard Morgan, Santa Cruz Mountains.
Richard Morgan, Santa Cruz Mountains.
One boy went to Hanansi yard, an’ Hanansi an’ he mudder made up to kill de boy. Me’while, de boy hear what dem say. Hanansi went away fe one of his country-men help him to kill de boy. As Hanansi gone, de boy kill Hanansi mamma, tek off de coat an’ de sucker, put it on an’ cook up de ol’ lady. When Hanansi come, de ol’ lady gi’ dem deh dinner. An’ he say, “Ma, [127]wha yo’ got stren’t te kill a big big boy?” De boy said, “Yes, me pickney.”—“Ma, a wan’ water.” De ol’ lady gi’ him de water. An’ said, “Lawd, dis fellah fat!” De boy tek time an’ tek off de coat an’ de sucker, t’row it down an’ run, went away. Hanansi tumbled down,—“Lawd! a me mamma been nyam!” An’ run after de boy but couldn’t catch him. So it’s only de boy ever fool Hanansi!
One boy went to Hanansi's yard, and Hanansi and his mother conspired to kill the boy. Meanwhile, the boy overheard what they were saying. Hanansi went to get help from one of his countrymen to kill the boy. While Hanansi was gone, the boy killed Hanansi's mother, took off her coat and apron, put them on, and cooked up the old lady. When Hanansi came back, the old lady served them dinner. He said, “Mom, what do you have that's strong enough to kill such a big boy?” The boy replied, “Yes, I do.” — “Mom, I want water.” The old lady gave him the water. And she said, “Lord, this fellow is fat!” The boy took his time, took off the coat and apron, threw them down, and ran away. Hanansi fell down and exclaimed, “Lord! My mom has been eaten!” and ran after the boy but couldn't catch him. So the boy was the only one who ever tricked Hanansi!
99. The Water Crayfish. [__A_TAG_PLACEHOLDER_0__]
Moses Hendricks, Mandeville.
Moses Hendricks, Mandeville.
There was a wealthy woman, but she had no children. She was always wishful of adopting a child. So she went down to the river to bathe one morning as usual and she saw a pretty baby. She was so glad she took it home and she made a pet of it. She employed a girl called Tamanty to care for the child, and Anansi to be the watchman to watch and see if the girl cared for the child.
There was a rich woman, but she had no kids. She always wanted to adopt a child. One morning, like usual, she went down to the river to bathe and saw a beautiful baby. Overjoyed, she took it home and treated it like a pet. She hired a girl named Tamanty to take care of the child and Anansi to be the watchman, making sure the girl looked after the baby properly.
So it happened one day she had to go out, so she left them to take care of the child. Anansi wanted all along to get rid of this girl Tamanty. Tamanty was sweeping the house and the little child was playing with the broom. Anansi winked to the girl and said, “Lick him wi’ the broomstick! lick him wi’ the broomstick!” The girl took the broomstick and hit the child. The child started running for the river. Anansi and Tamanty started after her, calling out, “Come back, Miss Nancy, come back!” The child said,
So one day she had to go out, so she left them to look after the child. Anansi had always wanted to get rid of this girl Tamanty. Tamanty was sweeping the house while the little child was playing with the broom. Anansi winked at the girl and said, “Hit her with the broomstick! Hit her with the broomstick!” The girl took the broomstick and struck the child. The child started running toward the river. Anansi and Tamanty ran after her, shouting, “Come back, Miss Nancy, come back!” The child said,
“No na no, Tamanty! no na no, Anansi!
“No way, Tamanty! no way, Anansi!
Me a river craw-fish, me no have a mu-ma,
Me a river crawfish, I don't have a mom,
Poor me, river craw-fish! river a me mu-ma.”
Poor me, river crawfish! River, oh my mama.
The child ran right into the river and became a cray-fish.
The child ran straight into the river and turned into a crayfish.
[129]
[__A_TAG_PLACEHOLDER_0__]
MODERN EUROPEAN STORIES.
100. Ali Baba and Kissem. [__A_TAG_PLACEHOLDER_0__]
Alexander Townsend, Flamstead, St. Andrew.
Alexander Townsend, Flamstead, St. Andrew.
Ali Baba was the brother of Kissem, but Ali Baba was a poor man and Kissem was a rich man. Ali Baba had two donkeys and an ox,—all his living. Ali Baba was cutting wood one day, he heard a company of horse coming afar. Took his donkeys and hid them in the bush, hid himself in a tree. Forty men were coming on; the head man came right to the cave where he was. Name of the cave was “Sesame.” This cave was shut, would open by the word “Open, Sesame.” And they brought forty bags of gold an’ put in. Shut without word. Ali Baba saw them from the tree-top. When gone, Ali Baba came down to the cave, said, “Open, Sesame, open!” Ali Baba took all the money he could, loaded it on the donkey.
Ali Baba was the brother of Kissem, but Ali Baba was poor while Kissem was wealthy. Ali Baba had two donkeys and an ox—which was all he had to live on. One day, while he was chopping wood, he heard a group of horsemen approaching from a distance. He took his donkeys and hid them in the bushes, then hid himself in a tree. Forty men were coming, and the leader went straight to the cave where he was hiding. The cave was called “Sesame.” It was closed but could be opened by saying “Open, Sesame.” They brought forty bags of gold and placed them inside, then shut it without saying a word. Ali Baba watched them from the treetop. Once they left, Ali Baba climbed down to the cave and said, “Open, Sesame!” He took as much money as he could and loaded it onto the donkey.
Must measure the money, but didn’t have any measure. Brother said, “What Ali Baba got to measure?” Took stuck the measure. Ali Baba measure, measure, measure, measure thousands of dollars. One piece stuck on the bottom. Brother aska; Ali Baba tells all about it, teaches brother, “Open, Sesame, open.” Next day, Kissem took wagon, oxen, servants, went to the place, said, “Open, Sesame, open!”. When he went inside, cave shut. When he went on, saw all the money, he forgot the word, said, “Open, kem! Open, wem! Open, rim! Open, sim!” Forgot that word entirely, can’t get out. The men came back; “Open, Sesame, open!” Find Kissem. “How came you here?” No answer. Cut Kissem up in five pieces, hung them up in the cave.
Must measure the money, but didn’t have a way to do it. The brother said, “What does Ali Baba have to measure with?” He grabbed a measuring tool. Ali Baba measured and measured, coming up with thousands of dollars. One piece was stuck at the bottom. The brother asked; Ali Baba explained everything and taught his brother, “Open, Sesame, open.” The next day, Kissem took a wagon, oxen, and servants, went to the spot, and said, “Open, Sesame, open!” But when he went inside, the cave shut. As he moved further in, he saw all the money and forgot the magic word. He shouted, “Open, kem! Open, wem! Open, rim! Open, sim!” He completely forgot the word and couldn’t get out. The men came back and said, “Open, Sesame, open!” They found Kissem. “How did you get here?” No answer. They cut Kissem into five pieces and hung him up in the cave.
Kissem’s wife went to Ali Baba, said, “Kissem no come here yet!” Ali Baba went next day to the place. “Open, Sesame, open!” Finds the five pieces, takes them down, gets a cobbler to sew the five pieces up into a body. Robber comes back, finds body gone. Who took away that body, signifies some one knows the place; must find out who that is. Goes about town, finds a cobbler [130]who said he joined five pieces into a body. Cobbler shows the house. He gets jars, puts a robber in each jar; one jar has oil. Takes the jars to Ali Baba, says will he buy oil. Ali Baba says yes.
Kissem's wife went to Ali Baba and said, "Kissem hasn't come here yet!" The next day, Ali Baba went to the spot. "Open, Sesame, open!" He found the five pieces and had a cobbler stitch them together into a body. When the robber came back, he discovered the body was missing. Whoever took that body must know the location; he has to find out who it is. He goes around town and finds a cobbler [__A_TAG_PLACEHOLDER_0__] who said he assembled the five pieces into a body. The cobbler shows him the house. He gets jars and puts a robber in each one; one jar has oil. He takes the jars to Ali Baba and asks if he will buy the oil. Ali Baba says yes.
He makes sport for the great governor. Ali Baba had a maid by the name of Margiana, and she was very wittified,—discovered the whole thing, but she didn’t say anything. She danced so well, danced up to the governor to give her something. He put his hand in his pocket to get her something; Margiana get one dagger, killed the governor dead. Margiana got the oil red-hot, poured into all the jars that got men. Ali Baba said, “Well, Margiana, you saved my life and you shall have my son and as much money as you want, and as much money as will put you in heaven!”
He entertains the great governor. Ali Baba had a maid named Margiana, and she was quite clever—she figured everything out but kept quiet about it. She danced beautifully and approached the governor to ask for a gift. He reached into his pocket to give her something; Margiana grabbed a dagger and killed the governor instantly. Then, she heated oil until it was red-hot and poured it into all the jars containing the men. Ali Baba said, “Well, Margiana, you saved my life, and you will have my son, as much money as you want, and enough to put you in heaven!”
101. Bull of the Earth. [__A_TAG_PLACEHOLDER_0__]
William Forbes, Dry River, Cock-pit country.
William Forbes, Dry River, Cockpit country.
Der was a bull name King Henry and, in de day, Bull-of-all-de-Land. Well, in de day him put on bull clo’es an’ de night him turn man. An’ one night de wife him lib wid mek up fire and bu’n de bull clo’es, an’ after she bu’n de bull clo’es, de man lef’ de wife. Have t’ree pickney; an’ she tell him to give him clo’es and she take her finger, prick, an’ drop t’ree drops of blood on de shirt-front. An’ him go away lef’ ’em fe t’ree years.
There was a bull named King Henry who, during the day, was the Bull-of-all-the-Land. Well, during the day he wore bull clothes, and at night he became a man. One night, his wife decided to make a fire and burned the bull clothes. After she burned the bull clothes, the man left his wife. They had three children, and she told him to give her his clothes. Then she pricked her finger and dropped three drops of blood on the shirt front. He left them for three years.
An’ after him lef’ ’em, she mash t’ee pairs of shoes to fin’ him. An’ she walk till she catch a river-side see a washer-woman. An’ he said who would wash but de t’ree drops of blood, him will marry to her. Den de woman dat was washing de shirt-front say, “Me lady, if you wash out de t’ree drops of blood, I will show you King Henry.” Well den, only cut a lime an’ ’queeze it pon de t’ree drops a blood an’ wash off! An’ de washer-woman run leave de woman at river-side an’ run up to King Henry, say, “I wash de blood!” An’ after she go up, him kep’ her in de yard, send off fe a minister, say in t’ree days fe marry de woman a wash out de blood.
And after he left them, she crushed three pairs of shoes to find him. She walked until she reached the riverside and saw a washerwoman. He said that whoever could wash away the three drops of blood would marry her. Then the woman washing the shirt front said, “My lady, if you wash out the three drops of blood, I will show you King Henry.” Well then, just cut a lime and squeeze it on the three drops of blood and wash it off! And the washerwoman ran away from the woman at the riverside and hurried to King Henry, saying, “I washed the blood!” After she went up, he kept her in the yard, sent for a minister, and said in three days to marry the woman who washed out the blood.
In de night, dem put de strange lady into a close room against King Henry, but de woman didn’t know de king is dere. And dis woman dat say him wash out de blood, gib him laudanum in tea an’ he drop asleep. Den when de minister come, him hear it de two night de woman was singing; and he talk to King Henry say what woman singing to him at night. And say, “What woman?” And say what he drink in his tea. Nobody in de district know his name Bull-of-all-de-Land, only dis woman; all other know him King Henry. Well de next night sing again: [131]
In the night, they put the strange woman in a locked room with King Henry, but she didn’t know he was there. This woman claimed she washed the blood away, gave him laudanum in his tea, and he fell asleep. Then, when the minister arrived, he heard that for two nights the woman had been singing; he asked King Henry who the woman was singing to him at night. King Henry replied, “What woman?” and asked what he had drunk in his tea. No one in the district knew his name was Bull-of-all-the-Land, only this woman; everyone else knew him as King Henry. Well, the next night she sang again: [__A_TAG_PLACEHOLDER_0__]
Phonograph record 35, transcribed by Helen Roberts.
Phonograph record 35, transcribed by Helen Roberts.
Return to me! Return to me, Return to me, me bull ob a’ de
lan’. Return to me king Henry Return to me I hab
t’ree drops ob blood, I wash fe you. Return to me. Return to me I hab
t’ree drops ob blood, I hab wash fe you. Return to me, king
Henry, Return to me, Return to me, me bull ob a’ de lan’.1
Return to me! Return to me, return to me, my lord of the land. Return to me, King Henry. I have three drops of blood that I wash for you. Return to me. Return to me, I have three drops of blood, I have washed for you. Return to me, King Henry. Return to me, return to me, my lord of the land.1
As King Henry hearing de singing, jump right up. An’ de nex’ day marry de woman, mek her a lady. Fe nobody else know he is Bull-of-all-de-Land.
As King Henry heard the singing, he jumped right up. And the next day, he married the woman, making her a lady. Since no one else knew he was the Bull of All the Land.
102. The Boiling Pot. [__A_TAG_PLACEHOLDER_0__]
Maud Baker, Dry River, Cock-pit country.
Maud Baker, Dry River, Cockpit country.
Once Cinderella and her godmother lived together, and godmother told her there was a certain room in the house that she wasn’t to enter at all. One day while godmother was out, Cinderella said she must see what was in that room. After going there, she was extra frightened to meet up a large pot boiling with blood and no fire underneath. When godmother came back, she found out that Cinderella had gone into the room. Calling her to her, she told her that she must tell her the truth now; when she went into the seventh chamber, what did she see? Cinderella replied, “Dear Godmother, I saw nothing and nothing shall I talk until my dying day!” She asked her the same question again, and Cinderella repeated the same answer. Then she was so annoyed that she took Cinderella into a deep wood about ten miles away and asked again, “Cinderella, when you went into the seventh chamber, what did you see?” The girl again repeated, “Dear Godmother, I saw nothing and nothing shall I talk until my dying day!” The godmother threatened to cut out her tongue if she [132]wouldn’t tell her the truth, but she kept saying the same as before, so then the godmother was so annoyed she cut out her tongue and left her there weeping extra.
Once Cinderella and her godmother lived together, and her godmother told her there was a certain room in the house that she wasn’t allowed to enter at all. One day while her godmother was out, Cinderella decided she had to see what was in that room. When she got there, she was terrified to find a large pot boiling with blood and no fire underneath it. When her godmother returned, she discovered that Cinderella had gone into the room. Calling her over, she demanded that Cinderella tell her the truth; when she went into the seventh chamber, what did she see? Cinderella replied, “Dear Godmother, I saw nothing, and I won’t say a word about it for the rest of my life!” She asked her the same question again, and Cinderella gave the same answer. Growing increasingly frustrated, her godmother took Cinderella into a deep forest about ten miles away and asked again, “Cinderella, when you went into the seventh chamber, what did you see?” The girl repeated, “Dear Godmother, I saw nothing, and I won’t say a word about it for the rest of my life!” The godmother threatened to cut out her tongue if she wouldn’t tell her the truth, but Cinderella continued to respond the same way. Finally, the godmother was so angry that she cut out Cinderella's tongue and left her there crying.
Well, after a day passed, there was a king travelling through the woods and he saw this lovely little girl. And she was stripped naked and still weeping. The king asked her what she was doing there and she couldn’t tell at all, only cry. And the king took his silk handkerchief, wrapped her up and took her home with him. Some time after, the girl had a boy child for the king. The godmother heard of it all right, and when the ninth night came, godmother came in and stole away the baby and put a cat in the bed. When the king got up and saw the cat, and asked what she had done with the baby, she couldn’t tell, only weep all the time. Some time after, she had a girl baby. When the nine nights went round again, the goddie went to the bed, took the baby and put a big block of rotten wood in the bed. And the king was again amazed, asked her what she had done with his baby and she couldn’t tell, only cry. Well, the king threatened to imprison her for his two babies, but seeing her so fretful and pitiful, he gave her a chance. Some time after, she had a boy baby again. After the nine days came round again, they put up soldiers to keep guard in the room and all outside and round about the yard, and at the gate soldiers with guns and bayonets. And godmother came in and took away the baby and plastered up the mother’s mouth and everywhere in the bed with blood. So when the morning awoke now, the king believed that the girl had been eating all his babies, and he advertised around the country that she was to be hung on such a day.
Well, after a day passed, there was a king traveling through the woods, and he saw this lovely little girl. She was completely naked and still crying. The king asked her what she was doing there, but she couldn’t explain, only cried. The king took his silk handkerchief, wrapped her up, and brought her home with him. Some time later, the girl had a baby boy for the king. The godmother found out about it, and when the ninth night came, she snuck in and stole the baby, replacing him with a cat in the bed. When the king woke up and saw the cat, he asked what she had done with the baby, but she couldn’t tell, only wept the whole time. Later, she had a baby girl. When the nine nights passed again, the godmother went to the bed, took the baby, and put a big block of rotten wood in its place. Once again, the king was baffled and asked her what she had done with his baby; she couldn’t tell, only cried. The king threatened to imprison her for the loss of his two babies, but seeing how distressed and pitiful she was, he gave her one more chance. Some time later, she had another baby boy. When the nine days came around again, they stationed soldiers to guard the room and all around the yard, with armed soldiers at the gate. The godmother came in, took away the baby, and covered the mother’s mouth and the bed with blood. So when morning came, the king believed the girl had eaten all his babies and made an announcement throughout the country that she was to be hung on a certain day.
Well, after the day came around, all the high men gathered at the place to see her hung. After the sentence was passed and she was about to receive her death, some one called to them they must stop because some nobleman was coming. And they spied afar off one of the most beautifulest carriages glittering in the sun. So they waited until the carriage came, and it was that old godmother with the three children grown to a big size. And she came in and put the two boys on the king’s leg and the girl in the middle, and put in the girl’s tongue, and she was able to talk for herself now. Also, the godmother got a good sum of money from the king for the good care she had taken of the three children; and instead of sorrow, they had a merry day. And the king went home and married the girl and they lived very happily after that. [133]
Well, when the day arrived, all the important people gathered to watch her execution. Just as the sentence was being carried out and she was about to face her death, someone called out that they had to stop because a nobleman was approaching. They spotted a magnificent carriage glimmering in the sunlight from a distance. They waited for the carriage to arrive, and it turned out to be the old godmother with the three children, now all grown up. She came in, sat the two boys on the king’s lap, placed the girl in between them, and helped her talk for herself. The godmother also received a generous sum of money from the king for the excellent care she had given the three children; instead of mourning, they all had a joyful day. The king then went home, married the girl, and they lived happily ever after. [__A_TAG_PLACEHOLDER_0__]
103. The Twelve One-eyed Men. [__A_TAG_PLACEHOLDER_0__]
Henry Pottinger, Claremont, St. Anne.
Henry Pottinger, Claremont, St. Anne.
I’ll give you a plain story that you may be able to write it down and the words may not puzzle you to spell,—all plain words.
I’ll tell you a straightforward story that you should be able to write down without getting stuck on how to spell the words—all simple words.
There was a lady and her maid lived in a palace upon a very high mountain. There was nobody allowed to go up the mountain except a fisherman alone. The maid had a baby who was her first son. A couple of days after, her mistress had a baby who was her first son. Next morning the fisherman came up and saw the two babies. The fisherman owned the two children as his sons. The fisherman broke a limb from a rose and stuck it in the ground as a plant. Immediately it grew a tree with a beautiful shade. Under the tree he placed a golden table, for his two sons to play their billiard under. Day by day they went under the tree and played their billiard there.
There was a woman and her maid who lived in a palace on a very high mountain. No one was allowed to go up the mountain except for a fisherman. The maid had a baby who was her first son. A few days later, her mistress had a baby who was also her first son. The next morning, the fisherman came up and saw the two babies. The fisherman considered the two children as his sons. He broke a branch from a rose and stuck it in the ground to plant it. Immediately, it grew into a tree that provided beautiful shade. Under the tree, he placed a golden table for his two sons to play billiards under. Day by day, they went under the tree and played billiards there.
The first son’s name was Adam; the second son, his name was Bob. One morning early Adam said to Bob, “I am going to-day to see what the world is like.” He called for his mare and a cane-stick and a hound, and he mounted his mare and he started away. He rode that day long, till night came down. He saw beautiful light on the top of a hill. He went up to the house. A lady met him at the door. The lady asked him where he is going. “I am travelling to see what the world is like.” The lady said to him, “You best to remain here with me, for ten young men have passed this same way and never returned again.” The first one came, and she gave him one hundred keys to open ninety-nine doors, but never open the hundred. The first door that he opened he saw beautiful things, until he opened ninety-nine and every one he saw better things. He was forbid not to open the hundred, but he would like to see what (was) inside the hundred and he opened the hundred and he saw (a) beautiful green pasture with a coal-black horse standing there full-rigged with saddle and bridle, and there he mounted on. And the horse made one rear and he dropped into a palace and there he saw ten young men sitting upon ten chairs. There were two chairs left, nobody thereon. He sat upon one. The eleven men that were sitting on the eleven chairs now, all had one eye.
The first son's name was Adam; the second son's name was Bob. One early morning, Adam said to Bob, “I’m going to see what the world is like today.” He grabbed his mare, a walking stick, and a hound, then got on his mare and set off. He rode all day until night fell. He noticed a beautiful light on the top of a hill. He approached the house, and a lady greeted him at the door. The lady asked him where he was going. “I’m traveling to see what the world is like,” he replied. The lady said, “You’d be better off staying here with me, as ten young men have passed this way and never come back.” The first one who arrived received one hundred keys to open ninety-nine doors but was forbidden to open the hundredth. When he opened the first door, he saw beautiful things, and with each of the ninety-nine doors, he found even more amazing sights. Though he was told not to open the hundredth door, he was curious about what was inside and opened it anyway. Inside, he found a stunning green pasture with a coal-black horse fully equipped with a saddle and bridle, and he mounted it. The horse reared up, and he was suddenly dropped into a palace where he saw ten young men sitting in ten chairs. There were two chairs empty. He took a seat in one. All eleven men sitting in the chairs had only one eye.
Bob, his brother, who (was left) at home, next morning broke a branch from the tree and threw it on the ground, and it withered at once. “Mischief befalls me brother!” He called for his mare, he took his cane-stick, he called for his hound, he mounted his [134]mare. He said to his mother, “My brother is dead; wherever he is, I must find him to-day.”
Bob's brother, who stayed home, broke off a branch from the tree the next morning and tossed it on the ground, where it immediately wilted. “Trouble finds my brother!” He called for his mare, grabbed his cane, called for his hound, and got on his mare. He said to his mother, “My brother is dead; wherever he is, I have to find him today.”
He rode for that day till it was night. He saw the light on the hill. He went up the hill. The same lady met him at the door. She asked him where he was going. “I am going to look for my brother Adam.” The lady said to him, “Eleven came here before and have gone the same way and never returned again; there is one chair left and you will sit thereon!” She gave him one hundred keys to open ninety-nine doors, and forbid him not to open the hundred. The first door he opened he saw beautiful things, and he opened ninety-nine doors. The one key was left. “It is just as well for me to open the hundred!” And he saw the same black horse, the handsomest animal in the world, with saddle and bridle thereon. He mounted the horse, and he reared and dropped in the same palace where his brother was. There was a chair provided there for him, and (he) found that he had only one eye the same as the other eleven had. If he had heard what the lady had said, he wouldn’t have gone to look for his brother who was lost.
He rode all day until nightfall. He spotted a light on a hill and made his way up. When he reached the door, the same lady met him. She asked where he was headed. “I’m looking for my brother Adam.” The lady replied, “Eleven others came here before you, followed the same path, and never returned; there’s one chair left, and you’ll sit in it!” She gave him one hundred keys to unlock ninety-nine doors but warned him not to open the hundredth. He opened the first door and found beautiful things, continuing to unlock ninety-nine doors. With only one key left, he thought, “I might as well open the hundredth!” Inside, he saw the same majestic black horse, the most handsome creature in the world, complete with saddle and bridle. He got on the horse and ended up back in the same palace as his brother. There was a chair waiting for him, and he discovered he had only one eye, just like the other eleven. If he had listened to what the lady said, he wouldn't have gone searching for his lost brother.
The lady and the maid lamented for their son,
The woman and the maid mourned for their son,
But not so bad as the poor fisherman.
But it wasn't as bad as what the poor fisherman went through.
104. Bird and Hunter. [__A_TAG_PLACEHOLDER_0__]
Elizabeth Hilton, Harmony Hall, Cock-pit country.
Elizabeth Hilton, Harmony Hall, Cockpit Country.
The king have two son. The first one went out to hunt. He see a pretty little bird! An ol’ man said to him, “Say, massa, you better not follow dat bird!” He see the bird a pretty golden bird and he still follow the bird. Then him go to a place where he didn’t see anybody at all but an old hut, an’ he gwine in an’ see a big fire. Come off an’ hitch up him horse an’ warming by the fire an’ was hungry an’ see a sow an’ t’ree pig, an’ he shoot them an’ was roasting them by the fire an’ see an’ ol’ woman come up. ’he say, “Beg you little fire, massa.” An’ say, “Come an’ take it.” An’ say, “Hol’ yo’ dog fe I ’fraid of it.” An’ the ol’ woman pop one of her hair an’ give it to the gentleman to tie the dog. She pop another an’ give it to him to tie the horse. Said, “I beg you a piece of the meat now, massa.” An’ give him the four tripe. She said, “That is not enough!” She jump on the gentleman and begin to beat him. The gentleman said, “Dog, dog, help me!” Dog said, “I would help you, but I am ’ready chained!” He said “Horse, horse, help me!” Horse said, “Master, I would help you but I am ready chained!” An’ him killed him. [135]
The king had two sons. The first one went out to hunt. He saw a pretty little bird! An old man said to him, “Hey, young man, you better not follow that bird!” He saw that the bird was a beautiful golden one and still decided to follow it. Then he arrived at a place where he didn’t see anyone at all except for an old shack, and he went inside to find a big fire. He got off, tied up his horse, warmed himself by the fire, and felt hungry. He noticed a sow and three piglets, and he shot them, roasting them by the fire when an old woman came up. She said, “Please share a little fire, young man.” He replied, “Come and take it.” She said, “Hold your dog back; I’m afraid of it.” The old woman snapped off one of her hairs and gave it to the gentleman to tie the dog. She snapped another and gave it to him to tie the horse. Then she said, “I ask for a piece of the meat now, young man.” And she gave him the four tripe. She said, “That’s not enough!” She jumped on the gentleman and began to beat him. The gentleman shouted, “Dog, dog, help me!” The dog said, “I would help you, but I’m already chained!” He pleaded, “Horse, horse, help me!” The horse replied, “Master, I would help you, but I’m already tied down!” And then he killed him. [__A_TAG_PLACEHOLDER_0__]
The next day, the other brother didn’t see him come home and went to look for him. He travel and when he get to the ol’ woman house, he see the same little bird was singing. He said, “What a beauty! I’d like to catch that bird!” The ol’ man said to him, “Massa, don’ go off wid dat bird! About t’ree days ago a noble gentleman pass here an’ never return, an’ dat’s where all de kings’ an’ nobles’ sons los’ der way.” The gentleman said, “I’ll just fin’ out how my brother go.” And went to the same place an’ see the same ol’ hut, an went in an’ see a big fire. An’ he went in an’ was warming a’ fire an’ see a sow an’ t’ree pig an’ kill the sow an’ the three pig. An’ see the ol’ woman come out; “Massa, beg a little fire.” An’ say, “Come an’ take it!” An’ say, “Chain yo’ horse an’ yo’ dog,” an’ pop off two more hair an’ give it to him; an’ the gentleman t’row the hair into the fire an’ hear them pop. The ol’ woman go into the bush and pop two green withes an’ tie the horse an’ the dog an’ begin to fight the gentleman. The gentleman call to the dog, “Dog, dog, help me!” an’ the dog pop the withe an’ begin to bite the ol’ woman. He say, “Horse, horse, help me!” The horse began to trample her. When she fin’ out that they were going to kill her she say, “Massa, don’ kill me, I will show you something! Raise up all those black stone that you have seen here and you will find all the kings’ son and all the nice lady an’ beautiful princess that I have enchanted and turned into stone. An’ you will find your brother, horse an’ dog.” An’ the gentleman kill her an’ raise up all the stone and fin’ his brother and all the ladies and gentleman.
The next day, the other brother noticed he didn't come home and went to look for him. He traveled, and when he got to the old woman’s house, he saw the same little bird singing. He said, “What a beauty! I’d love to catch that bird!” The old man warned him, “Don’t go off with that bird! About three days ago, a noble gentleman passed by and never returned, and that’s where all the kings’ and nobles’ sons lost their way.” The gentleman replied, “I’ll find out how my brother is.” He went to the same place and saw the same old hut, went inside, and saw a big fire. He stepped in, warmed himself by the fire, and saw a sow and three piglets, and he killed the sow and the three piglets. Then he noticed the old woman come out; “Please, could I have a little fire?” she asked. He said, “Come and take it!” She added, “Tie up your horse and your dog,” then snapped off two more hairs and gave them to him. The gentleman threw the hairs into the fire and heard them pop. The old woman went into the bushes, snapped two green withe and tied the horse and the dog, and then began to fight the gentleman. The gentleman called to the dog, “Dog, dog, help me!” and the dog broke the withe and started biting the old woman. He shouted, “Horse, horse, help me!” The horse began to trample her. When she realized they were going to kill her, she cried out, “Please, don’t kill me! I’ll show you something! Lift all those black stones you see here and you’ll find all the kings’ sons and all the beautiful ladies and princesses that I’ve enchanted and turned into stone. You will also find your brother, horse, and dog.” The gentleman killed her and lifted all the stones, finding his brother and all the ladies and gentlemen.
105. Jack and the Devil Errant. [__A_TAG_PLACEHOLDER_0__]
Elizabeth Hilton, Harmony Hall, Cock-pit country.
Elizabeth Hilton, Harmony Hall, Cockpit Country.
Jack was a great gambler,—no one could ever beat him a game; and he went and gambled with the Devil Errant. Jack won the first, second and third games; the Devil Errant won the fourth and the fifth games. The Devil Errant said to Jack, “I require nothing of you but to find me in three months.” No man knew where the Devil Errant lived, and if Jack doesn’t find him in three months, the Devil Errant will take his head. And the Devil Errant knew where Jack lived.
Jack was an amazing gambler—no one could ever beat him at a game; and he went and gambled with the Devil Errant. Jack won the first, second, and third games; the Devil Errant won the fourth and fifth games. The Devil Errant said to Jack, “I don’t require anything from you except to find me in three months.” No one knew where the Devil Errant lived, and if Jack doesn’t find him in three months, the Devil Errant will take his head. And the Devil Errant knew where Jack lived.
Jack was fretting and didn’t know what to do. He asked every one of his friends and they said they didn’t know the Devil Errant and didn’t know where he lived. He went to the keeper of the world and asked him where the Devil Errant lived. He said, “How could you play cards with a man like that! However, I am [136]keeper of all the beasts. In the morning I will ring the bell and all will come and I will ask them if they know the Devil Errant.” In the morning he rang the bell and all the beasts came. Everyone said he didn’t know the Devil Errant. So he said, “I don’t know what to do, Jack; but I have a brother who lives three hundred miles from here, and I will roll a barrel and you must go after the barrel; where the barrel stops, that will be where my brother lives.”
Jack was worried and didn’t know what to do. He asked all his friends, and they said they had no idea who the Devil Errant was or where he lived. He went to the keeper of the world and asked him where the Devil Errant lived. The keeper replied, “How could you even think of playing cards with someone like that? But I am [__A_TAG_PLACEHOLDER_0__]the keeper of all the beasts. In the morning, I will ring the bell and all will come, and I will ask them if they know the Devil Errant.” The next morning, he rang the bell and all the beasts showed up. Everyone said they didn’t know the Devil Errant. So he said, “I don't know what to suggest, Jack; but I have a brother who lives three hundred miles away, and I will roll a barrel, and you must follow the barrel; wherever it stops, that’s where my brother lives.”
In the morning, he rolled the barrel and Jack followed the barrel, and it stopped in the brother’s yard and Jack stopped too. And he asked the brother if he knew the Devil Errant and he said no, didn’t know a man like that. And he said, “Well, I am the keeper of all the fish in the sea. In the morning I will ring the bell and all the fish can come and I will ask them if they know the Devil Errant.” In the morning, he rang the bell and all the fish came and they said they didn’t know a man like the Devil Errant.
In the morning, he rolled the barrel and Jack followed it until it stopped in the brother’s yard, and Jack stopped too. He asked the brother if he knew the Devil Errant, and the brother said no, he didn’t know anyone by that name. So he said, “Well, I’m the keeper of all the fish in the sea. In the morning, I’ll ring the bell, and all the fish can come, and I’ll ask them if they know the Devil Errant.” In the morning, he rang the bell, and all the fish came, but they said they didn’t know anyone like the Devil Errant.
Jack was fretting, for it only needed three days and the three month would be gone. The brother said, “Well, I don’t know what to do, but I have another brother who lives two hundred miles from here. Tomorrow I will roll the barrel and where that barrel stops that will be the place.” In the morning, he rolled the barrel and Jack followed after the barrel, and when he got to the other brother the brother said, “Well, I don’t know such a man by the name of the Devil Errant, but I am the keeper of all the birds in the year, and in the morning I will ring the bell and they will come and I will ask them if they know the Devil Errant.” In the morning, he rang the bell and all the birds came except one named the Quack, and everyone said he didn’t know the Devil Errant. Little after, the Quack came up. The keeper asked him why he didn’t come all this time and he said, “I was just at the Devil Errant’s yard picking up a few grains of corn.” The keeper said to Jack, “This is the only one who can take you to the Devil Errant’s yard.”
Jack was worried because there were only three days left until the three months would be over. His brother said, “Well, I’m not sure what to do, but I have another brother who lives two hundred miles away. Tomorrow I’ll roll the barrel, and wherever it stops will be the place.” In the morning, he rolled the barrel, and Jack followed it. When they got to the other brother, he said, “Well, I don’t know anyone named the Devil Errant, but I’m the keeper of all the birds throughout the year. In the morning, I’ll ring the bell, and they’ll come. I’ll ask them if they know the Devil Errant.” In the morning, he rang the bell, and all the birds came except one named the Quack, and everyone said they didn’t know the Devil Errant. Shortly after, the Quack showed up. The keeper asked him why he hadn’t come earlier, and he said, “I was just at the Devil Errant’s place gathering some grains of corn.” The keeper told Jack, “This is the only one who can take you to the Devil Errant’s place.”
Jack had to kill a cow now and cut it up in pieces and put it on the bird’s back along with himself, and every time the bird said “Quack,” give him a piece of meat. The Quack was a greedy bird; said “Quack” and gave him a piece, “Quack” and gave him a piece, “Quack” and gave him a piece, “Quack” and gave him a piece, till he gave him the whole cow, didn’t have any more to give him. The bird said “Quack” and he gave him his hat, “Quack” and he gave him his boots, “Quack” and didn’t have anything more to give him, and the bird dropped him at the river-side.
Jack had to kill a cow, chop it up into pieces, and load it onto the bird's back along with himself. Every time the bird said “Quack,” he had to give it a piece of meat. The Quack was a greedy bird; it said “Quack” and he gave it a piece, “Quack” and he gave it a piece, “Quack” and he gave it a piece, “Quack” and he gave it a piece, until he had given away the whole cow and had nothing left to give. The bird said “Quack,” and he gave it his hat, “Quack” and he gave it his boots, “Quack” and he had nothing more to offer, and then the bird dropped him at the riverside.
As Jack was there crying he saw an old man come. The man [137]said, “Jack, what you doing here?” Jack said, “I was gambling with the Devil Errant and he won me the fourth and fifth times and he said I was to find him in three months, and the three months are up to-day.” The man said, “Well, I advise you to stay here for a few minutes and you will see the Devil Errant’s two daughters come to bathe. You must not trouble those two, but when you see the third one come, when she goes to bathe take her clothes and hide them, and when she comes out to look for the clothing say to her, ‘Your father played me a trick and I will play you one too!’ ”
As Jack was there crying, he saw an old man approach. The man [__A_TAG_PLACEHOLDER_0__]said, “Jack, what are you doing here?” Jack replied, “I was gambling with the Devil Errant, and he beat me the fourth and fifth times. He told me to find him in three months, and those three months are up today.” The man said, “Well, I suggest you stay here for a few minutes, and you’ll see the Devil Errant’s two daughters come to bathe. You must not bother them, but when you see the third one arrive, take her clothes and hide them when she goes to bathe. When she comes out looking for her clothes, tell her, ‘Your father tricked me, so I’ll trick you too!’”
Jack did so. When the girl looked for her clothes, Jack said, “Your father played me a trick and I will play you one too.” And the girl fell in love with Jack and told him all her father’s secrets and said, “Now, Jack, when you go to my father’s gate, if he tells you to come in you mustn’t go in at the gate; for there will be a sword ready to cut off your head. Let him come and open the gate for you.” So when Jack went to the Devil Errant’s yard, the Devil Errant said, “You are very clever indeed, Jack! Open the gate and come in.” Jack said, “No, you come and open it.” The Devil came and opened the gate.
Jack did just that. When the girl looked for her clothes, Jack said, “Your father played a trick on me, and I’ll play one on you too.” The girl fell for Jack and shared all her father’s secrets, saying, “Now, Jack, when you reach my father’s gate, if he asks you to come in, don’t go through the gate; there’s a sword ready to chop off your head. He has to come and open the gate for you.” So when Jack arrived at the Devil Errant’s yard, the Devil Errant said, “You’re really clever, Jack! Come in and open the gate.” Jack replied, “No, you come and open it.” The Devil came and opened the gate.
The Devil said, “As you are so clever to find me in three months. I will give you another task to do.” He dropped his gold ring into an empty well and said, “Go and pick it up.” When Jack went, the well was full of water. Poor Jack was hungry and crying. He saw the girl coming with his breakfast and a bag with a machete in it. And she said, “Why are you crying, Jack?” He said, “Because your father has given me a task I can’t do.” She said, “What is it?” He said, “He dropped his ring into the well when it was empty, and when I went to pick it up, it was full of water.” She said, “Well, what you must do is to take this machete now and cut me up in pieces and I will be a ladder, and when you are coming back, you must take up every piece and put it into this bag and I will become the same woman.” Jack said he couldn’t do it at all, but she forced him to and so he did it. He chopped her up and put her down and she became a ladder, and every time in coming up he took up a piece until he had taken up the whole, only one little piece he forgot, till at last she became the same woman, only she had lost one of her finger-joints; but she said, “Never mind for that, Jack!”
The Devil said, “You’re pretty clever for finding me in three months. I have another task for you.” He dropped his gold ring into an empty well and said, “Go retrieve it.” When Jack went to the well, it was full of water. Poor Jack was hungry and crying. He saw a girl coming with his breakfast and a bag containing a machete. She asked, “Why are you crying, Jack?” He replied, “Because your father has given me a task I can’t complete.” She asked, “What is it?” He said, “He dropped his ring into the well when it was empty, and when I went to get it, it was full of water.” She said, “Well, what you need to do is take this machete and cut me into pieces, and I’ll become a ladder. When you come back, you have to take every piece and put them into this bag, and I’ll turn back into the same woman.” Jack said he couldn’t do that at all, but she insisted, so he complied. He chopped her up and laid her down, and she became a ladder. As he climbed up, he collected all the pieces until he had taken them all, except for one small piece he forgot. In the end, she became the same woman, just missing one of her finger joints; but she said, “Don’t worry about that, Jack!”
Jack took the ring to the Devil Errant and he said, “Since you are so clever, I will give you another task; take this house, now, and shingle it with dove feather.” Jack was crying and he saw [138]the girl coming with a barrel of corn. She said, “Now, Jack, dash this corn about the house and every bird will come to feed; and pick the feathers and shingle it with dove feathers.” And so Jack did.
Jack brought the ring to the Devil Errant, who said, “Since you’re so clever, I’ll give you another task; take this house and shingle it with dove feathers.” Jack was crying when he saw [__A_TAG_PLACEHOLDER_0__] the girl arriving with a barrel of corn. She said, “Now, Jack, scatter this corn around the house, and every bird will come to feed; then pick the feathers and shingle it with dove feathers.” And so Jack did.
And the Devil said, “You are so clever I will give you another task to do, and when you have done that I will set you free.” And he gave him a bit and said, “Go and catch my horse in the pasture.” When Jack went to the pasture he saw it was a mountain of sea. Jack was crying and he saw the girl coming with a gun and a stone. She said, “Don’t cry, Jack! take the bridle and stone, fire the gun and dash into the sea. The horse will come and put his head into the bit, as my grandfather was buried here.”
And the Devil said, “You’re really clever, so I’ll give you another task, and once you complete it, I’ll set you free.” He handed him a bit and said, “Go catch my horse in the pasture.” When Jack got to the pasture, he saw it was like a mountain of sea. Jack was crying when he noticed a girl coming with a gun and a stone. She said, “Don’t cry, Jack! Take the bridle and stone, fire the gun, and rush into the sea. The horse will come and put his head in the bit, just like my grandfather was buried here.”
When Jack carried the horse to the Devil Errant, the Devil Errant said, “You are very clever indeed. I will give you one of my daughters to marry.” He had the three girls dress alike and gave a grand dance and said when they were dancing he must pick out the one that he loved the best. The girl told him that she would wear a different branch and told him what branch she would wear, so he picked out the youngest daughter. The Devil Errant said he couldn’t give him that one at all because she was too young, but Jack said she was the only one he loved, and the Devil Errant couldn’t break his promise and had to give her to him, and they got the parson to come and marry them.
When Jack brought the horse to the Devil Errant, the Devil said, “You’re quite clever. I’ll let you marry one of my daughters.” He had the three girls dress the same and threw a big dance, saying Jack needed to pick the one he loved most. The girl told him she would wear a different branch and shared which one it would be, so he chose the youngest daughter. The Devil said he couldn’t give her to him because she was too young, but Jack insisted she was the only one he loved. The Devil couldn’t break his promise, so he had to let them be together, and they got the priest to come and marry them.
That night the wife said, “Well, Jack, father is going to kill you tonight.” When they went to bed, the wife made two wooden babies that would cry and put them in the bed; and they went into the pasture and got the best riding horses her father had and started for home. The devil got a pot of boiling water and threw it through the chimney into the room on the bed. When he heard the babies cry, he went to cut their throats and he found the two wooden babies. So he went after them. The horse’s name was “Supple Jack.” The girl said to Jack, “Look, look behind you and see what you see!” Jack said, “Your father is at the horse’s tail!” She said, “Take this grain of corn and throw it and it will turn a wood of trees that he can’t pass.” The Devil went back for his axe, and felled the wood. She said, “Look, look behind you, Jack, and see what you see!” He said, “Your father is at the horses tail!” She said, “Take this sweat and drop it behind you and it will mount to a great river he can’t cross.” The devil went back for his ladle and ladled the water till he drowned; he couldn’t go any further!
That night, the wife said, “Well, Jack, my dad is going to kill you tonight.” When they went to bed, she made two wooden babies that would cry and placed them in the bed. Then, they went to the pasture, took the best riding horses her dad had, and started for home. The devil got a pot of boiling water and threw it through the chimney into the room on the bed. When he heard the babies cry, he went to cut their throats and found the two wooden babies. So he went after them. The horse's name was “Supple Jack.” The girl said to Jack, “Look, look behind you and see what you see!” Jack replied, “Your dad is at the horse’s tail!” She said, “Take this grain of corn, throw it, and it will turn into a forest of trees that he can’t get through.” The devil went back for his axe and chopped down the trees. She said, “Look, look behind you, Jack, and see what you see!” He said, “Your dad is at the horse’s tail!” She said, “Take this sweat and drop it behind you, and it will turn into a great river he can’t cross.” The devil went back for his ladle and scooped the water until he drowned; he couldn’t go any further!
The girl said to Jack, “As you have been away so long, don’t take me with you; leave me at the lodgings and come back to-morrow [139]for me. But you must not kiss anyone; if you kiss anyone, you will forget me and never remember me any more.” So Jack went home. His mother and sisters and everybody came to kiss him, but he refused to kiss them. He lay on the sofa sleeping and a pet dog came and kissed him, and Jack never remembered his wife any more for four years. Then they made a great entertainment. Jack was just about to marry the next day to another woman, and he and his bride went to the entertainment. The first wife sat down at the window sad. They asked her to go with them to the entertainment. She said no, she was not going, but they forced her to go with them. As everybody was enjoying himself, they asked her to entertain them. She knocked her left side; a rooster came out. She knocked her right side; a hen came out. She knocked her stomach; a grain of corn came out. The rooster took it away from the hen. The hen said, “Get away, you ungrateful rooster! You came into my father’s yard, he gave you a task to do and you couldn’t do it. He dropped his gold ring into the well and you couldn’t take it out, had to mince me in pieces, and now I have lost one of my little finger joints!” She knocked again and another grain of corn came out. The rooster took it away from the hen. The hen said, “Stop, you ungrateful rooster! You came to my father’s yard, he gave you a task to shingle a house with dove feathers and you couldn’t do it; I had to do it for you!”
The girl said to Jack, “Since you’ve been away for so long, don’t take me with you; just leave me at the place and come back for me tomorrow [__A_TAG_PLACEHOLDER_0__]. But you mustn't kiss anyone; if you kiss someone, you’ll forget me and never remember me again.” So Jack went home. His mother, sisters, and everyone else came to kiss him, but he refused to kiss them. He lay on the sofa sleeping, and a pet dog came and kissed him, and Jack completely forgot about his wife for four years. Then they planned a big celebration. Jack was about to marry another woman the next day, and he and his fiancée went to the celebration. The first wife sat by the window, feeling sad. They asked her to join them at the celebration. She said no, she wouldn’t go, but they insisted that she come along. While everyone was having a good time, they asked her to entertain them. She knocked on her left side; a rooster came out. She knocked on her right side; a hen came out. She knocked on her stomach; a grain of corn came out. The rooster took it away from the hen. The hen said, “Get away, you ungrateful rooster! You came into my father’s yard, he gave you a job, and you couldn’t do it. He dropped his gold ring into the well, and you couldn’t get it out, so I had to be chopped into pieces, and now I’ve lost one of my little finger joints!” She knocked again, and another grain of corn came out. The rooster took it away from the hen. The hen said, “Stop, you ungrateful rooster! You came to my father’s yard, he gave you a job to cover a house with dove feathers, and you couldn’t do it; I had to do it for you!”
Jack said, “I remember something!”
Jack said, “I remember something!”
She knocked on her stomach again and another grain of corn came out. The rooster ate it up. She said, “Get away, you ungrateful rooster you! You came to my father’s yard. He gave you his bridle to go and catch his horse and you couldn’t catch it and I had to show you how to do it!”
She knocked on her stomach again, and another kernel of corn popped out. The rooster gobbled it up. She said, “Get lost, you ungrateful rooster! You came to my dad’s yard. He gave you his bridle to go and catch his horse, and you couldn’t even do that. I had to show you how to do it!”
Jack said, “I just remember my fault!” Jack fell down at her feet and begged her to forgive him. He said to the company that a man had lost a key and was about to buy a new one when he found the old one just as good, and everybody told him there was now no occasion to buy the new one. Jack said, “Well, this is my wife that I forgot for four years, and I have found her!” He put her in his buggy and drove home and left the other one in the same place. And they both lived happy forever.
Jack said, “I just remembered my mistake!” He dropped to her feet and begged her to forgive him. He told everyone that a man lost a key and was about to buy a new one when he found the old one was just as good, and everyone told him there was no need to buy the new one. Jack said, “Well, this is my wife that I forgot for four years, and I’ve found her!” He helped her into his buggy, drove home, and left the other one behind. And they both lived happily ever after.
106. The Magic Hat and the Staff of Life. [__A_TAG_PLACEHOLDER_0__]
Maud Baker, Dry River, Cock-pit country.
Maud Baker, Dry River, Cockpit country.
Once Jack’s wife gave him a cow to sell, and she told him the cow cost twenty pounds. Three men bet they could get the [140]cow cheap. They hid at different places along the wayside, and one came out and asked Jack if he was selling that goat. Jack said, “No, me man, it’s a cow, not a goat! because me wife told me it’s a cow and I can’t sell it for a goat.” The man told Jack his wife was making a fool of him and he would give him a dollar for the goat, but Jack refused. After he had gone for a couple of miles, a second man came out and repeated to him all that the first had said. And Jack refused to sell the cow and went on. After a couple of miles again, the third man came out and said he must sell him the goat. Jack got angry himself now, and the man offered him three dollars and he took it and returned to his wife with it and told her all that had happened to him with this goat she gave him for a cow. The wife was angry and told him she would have nothing more to do with him until she got her twenty pounds for the cow.
Once Jack's wife gave him a cow to sell and told him it was worth twenty pounds. Three men bet they could get the [__A_TAG_PLACEHOLDER_0__]cow for cheap. They hid in different spots along the road, and one of them came out and asked Jack if he was selling that goat. Jack replied, “No, man, it’s a cow, not a goat! My wife said it’s a cow, and I can’t sell it for a goat.” The man told Jack his wife was making a fool of him and offered him a dollar for the goat, but Jack turned him down. After the man walked a couple of miles, a second one came out and repeated what the first had said. Jack still refused to sell the cow and continued on. After a couple more miles, the third man came out and insisted he must buy the goat. Jack got angry and the man offered him three dollars, which he accepted. He went back to his wife with the money and told her everything that happened with the goat she gave him as a cow. His wife was furious and said she wouldn’t have anything to do with him until she got her twenty pounds for the cow.
Jack took the three dollars and started off in a deep study. He went to a shop and called for a bottle of whiskey, which cost a dollar. After paying for it, Jack asked the man to let it remain until he returned back, and the clerk consented. He went to a second shop and bought a bottle of whiskey for a dollar and asked the clerk to put it up also till he returned. He went to a third shop, bought a bottle of whiskey also and asked the clerk to let it remain. After going about three miles, he met up with the three men who robbed him out of his wife’s cow and says to them would they mind going to the shop and taking a drink with him; and they said yes. At the shop, Jack called for a bottle of whiskey, the four of them served it in glasses and drunk it all. Jack took off his hat and clapped it on the counter and said, “It’s well paid for!” and the clerk said, “All right, Jack, we know that.” After they go outside, the three men want to know how Jack didn’t pay for the whiskey and yet the clerk believe that he paid for it. Jack said as long as he clapped his hat on the counter, they must say that he paid for it. They bet Jack that he couldn’t go to the next shop and do the same, and Jack said that he could; and he went into the second shop and called for a bottle of whiskey again, the four of them drunk it off, and, taking off his hat, he clapped it on the counter again saying that it was well paid for. The clerk said, “Yes, Jack, it is all right.” They go to the last shop now, call for the third bottle and do the same thing again. They wonder how he can do that and ask to buy the hat. Jack said no. He asked them one hundred pounds for the hat, and the three of them made it up and Jack gave them the hat and got the [141]hundred pounds and carried them to his wife. She was well pleased now.
Jack took the three dollars and set off deep in thought. He went to a store and asked for a bottle of whiskey, which cost a dollar. After paying for it, Jack asked the clerk to hold it until he got back, and the clerk agreed. He went to another store and bought another bottle of whiskey for a dollar, asking the clerk to also set it aside until he returned. He then went to a third store, bought another bottle of whiskey and requested the clerk to hold it too. After walking about three miles, he encountered the three guys who had robbed him of his wife’s cow and suggested they go to the store for a drink. They agreed. At the store, Jack ordered a bottle of whiskey, and the four of them shared it in glasses and finished it all. Jack removed his hat and slapped it on the counter, saying, “It’s all paid for!” The clerk responded, “Okay, Jack, we know that.” Once outside, the three men were curious about how Jack hadn’t paid for the whiskey yet the clerk believed he had. Jack explained that as long as he slammed his hat on the counter, they had to say he paid for it. They bet Jack that he couldn’t do the same at the next store, and Jack confidently said he could. He went into the second store and ordered another bottle of whiskey, and they finished it off again. Removing his hat, he slapped it on the counter once more, claiming it was well paid for. The clerk said, “Yes, Jack, that’s fine.” They headed to the last store, ordered a third bottle, and repeated the process. They were amazed at how he could pull this off and asked to buy the hat. Jack declined, asking for one hundred pounds for the hat. The three of them pooled their money, and Jack handed over the hat, getting the hundred pounds in return, which he took back to his wife. She was very pleased now.
The three men started with the hat to see if they could get something by it also. After buying some things, one of the men tried the hat and it wasn’t successful. The other two were rowing with him, saying that wasn’t the way Jack did with the hat. The second one now took it and went in, but the clerk was angry and was about to call the police; they had to pay for what they called for there. Then there was a big row, the other two saying that wasn’t the way Jack had done with the hat. Now the third one tried it and was not successful. They threatened now to catch Jack and to kill him.
The three men started with the hat to see if they could get something out of it too. After buying a few things, one of the guys tried the hat, but it didn't work. The other two joined in, saying that wasn't how Jack handled the hat. The second guy took it next and went inside, but the clerk got furious and was about to call the police; they needed to pay for what they ordered there. Then there was a big fight, with the other two insisting that wasn't how Jack used the hat. Now the third one tried it and failed as well. They threatened to find Jack and kill him.
Jack knew what would happen and he told his wife he was going to put up a trick. He went to the bed and lay down, and when the wife saw the three men coming she started crying. They asked her what was the matter, and she said her husband was dead and nobody to help her bury him. They said, “A devil act that! should have been dead before now!” and asked to see him. Jack was lying in bed as if dead, and a stick beside him. One of the men said, “Yes, me man, we were looking for you to kill you; we are glad that you are dead already!” and he took up the stick beside him and gave him a wonderful stroke. Jack started up with fright and said to them, “This is the stick of life! it raised me from the dead!” and the wife was so glad to have her husband back again! Well, the three fools asked Jack now to sell them the stick. Jack refused, but they begged and Jack consented. They gave Jack one hundred fifty pounds for the stick because it was the “stick of life.”
Jack knew what was coming and told his wife he was going to pull a trick. He went to bed and lay down, and when his wife saw the three men approaching, she began to cry. They asked her what was wrong, and she said her husband was dead and there was no one to help her bury him. They replied, “That’s a devilish thing! He should have been dead long before this!” and asked to see him. Jack was lying in bed as if he were dead, with a stick beside him. One of the men said, “Yes, my man, we were looking for you to kill you; we’re glad you’re already dead!” He picked up the stick next to him and gave Jack a powerful whack. Jack jumped up in fright and exclaimed, “This is the stick of life! It brought me back from the dead!” His wife was overjoyed to have her husband back! Well, the three fools then asked Jack to sell them the stick. Jack refused, but they begged, and he finally agreed. They paid Jack one hundred fifty pounds for the stick because it was the “stick of life.”
The men started ’round the village advertising that they could raise the dead. The king’s daughter was dead. They went to the king’s home and told him that they could raise the dead, and he was glad and carried them inside where the daughter was lying dead. They began beating her with a stick and crying, “Princess, arise from the dead!” but nothing happened. The king was angry, ordered the furnace well heated and had them thrown into it. That was the end of the three men, and Jack was well rid of them.
The men began going around the village claiming they could bring the dead back to life. The king’s daughter had passed away. They went to the king's palace and told him they could revive her, and he was pleased and brought them inside to where his daughter lay dead. They started hitting her with a stick and shouting, “Princess, come back to life!” but nothing happened. The king got furious, ordered the furnace to be well heated, and had them thrown in. That was the end of the three men, and Jack was glad to be rid of them.
107. Uncle Green and Jack. [__A_TAG_PLACEHOLDER_0__]
Thomas Williams, Harmony Hall, Cock-pit country.
Thomas Williams, Harmony Hall, Cockpit Country.
Uncle Green is a rich old man and he never married. Jack is a young man and is poor and preparing to get married, but [142]cash is hard to get; so he t’ink to get somet’ing from Uncle Green. So he appoint his wedding for a day an’ invite Uncle Green. So when de day came, he make bargain wid his cook an’ everybody, make up good fire in de kitchen an’ cook good all what dey have. An’ make way outside in open yard where all de guests can sit, an’ dere he provide vessels an’ stones, each pot have his own place. Pick up de pot hot off de fire, put on de stone. No fire under dat; everyt’ing shut down quite close; no heat escape. So all de guests came from church, coming to dinner. So, nearly to dinner-time, somebody say, “Hi! how is it nearly dinner-time an’ not’ing doing? All de pot is on de stone an’ no fire under it!” All de chief men know all dat will happen, so dey say, “Never min’, frien’s, keep quiet, we soon have dinner!” Guests say, “All right, dis is strange wedding!” When dinner-time, Jack, de bride, come out an’ say, “Frien’s, we soon have dinner. I have a shell an’ a whip which know dere duty, an’ wi’ do it as I speak to dem.” So when de hour come, he rise up an’ took de shell an’ de whip an’ came out in de yard among de cooking vessels dat was on de stone, an’ blow de shell, to-hoo, to-hoo, to-o, an’ fire de whip at de same time an’ say, “Boil, pots, boil!” He did dat twice, an’ said, “Butler an’ cooks, everyt’ing to your posts!” Each one came an’ take charge of what dey have to occupy. Jack stand up dere an’ say, “Come, now, cook, dish up an’ hand to de butler!” So all de guests looking wid amazement and wonder, looking how t’ings going to be. As dey lift up de cover, de steam begin to fly out of every pot and everyt’ing well cooked!
Uncle Green is a wealthy old man who has never married. Jack is a young, poor man getting ready to tie the knot, but cash is hard to come by, so he thinks of getting something from Uncle Green. He schedules his wedding for a specific day and invites Uncle Green. When the day arrives, he makes arrangements with his cook and everyone, kindles a good fire in the kitchen [__A_TAG_PLACEHOLDER_0__] and cooks everything they have. He also sets up outside in the open yard for the guests to sit and provides pots and stones, with each pot assigned its own spot. He picks the pot hot off the fire and places it on the stone. There’s no fire underneath; everything is sealed tight, so no heat escapes. As all the guests come back from church to have dinner, someone asks, “Hey! How is it almost dinner-time and nothing's happening? All the pots are on the stones with no fire underneath!” The main men, knowing what’s about to happen, reply, “Don’t worry, friends, just stay calm, we'll have dinner soon!” The guests respond, “Alright, this is a strange wedding!” When it’s almost dinner-time, Jack, the groom, comes out and says, “Friends, we’ll have dinner soon. I have a shell and a whip that will know their duty, and I’ll make them do it as I command.” When the hour arrives, he stands up, takes the shell and the whip, steps out into the yard among the cooking pots on the stones, blows the shell, to-hoo, to-hoo, to-o, fires the whip at the same time, and shouts, “Boil, pots, boil!” He does this twice and commands, “Butler and cooks, everyone to your posts!” Each person comes forward to take charge of their tasks. Jack stands there and says, “Okay, cook, serve it up and hand it to the butler!” All the guests watch in amazement and wonder how things will turn out. As the covers are lifted, steam starts to rise from every pot, and everything is perfectly cooked!
Uncle Green propose to get married too an’ propose to buy de shell an’ de whip. “How much you take for de shell an’ whip, Mr. Jack?” Jack say, “Oh, Uncle Green, me hatful of money.” His hat was a big hat. Uncle Green send t’ree time to de bank to draw his hat full of gold and silver, notes, an’ everyt’ing whatever he could find to fill up his hat.
Uncle Green proposed getting married and said he wanted to buy the shell and the whip. “How much for the shell and whip, Mr. Jack?” Jack replied, “Oh, Uncle Green, I want a hat full of money.” His hat was a big one. Uncle Green went to the bank three times to withdraw his hat full of gold, silver, notes, and everything else he could find to fill it up.
No instruction given to him how doze t’ings were cooked before and never ask how t’ing was done; say, “Only blow de shell an’ crack whip an’ everyt’ing wi’ cook.” So wedding day came, an’ he invite, an’ prepare to marry to-day. He kill an’ cut up an’ put up everyt’ing in de pot wid cold water, put on de cold stone outside in de yard. When de hour for dinner come, say, “Frien’s, keep quiet; we soon have dinner.” De same t’ing as Jack said before he said, only not’ing of fire. So as de cook take up de cover, everyt’ing is raw same way [143]as it was put in. Say, “Good heavens! dat fellow Jack deceive me. Wonder where I will fin’ him!” an’ some one say he is at home.
No one told him how these things were cooked before, and he never asked how it was done; he just said, “Just blow the shell and crack the whip, and everything will cook.” So the wedding day came, and he invited everyone and prepared to get married that day. He killed and cut up everything and put it in the pot with cold water, then set it on a cold stone outside in the yard. When it was time for dinner, he said, “Friends, be quiet; we’ll have dinner soon.” Just like Jack said before, but without mentioning fire. When the cook lifted the lid, everything was still raw just like it was when he put it in. He exclaimed, “Good heavens! That guy Jack deceived me. I wonder where I can find him!” and someone said he was at home.
Jack know what will happen. He make himself plain in de way for anyone to see. Constable an’ cart come, take up Jack, t’row him into a bag an’ carry him to Uncle Green. Uncle Green say, “I want your life! Take him on to de sea an’ drown him.” So while dey driving on going over a bridge nearly got to de sea, Jack said to de cart-man, “You driving me on an’ you forget you’ valuable golden horse-whip! Put me on de water-table at de road-side lef’ me dere, go for you’ whip.” While he dere, Jack commence to cry in de bag, “Don’ wan’ king! Carry me go tu’n king an’ I don’ wan’ king!” A poor old man was passing by at de same time, hear de cry, stop, listen. He was a shepherd driving sheep to de pasture. He say, “’top! what a foolish bwoy! Bwoy, if you don’ wan’ to go an’ tu’n king, come out an’ mek me go!” Old man jump in de cart an’ loose de bag, an’ Jack come out de bag. Old man quick go down in de bag an’ Jack tie him an’ tek charge of de flock of sheep an’ drive dem on. Cart-man come an’ take his seat an’ drive on wid de ol’ man; so drive to de sea, take up de bag an’ dump de ol’ man. He was drown. So came home to Uncle Green. Say, “Did you drown him?”—“Yes.”—“A rascal dat!”
Jack knows what will happen. He makes it clear for everyone to see. The constable and the cart arrive, take Jack, throw him into a bag, and carry him to Uncle Green. Uncle Green says, “I want your life! Take him to the sea and drown him.” So while they're driving over a bridge, almost at the sea, Jack says to the cart driver, “You’re driving me and you forgot your valuable golden horse-whip! Just put me by the water table on the side of the road and leave me there while you go back for your whip.” While he’s there, Jack starts crying in the bag, “Don’t want to be king! Take me to be king and I don’t want to be king!” A poor old man happens to be passing by at the same time, hears the cry, stops, and listens. He’s a shepherd taking sheep to pasture. He says, “Stop! What a foolish boy! Boy, if you don’t want to go and be king, come out and let me go!” The old man jumps into the cart and loosens the bag, and Jack comes out of the bag. The old man quickly goes down into the bag, and Jack ties him up and takes charge of the flock of sheep and drives them on. The cart driver comes and takes his seat and drives on with the old man; they drive to the sea, pick up the bag, and dump the old man. He drowned. So they came back to Uncle Green. Uncle Green says, “Did you drown him?” — “Yes.” — “That rascal!”
Some day after, Uncle Green was going on de road in de district an’ hear big flock of sheep before him coming. Said, “Dat voice is not Jack voice?” When he get up to sheep, sheep pass, Jack arrive, dey meet up. He say, “Stop, Jack!” Jack say, “Yes, sir?”—“You alive?”—“Yes, sir! an’ if you t’row me furder I would get gold an’ diamond; where you t’row me, it only sheep an’ goat I get dere!”—“All right, bwoy! I forgive everyt’ing in a hurry, you go an’ show me where de gold an’ diamon’ is!” An’ so it was done. Jack drive de cart himself. When he get to a shallow place he say, “It is here de sheep an’ goats are.”—“I don’ want e! Go on, go where de gold an’ diamond is!” Drive on furder to de bank, take up de bag, t’row him in de deep water and drown him. An’ dat was de end of de craving man, Uncle Green, an’ Jack take all his riches.
Some days later, Uncle Green was traveling in the district and heard a large flock of sheep approaching. He thought, “That voice isn’t Jack’s, is it?” When he got closer to the sheep, they passed by, and Jack arrived, meeting him. He said, “Stop, Jack!” Jack replied, “Yes, sir?”—“Are you alive?”—“Yes, sir! And if you throw me farther, I’ll find gold and diamonds; where you threw me, I only found sheep and goats!”—“All right, boy! I’ll forgive everything quickly; you go and show me where the gold and diamonds are!” And so it happened. Jack drove the cart himself. When he reached a shallow spot, he said, “This is where the sheep and goats are.”—“I don’t want that! Keep going to where the gold and diamonds are!” They drove further to the bank, picked up the bag, threw it into the deep water, and drowned him. And that was the end of the greedy man, Uncle Green, and Jack took all his riches.
108. Big Begum and Little Begum. [__A_TAG_PLACEHOLDER_0__]
Emily Alexander, Mandeville.
Emily Alexander, Mandeville.
There was two sons named Big Begum and Little Begum. Big Begum was very rich and Little Begum was very poor. One [144]day, Little Begum found a bag of money and sent to Big Begum to borrow his quart pan to measure the money. Big Begum was very envious, didn’t like to see Little Begum prosper. So he wondered what Little Begum was doing with the quart pan. He got some grease and greased the bottom of the pan to find out. Little Begum measured the money and, not looking in the pan to see that a coin had fastened in the bottom, sent it back to Big Begum. Big Begum saw the money in the pan and was surprised to know where Little Begum got this money from, so he threatened Little Begum if he did not tell him he would kill him.
There were two sons named Big Begum and Little Begum. Big Begum was very wealthy, and Little Begum was very poor. One day, Little Begum found a bag of money and sent a message to Big Begum asking to borrow his quart pan to measure the money. Big Begum was very envious and didn’t like to see Little Begum succeed. So, he wondered what Little Begum was doing with the quart pan. He got some grease and smeared it on the bottom of the pan to find out. Little Begum measured the money and, not checking the pan to see that a coin had stuck to the bottom, sent it back to Big Begum. Big Begum saw the money in the pan and was surprised to learn where Little Begum got this money from, so he threatened Little Begum, saying that if he didn’t tell him, he would kill him.
So Little Begum told him that he had killed three of his horses, carried the meat to the market and hung it up in the market crying out, “Fresh meat for sale, bit a pound!” Big Begum now went home, killed three of his horses and carried the meat to the market and gave the same alarm; but no one came to buy it. So he was so sorry!
So Little Begum informed him that he had killed three of his horses, taken the meat to the market, and hung it up, shouting, “Fresh meat for sale, a bit a pound!” Big Begum then went home, killed three of his horses, and brought the meat to the market, making the same announcement; but no one came to buy it. He was really upset!
He went back home, called Little Begum, put him in a bag and tied him on a tree to stay till he came back. While Little Begum was there, he saw a man passing with a herd of sheep and he cried out. The man went up and asked what was the matter. He said that Big Begum wanted him to go to him and he did not want to go. So the man with the herd of sheep said he wanted to go, and Little Begum told him to take him out the bag if he wished to get there. The man took him out and went into the bag; Little Begum tied it as tight as he could, and the man told him to take charge of the herd of sheep. So he went away with the herd of sheep, leaving the man there.
He went back home, called Little Begum, put him in a bag, and tied it to a tree to stay there until he returned. While Little Begum was waiting, he saw a man passing by with a herd of sheep and shouted out. The man approached and asked what was wrong. Little Begum said that Big Begum wanted him to come over, but he didn’t want to go. The man with the sheep said he wanted to go, and Little Begum told him to take him out of the bag if he wanted to get there. The man took him out and climbed into the bag; Little Begum tied it as tightly as he could, and the man instructed him to look after the herd of sheep. So he left with the flock, leaving the man behind.
Big Begum came up now with his cutlass and chopped the bag so fine that he could hardly believe it was a man, and buried it. So when he buried it, he went round the corner whistling and singing beautiful songs, feeling quite happy that he had killed Little Begum. But as he turned the corner, he saw Little Begum with the herd of sheep. He was so surprised! He said, “Is that you, Little Begum? I thought I had chopped you up a while ago and buried you!” Little Begum said, “If you had chopped me up a little finer and buried me a little deeper, I would get a herd of cows instead of a herd of sheep!” So Big Begum told Little Begum to chop him up as fine and bury him as deep, so he might get the cows. So Little Begum chopped him up very fine and buried him. That was the End of Big Begum! [145]
Big Begum came up with his machete and chopped the bag so finely that he could barely believe it had been a person, and buried it. After burying it, he walked around the corner whistling and singing lovely songs, feeling pretty happy that he had killed Little Begum. But as he turned the corner, he spotted Little Begum with the herd of sheep. He was so shocked! He said, “Is that you, Little Begum? I thought I had chopped you up a while ago and buried you!” Little Begum replied, “If you had chopped me up a bit finer and buried me a bit deeper, I would have a herd of cows instead of sheep!” So Big Begum asked Little Begum to chop him up as finely as possible and bury him as deep as he could, hoping for cows. Little Begum chopped him up very finely and buried him. That was the end of Big Begum! [__A_TAG_PLACEHOLDER_0__]
109. The Fool and the Wise Brother. [__A_TAG_PLACEHOLDER_0__]
Emily Alexander, Mandeville.
Emily Alexander, Mandeville.
Once a lady had two sons; one was very foolish and the other was very wise. The wise one was hired to look after some sheep while the foolish one was to stay at home and mind the mother. One day the mother became very ill and the wise brother had to leave his work and come home, so he sent the foolish brother to go mind the sheep. So the foolish boy took a stick and broke the legs of the sheep and brought them home in the yard.
Once there was a woman with two sons; one was really foolish and the other was very smart. The smart one was hired to take care of some sheep while the foolish one stayed home to look after their mother. One day, their mother got really sick, and the smart brother had to leave his job and come home, so he sent the foolish brother to take care of the sheep. The foolish boy took a stick and broke the legs of the sheep before bringing them home to the yard.
The wise brother had on a bath on the fire for the mother. It was piping hot. So the wise brother went to the owner of the sheep to tell what had happened to the sheep and to ask for pardon, so he told the foolish brother to take off the pot off the fire and give the mother a sponging while he was away. The foolish brother took off the piping bath and put his mother in a tub and poured the hot bath on her, and she died.
The wise brother had a hot bath on the fire for their mother. It was boiling. So the wise brother went to talk to the sheep owner about what happened and to ask for forgiveness. He told the foolish brother to take the pot off the fire and give their mother a sponge bath while he was gone. The foolish brother removed the hot bath and put their mother in a tub, then poured the scalding water over her, and she died.
When the wise brother came home and found that his mother was dead, he was so disappointed because the owner of the sheep said as soon as their mother died he would take away their lands to pay for his sheep. So the sheep-owner took away the land and left them with only an iron gate. So both of them lifted the iron gate on their backs and began to travel. As they reached a tree they sat down to rest. While they were there, they saw a band of robbers coming; so both of them with the iron gate mounted the tree. The robbers came and sat under the tree and began to eat. But they had no custard and no vinegar and they wanted some. So the foolish brother in the tree said, “Brother, I want to werine!” So he said, “You may do so,” and so he did. The robbers underneath saw it coming down. Thinking it was vinegar, they took a pan and caught some and said, “Thank the Lord! the Lord has sent vinegar for us.” Again the foolish brother said, “I want to dédé!” So he did, and the robbers caught some, thinking it was custard, and said, “Thank the Lord! the Lord has sent down custard for us.” So both of them in the tree now became tired of holding the iron gate, so they dropped it. The robbers were so frightened that they ran away leaving everything, and the two brothers came down out of the tree and took up all the money that was left and a knife.
When the wise brother got home and found that his mother had died, he was really upset because the owner of the sheep had said that as soon as their mother passed away, he would take away their land to pay for his sheep. So, the sheep owner took their land and left them with just an iron gate. Both of them carried the iron gate on their backs and started traveling. When they reached a tree, they sat down to rest. While they were there, they noticed a group of robbers approaching, so they both climbed the tree with the iron gate. The robbers came and sat under the tree and began to eat. But they didn’t have any custard or vinegar and wanted some. So, the foolish brother in the tree said, “Brother, I want to urinate!” The wise brother replied, “Go ahead,” and so he did. The robbers underneath saw it coming down. Thinking it was vinegar, they grabbed a pan and caught some, saying, “Thank the Lord! The Lord has sent us vinegar.” Then the foolish brother said, “I want to pee again!” So he did, and the robbers caught some, thinking it was custard, and said, “Thank the Lord! The Lord has sent us custard.” After a while, both of them grew tired of holding the iron gate, so they dropped it. The robbers were so scared that they ran away, leaving everything behind. The two brothers climbed down from the tree and collected all the money that was left along with a knife.
The robbers sent one of the men to see what it was, and the two brothers took the knife and cut off his tongue and sent him back. When the robbers saw him coming, they ran to meet him [146]and asked him what was the matter. He could only say to them, “Bla, bla, bla!” They were so frightened that they started running, he running after them calling out “Bla! bla! bla!” They ran until they were out of breath and fell down and could go no further.
The robbers sent one of the guys to see what was going on, and the two brothers took the knife, cut off his tongue, and sent him back. When the robbers saw him coming, they rushed to meet him [__A_TAG_PLACEHOLDER_0__] and asked him what was wrong. All he could say was, “Bla, bla, bla!” They were so scared that they took off running, and he chased after them shouting “Bla! bla! bla!” They ran until they were out of breath and collapsed, unable to go any further.
110. The Children and the Witch. [__A_TAG_PLACEHOLDER_0__]
Emily Alexander, Mandeville.
Emily Alexander, Mandeville.
There was a poor man and his wife and two children. He had nothing to give them but a slice of bread and cold water for the day. So one day he got up, took the children into the bush and pretended to be chopping the tree; then, as the children were playing, slipped away. When the wife asked for the children, he told her he had left them in the bush and she fretted and worried all day. Life became easier for them day by day, and the man became sorry that he had left them in the wood.
There was a poor man, his wife, and their two kids. He had nothing to provide for them except a slice of bread and cold water for each day. One day, he got up, took the kids into the woods, and pretended to chop a tree; then, while the kids were playing, he slipped away. When his wife asked about the children, he told her he had left them in the woods, and she stressed and worried all day. Life got easier for them day by day, and the man started to regret leaving them in the woods.
The children, when they missed their father, started to travel through the wood to see if they could find their way home. A little black bird said to them, “Follow me and I will show you your way home!” but this little black bird was an Old Witch. It carried them to a house made out of nothing but cakes, sweets and all manner of nice things, and then the bird vanished away from them. But they were so glad to get the cakes and sweets that they began eating at once. Immediately as they touched the first cake, the door of the house opened and a very ugly-looking blind old woman came out to them and asked them what they were doing there; so they told her how they had been lost in the bush. She took them into the house, put one in a cage and had one to do all the work of the house. Every evening she went to feed the one in the cage, and asked him to stick out his hand to see if he was getting fat; so the one left in the house gave him a bone to stretch out instead, because the Old Witch was blind and could only feel. The one in the cage was getting very fat and rosy. One day she went to the cage and asked him to stretch out his hand and the child stretched out the bone; so she became very impatient, said she couldn’t wait any longer and would kill him that very day for dinner, and asked the one in the house to heat up the oven. Then the Witch told the one in the house to see if the oven was hot enough; the Witch was going to shut the door on her and let her stay in there and bake. But the girl was smart and said she did not know how to get into it, she must show her the way. As the Witch went into the oven, she pushed [147]her in and shut the door, and the Witch stood in there squealing till she was burned to death. Then the girl ran and took the boy out of the cage, took some of the cakes and nice things off the house, and ran to their own home. The parents were so glad to see them that they kept a ball for them that night, and they told the story how they had killed the Witch.
The kids, missing their dad, decided to wander through the woods to find their way home. A small black bird called out to them, "Follow me and I'll lead you home!" but this little black bird was actually an Old Witch. It brought them to a house made entirely of cakes, sweets, and all sorts of treats, and then the bird disappeared. They were so excited about the cakes and sweets that they started eating right away. As soon as they took a bite of the first cake, the door opened, and a very ugly, blind old woman came out and asked what they were doing there, so they explained how they had gotten lost in the woods. She invited them inside, caged one of them, and made the other do all the chores around the house. Every evening, she would go to feed the one in the cage and asked him to stick out his hand to check if he was getting fat; the one left in the house gave him a bone to stretch out instead, since the Old Witch was blind and could only feel. The one in the cage was getting really fat and rosy. One day, she went to the cage and asked him to show his hand, and he stretched out the bone; she became very impatient, said she couldn't wait any longer, and would kill him that very day for dinner, and told the other one to heat the oven. Then the Witch asked the one in the house to check if the oven was hot enough, because she planned to shut the door on her and bake her. But the girl was clever and said she didn’t know how to get in; the Witch needed to show her. As the Witch entered the oven, the girl pushed her in and shut the door, and the Witch squealed until she was burned alive. The girl then ran to free the boy from the cage, grabbed some cakes and treats from the house, and headed back home. Their parents were overjoyed to see them and threw a party that night, where they shared the story of how they had defeated the Witch.
111. The Boy and the Mermaid. [__A_TAG_PLACEHOLDER_0__]
Emily Alexander, Mandeville.
Emily Alexander, Mandeville.
Once a little boy went to the river to bathe. He was washed away to sea and his parents heard nothing about him, but he was told before going that if he went he would be drowned.
Once, a little boy went to the river to swim. He was swept out to sea, and his parents never heard from him again, but he had been warned beforehand that if he went, he would drown.
But he was a smart little boy. A mermaid came and took him and carried him to the bottom of the sea and asked him certain questions: If he ate fish? he said “No.” If he ate beef? he said “No.” If he ate mutton? he said “No.” If he ate pork? he said “No.” If he had said “Yes,” the mermaid would have killed him, because its body was made of fish, beef, mutton and pork. So, as he didn’t eat any of those things, the mermaid carried him to the shore, threw him out, and a sheep took him up. The master of the sheep asked him certain questions,—where he was from and what was his name. He told him and they carried him to his home. They were so glad to see him they went and invited friends to come and help them enjoy themselves and make merry.
But he was a clever little kid. A mermaid came, took him, and brought him to the bottom of the sea and asked him some questions: Did he eat fish? He said “No.” Did he eat beef? He said “No.” Did he eat mutton? He said “No.” Did he eat pork? He said “No.” If he had said “Yes,” the mermaid would have killed him because her body was made of fish, beef, mutton, and pork. So, since he didn’t eat any of those things, the mermaid took him to the shore, tossed him out, and a sheep picked him up. The master of the sheep asked him some questions—where he was from and what his name was. He told him, and they took him home. They were so happy to see him that they went and invited friends to come and join in the celebration and have a good time.
112. Difficult Tasks. [__A_TAG_PLACEHOLDER_0__]
Julia Gentle, Santa Cruz Mountains.
Julia Gentle, Santa Cruz Mountains.
A boy live with a very rich gentleman, and he have no children and he believe that when he die, the boy get all the fortune; so he want to kill the boy. And he throw out a barrel of rice and say boy must pick up every grain before he come back. And dead mother come and pick up every grain.
A boy lives with a very wealthy gentleman who has no children. He believes that when he dies, the boy will inherit all his wealth, so he wants to kill the boy. He throws out a barrel of rice and tells the boy that he must pick up every grain before he returns. The boy's deceased mother comes and picks up every grain.
And when he come and see the boy pick up all the rice, say, “You mean to get all me fortune!” He tell the boy must go to the headman town and carry away the duppy-man one bell. An the dead mother go with the boy and the mother tell the boy what time the duppy lie down he must mash them hard. And he go take the bell out the middle of the town where the duppy is, and must run to four cross-roads before he come home with the bell. Then all the duppy scatter; one go one cross-road and one another, and the boy run home to massa with the bell. [148]
And when he came and saw the boy picking up all the rice, he said, “You’re trying to take all my luck!” He told the boy he had to go to the headman’s town and bring back the duppy-man’s bell. The boy’s dead mother went with him and told him that when the duppy lay down, he had to crush them hard. So he took the bell to the center of the town where the duppy was and had to run to the four crossroads before he could come home with the bell. Then all the duppies scattered; one went one way, and another went another way, and the boy ran home to his master with the bell. [__A_TAG_PLACEHOLDER_0__]
Then after he carry the bell come home, the man say, “I don’ know what to do! I believe you going to get me fortune!” And him tak one sword, the sharpest sword, and give the boy the dull sword and say, “We now play sword!” And the boy take the dull sword and kill the man and get all the fortune.
Then after he brought the bell home, the man said, “I don’t know what to do! I think you’re going to bring me good luck!” He took one sword, the sharpest sword, and gave the boy the dull sword, saying, “Now we’re going to play with swords!” The boy took the dull sword and killed the man, gaining all the fortune.
113. The Grateful Beasts. [__A_TAG_PLACEHOLDER_0__]
James Smith, Claremont, St. Anne.
James Smith, Claremont, St. Anne.
A poor man was once travelling and saw a dog and a lion and a crow and ants fighting over dead prey. The poor man had nothing but a knife. He said, “Let me try and see if I can help you all.” He cut one quarter gave to the lion, cut one quarter gave to the dog, cut one quarter gave to the crow, gave the last quarter to the ants. The lion said, “My good man, I have nothing to pay for you kindness, but any trouble you get into just call upon the lion and you shall be ten times stronger than the lion.” The dog said, “Any trouble you get into just say, ‘The grey the dog,’ and you shall be ten times quicker than the dog.” The crow said, “Say, ‘The grey the crow,’ and you shall fly ten times higher than the crow.” The ants said, “Say, ‘The grey the ants,’ and you shall be ten times smaller than the ants.”
A poor man was once traveling and saw a dog, a lion, a crow, and some ants fighting over dead prey. The poor man had nothing but a knife. He said, “Let me see if I can help you all.” He cut one quarter and gave it to the lion, cut another quarter and gave it to the dog, cut a third quarter and gave it to the crow, and gave the last quarter to the ants. The lion said, “My good man, I have nothing to repay your kindness, but if you ever get into trouble, just call on the lion, and you’ll be ten times stronger than the lion.” The dog said, “If you get into trouble, just say, ‘The grey the dog,’ and you’ll be ten times quicker than the dog.” The crow said, “Say, ‘The grey the crow,’ and you’ll fly ten times higher than the crow.” The ants said, “Say, ‘The grey the ants,’ and you’ll be ten times smaller than the ants.”
Some time after that, a great seven-headed giant who had one daughter, made a rule that any man coming to his house he would surely put to death. That poor man heard about the saying of the seven-headed giant and said he would marry the daughter. They laughed at him, but he found himself at the giant’s yard. There he found the daughter, but the giant was not at home. He told her that he would marry her, and she said that the giant would kill him. He said that he would give the giant a fight. He went back the second day, went back the third day. The father caught him there, said to his daughter in the house, “Aye! I smell fresh blood!”—“No, papa, nothing of the kind!” The giant went into the room she was hiding the man in. The man said, “The grey the ants,” and he was ten times smaller than ants; found his way through the crevices, ran down the stair-case, found himself out on the green, and he came back into his man’s shape. The giant came out and caught hold of him. He called upon the lion and he was ten times stronger than a lion. He flashed off three of the giant’s heads.
Some time later, a massive seven-headed giant who had one daughter declared that any man who came to his home would be put to death. A poor man heard about the giant's rule and decided he would marry the daughter. People laughed at him, but he went to the giant’s property. There, he found the daughter, but the giant was out. He told her he wanted to marry her, and she warned him that the giant would kill him. He replied that he would fight the giant. He returned the next day, and then again on the third day. The father caught him there and said to his daughter inside, “Aye! I smell fresh blood!”—“No, dad, nothing like that!” The giant went into the room where she was hiding the man. The man said, “The grey ants,” even though he was ten times smaller than ants; he found his way through the cracks, ran down the staircase, got outside, and transformed back into his human shape. The giant came out and grabbed him. He called upon the lion, who was ten times stronger than a lion. He severed three of the giant’s heads.
All the giant’s treasure was hidden in a round hill and the key was two marbles on an iron rod. The two marbles and the rod dropped from the giant’s pocket. “The grey the dog,” and he [149]was ten times quicker than a dog and caught the marbles and the rod. The giant caught after him and he said, “The grey the crow,” and flew ten times higher than a crow, and flew down and hit off the other four heads. The giant was lying down dead. With the advice of the girl he walked straight up to the hill, joined the iron rod on the top of the hill, set the two marbles at the other side at the foot of the hill, and both marbles rolled to the iron rod. So the man went in and got all that hidden treasure and he married the daughter and got all the possessions.
All the giant’s treasure was hidden in a round hill, and the key was two marbles on an iron rod. The two marbles and the rod fell from the giant’s pocket. “The grey dog,” and he [__A_TAG_PLACEHOLDER_0__]was ten times faster than a dog and caught the marbles and the rod. The giant chased after him and said, “The grey crow,” and flew ten times higher than a crow, then swooped down and knocked off the other four heads. The giant was lying dead. Following the girl’s advice, he walked straight up to the hill, placed the iron rod on top of the hill, set the two marbles at the bottom of the hill, and both marbles rolled to the iron rod. Then the man went in and took all the hidden treasure, and he married the daughter and gained all the wealth.
So you can never be too strong to be brought low.
So you can never be too strong to be brought down.
114. Jack and the Bean-stalk. [__A_TAG_PLACEHOLDER_0__]
Clarence Tathum, Mandeville.
Clarence Tathum, Mandeville.
Jack’s father died an’ leave he an’ his mother. And all them money finish an’ they didn’t have more than one cow leave. An’ the mother gave him to go to the market an’ sell it. When he catch part of the way, he swap it for a cap of bean.
Jack’s father died, leaving him and his mother. They ran out of money and only had one cow left. His mother told him to take it to the market and sell it. On the way, he traded it for a bag of beans.
When he get home, the mother get annoyed and t’row away the bean, so he get dread if the mother beat him. He went away an’ sat by the roadside, an’ he saw an old lady coming, ’he beg him something, ’he show him a house on a high hill, an’ him tol’ him de man live up dere is de man rob all him fader riches an’ he mus’ go to him an’ he get somet’ing. An’ so he went home back.
When he got home, his mother got annoyed and threw away the bean, so he was scared she would beat him. He walked away and sat by the roadside, and he saw an old lady coming. He asked her for something, and she showed him a house on a high hill. She told him that the man who lived there was the one who stole all his father's wealth, and he needed to go to him and get something back. And so he went back home.
An’ so in de morning, he see one of de bean-tree grow a large tree outside de window, an’ ’tretch forth over de giant house; an’ he went up till he reach to de giant house. An’ when he go, de giant was not at home an’ he ax de giant wife to put him up an’ give him something to eat. De wife tell him she will give him something to eat, but she can’t put him up, for anywhere him put him de giant will find him when him come home. He said to de giant wife him must tek a chance. De wife put him into a barrel. When de giant come home, de giant smelled him. He ax him wife where him get fresh blood. So she told him she have a little somet’ing to make a pudding for him tomorrow. Said ’he mus’ bring it. Said no, better to have fresh pudding tomorrow than to have it tonight. After de giant finish his dinner, started to count his money. He fall asleep on de table, an’ Jack went down take be bag of money an’ went away to his house. He climb on de bean-tree right outside his window an’ went home back an’ gave his mother the money. [150]
And so in the morning, he saw one of the bean stalks had grown a large tree outside the window, stretching over the giant's house; he climbed it until he reached the giant's house. When he got there, the giant wasn't home, so he asked the giant's wife to let him stay and give him something to eat. The wife told him she would feed him, but she couldn't let him stay because the giant would find him when he got back. He told the giant's wife he had to take the chance. She hid him in a barrel. When the giant came home, he smelled him. He asked his wife where she got fresh blood. She told him she had a little something to make a pudding for him tomorrow. The giant insisted she must bring it. She replied it was better to have fresh pudding tomorrow than to have it tonight. After the giant finished his dinner, he started counting his money. He fell asleep at the table, and Jack went down, took the bag of money, and returned home. He climbed the bean stalk right outside his window and went back home to give his mother the money. [__A_TAG_PLACEHOLDER_0__]
115. Jack and the Devil. [__A_TAG_PLACEHOLDER_0__]
Richard Pottinger, Claremont, St. Anne.
Richard Pottinger, Claremont, St. Anne.
Devil had his company in his house, had a woman also locked up while Jack, his servant, was heating the oven. Somebody was expected from home. Jack was very fond of that girl, promised her that if anybody will come from home, he will keep heating the oven. The two of them arrange that she will keep singing—
Devil had company at his place, and he also had a woman locked up while Jack, his servant, was heating the oven. Someone was expected to arrive from home. Jack really liked that girl and promised her that if anyone showed up from home, he would keep heating the oven. The two of them arranged that she would keep singing—
“Wah wah oo, wah wah oo, wah wah oo,
“Wah wah oo, wah wah oo, wah wah oo,
Nobody coming from Prince of Wales?”
Nobody coming from Prince of Wales?
Jack now (answers),
Jack now replies,
“No, no, madame; no, no, madame; no, no, madame;
“No, no, ma’am; no, no, ma’am; no, no, ma’am;
Nobody coming from Prince of Wales.”
Nobody is coming from Prince of Wales.
The master came to the window; “Jack, is the oven hot?”—“No, Master, not yet hot.” Jack put in two bundles of wood more. About an hour after, the girl began the same song. Jack gave the same reply. Master came again; “Jack, is the oven hot?”—“No, Master, not yet hot.”
The master went to the window and asked, “Jack, is the oven hot?”—“No, Master, not yet hot.” Jack added two more bundles of wood. About an hour later, the girl started singing the same song. Jack responded the same way. The master came back and asked, “Jack, is the oven hot?”—“No, Master, not yet hot.”
The girl’s father came. The girl started singing—
The girl's dad showed up. The girl began to sing—
“Wah wah oo, wah wah oo, wah wah oo,
"Wah wah oo, wah wah oo, wah wah oo,
Nobody coming from Prince of Wales?”
Nobody coming from the Prince of Wales?
Jack says,
Jack's saying,
“Yes, yes, madame! yes, yes, madame! yes, yes, madame!
“Yes, yes, ma'am! yes, yes, ma'am! yes, yes, ma'am!
Somebody coming from Prince of Wales!”
Somebody is arriving from Prince of Wales!”
The master came to the window; “Jack, is the oven hot?”—“Yes, Master, red-hot!” Coming down the staircase the father drew a revolver and shot him. Jack has to put him in the oven, and Jack, the girl, and all the company make a feast of him. The father took Jack and the girl back to his house and married them both for life.
The master approached the window and asked, “Jack, is the oven hot?”—“Yes, Master, it’s blazing hot!” As he came down the stairs, the father pulled out a revolver and shot him. Jack had to put him in the oven, and then Jack, the girl, and everyone else had a feast. The father took Jack and the girl back to his house and married them both for life.
116. Jack’s Riddle. [__A_TAG_PLACEHOLDER_0__]
Clarence Tathum, Mandeville.
Clarence Tathum, Mandeville.
A little boy once heard of a king’s daughter who would answer any riddle, and so he told his mother that he was going to ask the king’s daughter a riddle. Whatever riddle the king’s daughter asks him, if he can’t answer, the king’s daughter will kill him; or else, he will get the king’s daughter. And the mother made some dumpling and gave to him, made six, poisoned one. And he eat four and gave two to the donkey he was riding, and one of those two was the one that was poisoned. So “Poor Lo” died. So seven John-crow came to eat Poor Lo; so while the seven John-crow were eating Poor Lo, they were dying one after another [151]by the poison of Poor Lo. And he saw an orange-tree with one ripe orange on it, and he went and picked it and eat it, and he picked up one under the tree and eat it. And Jack went to the king’s daughter, and she asked him the riddle; and after he answered it, he asked her this one:
A little boy once heard about a princess who would answer any riddle, so he told his mother that he was going to ask the princess a riddle. If he couldn't answer whatever riddle she posed, the princess would kill him; otherwise, he would win her over. His mother made him some dumplings, making six in total and poisoning one. He ate four and gave two to the donkey he was riding, and one of those two was the poisoned one. So, "Poor Lo" died. Then seven vultures came to eat Poor Lo; while the seven vultures were feasting, they each died one by one from the poison in Poor Lo. He then saw an orange tree with one ripe orange on it, so he went over, picked it, and ate it, and he picked up another one from underneath the tree and ate that too. Jack went to the princess, who asked him the riddle; after he answered it, he posed this one to her:
“Two kill one and one kill seven; the top of the tree was sweet, but the bottom was sweeter yet.”
“Two kill one and one kill seven; the top of the tree was sweet, but the bottom was even sweeter.”
117. Jack as Fortune-teller. [__A_TAG_PLACEHOLDER_0__]
T. Brown, Claremont, St. Anne.
T. Brown, Claremont, St. Anne.
Der was a day Jack says he was a fortune-teller. De king call him dat his wife los’ her marriage ring and he want him to tell him where it go. Jack didn’t know not’ing all de same, but jus’ working his head. De king got t’ree servant in his house. De t’ree of dem steal de ring. De king give Jack four days to tell him. One mo’ning, one carry Jack breakfas’. Jack says, “Praise de Lord, I got one!” Same day, one carry his dinner; same day, one carry his supper. Jack says, “Praise de Lord, I got de t’ree!” (Jack meant he get t’ree meals, but de servant think Jack mean them.) One of the servant go in the house, say, “Let us tell Jack we get de ring, for he know it.” De t’ree of dem come to Jack one night and told Jack dat ’ey steal de ring. Jack said, “Oh, yes, I did know a long time dat it you t’ief it!” Jack says, “If I tell de king about de ring, king will behead de t’ree of you.” Jack says, “Make a little ball and put de ring in it and put it down a big turkey’s mout’.” De morning, nine o’clock, de king called Jack to tell him where his wife’s ring goes; if Jack can not tell him, he will kill Jack. Jack says, “If you want to know how you’ wife ring go, kill dat big turkey an’ look in his craw.” Dey kill de turkey, an’ saw de ring; and from dat day, de king believe what Jack do and give Jack his daughter to marry. And I pass roun’ de house last week and I saw dem an’ dey give me a good piece of beef-bone. Dear how Jack got his richness by working his head!
There was a day when Jack claimed he was a fortune-teller. The king called him because his wife lost her wedding ring and wanted him to find out where it was. Jack didn't actually know anything, but he was just thinking. The king had three servants in his house. All three of them stole the ring. The king gave Jack four days to find it. One morning, a servant brought Jack breakfast. Jack said, “Praise the Lord, I got one!” That same day, another servant brought his lunch; later, another brought his dinner. Jack said, “Praise the Lord, I got the three!” (Jack meant he got three meals, but the servant thought Jack meant them.) One of the servants went inside the house and said, “Let’s tell Jack we have the ring, since he knows.” The three of them came to Jack one night and admitted they stole the ring. Jack said, “Oh, yes, I knew for a long time that you were the thieves!” Jack said, “If I tell the king about the ring, he will execute the three of you.” Jack suggested, “Make a little ball, put the ring in it, and place it inside a big turkey’s mouth.” The next morning, at nine o'clock, the king summoned Jack to find out where his wife’s ring was; if Jack couldn’t tell him, he would be executed. Jack said, “If you want to know where your wife's ring is, kill that big turkey and look in its craw.” They killed the turkey and found the ring; from that day on, the king trusted what Jack said and offered him his daughter in marriage. I passed by their house last week and saw them, and they gave me a nice piece of beef bone. How amazing it is how Jack became wealthy just by using his wits!
118. Robin as Fortune-teller. [__A_TAG_PLACEHOLDER_0__]
Henry Spence, Bog, Westmoreland.
Henry Spence, Bog, Westmoreland.
Robin fawn himself to be fortune-teller. So he bet a lot of money dat whatever dey have fe dinner to-night, him will tell it. So Robin name Fox,—call him “Mr. Fox Robin,”—an’ dey didn’t know his name. So it was a fox underneat’ de dish fe de dinner. [152]So when him come in, frighten’, t’ink him goin’ to lose, him sit down, say, “Aye, poor Fox is caught to-day!” When dey hear him say dis, everybody give a shout. Him win; for it was a fox underneat’ de dish.
Robin claimed to be a fortune-teller. So he bet a lot of money that whatever they were having for dinner that night, he could predict it. He called the fox “Mr. Fox Robin,” and they didn't know his name. It turned out there was a fox underneath the dish for dinner. [__A_TAG_PLACEHOLDER_0__] When he came in, scared and thinking he was going to lose, he sat down and said, “Ah, poor Fox is caught today!” When everyone heard him say this, they all cheered. He won because there was a fox under the dish.
Once de good man again go out to shoot. So him coming home, hear about Fox too,—same Fox. So him catch a robin redbreast an’ kill it an’ roast it an’ put it under de dish de very same as dey do de fox. So at dinner when he come to a certain time, say, “I want to know what underneat’ de dish now, Mr. Fox?” So said, “Well, poor Robin is well caught to-day!”
Once the good man went out to hunt again. When he came home, he heard about the Fox too — the same Fox. He caught a robin redbreast, killed it, roasted it, and placed it under the dish just like they do with the fox. So at dinner, when it was the right time, he said, "I want to know what's underneath the dish now, Mr. Fox?" The Fox replied, "Well, poor Robin has been well caught today!"
119. Jack and the Grateful Dead. [__A_TAG_PLACEHOLDER_0__]
Richard Morgan, Santa Cruz Mountains.
Richard Morgan, Santa Cruz Mountains.
A boy an’ a girl made match to marry, an’ doze people who dey call de fairy t’ief away de girl from Jack. But dey give one anodder different name; dis girl name ‘Catch ’em’ an’ dis boy name ‘If-you-can’.
A boy and a girl decided to get married, but those people who are called the fairy thieves took the girl away from Jack. But they gave each other different names; the girl is named 'Catch 'em' and the boy is named 'If-you-can'.
An’ Jack was travelling. When he get part of de way, he see whole heap of people beatin’ a dead man. He say, “O my! what de reason dey do dis?” Dey said, “De man owe me a lot of money!” Jack pay all de money an’ bury de man. He went a little furder an’ see anodder an’ he do de same. He went a little way off again, he see anodder, he do de same.
An' Jack was traveling. When he got partway, he saw a whole bunch of people beating a dead man. He said, "Oh my! What's the deal with this?" They replied, "The man owes me a lot of money!" Jack paid all the money and buried the man. He went a little further and saw another one, and he did the same. He went a little way off again, saw another, and he did the same.
So he get broke now. He hear dat de fairy want a servant. De fairy said, “Yes, I want a servant!” an’ gi’ him every key open all de door excep’ one room. Jack said, “All right, sir!” De fairy is a people dey go out every day. Jack open every door, an’ after him open de las’ door he fin’ de girl in dat room. An’ ’he say, “Jack, what you open dis door for? De fairy bin goin’ kill you, for dey dey got me here an’ fatten to kill.” Jack said, “I am jus’ as smart as dem!” an’ tek down de girl an’ comb her hair, ketch her louse, gi’ her somet’ing to eat an’ hang her up same way. When de fairy come an’ say, “Jack, you goin’ into dis room?” Jack said, “No, sir.” De fairy tek de key, he walk in de door an’ fin de girl same way as he leave her.
So now he’s broke. He hears that the fairy wants a servant. The fairy says, “Yes, I want a servant!” and gives him every key to open all the doors except one room. Jack says, “All right, sir!” The fairy is a creature that goes out every day. Jack opens every door, and after he opens the last door, he finds the girl in that room. He says, “Jack, why did you open this door? The fairy was going to kill you because they have me here and are fattening me up to kill.” Jack replies, “I’m just as clever as they are!” and he takes down the girl, combs her hair, catches her lice, gives her something to eat, and puts her back the same way. When the fairy comes and asks, “Jack, are you going into this room?” Jack says, “No, sir.” The fairy takes the key, walks in the door, and finds the girl just as he left her.
Every day Jack do de same t’ing, till de las’ day he took down de girl an’ dey walk. He goin’ in a vessel. De girl was so pretty, one of de men dat in de vessel grudge Jack an’ fling Jack overboard. Anodder little boy, gi’ de name of Jack, he t’row one piece of board, said, “Poor man! paddle on dis.” An’ de girl is de king daughter who was going to marry to Jack de nex’ day. [153]An’ Jack paddle till him get one part of de sea upon some stone an’ sit down hol’ing his head. Dat was night. Pelican fly an’ pick him in his head, gi’ him a piece of bread, tek him up an’ sail wid him drop him into anodder place. Anodder pelican tek him an’ sail wid him drop him into anodder place again. De las’ pelican gi’ him somet’ing to eat, fly wid him right into town. So dat was de t’ree dead men he buried; dat t’ree dead save his life.
Every day Jack did the same thing, until the last day when he took the girl and they walked. He was going to get on a ship. The girl was so beautiful that one of the men on the ship was jealous of Jack and threw him overboard. Another little boy, named Jack too, threw him a piece of wood and said, “Poor man! Paddle on this.” And the girl was the king's daughter who was supposed to marry Jack the next day. [__A_TAG_PLACEHOLDER_0__] Jack paddled until he reached a part of the sea by some stones and sat down holding his head. It was nighttime. A pelican flew and pecked him on the head, gave him a piece of bread, picked him up, and sailed with him, dropping him in another place. Another pelican took him and sailed with him, dropping him into yet another place again. The last pelican gave him something to eat and flew him right into town. So those were the three dead men he buried; those three dead men saved his life.
Nex’ morning in de whole town nobody to be found in de street. An’ when Jack couldn’t get a house to rent, all de house was rented, one woman said ’he don’ get nowhere only a loft to de roadside. Jack said, “Dat’s de place I want!” an’ was dere until de couple going to church. Den, after she come at de said place, Jack look out an’ saw her, an’ Jack said, “Catch him!” De girl said, “If-you-can!” an’ she call to de coachman to turn back home to de yard. An’ after she went home, she sent a constable t’rough de whole town, an’ everyone he bring she said no. De las’ one de ol’ lady said, “Only one man lef’ here an’ he drunk, for he drink a great bottle of rum!” but Jack do dat in gladness as he saw de girl. An’ de girl said, “Bring him come!” An’ after him come, he catch him an’ kiss him an’ goin’ in de house bathe an’ shine himself an’ tell all what distress happen to him.
The next morning, the whole town was empty. When Jack couldn’t find a place to rent because all the houses were taken, one woman said he wouldn’t get anywhere except a loft by the roadside. Jack replied, “That’s the place I want!” and he stayed there until the couple was heading to church. Later, when the girl arrived at the spot, Jack looked out and saw her, and he said, “Catch him!” The girl replied, “If you can!” and called to the coachman to turn back toward home. After she returned home, she sent a constable all through the town, but everyone he brought she turned away. The last one, an old lady, said, “There’s only one man left here, and he's drunk because he drank a big bottle of rum!” But Jack was happy at that because he saw the girl. And the girl said, “Bring him here!” Once he arrived, she caught him, kissed him, and he went into the house to wash up and shine himself and tell everyone about the trouble he had.
Dey catch de man what do dis t’ing, hang him by de p’int of his tongue.
Dey catch the man who did this thing and hang him by the tip of his tongue.
120. The Boy and his Master. [__A_TAG_PLACEHOLDER_0__]
Richard Morgan, Santa Cruz Mountains.
Richard Morgan, Santa Cruz Mountains.
Der is Old Witch. One boy larnin’ old witch, too. De man want a book-clerk. De boy go to him and said, “You want a book-clerk, sir?” An’ say, “Yes, but you cannot read?” Boy say no, an’ say, “All right, you shall be my clerk.” He never trouble de boy on de book for a long time. When he going tek up de book, ’e say, “Oh-h-h-h! you expect to be my master!” an’ de man say, “Go home!”
Der is an old witch. One boy is learning from the old witch, too. The man wants a book clerk. The boy goes to him and says, “Do you want a book clerk, sir?” And the man replies, “Yes, but you can’t read?” The boy says no, and the man says, “Alright, you can be my clerk.” He doesn’t bother the boy with the book for a long time. When he goes to pick up the book, he says, “Oh-h-h-h! You expect to be my master!” and the man says, “Go home!”
Him mudder an’ fader was poor. He said, “Ma, I gwine to turn a fat pig tomorrow; kyar’ me go sell, don’ lef’ de rope on me.” He ma get two pound. Nex’ day he say, “Ma, I gwine to turn a pretty mare; kyar’ me sell me, don’ lef’ de rope.” When de fader get part of de way, he meet a man. De man say, “Ho-o-o, what a pretty mare! How much you want?”—“One hundred.” De ol’ man go to tek off de rope. De man said, “What a damn fool is you! I buy de mare an’ you want de rope!” De Old Witch [154]tek de mare. At de same time de Old Witch know dat de mare is de boy an’ de boy know dat is de Old Witch. So he hitch him in de market an’ gwine in de shop to tek a drink. Some school-children gwine past. De mare said, “Do, you kyan’ slip off dis rope off me head?” De chil’ren said, “’top! you ever hear a horse talk?” De mare said, “Never mind! you slip it off.” As dey slip off de rope, de mare gallop away. De chil’ren call out, “You’ mare get away!”
His mother and father were poor. He said, “Mom, I’m going to sell a fat pig tomorrow; don’t leave the rope on me.” His mom got two pounds. The next day he said, “Mom, I’m going to sell a pretty mare; don’t leave the rope on me.” When the father got part of the way, he met a man. The man said, “Wow, what a pretty mare! How much do you want?”—“One hundred.” The old man started to take off the rope. The man said, “What a fool you are! I’m buying the mare, and you want the rope!” The Old Witch [__A_TAG_PLACEHOLDER_0__] took the mare. At the same time, the Old Witch knew the mare was the boy, and the boy knew it was the Old Witch. So he tied her up in the market and went into the shop to get a drink. Some schoolchildren were passing by. The mare said, “Hey, can you slip this rope off my head?” The children said, “Wait! Have you ever heard a horse talk?” The mare said, “Never mind! Just slip it off.” As they slipped off the rope, the mare galloped away. The children shouted, “Your mare got away!”
De Old Witch come out. He turn a stallion, an’ two race fo’ it. An’ de mare up again a pigeon-hawk an’ she fly. De Old Witch turn a big fowl-hawk an’ dey sail in de air. De mare turn a dove an’ sail till she ’py a house wid glass windeh. De dove sail right t’ru de windeh, drop into a woman lap; de dove turn a ring, get on de woman finger. De fowl-hawk fly exactly to de door. When de hawk fly away, de ring come off de finger an’ turn de boy an’ tell de woman a man will come here in de mo’ning; he will have her marry fo’ dis ring, but don’ receive it. Nex’ day de boy turn de ring, get on de finger. De man dribe up an’ said, “You have a ring here?” De woman said yes. He said, “I give you one husband,” an’ de woman said yes and slipped off de ring to give to de man. De ring drop on de floor an’ turn a corn-grain. De man come out of de buggy, turn a rooster to pick up de corn-grain. De corn-grain jump up, turn a puss an’ wipe off de cock head. So dat de boy get up and tek de buggy an’ go to de Old Witch yard and tek all what he get.
The Old Witch came out. He turned into a stallion, and they raced for it. The mare went up against a pigeon-hawk, and she flew. The Old Witch turned into a big fowl-hawk, and they soared in the air. The mare turned into a dove and flew until she landed on a house with glass windows. The dove flew right through the window, landing in a woman's lap; the dove turned into a ring and got on the woman's finger. The fowl-hawk flew straight to the door. When the hawk flew away, the ring came off the finger and turned into a boy, telling the woman that a man would come here in the morning; he would marry her for this ring, but she shouldn’t accept it. The next day, the boy turned the ring, and it went back on the finger. The man drove up and asked, “Do you have a ring here?” The woman said yes. He said, “I’ll give you a husband,” and the woman said yes and slipped off the ring to give it to the man. The ring dropped on the floor and turned into a corn grain. The man got out of the buggy and turned into a rooster to pick up the corn grain. The corn grain jumped up, turned into a cat, and knocked off the rooster's head. So the boy got up, took the buggy, and went to the Old Witch's yard to take everything he could get.
So de boy learn one mark more dan de Old Witch.
So the boy learns one more trick than the Old Witch.
121. The Language of Beasts. [__A_TAG_PLACEHOLDER_0__]
Richard Morgan, Santa Cruz Mountains.
Richard Morgan, Santa Cruz Mountains.
One boy was along wid a man. He was a shepherd boy; every Wednesday he go in de wilderness go look after his master sheep. He saw one snake. De snake said, “Do, I beg you carry me go to me fader; but when you go, if me fader give you money, don’ you tek it, but ax him to give you de knowledge of every animal.” So de boy tek de snake to his fader. When he go, de snake ax him if he want money. He said, “No, I wan’ to understan’ de knowledge of every animal.” De snake tol’ him to lie down, an’ he spit in his mouth an’ tol’ him whatever animal dat he hear talk he mus’ not tell it to nobody, fo’ de day he venture to talk it he shall surely die.
One boy was with a man. He was a shepherd boy; every Wednesday he would go into the wilderness to look after his master's sheep. He saw a snake. The snake said, “Please, take me to my father; but when you get there, if my father offers you money, don't take it. Instead, ask him for the knowledge of every animal.” So the boy took the snake to his father. When he arrived, the snake asked him if he wanted money. He said, “No, I want to understand the knowledge of every animal.” The snake told him to lie down, and he spit into his mouth and told him that whatever animal he hears speak, he must not tell anyone. For the day he decides to speak of it, he will surely die.
De odder Wednesday he went de same place, he saw some [155]pigeon on one tree. De pigeon was cooing, an’ de pigeon tell him he mus’ come an’ dig under de tree an’ he will fin’ a lot of money. De boy went an’ dig, an’ he fin’ de money. He tek it home to his master. His master deliver all dat money to him, he tek it, settle himself an’ married a wife.
On the next Wednesday, he went to the same place and saw a pigeon sitting on a tree. The pigeon was cooing, and it told him he should dig under the tree to find a lot of money. The boy went and dug, and he found the money. He took it home to his master. His master gave him all that money, and he used it to settle down and marry a wife.
One evening him an’ his wife went for a ride. He was before, de lady was behin’. De horse turn round and whicker to de mare which de lady was riding. De mare answer him an’ said, “I kyan’ go wid you; for you, it is two of you, but me, it is four of us. I have to carry meself an’ me colt, de missis an’ de missis baby in her, so I cannot walk fas’ as you.” De man turn roun’ an’ laugh. De lady said, “Why de reason let de two animal whicker an’ you look pon me an’ laugh? Der is somet’ing in dis matter!” She nag her husband to tell her de meaning why mek him laugh. De husband said to her, “De day dat I tell you, I will surely die. Sen’ for a carpenter mek me box an’ den I wi’ tell you!” De carpenter come mek de box, an’ he went an’ lie down in it.
One evening, he and his wife went for a ride. He was in front, and the lady was behind. The horse turned around and whinnied to the mare that the lady was riding. The mare responded, saying, “I can’t go with you; for you, there are two of you, but for me, there are four. I have to carry myself and my colt, the missus, and the missus' baby inside me, so I can’t walk as fast as you.” The man turned around and laughed. The lady said, “Why do the two animals whinny and you look at me and laugh? There’s something going on here!” She urged her husband to tell her the reason for his laughter. The husband replied, “The day I tell you, I will surely die. Send for a carpenter to make me a box, and then I will tell you!” The carpenter came to make the box, and he went and lay down in it.
He got one rooster in his yard. De rooster come near de box an’ begin to crow. De missis said, “Oh, go away! makin’ such a noise over yo’ master head!” De master said, “Let de bird stay!” De rooster said to his master, “Master, you fool to gi’ up yo’ life fo’ de count of woman! Look how much wife I have in de worl’, an’ de least nonsense all of dem come round me, I begin to peck ’em an’ walk away from dem. So, Master, you come out of de box an’ tek yo’ supple-jack an’ go in de house give yo’ wife two good lick, an’ den you fin’ if she would ’noy you again.” De man do so. He got up, he went in de house, he tek de supple-jack an’ hit her t’ree lick over de shoulder; an’ from dat day de woman never ax him a word again.
He had a rooster in his yard. The rooster came near the box and started to crow. The lady said, “Oh, go away! Making such a noise over your master’s head!” The master said, “Let the bird stay!” The rooster said to his master, “Master, you’re a fool to give up your life for a woman! Look how many wives I have in the world, and the slightest nonsense, they all come around me, I start to peck at them and walk away. So, Master, you should come out of the box, take your supple-jack, go into the house, give your wife a couple of good whacks, and then you’ll see if she bothers you again.” The man did just that. He got up, went into the house, took the supple-jack, and hit her three times on the shoulder; and from that day on, the woman never asked him a word again.
122. The Three Pieces of Advice. [__A_TAG_PLACEHOLDER_0__]
Richard Morgan, Santa Cruz Mountains.
Richard Morgan, Santa Cruz Mountains.
Der is a man; he married; he got t’ree chil’ren, he became poor. He said to his wife, “I goin’ to look somet’ing to do.” She said, “Yes, me dear husban’.” He went an’ walk one hundred mile. When he got to a pen de master said, “You little too late; I jus’ got a butcher dis mo’ning.” He walk anodder one hundred mile an’ when he go he succeed a butcher. He was doin’ his work one year, never drew no money—one hundred pound a year. When de year was up, de missis said to him, “Out of you money an’ t’ree advice, which one you rather?” He said, “I rather [156]de t’ree advice.” She give him one revolver an’ give him a loaf of bread an’ give him some money to serve him on de way; was not to touch de bread till him get home. De t’ree advice—“Not to forsake de bridge which you cross; not to interfere in politics; you mustn’t in haste in temper.” An’ him tek his journey.
Der is a man; he got married; he had three children, and he became poor. He said to his wife, “I’m going to look for something to do.” She replied, “Yes, my dear husband.” He walked one hundred miles. When he reached a place, the master said, “You’re a little too late; I just hired a butcher this morning.” He walked another one hundred miles, and when he got there, he succeeded in becoming a butcher. He worked for a year without earning any money—one hundred pounds a year. When the year was up, his wife said to him, “Out of your money and three pieces of advice, which one would you prefer?” He said, “I’d rather have the three pieces of advice.” She gave him a revolver, a loaf of bread, and some money to help him on his way; he wasn’t to touch the bread until he got home. The three pieces of advice were—“Don’t burn the bridges you cross; don’t interfere in politics; don’t act in haste when you're angry.” And he took his journey.
When he was going, he went to tek anodder road; he remember de first advice, mustn’t forsake de bridge which he cross. He go on a little furder. He saw some people beatin’ one dead man; he went to call to dem, but he remember de second advice. He pass. When he go on till he saw his home, he saw his wife an’ his chil’ren an’ a man walkin’ side on side. He took de revolver to shoot de man, he remember de t’ird advice; de missis said, “You mus’ not haste in temper,” an’ he put it by. When he went on a little furder, it was his wife bredder hear dat de husband was not at home, so come to look for his sister.
When he was leaving, he took another road; he remembered the first piece of advice: don’t forsake the bridge he had crossed. He walked a little further. He saw some people beating a dead man; he wanted to shout at them, but he recalled the second piece of advice. He kept going. When he continued until he saw his home, he spotted his wife and children alongside another man. He grabbed the revolver to shoot the man, but then he remembered the third piece of advice: his wife had said, “You must not act in haste out of anger,” and he put it down. As he moved on a bit further, it was his wife’s brother who heard that her husband wasn’t home, so he came to look for his sister.
When dey goin’ in de house he began to tell how many mile he went, an’ he say to his wife, “De missis gave me t’ree advice, out of me money which of dem I rather; I said I rather de t’ree advice, and she give me dis loaf of bread; not to cut it till I reach home, but she give me my pocket-money.” De wife said, “What about de t’ree advice an’ lef’ yo’ money.” De husband said, “I can’t help it.” De chil’ren cry out, “Papa, cut de bread! papa, cut de bread!” Tek de knife, an’ after him cut de bread, de one hundred pound scatter out upon de table.
When they were going into the house, he started to tell how many miles he had walked, and he said to his wife, “The lady gave me three pieces of advice, and I told her I preferred the three pieces of advice, so she gave me this loaf of bread; I shouldn’t cut it until I get home, but she also gave me my spending money.” The wife replied, “What about the three pieces of advice and leaving your money?” The husband said, “I can’t help it.” The children shouted, “Dad, cut the bread! Dad, cut the bread!” He took the knife, and after he cut the bread, one hundred pounds spilled out onto the table.
So de t’ree advice, if he turn a different road he never will see home. De second advice, doze people was beating de dead man, if him was to call to ’em, dem people would destroy him. An’ de t’ird advice, he would shoot his own bredder-in-law.
So the three pieces of advice are, if he takes another path, he will never get home. The second piece of advice, those people were beating the dead man; if he were to call out to them, they would harm him. And the third piece of advice, he would shoot his own brother-in-law.
123. Three Brothers and the Life-tree. [__A_TAG_PLACEHOLDER_0__]
Richard Morgan, Santa Cruz Mountains.
Richard Morgan, Santa Cruz Mountains.
A woman got t’ree son. One day he said, “Mamma, I gwine out to seek fe’ a little work.” She said, “Yes, me chile, but care me little last son!” De mudder bake two pone an’ after dey travel, de little bredder said, “Bredder, I hungry!” He said, “De only way you will get dis pone, let I pluck out one of yo’ eye.” De little boy said, “Pluck it out now,” an’ he did so. After dey walk a far way again, de little bredder cry out, “Bredder, I hungry!” He said, “De only way you will taste de odder piece, let I pluck out de odder eye.” De little boy said, “What mus’ I do after I hungry?” An’ him pluck out de odder eye an’ gi’ him de balance of pone lef’. An’ de two bredder walk, lef’ dat poor one. [157]
A woman had three sons. One day, one of them said, “Mom, I’m going out to find a little work.” She replied, “Yes, my child, but take care of my youngest son!” The mother baked two loaves and after they traveled for a while, the little brother said, “Brother, I’m hungry!” He replied, “The only way you’ll get this loaf is if I pluck out one of your eyes.” The little boy said, “Go ahead and do it now,” and he did. After they walked a bit further, the little brother cried out, “Brother, I’m hungry!” He said, “The only way you can taste the other piece is if I pluck out your other eye.” The little boy asked, “What should I do after I’m hungry?” and he plucked out his other eye and gave him the remaining piece of bread. Then the two brothers walked away, leaving that poor one behind. [__A_TAG_PLACEHOLDER_0__]
When night come, he went feeling. He feel a tree. He went up into de tree. After midnight, he hear people talkin’ come on an’ stop right under de tree. So i’ was two duppy. One king from de day de king was born, he blin’. De duppy said, “If people know dat dis tree was a life tree, dey would tek it an’ cure de king eye.”
When night fell, he started to feel his way. He touched a tree and climbed up into it. After midnight, he heard people talking as they stopped right under the tree. It was two spirits. One was a king from the day the king was born, and he was blind. The spirit said, "If people knew that this tree was a life tree, they would take it and cure the king's eyes."
Me’while de poor blin’ boy hearing dem. De boy feel an’ tek de leaf an’ rub his two eye. De two eye were open. De boy came down. Nex’ day morning tek two of de leaves an’ went to de king yard. After he went de soldier said, “My man, what you want?” He said, “I want to see de king.” Dey let him in. When he gwine to de king he said, “O king!” He said, “What do you want?” De boy said, “I hear dat yo’ eye blind; I come to open it.” He said, “O my boy, you cannot open my eye again!” De boy said, “I will open it; but when I rub it you mus’ not mek alarm.” De boy took de leaf out of his pocket and rubbed de king eye. De king eye were open, an’ de king let de boy married to his daughter.
Meanwhile, the poor blind boy was listening to them. The boy felt and took the leaf and rubbed his two eyes. His eyes were open. The boy came down. The next morning, he took two of the leaves and went to the king's yard. When he arrived, the soldier said, “Hey there, what do you want?” He replied, “I want to see the king.” They let him in. As he approached the king, he said, “O king!” The king asked, “What do you want?” The boy replied, “I heard that your eyes are blind; I came to open them.” The king said, “Oh my boy, you cannot open my eyes again!” The boy insisted, “I will open them; but when I rub them, you must not make any noise.” The boy took the leaf from his pocket and rubbed the king's eye. The king's eye was opened, and the king allowed the boy to marry his daughter.
An de same week dem two bredder which injure his little bredder eye hear dat de same young king which married lately have plenty of work. So de two bredder went in an’ ax fe work. De king said, “O me men, if you come a little sooner! my son-in-law jus’ go down to de village.” Dey went down after him. When de men go down, ’ey saw him own bredder an’ do not know him at all. Dey said, “Good-morning, king!” Dey said, “Yo’ fader-in-law send we down here to get some work.” De king said, “Oh, yes!” He said, “Seem like you feel hungry.” Dey said, “Oh, yes, king!” He let de people den pick some breadfruit an’ dey roast it. Me’while dey eating dey was talkin’. De king said, “But, my men, where is de odder bredder that travelled togedder?” He said, “He knock up in de way, so we have to leave him; so we don’ know whether if he alive or not.” De king said, “Dis is yo’ lost brother which you pluck out de eye for that two piece of pone!” An’ dey was ’stonish.
In the same week, the two brothers who injured their little brother's eye heard that the young king who recently got married had a lot of work to offer. So, the two brothers went to ask for jobs. The king said, “Oh my men, if you had come a little earlier! My son-in-law just went down to the village.” They went after him. When the men arrived, they saw him but didn’t recognize him at all. They said, “Good morning, king!” They added, “Your father-in-law sent us down here to find some work.” The king replied, “Oh, yes!” He then said, “You seem hungry.” They answered, “Oh, yes, king!” He then had the people pick some breadfruit, and they roasted it. Meanwhile, as they were eating, they were talking. The king asked, “But, my men, where is your other brother who traveled with you?” They explained, “He got stuck along the way, so we had to leave him; we don’t know if he’s alive or not.” The king said, “This is your lost brother who you harmed over those two pieces of pone!” And they were astonished.
So de bredder said all how him get de eye open, an’ dey never stop to work again; dey travel on to de said life tree, an’ when dey get dere, dey go up in de tree. Part of de night dey hear two somebody talkin’; soon as dey ketch to de tree dey stop dere to res’. One of de duppy said, “But you know, dis odder night when we was talkin’ here, some one mus’ hear me when I was talkin’ ’bout dis life tree, for I hear dat de king eye open.” An’ after he said dat, one said, “I scent fresh blood!” an’ he [158]run right up in de tree an’ ketch de two men an’ break dem neck.
So the brothers explained how he opened his eyes, and they never stopped working again; they traveled on to the life tree, and when they got there, they climbed up into the tree. For part of the night, they heard two people talking; as soon as they reached the tree, they stopped there to rest. One of the spirits said, “You know, the other night when we were talking here, someone must have overheard me when I was talking about this life tree, because I heard that the king's eyes opened.” After he said that, one of them said, “I smell fresh blood!” and he ran right up into the tree and caught the two men and broke their necks. [__A_TAG_PLACEHOLDER_0__]
An’ come to a time de king an’ his wife go pay de mudder a visit. An’ ’e mudder askin’ for de rest. He tell his ma all what de bredder hev done to him, an’ if don’t two duppy, ’he never would see him no more.
An' eventually, the king and his wife go to visit the mother. An' the mother asks for the rest. He tells his mom everything that his brother has done to him, and if it weren't for the two ghosts, he would never see him again.
124. The Skilful Brothers. [__A_TAG_PLACEHOLDER_0__]
Richard Morgan, Santa Cruz Mountains.
Richard Morgan, Santa Cruz Mountains.
One woman got t’ree son. One of de son name Look-up-in-de-sky, de odder one name Fling-me-stick, de t’ird one name Brer Buck. One day, Look-up-in-de-sky saw a eagle flyin’ away wid de mudder. He said, “Fling-me-stick, de eagle tek away me mudder!” Fling-me-stick lick out of de eagle mout’. Brer Buck stoop down an’ ketch de mudder. An’ de mudder lef’ t’irty pound fe t’ree of dem. Out of doze t’ree son, which of dem deserve de money?
One woman had three sons. One son was named Look-up-in-the-sky, the second one was named Fling-me-stick, and the third one was named Brer Buck. One day, Look-up-in-the-sky saw an eagle flying away with their mother. He exclaimed, “Fling-me-stick, the eagle took our mother!” Fling-me-stick jumped out of the eagle's mouth. Brer Buck bent down and caught their mother. And their mother left thirty pounds for the three of them. Of these three sons, which one deserves the money?
Some said, “Look-up-in-de-sky deserve it!” Odder said, “Fling-me-stick!” De nex’ one said, “Brer Buck!” But if Look-up-in-de-sky didn’t see de mudder, de eagle would fly away wid her. If Fling-me-stick didn’t fling an’ lick out de mudder out of de eagle mout’, she would be gone. If Brer Buck didn’t stoop down an’ ketch de mudder, she would mash up. So, out of de t’ree of dem, de t’ree deserve de ten pound apiece.
Some said, “Look-up-in-the-sky deserves it!” Odder said, “Throw-me-a-stick!” The next one said, “Brer Buck!” But if Look-up-in-the-sky didn’t see the mother, the eagle would fly away with her. If Throw-me-a-stick didn’t throw and get the mother out of the eagle’s mouth, she would be gone. If Brer Buck didn’t bend down and catch the mother, she would be crushed. So, out of the three of them, all three deserve ten pounds each.
125. The Three Sillies. [__A_TAG_PLACEHOLDER_0__]
Charles Roe, Maroon Town, Cock-pit country.
Charles Roe, Maroon Town, Cockpit Country.
There was a young man one day was courting a young lady. So when he got to the house, it was one of the young ladies and father and mother in the yard. So the mother said to the daughter, “You mus’ go look for some orange for the gentleman breakfas’.” So when the young lady gone, the mother wait till she catches the young lady come with the orange. So when she (the mother) come, she say, “Hi! what you doing so long you can’t come with the orange?” So the young lady say to her, “Mamma, me considering when me have the first pic’niney, what fe gi’ ’im name. So the mother say, “Yes, missis.” So they sit down and was considering the name. So the father wait until he can’t see them come. Him start, an’ when he go to orange tree him say, “Hi! what you so long you can’t come yet?” The mother say, “Me husband, me an’ me daughter considering what to give the [159]first pickney name.” So the father sit down and say, “Yes, missis, we consult now.”
There was a young man who was courting a young lady one day. When he arrived at the house, there were the young lady and her father and mother in the yard. The mother told her daughter, “You need to go look for some oranges for the gentleman's breakfast.” Once the young lady left, the mother waited until she saw her come back with the oranges. When she returned, the mother asked, “Hey! Why are you taking so long to get the oranges?” The young lady replied, “Mom, I was thinking about what to name our first child.” The mother responded, “Yes, dear.” So they sat down to discuss the name. Meanwhile, the father waited until he couldn't see them anymore. He started walking towards the orange tree and asked, “Hey! Why are you taking so long?” The mother replied, “My husband, my daughter and I are discussing what to name the first child.” The father sat down and said, “Yes, dear, we are consulting now.”
So the man there waiting say, “Let me see what these three people gone look for orange in the house, can’t come yet!” So when he come he say, “What you a doing so long? You no come pick this orange fe me, I hungry killing me at the yard.” Said young lady, “My dear, we considering the first pickney we have, what mus’ we give him name.” The young man said, “I goin’ away. So if I meet t’ree fool as unoo (you), I will come back an’ marry you.”
So the man waiting there says, “Let me see what these three people went to look for oranges in the house, can't come yet!” When he arrives, he says, “What took you so long? You didn’t come to pick these oranges for me; I’m starving out here.” The young lady replies, “My dear, we’re discussing what name to give our first child.” The young man says, “I’m leaving. So if I meet three fools like you, I’ll come back and marry you.”
So he start, an’ when he get to the firs’ cross-road, he see one man he wet him finger an’ pick it up an’ grab it out of the road. So he say, “What you doing?” The man say, “I pick up the gravel out of the road, see if I could pick out all of the gravel out of the road.” The man say, “I saw one fool!”
So he starts, and when he gets to the first crossroads, he sees a man wet his finger, pick something up, and grab it off the road. He asks, “What are you doing?” The man replies, “I’m picking up the gravel from the road, trying to see if I can get all the gravel out of the road.” The other man says, “I saw one fool!”
Him pass him an’ go on, till he see another one cut two stick an’ hol’ up his trousers an’ run jump see if he can jump into his trousers. So he say, “Oh! you fool, hol’ your trousers an’ put you’ two foot in. This make two fool I have buck up since I leave the other three fool!”
Him passed him and moved on, until he saw another guy cutting a stick, holding up his pants, and trying to jump into them. So he said, "Oh! You're such a fool, hold your pants and put your feet in them. That's two fools I've come across since I left the other three fools!"
So pass this one an’ go on to the sea-side an’ see another one get a pan an’ fetch out water, see if he could dry the sea. So him say, “Well done, O you fool! This make three fool since I lef’ the other three fool behin’. How mus’ you dry the sea? You may fetch water until you are dead you never may dry the sea.”
So take this one and head to the seaside and watch another person grab a pan and fetch water, see if he could dry up the ocean. So he says, “Well done, you fool! That makes three fools since I left the other three behind. How are you supposed to dry the sea? You can fetch water until you drop, but you’ll never dry up the ocean.”
So then he turn back. So when he got back he say, “Well, my dear, I buck up three fool fooler than you three; so I come back to marry you.”
So then he turned back. When he got home, he said, “Well, my dear, I came across three bigger fools than you three, so I’m back to marry you.”
126. A Misunderstanding. [__A_TAG_PLACEHOLDER_0__]
Florence Tomlinson, Lacovia.
Florence Tomlinson, Lacovia.
There was a gentleman engaged to a young lady and he was out riding one evening. And the young gentleman made the lady believe he was rich, go along to a logwood property and told her ’all was his’. And go on an’ go on an’ come to another property covered with stock—cow and sheep—and told her it was his. That was two property now. And went to the next property where were horses and mules, and said (wiping his face), “All these are mine, me dear.” The lady believed he was rich, and they got married and went home and lived together until all the house things were going, all the crockery was going, want a fresh supply. And she [160]said to him, “Me dear, everything is going now, want a fresh supply. Let me have some money.”
There was a guy who was engaged to a young woman, and one evening he went out riding. He convinced her that he was wealthy by taking her to a logwood property and claiming it was all his. Then he kept going and brought her to another property full of cows and sheep, claiming that one was his too. That made two properties now. Next, they visited a property with horses and mules, and he said (wiping his face), “All these are mine, my dear.” The young woman believed he was rich, and they got married and lived together until everything in the house was used up; all the dishes were worn out and needed to be replaced. She [__A_TAG_PLACEHOLDER_0__] said to him, “My dear, everything is used up now; we need a fresh supply. Can I have some money?”
“No, me dear, I havn’t got any.”
“No, my dear, I don’t have any.”
“Then why don’t you sell some of the things off some of the property?”
“Then why don’t you sell some of the stuff from the property?”
“Oh, I have no property, me dear!”
“Oh, I don’t own anything, my dear!”
“Yes! don’t you remember when we used to go out riding you showed me three properties? One had logwood, one had cows and sheep, and the next had horses. Why don’t you sell some of those things?”
“Yes! Don’t you remember when we went out riding and you showed me three properties? One had logwood, one had cows and sheep, and the last one had horses. Why don’t you sell some of those things?”
“Oh, ho! ho! ho! ho! me dear, I wipe with me pocket handkerchief and I mean me whiskers!”
“Oh, ha! ha! ha! ha! my dear, I wipe with my pocket square and I mean my facial hair!”
127. Big-head, Big-belly, and Little-foot. [__A_TAG_PLACEHOLDER_0__]
a. Arthur Brown, St. Ann’s Bay.
a. Arthur Brown, St. Ann’s Bay.
Once there was a man have three sons, one name Big-head, one name Big-belly, one name Little-foot. Dey went for a walk one evening. Big-head saw a berry-tree. He went up on it an’ pick one of de berry an’ taste it. Big-belly ask him if it sweet. He bow his head; his head drop off. Big-belly laugh at him till his belly burst. Little-foot start running home to tell the news, his foot broke. That was the end of the three.
Once there was a man who had three sons, one named Big-head, one named Big-belly, and one named Little-foot. They went for a walk one evening. Big-head saw a berry tree. He went up to it, picked a berry, and tasted it. Big-belly asked him if it was sweet. He bowed his head; his head fell off. Big-belly laughed at him until his belly burst. Little-foot started running home to tell the news, and his foot broke. That was the end of the three.
b. James Smith, Claremont, St. Ann.
b. James Smith, Claremont, St. Ann.
Three little brother went out to catch meat. So them hunt till the day was in and caught nothing. Return home hungry and jokify, coming out of the forest saw a tar-apple tree have on two fruit on it. Big-Belly couldn’t climb. Maugre-Foot couldn’t climb. Maugre-Neck climb the tree, pull the first fruit, eat off that one. Pull the second fruit, bite it and tempting the others, his little head broke off fell on the ground. Big-belly laugh till him belly pop. Maugre-Foot set out run fo’ carry home the news, till him little foot broke off a pass.
Three little brothers went out to hunt for some meat. They searched all day but caught nothing. They returned home feeling hungry and joking around. As they came out of the forest, they saw a tar-apple tree with two fruits on it. Big-Belly couldn’t climb. Maugre-Foot couldn’t climb. Maugre-Neck climbed the tree, picked the first fruit, and ate it. He picked the second fruit, took a bite, and while tempting the others, his little head broke off and fell to the ground. Big-Belly laughed until his belly hurt. Maugre-Foot took off running to share the news, but his little foot broke off along the way.
Jack man dory, this story done!
Jack man dory, this story is finished!
128. The Goat in the Lion’s Den. [__A_TAG_PLACEHOLDER_0__]
Henry Spence, Bog, Westmoreland.
Henry Spence, Bog, Westmoreland.
Goat wid two kids were trabbling one day long trabbling, an’ trabble till almost evening, an’ rain commence to fa’ now. So [161]’eh see a great rock, an’ mudder an’ two kids went under de rock to shelter, didn’t know dat was de lion house. So de lion see de t’ree goat coming, he grunt like a great rolling. De mudder of de goat frighten. ’he said to de lion, “Good-evening, minister!” an’ de lion tell him “Evening.” An’ he said to de lion him looking fe a minister to baptize dese two kids, an’ say, want to give dese two kid a name. De lion said to him, “Dis one name is ‘Dinner’ an’ dis one name is ‘Breakfas’ tomorrow’ an’ you, de mudder, name is ‘Dinner tomorrow’!”
A goat with two kids was wandering one day, walking until almost evening, and then it started to rain. So [__A_TAG_PLACEHOLDER_0__] they saw a large rock, and the mother and the two kids went under the rock for shelter, not realizing it was the lion's lair. When the lion saw the three goats coming, he grunted like a big rolling sound. The mother goat was scared. She said to the lion, “Good evening, sir!” and the lion replied, “Evening.” She told the lion she was looking for someone to baptize her two kids and wanted to give them names. The lion said to her, “This one’s name is ‘Dinner’ and this one is ‘Breakfast tomorrow,’ and you, the mother, are named ‘Dinner tomorrow!’”
So after him get dese t’ree name, de goat was well frighten how to come out back; an’ de two kid hear de name dem got, so de heart commence to leap bup, bup, bup! De lion ax de mudder what’s de matter wid de two kid. De mudder said, “As de room is so hot, dey seem terrify.” An’ de mudder said as dey is in heah, kyan’ go, if he would jus’ allow de two kid to go outside get a little air. De lion agree, until when dinner-time come on ’em mus’ go in back. An’ de mudder whisper to de two kid mus’ mek de way as sharp as ever dey can mek it befo’ dusk. So when de lion see it coming on evening an’ no see de two kid come back, commence to roll again, she commence wonder how dem stay out too long, so ax de lion if de lion allow him to go bring dem back in befo’ de time too late. De lion agree. An’ when de mudder go out, neber see one back—eb’rybody gone!
After he got those three names, the goat was really scared about how to get back out; and the two kids heard the names they got, so their hearts started to race, thump, thump, thump! The lion asked the mother what was wrong with the two kids. The mother said, “Since the room is so hot, they seem terrified.” And she said that since they were in there, they couldn’t go out unless he would just let the two kids go outside for a little fresh air. The lion agreed, but when dinner time came, they had to go back inside. And the mother whispered to the two kids that they had to make their way as quickly as they could before dusk. So when the lion saw evening coming and didn’t see the two kids returning, he started to worry and wondered why they were taking so long, so he asked if he could go bring them back in before it was too late. The lion agreed. And when the mother went out, she didn’t see anyone—everyone was gone!
Meaning of dat, a woman have more knowledge dan a man.
Meaning of that, a woman has more knowledge than a man.
129. The Donkey, the Cat and the Lion’s Head. [__A_TAG_PLACEHOLDER_0__]
Joseph Macfarlane, Moneague, St. Ann.
Joseph Macfarlane, Moneague, St. Ann.
One day a donkey an’ a cat was out trab’ling an’ when dey went half way, dey saw some lion head, an’ de cat pick i’ up, put i’ in de donkey hamper. An’ when dey went round de corner, dey saw two lions working on de road, an’ dey lef de hamper roun’ de corner wid de lion head. De lions said, “We are jus’ having breakfas’!” De Donkey an de Cat said, “We have plenty!” Donkey said, “Brer Puss, you go tek up de lions’ heads fe see which one we eat to-day.” Puss went, took up de head an’ said, “Dis one?” Donkey said, “De odder one.” An’ said, “Dis one?” Donkey said, “De odder one,” till dey count about twenty (when it was only one). De lions whisper to each odder, say, “Dey kill so many lion one day, what you t’ink of we couple?” An’ dey eat an’ went home. [162]
One day, a donkey and a cat were out traveling, and when they got halfway, they saw a lion's head. The cat picked it up and put it in the donkey's basket. As they turned the corner, they saw two lions working on the road, and they left the basket with the lion's head around the corner. The lions said, "We're just having breakfast!" The donkey and the cat replied, "We have plenty!" The donkey said, "Hey, Cat, why don’t you go grab the lions' heads to see which one we should eat today?" The cat went, picked up the head, and asked, "This one?" The donkey said, "The other one." The cat then asked, "This one?" and the donkey replied, "The other one," until they counted about twenty (when there was only one). The lions whispered to each other, saying, "They've killed so many lions in one day; what do you think about us getting together?" And then they ate and went home. [__A_TAG_PLACEHOLDER_0__]
130. Clever Molly May. [__A_TAG_PLACEHOLDER_0__]
Emily Alexander, Mandeville.
Emily Alexander, Mandeville.
Once Anansi went out to invite a friend to dinner. Little Molly May was his servant, so he left her to roast a turkey for dinner. Anansi filled the wine-jug, laid the table, put on his frock coat and his top hat, took his walking-stick and went out for his friend. Molly May roasted the turkey. Seeing that it looked so nice and charming, she thought that she would take a piece; so she did, and it tasted so nice she took another piece. That tasted so nice she took a next piece and a sip of the wine, and she sipped and tasted till at last she had eaten up the whole turkey and drunk the whole of the wine.
Once Anansi went out to invite a friend over for dinner. Little Molly May was his servant, so he left her to roast a turkey. Anansi filled the wine jug, set the table, put on his frock coat and top hat, grabbed his walking stick, and headed out for his friend. Molly May roasted the turkey. Seeing that it looked so nice and delicious, she thought she’d take a piece; so she did, and it tasted so good she took another piece. That tasted so good she took another piece and a sip of the wine, and she kept sipping and tasting until, in the end, she had eaten the entire turkey and drank all the wine.
She saw the master coming; so she ran in swift haste, took up the bones, fixed them nicely in the dish, covered the dish, and carried it and laid it on the table. When the master came, he sent the visitor into the house and said to Molly May, “Hullo, deh! everyt’ing all right?” She said, “Yes, sah! all is right.” So the master took up the carving-knife and went outside to sharpen it. Molly ran inside and told the visitor that the master was sharpening the knife to cut off one of his hands; the visitor in swift haste left the house. Then Molly went outside and told the master that the visitor had eaten all the turkey and drunk the wine. The master ran through one door and, seeing all the bones on the table, went through the other. The visitor was running for his life and Anansi went running after him, calling “Leave one! leave one!” He meant leave one (side of) the turkey, but the visitor thought he meant one of his hands, so he ran for his life.
She saw the boss approaching, so she quickly ran in, gathered the bones, arranged them neatly in the dish, covered it, and placed it on the table. When the boss arrived, he sent the guest inside and asked Molly May, “Hey there! Is everything okay?” She replied, “Yes, sir! Everything is fine.” The boss then picked up the carving knife and went outside to sharpen it. Molly rushed inside and told the guest that the boss was sharpening the knife to cut off one of his hands, causing the guest to flee the house in a panic. Then Molly went back outside and told the boss that the guest had eaten all the turkey and drunk the wine. The boss dashed through one door, saw all the bones on the table, and went out the other. The guest was running for his life while Anansi chased after him, shouting, “Leave one! Leave one!” He meant to leave one side of the turkey, but the guest thought he meant one of his hands, so he ran for his life.
131. Dancing to Anansi’s Fiddle. [__A_TAG_PLACEHOLDER_0__]
Sarah Vassel, Bog, Westmoreland.
Sarah Vassel, Bog, Westmoreland.
Assono a run a gang. Assono sen’ one of de men for water. When he go a take water, him couldn’t take it; Anansi play fiddle into de water-hole—
Assono ran a gang. Assono sent one of the men for water. When he went to get water, he couldn’t take it; Anansi played his fiddle in the waterhole—
“Zing a little ting!”
“Make a little noise!”
T’row down de gourd an’ begin to dance. Assono a come to look fe de man. When he come, (Anansi stop playing). He call to him say, “Massa, no quarrel!” Him come give de massa de gourd a go fill it. Anansi begin playing. De Massa t’row down de gourd, begin dance. Assono dance till him drop. Anansi cut off him head an’ tek de head make a water-cup. [163]
Toss down the gourd and start dancing. Assono came to find the man. When he arrived, (Anansi stopped playing). He called out to him, saying, “Master, no arguing!” He came and gave the master the gourd to fill it. Anansi started playing again. The Master dropped the gourd and began dancing. Assono danced until he collapsed. Anansi cut off his head and used the head to make a water cup. [__A_TAG_PLACEHOLDER_0__]
132. Anansi claims the dinner. [__A_TAG_PLACEHOLDER_0__]
Edward Daley, Mandeville.
Edward Daley, Mandeville.
Anansi an’ certain number of men was going to a certain place. Certain men give dey own names; Anansi start to give his name now, said, “Mine is ‘Dem-men-came-here-las’-night’.” When deh get where deh go to, deh bring out dinner. Deh say it is for ‘de-men-came-here-las’-night’. Anansi claim de dinner, an’ nobody else get any.
Anansi and a few guys were heading to a certain place. Some of the guys shared their names; Anansi decided to give his name too and said, “Mine is ‘They-came-here-last-night’.” When they arrived at their destination, they brought out dinner. They said it was for ‘the-ones-who-came-here-last-night’. Anansi took the dinner, and nobody else got any.
133. Anansi seeks his Fortune. [__A_TAG_PLACEHOLDER_0__]
Stanley Jones, Claremont, St. Ann.
Stanley Jones, Claremont, St. Ann.
Anansi was very poor and he went out to seek his fortune, but he had no intention of working. He clad himself in a white gown. And he met a woman. She said to him, “Who are you, sah? an’ whe’ you from?”—“I am jus’ from heaven.” The woman said, “Did you see my husban’ dere?” He said, “Well, my dear woman, heaven is a large place; you will have to tell me his name, for perhaps I never met him.” She said his name was James Thomas. Anansi said, “Oh, he is a good friend of mine! I know him well. He is a big boss up there and he’s carrying a gang. But one trouble, he has no Sunday clo’es.” The woman ran away and got what money she could together and gave it to Anansi to take to her husband.
Anansi was very poor, so he set out to find his fortune, but he didn’t plan on working. He dressed in a white gown and met a woman. She asked him, “Who are you, sir? Where are you from?” He replied, “I’m just from heaven.” The woman asked, “Did you see my husband there?” He said, “Well, ma'am, heaven is a big place; you’ll need to tell me his name because I might not have met him.” She told him his name was James Thomas. Anansi said, “Oh, he’s a good friend of mine! I know him well. He’s a big boss up there and he’s leading a group. But there’s one problem, he doesn’t have any Sunday clothes.” The woman ran off to gather whatever money she could and gave it to Anansi to take to her husband.
But he wasn’t satisfied with that amount; he wanted some more. He went on a little further and saw a man giving a woman some money and telling her to put it up for ‘rainy day’. After the man had left, Anansi went up to the woman and told her he was “Mr. Rainy Day.” She said, “Well, it’s you, sah? My husband been putting up money for you for ten years now. He has quite a bag of it, and I’m so afraid of robbers I’m glad you come!” So Anansi took the money and returned home and lived contentedly for the rest of his days.
But he wasn’t happy with that amount; he wanted more. He walked a bit further and saw a man giving a woman some money, telling her to save it for a “rainy day.” After the man left, Anansi approached the woman and introduced himself as “Mr. Rainy Day.” She replied, “Oh, it’s you, sir? My husband has been saving money for you for ten years now. He has quite a stash, and I’m so afraid of robbers that I’m glad you showed up!” So Anansi took the money and went home, living happily for the rest of his days.
134. The Pannier-jar. [__A_TAG_PLACEHOLDER_0__]
Vassel Edwards, Retirement, Cock-pit country.
Vassel Edwards, Retirement, Cockpit Country.
There was a man at slave time had a wife, and the wife kept two other men. The husband of that wife was working out. One night, one came first and then the house-master came home. And they had a big jar called a pannier-jar, and the wife took the man and put him into the pannier-jar. Afterward the other man came [164]in, and when he saw the house-master was frightened and he told the house-master he had come to borrow the pannier-jar. The house-master told him he could take it, and the woman helped him up with the pannier-jar. And when he got part of the way, he said, “Poor me bwoy! if it wasn’t for this pannier-jar, I would be dead tonight!” The other man in the pannier-jar said, “Brar, same meself!” And he got frightened and heaved down the pannier-jar, mashed it up and killed the man in there.
There was a man during the time of slavery who had a wife, and the wife was seeing two other men. The husband was away working. One night, one of the men showed up first, and then the house master came home. They had a big jar called a pannier-jar, and the wife quickly hid the man by putting him inside the pannier-jar. Later, the other man arrived, and when he saw the house master, he got scared and told the house master he had come to borrow the pannier-jar. The house master agreed, and the woman helped him lift the pannier-jar. As he was carrying it partway, he said, “Poor me, if it weren’t for this pannier-jar, I’d be dead tonight!” The man inside the pannier-jar replied, “Bro, same here!” This made the other man panic, and he dropped the pannier-jar, smashed it, and killed the man inside.
135. Anansi kills his Grandmother. [__A_TAG_PLACEHOLDER_0__]
William Cooper, Mandeville.
William Cooper, Mandeville.
Anansi an’ Tiger were travelling. Anansi kill him old grandmother, him put him into a little hand-cart was shoving him t’ru de town. After him catch to a shop jes’ like out here, de shop-keeper was a very hasty-temper man; an’ went in de shop an’ call fe some whiskey an’ give it to one of de shopkeeper carry it to his grandmother. An’ said he mus’ go up to de han’-cart an’ call twice. An’ de ol’ lady did not hear. So Anansi said to de shop-keeper him mus’ holla out to de ol’ lady; him sleeping. So de ol’ lady didn’t hear, he fire de glass in de ol’ lady face, an’ de ol’ lady fell right over. Then the shop-keeper get so frighten he cry out to Anansi, say Anansi mustn’t mek no alarm in de town; he will give him a bushel of money to mek him keep quiet.
Anansi and Tiger were traveling. Anansi killed his old grandmother and put her in a little hand cart that he was pushing through the town. After he stopped at a shop just like the ones around here, the shopkeeper was a very hot-tempered man; he went into the shop and asked for some whiskey and gave it to one of the shopkeepers to take to his grandmother. He said he had to go up to the hand cart and call twice. But the old lady didn’t hear. So Anansi told the shopkeeper he should shout to the old lady because she was sleeping. When the old lady still didn’t hear, he threw the glass in her face, and she fell right over. Then the shopkeeper got so scared that he cried out to Anansi, saying that Anansi shouldn’t make any noise in the town; he would give him a bushel of money to keep quiet.
So dem was going along an’ borrow a quart can from Tiger an’ was measuring dis money. Tiger said, “Where you get all dat money?” Anansi say, “I kill my ol’ grandmother.” Tiger, him went home an’ kill his grandmother an’ put her up in a little hand-cart an’ was goin’ along t’ru de town hollerin’ out to all de people, “Who want a dead body to buy?” So Anansi said to Tiger he shouldn’t do anyt’ing like dat; too foolish!
So they were going to borrow a quart can from Tiger and were measuring this money. Tiger asked, “Where did you get all that money?” Anansi replied, “I killed my old grandmother.” Then Tiger went home, killed his grandmother, and put her in a little hand cart, going through the town shouting to everyone, “Who wants to buy a dead body?” So Anansi told Tiger he shouldn’t do anything like that; it was too foolish!
136. White Belly and Anansi. [__A_TAG_PLACEHOLDER_0__]
Richard Morgan, Santa Cruz Mountains.
Richard Morgan, Santa Cruz Mountains.
White Belly plant some peas. Hanansi come a White Belly yard and say, “Brer White Belly, dem peas not fat an’ you know what you do? if you want ’em to be fat, mek up little fire at de root.” Tomorrow morning when White Belly were come, every peas dead!
White Belly planted some peas. Hanansi came to White Belly's yard and said, “Brer White Belly, those peas aren’t healthy, and you know what to do? If you want them to grow well, make a little fire at the roots.” The next morning when White Belly came, all the peas were dead!
White Belly is a carpenter. He mek a box. He mek bargain wid de mudder; he say, “Ma, I gwine put you in dis ’ere box, [165]put some money in de box; den I will holla out “Me mudder died!” White Belly put de han’ ’pon de head, say, “Me mamma dead o-o-o!” Hanansi run come. White Belly say, “Ma, what you have to give me? Let good an’ bad see!” De box turn up an’ t’row out all de money. Hanansi go back home an’ say, “Ma, I wan’ a little water to wash me foot.” Mother carried the water come. He dip him feet in dere, say, “Good Lord, ol’ lady, you give cramp me!” Tek de mortar stick, lick ’im in de head. An’ cobb’e one box an’ put his mudder in an’ call out, “Me mudder dead!” White belly come. Hanansi said, “Ma, what you have to give me? Give me back good an’ bad see!” De box raise up an’ ’tamp him down flat. So Hanansi kill him ma, an’ White Belly mudder save.
White Belly is a carpenter. He makes a box. He strikes a deal with his mother; he says, “Mom, I’m going to put you in this box, [__A_TAG_PLACEHOLDER_0__]put some money in the box; then I’ll shout out ‘My mother died!’” White Belly puts his hand on his head and says, “My mom is dead o-o-o!” Hanansi runs over. White Belly says, “Mom, what do you have to give me? Let good and bad see!” The box turns up and throws out all the money. Hanansi goes back home and says, “Mom, I want a little water to wash my feet.” His mother brings the water. He dips his feet in it and says, “Good Lord, old lady, you gave me cramps!” He takes the mortar stick and hits her on the head. Then he makes another box, puts his mother in it, and calls out, “My mother is dead!” White Belly comes. Hanansi says, “Mom, what do you have to give me? Bring back good and bad see!” The box rises up and slams him down flat. So Hanansi kills his mom, and White Belly’s mom is saved.
137. Monkey hunts Anansi. [__A_TAG_PLACEHOLDER_0__]
Richard Morgan, Santa Cruz Mountains.
Richard Morgan, Santa Cruz Mountains.
Hanansi borrow Monkey money, so him tell Monkey fe come Wednesday. When Monkey come, Hanansi knock in ’tomach, say, “Broad enough you can knock, oh!” Monkey ketch him, beat him. Nex’ day when Monkey come he say, “Mudder Hanansi, whe’ you son?” Him say, “Brer Monkey, fe you murder him yesterday, don’ know if you him dead!” Monkey call one roos’ cock an’ cut de craw an’ tek out Hanansi an’ beat him.
Hanansi borrowed money from Monkey, so he told Monkey to come on Wednesday. When Monkey arrived, Hanansi punched him in the stomach and said, “You can hit me harder than that!” Monkey grabbed him and hit him back. The next day, when Monkey came, he asked, “Mother Hanansi, where’s your son?” He replied, “Brother Monkey, because you killed him yesterday, I don’t know if he’s dead!” Monkey called a rooster, cut its throat, and took out Hanansi and beat him.
When him gone, Hanansi say, “Ma, you goin’ mek Brer Monkey kill me? You know wha’ you do, Ma? Put on yo’ pot, dig de fire ashes, put me in deh, mek up de fire, put on de pot. I will see if dat fellah, Monkey, wi’ fin’ me when him come!” Nobody knew Monkey was a Obeah man. When Monkey come he say, “Mo’nin’, Mudder Hanansi; wha you son?” Mudder Hanansi said, “Massa, dis two day you beat him, an’ don’ know wha’ he do?” Monkey gwine a kitchen, tek off de pot an’ dig out de fire-ashes an’ tek out Hanansi an’ beat him.
When he was gone, Hanansi said, “Mom, are you going to let Brer Monkey kill me? You know what you should do, Mom? Put on your pot, dig out the fire ashes, put me in there, start the fire, and put on the pot. I’ll see if that guy, Monkey, can find me when he comes!” Nobody knew Monkey was an Obeah man. When Monkey arrived, he said, “Good morning, Mother Hanansi; where’s your son?” Mother Hanansi replied, “Sir, you’ve beaten him for two days and you don’t know what he’s doing?” Monkey went into the kitchen, took off the pot, dug out the fire ashes, and took out Hanansi and beat him.
Anodder Obeah woman tell Mudder Hanansi said, “You gwine to let Monkey kill yo’ son? Yo’ can twis’ rope?” De ol’ woman said, “No me trade?”1 She said, “Twis’ one rope. When you look out o’ one en’, you see horse you t’ink o’ ants.” Put Hanansi upon it. When Monkey come, Hanansi deh ’pon de rope. When Monkey go up ’pon de rope, holla till Hanansi cut de rope. Me’while de rope cut, Monkey tumble down broke hi’ neck. So Hanansi come down, clean up Monkey. [166]
Another Obeah woman told Mother Hanansi, “Are you really going to let Monkey kill your son? Can you twist rope?” The old woman replied, “I can’t trade?”1 She said, “Twist one rope. When you look out from one end, you see a horse, but you think of ants.” So, put Hanansi on it. When Monkey came, Hanansi was on the rope. When Monkey went up on the rope, he yelled until Hanansi cut the rope. Meanwhile, as the rope got cut, Monkey fell down and broke his neck. Then Hanansi came down and dealt with Monkey. [__A_TAG_PLACEHOLDER_0__]
138. Anansi and the Pig coming from Market. [__A_TAG_PLACEHOLDER_0__]
Moses Hendricks, Mandeville.
Moses Hendricks, Mandeville.
Anansi took the job to sweep the market. After he swept the market and got the pay, he bought a pig called ‘wee pig’. On his way home he had to cross a stream. He couldn’t get the pig across. He wouldn’t carry it himself and he wouldn’t pay anyone to assist him,—wanted free help. So he saw a dog coming along. He said, “Br’er Dog, I beg you bite this pig, make this pig jump over the river, make Anansi get home.”
Anansi took a job sweeping the market. After he finished and got paid, he bought a pig named 'wee pig'. On his way home, he had to cross a stream. He couldn’t get the pig across. He didn't want to carry it himself and he wouldn't pay anyone to help—he wanted free help. Then he saw a dog walking by. He said, “Hey, Br'er Dog, please bite this pig so it can jump over the river and help Anansi get home.”
Dog said no, couldn’t do it.
Dog said no, couldn’t do it.
He saw a stick coming along, said, “Do, Br’er Stick, I beg you lick this dog, make this dog bite this pig, make this pig jump over this river, make Anansi get home.”
He saw a stick coming along and said, “Hey, Br’er Stick, please hit this dog, make this dog bite this pig, make this pig jump over this river, and help Anansi get home.”
Stick said no, couldn’t do it.
Stick said no, he couldn't do it.
He see Fire, say, “Do, me good Fire, burn this stick, make this stick lick this dog, make this dog bite this pig, make this pig jump over this river, make Anansi get home.”
He sees Fire and says, “Listen, good Fire, burn this stick, make this stick poke this dog, make this dog bite this pig, make this pig jump over this river, and help Anansi get home.”
Fire says no.
Fire says no.
He sees Water. “Do, me good Water, I beg you out this fire, make this fire burn this stick, make this stick lick this dog, make this dog bite this pig, make this pig jump over the river, make Anansi get home.”
He sees water. “Please, good water, help me put out this fire, make this fire burn this stick, make this stick hit this dog, make this dog bite this pig, make this pig jump over the river, and help Anansi get home.”
Water said no.
Water declined.
He saw a cow coming. “Do, Br’er Cow, drink this Water, make this water out this fire, make this fire burn this stick, make this stick lick this dog, make this dog bite this pig, make this pig jump over this river, make Anansi get to go home.”
He saw a cow approaching. “Hey, Br’er Cow, drink this water, turn this water into fire, make this fire burn this stick, make this stick poke this dog, make this dog bite this pig, make this pig jump over this river, and help Anansi get home.”
Cow said no.
Cow refused.
He saw a butcher coming. “Do, me good butcher, I beg you butcher this cow, make this cow drink this water, make this water out this fire, make this fire burn this stick, make this stick lick this dog, make this dog bite this pig, make this pig jump over this river, make Anansi get home!”
He saw a butcher approaching. “Please, good butcher, I beg you to butcher this cow, make this cow drink this water, make this water extinguish this fire, make this fire burn this stick, make this stick hit this dog, make this dog bite this pig, make this pig jump over this river, make Anansi get home!”
Butcher said no, wouldn’t do it.
Butcher said no, he wouldn't do it.
He sees Rope coming along. “Do, Br’er Rope, I beg you hang this butcher, make this butcher kill this cow, make this cow drink this water, make this water out this fire, make this fire burn this stick, make this stick lick this dog, make this dog bite this pig, make this pig jump over the river, make Anansi get home!”
He sees Rope approaching. “Come on, Br’er Rope, please hang this butcher, make this butcher kill this cow, make this cow drink this water, make this water put out this fire, make this fire burn this stick, make this stick touch this dog, make this dog bite this pig, make this pig jump over the river, make Anansi get home!”
Rope said no.
Rope declined.
Saw Grease coming along. “Do, me good Grease, grease this rope, make this rope hang this butcher, make this butcher kill this [167]cow, make this cow drink this water, make this water out this fire, make this fire burn this stick, make this stick lick this dog, make this dog bite this pig, make this pig jump over the river, make Anansi get home!”
Saw Grease coming along. “Hey, good Grease, grease this rope, make this rope hang this butcher, make this butcher kill this [__A_TAG_PLACEHOLDER_0__]cow, make this cow drink this water, make this water put out this fire, make this fire burn this stick, make this stick hit this dog, make this dog bite this pig, make this pig jump over the river, make Anansi get home!”
Grease said no.
Grease declined.
He saw a Rat. Said, “Do, me good Rat, gnaw this grease, make this grease grease this rope, make this rope hang this butcher, make this butcher kill this cow, make this cow drink this water, make this water out this fire, make this fire burn this stick, make this stick lick this dog, make this dog bite this pig, make this pig jump over this river, make Anansi get home!”
He saw a rat. He said, “Hey, good rat, gnaw on this grease, make this grease coat this rope, make this rope hang this butcher, make this butcher kill this cow, make this cow drink this water, make this water put out this fire, make this fire burn this stick, make this stick poke this dog, make this dog bite this pig, make this pig jump over this river, make Anansi get home!”
Rat says no.
Rat declines.
Saw Puss coming along. “Do, Br’er Puss, I beg you kill this rat, make this rat gnaw this grease, make this grease grease this rope, make this rope hang this butcher, make this butcher kill this cow, make this cow drink this water, make this water out this fire, make this fire burn this stick, make this stick lick this dog, make this dog bite this pig, make this pig jump over this river, make Anansi get home!”
Saw Puss coming along. “Hey, Br’er Puss, please kill this rat, make this rat gnaw this grease, make this grease grease this rope, make this rope hang this butcher, make this butcher kill this cow, make this cow drink this water, make this water put out this fire, make this fire burn this stick, make this stick poke this dog, make this dog bite this pig, make this pig jump over this river, make Anansi get home!”
Puss says, “Yes, I will kill your rat!”
Puss says, “Yeah, I’ll take care of your rat!”
Rat says, “Before you kill me, I will gnaw the grease!”
Rat says, “Before you kill me, I will chew the grease!”
Grease says, “Before you gnaw me, I will grease the rope!”
Grease says, “Before you chew me out, I’ll grease the rope!”
Rope says, “Before you grease me, I will hang the butcher!”
Rope says, “Before you grease me, I’ll take down the butcher!”
Butcher says, “Before you hang me, I will kill the cow!”
Butcher says, “Before you hang me, I’ll kill the cow!”
Cow says, “Before you kill me, I will drink the water!”
Cow says, “Before you kill me, I'm going to drink the water!”
Water says, “Before you drink me, I will out the fire!”
Water says, “Before you drink me, I will put out the fire!”
Fire says, “Before you out me, I will burn the stick!”
Fire says, “Before you expose me, I will destroy the stick!”
Stick says, “Before you burn me, I will lick the dog!”
Stick says, “Before you burn me, I will lick the dog!”
Dog says, “Before you lick me, I will bite the pig!”
Dog says, “Before you lick me, I’ll bite the pig!”
Pig says, “Before you bite me, I will jump over the river!”
Pig says, “Before you bite me, I’ll jump over the river!”
So away went the pig over the river; and him and Anansi went home safe and without expense.
So the pig crossed the river, and he and Anansi got home safely and without any cost.
[169]
[__A_TAG_PLACEHOLDER_0__]
DANCE AND SONG.
139. The Fifer. [__A_TAG_PLACEHOLDER_0__]
Richard Roe, Maroon Town, Cock-pit country.
Richard Roe, Maroon Town, Cockpit Country.
There’s a boy once, mother got only the one boy an’ ’he love him so much that ’he give him a flute. So one day they go to far groun’ an’ coming back the boy leave the flute at the groun’. When he catch half-way, he remember it an’ he tell him papa. Papa say to go back for it, but he mus’ be careful not to blow it coming back because he got a lot of wil’ beasts to pass. So as he come home he begin to blow,1
There was a boy once; his mother had only one son, and she loved him so much that she gave him a flute. One day, they went to a distant place, and on the way back, the boy left the flute behind. Halfway home, he remembered it and told his dad. His dad told him to go back for it but warned him to be careful not to blow it while coming back because there were a lot of wild animals around. So, as he was coming home, he started to play it, 1
♩ = 72
♩ = 72
Minnie, Minnie, wa-yo da Lim-ba, Minnie, Minnie, wa-yo da Lim-ba.
Minnie, Minnie, wa-yo da Lim-ba, Minnie, Minnie, wa-yo da Lim-ba.
Minnie, Minnie, we love you, Minnie, Minnie, we love you.
Minnie, Minnie, we love you, Minnie, Minnie, we love you.
Wild beast rush out, say, “Who’s dat blowing de pipe, sah?”—“Oh, no, not me blowing!” An’ go ’way, blow again. Wil’ beast rush out. “Ha! you?”—“No, grandpapa, not me blowing!”—“Den who blowing?”—“He gone on befo’, massa; not me blowing!”—“Blow, let me see.”—“Flee flitty flee, flee flitty flee.”
Wild animals rush out, saying, “Who’s that playing the pipe, sir?” — “Oh, no, it’s not me!” And they go away, only to blow again. The wild animals rush out. “Ha! You?” — “No, grandpa, it’s not me!” — “Then who’s blowing?” — “He went on ahead, sir; it’s not me!” — “Blow, let me see.” — “Flee flitty flee, flee flitty flee.”
Wil’ beast go away. He commence the right tune now,
Wil' beast go away. He started the right tune now,
“Minnie Minnie, wa-yo da lim-ba,
“Minnie Minnie, wa-yo the lim-ba,
Minnie Minnie, wa-yo da lim-ba,
Minnie Minnie, where are you?
Minnie Minnie, wa-yo da lim-ba.”
Minnie Minnie, let's go dance.
(Wild beast rush out, catch him, compel him to play.)
(Wild beasts rush out, catch him, and force him to play.)
“Ah, I catch you now, sah! Play de tune now, sah! blow, sah!”
“Ah, I've got you now, sir! Play the tune now, sir! Blow, sir!”
Then he began to blow the right tune, both dance. Different [170]wil’ beasts—Tiger, Asoonah, all the wil’ beasts come out an’ dance. An’ the father get frightened, come shoot all the wild beasts, all drop save him boy. An’ flog the boy.
Then he started playing the right tune, and they both danced. Different wild beasts—Tiger, Asoonah, all the wild animals came out and danced. The father got scared, shot all the wild beasts, and they all fell except for his boy. And he punished the boy.
140. In Come Murray.
William Forbes, Dry River, Cock-pit country.
William Forbes, Dry River, Cockpit country.
It was said when you go you see a man going to play dat Nansi story. Get anodder wid a pint a water, den him gwine to turn a drunkard, begin to totter, say, “Tiger, tiger, lie down”—
It was said that when you leave, you see a man going to play that Nansi story. Get another with a pint of water, then he’s going to turn into a drunk, start to stumble, and say, “Tiger, tiger, lie down”—
♩ = 84
♩ = 84
Zin come Murray. I take drink, lay down, Zin come Murray.
Murray, ah, lay down, Zin come Murray. I take drink lay down,
Zin come Murray. Oh, poor Murray. Zin come Murray.
I take drink, lay down, Zin come Murray.
Zin comes to Murray. I have a drink, lie down, Zin comes to Murray.
Murray, ah, lie down, Zin comes to Murray. I have a drink, lie down,
Zin comes to Murray. Oh, poor Murray. Zin comes to Murray.
I have a drink, lie down, Zin comes to Murray.
141. Tacoomah makes a Dance. [__A_TAG_PLACEHOLDER_0__]
William Forbes, Dry River, Cock-pit country.
William Forbes, Dry River, Cockpit Country.
Tacoomah make a dance, get Anansi for de fiddler, an’ Grass-quit was coming as a fiddler too. Robin Redbreast was to play de music, Monkey was to blow de bugle. Well, after de night de dance commence. Anansi gwine to play,
Tacoomah was organizing a dance, and he asked Anansi to be the fiddler, while Grass-quit was also coming to play the fiddle. Robin Redbreast was set to provide the music, and Monkey was going to blow the bugle. Well, after that night, the dance began. Anansi was going to play,
“Queena bunna, ring-ki-ting,
"Queena bunna, ring-ki-ting,"
You sen’ fe great Grass-quit,
You sent for great Grass-quit,
You don’ sen’ fe me!
You don't send me!
Anansi draw bow so sweet, ring-ki-ting,
Anansi drew his bow so beautifully, ring-ki-ting,
Anansi draw bow so sweet, ring-ki-ting.”
Anansi plays the bow so beautifully, ring-ki-ting.
Tacoomah say,
Tacoomah says,
“You ya, you ya, so ya, me ya,
You you, you you, so you, me you,
Wid a fort tumba like a tenky bunna,
Wid a big pile like a toasted bread,
[171]
[__A_TAG_PLACEHOLDER_0__]
Robin Redbreast say,
Robin Redbreast says,
“Jock, Jock, when you coming home?”
“Jock, Jock, when are you coming home?”
Jock said,
Jock said,
“Tomorrow evening.”
“Tomorrow night.”
“What in your right?”
“What’s wrong with you?”
“Boot an’ spur.”
"Boot and spurs."
“What in your left?”
“What's on your left?”
“Bow an’ arrow.2”
“Bow and arrow.__A_TAG_PLACEHOLDER_0__”
Jock3 said,
Jock__A_TAG_PLACEHOLDER_0__ said,
“Robin redbreast
"Robin"
Was pretty well dressed,
Was well-dressed,
And he was into his nest,
And he was in his nest,
And a puppy went into his nest
And a puppy went into his bed.
And broke his neck t’ru distress.”
And broke his neck due to distress.
Well, den, Turtle an’ Duck goin’ in de river fe go an’ swim, an’ dem is to run to a hill-side in de river. An’ Cock is de judge. Den Cock went to sing fe dem—
Well, then, Turtle and Duck are going into the river to swim, and they're going to run to a hillside in the river. And Cock is the judge. Then Cock went to sing for them—
“Co co re co.”
“Co co re co.”
Duck an’ Turtle swim—
Duck and Turtle swim—
“Shekey, shekey, shee-e-e.”
“Shekey, shekey, sheee.”
142. Anansi makes a Dance. [__A_TAG_PLACEHOLDER_0__]
William Forbes, Dry River, Cock-pit country.
William Forbes, Dry River, Cockpit Country.
Again, Anansi make a dance. Him playing de fiddle,
Again, Anansi is dancing. He's playing the fiddle,
♩ = 84
♩ = 84
Kelly bam bom ba, Kelly bam ya Morree! Kelly bam bom ba, Kelly
bam ya Morree! Kelly bam bom ba, Kelly bam ya Morree!
Dem dat kyan’ run, dey no hearie! etc.1
Kelly bam bom ba, Kelly bam ya Morree! Kelly bam bom ba, Kelly
bam ya Morree! Kelly bam bom ba, Kelly bam ya Morree!
Those who can't run, they don't hear it! etc.1
Kelly bam bom ba, Kelly bam ya Morree! Kelly bam bom ba, Kelly
bam bom ba, Kelly bam bom ba, Kelly bam ya Morree! Kelly[172]
bam bom ba, Kelly bam bom ba, Kelly bam ya Morree! Kelly
bam bom ba, Kelly bam bom ba, Kelly bam bom ba, Kelly
bam ya Morree! — — — — — — — — — —
Kelly bam bom ba, Kelly bam ya Morree! Kelly bam bom ba, Kelly
bam bom ba, Kelly bam bom ba, Kelly bam ya Morree! Kelly[__A_TAG_PLACEHOLDER_0__]
bam bom ba, Kelly bam bom ba, Kelly bam ya Morree! Kelly
bam bom ba, Kelly bam bom ba, Kelly bam bom ba, Kelly
bam ya Morree! — — — — — — — — — —
Goat dere a dance, say,
Go to a dance, they say,
“Me kyan’ run, but me cunnie do!”
“Me can run, but me can’t do!”
Dog begin to sing,
Dog starts to sing,
“Na way you lie, Samedy,
“There's no way you lie, Samedy,
Pussy no dead at all!”
"Pussy's not dead at all!"
Den Puss an’ Rat begin to dance an’ say,
Den Puss and Rat start to dance and say,
♩ = 160
♩ = 160
Oh, jump shandelay, jump shandelay, den a jump shandelay.
Oh, oh, jump shandelay—Missa Rat a jump den a jump shandelay!
Oh, oh, jump shandelay. Jump shandelay, will you jump shandelay!
Oh, oh, jump shandelay, oh, Missa Rat a jump, will you jump, shandelay!
Den she went an’ jump it, den she went an’ jump it, den she went an’ jump it,
den she went an’ jump it, den she went an’ jump it, den she went an’ jump it.
Oh, jump and dance, jump and dance, then jump and dance.
Oh, oh, jump and dance—Mister Rat, jump and dance!
Oh, oh, jump and dance. Jump and dance, will you jump and dance!
Oh, oh, jump and dance, oh, Mister Rat, will you jump, dance!
Then she went and jumped it, then she went and jumped it, then she went and jumped it,
then she went and jumped it, then she went and jumped it, then she went and jumped it.
Well, Anansi boy was blowing de fife,
Well, Anansi boy was playing the fife,
“Ti-li-harry-ham, handsome ben-in-ben!”
“Hey, handsome boyfriend!"
[173]
[__A_TAG_PLACEHOLDER_0__]
Den de bull was coming along, hear dem, say,
Den de bull was coming along, hear dem, say,
♩ = 63
♩ = 63
Oh who dey ca’ me Timmo Limmo? Timmo Limmo, oh?
Zin kuma Ya ya ya, oh, Zin kuma.
Oh who calls me Timmo Limmo? Timmo Limmo, oh?
Zin kuma Ya ya ya, oh, Zin kuma.
♩ = 69
♩ = 69
Timmo Limmo, oh, Timmo Limmo oh, Zin kuma.
Ya, ya, ya, oh, Zin kuma. Ah, who dey ca’ me Timmo Limmo?
Ah, who dey ca’ me Timmo Limmo, oh, Zin kuma. Ya, ya, ya oh,
Zin kuma Timmo Limmo, oh, Zin kuma. Ah who dey ca’ me
Timmo Limmo? Ah, who dey ca’ me, Timmo Limmo,
Timmo Limmo, oh, Zin kuma. Ya, ya, ya, oh, Zin kuma.
Timmo Limmo, oh, Timmo Limmo oh, Zin kuma.
Yeah, yeah, yeah, oh, Zin kuma. Ah, who's calling me Timmo Limmo?
Ah, who's calling me Timmo Limmo, oh, Zin kuma. Yeah, yeah, yeah oh,
Zin kuma Timmo Limmo, oh, Zin kuma. Ah, who's calling me
Timmo Limmo? Ah, who's calling me, Timmo Limmo,
Timmo Limmo, oh, Zin kuma. Yeah, yeah, yeah, oh, Zin kuma.
143. Red Yam. [__A_TAG_PLACEHOLDER_0__]
Mary Jane Roden, Brownstown, St. Ann.
Mary Jane Roden, Brownstown, St. Ann.
Anansi and Tacoomah have two little boy. So Anansi go to him ground, he have a yam name of ‘red yam’. So when he carry home de yam, if de two little boy don’ tell him de name of de yam, don’ give ’em no dinner. So one night de little boy say, (dance to the fiddle and drum),
Anansi and Tacoomah have two young boys. So Anansi goes to his field, and he has a yam called ‘red yam’. When he brings the yam home, if the two little boys don’t tell him the name of the yam, he won’t give them any dinner. So one night, the little boys say, (dance to the fiddle and drum),
“Poor me bwoy, papa no gi’ me no dinner!
“Poor me boy, dad didn’t give me any dinner!”
If I don’ know de yam name, papa no gi’ me no dinner!
If I don't know the name of the yam, Dad won't give me any dinner!
Poor me bwoy, me go fe dead fe hungry, da la!”
Poor me boy, I'm going to die of hunger, that’s it!
[174]
[__A_TAG_PLACEHOLDER_0__]
Another day papa go to ground. So the little boy follow him go right outside a bush, go set for him. When him coming back he fall down, say, “Now me little red yam mash up!” So when him come home an’ said to the little boy, “Come, me pickney, pupa come an’ if you tell me de name of dis yam to-night, I goin’ to give you a good supper,” the little boy say,
Another day, Dad went to dig in the ground. So the little boy followed him right outside to the bushes and sat down to wait for him. When he came back, he tripped and said, “Now my little red yam is all messed up!” When he got home and said to the little boy, “Come here, my child, and if you tell me the name of this yam tonight, I’m going to give you a nice dinner,” the little boy said,
“T’ank God, me know him name,
“T’ank God, me know him name,
T’ank God, me know him name,
T’ank God, I know his name,
T’ank God, me know him name!”
T’ank God, I know his name!”
“Come, now, tell me!”
"Come on, tell me!"
“Ai! red yam, t’ank God a red yam!”
“Ai! red yam, thank God a red yam!”
(dance and play the fiddle and drum).
(dance and play the fiddle and drum).
When the papa boil the dinner, give him a big dinner fe him call the name. When he eat the big dinner the papa gi’ him the night, boy sing,
When Dad cooks dinner, make sure to give him a big dinner for him to call you by name. When he eats the big dinner, Dad gives him the night, and then the boy sings.
♩ = 72
♩ = 72
1st Verse.
Verse 1.
Pupa, de yam name red e yam? Yes, ma bwa, name red e yam.
Pupa, do you really want to know the name? Yes, my friend, I really want to know the name.
Chorus.
Chorus.
Belly full to-night wid me red yam. Eat, ma bwa, eat, ma bwa,
Eat, ma bwa, de yam name red e yam Sing, ma bwa, Sing, ma bwa,
Sing, ma bwa, de yam name red e yam. Laugh, ma bwa, laugh, ma bwa,
Belly full tonight with my red yam. Eat, my brother, eat, my brother,
Eat, my brother, the yam is called red yam. Sing, my brother, sing, my brother,
Sing, my brother, the yam is called red yam. Laugh, my brother, laugh, my brother,
2nd Verse.
Second Verse.
laugh, ma bwa, de yam name red e yam. Pupa ma belly full
wid de red yam, Pupa ma belly full wid red yam. Laugh, ma bwa,[175]
laugh, ma bwa, laugh, ma bwa, yo’ belly full wid de red yam.
Sing, ma bwa, sing, ma bwa, sing, ma bwa, yo’ belly full wid de red yam.1
laugh, my brother, the yam is called red yam. Brother, my stomach is full
with the red yam, Brother, my stomach is full with red yam. Laugh, my brother,[__A_TAG_PLACEHOLDER_0__]
laugh, my brother, laugh, my brother, your stomach is full with the red yam.
Sing, my brother, sing, my brother, sing, my brother, your stomach is full with the red yam.1
1 The narrator continued with the following which, she insisted, belongs with the song:
1 The narrator went on with what she claimed was part of the song:
Tom drunk, but Tom no fool, Tom drunk, but Tom no fool, Trala-la-la-la-la-la.
Tom is drunk, but he's no fool. Tom is drunk, but he's no fool. Trala-la-la-la-la-la.
This last measure may be repeated at will, or the whole three about Tom. The oftener it is sung, the sweeter the song, in Mother Roden’s opinion and in that of many others.
This last measure can be repeated as often as you like, or all three about Tom. The more it's sung, the sweeter the song, according to Mother Roden and many others.
This singer was most uncertain; in intonation, repetitions, etc. she varied exceedingly and agreed that any way the song was repeated to her by the transcriber was correct, no matter how it was sung. The transcriber, therefore, will not vouch for these three tunes. The old woman is a cripple and can neither read nor write. H. R. ↑
This singer was very unsure; in her pitch, repetitions, and so on, she varied a lot and accepted that any way the song was repeated to her by the transcriber was right, regardless of how it was sung. Therefore, the transcriber won’t guarantee these three tunes. The old woman is disabled and can neither read nor write. H. R. ↑
144. Guzzah Man.
Mary Jane Roden, Brownstown, St. Ann.
Mary Jane Roden, Brownstown, St. Ann.
One day Tacoomah, Monkey and Baboon were driving a truck with rum to the wharf fe master. When they were going, Anansi said to Tacoomah they have a dance an’ they invite Monkey an’ Baboon to the dance. An’ while they was dancing, Anansi an’ Tacoomah go t’ief t’ree puncheon of rum from Monkey an’ Baboon, come back to the dance, see Monkey an’ Baboon was dancing. Anansi say,
One day, Tacoomah, Monkey, and Baboon were driving a truck full of rum to the wharf for the master. On their way, Anansi told Tacoomah that they were having a dance and invited Monkey and Baboon to join. While they were dancing, Anansi and Tacoomah stole three barrels of rum from Monkey and Baboon, then returned to the dance to find Monkey and Baboon still dancing. Anansi said,
Guzza man, Guzza man, Brudder Nansi drink rum. Oh,
Guzza man, Guzza man, Guzza man. So Anansi tie Tiger, tie him ’til he jump, Tiger.
Guzza man, Guzza man, Guzza man. Tom drunk, but Tom no fool,[176]
Tom drunk, but Tom no fool, la-la-la-la-la-la-la.
Guzza man, Guzza man, Brother Anansi drinks rum. Oh,
Guzza man, Guzza man, Guzza man. So Anansi ties up Tiger, ties him up until he jumps, Tiger.
Guzza man, Guzza man, Guzza man. Tom's drunk, but Tom's no fool,[__A_TAG_PLACEHOLDER_0__]
Tom's drunk, but Tom's no fool, la-la-la-la-la-la-la.
145. Fowl and Pretty Poll.1 [__A_TAG_PLACEHOLDER_0__]
Mary Jane Roden, Brownstown, St. Ann.
Mary Jane Roden, Brownstown, St. Ann.
Fowl invite Pretty Poll to chapel, den Pretty Poll said to Fowl, “Kyan’t go to chapel for me soso fedder.” Poll said to Kyan-crow, “Make go to chapel.” Kyan-crow said to Pretty Poll him kyan’t to go chapel for him peel-head young man.
Fowl invites Pretty Poll to church, then Pretty Poll says to Fowl, “I can't go to church because of my feathers.” Poll says to Kyan-crow, “Make me go to church.” Kyan-crow tells Pretty Poll that he can't go to church because of his silly young man.
Come we go to church, Pretty Poll. Come we go to church, Pretty Poll.
Pretty Poll, wan’ get married Same time as a so so fedder.
John Crow say he be de bride, same time he, peel-head young man.
Come on, let's go to church, Pretty Poll. Come on, let's go to church, Pretty Poll.
Pretty Poll wants to get married just like a so-so feather.
John Crow says he'll be the bride, just like him, a bald young man.
146. The Cumbolo. [__A_TAG_PLACEHOLDER_0__]
Sarah Findley, Santa Cruz Mountains.
Sarah Findley, Santa Cruz Mountains.
An ol’ man an’ a wife was travelling going on walk when they hear a nice music was playing an’ the ol’ man say to his wife, “O Quasiba,1 hear dat sweet music singing over yonder. I like [177]to know where dat music come from.”—“Ol’ man, you tak time walk an’ we soon hear where dat music from.… But Bruddie, dat ol’ Cumbolo dat was singing las’ night!”—“Den you mus’ come let we dance de Cumbolo, Susan, we all a Cumbolo!” (sing and dance)—
An old man and his wife were walking when they heard some nice music playing, and the old man said to his wife, “Oh Susan, do you hear that sweet music coming from over there? I’d like to know where that music is coming from.” — “Old man, let's take our time walking, and soon we’ll find out where that music is from... But Brother, that’s the old Cumbolo that was singing last night!” — “Then you must come, let’s dance to the Cumbolo, Susan, we’re all going to Cumbolo!” (sing and dance)—
1 Two school-mistresses in Bethlehem, Santa Cruz Mountains, gave the following list of “born-day names” which belong to negro children in Jamaica according to the day of the week upon which they are born. See Jekyll, int. x (l.c.).
1 Two schoolteachers in Bethlehem, Santa Cruz Mountains, provided the following list of “birthday names” that are given to Black children in Jamaica based on the day of the week they were born. See Jekyll, int. x (l.c.).
An old woman who was telling me of some obeah practises assured me that the obi-man (sorcerer) did not use a man’s common name when he wanted to bewitch him, but his “born-day” name.
An old woman who was telling me about some obeah practices assured me that the obi-man (sorcerer) didn’t use a person’s common name when he wanted to cast a spell on them, but their “birthday” name.
| Boys | Girls | |
| Sunday | Quashy | Quashiba |
| Monday | Quaco | Juba |
| Tuesday | Cubena | Cuba |
| Wednesday | Cudjo | Bennie |
| Thursday | Quaw | Abba |
| Friday | Cuffy | Pheba |
| Saturday | Quamin | Benneba. |
147. John-crow and Fowl at Court.
Susan Watkins, Claremont, St. Ann.
Susan Watkins, Claremont, St. Ann.
John-crow and Fowl went to court. Now as Fowl’s baby was prettier than Crow’s, Crow had taken Fowl’s baby and left her baby for Fowl to take. So Fowl took Crow to court. The judge said whichever could sing the sweetest song should have the prettiest baby. Crow sang,
John Crow and Fowl went to court. Since Fowl's baby was cuter than Crow's, Crow took Fowl's baby and left his own for Fowl to take. So, Fowl took Crow to court. The judge said that whoever could sing the sweetest song should get the prettiest baby. Crow sang,
“Periwe, periwa!”
“Periwe, periwa!”
Fowl sang,
Birds sang,
“Sun up an’ sun down,
"Sunrise and sunset,"
I sing the song to cheer me heart.
I sing the song to lift my spirits.
’Tis my charming baby dear,
It's my adorable baby dear,
Bam, cluck, cluck!”
Bam, cluck, cluck!”
So Fowl got back her pretty baby and Crow got her ugly one.
So Fowl got her cute baby back, and Crow got her not-so-cute one.
148. Wooden Ping-ping and Cock.
Matilda Hall, Harmony Hall, Cock-pit country.
Matilda Hall, Harmony Hall, Cockpit Country.
Wooden Ping-ping (there’s a worm in the dirt name so) and Cock. So then Wooden Ping-ping hid in the earth and the Cock hunted for him, couldn’t find him. Wooden Ping-ping said (fine falsetto voice, rising inflection),
Wooden Ping-ping (there's a worm in the dirt named that) and Cock. So then Wooden Ping-ping hid in the ground, and Cock searched for him but couldn't find him. Wooden Ping-ping said (in a high-pitched voice, with a rising tone),
“Clay den, clay den, see me, ah?
“Clay den, clay den, can you see me, huh?
Clay den, clay den, see me, ah?”
Clay den, clay den, can you see me, ah?
Cock answered,
Cock replied,
“Na pullee theng theng,
"On the radio, theng theng,"
Na pullee theng theng!”
Na pull it together!
They kept on singing, this in the earth, that outside; but Cock couldn’t find him. [178]
They kept singing, some from the ground and others from outside; but Cock couldn’t find him. [__A_TAG_PLACEHOLDER_0__]
149. Animal Talk. [__A_TAG_PLACEHOLDER_0__]
James Anderson Hilton, Maroon Town, Cock-pit country.
James Anderson Hilton, Maroon Town, Cockpit Country.
Fowl tell de other fowl say, “Tell odder, one, odder one, odder one!” till it scatter over de whole worl’.
Fowl tell the other fowl say, “Tell each other, one, each other one, each other one!” till it spreads across the whole world.
Cock say, “If it tre-ew, yes!”
Cock says, “If it’s true, yes!”
Horse stamp him foot on de eart’, “What in my stomach, mak it stay in deah!”
Horse stomped his foot on the ground, “What in my stomach keeps it in there!”
Jack-ass say, “De worl’ don’ level!” (for if de worl’ level, don’ hav to wear crupper on his tail.)
Jackass says, “The world isn’t fair!” (because if the world were fair, he wouldn’t have to wear a crupper on his tail.)
Cow say (slowly and drawlingly), “Mas-sa wor-r-r-k ne-v-e-r don-n-ne!”
Cow says (slowly and lazily), “Master’s work never done!”
Mule say (quickly and with energy), “It will done! it will done! it will done! Massa work will done!”
Mule says (quickly and with energy), “It will be done! It will be done! It will be done! Master’s work will be done!”
Crab say, “Mustn’t trust shadder after dark!”
Crab says, “You shouldn’t trust shadows after dark!”
Ground Dove say, “My hears! my hears! my hears!” (won’t hear what his parents tell him).
Ground Dove says, “My ears! my ears! my ears!” (won’t hear what his parents tell him).
Hopping Dick go up on sharp ’tump an’ White Belly go up on one tall tree an’ bet one bet who can stay de longest widout eat. Hopping Dick say, “Chem chem cheery o!”
Hopping Dick climbed up a steep hill, and White Belly went up a tall tree, and they made a bet on who could stay up the longest without eating. Hopping Dick said, “Chem chem cheery o!”
White Belly say,
White Belly says,
“Coo coo coo, me hearie you!
“Coo coo coo, I hear you!”
Coo coo coo, me hearie you!”
Coo coo coo, I hear you!”
Hopping Dick go down to de groun’ pick up worm. White Belly stay up on tree all de time. White Belly fall down an’ die.
Hopping Dick goes down to the ground to pick up a worm. White Belly stays up in the tree all the time. White Belly falls down and dies.
[179]
[__A_TAG_PLACEHOLDER_0__]
WITTICISMS.
Old-time Fools.
I.
The master send out one of them for a clock. When he get part of the way home the clock strike. An’ say to the clock, “If you talk on me head again I mash you’ mout’!” An’ up come again the clock strike. An’ he said, “Don’ I tell you if you talk again I mash you mout’?” An’ up came the clock strike again. An’ him put down the clock, say, “If you can talk, you mus’ walk!” An’ as the clock couldn’t walk, take a piece a ’tick an’ mash it up! An’ take up the clock an’ put it ’pon the head. An’ when he go in, Massa ask him how did the clock mash up, an’ said the clock a talk ’pon the head an’ him put him down to walk an’ he won’t walk an’ he mash it up. An’ the massa call the driver an’ give him a good flogging.
The master sent one of them to get a clock. When he was partway home, the clock chimed. He said to the clock, “If you make another sound, I’ll smash you!” Then the clock chimed again. He said, “Didn’t I tell you if you make another sound, I’ll smash you?” Then the clock chimed again. He set the clock down and said, “If you can talk, you must be able to walk!” And since the clock couldn’t walk, he took a piece of the ticking and smashed it up! He picked up the clock and put it on his head. When he got home, the master asked him how the clock got broken. He said the clock was talking on his head, and he set it down to walk but it wouldn’t walk, so he smashed it. The master called the driver and gave him a good beating.
II.
Master sen’ them out for two jug o’ rum, an’ when they come to the river, they say they want a drink. An’ one come top o’ the bridge an’ sen’ the other down into the river an’ say he t’rowing out the rum in the river, when the water taste he mus’ tell him. An’ he t’row out the whole jug an’ he couldn’t taste it. An’ after he t’row out the first jug, say, “What kin’ of rum is this have no ’trength?” An’ him begin on the other jug an’ him t’row out the whole of that again, an’ him couldn’t taste. An’ they take the two empty jug an’ go home to the master, an’ they get a flogging for it.
Master sent them out for two jugs of rum, and when they got to the river, they said they wanted a drink. One went up to the bridge and sent the other down to the river, telling him he was throwing the rum in the water, and when the water tasted it, he must let him know. He threw out the whole jug and couldn't taste it. After he threw out the first jug, he said, "What kind of rum is this that has no strength?" Then he started on the other jug and threw that one out too, and still couldn't taste it. They took the two empty jugs and went home to the master, and they got a beating for it.
III.
Dey gwine cut a big cotton-tree. Den one of de Congo men said him don’ want de cotton-tree to fall down in him groun’, so mak one big cotta1 put on head so go ketch de cotton-tree when it go fall down. Cotton-tree fall down kill him. [180]
Dey are going to cut down a big cotton tree. Then one of the Congo men said he didn't want the cotton tree to fall on his ground, so he made a big basket to put on his head to catch the cotton tree when it falls. The cotton tree fell and killed him. [__A_TAG_PLACEHOLDER_0__]
Duppy Stories.
IV.
Once a man was walking in the street on a night. He met a duppy. His teet’ was like fire; so de man went to ask for a light, did not know it was duppy. So de duppy gash his teet’ at him an’ he run. So de duppy went on met him again. De man did not know it was him, went up wid a complain’:—“See, sir, I meet a man jus’ now, ask ’im for a light an’ he gash his teet’ at me!” De duppy grin his teet’ again an’ ask, “Teet’ like dese?” an’ de man run again.
Once a man was walking down the street at night. He ran into a ghost. Its teeth were like fire, so the man went to ask for a light, not realizing it was a ghost. The ghost bared its teeth at him, and he ran away. Later, the ghost encountered him again. The man still didn't know it was the same one, and approached with a complaint: "Look, sir, I just met a guy, asked him for a light, and he bared his teeth at me!" The ghost grinned its teeth again and asked, "Teeth like these?" and the man ran off once more.
V.
Once a man was travelling in a dray packed with sugar. The molasses off the sugar was trailing underneath the dray. Two duppies came up and was sucking the molasses, an’ say, “After the molasses so sweet, how is the sugar?” The drayman happened to hear it, wheeled his whip in the air an’ give the duppy a good lick. Duppies ran off, crying, “Me dead one time, me dead one time, me can’t dead two time!”
Once, a man was traveling in a cart loaded with sugar. The molasses from the sugar was dripping underneath the cart. Two ghosts came by and started licking up the molasses, saying, “If the molasses is so sweet, how good is the sugar?” The cart driver happened to hear them, swung his whip in the air, and gave the ghost a solid hit. The ghosts ran away, crying, “I’m dead once, I can’t be dead twice!”
VI.
Once there was two duppies warming themselves over the fire. So one said to the other, “Cubba gwine to married.” The other one said, “Cubba gwine to married? She don’ have frock, she don’ have coat. Shove fire, gi’ me story!”
Once there were two ghosts warming themselves by the fire. One said to the other, “Cubba is getting married.” The other replied, “Cubba is getting married? She doesn’t have a dress, she doesn’t have a coat. Move the fire, tell me the story!”
VII.
Once some duppies were in a house. A man was outside; the duppies didn’t see him. So they peeped all through the window to look at the moon. They said, “The moon is pretty pretty!” Another one said it was wrong, so he said, “Norra you norra me can’t talk it prop-prop!”
Once some ghosts were in a house. A man was outside; the ghosts didn’t see him. So they peeked through the window to look at the moon. They said, “The moon is really pretty!” Another one disagreed and said, “Neither you nor I can talk about it properly!”
VIII.
One man were going out upon an errand an’ night catch him on de way. An’ he see a horse an’ lick de horse an’ de horse go after him an’ he was running. An’ when catch de bridge, run under de bridge mash a Rolling Calf.1 Said, “Masha masha no hurt me, but de frighten you frighten me!” Horse said de licky licky no hurt him, but de ‘brute’ him call him. [181]
One man was out running an errand one night when he encountered a horse. He startled the horse, and it chased after him while he ran. When he reached the bridge, he dashed under it and bumped into a Rolling Calf. The Calf said, “Don’t worry, you’re not hurting me, but the fear you gave me scared me!” The horse replied that the licking didn't hurt it, but it did call him a ‘brute.’ [__A_TAG_PLACEHOLDER_0__]
Animal Jests.
IX.
Louse an’ Dog-flea have a quarrel. Dog-flea, he said, “Brar Louse, when him ketchin’ yo’ a head, how you manage?” Louse said, “Brar, me gwine a knot knot.” Louse said to Dog-flea, say, “Brar, when him ketchin’ you, how you manage?” Dog-flea said, “Me gwine a seam in.” Dog-flea said, “Den, Louse, when dem a comb you, whe’ you go?” Louse said, “I lie down flat ’pon de meat.” Louse said to Dog-flea, “Den, Brar, when dem dip a hot water how you manage? Dog-flea say, “Come, come, sah, dat don’t fe yo’ business!” So de quarrel end.
Louse and Dog-flea are having an argument. Dog-flea said, “Hey Louse, when you get caught on a head, how do you deal with it?” Louse replied, “Well, I just hang on tight.” Louse then asked Dog-flea, “So, when they catch you, what’s your trick?” Dog-flea said, “I just weave in.” Dog-flea continued, “So, Louse, when they comb you out, where do you go?” Louse answered, “I flatten myself on the skin.” Louse then asked Dog-flea, “So, when they dip you in hot water, how do you handle it?” Dog-flea replied, “Come on now, that's none of your business!” And that’s how the argument ended.
X.
Ground-lizard and Ground-rat were two friends. Rat said to Ground-lizard, “How black nigger sta’?” Lizard say, “Oh, dey ugly-lookin’ chaps’.” Rat said, “Yes? I see dem but nebber can stan’ to look pon dem. Soon as dem see me dem say, ‘Look Groun’-rat! look Groun’-rat!’ an’ take a stone to kill me, so I get out a dem sight.” Ground-lizard say, “When dey buck up on me suddenly, I jump, but when I go a little way, turn round on dem an’ look; dat how I know dey ugly-lookin’ chap.”
Ground-lizard and Ground-rat were two friends. Rat said to Ground-lizard, “How black are they?” Lizard replied, “Oh, they’re really ugly-looking guys.” Rat said, “Yeah? I see them, but I can never stand to look at them. As soon as they see me, they say, ‘Look, Ground-rat! Look, Ground-rat!’ and grab a stone to throw at me, so I make sure to get out of their sight.” Ground-lizard said, “When they come at me out of nowhere, I jump, but then I go a little way, turn around, and look back at them; that’s how I know they’re ugly-looking guys.”
XI.
Puss and Dog went out journeying one day and they found a thruppence. So they divided and now the trouble was they didn’ know which thing to buy with a penny ha’penny. Dog said, “Brar Puss, I goin’ to take fe my quattie to buy a quattie worth of ‘look’.” Puss say, “I won’ buy ‘look’, I wi’ buy cattle!” So the Puss buy a pair of lizard and let them go on the run, and they run to breed. That is why you see a cat always after lizard, and a dog is always looking, looking, looking and doing nothing.
Puss and Dog went out exploring one day and found a threepenny bit. So they split it, but then the problem was they didn’t know what to buy with a penny and a half. Dog said, “Hey Puss, I’m going to use my half to buy something to look at.” Puss replied, “I won’t buy something to look at; I’m going to buy livestock!” So Puss bought a pair of lizards and let them go free, and they ran off to breed. That’s why you always see a cat chasing lizards and a dog just looking, looking, looking and doing nothing.
XII.
Han’ a go market. Hear beg Han’ a buy meat. When Han’ come a pass, he cut piece of de meat. Den Mosquito see him, an’ Mosquito come fe go tell Hear say Han’ cut de meat. Den eb’ry time Mosquito go to tell Hear, Han’ knock him. He come back again—“Hearie!” Han’ knock him (striking his ear with his hand). Couldn’t tell him yet.
Han went to the market. Hear begged Han to buy meat. When Han passed by, he cut a piece of the meat. Then Mosquito saw him, and Mosquito went to tell Hear that Han cut the meat. Every time Mosquito went to tell Hear, Han knocked him away. He came back again—“Hearie!” Han knocked him (striking his ear with his hand). He still couldn’t tell him.
XIII.
Monkey said to Goat, “I want to make a ball and I have a jacket I don’t want to wear; so I sent for you to see if you will [182]buy the jacket.” And said, “Try on the jacket, see if it will fit you.” So Goat try on the jacket, and Monkey said, “It kyan’t fit you better!” Goat said, “Fit? fit? fit? (strutting about looking at himself) fit fe tre-ew!” So Goat buy the jacket.
Monkey said to Goat, “I want to make a ball and I have a jacket I don’t want to wear; so I called you to see if you will [__A_TAG_PLACEHOLDER_0__] buy the jacket.” And said, “Try on the jacket, see if it fits you.” So Goat tried on the jacket, and Monkey said, “It can’t fit you better!” Goat said, “Fit? Fit? Fit? (strutting around looking at himself) Fit for true!” So Goat bought the jacket.
XIV.
Anansi an’ Tiger was travelling going thru’ a stream of water. Anansi want to find if Tiger can tell a story. Anansi foot went right down on a sort of stone in de water. Anansi say, “I mash a fish!” Tiger holla out say, “I smell de fat!”
Anansi and Tiger were traveling through a stream of water. Anansi wanted to see if Tiger could tell a story. Anansi's foot suddenly went down onto a kind of stone in the water. Anansi said, “I caught a fish!” Tiger shouted, “I smell the fat!”
XV.
Tacoomah say, “Anansi, yo’ ma dead!”—“A’ right! bit’s wort’ a meat fe sarve t’day.”—“Anansi, yo’ ma wake!”—“A’ right! one somebody kyan’t live a worl’.”
Tacoomah says, “Anansi, your mom is dead!”—“Alright! It's worth a meal to serve today.”—“Anansi, your mom is awake!”—“Alright! One person can’t live in this world.”
Lies.
XVI.
Once me an’ pa went to groun’ fe go work. So we carry a gourd of water, go hang it up on a tree. An’ when we ready to go back a yard an’ we go look fe de gourd, we see dat duck come nyam off de gourd an’ lef’ de water hang up ’pon de tree.
Once my dad and I went to work in the fields. We brought a gourd of water and hung it up on a tree. When we were ready to go back home and looked for the gourd, we saw that a duck had eaten from the gourd and left the water hanging on the tree.
XVII.
Once I was carrying a pan of water an’ I had to go’ t’ru a ten bar’ wire fence wid de pan on me head, an’ I run t’ru an’ not one drop never t’row away.
Once I was carrying a pan of water and I had to go through a ten-barbed-wire fence with the pan on my head, and I ran through and not one drop spilled.
Philosophy.
XVIII.
Me dear man, look yeah! Jus’ fancy, if life were a t’ing dat money could buy, de rich would all live an’ all like me poor one here would ha’ fe dead!
Me dear man, look here! Just imagine, if life were something that money could buy, the rich would all be living, and all people like me, the poor ones, would have to die!
[183]
[__A_TAG_PLACEHOLDER_0__]
RIDDLES.
Riddle me riddle
Give me a riddle
Guess me this riddle
Solve this riddle for me
And perhaps not!
And maybe not!
1. My father have a thing in his yard; nobody can ride him but little Johnny.
1. My dad has a thing in his yard; no one can ride him except for little Johnny.
—Grass-quit riding a grass-stalk.
—Grass-quit riding a grass blade.
2. My father have a thing in his yard and never ride him till him back break.
2. My dad has something in his yard and never rides it until its back breaks.
—House-roof; a man sits astride it to mend the thatch.
—Roof of the house; a man is sitting on it to fix the thatch.
3. My father have a little pony in him yard and there’s only one man, little Johnny, can ride it. Johnny ride with a pair of white reins and he go over a bridge.1
3. My father has a little pony in his yard, and there’s only one person, little Johnny, who can ride it. Johnny rides with a pair of white reins and he goes over a bridge.1
—Needle is the pony, thread the reins, the crooked finger is the bridge, and the thimble is Johnny.
—Needle is the pony, thread the reins, the crooked finger is the bridge, and the thimble is Johnny.
4. My father has a horse in his yard; it jump an’ jump, an’ de rein get shorter an’ shorter.
4. My dad has a horse in his yard; it jumps and jumps, and the reins keep getting shorter and shorter.
—Needle and thread.
—Sewing supplies.
5. My father have a grey horse in him yard, ride him nowhere but on him tail.2
5. My father has a grey horse in his yard, but he only rides him by pulling on his tail.2
—Pipe.
—Pipe.
a) My father saddle his horse at his head an ride him at his tail.
a) My father saddled his horse at the front and rode him from the back.
6. My father have a horse in his yard; you can’t ride him or he buck into you.
6. My dad has a horse in his yard; you can't ride him or he'll buck you off.
—Steel-yard.
—Steel yard.
7. Me fader hab a cock in him yard; eb’ry crow him crow fire.
7. My father has a rooster in his yard; every time it crows, it makes a fuss.
—Gun.
—Firearm.
a) My father have a dog in his yard; every time it bark it bark fire.
a) My father has a dog in his yard; every time it barks, it barks loudly.
b) My fader hab a donkey, an’ eb’ry bray him bray fire. [184]
b) My father has a donkey, and every time it brays, it sounds like fire. [__A_TAG_PLACEHOLDER_0__]
8. My father have a thing in his yard and he run from yard to yard.
8. My father has something in his yard and he runs from yard to yard.
—Dog.
Dog.
9. My father have a hen in his yard, you kyan’ tell what the chicken be till he hatch.3
9. My father has a hen in his yard, you can't tell what the chick will be until it hatches.3
—Wife; you can’t tell whether the child will be boy or girl until it is born.
—Wife, you can’t know whether the baby will be a boy or a girl until it’s born.
10. My father have a thing in his yard, cry for the crop once a year.
10. My father has something in his yard that cries for the crop once a year.
—Coffee-pulper.
—Coffee pulper.
11. My father has a thing in his yard; the more him feed, the more him hungry.
11. My dad has something in his yard; the more he feeds it, the hungrier it gets.
—Stove.
—Cooktop.
12. My father have a thing in his yard, have to blind it to use it.
12. My dad has something in his yard that you have to cover to use.
—Scissors.
—Scissors.
13. My father have a t’ing in him yard; when it sick it look up to heaven, when it get better it look down to the devil.4
13. My father has a thing in his yard; when it’s sick, it looks up to heaven, and when it gets better, it looks down to the devil.4
—Bunch of Bananas.
—Bunch of Bananas.
14. My father has a cock in his yard, doesn’t crow till the sun is hot.
14. My dad has a rooster in his yard, and it doesn’t crow until the sun is up.
—Castor-oil bean, which cracks open in the sun.
—Castor-oil bean, which splits open in the sunlight.
15. My father have a thing in his yard, run off cover up the whole ground.
15. My father has something in his yard that covers the entire ground.
—Pumpkin-vine.
Pumpkin plant.
16. My father have ten trees in his yard an’ two taller than the rest.
16. My dad has ten trees in his yard, and two are taller than the others.
—Fingers.
—Fingers.
17. My father got a tank in his yard, don’t care how the rain come never catch water; but soon as little dirt get into it, it full.
17. My dad has a tank in his yard; it doesn’t matter how much it rains, it never fills up with water. But as soon as a little dirt gets in, it’s full.
—Eye.
—Eye.
18. My father have a tank in his yard; when the rain fall it doesn’t catch and when the dew fall it catch.
18. My father has a tank in his yard; when it rains, it doesn’t collect water, but when the dew falls, it does.
—Coco leaf, because it sheds water like quick-silver.
—Coco leaf, because it sheds water like mercury.
19. My father have a thing in his yard; it button from head to foot.
19. My father has something in his yard; it buttons from head to toe.
—Pingwing, because the leaves are stuck with pitch. [185]
—Pingwing, because the leaves are coated with tar. [__A_TAG_PLACEHOLDER_0__]
20. My father have a t’ing in him yard, cutting like a tailor cutting cloth.5
20. My dad has something in his yard, cutting like a tailor cutting cloth.5
—Banana leaf (because when the tree begins to fruit, the leaf slits into ribbons.)
—Banana leaf (because when the tree starts to bear fruit, the leaf splits into ribbons.)
21. My father got a thing in his yard deep as well an’ is not well, an’ the whole sea does not fill it.
21. My dad has something in his yard that's really deep and it's not good, and even the whole ocean can't fill it.
—Sieve.
—Strainer.
22. Me fader have a t’ing in him yard; the more you cut it the longer it get.6
22. My dad has something in his yard; the more you cut it, the longer it grows.6
—Grave.
—Serious.
a) My father make a door an’ it was too short; he cut it and it became longer.
a) My dad made a door and it was too short; he cut it and it ended up being longer.
b) Me father have a stick an’ cut it an’ it become longer.
b) My dad has a stick and cuts it, and it becomes longer.
23. My father have a thing in his house, cut it every day and kyan’ taste it.
23. My father has something in his house that he cuts every day and tastes.
—Cord.
—Cable.
24. We have a t’ing in the yard an’ no man can tell where it end.
24. We have a thing in the yard and no one can tell where it ends.
—Buggy wheel.
—Broken wheel.
25. My father have a white house in him yard; if you go in you kyan’ come out, if you come out you kyan’ go in.7
25. My father has a white house in his yard; if you go in, you can't come out, and if you come out, you can't go in.7
—Egg.
—Egg.
26. My father have a house without window or door.
26. My father has a house without windows or doors.
—Egg.
—Egg.
a) There is a white house on the hill up yonder without a window, without a door; and yet somebody live in there.8 [186]
a) There's a white house on the hill over there with no windows and no door; and yet someone lives there.8 [__A_TAG_PLACEHOLDER_0__]
27. Me fader hab a man an’ he kyan’ stan’ up till him belly full.
27. My father has a man and he can't stand up until he's full.
—Bag.
—Bag.
28. Me father have a black servant and when he feed her she bawl.9
28. My father has a black servant, and when he feeds her, she cries.9
—Frying-pan.
—Skillet.
29. My father have three daughters and you can’t tell me the oldest one.
29. My father has three daughters, and you can't tell me which one is the oldest.
—Three tumblers.
—Three glasses.
30. Me fader hab a lil bwoy sleep wid him every night; and every call him call him, de lil bwoy run.
30. My father has a little boy sleep with him every night; and every time he calls him, the little boy runs.
—Dog-flea.
—Dog tick.
31. My father have twenty-five white horses in a row; if one trot all trot, if one gallop all gallop, if one stop all stop, and one cannot go on without the other.10
31. My father has twenty-five white horses in a row; if one trots, they all trot, if one gallops, they all gallop, if one stops, they all stop, and none can go on without the others.10
—Teeth.
—Teeth.
32. Me fader hab a long whip and a number of cows; ebery wield him wield it, it touch ebery one.11
32. My father has a long whip and a bunch of cows; everyone sees him use it, it hits everyone. 11
—Tongue and teeth.
—Tongue and teeth.
33. Me fader hab a horse; eb’ry lep em lep em lef’ piece a em gut.
33. My father has a horse; every time it jumps, it leaves a piece of itself behind.
34. My father have a pony; every jump he jump he stop a gap.
34. My father has a pony; every time he jumps, he stops at a gap.
—Needle and thread.
Sewing supplies.
35. My father have a horse and a spur; every time he spur, blood will flow.
35. My dad has a horse and a spur; every time he uses the spur, blood will flow.
—Match-box and match.
Matchbox and matches.
36. My father have a horse and every walk he walk he drop silver.
36. My father has a horse, and with every step he takes, he drops silver.
—Snail.
—Snail.
37. My father have a horse; carry him down to the river to drink and without he pull out the tongue, can’t drink.
37. My father has a horse; he takes him down to the river to drink, and without pulling out his tongue, he can't drink.
—Bottle and cork.
—Bottle and cork.
38. My father have a horse; hol’ him a’ him two ears, him bite a him tail.
38. My father has a horse; he holds him with two ears, he bites his tail.
—Scissors.
—Scissors.
39. My father have a rooster, got no coop can keep him but one.
39. My dad has a rooster, but he only has one coop to keep him in.
—Fire; only water can keep fire.
—Fire; only water can control fire.
40. My father have a pig; cut him at his head he don’t die, cut him at his tail he die.
40. My dad has a pig; if you cut it at the head, it doesn’t die, but if you cut it at the tail, it does.
—Tree.
—Tree.
41. My father have a pen of sheep an’ don feed nowhere but on the hill-side.
41. My father has a pen of sheep and they only feed on the hillside.
—Lice on the head.
—Head lice.
42. My father has a bull, can’t feed but upon three ridges.
42. My dad has a bull, but he can only feed it on three ridges.
—Cooking-pot with three legs.
Three-legged cooking pot.
43. My father have a houseful of children; if you touch one, whole of them cry.
43. My dad has a house full of kids; if you touch one, all of them cry.
—Gungo peas.
—Gungo beans.
a) My sister have a whole house o’ pickney and if you touch one, everyone cry.
a) My sister has a whole house full of kids, and if you touch one, everyone cries.
b) I have a whole pen of guinea-pig an’ if you touch one dey all holla.
b) I have a whole pen of guinea pigs, and if you touch one, they all start yelling.
44. My father has a houseful of children and everyone of them has a red cap.13
44. My dad has a house full of kids, and each of them has a red cap.13
—Woodpeckers.
—Woodpeckers.
a) Me fader come out wid a whole ship-load o’ Guinea people; everyone has red. [188]
a) My father came out with a whole shipload of people from Guinea; everyone is wearing red. [__A_TAG_PLACEHOLDER_0__]
45. My father has a houseful of children; every time they come out they come out with red head.
45. My dad has a house full of kids; every time they come out, they come out with red heads.
—Annata.
—Annata.
46. Me fader hab a houseful o’ chil’ren an’ eb’ryone a dem a black head.
46. My father has a house full of kids, and every one of them has black hair.
—Ackee.
—Ackee.
a) Me ma ha’ one Guinea ship a pickney; eb’ryone a dem head black.
a) I have a one Guinea ship and a kid; everyone of them has black heads.
b) A woman has a whole lot of children and all come out with black heads and red dresses.
b) A woman has a bunch of kids, and they all come out with black heads and red dresses.
47. My father has a houseful of children and everyone of their heads turn out of doors.
47. My dad has a house full of kids, and all their heads peek out the doors.
—Nails in a house.
—Nails in a home.
48. Me fader have a whole shipload of Bungo nager an everyone have a white head.
48. My father has a whole shipload of Bungo nager and everyone has white hair.
—Castor-oil bean.
—Castor bean.
a) My father hab a whole house of children; everyone have a white head.
a) My father had a whole house full of kids; everyone had a white head.
b) Me mudder hab a whole shipload o’ guinea-pig, all born at one quality head.
b) My mother has a whole shipload of guinea pigs, all born from the same quality breed.
49. My father has a shipload of Guinea people, but all their heads is turned down.
49. My dad has a ship full of people from Guinea, but all their heads are down.
—Bottles packed in straw.
Bottles wrapped in straw.
50. Me fader hab a Guinea ship o’ nager; eb’ryone o’ dem a t’ree foot.
50. My father has a Guinea ship of niggers; everyone of them is three feet tall.
—Cooking-pots.
—Cooking pots.
51. My father sent for a ship-load of men and everyone come with arm akimbo.14
51. My father called for a ship full of men, and everyone showed up with their arms crossed. 14
—Coffee-pots.
—Coffee makers.
52. My father sent for a ship-load of soldiers and everyone come with one eye.
52. My dad called for a ship full of soldiers, and everyone arrived with one eye.
—Needles.
—Syringes.
a) Me fader hab a whole Guinea ship a nager; eb’ryone come wid one eye.
a) My father had a whole Guinea ship at anchor; everyone came with one eye.
b) I hab a pen o’ sheep, but eb’ryone hab one eye.
b) I have a pen of sheep, but everyone has one eye.
53. My father have a piece of white yam that serve the whole world.15
53. My father has a piece of white yam that serves the whole world.15
—Moon.
—Moon.
a) One piece a afoo (white) yam nyam, serve the whole worl’.
a) One piece of afoo (white) yam nyam serves the whole world.
b) One piece of yellow yam serve the whole world.
b) One piece of yellow yam serves the entire world.
c) Me fader hab a half side o’ bammie (cake of kasava meal) an’ him share it fe de whole world. [189]
c) My father had half a cake of bammie (cassava meal) and he shared it with the whole world. [__A_TAG_PLACEHOLDER_0__]
54. Me fader hab a pepper-tree; eb’ry night all de pepper ripe, an eb’ry morning you wouldn’t find one pepper an de tree.16
54. My father has a pepper tree; every night all the peppers are ripe, and every morning you wouldn’t find a single pepper on the tree.16
—Stars.
—Stars.
a) I go to bed and leave my pepper-tree full of peppers, and wake in the morning, there isn’t one there.
a) I go to bed with my pepper tree loaded with peppers, and when I wake up in the morning, there isn't a single one left.
b) Me fader got a rose-tree in him yard; eb’ry night he blow, an by time de fe clean, eb’ry one gone.
b) My father has a rose tree in his yard; every night it blooms, and by the time the flowers are clean, everyone is gone.
c) Me fader hab a heap a white plate pon a blue table; wash de plate in de evening an’ turn him down, an’ in de morning don’ see one.
c) My father has a bunch of white plates on a blue table; wash the plates in the evening and turn them down, and in the morning, not one is seen.
55. Me fader hab a pepper-tree an i nebber ripe till night come.
55. My dad has a pepper tree and it never ripens until night arrives.
—Stars.
—Stars.
56. Me fader hab a tree full apple an’ not a man can count them.
56. My father has a tree full of apples, and no one can count them.
—Stars.
—Stars.
a) My sheet I cannot fold,
My sheet won't fold,
My money I cannot count.
I can't count my money.
—Cloud and stars.
—Clouds and stars.
57. My father has a sheet that covers the whole world.
57. My dad has a map that shows the entire world.
—Cloud.
—Cloud computing.
58. My father has a lamp that shines over the whole world.
58. My dad has a lamp that lights up the entire world.
—Moon.
—Moon.
—Umbrella.
—Umbrella.
60. My father have two ponds; when he lie down at night, he turn up one and turn down one.
60. My father has two ponds; when he lies down at night, he turns one up and turns one down.
—Ears. [190]
—Ears. [__A_TAG_PLACEHOLDER_0__]
61. My father have a well; it have neither top nor bottom, yet it hold water.
61. My father has a well; it has neither a top nor a bottom, yet it holds water.
—Sugar-cane.
Sugarcane.
62. My father have something without top or bottom, had it with him wherever he go.
62. My father had something that didn't have a top or bottom; he took it with him wherever he went.
—Ring
—Ring
a) The king of France sent to the king of Spain to get a tub without a bottom.
a) The king of France asked the king of Spain for a tub with no bottom.
63. My father has a house with three doors and can walk only through one.
63. My dad has a house with three doors but can only go through one.
—Three openings in a cocoanut shell; one drinks through only one.
—Three openings in a coconut shell; you can drink through only one.
64. My father has a gig to make; the more him pare it the bigger it get.18
64. My dad has a job to do; the more he works on it, the bigger it gets.18
—Hole.
—Hole.
65. My father have a thing go up chimbly chip chirrup.19
65. My dad has something going on in the chimney. 19
—Fire.
—Fire.
66. My father have one thing in his hand and throw it and it support the whole of Jamaica.20
66. My dad has something in his hand, throws it, and it supports all of Jamaica.20
—Corn-grain.
—Corn.
—Ten fingers to catch one louse.
—Ten fingers to catch one louse.
a) Ten men go to Bullinton fe bring down one prisoner; only two bring him down.
a) Ten men go to Bullinton to bring down one prisoner; only two of them actually do it.
b) One prisoner stan’ pon Marley hill; ten policemen go fe tek him down; two bring him to de station do, an’ de sentence pass pon de finger-nail.
b) One prisoner stands on Marley Hill; ten policemen go to take him down; two bring him to the station, and the sentence is passed on the fingernail.
c) My father tek a bwoy to court; de sentence pass pon finger-nail.
c) My father took a boy to court; the sentence was given based on a finger-nail.
68. My fader sen’ me fe go pick out a woman fe me wife; those laugh will be the bes’ fe tek, but those not better left, fe they will kill me.
68. My father sent me to find a woman to be my wife; those laughs will be the best to take, but those are better left alone, because they will ruin me.
—Ackee; this refers to the common warning that the fruit is safe to eat only after it has ripened and split in the sun. [191]
—Ackee; this refers to the well-known warning that the fruit is safe to eat only after it has ripened and split open in the sun. [__A_TAG_PLACEHOLDER_0__]
69. My father plant a acre a kasava; only one white belly rat a eatey off.
69. My father planted an acre of cassava; only one white-bellied rat ate it.
—Grater for preparing kasava meal.
Grater for preparing cassava meal.
70. My father give me one root kasava an’ a quart of fine salt; if I don clever I wouldn’t taste it.
70. My father gave me a cassava root and a quart of fine salt; if I'm smart, I won't taste it.
—Egg; the salt cannot penetrate the shell.
—Egg; the salt can’t get through the shell.
a) I put on one coco on the fire to boil and I put in a gallon of salt, and the salt never tasted it.
a) I put one coconut on the fire to boil and added a gallon of salt, but the salt never flavored it.
b) I have a t’ing and don’t care how much salt I put in it, when I go to eat it I have to put salt on it.
b) I have a dish and I don’t care how much salt I put in it, but when I go to eat it, I have to add salt on top.
71. My father gave me some seed to sow; the ground is white and the seed is black.22
71. My dad gave me some seeds to plant; the soil is light and the seeds are dark.22
—Black ink on white paper.
—Black ink on white paper.
72. My father was in Green Island cutting chip and the chip never fly.23
72. My dad was on Green Island making chips, and the chips never flew. 23
—Clock.
—Watch.
73. Mother put on a pot of food to boil; the top boil before the bottom.
73. Mom put a pot of food on to boil; the top started boiling before the bottom.
—Pipe.
—Pipe.
74. Going up to town my face turn to town; coming back from town my face turn to town.
74. When I head into the city, I face the city; when I’m returning from the city, I still face the city.
—Climbing a tree.
—Tree climbing.
75. I was going up to town one morning, met a man; I tell him ’Mawnin’ and he wouldn’t speak to me, and when I was coming back early in the evening he speak to me.
75. I was heading into town one morning and ran into a guy; I said “Morning” and he didn’t respond, but when I was coming back early in the evening, he spoke to me.
—Trash, noiseless to the tread when cold, crackles when warmed by the sun. [192]
—Trash, silent underfoot when it's cold, crackles when it warms up in the sun. [__A_TAG_PLACEHOLDER_0__]
76. I was going up Sand-hill and saw a man and suck his blood and throw him over the wall.24
76. I was climbing Sand-hill and saw a man, drained of his blood, who was thrown over the wall.24
—Orange.
—Orange.
77. When I was going up to town I met a man; his head is fire an’ his mouth is bone.25
77. When I was heading to town, I met a guy; his head is on fire and his mouth is made of bones.25
—Rooster.
—Rooster.
a) As I was going through Bramble hall,
a) As I walked through Bramble Hall,
An old man gave me a call;
An old man called me.
His beard was flesh, his mouth was horn,
His beard was made of flesh, his mouth was like a horn,
And this old man was never born.
And this old man was never born.
b) Got to a gentleman’s yard and his mouth was hard and his beard was flesh.
b) Went to a man's yard and his face was tough and his beard was thick.
78. I was going over Dingledown hill and I saw a grey horse.
78. I was going over Dingledown Hill and I saw a gray horse.
—Moon.
—Moon.
79. Picking juketa (?) going to town, picking juketa coming from town and can’t get my hands full.
79. Picking juketa going to town, picking juketa coming from town and can’t get my hands full.
—Dew and sweat. [193]
—Dew and sweat. [__A_TAG_PLACEHOLDER_0__]
80. I gwine to town wid a hand o’ ripe plantain; I hungry an’ couldn’t taste it.
80. I'm going to town with a bunch of ripe plantains; I'm hungry and can’t wait to taste them.
—Fingers.
—Digits.
81. I was going to town; I mash a plate and when I was coming back I found it new.
81. I was heading to town; I broke a plate, and when I came back, I found it replaced.
—Ants’ nest.
Ant colony.
82. As I was going up to town I hear the bells of heaven ring; man tremble, beast tremble, cause the devil to break his chain.
82. As I was heading into town, I heard the bells of heaven ringing; people tremble, animals tremble, making the devil break his chain.
—Earthquake.
—Earthquake.
83. Going up a lane I see a drink an’ see a chaw.
83. Walking up a path, I see a drink and some chewing tobacco.
—Cocoanut.
—Coconut.
a) Dere’s a cup an’ in de cup dere’s a chaw; no man to clear dis chaw.
a) There's a cup and in the cup there's a chew; no one to clear this chew.
84. A man was going to Kingston, saw two roads and took both.26
84. A man was heading to Kingston, saw two roads, and took both. 26
—Trousers.
—Pants.
85. I heard that my father was dead in Kingston; I went there and took a piece of his bone and made increase.
85. I heard my father had died in Kingston; I went there and took a piece of his bone and made it grow.
—Kasava root.
—Cassava root.
86. I heave up a t’ing white an’ it come down red.
86. I throw up something white and it comes down red.
—Egg.
—Egg.
87. In England I am, in Jamaica I stand.
87. I'm in England, and I'm in Jamaica.
—A man took soil from Jamaica, put it in his boots, went to England.
—A man took soil from Jamaica, put it in his boots, and went to England.
88. I went to town, I walk in town, I eat in town, and yet I don’t know town.
88. I went to the city, I walk around the city, I eat in the city, and yet I don’t know the city.
—A woman was breedin’. She went to town an’ after she come home the baby born, grow a big man, don’ know town.
—A woman was pregnant. She went to town and after she got home, the baby was born, grew into a big man, doesn’t know the town.
89. A man going to town and he face town, and when he coming back he face down to Montego Bay.
89. A man goes to town and he faces the town, and when he comes back he faces down toward Montego Bay.
—Train running between Kingstown and Montego Bay. [194]
—Train running between Kingstown and Montego Bay. [__A_TAG_PLACEHOLDER_0__]
90. A man going up to town; he walk on his head going up, he walk on his head going back.27
90. A guy heading to the city; he walks on his head while going there, and he walks on his head when coming back.27
—Horse-shoe-nail.
—Horseshoe nail.
91. Riding in to town, two talking to each other and none understand what the other was saying.
91. Riding into town, two people are talking to each other, but neither understands what the other is saying.
—Two (?) new saddles creaking ru-u-u-u-u.
—Two (?) new saddles creaking ru-u-u-u-u.
92. Four men going up to town; all were talking and not one could understand the other.
92. Four guys heading to the city; they were all chatting, but none of them could understand each other.
—Four buggy wheels.
—Four wheels on a buggy.
93. Four bredder walk a road and not one can touch.28
93. Four breeders walk down a road, and not one can touch. 28
—Four buggy wheels.
—Four wheels.
94. Some white ladies were walking to Kingston, and all the walk they walk they couldn’t catch each other.
94. Some white women were walking to Kingston, and during the entire walk, they couldn't catch up with each other.
—Mile-posts.
—Mile markers.
95. Three brothers in one house and never see each others’ face until dead.
95. Three brothers living in one house and never seeing each other’s faces until they’re dead.
—Three beans in one castor-oil pod.
—Three beans in one castor-oil pod.
96. Two sister on ribber side; no one could never wash the other.
96. Two sisters on the riverbank; neither of them could ever wash the other.
—Two bottles.
—Two bottles.
97. Two sawyers were sawing from morning till night and never saw a bit of dust.29
97. Two sawyers were sawing from morning to night and never saw a speck of dust.29
—Clock. [195]
—Clock. [__A_TAG_PLACEHOLDER_0__]
98. Three man start fe go a heaven; one go half way an’ turn back, one go right up, and one no go at all.
98. Three men set out for heaven; one went halfway and turned back, one went all the way up, and one didn't go at all.
—Fire: spark, smoke and ashes.
—Fire: spark, smoke, and ash.
99. A man walk around four corners of the world and make a house; rain come catch him a door, dew fall on him, sun burn him, and he have no shelter of his own.
99. A man walks around the four corners of the world and builds a house; rain catches him at the door, dew falls on him, the sun burns him, and he has no shelter of his own.
—Ladder.
—Ladder.
a) A man build a fine up-stairs house, and he have to sleep outside.
A man built a nice upstairs house, but he has to sleep outside.
100. A man mek him house an’ him sleep outside.
100. A man makes his house and sleeps outside.
—Axe.
—Axe.
101. A man work for rich and work for poor and yet his head outside.
101. A man works for both the rich and the poor, yet he remains outside of it all.
—Nail-head.
—Nail head.
102. There was an old man that live never building house till rain come.30
102. There was an old man who never built a house until the rain came.30
—John Crow: as soon as rain come he begin to cut posts, say he will build him a house. When sun comes out, he come to dry himself; never build house any more.
—John Crow: as soon as it starts to rain, he begins to cut posts, saying he’ll build himself a house. When the sun comes out, he comes to dry off; never builds the house anymore.
103. Man mek him house, an’ him bade da a do.31
103. He made his house, and he said that it was a treat. 31
—Ear of corn.
—Corn.
a) Old man in his room and the beard out in the hall.
a) Old man in his room and the beard in the hallway.
104. Vineyard man walk through vineyard grass-piece and neither make track nor road.
104. The vineyard owner walks through the grassy area of the vineyard without leaving any tracks or paths.
—Sun.
—Sunday.
105. I know a man talk every second.
105. I know a guy who talks all the time.
—Sea.
—Ocean.
a) I know a man; every talk he talk his mouth-corner foam.
a) I know a guy; every time he talks, he foams at the mouth.
106. Born from de worl’ mek an’ nebber a month ole yet.32
106. Born from the world and not even a month old yet.32
—Moon.
—Moon.
107. Baby born an’ vanish.
107. Baby born and gone.
—Moon. [196]
—Moon. [__A_TAG_PLACEHOLDER_0__]
108. I know a baby born widout belly.
108. I know a baby born without a belly.
—Skelion (tin can).
—Skelion (can).
109. Tallest man in Kingston don’ have any belly.
109. The tallest man in Kingston doesn't have a belly.
—Bamboo.
—Bamboo.
a) A man stan’ up widout guts.
a) A man stands up without courage.
110. Holler belly mumma, humpback pupa, pickney wid t’ree foot.
110. Holler belly mom, hunchback kid, child with three feet.
—Cooking-pot.
—Cookware.
111. Born in white, live in green, die in red, bury in black.33
111. Born in white, live in green, die in red, bury in black.33
—Coffee.
—Coffee.
112. He laugh plain and talk plain but havn’t any life.
112. He laughs easily and speaks straightforwardly, but he doesn't have any real zest for life.
—Talking-machine.
—Voice assistant.
113. Going up to town me coatie torn-torn and not a seamstress in a town could sew it.34
113. Going up to town, my coat was torn, and there wasn't a seamstress in town who could fix it. 34
—Banana leaf.
Banana leaf.
a) Mrs. Queen coat-tail tear an’ never mend.
a) Mrs. Queen's coat-tail is torn and never mended.
114. I think I will shoot God, and God say I mus’ shoot the earth.35
114. I think I’m going to shoot God, and God says I must shoot the earth.35
—Banana shoot.
—Banana plant.
115. I was tying mat ever since an’ I never lay down on one.
115. I've been tying mats all along, and I've never actually lay down on one.
—Pumpkin-vine.
Pumpkin plant.
116. If me stan’ me kimbo; if me lie me kimbo.36
116. If I stand with my hands on my hips; if I lie down with my hands on my hips.36
—Coffee-pot.
Coffee maker.
117. A thousand hungry men kill a thousand bullocks.
117. A thousand hungry men slaughter a thousand cattle.
—Hunger kill men.
Hunger kills men.
118. And smart as little Tommie be, one man kill the whole world.
118. And as clever as little Tommie is, one man can destroy the whole world.
—Mr. Debt.
—Mr. Money.
119. Woman have a chile an’ fust begin larnin’ larn him fe t’ief.37
119. Women have a child and first start teaching him to be a thief.37
—Hawk. [197]
—Hawk. [__A_TAG_PLACEHOLDER_0__]
120. Black man dance on white man table.
120. A Black man dances on a white man's table.
—Black ink on white paper.
—Black ink on white paper.
a) Mr. Blackman sit pon Mr. Whiteman table.
a) Mr. Blackman sits at Mr. Whiteman's table.
b) Black man sit down on white man chair.
b) A Black man sits down in a white man's chair.
c) Black man dance on white man head.
c) A Black man dances on a white man's head.
d) Black man dance on white man sheet.
d) A Black man dances on a white man's sheet.
121. A black man sit upon a white man head.
121. A black man is sitting on top of a white man's head.
—Ackee.
—Ackee.
122. A white man stand upon a black man head.
122. A white man stands on a black man's head.
—Bammie on griddle.
—Bammie on the skillet.
123. A black man sit upon a red man head.
123. A Black man is sitting on a Red man's head.
—Pot on fire.
—Pot on the stove.
124. John Redman tickle John Blackman till him laugh puco-puco.38
124. John Redman tickled John Blackman until he laughed out loud. 38
—Fire under boiling pot.
—Fire under boiling pot.
a) A red man tickle a black man make him belly boil up.
a) A red man tickles a black man, making his belly shake with laughter.
b) John Redman beat John Blackman till him gallop.
b) John Redman beat John Blackman until he galloped.
125. Mr. Redman box Mr. Blackman make Mr. Whiteman laugh.
125. Mr. Redman boxed Mr. Blackman, making Mr. Whiteman laugh.
—Fire, baking-pan and bammie.
—Fire, baking pan and bammie.
126. The white man take a red cloth tie his head.
126. The white man ties a red cloth around his head.
—Tooth and gum.
—Teeth and gums.
127. Mr. Blackman was going to town; him drop him kerchief an’ couldn’t pick it up.
127. Mr. Blackman was heading to town; he dropped his handkerchief and couldn’t pick it up.
—Crow drops a feather.
Crow drops a feather.
128. Miss Nancy was going to Kingston; she drop her pocket handkerchief never turn round to pick it up.
128. Miss Nancy was going to Kingston; she dropped her pocket handkerchief and never turned around to pick it up.
—Bird drops a feather.
Bird drops a feather.
a) Miss Nancy was going up-stairs and she lose her pocket handkerchief and she would not turn round to pick it up.
a) Miss Nancy was going upstairs and she dropped her pocket handkerchief, but she wouldn't turn around to pick it up.
b) Queen of Sheba riding out;
Queen of Sheba riding out;
Her kerchief drop and couldn’t pick it up.
Her kerchief dropped and she couldn't pick it up.
129. Little Miss Nancy sit at the pass; everyone that come give him a kiss.
129. Little Miss Nancy sits at the pass; everyone who comes gives her a kiss.
—Fly. [198]
—Fly. [__A_TAG_PLACEHOLDER_0__]
130. Little Miss Nancy tie up her frock and wheel round three times.
130. Little Miss Nancy tied up her dress and spun around three times.
—Turn-stick in the pot.
—Stir the pot.
131. Little Miss Nancy like to dance and dance so rough.
131. Little Miss Nancy likes to dance and dance really wildly.
—Pepper.
—Pepper.
132. Miss D. June (?) cutting wood for a year, never get a bundle.
132. Miss D. June (?) has been cutting wood for a year and still hasn't managed to get a bundle.
—Woodpecker.
—Woodpecker.
133. Little Johnny fell in the water and never drowned.
133. Little Johnny fell in the water and never drowned.
—Bottle.
—Bottle.
134. Aunty Mary cut two packey, not one bigger than the other.39
134. Aunty Mary cut two packets, neither bigger than the other.39
—Heaven and earth.
—Sky and land.
a) Ole man Brenta sit on a stump, cut two packey not one bigger than the other.
a) Old man Brenta sits on a stump, cuts two pieces of wood, and makes sure they're not bigger than each other.
—Cloud on the earth (?).
—Cloud on Earth (?).
135. Send bwoy to fetch doctor, doctor come before bwoy.40
135. Send the boy to get the doctor; the doctor arrives before the boy.40
—Boy climbing after a cocoanut; nut falls before boy comes down.
—Boy climbing after a coconut; nut falls before the boy comes down.
136. Dead carry the living over Napoleon’s grass-piece.41
136. The dead help the living cross Napoleon’s lawn.41
—Ship at Sea.
—Ship at Sea.
a) Look through a diamond I see the dead carry the living. [199]
a) Looking through a diamond, I see the dead carrying the living. [__A_TAG_PLACEHOLDER_0__]
137. A hen have six chickens; and hold the hen, the chickens cry.
137. A hen has six chicks; and when you hold the hen, the chicks cry.
—Guitar with six strings.
Six-string guitar.
138. Two horses were galloping and neither of them could catch one another.42
138. Two horses were running fast and neither of them could catch the other. 42
—Two mill-rollers.
—Two mill rollers.
139. One John-crow sit down on three cotton-tree.
139. One John crow sits down on three cotton trees.
—Cooking-pot set on fire-stones.
—Cookware placed on fire stones.
—Needle and thread.
Sewing materials.
a) A frisky horse and a frisky mare was going up to mountain hill.
A lively horse and a lively mare were heading up the mountain hill.
141. John, the mule, in the stable, his tail outside.
141. John, the mule, in the barn, his tail sticking out.
—Fire in the kitchen, smoke outside.
—Fire in the kitchen, smoke outside.
142. Stick a hog at its head and it bleed at its tail.44
142. Stick a pig at its head and it'll bleed at its tail.44
—Pipe.
—Pipe.
143. Kingston bully-dog bark, Montego bully-dog answer.
143. Kingston bully dog barks, Montego bully dog responds.
—Rooster; when one crows at one end of the island, another answers at the other end.
—Rooster; when one crows at one end of the island, another replies at the other end.
144. England dog bark, Jamaica dog sound.
144. English dog barks, Jamaican dog sounds.
—Newspaper.
—News outlet.
145. Portland dog bark, Westmoreland dog hear.45
145. Portland dog barks, Westmoreland dog listens.45
—Thunder.
—Thunder.
146. Jamaica bully-dog bark, Kingston bully-dog keep silent.
146. Jamaica dogs bark, Kingston dogs stay quiet.
—Great gun.
—Awesome gun.
147. Rope run, horse stan’ up.
147. Rope run, horse stand up.
—Pumpkin-vine and pumpkin.
Pumpkin plant and pumpkin.
148. Old England dead an never rotten.
148. Old England is dead and never rotted.
—Bottle (of ale). [200]
—Beer bottle. [__A_TAG_PLACEHOLDER_0__]
149. Water grow.
149. Water growth.
—Sugar-cane.
Sugarcane.
150. Water stan’ up.
150. Water stands up.
—Sugar-cane.
—Sugarcane.
151. No ca how time hard, one coco full pot.
151. No matter how hard times get, one coconut fills a whole pot.
—Foot in a boot.
—Foot in a boot.
152. One bammie shingle off Mt. Olivet church.
152. One bammie shingle from Mt. Olivet church.
—Moon.
—Moon.
153. One little bit o’ bag hold three.
153. One small bag holds three.
—Castor-oil bean-pod.
Castor oil bean pod.
154. A gully with two notch in it.
154. A gully with two notches in it.
—Purse.
—Bag.
155. What water wash, sun can’t dry.
155. What water washes, the sun can't dry.
—Butter.
—Butter.
156. Up the hill, down the hill; yet never tired.
156. Up the hill, down the hill; yet never exhausted.
—Road.
—Road.
a) Up the hill, down the hill;
a) Up the hill, down the hill;
Stand up still.
Stand still.
157. Chaw fine and never tired.
157. Chew well and never get tired.
—Saw.
—Seen.
158. This corner, this corner is no corner at all.
158. This corner, this corner isn't a corner at all.
—Ring.
—Call.
159. Chip-cherry, beer, cedar.
159. Chip-cherry, beer, cedar.
—White man (cedar), black-wife (chip-cherry), brown child (beer).
—White man (cedar), black wife (chip-cherry), brown child (beer).
160. Stump to stump; dig out stump out of dogwood heart.
160. Stump to stump; remove the stump from the heart of the dogwood.
—Jigger.
—Jigger.
161. A ’tump in a pond; all the rain can’t cover the ’tump-head.
161. A mound in a pond; all the rain can't hide the mound.
—Turn-stick in the pot.
—Stir the pot.
162. There’s a rope and every bump a sheet of paper.
162. There’s a rope, and every bump is like a sheet of paper.
—Pumpkin-vine.
Pumpkin plant.
163. Sack a back an’ not de front.
163. Sack the back and not the front.
—Finger-nail. [201]
—Nail. [__A_TAG_PLACEHOLDER_0__]
164. Roomful, hallful; you can’t get a spoonful.46
164. Roomful, hallful; you can’t get a spoonful.46
—Smoke.
—Vape.
165. Knock an’ stan’ up.
165. Knock and stand up.
—Mat.
—Mat.
166. Water a-bottom, fire a-top.
166. Water below, fire above.
—Lamp.
—Light.
167. Hell a-top an’ hell a-bottom.
167. Hell on top and hell on the bottom.
—Frying-pan.
Skillet.
168. Hair a-top, hair a-bottom; only a dance in the middle.
168. Hair on top, hair on the bottom; just a dance in the middle.
—Eye-lashes and eye.
—Eyelashes and eye.
169. Hairy within and hairy without; lift up your foot and poke it in.47
169. Hairy inside and outside; lift your foot and poke it in.47
—Stockings.
—Leggings.
170. Outside black, inside red; cock up your foot and poke it in.48
170. Outside black, inside red; lift your foot and stick it in.48
—Boot.
—Boots.
171. White a top, black a middle and red a bottom.49
171. White on top, black in the middle, and red on the bottom.49
—Bammie, baking-iron and fire.
—Bammie, baking pan and fire.
172. White as snow but not snow; green as grass but not grass; red as blood but not blood.50
172. White like snow, but not snow; green like grass, but not grass; red like blood, but not blood.50
—Coffee-blossom and berry. [202]
—Coffee flower and berry. [__A_TAG_PLACEHOLDER_0__]
173. Green as grass, not grass; stiff standing in the bed; and the best young lady is not afraid of handling it.51
173. Green as grass, but not actually grass; it stands stiff in the bed; and the best young lady isn't scared to handle it.51
—Onion.
Onion.
174. White within, black within, red without.
174. White on the inside, black on the inside, red on the outside.
—Ackee.
—Ackee.
175. Hard as rock, not rock; white as milk, not milk.
175. Solid as a rock, but not a rock; white as milk, but not milk.
—Cocoanut.
—Coconut.
176. High as the world; red as blood but not blood; blue as indigo; but not indigo; high as granadillo temple.
176. High as the sky; red as blood but not blood; blue as indigo; but not indigo; high as a granadillo temple.
—Rainbow.
—Rainbow.
177. When it come it does not come; when it does not come it come.52
177. When it comes, it doesn’t come; when it doesn’t come, it comes.52
—Rat and corn.
—Rat and corn.
178. Four sit down on four waiting till four come.
178. Four people sit down, waiting for four others to arrive.
—Cat on the table waiting for a rat.
—Cat on the table waiting for a mouse.
179. Six and four waiting for twenty-four.
179. Six and four waiting for twenty-four.
—Six holes in four horse-shoes waiting for twenty-four nails.
—Six holes in four horse shoes waiting for twenty-four nails.
180. Nine run, one come, two run.
180. Nine run, one come, two run.
—Nine man run for the doctor, one baby born, two nipples run.
—Nine men run for the doctor, one baby is born, two nipples leak.
181. Ten on to four.53
Ten to four.__A_TAG_PLACEHOLDER_0__
—Ten teats on a cow (?).
—Ten teats on a cow (?).
182. Six is in, the seventh is out; set the virgin free.
182. Six is in, the seventh is out; let the virgin go free.
—Hen hatching six chicks. [203]
—Hen hatching six chicks. [__A_TAG_PLACEHOLDER_0__]
183. Blackey cover ten.
Blackey cover 10.
—Boots cover toes.
—Boots protect toes.
184. Two peepers, two pokers, two waddlers, and one zum-zum.54
184. Two watchers, two prodders, two walkers, and one buzzing thing.54
—Cow.
—Cow.
185. Up chip-cherry, down chip-cherry; not a man can climb chip-cherry.55
185. Up the chip cherry, down the chip cherry; no one can climb the chip cherry.55
—Smoke.
—Vape.
186. Whitey whitey can’t climb whitey whitey.
186. Whitey whitey can’t climb whitey whitey.
—Smoke.
—Vape.
187. Half a ’tumpy sit down on ’tumpy; when a go, a don’ see nothing but half a ’tumpy.
187. Half a tumpy sits down on tumpy; when it goes, it sees nothing but half a tumpy.
—Broken bottle on stump.
—Broken bottle on log.
188. Climb up Zion hill, pick Zion fruit, come down Zion hill, drink Zion water.
188. Climb up Zion Hill, gather Zion fruit, come down Zion Hill, drink Zion water.
—Climbing a cocoanut tree, picking the nut, coming down, drinking the milk.
—Climbing a coconut tree, picking the nut, coming down, drinking the milk.
a) Go up Mount Zion, drink Zion blood, eat de flesh, dash away de bone.
a) Climb up Mount Zion, drink the blood of Zion, eat the flesh, and throw away the bones.
189. Tetchie in, tetchie out; all hands can play on it.
189. Tetchie in, tetchie out; everyone can get in on it.
—Lock and key.
—Locked up.
a) Tickle me in, tickle me out; all hands can play on tickle.
a) Tickle me in, tickle me out; everyone can join in the fun.
190. Hip hop; hip hop; jump wide.
190. Hip hop; hip hop; jump wide.
—Flea.
—Flea.
a) Dip dup, a yard wide. [204]
a) Dip dup, a yard wide. [__A_TAG_PLACEHOLDER_0__]
191. Drill a hall, drill a room; lean behind the door.56
191. Drill a hallway, drill a room; lean against the door. 56
—Broom.
—Broom.
a) Jig a hall, jig a room; go a corner, go stan’ up behin’ de door.
a) Dance in the hall, dance in the room; go to the corner, go stand behind the door.
192. Little titchie above ground.
192. Small structure above ground.
—Ants.
—Ants.
193. Every jump shiney jump, whitey hold it back.
193. Every jump, shiny jump; whitey, hold it back.
—Needle and thread.
—Sewing supplies.
194. Miss Witty wit and wit till she wit out her last wit.
194. Miss Witty joked and played around until she ran out of her last joke.
—Needle and thread.
—Sewing supplies.
195. Earie, hearie, earie, knock, pom!
195. Eerie, hear that eerie knock, pom!
—Brushing (the hair).
—Brushing hair.
196. Papa take hairy-hairy put in blackey-blackey.
196. Dad takes the hairy thing and puts it in the black one.
—Brush and blacking.
—Brush and polish.
197. Unco Joey takin’ long hairy-hairy somet’ing; shubbin’ Aunty Mary hairy-hairy somet’ing.
197. Unco Joey taking a long hairy thing; shoving Aunty Mary hairy thing.
—Making a broom.
—Crafting a broom.
198. Long Aunty Long-long, no one can long as Aunty Long-long.
198. Long Aunty Long-long, no one can outlast Aunty Long-long.
—Road.
—Road.
199. Whitey-whitey send whitey-whitey to drive whitey-whitey from eating whitey-whitey.
199. Whitey-whitey sends whitey-whitey to stop whitey-whitey from eating whitey-whitey.
—White man sends his white boy to drive the white goat out of the cabbage-patch.
—A white man sends his white son to chase the white goat out of the vegetable garden.
200. Sleepy-sleepy under nyammy-yammy tree; killy-killy come to sleepy-sleepy; nyammy yammy drop, kill killy-killy; walkey-walkey come nyam (eat) nyammy-yammy, leave sleepy-sleepy.57
200. Sleepy under the yummy tree; killer comes to sleepy; yummy drops, kill the killer; walker comes to eat yummy, leaves sleepy.57
—Man sleeping under a tree; snake comes to kill man; cocoanut falls and kills snake; another man comes, eats the cocoanut, leaves the first man. [205]
—A man is sleeping under a tree; a snake comes to kill him; a coconut falls and kills the snake; another man arrives, eats the coconut, and leaves the first man. [__A_TAG_PLACEHOLDER_0__]
201. Limb fell lamb; down fell lamb in the cow coram.
201. Limb fell lamb; down fell lamb in the cow corral.
—Limb falls, knocks lamb into the cow-dung.
—Limb falls, knocks lamb into the cow dung.
202. If I had my pretty little caney, bigny-pigny could not kill kum-painy.
202. If I had my cute little cane, big guy couldn't kill the pain.
—If I had my revolver, the wild hog could not kill my dog.
—If I had my gun, the wild hog wouldn't be able to kill my dog.
203. I was going out and I saw some pigs, and if I had my hansom-cansom I would carry home some bigny-pigny.
203. I was going out and I saw some pigs, and if I had my fancy carriage, I would bring home some bacon.
—If I had my gun, I would carry home some pigs.
—If I had my gun, I would take home some pigs.
204. I send for my man Richard to bring me tomery-flemery-doctory to mortify unicle-cornicle-current out of my pinkicle-pankicle-present.58
204. I call for my guy Richard to bring me some medicine to deal with this annoying issue I'm currently facing. 58
—To bring my three dogs to drive three pigs out of the garden.
—To take my three dogs to chase three pigs out of the garden.
205. There is a boat an’ in that boat a lady sat, an’ if I should tell you the name of that lady I should be blamed, for I’ve told you the riddle twice.59
205. There’s a boat, and in that boat sat a lady, and if I told you her name, I’d be at fault, since I’ve already shared the riddle twice.59
—The lady’s name was Anne. [206]
—The woman's name was Anne. [__A_TAG_PLACEHOLDER_0__]
206. I was going up to Hampton lane (a local name); I met a man, an’ drew off his hat an’ drew off his glove, an’ he gave me his love. Take him an’ call him; his name is twice mention as this riddle begun.60
206. I was heading up Hampton Lane (that's a local name); I ran into a guy, took off his hat and glove, and he gave me his love. Take him and call him; his name is mentioned twice as this riddle started.60
—His name is Andrew.
—His name is Drew.
a) As I was going up to St. Andrew’s church, I met St. Andrew’s scholar. St. Andrew’s scholar drew off his hat an’ drew off his gloves: tell me the name of the scholar.
a) As I was walking up to St. Andrew’s church, I met a student from St. Andrew’s. The student took off his hat and gloves and asked me for the scholar's name.
b) I was going up on Oxford street, I met an Oxford boy. He took out his pen an’ drew his name; what was his name?
b) I was walking up Oxford Street when I ran into an Oxford student. He took out his pen and wrote his name; what was his name?
c) Once as I was crossing the Montego Bay bridge, I met a Montegonian fellow. He took off his hat an’ drew off his glove; guess me his name; I’ve mentioned it in this riddle.
c) One time when I was crossing the Montego Bay bridge, I ran into a guy from Montego. He took off his hat and removed his glove; guess what his name is; I've mentioned it in this riddle.
207. I an’ my dog ben up the lane catching a buck an’ a doe. Whoever tell me my dog’s name, there is my dog.61
207. My dog and I were up the lane catching a buck and a doe. Whoever tells me my dog’s name, there's my dog.61
—The dog’s name is Ben.
The dog's name is Ben.
a) “Good morning, Mr. Ben; ben meke a meet. I come to borrow yo’ dog go hunting. I don’ know his name.” “Take him an’ call him; his name is twice mention as this riddle begun.” [207]
a) “Good morning, Mr. Ben; let’s have a meeting. I came to borrow your dog for hunting. I don't know his name.” “Take him and call him; his name has been mentioned twice since this riddle began.” [__A_TAG_PLACEHOLDER_0__]
208. Megs, Pegs an’ Margaret is my true lover; but it’s neither Megs, Pegs nor Margaret.
208. Megs, Pegs, and Margaret are my true loves; but it’s not Megs, Pegs, or Margaret.
—Anne is my lover.
—Anne is my partner.
209. Trick, track and trawndy,
Trick, track, and trendy
Which was Trawndy Grawnby?
Which one was Trawndy Grawnby?
—Witch.
—Witch.
210. There are 4000 people to draw in one carriage; how can they do that?
210. There are 4000 people to fit into one carriage; how can they manage that?
—Mr. & Mrs. Thousand and their two children.
—Mr. and Mrs. Thousand and their two kids.
211. Mr. Lets was walking and Mr. Lets was riding and Mr. Lets was walking again. Can you tell me who the gentlemen were?
211. Mr. Lets was walking, then he was riding, and then he was walking again. Can you tell me who the gentlemen were?
—Horse, master and dog, all named ’Lets’.
—Horse, master, and dog, all named 'Lets'.
212. My father has a long bench in his house, an’ to guess me how many people sit on that bench.
212. My dad has a long bench in his house, and it's hard to guess how many people sit on that bench.
—One man named ‘More’. (The trick is, at each guess to say More.)
—One man named ‘More’. (The trick is, at each guess to say More info.)
213. Bees bite honey, honey run.
213. Bees make honey, honey flows.
—A horse named Honey.
—A horse called Honey.
214. Twelve pear hanging high,
Twelve pears hanging high,
Twelve men passing by;
Twelve men walking by;
Each pick a pear,
Each pick a pear,
How many pear remain?62
How many pears are left? __A_TAG_PLACEHOLDER_0__
—Eleven; the man’s name is Each.
—Eleven; the man's name is Each.
215. A man without eyes
A blind man
Went out to view the skies;
Went outside to look at the skies;
He saw a tree with apples on,
He saw a tree with apples on it,
—A one-eyed man; two apples on the tree. [208]
—A man with one eye; two apples hanging on the tree. [__A_TAG_PLACEHOLDER_0__]
216. I was going up Hampton lane, I met a man have seven wives; the seven wives have seven sacks, the seven sacks have seven kits, how many were there going to Hampton?64
216. I was walking up Hampton Lane when I met a man who had seven wives; the seven wives had seven sacks, the seven sacks had seven kits. How many were going to Hampton?64
—Only one—I.
—Only one—I.
217. A duck before a duck, a duck after a duck, a duck in the midst of two ducks. How many ducks was going along?
217. A duck in front of a duck, a duck behind a duck, a duck between two ducks. How many ducks were there in total?
—Three.
Three.
218. I was travelling and six ducks flying, one before the five; and I took up my gun and I shoot one of the ducks and drop on the ground. Guess how many ducks remain?65
218. I was traveling, and I saw six ducks flying, one in front of the other five. I picked up my gun and shot one of the ducks, and it dropped to the ground. Guess how many ducks are left?65
—None; the rest fly away.
—None; the others fly away.
219. A parson and his daughter, a doctor and his wife; and there is three apples to share among them. How will they share it?66
219. A pastor and his daughter, a doctor and his wife; and there are three apples to share between them. How will they divide it?66
—Each takes one; the parson’s daughter is the doctor’s wife.
—Each takes one; the parson's daughter is the doctor's wife.
220. Run, Ricky, run; run up the Ahe river, run; run with a long trail, run up the Ahe river, run; run, Ricky, run? How many r’s in that?
220. Run, Ricky, run; run up the Ahe river, run; run with a long trail, run up the Ahe river, run; run, Ricky, run? How many r’s in that?
—No r’s in ‘that’.
—No r's in 'that.'
221. Mr. Parott was sitting on a tree; some pigeons were flying by. The pigeon say, “Good morning, Mr. Parrot.” The parrot say, “Good morning, Mr. Hundred.” The pigeon say, “I’m not ‘hundred’; want twice as much, half as much, quarter [209]as much, and you, Mr. Parrot, to make a hundred.” Tell me how many pigeons were flying.67
221. Mr. Parrot was sitting in a tree when some pigeons flew by. One pigeon said, “Good morning, Mr. Parrot.” The parrot replied, “Good morning, Mr. Hundred.” The pigeon responded, “I’m not ‘hundred’; I want twice as much, half as much, a quarter [__A_TAG_PLACEHOLDER_0__]as much, and you, Mr. Parrot, to make a hundred.” Tell me how many pigeons were flying.67
—Thirty-six.
—36.
222. I hire laborers for a shilling a day; I get twelve laborers. I give a man two pence, a woman ha’ penny, a pickney one farthing. How many of each do I hire?
222. I hire workers for a shilling a day; I get twelve workers. I pay a man two pence, a woman half a penny, and a child one farthing. How many of each do I hire?
—Five men, one woman, six pickney.
—Five men, one woman, six kids.
223. My father gave me a horse to go sell for ten pounds and to eat my breakfast out of the money and bring home the same ten pounds. How could I do that?
223. My dad gave me a horse to sell for ten pounds, and he told me to use that money for breakfast and then bring back the same ten pounds. How could I do that?
—Take the shoes off the horse and sell them separately.
—Take the shoes off the horse and sell them separately.
224. In a rainy season the Cabrietta overflows a path where a poor coolie-man and his family had to cross. He then made a dray for conveying them to and from their work. Dray cannot carry more than 150 lbs. at a time. Coolie-man weighs 150 lbs., wife 150 lbs. and two sons together 150 lbs. How must they get over.
224. During the rainy season, the Cabrietta floods a path that a poor laborer and his family need to cross. He then built a cart to transport them to and from their jobs. The cart can only carry 150 lbs. at a time. The laborer weighs 150 lbs., his wife is 150 lbs., and their two sons weigh a total of 150 lbs. How will they get across?
—Two sons go over; one remains, the other returns. The mother goes over; boy returns, takes over brother returns. Father goes over; boy brings over brother.68
—Two sons go over; one stays, the other comes back. The mother goes over; the boy returns, takes over for the brother coming back. The father goes over; the boy brings the brother back.68
a) The same story with a fox, goose and bag of corn. [210]
a) The same story with a fox, a goose, and a bag of corn. [__A_TAG_PLACEHOLDER_0__]
225. My fader got six sheep. He send his son to de pen. ‘My son, go an’ count me six sheep, but you musn’ count me “one, two, t’ree, four, five, six”. You musn’t count “four an’ two, six”. You musn’t count “t’ree an’ t’ree, six”. You musn’ count “five an’ one, six”, but count me my six sheep!
225. My dad has six sheep. He sends his son to the pen. "My son, go and count me six sheep, but you can't count 'one, two, three, four, five, six.' You can't count 'four and two, six.' You can't count 'three and three, six.' You can't count 'five and one, six,' but count me my six sheep!"
—Dis, dat, de other,
De ewe, de ram, de wether.
—Dis, dat, de other,
De ewe, de ram, de wether.
226. I gwine to make a dance; I want you there. You mus’n’t come a day, you mus’n’t come a night, you mus’n’t ride a horse, you mus’n’t ride a mule, you mus’n’t ride a jackass. An’ if you come, you mus’n’t come into me house an’ you mus’n’t stay outside.69
226. I'm going to throw a dance; I want you there. You can't come in the day, you can't come at night, you can't ride a horse, you can't ride a mule, you can't ride a donkey. And if you come, you can't come into my house and you can't stay outside. 69
—You must come riding a cow, between day and night; and when you come, stand on the threshold, neither in nor out.
—You have to come riding a cow, at twilight; and when you arrive, stand on the threshold, neither inside nor outside.
227. Under the earth I stand,
227. I stand on the ground,
Silver and gold was my tread.
Silver and gold were my path.
I rode a t’ing that never was born,
I rode something that was never born,
a) On green grass I stand
On green grass I stand
On gravel I stand,
I'm standing on gravel,
I ride a colt that was never in foal,
I ride a young horse that was never pregnant,
And I beat up the mother old dum-skin in me hand.
And I hit the old fool in my hand.
b) Under de eart’ I go,
Under the earth I go,
Plant trash I stan’;
Plant trash I'm here for;
I ride a t’ing that never was born
I ride a thing that was never born
Wid an ole be damn in me han’.
Wid an ole be damn in me han’.
[211]
[__A_TAG_PLACEHOLDER_0__]
228. Little Miss Netticoat with her white petticoat,
228. Little Miss Netticoat in her white underskirt,
She has neither feet nor hands;
She has no feet or hands;
—Candle.
—Candle.
a) Miss Nancy sits around de door;
a) Miss Nancy hangs out by the door;
The longer him stan’ deh, de shorter him grow.
The longer he stands there, the shorter he gets.
229. Hoddie Doddie with a round black body
229. Hoddie Doddie with a round black body
—Cooking-pot.
—Cookware.
230. Humpty Dumpty sat on a wall,
230. Humpty Dumpty was sitting on a wall,
Humpty Dumpty had a great fall;
Humpty Dumpty had a big fall;
And all the king’s horses and all the king’s men
And all the king's horses and all the king's men
—Egg. [212]
—Egg. [__A_TAG_PLACEHOLDER_0__]
231. Round as a marble, deep as a cup;
231. Perfectly round like a marble, deep like a cup;
—Sink-hole.
—Sinkhole.
232. Handsome protector dressed in green,
232. Stylish guardian in green,
—Parrot.
—Parrot.
233. Under gravel, top o’ gravel;
Under gravel, on top of gravel;
Tell the devil I’ll travel.
Tell the devil I’m coming.
—Water.
—Water.
234. Tires a horse, worries a man;
234. Tires a horse, stresses a man;
—Saddle.
—Saddle.
235. Hitchity, hitchity on the king’s kitchen door;
235. Knock, knock on the king’s kitchen door;
All the king’s horses and all the king’s men
All the king's horses and all the king's men
—Sunshine. [213]
—Sunshine. [__A_TAG_PLACEHOLDER_0__]
236. Flour from England, fruits from Spain,
236. Flour from England, fruits from Spain,
All met together in a shower of rain;
All gathered together in a downpour;
Had on a napkin tied with a string,—
Had on a napkin tied with a string,—
If you tell me this riddle, I’ll give you a ring.
If you tell me this riddle, I’ll give you a ring.
—Duckanoo (pudding boiled in a cloth).
—Duckanoo (pudding cooked in a cloth bag).
237. I was going through a field of wheat,
237. I was walking through a field of wheat,
I picked up something nice to eat;
I grabbed something tasty to eat;
It was neither feather, flesh nor bone,
It was neither feather, flesh, nor bone,
—Egg.
—Egg.
238. In a garden was laden a beautiful maiden
238. In a garden stood a lovely young woman
As ever was seen in the morn.
As has always been seen in the morning.
She was made a wife the first day of her life,
She became a wife on the very first day of her life,
—Eve.
—Eve.
239. There was a man of Adam’s race,
239. There was a man from Adam’s line,
He had a certain dwelling-place;
He had a certain home;
He wasn’t in earth, heaven or hell,—
He wasn’t in Earth, heaven, or hell—
—Jonah in the whale’s belly.
—Jonah in the whale's belly.
240. Formed long ago, yet made to-day,
240. Created a long time ago, but brought to life today,
Employed while others sleep;
Working while others sleep;
What few would like to give away,
What few would be willing to give up,
Or any like to keep.81
Or any similar to keep.__A_TAG_PLACEHOLDER_0__
—Bed.
—Bed.
241. Legs have I but seldom walk,
241. I have legs, but I rarely walk,
I backbite all, but never speak.
I gossip about everyone, but I never say anything out loud.
—Flea.
Flea.
242. There was a man of Adam’s race
242. There was a man from Adam's lineage
Who had no legs, no body but waist.
Who had no legs, no body, just a waist.
—Ring. [214]
—Call. [__A_TAG_PLACEHOLDER_0__]
243. When first I appear I seem mysterious,
243. When I first show up, I seem mysterious,
But when I am explained I am nothing serious.
But when I’m told about myself, I’m not taken seriously.
—Riddle.
—Riddle.
244. A curtain drawn as fine as silk,
244. A curtain that’s smooth like silk,
A marble stone as white as milk;
A marble stone that's as white as milk;
A thief appear and break them all,
A thief appears and breaks them all,
Out start the golden ball.82
Kick off the golden ball. __A_TAG_PLACEHOLDER_0__
—Egg.
—Egg.
245. I came from beyond the ocean,
245. I came from across the ocean,
I drink water out of the sea,
I drink saltwater,
I lighten a many a nation,
I brighten many nations,
And give myself to thee.
And give myself to you.
—Sun.
—Sun.
246. My first is a circle, my second a cross;
246. My first is a circle, my second a cross;
—O-X.
—O-X.
247. My father send me to market to carry home three-fourths of a cross, a circle complete, a right angle with two semi-circles meet, a triangle with a cross, two semi-circles, and circle complete.84
247. My dad sent me to the market to bring home three-fourths of a cross, a full circle, a right angle with two semi-circles that meet, a triangle with a cross, two semi-circles, and a complete circle.84
—T-O-B-A-C-C-O.
—T-O-B-A-C-C-O.
248. Five letters in an invitation spell my name,
248. Five letters in an invitation spell my name,
Backward and forward it answer the same;
Backward and forward, it answers the same;
Take away the first letter and the first of humanity race,
Take away the first letter and the first of the human race,
Take away the second and the thing that make the water-wheel turn.
Take away the second one, and the thing that makes the water wheel turn.
Take away the third, and the first of the alphabetical verb.
Take away the third letter, and you'll get the first word in the alphabet.
—Madam, Adam, dam, am. [215]
—Madam, Adam, dam, am. [__A_TAG_PLACEHOLDER_0__]
249. Give a number that isn’t even: cut off the head, you get it even; cut off the tail, your mother’s name you shall find.85
249. Give a number that's not even: chop off the head, you get it even; chop off the tail, you'll find your mother's name. 85
—Seven, even, Eve.
—Seven, even, Eve.
250. What word of one syllable, take away two letters and leave two syllables?86
250. What one-syllable word, if you take away two letters, leaves two syllables? 86
—Plague, ague.
—Sickness, fever.
251. A word of one syllable which, when two is taken off, ten remain.
251. A one-syllable word that, when you take away two letters, leaves you with ten.
—Often, ten.
—Usually, ten.
252. Give me ‘black water’ in three letters.
252. Give me ‘black water’ in three letters.
—I-n-k.
—I-n-k.
253. Spell me a broken wall in three letters.
253. Tell me a broken wall in three letters.
—G-a-p.
—G-a-p.
254. What is it that is once in a minute, twice in a moment, and not once in a thousand years?87
254. What occurs once in a minute, twice in a moment, and not at all in a thousand years?87
—Letter M.
—Letter M.
255. What is it that we see every day, King George himself sees, and God never sees?88
255. What is it that we see every day, King George himself sees, and God never sees?88
—Our equal. [216]
—Our equal. [__A_TAG_PLACEHOLDER_0__]
256. What is that which if you have not you would not like to get and if you have you would not like to lose?89
256. What is something that if you don’t have it, you wouldn’t want to get it, and if you do have it, you wouldn’t want to lose it?89
—A bald head.
—A shaved head.
257. What is it, when Adam was four days old it was four days old, and when Adam was four-score years and four days old it remained four days old?90
257. What does it mean, when Adam was four days old, it was four days old, and when Adam was eighty-four years and four days old, it still remained four days old?90
—Moon.
—Moon.
258. What is that which Christ had not, Napoleon had, Kaiser has and no woman ever has?
258. What is it that Christ didn't have, Napoleon had, the Kaiser has, and no woman has ever had?
—A wife.
—A spouse.
259. What is it that is too much for one, enough for two, and nothing at all for three?
259. What is too much for one person, just enough for two, and nothing at all for three?
—A secret.
—A secret.
260. The river is bank to bank; how will you get over?
260. The river is full from one side to the other; how will you cross it?
—By bridge.
—By the bridge.
261. Suppose all the tree was one tree and all the man was one man and all the axes one ax; and suppose the one ax fell the one tree and the one tree kill the one man, who would leave to tell the tale?
261. Imagine if all the trees were just one tree, and all the people were one person, and all the axes were one axe; and if that one axe chopped down the one tree, and that one tree killed the one person, who would be left to tell the story?
—Women.
—Women.
262. Higher than God, lower than the devil; the dead feed on it but not the living.91
262. Higher than God, lower than the devil; the dead consume it but not the living.91
—Nothing.
—Nothing.
263. There was a woman born, live an’ die; never go to corruption, never see God face.
263. There was a woman who was born, lived, and died; never faced corruption, never saw God’s face.
—Lot’s wife. [217]
—Lot's wife. [__A_TAG_PLACEHOLDER_0__]
264. There is a thing on earth that God could do but didn’t, the devil had’nt got the power, and men do it.92
264. There’s something on earth that God could do but chose not to, the devil doesn’t have the power, and people do it. 92
—Baptism.
—Baptism.
265. What is the cleanest thing in a dirty woman’s house?
265. What's the cleanest thing in a messy woman's house?
—Egg.
—Egg.
266. What is the bes’ furniture for a man’s house?
266. What is the best furniture for a man’s house?
—The daughter.
—The daughter.
267. Why do a tailor and a plantain resemble?
267. How are a tailor and a plantain alike?
—One cuts to fit, the other is fit to cut.
—One cuts to fit, the other is ready to cut.
268. Why do a well-dressed lady and a chair resemble?
268. Why are a well-dressed lady and a chair similar?
—Because they both use pins.
—Because they both use pins.
269. Why does a judge and a mile-post resemble?
269. How are a judge and a milepost alike?
—One justifies the mile and the other the law.
—One justifies the journey and the other the rules.
270. What makes the devil and a shoemaker resemble?
270. What do the devil and a shoemaker have in common?
—The devil seek after a sinner’s soul and the shoemaker after a boot sole.
—The devil searches for a sinner’s soul just like a shoemaker looks for a boot sole.
271. Mr. Bigger has a baby; out of Mr. Bigger and his baby which is the bigger?
271. Mr. Bigger has a baby; between Mr. Bigger and his baby, which one is bigger?
—Baby is a little Bigger.
—Baby is a bit bigger.
272. If an elephant’s four feet cover four acres of land, what will his tail cover?
272. If an elephant's four feet cover four acres of land, how much land will its tail cover?
—The skin.
—The skin.
273. What money in the world is the hardest money to change?
273. What currency in the world is the most difficult to exchange?
—Matrimony.
—Marriage.
274. A reason why a moth-eaten coat is like a bible?
274. Why is a worn-out coat similar to a Bible?
—Both of them is holy (holey). [219]
—Both of them are sacred (holey). [__A_TAG_PLACEHOLDER_0__]
85. There is a buried thing; who can tell the sort of banana, to him will I give an amulet.
85. There’s something hidden; whoever can identify the type of banana will receive an amulet from me.
—Woman with child. ↑
—Mother with child. __A_TAG_PLACEHOLDER_0__
What thing is that which is lengthened by being cut at both ends?
What is that which gets longer when both ends are cut?
—A ditch. ↑
—A ditch. __A_TAG_PLACEHOLDER_0__
A little clear (?) house and its two doors shut.
A small, clear house with its two doors closed.
Suaheli (Velten):
Suaheli (Velten):
4. My house has no door.
4. My house doesn’t have a door.
Suahili (Steere):
Suahili (Steere):
1. My house is large; it has no door.
1. My house is big; it doesn't have a door.
Eastern Bantu (Seidel):
Eastern Bantu:
9. There is a house without a door.
9. There’s a house without a door.
Porto Rican (Mason and Espinosa):
Puerto Rican (Mason and Espinosa):
291. Una casa sin ventanas sin puerta ni brujeria, que tiene un galán adentro, por dónde se metería?
291. A house without windows, without a door or witchcraft, that has a handsome man inside, where would he go?
Canadian: Ontario, JAFL 31:68:
Canadian: Ontario, JAFL 31:68:
A little house full of meat,
A small house packed with meat,
No door to go in and eat.
No door to enter and eat.
—A nut ↑
—A nut __A_TAG_PLACEHOLDER_0__
24. A Grandmother sits on the stool and weeps there.
24. A grandmother sits on the stool and cries there.
—Cooking-pot. ↑
—Cooking pot. __A_TAG_PLACEHOLDER_0__
(125) Four and twenty white Bulls sate upon a stall, forth came the red Bull & licked them all.
(125) Twenty-four white bulls sat on a stall, and then the red bull came out and licked them all.
Yorkshire riddles (Notes & Queries, 3rd series, VIII):
Yorkshire riddles (Notes & Questions, 3rd series, VIII):
Four-&-twenty white beasts,
Twenty-four white beasts,
And t’ red one licks them all.
And the red one beats them all.
Canadian: Ontario, JAFL 31:67
Canadian: Ontario, JAFL 31:67
Zulu:
Zulu:
3. I puzzle you with a goat-ram which grazes, and white goats; it moves about much, but they eat in one place.
3. I confuse you with a goat-ram that grazes, and white goats; it moves around a lot, but they eat in one spot.
Catalan:
Catalan language
LX. What is it goes through thicke & thin
LX. What is it that endures through thick and thin?
And draws his guts after him?
And drags his intestines behind him?
Holme riddles:
Holme puzzles:
(59) Wha is that as goes throw the heye and leves his gutes after it.
(59) What is that that goes through the eye and leaves its goods behind it?
Welsh-Gypsy:
Welsh Romani
33. What goes through the hedge and leaves its guts behind?
33. What goes through the hedge and leaves its insides behind?
Canadian: Ontario, JAFL 31:69. ↑
Canadian: Ontario, JAFL 31:69. __A_TAG_PLACEHOLDER_0__
41. All my children have on turbans.
41. All my kids are wearing turbans.
—Mushrooms.
—Mushrooms.
46. My children all wear clothes and a cap on the side of the head; who has no garment and no cap, he is not my child.
46. My kids all wear clothes and a cap on the side of their head; if someone doesn’t have clothes and a cap, they’re not my child.
—Fingers. (?)
—Fingers. (?)
54. I have seen twenty children in a row with bright frocks on.
54. I have seen twenty kids in a row wearing bright dresses.
—Crows.
—Crows.
Suahili (Steere):
Suahili (Steere):
6. My children have turbans; he who has no turban is no child of mine.
6. My kids wear turbans; if you don’t have a turban, you’re not my child.
—A kind of fruit. ↑
—A type of fruit. __A_TAG_PLACEHOLDER_0__
77. My half cocoanut spreads over the whole town.
77. My half coconut covers the entire town.
—Moon.
—Moon.
Filipino (Starr):
Filipino (Nation)
78. A single grain of rice filled the whole house.
78. A single grain of rice filled the entire house.
—Lamp. ↑
—Lamp. __A_TAG_PLACEHOLDER_0__
72a. I laid down meal in the evening and in the morning nothing was there.
72a. I set out food in the evening, and by morning, it was all gone.
b. I spread out my strips of matting at night; next morning I went out and found nothing there.
b. I laid out my strips of matting at night; the next morning I went out and found nothing there.
Eastern Bantu (Seidel):
Eastern Bantu
12. I spread my bananas on a rock; the next morning all had been stolen.
12. I laid my bananas on a rock; by the next morning, they had all been taken.
Porto Rican (Mason and Espinosa):
Puerto Rican (Mason and Espinosa):
225. Allá arriba hay un plato lieno de aceitunas;
225. Up there, there's a plate full of olives;
de día se recogen, y de noche se riegan.
de día se recogen, y de noche se riegan.
28. I have built me a great house; it stands upon one post.
28. I have built myself a great house; it stands on one post.
Hausa (Rattray) 153:
Hausa (Rattray) 153:
Welsh-Gypsy: Gypsy Lore 5:241:
Welsh Gypsy: Gypsy Lore 5:241:
12. In thickest woods j hunt whith eagles 10 after the chase which when (?) j doe descry j dispossesse me of not usefull then & what j take not only that keep j.
12. In the densest woods, I hunt with eagles after the chase, which, when I see it, takes away what is not useful to me. What I catch, I not only keep.
Riddle me, riddle me, Randy Row,
Riddle me, riddle me, Randy Row,
My father gave me some seed to sow;
My dad gave me some seeds to plant;
The seeds were black, the ground was white,
The seeds were black, the ground was white,
Riddle me that against Saturday night.
Riddle me that for Saturday night.
Porto Rican (Mason and Espinosa):
Puerto Rican (Mason and Espinosa):
151. Sábana blanca está tendida, semilla negra se va por encima, tres que la riegan y dos que la miran.
151. A white sheet is spread out, a black seed moves across it, three water it and two watch.
Catalán (and see note):
Catalan (and see note):
XXV. Lo camp es blanch,
The camp is white,
la llavó es negra,
la llave es negra,
cinch son los bous
Cinch are the bulls.
que menan la rella.
que llevan la reins.
CLIV. When I went up sandy-hill,
CLIV. When I climbed sandy hill,
I met a sandy boy;
I met a beach boy;
I cut his throat, I sucked his blood,
I slit his throat, I drank his blood,
And left his skin a hanging-o.
And left his skin hanging.
Welsh-Gypsy Folk-riddles:
Welsh-Gypsy Folk Riddles:
24. I was going over a bridge; I saw a yellow man. I lifted him up.
24. I was crossing a bridge; I saw a yellow man. I picked him up.
I drank his blood, and I threw him down.
I drank his blood, and I threw him down.
Lincolnshire riddles (Notes and Queries 3rd series, VIII):
Lincolnshire riddles (Notes and Queries 3rd series, VIII):
As I was going over London Brig,
As I was crossing London Bridge,
I spies a little red thing;
I spotted a little red thing;
I pick it up, I suck it blood,
I pick it up, I suck its blood,
And leaves it skin to dry.
And lets its skin dry out.
Canadian; Ontario:
Ontario, Canada:
As I went over London bridge, I met my sister Mary; I cut off her head and drank her blood and left her body standing.
As I crossed London Bridge, I ran into my sister Mary; I beheaded her and drank her blood, leaving her body upright.
—Whiskey in a bottle. ↑
—Bottle of whiskey. __A_TAG_PLACEHOLDER_0__
IX. What is that, that hath a beard of flesh, a mouth of horn, and feet like a griffon?
IX. What is that, that has a flesh beard, a horn mouth, and feet like a griffon?
Popular Rhymes of Scotland (Chambers):
Popular Scottish Rhymes (Chambers):
Page 109. Mouth o’ horn, and beard o’ leather;
Page 109. Horn mouth, and leather beard;
Ye’ll no guess that though ye were hanged in a tether.
You’ll never guess that even if you were hung by a rope.
Catalan:
Catalan
XXX. What is it that goes to the water on the head?
XXX. What is it that carries water on the head?
Welsh-Gypsy, page 251:
Welsh Gypsy, page 251:
35. What goes to the village head downwards?
35. What goes from the village head downwards?
Irish Folk-Lore Riddles:
Irish Folklore Riddles:
I go round the land and round the land
I travel around the land and around the land.
And sleep at night on my head.
And sleep at night on my head.
—Nail in a brogue.
—Nail in a dress shoe.
Canadian; Ontario, JAFL 31:68.
Canadian; Ontario, JAFL 31:68.
Pennsylvania German JAFL 19:116:
Pennsylvania German JAFL 19:116:
West African (Seidel), page 176:
West African Seidel, page 176:
6. Two things early and late together yet never touch.
6. Two things that happen early and late together but never touch.
—Parallel roads.
—Parallel streets.
7. Three children all alike who are constantly together yet never touch each other.
7. Three identical kids who are always together but never touch one another.
Catalan (and see notes):
Catalan (and see notes):
Nandi (Hollis), 138:
Nandi (Hollis), 138:
There lives by the river a woman who has many garments. What is she?
There lives by the river a woman who has many outfits. What is she?
—The wild banana plant. ↑
—The wild banana plant. __A_TAG_PLACEHOLDER_0__
I have a child who is known to steal.
I have a kid who is known to steal.
—Rat. ↑
—Rat. __A_TAG_PLACEHOLDER_0__
A little black one above, and red Juan below.
A small black one on top, and red Juan on the bottom.
—Baking plate on fire. ↑
—Oven on fire. __A_TAG_PLACEHOLDER_0__
I slaughtered two oxen, one red and the other white, and their hides were alike.
I killed two oxen, one red and the other white, and their hides looked the same.
—Earth and sky. ↑
—Earth and sky. __A_TAG_PLACEHOLDER_0__
49a. I send a man to call some one; he comes before the messenger returns.
49a. I send someone to call someone; they arrive before the messenger gets back.
49b. The messenger sent is not yet returned; the one sent for arrives.
49b. The messenger we sent hasn't come back yet; the one we sent for has arrived.
49c. I am sent to call my friend; the friend is come, I am not returned.
49c. I was sent to call my friend; my friend has come, but I haven't returned.
Porta Rican (Mason and Espinosa):
Puerto Rican (Mason and Espinosa):
Irish: As I looked out of my parlour window
Irish: As I looked out of my living room window
I saw the dead carrying the live;
I saw the dead carrying the living;
Wasn’t that a wonderful thing?
Wasn't that amazing?
—Train full of people.
—Packed train.
Gaelic: As I was at my window,
Gaelic: As I was by my window,
I looked through my gold ring;
I looked through my gold ring;
I saw the dead carrying the living,
I saw the dead carrying the living,
Wasn’t that a wondrous thing?
Wasn't that amazing?
—Ship.
—Boat.
Popular Rhymes of Scotland (Chambers), 110:
Popular Rhymes of Scotland (Chambers), 110:
As I lookit owre my window at ten o’clock at night,
As I look out my window at ten o'clock at night,
I saw the dead carrying living.
I saw the dead carrying the living.
44. When the lion roars it is heard everywhere.
44. When the lion roars, everyone hears it.
Nandi (Hollis), p. 145:
Nandi (Hollis), p. 145:
A tree fell in Lumbwa and its branches reached Nandi.
A tree fell in Lumbwa, and its branches extended to Nandi.
—A great gun. ↑
—A cool gun. __A_TAG_PLACEHOLDER_0__
46 Cf. Yorkshire Riddles (Notes and Queries 3rd series, 8:325):
46 See Yorkshire Riddles (Notes and Queries 3rd series, 8:325):
A house full, a hoile (coal-hole) full,
A house full, a coal hole full,
Ya’ canna’ fetch a bowl full.
You can't grab a full bowl.
Canadian: Ontario, JAFL 31:71.
Canadian: Ontario, JAFL 31:71.
Welsh-Gypsy, 247:
Welsh Gypsy, 247:
6. A roadful, a barnful; thou canst not catch a pipeful.
6. A road's worth, a barn's worth; you can't catch a pipe's worth.
—Wind. ↑
—Wind. __A_TAG_PLACEHOLDER_0__
47 Cf. Porto Rican (Mason and Espinosa) 301 b, New Mexican Spanish 328:
47 See Porto Rican (Mason and Espinosa) 301 b, New Mexican Spanish 328:
Pelú por fuera
Hair on the outside
pelú por dentro;
fur on the inside;
abre el agujero
open the hole
y ensartalo adentro.
y mételo adentro.
Red below, black in the middle, white above.
Red below, black in the middle, white above.
—Fire, griddle and oatcake. ↑
—Fire, skillet and oatcake. __A_TAG_PLACEHOLDER_0__
Gaelic: As white as flour, and it is not flour; as green as grass and it is not grass, as red as blood and it is not blood; as black as ink and it is not ink.
Gaelic: As white as flour, and it isn't flour; as green as grass and it isn't grass, as red as blood and it isn't blood; as black as ink and it isn't ink.
—Blackberries. ↑
—Blackberries. __A_TAG_PLACEHOLDER_0__
IV. What is that that is rough within and red without
IV. What is something that is rough on the inside and red on the outside
And bristled like a hare’s snout;
And bristled like a hare's nose;
There is never a lady on the land
There is never a woman on the land
But will be content to take it in her hand.
But she will be happy to take it in her hand.
—Eglantine. ↑
—Eglantine. __A_TAG_PLACEHOLDER_0__
36. Flink flank under a bank 10 about 4.
36. Flink flank under a bank 10 about 4.
—Woman milking a cow.
—Woman milking a cow.
Welsh-Gypsy, 248:
Welsh Gypsy, 248:
14. In a field I saw 10 pulling 4.
14. In a field, I saw 10 people pulling 4.
—Girl’s fingers milking.
—Girl’s fingers milking.
Canadian, Ontario: JAFL 31:67:
Canadian, Ontario: JAFL 31:67:
Ink, ank you bank,
Ink, thank you bank,
Ten drawing four.
10 drawings, 4 completed.
Four shaking and four running,
Four shaking and four running,
Two finding the way and one roaring.
Two finding the way and one roaring.
Catalan (and see notes):
Catalan (see notes):
CXLVI. Dos puntxets,
CXLVI. Two points,
dos ullets,
two bullets,
quatre massas
four masses
y una escombra.
and a broom.
Filipino (Starr):
Filipino (Star)
a) Four posts, one whip, two fans and two bolos.
a) Four posts, one whip, two fans, and two bolos.
b) Four earth-posts, two air-posts and whip.
b) Four ground posts, two aerial posts, and a whip.
Irish Folk-lore Riddles, 68:
Irish Folklore Riddles, 68:
Chip, chip cherry and all the men in Derry,
Chip, chip cherry, and all the guys in Derry,
Wouldn’t climb the walls of chip, chip cherry.
Wouldn’t climb the walls of chip, chip cherry.
(44) what is that that goes round about the house and stands behind the door.
(44) What is that which goes around the house and stands behind the door?
Irish Folk-lore Riddles:
Irish Folklore Riddles:
179. Debajo de un come, come estaba un dorme, dorme; cayó el come, come, y despertó el dorme, dorme; se levantó el dorme, dorme y se comió al come, come.
179. Under a munch, munch was a sleep, sleep; the munch, munch fell, and it woke the sleep, sleep; the sleep, sleep got up and ate the munch, munch.
—El coco y el que se lo come.
—El coco y el que se lo come.
New-Mexican Spanish, 336:
New Mexican Spanish, 336:
Durmilis Durmilis está durmiendo,
Durmilis is sleeping.
Martiris Martiris está llegando
Martiris is arriving
Si no fuera por Cominis Cominis
Si no fuera por Cominis Cominis
Durmilis Durmilis estuviera muerto.
Durmilis would be dead.
As I went out a hazeum-gazeum
As I went out a hazeum-gazeum
I saw a shrinkum-pinkum
I saw a shrinkum-pinkum
Carrying away kum-painy.
Taking away company.
—A fox stole a goose at night.
—A fox snatched a goose at night.
Holme riddles, 233:
Holme riddles, 233:
(108) As j went through my houter touter houter perly j saw one Mr. higamgige com over the hill of parley but if j had my tarly berly, tarly berly berly j would have bine met with Mr. Higamgige come over the hill of parley.
(108) As I walked through my place, I saw a guy named Mr. Higamgige coming over the hill, but if I had my speed, I would have run into Mr. Higamgige who was coming over the hill.
—A man going ou’ a hill a flee flew over his head.
—A man going up a hill had a fly buzz over his head.
(237) As j went over Hottery Tottery, etc.
(237) As I went over Hottery Tottery, etc.
Popular Rhymes of Scotland (Chambers), 113:
Popular Rhymes of Scotland (Chambers), 113:
Ha! master above a master, etc.
Ha! master above a master, etc.
Catalan:
Catalan
XV. Yonder side sea, there is a bote,
XV. On the other side of the sea, there is a boat,
The king’s daughter of England there she sate;
The king's daughter of England sat there;
An if you tell her name no man it wot
An if you tell her name no man it wot
What is the maid’s name that sate in the boate.
What is the name of the maid who sat in the boat?
—Her name is Anne; for in the fourth line it saith An if ye tell me her name; but this riddle is not to be seene on the booke, but to be put without the booke, or else it will be soone understood. ↑
—Her name is Anne; because in the fourth line it says An if you tell me her name; but this riddle isn't meant to be seen in the book, but should be outside the book, or else it will be easily figured out. ↑
(111) As j went by the way j met with a boy
(111) As I was walking along, I met a boy.
j took him my friend for to bee
j took him my friend to be
he took of his hat an drew of his gloves
he took off his hat and drew off his gloves
and so saluted mee.
and so saluted me.
Lincolnshire riddles (Notes and Queries 3rd series, VIII), 503:
Lincolnshire riddles (Notes and Queries 3rd series, VIII), 503:
As I was going over Westminster Brig,
As I was crossing Westminster Bridge,
I met a Westminster scholar, etc.
I met a scholar from Westminster, etc.
61 Cf. Dorsetshire (Notes and Queries 3rd series IX), 50:
61 See Dorsetshire (Notes and Queries 3rd series IX), 50:
A body met a body
A body met another body
In a narrow lane,
In a tight alley,
Says the body to a body,
Says one body to another,
Where hast thou a-ben?
Where have you been?
I’ve ben in my wood
I've been in my woods
A-hunting me some roe.
Going hunting for some roe.
Then lend me thy little dog
Then lend me your little dog
That I may do so.
That I can do that.
Then take it unto thee.
Then take it for yourself.
Tell me its name;
What’s its name?
For twice in the riddle,
For two times in the riddle,
I’ve told you the same.
I've said the same thing.
Holme riddles, 237:
Holme riddles, 237:
(137) There was a king met a king, etc.
(137) There was a king who met another king, etc.
CI. Dotze frares d’un convent
CI. Twelve nuns from a convent
dotze nespras per tots tenen,
twelve misunderstandings for everyone,
cada qual se’n menja una
cada uno se come uno
y encar quedan onze nespras.
y quedan once nespras.
New Mexican Spanish: 152, 153. ↑
New Mexican Spanish: 152, 153. __A_TAG_PLACEHOLDER_0__
XLIV. I came to a tree where were apples; I eat no apples, I gave away no apples, nor I left no apples behinde me; and yet I eat, gave away, and left behind me.
XLIV. I came to a tree with apples; I didn't eat any apples, I didn't give away any apples, and I didn't leave any apples behind me; yet I ate, gave away, and left them behind.
—Three apples. I eat, give away, and leave one apple.
—Three apples. I eat one, give away one, and leave one.
Holme riddles, 237, [135].
Holme riddles, 237, [135].
Popular Tales of the West Highlands (Campbell), II, 419:
Popular Tales of the West Highlands (Campbell), II, 419:
A man went eyeless to a tree where there were apples. He didn’t leave apples on it, and he didn’t take apples off.
A man went without sight to a tree that had apples. He didn’t leave any apples on it, and he didn’t take any apples off.
—There were two and he took one. ↑
—There were two and he took one. __A_TAG_PLACEHOLDER_0__
64 Cf. Nursery Rhymes of England (Halliwell), 958:
64 See Nursery Rhymes of England (Halliwell), 958:
As I was going to St. Ives, etc.
As I was heading to St. Ives, etc.
Lancashire (Notes and Queries, 3rd series 9:86).
Lancashire (Notes and Queries, 3rd series 9:86).
Canadian, Ontario, JAFL 31:71. ↑
Canadian, Ontario, JAFL 31:71. __A_TAG_PLACEHOLDER_0__
CCLIX. Un cassador surt a cassar. A dalt de un arbre hi ha quatre aucells. Etgega un tret. Ne mata dos. Quants aucells quedan dalt del arbre?
CCLIX. A hunter goes out to hunt. Up in a tree, there are four birds. He takes a shot. He kills two. How many birds are left in the tree?
Porto Rican (Mason and Espinosa):
Puerto Rican (Mason and Espinosa):
741. En un árbol había cien pájaros. Un cazador tiró y cayó uno muerto al suelo. Cuántos quedaron arriba?
741. In a tree, there were a hundred birds. A hunter shot and one fell dead to the ground. How many were left in the tree?
Canadian, Ontario, JAFL 31:72. ↑
Canadian, Ontario, JAFL 31:72. __A_TAG_PLACEHOLDER_0__
726. El zapatero y su hija,
726. The shoemaker and his daughter,
el sastre con su mujer,
the tailor with his wife,
comieron de nueve huevos
comieron nueve huevos
y les tocaron a tres.
y les dieron a tres.
734 (a). Pasaba un grupo de palomas por donde estaba un gavilán y el gavilán les dijo:
734 (a). A group of doves was passing by where a hawk was, and the hawk said to them:
—Adios mis cien palomas. Ellas le contestaron diciéndole:
—Goodbye, my hundred doves. They replied to him saying:
—Nosotras, la mitad de nosotras, una cuarta parte de nosotras otras tantas como nosotras y usted, señor gavilán, hecemos el ciento cabal. Cuántas palomas irían volando?
—We, half of us, a quarter of us, as many of us as you, Mr. Hawk, make a perfect hundred. How many doves would fly away?
Argyleshire, 181:
Argyleshire, 181:
Man, wife and sons to be ferried across.
Man, wife, and sons to be taken across.
Ibid.
Ibid.
Fox, goose and bag of corn.
Fox, goose, and bag of corn.
West Highlands (Campbell), 408:
West Highlands (Campbell), 408:
Three jealous soldiers and their wives in a boat that holds two.
Three jealous soldiers and their wives in a boat that fits two.
Booke of Merry Riddles (Halliwell), 72:
Book of Merry Riddles (Halliwell), 72:
Lamb, wolf and ‘bottle of hay.’
Lamb, wolf, and 'bottle of hay.'
The Riddler (New Haven, 1835), 5:
The Riddler (New Haven, 1835), 5:
Wolf, goat and cabbages.
Wolf, goat, and cabbage.
“Then said the king, ‘Come to me not clothed, not naked, not riding, not walking, not in the road, not out of the road, and if thou canst do that I will marry thee.’ So she went away, put off everything she had on, and then she was not clothed, and took a great fishing net, and seated herself in it and wrapped it entirely round and round her, and then she was not naked, and she hired an ass and tied the fisherman’s net to its tail, so that it was forced to drag her along, and that was neither riding nor walking. The ass had also to drag her in the ruts, so that she only touched the ground with her great toe, and that was neither being in the road nor out of the road.”
“Then the king said, ‘Come to me not dressed, not undressed, not riding, not walking, not in the street, not out of the street, and if you can do that, I will marry you.’ So she left, took off everything she was wearing, and then she was undressed. She grabbed a big fishing net, sat in it, and wrapped it completely around herself, so she wasn’t undressed anymore. She hired a donkey and tied the fisherman’s net to its tail, making it drag her along, so that was neither riding nor walking. The donkey had to pull her through the ruts, so she only touched the ground with her big toe, which was neither in the street nor out of the street.”
70 Cf. “Flores” of Pseudo-Bede (III) Mod. Phil. 2:562:
70 See “Flores” by Pseudo-Bede (III) Mod. Phil. 2:562:
Sedeo super equum non natum, cujus matrem in manu teneo.
Sitting on a horse that wasn't born, of which I hold its mother in my hand.
Booke of Merry Riddles (Halliwell):
Book of Funny Riddles (Halliwell):
XL. On greene grass I go
XL. On green grass I go
And on oaken beames I stand, [211]
And I stand on oak beams, [__A_TAG_PLACEHOLDER_0__]
I ride on a mule that was never folde,
I ride a mule that was never folded,
And I holde the damme in my hand.
And I hold the lady in my hand.
Solution: It is a fole ridden on, cut out of the dammes belly, and a bridle made of her skinne.
Solution: It is a foal ridden on, cut out of the dam's belly, and a bridle made of her skin.
Porto Rican (Mason and Espinosa):
Puerto Rican (Mason and Espinosa):
769. Ando en quien no fué nacido,
769. I walk in someone who was not born,
ni esperanza de nacer;
in hopes of being born;
su madre traigo en los brazos.
su madre traigo en los brazos.
Adivina lo que puede ser.
Guess what it could be.
Irish Folk-lore Riddles, 70:
Irish Folklore Riddles, 70:
O’er the gravel I do travel,
O’er the gravel I do travel,
On the oak I do stand,
On the oak I do stand,
I ride a mare that never was foaled,
I ride a mare that was never born,
And hold the bridle in my hand.
And hold the reins in my hand.
—A sailor on board ship.
—A sailor on the ship.
Irish Folk-lore Riddles, 68.
Irish Folklore Riddles, 68.
Holme riddles, 223:
Holme riddles, 223:
Totaman, Totaman, little black man,
Totaman, Totaman, little Black man,
Three feet under and bonnet of wood.
Three feet down and a wooden lid.
Welsh-Gypsy:
Welsh Gypsy
Black within and black without,
Black inside and black outside,
Four legs an’ a iron cap.
Four legs and an iron cap.
73 Cf. Nursery Rhymes of England (Halliwell), page 92.
73 See Nursery Rhymes of England (Halliwell), page 92.
Irish Folk-lore Riddles: 68.
Irish Folklore Riddles: 68.
Hitly, Hatly etc. ↑
Hitly, Hatly, etc. __A_TAG_PLACEHOLDER_0__
(82) What is that that is round as a cup yet all my lord oxen cannot draw it up.
(82) What is that which is round like a cup yet none of my lord's oxen can lift it?
—A well.
—A water well.
Canadian, Ontario, JAFL 31: 67:
Canadian, Ontario, JAFL 31: 67:
Round as a well, deep as a bowl, long handle, little hole.
Round like a well, deep like a bowl, with a long handle and a small opening.
—A frying-pan.
—A frying pan.
CLV. Highty, tighty, paradighty clothed in green,
CLV. Dressed up all fancy in green,
The king could not read it, no more could the queen;
The king couldn’t read it, and neither could the queen;
They sent for a wise man out of the east,
They called for a wise man from the east,
Who said it had horns but wasn’t a beast.
Who said it had horns but wasn’t a creature.
—Holly tree.
—Holly tree.
Lancashire (Notes and Queries, 3rd series, IX), 86:
Lancashire (Notes and Queries, 3rd series, IX), 86:
Itum Paraditum all clothed in green, etc.
Itum Paraditum all dressed in green, etc.
—Parrot. ↑
—Parrot. __A_TAG_PLACEHOLDER_0__
Brown I am and much admired;
Brown I am and widely admired;
Many horses have I tired;
I've tired many horses;
Tire a horse and worry a man;
Tire a horse and stress a man;
Tell me this riddle if you can.
Tell me this riddle if you can.
77 Lincolnshire Riddles (Notes and Queries, 3rd series, VIII), 503:
77 Lincolnshire Riddles (Notes and Queries, 3rd series, VIII), 503:
Hickamore, ’ackamore
Hickamore, hackamore
Sits over th’ kitchen-door,
Sits above the kitchen door,
Nothing so long, and nothing so strong
Nothing so lengthy, and nothing so powerful
As Hickamore, ’ackamore,
As Hickamore, ’ackamore,
Sits over th’ kitchen-door.
Sits over the kitchen door.
—A cloud. ↑
—A cloud. __A_TAG_PLACEHOLDER_0__
78 Cf. Lincolnshire Riddles (Notes and Queries, 3rd series, VIII), 503.
78 See Lincolnshire Riddles (Notes and Queries, 3rd series, VIII), 503.
Canadian, Ontario, 68. ↑
Canadian, Ontario, 68. __A_TAG_PLACEHOLDER_0__
79 Cf. Popular Rhymes of Scotland (Chambers), III.
79 See Popular Rhymes of Scotland (Chambers), III.
English: New Collection, 14.
New Collection, 14.
Riddler, 18, etc. ↑
Riddler, 18, etc. __A_TAG_PLACEHOLDER_0__
81 Ascribed to Charles James Fox (1749–1806) in Modern Sphinx 17.
81 Attributed to Charles James Fox (1749–1806) in Modern Sphinx 17.
Cf. Nursery Rhymes of England (Halliwell), 91.
Cf. Nursery Rhymes of England (Halliwell), 91.
Canadian, Ontario, 70. ↑
Canadian, Ontario, 70. __A_TAG_PLACEHOLDER_0__
English: Fashionable Puzzler, 58:
Trendy Puzzle Lover, 58:
In marble walls as white as milk,
In marble walls as white as milk,
Lined with a skin as soft as silk,
Lined with a skin as soft as silk,
Within a fountain crystal clear,
In a crystal-clear fountain,
A golden apple doth appear.
A golden apple appears.
No doors there are to this strong hold,
No doors lead to this stronghold,
Yet thieves break in and steal the gold.
Yet thieves break in and steal the gold.
XXI. Three-fourth of a cross and a circle complete,
XXI. Three-quarters of a cross and a circle make a whole,
Two semi-circles and a perpendicular meet,
Two semi-circles and a perpendicular intersect,
A triangle standing on two feet,
A triangle standing on two feet,
Two semi-circles and circle complete.
Two semicircles and a circle complete.
English: Fashionable Puzzler, 241, etc. ↑
Trendy Puzzler, 241, etc. __A_TAG_PLACEHOLDER_0__
From a number that’s odd cut off its head,
From an odd number, cut off its head,
It then will even be,
It will even be,
Its tail, I pray, next take away,
Its tail, I ask, please take away next,
Your mother then you’ll see.
Your mom, then you'll see.
English: Puniana, 99, etc. ↑
Puniana, 99, etc. __A_TAG_PLACEHOLDER_0__
English: Puniana, 217, etc. ↑
Puniana, 217, etc. __A_TAG_PLACEHOLDER_0__
Porto Rican (Mason and Espinosa):
Puerto Rican (Mason and Espinosa):
88 Cf. Popular Rhymes and Nursery Tales (Halliwell), 143:
88 See Popular Rhymes and Nursery Tales (Halliwell), 143:
10. What God never sees,
10. What God never sees,
What the King seldom sees,
What the King rarely sees,
What we see every day,—
What we see daily, —
Read my riddle, I pray.
Read my riddle, please.
Irish Folk-lore Riddles:
Irish Folklore Riddles:
(Gaelic) I sought for it and found it, ’twas easy its finding,
(Gaelic) I searched for it and found it; it was easy to find.
The thing that God never found and never can find.
The thing that God has never found and never will find.
Welsh-Gypsy, 247:
Welsh Gypsy, 247:
What is it God does not see, etc.
What is it that God doesn't see, etc.
Catalan, 80:
Catalan, 80:
CVI. Qu’es aixó?
CVI. What is this?
Lo pastò’ ho veu á la montanya
Lo pastò’ ho veu á la montanya
y no ’u veu lo rey de Espanya.
y no veo al rey de España.
LXIII. What is that no man would have and yet when he hath it will not forgoe it?
LXIII. What is something that no one wants, but when they have it, they won't give it up?
—A broken head.
—A head injury.
Irish Folk-lore Riddles: 74:
Irish Folklore Riddles: 74:
English: New Collection, 180:
New Collection, 180:
There is a thing was three weeks old
There is a thing that was three weeks old.
When Adam was no more;
When Adam was gone;
This thing it was but four weeks old
This thing was only four weeks old.
When Adam was four-score.
When Adam was eighty.
Irish and Anglo-Irish: Folk-lore Riddles, 76.
Irish and Anglo-Irish: Folklore Riddles, 76.
Canadian, Ontario, 70. ↑
Canadian, Ontario, 70. __A_TAG_PLACEHOLDER_0__
90 (Cf. 17) En el mundo no lo hubo,
90 (See 17)In the world, it didn't exist,
en la tierra no se halló;
en la tierra no se halló;
Dios, con ser Dios no lo tuyo,
Dios, even though He is God, is not yours,
y un hombre a Dios se lo dió.
y a un hombre se lo dio a Dios.
New-Mexican Spanish, 321:
New Mexican Spanish, 321:
Se que en el cielo no lo hubo,
Se que en el cielo no lo hubo,
siendo Dios quien lo inventó;
being God who invented it;
y si el mismo Dios lo tuvo,
y si Dios mismo lo tuvo,
fué un hombre quien se lo dió.
fué un hombre quien se lo dió.
INDEX TO RIDDLES.
Ackee, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__, __A_TAG_PLACEHOLDER_2__, __A_TAG_PLACEHOLDER_3__.
Andrew, 206.
Andrew, __A_TAG_PLACEHOLDER_0__.
Annata, 45.
Annata, __A_TAG_PLACEHOLDER_0__.
Anne, (__A_TAG_PLACEHOLDER_0__), (__A_TAG_PLACEHOLDER_1__).__A_TAG_PLACEHOLDER_2__
Ants, 192.
Ants, __A_TAG_PLACEHOLDER_0__.
Ants’ nest, 81.
Ant hill, __A_TAG_PLACEHOLDER_0__.
Ashes, 98.
Ashes, __A_TAG_PLACEHOLDER_0__.
Axe, 100.
Axe, __A_TAG_PLACEHOLDER_0__.
Bag, 27.
Bag, __A_TAG_PLACEHOLDER_0__.
Bald head, (256).
Bald head, (__A_TAG_PLACEHOLDER_0__).
Bamboo, 109.
Bamboo, __A_TAG_PLACEHOLDER_0__.
Bammie, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__, __A_TAG_PLACEHOLDER_2__.
Banana shoot, 114.
Banana shoot, __A_TAG_PLACEHOLDER_0__.
Bananas, bunch of, 13.
Bunch of bananas, __A_TAG_PLACEHOLDER_0__.
Baptism, (264).
Baptism, (__A_TAG_PLACEHOLDER_0__).
Bed, (240).
Bed, (__A_TAG_PLACEHOLDER_0__).
Bird, 128.
Bird, __A_TAG_PLACEHOLDER_0__.
Birth, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__, __A_TAG_PLACEHOLDER_2__.
Blacking, 196.
Blacking, __A_TAG_PLACEHOLDER_0__.
Boot, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__, __A_TAG_PLACEHOLDER_2__.
Bottle, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__, __A_TAG_PLACEHOLDER_2__.
Bottle of ale, 148.
Bottle of beer, __A_TAG_PLACEHOLDER_0__.
Bottle and cork, 37.
Bottle and cork, __A_TAG_PLACEHOLDER_0__.
Bottles packed in straw, 49.
Bottles packed in straw, __A_TAG_PLACEHOLDER_0__.
Bridge, (260).
Bridge, (__A_TAG_PLACEHOLDER_0__).
Butter, 155.
Butter, __A_TAG_PLACEHOLDER_0__.
Can, 108.
Can, __A_TAG_PLACEHOLDER_0__.
Candle, (228).
Candle, (__A_TAG_PLACEHOLDER_0__).
Castor oil plant, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__, __A_TAG_PLACEHOLDER_2__, __A_TAG_PLACEHOLDER_3__.
Cat, 178.
Cat, __A_TAG_PLACEHOLDER_0__.
Chickens, 182.
Chickens, __A_TAG_PLACEHOLDER_0__.
Child, 159.
Kid, __A_TAG_PLACEHOLDER_0__.
Cloud and stars, 46.
Clouds and stars, __A_TAG_PLACEHOLDER_0__.
Coconut, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__, __A_TAG_PLACEHOLDER_2__, __A_TAG_PLACEHOLDER_3__, __A_TAG_PLACEHOLDER_4__, __A_TAG_PLACEHOLDER_5__.
Coco leaf, 18.
Coca leaf, __A_TAG_PLACEHOLDER_0__.
Coffee-pulper, 10.
Coffee pulper, __A_TAG_PLACEHOLDER_0__.
Cooking pot, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__, __A_TAG_PLACEHOLDER_2__, __A_TAG_PLACEHOLDER_3__, __A_TAG_PLACEHOLDER_4__, __A_TAG_PLACEHOLDER_5__, __A_TAG_PLACEHOLDER_6__, __A_TAG_PLACEHOLDER_7__, (__A_TAG_PLACEHOLDER_8__).
Cord, 23.
Cord, __A_TAG_PLACEHOLDER_0__.
Cork, and bottle, 37.
Cork and bottle, __A_TAG_PLACEHOLDER_0__.
Corn, and rat, 177.
Corn and rat, __A_TAG_PLACEHOLDER_0__.
Corn-ear, 103.
Corn ear, __A_TAG_PLACEHOLDER_0__.
Corn-grain, 66.
Corn, __A_TAG_PLACEHOLDER_0__.
Daughter, (266).
Daughter, (__A_TAG_PLACEHOLDER_0__).
Debt, 118.
Debt, __A_TAG_PLACEHOLDER_0__.
Dew and sweat, 79.
Dew and sweat, __A_TAG_PLACEHOLDER_0__.
Dog-flea, 30.
Dog flea, __A_TAG_PLACEHOLDER_0__.
Duckanoo, (236).
Duckanoo, (__A_TAG_PLACEHOLDER_0__).
Ear, 60.
Ear, __A_TAG_PLACEHOLDER_0__.
Ear of corn, 103.
Ear of corn, __A_TAG_PLACEHOLDER_0__.
Earth, 134.
Earth, __A_TAG_PLACEHOLDER_0__.
Earthquake, 82.
Earthquake, __A_TAG_PLACEHOLDER_0__.
Egg, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__, __A_TAG_PLACEHOLDER_2__, __A_TAG_PLACEHOLDER_3__, (__A_TAG_PLACEHOLDER_4__), (__A_TAG_PLACEHOLDER_5__), (__A_TAG_PLACEHOLDER_6__), (__A_TAG_PLACEHOLDER_7__).
Equal, (255).
Equal, (__A_TAG_PLACEHOLDER_0__).
Eve, (238).
Eve, (__A_TAG_PLACEHOLDER_0__).
Eye-lashes, 168.
Eyelashes, __A_TAG_PLACEHOLDER_0__.
Fingers catching lice, 67.
Fingers catching lice, __A_TAG_PLACEHOLDER_0__.
Fire, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__, __A_TAG_PLACEHOLDER_2__, __A_TAG_PLACEHOLDER_3__, __A_TAG_PLACEHOLDER_4__, __A_TAG_PLACEHOLDER_5__, __A_TAG_PLACEHOLDER_6__, __A_TAG_PLACEHOLDER_7__.
Fire-stones, 139.
Fire stones, __A_TAG_PLACEHOLDER_0__.
Flea, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__, (__A_TAG_PLACEHOLDER_2__).
Fly, 129.
Fly, __A_TAG_PLACEHOLDER_0__.
Foot, 151.
Foot, __A_TAG_PLACEHOLDER_0__.
Goat, 199.
Goat, __A_TAG_PLACEHOLDER_0__.
Grass-quit, 1.
Grass-quit, __A_TAG_PLACEHOLDER_0__.
Grater, 69.
Grater, __A_TAG_PLACEHOLDER_0__.
Grave, 22.
Grave, __A_TAG_PLACEHOLDER_0__.
Griddle, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__, __A_TAG_PLACEHOLDER_2__.
Guitar, 137.
Guitar, __A_TAG_PLACEHOLDER_0__.
Gum, 126.
Gum, __A_TAG_PLACEHOLDER_0__.
Gungo peas, 43.
Gungo peas, __A_TAG_PLACEHOLDER_0__.
Hawk, 119.
Hawk, __A_TAG_PLACEHOLDER_0__.
Heaven, 134.
Heaven, __A_TAG_PLACEHOLDER_0__.
Hen, 182.
Hen, __A_TAG_PLACEHOLDER_0__.
Hole, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__, (__A_TAG_PLACEHOLDER_2__).
Hunger, 117.
Hunger, __A_TAG_PLACEHOLDER_0__.
Jigger, 160.
Jigger, __A_TAG_PLACEHOLDER_0__.
Jonah and the whale, (239).
Jonah and the whale, (__A_TAG_PLACEHOLDER_0__).
Kasava, root, 85.
Cassava, root, __A_TAG_PLACEHOLDER_0__.
Key, 189.
Key, __A_TAG_PLACEHOLDER_0__.
Ladder, 99.
Ladder, __A_TAG_PLACEHOLDER_0__.
Lamb, 201.
Lamb, __A_TAG_PLACEHOLDER_0__.
Lamp, 166.
Lamp, __A_TAG_PLACEHOLDER_0__.
Letter M, (254).
Letter M, (__A_TAG_PLACEHOLDER_0__).
Lock, 189.
Lock, __A_TAG_PLACEHOLDER_0__.
Lot’s wife, (263).
Lot's wife, (__A_TAG_PLACEHOLDER_0__).
Mat, 165.
Mat, __A_TAG_PLACEHOLDER_0__.
Match-box and match, 35.
Matchbox and matches, __A_TAG_PLACEHOLDER_0__.
Mile-posts, 94.
Mile markers, __A_TAG_PLACEHOLDER_0__.
Mill-rollers, 138.
Mill-rollers, __A_TAG_PLACEHOLDER_0__.
Moon, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__, __A_TAG_PLACEHOLDER_2__, __A_TAG_PLACEHOLDER_3__, __A_TAG_PLACEHOLDER_4__, __A_TAG_PLACEHOLDER_5__, (__A_TAG_PLACEHOLDER_6__).
Nail, finger, 163.
Nail, finger, __A_TAG_PLACEHOLDER_0__.
Needles, 52.
Needles, __A_TAG_PLACEHOLDER_0__.
Needle and thread, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__, __A_TAG_PLACEHOLDER_2__, __A_TAG_PLACEHOLDER_3__, __A_TAG_PLACEHOLDER_4__, __A_TAG_PLACEHOLDER_5__, __A_TAG_PLACEHOLDER_6__.
Newspaper, 144.
Newspaper, __A_TAG_PLACEHOLDER_0__.
Nipples, 180.
Nipples, __A_TAG_PLACEHOLDER_0__.
Nothing, (267).
Nothing, (__A_TAG_PLACEHOLDER_0__).
Onion, 173.
Onion, __A_TAG_PLACEHOLDER_0__.
Orange, 76.
Orange, __A_TAG_PLACEHOLDER_0__.
Ox, (246).
Ox, (__A_TAG_PLACEHOLDER_0__).
Parrot, (232).
Parrot, (__A_TAG_PLACEHOLDER_0__).
Peas, Gungo, 43.
Peas, Gungo, __A_TAG_PLACEHOLDER_0__.
Pepper, 131.
Pepper, __A_TAG_PLACEHOLDER_0__.
Pig, (__A_TAG_PLACEHOLDER_0__), (__A_TAG_PLACEHOLDER_1__), (__A_TAG_PLACEHOLDER_2__).
Pingwing, 19.
Pingwing, __A_TAG_PLACEHOLDER_0__.
Pot, cooking, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__, __A_TAG_PLACEHOLDER_2__, __A_TAG_PLACEHOLDER_3__, __A_TAG_PLACEHOLDER_4__, __A_TAG_PLACEHOLDER_5__, __A_TAG_PLACEHOLDER_6__, __A_TAG_PLACEHOLDER_7__, (__A_TAG_PLACEHOLDER_8__).
Pumpkin vine, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__, __A_TAG_PLACEHOLDER_2__, __A_TAG_PLACEHOLDER_3__.
Purse, 154.
Bag, __A_TAG_PLACEHOLDER_0__.
Rainbow, 176.
Rainbow, __A_TAG_PLACEHOLDER_0__.
Rat, and cat, 178.
Rat and cat, __A_TAG_PLACEHOLDER_0__.
Rat, and corn, 177.
Rat and corn, __A_TAG_PLACEHOLDER_0__.
Riddle, (243).
Riddle, (__A_TAG_PLACEHOLDER_0__).
Ring, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__, (__A_TAG_PLACEHOLDER_2__).
Roof, 2.
Roof, __A_TAG_PLACEHOLDER_0__.
Saw, 157.
Saw, __A_TAG_PLACEHOLDER_0__.
Secret, (259).
Secret, (__A_TAG_PLACEHOLDER_0__).
Ship, at sea, 136.
Ship, at sea, __A_TAG_PLACEHOLDER_0__.
Sieve, 21.
Sift, __A_TAG_PLACEHOLDER_0__.
Smoke, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__, __A_TAG_PLACEHOLDER_2__, __A_TAG_PLACEHOLDER_3__, __A_TAG_PLACEHOLDER_4__.
Snail, 36.
Snail, __A_TAG_PLACEHOLDER_0__.
Soil, 87.
Soil, __A_TAG_PLACEHOLDER_0__.
Spark, 98.
Spark, __A_TAG_PLACEHOLDER_0__.
Stars, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__, __A_TAG_PLACEHOLDER_2__.
Steelyard, 6.
Steelyard, __A_TAG_PLACEHOLDER_0__.
Stockings, 169.
Stockings, __A_TAG_PLACEHOLDER_0__.
Stove, 11.
Stove, __A_TAG_PLACEHOLDER_0__.
Strings, of a guitar, 137.
Guitar strings, __A_TAG_PLACEHOLDER_0__.
Stump, 187.
Stump, __A_TAG_PLACEHOLDER_0__.
Sugarcane, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__, __A_TAG_PLACEHOLDER_2__.
Sunshine, (235).
Sunshine, (__A_TAG_PLACEHOLDER_0__).
Talking-machine, 112.
Talking machine, __A_TAG_PLACEHOLDER_0__.
Teats, 181.
Teats, __A_TAG_PLACEHOLDER_0__.
Teeth, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__, __A_TAG_PLACEHOLDER_2__.
Thunder, 145.
Thunder, __A_TAG_PLACEHOLDER_0__.
Tin can, 108.
Tin can, __A_TAG_PLACEHOLDER_0__.
Tobacco, (247).
Tobacco, (__A_TAG_PLACEHOLDER_0__).
Toes, 183.
Toes, __A_TAG_PLACEHOLDER_0__.
Tongue, 32.
Tongue, __A_TAG_PLACEHOLDER_0__.
Tooth, 126.
Tooth, __A_TAG_PLACEHOLDER_0__.
Train, of cars, 89.
Train of cars, __A_TAG_PLACEHOLDER_0__.
Trash, 75.
Trash, __A_TAG_PLACEHOLDER_0__.
Tree, 40.
Tree, __A_TAG_PLACEHOLDER_0__.
Climbing a tree, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__, __A_TAG_PLACEHOLDER_2__.
Trousers, 84.
Pants, __A_TAG_PLACEHOLDER_0__.
Tumblers, 29.
Tumblers, __A_TAG_PLACEHOLDER_0__.
Umbrella, 59.
Umbrella, __A_TAG_PLACEHOLDER_0__.
Water, (233).
Water, (__A_TAG_PLACEHOLDER_0__).
Wheel, cart, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__, __A_TAG_PLACEHOLDER_2__.
Wife, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__, __A_TAG_PLACEHOLDER_2__, (__A_TAG_PLACEHOLDER_3__).
Wife, Lot’s, (263).
Lot's wife, (__A_TAG_PLACEHOLDER_0__).
Witch, 209.
Witch, __A_TAG_PLACEHOLDER_0__.
Women, (261).
Women, (__A_TAG_PLACEHOLDER_0__).
ABBREVIATIONS OF TITLES.
Jamaica references.
| Bates, JAFL1 9 | Creole Folk-lore from Jamaica; I. Proverbs; II. Nancy stories; by William C. Bates. JAFL 9: 38–42; 121–126. 1896. |
| Bell | Obeah, by H. J. Bell. London 1889. |
| Cundall FL2 15, 16 | Folk-lore of the Negroes of Jamaica, by Frank Cundall. FL 15: 87–94; 206–214; 450–456; 16: 68–77. 1904, 1905. |
| Jekyll | Jamaica Song and Story, by Walter Jekyll, with an introduction by Alice Werner. Publications Folk-Lore Society 55, London, 1907. |
| Lewis | Journal of a West India Proprietor (1815–1817), by Matthew Gregory Lewis. London, 1834. |
| Milne-Home | Mama’s Black Nurse Stories, by Mrs. M. P. Milne-Home. Edinburgh & London, 1890. |
| Musgrave, FLR3 3 pt. 1 | Ananci Stories, furnished by W. A. S. Musgrave. FLR 3, pt. 1; 53–54. London, 1880. |
| Newell, JAFL 9 | Abstracts from Milne-Home, by W. W. Newell. JAFL 9: 126–128. 1896. |
| Robinson, FL 4 | Obeah Worship in East and West Indies: in Jamaica, by May Robinson. 207–213. 1893. |
| Smith | Anancy Stories, by Pamela Coleman Smith. New York, 1899. |
| Smith, JAFL 9 | Two Negro Stories from Jamaica, by Pamela Coleman Smith. 278. |
| Trowbridge, JAFL 9 | Negro Customs and Folk-stories of Jamaica, by Ada Wilson Trowbridge. 279–287. 1896. |
| Udal, FL 26 | Obeah in the West Indies, by J. S. Udal. 253–295. London, 1915. [__A_TAG_PLACEHOLDER_0__] |
| Wake, FLJ 1 | Ananci Stories (abstracts from Lewis), by C. Staniland Wake. FLJ 1: 280–292. London, 1883. |
| Wona | Selection of Ananci Stories, by Wona (Mrs. Charles Wilson). Kingston, 1899. |
2. General References.
| Arcin | French Guinea, by André Arcin. Paris, 1907. |
| Backus, JAFL 11 | Animal Tales from North Carolina, by Emma M. Backus. JAFL 11: 284–291. 1898. |
| Backus, JAFL 12 | Tales of the Rabbit from Georgia Negroes, by Emma M. Backus. JAFL 12: 108–115. 1899. |
| Backus, JAFL 13 | Folk-tales from Georgia, by Emma M. Backus. JAFL 13: 19–32. 1900. |
| Backus, JAFL 25 | Negro Tales from Georgia, collected by Mrs. Backus & Mrs. Leitner. 125–136. 1912. |
| Barker | West African Folk-tales, by W. H. Barker & Cecilia Sinclair. London, 1917. |
| Basset, 1 | Berber Folk Tales, by René Basset. Collection of Folktales and Popular Songs 12, Paris, 1887. |
| Basset, 2 | Berber Tales, by René Basset. Collection of Popular Tales and Songs 23, Paris, 1897. |
| Bérenger-Féraud | Senegambian Folk Tales, by L. J. B. Bérenger-Féraud. Collection of Folk Tales and Songs 9, Paris, 1885. |
| Bleek | Reynard the Fox in South Africa; or Hottentot Fables and Tales, by Wilhelm Heinrich Imanuel Bleek. London, 1864. |
| Bleek, Bushman | Specimens of Bushman Folk-lore, by W. H. I. Bleek, edited by Lucy C. Lloyd, with an introduction by George McCall Theal. London, 1911. |
| Boas, JAFL 25 | Notes on Mexican Folk-lore, by Franz Boas. JAFL 25: 204–260. 1912. |
| Boas and Simango, JAFL 35 | Tales and Proverbs of the Vandau of Portuguese S. Africa. JAFL 35: 151–204. [__A_TAG_PLACEHOLDER_0__] |
| Bolte und Polívka | Comments on the Children’s and Household Tales of the Brothers Grimm. 3 vols. Leipzig, 1913–1918. |
| Bundy, JAFL 32 | Folk-tales from Liberia, by Richard C. Bundy. JAFL 32. 406–427. 1919. |
| Callaway | Nursery Tales, Traditions and History of the Zulus, by H. Callaway. London 1868. |
| Chatelain | Folk-tales of Angola, by Héli Chatelain. MAFLS4 1. 1894. |
| Christensen | Afro-American Folk-lore. Told around cabin fires of the Sea Islands of South Carolina, by A. M. H. Christensen. Boston, 1892. |
| Cleare, JAFL 30 | Four Folk-tales from Fortune Islands, Bahamas, by W. T. Cleare. JAFL 30: 228–229. 1917. |
| Cronise and Ward | Cunnie Rabbit, Mr. Spider and the other Beef. West African Folk-tales, by Florence M. Cronise and Henry W. Ward. London & New York, 1903. |
| Dayrell | Folk-stories from Southern Nigeria, West Africa, by Elphinstone Dayrell, with an introduction by Andrew Lang. London, 1910. |
| Dähnhardt | Nature tales, by Oskar Dähnhardt, Leipzig, 1907–1912. |
| Dennett | Notes on the Folk-lore of the Fjort (French Congo), by R. E. Dennett. Publications Folk-Lore Society 41, London, 1897. |
| Edwards | Bahama Songs and Stories, by Charles L. Edwards. MAFLS 3, 1895. |
| Ellis, Tshi | The Tshi-speaking Peoples of the Gold Coast of West Africa, by Alfred Burdon Ellis. London, 1887. |
| Ellis, Ewe | The Ewe-speaking Peoples of the Slave Coast of West Africa. London, 1890. |
| Ellis, Yoruba | The Yoruba-speaking Peoples of the Slave Coast of West Africa. London, 1894. |
| Elmslie FL 3 | Folk-lore Tales of Central Africa (Nyassaland), by D. Elmslie. FL 3: 92–110. 1892. |
| Ernst, VBGAEU 20 | Uncle Tiger and Uncle Rabbit (Venezuela), by A. Ernst. Proceedings of the Berlin Society of Anthropology, Ethnology, and Prehistory 20: 274–278. [__A_TAG_PLACEHOLDER_0__] |
| Espinosa, JAFL 24, 27 | New-Mexican Spanish Folk-lore, by Aurelio M. Espinosa. JAFL 24: 397–444; 27: 119–147. 1911, 1914. |
| Espinosa, JAFL 27 | Comparative Notes on Spanish Folk-tales, JAFL 27: 211–231. 1914. |
| Espinosa, JAFL 27 | Folk-tales of the Tepecanos, collected by J. Alden Mason, edited by Aurelio M. Espinosa. JAFL 27: 148–210. 1914. |
| Espinosa, JAFL 28 | Folk-tales from Oaxaca, collected by Paul Radin, edited by Aurelio Espinosa. JAFL 28: 390–408. 1915. |
| Ferrand | Malagasy Folktales, by Gabriel Ferrand. Collection of Folk Tales and Songs 19, Paris, 1893. |
| Fortier | Louisiana Folk-tales in the French Dialect and English Translation, by Alcée Fortier. MAFLS 2, 1895. |
| Frobenius | Kabyle folktales, by Leo Frobenius, Jena, 1921. |
| Frazer, FLJ 7 | A South African Red Riding-Hood, by J. S. Frazer. FLJ 7: 167–168. |
| Harris, Friends | Uncle Remus and His Friends. Boston & New York, 1892. |
| Harris, Nights | Nights with Uncle Remus. Boston & New York, 1911. |
| Harris, Uncle Remus | Uncle Remus, His Songs and His Sayings, by Joel Chandler Harris. New York & London, 1919. |
| Hartt | Amazonian Tortoise Myths, by Charles F. Hartt. Rio de Janeiro, 1875. |
| Hollis, Masai | The Masai, Their Language and Folk-lore, by A. C. Hollis. Oxford, 1905. |
| Hollis, Nandi | The Nandi, Their Language and Folk-lore. Oxford, 1909. |
| Jacottet | Treasury of Basuto Lore, by E. Jacottet. Part 1. Folk-tales of the Basuto, South Africa & London, 1908. |
| Johnston, JAFL 9 | Two Negro Tales (Louisiana), by Mrs. William Preston Johnston. JAFL 9: 194–198. 1896. |
| Jones | Negro Myths from the Georgia Coast, by C. C. Jones. Boston & New York, 1888. [__A_TAG_PLACEHOLDER_0__] |
| Junod | The Songs and Stories of the Ba-Ronga of Delagoa Bay, by Henri A. Junod. Lausanne, 1897. |
| Klunziger | Upper Egypt, by Karl B. Klunziger. New York, 1878. |
| Koch-Grünberg | From Roraima to Orinoco, by Theodor Koch-Grünberg, Berlin, 1916. |
| Koelle | African Native Literature, or Proverbs, Fables and Historical Fragments in the Kanuri or Bornu Language (and translation) by S. W. Koelle. London, 1854. |
| Krug, JAFL 25, 32 | Bulu Tales from Kamerun, West Africa, by Adolph N. Krug. JAFL 25: 106–124, 1912. |
| Kunst, JAFL 28 | Some Animal Fables of the Chuh Indians (Guatemala), by J. Kunst. JAFL 28: 353. 1915. |
| Lee, JAFL 5 | Some Negro Lore from Baltimore, by Collins Lee. JAFL 5: 110–112. 1892. |
| Lenz | Araucanian Tales and Stories, by Dr. Rudolf Lenz. Valparaiso, 1896. |
| Lenz, Estudios | Araucanian Studies, by Dr. Rudolph Lenz. Records of the University of Chile, Santiago de Chile 1895–97. |
| MacDonald | Africana, by Duff MacDonald. London, Edinburgh, Aberdeen, 1882. |
| Mason, JAFL 27 | Folk-tales of the Tepecanos, by J. Alden Mason, edited by A. M. Espinosa, JAFL 27: 148–210. 1914. |
| Mechling, JAFL 25 | Stories from Tuxtepec, Oaxaca, by W. H. Mechling. JAFL 25: 199–203. 1912. |
| Mechling JAFL 29 | Stories and Songs from the Southern Atlantic Coastal Region of Mexico, by W. H. Mechling. JAFL 29: 547–558. 1916. |
| Nassau | Where Animals Talk. West African Folk-lore Tales, by Robert H. Nassau. Boston, 1912. |
| Nassau, JAFL 28 | Batanga Tales. JAFL 28: 24–51. 1915. (Text in JAFL 30: 262–268.) |
| Parsons, Andros Island | Folk-tales of Andros Island, Bahamas, by Elsie Clews Parsons. MAFLS 13, 1918. |
| Parsons, Sea Islands | Folk-lore of the Sea Islands, South Carolina, by Elsie Clews Parsons. MAFLS 16, 1923. |
| Parsons, JAFL 30 | Tales from Guilford County, North Carolina, JAFL 30: 168–200. 1917. [__A_TAG_PLACEHOLDER_0__] |
| Parsons, JAFL 30 | Tales from Maryland and Pennsylvania. JAFL 30: 209–217. 1917. |
| Parsons, JAFL 30 | Ten Folk-tales from the Cape Verde Islands. JAFL 30: 230–238. 1917. |
| Parsons FL 28, 29, 30 | The Provenience of Certain Negro Folk-tales. FL 28: 408–414; 29: 206–218; 30: 227–234. London, 1917, 1918, 1919. |
| Parsons, JAFL 32 | Folk-tales from Students in Tuskegee Institute, Alabama; Folk-tales from Students in the Georgia State College, (edited). JAFL 32: 397–405. 1919. |
| Penard, JAFL 30 | Surinam Folk-tales, by A. P. & T. E. Penard. JAFL 30: 239–250. 1917. |
| Radin, JAFL 28 | Folk-tales from Oaxaca, collected by Paul Radin, edited by Espinosa. JAFL 28: 390–408. 1915. |
| Rattray | Hausa Folk-lore, customs, proverbs, collected and transliterated, by R. S. Rattray, with a preface by R. R. Marett. 2 Vol. Oxford, 1913. |
| Rattray, Chinyanje | Some Folk-lore Stories and Songs in Chinyanje, by R. S. Rattray, London, 1907. |
| Recinos, JAFL 31 | Guatemalan Folk Tales, by Adrian Recinos. JAFL 31: 472–487. 1918. |
| Renel | Stories from Madagascar, by Charles Renel. Collection of Folk Tales and Songs 37, 38, Paris, 1910. |
| Rivière | Popular Tales from the Kabylie of Djvrdjvra, by J. Rivière. Collection of Folk Tales and Songs 4, Paris, 1882. |
| Saurière | Cuentos populares araucanos y chilenos, S. de Saurière, Chilean Folklore Magazine, 7: 1–282, Santiago de Chile, 1918. |
| Schwab, JAFL 27, 32 | Bulu Folk-tales, by George Schwab. JAFL 27: 266–288; 32: 428–437. 1914, 1919. |
| Smiley, JAFL 32 | Folk-lore from Virginia, South Carolina, Georgia, Alabama and Florida, by Portia Smiley. JAFL 32: 357–383. 1919. |
| Smith | Brazil, the Amazons and the Coast, by Herbert Smith. New York, 1879. |
| Steere | Swahili Tales as Told by Natives of Zanzibar, by Edward Steere. London, 1889. [__A_TAG_PLACEHOLDER_0__] |
| Stewart, JAFL 32 | Seven Folk-tales from the Sea-islands, South Carolina, by Sadie E. Stewart. JAFL 32: 394–396. 1919. |
| Theal | Kaffir Folk-lore, by George McCall Theal. London, 1882. |
| Torrend | Specimens of Bantu Folk-lore from Northern Rhodesia, by J. Torrend. London & New York, 1921. |
| Tremearne | Hausa Superstitions and Customs, by A. J. N. Tremearne. London, 1913. |
| Tremearne, Tailed Head-hunters | Tailed Head-hunters of Nigeria, by A. J. N. Tremearne, London, 1912. |
| Tremearne FL 21, 22 | Fifty Hausa Folk-tales, by A. J. N. Tremearne. FL 21: 199–215; 351–365; 487–503. 22: 60–73; 218–228; 341–348; 457–473. 1910 & 1911. |
| Weeks, FL 12 | Stories and other Notes from the Upper Congo, by John H. Weeks. FL 12: 181–189. 1901. |
| Weeks, FL 20 | Leopard in the Maise-farm; a Lower Congo Folk-tale. FL 20: 209–211. 1909. |
| Zeltner | Stories from Senegal and Niger, by Fr. De Zeltner. Collection of Folk Tales and Songs 40, Paris, 1913. |
3. Riddle References.
| Andros Island [Parsons] | Riddles from Andros Island (Bahamas), by Elsie Clews Parsons. JAFL 30: 275–277. 1917. |
| Argyleshire [Maclagen] | Games and Diversions of Argyleshire, by R. C. Maclagen. PFLS5 47: 179–184. 1901. |
| Canadian [Waugh and Wintemberg] | Canadian Folk-lore from Ontario, by F. W. Waugh and W. J. and K. H. Wintemberg. JAFL 31: 63–72; 123–124; 133. 1918. |
| Catalan [Briz] | Catalan Popular Festivals, by F. P. Briz. Barcelona, 1882. |
| Dorsetshire: Notes and Queries | Dorsetshire Riddles. Notes and Queries, 3rd series 9: 50. 1866. [__A_TAG_PLACEHOLDER_0__] |
| Eastern Bantu [Seidel] | Stories and songs of the Afrikaners, by A. Seidel, 176–309. Berlin, 1899. |
| England, Nursery Rhymes of [Halliwell] | Nursery Rhymes of England, by J. O. Halliwell, Percy Society 4: 91–97. London 1842. |
| English: Booke of Merry Riddles [Halliwell] | Booke of Merry Riddles, by J. O. Halliwell 1629. Literature of the Sixteenth and Seventeenth Centuries. London, 1851. |
| English: Fashionable Puzzler | Fashionable Puzzler or Book of Riddles, selected: with remarks on riddles by Mrs. Barbauld. New York, 1835. |
| English: New Collection | New Collection of Enigmas, Charades, Transpositions. London, 1791. |
| English: Popular Rhymes and Nursery Tales [Halliwell] | Popular Rhymes and Nursery Tales, by J. O. Halliwell. 1848. |
| English: Puniana | Puniana, edited by the Hon. Hugh Rowley. London, 1872. |
| English: Puzzles Old and New | Puzzles Old and New, by Professor Hoffman. London and New York, undated. |
| English: Riddler (New Haven) | The Riddler: Paradoxes and Puzzles (paper). New Haven, 1835. |
| English: Riddler (Boston) | The Riddler. No. 4. Cornhill, Boston (paper, undated). |
| Guilford County [Parsons] | Negro Riddles from Guilford County, North Carolina, by Elsie Clews Parsons. JAFL 30: 201–207. 1917. |
| Hausa [Tremearne] | Hausa Superstitions and Customs, by A. J. N. Tremearne, 58–60. London, 1913. |
| Holme Riddles [Tupper] | Holme Riddles: 1640, by Frederick Tupper. Publications of the Modern Language Association, New Series 9: 211–272. 1903. [__A_TAG_PLACEHOLDER_0__] |
| Irish [McCall] | Folk-lore Riddles: Irish and Anglo-Irish, by P. J. McCall. Journal of the National Literature Society of Ireland 1 pt. 2. |
| Lancashire, Notes and Queries | Household Riddles, Notes and Queries, 3rd series, 9: 86. |
| Lincolnshire: Notes and Queries | Lincolnshire Riddles. Notes and Queries, 3rd series 8: 502–504. 1865. |
| Mexican [Boas] | Notes on Mexican Folk-lore, by Franz Boas. JAFL 25: 227–231. 1912. |
| Mexican [Recinos] | Riddles from Mexico, by A. Recinos. JAFL 31: 537–549. 1918. |
| Nandi [Hollis] | The Nandi: their Language and Folk-lore, by A. C. Hollis, 133–151. Oxford, 1909. |
| New Mexican Spanish [Espinosa] | New Mexican Spanish Folk-lore: Riddles, by A. M. Espinosa. JAFL 28: 319–352; 31: 363–364. 1915, 1918. |
| New Orleans (Perkins) | Riddles from Negro School children in NOLA, La., by A. E. Perkins. JAFL 35: 105–115. |
| Pennsylvania Dutch [Stoudt] | Pennsylvania German Riddles and Nursery Rhymes, by Ino. Baer Stoudt, JAFL 19: 113–121. 1906. |
| Porto Rican [Mason] | Porto Rican Folk-lore: Riddles, by J. A. Mason. JAFL 29: 423–504. 1916. |
| Scotland, Popular Rhymes of [Chambers] | Popular Rhymes of Scotland, by Robert Chambers. London and Edinburgh, 1841. |
| Suaheli [Velten] | Hundred Swahili puzzles, by C. Velten. Reports from the Seminar for Oriental Languages in Berlin: African Studies 1–11. Berlin, 1904. |
| Suahili [Steere] | Swahili Tales as told by Natives of Zanzibar, by Edward Steere, 419–421. London, 1889. |
| Welsh-Gypsy [Sampson] | Fifty Welsh-Gypsy Folk-riddles, by John Sampson. Journal of the Gypsy-lore Society 5: 241. 1911. [__A_TAG_PLACEHOLDER_0__] |
| West Highlands [Campbell] | Popular Tales of the West Highlands, by J. F. Campbell, 2: 406–423. London, 1890. |
| Yorkshire: Notes and Queries | Yorkshire Riddles, by Baring Gould. Notes and Queries, 3rd series 8: 325. 1865. |
[233]
[__A_TAG_PLACEHOLDER_0__]
NOTES.
1. Tying Tiger. [__A_TAG_PLACEHOLDER_0__]
Parkes heard this story in St. Ann Parish. Milne-Home, 99–108, tells it of Anansi and “Lion,” who takes the place of Tiger in earlier Jamaica story-telling. In a famous Jamaica digging-song, the words “Tiger-Lion” are coupled much as we should say “John Smith.”
Parkes heard this story in St. Ann Parish. Milne-Home, 99–108, shares it about Anansi and “Lion,” who replaces Tiger in earlier Jamaican storytelling. In a well-known Jamaican digging song, the phrase “Tiger-Lion” is paired in the same way we would say “John Smith.”
The story falls into three parts. (1) A bully takes for himself the food-supply of one weaker than himself, who dares not object. (2) The bully is tricked into allowing himself to be tied; when he is tormented or robbed of the food he is monopolizing. (3) He either dies, or he is rescued and (a) falls upon his rescuer, or (b) invites him to dinner, when he is again tricked by his first victim, who personates the animal who has released him and enjoys his hospitality until detected and pursued.
The story is divided into three parts. (1) A bully takes the food supply from someone weaker than him, who is too scared to protest. (2) The bully is tricked into letting himself be tied up; he is then tormented or robbed of the food he has hoarded. (3) He either dies, or he is rescued and (a) turns on his rescuer, or (b) invites him to dinner, where he is again deceived by his first victim, who pretends to be the animal that freed him and enjoys his hospitality until being discovered and chased.
Compare: Callaway, 29; 358; Theal, 110; Jacottet, 20–22; Dayrell, 93–97; Barker, 55–58; Cronise and Ward, 209–213; Ellis, Ewe 274; Rattray, 2: 74–82; Smith, 549–551; Lenz, 41; Christensen, 23–25; Harris, Nights, 327–329; Friends, 21–23; Ernst, VBGAEU 20: 275; Koch-Grünberg, 2: 141; Saurière, 95–100; Lenz, Estudios, 202, 210.
Compare: Callaway, 29; 358; Theal, 110; Jacottet, 20–22; Dayrell, 93–97; Barker, 55–58; Cronise and Ward, 209–213; Ellis, Ewe 274; Rattray, 2: 74–82; Smith, 549–551; Lenz, 41; Christensen, 23–25; Harris, Nights, 327–329; Friends, 21–23; Ernst, VBGAEU 20: 275; Koch-Grünberg, 2: 141; Saurière, 95–100; Lenz, Estudios, 202, 210.
(1) The fish-basket story occurs in Dayrell and in Barker (antelope in a bundle). In Milne-Home, Anansi catches the fish by pretending he is going to give them new life.
(1) The fish-basket story appears in Dayrell and in Barker (antelope in a bundle). In Milne-Home, Anansi catches the fish by pretending he will give them new life.
(2) The tying trick is variously treated. In Callaway, 29, and Theal, the “cannibal’s” hair is plaited into the thatch, in Jacottet, the tail; in Callaway, 358, the tail is fastened into the ground. In Dayrell, the two play at tying each other (as in numbers 16 and 37) and the weaker animal refuses to untie the stronger. In Barker, the stronger animal consents to be hung in order to have his teeth beautifully filed. In Cronise & Ward and in the American versions (Harris, Christensen, Lenz, Ernst), the tying takes place under pretence of storm, but a pretence made plausible by shaking [234]the trees as if a storm were coming. In Jacottet’s story, Lion, whose tail has been thatched into the hut, prays for a storm to kill his tormentor; it comes and destroys Lion himself. In Koch-Grünberg (Taulipang), the story is mixed with the motive of the support of the stone.
(2) The tying trick is handled in various ways. In Callaway, 29, and Theal, the “cannibal’s” hair is woven into the roof, while in Jacottet, it’s the tail; in Callaway, 358, the tail is secured to the ground. In Dayrell, the two characters play at tying each other (as in numbers 16 and 37), and the weaker animal refuses to let the stronger go. In Barker, the stronger animal agrees to be hung so that his teeth can be nicely filed. In Cronise & Ward and in the American versions (Harris, Christensen, Lenz, Ernst), the tying happens under the guise of a storm, but it’s a believable pretense made credible by shaking [__A_TAG_PLACEHOLDER_0__] the trees as if a storm is approaching. In Jacottet’s story, Lion, whose tail has been thatched into the hut, prays for a storm to take out his tormentor; it comes and ends up destroying Lion himself. In Koch-Grünberg (Taulipang), the story mixes the theme of supporting the stone.
Tormenting the tied victim by throwing at him the remnants of the feast occurs in Theal, Cronise & Ward, Dayrell (salt and pepper). In Callaway and Lenz, he is severely beaten.
Tormenting the tied-up victim by throwing the leftovers from the feast at him happens in Theal, Cronise & Ward, Dayrell (salt and pepper). In Callaway and Lenz, he gets beaten badly.
(3) Release by “White-ants” occurs in Barker, Cronise & Ward, Smith; by “Bush-rat” in Dayrell, where the story ends, as in number 12c, by the released victim falling upon his rescuer. In Milne-Home, this motive is also suggested. In Ellis, “Bush-rat” is freed by “Snail.” Compare Nassau, 46, where the swollen Leopard, freed from his predicament by Crab, turns and eats up his rescuer. The overheard invitation occurs in Barker, Smith, Milne-Home.
(3) Release by “White-ants” happens in Barker, Cronise & Ward, Smith; by “Bush-rat” in Dayrell, where the story concludes, like in number 12c, with the released victim falling onto his rescuer. The same motive is hinted at in Milne-Home. In Ellis, “Bush-rat” is freed by “Snail.” See Nassau, 46, where the swollen Leopard, saved from his situation by Crab, turns around and eats his rescuer. The overheard invitation is found in Barker, Smith, Milne-Home.
2. Tiger as Substitute. [__A_TAG_PLACEHOLDER_0__]
The two episodes do not, so far as I know, occur in African collections, and in American collections they belong to a single story.
The two episodes, as far as I know, are not found in African collections, and in American collections, they are part of a single story.
Compare: (Mexico), Boas, JAFL 25: 205; Parsons, Andros Island 82–85; Sea Islands, 40–43; Edwards, 63; JAFL 30: 229; Backus, JAFL 13: 22–24; JAFL 32: 400–402; Harris, Nights, 12–17; 179–185; Uncle Remus 140–145; Hichiti Indians, JAFL 26: 214.
Compare: (Mexico), Boas, JAFL 25: 205; Parsons, Andros Island 82–85; Sea Islands, 40–43; Edwards, 63; JAFL 30: 229; Backus, JAFL 13: 22–24; JAFL 32: 400–402; Harris, Nights, 12–17; 179–185; Uncle Remus 140–145; Hichiti Indians, JAFL 26: 214.
In Edward’s and Parsons’s versions, the two episodes of tying in the garden and tying up while the water is scalding belong together; one is the conclusion of the other. In Mrs. Parsons’s version, the boy says when he finds Boukee tied in place of Rabby, “O pa! de leetle man grow beeg!” Edward’s version says, “Pa, dey big one here!”—“Don’t care if ’e big one or little one, I goin’ to scal’ him!” is the answer. In Boas’s Mexican Rabbit cycle, Rabbit is caught in a woman’s chile-garden by means of the tar-baby, is hung in a net while water is heating, pretends he is to marry, and persuades Coyote into his place. The “dear old woman” says “Ah! How did the Rabbit turn into a coyote?”
In Edward’s and Parsons’s versions, the two episodes of tying in the garden and tying up while the water is boiling go together; one is the conclusion of the other. In Mrs. Parsons’s version, the boy exclaims when he finds Boukee tied instead of Rabby, “Oh Dad! The little man grew big!” Edward’s version states, “Dad, there’s a big one here!”—the response is, “I don’t care if he’s big or little, I’m going to boil him!” In Boas’s Mexican Rabbit cycle, Rabbit gets caught in a woman’s chile garden using the tar-baby, is trapped in a net while the water heats up, pretends he’s going to get married, and tricks Coyote into taking his place. The “dear old woman” asks, “Ah! How did the Rabbit turn into a coyote?”
The story is related to Grimm 8, discussed by Bolte u. Polívka 1: 68. In Boas’s Mexican cycle, Rabbit escapes from Coyote by leaving him playing the guitar for a marriage couple. Anansi is represented as an accomplished fiddler in numbers 4, 10b, 14, 15, 20, 40, 43, 44, 47b, 93, 94, 131, 141. See numbers 1 and 21b and Boas’s discussion, JAFL 25: 248–250. [235]
The story relates to Grimm 8, talked about by Bolte u. Polívka 1: 68. In Boas’s Mexican cycle, Rabbit escapes from Coyote by leaving him playing the guitar for a married couple. Anansi is depicted as a skilled fiddler in numbers 4, 10b, 14, 15, 20, 40, 43, 44, 47b, 93, 94, 131, 141. See numbers 1 and 21b and Boas’s discussion, JAFL 25: 248–250. [__A_TAG_PLACEHOLDER_0__]
3. Tiger as Riding-Horse. [__A_TAG_PLACEHOLDER_0__]
The story is very common in Jamaica and presents no local variations from the form familiar in America. In Parkes’s version, the “two misses” become two “post-mistresses”. In a version by Knight, a school-master in the Santa Cruz mountains, Tacoomah is the horse and the story ends, “From that day the saddle fasten on Brer Tacoomah’s back.” Knight explained that “Brer Tacoomah is a large spider with yellow spots and a broad back shaped like a saddle,” and that the story was told to explain this characteristic.
The story is quite common in Jamaica and doesn’t have any local variations from the version known in America. In Parkes’s version, the “two misses” become two “post-mistresses.” In a version by Knight, a schoolteacher in the Santa Cruz mountains, Tacoomah is the horse, and the story ends, “From that day the saddle fastens on Brer Tacoomah’s back.” Knight explained that “Brer Tacoomah is a large spider with yellow spots and a broad back shaped like a saddle,” and that the story was told to explain this feature.
Other Jamaica versions are found in Milne-Home, 51–63; Pamela Smith, 17; and Wona, 19–23. In Wona’s version, the story is made to explain “why gungo-peas are always covered with Tacoomahs,” a species of spider.
Other Jamaica versions are found in Milne-Home, 51–63; Pamela Smith, 17; and Wona, 19–23. In Wona’s version, the story explains “why gungo-peas are always covered with Tacoomahs,” a type of spider.
Compare Parsons, Andros Island, 30 and note; Sea Islands, 53; for comparative references.
Compare Parsons, Andros Island, 30 and note; Sea Islands, 53; for comparisons.
Tremearne, FL 21:205, and Tailed-Head-Hunters, 322, tells a Hausa story of a Hyena who has stolen a holy man’s horse. Spider offers to bring the Hyena to him in its place, and persuades Hyena, under pretence of taking him to a dead animal, to be saddled and bridled and ridden by Spider to the holy man, who then mounts Hyena and completes his journey.
Tremearne, FL 21:205, and Tailed-Head-Hunters, 322, tells a Hausa story about a Hyena that has stolen a holy man's horse. Spider offers to bring the Hyena to him instead and convinces the Hyena, pretending to be taking him to a dead animal, to be saddled and bridled. Spider then rides the Hyena to the holy man, who gets on the Hyena and continues his journey.
In Ellis, Yoruba 265, Tortoise rides Elephant into town to sustain an idle boast.
In Ellis, Yoruba 265, Tortoise rides Elephant into town to support a lazy brag.
In Smith’s Brazil version, the little animal is tied on for safety, and takes care to slip into a hole when he finally dismounts.
In Smith’s version of Brazil, the little animal is secured for safety and carefully slips into a hole when he finally gets off.
In Ernst, VBGAEU 20:277 (Venezuela), Rabbit rides Tiger across a river. The story is coupled here with the murder in mid-stream.
In Ernst, VBGAEU 20:277 (Venezuela), Rabbit rides Tiger across a river. The story is linked here with the murder in the middle of the stream.
4. Tiger’s Sheep-skin Suit. [__A_TAG_PLACEHOLDER_0__]
Parkes heard this story in St. Ann Parish. Wona, 62–67, tells how Anansi steals Monkey’s clothes and passes the theft off on “Bone.”
Parkes heard this story in St. Ann Parish. Wona, 62–67, shares how Anansi steals Monkey’s clothes and blames it on “Bone.”
Compare: Tremearne, FL 21:352; Harris, Nights; 68–74; Parsons, Sea Islands, 145; JAFL 32:366.
Compare: Tremearne, FL 21:352; Harris, Nights; 68–74; Parsons, Sea Islands, 145; JAFL 32:366.
The common theme of teaching to an unsuspecting comrade an incriminating song (as in Parsons, Sea Islands, 145) is here emphasized by a second intrigue, that of the sheep-skin suit. The idea seems related to the next number. In Wona, 30–36, Tacoomah puts on a sheep-skin and hides in the fold from which the sheep are being stolen, Anansi ties and accuses him because he wears the sheep-skin. [236]
The common theme of teaching an unsuspecting friend an incriminating song (as seen in Parsons, Sea Islands, 145) is further highlighted by a second plot, that of the sheep-skin suit. This idea seems connected to the next section. In Wona, 30–36, Tacoomah puts on a sheep-skin and hides in the pen where the sheep are being stolen. Anansi ties him up and accuses him because he’s wearing the sheep-skin. [__A_TAG_PLACEHOLDER_0__]
5. Tiger Catching the Sheep-thief. [__A_TAG_PLACEHOLDER_0__]
The story of the sheep-thief and the disguised watchman is popular in Jamaica, especially in St. Ann Parish, and I have given three versions in order to show the range of variation and the persistence of the essential plot. I have abbreviated White’s version without other change except the insertion of the incident of the misunderstood warning, which comes from another version and commonly precedes the episode of the “refugees in the roof.” Besides these three versions, Wona has the story, 30–36, and in Jekyll, 88, Tiger puts on a similar disguise at the conclusion of Annancy and Candle-fly (see number 7).
The tale of the sheep thief and the disguised watchman is well-known in Jamaica, particularly in St. Ann Parish, and I’ve shared three versions to highlight the variety and the lasting core of the story. I’ve shortened White’s version, only adding the part about the misunderstood warning, which comes from another version and usually comes before the “refugees in the roof” scene. In addition to these three versions, Wona has the story on pages 30–36, and in Jekyll, page 88, Tiger uses a similar disguise at the end of Annancy and Candle-fly (see number 7).
The tale falls into three parts. (1) A flock of sheep disappear one by one. (2) Tiger, or his equivalent, puts on the animal’s skin in order to catch the thief. (3) The thief is caught, but escapes his captor; or he provides a substitute; or he is pursued and takes refuge in the roof.
The story has three parts. (1) A group of sheep goes missing one by one. (2) A tiger, or someone similar, wears the sheep's skin to catch the thief. (3) The thief gets caught but escapes from his captor; or he finds a replacement; or he is chased and hides in the roof.
Compare: Tremearne, 214–216; Barker, 131–132; Parsons, Andros Island, 117–119; Edwards, 67–68.
Compare: Tremearne, 214–216; Barker, 131–132; Parsons, Andros Island, 117–119; Edwards, 67–68.
(1) The witty opening of the Jamaica versions based on a compensation motive (see numbers 22 and 63), in which the rascal takes advantage of an open-handedness common to aristocratic wealth, does not occur outside Jamaica. Compare Tremearne, FL 21: 213–214. In Parsons, he pleads his wife’s illness; in Edwards and Barker, he is a mere thief. In Barker, as in Jamaica, the story accepts the absurdity that all the sheep have disappeared except the last.
(1) The clever beginning of the Jamaica versions that focus on a compensation motive (see numbers 22 and 63)—where the trickster exploits the generosity typical of aristocratic wealth—doesn’t happen outside of Jamaica. Compare Tremearne, FL 21: 213–214. In Parsons, he claims his wife is sick; in Edwards and Barker, he’s just a common thief. In Barker, just like in Jamaica, the story embraces the ridiculousness that all the sheep have vanished except for the last one.
(2) The thief-catcher is “head-man” in Edwards as in Jamaica; in Barker he is a man who comes to town; in Wona, he is Tacoomah; in Parsons, a lion gets in with the sheep and is taken as the plumpest of them.
(2) The thief-catcher is the "boss" in Edwards just like in Jamaica; in Barker, he's a guy who shows up in town; in Wona, he's Tacoomah; in Parsons, a lion mixes in with the sheep and is seen as the fattest of them.
(3) Barker’s version has a moralizing tendency; it is the friend who accompanies the thief who, at a flash of lightning, detects the trap and escapes. In Edwards, as in version (b), the rascal shifts the burden to his unsuspecting accomplice and himself escapes. Edwards and Parsons both conclude with the episode of taking refuge in the roof, as in version (c). For references see Parsons, 117 note 2.
(3) Barker’s version has a tendency to moralize; it’s the friend who’s with the thief who, during a flash of lightning, sees the trap and gets away. In Edwards, like in version (b), the trickster puts the blame on his clueless accomplice and escapes himself. Edwards and Parsons both wrap up with the scene of seeking refuge in the roof, as in version (c). For references see Parsons, 117 note 2.
For the incident of the misunderstood warning, compare: Tremearne, FL 21: 206; Renel 2: 7, 8; Theal, 165; Harris, Nights, 82; Trowbridge, JAFL 9: 286.
For the incident of the misunderstood warning, see: Tremearne, FL 21: 206; Renel 2: 7, 8; Theal, 165; Harris, Nights, 82; Trowbridge, JAFL 9: 286.
There can be no doubt that the essential plot is a version of the Sindibad fable of the thief among the beasts, who caught the lion by mistake, told in Comparetti’s translation from the Portuguese [237]in his “Researches Concerning the Book of Sindibad”, PFLS 9: 144. A rich herder camps beside a village at night. A prowling lion gets among the beasts. A thief comes and, feeling the animals to see which is the plumpest, lays hands upon the lion.
There’s no doubt that the main storyline is a version of the Sindibad tale about a thief among animals, who accidentally catches a lion, as told in Comparetti’s translation from the Portuguese [__A_TAG_PLACEHOLDER_0__] in his “Researches Concerning the Book of Sindibad”, PFLS 9: 144. A wealthy herder sets up camp near a village at night. A roaming lion gets mixed in with the animals. A thief arrives and, feeling the animals to find the fattest one, mistakenly grabs the lion.
6. Tiger’s Breakfast. [__A_TAG_PLACEHOLDER_0__]
7. Eggs and Scorpions. [__A_TAG_PLACEHOLDER_0__]
Jekyll tells the same story in Annancy and Candle-fly, 86–89; Wona, in Anancy and Fire-fly, 24–29; Pamela Smith, in Anancy and Ginger-fly. Milne-Home, 35–39, contains the scorpion episode. Compare Tremearne FL 21: 360.
Jekyll shares the same story in Anancy and Candle-fly, 86–89; Wona, in Anancy and Fire-fly, 24–29; Pamela Smith, in Anancy and Ginger-fly. Milne-Home, 35–39, includes the scorpion episode. See Tremearne FL 21: 360 for comparison.
The plot is in two parts. (1) Anansi goes on an egg-hunt at night with Fire-fly as guide, but is deserted because of his greed. (2) He stumbles upon Tiger’s house at night, and tries to steal back the eggs which Tiger has set Scorpions to guard. The parallel of this story with number 39 is obvious. Jekyll’s version takes on elements of the sheep-stealing story, number 5. A Mandeville version reads much like Milne-Home’s:
The story has two parts. (1) Anansi goes on a nighttime egg hunt with Fire-fly as his guide, but he ends up alone because of his greed. (2) He accidentally finds Tiger's house at night and tries to steal back the eggs that Tiger has placed under the watch of Scorpions. The connection between this story and number 39 is clear. Jekyll's version incorporates elements from the sheep-stealing story, number 5. A version by Mandeville is quite similar to Milne-Home's:
Bra Anansi an’ Bra Tiger went out to go an’ steal some eggs. Bra Anansi took a rubber bag an’ Bra Tiger took a canvas bag. When Bra Tiger bag full, Bra Anansi jus’ half. Bra Tiger would not wait any longer. He leave him an’ he go away.
Bra Anansi and Bra Tiger went out to steal some eggs. Bra Anansi carried a rubber bag while Bra Tiger had a canvas bag. By the time Bra Tiger's bag was full, Bra Anansi's was only half full. Frustrated by the wait, Bra Tiger decided to leave and went on his way.
Anansi was filling the bag, there he see a light coming, think it was Bra Tiger an’ cry out, “Lor’, Bra’r, Bra’r, yo’ jus’ coming to meet me?” But it wasn’t Tiger; it was the man watchin’ the eggs.
Anansi was still filling his bag when he noticed a light coming closer and thought it was Brother Tiger. He called out, “Hey, Brother, are you just arriving to meet me?” But it wasn't Tiger; it was the guy guarding the eggs.
An’ when he went up to hol’ him he said, “Do, sah! do, sah! don’ carry me to massah to-night. Tie me to yo’ bed-side to-night till a mawnin’!” An’ when the man was sleeping, he call to Bra Rat, “Bra’r Rat, run come here let me tell you somethin’!” When Bra Rat come he said, “Jes’ loose me, I hev some egg here to give you!” An’ he loose him, he simply went right away,—never give Bra Rat anything.
When the man approached him, Anansi pleaded, "Please, man! Please, man! Don’t take me to the master tonight. Just tie me to your bedside until morning!" Once the man fell asleep, Anansi called out to Brother Rat, "Brother Rat, come here, I need to tell you something!" When Brother Rat arrived, he said, "Just let me go; I have some eggs here for you!" And once Rat let him go, Anansi just walked away—never giving Brother Rat anything.
8. Tiger’s Bone-hole. [__A_TAG_PLACEHOLDER_0__]
The popular story of the bone-hole is better in action than on paper. A lad in Ballard’s Valley gave me a similar story of John-Crow’s bone-hole, ending with the dash of boiling water which has rendered John-Crow permanently bald (see number 47). After dictating the story he said, “Now I will tell it so as to make it funny”, and he proceeded to retell the tale in rapid dialogue, [238]changing his voice to imitate the speakers and representing in pantomime the action of eating and throwing the bones, of ducking to escape them, and of playing the fiddle. As in this case, the dictated stories often only approximately render the style of actual oral delivery.
The popular story about the bone-hole is much better when told than when written down. A kid from Ballard’s Valley shared a similar tale about John-Crow’s bone-hole, which ends with a splash of boiling water that has left John-Crow permanently bald (see number 47). After telling the story, he said, “Now I’ll tell it in a way that makes it funny,” and he went on to retell the tale in fast-paced dialogue, [__A_TAG_PLACEHOLDER_0__]changing his voice to mimic the characters and acting out the scene of eating and tossing the bones, ducking to avoid them, and playing the fiddle. Like in this situation, the stories that are dictated often only capture the style of real oral storytelling to a certain extent.
Compare Cronise and Ward, 214–218. For negro ideas about the “bone-heap” see Bleek, Bushman Folk-lore, 275–283.
Compare Cronise and Ward, 214–218. For Black perspectives on the “bone-heap,” see Bleek, Bushman Folk-lore, 275–283.
9. The Christening. [__A_TAG_PLACEHOLDER_0__]
The Jamaica version of this wide-spread tale (Grimm 3, discussed in Bolte u. Polívka, 1: 9–13), has no local peculiarities. Compare Parsons, Sea Islands, 5–9 and references; also Frobenius 3: 13–16.
The Jamaica version of this widely-known story (Grimm 3, discussed in Bolte u. Polívka, 1: 9–13) has no regional unique traits. See Parsons, Sea Islands, 5–9 and references; also Frobenius 3: 13–16.
It consists of two parts. (1) A rascal excuses himself three times for leaving his companion, on the plea of a summons to a christening, in order to rob a tub of butter which the two hold in common. (2) By smearing the innocent companion with the butter, he makes him appear the guilty one.
It has two parts. (1) A mischievous person makes excuses three times for leaving his friend, claiming he has to go to a christening, so he can steal a tub of butter that they both share. (2) By covering the unsuspecting friend in butter, he makes him look like the one at fault.
The first part is the distinguishing feature of the tale. A stolen food-supply is one of the commonest episodes in negro trickster stories and common tests to detect the thief occur:—(a) Taking a purge to detect stolen food as in Dennett, 92. (b) Jumping over a fire, as in Harris, Uncle Remus, 84; Nights, 253–254; JAFL 30: 193; 32: 394; and numbers 21a and 36. (See Bolte u. Polívka 1: 39). (c) Jumping over, or walking, a string, as in Theal, 115; Junod, 105; Boas and Simango JAFL 35: 193; Compare also Monk Lewis’s story of the test in crossing a river, 253–254, illustrated in number 80.
The first part is the key aspect of the story. A stolen food supply is one of the most common events in black trickster tales, and typical tests to identify the thief include: (a) Taking a purge to find stolen food, as in Dennett, 92. (b) Jumping over a fire, as mentioned in Harris, Uncle Remus, 84; Nights, 253–254; JAFL 30: 193; 32: 394; and various numbers 21a and 36. (See Bolte u. Polívka 1: 39). (c) Jumping over or walking along a string, as noted in Theal, 115; Junod, 105; Boas and Simango JAFL 35: 193; Also, compare Monk Lewis’s story about the test of crossing a river, 253–254, illustrated in number 80.
The trick to “incriminate another fellow” is, regularly, to smear the innocent victim with food while he sleeps. Compare: Bleek, 18; Callaway, 169; Theal, 93–97; Junod, 102; Dayrell, 53–54; Harris, Uncle Remus, 83; Parsons, Sea Islands, 8–14; also, Haida Indians, Swanton 113 (Bur. of Am. Ethn. Bull. 29).
The secret to “getting someone else in trouble” is usually to cover the unsuspecting victim in food while they’re asleep. Compare: Bleek, 18; Callaway, 169; Theal, 93–97; Junod, 102; Dayrell, 53–54; Harris, Uncle Remus, 83; Parsons, Sea Islands, 8–14; also, Haida Indians, Swanton 113 (Bur. of Am. Ethn. Bull. 29).
The blood-smearing of the innocent victim in Leopard’s Marriage Journey, Nassau, 85–95, is a particular instance of the same motive. The sheep-skin suit and the song in the mouth of the unsuspecting victim, serve as witty substitutes for this common device for the incriminating of an innocent person by the guilty.
The blood smear on the innocent victim in Leopard’s Marriage Journey, Nassau, 85–95, is a clear example of the same motive. The sheep-skin suit and the song in the mouth of the unsuspecting victim act as clever stand-ins for this common tactic used by the guilty to frame an innocent person.
In Arcin, 473, the common food-supply is stored in a granary of which Rabbit steals the key, eats the food, and scatters the remains in the house of the guardian Hyena. [239]
In Arcin, 473, the shared food supply is kept in a granary, which Rabbit takes the key to, eats the food, and spreads the leftovers in the home of the guardian Hyena. [__A_TAG_PLACEHOLDER_0__]
10. Eating Tiger’s Guts. [__A_TAG_PLACEHOLDER_0__]
The “Just so” story, number 51, is another version of the diving plot, which is popular in Jamaica. Jekyll tells it, 7–9, in form (b).
The “Just so” story, number 51, is another take on the diving plot, which is popular in Jamaica. Jekyll shares it, 7–9, in form (b).
Compare: Chatelain, 205; Junod, 208; Renel, 254; JAFL 32: 395; Nights, 373–377; Parsons, Sea Islands, 40.
Compare: Chatelain, 205; Junod, 208; Renel, 254; JAFL 32: 395; Nights, 373–377; Parsons, Sea Islands, 40.
In all these cases, the trickster proposes diving and eats a store of food while his companion is in the water. The grotesque idea of bodily dismemberment coupled with the diving episode, I do not find in any of the parallels noted. In Parsons, Andros Island, 73, Boukee and Elephant go out bird-hunting. Boukee shoots Elephant and brings him home to the family. Boukee is brought to justice because the children are overheard singing,
In all these cases, the trickster suggests going diving and eats a stash of food while his companion is in the water. I don't see the bizarre concept of bodily dismemberment combined with the diving scene in any of the noted parallels. In Parsons, Andros Island, 73, Boukee and Elephant go bird-hunting. Boukee shoots Elephant and brings him home to the family. Boukee faces justice because the children are heard singing,
“Me an’ Mamma’n Pappa
“Me and Mom and Dad”
Eat my belly full o’ pot o’ soup
Eat my belly full of a pot of soup.
Bo’o’ Elephin got (gut), oh!”
“Bo’o’ Elephin got (gut), oh!”
For the incriminating song in version (b), see number 4.
For the incriminating song in version (b), see number 4.
11. Throwing away Knives. [__A_TAG_PLACEHOLDER_0__]
The story furnishes a good instance of local setting for an old tale, the pine-apple being well known in Jamaica. It takes two forms, that of leaving behind an implement necessary for the enjoyment for some food-supply, and that of throwing it away, in both cases under the impression that the adviser has done the same, as in number 13.
The story provides a great example of a local setting for an old tale, with the pineapple being well known in Jamaica. It takes two forms: one is leaving behind a tool that's necessary for enjoying a food supply, and the other is tossing it away, in both cases under the impression that the advisor has done the same, as in number 13.
Compare, for both spoon and knife episodes, Theal’s Hlakanyana cycle, 105–107; for the knife, Nassau, 85; 90; for the spoon, Chatelain, 17 (incomplete); Tremearne, 231–233. In Dayrell, 51, the abandoned implement is a drinking-horn. In the Bahama versions of the same story (Parsons, Andros Islands, 70–74; Edwards, 80–82) the episode does not appear.
Compare, for both the spoon and knife episodes, Theal’s Hlakanyana cycle, 105–107; for the knife, Nassau, 85; 90; for the spoon, Chatelain, 17 (incomplete); Tremearne, 231–233. In Dayrell, 51, the abandoned implement is a drinking horn. In the Bahama versions of the same story (Parsons, Andros Islands, 70–74; Edwards, 80–82) the episode does not appear.
12. Grace before Meat. [__A_TAG_PLACEHOLDER_0__]
The same story is told in Jekyll, 77. For the introduction, compare Tremearne, FL 21: 502, and many Berber trick stories, e.g. Basset 1: 1, 3; 2: 12, 18, 76, 87. A version from Henry Spence, the Bog song leader, exactly follows the Aesopic model of Grimm 75 discussed in Bolte u. Polívka 2: 119–121.
The same story is recounted in Jekyll, 77. For the introduction, see Tremearne, FL 21: 502, and various Berber trick stories, such as Basset 1: 1, 3; 2: 12, 18, 76, 87. A version from Henry Spence, the Bog song leader, closely aligns with the Aesopic model of Grimm 75 mentioned in Bolte u. Polívka 2: 119–121.
De Fox ax de cat how much trick him got. Puss say, “I have one.” De Fox say him have ten time ten. So one day Dog start de Cat an’ de Fox. So after [240]de Cat run fe de tree, never miss de tree at all, run to de top an’ sit down look upon Fox now an’ de dog. An’ all de trick de Fox got, de Dog ketch him.
The Fox asked the Cat how many tricks he knew. The Cat replied, “I know one.” The Fox boasted that he had a hundred tricks. One day, the Dog chased both the Cat and the Fox. After [__A_TAG_PLACEHOLDER_0__], the Cat ran to a tree, climbed to the top without hesitation, and sat there watching the Fox and the Dog. Despite all the tricks the Fox had, the Dog managed to catch him.
For Monkey’s helping Tiger out of the hole and Tiger’s ingratitude, compare Tremearne, FL 21: 362.
For Monkey helping Tiger out of the hole and Tiger being ungrateful, see Tremearne, FL 21: 362.
13. Seeing Trouble. [__A_TAG_PLACEHOLDER_0__]
The complete story is made up of three parts. (1) Some inexperienced animal wants to know “what trouble is”. (2) The rascal gets him into difficulty; (3) and helps him out again.
The complete story is made up of three parts. (1) An inexperienced animal wants to know “what trouble is.” (2) The troublemaker gets him into a mess; (3) and then helps him out again.
Compare: Zeltner, 105–107; Tremearne, FL 21: 499–500; Jones, 107–109; Parsons, Sea Islands, 59–61.
Compare: Zeltner, 105–107; Tremearne, FL 21: 499–500; Jones, 107–109; Parsons, Sea Islands, 59–61.
(1) Only Jones, Parsons and the Jamaica version (a) have the introduction, which suggests the story (Grimm 4) of the lad who did not know what fear was.
(1) Only Jones, Parsons, and the Jamaica version (a) have the introduction, which hints at the story (Grimm 4) of the boy who didn’t understand what fear was.
(2) One of three plots is employed to teach wisdom. In Jones (see number 30c and Gerber’s Great Russian Animal Tales, 12, 16) the rascal gives his victim a bull-dog in a bag and bids him let it out in an open field. In Parsons, he sets on fire the deep grass in which his victim lies sleeping. In Zeltner, Hyena and Hare catch four lion cubs; Hare pretends to kill his two, and Hyena follows his supposed example. In Tremearne, Hyena and Jerboa on a wedding journey are lodged in the goat-house and the fowl-house respectively. Jerboa proposes they have a feast, then counsels the host to count the fowls and the goats. None of his fowl are missing, but Hyena has eaten a goat. In Ferrand, Madagascar, 207, it is proposed to kill mothers. One pretends to, the other thinks it real and does it. See number 136.
(2) One of three stories is used to teach wisdom. In Jones (see number 30c and Gerber’s Great Russian Animal Tales, 12, 16), the trickster gives his victim a bulldog in a bag and tells him to let it out in an open field. In Parsons, he sets fire to the tall grass where his victim is sleeping. In Zeltner, Hyena and Hare capture four lion cubs; Hare pretends to kill his two, and Hyena mimics his supposed action. In Tremearne, Hyena and Jerboa on a wedding trip stay in the goat-shelter and the chicken-shelter respectively. Jerboa suggests they have a feast, then advises the host to count the chickens and the goats. None of his chickens are missing, but Hyena has eaten a goat. In Ferrand, Madagascar, 207, there's a plan to kill mothers. One pretends to do it, the other believes it’s real and goes through with it. See number 136.
In Gerber’s Great Russian Animal Tales, 13, the Fox, having placed some chickens under her, pretends to be tearing out and eating her own entrails. Bear tries to do the same and kills himself.
In Gerber’s Great Russian Animal Tales, 13, the Fox, having tucked some chickens under her, pretends to be ripping out and eating her own guts. Bear tries to do the same and ends up killing himself.
(3) The escape into a hole is very common. The usual method of rescue is to throw dust, pepper or spit into the eyes of the watcher at the hole. Compare: numbers 5c, 23, 27a, and Zeltner, 107; Nassau, 45, 46; Smith, 549; Harris, Uncle Remus, 52; Nights, 285; Fortier, 115; Jones, 108; JAFL 30: 178; Parsons, Andros Island, 118 and note for references.
(3) The escape into a hole is very common. The usual way to rescue someone is by throwing dust, pepper, or spit into the eyes of the person watching the hole. Compare: numbers 5c, 23, 27a, and Zeltner, 107; Nassau, 45, 46; Smith, 549; Harris, Uncle Remus, 52; Nights, 285; Fortier, 115; Jones, 108; JAFL 30: 178; Parsons, Andros Island, 118 and note for references.
The “sweet” eye-water suggests such a tale as Tremearne, FL 21: 364, where Goat smears honey upon Hyena’s sinew, with which he is doing some mending for Lion, and by giving Lion a taste of it provokes an attack upon Hyena. [241]
The “sweet” eye-water hints at a story like Tremearne, FL 21: 364, where Goat spreads honey on Hyena’s sinew while he’s repairing it for Lion, and by letting Lion sample it, he incites an assault on Hyena. [__A_TAG_PLACEHOLDER_0__]
14. New Names. [__A_TAG_PLACEHOLDER_0__]
The trick to save a mother in time of famine from a mutual agreement of sacrifice to hunger, has a great vogue in Jamaica. I got two versions, and Pamela Smith tells it as “Parrot, Tiger and Anancy,” 52–54.
The trick to save a mother during a famine from a collective agreement of sacrifice to hunger is quite popular in Jamaica. I have two versions, and Pamela Smith shares it as “Parrot, Tiger and Anancy,” 52–54.
Compare: Dayrell, 86–90; Dennett, 85; Harris, Nights, 233–236; 237–241; Fortier, 109; Parsons, Andros Island, 116–117; JAFL 30: 230–231.
Compare: Dayrell, 86–90; Dennett, 85; Harris, Nights, 233–236; 237–241; Fortier, 109; Parsons, Andros Island, 116–117; JAFL 30: 230–231.
Only in the Jamaica versions and in Parsons does the trick consist in teaching a hidden name. In P. Smith, after saving his mother by teaching her the new name, Anansi hides her in a tree and the story follows 17 a. Dayrell, and Harris 237–241, tell the tree story. In Dennett, she is hidden in a cave, where she is discovered by treachery and killed. In Harris 233–236, Wolf’s mother is taken first to market and sold, and Rabbit tricks Wolf out of horses, wagon and provisions by the familiar device of burying the tails; but the story is incomplete, as it does not explain how Anansi got out of the bargain. In Fortier, the two mothers are tied, one with a rope, the other with a cob-web, and one mother escapes. The tying trick precedes the tail-burying in Parson’s Portuguese version, JAFL 30: 230–231.
Only in the Jamaican versions and in Parsons does the trick involve teaching a hidden name. In P. Smith, after saving his mother by teaching her the new name, Anansi hides her in a tree, and the story follows. Dayrell and Harris tell the tree story. In Dennett, she is hidden in a cave, where she is discovered by treachery and killed. In Harris, Wolf’s mother is first taken to the market and sold, and Rabbit tricks Wolf out of horses, a wagon, and supplies using the familiar trick of burying the tails; however, the story is incomplete as it doesn’t explain how Anansi got out of that deal. In Fortier, the two mothers are tied, one with a rope and the other with a cobweb, and one mother manages to escape. The tying trick comes before the tail-burying in Parsons’ Portuguese version.
In Chatelain, 141–145, four brothers-in-law refuse food to their brother’s wife because she does not know their names. A bird sings them to her as follows:
In Chatelain, 141–145, four brothers-in-law deny food to their brother’s wife because she doesn’t know their names. A bird sings their names to her like this:
Listen, I will tell thee;
Listen, I'll tell you;
(One is) Tumba Sekundu;
Tumba Sekundu
(One is) Tumba Sekundu Muna;
Tumba Sekundu Muna;
(One is) Tumba Kaulu;
Tumba Kaulu;
(One is) Tumba Kaulu Muna.
Tumba Kaulu Muna.
15. Long Shirt. [__A_TAG_PLACEHOLDER_0__]
Hendrick’s version of this good story is the only one I heard in Jamaica. It has a European coloring in the speaking garment, which resembles the English versions of Jack and the Bean-stalk. The setting of the dance resembles number 4, but in this story the dance plays no motivating part. For the horn as stump see Aesop, Phaedrus 2: 8. The conclusion is no doubt a turn of Hendrick’s own, as he was fond of explanatory endings and got one in whenever he could. [242]
Hendrick's version of this good story is the only one I heard in Jamaica. It has a European feel in its storytelling style, similar to the English versions of Jack and the Beanstalk. The dance setting resembles number 4, but in this story, the dance doesn't serve as a motivating factor. For the horn as a stump, see Aesop, Phaedrus 2: 8. The ending is surely a twist of Hendrick's own because he liked to add explanatory conclusions whenever he could. [__A_TAG_PLACEHOLDER_0__]
16. Shut up in the Pot. [__A_TAG_PLACEHOLDER_0__]
This common African story is not popular in America in this form, either because the idea is repulsive or because it is too simple to make a good story. The essential feature, that of taking turns going into the pot, is employed in number 37, and resembles the playing at tie each other of number 1. It is used in some versions of number 98. In Wona, 14–18, Anansi gets the animals into his pot by proposing a weight-testing contest.
This common African story isn’t well-known in America in this form, either because the concept is off-putting or because it's too straightforward to be an engaging tale. The key element, where characters take turns going into the pot, is featured in number 37, and is similar to the games played in number 1. It appears in some versions of number 98. In Wona, 14–18, Anansi tricks the animals into his pot by suggesting a weight-testing contest.
Compare: Jacottet, 12–14; Junod, 91; Dayrell, 36–37; Elmslie, FL 3: 104–105; Boas and Simango JAFL 35: 168–170.
Compare: Jacottet, 12–14; Junod, 91; Dayrell, 36–37; Elmslie, FL 3: 104–105; Boas and Simango JAFL 35: 168–170.
In Dayrell’s version, Bat pretends to make soup by jumping into a pot which he has previously prepared with food, and persuades his companion to scald himself to death by imitating him. Yeats drew his play of the “Pot of Lentils” from an Irish version in which a stone serves as the magic means instead of the magician’s person.
In Dayrell’s version, Bat pretends to make soup by jumping into a pot that he has already filled with food, and he convinces his friend to scald himself to death by copying him. Yeats based his play "The Pot of Lentils" on an Irish version where a stone acts as the magical element instead of the magician himself.
17. House in the Air. [__A_TAG_PLACEHOLDER_0__]
The story of obtaining entrance to a hidden food-supply “in the air” takes two general forms in Jamaica—first, that in which a song serves as pass-word, as in the voice-softening Rapunzel plot, number 91; second, that of the lost pass, numbers 22 and 100. The lost pass takes two directions; there is either a forgotten pass-word or a destroyed “key.”
The story of getting access to a hidden food supply “in the air” exists in two main forms in Jamaica—first, where a song acts as a password, similar to the gentle voice theme in the Rapunzel story, number 91; second, where there’s a lost pass, numbers 22 and 100. The lost pass can go in two ways; it can be either a forgotten password or a destroyed “key.”
The story is popular in Jamaica. See Jekyll, 23–25, Pamela Smith, 52–54; Backus, JAFL 11: 288–289.
The story is popular in Jamaica. See Jekyll, 23–25, Pamela Smith, 52–54; Backus, JAFL 11: 288–289.
Compare: Dayrell, 86–90; Parsons, Andros Island, 5–7; 8–9; Sea Islands, 36; Harris, Nights, 236–241.
Compare: Dayrell, 86–90; Parsons, Andros Island, 5–7; 8–9; Sea Islands, 36; Harris, Nights, 236–241.
Version (a). Dayrell, Harris and Pamela Smith use the episode to complete the mother-eating story; the trickster hides his relative in a tree in order to evade his share of the bargain.
Version (a). Dayrell, Harris, and Pamela Smith use the episode to finish the mother-eating story; the trickster hides his relative in a tree to avoid fulfilling his part of the deal.
In Bleek, 7, 9, and Theal, 190, a trickster offers to act as carrier for the Lion’s prey, conveys it to a height, then pretends to draw the Lion up with a rope but lets him fall when he is part way up.
In Bleek, 7, 9, and Theal, 190, a trickster offers to carry the Lion’s prey, takes it to a high place, then pretends to pull the Lion up with a rope but lets him fall when he’s halfway up.
Version (b). The version is so incomplete that its connections are difficult to trace. In Chatelain, 133, when the women from Sun and Moon who have come to draw water go back up to heaven on the cobweb that Spider has woven, Frog goes along with them to woo the daughter of Sun and Moon for his master. In Dennett, 74, the Spider climbs up to the blue vault of heaven and draws up the other animals to woo Nzambi’s daughter. [243]
Version (b). This version is so incomplete that its connections are hard to follow. In Chatelain, 133, when the women from Sun and Moon who came to draw water return to heaven on the cobweb that Spider has spun, Frog goes with them to court the daughter of Sun and Moon for his master. In Dennett, 74, the Spider climbs up to the blue sky and brings up the other animals to woo Nzambi’s daughter. [__A_TAG_PLACEHOLDER_0__]
Versions (c) and (d). In Parsons, Andros Island, 5–7, the trickster visits some fat pea-fields in the air belonging to “dose speerits which you call witch people” and gets a dash of hot water, as in number 1b. In version (d), the trickster himself employs the hot water in the popular John-crow peel-head episode with which the story concludes; see number 48. Backus’s Jamaica version ends in the same fashion.
Versions (c) and (d). In Parsons, Andros Island, 5–7, the trickster visits some thick pea-fields in the sky owned by “those spirits you call witch people” and receives a splash of hot water, like in number 1b. In version (d), the trickster uses the hot water in the popular John-crow peel-head episode that wraps up the story; see number 48. Backus’s Jamaica version ends the same way.
The idea of the liver as the “key” to the house occurs in Chatelain, 113. The trickster, after trying in vain to kill a monster by cutting off his head, gets himself swallowed and “goes to look into his hearts (i.e. “liver” and “inner organs” generally, says the note) whether these are the keys.”
The concept of the liver as the "key" to the house appears in Chatelain, 113. The trickster, after unsuccessfully trying to defeat a monster by chopping off its head, gets swallowed and "goes to check its hearts (i.e., "liver" and "internal organs" in general, according to the note) to see if these are the keys."
18. Goat on the Hill-side. [__A_TAG_PLACEHOLDER_0__]
This well-known East Indian fable is common in Jamaica. Jekyll gives a version, 20–22.
This popular East Indian fable is widely known in Jamaica. Jekyll provides a version, 20–22.
Compare: Parsons, Andros Island, 88–89 and note for references; also Chatelain, 189–191; Junod, 123–124; Edwards, JAFL 4: 52.
Compare: Parsons, Andros Island, 88–89 and note for references; also Chatelain, 189–191; Junod, 123–124; Edwards, JAFL 4: 52.
The ruse is one generally planned by the weak trickster for his strong but dull-witted companion, as in number 23. There is a tendency to place the incident among the monkeys, as in number 37. In Parsons’s three versions the slaughter is made among them; in Jekyll’s version, in a second of my own from Mandeville, and in Jacottet’s form, it is the monkey or baboon who discovers the trick. In Tremearne, FL 21: 209–210, a bird gives warning; in Chatelain, a deer.
The trick is usually set up by the weaker trickster for his strong but dim-witted friend, as seen in number 23. There’s a tendency to place the event among monkeys, as in number 37. In Parsons’s three versions, the violence happens among them; in Jekyll’s version, in my second one from Mandeville, and in Jacottet’s version, it’s the monkey or baboon who finds the trick. In Tremearne, FL 21: 209–210, a bird gives the alert; in Chatelain, it’s a deer.
19. Dog and Dog-head. [__A_TAG_PLACEHOLDER_0__]
This story is told everywhere in Jamaica, but I find no African version and Mrs. Parsons says (JAFL 32: 391) that, although she heard it “over and over again” in South Carolina, it was altogether unknown in North Carolina; see Sea Islands, 1–5. Such a distribution argues a fairly modern origin for the complete form of the story.
This story is told all over Jamaica, but I can't find an African version. Mrs. Parsons says (JAFL 32: 391) that even though she heard it “over and over again” in South Carolina, it was completely unknown in North Carolina; see Sea Islands, 1–5. This kind of spread suggests a fairly modern origin for the full version of the story.
The story has two parts. (1) Two friends, who have, one a dog and the other a dog-head, go hunting, and the owner of the dog-head claims the spoils for his own. (2) His companion, who dares not dispute him, recovers the spoils by pretending that the owner is come to punish the theft. [244]
The story has two parts. (1) Two friends, one with a dog and the other with a dog-head, go hunting, and the dog-head owner takes the spoils for himself. (2) His friend, who doesn’t want to argue, gets the spoils back by pretending that the owner is coming to punish him for stealing. [__A_TAG_PLACEHOLDER_0__]
An introduction sometimes tells how the friends come by the dog and dog-head. Each gets a present of a dog, but one is so greedy that he eats his down, beginning at the tail, until only the head is left. When his friend jeers at him, he makes a bet that his dog-head will catch the prey. The business of deciding at which end to begin to eat the dog is used as a humorous episode detached from the rest of the story, the victim sometimes escaping in the meantime.
An introduction sometimes explains how the friends get the dog and the dog head. Each one receives a dog as a gift, but one is so greedy that he starts eating his from the tail, leaving only the head. When his friend mocks him, he bets that his dog head will catch the prey. The debate over which end to start eating the dog becomes a funny moment that stands apart from the rest of the story, with the victim sometimes managing to escape in the meantime.
The trick of claiming the cow as the prey of the dog-head may be related to such stories as that of Basset 2: 88, in which the man lays the new-born calf beside his own bull and declares that the bull has mothered it.
The trick of claiming the cow as the prey of the dog-head might be connected to stories like that of Basset 2: 88, where the man puts the newborn calf next to his own bull and asserts that the bull has given birth to it.
For the revenge, compare Rivière, 11; Harris, Nights, 131–132.
For the revenge, see Rivière, 11; Harris, Nights, 131–132.
20. Tacoomah’s Corn-piece. [__A_TAG_PLACEHOLDER_0__]
See number 21.
See number __A_TAG_PLACEHOLDER_0__.
21. Anansi and the Tar Baby. [__A_TAG_PLACEHOLDER_0__]
For the distribution of the Tar-baby story in negro folk-lore and its relation to negro practices compare: Boas, JAFL 25: 247–250; Tremearne, 20–24; Parsons, Andros Island, 12–13; Sea Islands, 26–29. For Spanish see Espinosa (Cuentos populares españoles, Stanford University 1923, Vol. I, p. 80.)
For the distribution of the Tar-baby story in Black folklore and its connection to Black practices, see: Boas, JAFL 25: 247–250; Tremearne, 20–24; Parsons, Andros Island, 12–13; Sea Islands, 26–29. For Spanish, refer to Espinosa (Spanish folktales, Stanford University 1923, Vol. I, p. 80.)
Version (a). Of all the devices to catch a thief, the tar-baby story is by far the most popular in Jamaica. Despite its conformity to negro practices, the uniformity of style in which the story is treated shows that it is not here developed upon a naturalistic basis. On the other hand, the trick of the escape into the habitat does not often occur in Jamaica, perhaps because it is more amusing when coupled with the figure of Rabbit, as in 59 a. For other instances of the fire-test see notes to number 9.
Version (a). Of all the ways to catch a thief, the tar-baby story is by far the most popular in Jamaica. Even though it fits with Black cultural practices, the consistent style in which the story is told shows that it isn’t developed from a naturalistic perspective. On the other hand, the trick of escaping into the habitat doesn’t happen as often in Jamaica, maybe because it’s more entertaining when paired with the character of Rabbit, as in 59 a. For other examples of the fire-test, see the notes for number 9.
Version (b). Jamaica thief stories lay emphasis upon the unexpectedness of the thief’s identity. In version (a) and in number 50, it is the watchman himself who is robbing the garden. In (b) it is the intimate friend. In (c) it is the father of the family. Pains are taken, moreover, to divert suspicion. In number 20, Anansi establishes an alibi by playing all night at a dance while his gang rob the field; in Junod, 102, Rabbit makes his companion put him under a mortar at night and fasten his feet, then wriggles out of the trap and returns to it again. The device in version (b) seems to be native to Jamaica. [245]
Version (b). Jamaica thief stories emphasize the surprise of the thief’s identity. In version (a) and in number 50, it’s the watchman himself who is stealing from the garden. In (b), it’s the close friend. In (c), it's the family’s father. Care is taken to mislead suspicion. In number 20, Anansi creates an alibi by dancing all night while his crew robs the field; in Junod, 102, Rabbit has his friend put him under a mortar at night and tie his feet, then he wiggles out of the trap and returns to it. The trick in version (b) seems to be unique to Jamaica. [__A_TAG_PLACEHOLDER_0__]
The escape by means of a substitute is more dramatically handled than in Mrs. Parsons’s Bahama versions, 15–16, but as Goat is generally a wary animal in Jamaica stories, the ending must be derived from the “Boukee and Rabby” cycle of the Bahama and Louisiana equivalents. For the substitute theme, compare numbers 2, 4, 5b, 10b, 58.
The escape using a substitute is portrayed more dramatically than in Mrs. Parsons’s Bahama versions, 15–16, but since Goat is usually a cautious character in Jamaican stories, the conclusion has to come from the “Boukee and Rabby” cycle of the Bahama and Louisiana counterparts. For the substitute theme, see numbers 2, 4, 5b, 10b, 58.
Version (c). Compare: Bleek, 80–82; Cronise and Ward, 101–111; Barker, 69–72. For the detection of the father by the son, see Cunnie-more-than-father, number 23.
Version (c). Compare: Bleek, 80–82; Cronise and Ward, 101–111; Barker, 69–72. For the son detecting the father, see Cunnie-more-than-father, number 23.
22. Inside the Cow. [__A_TAG_PLACEHOLDER_0__]
According to Mrs. Parson’s analysis in Andros Island, 2–10, the story of the lost pass takes four forms: (1) across water, (2) inside a tree, (3) to the sky, (4) inside the cow. To all these passages, a magic pass is attached, and either a violated prohibition or a forgotten pass-word traps the intruder until the master of the place appears.
According to Mrs. Parson’s analysis in Andros Island, 2–10, the story of the lost pass comes in four variations: (1) across water, (2) inside a tree, (3) to the sky, (4) inside the cow. Each of these passages is linked to a magical pass, and either a broken rule or a forgotten password keeps the intruder stuck until the master of the place shows up.
In Jamaica, the story is very popular. (1) occurs in numbers 7, 39, 58, out of which, however, the pass-word has dropped; (2) is wanting; (3) is found in number 17; (4) appears in numbers 6 and 38 and in a number of current versions which contain the episode of cutting meat from inside the cow, but lack the other elements of the story.
In Jamaica, this story is really popular. (1) appears in numbers 7, 39, 58, but the pass-word has been lost; (2) is missing; (3) is found in number 17; (4) can be seen in numbers 6 and 38 and in several current versions that include the part about cutting meat from inside the cow, but lack the other elements of the story.
For the pattern of Parkes’s story, which falls into five parts, compare: Tremearne, 257–260; Ellis, Yoruba, 271; Barker, 81–84; Cronise and Ward, 231–238; Nassau, 35–37; 202–207; Fortier, 31; 111; Harris, Uncle Remus, 166–168; Christensen, 108; Edwards, 77; Parsons, Andros Island, 2–10; Rattray, 2: 88.
For the structure of Parkes’s story, which is divided into five parts, see: Tremearne, 257–260; Ellis, Yoruba, 271; Barker, 81–84; Cronise and Ward, 231–238; Nassau, 35–37; 202–207; Fortier, 31; 111; Harris, Uncle Remus, 166–168; Christensen, 108; Edwards, 77; Parsons, Andros Island, 2–10; Rattray, 2: 88.
(1) The trickster discovers food in a neighbor’s possession in Tremearne, Nassau, 203, Fortier, 31, Harris, Christensen, Edwards, Parsons, 3, 4, 27.
(1) The trickster finds food in a neighbor's house in Tremearne, Nassau, 203, Fortier, 31, Harris, Christensen, Edwards, Parsons, 3, 4, 27.
(2) His impatience leads him to create a “mock sunrise.” In Tremearne, he burns the roof; in Christensen, he sets a tree on fire; in Ellis, he simulates the cock-crowing; in Barker, he makes the children rattle their spoons and sweep the floor.
(2) His impatience drives him to create a "fake sunrise." In Tremearne, he burns the roof; in Christensen, he lights a tree on fire; in Ellis, he imitates the sound of a rooster crowing; in Barker, he gets the kids to bang their spoons and sweep the floor.
In Parkes’s version, Anansi wakens at the cow-boy’s bell, and the reference to the “river-side” connects the story with the crossing water variant. As in Cronise and Ward, after learning the trick from his friend, he goes off alone for a supply without calling his neighbor.
In Parkes’s version, Anansi wakes up to the cow-boy’s bell, and the mention of the “river-side” links the story to the crossing water variant. Like in Cronise and Ward, after learning the trick from his friend, he heads out alone for supplies without telling his neighbor.
In Jones, 11–14, and Harris, Friends, 6–11, the Sun promises to find food for the hungry Hawk if he can ever catch him in bed. [246]When Rooster finally wakes Hawk in time to catch the Sun, the angry lord gives Hawk permission to catch chickens.
In Jones, 11–14, and Harris, Friends, 6–11, the Sun promises to provide food for the hungry Hawk if he can ever catch him in bed. [__A_TAG_PLACEHOLDER_0__]When Rooster finally wakes Hawk in time to catch the Sun, the furious lord lets Hawk catch chickens.
In Fortier, 31 (see number 7), instead of taking one egg from each nest as bidden, he takes all. In Ellis, he forgets the pass-word.
In Fortier, 31 (see number 7), instead of taking one egg from each nest as instructed, he takes them all. In Ellis, he forgets the password.
(4) When the owner of the dead cow comes to cut it up, the trickster hides in some organ, which the owner’s daughter takes to the brook to wash. He jumps out, pretends that he was in the brook bathing, complains of the insult and gets the cow as damages. So Cronise and Ward, Nassau, Edwards. In Tremearne, he gets a whole elephant for himself.
(4) When the owner of the dead cow shows up to butcher it, the trickster hides in one of the organs, which the owner's daughter takes to the stream to wash. He jumps out, acts like he was just taking a bath in the stream, complains about the disrespect, and ends up getting the cow as compensation. So Cronise and Ward, Nassau, Edwards. In Tremearne, he ends up with an entire elephant for himself.
(5) He carries the cow away into a lonely place in order to enjoy the whole, and Dry-head gets it away from him; see numbers 29, 30. The episode does not occur in other versions. In Cronise and Ward, he gets three cows by means of the tail in the ground trick. In Harris, he is given his companion’s head, who gets shut up with him and upon whom he has laid the blame of killing the cow.
(5) He takes the cow to a secluded spot to enjoy it entirely, but Dry-head takes it from him; see numbers 29, 30. This scene doesn’t appear in other versions. In Cronise and Ward, he gets three cows using the trick of burying a tail in the ground. In Harris, he is given his companion’s head, who gets locked up with him and whom he blames for killing the cow.
23. Cunnie-more-than-Father. [__A_TAG_PLACEHOLDER_0__]
Parkes gave me the only version of this admirable story that I found in Jamaica and I did not find it in this form in other American collections. The essential idea is that of repeated attempts by a parent to turn over to an enemy an adroit child, who each time outwits his would-be captor. The plot is common in Africa. In Rattray, Chinyanje, 133–136; Torrend, 183–185; Junod, 158–163, a woman steals from a monster, who demands her unborn child in compensation. After his birth, the monster comes for his prey. The parent attempts to beguile the child into his hands by sending him to fetch something from the place where the monster lies concealed. Each time the child escapes. Finally the child climbs a tree and throws down fruit (Torrend and Junod) or wood (Rattray) into the open mouth of his enemy, thus choking and killing him.
Parkes gave me the only version of this amazing story that I found in Jamaica, and I didn’t see it in this form in other American collections. The main idea is about a parent who repeatedly tries to hand over a clever child to an enemy, but the child outsmarts the captor each time. This plot is common in Africa. In Rattray, Chinyanje, 133–136; Torrend, 183–185; Junod, 158–163, a woman steals from a monster, who demands her unborn child as payment. After the child is born, the monster comes for him. The parent tries to trick the child into the monster's hands by sending him to get something from the place where the monster is hiding. Each time, the child escapes. Finally, the child climbs a tree and throws down fruit (Torrend and Junod) or wood (Rattray) into the monster’s open mouth, choking and killing him.
For a similar sequence of attempts to entrap a weaker enemy, compare the Coyote and Rabbit cycle from Mexico, Boas, JAFL 25: 205, 236, 246, and 260 referring to Preuss; and two versions of the same story by Mechling, JAFL 25: 201–202.
For a similar series of efforts to trap a weaker opponent, look at the Coyote and Rabbit stories from Mexico, Boas, JAFL 25: 205, 236, 246, and 260 referencing Preuss; and two versions of the same tale by Mechling, JAFL 25: 201–202.
Parkes’s version includes five episodes, three of which belong to the regular cycle; the first and the last are indeterminate. [247]
Parkes’s version has five episodes, three of which are part of the usual sequence; the first and last are unclear. [__A_TAG_PLACEHOLDER_0__]
In the African stories cited above, the motive for seeking to entrap the child is one of compensation for stolen food. In the Mexican cycle, the dull-witted strong animal has been made to suffer punishment for a stolen food-supply, in place of the real thief. In Jamaica, the child’s exposure of a hidden food-supply is used as the motive.
In the African stories mentioned earlier, the reason for trying to trap the child is to make up for stolen food. In the Mexican tales, the simple-minded strong animal is punished for a food supply that was taken, instead of the actual thief. In Jamaica, the child's discovery of a hidden food supply serves as the motivation.
The story of the yam’s hidden name is universally known and enjoyed in Jamaica. It belongs to the group of hidden-name stories discussed under number 69. See Milne-Home, 56–57, De Affassia, and compare Musgrave, 53–54.
The tale of the yam's secret name is well-known and appreciated in Jamaica. It falls under the category of hidden-name stories mentioned in number 69. See Milne-Home, 56–57, De Affassia, and compare Musgrave, 53–54.
(2), (3). The child first sticks a fire-stick into the pepper-bush behind which his enemy lies in wait, then throws bags of ants into his face as he waits under a cocoanut tree.
(2), (3). The child first jabs a stick into the pepper-bush where his enemy is hiding, then throws bags of ants at his face while he waits under a coconut tree.
In the African and Mexican parallels, the trickster throws down fruit,—prickly-pears in Mexico. In every case, two fruits are thrown harmlessly, then the fatal fruit. Compare Parsons, Andros Island, 40. In Georgia, Backus, JAFL 13: 22–23, pepper is the missile. In Nassau, 25–30, bags of ants and pepper are thrown to detect the pretended dead. This may be related to the bee trick in the Mexican cycle. In the Jamaica episode of the “refugees in the roof,” numbers 5c and 27, after the wife and children have dropped and been devoured, Anansi puffs dust into the pursuer’s eyes and escapes. Dust is thrown in Parsons, Sea Islands, 54, and in other instances in the same collection.
In the African and Mexican stories, the trickster throws down fruits—in Mexico, prickly pears. In every case, two fruits are thrown harmlessly before the deadly fruit. See Parsons, Andros Island, 40. In Georgia, Backus, JAFL 13: 22–23, pepper is used as the projectile. In Nassau, 25–30, bags of ants and pepper are thrown to reveal the feigned dead. This might connect to the bee trick in the Mexican tales. In the Jamaican episode of the “refugees in the roof,” numbers 5c and 27, after the wife and children have fallen and been eaten, Anansi blows dust into the pursuer’s eyes and escapes. Dust is also thrown in Parsons, Sea Islands, 54, as well as in other examples in the same collection.
(4) For the episode of detecting a hidden enemy by calling upon the place where he is hidden to speak, compare Steere, 377; Rattray, 134; Renel 2: 92, 93; Fortier, 110; Harris, Friends, 143–146; and Boas’ Mexican cycle, JAFL 25: 208 and reference, note page 248.
(4) For the part about revealing a hidden enemy by asking the place where he’s hiding to speak, check out Steere, 377; Rattray, 134; Renel 2: 92, 93; Fortier, 110; Harris, Friends, 143–146; and Boas’ Mexican cycle, JAFL 25: 208 and reference, note page 248.
24. The Duckano Tree. [__A_TAG_PLACEHOLDER_0__]
Tacoomah in this tale plays the part of Cunnie-more-than-father of the preceding as a spy to discover a hidden food-supply. It is a very popular Jamaica story, told by Milne-Home, 120–124; Wona, 62–66; Pamela Smith, 78. [248]
Tacoomah in this story takes on the role of Cunnie-more-than-father to act as a spy in order to find a hidden food supply. It’s a well-known tale from Jamaica, shared by Milne-Home, 120–124; Wona, 62–66; Pamela Smith, 78. [__A_TAG_PLACEHOLDER_0__]
Compare Edwards, 79; Dayrell, 26–28.
Compare Edwards, 79; Dayrell, 26-28.
The story has three parts. (1) The son by means of a trail of ashes discovers a hidden food supply. (2) He takes all but one fruit and charms that so that his father cannot pick it. (3) Dog picks it up and swallows it, is pursued, discovered by his eyes in the ground, and the stolen fruit is squeezed out of him, thus causing the “sink places” in his two sides.
The story has three parts. (1) The son follows a trail of ashes to find a secret stash of food. (2) He takes everything except one fruit and makes that one impossible for his father to pick. (3) The dog grabs it and swallows it, gets chased, is found by his eyes in the ground, and the stolen fruit is pushed out of him, creating the “sink places” on his sides.
(1) For the trail of ashes compare Barker, 51–54; Arcin, 478; Dayrell, 27; Nassau, 204, 141, 155; Harris, Friends, 15–20.
(1) For the trail of ashes, see Barker, 51–54; Arcin, 478; Dayrell, 27; Nassau, 204, 141, 155; Harris, Friends, 15–20.
(2) In Dayrell’s story of The King’s Magic Drum, the king gives Tortoise a tree which bears foo-foo once a year and drops foo-foo and soup once a day, but will lose the power if visited twice. The son follows and breaks the spell. The Kaffir “Iron John” story of The Bird that made milk (Callaway, 99–104; Theal, 29–39), is the story of a food-producing animal trapped by the father and let loose by the son.
(2) In Dayrell’s story of The King’s Magic Drum, the king gives Tortoise a tree that produces foo-foo once a year and drops foo-foo and soup every day, but it will lose its magic if visited twice. The son follows and breaks the spell. The Kaffir “Iron John” story of The Bird that Made Milk (Callaway, 99–104; Theal, 29–39) is about a food-producing animal that the father traps and the son sets free.
In Barker, Anansi, to punish men, gets the wisdom of the world sealed up in a jar and attempts to hide it away from everyone but himself in the top of a tall tree. His son, Kweku Tsin, follows him to the tree where he is hiding it, and, in his anger, Anansi lets the jar fall and break.
In Barker, Anansi, to punish humanity, seals up all the world's wisdom in a jar and tries to keep it hidden away for himself at the top of a tall tree. His son, Kweku Tsin, follows him to the tree where he’s hiding it, and out of anger, Anansi lets the jar slip and it shatters.
(3) In Theal, 158–168, a man whose greed in hiding a food-supply from his family has been discovered and punished, calls upon his dogs to aid him. Later his son escapes from the cannibals by slipping into a hole.
(3) In Theal, 158–168, a man who has been caught and punished for hiding food from his family calls on his dogs for help. Later, his son manages to escape from the cannibals by slipping into a hole.
25. Food and Cudgel. [__A_TAG_PLACEHOLDER_0__]
The first form of this story is very common in Jamaica. It is told by Pamela Smith, Candoo, 28–30; Wona, Do-mek-I-see, 9–18. The introductory trick is generally told as an independent witticism.
The first version of this story is quite popular in Jamaica. Pamela Smith shares it, along with Candoo, 28–30; Wona, Do-mek-I-see, 9–18. The introductory trick is usually told as a standalone joke.
Compare: Basset 11, 93–95; 102; Barker, 39–44; Dayrell, 20–28; Parsons, Andros Island, 141 and note for further references. See Grimm 36, The Wishing Table, the Gold-ass, and the Cudgell in the Sack, discussed in Bolte u. Polívka, 2: 336–361.
Compare: Basset 11, 93–95; 102; Barker, 39–44; Dayrell, 20–28; Parsons, Andros Island, 141 and note for further references. See Grimm 36, The Wishing Table, the Gold-ass, and the Cudgell in the Sack, discussed in Bolte u. Polívka, 2: 336–361.
26. The Riddle. [__A_TAG_PLACEHOLDER_0__]
Hendricks called this riddle test a “Nansi story,” although another which he told me,—that of bringing water in a basket by daubing the basket with clay—he said was “not exactly a Nansi story.” [249]
Hendricks referred to this riddle test as a “Nansi story,” although another one he shared with me—about carrying water in a basket by covering it with clay—he said was “not exactly a Nansi story.” [__A_TAG_PLACEHOLDER_0__]
27. Anansi and Brother Dead. [__A_TAG_PLACEHOLDER_0__]
The story of “Brother Dead” is one of the best known of Jamaica stories. Trowbridge, 282, says Death is looked upon as Anansi’s brother. “Anansi fool ’em all; nobody can fool Anansi, only Bredder Dead,” old Forbes said at the end of a trick story. Every Jamaica collection includes a version. See Jekyll, 31–34; Milne-Home, 40–41; Trowbridge, JAFL 9: 286–287; Pamela Smith, 69–70; Wona, 73–77. For other references, compare Parsons, Andros Island, 117–119 and note 2, page 117.
The tale of “Brother Dead” is one of the most famous stories from Jamaica. Trowbridge, 282, mentions that Death is considered Anansi’s brother. “Anansi can fool everyone; nobody can outsmart Anansi, only Brother Dead,” old Forbes said at the end of a trick story. Every collection of Jamaican folklore features a version of it. See Jekyll, 31–34; Milne-Home, 40–41; Trowbridge, JAFL 9Please provide a short piece of text for me to modernize. 286–287; Pamela Smith, 69–70; Wona, 73–77. For additional references, check Parsons, Andros Island, 117–119 and note 2, page 117.
The story turns upon Anansi’s stealing from Death’s provision field, as in 17b. All the versions except Wona’s version end with the episode of “refugees in the roof,” as in number 5c; an episode related to the fruit-dropping or dust-blinding incident as a means of getting rid of a strong enemy who is lying in wait for a weaker; as in numbers 13c, 23.
The story revolves around Anansi stealing from Death's supply field, as in 17b. All the versions except Wona’s wrap up with the “refugees in the roof” episode, as in number 5c; this episode is connected to the fruit-dropping or dust-blinding incident used to fend off a powerful enemy lying in wait for a weaker one; as in numbers 13c, 23.
In Wona’s version, which has retained a European underworld coloring, Anansi passes fields of fat cattle and comes finally to the city of Death. He greases the hinges of the gate with the fat of the sheep he has killed out of Death’s flocks, and when he flees, the gate opens for him. Nevertheless, the shadow of death jumps upon his back. He asks various friends to take it off, and finally succeeds in throwing it to earth; later he picks and eats callalu (Jamaica greens) from the spot where it fell. This latter part of the story is the “Dry-head” episode of numbers 22 and 30.
In Wona’s version, which still has a European underworld vibe, Anansi passes fields of fat cattle and finally arrives at the city of Death. He oils the hinges of the gate with the fat from the sheep he has taken from Death’s flocks, and when he escapes, the gate opens for him. However, the shadow of death leaps onto his back. He asks various friends to help him get rid of it, and eventually he manages to throw it to the ground; later, he picks and eats callaloo (Jamaican greens) from the spot where it landed. This latter part of the story is the “Dry-head” episode of numbers 22 and 30.
In the ordinary Jamaica version, the comedy of getting the food, bringing the wife, attempting Death’s destruction, take the place of the underworld detail. Another Maroon version begins:
In the standard Jamaica version, the humor of obtaining the food, bringing the wife, and trying to defeat Death replaces the details of the underworld. Another Maroon version begins:
Anansi get a daughter he call Mat, an’ he go to a place where he was hunting an’ see a man sitting down all day sharpening pegs. Anansi go an’ say “Morning, Brar Dead!” Not a ’peak, only keep on work all a time. He go up on his lof’ have lots of dry meat, an’ he tek as much an’ carry it down an’ bile his food. Anansi don’ walk where rope is set against de water, walk a different pass.
Anansi had a daughter named Mat, and he went to a spot where he was hunting and saw a man sitting all day sharpening pegs. Anansi approached and said, “Good morning, Mr. Dead!” The man didn’t reply, just kept working. Anansi went up to his loft, found a lot of dried meat, took as much as he could carry, and cooked his food. Anansi didn’t walk where the rope was tied to the water; he chose a different path.
After Anansi has left his daughter with Dead, the story runs:
After Anansi leaves his daughter with Dead, the story goes:
Him daughter want water, say, “Brar Dead, want water.” Not a answer. Him follow de pass an’ go down to whe’ de water deh; an’ him drop in Brar Dead’s rope an’ he catch him. An’ Dead run down an’ tek him off de stick an’ lick him.—“Brar Dead, I’m yo’ wife! yo’ wife, Brar Dead! Don’ kill me! don’ kill me!” Don’ hear a word, not a word. Kill him an’ cut him up an’ carry him put him up in lof’, mek fire under him, dry him.
His daughter wanted some water and said, “Brother Dead, I want water.” There was no response. He followed the path to where the water was and threw down Brother Dead’s rope to catch him. Then Dead ran down, took him off the stick, and licked him. — “Brother Dead, I’m your wife! Your wife, Brother Dead! Don’t kill me! Don’t kill me!” Not a word was said, not a single word. He killed him, chopped him up, and put him in the loft, made a fire underneath, and dried him out.
In Trowbridge, Death is a loquacious planter and the story runs like any thieving plot. In the Maroon version the figure of [250]“Brother Dead” corresponds with that of the “Piercer of Souls” or the “fisherman” in American Indian stories of the trickster’s visit to the underworld, e.g. Relation de la Nouvelle France, 1636, p. 106; Petitot, Traditions Indiennes des Déné Dinjé, p. 33. The American Indian fisherman is spearing or angling for fish; the Jamaica figure of Death is trapping game. Both tricksters make their way in by avoiding Death’s trap.
In Trowbridge, Death is a talkative farmer, and the story unfolds like any classic heist tale. In the Maroon version, the character of [__A_TAG_PLACEHOLDER_0__] “Brother Dead” matches the “Piercer of Souls” or the “fisherman” found in American Indian stories about the trickster visiting the underworld, such as Account of New France, 1636, p. 106; Petitot, Dene Dinjé Indian Traditions, p. 33. The American Indian fisherman is either spearing or fishing for food, while the Jamaican figure of Death is trapping game. Both tricksters find their way in by sidestepping Death’s trap.
The incident of tying Death’s hair in order to burn him up corresponds to the hair-plaiting in Callaway, 29, and Theal, 110, where the trickster sets fire to the hut and burns up his host.
The act of tying Death’s hair to burn him relates to the hair-braiding mentioned in Callaway, 29, and Theal, 110, where the trickster sets the hut on fire, burning his host.
Version (b) shows a simpler handling of similar incidents.
Version (b) shows an easier approach to similar incidents.
28. Brother Dead and the Brindle Puppy. [__A_TAG_PLACEHOLDER_0__]
The second story of “Brother Dead” is mixed up with obeah beliefs and it is hard to tell where the pattern ends and improvisation begins. Brother Dead, like the sorcerer, evidently sends a shadow in the shape of a brindled pup to pursue and catch Anansi. The song, meanwhile, plays a part in the conjuring. Words and tune are African. The old Maroon who gave me the trap-setting picture of “Brar Dead” quoted in the note to the last number, concluded as follows:
The second story of “Brother Dead” is intertwined with obeah beliefs, making it difficult to distinguish between the established pattern and the improvisation. Brother Dead, like the sorcerer, clearly sends a shadow in the form of a brindled puppy to chase and capture Anansi. The song also contributes to the conjuring; both the lyrics and melody are African. The old Maroon who provided me with the trap-setting image of “Brar Dead” mentioned in the note for the last section ended with the following:
“When he (Dead) ketch to a cross-path, tek him lance an’ see one little maugre dog into a hole an’ dig him out an’ say to de puppy, ‘Ai! Brar, fo’ kitty a shall man bra!’ If he had caught Anansi, he would kill Anansi.”
“When he (Dead) got to a crossroad, he took his lance and spotted a little mixed-breed dog in a hole, so he dug it out and said to the puppy, ‘Hey! Brother, you’re in trouble!’ If he had caught Anansi, he would have killed Anansi.”
I was unable to get an explanation of the sorcerer’s phrase.
I couldn't get an explanation for the sorcerer's phrase.
Compare, for the guardian dog, the story of Sarah Wintun by Lewis, 291, and see number 72. Jamaica sorcerers send a helping spirit in animal form to work their revenge.
Compare, for the guardian dog, the story of Sarah Wintun by Lewis, 291, and see number 72. Jamaican sorcerers send a spirit in animal form to get their revenge.
29. The Cowitch and Mr. Foolman. [__A_TAG_PLACEHOLDER_0__]
The very popular Jamaica story of the “cowitch tree” is here combined with another equally popular story. (1) Anansi wins a bet to fell a tree in a cowitch property without scratching himself. (2) He loses the reward by being out-tricked by another fellow whom he has himself hoped to dupe and who pretends that the cow has sunk into the ground all but its tail.
The well-known Jamaican tale about the “cowitch tree” is merged with another equally famous story. (1) Anansi makes a bet to cut down a tree on a cowitch property without hurting himself. (2) He loses the prize when he gets outsmarted by another guy he tried to trick, who pretends that the cow has sunk into the ground except for its tail.
The story occurs in Pamela Smith, 75–77; Milne-Home, 89–90; and a confused version in Jekyll, 29–30. Compare also number 52.
The story takes place in Pamela Smith, 75–77; Milne-Home, 89–90; and a mixed-up version in Jekyll, 29–30. Also, see number 52.
(1) The cowitch idea seems to be late Jamaican. In P. Smith, Anansi picks cocoa-nuts in spite of ants and wasps and gets a cow as reward. In Milne-Home, he cuts down the tree without [251]brushing off ants, and gets the king’s daughter. In number 52, Toad succeeds in cutting down the tree the chips of which return magically to their place, and wins the king’s daughter. Generally outside Jamaica, the reward is the king’s daughter and the difficulty arises from stinging insects or from a useless weapon.
(1) The cowitch concept seems to be a late Jamaican idea. In P. Smith, Anansi gathers cocoa nuts despite the ants and wasps, and he receives a cow as a reward. In Milne-Home, he cuts down the tree without brushing off the ants and gains the king’s daughter. In number 52, Toad manages to cut down the tree, with the chips magically returning to their original position, and he wins the king’s daughter. Generally, outside Jamaica, the reward is the king’s daughter, and the challenge comes from stinging insects or from a useless weapon.
Compare Barker, 159–161; Tremearne FL 21: 353–354; Lenz, 31–32; Harris, Nights, 216–222 and note to 222; Jones, 17; Parsons, Sea Islands, 3.
Compare Barker, 159–161; Tremearne FL 21: 353–354; Lenz, 31–32; Harris, Nights, 216–222 and note to 222; Jones, 17; Parsons, Sea Islands, 3.
In Barker, the king promises an elephant to the man who can cut down a tree with a wooden axe. Anansi conceals a steel axe and calls the watcher’s attention to various animals at a distance while he uses it.
In Barker, the king promises an elephant to the person who can chop down a tree with a wooden axe. Anansi hides a steel axe and distracts the watcher by pointing out different animals in the distance while he uses it.
In Harris, Wolf forbids his daughter to all wooers who slap at mosquitos. Rabbit wins her by describing where his grandfather was speckled.
In Harris, Wolf prevents his daughter from dating any suitors who swat at mosquitos. Rabbit earns her affection by telling her where his grandfather had freckles.
In Jones, the king will give his daughter to Wolf or Rabbit, whichever will endure the sand-fly longest without slapping it. Rabbit wins by describing the colors on his father’s horse.
In Jones, the king will give his daughter to Wolf or Rabbit, whichever can last the longest without swatting the sand-fly. Rabbit wins by talking about the colors on his father's horse.
In Tremearne, the task is to remove a heap of manure without either taking food or spitting, and Spider conceals in his quiver the means to fulfil these needs unsuspected. The story ends as in number 44.
In Tremearne, the challenge is to clear away a pile of manure without eating or spitting, and Spider hides in his quiver the tools to meet these needs without being noticed. The story concludes as in number 44.
In Lenz, the tree is to be chopped down with a single stroke by the one who wants to marry the daughter.
In Lenz, the tree is supposed to be cut down in one go by the person who wants to marry the daughter.
The test theme of the tree-chopping is familiar to European story. In Grimm, 79, the boy has to hew down a tree with a blunt axe as one of the tasks set by the Water-nix; see Bolte u. Polívka 2: 140–146. In Grimm 193, the Drummer has to hew down the tree with an axe of lead and wedges and mallet of tin; see Bolte u. Polívka 3: 406–417. The idea of stinging insects or plants as a test of self-control seems to be African and may be suggested by such ceremonial initiations into manhood as are described by Hollis, The Nandi, 54.
The theme of chopping down a tree is common in European stories. In Grimm, 79, the boy has to cut down a tree with a dull axe as one of the tasks given by the Water-nix; see Bolte u. Polívka 2: 140–146. In Grimm 193, the Drummer has to chop down the tree with a lead axe and tin wedges and mallet; see Bolte u. Polívka 3: 406–417. The concept of stinging insects or plants as a test of self-control seems to originate from Africa and may be related to the ceremonial initiations into manhood described by Hollis, The Nandi, 54.
In Jamaica, the reward of self-control is not a wife but a cow. This the winner desires to eat entirely by himself. The “whole cow” theme so popular in Jamaica, occurs in 19, 22, 30, and in 6, 7, 11, 21, 23, 24, 25, 34, 39, 132 of this collection, the story turns upon a trick to secure the whole of a common food-supply.
In Jamaica, the prize for self-control isn't a wife, but a cow. The winner wants to eat the entire cow all by himself. The “whole cow” theme, which is quite popular in Jamaica, appears in 19, 22, 30, and in 6, 7, 11, 21, 23, 24, 25, 34, 39, 132 of this collection, where the story revolves around a clever trick to claim all of a shared food supply.
The Foolman episode is told by Milne-Home, 109–113, of Anansi’s wife and “Quanqua.”
The Foolman episode is recounted by Milne-Home, 109–113, about Anansi’s wife and “Quanqua.”
In Barker, Anansi intends to get the cow to himself, but he loses it by the trick of stealing the tied animal. See Parsons, FL 28: 411–413.
In Barker, Anansi plans to get the cow for himself, but he loses it when he tricks someone by stealing the tied-up animal. See Parsons, FL 28: 411–413.
For the trick of tails in the ground, compare Harris, Nights, 234–236; 247–258; Uncle Remus, 101–103; Christensen, 89–90; JAFL 26: (Hitchiti Indians) 215–216; (General) 30: 228; (Cape Verde) 230; 31: (Guatemala) 474; 32: (Virginia) 368; (Georgia) 403.
For the trick of tails in the ground, see Harris, Nights, 234–236; 247–258; Uncle Remus, 101–103; Christensen, 89–90; JAFL 26: (Hitchiti Indians) 215–216; (General) 30: 228; (Cape Verde) 230; 31: (Guatemala) 474; 32: (Virginia) 368; (Georgia) 403.
30. Dry-Head and Anansi. [__A_TAG_PLACEHOLDER_0__]
The “Dry-head” episode is very popular in Jamaica. From Jekyll’s version, 48–49, I have corrected my version 30c as Johnson gave it and made Dry-head, not Anansi, the victim of the bag trick. Johnson was not a reliable informant. Other Jamaica versions occur in Pamela Smith, 75–76, as the conclusion to the “cowitch” story, and in Wona, 44–50.
The “Dry-head” episode is really popular in Jamaica. From Jekyll’s version, 48–49, I’ve updated my version 30c as Johnson presented it and made Dry-head, not Anansi, the one who falls for the bag trick. Johnson wasn’t a trustworthy source. Other Jamaican versions can be found in Pamela Smith, 75–76, as the ending to the “cowitch” story, and in Wona, 44–50.
The story falls into three parts. (1) Anansi pretends that he is about to die unless he has the whole of a fat barrow to himself. (2) He carries it away into the woods to eat and inadvertently picks up Dry-head, who devours the whole. (3) He invents an expedient to get rid of Dry-head.
The story is divided into three parts. (1) Anansi pretends he's dying unless he gets the entire fat barrow for himself. (2) He takes it into the woods to eat and accidentally picks up Dry-head, who eats it all. (3) He comes up with a plan to get rid of Dry-head.
Compare Surinam, JAFL 30: 244–246; Madagascar, Renel 2: 1–2; 57–59; Kaffir, Theal, 158–162; Upper Congo, Weeks FL 12: 82–83; West African, Tremearne, FL 22: 61–63; Barker, 66; Cronise and Ward, 287–290; Rattray, 2: 106–122.
Compare Surinam, JAFL 30: 244–246; Madagascar, Renel 2: 1–2; 57–59; Kaffir, Theal, 158–162; Upper Congo, Weeks FL 12: 82–83; West African, Tremearne, FL 22: 61–63; Barker, 66; Cronise and Ward, 287–290; Rattray, 2: 106–122.
(1) Rattray’s Hausa version is identical with the Jamaican. The Surinam story lacks the Dry-head ending. In the Madagascar and Congo stories, the trick turns upon pretending that a spirit warns the wife against poison if she partakes of her husband’s food. In Theal, Kenkebe visits his father-in-law in time of famine, is feasted on an ox and given bags of corn, which he conceals. Compare numbers 21c, 23, 24, 25, and 29.
(1) Rattray’s Hausa version is the same as the Jamaican one. The Surinam story doesn’t include the Dry-head ending. In the Madagascar and Congo stories, the twist involves a spirit warning the wife about poison if she eats her husband’s food. In Theal, Kenkebe visits his father-in-law during a famine, enjoys a feast of ox, and is given bags of corn, which he hides. Compare numbers 21c, 23, 24, 25, and 29.
(2) A Masai story (Hollis, 15) tells of two brothers who are given a bullock to slaughter. They carry it to “a place where there was no man or animal, or bird, or insect, or anything living,” and a devil puts them to much inconvenience. The pursuit of Anansi by the shadow of Death, in the Wona version of 27, has already been referred to in the Dry-head episode. In Barker, 81–84, the stolen flour-producing stone which Anansi is carrying off, sticks to his head and grinds him to pieces, as referred to in the note to number 22.
(2) A Masai story (Hollis, 15) talks about two brothers who are given a bull to slaughter. They take it to “a place where there was no man or animal, or bird, or insect, or anything living,” and a devil causes them a lot of trouble. The pursuit of Anansi by the shadow of Death, seen in the Wona version of 27, has already been mentioned in the Dry-head episode. In Barker, 81–84, the stolen stone that produces flour that Anansi is trying to carry away sticks to his head and grinds him to bits, as mentioned in the note to number 22.
In Theal, Kenkebe’s wife and son hide themselves behind the rock which conceals his secret store, and push over a stone which pursues him as far as his own house. [253]
In Theal, Kenkebe’s wife and son hide behind the rock that hides his secret stash and roll a stone that follows him all the way to his house. [__A_TAG_PLACEHOLDER_0__]
In Barker, 66, the king gives to the greedy man a box so enchanted that it can never be put down.
In Barker, 66, the king gives the greedy man a magical box that can never be put down.
In Sac and Fox Indian tales, JAFL 15: 177, the monster-killing twins bring home a rock which sticks upon their backs until they carry it to its place again.
In Sac and Fox Indian tales, JAFL 15: 177, the monster-slaying twins bring home a rock that sticks to their backs until they return it to its rightful spot.
In the Ojibway Nanabushu cycle, Jones, Pub. Eth. Soc. 1: 117–127, Nanabushu is cooking a deer. The branches of the tree creak and he gets up to grease them and is caught and hung there. Meanwhile, the wolves come and eat up the deer. He finally escapes, discovers that the brains of the deer are still left in the deer-skull, transforms himself into a snake and crawls into the head. Turning too quickly back into human shape, he gets caught with the skull fast to his head and has to carry it about with him until he manages to break it against a rock.
In the Ojibway Nanabushu cycle, Jones, Pub. Eth. Soc. 1: 117–127, Nanabushu is cooking a deer. The branches of the tree creak, so he gets up to grease them and ends up getting caught and hung there. In the meantime, the wolves come and eat the deer. He eventually escapes, finds that the brains of the deer are still in the skull, transforms into a snake, and crawls into the head. When he quickly changes back into human form, he gets stuck with the skull attached to his head and has to carry it around until he can break it against a rock.
(3) The regular Jamaica conclusion of the Dry-head episode seems to be the Aesopic one in which a bird carries him in air and drops him, not against a rock but, in Jekyll, “in the deepest part of the woods;” in version (c), “in a sea-ball.” In another version not printed here, Anansi takes in an old man because he has some food with him; but when the food gives out, the man “become a Dry-head on him,” and Anansi puts him off on Tacoomah, who leaves him by the sea so that a wave comes up and drowns him. In version (a) Anansi burns him up. Version (b) is a witticism in the same class as “Dry-head and the Barber” in this collection.
(3) The typical Jamaican ending of the Dry-head episode resembles the Aesopian tale where a bird carries him through the air and drops him, not onto a rock but, in Jekyll, “in the deepest part of the woods;” in version (c), “in a sea-ball.” In another version not included here, Anansi helps an old man because he has some food with him; but when the food runs out, the man “becomes a Dry-head on him,” and Anansi dumps him off on Tacoomah, who leaves him by the sea so that a wave comes up and drowns him. In version (a) Anansi burns him alive. Version (b) is a joke similar to “Dry-head and the Barber” found in this collection.
In Pamela Smith’s version, Anansi shoots the bird who is doing him the favor of carrying off Dry-head. See note to number 70 and compare P. Smith, 59–64, in which Tiger, pursued by the “Nyams,” begs one animal after another to hide him, but always lets his presence be known. Finally, when Goat kills the “Nyams,” he eats Goat with the “Nyams.”
In Pamela Smith’s version, Anansi shoots the bird that is helping him by taking away Dry-head. See note to number 70 and compare P. Smith, 59–64, where Tiger, chased by the “Nyams,” begs one animal after another to hide him, but always reveals his presence. In the end, when Goat kills the “Nyams,” he ends up eating Goat along with the “Nyams.”
In Dorsey, The Pawnee, 126, and Traditions of the Arikara, 146–148, Coyote, pursued by a Rolling Stone, takes refuge with the Bull-bats and is defended by them. In the Pawnee version, he later insults his rescuers.
In Dorsey, The Pawnee, 126, and Traditions of the Arikara, 146–148, Coyote, chased by a Rolling Stone, seeks shelter with the Bull-bats, who protect him. In the Pawnee version, he later disrespects his saviors.
31. The Yam-hills. [__A_TAG_PLACEHOLDER_0__]
The yam-hill story is very common in Jamaica. Parkes learned it in Kingston. Pamela Smith tells it, page 59 and JAFL 9: 278. Sometimes a song accompanies the story. The number of Yam-hills varies.
The yam-hill story is quite common in Jamaica. Parkes heard it in Kingston. Pamela Smith shares it on page 59 and in JAFL 9: 278. Sometimes, a song goes along with the story. The number of yam-hills varies.
Compare Cronise and Ward, 167–171; Parsons, Andros Island, 109. [254]
Compare Cronise and Ward, 167–171; Parsons, Andros Island, 109. [__A_TAG_PLACEHOLDER_0__]
The story depends upon the idea that it is unlucky to reveal to others a marvel one has seen oneself, or to repeat certain taboo words. A lad in the Santa Cruz mountains explained the taboo by saying that Anansi had “six” legs. Another said that Anansi’s mother’s name was “Six.” So in Pamela Smith (JAFL 9: 278), the Queen’s name is “Five.” Compare Rivière, 177; Krug, JAFL 25: 120; Schwab, JAFL 32: 437, and the next two numbers in this collection.
The story is based on the belief that it's bad luck to share a wonder you've witnessed or to say specific forbidden words. A boy in the Santa Cruz mountains described the taboo by saying Anansi had “six” legs. Another mentioned that Anansi’s mother was named “Six.” In Pamela Smith (JAFL 9: 278), the Queen’s name is “Five.” Refer to Rivière, 177; Krug, JAFL 25: 120; Schwab, JAFL 32: 437, and the next two entries in this collection.
32. The Law against Back-biting. [__A_TAG_PLACEHOLDER_0__]
Parkes learned this story on board ship coming from Africa. It is common in Jamaica, and the wit by which the revenge is effected seems to be an individual invention, as it varies from story to story. In Junod’s Ba-ronga version (156–158), Piti, the fool, amuses himself by the roadside instead of going to herd cattle. Everyone who reproaches him falls dead. Later he restores his victims to life by means of fire.
Parkes heard this story while on a ship coming from Africa. It's a common tale in Jamaica, and the clever way the revenge is carried out appears to be a personal twist, as it changes from one story to another. In Junod’s Ba-ronga version (156–158), Piti, the fool, has fun by the roadside instead of tending to the cattle. Anyone who criticizes him ends up dead. Later, he brings his victims back to life using fire.
33. Fling-a-mile. [__A_TAG_PLACEHOLDER_0__]
Jekyll, 152–155, has a good version of this very popular Jamaica story.
Jekyll, 152–155, has a great version of this well-known Jamaican story.
Compare the Bulu tales, Schwab, JAFL 27: 284–285; 32: 434.
Compare the Bulu stories, Schwab, JAFL 27: 284–285; 32: 434.
In JAFL 27, Turtle sets a trap and by pretending to teach other animals who come along one by one how to use it, he catches one victim after another until he is himself caught.
In JAFL 27, Turtle sets a trap and, by pretending to teach other animals who come by one at a time how to use it, he catches one victim after another until he gets caught himself.
In JAFL 32, Pangolin offers to initiate the animals one by one and makes them climb a tree and jump upon a concealed rock, which kills them. Turtle finally circumvents the trick.
In JAFL 32, Pangolin suggests starting the initiation of the animals one by one, having them climb a tree and jump onto a hidden rock that ends up killing them. Turtle eventually figures out how to avoid the trick.
In a Jamaica version collected in Mandeville, Anansi holds a butchering at a place where there is a tree which seizes any person who leans against it and flings him upon a lance which Anansi has set up.
In a Jamaican version collected in Mandeville, Anansi is hosting a butchering at a spot with a tree that grabs anyone who leans against it and throws them onto a spear that Anansi has set up.
34. But-but and Anansi. [__A_TAG_PLACEHOLDER_0__]
The very popular story of Butterfly’s revenge is a somewhat obscured version of an old theme—the Jataka story of The Quail’s Friends, Francis and Thomas, 247–250. Compare Steel-Temple, Wide Awake Stories, 184; Gerber, Great Russian Animal Tales, Pub. Mod. Lang. Asso. of Am. 6: No. 2: 19–20; Grimm 58, The Dog and the Sparrow, discussed in Bolte u. Polívka 1: 515–519.
The widely popular tale of Butterfly’s revenge is a slightly altered take on an old theme—the Jataka tale of The Quail’s Friends, Francis and Thomas, 247–250. Compare Steel-Temple, Wide Awake Stories, 184; Gerber, Great Russian Animal Tales, Pub. Mod. Lang. Asso. of Am. 6: No. 2: 19–20; Grimm 58, The Dog and the Sparrow, discussed in Bolte u. Polívka 1: 515–519.
Though common to-day, the story seems to be of comparatively late introduction. Old Edwards, over eighty, heard it when he was “ripe.” Compare Tremearne, 231. [255]
Though it's common today, the story appears to have been introduced relatively recently. Old Edwards, who is over eighty, heard it when he was "ripe." Compare Tremearne, 231. [__A_TAG_PLACEHOLDER_0__]
35. Tumble-bug and Anansi. [__A_TAG_PLACEHOLDER_0__]
The story of Tumble-bug’s revenge is even more common than the last number. In Wona, 51–55, Tumble-bug is carrying butter and Anansi only lard. Anansi proposes that they put their loads together, sees that Tumble-bug’s is at the bottom, and makes the ruling in order that he may get the butter and Tumble-bug the lard. Compare number 46 and the opening episode of the last number.
The story of Tumble-bug’s revenge is even more common than the previous one. In Wona, 51–55, Tumble-bug is carrying butter while Anansi only has lard. Anansi suggests they combine their loads, notices that Tumble-bug’s load is at the bottom, and makes a decision so that he can get the butter and Tumble-bug gets the lard. Compare this to number 46 and the opening scene from the last one.
The revenge story is recent. In Wona, Tumble-bug suffers further at Anansi’s hands.
The revenge story is new. In Wona, Tumble-bug experiences more suffering at the hands of Anansi.
In Tremearne, FL 21: 213–214, Tortoise and Spider have a bull in common; Tortoise eats the liver and Spider claims in compensation the whole bull. Tortoise pretends dead and frightens Spider, who thinks it is a spirit and gives him everything.
In Tremearne, FL 21: 213–214, Tortoise and Spider share a bull; Tortoise eats the liver, and Spider demands the entire bull as compensation. Tortoise pretends to be dead and scares Spider, who believes it's a ghost and gives him everything.
36. Horse and Anansi. [__A_TAG_PLACEHOLDER_0__]
For the trick of sending after fire in order to enjoy the whole of a common store compare Koelle, 166–167; Tremearne, 255, 263; Hartt, 34; Harris, Friends, 79–80; Nights, 282–284; Christensen, 89; Georgia, JAFL 32: 403.
For the trick of sending after fire to take advantage of a shared resource, see Koelle, 166-167; Tremearne, 255, 263; Hartt, 34; Harris, Friends, 79-80; Nights, 282-284; Christensen, 89; Georgia, JAFL 32: 403.
For the trick of leaving the knife or the spoon behind, see number 11 in this collection.
For how to leave the knife or spoon behind, check out number 11 in this collection.
It is clear, from the picture drawn of Horse as he starts for the Fire, that the story-teller thinks of the actors in the story as animals, even when he shows them behaving like human beings.
It’s obvious from the image of Horse setting off for the Fire that the storyteller views the characters in the story as animals, even when they're acting like humans.
37. Anansi in Monkey Country. [__A_TAG_PLACEHOLDER_0__]
Mrs. W. E. Wilson (Wona) thinks that the second version of the story, told by Jekyll, 70–72, is not a true negro form, because of the great respect in which Jamaica negroes hold the rites of the established church.
Mrs. W. E. Wilson (Wona) believes that the second version of the story, as told by Jekyll, 70–72, is not a genuine black form, due to the high regard that Jamaican blacks have for the practices of the established church.
Compare Cronise and Ward, 133–145; Fortier, 24–27.
Compare Cronise and Ward, 133–145; Fortier, 24–27.
38. Curing the Sick. [__A_TAG_PLACEHOLDER_0__]
In Parkes’s version, the substitution of the human for the fish victim not only spoils the wit of the story but obscures its relation to the story of Anansi’s visit to fish-country as it appears in number 39. The identity of the two is proved by the structure of the [256]story, which falls into two parts. (1) Anansi, pretending to cure a sick relative, eats her instead. (2) The mule offers to avenge her and plays dead outside Anansi’s door; when he attempts to make use of her for food, she drags him into the water and drowns him, as in number 6.
In Parkes’s version, replacing the human with the fish victim not only ruins the humor of the story but also hides its connection to Anansi's visit to fish-country as seen in number 39. The link between the two is shown by the structure of the [__A_TAG_PLACEHOLDER_0__]story, which is divided into two parts. (1) Anansi pretends to help a sick relative but ends up eating her instead. (2) The mule steps in to get revenge and feigns death outside Anansi’s door; when Anansi tries to use her for food, she pulls him into the water and drowns him, similar to number 6.
For (1) compare Cronise and Ward, 226–230, where Rabbit pretends to cure Leopard’s children and eats them up; Nassau, 125–126, where Tortoise pretends to bring children out of Crocodile’s hundred eggs, and eats them all.
For (1) compare Cronise and Ward, 226–230, where Rabbit pretends to cure Leopard’s children and eats them up; Nassau, 125–126, where Tortoise pretends to bring children out of Crocodile’s hundred eggs, and eats them all.
(2) In Parsons’s Portuguese negro story, JAFL 30: 231–235, Lob escapes from the island where the indignant birds have abandoned him, by bribing Horse-fish to carry him across. He promises to pay her well, but abandons the horse-fish as soon as he touches shore. She remains weeping on the shore. Lob thinks her dead and starts to cut her up. She drags him into the sea and drowns him. There are small touches in the story which prove its identity with the Jamaica version. When Lob’s wife weeps, Lob says, “She is just playing with me, she is not going to do anything.” In Parkes’s story, Anansi says to the mule who is dragging him into the sea, “A little fun me mak wid you, no mean i’.” In both Jamaica versions, Mule turns Anansi over to the vengeance of the fishes; in the Portuguese, he is drowned.
(2) In Parsons’s Portuguese black story, JAFL 30: 231–235, Lob escapes from the island where the angry birds have left him by paying Horse-fish to take him across. He promises to compensate her generously, but abandons the horse-fish as soon as he makes landfall. She is left crying on the shore. Lob thinks she’s dead and starts to cut her up. She pulls him into the water and drowns him. There are small details in the story that show its connection to the Jamaican version. When Lob’s wife cries, Lob says, “She’s just playing with me, she’s not going to do anything.” In Parkes’s story, Anansi tells the mule dragging him into the sea, “I’m just having a little fun with you, no big deal.” In both Jamaican versions, the Mule gives Anansi over to the fish’s revenge; in the Portuguese story, he gets drowned.
In Jekyll, 135–137, an old lady meddles with a jar she has been told not to touch and which, as soon as she gets her hand in, drags her to the sea and drowns her.
In Jekyll, 135–137, an old woman messes with a jar she was warned not to touch, and as soon as she reaches for it, it pulls her into the sea and drowns her.
In Jekyll, 125, “Cousin Sea-mahmy” makes his son Tarpon carry Anansi to shore, and Anansi gets him into the pot by the trick of taking turns weighing each other, as in number 16.
In Jekyll, 125, “Cousin Sea-mahmy” has his son Tarpon take Anansi to the shore, and Anansi tricks him into the pot by taking turns weighing each other, as seen in number 16.
In Pamela Smith, 44–46, Anansi eats the sick mother under pretence of cure, and bribes Dog to carry him across the river, but there is no vengeance; Dog himself is swallowed by Crocodile.
In Pamela Smith, 44–46, Anansi deceives the sick mother by pretending to cure her and pays Dog to help him cross the river, but there’s no revenge; Dog himself gets eaten by Crocodile.
39. Anansi, White-belly and Fish. [__A_TAG_PLACEHOLDER_0__]
Jekyll, 129–131, and Milne-Home, 35–39, have excellent versions of this very popular Jamaica story, which, in its full form, is made up of four episodes. (1) The birds take Anansi across the water to their feeding-place where, because of his bad behavior, they abandon him. (2) Anansi visits Fish and claims relationship. Fish tests him with a cup of hot pop, which he cools in the sun under pretence of heating it hotter. (3) He is lodged for the night with a box of eggs, all of which he eats but one; and when called upon to count the eggs, brings Fish the same one every time, [257]after wiping off the mark. (4) Fish sends her children to row him home. He fools them out of heeding her call when she discovers the loss of the eggs. Once on shore, he fries and eats the children.
Jekyll, 129–131, and Milne-Home, 35–39, have great versions of this very popular Jamaican story, which, in its complete form, consists of four episodes. (1) The birds take Anansi across the water to their feeding place where, due to his bad behavior, they leave him behind. (2) Anansi visits Fish and claims to be related to her. Fish tests him with a cup of hot pop, which he cools in the sun while pretending to heat it even more. (3) He spends the night with a box of eggs, eating all but one; when asked to count the eggs, he brings Fish the same one every time, after wiping off the mark. (4) Fish sends her children to row him home. He tricks them into ignoring her call when she realizes the eggs are missing. Once on shore, he fries and eats the children.
Compare Tremearne, 265–266; Head-hunters, 324–326; Rattray, 2: 88–104; Parsons, Portuguese negroes, JAFL 30: 231–235; Andros Island, 2–3.
Compare Tremearne, 265–266; Head-hunters, 324–326; Rattray, 2: 88–104; Parsons, Portuguese blackes, JAFL 30: 231–235; Andros Island, 2–3.
(2) The test of relationship occurs in Jekyll and in Tremearne, Head-hunters. It belongs to the same class of boasts as those of the Clever Tailor in Grimm 20 and 183.
(2) The test of relationship happens in Jekyll and in Tremearne, Head-hunters. It falls into the same category of bragging as those of the Clever Tailor in Grimm 20 and 183.
(3) In Milne-Home, the scorpion trick is employed to guard the eggs, as in number 7, and Anansi complains of “fleas” biting him. The episode is lacking in Jekyll.
(3) In Milne-Home, the scorpion trick is used to protect the eggs, as in number 7, and Anansi complains about "fleas" biting him. The episode is missing Jekyll.
In Tremearne, Head-hunters, when Spider breaks the egg-shells, the children cry out to know what is the matter and Spider says he is hiccoughing.
In Tremearne, head-hunters, when Spider cracks the eggshells, the kids shout to ask what’s going on, and Spider says he’s hiccuping.
The egg-counting trick generally occurs in a different connection. The trickster visits Tiger’s house, eats all the cubs but one, and counts that one many times. Compare Callaway, 24–27; MacDonald 1: 55–56; Theal 111; Jacottet, 40–45; Rattray, Chinyanje, 137–138; Harris, Nights, 346–348.
The egg-counting trick usually takes place in a different context. The trickster goes to Tiger’s house, eats all the cubs except for one, and counts that one multiple times. Compare Callaway, 24–27; MacDonald 1: 55–56; Theal 111; Jacottet, 40–45; Rattray, Chinyanje, 137–138; Harris, Nights, 346–348.
(4) In Jekyll, Anansi visits “Sea-mahmy,” who is a mermaid, and her son, “Trapong,” or tarpon, takes him home. In Milne-Home, “Alligator” is host; a “boatman” the ferryman. Lob gets “aunt” sea-horse to carry him to shore. In my Jamaica versions, the sons are the ferrymen and are generally cooked and eaten at the other end. The misinterpreted call occurs in all Jamaica versions and in Tremearne, Head-hunters. In the Lob story, Lob mutters an insult; when asked to repeat his words, he declares that he has merely praised the sea-horse’s swimming; compare Parsons, Sea Islands, 54–56. For the fate of the ferryman, see also note to number 38 and compare Anansi’s treatment of Rat in the note to number 7.
(4) In Jekyll, Anansi visits “Sea-mahmy,” who is a mermaid, and her son, “Trapong,” or tarpon, takes him home. In Milne-Home, “Alligator” is the host; a “boatman” is the ferryman. Lob gets “aunt” sea-horse to carry him to shore. In my Jamaican versions, the sons are the ferrymen and are usually cooked and eaten at the other end. The misinterpreted call happens in all Jamaican versions and in Tremearne, Head-hunters. In the Lob story, Lob mutters an insult; when asked to repeat his words, he says that he just praised the sea-horse’s swimming; see Parsons, Sea Islands, 54–56. For the fate of the ferryman, check the note to number 38 and compare Anansi’s treatment of Rat in the note to number 7.
40. Goat’s Escape. [__A_TAG_PLACEHOLDER_0__]
The story of Goat’s Escape is a favorite in Jamaica. See Milne-Home, 58–60; 65–66. It falls into two parts. (1) Goat and Dog are pursued and Dog escapes over a river which Goat cannot [258]cross. (2) Goat transforms himself into a stone, which the pursuer himself throws across the river. The introduction to the flight varies but (2) remains constant.
The story of Goat’s Escape is a favorite in Jamaica. See Milne-Home, 58–60; 65–66. It’s divided into two parts: (1) Goat and Dog are chased, and Dog makes it across a river that Goat can’t [__A_TAG_PLACEHOLDER_0__]cross. (2) Goat turns himself into a stone, which the pursuer ends up throwing across the river. The beginning of the chase changes, but (2) stays the same.
Compare: Jacottet, note page 262; Parsons, Andros Island, 103 and note; Jones, 121–123; 133–136.
Compare: Jacottet, note page 262; Parsons, Andros Island, 103 and note; Jones, 121–123; 133–136.
Version (a). Compare Jones, and Milne-Home, 58–60.
Version (a). Compare Jones and Milne-Home, 58–60.
Version (b). In Jekyll, 46–47, Puss gives the rats a ball and only those members of the family escape who attend to little Rat’s warning, for he has heard the cat’s song. Compare Chatelain, 189–191, and see note to number 86, where the little brother or sister discovers by the words of a song a treacherous intention.
Version (b). In Jekyll, 46–47, Puss gives the rats a ball, and only those family members who listen to little Rat’s warning escape, since he has heard the cat’s song. Compare Chatelain, 189–191, and see note to number 86, where the little brother or sister uncovers a treacherous intention through the lyrics of a song.
41. Turtle’s Escape. [__A_TAG_PLACEHOLDER_0__]
See number 58, part (3).
See number __A_TAG_PLACEHOLDER_0__, section (3).
42. Fire and Anansi. [__A_TAG_PLACEHOLDER_0__]
A less witty version of this popular Jamaica story occurs in Jekyll, 129–131.
A less clever version of this popular Jamaica story can be found in Jekyll, 129–131.
In Dayrell, 64–65, Sun and Water are great friends. Sun visits Water, but Water never visits Sun. At length, Sun invites Water and builds a great compound to receive him and his friends. All come, take possession, and crowd Sun and his wife, Moon, out into the sky.
In Dayrell, 64–65, Sun and Water are best friends. Sun goes to see Water, but Water never goes to see Sun. Eventually, Sun invites Water over and constructs a huge space to welcome him and his friends. Everyone arrives, makes themselves at home, and pushes Sun and his wife, Moon, out into the sky.
43. Quit-quit and Anansi. [__A_TAG_PLACEHOLDER_0__]
44. Spider Marries Monkey’s Daughter. [__A_TAG_PLACEHOLDER_0__]
45. The Chain of Victims [__A_TAG_PLACEHOLDER_0__]
Common as is the story of the “chain of victims” in Africa, Falconer gave me the only version I heard in Jamaica.
Common as the story of the “chain of victims” is in Africa, Falconer gave me the only version I heard in Jamaica.
Compare Koelle, 158–161; Dayrell, 6–10; Nassau, 245–247; Tremearne, 373–374; FL 21: 211–212; Lenz, 39–40; Boas, JAFL 25: 207–209; Rattray, 2: 58–72.
Compare Koelle, 158–161; Dayrell, 6–10; Nassau, 245–247; Tremearne, 373–374; FL 21: 211–212; Lenz, 39–40; Boas, JAFL 25: 207–209; Rattray, 2: 58–72.
46. Why Tumble-bug Rolls in the Dung. [__A_TAG_PLACEHOLDER_0__]
47. Why John-crow has a Bald Head. [__A_TAG_PLACEHOLDER_0__]
48. Why Dog is always Looking. [__A_TAG_PLACEHOLDER_0__]
In Milne-Home, 121, “Jack Spaniard” (a wasp-like fly) laughs at Mosquito’s boast till “he broke his waist in two.”
In Milne-Home, 121, “Jack Spaniard” (a wasp-like fly) laughs at Mosquito’s bragging until “he broke his waist in two.”
49. Why Rocks at the River are covered with Moss. [__A_TAG_PLACEHOLDER_0__]
See Milne-Home, 94–95; Jekyll, 52.
See Milne-Home, 94–95; Jekyll, 52.
Compare Parsons, Andros Island, 119–121 and note for references; Bundy, JAFL 32: 412–413, and see note to number 138.
Compare Parsons, Andros Island, 119–121 and note for references; Bundy, JAFL 32: 412–413, and see note to number 138.
For a discussion of Grimm 110, The Jew among Thorns, see Bolte u. Polívka 2: 490–503.
For a discussion of Grimm 110, The Jew among Thorns, see Bolte and Polívka 2: 490–503.
50. Why Ground-dove Complains. [__A_TAG_PLACEHOLDER_0__]
See number 21.
See number __A_TAG_PLACEHOLDER_0__.
51. Why Hog is always Grunting. [__A_TAG_PLACEHOLDER_0__]
52. Why Toad Croaks. [__A_TAG_PLACEHOLDER_0__]
See note to number 29.
See note for number __A_TAG_PLACEHOLDER_0__.
53. Why Woodpecker Bores Wood. [__A_TAG_PLACEHOLDER_0__]
In Barker, 123, three sons wish to do honor to their mother and the first declares that he will make her a “sepulchre of stone.”
In Barker, 123, three sons want to honor their mother, and the first one says that he will build her a "stone tomb."
54. Why Crab is afraid after Dark. [__A_TAG_PLACEHOLDER_0__]
The story represents a very wide-spread folk motive—that of a weak being who appeals to some deity for more power, but whose request is proved to be either needless or disastrous.
The story reflects a common folk theme—the idea of a powerless individual asking a deity for more strength, only for that request to turn out to be either unnecessary or harmful.
In Tremearne, FL 21: 360, an old woman is to teach Spider cunning. She sends him for a bottle of lion’s tears, an elephant’s tusk, a dog’s skin. Spider secures them all, and escapes her when she tries to kill him. She says, “If I taught you more cunning, you would destroy everybody.” This story is popular in Sea Islands, according to Dr. Parsons, JAFL 32: 404, and Sea Islands, 14–19. Compare Bundy, JAFL 32: 416–417, and note, page 416. [260]
In Tremearne, FL 21: 360, an old woman is going to teach Spider some clever tricks. She sends him to get a bottle of lion’s tears, an elephant’s tusk, and a dog’s skin. Spider manages to get everything and escapes when she tries to kill him. She says, “If I taught you any more clever tricks, you would ruin everyone.” This story is well-known in the Sea Islands, according to Dr. Parsons, JAFL 32: 404, and Sea Islands, 14–19. Check out Bundy, JAFL 32: 416–417, and see the note on page 416. [__A_TAG_PLACEHOLDER_0__]
In Tremearne, 270–271, Snake promises Scorpion a poison that will kill a man at once. Scorpion accidentally bites Snake, and she refuses the poison lest he kill everybody.
In Tremearne, 270–271, Snake promises Scorpion a poison that will instantly kill a man. Scorpion accidentally bites Snake, and she declines the poison to prevent him from harming everyone.
In Fortier, 13–19, the Devil gives the little Earthworm his wish: “I want to become big big and beat everybody who will come to trouble and bother me. Give me only that and I shall be satisfied.” The consequences are disastrous for the earth-worm.
In Fortier, 13–19, the Devil grants the little Earthworm his wish: “I want to be big and defeat anyone who tries to trouble and bother me. Just give me that, and I’ll be satisfied.” The outcomes are disastrous for the Earthworm.
In Folk-tales of the Malagasy, FLJ 1: 238–239, “the little Round Boy” smokes out God’s children and so wins his desire.
In Folk-tales of the Malagasy, FLJ 1: 238–239, “the little Round Boy” smokes out God’s children and thus gets what he wants.
In Ralston, 1–20, Sukra grants all an ambitious king’s wishes until he finally wishes to push Sukra himself off his seat. See Grimm, 19, The Fisherman’s Wife, Bolte u. Polívka 1: 138–148.
In Ralston, 1–20, Sukra grants all of an ambitious king’s wishes until he eventually wants to push Sukra himself off his seat. See Grimm, 19, The Fisherman’s Wife, Bolte u. Polívka 1: 138–148.
Compare the Panchatantra story quoted by Ralston, introduction to Tibetan Tales, Liii, of the weaver who asks for two pairs of arms and two heads in order to work faster, but is pelted by his terrified neighbors for his pains.
Compare the Panchatantra story quoted by Ralston, introduction to Tibetan Tales, Liii, about the weaver who asks for two pairs of arms and two heads to work faster, but is attacked by his frightened neighbors for his efforts.
55. Why Mice are no Bigger. [__A_TAG_PLACEHOLDER_0__]
Compare Parsons, Sea Islands, 19–22.
Compare Parsons, Sea Islands, 19-22.
56. Rat’s Wedding. [__A_TAG_PLACEHOLDER_0__]
57. Cockroach Stories. [__A_TAG_PLACEHOLDER_0__]
For version (a) compare number 6.
For version (a), compare number __A_TAG_PLACEHOLDER_0__.
For version (b) compare Tremearne, 314; Parsons, Andros Island, 90–91 and note.
For version (b), compare Tremearne, 314; Parsons, Andros Island, 90–91, and make a note.
58. Hunter, Guinea-hen and Fish. [__A_TAG_PLACEHOLDER_0__]
The story as Williams tells it is made up of three parts. (1) Bird and Hunter set up the same home without either knowing of the other. (2) Bird supplies Fish with wings and brings him to the feeding-patch, then takes the wings and flies away when Hunter comes in pursuit. (3) Fish is captured as the thief, but escapes by song and dance into the sea.
The story that Williams shares is divided into three parts. (1) Bird and Hunter create the same home without knowing about each other. (2) Bird gives Fish wings and takes him to the feeding area, then takes the wings back and flies away when Hunter comes after them. (3) Fish is caught as the thief but manages to escape by singing and dancing into the sea.
(1) See Grimm 27, Bremen Town Musicians, Bolte u. Polívka, 1: 237–239. Compare Barker, 141–143; Tremearne, FL 21: 495; Renel 2: 12–13; Parsons, Andros Island, 135; Rattray, 2: 34.
(1) See Grimm 27, Bremen Town Musicians, Bolte and Polívka, 1: 237–239. Compare Barker, 141–143; Tremearne, FL 21: 495; Renel 2: 12–13; Parsons, Andros Island, 135; Rattray, 2: 34.
(2) The episode is identical with Anansi and the Birds in number 39, but motivated differently. See numbers 2b, 5b, 21b. In Bates’s Jamaica version, JAFL 9: 122–124, Mudfish is left in [261]the Watchman’s hands without the preliminary episode of the common dwelling, and the escape is effected in the same manner.
(2) This episode is the same as Anansi and the Birds in number 39, but it has a different motivation. Check out numbers 2b, 5b, 21b. In Bates’s version from Jamaica, JAFL 9: 122–124, Mudfish is left in [__A_TAG_PLACEHOLDER_0__]the Watchman’s hands without the initial setup of the shared living situation, and the escape happens in the same way.
59. Rabbit Stories. [__A_TAG_PLACEHOLDER_0__]
60. The Animal Race. [__A_TAG_PLACEHOLDER_0__]
The wit of the animal race turns upon the fact that a slow animal, contrary to all expectation, wins over a swift. The story takes three forms. (1) The swift animal is so sure of winning that it delays and “slow but sure wins the race.” (2) The little animal wins by hanging on behind while the other runs, and thus slipping in ahead at the end. (3) The slow animal arranges a relay by placing one of its kind along the road and taking its own position in hiding near the goal. See Dähnhardt 4: 46–96.
The cleverness of animals revolves around the unexpected idea that a slow animal can beat a fast one. The story has three versions. (1) The fast animal is so confident in winning that it takes a break, leading to the saying, "slow and steady wins the race." (2) The small animal wins by staying behind while the other runs, and then sneaking ahead at the end. (3) The slow animal sets up a relay by positioning another one along the path while hiding near the finish line itself. See Dähnhardt 4: 46–96.
(1) The classic Aesopic moral appears in Parsons, Andros Island, 102–103; and in JAFL 30: 214.
(1) The classic Aesopic moral can be found in Parsons, Andros Island, 102–103; and in JAFL 30: 214.
(2) Compare Barker, 155–157; Madagascar, FLJ 2: 166–168; Natchez Indians, Swanton, JAFL 26: 203; Saurière, 104; Lenz, Estudios, 185, 187.
(2) Compare Barker, 155–157; Madagascar, FLJ 2: 166–168; Natchez Indians, Swanton, JAFL 26: 203; Saurière, 104; Lenz, Estudios, 185, 187.
In Grimm 20 (Bolte u. Polívka 1: 148–165), while the giant bears the trunk of the tree on his shoulders, the valiant tailor rides home from the forest in the branches and pretends that he has been carrying the heavier load of the two.
In Grimm 20 (Bolte u. Polívka 1: 148–165), while the giant carries the trunk of the tree on his shoulders, the brave tailor rides home from the forest in the branches and pretends that he has been carrying the heavier load of the two.
(3) The Jamaica stories always follow the form of the relay race, as in Jekyll, 39–43. Compare Basset 1: 15; Bleek, 32; Frobenius 3: 15; Rattray, Chinyanje 131; Renel 2: 150–152; Schwab, JAFL 27: 277; Hartt, 7–15; Smith, 543; Christensen, 5–9; Jones, 5–6; Edwards, 69; Harris, Uncle Remus, 87–91; Boas, JAFL 25: 214–215; Parsons, Sea Islands, 79; JAFL 30: 174; 32: 394; and references to American Indian stories in Boas, JAFL 25: 249; Ponape, Hambruch, Südsee-Märchen, p. 196; note, p. 347.
(3) The Jamaica stories always follow the format of a relay race, similar to Jekyll, 39–43. Compare Basset 1: 15; Bleek, 32; Frobenius 3: 15; Rattray, Chinyanje 131; Renel 2: 150–152; Schwab, JAFL 27: 277; Hartt, 7–15; Smith, 543; Christensen, 5–9; Jones, 5–6; Edwards, 69; Harris, Uncle Remus, 87–91; Boas, JAFL 25: 214–215; Parsons, Sea Islands, 79; JAFL 30: 174; 32: 394; and references to American Indian stories in Boas, JAFL 25: 249; Ponape, Hambruch, South Sea Tales, p. 196; note, p. 347.
The story is told in Grimm 187, discussed by Bolte u. Polívka 3: 339–355.
The story is found in Grimm 187, as discussed by Bolte & Polívka 3: 339–355.
For the flying-trial for a bride, compare Parsons, Andros Island, 101.
For the flying trial for a bride, see Parsons, Andros Island, 101.
61. The Fasting Trial. [__A_TAG_PLACEHOLDER_0__]
See number 149, where the bird in the tree starves and Hopping [262]Dick on the ground picks up worms and wins the match. In this story, though incomplete, it is intimated that the bird in the tree wins.
See number 149, where the bird in the tree is starving and Hopping [__A_TAG_PLACEHOLDER_0__]Dick on the ground picks up worms and wins the match. In this story, though incomplete, it suggests that the bird in the tree ultimately wins.
Compare Dayrell, 153–155; Harris, Nights, 370–373; Fortier, 34–37; Parsons, Andros Island, 97—99.
Compare Dayrell, 153–155; Harris, Nights, 370–373; Fortier, 34–37; Parsons, Andros Island, 97Understood. Please provide the text you'd like modernized.99.
In Dayrell, the birds propose to starve seven days to see which will be king. One leaves a hole out of which he creeps unobserved to feed.
In Dayrell, the birds decide to go without food for seven days to see who will be crowned king. One of them finds a way to sneak out unnoticed to eat.
In Harris, as in this Jamaica version, the winning bird takes up his station in the tree; the “fool bud” stays down by the creek.
In Harris, like in this Jamaica version, the winning bird perches in the tree; the "fool bud" remains down by the creek.
In Parsons, one bird chooses a fruit tree, the other a “dry” tree. The song sung by the winning bird runs,—
In Parsons, one bird picks a fruit tree, while the other opts for a "dry" tree. The song sung by the victorious bird goes,—
“This day Monday mornin’
"This Monday morning"
Tama tama tam!”
Tama tama tam!
and so on for the remaining days of the week.
and so on for the rest of the week.
In Fortier, the lady-love brings food to her favorite bird. The cooing song in the Jamaica versions suggests this connection.
In Fortier, the woman brings food to her favorite bird. The cooing song in the Jamaica versions hints at this connection.
62. Man is Stronger. [__A_TAG_PLACEHOLDER_0__]
Compare Koelle 177–179; Harris, Nights, 33–38; 330–333; Radin, JAFL 28: 397–398, and see Grimm 72, discussed by Bolte u. Polívka 2: 96–100, and Sebillot, Le Folk-lore de France, 3: 63.
Compare Koelle 177–179; Harris, Nights, 33–38; 330–333; Radin, JAFL 28: 397–398, and see Grimm 72, discussed by Bolte and Polívka 2: 96–100, and Sebillot, French Folklore, 3: 63.
63. The Pea that made a Fortune. [__A_TAG_PLACEHOLDER_0__]
Compare: Bleek, 90–94; Callaway, 37–40; Theal, 102–105; Renel 2: 60–63; Rivière, 95–97; Tremearne, 237–242; FL 21: 213–214; Barker, 177–180; Cronise and Ward, 313; Torrend, 169–172; Elmslie, FL 3: 92–95; Krug, JAFL 25: 113–114; Harris, Friends, 182–186, and see Grimm 83, Hans in Luck; Bolte u. Polívka 2: 201–203.
Compare: Bleek, 90–94; Callaway, 37–40; Theal, 102–105; Renel 2: 60–63; Rivière, 95–97; Tremearne, 237–242; FL 21: 213–214; Barker, 177–180; Cronise and Ward, 313; Torrend, 169–172; Elmslie, FL 3: 92–95; Krug, JAFL 25: 113–114; Harris, Friends, 182–186, and see Grimm 83, Hans in Luck; Bolte u. Polívka 2: 201–203.
64. Settling the Father’s Debt. [__A_TAG_PLACEHOLDER_0__]
For similar “enigmatic phrase” stories compare Basset 2: 147–148; Rivière, 160–162; Renel 2: 82–84; 89–90; 164–165. The version, however, resembles the drolls from the Wye valley recorded in FL 16:178, 352.
For similar “enigmatic phrase” stories, see Basset 2: 147–148; Rivière, 160–162; Renel 2: 82–84; 89–90; 164–165. However, this version is similar to the humorous tales from the Wye valley found in FL 16:178, 352.
65. Mr. Lenaman’s Corn-field. [__A_TAG_PLACEHOLDER_0__]
Parkes gave me the only version I got of this good story in Jamaica; he heard it in the parish of St. Ann. Barker, 181–184, tells the same for “Farmer Mybrow,” but only to the harvesting. In Cronise and Ward, 152–159, a man tries to harvest rice in Devil’s Town. The Devil does all the work, but eventually the pot of rice runs back to the Devil. [263]
Parkes shared with me the only version I received of this interesting story from Jamaica; he learned it in the parish of St. Ann. Barker, 181–184, tells a similar tale about “Farmer Mybrow,” but only covers the harvesting part. In Cronise and Ward, 152–159, a man attempts to harvest rice in Devil’s Town. The Devil does all the work, but in the end, the pot of rice returns to the Devil. [__A_TAG_PLACEHOLDER_0__]
66. Simon Tootoos.4 [__A_TAG_PLACEHOLDER_0__]
I heard this story more than once in Jamaica.
I’ve heard this story more than once in Jamaica.
Compare Renel 2: 167–168; 283–286; Bundy, JAFL 32: 420; Parsons, Andros Island, 62–65 and 62, note 1, for references.
Compare Renel 2: 167–168; 283–286; Bundy, JAFL 32: 420; Parsons, Andros Island, 62–65 and 62, note 1, for references.
In a manuscript story shown me by Mrs. W. E. Wilson (Wona) which she took down from her old nurse, the same song is adapted to another story of a disobedient boy. In this tale, the boy insists upon going out late at night. He is at last captured by an ogre named “Time-an’-tootoos” who carries him off to devour. Father, mother and sister refuse his cry for help, but the brother finally hears him and comes just in time to his rescue. The song runs:
In a manuscript story shared with me by Mrs. W.E. Wilson (Wona), which she recorded from her old nurse, the same song is applied to a different story about a disobedient boy. In this tale, the boy is determined to go out late at night. Eventually, he is caught by an ogre named “Time-an’-tootoos,” who takes him away to eat him. His father, mother, and sister ignore his pleas for help, but his brother finally hears him and arrives just in time to save him. The song goes:
Me muma, oh, me muma, oh,
Me muma, oh, me muma, oh,
Time-an’-tootoo, oh, lennan boy!
Time and again, oh, sweetheart!
Me muma, oh, me muma, oh,
Me muma, oh, me muma, oh,
Time-an’-tootoo, oh, lennan boy!
Time and again, oh, sweetheart!
Carry him go ’long, carry him go long,
Carry him along, carry him along,
Hard ears baby, oh, lennan boy!
Hard ears baby, oh, dear boy!
For the story, compare Parson’s Andros Island, “Disobedient Boy,” 155–156, and see Jacobs’s tale of Mr. Miacca, English Fairy Tales, third edition, revised, 171; Grimm, 42, The Godfather, Bolte u. Polívka 1: 375–377. This is the only case in which I found the same song adapted to the dialogue of two different stories.
For the story, compare Parson’s Andros Island, “Disobedient Boy,” 155–156, and see Jacobs’s tale of Mr. Miacca, English Fairy Tales, third edition, revised, 171; Grimm, 42, The Godfather, Bolte u. Polívka 1: 375–377. This is the only instance where I found the same song adapted to the dialogue of two different stories.
67. The Tree-wife. [__A_TAG_PLACEHOLDER_0__]
Compare Torrend, 40–44. For the answering spittle, compare Tremearne, 210; answering tufts of hair, Theal, 131; see note to number 15 and Bolte u. Polívka 1: 499; 2: 526–527. For beliefs about tracing something lost by means of spittle, see JAFL 2: 51, 52.
Compare Torrend, 40–44. For the answering saliva, see Tremearne, 210; for answering tufts of hair, check Theal, 131; refer to note to number 15 and Bolte u. Polívka 1: 499; 2: 526–527. For beliefs about using saliva to trace something lost, see JAFL 2: 51, 52.
68. Sammy the Comferee. [__A_TAG_PLACEHOLDER_0__]
This curious story seems to be a cross between the Potiphar’s wife episode with which the ballad of “Young Seidal” opens, and the African tale of the lard girl who melts if exposed to the sun.
This interesting story appears to combine elements of the Potiphar’s wife incident found in the ballad of “Young Seidal” and the African tale of the lard girl who melts when she's exposed to the sun.
Compare Dayrell, 1–2; Tremearne, 192; Parsons, Andros Island, 125 and note 2 for references.
Compare Dayrell, 1–2; Tremearne, 192; Parsons, Andros Island, 125 and note 2 for references.
69. Grandy Do-an’-do. [__A_TAG_PLACEHOLDER_0__]
In a Jamaica version by P. Smith, the story takes the form of the transformed mistress (numbers 84, 87). Toad betrays the witch to her suitor and teaches him the name by pronouncing which he discovers her true nature. In another Jamaica story (P. Smith, 38–40), the monster does not harm the woman who knows his name. [264]
In a Jamaican version by P. Smith, the story features the transformed mistress (numbers 84, 87). Toad betrays the witch to her lover and reveals her true nature by saying her name. In another Jamaican story (P. Smith, 38–40), the monster doesn’t hurt the woman who knows his name. [__A_TAG_PLACEHOLDER_0__]
The story belongs to the group of fatal-name stories so popular in Jamaica. See numbers 14, 17, 23, 31, 44, 75, 87, 88, 89, 92, 93. All turn upon name customs and superstitions such as are touched upon in Tremearne, 178–182; Renel, 2: 39–40; Theal 2: 214; and discussed in Clodd’s Magic in Names, New York, 1921; Frazer’s Golden Bough (1911) 3: 318–418. See also Bolte u. Polívka 1: 490–498, on Grimm 55.
The story is part of the popular fatal-name tales in Jamaica. See numbers 14, 17, 23, 31, 44, 75, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__, 89, 92, 93. All revolve around naming customs and superstitions, as mentioned in Tremearne, 178–182; Renel, 2: 39–40; Theal 2: 214; and explored in Clodd’s Magic in Names, New York, 1921; Frazer’s Golden Bough (1911) 3: 318–418. Also see Bolte u. Polívka 1: 490–498, on Grimm 55.
Compare Junod, 309–313; Tremearne, 274–278; 349–350; Dayrell, 79–80; Parsons, Andros Island, 114–115; Sea Islands, 22–23.
Compare Junod, 309–313; Tremearne, 274–278; 349–350; Dayrell, 79–80; Parsons, Andros Island, 114–115; Sea Islands, 22–23.
In this story, (1) a servant, refused food unless she tells the name of her mistress, learns the secret from a friendly animal; (2) the mistress discovers the traitor and avenges herself upon him or is herself vanquished.
In this story, (1) a servant is denied food unless she reveals her mistress's name and learns the secret from a friendly animal; (2) the mistress finds out about the traitor and gets her revenge, or she is defeated herself.
(1) In some African versions, girls come to wed a desirable suitor, who kills them if they cannot tell his name. One girl is polite to an old woman, who tells her the secret.
(1) In some African versions, girls are brought to marry a desirable suitor, who kills them if they can't reveal his name. One girl is respectful to an old woman, who shares the secret with her.
(2) In some African versions, as in number 93, the name is fatal. In Jamaica, its possession wins a reward, and the interest is likely to turn upon an explanatory ending. For the incident of singing the name, see Musgrave, FLR 3: 1: 53–54. For the bull-fight, see number 88, and compare Cronise and Ward, 55–65.
(2) In some African versions, like in number 93, the name is deadly. In Jamaica, having it brings a reward, and the focus is probably on an explaining conclusion. For the part about singing the name, see Musgrave, FLR 3: 1: 53–54. For the bullfight, see number 88, and check Cronise and Ward, 55–65.
70. Jack and Harry. [__A_TAG_PLACEHOLDER_0__]
This fragmentary story belongs, with the Man-crow story of number 90, to a much longer African story which relates the adventures of a child-hero whose father, dying, leaves instructions that the child’s will shall never be crossed. Incidents succeed one another of inhuman ingratitude and of intrepid heroism, based on the possession of magical powers, until the boy finally kills a bird-monster and performs other remarkable exploits.
This incomplete story, along with the Man-crow tale from number 90, is part of a much longer African narrative that tells the adventures of a child-hero. The child's father, on his deathbed, leaves instructions that his will must never be defied. A series of events unfolds, featuring brutal betrayal and brave heroism, fueled by magical abilities, until the boy ultimately defeats a bird-monster and accomplishes other impressive feats.
Compare Tremearne, How Auta killed Dodo, 408–412; Zeltner, Histoire de Kama, 47–62.
Compare Tremearne, How Auta Killed Dodo, 408–412; Zeltner, Kama's Story, 47–62.
“Harry” in this story is the counterpart of the older sister who acts as Kama’s mentor in Zeltner’s version, and of “Barra” in Tremearne. The four episodes are common to this and the Kama story,—the stolen breakfast, the insult to the sheltering old woman, and the two episodes of the breaking of the rescuing eagle’s wing, followed immediately by the abuse of the friendly tortoise. In Zeltner, the tortoise has restored the children to life. The common-place incidents of the Jamaica version are in curious contrast with the rich and varied phantasmagoria of the Senegambian tale. [265]
“Harry” in this story is like the older sister who serves as Kama’s mentor in Zeltner’s version, and also matches “Barra” in Tremearne. The four events are the same in this and the Kama story— the stolen breakfast, the insult to the old woman who offered shelter, and the two incidents involving the injury of the rescuing eagle’s wing, followed right after by the mistreatment of the helpful tortoise. In Zeltner, the tortoise brings the children back to life. The everyday events in the Jamaica version contrast sharply with the rich and diverse imagery of the Senegambian tale. [__A_TAG_PLACEHOLDER_0__]
The flight which brings disaster to the kindly shelterers occurs in the story of Tiger’s pursuit by the “Nyams,” told by Pamela Smith, 59–65. Compare Tremearne, 344–346.
The flight that brings disaster to the kind-hearted protector happens in the story of Tiger being chased by the “Nyams,” as told by Pamela Smith, 59–65. See also Tremearne, 344–346.
In Europe, the story of the Bear’s son in folk-tale and of Robert the Devil in romance have points in common with this story. See Grimm 90; Bolte u. Polívka 2: 285–297; as also Grimm’s Thumbling stories, numbers 37 and 45, and note (3) to number 30.
In Europe, the story of the Bear's son in folklore and Robert the Devil in romance share similarities with this story. See Grimm 90; Bolte u. Polívka 2: 285–297; as well as Grimm’s Thumbling stories, numbers 37 and 45, and note (3) to number 30.
71. Pea-fowl as Messenger. [__A_TAG_PLACEHOLDER_0__]
Jekyll, 84–85, connects the animal competitors with the story of making the dumb girl speak, as in numbers 95, 96. In Milne-Home, 73–77, the animals compete to sing at the king’s dance. In African parallels, some peril is involved of which a bird is to bear warning. But in all my versions and in those given by Mrs. Parsons from Andros Island, 112–113, the birds summon the father of a new-born child. The song of one of my versions from Maroon-town runs,
Jekyll, 84–85, links the animal rivals with the tale of making the mute girl speak, as seen in numbers 95, 96. In Milne-Home, 73–77, the animals compete to sing at the king’s ball. In similar African stories, there's an element of danger that a bird is meant to warn about. However, in all my versions and those shared by Mrs. Parsons from Andros Island, 112–113, the birds call for the father of a newborn child. The song from one of my versions from Maroon-town goes,
Mr. Canoe-lo, Mr. Canoe-lo,
Mr. Canoe-lo, Mr. Canoe-lo,
I want de key of de hall door,
I want the key to the hall door,
Mistress Canoe hard labour.
Mistress Canoe tough work.
Mrs. Parsons says that the negroes of Andros Island agreed that this was the most popular story on the island.
Mrs. Parsons says that the people of Andros Island agreed that this was the most popular story on the island.
Compare Torrend, 87–88; Junod, 140–141; Dennett, 103–104; Jacottet, 108; Theal, 63–66; Renel 1: 32–34; 279–281, 282–287; Parsons, Andros Island, 112–113; Sea Islands, 106.
Compare Torrend, 87–88; Junod, 140–141; Dennett, 103–104; Jacottet, 108; Theal, 63–66; Renel 1: 32–34; 279–281, 282–287; Parsons, Andros Island, 112–113; Sea Islands, 106.
Peafowl’s reward gives an explanatory turn to the end of the story. In Hendricks version from Mandeville, Peafowl sings,
Peafowl’s reward adds clarity to the conclusion of the story. In Hendrick's version from Mandeville, Peafowl sings,
Mister Conna Levrin, Mister Conna Levrin,
Mister Conna Levrin, Mister Conna Levrin,
When she’s going to die, ah-h!
When she’s going to die, oh no!
The husband reaches home in haste. The lady gives Pea-fowl the promised reward, and “he took the bag of gold and the silver, and in his joy he threw it right over his head, over his entire body, never remembered his two feet. That’s the reason why Pea-fowl’s so handsome all over—has such beautiful feathers and such ugly feet.”
The husband rushes home. The woman gives Pea-fowl the reward she promised, and “he grabbed the bag of gold and silver, and out of joy, he tossed it high over his head and all around his body, completely forgetting about his two feet. That’s why Pea-fowl is so handsome everywhere—he has such beautiful feathers and such ugly feet.”
72. The Barking Puppy. [__A_TAG_PLACEHOLDER_0__]
On the whole, the bird is a friendly spirit, the dog an unfriendly in African story. Here, as in number 28, the dog takes the place of the warning bird. The idea seems to be here that the dog, by calling his master’s name, invokes his spirit. [266]
Overall, the bird is a friendly figure, while the dog is an unfriendly one in African stories. Here, like in number 28, the dog replaces the warning bird. The idea seems to be that the dog, by calling out his master’s name, summons his spirit. [__A_TAG_PLACEHOLDER_0__]
Compare Junod, 93; Parsons, Andros Island, 165; and “The Hobyahs” in Jacobs, More English Fairy Tales, 127.
Compare Junod, 93; Parsons, Andros Island, 165; and “The Hobyahs” in Jacobs, More English Fairy Tales, 127.
In Junod, Dove warns Hippopotamus against Rabbit; Rabbit kills Dove. The feathers give warning; Rabbit burns all the feathers but one and mixes them with dirt; then the one feather gives warning.
In Junod, Dove cautions Hippopotamus about Rabbit; Rabbit ends up killing Dove. The feathers serve as a warning; Rabbit burns all the feathers except one and mixes the remaining feather with dirt; then that one feather provides the warning.
In Chatelain, 129, a dog warns of a murder. See note to number 73.
In Chatelain, 129, a dog warns of a murder. See note to number 73.
In Callaway, 52, a witch’s flesh is ground to powder and thrown into the water in order that it may not come back to life.
In Callaway, 52, a witch’s flesh is ground into powder and thrown into the water so that it won’t come back to life..
73. The Singing Bird. [__A_TAG_PLACEHOLDER_0__]
In Jekyll, 14–16, the incident of the warning bird is employed in the story of the two sisters, number 74. Version b is a poor rendering of Jekyll, 96–97.
In Jekyll, 14–16, the incident of the warning bird is used in the story of the two sisters, number 74. Version b is a weak interpretation of Jekyll, 96–97.
In Theal, 217–220, the younger of two brothers secures a magic gift of cattle. The elder lets him down into a water-hole to drink and, leaving him there, goes home with the cattle. A warning bird leads rescuers to the place. See, for the same story, Jacottet, 60–62 and note; Folk-Lore Jour. of. So. Af. 1: 139–147.
In Theal, 217–220, the younger of two brothers receives a magical gift of cattle. The older brother lets him down into a water hole to drink and then goes home with the cattle, leaving him behind. A warning bird guides rescuers to the spot. See, for the same story, Jacottet, 60–62 and note; Folk-Lore Jour. of. So. Af. 1: 139–147.
For the incident of the warning bird compare Torrend, 17; note 24–26; 166–167; Theal, 219; Renel 1: 30–31; Dayrell, 110–114; FLJ (SA) 1: 75–79. The motive is common in ballads; e.g. JAFL 20: 253. In the Cinderella story, it is a bird who gives warning of the false bride; e.g. Callaway, 130–135. Not all birds, only certain species, are looked upon as “prophet birds.” See Cronise and Ward, 175; Dennett, 8. That these birds may be regarded in some cases as the actual soul of the murdered person is evident from Renel’s story.
For the warning bird incident, refer to Torrend, 17; note 24–26; 166–167; Theal, 219; Renel 1: 30–31; Dayrell, 110–114; FLJ (SA) 1: 75–79. This motive is common in ballads; for example, JAFL 20: 253. In the Cinderella story, it is a bird that warns of the false bride; see Callaway, 130–135. Not all birds, only certain species, are seen as “prophet birds.” See Cronise and Ward, 175; Dennett, 8. The fact that these birds may sometimes be viewed as the actual soul of the murdered person is clear from Renel’s story.
In Parsons, Andros Island, 129–132, a tree sings of a murder. See Grimm 47, The Juniper Tree, and Bolte u. Polívka 1: 412–423 on Grimm 28, The Singing Bones.
In Parsons, Andros Island, 129–132, a tree sings about a murder. See Grimm 47, The Juniper Tree, and Bolte u. Polívka 1: 412–423 on Grimm 28, The Singing Bones.
74. Two Sisters. [__A_TAG_PLACEHOLDER_0__]
Jamaica versions of this popular story appear in Milne-Home, 70–72; Jekyll, 14–16; Trowbridge, JAFL 9: 283–284. Parsons Andros Island, 150–152, has equivalent versions.
Jamaica versions of this popular story can be found in Milne-Home, 70–72; Jekyll, 14–16; Trowbridge, JAFL 9: 283–284. Parsons Andros Island, 150–152, has similar versions.
The False Bride motive is very common in African story. Compare Callaway, 105–130; 303–316; Theal, 56–66; 144–147; 151–154; Jacottet, 90–99; Torrend, 66–68; Dayrell, 126.
The False Bride theme is quite common in African stories. Check out Callaway, 105–130; 303–316; Theal, 56–66; 144–147; 151–154; Jacottet, 90–99; Torrend, 66–68; Dayrell, 126.
In number 101, the true bride comes at night and sings and is detected through the words of her song. In this story, she comes at night to suckle her child; see the Child ballad version noted [267]by Parsons, and Bolte u. Polívka 1: 76–96, on Grimm 11, Brother and Sister. In Theal, 55–66, the drowned woman comes at night to suckle her child, is watched, and a net set to catch her. In Theal, 144–147, the snare and the milk are set for the false instead of for the true bride as a test of her witch nature because no witch’s tail can escape the attraction of milk. This is like the old fable of the cat who became a lady, but betrayed her origin when a mouse ran across the floor.
In number 101, the real bride comes at night and sings, revealing herself through the lyrics of her song. In this tale, she arrives at night to nurse her child; see the Child ballad version referenced [__A_TAG_PLACEHOLDER_0__] by Parsons, and Bolte u. Polívka 1: 76–96, on Grimm 11, Brother and Sister. In Theal, 55–66, the drowned woman comes at night to nurse her child, is observed, and a net is set to catch her. In Theal, 144–147, the snare and the milk are set for the false bride instead of the true one as a test of her witch nature, since no witch’s tail can resist the lure of milk. This is similar to the old fable of the cat who became a lady but revealed her true nature when a mouse ran across the floor.
75. Assonah. [__A_TAG_PLACEHOLDER_0__]
This story has some elements in common with number 90. It falls into two parts. (1) A huge beast comes daily to the house and is finally shot. (2) A boy who must discover the name of the beast learns it by chance from an old woman and wins the reward.
This story shares some elements with number 90. It is divided into two parts. (1) A massive creature visits the house every day and is eventually killed. (2) A boy needing to find out the beast's name learns it by accident from an old woman and earns the reward.
(1) Compare Backus, JAFL 13: 27, where the animal is a bear.
(1) Compare Backus, JAFL 13: 27, where the animal is a bear.
(2) The connection between the first and the last part of this story, which seems to belong to the fatal name series, is lost. For the old woman as informant, compare references to number 69. For the audience, the point of the story evidently lay in the comic way in which Brown held up the imaginary monster’s skin between thumb and fore-finger and said, “No (is it not?) Assonah ’kin?” Assonah is generally supposed to be an elephant.
(2) The link between the beginning and ending of this story, which seems tied to the unfortunate name series, is unclear. For the old woman as the informant, see references to number 69. For the audience, the highlight of the story clearly was the funny way Brown held up the imaginary monster’s skin between his thumb and forefinger and said, “No (is it not?) Assonah ’kin?” Assonah is usually thought to be an elephant.
76. The Greedy Child. [__A_TAG_PLACEHOLDER_0__]
The idea of a water spirit who allows no one to cross a river without an offering of food, seems to be common in West Africa; e.g. Dayrell, 107–114. Jekyll, 100–101, Dry River, has a Jamaica version of this story. Compare also Tremearne, 209–210, 307–314.
The concept of a water spirit that doesn't let anyone cross a river without a food offering appears to be widespread in West Africa; for example, see Dayrell, 107–114. Jekyll, 100–101, Dry River, presents a Jamaican version of this tale. Also, see Tremearne, 209–210, 307–314.
77. Alimoty and Aliminty. [__A_TAG_PLACEHOLDER_0__]
For the exchange of colors see Bolte u. Polívka 1: 124–126. For place-changing and killing of the wrong victim see the same, 499–501. Compare Parsons, Sea Islands, 128.
For the exchange of colors, see Bolte & Polívka 1: 124–126. For place-changing and the killing of the wrong victim, see the same, 499–501. Compare Parsons, Sea Islands, 128.
The incident is common in African story, e.g. Tremearne, 430; Dennett, 47; Torrend, 33; Junod, 163. The setting of the story is often similar to number 23 where a parent calls upon outside aid to get rid of a troublesome child.
The incident is common in African stories, e.g. Tremearne, 430; Dennett, 47; Torrend, 33; Junod, 163. The setting of the story is often similar to number 23 where a parent seeks outside help to deal with a difficult child.
78. The Fish Lover. [__A_TAG_PLACEHOLDER_0__]
This story is very common in Jamaica. See Milne-Home, 91–93, and compare Renel 1: 203–204; 206–208 (origin of water-beings); Renel 2: 268–269; Parsons, Andros Island, 61, and note for references; Sea Islands, 137. [268]
This story is quite popular in Jamaica. Check Milne-Home, pages 91–93, and compare Renel 1: 203–204; 206–208 (origin of water beings); Renel 2: 268–269; Parsons, Andros Island, page 61, and see the notes for references; Sea Islands, page 137. [__A_TAG_PLACEHOLDER_0__]
In Smith, 573–584, a young man changes into a fish in order to escape the attentions of the ladies. He comes out when his mother calls him. He is finally lured out and caught in the meshes of his lover’s hair.
In Smith, 573–584, a young man transforms into a fish to avoid the attention of the women. He comes out when his mother calls him. He ultimately gets lured out and trapped in the strands of his lover’s hair.
In Grimm 8, Bolte u. Polívka 1: 69–70, a little girl is forced by her brothers to go out and cut peat with a dull knife. Her elf-lover stretches out a sharp knife to her from the hill where he lives and tells her to call him by striking on the stone. The brothers wonder how she can cut the peat, and spy upon her. They strike the stone, take the knife and cut off the elf’s hand, who thereafter disappears.
In Grimm 8, Bolte u. Polívka 1: 69–70, a little girl is made by her brothers to go outside and cut peat with a dull knife. Her elf-lover reaches out a sharp knife to her from the hill where he lives and tells her to call him by hitting the stone. The brothers are confused about how she can cut the peat and keep an eye on her. They hit the stone, grab the knife, and cut off the elf’s hand, causing him to disappear afterward.
79. Juggin Straw Blue. [__A_TAG_PLACEHOLDER_0__]
The story is confused in the telling. It has three parts. (1) A water-being helps a girl who is abused by her aunt and sent to fetch water with too heavy a jug. (2) The water-being pursues and carries off the girl, though she is locked in an iron chest. (3) The girl’s lover comes to her rescue and defeats the monster. See the next number and perhaps 99.
The story is unclear in how it's told. It has three parts. (1) A water spirit helps a girl who is mistreated by her aunt and forced to fetch water with an overly heavy jug. (2) The water spirit chases and takes the girl, even though she's locked in an iron chest. (3) The girl’s boyfriend comes to save her and defeats the monster. Check the next entry and maybe 99.
80. The Witch and the Grain of Peas. [__A_TAG_PLACEHOLDER_0__]
There are two parts to this story. (1) The witch step-mother discovers that the girl has eaten food in her house and threatens to drown her. (2) The lover comes to rescue her and fights the step-mother.
There are two parts to this story. (1) The wicked stepmother finds out that the girl has eaten food in her house and threatens to drown her. (2) The boyfriend comes to save her and battles the stepmother.
(1) Compare Jacottet, 166–175, and Lewis, 253–255.
(1) Compare Jacottet, 166–175, and Lewis, 253–255.
(2) For the fight, compare numbers 69, 79, 88, 89, 90. For the fight with eggs see number 79 and compare Fortier, 11–13. Eggs are used as propitiatory offerings to a water monster, as in Dayrell, 130, and are among the most useful objects employed for conjuring. In Zeltner, 1–6, eggs are used for magical purposes in the fight with a witch, but arrows serve as the actual weapons.
(2) For the fight, compare numbers 69, 79, 88, 89, 90. For the fight involving eggs, see number 79 and compare Fortier, 11–13. Eggs are used as offerings to a water monster, as mentioned in Dayrell, 130, and are one of the most useful items for conjuring. In Zeltner, 1–6, eggs are used for magical purposes during the fight with a witch, but arrows are the actual weapons used.
81. The Witch at Bosen Corner. [__A_TAG_PLACEHOLDER_0__]
This nursery tale was commonly recited to me by women, and a great many versions differed only in trifling respects from the pattern employed in the oldest Jamaica version on record, Lewis, 255–259.
This nursery rhyme was often told to me by women, and many versions varied only slightly from the one used in the oldest recorded Jamaican version, Lewis, 255–259.
Here the girl breaks a jug and is sent to get a new one. Three old women appear to her one after another, the last of them headless, to test her courtesy. The cat appears, the rice is cooking. The eggs to be selected are the “silent” ones out of a number of fine large ones that cry “take me.” Out of the first egg comes the jug after which she has been sent; the other two make her fortune. [269]
Here, the girl breaks a jug and is told to get a new one. Three old women show up to her one after another, the last one being headless, to test her politeness. The cat shows up, and the rice is cooking. The eggs she needs to pick are the “silent” ones among a bunch of large ones that shout “pick me.” From the first egg comes the jug she was sent for; the other two will bring her luck. [__A_TAG_PLACEHOLDER_0__]
P. Smith’s version, 31–34, has more direct Frau Holle incidents. The good girl fulfils as she advances the requests of the grass, ping-wing and bramble, the fruit-tree and the cow. When the old woman sends her to draw water with a basket, Turtle tells her to put a plantain-leaf inside. She selects a little ugly calabash. When she is pursued by “axe-men” (as in number 82), the things she has been kind to befriend her, as in Wona’s version of Brother Dead.
P. Smith’s version, 31–34, includes more straightforward Frau Holle events. The good girl meets the demands of the grass, ping-wing, bramble, fruit tree, and cow as she goes along. When the old woman tells her to fetch water with a basket, Turtle advises her to place a plantain leaf inside. She chooses a small, unattractive calabash. When she is chased by "axe-men" (as in number 82), the things she had been kind to come to her aid, similar to Wona’s version of Brother Dead.
In a manuscript version in the collection of Mrs. W. E. Wilson (Wona), Yuckie and Jubba are the two daughters. Yuckie has a present of a string of amber beads. She puts them about her neck and says “bad dey behind you, good dey before you,” but this only in dream. She loses the beads in the river and is turned out of the house. On her way, she sees and greets kindly a foot and a hand, and scratches the back of an ugly old woman, without complaining of the insects which sting her. The pot of rice, the cat, and the eggs are as above. The fine eggs say “Tek me no,” the dirty ones, “No tek me.” Compare FLJ (SA) 1; 111–116, where the girls pretend to throw their beads into the water and thus deceive one girl into doing so, who has then to go down to the home of the water monster to get them back.
In a manuscript version from Mrs. W. E. Wilson's collection (Wona), Yuckie and Jubba are the two daughters. Yuckie receives a string of amber beads as a gift. She puts them around her neck and says, “bad days behind you, good days ahead,” but that’s only in a dream. She loses the beads in the river and is kicked out of the house. On her journey, she kindly greets a foot and a hand, and she scratches the back of an ugly old woman, not complaining about the bugs that sting her. The pot of rice, the cat, and the eggs are the same as before. The nice eggs say, “Take me not,” while the dirty ones say, “Don’t take me.” Compare FLJ (SA) 1; 111–116, where the girls pretend to throw their beads into the water and trick one girl into doing it, leading her to go down to the water monster's home to get them back.
The variants from Andros Island, Parsons, 17–26, show no such uniformity. They are sometimes confused with the pumpkin story of Parsons, 26–27, and Milne-Home, 84–88, in which the choice of pumpkins is like that of the eggs in this story.
The variations from Andros Island, Parsons, 17–26, do not demonstrate the same consistency. They are occasionally mistaken for the pumpkin tale from Parsons, 26–27, and Milne-Home, 84–88, where selecting pumpkins is similar to choosing the eggs in this story.
The theme is very common in African collections. Compare MacDonald 1:298–301; Junod, 191–192; 237–242; Torrend, 75–80; Tremearne, 307–314; 401–407; Barker, 89–94; Nassau, 213; Renel 1:50–64; Bundy, JAFL 32:406; and Parsons, Andros Island, note 1, page 17 for further references. See Grimm 24, Frau Holle; Bolte u. Polívka 2:207–227.
The theme is quite common in African collections. See MacDonald 1:298–301; Junod, 191–192; 237–242; Torrend, 75–80; Tremearne, 307–314; 401–407; Barker, 89–94; Nassau, 213; Renel 1:50–64; Bundy, JAFL 32:406; and Parsons, Andros Island, note 1, page 17 for more references. Check Grimm 24, Frau Holle; Bolte u. Polívka 2:207–227.
82. The Witch and the Three Dogs. [__A_TAG_PLACEHOLDER_0__]
It has five parts. (1) Two brothers are out penning cattle and one, going for fire, surprises a witch in the act of feeding her family, which she carries about in her own body. (2) The witch, bent on revenge, follows them home and proposes, as a test for a husband, knocking a calabash from her head with a missile; the boy throws a frail missile and succeeds. (3) At night, the witch [270]sharpens her razor to kill him, but each time she approaches, one of his dogs warns him. (4) The boy departs with his bride, leaving his dogs chained, but he places a pot in the middle of the floor and warns his mother when the liquid in the pot begins to boil to loosen the dogs to his rescue. (5) He climbs a tree to escape the witch. She produces axes and axe-men by tapping her body and proceeds to chop the tree, which he restores magically until his dogs rush in and tear up the witch.
It has five parts. (1) Two brothers are out herding cattle, and one of them, while going to get firewood, stumbles upon a witch feeding her family, which she carries inside her own body. (2) The witch, seeking revenge, follows them home and suggests a challenge for a husband: knocking a gourd off her head with a thrown object; the boy throws a weak projectile and manages to succeed. (3) At night, the witch sharpens her razor to kill him, but each time she gets close, one of his dogs warns him. (4) The boy leaves with his bride, keeping his dogs tied up, but he puts a pot in the center of the floor and tells his mother that when the liquid in the pot starts boiling, she should free the dogs to come to his rescue. (5) He climbs a tree to avoid the witch. She creates axes and axe-wielders by tapping her body and starts chopping the tree, which he magically repairs until his dogs rush in and attack the witch.
Compare Barker, 123–128; Callaway, 51–54; Chatelain, 103–110; Jacottet, 58; Renel 1:86–93; Theal, 46; Tremearne, 432–441; Zeltner, 61; FLJ (SA) 1:13–17; 21–25; Lenz, 15–17; Edwards, 72; Harris, Friends, 91–100; Parsons, Andros Island, 66–70; Sea Islands, 80–88; JAFL 30:189–190; JAFL 25:259; 32:399–400.
Compare Barker, 123–128; Callaway, 51–54; Chatelain, 103–110; Jacottet, 58; Renel 1:86–93; Theal, 46; Tremearne, 432–441; Zeltner, 61; FLJ (SA) 1:13–17; 21–25; Lenz, 15–17; Edwards, 72; Harris, Friends, 91–100; Parsons, Andros Island, 66–70; Sea Islands, 80–88; JAFL 30:189–190; JAFL 25:259; 32:399–400.
(1) “Possessing the fire” is a sign of magic power, according to Junod, 157, note. In Edwards, “De big worrum” has fire. A father sends two sons in turn to fetch it, but as they reach after the fire the worm swallows them. The father goes with a lance that glistens, is swallowed, cuts open the worm and rescues all the people the worm has swallowed. In Renel, 88, the pursuing monster swallows people alive. Compare Tremearne, and Parsons, Andros Island, 67, 68.
(1) “Having the fire” is a sign of magical power, according to Junod, 157, note. In Edwards, “The big worm” has fire. A father sends his two sons one after the other to get it, but as they reach for the fire, the worm swallows them. The father goes himself with a shiny lance, gets swallowed, cuts open the worm, and saves all the people it has swallowed. In Renel, 88, the chasing monster swallows people alive. Compare Tremearne and Parsons, Andros Island, 67, 68.
In Tremearne, a hunter sees a witch knocking herself and feeding monsters all over her body. In Jacottet, an axe chops out of the body of the witch the cows which are the cause of the two brothers’ quarrel.
In Tremearne, a hunter witnesses a witch hitting herself and attracting monsters all over her body. In Jacottet, an axe emerges from the body of the witch, releasing the cows that sparked the feud between the two brothers.
(2) In Barker, the episode of the calabash is attached to the story of the hunter, told in number 84. The elephant whose tail he has cut off turns into a lady and goes to find her mutilator. She proposes a test similar to the test in this story. In Tremearne, the witch proposes the test, as in this story, because the hunter has seen more than he should.
(2) In Barker, the part about the calabash is linked to the story of the hunter, shared in number 84. The elephant whose tail he cut off transforms into a woman and goes to confront her mutilator. She suggests a challenge similar to the one in this story. In Tremearne, the witch suggests the challenge, just like in this story, because the hunter has witnessed more than he was supposed to.
(3) For this episode see note to number 83 and references. In Tremearne, the boy’s father insists upon the son’s taking a horse, a sword, and gourds. When the witch sharpens her teeth to eat the boy, the horse wakens him. In Parsons, Andros Island, 68, the boy escapes the witch’s razor by turning into a bucket of water.
(3) For this episode, see the note to number 83 and references. In Tremearne, the boy’s father insists that his son take a horse, a sword, and gourds. When the witch sharpens her teeth to eat the boy, the horse wakes him up. In Parsons, Andros Island, 68, the boy escapes the witch’s razor by transforming into a bucket of water.
(4) It is not clear how this episode of the life token got attached to the story. I do not find it in African versions. That it is fairly constant is shown in Parsons, 66, 67, 69. In the more common form of the story of the Two Brothers, with which this story has some elements in common, the life-token often takes the form of [271]a knife stuck in a tree; see number 104. In Tremearne, 298, the treed husband has carried his flute, with which he warns his wife to loosen his dogs very much in the manner of Roland at Roncevalle. In Jekyll, 35, the water in a white saucer set in the sun turns to blood, but this is a Blue-beard story.
(4) It's unclear how this episode of the life token became part of the story. I don't find it in African versions. Its consistency is demonstrated in Parsons, 66, 67, 69. In the more common version of the Two Brothers story, which shares some elements with this one, the life-token usually takes the form of [__A_TAG_PLACEHOLDER_0__]a knife lodged in a tree; see number 104. In Tremearne, 298, the husband stuck in a tree carries his flute, with which he warns his wife to let his dogs loose, similar to Roland at Ronceval. In Jekyll, 35, the water in a white saucer left in the sun turns to blood, but this is a Blue-beard story.
(5) Climbing a tree to escape an enemy is one of the commonest episodes in African flight stories. See number 89. Here it occurs combined with the axe-chopping contest and the rescue by dogs, who rush in at the end and tear the pursuer to pieces. In Tremearne, the woman transforms herself in various ways before the dogs succeed in killing her. They then devour every drop of her blood. In number 104, the dogs are restrained from taking part in the fight with the witch by being chained by the witch’s hair. This episode is also of frequent occurrence in American Indian lore. See Parsons, Zeitschrift für Ethnologie 54:1–29 (1922).
(5) Climbing a tree to escape from an enemy is one of the most common scenarios in African flight stories. See number 89. Here, it's combined with an axe-chopping contest and a rescue by dogs, who rush in at the end and tear the pursuer apart. In Tremearne, the woman changes her form in various ways before the dogs manage to kill her. They then consume every drop of her blood. In number 104, the dogs are kept from joining the fight with the witch because they are chained by her hair. This event also frequently appears in American Indian folklore. See Parsons, Journal of Ethnology 54:1–29 (1922).
In some cases, e.g. in Theal, Zeltner, Harris, 85–90, and in FLJ (SA), the tree-cutting episode occurs independently of the rescuing dogs.
In some cases, like in Theal, Zeltner, Harris, 85–90, and in FLJ (SA), the tree-cutting scene happens without the rescuing dogs.
83. Andrew and his Sisters. [__A_TAG_PLACEHOLDER_0__]
The story appears in Milne-Home, 114–120.
The story can be found in Milne-Home, 114–120.
Compare Chatelain, 145–151; 103–111; Renel 1:77–81; 2:261–265; 265–267; Ferrand, 119–122; Torrend, 159–163; Tremearne, 432–441; Callaway, 53; Theal, 124–126; Cronise and Ward, 178–186; Dennett, 52; Barker, 97–101; Junod, 144–148; Edwards, 92–93; Parsons, Andros Island, 44.
Compare Chatelain, 145–151; 103–111; Renel 1:77–81; 2:261–265; 265–267; Ferrand, 119–122; Torrend, 159–163; Tremearne, 432–441; Callaway, 53; Theal, 124–126; Cronise and Ward, 178–186; Dennett, 52; Barker, 97–101; Junod, 144–148; Edwards, 92–93; Parsons, Andros Island, 44.
84. The Hunter. [__A_TAG_PLACEHOLDER_0__]
The story is popular in Jamaica and is told interchangeably of man or woman wooer.
The story is popular in Jamaica and is told interchangeably about a male or female suitor.
Compare Barker, 123–128; Cronise and Ward, 261–262; Tremearne, 292–293; FL 22:457–458; Harris, Friends, 91–100; Parsons, Andros Island, 65 and reference note 3.
Compare Barker, 123–128; Cronise and Ward, 261–262; Tremearne, 292–293; FL 22:457–458; Harris, Friends, 91–100; Parsons, Andros Island, 65 and reference note 3.
The point of the story is voiced in Nassau, 15; “If you find a friend, it is not well to tell him all the thoughts of your heart. If you tell him two or three, leave the rest.” In Cronise and Ward, the man reveals all his resources for transformation but the last, which is “dat t’ing wey turn fas’ fas’ pon top de wattah.” In Tremearne, FL 22, he starts to say the word for “ring” (zoba) gets as far as “zop” and is interrupted. In Barker there is a further Delilah turn to the story. He escapes twice by transformation; [272]finally the witch gets his god, while he sleeps with his head in her lap, and burns it. Before it is quite consumed, it turns him into a hawk and he flies away.
The main idea of the story is expressed in Nassau, 15: “If you find a friend, it’s not a good idea to share every single thought you have. If you share two or three, keep the rest to yourself.” In Cronise and Ward, the man shows all his ways to change except for the last one, which is “that thing that moves fast across the water.” In Tremearne, FL 22, he starts to say the word for “ring” (zoba), gets as far as “zop,” and is cut off. In Barker, there’s an additional Delilah twist to the tale. He manages to escape twice through transformation; [__A_TAG_PLACEHOLDER_0__]but eventually, the witch captures his god while he’s sleeping with his head on her lap and sets it on fire. Before it’s completely burnt, it turns him into a hawk, and he flies away.
85. Man-Snake as Bridegroom. [__A_TAG_PLACEHOLDER_0__]
Besides the last number, three other types of monster marriage stories are common in Jamaica, all of which, though versions overlap or vary, follow a fairly fixed pattern. They may be distinguished as the Snake husband, the Devil husband, and the Bull husband.
Besides the last number, three other types of monster marriage stories are common in Jamaica, all of which, although the versions overlap or differ, follow a fairly fixed pattern. They can be identified as the Snake husband, the Devil husband, and the Bull husband.
The Snake husband story is very common. Besides the half dozen here set down of the many versions offered me, seven Jamaica stories already collected follow the general pattern with more or less exactness. See Lewis, 291–296, Sarah Wintun; Milne Home, 54–55, The Sneake; 46–50, De Sneake an’ de King’s Darter; Bates, JAFL 9:121, The Yalla Snake; Jekyll, 26, The Three Sisters; 102–104, Yellow Snake; 65, Tacoma and the old Witch Girl.
The Snake husband story is quite common. In addition to the half dozen versions I've noted here, seven stories from Jamaica that I've collected follow a similar pattern, with varying degrees of accuracy. Check out Lewis, 291–296, Sarah Wintun; Milne Home, 54–55, The Sneake; 46–50, De Sneake an’ de King’s Darter; Bates, JAFL 9:121, The Yalla Snake; Jekyll, 26, The Three Sisters; 102–104, Yellow Snake; 65, Tacoma and the old Witch Girl.
The story has three parts. (1) A difficult young lady refuses all suitors, but falls in love with a Snake dressed as a handsome man. (2) He has borrowed his fine parts and on the journey home drops them one by one, becomes a Snake, and takes her to his home. (3) Her brothers hear her song of distress and rescue her just as the Snake is about to swallow her. These elements are fairly constant in modern Jamaica versions.
The story is divided into three parts. (1) A headstrong young woman turns down all her admirers but unexpectedly falls for a Snake disguised as a handsome man. (2) He has borrowed attractive features, but as they make their way home, he loses them one by one, reveals his true form as a Snake, and takes her to his lair. (3) Her brothers hear her cries for help and save her just as the Snake is about to devour her. These elements are relatively consistent in modern Jamaican versions.
(1) “The pick and choose” idea occurs in Bates’s, all Jekyll’s and all my versions, although the idea that fine clothes do not make the man is also emphasized.
(1) The "pick and choose" concept appears in Bates's, all of Jekyll's, and all my versions, although the notion that nice clothes don't define a person is also highlighted.
For the “pick and choose” motive, compare Zeltner, 85, where the girl refuses to marry anyone but “un homme n’avant aucune ouverture;” Nassau, 68, where she will have no man with “even a little bit of a blotch on his skin;” Tremearne, FL 22:346, where he must have “not one blemish;” and Christensen, 10, where the girl refuses to marry anyone with a scratch on his back. In none of these cases does the husband take the form of a Snake. Compare also Jacottet, 126–159, where are recorded five snake-husband stories, four of which are enchanted beast stories (two of the “Beauty and the Beast” type and two of the “Yonec” type), and the fifth is a good and bad-mannered girl story, none of which use the “pick and choose” motive.
For the “pick and choose” motive, compare Zeltner, 85, where the girl refuses to marry anyone but “un homme sans aucune ouverture;" Nassau, 68, where she won’t accept a man with “even a little bit of a flaw on his skin;” Tremearne, FL 22:346, where he must have “not a single blemish;” and Christensen, 10, where the girl refuses to marry anyone with a scratch on his back. In none of these cases does the husband take the form of a Snake. Also, compare Jacottet, 126–159, which records five snake-husband stories, four of which are enchanted beast stories (two of the “Beauty and the Beast” type and two of the “Yonec” type), and the fifth is a story about a good and bad-mannered girl, none of which use the “pick and choose” motive.
(2) The borrowed clothes appear in both Milne-Home’s versions, in Bates’s, in two of Jekyll’s and in two of mine. In Milne-Home, [273]the story ends with the dropping of the clothes; in Jekyll and in two of mine, the monster carries her to his den or “stone-hole.”
(2) The borrowed clothes show up in both of Milne-Home’s versions, in Bates’s, in two of Jekyll’s, and in two of mine. In Milne-Home, [__A_TAG_PLACEHOLDER_0__]the story concludes with the dropping of the clothes; in Jekyll and in two of mine, the monster takes her to his den or “stone-hole.”
The clothes-borrowing idea occurs in Cronise and Ward, 178–186, where “half-man” borrows his other half; in Dayrell, 39; Fortier, 71; Hollis, Masai, 201–202; Parsons, Andros Island, 48 iv, 49 v, 50 i, 53 iv, and in Sea Islands, 46.
The clothes-borrowing concept appears in Cronise and Ward, 178–186, where the “half-man” borrows from his other half; in Dayrell, 39; Fortier, 71; Hollis, Masai, 201–202; Parsons, Andros Island, 48 iv, 49 v, 50 i, 53 iv, and in Sea Islands, 46.
(3) In Jekyll, 102, and all my versions, the girl’s song for help and the answering swallowing song furnish the main interest of the story; and the rescue by the brothers follows in Jekyll and in my two versions. In my third version, the Snake swallows the girl while her parents are sleeping. In Lewis’s much earlier story, a jealous sorceress gives her step-daughter over to a great black dog named Tiger, who takes her away to his den. She sings until her hunter brothers hear her song, rush in and rescue her.
(3) In Jekyll, 102, and all my versions, the girl's song for help and the responding swallowing song are the main focus of the story; and the rescue by the brothers happens in Jekyll and my two versions. In my third version, the Snake swallows the girl while her parents are asleep. In Lewis’s much earlier story, a jealous sorceress gives her step-daughter to a large black dog named Tiger, who takes her to his den. She sings until her hunter brothers hear her and rush in to save her.
In Renel 1:275–277, a girl weds a beast in disguise, because of his handsome clothes, is carried away to his hole, and finally attracts her mother’s ears by her song of lamentation. In other African stories of monster marriages, the song is entrusted to a bird messenger.
In Renel 1:275–277, a girl marries a beast in disguise, captivated by his handsome attire, is taken to his lair, and ultimately catches her mother’s attention with her song of sorrow. In other African tales of monster marriages, the song is delivered by a bird messenger.
For the rescue, see Jekyll’s Bluebeard story, 35–37; Bleek, 61–64; Christensen, 10–14; and numbers 83 and 86.
For the rescue, see Jekyll’s Bluebeard story, 35–37; Bleek, 61–64; Christensen, 10–14; and numbers 83 and 86.
Evidently the story has become fixed in Jamaica out of a number of different elements and does not depend upon a common source. The lesson to the over-fastidious girl, ridicule of her fear of the ordeal of marriage, and the old setting of the rescue by hunter-brothers, are drawn together into a coherent story. It is the song that makes the story popular.
Clearly, the story has developed in Jamaica from various elements and isn't based on a single source. The lesson for the overly sensitive girl, the mockery of her fear of marriage, and the classic setting of rescue by hunter-brothers come together to form a cohesive narrative. It's the song that makes the story popular.
86. The Girls who married the Devil. [__A_TAG_PLACEHOLDER_0__]
The flight from a Devil husband has also taken on a fixed form in Jamaica in contrast to the number of variants related on Andros Island and the much more complex versions known in Africa. It is possible that this is true only for the localities visited.
The escape from a Devil husband has also become a specific tradition in Jamaica, in contrast to the many variations found on Andros Island and the much more intricate versions known in Africa. This might only apply to the places that were visited.
The story has three parts. (1) A girl marries a handsome man against her little brother’s warning. (2) The man, who is usually the devil, carries her home, accompanied in secret by the brother, locks her up, and sets a cock to watch her. (3) An old woman befriends her, they feed the cock with various grains and finally escape over the river in the Devil’s magic boat, pursued by the Devil.
The story has three parts. (1) A girl marries a charming guy despite her little brother’s warning. (2) The guy, who is often the devil, takes her home with the brother secretly following, locks her up, and sets a rooster to keep watch over her. (3) An old woman becomes her friend, they feed the rooster various grains, and eventually escape across the river in the Devil’s magic boat, while being chased by the Devil.
Jekyll, 148–151, The Devil and the Princess, has a version of this story.
Jekyll, 148–151, The Devil and the Princess, includes a version of this story.
Compare Zeltner, 85–90; Nassau, 68–76; Fortier, 68–75; [274]Jones, 82–88; Chatelain, 99–101; Barker, 97–101; Jacottet, 160–166; Callaway, 78–85; Christensen, 10–14; Tremearne, FL 22: 346–348; Dayrell, 38–41; 98–103; Parsons, Andros Island, 49–54; Sea Islands, 45–49; JAFL 30: 181–183; JAFL 12: 126–130; and see references to numbers 83 and 85.
Compare Zeltner, 85–90; Nassau, 68–76; Fortier, 68–75; [__A_TAG_PLACEHOLDER_0__]Jones, 82–88; Chatelain, 99–101; Barker, 97–101; Jacottet, 160–166; Callaway, 78–85; Christensen, 10–14; Tremearne, FL 22: 346–348; Dayrell, 38–41; 98–103; Parsons, Andros Island, 49–54; Sea Islands, 45–49; JAFL 30: 181–183; JAFL 12: 126–130; and see references to numbers 83 and 85.
(2) In Jacottet, a girl is carried away to the land of the half-bodied people and guarded by horns that cry out. They are silenced by pouring in hot water and stuffing them with stones. In Barker, the dragon who carries away Anansi and his son sets a white cock to warn him if they try to escape. In Christensen, a fly guards the girl and Tiger comes running at its call. In Fortier and JAFL 12: 128, roosters guard the girl. In Callaway, an old woman warns the Pigeons when the girl escapes.
(2) In Jacottet, a girl is taken to the land of the half-bodied people and is protected by horns that scream. They are silenced by pouring hot water over them and stuffing them with stones. In Barker, the dragon that kidnaps Anansi and his son uses a white rooster as a warning if they try to escape. In Christensen, a fly watches over the girl, and Tiger comes running at its call. In Fortier and JAFL 12: 128, roosters protect the girl. In Callaway, an old woman alerts the Pigeons when the girl breaks free.
(3) The only version of the flight theme which I found developed in Jamaica is that of the evasion of the guardian cock by feeding him enough corn so that the girl can get across the river before the cock summons the husband.
(3) The only version of the flight theme I found in Jamaica is about avoiding the guardian rooster by feeding him enough corn so that the girl can cross the river before the rooster calls her husband.
In some flight stories, it is the pursuing monster himself who is silenced with the corn-throwing. In Nassau, the fleeing girl throws out three gourdfuls of seed which the Leopard stops to pick up. In Chatelain, the woman throws out calabashes of seed to the pursuing cannibal. Compare Renel 1: 38–40; 2: 262–263; Ferrand, 119–122.
In some chase stories, it's the monster that's chasing them who gets distracted by the thrown corn. In Nassau, the escaping girl tosses out three scoops of seed that the Leopard stops to collect. In Chatelain, the woman throws out bowls of seed to the cannibal who's chasing her. Compare Renel 1: 38–40; 2: 262–263; Ferrand, 119–122.
The appearance of both the kindly maid-servant and the helpful brother in the Jamaica versions is irrelevant. The immense popularity of the theme of the despised little brother probably makes his appearance an inthrust. In Zeltner, Nassau and Jones, a friendly horse accompanies the bride. In JAFL 12: 126–130, a friendly ox belonging to the husband carries the bride. So also in Parsons, Andros Island, 51–52 ii, and in JAFL 30: 181, the friendly animal is taken from the husband’s fields.
The presence of both the kind maid and the helpful brother in the Jamaica versions doesn't really matter. The massive popularity of the theme featuring the overlooked little brother likely makes his appearance a given. In Zeltner, Nassau, and Jones, a nice horse goes with the bride. In JAFL 12: 126–130, a friendly ox owned by the husband carries the bride. Similarly, in Parsons, Andros Island, 51–52 ii, and in JAFL 30: 181, the friendly animal is taken from the husband's fields.
In Zeltner and Jones, the horse warns its mistress; in Dayrell the old mother sends her home because the girl is kind to her; in Fortier, because she is sorry for her; in JAFL 12, the old wife sends her away because she is jealous. In Dayrell, 101, a skull to which she has been kind acts the part of helper.
In Zeltner and Jones, the horse warns its owner; in Dayrell, the old mother sends her home because the girl is nice to her; in Fortier, it’s because she feels pity for her; in JAFL 12, the old woman sends her away because she’s jealous. In Dayrell, 101, a skull that she has been kind to acts as a helper.
In Zeltner, Nassau, Fortier, Jones and Parsons, Andros Island, 52–54 iii, iv, and Sea Islands, the flight develops into an obstacle race. In Parsons, 50–51, and Tremearne, the fugitives escape by [275]transformation. In Callaway, the sea divides; in Fortier, the Crocodile carries the girl over and drowns her pursuer. Riddling questions are to be answered in JAFL 12; Parsons, Andros Island, 52 iii; Sea Islands, 46; JAFL 30; see Jekyll, 26–28. A secret door gives a Blue-beard turn to the versions of Jones, Fortier, and Parsons, Andros Island, 44–45, and Sea Islands, 47–49; see Jekyll, 35–37.
In Zeltner, Nassau, Fortier, Jones, and Parsons, Andros Island, 52–54 iii, iv, and Sea Islands, the escape turns into an obstacle course. In Parsons, 50–51, and Tremearne, the fugitives get away through transformation. In Callaway, the sea acts as a barrier; in Fortier, the Crocodile carries the girl across and drowns her pursuer. Challenging questions need to be answered in JAFL 12; Parsons, Andros Island, 52 iii; Sea Islands, 46; JAFL 30; see Jekyll, 26–28. A hidden door adds a Bluebeard twist to the versions by Jones, Fortier, and Parsons, Andros Island, 44–45, and Sea Islands, 47–49; see Jekyll, 35–37.
The Jamaica version is on the whole bare of incident. Interest centers in the imitative songs of swallowing, of running, and in the boat-call, to the exclusion of any further development of the flight theme.
The Jamaica version is mostly lacking in events. The focus is on the mimicry songs about swallowing, running, and the boat-call, without any additional development of the flight theme.
87. Bull as Bridegroom. [__A_TAG_PLACEHOLDER_0__]
The story of the beast-husband transformed by means of a song is very common in Jamaica. It occurs in Milne-Home, 42–45, and Jekyll, 73–77; 132–135.
The tale of the beast-husband changed through a song is quite popular in Jamaica. It can be found in Milne-Home, 42–45, and Jekyll, 73–77; 132–135.
Compare Junod, 246–253; Parsons, Andros Island, 39–43 and references in note 1.
Compare Junod, 246–253; Parsons, Andros Island, 39–43 and references in note 1.
In Parsons’s Andros Island variants, the transformed beast is the wife (compare number 84) and has the form of a bird, as in Jekyll’s two versions, one of which, 132–135, ends with the “Yonec” story. In all the versions I heard, and in Milne-Home, the wooer is a bull.
In Parsons’s Andros Island variations, the transformed beast is the wife (see number 84) and takes the shape of a bird, similar to Jekyll’s two versions, one of which, 132–135, concludes with the “Yonec” story. In all the versions I encountered, including Milne-Home, the suitor is a bull.
88. The Two Bulls. [__A_TAG_PLACEHOLDER_0__]
See Jekyll’s version, 114–116, called “Timmolimmo,” a name which is also given to the bull of number 89 in some versions. In Theal, 56–66, a mysterious and beautiful woman who goes to the river only at night is named “Tangalimlibo.” Her enemies persuade her to go out by day and she is taken by the river, returns to suckle her child, and is at last ransomed by sacrificing an ox which seems to bear the same name as the woman.
See Jekyll’s version, 114–116, called “Timmolimmo,” which is also the name given to the bull of number 89 in some versions. In Theal, 56–66, there’s a mysterious and beautiful woman who only goes to the river at night, named “Tangalimlibo.” Her enemies trick her into going out during the day, and she is taken by the river. She manages to return to feed her child and is eventually freed by sacrificing an ox that appears to have the same name as her.
In this challenge story, the bull has killed, not the mother, as in number 89, but her sons, and has unwittingly fathered his successful antagonist, who has been brought up in secret. The father’s secret name is evidently learned from the mother.
In this story of challenges, the bull has killed not the mother, as in number 89, but her sons, and has unknowingly fathered his successful rival, who has been raised in secret. The father's secret name is clearly learned from the mother.
89. Ballinder Bull. [__A_TAG_PLACEHOLDER_0__]
This is one of the best-known stories in Jamaica. See Milne-Home, 67–69, Garshan Bull; P. Smith, 55–58, Bull Garshananee. All follow about the same pattern, and the same may be said of other versions collected in Jamaica which are not set down here. [276]
This is one of the most famous stories in Jamaica. See Milne-Home, 67–69, Garshan Bull; P. Smith, 55–58, Bull Garshananee. They all follow a similar pattern, and the same can be said for other versions collected in Jamaica that aren't listed here. [__A_TAG_PLACEHOLDER_0__]
In a version given by Mrs. Elizabeth Hilton, the boy buys twelve buta (arrows) and a bottle of water and a bottle of rum. When he calls “Geshawnee,” the bull says, “Since I have been in this place, I never heard anyone call my name.” The boy stays up the tree into which he has climbed by the formula, “Bear up, me good tree, bear up! I have often seen me father fell a green tree and leave a dry one.”
In a version shared by Mrs. Elizabeth Hilton, the boy buys twelve arrows and a bottle of water along with a bottle of rum. When he calls out “Geshawnee,” the bull replies, “Since I’ve been here, I’ve never heard anyone call my name.” The boy stays up in the tree he climbed, saying, “Hold strong, my good tree, hold strong! I’ve often seen my father cut down a green tree and leave a dry one.”
In a Mandeville version by John Macfarlane, the boy’s name is “Simon Tootoos,” the bull’s “Garshanee.” The woman makes him a pudding and he takes six eggs each of hen, turkey and bird. He opens three gates with song, and the giant appears in the form of a bull. He climbs a cotton-wood tree. When the bull throws arrows at him he says, “I see me father take his little finger and catch longer arrows than those!” He catches twelve, with which he pelts the bull in return.
In John Macfarlane's version of Mandeville, the boy’s name is “Simon Tootoos,” and the bull is called “Garshanee.” The woman makes him a pudding, and he takes six eggs each from a hen, a turkey, and a bird. He opens three gates by singing, and the giant shows up as a bull. He climbs a cottonwood tree. When the bull shoots arrows at him, he says, “I see my father use his little finger to catch longer arrows than those!” He catches twelve arrows, which he then uses to throw back at the bull.
Neither of these versions ends with the false claim.
Neither of these versions concludes with the misleading statement.
In another Mandeville version given by a lad, Clarence Tathum, the slayer of the mother is a giant named “Tako-rimo.” The son takes a yard of tobacco and a pone. With the tobacco, he bribes the watchman to give him information about the giant and an iron-crow-bar. He goes inside and sees a servant lousing the giant’s head. “Massa, der is someone calling you name,” says the servant. “Who would calling my name so uncommon?” answers the giant. The giant flings a sword, which the boy catches and himself flings the crowbar and kills the giant. The story goes on to tell how the boy is imprisoned by the brother, “Giant Despair,” and escapes exactly as in the tale of “Jack the Giant-Killer,” while the giant falls into a trench and is killed.
In another version of the Mandeville story told by a boy named Clarence Tathum, the one who kills the mother is a giant called “Tako-rimo.” The son takes a yard of tobacco and a pone. With the tobacco, he bribes the watchman to give him information about the giant and an iron crowbar. He goes inside and sees a servant picking lice from the giant’s head. “Massa, there’s someone calling your name,” says the servant. “Who would call my name so strangely?” replies the giant. The giant throws a sword, which the boy catches, and he then throws the crowbar back and kills the giant. The story continues with the boy being imprisoned by the brother, “Giant Despair,” and he escapes just like in the tale of “Jack the Giant-Killer,” while the giant falls into a trench and is killed.
In Stephen Johnson’s version from Claremont, a huge animal by the name of “Grandezee” kills the mother but spares the child. To escape the beast, the boy climbs a tree and sings, “Bear up, me good tree, for I often see me father get down tall trees and ketch them up again!” He throws three pegs and pegs down Grandezee and takes out the golden tongue and teeth. The false claim follows.
In Stephen Johnson’s version from Claremont, a massive creature called “Grandezee” kills the mother but spares the child. To flee from the beast, the boy climbs a tree and sings, “Hold strong, good tree, because I often see my father climb tall trees and catch them again!” He throws down three pegs and pins Grandezee down, then removes the golden tongue and teeth. The false claim follows.
In a version from Brownstown by Emanuel Johnson, “Geshawnee was a kind of witch t’ing live into de river.” He has seven heads. Sammy cuts seven lances, climbs a tree and calls his name. He says, ‘From day I’m born, never see a big man call me name, much more a little boy!’ He knocks his side and brings out axe-men, rain and cattle, which attack the tree in vain. Sammy sings, “Bear up, me good tree, bear up. I oftentimes see me father cow [277]haul down a tree an’ me father say, ‘Bear up, me good tree, bear up,’ an’ that tree bear up.” Sammy kills the monster. The story of the false claim follows.
In a version from Brownstown by Emanuel Johnson, “Geshawnee was like a kind of witch living in the river.” He has seven heads. Sammy makes seven spears, climbs a tree, and calls out his name. He says, ‘Since the day I was born, I’ve never seen a big man call my name, let alone a little boy!’ He knocks his side and summons axe-men, rain, and cattle, which attack the tree but fail. Sammy sings, “Hold on, my good tree, hold on. I often see my father’s cow [__A_TAG_PLACEHOLDER_0__]knock down a tree and my father says, ‘Hold on, my good tree, hold on,’ and that tree holds on.” Sammy defeats the monster. The story of the false claim follows.
In Parsons’s fragment, 145–146, the name is Kramytadanta. The boy takes a bottle of water and a loaf and sings from the tree.
In Parsons’s fragment, 145–146, the name is Kramytadanta. The boy grabs a bottle of water and a loaf of bread and sings from the tree.
Seven episodes regularly belong to the story. (1) A bull (or monster) kills a woman whose new-born son is saved and brought up by a woman-friend or relative. (2) The boys at school mock at him because he has no father, and he learns the story of his parentage. (3) He takes certain objects for slaying the monster. (4) He sings a name-song as challenge. (5) He climbs a tree which resists attack. (6) He slays the beast by hurling missiles from the tree. (7) Anansi claims the deed.
Seven episodes are typically part of the story. (1) A bull (or monster) kills a woman, but her newborn son is saved and raised by a female friend or relative. (2) The boys at school tease him for not having a father, and he discovers the truth about his parentage. (3) He gathers specific tools to defeat the monster. (4) He performs a name-song as a challenge. (5) He climbs a tree that withstands attacks. (6) He kills the beast by throwing weapons from the tree. (7) Anansi takes credit for the accomplishment.
Compare Zeltner’s stories of Soundita, 1–6, and Kama, 54–61; Renel 1:82–85; 117–118; Tremearne, 408–412; Lenz, 22; Fortier, 11–13; Harris, Friends, 86–89; Boas, Notes, JAFL 25:258.
Compare Zeltner’s stories of Soundita, 1–6, and Kama, 54–61; Renel 1:82–85; 117–118; Tremearne, 408–412; Lenz, 22; Fortier, 11–13; Harris, Friends, 86–89; Boas, Notes, JAFL 25:258.
(1) In the less sophisticated versions, the bull kicks the child from the “breeding” woman.
(1) In the simpler versions, the bull kicks the child away from the “breeding” woman.
(2) See Burton’s Arabian Nights Tales (Burton Club, 1885) 1:231. The mocking incident is common in Maori tales.
(2) See Burton’s Arabian Nights Tales (Burton Club, 1885) 1:231. The mocking incident is common in Maori tales.
(3) In Zeltner’s “Soundita” story, the contest with a witch turned buffalo is carried on with three magic eggs and three magic arrows. In Fortier, the boy fights the bull with flap-jacks. The arrows suggest the weapons used in the fight of Sir Percival with the Red Knight in the English romance version. See also number 79, 80, 82.
(3) In Zeltner’s “Soundita” story, the battle with a witch that turned into a buffalo involves three magic eggs and three magic arrows. In Fortier, the boy takes on the bull using flapjacks. The arrows hint at the weapons used in the fight between Sir Percival and the Red Knight in the English romance version. See also numbers 79, 80, 82.
(4) By comparing this bull version with Harris, Friends, 86–89, and Fortier, 11–13, it is clear that the North American version contained the two episodes, that of exposing the bull husband by means of a song, as in number 87, and that of the challenge to conflict which completes number 89 in Jamaica. In Harris, the word used for the bull transformation is “Ballybaloo-bill,” which is very close to my “Ballinder bull.” The more common name in Jamaica is “Geshawnee,” as in P. Smith’s version and Johnson’s song. But in Johnson’s song, as in Harris, the boy is named Sammy and his small size emphasized. In the Harris-Fortier version, one episode is used to motivate the other. The first episode explains the rather mysterious use of the song in the Ballinder Bull story and in number 88, where the bull seems surprised that anyone knows enough to challenge him by name and where the knowledge itself seems bound up with his defeat. In Jekyll’s version of number 88, [278]when the son challenges the father by name a cow calls, “Master, master, I hear some one calling your name.” The bull answers, “No, no, not a man can call my name!” At some stage in transmission a fatal name motive must have dropped out and a magic song taken its place.
(4) By comparing this bull version with Harris, Friends, 86–89, and Fortier, 11–13, it’s clear that the North American version included the two episodes: the one where the bull husband is exposed through a song, like in number 87, and the challenge to conflict that wraps up number 89 in Jamaica. In Harris, the term used for the bull transformation is “Ballybaloo-bill,” which is quite similar to my “Ballinder bull.” The more commonly used name in Jamaica is “Geshawnee,” as seen in P. Smith’s version and Johnson’s song. However, in Johnson’s song, as in Harris, the boy is named Sammy, and his small stature is highlighted. In the Harris-Fortier version, one episode drives the other. The first episode sheds light on the somewhat mysterious use of the song in the Ballinder Bull story and in number 88, where the bull appears surprised that anyone knows enough to challenge him by name, and that knowledge seems tied to his defeat. In Jekyll’s version of number 88, [__A_TAG_PLACEHOLDER_0__] when the son calls out the father’s name, a cow says, “Master, master, I hear someone calling your name.” The bull replies, “No, no, no man can call my name!” At some point in its transmission, a crucial name motive must have been lost and replaced by a magic song.
This comparison with Harris and Fortier merely proves a relation with the Jamaica story. It by no means explains the original source of the American version, or its exact relation to the other bull stories collected; namely, numbers 84 and 88. Zeltner’s story of Soundita, 3–5, has perhaps more elements in common with the Harris-Fortier story than any other African parallel, and further analysis may decide whether the complex Senegambian story is in the direct line or merely has gathered episodes from a common source.
This comparison with Harris and Fortier only shows a connection to the Jamaica story. It doesn't explain where the American version originally came from or how it relates to the other bull stories collected; specifically, numbers 84 and 88. Zeltner’s story of Soundita, 3–5, might share more similarities with the Harris-Fortier story than any other African counterpart, and further analysis may determine whether the intricate Senegambian story is directly related or has simply picked up episodes from a shared source.
90. Bird Arinto. [__A_TAG_PLACEHOLDER_0__]
Jekyll, 54–57, Man-Crow, tells the same story. See also numbers 70 and 89.
Jekyll, 54–57, Man-Crow, shares the same story. Also, check out numbers 70 and 89.
The story occurs as an episode in Zeltner’s Kama, 54–61 and Tremearne’s How Auta Killed Dodo, 408–412.
The story takes place as a part of Zeltner’s Kama, 54–61 and Tremearne’s How Auta Killed Dodo, 408–412.
91. Tiger softens his Voice. [__A_TAG_PLACEHOLDER_0__]
Parkes heard his version on Cape Coast, Africa.
Parkes heard his story in Cape Coast, Africa.
Jekyll, 108–113, Leah and Tiger, tells the story. In my number 17a, it is the mother who is hidden away. In Bahama versions, Parsons, 35–39, the plot turns upon the rescue of the lost girl through song rather than, as in Jamaica, upon the voice-changing trick by which she is stolen.
Jekyll, 108–113, Leah and Tiger, tells the story. In my number 17a, it is the mother who is kept hidden. In the Bahama versions, Parsons, 35–39, the plot revolves around rescuing the lost girl through song instead of, as in Jamaica, using the voice-changing trick to steal her.
Compare Jacottet, 62–69, Tremearne, 401; FL 21: 492–493; Hollis, Masai, 153–155; Callaway, 142–144; Theal, 118–120; Renel 1: 247–249; Frazer, FLJ 7: 167–168; Harris, Nights, 251–252; 257–260; Parsons, Sea Islands, 50–52; Rattray 2: 14.
Compare Jacottet, 62–69, Tremearne, 401; FL 21: 492–493; Hollis, Masai, 153–155; Callaway, 142–144; Theal, 118–120; Renel 1: 247–249; Frazer, FLJ 7: 167–168; Harris, Nights, 251–252; 257–260; Parsons, Sea Islands, 50–52; Rattray 2: 14.
See Grimm 5, Wolf and Kids; Bolte u. Polívka 1: 37–42, and Grimm 12, Rapunzel; Bolte u. Polívka 1: 97–99. [279]
See Grimm 5, Wolf and Kids; Bolte and Polívka 1: 37–42, and Grimm 12, Rapunzel; Bolte and Polívka 1: 97–99. [__A_TAG_PLACEHOLDER_0__]
92. and 93. Hidden Names; Anansi and Mr. Able. [__A_TAG_PLACEHOLDER_0__]
These two numbers are closely related to number 69. The plot turns upon tricks to discover a hidden name. The only difference between them is that in one story it is possession of one or more girls’ names, in the next, that of a person whose name the girls alone know, upon which the plot depends. All the variants play upon the idea of concealing a listener to surprise the keeper of the secret (invariably girls) into betraying each other. See Jekyll, 11–13, where the king and queen kill themselves, as in number 93, when they hear the girls’ names sung.
These two numbers are closely linked to number 69. The plot revolves around tricks to reveal a hidden name. The only difference between them is that in one story, it involves having one or more girls' names, while in the other, it centers on a person whose name only the girls know, which the plot hinges on. All the variations play with the idea of keeping a listener hidden to catch the keeper of the secret (always girls) off guard and make them betray one another. See Jekyll, 11–13, where the king and queen take their own lives, like in number 93, when they hear the girls' names being sung.
Compare Barker, 45–49; Dayrell, 79–80; Dennett, 35–38; Parsons, Andros Island, 117.
Compare Barker, 45–49; Dayrell, 79–80; Dennett, 35–38; Parsons, Andros Island, 117.
In Dayrell, Tortoise gets the wives to call out the husband’s name in fright, and he is so ashamed when he hears it that he takes to the water.
In Dayrell, Tortoise gets the wives to scream the husband’s name in fear, and he feels so embarrassed when he hears it that he jumps into the water.
In Barker, Anansi drops down bananas sweetened with honey to the girls and they call to each other in surprise.
In Barker, Anansi drops honey-sweetened bananas down to the girls, and they call out to each other in surprise.
94. The King’s Three Daughters. [__A_TAG_PLACEHOLDER_0__]
This story may be a fragment of the hidden name series in which the song has lost the revelation of the name, and the introduction omits the trick to discover it. If so, it has become a fixed variant. P. Smith, 35–37, tells it much as in the present version.
This story might be a piece of the hidden name series where the song has lost the reveal of the name, and the introduction leaves out the way to find it. If that’s the case, it has turned into a fixed version. P. Smith, 35–37, tells it similarly to the current version.
The story has points of resemblance to the European tale of the boy who is admitted to the princess’s chamber in the form of a singing bird. See number 113 and compare Spanish-American forms, JAFL 25: 191–208; JAFL 27: 135–137.
The story shares similarities with the European tale of the boy who enters the princess's room as a singing bird. See number 113 and compare Spanish-American versions, JAFL 25: 191–208; JAFL 27: 135–137.
95. The Dumb Child. [__A_TAG_PLACEHOLDER_0__]
Parkes heard this story in Sierra Leone, Africa. In Jekyll, 84–85, Dummy, it is Pea-fowl whose song the child imitates, and the story follows that of the sweet-voiced bird of number 71.
Parkes heard this story in Sierra Leone, Africa. In Jekyll, 84–85, Dummy, it is Pea-fowl whose song the child imitates, and the story follows that of the sweet-voiced bird of number 71.
It resembles the European task-theme which turns upon making some over-serious person laugh. See Grimm 7; Bolte u. Polívka 1: 59–67; and Grimm, 64; Bolte u. Polívka, 2: 39–44. See also Jataka Tales (Francis & Thomas, Cambridge, 1916), 363.
It’s similar to the European theme of trying to make a very serious person laugh. See Grimm 7; Bolte u. Polívka 1: 59–67; and Grimm, 64; Bolte u. Polívka, 2: 39–44. Also, check out Jataka Tales (Francis & Thomas, Cambridge, 1916), 363.
Its relation to the motive of getting a sight of the teeth is not clear. In Jones, 117–118, one of the tasks imposed by the king for the hand of his daughter is to bring him Alligator’s teeth. Rabbit plays to Alligator until he shuts his eyes and opens his mouth to laugh, then knocks out his teeth. For the golden teeth see note to number 90. [280]
Its connection to the motive of wanting to see the teeth isn’t clear. In Jones, 117–118, one of the tasks set by the king for his daughter's hand is to bring him Alligator’s teeth. Rabbit flatters Alligator until he closes his eyes and laughs, then knocks out his teeth. For the golden teeth, see the note for number 90. [__A_TAG_PLACEHOLDER_0__]
In a Maori story, White 2: 145–146, a chief sends women to detect an offender. They are to know him by a certain lost tooth. They identify him by singing and dancing until he laughs and exposes the cavity.
In a Maori story, White 2: 145–146, a chief sends women to find an offender. They are supposed to recognize him by a specific lost tooth. They identify him by singing and dancing until he laughs and reveals the gap.
96. The Dumb Wife. [__A_TAG_PLACEHOLDER_0__]
I take this story to be a modern adaptation of 95, invented in the Maroon section. Another Maroon gave me a similar version under a different name. The whole point lies in the constant repetition of the burial song.
I see this story as a modern take on 95, created in the Maroon community. Another Maroon shared a similar version with me under a different title. The main focus is on the repetitive nature of the burial song.
98. The Boy fools Anansi. [__A_TAG_PLACEHOLDER_0__]
Jekyll, 99, uses the same motive.
Jekyll, 99, uses the same motive.
Compare Callaway, 19–21; Theal, 99; Renel 1: 109–110; Ferrand, 75; Rivière, 229; Chatelain, 191–195; Hollis, Nandi, 101–102; Jacottet, 260; Uncle Remus, Nights, 315–318.
Compare Callaway, 19–21; Theal, 99; Renel 1: 109–110; Ferrand, 75; Rivière, 229; Chatelain, 191–195; Hollis, Nandi, 101–102; Jacottet, 260; Uncle Remus, Nights, 315–318.
99. The Water Cray fish. [__A_TAG_PLACEHOLDER_0__]
In Jacottet, 166–174, Mosimoli has been killed by her step-mother for cooking and eating taboo food. When her step-sister comes to the water to fill her pitcher, Mosimoli comes out of the water, beats her and gives her muddy water to drink, singing, “My father and mother are the crocodile.” Compare 79, 80, of this collection and Parsons, Andros Island, 140. The story is a mere fragment, but belongs to the very great number of tales which turn upon a broken taboo driving a supernatural visitor back to its original abode. The success of the story doubtless depends upon the song interest.
In Jacottet, 166–174, Mosimoli is killed by her stepmother for cooking and eating forbidden food. When her stepsister comes to the water to fill her pitcher, Mosimoli emerges from the water, beats her, and makes her drink muddy water while singing, “My father and mother are the crocodile.” Compare 79, 80, of this collection and Parsons, Andros Island, 140. The story is just a fragment, but it belongs to the vast number of tales that revolve around a broken taboo causing a supernatural being to return to its original home. The success of the story surely relies on the appeal of the song.
100. Ali Baba and Kissem. [__A_TAG_PLACEHOLDER_0__]
Versions of Ali Baba in Jamaica differ in no way from those with which we are familiar.
Versions of Ali Baba in Jamaica are no different from the ones we're familiar with.
101. Bull-of-all-the-land. [__A_TAG_PLACEHOLDER_0__]
Old Forbes gave me the only version of this story I heard in Jamaica. In Trowbridge, JAFL 9: 284–285, the song and the incident of the three drops of blood occur, but the king is “King Tonga” and there is no beast transformation. The husband is lost [281]by letting a little dog kiss him, as in number 105 and in Parsons, Andros Island, 55, 59, not by his wife’s burning the skin as in this version.
Old Forbes shared the only version of this story I heard in Jamaica. In Trowbridge, JAFL 9: 284–285, the song and the story about the three drops of blood appear, but the king is “King Tonga” and there’s no animal transformation. The husband gets lost by letting a little dog kiss him, like in number 105 and in Parsons, Andros Island, 55, 59, instead of his wife burning the skin, as in this version. [__A_TAG_PLACEHOLDER_0__]
For the song at night as a means of recognition see number 74.
For the nighttime song as a way to identify, see number 74.
See Grimm 88, The Singing Soaring Lark; Bolte u. Polívka 2: 229–273.
See Grimm 88, The Singing Soaring Lark; Bolte and Polívka 2: 229–273.
102. The Boiling Pot. [__A_TAG_PLACEHOLDER_0__]
See Grimm 3, Our Lady’s Child; Bolte u. Polívka 1: 13–21.
See Grimm 3, Our Lady’s Child; Bolte u. Polívka 1: 13–21.
103. The Twelve One-eyed Men. [__A_TAG_PLACEHOLDER_0__]
See The Third Kalender’s Tale in Burton’s Arabian Nights’ Tales (Burton Club 1885), 1: 151–160.
See The Third Kalender’s Tale in Burton’s Arabian Nights’ Tales (Burton Club 1885), 1: 151–160.
104. Bird and Hunter. [__A_TAG_PLACEHOLDER_0__]
Compare Junod, 276–292; Jacottet, 56; Basset, 2: 103–107; Rivière, 193; Dennett, 60–64; Chatelain, 89–97; Lenz, 15–17.
Compare Junod, 276–292; Jacottet, 56; Basset, 2: 103–107; Rivière, 193; Dennett, 60–64; Chatelain, 89–97; Lenz, 15–17.
105. Jack and the Devil Errant. [__A_TAG_PLACEHOLDER_0__]
Compare Ferrand, Madagascar, 102–113; Parsons, Andros Island, 54–60 and note for references. See Boas, JAFL 25: 256, for the relation of the story to “John the Bear.”
Compare Ferrand, Madagascar, 102–113; Parsons, Andros Island, 54–60 and note for references. See Boas, JAFL 25: 256, for the connection between the story and “John the Bear.”
See Grimm 113, The King’s Children, Bolte u. Polívka, 2: 516–527.
See Grimm 113, The King’s Children, Bolte & Polívka, 2: 516–527.
106. The Magic Hat and the Staff of Life. [__A_TAG_PLACEHOLDER_0__]
This number contains three episodes. (1) Three men trick another into selling a cow cheap by pretending it is a goat. He avenges himself by selling them (2) a magic hat which he claims will pay the cost of what they buy, (3) a staff of life through which they are themselves destroyed.
This number includes three episodes. (1) Three men deceive another into selling a cow for a low price by pretending it’s a goat. He gets back at them by selling them (2) a magic hat that he says will cover the cost of whatever they buy, (3) a staff of life that ultimately leads to their own downfall.
The first episode occurs in Heetopades of Veeshnoo-Sarma, Wilkin’s translation (London, 1787), 261–262, 266. The second is episode D in Bolte u. Polívka’s analysis. The third is episode G in Bolte u. Polívka; see note to 109. [282]
The first episode takes place in Heetopades of Veeshnoo-Sarma, translated by Wilkin (London, 1787), pages 261–262, 266. The second is episode D in Bolte and Polívka’s analysis. The third is episode G in Bolte and Polívka; see note to 109. [__A_TAG_PLACEHOLDER_0__]
107. Uncle Green and Jack. [__A_TAG_PLACEHOLDER_0__]
See Bolte u. Polívka 2: 1–18. The story is composed of three episodes. (1) A nephew sells to his miserly uncle a means for making pots self-cooking. (2) In revenge, he is put into a bag to be thrown into the sea; exchanges places with a shepherd and gets his sheep, (3) then pretends to his uncle to have got them underseas and persuades him to try the same means of enriching himself. The first is a modification of the self-cooking vessel, which is episode C in Bolte u. Polívka’s analysis.
See Bolte u. Polívka 2: 1–18. The story has three parts. (1) A nephew sells his greedy uncle a way to make pots that cook themselves. (2) In retaliation, the uncle puts him in a bag to throw him into the sea; he swaps places with a shepherd and gets his sheep. (3) He then pretends to his uncle that he got the sheep from underwater and convinces him to try the same method to get rich. The first part is a twist on the self-cooking pot, which is episode C in Bolte u. Polívka’s analysis.
Compare Clouston, Popular Tales 2: 243, 263, for Norse (Dasent) and Italian (Crane) parallels; Espinosa, Pedro de Ordimales cycle, JAFL 27: 169, and discussion, 220–221.
Compare Clouston, Popular Tales 2: 243, 263, for Norse (Dasent) and Italian (Crane) parallels; Espinosa, Pedro de Ordimales cycle, JAFL 27: 169, and discussion, 220–221.
108. Big Begum and Little Begum. [__A_TAG_PLACEHOLDER_0__]
See note to number 106. The story is a version of Hans Anderson’s Big Claus and Little Claus, Grimm 61; Bolte u. Polívka 2: 1–18 and contains three episodes. (1) “Little Begum” tricks “Big Begum” into killing his oxen to get gold. (2) and (3) He exchanges places in the bag, gets a drove of sheep, and tricks “Big Begum” into getting himself drowned in the same bag, as in number 107.
See note to number 106. The story is a modern take on Hans Christian Andersen’s Big Claus and Little Claus, Grimm 61; Bolte u. Polívka 2: 1–18 and includes three episodes. (1) “Little Begum” tricks “Big Begum” into killing his oxen for gold. (2) and (3) He switches places in the bag, acquires a herd of sheep, and tricks “Big Begum” into drowning himself in the same bag, as in number 107.
(1) Episode F in Bolte u. Polívka’s analysis. This informant’s stories were not well motivated; the version does not explain how “Little Begum” sold the pretended magic hide. In Arcin, 475–476, Zeltner, 62–72, and Parsons, Andros Island, 86, the episode is accompanied by the trick of the life-giving staff (G′ and see number 106); in Edwards, 95–96, by the trick of the dead mother pretended slain (G″ and see number 135).
(1) Episode F in Bolte and Polívka’s analysis. This informant’s stories lacked good reasons; the version doesn’t explain how “Little Begum” sold the fake magical hide. In Arcin, pages 475–476, Zeltner, pages 62–72, and Parsons, Andros Island, page 86, the episode includes the trick of the life-giving staff (G′ and see number 106); in Edwards, pages 95–96, it includes the trick of the supposedly slain dead mother (G″ and see number 135).
(2) and (3) In Fortier, 88–89, as in this version, (1) is accompanied by the bag trick, episodes H and J in Bolte u. Polívka’s analysis. See also number 23.
(2) and (3) In Fortier, 88–89, just like in this version, (1) is paired with the bag trick, episodes H and J in Bolte u. Polívka’s analysis. See also number 23.
Compare the “Pedro Ordimales” cycle in Recinos, JAFL 31: 474–477.
Compare the “Pedro Ordimales” cycle in Recinos, JAFL 31: 474–477.
109. The Fool and the Wise Brother. [__A_TAG_PLACEHOLDER_0__]
The detail of this story proves a folk rather than a literary source.
The details of this story suggest it's more of a folk source than a literary one.
The story has three parts. (1) The foolish brother kills his mother in the bath. (2) The two brothers hide in a tree under which robbers are dividing their spoil and frighten the robbers [283]away by dropping down a weight upon them. (3) One robber returns, and gets his tongue cut out.
The story has three parts. (1) The foolish brother kills their mother in the bath. (2) The two brothers hide in a tree where robbers are splitting their loot and scare the robbers [__A_TAG_PLACEHOLDER_0__] away by dropping a weight on them. (3) One robber returns and has his tongue cut out.
Compare Zeltner, 62–72; Arcin, 477; Lenz, 51–53; Parsons, Andros Island, 92–94 and reference note; Sea Islands, 132; Espinosa, JAFL 27: 119–120; Recinos, JAFL 31: 473–474.
Compare Zeltner, 62–72; Arcin, 477; Lenz, 51–53; Parsons, Andros Island, 92–94 and reference note; Sea Islands, 132; Espinosa, JAFL 27: 119–120; Recinos, JAFL 31: 473–474.
(1) See Grimm 147, Old Man Made Young Again, Bolte u. Polívka 3: 193–199, where the killing hot bath is identified with the fire bath which restores the old to youth, but which either fails when attempted by a pretender or is employed as a trick to destroy a powerful enemy; e.g. Ferrand, Madagascar, 67. In Arcin and Zeltner, the story follows this order: (1) Gold-producing animal, (2) Life-giving staff, (3) Ear cut off, the life-giving staff taking the place of the killing hot bath. In a Jamaica version from Richard Morgan, the killing hot bath is followed by the story of carting the mother about as if she were alive and extracting hush money from her pretended murderers, as in number 135 (episode G” in Bolte u. Polívka’s analysis of Grimm 61).
(1) See Grimm 147, Old Man Made Young Again, Bolte u. Polívka 3: 193–199, where the hot bath that kills is linked to the fire bath that brings the old back to youth, but it either fails when tried by an impostor or is used as a trick to eliminate a powerful enemy; e.g. Ferrand, Madagascar, 67. In Arcin and Zeltner, the story goes in this order: (1) Gold-producing animal, (2) Life-giving staff, (3) Ear cut off, with the life-giving staff replacing the killing hot bath. In a Jamaican version by Richard Morgan, the killing hot bath is followed by the story of carrying the mother around as if she were alive and extorting hush money from her supposed murderers, as in number 135 (episode G” in Bolte u. Polívka’s analysis of Grimm 61).
(2) and (3) See Grimm 59, Frederick and Catherine; Bolte u. Polívka 1: 520–528.
(2) and (3) See Grimm 59, Frederick and Catherine; Bolte and Polívka 1: 520–528.
110. The Children and the Witch. [__A_TAG_PLACEHOLDER_0__]
111. The Boy and the Mermaid. [__A_TAG_PLACEHOLDER_0__]
This fragment must belong to a story of a child promised before its birth to a water-spirit, as in Grimm 181 and Parsons, Sea Islands, 137.
This piece is likely part of a tale about a child promised to a water spirit before being born, similar to Grimm 181 and Parsons, Sea Islands, 137.
112. Difficult Tasks. [__A_TAG_PLACEHOLDER_0__]
113. The Grateful Beasts. [__A_TAG_PLACEHOLDER_0__]
See Grimm 197, The Crystal Ball, Bolte u. Polívka 3: 424–443; and compare: Chatelain, 65–81; Lenz, 25–27; Mason and Espinosa, JAFL 24: 398; discussed by Espinosa, JAFL 27: 212–213.
See Grimm 197, The Crystal Ball, Bolte and Polívka 3: 424–443; and compare: Chatelain, 65–81; Lenz, 25–27; Mason and Espinosa, JAFL 24: 398; discussed by Espinosa, JAFL 27: 212–213.
114. Jack and the Bean-stalk. [__A_TAG_PLACEHOLDER_0__]
See Joseph Jacobs, English Fairy Tales (Putnam, 1898), 59–68, and compare Parsons (Maryland and Pennsylvania), JAFL 30: 212–213. [284]
See Joseph Jacobs, English Fairy Tales (Putnam, 1898), 59–68, and compare Parsons (Maryland and Pennsylvania), JAFL 30: 212–213. [__A_TAG_PLACEHOLDER_0__]
115. Jack and the Devil. [__A_TAG_PLACEHOLDER_0__]
See Jekyll, 35–37, Mr. Bluebeard, and Grimm 46, Fitcher’s Bird, Bolte u. Polívka 1: 398–412.
See Jekyll, 35–37, Mr. Bluebeard, and Grimm 46, Fitcher’s Bird, Bolte u. Polívka 1: 398–412.
116. Jack’s Riddle. [__A_TAG_PLACEHOLDER_0__]
See Grimm 22, The Riddle, Bolte u. Polívka 1: 188–202 and compare Barker, 171–175; Fortier, 62–69; Recinos, JAFL 31: 475–476.
See Grimm 22, The Riddle, Bolte u. Polívka 1: 188–202 and compare Barker, 171–175; Fortier, 62–69; Recinos, JAFL 31: 475–476.
117. Jack as Fortune-teller. [__A_TAG_PLACEHOLDER_0__]
See Grimm 98, Doctor Know-all, Bolte u. Polívka 2: 401–413, and compare Jones, 68–72; Fortier, 116; Harris, Friends, 32–33; Smiley, JAFL 32: 370; Espinosa, JAFL 24: 415–419; discussed by Boas, JAFL 25: 251, and by Espinosa, JAFL 27: 215–216.
See Grimm 98, Doctor Know-all, Bolte and Polívka 2: 401–413, and compare Jones, 68–72; Fortier, 116; Harris, Friends, 32–33; Smiley, JAFL 32: 370; Espinosa, JAFL 24: 415–419; discussed by Boas, JAFL 25: 251, and by Espinosa, JAFL 27: 215–216.
118. Robin as Fortune-teller. [__A_TAG_PLACEHOLDER_0__]
See note to number 117.
See note for number __A_TAG_PLACEHOLDER_0__.
119. Jack and the Grateful Dead. [__A_TAG_PLACEHOLDER_0__]
See number 113 and Boas’s discussion, JAFL 25: 256–257. This is the story of Thorsteinn, the King’s Son in Icelandic Legends (Arnason) translated by Powell & Magnussen (London, 1866), 527–540.
See number 113 and Boas’s discussion, JAFL 25: 256–257. This is the story of Thorsteinn, the King's Son in Icelandic Legends (Arnason) translated by Powell & Magnussen (London, 1866), 527–540.
120. The Boy and his Master. [__A_TAG_PLACEHOLDER_0__]
See Grimm 68, The Thief and his Master, Bolte u. Polívka 2: 60–69; and compare Tremearne, 223–224; Mason and Espinosa, New Mexico, JAFL 24: 423–424.
See Grimm 68, The Thief and his Master, Bolte u. Polívka 2: 60–69; and compare Tremearne, 223–224; Mason and Espinosa, New Mexico, JAFL 24: 423–424.
121. The Language of Beasts. [__A_TAG_PLACEHOLDER_0__]
See Grimm 17, The White Snake, Bolte u. Polívka 1: 131–134; and Aarne’s study, Der Tiersprachen verstehende Mann, in FF Communications No. 15. Compare Koelle, 143–145; Basset 2: 119–124; Junod, 314–317; Chatelain, 219–223; Smith, 565.
See Grimm 17, The White Snake, Bolte u. Polívka 1: 131–134; and Aarne’s study, The man who understands animals, in FF Communications No. 15. Compare Koelle, 143–145; Basset 2: 119–124; Junod, 314–317; Chatelain, 219–223; Smith, 565.
122. The Three Pieces of Advice. [__A_TAG_PLACEHOLDER_0__]
Compare Steere, 413; Mason & Espinosa, JAFL 24: 408–411: discussed by Espinosa, JAFL 27: 213–214.
Compare Steere, 413; Mason & Espinosa, JAFL 24: 408–411: discussed by Espinosa, JAFL 27: 213–214.
123. The Brothers and the Life-tree. [__A_TAG_PLACEHOLDER_0__]
See Grimm 107, The Two Travellers; Bolte u. Polívka 2: 468–482 and compare Dayrell, 58–60; Espinosa, JAFL 27: 191–195. [285]
See Grimm 107, The Two Travellers; Bolte u. Polívka 2: 468–482 and compare Dayrell, 58–60; Espinosa, JAFL 27: 191–195. [__A_TAG_PLACEHOLDER_0__]
124. The Skillful Brothers. [__A_TAG_PLACEHOLDER_0__]
See Grimm 129, Four Skillful Brothers, Bolte u. Polívka 2:165–169 and compare Cronise and Ward, 200–205; Renel 1:215–223; Dennett, 33–34; Parsons, Sea Islands, 75.
See Grimm 129, Four Skillful Brothers, Bolte and Polívka 2:165–169 and compare Cronise and Ward, 200–205; Renel 1:215–223; Dennett, 33–34; Parsons, Sea Islands, 75.
125. The Three Sillies. [__A_TAG_PLACEHOLDER_0__]
See Grimm 34, Clever Elsie, Bolte u. Polívka 1:335–342, and Clouston, Book of Noodles, 7. Compare Parsons, Andros Island, 128–129; Sea Islands, 94.
See Grimm 34, Clever Elsie, Bolte and Polívka 1:335–342, and Clouston, Book of Noodles, 7. Compare Parsons, Andros Island, 128–129; Sea Islands, 94.
126. A Misunderstanding. [__A_TAG_PLACEHOLDER_0__]
See Grimm 84, Hans Married, Bolte u. Polívka 2:203–204.
See Grimm 84, Hans Married, Bolte & Polívka 2:203–204.
127. Big-head, Big-belly and Little-foot. [__A_TAG_PLACEHOLDER_0__]
The story is very common in Jamaica. See Grimm 18, The Straw, the Coal and the Bean, Bolte u. Polívka 1:135–137, and compare Parsons, Andros Island, 147.
The story is quite common in Jamaica. See Grimm 18, The Straw, the Coal and the Bean, Bolte u. Polívka 1:135–137, and compare Parsons, Andros Island, 147.
128. The Goat in the Lion’s Den. [__A_TAG_PLACEHOLDER_0__]
129. Donkey, Cat and the Lion’s Head. [__A_TAG_PLACEHOLDER_0__]
The familiar episode of the Wolf’s head which occurs early in the Reynard cycle (see Percy Society Publications 12, Introduction, pages xxxiii–xxxiv) is, in African stories, often combined with that of the Goat in the Lion’s den (or the Hyena’s). Compare Rattray, Chinyanje, 149–152; Tremearne, 227–229; FL 22:63–65.
The well-known story of the Wolf's head that appears early in the Reynard cycle (see Percy Society Publications 12, Introduction, pages xxxiii–xxxiv) is often merged with the tale of the Goat in the Lion's den (or the Hyena's) in African stories. See Rattray, Chinyanje, 149–152; Tremearne, 227–229; FL 22:63–65.
130. Clever Molly May. [__A_TAG_PLACEHOLDER_0__]
See Grimm 77, Clever Gretel, Bolte u. Polívka 2:129–131; and Parsons, Sea Islands, 140. From this point in the group of stories Anansi is introduced in the role of hero.
See Grimm 77, Clever Gretel, Bolte u. Polívka 2:129–131; and Parsons, Sea Islands, 140. At this point in the collection of stories, Anansi is introduced as the hero.
131. Dancing to Anansi’s Fiddle. [__A_TAG_PLACEHOLDER_0__]
See Grimm 110, The Jew among Thorns, Bolte u. Polívka 2:490–503; and compare Bundy, JAFL 32:412–413.
See Grimm 110, The Jew among Thorns, Bolte and Polívka 2:490–503; and compare Bundy, JAFL 32:412–413.
132. Anansi Claims the Dinner. [__A_TAG_PLACEHOLDER_0__]
Compare Nassau, 42–44; Tremearne, FL 21:212; Krug, JAFL 25:106–107.
Compare Nassau, 42–44; Tremearne, FL 21:212; Krug, JAFL 25:106–107.
133. Anansi seeks his Fortune. [__A_TAG_PLACEHOLDER_0__]
134. The Pannier Jar. [__A_TAG_PLACEHOLDER_0__]
See note to number 106. This is episode F‴ in Bolte u. Polívka’s analysis of Grimm’s Little Peasant. Compare Parsons, Sea Islands, 89; JAFL 32: 372, and note for references.
See note to number 106. This is episode F‴ in Bolte and Polívka’s analysis of Grimm’s Little Peasant. Compare Parsons, Sea Islands, 89; JAFL 32: 372, and note for references.
135. Anansi kills his Grandmother. [__A_TAG_PLACEHOLDER_0__]
See note to number 106. This is episode G″ in Bolte u. Polívka’s analysis of Grimm’s “Little Peasant.” Compare Parsons, Andros Island, 87 and note for references.
See note to number 106. This is episode G″ in Bolte and Polívka’s analysis of Grimm’s “Little Peasant.” Compare Parsons, Andros Island, 87 and note for references.
136. White-belly and Anansi. [__A_TAG_PLACEHOLDER_0__]
137. Monkey hunts Anansi. [__A_TAG_PLACEHOLDER_0__]
See Boas, JAFL 25: 223–226, where the Devil is the rival sorcerer.
See Boas, JAFL 25: 223–226, where the Devil is the competing sorcerer.
138. Anansi and the Pig. [__A_TAG_PLACEHOLDER_0__]
See Grimm 72a, Bolte u. Polívka, 2: 100–106; and compare Parsons, Andros Island, 108 and note; discussion of Spanish forms by Boas, JAFL 25: 252, note; by Espinosa, JAFL 27: 222–227.
See Grimm 72a, Bolte u. Polívka, 2: 100–106; and compare Parsons, Andros Island, 108 and note; discussion of Spanish forms by Boas, JAFL 25: 252, note; by Espinosa, JAFL 27: 222–227.
139. The Fifer. [__A_TAG_PLACEHOLDER_0__]
The story is common in Jamaica. See Jekyll, 98–99. It was told me as a “speak-acting” story, but as I could get no other of exactly the same character, I do not know how common it used to be to present a Nansi story in this way. The Nansi story is now given in the form of a dramatic monologue or rehearsed simply as a tale.
The story is common in Jamaica. See Jekyll, 98–99. I heard it as a “speak-acting” story, but since I couldn’t find any other exactly like it, I’m not sure how common it used to be to present a Nansi story this way. The Nansi story is now told as a dramatic monologue or just performed as a regular tale.
For the story of “The Fifer,” six actors were required, one to represent the boy, one the father, and four others the “wild beasts.” “Anansi,” “Dry-head,” “Tacoomah” and “Tiger” were the “beasts.” Roe said that “the one who takes the son’s part tells the story.” The dramatization went on much like a school exercise performed by grown men, with improvised action and (probably) extemporized dialogue. It ended in a dance in which all six joined.
For the story of “The Fifer,” six actors were needed: one to play the boy, one the father, and four others to portray the “wild beasts.” “Anansi,” “Dry-head,” “Tacoomah,” and “Tiger” were the “beasts.” Roe mentioned that “the one who plays the son’s role tells the story.” The performance was similar to a school activity done by adults, with improvised actions and likely unscripted dialogue. It concluded with a dance that all six participated in.
Compare Tremearne, 301; Harris, Nights, 370–373; Edwards, 87–88; Parsons, Andros Island, 137–138. [287]
Compare Tremearne, 301; Harris, Nights, 370–373; Edwards, 87–88; Parsons, Andros Island, 137–138. [__A_TAG_PLACEHOLDER_0__]
The story seems to be drawn from such prohibitions against whistling at night or whistling more than twice when walking at night or through a haunted forest as are quoted by Sebillot, Le Folk-lore de France 1: 159, 283. He tells a Breton story of a lad who forgot the prohibition and found himself mocked and followed by the Devil, who bore him off just as he had reached home. Compare number 66, note.
The story seems to be based on the rules against whistling at night or whistling more than twice while walking at night or through a haunted forest, as referenced by Sebillot, French Folklore 1: 159, 283. He recounts a Breton tale of a young man who ignored these rules and ended up being teased and chased by the Devil, who took him away just as he got home. Compare number 66, note.
141. Tacoomah makes a Dance. [__A_TAG_PLACEHOLDER_0__]
Medleys of this character seem to have been a popular form of entertainment and may still be common, though the examples I have were given me in every case by old men. They are composed of scraps of song or whole scenes from well-known Nansi stories, together with game-songs, imitations of animal sounds, and “rhyming,” strung together much like our own musical medleys—the last line of one suggesting the first of the next. In this example, story-songs from numbers 97 and 86 are followed by a game dialogue; next by some animal imitations; last, by a specimen of Jamaica “rhyming.” Other examples of this kind of improvised “rhyming” are:
Medleys like this seem to have been a popular form of entertainment and may still be common today, although the examples I have were all shared with me by older men. They consist of snippets of songs or entire scenes from famous Nansi stories, along with game songs, imitations of animal sounds, and "rhyming," all connected together similarly to our own musical medleys—the last line of one hinting at the first of the next. In this example, story songs from numbers 97 and 86 are followed by a game dialogue; then some animal imitations; and finally, a sample of Jamaica "rhyming." Other examples of this kind of improvised "rhyming" are:
“Mr. Might, jump up a height, after a kite,
“Mr. Might, jump up high, after a kite,
And knock his eye, upon his hog-sty, and cry out ‘hi!
And knock on his eye, at his pigpen, and shout 'hey!'
oh, my! why should I die’.”
oh, my! why should I die?
“There is a boat, and in the boat, is a goat, and has
“There is a boat, and in the boat, there is a goat, and has
a long coat, catch him under the throat.”
a long coat, grab him by the throat.”
142. Anansi makes a Dance. [__A_TAG_PLACEHOLDER_0__]
The songs of this medley at first follow the story of Goat’s escape from the dance, number 40, combined with the parallel story of Rat’s escape from Puss’s dance. The song is taken from a popular game in which one player represents the cat, another the rat; all the others form a line with clasped hands, and Puss tries to catch Rat through the line, while all sing the song. The bull’s song belongs to number 88 or 89. Anansi’s fifing is possibly taken from 139.
The songs in this medley initially tell the story of Goat escaping from the dance, number 40, alongside the similar story of Rat escaping from Puss’s dance. The song comes from a popular game where one player plays the cat, another plays the rat; everyone else holds hands in a line, and Puss tries to catch Rat while everyone sings the song. The bull’s song is part of number 88 or 89. Anansi’s fifing might be drawn from 139.
143. Red Yam. [__A_TAG_PLACEHOLDER_0__]
Old Mary Roden was bed-ridden and lived in a one-roomed hut, the floor of which was falling in. The little grandchild, when prompted to “make a figure,” danced quite spontaneously to the rhythm of the grandmother’s quavering song. The same is true of the next two numbers. Songs sung to be danced to in this fashion have rather the monotonous rhythm of a drum-beat than any melody in our sense of the word. For the story, see number 23. [288]
Old Mary Roden was stuck in bed and lived in a one-room hut, the floor of which was caving in. Her little grandchild, when asked to "make a figure," danced naturally to the rhythm of the grandmother's shaky song. The same goes for the next two numbers. Songs meant for dancing like this have more of a monotonous drumbeat than any melody as we understand it. For the story, see number 23. [__A_TAG_PLACEHOLDER_0__]
145. Fowl and Pretty Poll. [__A_TAG_PLACEHOLDER_0__]
Literally this means, Fowl wants to be married to Parrot in church, but Parrot has no good clothes. Parrot wants Crow to marry her in church, but he says he can’t because of his peelhead (or perhaps he wants to in spite of this peelhead). Compare the witticism vi.
Literally this means, Fowl wants to marry Parrot in church, but Parrot doesn't have nice clothes. Parrot wants Crow to marry her in church, but he says he can’t because of his peelhead (or maybe he does want to, despite that peelhead). Compare the witticism vi.
146. The Cumbalo. [__A_TAG_PLACEHOLDER_0__]
Sarah Findley was an old-time negress who lived in a little hut far out in the bush. She danced to the song with a queer jumping motion like boys playing leap-frog and with all the agility of a young girl. The dance as a wake game is performed upon two parallel bars held by four men. One informant called it dancing “Calimbe.”
Sarah Findley was an old-time Black woman who lived in a small hut deep in the bush. She danced to the song with a strange jumping motion like boys playing leapfrog and with all the agility of a young girl. The dance as a wake game is performed on two parallel bars held by four men. One informant referred to it as dancing “Calimbe.”
149. Animal Talk. [__A_TAG_PLACEHOLDER_0__]
Tremearne, 28, says that the imitation of animal cries is a favorite device in African story-telling. Compare Hollis, Nandi, 109–111, where a great many examples are given of this kind of entertainment.
Tremearne, 28, says that mimicking animal sounds is a popular technique in African storytelling. Check out Hollis, Nandi, 109–111, where you'll find plenty of examples of this kind of entertainment.
Witticisms.
I & II. These old-fashioned slave stories are from old Vassel Edwards at Retirement, in the Cock-Pit country. They belong to the “nager-trick” stories quoted by Lewis.
I & II. These outdated slave stories come from the old Vassel Edwards in Retirement, in the Cock-Pit country. They are part of the “nager-trick” stories referenced by Lewis.
III. The Congo negro is said to be duller-witted than negroes from the Gold Coast. To call a man a “Congo” is hence a term of ridicule.
III. The Congo black is considered to be less intelligent than blacks from the Gold Coast. Calling someone a “Congo” is therefore an insult.
IV. This witticism is common. In one version, the man was said to be “walking in Kingston.” Mrs. Elizabeth Hilton gave me a version she learned from Henry Roe, school-master at Retirement, which bears the marks of having been put together by some literary entertainer.
IV. This joke is pretty common. In one version, the guy was said to be “walking in Kingston.” Mrs. Elizabeth Hilton shared a version she learned from Henry Roe, the schoolmaster at Retirement, which seems to have been crafted by some literary entertainer.
“Massa Peter was a funny sort of a buckra massa. He was “mustafenia” (white by law). Massa Peter an’ me, we go to school together. We were readin’ in a ‘pellin’ (book) an’ we were doin’ jumba fraction sum.
“Massa Peter was a funny kind of white boss. He was ‘mustafenia’ (white by law). Massa Peter and I went to school together. We read from a spelling book and worked on some fraction problems.”
“From the day me leave school me never see Marse Peter any more till one day we buck up. A glad to see him till a couldn’t glad any more. Marse Peter went a tell me somet’ing, a laugh till me belly nearly pop.
“Since the day I left school, I hadn’t seen Marse Peter again until one day we unexpectedly ran into each other. I was so happy to see him that it felt overwhelming. Marse Peter began telling me something that made me laugh so hard I thought I would literally burst.
“Marse Peter was the sort of boy used to go out after hours. Him ma tell him if him (she) been dead before him, she will show him token (frighten him). [289]But Marse Peter never will believe her. One night, Marse Peter go out. When him coming back, he catch right at the cross-road where dem Taylor boy used to sit down a day-time, an’ smell somet’ing funny, but he never know wha’. He been ’fraid, but afterward he no ’fraid again. An’ see one man come wid litt’e fire. He say, ‘I beg you a light, sah!’ The man give him a light. The man has some teeth a his mouth, they long like a Jack-ass a laugh a sun-hot. Marse Peter pass the man. He meet up another man. He say, ‘Look here, me frien’, I meet a man jus’ roun’ the turning, have teeth long like a Jack-ass a laugh a sun-hot.’ The man said, ‘Teeth like these do they long?’ Marse Peter run an’ he run an’ never stop runnin’ till he meet up a mother bed. From that, Marse Peter never go af’er no girl again. Marse Peter behave a good buckra massa af’er this.”
“Master Peter was the kind of boy who used to sneak out after hours. His mom told him that if she died before him, she would send him a sign to scare him. [__A_TAG_PLACEHOLDER_0__]But Master Peter never believed her. One night, Master Peter went out. On his way back, he stopped right at the crossroads where those Taylor boys used to hang out during the day and smelled something strange, but he didn’t know what it was. He was scared at first, but then he calmed down. He saw a man walk by with a small fire. The man asked, ‘Can I borrow a light, sir?’ The man got the light from him. The man had teeth in his mouth that were long like a donkey’s laughing in the sun. Master Peter passed the man and encountered another guy. He said, ‘Hey there, friend, I just saw a man around the corner with long teeth like a donkey’s laughing in the sun.’ The man replied, ‘Are teeth like these long?’ Master Peter took off running and didn’t stop until he reached a safe place. After that, Master Peter never chased any girls again. He behaved like a good gentleman from then on.”
V. The witticism is used in a good many connections. In one story, a man finds a boy by the roadside and takes him home. When he asks the boy to blow the fire, the duppy says, “Me kyant blow de fire, for me dead long time an’ dirt eat out all me teet’.” The man beats him and he runs away crying, “Lor! me dead two time.” In another version, “Rolling Calf” takes possession of a house. While he is asleep, the owner makes an iron fork red hot and catches him about the neck.
V. The joke is used in a lot of situations. In one story, a man finds a boy by the side of the road and takes him home. When he asks the boy to blow on the fire, the boy replies, “I can’t blow the fire because I’ve been dead a long time and the dirt has eaten all my teeth.” The man hits him, and he runs away crying, “Wow! I’ve died twice.” In another version, a “Rolling Calf” takes over a house. While it’s sleeping, the owner heats an iron fork until it’s red hot and catches it around the neck.
VI. See number 145.
VI. See number __A_TAG_PLACEHOLDER_0__.
VIII. Compare Cundall, FL 15:91, where the “Rolling Calf,” afraid of the moon, tumbles over into the stream and sprains his foot. He says, “A don’t mind the wet, a wet, but the ’prain a ’prain me foot’.”
VIII. Compare Cundall, FL 15:91, where the “Rolling Calf,” scared of the moon, falls over into the stream and hurts his foot. He says, “I don’t mind the wet, I’m wet, but the sprain hurts my foot.”
X. In Tremearne, FL 22:222–223, Lizard and Mouse both court a woman. Mouse tells her that Lizard is blind, can’t see at night; Cock tells her that Rat is a thief, can’t be seen in the market.
X. In Tremearne, FL 22:222–223, Lizard and Mouse are both trying to win over a woman. Mouse tells her that Lizard is blind and can't see at night; Cock tells her that Rat is a thief and can’t be spotted in the market.
In Koelle, 174–177, Toad and Rat have a wager to see if one can do what the other cannot. Toad passes a crowd with a whole skin; Rat is pursued with sticks and stones.
In Koelle, 174–177, Toad and Rat make a bet to see if one can do something the other can't. Toad walks past a crowd with a whole skin; Rat is chased with sticks and stones.
XI. See number 48.
XI. Refer to number __A_TAG_PLACEHOLDER_0__.
XII. From Alexander Archibald, near Mandeville.
XII. From Alexander Archibald, close to Mandeville.
XIII. From Mrs. Matilda Hall, Harmony Hall. See number 4.
XIII. From Mrs. Matilda Hall, Harmony Hall. See number 4.
XVI. This and the next two witticisms were written out by some young lads in Bethlehem, Santa Cruz Mountains.
XVI. This and the next two jokes were written out by some young guys in Bethlehem, Santa Cruz Mountains.
SUPPLEMENTARY NOTES.
46. Why Tumble-bug Rolls in the Dung. [__A_TAG_PLACEHOLDER_0__]
In Seidel’s story of the “Miracle of the Sidi” (Geschichten und Lieder der Afrikaner, 105), the devil dares the Sidi to marry a slave to a princess. The father of the princess has set to her wooers the supposedly impossible task of filling a bag with hyacinths out [290]of hyacinth season. The Sidi fills the bag with stones and bids the slave empty it out before the king, when the stones are by miracle turned into hyacinths.
In Seidel’s story of the “Miracle of the Sidi” (Stories and Songs of the Afrikaners, 105), the devil challenges the Sidi to marry a slave to a princess. The princess's father has given her suitors the supposedly impossible task of filling a bag with hyacinths outside [__A_TAG_PLACEHOLDER_0__] of hyacinth season. The Sidi fills the bag with stones and tells the slave to pour it out in front of the king, when, by miracle, the stones turn into hyacinths.
48. Why Dog is always Looking. [__A_TAG_PLACEHOLDER_0__]
A Jamaica negro proverb runs, “Darg say befo’ him plant yam fe look like masquita’ foot, him satisfy fe tun beggar.” See Cundall’s collection (Kingston, 1910), 211.
A Jamaican proverb says, "Before a dog plants a yam, he needs to check if it looks like a mosquito's foot; otherwise, he's okay with being a beggar." See Cundall’s collection (Kingston, 1910), 211.
56. Rat’s Wedding. [__A_TAG_PLACEHOLDER_0__]
It is not the wooden foot-bridge but any drain beside the road—the gutter—which Jamaicans call a ‘water table.’
It’s not the wooden footbridge but any drain next to the road—the gutter—which Jamaicans refer to as a ‘water table.’
66. Simon Tootoos. [__A_TAG_PLACEHOLDER_0__]
For the music of these songs see Publications of the Modern Language Association of America, 39 (1924): 482.
For the music of these songs, see Publications of the Modern Language Association of America, 39 (1924): 482.
97. Leap, Timber, Leap. [__A_TAG_PLACEHOLDER_0__]
An old man over eighty who was present at the recital of this story remembered hearing it when he was a little boy. Hauling lumber was in old days accompanied by song. The story turns upon a theme common in American Indian hero cycles, that of a trickster’s claim to magical powers which he does not possess. [291]
An elderly man over eighty who attended the recital of this story recalled hearing it when he was a child. In the past, hauling lumber was often accompanied by song. The story revolves around a theme common in American Indian hero tales, focusing on a trickster's claim to magical powers that he doesn't actually have. [__A_TAG_PLACEHOLDER_0__]
INDEX TO INFORMANTS.
1. Alexander, Emily, aged 15. She came to my room in the evening after her work was done at the hotel and recited to me more than twenty stories which she had from her father, who was a native of Mandeville, and with which she was in the habit of entertaining the other young people employed at the hotel.
1. Alexander, Emily, 15 years old. She came to my room in the evening after her shift at the hotel and shared more than twenty stories she had from her father, who was from Mandeville, and that she often used to entertain the other young people working at the hotel.
See __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__, __A_TAG_PLACEHOLDER_2__, __A_TAG_PLACEHOLDER_3__, __A_TAG_PLACEHOLDER_4__.
2. Archibald, Alexander, aged 62. He was “tea-meeting chairman” in the district of New Green, near Mandeville. I visited him at his home one late afternoon. Seated on his own door-step in the midst of a circle of his neighbors, he recited six stories with much wit and good humor.
2. Archibald, Alexander, age 62. He was the “tea-meeting chairman” in the New Green area, near Mandeville. I stopped by his house one late afternoon. Sitting on his front steps surrounded by a group of his neighbors, he shared six stories with a lot of wit and humor.
3. Bailey, Vivian, a lad, also of Mandeville.
3. Bailey, Vivian, a boy, also from Mandeville.
See 1b.
See __A_TAG_PLACEHOLDER_0__.
4. Baker, Maud, aged 21. She called upon me with her stories, which she had from her father, a native of Dry River, though she herself had been educated in Kingston.
4. Baker, Maud, age 21. She came to me with her stories, which she got from her father, a local from Dry River, even though she had been educated in Kingston.
5. Barrett, Eliza, aged 30. She was one of a group of women who were friends of the colored housekeeper at Harmony Hall.
5. Barrett, Eliza, 30 years old. She was part of a group of women who were friends with the Black housekeeper at Harmony Hall.
See 92b (1).
See __A_TAG_PLACEHOLDER_0__ (1).
6. Barrett, George, aged 60 or over. He visited me at Harmony Hall with a group of men from Maroon Town. They would spend a whole morning or even all day telling stories in this way, first one and then another taking his turn and each making way for the other with a fine sense of fair play.
6. Barrett, George, 60 years old or more. He came to see me at Harmony Hall with a group of guys from Maroon Town. They would spend an entire morning or even the whole day sharing stories like this, each taking their turn one after another, and each giving way to the next person with a great sense of fairness.
See __A_TAG_PLACEHOLDER_0__ (2), __A_TAG_PLACEHOLDER_1__, __A_TAG_PLACEHOLDER_2__.
7. Brown, Arthur, aged 23. He was a friend of the chauffeur for the hotel at St. Ann’s Bay and took me down to his mother’s house at Steeretown, where he gathered a group for story-telling, each one reciting one or two stories in turn.
7. Brown, Arthur, 23 years old. He was a friend of the hotel chauffeur at St. Ann's Bay and took me to his mother's house in Steeretown, where he gathered a group for storytelling, with each person sharing one or two stories in turn.
See 127a.
See __A_TAG_PLACEHOLDER_0__.
8. Brown, Margaret, aged 55, mother of Arthur.
8. Brown, Margaret, 55 years old, mother of Arthur.
See 47a.
See __A_TAG_PLACEHOLDER_0__.
9. Brown, Philip, aged 19, a jolly contingent of Caledonia, near Mandeville.
9. Brown, Philip, 19 years old, a cheerful member of Caledonia, near Mandeville.
10. Brown, T., another contingent, a Claremont lad who had picked up a quantity of stories but recited them in a slovenly way, without wit or point.
10. Brown, T., another member of the group, a guy from Claremont who had collected a bunch of stories but told them in a messy way, lacking humor or insight.
See 117.
See __A_TAG_PLACEHOLDER_0__.
11. Christie, Samuel, over 60. He was one of the group at Steeretown, near St. Ann’s Bay, and a good story-teller.
11. Christie, Samuel, over 60. He was part of the group at Steeretown, close to St. Ann’s Bay, and a great storyteller.
See __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__, __A_TAG_PLACEHOLDER_2__. [__A_TAG_PLACEHOLDER_3__]
12. Collins, Benjamin, a crippled lad of George’s Valley, near Mandeville.
12. Collins, Benjamin, a disabled boy from George’s Valley, near Mandeville.
See 11a.
See __A_TAG_PLACEHOLDER_0__.
13. Daley, Edward, part East Indian. He was in the prison-gang whose overseer I was interviewing.
13. Daley, Edward, part East Indian. He was in the prison work crew whose supervisor I was interviewing.
See 132.
See __A_TAG_PLACEHOLDER_0__.
14. Dodd, Emiline, under 30. She visited the house at Lacovia where I was staying.
14. Dodd, Emiline, under 30. She came to the house at Lacovia where I was staying.
See 86b.
See __A_TAG_PLACEHOLDER_0__.
15. Doran, Grace, very old. She was from Whitehall, near Harmony Hall. She interpolated her stories with songs in the old style, but talked so rapidly I was unable to follow except in snatches.
15. Doran, Grace, very old. She was from Whitehall, near Harmony Hall. She mixed her stories with songs in the old style, but talked so quickly I could only catch bits and pieces.
See 27a.
See __A_TAG_PLACEHOLDER_0__.
16. Edwards, Vassel, over 80. His father and mother had been slaves in the same district, one at Retirement, where he himself had lived all his life and was now deacon in the Scotch Presbyterian church.
16. Edwards, Vassel, over 80. His parents had been slaves in the same area, one at Retirement, where he had lived his whole life and was now a deacon in the Scotch Presbyterian church.
See 134 and the first two witticisms.
See __A_TAG_PLACEHOLDER_0__ and the first two jokes.
17. Falconer, Simeon, aged 47. He was an intelligent and resourceful man, a church member but nevertheless a frequenter of wakes, where he learned his stories. He dictated his stories to me at his home, without audience, and on various visits. His little sitting-room held a mahogany table set against the wall, at each end two mahogany chairs, in which we sat, and a curiously carved chair which a friend had brought him from Africa.
17. Falconer, Simeon, age 47. He was a smart and resourceful guy, a church member, but still often went to wakes, where he picked up his stories. He shared his stories with me at his home, privately, during several visits. His small living room had a mahogany table against the wall, with two mahogany chairs at each end, where we sat, and a uniquely carved chair that a friend had brought him back from Africa.
See __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__, __A_TAG_PLACEHOLDER_2__, __A_TAG_PLACEHOLDER_3__, __A_TAG_PLACEHOLDER_4__, __A_TAG_PLACEHOLDER_5__.
18. Findley, Sarah, “over 50.” She was mother to one of the house-girls at Bethlehem, in the Santa Cruz Mountains, an old-time woman and quite illiterate.
18. Findley, Sarah, “over 50.” She was the mother of one of the housegirls at Bethlehem, in the Santa Cruz Mountains, an older woman and quite uneducated.
See 146.
See __A_TAG_PLACEHOLDER_0__.
19. Forbes, William, over 75. He came from Dry River and was one of my best story-tellers. He had been song-leader and “Tea-meeting chairman” for his district and was much respected for his intelligence and sense of order. He came at several different times and sang or told stories with equal ease and with a freshness and delight which was contagious, never failing to bring a small gift from his garden and never arguing over the pay. He had a very long-shaped head and beaming eyes.
19. Forbes, William, over 75. He was from Dry River and was one of my best storytellers. He had been the song leader and “tea meeting chairman” for his district and was highly respected for his intelligence and sense of order. He visited several times and sang or told stories with the same ease and a contagious freshness and joy, always bringing a small gift from his garden and never arguing about the payment. He had a long-shaped head and bright, shining eyes.
See __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__, __A_TAG_PLACEHOLDER_2__, __A_TAG_PLACEHOLDER_3__, __A_TAG_PLACEHOLDER_4__, __A_TAG_PLACEHOLDER_5__, __A_TAG_PLACEHOLDER_6__, __A_TAG_PLACEHOLDER_7__, __A_TAG_PLACEHOLDER_8__, 85b, __A_TAG_PLACEHOLDER_10__, __A_TAG_PLACEHOLDER_11__, __A_TAG_PLACEHOLDER_12__, __A_TAG_PLACEHOLDER_13__, __A_TAG_PLACEHOLDER_14__.
20. Ford, May, a young girl. She was of the better class, daughter of the lodging-house keeper at Newmarket, in Westmoreland.
20. Ford, May, a young girl. She came from a decent background, the daughter of the lodging-house owner in Newmarket, Westmoreland.
See 44.
See __A_TAG_PLACEHOLDER_0__.
21. Foster, Alexander, aged 40, one of the Maroon story-tellers.
21. Foster, Alexander, 40 years old, one of the Maroon storytellers.
See 88.
See __A_TAG_PLACEHOLDER_0__.
22. Gentle, Julia, over 70. She came to me twice at Bethlehem in the Santa Cruz mountains and recited the stories with great rapidity as if she knew them by heart in a fixed form, among them some English ballads of second rate interest.
22. Gentle, Julia, over 70. She visited me twice at Bethlehem in the Santa Cruz mountains and recited the stories very quickly, as if she had memorized them in a set format, including some English ballads of mediocre interest.
See __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__, __A_TAG_PLACEHOLDER_2__, __A_TAG_PLACEHOLDER_3__, __A_TAG_PLACEHOLDER_4__, __A_TAG_PLACEHOLDER_5__.
23. Hall, Matilda, aged 50, one of the women who came to me at Harmony Hall, and a good singer and story-teller.
23. Hall, Matilda, 50 years old, one of the women who visited me at Harmony Hall, and a talented singer and storyteller.
See __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__, __A_TAG_PLACEHOLDER_2__, __A_TAG_PLACEHOLDER_3__. [__A_TAG_PLACEHOLDER_4__]
24. Harris, William, a young man. He came from a shop at Maggotty and was scarcely able to speak from bashfulness.
24. Harris, William, a young man. He came from a store in Maggotty and was barely able to talk because he was so shy.
See 73b.
See __A_TAG_PLACEHOLDER_0__.
25. Hendricks, Moses, over 60. He was a white man, but lived with his negro family like one of the race; an excellent story-teller, dictating some fifteen stories to me at three different visits to his house.
25. Hendricks, Moses, over 60. He was a white man but lived with his black family as one of them; an amazing storyteller, sharing about fifteen stories with me during three different visits to his home.
See __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__, __A_TAG_PLACEHOLDER_2__, __A_TAG_PLACEHOLDER_3__, __A_TAG_PLACEHOLDER_4__, __A_TAG_PLACEHOLDER_5__, __A_TAG_PLACEHOLDER_6__, __A_TAG_PLACEHOLDER_7__, __A_TAG_PLACEHOLDER_8__, __A_TAG_PLACEHOLDER_9__.
26. Hilton, Elizabeth, aged 41. She was care-taker at Harmony-Hall and a fine intelligent type. In the evening when her work was done, she recited to me some thirteen stories learned from her mother who was brought up at Harmony Hall, and from an old school-master at Retirement.
26. Hilton, Elizabeth, 41 years old. She was the caretaker at Harmony Hall and a really smart person. In the evening, after finishing her work, she shared with me about thirteen stories she learned from her mother, who grew up at Harmony Hall, and from an old schoolmaster at Retirement.
See __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ (1), __A_TAG_PLACEHOLDER_2__, __A_TAG_PLACEHOLDER_3__, __A_TAG_PLACEHOLDER_4__.
27. Hilton, Norman, aged 13, son to Elizabeth.
27. Hilton, Norman, 13 years old, son of Elizabeth.
See 5.
See __A_TAG_PLACEHOLDER_0__.
28. Hilton, James Anderson, aged 33, one of the Maroon men.
28. Hilton, James Anderson, 33 years old, one of the Maroon men.
See 149.
See __A_TAG_PLACEHOLDER_0__.
29. Iron, Adolphus, about 50. A reputed humorist from Golden Grove near Claremont, but disappointing in frock coat at the lodging house.
29. Iron, Adolphus, about 50. A well-known comedian from Golden Grove near Claremont, but disappointing in a suit at the boarding house.
30. Johnson, Emanuel, about 40, from Orange Hill near Brownstown.
30. Johnson, Emanuel, around 40 years old, from Orange Hill near Brownstown.
31. Jones, Stanley, aged 27, one of the Claremont group.
31. Jones, Stanley, age 27, a member of the Claremont group.
32. Macfarlane, Joseph, aged 14. He was a natural clown, long and loose-jointed. It was in the evening after work at Moneague and he stood in the middle of the group and acted out the story he was telling in rapid, unintelligible dialect, and with excellent mimicry of both speech and gesture. Afterward he recited it to me more slowly, possibly more in detail.
32. Macfarlane, Joseph, age 14. He was a natural comedian, tall and lanky. It was evening after work at Moneague, and he stood in the middle of the group acting out the story he was telling in a fast, hard-to-understand dialect, using great mimicry of both speech and gestures. Later, he recounted it to me more slowly, possibly with more detail.
33. Macfarlane, Rennie, aged 11. He was employed at the hotel in Mandeville.
33. Macfarlane, Rennie, 11 years old. He worked at the hotel in Mandeville.
34. Morgan, Richard, about 50. He was an entertainer in the Santa Cruz district and came over to Falconer’s for two days to give me these stories.
34. Morgan, Richard, about 50. He was an entertainer in the Santa Cruz area and came over to Falconer’s for two days to share these stories with me.
See 6, 17d, 19, 21a, 34, 45, 52, 54, 55, 57a, 85a (1), 87a, 89, 92b (3), 93, 98, 119, 120, 121, 122, 123, 124, 136, 137.
See __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__, __A_TAG_PLACEHOLDER_2__, __A_TAG_PLACEHOLDER_3__, __A_TAG_PLACEHOLDER_4__, __A_TAG_PLACEHOLDER_5__, __A_TAG_PLACEHOLDER_6__, __A_TAG_PLACEHOLDER_7__, __A_TAG_PLACEHOLDER_8__, __A_TAG_PLACEHOLDER_9__, __A_TAG_PLACEHOLDER_10__ (1), __A_TAG_PLACEHOLDER_11__, __A_TAG_PLACEHOLDER_12__, __A_TAG_PLACEHOLDER_13__ (3), __A_TAG_PLACEHOLDER_14__, __A_TAG_PLACEHOLDER_15__, __A_TAG_PLACEHOLDER_16__, __A_TAG_PLACEHOLDER_17__, __A_TAG_PLACEHOLDER_18__, __A_TAG_PLACEHOLDER_19__, __A_TAG_PLACEHOLDER_20__, __A_TAG_PLACEHOLDER_21__, __A_TAG_PLACEHOLDER_22__, __A_TAG_PLACEHOLDER_23__.
35. Morris, Margaret, aged 85. Her memory wandered unless prompted by her son-in-law, at that time captain of the Maroons.
35. Morris, Margaret, 85 years old. Her memory drifted unless her son-in-law, who was the captain of the Maroons at that time, reminded her.
See 74.
See __A_TAG_PLACEHOLDER_0__.
36. Morrison, Vincent, aged 20. He was a Mandeville lad and claimed to “compose” his stories.
36. Morrison, Vincent, 20 years old. He was from Mandeville and said he “composed” his stories.
See 94.
See __A_TAG_PLACEHOLDER_0__.
37. Parkes, George, over 40. This blind man had lived in different parts of the island and been over-seas in Africa. He had picked up stories wherever he went, and he took great pleasure in reciting them to me. He gave me fifteen at different visits, all very full and accurate. He was an indifferent singer and made no attempt to act out the story.
37. Parkes, George, over 40. This blind man had lived in various parts of the island and had traveled to Africa. He collected stories wherever he went and enjoyed sharing them with me. Over several visits, he told me fifteen tales, all detailed and precise. He wasn't a great singer and didn't try to perform the story.
See __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__, __A_TAG_PLACEHOLDER_2__, __A_TAG_PLACEHOLDER_3__, __A_TAG_PLACEHOLDER_4__, __A_TAG_PLACEHOLDER_5__, __A_TAG_PLACEHOLDER_6__, __A_TAG_PLACEHOLDER_7__, __A_TAG_PLACEHOLDER_8__, __A_TAG_PLACEHOLDER_9__, __A_TAG_PLACEHOLDER_10__, __A_TAG_PLACEHOLDER_11__, __A_TAG_PLACEHOLDER_12__, __A_TAG_PLACEHOLDER_13__, __A_TAG_PLACEHOLDER_14__, __A_TAG_PLACEHOLDER_15__.
38. Pottinger, Henry, over 70. We were gathered one evening in his son’s cottage near Claremont for story-telling when the old man made his [294]appearance chanting a nonsense line as he came. It seemed to be a kind of formal prelude to the occasion, but I could not get the words.
38. Pottinger, Henry, over 70. One evening, we had gathered in his son's cottage near Claremont for some storytelling when the old man arrived, chanting a silly line as he walked in. It felt like a sort of formal intro to the event, but I couldn't make out the words.
See 103.
See __A_TAG_PLACEHOLDER_0__.
39. Pottinger, Richard, over 40. He was son to Henry, with a great local reputation. A group gathered in his house two evenings after work and told stories in turn as seemed to be the custom.
39. Pottinger, Richard, over 40. He was the son of Henry and had a strong local reputation. A group gathered in his house two evenings after work and took turns telling stories, as was the custom.
40. Ramtalli, (Mrs.) about 30. She was of the better educated class, from St. Mary’s parish, and wife of the East Indian school-master at Maggotty.
40. Ramtalli, (Mrs.) about 30. She was from a well-educated background, from St. Mary’s parish, and the wife of the East Indian schoolmaster in Maggotty.
41. Roach, David. He was at Lacovia with a company of strolling players at Christmas-time, but he came from Savannah-la-mar.
41. Roach, David. He was in Lacovia with a group of traveling performers during Christmas time, but he originally came from Savannah-la-mar.
42. Robinson, Howard, from Retirement.
42. Robinson, Howard, from Retirement.
See 97b.
See __A_TAG_PLACEHOLDER_0__.
43. Roden, Mary Jane, over 80. She was bedridden. The cottage had one room and the floor was partly broken through. Her daughter was ironing, the little grandchild danced to the songs she crooned.
43. Roden, Mary Jane, over 80. She was confined to bed. The cottage had one room and the floor was partially caved in. Her daughter was ironing while the little grandchild danced to the songs she sang.
44. Roe, Charles, aged 50, one of the Maroons.
44. Roe, Charles, 50 years old, a member of the Maroons.
45. Roe, Martha, aged 74, also a Maroon.
45. Roe, Martha, 74 years old, also a Maroon.
46. Roe, Richard, aged 55, another Maroon.
46. Roe, Richard, 55 years old, another Maroon.
See 139.
See __A_TAG_PLACEHOLDER_0__.
47. Samuels, Etheline, aged 14, from Claremont.
47. Samuels, Etheline, 14 years old, from Claremont.
See 63.
See __A_TAG_PLACEHOLDER_0__.
48. Saunders, William, a lad employed at the hotel in Mandeville.
48. Saunders, William, a young man working at the hotel in Mandeville.
See 17b.
See __A_TAG_PLACEHOLDER_0__.
49. Smith, James. He belonged to the group who gathered at Pottinger’s near Claremont, a younger, better educated man, who claimed to be a “composer.”
49. Smith, James. He was part of the group that met at Pottinger’s near Claremont, a younger, better-educated guy who referred to himself as a “composer.”
50. Spence, Henry, “over 50.” He was song-leader for the workmen on the Bog estate in Westmoreland and recited some twenty stories at two different interviews, all briefly and with wit.
50. Spence, Henry, “over 50.” He led songs for the workers at the Bog estate in Westmoreland and shared about twenty stories in two different interviews, all presented briefly and with humor.
See __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__, __A_TAG_PLACEHOLDER_2__, __A_TAG_PLACEHOLDER_3__, __A_TAG_PLACEHOLDER_4__, __A_TAG_PLACEHOLDER_5__, __A_TAG_PLACEHOLDER_6__ (2), __A_TAG_PLACEHOLDER_7__, __A_TAG_PLACEHOLDER_8__.
51. Tathum, Clarence, aged 20, from Mandeville.
51. Tathum, Clarence, 20 years old, from Mandeville.
52. Thompson, Charles, aged 18, a Maroon.
52. Thompson, Charles, 18 years old, a Maroon.
See 32c.
See __A_TAG_PLACEHOLDER_0__.
53. Tomlinson, Florence, aged 54. She was formerly house-servant on the Cornwall estate and was accustomed to entertain with stories and dancing.
53. Tomlinson, Florence, 54 years old. She used to be a housekeeper on the Cornwall estate and often entertained others with stories and dancing.
54. Townsend, Alexander, over 65. He was father of the penman at the Flamstead ranch and was invited up to the house on Christmas afternoon to sing and tell stories.
54. Townsend, Alexander, over 65. He was the father of the writer at the Flamstead ranch and was invited to the house on Christmas afternoon to sing and share stories.
See 100.
See __A_TAG_PLACEHOLDER_0__.
55. Tulloch, aged 22. He was from Higginstown and acted as chauffeur at the hotel at St. Ann’s Bay.
55. Tulloch, 22 years old. He was from Higginstown and worked as a driver at the hotel in St. Ann’s Bay.
56. Vassel, Sarah, a girl employed on the Bog estate.
56. Vassel, Sarah, a girl working on the Bog estate.
57. Watkins, Susan, aged 23, from Claremont.
57. Watkins, Susan, 23 years old, from Claremont.
56. Watson, Ethel, aged 32. She told stories one morning while tending her sick child at Roseberry Bush, in the Santa Cruz Mountains.
56. Watson, Ethel, 32 years old. One morning, while taking care of her sick child at Roseberry Bush in the Santa Cruz Mountains, she shared stories.
See 13c.
See __A_TAG_PLACEHOLDER_0__.
59. White, Thomas, about 40. On my first visit to Maroon Town in the cock-pit country, he was selected as the leading Maroon story-teller to recite stories for me in the church vestry, where half the town gathered as audience. Others he gave me at Harmony Hall. The music he dictated to Miss Roberts at a later visit. He was one of my best informants, though an adroit padder with an eye to compensation.
59. White, Thomas, around 40. During my first visit to Maroon Town in the cockpit country, he was chosen as the main Maroon storyteller to share tales with me in the church vestry, where half the town came to listen. He also shared more stories with me at Harmony Hall. The music he provided to Miss Roberts during a later visit. He was one of my best sources of information, although he had a knack for embellishing details with an eye on getting paid.
See __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__, __A_TAG_PLACEHOLDER_2__, __A_TAG_PLACEHOLDER_3__, __A_TAG_PLACEHOLDER_4__, __A_TAG_PLACEHOLDER_5__, __A_TAG_PLACEHOLDER_6__, __A_TAG_PLACEHOLDER_7__, __A_TAG_PLACEHOLDER_8__ (note), __A_TAG_PLACEHOLDER_9__, __A_TAG_PLACEHOLDER_10__.
60. Williams, Alfred, his friend. He was the Maroon song-leader and, with White, led the games and sports. A good singer, but an indifferent story-teller.
60. Williams, Alfred, his friend. He was the Maroon song leader and, along with White, led the games and activities. A good singer, but a mediocre storyteller.
See __A_TAG_PLACEHOLDER_0__ (2), __A_TAG_PLACEHOLDER_1__, __A_TAG_PLACEHOLDER_2__, __A_TAG_PLACEHOLDER_3__.
61. Williams, Ezekiel, aged 43. At the time of my first visit to Harmony Hall, he was head-man on the estate. He was brought up at Retirement, a big man, very black, timid through superstition, but full of genuine delight in acting and music.
61. Williams, Ezekiel, 43 years old. When I first visited Harmony Hall, he was the head of the estate. He grew up at Retirement, a tall man, very dark-skinned, shy due to superstition, but he had a true passion for acting and music.
See 30b.
See __A_TAG_PLACEHOLDER_0__.
62. Williams, Thomas, about 70. He was a good entertainer, a man of the old type, living near Harmony Hall.
62. Williams, Thomas, around 70. He was a great entertainer, an old-school kind of guy, living close to Harmony Hall.
63. Witter, Oliver, a lad. He was a school-boy at Bethlehem, and wrote out for me the text of six stories.
63. Witter, Oliver, a kid. He was a student at Bethlehem and wrote out the text of six stories for me.
See 71b.
See __A_TAG_PLACEHOLDER_0__.
64. Wright, Charles, aged 44. He was one of the group at Harmony Hall, but not a Maroon.
64. Wright, Charles, 44 years old. He was part of the group at Harmony Hall, but he wasn’t a Maroon.
See 9.
See __A_TAG_PLACEHOLDER_0__.
65. Wright, Eliza, aged 30. From Maroon Town.
65. Wright, Eliza, 30 years old. From Maroon Town.
See 57b (1).
See __A_TAG_PLACEHOLDER_0__ (1).
66. Wright, Samuel, aged 28, a Maroon.
66. Wright, Samuel, 28 years old, a Maroon.
See 53.
See __A_TAG_PLACEHOLDER_0__.
Colophon
Availability
The MP3 and MusicXML versions of the music in this book were produced by Jude Eylander and other volunteers at PGDP.
The MP3 and MusicXML versions of the music in this book were created by Jude Eylander and other volunteers at PGDP.
Metadata
| Title: | Jamaica Anansi stories | |
| Author: | Martha Warren Beckwith (1871–1959) | Info https://viaf.org/viaf/24768395/ |
| Contributor: | Helen Heffron Roberts (1888–1985) | Info https://viaf.org/viaf/17466936/ |
| File generation date: | 2024-01-16 18:31:34 UTC | |
| Language: | English | |
| Original publication date: | 1924 |
Encoding
To help navigation of this text, links have been added between the stories and the corresponding notes at the end of the work.
To make it easier to navigate this text, links have been added between the stories and the related notes at the end.
Internal references to the stories have been linked.
Internal references to the stories have been connected.
The words in the musical scores have been transcribed, and added below the scores, to enable search and reading them through text-to-speech processors.
The lyrics in the musical scores have been transcribed and added below the scores to enable searching and reading them using text-to-speech software.
Revision History
- 2023-11-02 Started.
Corrections
The following corrections have been applied to the text:
The following corrections have been applied to the text:
| Page | Source | Correction | Edit distance |
|---|---|---|---|
| N.A. | PUBLISHD | PUBLISHED | 1 |
| xi, 199, 219, 219, 220, 228, 228, 228, 230, 243, 258, 266, 285, 293 | [Not in source] | . | 1 |
| xii | cummunicating | communicating | 1 |
| 4 | ’ | ‘ | 1 |
| 4, 40 | [Not in source] | ’ | 1 |
| 6 | Si-layna | Si-lay-na | 1 |
| 10 | do | do’ | 1 |
| 14 | whe | who | 1 |
| 15 | Babbit | Rabbit | 1 |
| 16 | runing | running | 1 |
| 17 | him | her | 2 |
| 17 | [Not in source] | ‘ | 1 |
| 19 | Ramgoat | Ram-goat | 1 |
| 28 | yellou | yellow | 1 |
| 33, 125, 134 | ” | [Deleted] | 1 |
| 39, 39 | BrudderHawk | Brudder Hawk | 1 |
| 49, 135, 181, 288, 288 | [Not in source] | “ | 1 |
| 50, 104 | is | it | 1 |
| 56 | annodder | anodder | 1 |
| 56 | repelition | repetition | 1 |
| 60 | Saviour | Savior | 1 |
| 64, 142 | an | an’ | 1 |
| 64 | it’ | it | 1 |
| 64, 83, 96, 136, 137, 179 | [Not in source] | ” | 1 |
| 69, 148, 180, 182 | traveling | travelling | 1 |
| 72, 73 | you | you’ | 1 |
| 72 | , | [Deleted] | 1 |
| 73 | Timon | Simon | 1 |
| 77 | The | Then | 1 |
| 88 | go’ | go | 1 |
| 91 | fisch | fish | 1 |
| 96 | jus ’as | jus’ as | 2 |
| 97 | An | An’ | 1 |
| 107 | ’ | , | 1 |
| 107 | “ | ” | 1 |
| 111 | heiferborn | heifer born | 1 |
| 112 | comming | coming | 1 |
| 114 | “ | [Deleted] | 1 |
| 118 | poeple | people | 2 |
| 119 | Agumme | Agumma | 1 |
| 122 | t’-ay | t’-day | 1 |
| 124 | comence | commence | 1 |
| 126 | Grass-quitt | Grass-quit | 1 |
| 130 | Bull-of all-the-Land | Bull-of-all-the-Land | 1 |
| 131 | se | she | 1 |
| 136 | und | and | 1 |
| 136 | exept | except | 1 |
| 138 | trough | through | 1 |
| 138 | chimmey | chimney | 1 |
| 142 | evert’ing | everyt’ing | 1 |
| 143 | ane | and | 1 |
| 151 | th’ree | t’ree | 1 |
| 157 | traveled | travelled | 1 |
| 169, 169, 169, 172, 196, 220 | [Not in source] | , | 1 |
| 170 | beats | beasts | 1 |
| 177 | ’ | [Deleted] | 1 |
| 185, 189, 194 | Seidl | Seidel | 1 |
| 186 | Querries | Queries | 1 |
| 194, 201, 202, 211, 215 | Welsh-Gipsy | Welsh-Gypsy | 1 |
| 196 | tief | t’ief | 1 |
| 198 | Welsh-gipsy | Welsh-Gypsy | 2 |
| 206 | dogs | dog’s | 1 |
| 207 | where | were | 1 |
| 209 | kould | could | 1 |
| 210 | .” | ”. | 2 |
| 211, 211 | : | . | 1 |
| 212 | canot | cannot | 1 |
| 213, 226 | , | . | 1 |
| 224 | Noth | North | 1 |
| 224, 224 | Réné | René | 1 / 0 |
| 224 | . | , | 1 |
| 225 | Slave-Coast | Slave Coast | 1 |
| 225 | and | y | 3 |
| 229 | South-Carolina | South Carolina | 1 |
| 231, 235 | : | ; | 1 |
| 231 | New-Orleans | New Orleans | 1 |
| 233 | of | or | 1 |
| 234 | ) | [Deleted] | 1 |
| 234 | dicussed | discussed | 1 |
| 237 | , | ; | 1 |
| 239 | beeing | being | 1 |
| 240 | victem | victim | 1 |
| 240 | ot | of | 1 |
| 241, 266, 279 | Dennet | Dennett | 1 |
| 243 | dis covers | discovers | 1 |
| 249 | , | : | 1 |
| 256 | ; | , | 1 |
| 262 | — | 1 | |
| 264 | 88, 87 | 87 , 88 | 2 |
| 271 | [Not in source] | ; | 1 |
| 273 | gir’s | girl’s | 1 |
| 274 | girls escape | girl escapes | 2 |
| 283 | Crytal | Crystal | 1 |
| 292 | 85c | 85b | 1 |
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