Cunning Rabbit and his well.
"Now dem beef hearee dat Cunnie Rabbit get well. Spider he grap fo' go walker to Cunnie Rabbit. He say:
"'Fren', we no get one grain wattah fo' drink, we go die. Make yo' gie we.
"Cunnie Rabbit tell um, he say:
"'De pusson wey wan' make me gie um wattah, make he come fet me.'
"Spider say: 'All ret.'
"Now Spider en Cunnie Rabbit dey fet. Cunnie Rabbit hase (raise) Spider up to dah sky. He come down, he lay down flat. He grap (get up), he hase Cunnie Rabbit up. Cunnie Rabbit go to de sky; he blow one horn wey (which) he hole nah (in) he han'. W'en he blow um dark come, w'en he blow um agin, do' clean.[11] He fa' down, he grip de wuld, VIP! He han' long, dey go inside de groun'. Cunnie Rabbit get up back, he hase Spider up. One rainy season, one dry season he stay 'pon top de sky. W'en he come down, w'en he too fa' down 'pon de groun', he say: 'Ee! Ee! Ee! Fren', I no able agin. Den he shake Cunnie Rabbit he han'; he say: 'Oonah (you) 'trong man.'"
To the recital of this very extraordinary combat between two very unusual people, Konah had been listening so intently that her restless limbs forgot to move, and her breathing was partly suspended. A movement of relief at this point in the narrative, and a long sigh of satisfaction at the sensible outcome of the contest, showed that her sympathy with the characters of the story was warm and real. She shifted her position, stooped to pull a chigger from one of her little black toes, then curled her head down on the other side for the comfortable enjoyment of the tale, which was continued while the tiny braids took form under the mother's deft fingers. The resumption of the story was delayed just a little; for two children, Konah's playmates, catching the echo of a story through the open door of the hut, came to share the pleasure. Mamenah, finding more amusement in entertaining a larger audience, proceeded with greater energy.
"Dem beef all come, dey try, dey no able. Elephan' come, he say:
"'Wey de man wey say he de mos' 'trong? Make he come one tem, make we fet, so I go take wattah. I too t'irst.'
"Cunnie Rabbit come, he boas', he say: 'Nar (it is) me dis.'
"Elephan' take he long mout', he wrap Cunnie Rabbit, he wrap um 'trong. He fling um, turn, turn um, he hebe um up, so he jam to de sky. De sweat wey he bin sweat, dat nar de hair 'pon heen skin. Cunnie Rabbit come, he 'tan' up, he hase de Elephan' up."
"Cunnie Rabbit wey leelee so," chuckled Konah, unable to restrain her satisfaction at the prowess of her hero, but the interruption was unnoted.
"Elephan' heen long mout' come nah groun', he wrap den 'tick fo' hole hese'f, he broke um w'en he go up. He say: 'Cunnie Rabbit wey leelee so, nar he do me so?'
"He hole Cunnie Rabbit wid heen long mout' agin, he drag um, he make big noise 'pon de groun' w'en he drag um. He pin Cunnie Rabbit down; den (they) fet, den fet, den fet. De place wey den fet he big pass (bigger than) dis town, he double um four tem fo' big. Dey fet tay (till) fiah ketch dah place. Dah one wey box he cumpin, fiah ketch; dah odder one wey box he cumpin, fiah ketch. De place he bu'n clean, so-so san'-san' (sand) lef' no mo'."[12]
Here the narrator's voice, momentarily pitched to a higher key, exclaimed: "Make yo' dribe dem goat, dey do rascal trick;" and the child, only less nimble than the goats, drove with an 'Ah! hey!' an inquisitive one from dangerous proximity to the greens, made ready to be put into the stew. The animal retreated to a short distance, with an air that indicated contemplated return at the first opportunity, while Konah turned a calabash over the greens, pushed the log further into the fire, and sat down to pick into bits the dried fish, so that her mother might be left to do uninterrupted justice to the marvellous contest of "dem beef."
"Well, dem beef dey all duh try, dey no know how fo' do. Dey all go make bargain. All dem beef dey pull (bring) plenty clo'es, so plenty dey done full dis town heah, dey full Freetown. En dis yeah clo'es dey gie um all to Cunnie Rabbit. Dey say: 'Do;[13] ef yo' no gie we wattah we go die.'
"Cunnie Rabbit say: 'All ret. Make all man take one one cup wattah drink.'
"But de bargain dis. Ef de pusson no done all, he fo' take one piece clot' en gie um to Cunnie Rabbit, en say: 'Dis nar fo' de wattah weh I wais.' De cup he cover dis whole town, he cover 'Merica, he cover Englan', he cover Freetown fo' big oh!"[14]
The sparkling eyes and white teeth of the little listeners indicated their appreciation of this enormous conception, but they were too eager for the story to interrupt.
"Now Elephan' say: 'Make me fus' drink.'
"He take de cup, he full um nah well. He put heen long mout inside so, he draw de wattah; he draw um, he draw um, he draw um sotay he done um. Lepped say: 'Make me come try.' Dey full de cup, Lepped he drink, he drink, he drink sotay (until) he done de wattah. De beef all drink, dey all done um. Den leelee beef dey done de wattah inside de big cup. Dey all no able fo' go agin. Fo' walker go home dem no able, but den able fo' grap (get up to) cook. Dey cook big, big, big ress (rice). De pot fo' cook de ress—Lie man say de pot big lek dis whole town heah, Grimah all, Moshengo all. Well, me wey no duh lie, I no lie anyt'ing, I jus' put leelee salt fo' make he sweet, I say he big lek all Temne country, all white man country, double all two, I put half 'pon um agin en mo' town, so de pot big."
This climax elicited from Konah an explosive little exclamation. She cracked together the tips of her fingers, rolled over on the ground, then righting herself, asked:
"Mammy, how yo' t'ink say dey go able done dah big ress?"
Very contemptuous, very subduing was the voice in reply:
"Aintee yo' know say long tem (long time ago) dem beef able anyt'ing?" Then resuming the crooning tone: "Dey yeat dah ress, goat all, cow all, fowl, sheep, all dem elephan', dey yeat dah ress.
"One big, big wattah spread 'pon dem all, dey all no know which side he come out. De ashes f'om de fiah he spread 'pon dem beef all. Well, dey all swim, dey all go to dem yown home. One tem beef all bin white, but since w'en de ashes bin deh 'pon dem long tem, some kin (can be) red, some kin brown, some black, some spot-spot."
Mammy Mamenah's tale was told, and she turned now to her fish and greens, her pepper, palm-oil and pea-nuts, to prove herself as able to make a palatable stew for the rice now cooked, as she was to tell a story.
As these articles were being placed in the pot, the children looked on with swelling anticipations of a feast sufficient to satisfy the most extravagant demands of their keen appetites, as of course the openhearted hospitality characteristic of the country, would keep the little visitors to share the rice and stew.
"Make yo' put plenty peppy, Mammy," urged Konah, with an eagerness that betrayed her weakness for that fiery condiment.
"Shut mout'", replied the woman, with much more gruffness than she felt, but nevertheless she put in a generous supply of the little red fire-balls.
Soon the stew was over the fire, and once more they all sat down to wait. Konah, with her dreamy mind full of the story she had just heard, and her eyes full of the new light of dawning intelligence, sat watching the goats that were frisking and playing about the yard. It began to break in dimly upon her mind that all those antics might have meaning apart from the present, and might spring from some dim remembrance of experiences from the long ago, when the animals belonged to a higher order of beings.
Just then one of the goats dropped to its knees and began to rub its neck along the grass.
"Ah, Mammy!" exclaimed the little girl excitedly, "yo' see dah goat? W'ey t'ing dat he do?"
"He 'member how he bin swim, long tem," answered the woman somewhat indifferently. "Not to kratch he duh kratch,[15] but to swim he duh swim long tem, w'en de ocean come 'pon de beef all."
Another goat, some distance away, was chewing its cud with much energy and determination. The process attracted the children, one of whom raised a question as to its meaning.
"Yo' no know dat?" replied Mamenah, this time with growing interest. "Dat nar de ress wey dey yeat long tem. He no done yet; goat, cow, dey duh yeat all tem, even net tem, day tem, dey yeat dah ress."
A frisky kid was playfully kicking up its heels, and anon leaping into the air.
"Wey t'ing make he do dat?" asked Konah, laughing gleefully at the antics of the kid.
The woman, now thoroughly in sympathy with the children's questions, launched into a series of explanations without waiting for further inquiries.
"W'en de goat bin come out de wattah wid swim, so he bin dry hese'f, he bin wipe de wattah f'om he skin, he bin kick en kick. Lookee! Yo' see dah goat wey duh 'tan' up yandah, duh shake heen yase (ears) so? Dat de cole wey bin 'pon um long tem, duh make he yase trimble tay now."
"Eh! hey! Yo' see how dah goat duh lay down so, heen head 'pon 'tick? So he bin do fo' blow (breathe) w'en he done tire fo' swim."
"Ah! I duh watch dem. Hey! Yo' see dem turn dem tail so?"
The goat was wriggling its tail so that it looked not unlike a paddle in rapid motion. "Dat nar paddle wey duh he'p um fo' pull; he bin turn um fas' fas' w'en he inside de wattah."
Two goats were standing on their hind legs, playing, and two others were engaged in a mock fight. These manœuvres needed explanation, and Mammy Manenah went on after a momentary pause. "W'en de goat wan' tell Cunnie Rabbit 'How do,' dah tem w'en he go beg wattah, so he bin 'tan' up fus' tem. W'en dey fet dey 'member say how dey fet long tem wid Cunnie Rabbit. Dat make dem try agin."
By this time two of the animals were solemnly touching noses, and seemed to be discussing some grave matter. To an inquiry of the children as to the meaning of this behavior, the reply came: "Oh dat? Nar bargain dem make long tem fo' get wattah."
A plaintive little bleat brought out the explanation: "Long tem, w'en one leelee goat bin go beg de wattah, Cunnie Rabbit say: 'Make yo' call yo' Mammy, make he come;' den de pickin say: 'Mah! mah!' Dat make de leelee goat say 'Mah mah,' tay (till) to-day."
Then reminded of another characteristic goat trait, she continued earnestly:
"Aintee yo' see w'en one goat kin run, all start wid run fo' follow um? Cunnie Rabbit bin sen' one say: 'Make dem call all, make dem come drink wattah f'om dah big cup.' Now 'member dey duh 'member.
"Dey gladee w'en pusson call um fo' yeat, dey run. Dey 'member w'en Cunnie Rabbit say: 'Who no come fo' yeat dah ress, he go meet um done."
A goat that had been making a tour of inspection around the yard, was just now peering inquisitively over the edge of a large barrel, an unusual acquisition from Sobah's last trading trip to Freetown.
"Oh dah goat deh?" This in reply to a look of inquiry from the children. "Long tem he go peep inside well, w'en he no get one grain wattah. He duh peep inside Cunnie Rabbit heen well."
"Goat no 'fraid pusson?"—this after an interval of silence—"Oh! Yo know fo' wey t'ing dey no go 'fraid pusson? I tell yo' 'bout um. Spider make dem lek pusson," and with that she drifted off naturally into an account of Mr. Spider and the goats, and incidentally showed why some goats are tame, and others wild.
"Spider he bin pusson, long tem, he no bin 'tan' lek[16] to-day; he done turn odder kine of t'ing now. Dah tem he get big, big, big cassada (cassava) fa'm. He say: Make dem goat all come tell um 'How do.' Den he go root cassada, he root cassada; he pile um high, he jam de sky fo' high. He tell dem goat, he say: 'Who wan' go nah town, make he go nah town; who wan' go nah bush, make he go nah bush. Now he shabe (divided) de cassada. All dem wey say dey wan' go nah town, he gie um four, four stick cassada;[17] he say: 'Aintee me pusson? Yo' mus' lek pusson.'
"Dey say: 'All ret.'
"De one wey (who) wan' go nah bush, he gie dem two, two 'tick. Dat make sotay (till) now, dem bush-goat no lek pusson, dey say dey wan' be inside bush."
A cow that had been grazing just behind the fence, came up now and looked over into the yard, at the same time switching her tail in a vigorous attempt to dislodge a large fly that had settled upon her back. Konah noticed this interesting performance, and glad of the opportunity to seek further explanations, aroused her mother from the reverie into which she had fallen, with the question:
"Yo' see de cow wey 'tan' up yandah? Wey t'ing do he bin make heen tail so, knock um behine heen back?"
The efforts of the cow now became almost frantic, much to the delight of the children. Mamenah explained:
"W'en dey bin swim, long tem, he tie one big, big cassada to heen tail fo' cham (chew). Wen he wan' fo' cham um, he turn um, knock um 'pon heen back, so he kin turn cham um. So yo' kin see cow 'tan' up, knock heen tail behine back. Not to fly he duh dribe, dat cassada he bin 'member, long tem."
After this last explanation, there was silence for some minutes, until the children, returning from the land of dreams to that of reality, became aware that they were exceedingly hungry. The rice had sometime since been removed from the fire and beneath its grass-woven cover had steamed until now the stew was ready to pour over it. Konah ran to the brook, and returned with a calabash of water, and the little company crouched upon the ground to enjoy what to them was a succulent repast. Balls of rice of considerable size were squeezed up, and by a deft motion of the hand were transferred to the mouth, until the appetites were thoroughly appeased. Finally even Konah cared for nought else but to throw herself listlessly back against a tree that stood near, and, lolling out her tongue, she fanned it with a shred from a banana leaf to quench the fire of the coveted cayenne. It was hot, nevertheless the torture was delicious. Sweet, very sweet is "peppy" to an African palate, and how much is enough is a problem dependent largely upon the supply.
Sobah was a born trader, in this respect exemplifying one of the strongest propensities of his tribe. He had frequently made trading trips "up country," and had sometimes taken a boat-load of produce even to the markets of Freetown. To-day the spirit of commerce possessed him again. Securing a crew of six to man his boat, he passed the day in collecting his stores and stowing them away on board. Hampers of rice, palm-oil, pepper, kola-nuts, country cloths, rubber and ivory, the latter secured in barter from an "up country" chief, comprised the cargo. A white fowl was placed in the bow of the boat, in the belief that its presence would ensure a prosperous voyage.
Late in the afternoon, as the full tide was about to ebb, the boat pushed out into the current, and the six sturdy boatmen settled themselves for an all-night row to the mouth of the river. Soon their oars were swinging in perfect time, and the weird melody of the native boating-song seemed to bind boat, tide, swaying bodies and plying oars into one inseparable harmony of sound and motion.
If the souls of these children of Nature had been as responsive to sights of beauty and loveliness as they were to rhythmical motion and sound, they would have thrilled with admiration and delight at the panorama brought to view by a sudden turn in the river. Great mangrove trees, leaning over to whisper to their neighbors on the other shore, intertwined their huge branches in a lofty archway over the stream. Thickets of shrubbery filled all the intervening spaces, and tumbled over the river bank. Tropical vines, wild, entangled, luxuriant, trailed over all and hung in graceful festoons of green from the branches of the trees. Banked along the water's edge were masses of calla-like lilies, interspersed with ferns. Out of the mass of verdure on the river bank, peeped the bright crimson leaves that, crowning the ends of the branches, served as flowers on a shrub whose other foliage was of the deepest green. Near by another shrub displayed a whorl of leaves like unto the foliage in shape and form, but creamy white, arranged around the tiniest suggestion of a flower. Birds of bright plumage flitted here and there among the trees, monkeys chattered and scolded in the leafy depths, and snakes suspended their sinuous bodies from tall canes, or were coiled upon beds of moss. Alligators lay basking lazily in the evening sun.
Looking down the river from the bend, the stream seemed to be one continuous avenue of green, with occasional touches of color. Save for the sinister suggestion from the presence of the snakes and the alligators, the spot might have been a bit of fairy-land so quiet and so isolated that it seemed no human being had ever invaded its sanctity. It was a place to cause the cultured heart to go out in reverence to meet the spirit of the Infinite.
But our scantily clad boatmen had no eye for all this beauty, no soul to vibrate in unison with the sacred scene. On the other hand, their hearts were filled with dread and superstitious fears. To their beclouded minds the place seemed haunted by unseen spirits of evil. An alligator slipped with a little splash into the water and disappeared from sight. The sun now sinking in the west, cast ominous shadows amid the thickening foliage. The hearts of the boatmen were filled with a nameless dread, their song died entirely away, and, dropping a piece of silver into the water to propitiate the spirit of the river, they raised their oars lest the sound of rowing should disturb the genius of the place, and floated with the tide in almost breathless silence until the boat reached the broader waters beyond. Then breathing more freely, they began to row again, gently at first, but with gradually increased speed until the oars were in full swing to the echo of the boating-song.
The first streaks of day found them at the bar-mouth, but a strong gale from the sea made it impossible to proceed, and they were compelled to anchor for an indefinite period. Tired out with the night's rowing, the men doubled up in positions of varying discomfort, and slept soundly for many hours. Aroused at last, they kindled a fire in the box of gravel in the bow of the boat, cooked a bountiful supply of rice and fish, and, gathering around the great rice-pot, they proceeded to stow away the food in such quantities as only a black man's stomach can contain.
All through the remainder of the day the gale continued with but slight abatement. It was plain that the night also must be spent at anchor before the voyage could be resumed. The evening meal was a repetition of that of the morning, quantity not excepted, and after it was over they entertained themselves in their own peculiar way. Full stomachs brought on an amiable frame of mind, and the gathering shades of evening developed a feeling of sociability and loosened the tongues of the men. The hour was auspicious for story-telling. The physical man was at ease, there was time and to spare, and the gathering night drove the mind in upon itself. Under such circumstances stories were inevitable, and needed only some suggestion to set them going. Dogbah's capacity for rice, shown a little before at their evening meal, was the occasion of a rather coarse jest, at which all the men, including the victim, laughed heartily.
That reminded Sobah of the same propensity in Mr. Spider, the impersonation of most of the black man's virtues, and many of his vices. With a merry twinkle in his eye, and a suggestive shrug of his shoulders, Sobah shifted to a more commanding position, preparatory to beginning his story.
The men, accustomed to receive half their communications through signs more or less occult, understood at once what was coming, and put themselves into listening attitudes. The story was full of life and movement, and was entered into with much spirit by both narrator and listeners.
"Spider bin get fa'm wey (where) be bin lib wid heen wef en heen pickin (pickaninnies). Dis yeah fa'm bin big, oh! en de ress plenty, but wey (since) Spider nebber satisfy fo' yeat, he greedy (begrudged) heen wef en heen pickin all. He make one plan fo' heself fo' make dem lef he one (alone) nah fa'm.[18]
"He tell he wef, say: 'Dah tem w'en I go die, yo' mus' bury me close me fa'm-ho'se.'
Mr. Spider pretends to die.
"Aftah he done tell heen wef dat, he no' tay agin,[19] Spider he bin sick, he head duh hurt um fo' true, true. He no able fo' yeat anyt'ing agin. He say dah sick 'trong 'pon um. Jus' t'ree no mo (merely), well, Spider he die. He wef en heen pickin' dey cry fo' um, en dem people all. Dey bury um close de fa'm-ho'se lek how he bin say. Well, net tem he wef take all he pickin, he go nah town, but sun tem dey wuk nah fa'm. W'en dey wan' fo' go back nah town, dey bin lef clean ress plenty, den bin lef fis' en palm-ile, en peppy, en all t'ing fo' cook.
"W'en dey done go, Spider get up soffle f'om he grabe, he go inside fa'm-ho'se, he go take pot, he was' um, he put um nah fiah, he cook plenty ress; he go look, he take fis', he take 'nuff fo' hese'f. Well, he kin yeat dat all net sotay fus' fowl crow. Jus' w'en fowl crow, Spider go back nah he grabe. He go lay down deh soffle. Dem people dey come now. W'en dey wan' cook dey go look den ress, dey meet only leelee bit. Dem no know who take um. Well, Spider do dis trick ebery net fo' one week. W'en den people go home, Spider bin come out f'om he grabe. Dem people heah dey no know how fo' do. Well, one pusson tell um say:
"'Make yo' mus' go to de country-fashion man. W'en he look de groun' he tell yo' wey t'ing kin do dat.[20]
"Den go to dat country-fashion man. Wen he look de groun' he tell dem, say, ef den wan' fo' ketch dah pusson wey (who) do dah trick, dem fo' get big wax,[21] make um lek young girl, en dis girl heah dey mus' put nah one co'ner inside de ho'se. So dey duh do all. Well, Spider no know anyt'ing happen. Wen de people done go, he come out soffle, lek wey he do de odder tem. He get de big, big pot, he was' um, put um nah fiah. He go take ress, he go cook de ress; den he take de pot, he pin (placed) um down 'pon de groun' close de fiah. He take odder leelee pot, he go look ef den get fis'; he fine leelee bit. He cook de fis' good fashion, make soup wid um. He pin de soup down close de ress. He go take de plate now, he was' um, but he no get 'tick-'poon[22] fo' dish up. He take 'tick wid fiah 'pon um fo' go look 'poon. Well, w'en he take de fiah-'tick, he see dis wax 'tan' up one side. He say: 'Eh! eh! Yo' bin heah so all de tem, en make me trouble fo' cook ress all, sotay I done cook de soup? Yo' no come se'f fo' he'p me?'
"De Country-fashion Man look de groun'."
"De t'ing no talk.
"'Well, now I done finish, go make yo' dish up de ress, make we yeat.'
"But w'en de t'ing no answer, Spider say:
"'How yo' kin do? I duh talk, yo' no hearee wey t'ing I duh say? I say, yo' mus' go pull dah ress, make we yeat.'
The Wax Girl.
"W'en de t'ing no duh talk, Spider hole um wid he han'. 'Jus he hole um, now he han' fash'n (stuck fast), he say:
"'Because I no hole yo' wid all two han', dat make yo' duh hole me tight?'
"W'en he hole um wid he odder han', he han' fash'n agin en he say:
"'Eh! eh! Lef me now! Ef yo' no wan' pull (bring) dah ress tell me, make me go pull um fo' mese'f. Yo' t'ink say nar (it is) play I duh play? Fo' dat yo' kin do so? He look lek say yo' wan' make me kick yo'.'
"He kick um; he foot fash'n, he say:
"'Yo' make so I go kick yo' wid dis me odder foot jus' now.'
"W'en he take de odder foot, kick um, dat fash'n agin. He say:
"'Eh! eh! Ef yo' no lef me I go box yo' wid me head.'
"Den he butt um, en he head fash'n 'pon de wax.
"'Ef yo' no lef me, I go conk (strike) yo' jus' now wid me chest.'
"He conk um, he chest fash'n. W'en Spider he fine how he fash'n all, he begin fo' talk soffle, he beg, he beg, he say:
"'Lef me now, do yah. Soon do' go clean.'
"W'en he beg, de t'ing no duh talk: jus' 'tan' up deh. Spider fet, he fet, he fet t-a-y (till) do' go clean; he no come out. De mo' he duh fet de mo' he duh fash'n. He wef come out town, he come meet Spider, he say:
"'Ah! Fren', nar so yo' bin do all de tem? Aintee yo' say yo' duh die fo' make yo' take all de ress? Well, mese'f I no go lef yo' come out f'om dah place. Yo' fo' 'tan' up deh (there).'
"Spider 'tan' up dey tay (till) all de people to de town come meet um; dem beat um fine."
"Well, fus' tem Spider bin roun' lek pusson, but he fash'n so 'pon dah wax w'en den people all duh beat um, dat make he flat tay (till) to-day. Dis now de punishment he duh get. Story done."
The narrative of Mr. Spider's successive disasters with the Wax Girl moved forward with accelerated energy. Now and then came a brief pause to allow the story-teller to reinforce voice and tone with a fitting gesture, or to give vent to that peculiar, deep-throated chuckle which was his only outward evidence of inward delight. The eyes of the listeners danced and sparkled. They mimicked Spider's successive blows as the speaker illustrated them, and swayed to and fro, or shook with convulsions that threatened every minute to become uncontrollable. The last statements were uttered hurriedly, as if to give the pent up storm of laughter a chance to escape before it should work serious consequences. With the words "Story done," the men gave way to unrestrained and unrestrainable hilarity.
"He conk um, he conk um, he conk um," repeated Oleemah, in a voice choked with mirth, trying by the repetition to experience again all the delicious humor of the situation.
"He han' fash'n, he foot fash'n, he head fash'n, he chest fash'n," remarked Gondomah, while his whole frame shook with merriment, and the remark started a new fit of laughter.
Long after the noisy outburst had ceased, the comments continued concerning Mr. Spider's propensity for trickery, and his notorious capacity for "yeat."
It was not long before the tales were going again regarding some of Mr. Spider's numberless exploits. This time Oleemah was the story-teller. He had been sitting unusually silent for some time, but now, lifting his head and sniffing the air significantly, he remarked:
"One tem Cappen Spider, he en Lizzad make boat of Chameleon."
Here he paused, as if there were nothing more to say, but the men, scenting a story, urged him to go on. After a decent show of reluctance, he proceeded to tell how
"One tem Spider, Lizzad en Chameleon, dem t'ree beef bin meet up 'pon de road. Dey wan' go nah Freetown, but none no get boat fo' kare dem. So now dey go talk to dense'f who go be de boat. Well, dey come fine say, Chameleon, he go be de boat, because he favor boat. He han' nar de row-lock, heen tail wey fo' place de rudder, heen head nar de bow, de inside part fo' put de load. Chameleon 'gree. W'en dey ready fo' start, Chameleon say: 'Make I turn over; w'en I lay down flat, make yo' sit down 'pon me.'
"Spider say: 'All ret.'
"W'en he en Lizzad done klim 'pon dis boat-Chameleon, Chameleon say: 'Make Lizzad take dem hoe (oars).'"
Here Dogbah, who was rather slow of comprehension, interrupted with a question as to how Lizard was to use oars without row-locks.
Oleemah cast a disapproving glance at the questioner, then good-naturedly went on to explain what seemed to him self-evident. Holding up two fingers and a thumb as nearly in the shape of Chameleon's hand as possible, he said:
"Aintee yo' know Chameleon get two fingah en one t'umb so?" Lizzad put de hoe between um; he begin fo' pull, en dey begin fo' go. Spider nar de cappen; Lizzad dey take fo' boatman, because he kin pull wid he four foot.
"W'en dey go dey meet one place wey de stone plenty; Cappen Spider wey duh steer, he make de boat go agin de stone. So he duh do all tem, he jus' duh jam Chameleon 'pon dem stone. Chameleon done tire, he say: 'We no reach yet?'
"Spider say: 'We no half, yet.'
"Now he duh steer close one big, big rock, en de same tem Lizzad duh pull hard. Chameleon he back broosh 'pon stone, en he say: "Wee-ee! Fren', I no lek dah trick wey yo' do me to-day.'
"Spider make lek he sorry, he say: 'Fren', hush yah!'[23]
"So Chameleon lay down agin. Lizzad pull, he pull, he pull, he pull, he pull so-t-a-y (till) Chameleon ax um, he say: 'Wey t'ing do de place far so?'[24]
Mr. Chameleon transformed into a boat.
"Spider say: 'He no far agin; we go reach jus' now.'
"W'en dey go long tem, dey begin fo' see de town. Chameleon ax um agin, he say: 'Fren', we no reach yet?'
"Spider say: 'Look de town yandah.'
"Chameleon say: 'I no ax yo' fo' dat; I say, Ef we done reach dey?'
"Spider say: 'No, look de town yandah agin.'
"Chameleon say: 'Fren, I no lek dah trick. Tell me one tem ef we done reach dey.'
"Spider tell de same word agin, en Chameleon vex, he say 'I mus' come out jus' now under yo', make all man swim fo' hese'f.'
"Spider beg, he beg sotay (till) Chameleon say: 'All ret.'
"Den dey go agin, go reach de place, en Chameleon say: 'We done reach?'
"Spider say: 'Yes.'
"Chameleon ax: 'Ef make I turn over?'
"Spider say: 'No, come make yo' go to de sho' mo' leelee bit.' W'en dey reach to de sho,' Spider say: 'Turn over now, we done ketch Freetown.'
"Dis tem Chameleon get one foot en one han', en leelee nose, because Spider 'deed bin jam um 'pon dem stone. Dat make Chameleon walker slow tay to-day."[25]
Oleemah leaned back against the side of the boat, and gave himself up to a train of memories that had been awakened by the story just ended. The men, less meditative, renewed their enjoyment by various comments on Spider and his guileful ways.
"Aintee now dat rascal trick wey Spider do heen boat Chameleon?" asked Dogbah, and his broad grin showed that Spider's rascality was not looked upon with any great disfavor. "Dat rascal trick" recalled the time when Spider was worsted in his encounter with the Wax Girl, and again the men shook with merry laughter.
Sobah, feeling a little hurt by some of the rude jests at Spider's expense, had been turning over the leaves of his memory in search of some exploit of that little hero, more than usually clever, in order to offset the somewhat inglorious part he had played in the two other tales.
"Well, Spider he 'trong man," he finally retorted to the slighting comment of Dogbah.
Challenged for proof of his assertion, Sobah began to relate Mr. Spider's marvellous achievement in a trial of strength with Elephant and Hippopotamus.
"Hangry tem (famine) done ketch dis Africa.[26] All dem beef no get no yeat, de country dry too much. Well, Spider he en Elephan' meet up one day. Spider tell Elephan', 'How do.' Elephan' answer um, 'Tankee,' en he say:
"'Fren', how yo' do fo'get yeat? Mese'f no get notting, de country dry too much.'
"Spider hese'f done po'; hangry duh ketch um bad, but wey (since) he cunnie, he answer Elephan', he say:
"'Nar true de place dry, but I t'ink I go soon be able fo' fine yeat fo' mese'f en me famble.'
"Den de Elephan' say: 'Ef yo' fine de place, make yo' come tell me.'
"Spider say: 'All ret, I 'gree. I kin sorry w'en I look yo' skin, how he leelee so. He no big lek fus' tem; bimeby he no go big pass me yown. Yo' no look lek yo' get 'trenk too much; I t'ink say I able fo' draw yo' f'om de sho' to de wattah.'
"Elephan' no know say Spider duh pull cunnie, en hese'f de one Spider wan' fo' kill. He answer: 'All ret,' he say: 'Mese'f kin draw yo' f'om dah wattah to dah lan'.'
"Spider say: 'All ret,' he say he go fine big rope.[27] He go, he duh walker inside bush tay he meet rope big lek pusson head, he duh kare um go to de wattah. He 'tan' up close de sho' tay (till) he meet up wid Pawpawtámus, he tell um, say: 'I kin draw yo' f'om de wattah to de lan'.'
"Pawpawtámus say: 'Wey t'ing dat yo' duh talk? Yo' leelee too much, I jus' make me fingah so, I kin draw yo'.'
Mr. Spider challenges Pawpawtámus.
"Spider say: 'All ret, which tem we go try de fet?'
"Pawpawtámus answer um, say: 'To-morrow mawnin' make we come try.'
"Spider 'gree, he say: 'Dah tem I ready, I go gie yo' de rope.'
"Den he lef, he go tell Elephan' de same word: 'Wen I ready I go gie yo' de rope.'
"De two beef no know say dat dey two go draw each odder. So Spider bring de rope, he go tie de one end 'pon Elephan', de odder 'pon Pawpawtámus. He tell all two, he say:
"'Yo' mus' ready; I go draw yo' now.'
"So Spider hese'f go middle de rope, he begin fo' draw de rope to one side en de odder side fo' gie signal. Den he turn behine one big 'tick; he 'tan' up deh, fo' see wey t'ing go be. Dem two big beef begin fo' pull. Dey draw each odder sotay (until) dey no able; dey done tire fo' draw. De two equal, de one no pass he cumpin (companion) fo' 'trong. Dey draw sotay (until) dey all two die."
No mere words can convey an adequate impression of the realism and power that Sobah's portrayal gave to this mighty struggle. In unconscious response to the growing intensity of the theme he had risen to his feet, and now became so completely absorbed in the struggle he was depicting, that tone, look, and straining muscle seemed to reflect every phase of the terrible combat, until with the tiring out of the contestants, he too sank back upon his seat as if exhausted.
It was an effective bit of unstudied eloquence. The long pause that followed was necessary to allow the tension of feeling to sink again to the level of the remainder of the story. Then the narrator went on in a more subdued vein.
"Spider done satisfy. He look de beef, he say: 'Yo' pass me fo' 'trong, but aintee I pass yo' fo' sense?'
"Well, he go, he take dem two, he drag dem nah sho'."
This was a rather surprising feat even for Mr. Spider, and Sobah glanced out of the corner of his eye to see how it was being received. The look on several faces seemed to indicate that credulity was being tested too far. The momentary pause gave Oleemah a chance to protest: "Ah! Daddy, Yo' t'ink say Spider, wey leelee so, able fo' drag dem big, big beef?"
"Aintee yo' know dat Spider able fo' tote yeat?" Sobah replied. "Ef yeat big lek Elephan' he go tote um. I no care ef anyt'ing fo' yeat how he big, he kin hase (raise) um go, but he lazy fo' wuk. Ef yo' gie um leelee wuk fo' do, he no able." Then he resumed his narrative.
"Spider shabe (divided) de beef all; he call plenty people fo' tote um, kare um go nah he ho'se. He pay um only leelee bit 'pon dah Elephan'. Spider en he famble lib 'pon de two beef sotay de hangry tem done.
"Well, dah tern fis' no bin nah de whole wuld. W'en Spider shabe de beef, all de piece he no wan', he t'row 'way nah de wattah; den turn fis'. Nar so Spider make fis' all come nah de wattah."
This novel account of the "living creatures that the waters brought forth abundantly," did not seem incredible to that simple-minded crew. The water about their boat was alive with fish at the very moment, and if Spider did not make them, who did?
Hobahky, in whose nostrils the odor of fish-stew was a sweet savor, put his feelings into: "Aintee Spider good man fo' make dem fis' all come fo' we?"
Oleemah was inclined to give most credit to Spider for the clever ruse by which he secured food for himself and family during the famine.
Meanwhile the wind had abated, and was shifting to a more favorable quarter. The clouds that had obscured the moon in the earlier evening, had cleared away, and now the moon was shining full and bright. Sobah's experienced eye had been taking in the situation, and after a full survey he decided that, after all, the voyage might safely be resumed.
Accordingly they set up their little mast, spread the sail, and were soon scudding away in the direction of Freetown, leaving thoughts of Spider to less strenuous hours.