Cunnie Rabbit, Mr. Spider and the Other Beef
by Florence M. Cronise and Henry W. Ward (page 31 of 33)
"Jus' now de Watch-pot come, he say: 'Aintee dis de 'tick en de calabas' wey yo' fo'get? I done bring um.'
"De ooman say: 'Fetch um.' De man say: 'Make yo' come yeat.' He no know how fo' do agin, but he vex when he talk so.
"De Watch-pot man come, dey yeat all de ress. W'en dey finis' fo' yeat, de Watch-pot man say: 'Tankee, tankee de pusson wey cook de ress.'
"De man done vex, he say: 'Me no cook um.'
"Den de man say: 'Well, tankee de pusson wey soak de ress.'
"De Greedy man say: 'Me no soak um.'
"De Watch-pot man say: 'Well, tankee de man wey brush de fa'm, plant um.'
"De Greedy man answer um: 'Yo' no get bizzen deh, I no plant um.'
"Watch-pot say: 'Well, how yo' bin do?'
"He answer um: 'I no know, no ax me not'ing.'
"Den de Watch-pot man say: 'Well, goodbye.'
"Greedy answer um, say: 'Ef yo' lek, yo' no go; ef yo' lek yo' go', I no get bizzen deh.'
"So Watch-pot take all he t'ing, he go pong!
"Now dem two pusson deh, which one pass fo' cunnie?"
The delight of the men over the narrative of Watch-pot and Greedy was so genuine and keen, that Sobah quite readily consented to tell another story. While trying to think of something appropriate, his eye fell upon an axe that was leaning against a post of the farm-house. The axe itself was a novelty in that part of the country, a result of one of Sobah's trips to the coast.
"Yo' see dah axe yandah?" he asked, pointing to the article in question. "Yo' no know which side he come out? Well, I tell yo' 'bout um."
[See p. 313.] ]
THE ORIGIN OF THE AXE.
"Now one boy en one girl bin deh. De boy kin stone plenty bird, he kill one. De girl go take de bird wey de boy get, he yeat um. Den de boy cry fo' de bird, en de girl take one corn, he giē um. De boy go put de corn nah groun, en de bug-a-bug (ants) yeat um. Den he cry 'pon de bug-a-bug, de bug-a-bug make one country-pot, gie um. He take de country-pot, he go get wattah, en de wattah take de country-pot 'way f'om he han'. So he cry 'pon de wattah, en de wattah gie um fis'. He go put de fis' 'pon de sho', en de 'awk kare um go. He call de 'awk name, en de 'awk take one he wing, he gie um. W'en he put de wing 'pon 'tick, de breeze come take um, en he cry 'pon de breeze, he sing:
"'Dah breeze take me wing, eh!'"
With the first line of the song, the story-teller's voice fell into a chanting movement, and he began beating time with hand and foot. The movement was contagious, and soon every hand was clapping noisily.
"'Dah breeze take me wing, eh! De wing wey de 'awk done gie me; 'Awk done yeat me fis', eh! Dah fis' wey wattah gie me; Wattah take me pot, eh! Dah pot wey de bug-a-bug gie me; Bug-a-bug yeat me corn, eh! De corn wey dah girl bin gie me; Girl yeat me bird, eh! Wey mese'f bin ketch um.'
"Now de breeze go pick plenty fruit fo' de boy, en de babboo (baboon) take de fruit, yeat um. He cry 'pon de babboo, en de babboo take axe, he gie um. De boy kare de axe go nah town; de chief take um f'om he han'. W'en de chief take um f'om he han', he cry 'pon de chief, he say:
"'Me poor boy, I suffer! I ketch one bird, girl yeat um. W'en I tell um, he gie me one corn. I take um, put um down en bug-a-bug yeat um. I cry 'pon dah bug-a-bug, bug-a-bug gie me one country-pot. I go get wattah wid um, wattah take um f'om me han'. I cry 'pon de wattah, wattah gie me one fis'. I take de fis', I put um 'pon de sho', 'awk take um 'way. I cry 'pon de 'awk, 'awk gie me one wing. I take de wing, I put um down, breeze take um. I cry 'pon de breeze, breeze pick plenty fruit fo' me. Babboo take um f'om me han'. I cry 'pon babboo, babboo gie me axe. W'en I fetch um nah town, yo' wey bin gentry, yo' take um f'om me han'. Well, wey t'ing I go do now?'
"Well, de chief answer um back, he say:
"'Dis kind of t'ing no bin to dis town, so I go take um. I gie yo' lot of me money, fo' make I go take dis axe.'
"He answer de chief back, he say:
"'Well, befo' yo' take um, not to leelee bit money yo' gie me, yo' gie me plenty, because I bin suffer fo' de axe; I cry 'pon all dem t'ing befo' dey gie me de axe.'
"Well, de chief answer um back, he say: 'I gie yo' money en make yo' sit down to dis town so yo' no suffer. I gie yo' plenty slave.'
"He answer de chief, he say: 'All ret.'
"De chief take plenty money, he gie um wid slave. Well, de boy take de axe, he gie um to de chief, en de chief tankee um. De chief take de axe, he make de blacksmit' look de axe. Dey follow how de ax bin make, en dey make one, but he no so good lek de fus' one. Befo' dis tem heah, axe no bin to dis wuld.
"De chief say: 'Make de boy mus' go cry agin, make de babboo show um how fo' do wid de axe, ef he fo' make hole in um, hang um nah he neck.'
"Den de boy say: 'Chief, ef yo' no wan' de axe, gie me back, make I no go die agin. Ef I go back I go die, because dah place bad wey I bin suffer.'
"De chief take de axe, he say: 'All ret.' He say: 'Make yo' no go agin.' He get one Kongah man (magician) to he town. De Kongah man show um how fo' do wid de axe fo' 'plit wood. Well, w'en he done show um so, he say: 'All ret.'
"So all man make axe tay dey sabbee (know) fo' make um. Now dey scatter um all over dis wuld."
The men found but little occasion in this story for their usual outbursts of laughter, but they were none the less charmed with the strange chain of events by which the axe was brought into existence. "Story done," Sobah remarked, as the narrative ended, and with that he arose, and picking up his much prized axe, set out for the village.
CHAPTER XIII
KONAH HAS A WONDERFUL DAY
One forenoon, two weeks after the rice harvest, the little village was thrown into a state of intense excitement by the news which a messenger had just brought. "White ooman duh come," was the word that passed from mouth to mouth. Scarcely a half dozen of the inhabitants of the village had seen a white woman, and not more than a third of them had seen a white man, therefore with the approach of two white women and three white men, and their carriers and attendants, curiosity and fear wrought the people up to the highest pitch of expectancy. A miscellaneous company of men, women and children, Konah foremost among them, gathered at the edge of the village to stare at the strangers as they entered. The procession that was approaching was rather imposing. The five white people in hammocks, each hammock supported on the heads of four carriers, and a score of other attendants made up the train. Just as they came opposite the group of natives, one of the missionaries, with the kindest of intentions, looked benevolently around at the people, with results quite contrary to his expectations. One old man uttered a cry of terror, ran into a hut and hid himself, and could not be coaxed out while the strangers were in town. Even Konah shrank back, and felt inclined to run. The interpreter soon discovered that the glasses worn by the missionary had occasioned all this alarm. Superstitious imagination transformed these simple pieces of glass into a dangerous witch medicine, that would enable the wearer to blast with dreadful curses the lives of all upon whom he might look, so the harmless glasses had to be laid aside.
The procession moved on to the barreh, where the white people were left while a messenger went to inform the chief. That personage soon appeared in his native dignity, and on being introduced, touched fingertips with each of the white people, who said "How do" to him with pieces of cloth. He welcomed them with the big-hearted hospitality characteristic of his tribe, and called them his "strangers" (guests). Huts were vacated in order to furnish lodgings; and short, quick orders, called out to right and left, sent the people scurrying away to procure rice and fowls for the use of the visitors. Meanwhile a crowd of natives was banked around the barreh, looking on with undisguised wonder. Konah was mounted on the mud wall, taking in every detail with all absorbing interest. A missionary told the chief that if he would call a meeting of his people, they would talk to them the "God-word." The summons was given, and now Konah had another ravishing experience. The carriers had brought out a little organ which the party carried for the purpose of attracting the people. One of the white women sat down before it, ran her fingers over the keys, and lo, the strangest music Konah's ears had ever heard. Then the white people and their followers sang a tender hymn. Konah was so entranced that she forgot herself and her surroundings. She came behind the organist, moved her hands in the air in imitation of the player's movements, and opened her mouth in an unconscious effort to join in the singing. At the close of the services, the interpreter announced that in the evening the white man would again talk the "God-word", and would show "plenty picture." The curious crowd then followed to the barreh, and watched the preparations for dinner. The meal itself brought the greatest revelations yet witnessed. Wonder of wonders, the white men and women ate at the same time, nay, even the men seemed to serve the women, and to be considerate of their desires. Then these strange people used plates, knives, forks and spoons, the necessity for which Konah could not comprehend. Are white men's hands so dirty that they do not eat with them? Is one hand used to cut with, the other to shovel with? were queries that passed through her mind.