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Title: Jamaica Anansi Stories
Author: Martha Warren Beckwith
Release date: January 16, 2024 [eBook #72735]
Language: English
Original publication: New York: The American Folk-Lore Society, 1924
Credits: Jeroen Hellingman, Jude Eylander and the Online Distributed Proofreading Team at https://www.pgdp.net/ for Project Gutenberg (This file was produced from images generously made available by The Internet Archive/American Libraries.)
*** START OF THE PROJECT GUTENBERG EBOOK JAMAICA ANANSI STORIES ***
JAMAICA ANANSI STORIES
BY
MARTHA WARREN BECKWITH
WITH MUSIC RECORDED
IN THE FIELD
BY
HELEN ROBERTS
NEW YORK
PUBLISHED BY THE AMERICAN FOLK-LORE SOCIETY
G. E. STECHERT & CO., Agents
1924
MEMOIRS OF
The American Folk-Lore Society.
VOLUME XVII.
1924.
CONTENTS.
PAGE
Contents v
Preface xi
ANIMAL STORIES.
1. Tying Tiger 1
a. The Fish-basket 1
b. The Storm 2
2. Tiger as Substitute 3
a. The King’s Two Daughters 3
b. The Gub-gub Peas 4
3. Tiger as Riding-horse 5
4. Tiger’s Sheep-skin Suit 6
5. Tiger Catching the Sheep-thief 8
a. The Escape 8
b. The Substitute 8
c. In the House-top 9
6. Tiger’s Breakfast 11
7. Eggs and Scorpions 11
8. Tiger’s Bone-hole 12
9. The Christening 12
10. Eating Tiger’s Guts 13
a. The Tell-tale 13
b. The Monkeys’ Song 13
11. Throwing Away Knives 14
a. Tiger and Anansi 14
b. Sheep and Anansi 14
12. Grace before Meat 14
a. Monkey and Anansi 14
b. Goat and Anansi 15
13. Day-time Trouble 15
a. Rabbit and Anansi 15
b. Rat and Anansi 16
c. Goat and Anansi 16
14. New Names 17
15. Long-shirt 18
16. Shut up in the Pot 19
17. House in the Air 20
a. Tracking Anansi 20
b. Rabbit and Children going up to Heaven 20
c. Duppy’s House in the Air 21
d. Carencro’s House with a Key 21
18. Goat on the Hill-side 22
19. Dog and Dog-head 22
20. Tacoomah’s Corn-piece 23
21. Anansi and the Tar-baby 23
a. The Escape from Tiger 23
b. The Substitute 24
c. The Grave 25
22. Inside the Cow 26
23. Cunnie-more-than-father 27
24. The Duckano Tree 31
25. Food and Cudgel 31
a. The Handsome Packey 31
b. The Knife and Fork 32
26. The Riddle 33
27. Anansi and Brother Dead 34
a. Brother Dead’s Wife 34
b. Goat and Plantain 35
28. Brother Dead and the Brindle Puppy 35
29. The Cowitch and Mr. Foolman 36
30. Dry-head and Anansi 37
a. Go-long-go 37
b. Dry-head 38
c. Brother Dead 39
31. The Yam-hills 39
32. The Law Against Back-biting 40
a. Duck’s Dream 40
b. Guinea-chick 41
c. Dry-head at the Barber’s 42
33. Fling-a-mile 42
34. But-but and Anansi 44
35. Tumble-bug and Anansi 45
36. Horse and Anansi 46
37. Anansi in Monkey Country 47
a. Bunya 47
b. Christen Christen 47
38. Curing the Sick 48
a. The Fishes 48
b. The Six Children 48
39. Anansi, White-belly and Fish 50
40. Goat’s Escape 51
a. The Rain 51
b. The Dance (1) 52
The Dance (2) 52
41. Turtle’s Escape 53
42. Fire and Anansi 53
43. Quit-quit and Anansi 53
a. Tailors and Fiddlers 53
b. Fiddlers 54
44. Spider Marries Monkey’s Daughter 54
45. The Chain of Victims 55
46. Why Tumble-bug Rolls in the Dung 56
47. Why John-crow Has a Bald Head 56
a. The Baptism 56
b. The Dance 57
48. Why Dog is always Looking 57
49. Why Rocks at the River are Covered with Moss 57
50. Why Ground-dove Complains 58
51. Why Hog is always Grunting 58
52. Why Toad Croaks 58
53. Why Woodpecker Bores Wood 59
54. Why Crab is Afraid after Dark 59
55. Why Mice are no Bigger 59
56. Rat’s Wedding 60
57. Cockroach Stories 61
a. Cock’s Breakfast 61
b. Feigning Sick (1) 61
Feigning Sick (2) 62
c. The Drum 62
58. Hunter, Guinea-hen and Fish 63
59. Rabbit Stories 64
a. The Tar Baby 64
b. Saying Grace 64
c. Pretending Dead 65
60. The Animal Race 65
a. Horse and Turtle 65
b. Pigeon and Parrot 66
61. The Fasting Trial (fragment) 67
62. Man is Stronger 67
OLD STORIES, CHIEFLY OF SORCERY.
63. The Pea that Made a Fortune 69
64. Settling the Father’s Debt 69
65. Mr. Lenaman’s Corn-field 70
66. Simon Tootoos 71
67. The Tree-wife 74
68. Sammy the Comferee 75
69. Grandy Do-an’Do 77
70. Jack and Harry 79
71. Pea-fowl as Messenger 80
a. John Studee 80
b. Contavio 82
72. The Barking Puppy 82
73. The Singing Bird 83
a. Fine Waiting Boy 83
b. The Golden Cage 84
74. Two Sisters 85
75. Assonah 86
76. The Greedy Child 87
a. Crossing the River 87
b. The Plantain 87
77. Alimoty and Aliminty 88
78. The Fish Lover 89
a. Timbo Limbo 89
b. Fish Fish Fish 91
c. Dear Old Juna 91
79. Juggin Straw Blue 92
80. The Witch and the Grain of Peas 93
81. Bosen Corner 94
82. The Three Dogs 96
a. Boy and Witch Woman 96
b. Lucy and Janet 99
83. Andrew and His Sisters 99
84. The Hunter 101
a. The Bull turned Courter 101
b. The Cow turned Woman 102
85. Man-Snake as Bridegroom 103
a. The Rescue (1) 103
The Rescue (2) 104
b. Snake Swallows the Bride 104
86. The Girls who Married the Devil 105
a. The Devil-husband 105
b. The Snake-husband 106
87. Bull as Bridegroom 108
a. Nancy 108
b. The Play-song 109
c. Gracie and Miles 110
88. The Two Bulls 111
89. Ballinder Bull 113
90. Bird Arinto 115
91. Tiger Softens his Voice 116
92. Hidden Names 118
a. Anansi and Mosquito 118
b. Anansi plays Baby (1) 118
Anansi plays Baby (2) 119
Anansi plays Baby (3) 119
93. Anansi and Mr. Able 120
94. The King’s Three Daughters 121
95. The Dumb Child 121
96. The Dumb Wife 123
97. Leap, Timber, Leap 124
a. Old Conch 124
b. Grass-quit (fragment) 126
98. The Boy fools Anansi 126
99. The Water-crayfish 127
MODERN EUROPEAN STORIES.
100. Ali Baba and Kissem 129
101. Bull-of-all-the-land 130
102. The Boiling Pot 131
103. The Twelve One-eyed Men 133
104. Bird and Hunter 134
105. Jack and the Devil Errant 135
106. The Magic Hat and the Staff of Life 139
107. Uncle Green and Jack 141
108. Big Begum and Little Begum 143
109. The Fool and the Wise Brother 145
110. The Children and the Witch 146
111. The Boy and the Mermaid (fragment) 147
112. Difficult Tasks (fragment) 147
113. The Grateful Beasts 148
114. Jack and the Bean-stalk 149
115. Jack and the Devil 150
116. Jack’s Riddle 150
117. Jack as Fortune-teller 151
118. Robin as Fortune-teller 151
119. Jack and the Grateful Dead 152
120. The Boy and his Master 153
121. The Language of Beasts 154
122. The Three Pieces of Advice 155
123. Three Brothers and the Life-tree 156
124. The Skilful Brothers 158
125. The Three Sillies 158
126. A Misunderstanding 159
127. Big-head, Big-belly and Little-foot (a and b) 160
128. The Goat in the Lion’s Den 160
129. The Donkey, The Cat and the Lion’s Head 161
130. Clever Molly May 162
131. Dancing to Anansi’s Fiddle 162
132. Anansi Claims the Dinner 163
133. Anansi Seeks his Fortune 163
134. The Pannier-jar 163
135. Anansi kills his Grandmother 164
136. White-belly and Anansi 164
137. Monkey hunts Anansi 165
138. Anansi and the Pig Coming from Market 166
SONG AND DANCE.
139. The Fifer 169
140. In Come Murray 170
141. Tacoomah Makes a Dance 170
142. Anansi Makes a Dance 171
143. Red Yam 173
144. Guzzah Man 175
145. Fowl and Pretty Poll 176
146. The Cumbolo 176
147. John-crow and Fowl at Court 177
148. Wooden Ping-ping and Cock 177
149. Animal Talk 178
Witticisms 179
Riddles 183
Index to Riddles 219
Abbreviations of Titles 223
Notes to the Tales 233
Index to Informants 291
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.
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.
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 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.
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—
Riddle me this, riddle me that,
Perhaps you can guess this riddle
And perhaps not!
generally abbreviated into
Riddle me riddle,
Guess me this riddle,
And perhaps 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.
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 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.
The Folk-lore Foundation
Vassar College Martha Warren Beckwith
April, 1924.
ANIMAL STORIES.
1. TYING TIGER.
a. The Fish-basket.
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.
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 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).
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,
“See how Anansi tie Tiger,
See how Anansi tie Tiger,
Tie him like a hog, Tiger,
See how Anansi tie Tiger,
Tie him 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.
b. The Storm.
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 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, ask Brer Ant
to loose him; Brer Ant say he kyan’t depon [1] 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 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.
2. TIGER AS SUBSTITUTE.
a. The King’s Two Daughters.
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 copper [2] 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!”
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!”
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!” 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.
Jack man dora!
b. The Gub-gub Peas.
George Parkes, Mandeville.
A man plant a big field of gub-gub peas. [3] 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.
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!” [4]
Watchman get frighten an’ untie him.
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.
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.
3. TIGER AS RIDING-HORSE.
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!
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 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.”
Tiger tak to wood, Anansi sing a’ter him, “Po’ Tiger dead an’ gone!”
[5]Si-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.
4. TIGER’S SHEEP-SKIN SUIT.
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 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 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,
“Mister Mighty loss him sheep,
It stan’ lik’ a Tiger t’iefee,”
him, Tiger, mustn’t think him the same one; it’s one clear out the
country. And he is to play his tambourine, say,
“Fe tre-ew, bredder, fe tre-ew,
It ’tan lik’ a it mak me clo’es.”
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.
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 loss him sheep,
Mr. Mighty loss him sheep,
Mr. Mighty loss him sheep,
It stan’ lik’ a Tiger t’iefee.”
Tiger say,
“Fe tre-ew, bredder, fe tre-ew,
Fe tre-ew, bredder, fe tre-ew,
Fe tre-ew, bredder, fe tre-ew,
It ’tan’ lik’ a it mak me clo’es.”
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 say again, “Gentlemen an’ ladies, ketch ’em a pardner!” an’
sing,
“Mr. Mighty loss him sheep,
It ’tan’ lik’ a Tiger t’iefee.”
Tiger say,
“Fe tre-ew, bredder, fe tre-ew,
It ’tan’ lik’ a it mak me clo’es”.
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.
5. TIGER CATCHING THE SHEEP-THIEF.
a. The Escape.
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!”
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.
b. The Substitute.
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 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 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!”
Tiger tie de frien’ carry him up to de yard tell de mistress dis is de
man been destroying de sheep all de time!
c. In the House-top.
Thomas White, Maroon Town, Cock-pit country.
Mr. Goolin pay Anansi a hundred poun’ to mak him wife talk, [6] 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.”
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 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 [7] 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!”
Wife put up all dem chil’ren quite a-top, and, as Anansi put down
Tiger, Anansi fly up a-top, 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.
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 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!
Jack man dora, choose none!
6. TIGER’S BREAKFAST.
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’.” [8] So Hanansi stay deh eat everyt’ing,
Tiger never get one.
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.
7. EGGS AND SCORPIONS.
William Forbes, Dry River, Cock-pit country.
Blinkie [9] 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.
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.
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.
8. TIGER’S BONE-HOLE.
William Forbes, Dry River, Cock-pit 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!
Jack man dora!
9. THE CHRISTENING.
Charles Wright, Maroon Town, Cock-pit 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.”
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!
10. EATING TIGER’S GUTS.
a. The Tell-tale.
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.
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.
b. The Monkeys’ Song.
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,
“Dis time, we eat Tiger gut down!”
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!
11. THROWING AWAY KNIVES.
a. Tiger and Anansi.
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, [10] 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!” [11]
b. Sheep and Anansi.
William Forbes, Dry River, Cock-pit 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’.
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.
12. GRACE BEFORE MEAT.
a. Monkey and Anansi.
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.”
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.
b. Goat and Anansi.
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.
13. DAY-TIME TROUBLE.
a. Rabbit and Anansi.
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. 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!”
b. Rat and Anansi.
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.
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.
Jack man dory!
c. Goat and Anansi.
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.
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!” 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.
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.
14. NEW NAMES.
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.
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, 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 the night now Anansi turn come and they come along singing,
“Anansi name a Che-che-bun-da,
Cherry-senda, Yellow-prissenda,
Parrot name a Green-corn-ero,
Cherry-senda, Yellow-prissenda,
Tiger name a Yellow-prissenda,
Cherry-senda, Yellow-prissenda,
Tacoomah name Tacoomah-vengeance,
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!
15. LONG-SHIRT.
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.
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!”
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 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.
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!
16. SHUT UP IN THE POT.
Simeon Falconer, Santa Cruz Mountains.
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.
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—
“I got them now! I got them now!
Them think they got me, but I got them now!”
17. HOUSE IN THE AIR.
a. Tracking Anansi.
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,
“Mama, mama, sen’ down rope,
Sen’ down rope, Brer Nansi deh groun’ a!”
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.
“Mama, mama, sen’ down rope,
Sen’ down rope, Brer Nansi deh groun’ 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,
“Mama, cut de rope! mama, cut de 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.
b. Rabbit and Children going up to Heaven.
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,
“Mammy an’ Harry,
Pull up de merit, pull up de merit!”
An’ when Anansi quite away on de journey was goin’ up to heaven, he was
singin’,
“Pull up de merit, pull up de merit!”
an’ de Rabbits say, “What is dat? Dat is Anansi voice!” De chil’ren
say, “Yes, dat is Anansi voice.” Rabbits say,
“Mammy an’ Harry,
Cut down de merit, cut down de merit!”
an’ de merit cut down an’ from dat day poor Anansi’s waist was cut off,
leave a little bit!
c. Duppy’s House in the Air.
Harold Tulloch, Queen Anne’s Bay.
Once Brer Duppy [12] 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!”
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.
d. Carencro’s [13] House with a Key.
Richard Morgan, Santa Cruz Mountains.
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.
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, “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.
18. GOAT ON THE HILL-SIDE.
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 machete
[14] 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.
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.
19. DOG AND DOG-HEAD.
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!”
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-so [15] dog-head kyan ketch cow?” So Hanansi run leave de cow;
Tacoomah go an’ clean it up.
20. TACOOMAH’S CORN-PIECE.
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:
“Two two grain, broke dem go ’long,
Eb’rybody broke, broke dem go ’long,
Green an’ dry, broke dem go ’long.”
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.
21. ANANSI AND THE TAR-BABY.
a. The Escape from Tiger.
Richard 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,
“Mediany dead an’ gone.”
Nex’ mawnin’ Tiger come an’ say, “Why Brar Hanansi, a you been mashin’
me up?” [16] 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 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.
b. The Substitute.
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 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’.
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 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’.”
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, [17] 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.
c. The Grave.
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.
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.
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, 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.
22. INSIDE THE COW.
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 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.”
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 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.
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 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.
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, [18] dig up Bredder Dry-head. [19] 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!
23. CUNNIE-MORE-THAN-FATHER.
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 like to name
“Cunnie-mo’-than father.” So for every tack [20] 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.” [21] 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.
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!”
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. [22] 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 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.
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.
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. 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.
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.
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 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.
24. THE DUCKANO TREE.
William Forbes, Dry River, Cock-pit 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!
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.
Jack man dora!
25. FOOD AND CUDGEL.
a. The Handsome Packey.
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 it, each one mus’ give him
piece-piece. At the end he got more than anyone ’cause he got 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 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.
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!
b. The Knife and Fork.
William Forbes, Dry River, Cock-pit 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 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.
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’ 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.
Anansi is a man nobody can fool him—only Brar Dead!
26. THE RIDDLE.
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.”
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:
“Under the earth I stood,
Silver and gold was my tread,
I rode a thing that never was born,
An’ a bit of the dam I hold in me hand.”
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!”
Jack man dory! Anansi got him off, Anansi was a smart man!
27. ANANSI AND BROTHER DEAD.
a. Brother Dead’s Wife.
Grace Doran, Whitehall, Cock-pit country.
One day Anansi was walking an’ walk till he go into a wood and see a
man have a barbecue [23]—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.
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 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.
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.
b. Goat and Plantain.
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!”
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.
28. BROTHER DEAD AND THE BRINDLE PUPPY.
Charles Roe, Maroon Town, Cock-pit 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 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.
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,
“Anansi ma shway, Anansi ma shway,
A pupa yan kin baw, eh, eh, wa-eh!
A yan kin baw yeh, ke ya ma-dee,
Eh, eh, wa-eh, eh, wa-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.
29. THE COWITCH AND MR. FOOLMAN.
Moses Hendricks, Mandeville.
A gentleman had a cowitch [24] 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.
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 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.
30. DRY-HEAD AND ANANSI.
a. Go-long-go.
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, [25] 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.
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’ 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.” [26]
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 himba [27] an’ he dig it to cook with the meat. He saw Mr.
Go-long-go [28] 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!
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!” [29]
b. Dry-head.
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!
c. Brother Dead.
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,
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.
An’ Br’er Hawk fly along wid him till drop him into a sea-ball. [30]
Jack man dora!
31. THE YAM-HILLS.
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.
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. [31] 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!”
32. THE LAW AGAINST BACK-BITING.
a. Duck’s Dream.
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
oonoo [32] talk a man!” So now he carry Hog go home go eat him.
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.
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?” [33] 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!”
b. Guinea-chick.
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.
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.
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.
Jack man dory!
c. Dry-head at the Barber’s.
Charles Thompson, Harmony Hall.
Once Anansi and But [34] 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.
33. FLING-A-MILE.
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.
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.
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 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!”
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 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.
34. BUT-BUT AND ANANSI.
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.
Hanansi gwine a town an’ get one big cutacoo. [35] 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 ’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!”
[36] an’ tak de ol’ drawers t’row in de cutacoo. But-but begin an’ eat
out everyt’ing ’pon de 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.
35. TUMBLE-BUG AND ANANSI.
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.
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 up an’ eat up the plantain an’ the butter. After
that he fly away after 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.
36. HORSE AND ANANSI.
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.
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!
Jack man dory!
37. ANANSI IN MONKEY COUNTRY.
a. Bunya.
Elizabeth Hilton, Harmony Hall, Cock-pit 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.
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.
b. Christen Christen.
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.
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.
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. 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!
38. CURING THE SICK.
a. The Fishes.
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.
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.
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.
b. The Six Children.
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 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!”
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!’”
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.
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 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!”
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 yabba [37] 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!” [38] 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!
39. ANANSI, WHITE-BELLY AND FISH.
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.
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!”
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.
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!
40. GOAT’S ESCAPE.
a. The Rain.
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:—
“Me t’ank Brar Rain
Fe run wil’ meat from bush
Come a 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 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!”
b. The Dance (1).
Elizabeth Hilton, Harmony Hall, Cock-pit country.
Assono [39] 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)—
“I sit down a me house deh fe dey come!”
So Anansi sing,
“Whe’ me been tell you!”
Dog sing,
“The somebody kyan’t run, you no hearie?”
Goat sing,
“I kyan’t run, but I cunnie 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.
b. The Dance (2).
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,
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.
Brar Goat den dance. When he dance he holla,
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.
41. TURTLE’S ESCAPE.
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.
42. FIRE AND ANANSI.
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!
43. QUIT-QUIT AND ANANSI.
a. Tailors and Fiddlers.
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, 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?”
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.
b. Fiddlers.
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,
Nyam nyam no not’ing!
As he commence play, de lady say de meaning “Belly-feed no not’ing, but
mus’ somet’ing!” So Anansi set him fiddle, play,
Bittle no somet’ing, what is somet’ing?
De lady cleave to Anansi an’ drive away Tiger.
44. SPIDER MARRIES MONKEY’S DAUGHTER.
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’.” 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.
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,
“Hush, me pickney, hush me baby,
A me cunnie mak me get yo’ mama!”
Spider wife turn back an’ say, “A what a dat you sing?” Spider say, “Me
only sing,
‘Hush, me pickney! hush, me baby!
It’s a good t’ing marry yo’ mama?’”
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.
So never kill a Spider, as whatever you have in hand will be sure to
break.
45. THE CHAIN OF VICTIMS.
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.”
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, “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!”
46. WHY TUMBLE-BUG ROLLS IN THE DUNG.
William Forbes, Dry River, Cock-pit 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.
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. [40]
47. WHY JOHN-CROW HAS A BALD HEAD.
a. The Baptism.
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 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.
b. The Dance.
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.
48. WHY DOG IS ALWAYS LOOKING.
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.
49. WHY ROCKS AT THE RIVER ARE COVERED WITH MOSS.
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. 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.
50. WHY GROUND-DOVE COMPLAINS.
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!”
51. WHY HOG IS ALWAYS GRUNTING.
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.
52. WHY TOAD CROAKS.
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.
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!”
53. WHY WOODPECKER BORES WOOD.
Samuel Wright, Maroon Town, Cock-pit 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.
54. WHY CRAB IS AFRAID AFTER DARK.
Richard Morgan, Santa Cruz Mountains.
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’,
“T’ank God, tomorrow God a’mighty gi’ me head!
T’ank God, tomorrow God a’mighty gi’ me head!”
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 Bay [41] 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.
55. WHY MICE ARE NO BIGGER.
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 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.
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.
56. RAT’S WEDDING.
Thomas Williams, Harmony Hall, Cock-pit 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-table [42] 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, [43] 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.
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.
57. COCKROACH STORIES.
a. Cock’s Breakfast.
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,
“Ring a ting ting,
Me know nigger fe nigger!”
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. [44]
b. Feigning Sick. (1)
Eliza Wright, Maroon Town, Cock-pit 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,
“Brar Fowl, I mak you plan’ a groun’!
Cro-co-ty.
Brar Fowl, I mak you plan’ a groun’!
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,
“Brar Fowl, I mak you plan’ a groun’!
Cro-co-ty.
Brar Fowl, I mak you plan’ a groun’!
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.
b. Feigning Sick. (2)
George Barrett, Maroon Town, Cock-pit 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,
“Groun’ too far!
Rikity.
Groun’ too far!
Rikity.”
Cockroach turn back, say, “You want to mak me a fool!” Anansi say, “Oh,
no, no! fever!”
c. The Drum.
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!”
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;
“Kelly money better kelly better,
Kelly money better kelly better,
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.
58. HUNTER, GUINEA-HEN AND FISH.
Thomas Williams, Harmony Hall, Cock-pit 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.
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’.
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.
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.”
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 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.
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,
“She man yerry me bra, hay!
She man yerry me bra!
Guinea, guinea, quot amba tory.”
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.
59. RABBIT STORIES.
a. The Tar Baby.
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.
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!”
b. Saying Grace.
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.
c. Pretending Dead.
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 bonpon [45] 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!”
60. THE ANIMAL RACE.
a. Horse and Turtle.
Alfred Williams, Maroon Town, Cock-pit 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,
I-ya-a ya-o sa, nom-be, ya-o 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,
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.
Horse say, “Well! Brar Turtle gone!” Gallop, draw rein an’ ’pur As he
get to de nex’ mile-post, hear,
“I-ya-a ya-o sa, nom-be, ya-o ya.”
Gallop an’ gallop till he get to de nex’ mile-post. Turtle sing,
“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,
“I-ya-a ya-o sa, nom-be, ya-o ya.”
Turtle answer de same song quite at de mile-post,—
“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!
b. Pigeon and Parrot.
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,
“Come on, me pretty Poll, come on, me pretty Poll,
Stay on de tree so long,
For de sun an’ de moon gwine down,
Stay on de tree so long.”
Parrot answer Pigeon behind,
“Go on, me pretty Pigeon, go on, me pretty Pigeon,
Stay on de tree so long,
Go on, me pretty Pigeon, go on, me pretty Pigeon,
Stay on de tree so long.”
Pigeon sail again. He stop, call again,
“Come on, me pretty Poll, come on, me pretty Poll,
Stay on de tree so long,
Come on, me pretty Poll, come on, me pretty Poll,
Stay on de tree so long.”
Parrot answer,
“Go on, me pretty Pigeon, go on, me pretty Pigeon,
Stay on de tree so long,
Go on, me pretty Pigeon, go on, me pretty Pigeon,
Stay on de tree so long.”
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.
61. THE FASTING TRIAL (FRAGMENT).
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.
White Belly say,
“Coo coo, me lovin’! coo coo, me lovin’!
Everybody goin’ to look for dem dandy.”
Jumpin’ Dick dance an’ sing,
“Every Monday morning,
Zum zick a zum zum!
Every Monday morning,
Zum zick a zum zum!”
62. MAN IS STRONGER.
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.”
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”.
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!”
OLD STORIES, CHIEFLY OF SORCERY.
63. THE PEA THAT MADE A FORTUNE.
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.
64. SETTLING THE FATHER’S DEBT.
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 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.
65. MR. LENAMAN’S CORN-FIELD.
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,
“Big an’ little, get up an’ help Mr. Lenaman chop bush!
No mo’ bush mustn’t lef’ to-day.”
So all de ghosts, big an’ small, get up chop off de bush clean.
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,
“Big an’ little, get up an’ help Lenaman bu’n bush!
No mo’ bush mustn’t lef’ to-day.”
An’ all de ghost get up an’ help Mr. Lenaman bu’n off de bush clean.
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,
“Big an’ little, get up help Lenaman plant corn!
No mo’ corn mustn’t lef to-day.”
An’ all de ghost get up an’ help him plant de corn, plant off de whole
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,
“Big an’ little, get up help Lenaman mol’ corn!
No mo’ corn mustn’t lef’ to-day.”
An’ all de ghost get up an’ help dem mol’ off de corn dat 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,
“Big an’ little get up an’ help Lenaman wife an’ boy break corn!
No mo’ corn mus’ be lef’ to-day.”
An’ dey break off every bit!
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,
“Big an’ little, get up go an’ help Mr. Lenaman beat wife an’ bwoy!
No mo’ wife an’ bwoy mustn’t lef’ to-day.”
So dem beat de wife an’ boy so dat dem kill dem.
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,
“Big an’ little, get up an’ help Lenaman ’cratch head!
No mo’ head mustn’t lef’ to-day.”
An’ de whole of dem start to ’cratch his head, ’cratch it until he
dead.
66. SIMON TOOTOOS.
Thomas White, Maroon Town, Cock-pit 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’ die. An’ when de mudder die, he take de
world upon his head. And Simon Tootoos mek colbon [46] 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,
Come take me up, Come take me up, Simon Tootoos,
lennon boy. Come take 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—
“Come back you’ colbon, come back you’ colbon.
Simon Tootoos, lennon boy,
Come back you’ colbon, O lennon boy!
Too na too!”
make him come an’ tek him up carry him come back to yard. And him put
him down—
“Come ’tretch me out, come ’tretch me out,
Simon Tootoos, lennon boy,
Come ’tretch me out, O lennon boy!
Too na too!”
And stretch him out and cut him neck.—
“Come wash your pot, come wash your pot,
Simon Tootoos, lennon boy,
Come wash your pot, O lennon boy!
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 skelion [47]. When it
boil, it tells him to come down pot off de fire. So
“Come wash you’ plate, come wash you’ plate,
Simon Tootoos, lennon boy,
Come wash you’ plate, O lennon boy!
Too na too!”
He wash de plate.
“Come clean you’ knife, come clean you’ knife,
Simon Tootoos, lennon boy,
Come clean you’ knife, O lennon boy!
Too na too!”
He clean him knife.
“Come lay you’ table, come lay you’ table,
Simon Tootoos, lennon boy!
Come lay you’ table, O lennon boy!
Too na too!”
He lay him table. An’ say,
“Come pick me out, come pick me out,
Simon Tootoos, lennon boy,
Come pick me out, O lennon boy!
Too na too!”
And pick him out.
“Come lay me on table, come lay me on table,
Simon Tootoos, lennon boy,
Come lay me on table, O lennon boy!
Too na too!”
Put him on table.
“Come draw you’ chair, come draw you’ chair,
Simon Tootoos, lennon boy,
Come draw you’ chair, O lennon boy!
Too na too!”
He draw him chair.
“Come eat me now, come eat me now,
Simon Tootoos, lennon boy!
Come eat me now, O lennon boy!
Too na too!”
He eat him dead mother now.
“Come call you’ grave-digger, come call you’ grave-digger,
Simon Tootoos, lennon boy,
Come call you’ grave-digger, O lennon boy!
Too na too!
“Come call you’ carpenter, come call you’ carpenter,
Simon Tootoos, lennon boy,
Come call you’ carpenter, O lennon boy!
Too na too!”
As him eating done—
“Come say you’ prayer, come say you’ prayer,
Simon Tootoos, lennon boy,
Come say you’ prayer, O lennon boy!
Too na too!
“Come go to you’ bed, come go to you’ bed,
Simon Tootoos, lennon boy,
Come go to you’ bed, O lennon boy!
Too na too!”
After him go to him bed, him mudder come out of him belly; an’ dat was
de las’ of Simon Tootoos.
67. THE TREE-WIFE.
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.
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.
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, [48]
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.
When de man sing, de spit dat de woman spit answer him,—
“Jesta be-yo, eh, eh, eh, o!
Jesta be-yo, a wi’ die-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—
“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.
Jack man dory, choose none!
68. SAMMY THE COMFEREE.
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.
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 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,
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.
He melt off to him leg. An’ sing again—
“A me Sammy de Con-fa-ri-a!”
He melt off to his middle. He sing again—
“A me Sammy de Con-fa-ri-a!”
an’ him melt off one of him hand. He sing again—
“A me Sammy de Con-fa-ri-a!”
an’ him melt off to him neck. An’ him sing again,
“A me Sammy de Con-fa-ri-a!
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.
Jack man dory, me story done!
69. GRANDY-DO-AN’-DO.
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.”
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?”
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.
From there she went into mule pasture, crying all the same. Mule said,
“What’s the matter, me 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.
She got into horse pasture, crying all the way. Horse said, “What’s the
matter, me baby?”
“Old lady in there won’t give me anything to eat except me can tell her
her name!” Horse wouldn’t tell her.
From there she went into bull pasture, still crying. Bull said, “What’s
the matter, me baby?”
“Old lady won’t give me anything to eat except me can tell her her
name!”
Bull says, “Cho! when you go home, tell her her name Grandy Beard-o.”
Bull was a mighty man; 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 said, “Your name 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.
“You cow, you cow, you cow,
Why you tell the girl
Me name Grandy Beard-o?”
Cow said,
“A ring ding ding, mamma, ring ding ding;
A ring ding ding, mamma, ring ding ding;
No me tell.”
She jump into horse pasture now.—
“You also horse tell the girl
Me name Grandy Beard-o?”
Horse said,
“A ring ding ding, mamma, ring ding ding;
A ring ding ding, mamma, ring ding ding;
No me tell him.”
She got into bull pasture now.—
“You bull, you bull, you bull,
Why you tell the girl
Me name Grandy Beard-o?”
Bull said,
“A ring ding ding, mamma, ring ding ding;
A ring ding, ding, mamma, ring ding ding;
Damme, me tell ’m!”
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.
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 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.
Jack man dory!
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.”
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,
“You name Grandy-do-an-do.
You name Grandy-do-an-do.”
Then the woman mad when she hear it an’ she travel. An’ she meet Cow,
an’ say,
“You Cow, a you tell de girl a name Grandy Do-an-do?”
Cow say,
“No, no me tell him so you name Grandy Do-an-do!”
She travel an’ she meet Sheep, an’ say,
“You Sheep, a you tell de girl a name Grandy Do-an-do?”
Sheep say,
“No, no me tell him so you name Grandy Do-an-do!”
Meet Horse, say,
“You Horse, a you tell de girl me name Grandy Do-an-do?”
Horse say,
“No, no me tell him so you name Grandy Do-an-do!”
Meet Duck, say,
“You Duck, a you tell de girl a name Grandy Do-an-do?”
Duck say,
“No, no me tell him so you name Grandy Do-an-do!”
Meet Crab, say,
“You Crab, a you tell de girl a name Grandy Do-an-do?”
Crab say,
“Yes, a me tell him a you name 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.
70. JACK AND HARRY.
William Forbes, Dry River, Cock-pit 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 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.
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.
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’ when dey run, dey see a kyan-crow [49] 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 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.
71. PEA-FOWL AS MESSENGER.
a. John Studee.
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,
“Ko ku ru ku-u-u!”
“You won’t do.”
She calls for the dog and says, “What will you say?” Dog says,
“Hoo-oh!”
“No, won’t do.”
Said to Puss what he will say. Puss says,
“Me-oo!”
“Won’t do.”
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,
“You John Studee, you John Studee,
Fe me master, John Studee,
There’s a pretty gal from Silo,
There’s a handsome gal from Silo,
Want the care of a new John bwoy,
’t almost deh.”
“Yes, 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,
“You John Studee, you John Studee,
Fe me master, John Studee!
There’s a pretty gal from Silo,
There’s a handsome gal from Silo
Want the care of a new John bwoy,
’t almost deh!”
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,
“You John Studee, you John Studee,
Fe me master, John Studee!
There’s a pretty gal from Silo,
There’s a handsome gal from Silo
Want the care of a new John bwoy,
’t almost deh!”
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.
b. Contavio.
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.
72. THE BARKING PUPPY.
Alfred Williams, Maroon Town, Cock-pit 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,
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 dash ’em
in de river, say, “Dis gen’leman goin’ to pay me visit an’ kyan’
because de ashes bark!”
Nex’ night, de gen’leman come back again, holla out, “Hulloo!” Ol’ lady
sing,
“Heah, heah, Phinney man,
Nobody heah, Phinney man,
Dick an’ Dandy heah!”
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,
“Heah, heah, Phinney man,
Nobody heah, Phinney man,
Dick an’ Dandy heah!”
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,
“Heah, heah, Phinney man,
Nobody heah, Phinney man,
Dick an’ Dandy heah!”
An’ de gentleman catch de ol’ lady an’ tear him up to inch pieces.
73. THE SINGING BIRD.
a. Fine Waiting Boy.
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, “Missus,
hear what little bird singing?” Missus come to de doorway an’ listen,
an’ hear de little bird whistling, [50]
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?
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.
b. The Golden Cage.
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.
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.
74. TWO SISTERS.
Margaret Morris, Maroon Town, Cock-pit country.
Two sister dey to house. One sister fe servant to a Busha [51] in one
pen [52], 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.
Have a little dog an’ call de dog “Doggie.” Dog see when dead woman
come. She call to de dog,
“Han’ me my baby, my little doggie.”
“O yes, Miss Grace, my fair lady.”
Gi’ him de baby.
“Gi’ me some water, my little doggie.”
“O yes, Miss Grace, my fair lady.”
“Han’ me my bowl, my little doggie.”
“O yes, Miss Grace, my fair lady.”
“Gi’ me some water, my little doggie.”
“O yes, Miss Grace, my fair lady.”
“Gi’ me my comb, my little doggie.”
“O yes, Miss Grace, my fair lady.”
“Gi’ me my baby, my little doggie.”
“O yes, Miss Grace, my fair 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:
“Gi’ me my clo’es, my little doggie.”
“O yes, Miss Grace, my fair lady.”
“Take my baby, my little doggie.”
“O yes, Miss Grace, my fair 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.
Jack man dory!
Dat’s de end of de story.
75. ASOONAH.
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—
“Hol’ up fe me ’coolmaster tail,
Limbo, Limbo, Limbo,
Hol’ up fe me ’coolmaster tail,
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 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’ 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.
76. THE GREEDY CHILD.
a. Crossing the River.
George Barrett, Maroon Town, Cock-pit 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,
“Mudder Galamo,
I gwine dead t’-day!”
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’.
b. The Plantain.
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.
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.
77. ALIMOTY AND ALIMINTY.
Julia Gentle, Santa Cruz Mountains.
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,—
“Poor me, Alimoty,
Poor Alimoty,
A me Dickie sahnie o-o,
See me go long a wid 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.
78. THE FISH LOVER.
a. Timbo Limbo.
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.
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,
Timbo, Limbo, Timbo, Limbo, Timbo, Limbo,
Same gal, Lydia, Timbo, Limbo, Timbo Limbo,
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,—
“Timbo Limbo,
Same gal Lydia,
Timbo Limbo o-o-o!”
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’ 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,—
“Timbo Limbo,
Same gal Lydia,
Timbo Limbo o!”
De Jack-fish didn’t come up. An’ ’tart a-singin’ again,
“Timbo Limbo,
Same gal Lydia,
Timbo Limbo o-o!”
De water stay steady. An’ tek up de song again,
“Timbo Limbo,
Same gal Lydia,
Timbo Limbo o-o-o!”
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.
Jack man dory, choose none!
b. Fish fish fish.
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,
Fish, fish, fish, fish, pengeleng, Come on 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.
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,—
“Fish fish fish fish, 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,
“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.
c. Dear Old Juna.
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,—
“Dear old Juna, dear old Juna,
Oona a da vina sa,
Oona oona oona oona,
You’ mudder run you fader forsake you,
You don’ know you deh!”
Fish coming now, sing
“Kai, kai, Juna, me know you!”
The fish come out to have his breakfas’.
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.
79. JUGGIN STRAW BLUE.
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.
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,—
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,—
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
car-ry me down to gul-ly 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.
80. THE WITCH AND THE GRAIN OF PEAS.
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 to-day you won’
drownded, but if you eat my peas you will drownded.” So de girl took up
de song,—
Oh, me dear-est ma-ma, me mu-ma, oh, Poor me one, oh, Peace,
oh, a ring down. Ah, me dear-est ma-ma,
ring down peace, oh, a ring down, Ah, ye 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.
81. BOSEN CORNER.
Martha Roe, Maroon Town, Cock-pit 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-so [53] 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’ 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.
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 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.
82. THE THREE DOGS.
a. Boy and Witch Woman.
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.
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.
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’!”
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,—
Sharpen me razor, Sharpen me razor, shar come schwee, sho am schwee!
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.
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,—
Blum-blum, Sinde, Dido di-i-i-i-i-i. Blum-blum, Sinde, Dido.
Den de Ol’ Witch sing,—
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.
“Blum-blum, Sinde, Dido,
Um um eh o,
Blum-blum, Sinde, Dido!”
Den de Ol’ Witch sing,
“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.
“Blum-blum, Sinde, Dido-o-o!”
Den de Ol’ Witch sing,
“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.
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.
Jack man dory, choose now!
b. Lucy and Janet.
Martha Roe, Harmony Hall, Cock-pit 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:
“Yah! Bellamo, Dick an’ Dandy,
Yah! 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.
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)
“Yah! Bellamo, Dick an’ Dandy,
Yah! Bellamo, yah!”
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.
“Money won’t take you ’round de island like civility.” [54]
83. ANDREW AND HIS SISTERS.
Thomas White, Maroon Town.
A woman have t’ree daughter an’ one son, an’ de son was a yawzy ’kin.
[55] De t’ree sister, one name Madame Sally, one name 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.
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,—
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’.
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,
“Ya, bwoy, ya, bwoy, a me name o
A me name Andrew,
Rise up, Madame Fanny,
Rise up, Madame Queen Anne,
Rise up, Madame Sally,
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,—
“Ya, bwoy, ya, bwoy,
A me name Andrew, a me name o
Rise up, Madame Fanny,
Rise up, Madame Queen Anne,
Rise up, Madame Sally,
A me name o
A me name Andrew, a me name o.”
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.
Jack man dory, choose none!
84. THE HUNTER.
a. The Bull turned Courter.
George Barret, Maroon Town, Cock-pit 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.
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
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!”
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.”
b. The Cow turned Woman.
Elizabeth Hilton, Harmony Hall, Cock-pit 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.
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, 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.
85. MAN-SNAKE AS BRIDEGROOM.
a. The Rescue. (1)
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.”
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,
“Collin now, Collin now,
Fe me li’l brudder callin’ come o!”
De Snake said,
“Um hum, hum he,
A han’some man you want,
A han’some man wi’ kill you.”
De woman sing again,
“Collin now, Collin now,
Fe me li’l brudder callin’ come o!”
De Snake say,
“Um hum, hum he,
Deh han’some man,
Deh han’some man wi’ 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.
a. The Rescue (2).
Matilda Hall, Harmony Hall, Cock-pit 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.
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,
“Worra worra, me wi’ swallow yo’,
Worra worra, me wi’ swallow yo’,
Swallow yo’ till yo’ mamma kyan’ fin’ yo’!”
So the girl sang now,
“I’m calling fe me hunter-man brother,
Harry, Tom an’ John!
I’m calling fe me hunter-man brother,
Harry, Tom an’ John!
Yellow Snake a wi’ swallow me,
So me mamma kyan’ fin’ 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.”
b. Snake Swallows the Bride.
William Forbes, Dry River, Cock-pit 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,
“Me me me me!”
Snake go,
“Um um do, kom go yeng!”
Me, me, me, me, kom go yeng, me, me, me, me, me, kom go yeng,
me, me, me, me, me, kom go yeng.
Snake go
“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.
Jack man dory fe dat!
86. THE GIRLS WHO MARRIED THE DEVIL.
a. The Devil-husband.
William Forbes, Dry River, Cock-pit 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.
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—
“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—
“Ko ko re ko!
Massa han’some wife gone!”
Devil didn’t hear him, crow again—
“Ko ko re ko!
Massa han’some wife gone!”
Devil hear now; as he hear, he come—
“Zin-ge-lay, wid dem run come,
Zin-ge-lay, wid dem jump come,
Zin-ge-lay, wid dem walk fas’!”
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.
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—
“Hock kaluck kum ka tum swallow!
Hock kaluck kum ka tum swallow!”
After dem bag o’ corn, tu’n upon rice now—
“Hock kaluck kum ka tum swallow!
Hock kaluck kum ka tum swallow!”
An’ de rice he eat now, tu’n upon de barley—
“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—
“Plop plop plop plop
Massa han’some wife gone!”
As Devil hear, him come—
“Zin-ge-lay, wid dem run come,
Zin-ge-lay, wid dem jump come,
Zin-ge-lay, wid dem walk fas’!”
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.
b. The Snake-husband.
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 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.
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,—
“Ko ko re kom on do!
Girl gone, him no gone,
Ko ko re ko kom on do!”
Then they throw a double quantity. The cock pick it up an’ sing,
“Ko ko re ko kom on do!
Girl gone, him no gone,
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,—
“Ko ko re kom on do!
Girl gone, him no gone,
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.
(The following songs are taken from other versions of the Snake-husband
story.)
I will lick you so fine, I will lick you so sweet, yo’
fadder an’ mudder will never fin’ de hair ob yo’ bone.
Poor me Lydie gal, oh, poor me Lydie gal, oh,
han’some man sinake undone me.
1. Variant.
Carlie, oh, me Carlie, oh. If a no been Carlie come heah,
yallow snake could’ a’ swallow me whole.
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.
2. Variant.
cum come tell yo’ lie on me.
87. BULL AS BRIDEGROOM.
a. Nancy.
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,
“See me, Nancy, a wind,
T’ink a me, Nancy, me come.”
De man tu’n bull an’ eat his belly full o’ grass. When he eat done, he
sing again,
“See me, Nancy, a wind,
T’ink a me, Nancy, me gone.”
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,
“See me, Nancy, a wind,
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,
“See me, Nancy, a wind,
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. [56]
b. The Play-song.
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.
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:
“Dirt i’ room a yerry, double bing, double bing,
Dirt i’ room a yerry, double bing, double bing,
Dirt i’ room a yerry, double bing, double bing,
Belling belling beng, bell i’ leng 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:
“Dirt i’ room a yerry, double bing, double bing.”
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-song
[57] what he have singing.” So de debbil say, “Well, I don’ like to
hear it!”
De boy now sing de song much louder, an’ de debbil knee begin to sing
it very loud—
“Dirt i’ room a yerry, double bing, double bing!”
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!”
c. Gracie and Miles.
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.
Me a Miles a moo me a Miles a moo Fe me Gracie is a
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.
She didn’t know he would kill her fe true.
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,
“Me a Miles a moo, me Gracie is a fine girl,
Me Gracie me wi’ 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:
“Me a Miles a moo, me Gracie is a fine girl,
Me Gracie me wi’ kill her.”
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.
88. THE TWO BULLS.
Alexander Foster, Maroon Town, Cock-pit 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, 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.’
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,—
“Santy Moody o, Tep’y-tep’y deh!
Santy Moody o, Tep’y-tep-y deh!”
De ol’ bull gwine answer him now,—
“Hum-um-m, wha’ you say?
Me jus’ a go a brudder Dickey an’ Sandy,
Moody say me mustn’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,
“Santy Moody o, Tep’y-tep’y deh!”
De ol’ bull answer him,
“Hum-um-m, wha’ you say?
Me jus’ a go a brudder Dickey an’ Santy,
Moody say me mustn’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
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.
89. BALLINDER BULL.
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!”
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’,
“Anywhere Ballinder Bull,
De’ will kill him to-day!”
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.
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,
“A who a knock a Nana gate, bing beng beng?
A who a knock a Nana gate, bing beng beng?” [58]
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’ Hanansi
run in, said, “Der is de head!” De boy put his han’ in his pocket said,
“Der de tongue an’ de teet’!”
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.
90. BIRD ARINTO.
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,
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.
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 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.
Jack man dora!
91. TIGER SOFTENS HIS VOICE.
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.
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,—
“Tom Jones, Tom Jones, Tom Jones!”
(that’s the name of the girl). Girl now—
“Deh lo, madame!”
Woman said to her now,
“Fare you well, fare you well, fare you well,
Fare you well, me dear; fare you well, me love!
A no Tiger, deh la, ho, deh la, ho?
Me jus’ come, ho!”
Then the door open, so—
“Checky checky knock umbar,
Checky checky knock umbar,
Checky checky knock umbar.”
The door don’t open without that song now, and when it open, the mamma
go 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,—
“Tom Jones, Tom Jones, Tom Jones!”
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—
“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,
“Tom Jones, Tom Jones, Tom Jones!”
The girl answer (tho’t it was her mother now)—
“Deh la, madame!”
Then Tiger say,
“Fare you well, fare you well, fare you well,
Fare you well, me dear; fare you well, me love!
A no Tiger deh lo o-o-o
Me jus’ come, h-o-o-o!”
The door commence to open now,—
“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 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.
92. HIDDEN NAMES.
a. Anansi and Mosquito.
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,—
“Zegrady, Zegrady, Zegra, Zegrady,
Come shake up Anansi hand,
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.
b. Anansi plays Baby. (1)
Eliza Barrett, Harmony Hall, Cock-pit 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. 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.
b. Anansi plays baby. (2)
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.
b. Anansi plays baby. (3)
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. 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.
93. ANANSI AND MR. ABLE.
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.
An’ Able nebber know ’bout it until one day Mr. Able deh at him house
an’ him hear de voice of a singin’,—
“Brar Able o, me ruin [59] o
Me plant gone!”
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 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 o, me ruin o,
Me plant gone.”
Mr. Able went out from de sucker-root an’ he climb breadfruit tree.
Anansi go just under de breadfruit tree, sing,
“Brar Able o, me ruin o,
Me plant gone.”
Mr. Able went up in a cotton-tree. Anansi went up to de cotton-tree
root, give out—
“Brar Able o, me ruin o,
Me plant 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.
Jack man dory, choose one!
94. THE KING’S THREE DAUGHTERS.
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!”
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,
“Tom body tom ting,
Tweety tweety tweety tweety tweety twee
Linga linga loo
Nobody never go deh yet,
Linga linga ling
Anansi go deh t’-night
A go linga linga 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.
Jack man dora!
95. THE DUMB CHILD.
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 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.
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,—
“Poly don ya sin do,
Poly don ya sin do,
Poly don ya sin do,
Merry day t’-day ya,
Merry day t’-day ya,
Sin do, sin do-o!”
The chil’ look upon Anansi an’ smile; Anansi shake his head. He play
the tune again—
“Poly don ya sin do,
Poly don ya sin do.”
The chil’ laugh; Anansi get to see de teet’. Now Anansi play stronger
again de same t’ing,—
“Poly don ya sin do,
Poly don ya sin do.”
The chil’ begin hum it now,—
“Poly don ya sin do,
Poly don ya sin do.”
Anansi play again harder now,
“Poly don ya sin do,
Poly don ya sin do,
Poly don ya sin do,
Merry day t’-day ya,
Merry day t’-day ya,
Sin do, sin do-o!”
The chil’ make,
“Poly don ya sin do,
Merry day t’-day ya.”
Anansi shake de head an’ laugh an’ he play much stronger now,
“Poly don ya sin do,
Poly don ya sin do.”
The chil’ now sing louder,
“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,—
“Poly don ya sin do,
Poly don ya sin do,
Poly don ya sin do,
Merry day t’-day ya,
Merry day t’-day ya,
Merry day t’-day ya,
Sin do, sin do-o!”
Chil’ begin now,
“Poly don ya sin do,
Merry day t’-day 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.
96. THE DUMB WIFE.
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 house door, she come an’ stan’ up an’ look out an’ see de majority
of men comin’. Anansi gi’ out,
“Goolin gone, t’de-e-e,
Goolin gone, Goolin gone,
Goolin gone home t’de-e-e!”
An’ when de wife hear dat mournful singin’ de wife sing now very
faintly,
“Goolin gone, t’de-e-e,
Goolin gone, Goolin gone,
Goolin gone home t’de-e-e!”
An’ when Goolin hear he say, “Sing up, man!” Anansi sing,
“Goolin gone t’de-e-e,
Goolin gone, Goolin gone,
Goolin gone home t’de-e-e!”
An’ wife sing now,
“Goolin gone, t’de-e-e,
Goolin gone, Goolin gone,
Goolin gone home t’dee-e-e!”
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.
97. LEAP, TIMBER, LEAP.
a. Old Conch.
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,—
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.
Leap, tim-ber, leap, leap, tim-ber, leap. Fol-low, ’long road, timber fol-low,
fol-low, ’long road, tim-ber, fol-low. Leap, tim-ber, leap, leap tim-ber, leap.
Timber pick up himself an’ mek a leap in two mile.
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,
“Follow long road, timber, follow!
Follow long road, timber, follow!
Follow long road, timber, follow!
Leap, timber, leap! leap, timber, leap!
Leap, me timber, leap! leap, timber, 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,
“Follow long road, timber, follow!
Follow long road, timber, follow!
Follow long road, timber, follow!
Leap; timber, leap! leap, timber, leap!
Leap, me timber, leap! leap, timber, leap!”
The timber pick up himself two more miles an’ 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,
“Follow long road, timber, follow!
Follow long road, timber, follow!
Follow long road, timber, follow!
Leap, timber, leap! leap, timber, leap!
Leap, me timber, leap! leap, timber, leap!”
The timber pick up himself an’ fall in the corner. Now the king 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!
Jack man dora!
b. Grass-quit (fragment).
Howard Robinson, Retirement, Cock-pit 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, [60]
a) Come, lit-tle tim-ber, fol-low me, hur-rah me a lay.
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.
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.
98. THE BOY FOOLS ANANSI.
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, 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!
99. THE WATER CRAYFISH.
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.
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,
“No na no, Tamanty! no na no, Anansi!
Me a river craw-fish, me no have a mu-ma,
Poor me, river craw-fish! river a me mu-ma.”
The child ran right into the river and became a cray-fish.
MODERN EUROPEAN STORIES.
100. ALI BABA AND KISSEM.
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.
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.
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 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.
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!”
101. BULL-OF-ALL-THE-LAND.
William Forbes, Dry River, Cock-pit 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.
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.
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:
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’. [61]
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.
102. THE BOILING POT.
Maud Baker, Dry River, Cock-pit 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 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.
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 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.
103. THE TWELVE ONE-EYED MEN.
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.
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.
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.
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 mare. He said to
his mother, “My brother is dead; wherever he is, I must find him
to-day.”
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.
The lady and the maid lamented for their son,
But not so bad as the poor fisherman.
104. BIRD AND HUNTER.
Elizabeth Hilton, Harmony Hall, Cock-pit 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.
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.
105. JACK AND THE DEVIL ERRANT.
Elizabeth Hilton, Harmony Hall, Cock-pit 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 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 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.”
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.
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 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.
As Jack was there crying he saw an old man come. The man 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!’”
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.
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!”
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 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.
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.”
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.
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!
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 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!”
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!”
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.
106. THE MAGIC HAT AND THE STAFF OF LIFE.
Maud Baker, Dry River, Cock-pit 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 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.
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 hundred pounds and carried them to his wife. She was well
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.
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.”
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.
107. UNCLE GREEN AND JACK.
Thomas Williams, Harmony Hall, Cock-pit 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 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 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.
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 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.
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!”
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.
108. BIG BEGUM AND LITTLE BEGUM.
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 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.
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!
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.
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!
109. THE FOOL AND THE WISE BROTHER.
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.
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.
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.
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 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.
110. THE CHILDREN AND THE WITCH.
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.
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 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.
111. THE BOY AND THE MERMAID.
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.
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.
112. DIFFICULT TASKS.
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.
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.
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.
113. THE GRATEFUL BEASTS.
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.”
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.
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 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.
So you can never be too strong to be brought low.
114. JACK AND THE BEAN-STALK.
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.
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.
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.
115. JACK AND THE DEVIL.
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—
“Wah wah oo, wah wah oo, wah wah oo,
Nobody coming from Prince of Wales?”
Jack now (answers),
“No, no, madame; no, no, madame; no, no, madame;
Nobody 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 girl’s father came. The girl started singing—
“Wah wah oo, wah wah oo, wah wah oo,
Nobody coming from Prince of Wales?”
Jack says,
“Yes, yes, madame! yes, yes, madame! yes, yes, madame!
Somebody coming 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.
116. JACK’S RIDDLE.
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
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:
“Two kill one and one kill seven; the top of the tree was sweet, but
the bottom was sweeter yet.”
117. JACK AS FORTUNE-TELLER.
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!
118. ROBIN AS FORTUNE-TELLER.
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. 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.
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!”
119. JACK AND THE GRATEFUL DEAD.
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’.
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.
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.
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. 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.
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.
Dey catch de man what do dis t’ing, hang him by de p’int of his tongue.
120. THE BOY AND HIS MASTER.
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!”
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 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!”
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.
So de boy learn one mark more dan de Old Witch.
121. THE LANGUAGE OF BEASTS.
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.
De odder Wednesday he went de same place, he saw some 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.
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.
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.
122. THE THREE PIECES OF ADVICE.
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 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.
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 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.
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.
123. THREE BROTHERS AND THE LIFE-TREE.
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.
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.”
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.
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.
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 run right up in de tree an’ ketch de two men an’ break dem neck.
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.
124. THE SKILFUL BROTHERS.
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?
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.
125. THE THREE SILLIES.
Charles Roe, Maroon Town, Cock-pit 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 first pickney name.” So the father sit down and say, “Yes,
missis, we consult 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 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!”
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!”
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 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.”
126. A MISUNDERSTANDING.
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
said to him, “Me dear, everything is going now, want a fresh supply.
Let me have some money.”
“No, me dear, I havn’t got any.”
“Then why don’t you sell some of the things off some of the property?”
“Oh, I have no property, me 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?”
“Oh, ho! ho! ho! ho! me dear, I wipe with me pocket handkerchief and I
mean me whiskers!”
127. BIG-HEAD, BIG-BELLY, AND LITTLE-FOOT.
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.
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.
Jack man dory, this story done!
128. THE GOAT IN THE LION’S DEN.
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 ’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’!”
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!
Meaning of dat, a woman have more knowledge dan a man.
129. THE DONKEY, THE CAT AND THE LION’S HEAD.
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.
130. CLEVER MOLLY MAY.
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.
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.
131. DANCING TO ANANSI’S FIDDLE.
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—
“Zing a little ting!”
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.
132. ANANSI CLAIMS THE DINNER.
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.
133. ANANSI SEEKS HIS FORTUNE.
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.
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.
134. THE PANNIER-JAR.
Vassel Edwards, Retirement, Cock-pit 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 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.
135. ANANSI KILLS HIS GRANDMOTHER.
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.
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!
136. WHITE BELLY AND ANANSI.
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 is a carpenter. He mek a box. He mek bargain wid de mudder;
he say, “Ma, I gwine put you in dis ’ere box, 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.
137. MONKEY HUNTS ANANSI.
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.
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.
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?”
[62] 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.
138. ANANSI AND THE PIG COMING FROM MARKET.
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.”
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.”
Stick said no, 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.”
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.”
Water said no.
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.”
Cow said no.
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!”
Butcher said no, 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!”
Rope said no.
Saw Grease coming along. “Do, me good 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 the river, make Anansi get home!”
Grease said no.
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!”
Rat says no.
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!”
Puss says, “Yes, I will kill your rat!”
Rat says, “Before you kill me, I will gnaw the grease!”
Grease says, “Before you gnaw me, I will grease the rope!”
Rope says, “Before you grease me, I will hang the butcher!”
Butcher says, “Before you hang me, I will kill the cow!”
Cow says, “Before you kill me, I will drink the water!”
Water says, “Before you drink me, I will out the fire!”
Fire says, “Before you out me, I will burn the stick!”
Stick says, “Before you burn me, I will lick the dog!”
Dog says, “Before you lick me, I will bite the pig!”
Pig says, “Before you bite me, I will jump over the river!”
So away went the pig over the river; and him and Anansi went home safe
and without expense.
DANCE AND SONG.
139. THE FIFER.
Richard Roe, Maroon Town, Cock-pit 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, [63]
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.
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.”
Wil’ beast go away. He commence the right tune now,
“Minnie Minnie, wa-yo da lim-ba,
Minnie Minnie, wa-yo da lim-ba,
Minnie Minnie, wa-yo da lim-ba.”
(Wild beast rush out, catch him, compel him to play.)
“Ah, I catch you now, sah! Play de tune now, sah! blow, sah!”
Then he began to blow the right tune, both dance. Different 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.
140. IN COME MURRAY.
William Forbes, Dry River, Cock-pit 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”—
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.
141. TACOOMAH MAKES A DANCE.
William Forbes, Dry River, Cock-pit 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,
“Queena bunna, ring-ki-ting,
You sen’ fe great Grass-quit,
You don’ sen’ fe me!
Anansi draw bow so sweet, ring-ki-ting,
Anansi draw bow so sweet, ring-ki-ting.”
Tacoomah say,
“You ya, you ya, so ya, me ya,
Wid a fort tumba like a tenky bunna,
Wid a jump, wid a jump, like a tenky bunna.” [64]
Robin Redbreast say,
“Jock, Jock, when you coming home?”
Jock said,
“Tomorrow evening.”
“What in your right?”
“Boot an’ spur.”
“What in your left?”
“Bow an’ arrow. [65]”
Jock [66] said,
“Robin redbreast
Was pretty well dressed,
And he was into his nest,
And a puppy went into his nest
And broke his neck t’ru 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—
“Co co re co.”
Duck an’ Turtle swim—
“Shekey, shekey, shee-e-e.”
142. ANANSI MAKES A DANCE.
William Forbes, Dry River, Cock-pit country.
Again, Anansi make a dance. Him playing de fiddle,
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. [67]
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 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,
“Me kyan’ run, but me cunnie do!”
Dog begin to sing,
“Na way you lie, Samedy,
Pussy no dead at all!”
Den Puss an’ Rat begin to dance an’ say,
“Massa Puss an’ Massa Rat a jump shandelay, [68]
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.
Well, Anansi boy was blowing de fife,
“Ti-li-harry-ham, handsome ben-in-ben!”
Den de bull was coming along, hear dem, say,
Oh 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.
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.
143. RED YAM.
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),
“Poor me bwoy, papa no gi’ me no dinner!
If I don’ know de yam name, papa no gi’ me no dinner!
Poor me bwoy, me go fe dead fe hungry, da la!”
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,
“T’ank God, me know him name,
T’ank God, me know him name,
T’ank God, me know him name!”
“Come, now, tell me!”
“Ai! red yam, t’ank God a red yam!”
(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,
Pupa, de yam name red e yam? Yes, ma bwa, name red e yam.
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,
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,
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. [69]
144. GUZZAH MAN.
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,
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,
Tom drunk, but Tom no fool, la-la-la-la-la-la-la.
145. FOWL AND PRETTY POLL. [70]
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.
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.
146. THE CUMBOLO.
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,
[71] hear dat sweet music singing over yonder. I like 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)—
Susan, da’we all a Cumbolo. Susan, da’we all a Cumbolo. [72]
147. JOHN-CROW AND FOWL AT COURT.
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,
“Periwe, periwa!”
Fowl sang,
“Sun up an’ sun down,
I sing the song to cheer me heart.
’Tis my charming baby dear,
Bam, cluck, cluck!”
So Fowl got back her pretty baby and Crow got her ugly one.
148. WOODEN PING-PING AND COCK.
Matilda Hall, Harmony Hall, Cock-pit 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),
“Clay den, clay den, see me, ah?
Clay den, clay den, see me, ah?”
Cock answered,
“Na pullee theng theng,
Na pullee theng theng!”
They kept on singing, this in the earth, that outside; but Cock
couldn’t find him.
149. ANIMAL TALK.
James Anderson Hilton, Maroon Town, Cock-pit country.
Fowl tell de other fowl say, “Tell odder, one, odder one, odder one!”
till it scatter over de whole worl’.
Cock say, “If it tre-ew, yes!”
Horse stamp him foot on de eart’, “What in my stomach, mak it stay in
deah!”
Jack-ass say, “De worl’ don’ level!” (for if de worl’ level, don’ hav
to wear crupper on his tail.)
Cow say (slowly and drawlingly), “Mas-sa wor-r-r-k ne-v-e-r don-n-ne!”
Mule say (quickly and with energy), “It will done! it will done! it
will done! Massa work will done!”
Crab say, “Mustn’t trust shadder after dark!”
Ground Dove say, “My hears! my hears! my hears!” (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!”
White Belly say,
“Coo coo coo, me hearie you!
Coo coo coo, me hearie 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.
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.
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.
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 cotta
[73] put on head so go ketch de cotton-tree when it go fall down.
Cotton-tree fall down kill him.
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.
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!”
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!”
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!”
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. [74] 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.
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.
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.”
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.
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.
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 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.
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!”
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’.”
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.
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.
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!
RIDDLES.
Riddle me riddle
Guess me this riddle
And perhaps not!
1. My father have a thing in his yard; nobody can ride him but little
Johnny.
—Grass-quit riding a grass-stalk.
2. My father have a thing in his yard and never ride him till him back
break.
—House-roof; a man sits astride it to mend 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. [75]
—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.
—Needle and thread.
5. My father have a grey horse in him yard, ride him nowhere but on him
tail. [76]
—Pipe.
a) My father saddle his horse at his head an ride him at his tail.
6. My father have a horse in his yard; you can’t ride him or he buck
into you.
—Steel-yard.
7. Me fader hab a cock in him yard; eb’ry crow him crow fire.
—Gun.
a) My father have a dog in his yard; every time it bark it bark fire.
b) My fader hab a donkey, an’ eb’ry bray him bray fire.
8. My father have a thing in his yard and he run from yard to yard.
—Dog.
9. My father have a hen in his yard, you kyan’ tell what the chicken be
till he hatch. [77]
—Wife; you can’t tell whether the child will be boy or girl until
it is born.
10. My father have a thing in his yard, cry for the crop once a year.
—Coffee-pulper.
11. My father has a thing in his yard; the more him feed, the more him
hungry.
—Stove.
12. My father have a thing in his yard, have to blind it to use it.
—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. [78]
—Bunch of Bananas.
14. My father has a cock in his yard, doesn’t crow till the sun is hot.
—Castor-oil bean, which cracks open in the sun.
15. My father have a thing in his yard, run off cover up the whole
ground.
—Pumpkin-vine.
16. My father have ten trees in his yard an’ two taller than the rest.
—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.
—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.
—Coco leaf, because it sheds water like quick-silver.
19. My father have a thing in his yard; it button from head to foot.
—Pingwing, because the leaves are stuck with pitch.
20. My father have a t’ing in him yard, cutting like a tailor cutting
cloth. [79]
—Banana leaf (because when the tree begins to fruit, the leaf slits
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.
—Sieve.
22. Me fader have a t’ing in him yard; the more you cut it the longer
it get. [80]
—Grave.
a) My father make a door an’ it was too short; he cut it and it became
longer.
b) Me father have a stick an’ cut it an’ it become longer.
23. My father have a thing in his house, cut it every day and kyan’
taste it.
—Cord.
24. We have a t’ing in the yard an’ no man can tell where it end.
—Buggy 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. [81]
—Egg.
26. My father have a house without window or door.
—Egg.
a) There is a white house on the hill up yonder without a window,
without a door; and yet somebody live in there. [82]
27. Me fader hab a man an’ he kyan’ stan’ up till him belly full.
—Bag.
28. Me father have a black servant and when he feed her she bawl. [83]
—Frying-pan.
29. My father have three daughters and you can’t tell me the oldest
one.
—Three tumblers.
30. Me fader hab a lil bwoy sleep wid him every night; and every call
him call him, de lil bwoy run.
—Dog-flea.
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. [84]
—Teeth.
32. Me fader hab a long whip and a number of cows; ebery wield him
wield it, it touch ebery one. [85]
—Tongue and teeth.
33. Me fader hab a horse; eb’ry lep em lep em lef’ piece a em gut.
—Needle and thread. [86]
34. My father have a pony; every jump he jump he stop a gap.
—Needle and thread.
35. My father have a horse and a spur; every time he spur, blood will
flow.
—Match-box and match.
36. My father have a horse and every walk he walk he drop silver.
—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.
—Bottle and cork.
38. My father have a horse; hol’ him a’ him two ears, him bite a him
tail.
—Scissors.
39. My father have a rooster, got no coop can keep him but one.
—Fire; only water can keep fire.
40. My father have a pig; cut him at his head he don’t die, cut him at
his tail he die.
—Tree.
41. My father have a pen of sheep an’ don feed nowhere but on the
hill-side.
—Lice on the head.
42. My father has a bull, can’t feed but upon three ridges.
—Cooking-pot with three legs.
43. My father have a houseful of children; if you touch one, whole of
them cry.
—Gungo peas.
a) My sister have a whole house o’ pickney and if you touch one,
everyone cry.
b) I have a whole pen of guinea-pig an’ if you touch one dey all holla.
44. My father has a houseful of children and everyone of them has a red
cap. [87]
—Woodpeckers.
a) Me fader come out wid a whole ship-load o’ Guinea people; everyone
has red.
45. My father has a houseful of children; every time they come out they
come out with red head.
—Annata.
46. Me fader hab a houseful o’ chil’ren an’ eb’ryone a dem a black
head.
—Ackee.
a) Me ma ha’ one Guinea ship a pickney; eb’ryone a dem head black.
b) A woman has a whole lot of children and 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.
—Nails in a house.
48. Me fader have a whole shipload of Bungo nager an everyone have a
white head.
—Castor-oil bean.
a) My father hab a whole house of children; everyone have a white head.
b) Me mudder hab a whole shipload o’ guinea-pig, all born at one
quality head.
49. My father has a shipload of Guinea people, but all their heads is
turned down.
—Bottles packed in straw.
50. Me fader hab a Guinea ship o’ nager; eb’ryone o’ dem a t’ree foot.
—Cooking-pots.
51. My father sent for a ship-load of men and everyone come with arm
akimbo. [88]
—Coffee-pots.
52. My father sent for a ship-load of soldiers and everyone come with
one eye.
—Needles.
a) Me fader hab a whole Guinea ship a nager; eb’ryone come wid one eye.
b) I hab a pen o’ sheep, but eb’ryone hab one eye.
53. My father have a piece of white yam that serve the whole world.
[89]
—Moon.
a) One piece a afoo (white) yam nyam, serve the whole worl’.
b) One piece of yellow yam serve the whole world.
c) Me fader hab a half side o’ bammie (cake of kasava meal) an’ him
share it fe de whole world.
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. [90]
—Stars.
a) I go to bed and leave my pepper-tree full of peppers, and wake in
the morning, there isn’t one there.
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.
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.
55. Me fader hab a pepper-tree an i nebber ripe till night come.
—Stars.
56. Me fader hab a tree full apple an’ not a man can count them.
—Stars.
a) My sheet I cannot fold,
My money I cannot count.
—Cloud and stars.
57. My father has a sheet that covers the whole world.
—Cloud.
58. My father has a lamp that shines over the whole world.
—Moon.
59. My father have a house up on one post. [91]
—Umbrella.
60. My father have two ponds; when he lie down at night, he turn up one
and turn down one.
—Ears.
61. My father have a well; it have neither top nor bottom, yet it hold
water.
—Sugar-cane.
62. My father have something without top or bottom, had it with him
wherever he go.
—Ring
a) The king of France sent to the king of Spain to get a tub without a
bottom.
63. My father has a house with three doors and can walk only through
one.
—Three openings in a cocoanut shell; one drinks through only one.
64. My father has a gig to make; the more him pare it the bigger it
get. [92]
—Hole.
65. My father have a thing go up chimbly chip chirrup. [93]
—Fire.
66. My father have one thing in his hand and throw it and it support
the whole of Jamaica. [94]
—Corn-grain.
67. Me father sen’ ten men fe ketch one t’ief. [95]
—Ten fingers to catch one louse.
a) Ten men go to Bullinton fe bring down one prisoner; only two bring
him down.
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.
c) My father tek a bwoy to court; de sentence pass pon 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.
—Ackee; this refers to the common warning that the fruit is safe to
eat only after it has ripened and split in the sun.
69. My father plant a acre a kasava; only one white belly rat a eatey
off.
—Grater for preparing kasava meal.
70. My father give me one root kasava an’ a quart of fine salt; if I
don clever I wouldn’t taste it.
—Egg; the salt cannot penetrate 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.
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.
71. My father gave me some seed to sow; the ground is white and the
seed is black. [96]
—Black ink on white paper.
72. My father was in Green Island cutting chip and the chip never fly.
[97]
—Clock.
73. Mother put on a pot of food to boil; the top boil before the
bottom.
—Pipe.
74. Going up to town my face turn to town; coming back from town my
face turn to town.
—Climbing a tree.
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.
—Trash, noiseless to the tread when cold, crackles when warmed by
the sun.
76. I was going up Sand-hill and saw a man and suck his blood and throw
him over the wall. [98]
—Orange.
77. When I was going up to town I met a man; his head is fire an’ his
mouth is bone. [99]
—Rooster.
a) As I was going through Bramble hall,
An old man gave me a call;
His beard was flesh, his mouth was horn,
And this old man was never born.
b) Got to a gentleman’s yard and his mouth was hard and his beard was
flesh.
78. I was going over Dingledown hill and I saw a grey horse.
—Moon.
79. Picking juketa (?) going to town, picking juketa coming from town
and can’t get my hands full.
—Dew and sweat.
80. I gwine to town wid a hand o’ ripe plantain; I hungry an’ couldn’t
taste it.
—Fingers.
81. I was going to town; I mash a plate and when I was coming back I
found it new.
—Ants’ nest.
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.
—Earthquake.
83. Going up a lane I see a drink an’ see a chaw.
—Cocoanut.
a) Dere’s a cup an’ in de cup dere’s a chaw; no man to clear dis chaw.
84. A man was going to Kingston, saw two roads and took both. [100]
—Trousers.
85. I heard that my father was dead in Kingston; I went there and took
a piece of his bone and made increase.
—Kasava root.
86. I heave up a t’ing white an’ it come down red.
—Egg.
87. In England I am, in Jamaica I stand.
—A man took soil from Jamaica, put it in his boots, went to
England.
88. I went to town, I walk in town, I eat in town, and yet I don’t know
town.
—A woman was breedin’. She went to town an’ after she come home the
baby born, grow a big man, don’ know town.
89. A man going to town and he face town, and when he coming back he
face down to Montego Bay.
—Train running between Kingstown and Montego Bay.
90. A man going up to town; he walk on his head going up, he walk on
his head going back. [101]
—Horse-shoe-nail.
91. Riding in to town, two talking to each other and none understand
what the other was saying.
—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.
—Four buggy wheels.
93. Four bredder walk a road and not one can touch. [102]
—Four buggy wheels.
94. Some white ladies were walking to Kingston, and all the walk they
walk they couldn’t catch each other.
—Mile-posts.
95. Three brothers in one house and never see each others’ face until
dead.
—Three beans in one castor-oil pod.
96. Two sister on ribber side; no one could never wash the other.
—Two bottles.
97. Two sawyers were sawing from morning till night and never saw a bit
of dust. [103]
—Clock.
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.
—Fire: spark, smoke and ashes.
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.
—Ladder.
a) A man build a fine up-stairs house, and he have to sleep outside.
100. A man mek him house an’ him sleep outside.
—Axe.
101. A man work for rich and work for poor and yet his head outside.
—Nail-head.
102. There was an old man that live never building house till rain
come. [104]
—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.
103. Man mek him house, an’ him bade da a do. [105]
—Ear of corn.
a) Old man in his room and the beard out in the hall.
104. Vineyard man walk through vineyard grass-piece and neither make
track nor road.
—Sun.
105. I know a man talk every second.
—Sea.
a) I know a man; every talk he talk his mouth-corner foam.
106. Born from de worl’ mek an’ nebber a month ole yet. [106]
—Moon.
107. Baby born an’ vanish.
—Moon.
108. I know a baby born widout belly.
—Skelion (tin can).
109. Tallest man in Kingston don’ have any belly.
—Bamboo.
a) A man stan’ up widout guts.
110. Holler belly mumma, humpback pupa, pickney wid t’ree foot.
—Cooking-pot.
111. Born in white, live in green, die in red, bury in black. [107]
—Coffee.
112. He laugh plain and talk plain but havn’t any life.
—Talking-machine.
113. Going up to town me coatie torn-torn and not a seamstress in a
town could sew it. [108]
—Banana leaf.
a) Mrs. Queen coat-tail tear an’ never mend.
114. I think I will shoot God, and God say I mus’ shoot the earth.
[109]
—Banana shoot.
115. I was tying mat ever since an’ I never lay down on one.
—Pumpkin-vine.
116. If me stan’ me kimbo; if me lie me kimbo. [110]
—Coffee-pot.
117. A thousand hungry men kill a thousand bullocks.
—Hunger kill men.
118. And smart as little Tommie be, one man kill the whole world.
—Mr. Debt.
119. Woman have a chile an’ fust begin larnin’ larn him fe t’ief. [111]
—Hawk.
120. Black man dance on white man table.
—Black ink on white paper.
a) Mr. Blackman sit pon Mr. Whiteman table.
b) Black man sit down on white man chair.
c) Black man dance on white man head.
d) Black man dance on white man sheet.
121. A black man sit upon a white man head.
—Ackee.
122. A white man stand upon a black man head.
—Bammie on griddle.
123. A black man sit upon a red man head.
—Pot on fire.
124. John Redman tickle John Blackman till him laugh puco-puco. [112]
—Fire under boiling pot.
a) A red man tickle a black man make him belly boil up.
b) John Redman beat John Blackman till him gallop.
125. Mr. Redman box Mr. Blackman make Mr. Whiteman laugh.
—Fire, baking-pan and bammie.
126. The white man take a red cloth tie his head.
—Tooth and gum.
127. Mr. Blackman was going to town; him drop him kerchief an’ couldn’t
pick it up.
—Crow drops a feather.
128. Miss Nancy was going to Kingston; she drop her pocket handkerchief
never turn round to pick it up.
—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.
b) Queen of Sheba riding out;
Her kerchief drop and couldn’t pick it up.
129. Little Miss Nancy sit at the pass; everyone that come give him a
kiss.
—Fly.
130. Little Miss Nancy tie up her frock and wheel round three times.
—Turn-stick in the pot.
131. Little Miss Nancy like to dance and dance so rough.
—Pepper.
132. Miss D. June (?) cutting wood for a year, never get a bundle.
—Woodpecker.
133. Little Johnny fell in the water and never drowned.
—Bottle.
134. Aunty Mary cut two packey, not one bigger than the other. [113]
—Heaven and earth.
a) Ole man Brenta sit on a stump, cut two packey not one bigger than
the other.
—Cloud on the earth (?).
135. Send bwoy to fetch doctor, doctor come before bwoy. [114]
—Boy climbing after a cocoanut; nut falls before boy comes down.
136. Dead carry the living over Napoleon’s grass-piece. [115]
—Ship at Sea.
a) Look through a diamond I see the dead carry the living.
137. A hen have six chickens; and hold the hen, the chickens cry.
—Guitar with six strings.
138. Two horses were galloping and neither of them could catch one
another. [116]
—Two mill-rollers.
139. One John-crow sit down on three cotton-tree.
—Cooking-pot set on fire-stones.
140. A fleety horse get up over a broken bridge. [117]
—Needle and thread.
a) A frisky horse and a frisky mare was going up to mountain hill.
141. John, the mule, in the stable, his tail outside.
—Fire in the kitchen, smoke outside.
142. Stick a hog at its head and it bleed at its tail. [118]
—Pipe.
143. Kingston bully-dog bark, Montego bully-dog answer.
—Rooster; when one crows at one end of the island, another answers
at the other end.
144. England dog bark, Jamaica dog sound.
—Newspaper.
145. Portland dog bark, Westmoreland dog hear. [119]
—Thunder.
146. Jamaica bully-dog bark, Kingston bully-dog keep silent.
—Great gun.
147. Rope run, horse stan’ up.
—Pumpkin-vine and pumpkin.
148. Old England dead an never rotten.
—Bottle (of ale).
149. Water grow.
—Sugar-cane.
150. Water stan’ up.
—Sugar-cane.
151. No ca how time hard, one coco full pot.
—Foot in a boot.
152. One bammie shingle off Mt. Olivet church.
—Moon.
153. One little bit o’ bag hold three.
—Castor-oil bean-pod.
154. A gully with two notch in it.
—Purse.
155. What water wash, sun can’t dry.
—Butter.
156. Up the hill, down the hill; yet never tired.
—Road.
a) Up the hill, down the hill;
Stand up still.
157. Chaw fine and never tired.
—Saw.
158. This corner, this corner is no corner at all.
—Ring.
159. Chip-cherry, beer, cedar.
—White man (cedar), black-wife (chip-cherry), brown child (beer).
160. Stump to stump; dig out stump out of dogwood heart.
—Jigger.
161. A ’tump in a pond; all the rain can’t cover the ’tump-head.
—Turn-stick in the pot.
162. There’s a rope and every bump a sheet of paper.
—Pumpkin-vine.
163. Sack a back an’ not de front.
—Finger-nail.
164. Roomful, hallful; you can’t get a spoonful. [120]
—Smoke.
165. Knock an’ stan’ up.
—Mat.
166. Water a-bottom, fire a-top.
—Lamp.
167. Hell a-top an’ hell a-bottom.
—Frying-pan.
168. Hair a-top, hair a-bottom; only a dance in the middle.
—Eye-lashes and eye.
169. Hairy within and hairy without; lift up your foot and poke it in.
[121]
—Stockings.
170. Outside black, inside red; cock up your foot and poke it in. [122]
—Boot.
171. White a top, black a middle and red a bottom. [123]
—Bammie, baking-iron and fire.
172. White as snow but not snow; green as grass but not grass; red as
blood but not blood. [124]
—Coffee-blossom and berry.
173. Green as grass, not grass; stiff standing in the bed; and the best
young lady is not afraid of handling it. [125]
—Onion.
174. White within, black within, red without.
—Ackee.
175. Hard as rock, not rock; white as milk, not milk.
—Cocoanut.
176. High as the world; red as blood but not blood; blue as indigo; but
not indigo; high as granadillo temple.
—Rainbow.
177. When it come it does not come; when it does not come it come.
[126]
—Rat and corn.
178. Four sit down on four waiting till four come.
—Cat on the table waiting for a rat.
179. Six and four waiting for twenty-four.
—Six holes in four horse-shoes waiting for twenty-four nails.
180. Nine run, one come, two run.
—Nine man run for the doctor, one baby born, two nipples run.
181. Ten on to four. [127]
—Ten teats on a cow (?).
182. Six is in, the seventh is out; set the virgin free.
—Hen hatching six chicks.
183. Blackey cover ten.
—Boots cover toes.
184. Two peepers, two pokers, two waddlers, and one zum-zum. [128]
—Cow.
185. Up chip-cherry, down chip-cherry; not a man can climb chip-cherry.
[129]
—Smoke.
186. Whitey whitey can’t climb whitey whitey.
—Smoke.
187. Half a ’tumpy sit down on ’tumpy; when a go, a don’ see nothing
but half a ’tumpy.
—Broken bottle on stump.
188. Climb up Zion hill, pick Zion fruit, come down Zion hill, drink
Zion water.
—Climbing a cocoanut tree, picking the nut, coming down, drinking
the milk.
a) Go up Mount Zion, drink Zion blood, eat de flesh, dash away de bone.
189. Tetchie in, tetchie out; all hands can play on it.
—Lock and key.
a) Tickle me in, tickle me out; all hands can play on tickle.
190. Hip hop; hip hop; jump wide.
—Flea.
a) Dip dup, a yard wide.
191. Drill a hall, drill a room; lean behind the door. [130]
—Broom.
a) Jig a hall, jig a room; go a corner, go stan’ up behin’ de door.
192. Little titchie above ground.
—Ants.
193. Every jump shiney jump, whitey hold it back.
—Needle and thread.
194. Miss Witty wit and wit till she wit out her last wit.
—Needle and thread.
195. Earie, hearie, earie, knock, pom!
—Brushing (the hair).
196. Papa take hairy-hairy put in blackey-blackey.
—Brush and blacking.
197. Unco Joey takin’ long hairy-hairy somet’ing; shubbin’ Aunty Mary
hairy-hairy somet’ing.
—Making a broom.
198. Long Aunty Long-long, no one can long as Aunty Long-long.
—Road.
199. Whitey-whitey send whitey-whitey to drive whitey-whitey from
eating whitey-whitey.
—White man sends his white boy to drive the white goat out of the
cabbage-patch.
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. [131]
—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.
201. Limb fell lamb; down fell lamb in the cow coram.
—Limb falls, knocks lamb into the cow-dung.
202. If I had my pretty little caney, bigny-pigny could not kill
kum-painy.
—If I had my revolver, the wild hog could not 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.
—If I had my gun, I would carry 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.
[132]
—To bring my three dogs to drive 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. [133]
—The lady’s name was Anne.
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. [134]
—His name is Andrew.
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.
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?
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.
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. [135]
—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.”
208. Megs, Pegs an’ Margaret is my true lover; but it’s neither Megs,
Pegs nor Margaret.
—Anne is my lover.
209. Trick, track and trawndy,
Which was Trawndy Grawnby?
—Witch.
210. There are 4000 people to draw in one carriage; how can they do
that?
—Mr. & Mrs. Thousand and their two children.
211. Mr. Lets was walking and Mr. Lets was riding and Mr. Lets was
walking again. Can you tell me who the gentlemen were?
—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.
—One man named ‘More’. (The trick is, at each guess to say More.)
213. Bees bite honey, honey run.
—A horse named Honey.
214. Twelve pear hanging high,
Twelve men passing by;
Each pick a pear,
How many pear remain? [136]
—Eleven; the man’s name is Each.
215. A man without eyes
Went out to view the skies;
He saw a tree with apples on,
He neither took apples off nor left apples on. [137]
—A one-eyed man; two apples on the tree.
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? [138]
—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?
—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? [139]
—None; the rest 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? [140]
—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?
—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 as much, and you, Mr. Parrot, to make a hundred.”
Tell me how many pigeons were flying. [141]
—Thirty-six.
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?
—Five men, one woman, six pickney.
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?
—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.
—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. [142]
a) The same story with a fox, goose and bag of corn.
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!
—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. [143]
—You must come riding a cow, between day and night; and when you
come, stand on the threshold, neither in nor out.
227. Under the earth I stand,
Silver and gold was my tread.
I rode a t’ing that never was born,
And a bit of the dam I hold in me han’. [144]
a) On green grass I stand
On gravel I stand,
I ride a colt that was never in foal,
And I beat up the mother old dum-skin in me hand.
b) Under de eart’ I go,
Plant trash I stan’;
I ride a t’ing that never was born
Wid an ole be damn in me han’.
228. Little Miss Netticoat with her white petticoat,
She has neither feet nor hands;
The longer she grows the shorter she stands. [145]
—Candle.
a) Miss Nancy sits around de door;
The longer him stan’ deh, de shorter him grow.
229. Hoddie Doddie with a round black body
Three legs and a wooden hat—What’s that? [146]
—Cooking-pot.
230. Humpty Dumpty sat on a wall,
Humpty Dumpty had a great fall;
And all the king’s horses and all the king’s men
Couldn’t put Humpty Dumpty together again. [147]
—Egg.
231. Round as a marble, deep as a cup;
Ten men from Jericho can’t lift it up. [148]
—Sink-hole.
232. Handsome protector dressed in green,
Handsome protector sent to the queen. [149]
—Parrot.
233. Under gravel, top o’ gravel;
Tell the devil I’ll travel.
—Water.
234. Tires a horse, worries a man;
Tell me this riddle if you can. [150]
—Saddle.
235. Hitchity, hitchity on the king’s kitchen door;
All the king’s horses and all the king’s men
Could never move Hitchity, hitchity off the king’s kitchen door.
[151]
—Sunshine.
236. Flour from England, fruits from Spain,
All met together in a shower of rain;
Had on a napkin tied with a string,—
If you tell me this riddle, I’ll give you a ring.
—Duckanoo (pudding boiled in a cloth).
237. I was going through a field of wheat,
I picked up something nice to eat;
It was neither feather, flesh nor bone,
But I kept it till it walk alone. [152]
—Egg.
238. In a garden was laden a beautiful maiden
As ever was seen in the morn.
She was made a wife the first day of her life,
And she died before she was born. [153]
—Eve.
239. There was a man of Adam’s race,
He had a certain dwelling-place;
He wasn’t in earth, heaven or hell,—
Tell me where that man did dwell. [154]
—Jonah in the whale’s belly.
240. Formed long ago, yet made to-day,
Employed while others sleep;
What few would like to give away,
Or any like to keep. [155]
—Bed.
241. Legs have I but seldom walk,
I backbite all, but never speak.
—Flea.
242. There was a man of Adam’s race
Who had no legs, no body but waist.
—Ring.
243. When first I appear I seem mysterious,
But when I am explained I am nothing serious.
—Riddle.
244. A curtain drawn as fine as silk,
A marble stone as white as milk;
A thief appear and break them all,
Out start the golden ball. [156]
—Egg.
245. I came from beyond the ocean,
I drink water out of the sea,
I lighten a many a nation,
And give myself to thee.
—Sun.
246. My first is a circle, my second a cross;
If you meet my whole, lock out for a toss. [157]
—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. [158]
—T-O-B-A-C-C-O.
248. Five letters in an invitation spell my name,
Backward and forward it answer the same;
Take away the first letter and the first of humanity race,
Take away the second and the thing that make the water-wheel turn.
Take away the third, and the first of the alphabetical verb.
—Madam, Adam, dam, am.
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. [159]
—Seven, even, Eve.
250. What word of one syllable, take away two letters and leave two
syllables? [160]
—Plague, ague.
251. A word of one syllable which, when two is taken off, ten remain.
—Often, ten.
252. Give me ‘black water’ in three letters.
—I-n-k.
253. Spell me a broken wall in three letters.
—G-a-p.
254. What is it that is once in a minute, twice in a moment, and not
once in a thousand years? [161]
—Letter M.
255. What is it that we see every day, King George himself sees, and
God never sees? [162]
—Our equal.
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? [163]
—A bald 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? [164]
—Moon.
258. What is that which Christ had not, Napoleon had, Kaiser has and no
woman ever has?
—A wife.
259. What is it that is too much for one, enough for two, and nothing
at all for three?
—A secret.
260. The river is bank to bank; how will you get over?
—By 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?
—Women.
262. Higher than God, lower than the devil; the dead feed on it but not
the living. [165]
—Nothing.
263. There was a woman born, live an’ die; never go to corruption,
never see God face.
—Lot’s wife.
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. [166]
—Baptism.
265. What is the cleanest thing in a dirty woman’s house?
—Egg.
266. What is the bes’ furniture for a man’s house?
—The daughter.
267. Why do a tailor and a plantain resemble?
—One cuts to fit, the other is fit to cut.
268. Why do a well-dressed lady and a chair resemble?
—Because they both use pins.
269. Why does a judge and a mile-post resemble?
—One justifies the mile and the other the law.
270. What makes the devil and a shoemaker resemble?
—The devil seek after a sinner’s soul and the shoemaker after a
boot sole.
271. Mr. Bigger has a baby; out of Mr. Bigger and his baby which is the
bigger?
—Baby is a little Bigger.
272. If an elephant’s four feet cover four acres of land, what will his
tail cover?
—The skin.
273. What money in the world is the hardest money to change?
—Matrimony.
274. A reason why a moth-eaten coat is like a bible?
—Both of them is holy (holey).
INDEX TO RIDDLES.
Ackee, 46, 68, 121, 174.
Andrew, 206.
Annata, 45.
Anne, (205), (208). [167]
Ants, 192.
Ants’ nest, 81.
Ashes, 98.
Axe, 100.
Bag, 27.
Baking-pan, 125, 171.
Bald head, (256).
Bamboo, 109.
Bammie, 122, 125, 171.
Banana leaf, 20, 113.
Banana shoot, 114.
Bananas, bunch of, 13.
Baptism, (264).
Bed, (240).
Bird, 128.
Birth, 9, 88, 180.
Blacking, 196.
Boot, 151, 170, 183.
Bottle, 96, 133, 187.
Bottle of ale, 148.
Bottle and cork, 37.
Bottles packed in straw, 49.
Bridge, (260).
Broom, 191, 197.
Brush, 195, 196.
Butter, 155.
Can, 108.
Candle, (228).
Castor-oil bean, 14, 48, 95, 153.
Cat, 178.
Chickens, 182.
Child, 159.
Clock, 72, 97.
Cloud, 57, 134.
Cloud and stars, 46.
Cocoanut, 63, 83, 135, 175, 188, 200.
Coco leaf, 18.
Coffee, 111, 172.
Coffee-pot, 51, 116.
Coffee-pulper, 10.
Cooking-pot, 42, 50, 110, 123, 124, 130, 139, 161, (229).
Cord, 23.
Cork, and bottle, 37.
Corn, and rat, 177.
Corn-ear, 103.
Corn-grain, 66.
Cow, 181, 184.
Crow, 102, 127.
Daughter, (266).
Debt, 118.
Dew and sweat, 79.
Dog, 8, (202).
Dog-flea, 30.
Duckanoo, (236).
Ear, 60.
Ear of corn, 103.
Earth, 134.
Earthquake, 82.
Egg, 25, 26, 70, 86, (230), (237), (244), (265).
Equal, (255).
Eve, (238).
Eye, 17, 168.
Eye-lashes, 168.
Feather, 127, 128.
Fingers, 16, 80.
Fingers catching lice, 67.
Finger-nail, 163.
Fire, 39, 65, 98, 123, 124, 125, 141, 171.
Fire-stones, 139.
Flea, 30, 190, (241).
Fly, 129.
Foot, 151.
Frying-pan, 28, 167.
Goat, 199.
Grass-quit, 1.
Grater, 69.
Grave, 22.
Griddle, 122, 125, 171.
Guitar, 137.
Gum, 126.
Gun, 7, 146.
Gungo peas, 43.
Hawk, 119.
Heaven, 134.
Hen, 182.
Hole, 64, 179, (231).
Horse-shoe nail, 90, 179.
Hunger, 117.
Ink on paper, 71, 120.
Jigger, 160.
Jonah and the whale, (239).
Kasava, root, 85.
Key, 189.
Ladder, 99.
Lamb, 201.
Lamp, 166.
Letter M, (254).
Lice, 41, 67.
Lock, 189.
Lot’s wife, (263).
Mat, 165.
Match-box and match, 35.
Mile-posts, 94.
Mill-rollers, 138.
Moon, 53, 58, 78, 106, 107, 152, (257).
Nail, finger, 163.
Nail, in a house, 47, 101.
Nail, horse-shoe, 90, 179.
Needles, 52.
Needle and thread, 3, 4, 33, 34, 140, 193, 194.
Newspaper, 144.
Nipples, 180.
Nothing, (267).
Onion, 173.
Orange, 76.
Ox, (246).
Paper, 71, 120.
Parrot, (232).
Peas, Gungo, 43.
Pepper, 131.
Pig, (202), (203), (204).
Pingwing, 19.
Pipe, 5, 73, 142.
Pot, coffee, 51, 116.
Pot, cooking, 42, 50, 110, 123, 124, 130, 139, 161, (229).
Pumpkin-vine, 15, 115, 147, 162.
Purse, 154.
Rainbow, 176.
Rat, and cat, 178.
Rat, and corn, 177.
Riddle, (243).
Ring, 62, 158, (242).
Road, 156, 198.
Roof, 2.
Rooster, 77, 143.
Saddle, 91, (234).
Saw, 157.
Scissors, 12, 38.
Sea, 105, 136.
Secret, (259).
Ship, at sea, 136.
Sieve, 21.
Smoke, 98, 141, 164, 185, 186.
Snail, 36.
Soil, 87.
Spark, 98.
Stars, 54, 55, 56.
Steelyard, 6.
Stockings, 169.
Stove, 11.
Strings, of a guitar, 137.
Stump, 187.
Sugar-cane, 61, 149, 150.
Sun, 104, (245).
Sunshine, (235).
Sweat, and dew, 79.
Talking-machine, 112.
Teats, 181.
Teeth, 31, 32, 126.
Thunder, 145.
Tin can, 108.
Tobacco, (247).
Toes, 183.
Tongue, 32.
Tooth, 126.
Train, of cars, 89.
Trash, 75.
Tree, 40.
Tree, climbing a, 74, 135, 188.
Trousers, 84.
Tumblers, 29.
Turn-stick, 130, 161.
Umbrella, 59.
Water, (233).
Wheel, buggy, 24, 92, 93.
Wife, 9, 88, 159, (258).
Wife, Lot’s, (263).
Witch, 209.
Women, (261).
Woodpecker, 44, 132.
ABBREVIATIONS OF TITLES.
1. Jamaica references.
Bates, JAFL [168] 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 FL [169] Folk-lore of the Negroes of Jamaica, by Frank
15, 16 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, FLR [170] Ananci Stories, furnished by W. A. S. Musgrave.
3 pt. 1 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.
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 La Guinée française, 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 Contes Populaires Berbères, by René Basset.
Collection de Contes et de Chansons Populaires
12, Paris, 1887.
Basset, 2 Nouveaux Contes Berbères, by René Basset.
Collection de Contes et de Chansons Populaires
23, Paris, 1897.
Bérenger-Féraud Contes Populaires de la Senegambia, by L. J. B.
Bérenger-Féraud. Collection de Contes et de
Chansons Populaires 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, Tales and Proverbs of the Vandau of Portuguese S.
JAFL 35 Africa. JAFL 35: 151–204.
Bolte und Polívka Anmerkungen zu den Kinder- und Hausmärchen der
Brüder 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. MAFLS
[171] 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 Natursagen, 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 Tio Tigre y Tio Conejo (Venezuela), by A. Ernst.
Verh. Berlin Ges. Anthrop., Ethn. u. Urgesch. 20:
274–278.
Espinosa, JAFL 24, New-Mexican Spanish Folk-lore, by Aurelio M.
27 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 Contes Populaires Malgaches, by Gabriel Ferrand.
Collection de Contes et de Chansons Populaires
19, Paris, 1893.
Fortier Louisiana Folk-tales in the French Dialect and
English Translation, by Alcée Fortier. MAFLS 2,
1895.
Frobenius Volksmärchen der Kabylen, 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.
Junod Les Chants et les Contes des Ba-Ronga de la Baie
de Delagoa, by Henri A. Junod. Lausanne, 1897.
Klunziger Upper Egypt, by Karl B. Klunziger. New York,
1878.
Koch-Grünberg Vom Roroim zum 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 Araukanische Märchen und Erzählungen, by Dr.
Rudolf Lenz. Valparaiso, 1896.
Lenz, Estudios Estudios Araucanos, by Dr. Rudolph Lenz. Anales
de la Universidad de 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 Folk-tales of Andros Island, Bahamas, by Elsie
Island Clews Parsons. MAFLS 13, 1918.
Parsons, Sea Folk-lore of the Sea Islands, South Carolina, by
Islands Elsie Clews Parsons. MAFLS 16, 1923.
Parsons, JAFL 30 Tales from Guilford County, North Carolina, JAFL
30: 168–200. 1917.
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, The Provenience of Certain Negro Folk-tales. FL
30 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 Cuentos Populares de Guatemala, by Adrian
Recinos. JAFL 31: 472–487. 1918.
Renel Contes de Madagascar, by Charles Renel.
Collection de Contes et de Chansons Populaires
37, 38, Paris, 1910.
Rivière Contes Populaires de la Kabylie du Djvrdjvra, by
J. Rivière. Collection de Contes et de Chansons
Populaires 4, Paris, 1882.
Saurière Cuentos populares araucanos y chilenos, S. de
Saurière, Revista de Folklore Chileno, 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.
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 Tailed Head-hunters of Nigeria, by A. J. N.
Head-hunters 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 Contes du Senegal et du Niger, by Fr. De Zeltner.
Collection de Contes et de Chansons Populaires
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. PFLS [172] 47: 179–184. 1901.
Canadian [Waugh and Canadian Folk-lore from Ontario, by F. W.
Wintemberg] Waugh and W. J. and K. H. Wintemberg. JAFL
31: 63–72; 123–124; 133. 1918.
Catalan [Briz] Endevinallas Populares Catalanas, by F. P.
Briz. Barcelona, 1882.
Dorsetshire: Notes and Dorsetshire Riddles. Notes and Queries, 3rd
Queries series 9: 50. 1866.
Eastern Bantu [Seidel] Geschichten und Lieder der Afrikaner, by A.
Seidel, 176–309. Berlin, 1899.
England, Nursery Rhymes Nursery Rhymes of England, by J. O.
of [Halliwell] Halliwell, Percy Society 4: 91–97. London
1842.
English: Booke of Merry Booke of Merry Riddles, by J. O. Halliwell
Riddles [Halliwell] 1629. Literature of the Sixteenth and
Seventeenth Centuries. London, 1851.
English: Fashionable Fashionable Puzzler or Book of Riddles,
Puzzler 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 Popular Rhymes and Nursery Tales, by J. O.
and Nursery Tales Halliwell. 1848.
[Halliwell]
English: Puniana Puniana, edited by the Hon. Hugh Rowley.
London, 1872.
English: Puzzles Old and Puzzles Old and New, by Professor Hoffman.
New London and New York, undated.
English: Riddler (New The Riddler: Paradoxes and Puzzles (paper).
Haven) New Haven, 1835.
English: Riddler The Riddler. No. 4. Cornhill, Boston (paper,
(Boston) undated).
Guilford County Negro Riddles from Guilford County, North
[Parsons] 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.
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 Household Riddles, Notes and Queries, 3rd
Queries series, 9: 86.
Lincolnshire: Notes and Lincolnshire Riddles. Notes and Queries, 3rd
Queries 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 New Mexican Spanish Folk-lore: Riddles, by
[Espinosa] A. M. Espinosa. JAFL 28: 319–352; 31:
363–364. 1915, 1918.
New Orleans (Perkins) Riddles from Negro School children in New
Orleans, La., by A. E. Perkins. JAFL 35:
105–115.
Pennsylvania Dutch Pennsylvania German Riddles and Nursery
[Stoudt] 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 Popular Rhymes of Scotland, by Robert
of [Chambers] Chambers. London and Edinburgh, 1841.
Suaheli [Velten] Hundert Suaheli-Rätsel, by C. Velten.
Mitteilungen des Seminars für Orientalische
Sprachen zu Berlin: Afrikanische Studien
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.
West Highlands Popular Tales of the West Highlands, by J.
[Campbell] F. Campbell, 2: 406–423. London, 1890.
Yorkshire: Notes and Yorkshire Riddles, by Baring Gould. Notes
Queries and Queries, 3rd series 8: 325. 1865.
NOTES.
1. TYING TIGER.
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.”
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.
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.
(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 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.
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.
(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.
2. TIGER AS SUBSTITUTE.
The two episodes do not, so far as I know, occur in African
collections, and in American collections they belong to 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.
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?”
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.
3. TIGER AS RIDING-HORSE.
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.
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.
Compare Parsons, Andros Island, 30 and note; Sea Islands, 53; for
comparative references.
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.
In Ellis, Yoruba 265, Tortoise rides Elephant into town to sustain an
idle boast.
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 Ernst, VBGAEU 20:277 (Venezuela), Rabbit rides Tiger across a river.
The story is coupled here with the murder in mid-stream.
4. TIGER’S SHEEP-SKIN SUIT.
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.”
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.
5. TIGER CATCHING THE SHEEP-THIEF.
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 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.
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.
(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.
(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.
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.
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 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.
6. TIGER’S BREAKFAST.
For the first breakfast trick, compare number 57a; for the second, 43.
For Tiger’s revenge, see number 38.
7. EGGS AND SCORPIONS.
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.
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:
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.
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.
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.
8. TIGER’S BONE-HOLE.
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, 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.
Compare Cronise and Ward, 214–218. For negro ideas about the
“bone-heap” see Bleek, Bushman Folk-lore, 275–283.
9. THE CHRISTENING.
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.
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.
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 21 a 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 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 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.
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.
10. EATING TIGER’S GUTS.
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).
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,
“Me an’ Mamma’n Pappa
Eat my belly full o’ pot o’ soup
Bo’o’ Elephin got (gut), oh!”
For the incriminating song in version (b), see number 4.
11. THROWING AWAY KNIVES.
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.
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.
12. GRACE BEFORE MEAT.
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.
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 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.
For Monkey’s helping Tiger out of the hole and Tiger’s ingratitude,
compare Tremearne, FL 21: 362.
For the escape by saying grace, compare: Bleek, 23; Jones, 109–110;
Harris, Nights, 152–153 and see number 59b.
13. SEEING TROUBLE.
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.
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.
(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.
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.
(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.
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.
14. NEW NAMES.
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.
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.
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:
Listen, I will tell thee;
(One is) Tumba Sekundu;
(One is) Tumba Sekundu Muna;
(One is) Tumba Kaulu;
(One is) Tumba Kaulu Muna.
For the hidden name theme which forms the basis of this story, see note
to number 69.
15. LONG SHIRT.
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.
16. SHUT UP IN THE POT.
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.
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.
17. HOUSE IN THE AIR.
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 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.
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.
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.
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.
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 1 b.
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.
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.”
18. GOAT ON THE HILL-SIDE.
This well-known East Indian fable is common in Jamaica. Jekyll gives 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.
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.
19. DOG AND DOG-HEAD.
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.
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.
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.
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.
For the revenge, compare Rivière, 11; Harris, Nights, 131–132.
20. TACOOMAH’S CORN-PIECE.
See number 21.
21. ANANSI AND THE TAR BABY.
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.)
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 (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.
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.
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.
22. INSIDE THE COW.
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.
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.
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.
(1) The trickster discovers food in a neighbor’s possession 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.
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 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. When Rooster
finally wakes Hawk in time to catch the Sun, the angry lord gives Hawk
permission to catch chickens.
(3) In cutting the meat from inside the cow, in spite of warning he
cuts a vital organ in Nassau, Cronise and Ward, Harris, Fortier,
Parsons, 9; and numbers 17c and 17d of this collection.
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.
(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.
(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.
23. CUNNIE-MORE-THAN-FATHER.
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.
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.
Parkes’s version includes five episodes, three of which belong to the
regular cycle; the first and the last are indeterminate.
(1) The child proves too clever for the parent. Barker, 24, says,
“Anansi is the Spider, and with him is generally associated his son,
Kweku Tsin.” Stories about the two bring out the superior wit of the
son and the jealousy of the father. Compare numbers 19, 21 c, 24 in
this collection.
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.
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.
(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.
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 5 c 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.
(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.
(5) For the trick of changing places in the coffin and the pretended
pastures under sea, compare 107, 108.
24. THE DUCKANO TREE.
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.
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.
(1) For the trail of ashes compare 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.
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.
(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.
25. FOOD AND CUDGEL.
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.
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.
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.”
27. ANANSI AND BROTHER DEAD.
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 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.
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 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:
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.
After Anansi has left his daughter with Dead, the story runs:
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.
In Trowbridge, Death is a loquacious planter and the story runs like
any thieving plot. In the Maroon version the figure of “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.
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.
Version (b) shows a simpler handling of similar incidents.
28. BROTHER DEAD AND THE BRINDLE PUPPY.
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:
“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.”
I was unable to get an explanation of 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.
29. THE COWITCH AND MR. FOOLMAN.
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 story occurs in Pamela Smith, 75–77; Milne-Home, 89–90; and a
confused version in Jekyll, 29–30. Compare also 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 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.
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 Harris, Wolf forbids his daughter to all wooers who slap at
mosquitos. Rabbit wins her by describing where his grandfather was
speckled.
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 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 Lenz, the tree is to be chopped down with a single stroke by the one
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.
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.
The Foolman episode is told by Milne-Home, 109–113, of Anansi’s wife
and “Quanqua.”
In P. Smith, the very popular “Dry-head” episode accounts for the loss
of the cow, as in numbers 22 and 30.
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.
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.
30. DRY-HEAD AND ANANSI.
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 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.
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 21 c, 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.
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.
In Barker, 66, the king gives to the greedy man a box so enchanted that
it 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 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.
(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.
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 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.
31. THE YAM-HILLS.
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.
Compare Cronise and Ward, 167–171; Parsons, Andros Island, 109.
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.
32. THE LAW AGAINST BACK-BITING.
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.
33. FLING-A-MILE.
Jekyll, 152–155, has a good version of this very popular Jamaica story.
Compare the Bulu tales, 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 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 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.
34. BUT-BUT AND ANANSI.
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.
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.
35. TUMBLE-BUG AND ANANSI.
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 revenge story is recent. In Wona, Tumble-bug suffers further at
Anansi’s hands.
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.
36. HORSE AND ANANSI.
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 leaving the knife or the spoon behind, see number 11
in this collection.
For the fire-test see 21a and note to number 9.
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.
37. ANANSI IN MONKEY COUNTRY.
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.
Compare Cronise and Ward, 133–145; Fortier, 24–27.
As a device for getting victims cooked and eaten, the story is related
to numbers 16 and 38 in this collection.
38. CURING THE SICK.
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 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.
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.
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, 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 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.
39. ANANSI, WHITE-BELLY AND FISH.
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, 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.
Compare Tremearne, 265–266; Head-hunters, 324–326; Rattray, 2: 88–104;
Parsons, Portuguese negroes, JAFL 30: 231–235; Andros Island, 2–3.
(1) The episode of the birds’ feeding-place is to be compared with that
of Fire-fly and the egg-hunt, number 7, and with the visit “inside the
cow,” number 22. In the Portuguese version, the birds take Lob to a
dance and he sings insulting songs because there is no feast.
(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.
(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.
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.
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.
(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.
40. GOAT’S ESCAPE.
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 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.
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 (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.
41. TURTLE’S ESCAPE.
See number 58, part (3).
42. FIRE AND ANANSI.
A less witty version of this popular Jamaica story occurs 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.
43. QUIT-QUIT AND ANANSI.
A story which turns upon teaching the wrong song to a dull-witted
rival, never fails to raise a laugh in Jamaica. See numbers 4, 106 in
this collection.
44. SPIDER MARRIES MONKEY’S DAUGHTER.
Compare Tremearne FL 21: 353–354 and number 92 of this collection.
45. THE CHAIN OF VICTIMS
Common as is the story of the “chain of victims” 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.
46. WHY TUMBLE-BUG ROLLS IN THE DUNG.
Compare Tremearne, 261; FL 21: 498–499; Christensen, 96–98; and note to
number 35 in this collection. [173]
47. WHY JOHN-CROW HAS A BALD HEAD.
The explanatory story of “John-crow peel-head” is very popular in
Jamaica. See Pamela Smith, 25–26, and number 17d.
48. WHY DOG IS ALWAYS LOOKING.
In Milne-Home, 121, “Jack Spaniard” (a wasp-like fly) laughs at
Mosquito’s boast till “he broke his waist in two.”
In Jones, 22, Sparrow makes the boast about his father’s crop of
potatoes. [174]
49. WHY ROCKS AT THE RIVER ARE COVERED WITH MOSS.
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.
For a discussion of Grimm 110, The Jew among Thorns, see Bolte u.
Polívka 2: 490–503.
50. WHY GROUND-DOVE COMPLAINS.
See number 21.
51. WHY HOG IS ALWAYS GRUNTING.
See number 10. In Pamela Smith’s “Dry-head” story, Anansi’s nose turns
long, and he goes about persuading other people to screw on snouts.
52. WHY TOAD CROAKS.
See note to number 29.
53. WHY WOODPECKER BORES WOOD.
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.”
54. WHY CRAB IS AFRAID AFTER DARK.
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.
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.
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 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 Folk-tales of the Malagasy, FLJ 1: 238–239, “the little Round Boy”
smokes out God’s children and so wins his desire.
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.
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.
55. WHY MICE ARE NO BIGGER.
Compare Parsons, Sea Islands, 19–22.
56. RAT’S WEDDING.
This story is told in Milne-Home, 63–64. [175]
57. COCKROACH STORIES.
For version (a) compare number 6.
For version (b) compare Tremearne, 314; Parsons, Andros Island, 90–91
and note.
58. HUNTER, GUINEA-HEN AND FISH.
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.
(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.
(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 the Watchman’s hands
without the preliminary episode of the common dwelling, and the escape
is effected in the same manner.
(3) See number 41 and compare Renel 2: 165; Parsons, Andros Island,
135–137 and references note 2, page 137.
59. RABBIT STORIES.
These three and number 17b are the only Rabbit stories I heard in
Jamaica. A woman named Ellen told the stories to the lads from whom I
heard them, but she refused to be interviewed. See numbers 21a, 12, 23.
60. THE ANIMAL RACE.
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.
(1) The classic Aesopic moral appears 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.
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.
(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.
The story is told in Grimm 187, discussed by Bolte u. Polívka 3:
339–355.
For the flying-trial for a bride, compare Parsons, Andros Island, 101.
61. THE FASTING TRIAL.
See number 149, where the bird in the tree starves and Hopping 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.
Compare Dayrell, 153–155; Harris, Nights, 370–373; Fortier, 34–37;
Parsons, Andros Island, 97—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 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 Parsons, one bird chooses a fruit tree, the other a “dry” tree. The
song sung by the winning bird runs,—
“This day Monday mornin’
Tama tama tam!”
and so on for the remaining days of the week.
In Fortier, the lady-love brings food to her favorite bird. The cooing
song in the Jamaica versions suggests this connection.
62. MAN IS STRONGER.
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.
63. THE PEA THAT MADE A FORTUNE.
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.
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.
65. MR. LENAMAN’S CORN-FIELD.
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.
66. SIMON TOOTOOS. [176]
I 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.
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:
Me muma, oh, me muma, oh,
Time-an’-tootoo, oh, lennan boy!
Me muma, oh, me muma, oh,
Time-an’-tootoo, oh, lennan boy!
Carry him go ’long, carry him go long,
Hard ears baby, oh, lennan 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.
67. THE TREE-WIFE.
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.
68. SAMMY THE COMFEREE.
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.
Compare Dayrell, 1–2; Tremearne, 192; Parsons, Andros Island, 125 and
note 2 for references.
69. GRANDY DO-AN’-DO.
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.
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.
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.
(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.
(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.
70. JACK AND HARRY.
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.
Compare Tremearne, How Auta killed Dodo, 408–412; Zeltner, Histoire de
Kama, 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.
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.
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.
71. PEA-FOWL AS MESSENGER.
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,
Mr. Canoe-lo, Mr. Canoe-lo,
I want de key of de hall door,
Mistress Canoe hard labour.
Mrs. Parsons says that the negroes 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.
Peafowl’s reward gives an explanatory turn to the end of the story. In
Hendricks version from Mandeville, Peafowl sings,
Mister Conna Levrin, Mister Conna Levrin,
When she’s going to die, ah-h!
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.”
72. THE BARKING PUPPY.
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.
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 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.
73. THE SINGING BIRD.
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 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.
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.
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.
74. TWO SISTERS.
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.
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.
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 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.
75. ASSONAH.
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.
(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.
76. THE GREEDY CHILD.
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.
77. ALIMOTY AND ALIMINTY.
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.
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.
78. THE FISH LOVER.
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.
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 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.
79. JUGGIN STRAW BLUE.
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.
80. THE WITCH AND THE GRAIN OF PEAS.
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.
(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.
81. THE WITCH AT BOSEN CORNER.
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.
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.
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.
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.
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 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.
82. THE WITCH AND THE THREE DOGS.
This is one of the longest stories I heard in Jamaica. The leading
Maroon story-teller recited it to me in full audience, and I heard it
repeated by another Maroon in much less detail. Numbers 83, 84 and 89
have points of likeness to it.
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 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.
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.
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.
(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.
(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.
(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 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.
(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).
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.
83. ANDREW AND HIS SISTERS.
The story appears 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.
See numbers 82 and 86. It is the imitative “Sharpen me razor” song
which makes the story successful with an audience.
84. THE HUNTER.
The story is popular in Jamaica and is told interchangeably of man or
woman wooer.
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; 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.
In Harris, the version follows the story of the witch and the three
dogs as in number 82.
85. MAN-SNAKE AS BRIDEGROOM.
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.
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 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.
(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.
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.
(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, 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.”
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.
(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.
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.
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.
86. THE GIRLS WHO MARRIED THE DEVIL.
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 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.
Jekyll, 148–151, The Devil and the Princess, has a version of this
story.
Compare Zeltner, 85–90; Nassau, 68–76; Fortier, 68–75; 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.
(1) In the Snake marriage, number 85, there is no rejected warning, but
the hunter-brothers come to the rescue. In numbers 83 and 87, it is the
despised little brother who effects the escape.
(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.
(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.
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.
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.
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, 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 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.
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.
87. BULL AS BRIDEGROOM.
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.
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.
88. THE TWO BULLS.
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.
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.
For the tossing trick, see number 69.
89. BALLINDER BULL.
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.
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 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.
Neither of these versions ends with the false claim.
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 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 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 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 Parsons’s fragment, 145–146, the name is Kramytadanta. The boy takes
a bottle of water and a loaf 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.
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.
(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.
(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, 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.
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.
(5) and (6) See note to number 82 and Bolte u. Polívka, discussing
Grimm 60, Two Brothers.
(7) The episode of the mock claim appears also in the next number and
in 97.
90. BIRD ARINTO.
Jekyll, 54–57, Man-Crow, tells the same story. See also 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.
For the golden tongue and teeth see numbers 90, 95, and Jekyll, 56; and
compare Zeltner, 5.
91. TIGER SOFTENS HIS VOICE.
Parkes heard his version on 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.
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.
92. AND 93. HIDDEN NAMES; ANANSI AND MR. ABLE.
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.
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 Barker, Anansi drops down bananas sweetened with honey to the girls
and they call to each other in surprise.
94. THE KING’S THREE DAUGHTERS.
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.
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.
95. THE DUMB CHILD.
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.
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.
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.
96. THE DUMB WIFE.
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.
97. LEAP, TIMBER, LEAP. [177]
98. THE BOY FOOLS ANANSI.
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.
99. THE WATER CRAY FISH.
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.
100. ALI BABA AND KISSEM.
Versions of Ali Baba in Jamaica differ in no way from those with which
we are familiar.
101. BULL-OF-ALL-THE-LAND.
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 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.
For the song at night as a means of recognition see number 74.
See Grimm 88, The Singing Soaring Lark; Bolte u. Polívka 2: 229–273.
102. THE BOILING POT.
See Grimm 3, Our Lady’s Child; Bolte u. Polívka 1: 13–21.
103. THE TWELVE ONE-EYED MEN.
See The Third Kalender’s Tale in Burton’s Arabian Nights’ Tales (Burton
Club 1885), 1: 151–160.
104. BIRD AND HUNTER.
Common as is this story in Africa, I heard only one version in Jamaica.
See also numbers 82a and 103 and Grimm 60, Two Brothers, Bolte u.
Polívka 1: 528–556.
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.
The story is told by Monk Lewis, 301–307. See also numbers 101, 111,
112, 113, 119.
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.”
See Grimm 113, The King’s Children, Bolte u. Polívka, 2: 516–527.
106. THE MAGIC HAT AND THE STAFF OF LIFE.
Numbers 106–109 and 133–136 belong to the Little Peasant cycle of
stories, Grimm 61, Bolte u. Polívka 2: 1–18.
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.
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.
107. UNCLE GREEN AND JACK.
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.
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.
The second and third are episodes H and J in Bolte u. Polívka. See
numbers 23 and 108 in this collection.
108. BIG BEGUM AND LITTLE BEGUM.
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.
(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).
(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.
Compare the “Pedro Ordimales” cycle in Recinos, JAFL 31: 474–477.
109. THE FOOL AND THE WISE BROTHER.
The detail of this story proves a folk rather than a literary source.
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 away by dropping down a
weight upon them. (3) One robber returns, and gets 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.
(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).
(2) and (3) See Grimm 59, Frederick and Catherine; Bolte u. Polívka 1:
520–528.
110. THE CHILDREN AND THE WITCH.
See Grimm 15, Hansel and Gretel, Bolte u. Polívka 1: 115–126. Numbers
83, 98, 115, 119, have some points in common with this story.
111. THE BOY AND THE MERMAID.
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.
112. DIFFICULT TASKS.
The fragment belongs to a story of difficult tasks, as in number 105.
113. THE GRATEFUL BEASTS.
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.
114. JACK AND THE BEAN-STALK.
See Joseph Jacobs, English Fairy Tales (Putnam, 1898), 59–68, and
compare Parsons (Maryland and Pennsylvania), JAFL 30: 212–213.
115. JACK AND THE DEVIL.
See Jekyll, 35–37, Mr. Bluebeard, and Grimm 46, Fitcher’s Bird, Bolte
u. Polívka 1: 398–412.
116. JACK’S RIDDLE.
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.
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.
118. ROBIN AS FORTUNE-TELLER.
See note to number 117.
119. JACK AND THE GRATEFUL DEAD.
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.
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.
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.
122. THE THREE PIECES OF ADVICE.
Compare Steere, 413; Mason & Espinosa, JAFL 24: 408–411: discussed by
Espinosa, JAFL 27: 213–214.
123. THE BROTHERS AND THE LIFE-TREE.
See Grimm 107, The Two Travellers; Bolte u. Polívka 2: 468–482 and
compare Dayrell, 58–60; Espinosa, JAFL 27: 191–195.
124. THE SKILLFUL BROTHERS.
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.
125. THE THREE SILLIES.
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.
126. A MISUNDERSTANDING.
See Grimm 84, Hans Married, Bolte u. Polívka 2:203–204.
127. BIG-HEAD, BIG-BELLY AND LITTLE-FOOT.
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.
128. THE GOAT IN THE LION’S DEN.
129. DONKEY, CAT AND THE LION’S HEAD.
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.
130. CLEVER MOLLY MAY.
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.
131. DANCING TO ANANSI’S FIDDLE.
See Grimm 110, The Jew among Thorns, Bolte u. Polívka 2:490–503; and
compare Bundy, JAFL 32:412–413.
132. ANANSI CLAIMS THE DINNER.
Compare Nassau, 42–44; Tremearne, FL 21:212; Krug, JAFL 25:106–107.
133. ANANSI SEEKS HIS FORTUNE.
See note to number 106, and Grimm 104, Wise Folks, Bolte u. Polívka,
2:440–451. One version from Parsons, Andros Island, 93–94, connects
this episode with those of the frightened robbers and the
tongue-cutting in number 109.
134. THE PANNIER JAR.
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.
135. ANANSI KILLS HIS GRANDMOTHER.
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.
136. WHITE-BELLY AND ANANSI.
See note to number 106. The trick corresponds to F′ or G′ in Bolte u.
Polívka’s analysis of The Little Peasant.
137. MONKEY HUNTS ANANSI.
See Boas, JAFL 25: 223–226, where the Devil is the rival sorcerer.
138. ANANSI AND THE PIG.
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.
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.
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.
Compare Tremearne, 301; Harris, Nights, 370–373; Edwards, 87–88;
Parsons, Andros Island, 137–138.
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.
141. TACOOMAH MAKES A DANCE.
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:
“Mr. Might, jump up a height, after a kite,
And knock his eye, upon his hog-sty, and cry out ‘hi!
oh, my! why should I die’.”
“There is a boat, and in the boat, is a goat, and has
a long coat, catch him under the throat.”
142. ANANSI MAKES A DANCE.
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.
143. RED YAM.
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.
145. FOWL AND PRETTY POLL.
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.
146. THE CUMBALO.
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.”
149. ANIMAL TALK.
Again there are, in this medley which imitates animal sounds,
reminiscences of consecutive Nansi stories—Crab’s words, in number 54;
Ground Dove’s in 50. For the fasting contest, see number 61.
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.
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.
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.
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.
“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.
“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.
“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). 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.”
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.
VI. See number 145.
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’.”
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.
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.
XI. See number 48.
XII. From Alexander Archibald, near Mandeville.
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.
SUPPLEMENTARY NOTES.
46. WHY TUMBLE-BUG ROLLS IN THE DUNG.
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 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.
48. WHY DOG IS ALWAYS LOOKING.
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.
56. RAT’S WEDDING.
It is not the wooden foot-bridge but any drain beside the road—the
gutter—which Jamaicans call a ‘water table.’
66. SIMON TOOTOOS.
For the music of these songs see Publications of the Modern Language
Association of America, 39 (1924): 482.
97. LEAP, TIMBER, LEAP.
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.
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.
See 108, 109, 110, 111, 130.
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.
See 32b, 36.
3. Bailey, Vivian, a lad, also of Mandeville.
See 1b.
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.
See 102, 106.
5. Barrett, Eliza, aged 30. She was one of a group of women who were
friends of the colored housekeeper at Harmony Hall.
See 92b (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.
See 57b (2), 76a, 84a.
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.
See 127a.
8. Brown, Margaret, aged 55, mother of Arthur.
See 47a.
9. Brown, Philip, aged 19, a jolly contingent of Caledonia, near
Mandeville.
See 75, 76b.
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.
See 117.
11. Christie, Samuel, over 60. He was one of the group at Steeretown,
near St. Ann’s Bay, and a good story-teller.
See 5b, 12a, 14.
12. Collins, Benjamin, a crippled lad of George’s Valley, near
Mandeville.
See 11a.
13. Daley, Edward, part East Indian. He was in the prison-gang whose
overseer I was interviewing.
See 132.
14. Dodd, Emiline, under 30. She visited the house at Lacovia where I
was staying.
See 86b.
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.
See 27a.
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.
See 134 and the first two witticisms.
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.
See 10a, 16, 17a, 50, 62, 64.
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.
See 146.
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.
See 2a, 3, 7, 8, 11b, 24, 25b, 46, 70, 85c, 86a, 101, 140, 141, 142.
20. Ford, May, a young girl. She was of the better class, daughter of
the lodging-house keeper at Newmarket, in Westmoreland.
See 44.
21. Foster, Alexander, aged 40, one of the Maroon story-tellers.
See 88.
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.
See 18, 60b, 61, 69b, 77, 112.
23. Hall, Matilda, aged 50, one of the women who came to me at Harmony
Hall, and a good singer and story-teller.
See 57c, 71a, 85b, 148.
24. Harris, William, a young man. He came from a shop at Maggotty and
was scarcely able to speak from bashfulness.
See 73b.
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.
See 13b, 15, 25a, 26, 29, 35, 48, 69a, 99, 138.
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.
See 37a, 40b (1), 84b, 104, 105.
27. Hilton, Norman, aged 13, son to Elizabeth.
See 5.
28. Hilton, James Anderson, aged 33, one of the Maroon men.
See 149.
29. Iron, Adolphus, about 50. A reputed humorist from Golden Grove near
Claremont, but disappointing in frock coat at the lodging house.
See 20, 37b.
30. Johnson, Emanuel, about 40, from Orange Hill near Brownstown.
See 30c, 97a.
31. Jones, Stanley, aged 27, one of the Claremont group.
See 21c, 133.
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.
See 5a, 129.
33. Macfarlane, Rennie, aged 11. He was employed at the hotel in
Mandeville.
See 27b, 38a, 59.
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.
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.
35. Morris, Margaret, aged 85. Her memory wandered unless prompted by
her son-in-law, at that time captain of the Maroons.
See 74.
36. Morrison, Vincent, aged 20. He was a Mandeville lad and claimed to
“compose” his stories.
See 94.
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.
See 1a, 2b, 4, 21b, 22, 23, 30a, 31, 32a, 33, 38b, 65, 87b, 91, 92a,
95.
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 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.
See 103.
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.
See 40a, 78c, 115.
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.
See 39, 90.
41. Roach, David. He was at Lacovia with a company of strolling players
at Christmas-time, but he came from Savannah-la-mar.
See 43a, 79.
42. Robinson, Howard, from Retirement.
See 97b.
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.
See 143, 144, 145.
44. Roe, Charles, aged 50, one of the Maroons.
See 28, 125.
45. Roe, Martha, aged 74, also a Maroon.
See 81, 82b.
46. Roe, Richard, aged 55, another Maroon.
See 139.
47. Samuels, Etheline, aged 14, from Claremont.
See 63.
48. Saunders, William, a lad employed at the hotel in Mandeville.
See 17b.
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.”
See 113, 127b.
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.
See 10b, 12b, 41, 42, 43b, 47b, 92b (2), 118, 128.
51. Tathum, Clarence, aged 20, from Mandeville.
See 114, 116.
52. Thompson, Charles, aged 18, a Maroon.
See 32c.
53. Tomlinson, Florence, aged 54. She was formerly house-servant on the
Cornwall estate and was accustomed to entertain with stories and
dancing.
See 78b, 87c, 126.
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.
See 100.
55. Tulloch, aged 22. He was from Higginstown and acted as chauffeur at
the hotel at St. Ann’s Bay.
See 17c.
56. Vassel, Sarah, a girl employed on the Bog estate.
See 49, 131.
57. Watkins, Susan, aged 23, from Claremont.
See 13a, 147.
56. Watson, Ethel, aged 32. She told stories one morning while tending
her sick child at Roseberry Bush, in the Santa Cruz Mountains.
See 13c.
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.
See 5c, 66, 67, 68, 78a, 80, 82a, 83, 87a (note), 93, 96.
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.
See 40b (2), 60a, 72, 73a.
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.
See 30b.
62. Williams, Thomas, about 70. He was a good entertainer, a man of the
old type, living near Harmony Hall.
See 56, 58, 107.
63. Witter, Oliver, a lad. He was a school-boy at Bethlehem, and wrote
out for me the text of six stories.
See 71b.
64. Wright, Charles, aged 44. He was one of the group at Harmony Hall,
but not a Maroon.
See 9.
65. Wright, Eliza, aged 30. From Maroon Town.
See 57b (1).
66. Wright, Samuel, aged 28, a Maroon.
See 53.
NOTES
[1] depon here signifies “because of.”
[2] A kettle.
[3] Tall bush peas, one of the commonest and most prized of Jamaica
crop.
[4] Anansi here claims the power of a sorcerer.
[5] Record was poor and could only be taken in part.
[6] See story 96.
[7] The misunderstood warning is inserted from another narrator.
[8] This means, “Eat, eat, eat”;—“Don’t want anything to eat.”
[9] Fire-flies are common in Jamaica.
[10] Pineapple.
[11] Anyone who has a knife can eat pineapple; anyone who has none
cannot eat pineapple.
[12] A duppy is a ghost, spirit, or any supernatural apparition, but
here probably refers to the Devil.
[13] Crow’s name in French stories.
[14] A machete is a broad heavy knife used to clear brush, cut cane,
etc.
[15] So-so means “only.”
[16] Colloquial for “getting me into trouble.”
[17] “A lie, sir!”
[18] Yeye is Jamaican for “eyes”.
[19] “Dry-head is one of the same species, but he is a different man
from them.” “Dry-head is a man always hide himself in the bush to eat
up what Anansi or Tacoomah have,” Parkes says.—He figures as a kind of
old man of the sea in the Anansi stories.
[20] Tack means a “trick”.
[21] A yellow yam, the favorite vegetable food of the negro is called
“afoo yam”.
[22] Fawning means “feigning”.
[23] A cement platform for drying coffee or piment berries.
[24] A kind of plant with poisonous juice.
[25] By himself, alone.
[26] From this point the story follows a Lacovia version.
[27] Wild yam.
[28] “Go-long-go” corresponds with “Dry-head” in other versions. See
note to 22.
[29] “You ate the meat and gave me none.”
[30] A pit in the ground near the sea-coast, into which the waves wash
is called a “sea-ball.”
[31] “A very hasty temper.”
[32] Oonoo is Jamaican for “you.”
[33] “In your district.”
[34] Butterfly.
[35] A Jamaican food-basket, woven deep and square in shape.
[36] A soiled garment should never be left about lest it be used by the
sorcerer to bewitch the owner. Burning such a garment produces a skin
disease exactly like a burn, according to the common belief.
[37] A shallow flaring bowl.
[38] “I thought you were dead.”
[39] Assono is a large animal, unidentified. See story 75.
[40] The repetition is distributive and means “until to-day.”
[41] A local place-name.
[42] A wooden foot-path is laid above the level of high water at the
side of a road likely to be flooded in high water. This is called a
‘water table’.
[43] The pot’s equilibrium was disturbed by the impact.
[44] This is a reference to the common saying, Cockroach never so
drunk, no walk a fowl yard.
[45] A round tin cooking pot is called a “bonpon”. So is a high round
hat.
[46] A trap.
[47] A cooking-pot.
[48] The song sung is the Koromanti Death Song, always used by the
Maroons at a burial.
[49] Carencron.
[50] Sung by Mrs. Williams.
[51] An overseer on an estate.
[52] An estate devoted to cattle-raising.
[53] “Only.”
[54] The proverb is added from an old mammy of over a hundred years.
[55] Framboesia, popularly called “yaws” is a contagious though curable
skin disease common among young negroes of the West Indies. It begins
with a blister and spreads over the whole body. See Lewis, West Indies,
p. 208.
[56] Thomas White’s version of this song is as follows:
Pon, pon, me dearie. Pon, pon, me dearie. Ah, me Nancy, me dear, dear.
Oh, oh, you, oh, oh, you, da me Nancy, da me Nancy, What a fine gal!
[57] Jamaica children compose a “secret song” which they amuse
themselves with at play or sing when they are walking alone.
[58] In a Brownstown version of the same story, the song is as
follows:—
Gashawnee, oh, Gashawnee, oh, Gashawnee, Look how little bit a
Sammy call yo’ name, why.
[59] Pronounced “roon”.
[60] The song appears twice in the story, the first time only four
measures; it was explained that the second time the song must stop as
given because that is how the Anansi Story ends.
[61] The record is uncertain in places.
[62] It is my trade.
[63] The song was sung by Alfred Williams.
[64] The tune is that of the Devil in the Cock and Corn story, number
85.
[65] The dialogue is taken from a popular game.
[66] I asked, “Who is Jock?”—“Jock man dora.”
[67] The record was faulty.
[68] Part of the first of the song is missing; phonograph needle was
put down too late.
[69] The narrator continued with the following which, she insisted,
belongs with the song:
Tom drunk, but Tom no fool, Tom drunk, but Tom 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 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.
[70] Jamaica negroes speak of the groom at a wedding as “the bride.”
[71] 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.).
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.
BOYS GIRLS
Sunday Quashy Quashiba
Monday Quaco Juba
Tuesday Cubena Cuba
Wednesday Cudjo Bennie
Thursday Quaw Abba
Friday Cuffy Pheba
Saturday Quamin Benneba.
[72] The music was recorded by a colored boy who was organist in the
church at Bethlehem. The dance (also called “calimbe”) is performed at
wakes, two men holding a couple of sticks parallel while a third dances
upon them to the strains of the song.
[73] A ring-shaped pack made of banana leaves to protect the head when
carrying burdens.
[74] “Rolling Calf” is a duppy with fiery eyes and flames issuing from
its nostrils. It drags a chain about its neck, the rattle of which
strikes terror to night travellers.
[75] Cf. No. 140, p. 199.
[76] Cf. No. 142, p. 199.
[77] Cf. Suaheli (Velten):
85. There is a buried thing; who can tell the sort of banana, to him
will I give an amulet.
—Woman with child.
[78] Cf. No. 114, p. 196.
[79] Cf. No. 113, p. 196.
[80] Cf. No. 64, p. 190. English: Riddles (Boston):
What thing is that which is lengthened by being cut at both ends?
—A ditch.
[81] Cf. Porto Rican (Mason and Espinosa):
288. Una arquita muy chiquita, blanquita como la sal; todo el mundo la
sabe abrir, pero nadie la sabe cerrar.
[82] Cf. West Highlands (Campbell):
A little clear (?) house and its two doors shut.
Suaheli (Velten):
4. My house has no door.
Suahili (Steere):
1. My house is large; it has no door.
Eastern Bantu (Seidel):
9. There is a house without a door.
Porto Rican (Mason and Espinosa):
291. Una casa sin ventanas sin puerta ni brujeria, que tiene un galán
adentro, por dónde se metería?
Canadian: Ontario, JAFL 31:68:
A little house full of meat,
No door to go in and eat.
—A nut
[83] Cf. Suaheli (Velten):
24. A Grandmother sits on the stool and weeps there.
—Cooking-pot.
[84] Cf. Nursery Rhymes of England (Halliwell):
CXLVIII. Thirty white horses on a red hill, Now they tramp, now they
champ, now they stand still.
[85] Cf. Holme riddles:
(125) Four and twenty white Bulls sate upon a stall, forth came the red
Bull & licked them all.
Yorkshire riddles (Notes & Queries, 3rd series, VIII):
Four-&-twenty white beasts,
And t’ red one licks them all.
Canadian: Ontario, JAFL 31:67
Zulu:
3. I puzzle you with a goat-ram which grazes, and white goats; it moves
about much, but they eat in one place.
Catalan:
XVIII. Un convent de monjas blancas, dintre hi ha un frare vermell que
’ls hi repica las ancas.
[86] Cf. Booke of Merry Riddles (Halliwell):
LX. What is it goes through thicke & thin
And draws his guts after him?
Holme riddles:
(59) Wha is that as goes throw the heye and leves his gutes after it.
Welsh-Gypsy:
33. What goes through the hedge and leaves its guts behind?
Canadian: Ontario, JAFL 31:69.
[87] Cf. Suaheli (Velten):
41. All my children have on turbans.
—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.
—Fingers. (?)
54. I have seen twenty children in a row with bright frocks on.
—Crows.
Suahili (Steere):
6. My children have turbans; he who has no turban is no child of mine.
—A kind of fruit.
[88] Cf. No. 116, p. 196.
[89] Cf. Suaheli (Velten):
77. My half cocoanut spreads over the whole town.
—Moon.
Filipino (Starr):
78. A single grain of rice filled the whole house.
—Lamp.
[90] Cf. Suaheli (Velten):
72a. I laid down meal in the evening and in the morning nothing was
there.
b. I spread out my strips of matting at night; next morning I went out
and found nothing there.
Eastern Bantu (Seidel):
12. I spread my bananas on a rock; the next morning all had been
stolen.
Porto Rican (Mason and Espinosa):
225. Allá arriba hay un plato lieno de aceitunas;
de día se recogen, y de noche se riegan.
[91] Cf. Suaheli (Velten):
28. I have built me a great house; it stands upon one post.
Hausa (Rattray) 153:
I built a hut with only one post to prop up the roof.
[92] Cf. No. 22, p. 185.
Welsh-Gypsy: Gypsy Lore 5:241:
29. What grows bigger the more you cut away from it?
[93] Cf. No. 185 p. 203.
[94] Cf. Suaheli (Velten):
57. One is father of a hundred.
[95] Cf. Holme riddles:
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.
—A man scratching his head with both his hands.
[96] Cf. Irish Folk-Lore Riddles, 67:
Riddle me, riddle me, Randy Row,
My father gave me some seed to sow;
The seeds were black, the ground was white,
Riddle me that against Saturday night.
Porto Rican (Mason and Espinosa):
151. Sábana blanca está tendida, semilla negra se va por encima, tres
que la riegan y dos que la miran.
Catalán (and see note):
XXV. Lo camp es blanch,
la llavó es negra,
cinch son los bous
que menan la rella.
[97] Cf. No. 97, p. 194.
[98] Cf. Nursery Rhymes of England (Halliwell):
CLIV. When I went up sandy-hill,
I met a sandy boy;
I cut his throat, I sucked his blood,
And left his skin a hanging-o.
Welsh-Gypsy Folk-riddles:
24. I was going over a bridge; I saw a yellow man. I lifted him up.
I drank his blood, and I threw him down.
Lincolnshire riddles (Notes and Queries 3rd series, VIII):
As I was going over London Brig,
I spies a little red thing;
I pick it up, I suck it blood,
And leaves it skin to dry.
Canadian; Ontario:
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.
—Whiskey in a bottle.
[99] Cf. Booke of Merry Riddles (Halliwell):
IX. What is that, that hath a beard of flesh, a mouth of horn, and feet
like a griffon?
Popular Rhymes of Scotland (Chambers):
Page 109. Mouth o’ horn, and beard o’ leather;
Ye’ll no guess that though ye were hanged in a tether.
Catalan:
Page 217. Hi ha un home que porta un vestit fet de pedassos, du la
barba de carn y de la cara d’os.
[100] Tremearne, 58:
I have two roads open, though I follow the wrong one I am not lost.
[101] Cf. Booke of Merry Riddles (Halliwell):
XXX. What is it that goes to the water on the head?
Welsh-Gypsy, page 251:
35. What goes to the village head downwards?
Irish Folk-Lore Riddles:
I go round the land and round the land
And sleep at night on my head.
—Nail in a brogue.
Canadian; Ontario, JAFL 31:68.
Pennsylvania German JAFL 19:116:
Was ist das? Fern armer Drop muss die Steg uf und ab geh uf em Kop?
[102] Cf. No. 138, p. 199.
West African (Seidel), page 176:
6. Two things early and late together yet never touch.
—Parallel roads.
7. Three children all alike who are constantly together yet never touch
each other.
Catalan (and see notes):
CCVII. Quatre germanas corren agualmènt qui part estan posades y agual
trebal sostenan y una vol a conseguir l’altra y no s’alcansen.
[103] Cf. No. 72, p. 191.
[104] Cf. Jones, 4; Harris, Nights, 363; Tremearne, 269–270.
[105] Cf. Suaheli (Velten):
47. There is an old man; he himself stays within but his beard is
outside.
[106] Cf. No. 257, p. 216.
[107] Cf. Porto Rican (Mason and Espinosa):
113 b. Blanco fué mi nacimiento, amarilla mi vejez; y negro me estoy
poniendo cuando me voy a morir.
[108] Cf. No. 20, p. 185.
Nandi (Hollis), 138:
There lives by the river a woman who has many garments. What is she?
—The wild banana plant.
[109] Cf. No. 13, p. 184.
[110] Cf. No. 51, p. 188.
[111] Cf. Nandi (Hollis), page 135:
I have a child who is known to steal.
—Rat.
[112] Spanish Mexican, JAFL 30:230:
A little black one above, and red Juan below.
—Baking plate on fire.
[113] Cf. Nandi (Hollis), 141:
I slaughtered two oxen, one red and the other white, and their hides
were alike.
—Earth and sky.
[114] Cf. Suaheli (Velten):
49a. I send a man to call some one; he comes before the messenger
returns.
49b. The messenger sent is not yet returned; the one sent for arrives.
49c. I am sent to call my friend; the friend is come, I am not
returned.
Porta Rican (Mason and Espinosa):
174. Mandé un muchacho a un mandado; primero vino el mandado que el
muchacho.
[115] Cf. Irish Folk-lore Riddles:
Irish: As I looked out of my parlour window
I saw the dead carrying the live;
Wasn’t that a wonderful thing?
—Train full of people.
Gaelic: As I was at my window,
I looked through my gold ring;
I saw the dead carrying the living,
Wasn’t that a wondrous thing?
—Ship.
Popular Rhymes of Scotland (Chambers), 110:
As I lookit owre my window at ten o’clock at night,
I saw the dead carrying living.
Welsh-Gypsy: 27: The dead carries the living.
[116] Cf. No. 93, p. 194.
[117] Cf. No. 3, p. 183.
[118] Cf. No. 5, p. 183.
[119] Cf. Suaheli (Velten):
44. When the lion roars it is heard everywhere.
Nandi (Hollis), p. 145:
A tree fell in Lumbwa and its branches reached Nandi.
—A great gun.
[120] Cf. Yorkshire Riddles (Notes and Queries 3rd series, 8:325):
A house full, a hoile (coal-hole) full,
Ya’ canna’ fetch a bowl full.
Canadian: Ontario, JAFL 31:71.
Welsh-Gypsy, 247:
6. A roadful, a barnful; thou canst not catch a pipeful.
—Wind.
[121] Cf. Porto Rican (Mason and Espinosa) 301 b, New Mexican Spanish
328:
Pelú por fuera
pelú por dentro;
abre el agujero
y ensartalo adentro.
[122] Cf. Suaheli (Velten):
97. Lift up, let it fall: kiba kipandika, kiba kipandua.
[123] Cf. West Highlands (Campbell), II, 420:
Red below, black in the middle, white above.
—Fire, griddle and oatcake.
[124] Cf. Irish Folk-lore Riddles: 75:
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.
—Blackberries.
[125] Cf. Booke of Merry Riddles (Halliwell):
IV. What is that that is rough within and red without
And bristled like a hare’s snout;
There is never a lady on the land
But will be content to take it in her hand.
—Eglantine.
[126] Cf. Harris, Nights, 75.
[127] Cf. Holme riddles:
36. Flink flank under a bank 10 about 4.
—Woman milking a cow.
Welsh-Gypsy, 248:
14. In a field I saw 10 pulling 4.
—Girl’s fingers milking.
Canadian, Ontario: JAFL 31:67:
Ink, ank you bank,
Ten drawing four.
[128] Cf. West Highlands (Campbell), 412:
Four shaking and four running,
Two finding the way and one roaring.
Catalan (and see notes):
CXLVI. Dos puntxets,
dos ullets,
quatre massas
y una escombra.
Filipino (Starr):
a) Four posts, one whip, two fans and two bolos.
b) Four earth-posts, two air-posts and whip.
c) One pointing, two moving, four changing.
[129] Cf. No. 65, p. 190.
Irish Folk-lore Riddles, 68:
Chip, chip cherry and all the men in Derry,
Wouldn’t climb the walls of chip, chip cherry.
[130] Cf. Holme riddles, 225:
(44) what is that that goes round about the house and stands behind the
door.
Irish Folk-lore Riddles:
I go round the house upstairs and downstairs and sleep at night in a
corner.
[131] Cf. Porto Rican (Mason and Espinosa):
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.
—El coco y el que se lo come.
New-Mexican Spanish, 336:
Durmilis Durmilis está durmiendo,
Martiris Martiris está llegando
Si no fuera por Cominis Cominis
Durmilis Durmilis estuviera muerto.
[132] Cf. Irish Folk-lore Riddles:
As I went out a hazeum-gazeum
I saw a shrinkum-pinkum
Carrying away kum-painy.
—A fox stole a goose at night.
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.
—A man going ou’ a hill a flee flew over his head.
(237) As j went over Hottery Tottery, etc.
Popular Rhymes of Scotland (Chambers), 113:
Ha! master above a master, etc.
Catalan:
XXX. En Penjim Penjoy penjava, etc.
[133] Cf. Booke of Merry Riddles (Halliwell):
XV. Yonder side sea, there is a bote,
The king’s daughter of England there she sate;
An if you tell her name no man it wot
What is the maid’s name that sate in the boate.
—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.
[134] Cf. Holme riddles, 234;
(111) As j went by the way j met with a boy
j took him my friend for to bee
he took of his hat an drew of his gloves
and so saluted mee.
Lincolnshire riddles (Notes and Queries 3rd series, VIII), 503:
As I was going over Westminster Brig,
I met a Westminster scholar, etc.
[135] Cf. Dorsetshire (Notes and Queries 3rd series IX), 50:
A body met a body
In a narrow lane,
Says the body to a body,
Where hast thou a-ben?
I’ve ben in my wood
A-hunting me some roe.
Then lend me thy little dog
That I may do so.
Then take it unto thee.
Tell me its name;
For twice in the riddle,
I’ve told you the same.
Holme riddles, 237:
(137) There was a king met a king, etc.
—The men’s names were King and the dog’s name was Bin.
[136] Cf. Catalan (and see notes):
CI. Dotze frares d’un convent
dotze nespras per tots tenen,
cada qual se’n menja una
y encar quedan onze nespras.
New Mexican Spanish: 152, 153.
[137] Cf. Booke of Merry Riddles (Halliwell):
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.
—Three apples. I eat, give away, and leave one apple.
Holme riddles, 237, [135].
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.
—There were two and he took one.
[138] Cf. Nursery Rhymes of England (Halliwell), 958:
As I was going to St. Ives, etc.
Lancashire (Notes and Queries, 3rd series 9:86).
Canadian, Ontario, JAFL 31:71.
[139] Cf. Catalan (and see notes):
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?
Porto Rican (Mason and Espinosa):
741. En un árbol había cien pájaros. Un cazador tiró y cayó uno muerto
al suelo. Cuántos quedaron arriba?
Canadian, Ontario, JAFL 31:72.
[140] Cf. Porto Rican (Mason and Espinosa):
726. El zapatero y su hija,
el sastre con su mujer,
comieron de nueve huevos
y les tocaron a tres.
—La hija del zapatero era la mujer del sastre.
[141] Porto Rican (Mason and Espinosa):
734 (a). Pasaba un grupo de palomas por donde estaba un gavilán y el
gavilán les dijo:
—Adios mis cien palomas. Ellas le contestaron diciéndole:
—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?
Arabian Nights Tales [Burton, Burton Club, 5:236].
[142] Cf. Canadian, Ontario, JAFL 31:63.
Argyleshire, 181:
Man, wife and sons to be ferried across.
Ibid.
Fox, goose and bag of corn.
West Highlands (Campbell), 408:
Three jealous soldiers and their wives in a boat that holds two.
Booke of Merry Riddles (Halliwell), 72:
Lamb, wolf and ‘bottle of hay.’
The Riddler (New Haven, 1835), 5:
Wolf, goat and cabbages.
Attributed to Alcuin, in Wright, Biographia Britannica Literaria,
London, 1842, 1:74.
[143] Cf. Grimm, 94, The Peasant’s Wise Daughter:
“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.”
[144] Cf. “Flores” of Pseudo-Bede (III) Mod. Phil. 2:562:
Sedeo super equum non natum, cujus matrem in manu teneo.
Booke of Merry Riddles (Halliwell):
XL. On greene grass I go
And on oaken beames I stand,
I ride on a mule that was never folde,
And I holde the damme in my hand.
Solution: It is a fole ridden on, cut out of the dammes belly, and a
bridle made of her skinne.
Porto Rican (Mason and Espinosa):
769. Ando en quien no fué nacido,
ni esperanza de nacer;
su madre traigo en los brazos.
Adivina lo que puede ser.
Irish Folk-lore Riddles, 70:
O’er the gravel I do travel,
On the oak I do stand,
I ride a mare that never was foaled,
And hold the bridle in my hand.
—A sailor on board ship.
See Story No. 26, p. 33.
[145] Cf. Nursery Rhymes of England (Halliwell), 93.
Irish Folk-lore Riddles, 68.
Holme riddles, 223:
(27) j have a little boy in a white cote the bigger he is the lesser he
goes.
[146] Cf. West Highlands (Campbell), 2:419:
Totaman, Totaman, little black man,
Three feet under and bonnet of wood.
Welsh-Gypsy:
Black within and black without,
Four legs an’ a iron cap.
Lincolnshire Riddles (Notes and Queries, 3rd series, VIII), page 503,
etc.
[147] Cf. Nursery Rhymes of England (Halliwell), page 92.
Irish Folk-lore Riddles: 68.
Hitly, Hatly etc.
[148] Cf. Holme riddles, 230: 232:
(82) What is that that is round as a cup yet all my lord oxen cannot
draw it up.
—A well.
Canadian, Ontario, JAFL 31: 67:
Round as a well, deep as a bowl, long handle, little hole.
—A frying-pan.
Yorkshire (Notes and Queries 3rd series, 8: 325).
[149] Cf. Nursery Rhymes of England (Halliwell), 96:
CLV. Highty, tighty, paradighty clothed in green,
The king could not read it, no more could the queen;
They sent for a wise man out of the east,
Who said it had horns but wasn’t a beast.
—Holly tree.
Lancashire (Notes and Queries, 3rd series, IX), 86:
Itum Paraditum all clothed in green, etc.
—Parrot.
[150] Canadian, Ontario, JAFL 31: 68.
Brown I am and much admired;
Many horses have I tired;
Tire a horse and worry a man;
Tell me this riddle if you can.
[151] Lincolnshire Riddles (Notes and Queries, 3rd series, VIII), 503:
Hickamore, ’ackamore
Sits over th’ kitchen-door,
Nothing so long, and nothing so strong
As Hickamore, ’ackamore,
Sits over th’ kitchen-door.
—A cloud.
[152] Cf. Lincolnshire Riddles (Notes and Queries, 3rd series, VIII),
503.
Canadian, Ontario, 68.
[153] Cf. Popular Rhymes of Scotland (Chambers), III.
English: New Collection, 14.
Riddler, 18, etc.
[154] Cf. Popular Rhymes of Scotland (Chambers), 108.
[155] Ascribed to Charles James Fox (1749–1806) in Modern Sphinx 17.
Cf. Nursery Rhymes of England (Halliwell), 91.
Canadian, Ontario, 70.
[156] Cf. Canadian, Ontario, 69:
English: Fashionable Puzzler, 58:
In marble walls as white as milk,
Lined with a skin as soft as silk,
Within a fountain crystal clear,
A golden apple doth appear.
No doors there are to this strong hold,
Yet thieves break in and steal the gold.
[157] Cf. English: Puniana, 34, etc.
[158] Cf. English: New Collection, 13:
XXI. Three-fourth of a cross and a circle complete,
Two semi-circles and a perpendicular meet,
A triangle standing on two feet,
Two semi-circles and circle complete.
English: Fashionable Puzzler, 241, etc.
[159] Cf. English: Puzzles Old and New, 320:
From a number that’s odd cut off its head,
It then will even be,
Its tail, I pray, next take away,
Your mother then you’ll see.
English: Puniana, 99, etc.
[160] Cf. English: Riddler, 12.
English: Puniana, 217, etc.
[161] Cf. English: Puniana, 217.
Porto Rican (Mason and Espinosa):
342. Una en un minuto, dos en un momento, y ninguna en un siglo.
[162] Cf. Popular Rhymes and Nursery Tales (Halliwell), 143:
10. What God never sees,
What the King seldom sees,
What we see every day,—
Read my riddle, I pray.
Irish Folk-lore Riddles:
(Gaelic) I sought for it and found it, ’twas easy its finding,
The thing that God never found and never can find.
Welsh-Gypsy, 247:
What is it God does not see, etc.
Catalan, 80:
CVI. Qu’es aixó?
Lo pastò’ ho veu á la montanya
y no ’u veu lo rey de Espanya.
Porto Rican (Mason and Espinosa); 300.
[163] Cf. Booke of Merry Riddles (Halliwell):
LXIII. What is that no man would have and yet when he hath it will not
forgoe it?
—A broken head.
Irish Folk-lore Riddles: 74:
I have it and I don’t think much of it; but if I had it not, there
would be great grief on me.
[164] Cf. No. 106, p. 195.
English: New Collection, 180:
There is a thing was three weeks old
When Adam was no more;
This thing it was but four weeks old
When Adam was four-score.
Irish and Anglo-Irish: Folk-lore Riddles, 76.
Canadian, Ontario, 70.
[165] Cf. Porto Rican (Mason and Espinosa):
389. Qué es lo que el muerto come, que si el vivo lo come se muere
también?
[166] Cf. Porto Rican (Mason and Espinosa):
90 (Cf. 17) En el mundo no lo hubo,
en la tierra no se halló;
Dios, con ser Dios no lo tuyo,
y un hombre a Dios se lo dió.
New-Mexican Spanish, 321:
Se que en el cielo no lo hubo,
siendo Dios quien lo inventó;
y si el mismo Dios lo tuvo,
fué un hombre quien se lo dió.
[167] Numbers enclosed within parentheses belong to the last group and
are not strictly Jamaica folk riddles.
[168] Journal of American Folk-Lore. (New York.)
[169] Folk-Lore. (London.)
[170] Folk-Lore Record. (London.)
[171] Memoirs of the American Folk-Lore Society. (New York.)
[172] Publication of the Folk-Lore Society. (London.)
[173] See supplementary note, p. 289.
[174] See supplementary note, p. 290.
[175] See supplementary note, p. 290.
[176] See supplementary note, p. 290.
[177] See supplementary note, p. 290.
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