Cunnie Rabbit, Mr. Spider and the Other Beef
by Florence M. Cronise and Henry W. Ward (page 17 of 33)
[38] A circular pad worn upon the head when "toting" a hammock or other burden.
"De nex' day, de same; he get de same trouble tay he gie up de fa'm altogedder, en go home.
"De king ax um, he say: 'Spider, how he 'tan'? Dat word wey I bin tell yo', dat nar (is it) story?'
"He answer um, he say: 'No, nar true word dat yo' bin talk, but nebber min'.'
"De king ax um, he say: 'Dah ress, yo' bin cut all?'
"He say: 'Yes, I done cut all de ress, he deh 'pon top de fa'm-ho'se wey I pile um.'
"De king he say: 'Yo' see 'trong head (obstinacy) no good, yo' labor fo' notting.'
"Spider he bin get 'trong head, dat make he bin see all dis trouble."
Konah followed the story through with intense interest, too absorbed to ask questions, even if she had dared. A rice pot that could perform such feats, was an entrancing object to her imagination. So delighted was she with the magical powers that were manifest in the story, that she forgot to hear the moral of the tale regarding obstinacy and self-will. Sobah, however, was so impressed with the application of the story, that he plunged into the recital of another tale teaching the same moral, and with a much more tragic outcome.
THE DEVIL TURNS PIGEON
"One big debble ho'se bin close by one town. Dem debble wey bin deh, dem bad. Dey say: 'Make nobody no fo' set trap inside de bush.' So one 'tranger come to de town. All man tell um say: 'No fo' set trap inside dah bush (forest),' but he deny; he make 'tronger head, he say he mus' set trap deh. So he go make trap. W'en he set dis trap inside de bush, soon one pigeon go inside de trap. Dis bird nar debble wey bin turn bird en go inside de trap. De bird begin cry, he say: 'Daddy, come loose me.'
"So de 'tranger go loose de pigeon, he put um one side. De pigeon cry agin, he say: 'Daddy, kare me go nah ho'se. (De pigeon duh say so).'
"So de man take de pigeon, he kare um go nah ho'se.
"De pigeon cry: 'Daddy, kill me one tem.'
"W'en de man done kill um, he say: 'Daddy, pull de fedder 'pon me.'
"W'en de man done pull de fedder, de pigeon say: 'Clean me.'
"W'en he done clean um, de pigeon say: 'Put pot nah fiah.'
[See p. 160.] ]
"W'en he done put de pot, de pigeon say: 'Cut, cut me.'
"W'en de man done cut um, he say: 'Put me nah pot, cook me one tem.'
"Den de man cook um.
"Now de pigeon say: 'Daddy, put salt,' en he put salt. He say put peppy, en he put peppy. So de pigeon say: 'Tase de salt, ef he go do nah de soup.' Now de pigeon say de soup done. W'en he done cole, de pigeon say: 'Pull me, make yo' yeat me.' Well, w'en de man yeat um he lef half. De pigeon say: 'Yeat me all.' He yeat all.
"Evenin' tem de man go nah bush agin. Jus' he reach nah bush, he open he mout' fo' talk. Jus' he open um de bird fly f'om he mout' go 'way, en hese'f fa' down, he die. W'en de people look fo' um all inside de bush, dey no see um, de debble done kare um go.
"So deny no good. Ef pusson tell yo' say: 'No do dis t'ing, yo' no mus' make 'tronger head."
The dreadful consequences that might be expected to follow upon a headstrong course, Sobah set off with solemn look and awed tone; then shaking his head warningly, he concluded with the proverb: "Ef yo' wan' yeat out de debble he yown bowl, make yo' get 'poon wid long handle."
The story echoed a feeling of universal childhood, the undefined dread of some mysterious visitation upon disobedience and kindred sins that finds expression in the goblin stories of all tongues.
Konah felt it keenly, being impressed as much by the solemn manner of the recital, as by the matter of the story.
The older ones too, being but grown up children, were filled with much of the same vague awe, but years had dulled the keenness of their spiritual sensibilities. After some desultory talk on less serious matters, the men stretched out on the floor of the hut, and were soon asleep.
CHAPTER VII
MAMMY MAMENAH AND HER FRIENDS
One evening, about a week after the burning of the farm, a little company of women and children, in varying degrees of undress, was gathered in the larger room of Mamenah's hut. A fire had been kindled in the middle of the earthen floor; for the first showers, forerunners of the coming rainy season, had fallen. The children amused themselves as inclination led them, with sports ranging from gentle kitten-like romps, to a genuine fight, with biting, scratching, and hair-pulling accompaniments.
There was evident among the women, a feeling of abundant leisure, and of relaxation from responsibility. The "planting" of the rice had been completed. The seed had been scattered over the lately burned ground, had been rudely scratched in with a very primitive hoe, and was now awaiting germination under the moisture of the oncoming rains, and the warmth of occasional sunshine.
So the women felt free to spend the hours in gossip, and in the telling of tales. They chatted about personal matters, about the rice just planted, and then about the precautions taken to ward off evil influences, and to secure favorable conditions for their crops.
Mammy Mamenah told what a tempting bowl of rice she had prepared and offered to the spirit that dwelt in the big cotton tree near the corner of the farm, in order to enlist his kindly offices in guarding the rice field.
Mammy Yamah had set up a stick at the edge of her farm, and placed on top of it a bit of medicine wrapped in a leaf, which she had secured for an exorbitant fee from a medicine man. She was sure that anyone daring to molest would fall in spasms and die. Each had some specific with which to avert harm, or to secure favor.
Mammy Magbindee had a bit of news that made Konah's eyes dilate with wonder. It had been told in the village that very day by a person who had it from one who saw the mound, and of course it was true. Besides such occurrences had often been known before, and could not be doubted. A rich man had died in an adjoining town a few years before, and had been fittingly buried. Just now the grave had been accidentally opened, and strange to relate, it was found that gold had grown out of the ears of the man, and kept on growing until it filled the whole grave. But of course gold grows this way, for gold is in the world, and if it does not grow, where does it come from? Freaks of Nature can have but one cause, the presence of some "devil," and this thought reminded Mammy Mamenah of an old legend regarding another marvel of nature, which she proceeded to relate much to the delight of the whole company.
A STONE THAT WORE A BEARD.
"One day Spider go fo' set trap inside one big bush (forest). He meet one big stone wey duh get plenty bear'-bear'.[39] Dis not to true stone, he nar one debble wey bin turn stone."
[39] Beard.
A prolonged "Y-a-h-oh!" of assent from the women squatted about on the floor, accompanied by the swaying of bodies, and the exclamation from some one: "Nar true word yo' duh talk," showed how heartily they believed in the power of their devils to assume any form they willed, in order to carry out their purposes. It was a sympathetic audience that followed the remainder of the story. The children were listening open-eyed in silent eagerness. Mamenah went on impressively.
[See p. 167.] ]
"Ef pusson say de stone get bear'-bear' (beard), he go fa' down de same place close de stone, he go wan' die. So one day, w'en Spider go set trap to dis place, he meet de stone. Now he say: 'L-a-w-cus! Dah stone get plenty bear'-bear'.' So he fa' down de same place. He no able fo' grap (get up) all day. W'en at las' he betty leelee bit, he go home.
"Spider wan' fo' make cunnie fo' yeat he cumpin (companion), en he come fin' out say dis plan go be fine fo' get um. So one day he go to Deer, he tell um, say:
"'Fren, come go follow me, I go look me trap.'
"Deer say: 'All ret.'
"All two dey walker half way, den Spider say:
"'Deer, make yo' go befo', I go show yo' de road; de road nar dis.'
"W'en dey done reach close de stone, Spider 'tan' up, he wait. Deer go, him too big fool, him say: 'L-a-w-cus! Look dah stone, he get plenty bear'-bear'.'
"Nar so he fa' down deh, he wan' die. Spider make hase come cut he t'roat, he kare um go, he en he pickin en he wef. Dey yeat de Deer all.
"De odder tem he go call Feleentambo (gazelle), he say: 'Fren', come go follow me, I go set me trap.'
"So w'en dey duh go, he 'tan' up one side, he tell Feleentambo make he go befo'. W'en Feleentambo go he see de stone, he no keep he mout', he say: 'Dah stone get plenty bear'-bear'.' So he fa' down deh. Spider run, he cut he t'roat.
"Nar so he do all dem odder beef. At las' he go call Cunnie Rabbit, he say: 'Fren', come go follow me to me trap.'
"Well, dey go. W'en dey reach close de stone, Spider 'tan' up, he say: 'Fren', pass befo', look de trap ef he ketch.'
"Cunnie Rabbit go befo', he go see de stone heah, but he silence. Spider wait, he wait fo' hearee ef he go talk, but he no talk. So he call Cunnie Rabbit, he say: 'Wey t'ing yo' see?'
"Cunnie Rabbit say: 'I no see anyt'ing.'
"Spider tell um, say: 'Yo' no see yandah to dat stone?'
"Cunnie Rabbit say: 'Wey t'ing?'
"Spider put he han' to he chin, he say: 'Yo' daddy no get so?'