Chapter IV: Part 4

Den Buh Rabbit notus way Buh Deer blan ramble der wood, an eh dig er deep hole, an eh kibber um ober complete long dut, an pine straw, an oak leaf. Eh hide een de bush oneside duh watch. Bimeby Buh Deer, him come long duh eat grass, an befo eh fine out, de groun gie way onder eh foot, an eh drap bottom er de hole. Buh Deer dat skaid eh dunno wuffer do. Eh scuffle. Eh holler, but eh couldnt git out. Buh Rabbit run day, an eh tell um say dog bin on eh track, an dat dem mose git day. Wid dat Buh Deer gib up, an biggin fuh cry. Den Buh Rabbit, him slip een de hole wid er leely calabash, an eh ketch de water duh run down from Buh Deer yeye. Arter dat eh gone home, an eh tek de Alligatur yeye teet, an de calabash wuh hab de Deer yeye water een um, an eh light out fuh de King house.

Wen him show de King wuh him bring, de King gree say Buh Rabbit head er all dem wuh bin er cote him Darter, an eh gen um de gal, an dem bin hab er hebby weddin.

XLIX.

DE SINGLE BALL.

Er Buckra man bin berry lub fuh hunt deer. Eh nussen fuh brag too. Eh hab er Serbant wuh always gone wid um der wood fuh dribe de deer. Him bin berry fond er eh Mossa, an eh ready any time fuh schway ter de tale wuh him tell bout how much deer dem kill, an way dem shoot um. One time dis Buckra man bin tell eh fren say him shoot er deer long er rifle, an wen eh gone fuh zamine um, eh fine say de ball shoot off eh hine foot an hit um een eh yez. Him fren couldnt see how dat happne, an dem yent bin want fuh bleeve de tale. Den de hunter man call pon topper him Serbant fuh proobe wuh him bin say. De Serbant speak de wud same luk him Mossa bin talk um. Den de gentlemans ax um how de same ball could er hit de deer een eh hine foot an een eh yez same time. De Nigger cratch eh head, an den eh mek answer: “Gentlemans, me spec wen Mossa fire pon topper um, de deer mus be bin er bresh fly offer eh yez wid eh hine foot.” Dat sorter saterfy de gentlemans, an sabe de Buckra man wud.

Arter de gentlemans done gone, de Serbant call eh Mossa one side an eh say: “Mossa, me willin fuh back anyting you say bout hunt an kill deer, but lemme bague you nex time you tell bout how you shoot um, you pit de hole closer. Dis time you mek um so fur apart, me hab big trouble fur git um togerruh.”

L.

BUH ROCCOON AN BUH POSSUM.

Buh Roccoon ax Buh Possum wuh mek, wen de dog tackle um, eh double up ehself, an kibber eh yeye wid eh han, an wunt fight lucker man an lick de dog off. Buh Possum grin eh teet same lucker fool, an eh say, wen de dog come pon topper um, dem tickle him rib so bad long dem mout dat him bleege ter laugh; an so him furgit fuh fight.

Coward man hab all kind er lie fuh tell fuh scuse ehself.

LI.

BUH WOLF, BUH RABBIT, AN DE RAIN.

Buh Wolf bin er set een de do er him house duh play eh fiddle. Lord er massy! how dat animel did mek dat fiddle talk! Buh Wolf yeye shet tight, an eh dis bin er rock from side ter side, an draw eh bow teh eh berry lenk, en der pat de time wid eh foot. Er hebby shower er rain come on. Buh Rabbit, him bin een de big road not fur from Buh Wolf house. Buh Rabbit yent lub rain, an eh try fuh shelter ehself onder er oak tree wuh kibber wid long moss. De rain lick um een eh yez, an eh leff fuh hunt better place. Es eh pass by Buh Wolf house, eh notus Buh Wolf duh set een de do duh play eh fiddle. Buh Wolf so tek up wid eh play dat eh shet eh yeye an yent duh watch wuh gwine on roun um. So Buh Rabbit mek up eh mine fuh slip een de do pass Buh Wolf, an set een him house tel de rain done ober. Buh Rabbit foot so sofe nobody kin yeddy um wen eh walk. Him no know, but Buh Wolf ketch sight er um outer de corner ob him yeye wen Buh Rabbit hop een de do an run back side er de room. Eh sed down day an mek ehself saterfy, an duh wait topper de rain. Buh Wolf him yent leh Buh Rabbit know say him shum, but eh biggin fuh tun eh chune, an eh play an eh sing: “Tenk God, rain done sen meat een me house. Tenk God, rain done sen meat een me house.” Buh Rabbit yeddy; an eh spicion say Buh Wolf smell um, an fine out say him bin een eh house. Buh Rabbit hair rise, an eh want fuh git out, but eh faid fuh slip back trough de do way Buh Wolf bin er sed down. Buh Rabbit berry oneasy een eh mine, an eh duh consider plan fuh mek eh scape.

Buh Wolf house buil on de groun senker hog pen. Eh mek wid pole. Him bin tink say him got Buh Rabbit safe, an so eh keep on play eh fiddle an sing: “Tenk God, rain done sen meat een me house. Tenk God, rain done sen meat een me house.” Wile Buh Wolf duh mek ehself saterfy say him hab Buh Rabbit an gwine eat um soon es de rain done ober, Buh Rabbit duh grabble, grabble, grabble onder de bottom er de pole, tel eh mek hole big nough, an den eh slip out, onbeknowinst teh Buh Wolf, an hop roun teh de front do, an eh holler teh Buh Wolf: “You duh sing an der play, ‘Tenk God, rain done sen meat een you house,’ but you yent eat um yet, an you yent gwine eat um.” Wid dat eh leff right befo Buh Wolf face. Buh Wolf rale disappint. Eh loss eh dinner. Eh gone an eh heng up eh fiddle, an eh say teh ehself: “Me tought sho me bin hab um, but Rabbit beat my time.”

LII.

BUH ALLIGATUH, BUH RABBIT, AN BUH WOLF.

Buh Rabbit, him bin er tief Buh Alligatuh agg. Buh Alligatuh ketch um topper eh nes. Eh graff um an eh pit um een one crocus bag, an eh tie up de een er de bag tight, an eh heng um on one tree lim, an eh gone home fuh git eh lash fuh lick Buh Rabbit. Buh Rabbit dat skaid eh yeye big moner saucer. Eh duh trimble een de bag, an duh peep trough de crack een de crocus fuh notus wuh gwine happne.

Bimeby eh see Buh Wolf duh ramble dat way. Soon es Buh Wolf come anigh um, Buh Rabbit biggin fuh sing say him gwine teh Hebben, way him will hab nuttne fuh do cept joy ehself; way him will hab no corn fuh grine, no tetter fuh dig, no cotton fuh pick, no rice fuh hoe, an no chillun fuh mine. Buh Rabbit mek tense luk him so happy case de Lord dist er commin fuh tek um right up eenter de element.

Buh Wolf stop. Eh listne teh Buh Rabbit. Eh yeddy close, an den eh say: “Buh Rabbit, enty dat duh you woice?” Buh Rabbit, him mek answer: “Yes, Budder, dis duh me.” Den Buh Wolf ax um wuh eh duh do een dat crocus bag. Buh Rabbit tell um say him dist fix ehself dat er way so de Lord kin fine um handy fuh tek um right up eenter Hebben; an den eh say: “Good-bye, Buh Wolf, I leff all me trial behine; you no gwine see me no mo; me gwine leff right off fuh Hebben.” Buh Wolf now, him yent hab no better sense den fuh bleebe wuh Buh Rabbit duh talk; an eh bague Buh Rabbit fuh leh him jine um an go long um. Buh Rabbit, him mek answer: “Me Budder, me glad fuh bleege you, but de good Lord tell me say only one at er time kin enter Hebben. Two an two cant go day.” Buh Wolf bague. Eh bague. At lenk Buh Rabbit mek tense say eh gie way caze Buh Wolf bague um so bad, an eh say: “Well, Budder, you seem so anxious me gwine leh you tek me chance dis time, an me will haffer wait topper de Lord tel narruh tun.”

Wid dat eh tell Buh Wolf fuh loose de bag offer de tree lim, an ontie um. Arter Buh Wolf done do dis, Buh Rabbit git out, an Buh Wolf tek eh place een de bag. Buh Rabbit tie up de mout er de bag berry tight, an heng um gen on de tree lim. Buh Wolf, lucker fool, duh set eenside duh spec fuh rise ter Hebben. Buh Rabbit now, eh so glad eh free, eh hop off one side an hide ehself een one gall-berry ticket, way nobody kin shum, an cock eh yez fuh notus wuh gwine happne. Eh know say big trouble gwine come topper Buh Wolf.

Eh yent bin berry long wen yuh come Buh Alligatuh duh tote er keen black lash. Eh gone right up ter de bag, an eh gen um er nasty cut. Den eh haul back an eh gen de bag anurrer whaling ub er lick. Eh no bin know say Buh Rabbit bin git out, an dat Buh Wolf bin eenside. Buh Wolf couldnt mek out wuh bin gwine on. De lick hot um so bad eh holler out: “Wudder dat? Who duh dat? Wuh hoona duh do long me? Lemme lone.” Buh Alligatuh so bex eh yent yeddy say eh bin Buh Wolf woice, an eh keep duh pile on de lick tell eh tare de crocus an cut de bag down. Buh Wolf all lick up so eh casely kin walk. Wen eh scuffle outer de bag, Buh Alligatuh fine out fuh de fus time say eh binner whale up Buh Wolf, steader Buh Rabbit wuh bin tief eh agg. Den Buh Alligatuh ax Buh Wolf pardon, an mek um tell um huccum Buh Rabbit bin fool um an git um fuh tek eh place een de bag. Buh Alligatuh bex an sorry all two: eh bex caze Buh Rabbit play dat trick an git way; eh sorry caze Buh Wolf beat up so sewere. All dis time Buh Rabbit duh squat een de bush, way eh kin see an yeddy ebry ting, duh half kill ehself wid laugh.

All de sorry wuh Buh Alligatuh bin sorry fuh Buh Wolf yent bin done um no good. Eh bin bruise up so bad eh haffer tek eh bed fuh mona two week, an all dat time Buh Wolf fambly mose dead long hongry.

Buh Alligatuh an Buh Wolf all two mek plan fuh ketch Buh Rabbit, but dem nebber did obertek um. No matter wuh de trouble, Buh Rabbit always hab sense nough fuh clear ehself. Eh yent hab dem long yez an big yeye fuh nuttne.

LIII.

DE DYIN BULL-FROG.

One time er ole Bull-Frog bin berry sick an spectin fuh dead. All eh fren een de pon collec roun um an eh fambly, fuh nuss um an tek dem las look at um. Dat ole Frog bin hab er noung wife an heap er leely chillun. Eh berry trouble een eh breas bout who gwine mine eh fambly arter eh gone. Wen eh woice biggin fuh fail um, an dist befo eh dead, eh say: “Me fren, who gwine tek me wife wen de breaf leff dis yer body?” Eh fren all holler out at de top er dem woice: “Me me. Me me. Me me.” Den eh quire: “Who er you gwine mine me leely chillun?” Fuh some time eh yent yeddy no answer; an den de answer come back ter um one by one from all ober de pon, an een er deep woice: “Yent der me. Yent der me. Yent der me.”

Heap er people willin’ fuh notus er pooty noung widder, wen dem no want bodder long narruh man chillun.

LIV.

BUH RABBIT, BUH PATTRIDGE, AN DE COW.

Buh Rabbit, him berry greedy, an him lub fuh tell lie. Him an Buh Pattridge mek greement fuh kill Cow. Buh Pattridge ax Buh Rabbit: “Way we gwine butcher um?” Buh Rabbit say: “Less we dribe um close up ter my house befo we kill um.” Dem done dat, an arter dem kill an skin de Cow, dem cut um up fuh share um. Den Buh Rabbit tell Buh Pattridge: “You tek one er de fore-quarter, caze you know you leetle an cant tote much one time, an me radder you tek de fore-quarter anyhow, caze eh nex de heart, an eh mo sweeter den de res er de meat.” So Buh Pattridge tek one er de fore-quarter an leff fuh him house.

Soon es Buh Pattridge gone duh tote eh meat home, Buh Rabbit tun een an tote all de res er de Cow ter him house, an pit um een eh room, an lock de do. Den eh stan outside duh watch fuh see wen Buh Pattridge would er come back fuh mo meat, so dem all two could er meet same time at de place way dem bin butcher de Cow. Buh Rabbit leh Buh Pattridge git er leely way ahead er um es dem gwine back ter de spot way de Cow bin kill, an wen eh come up eh say: “Hi! Buh Pattridge, way all de meat gone?” Buh Pattridge, him mek answer: “Me dis bin gwine ax you wuh you bin do wid all de meat.” Buh Rabbit say: “How you kin ax me sich er question, wen me bin see er whole gang er Pattridge dis gone from yuh? Me sho say you an you fambly bin come back fuh tek anarruh tun long de meat.” Buh Pattridge mek answer say him an eh fambly nebber bin nigh de Cow sence eh fus leff um. Den Buh Rabbit schway say: “Ef eh yender you, somebody else muster tief de Cow meat wen we all two bin gone;” an so eh fool Buh Pattridge, an mek um bleebe say strange people muster slip up an cahr off de meat, wen all de time him binner de tief, an hab um lock up safe een him house.

You nebber kin trus Buh Rabbit. Eh all fuh ehself; an ef you listne ter him tale, eh gwine cheat you ebry time, an tell de bigges lie dout wink eh yeye.

LV.

DE FIDDLER, BUH TIGER, AN BUH BEAR.

Long time ago dere bin er Ebo man wuh bin er great fiddler. Eh know better den all dem tarruh people wuffer do long fiddle. Wen eh lean back, an shet eh yeye, an draw eh bow fuh tru, nobody wuh yeddy kin keep from shuffle eh foot. Ebry body roun de settlement blan gage um fuh mek de music fuh dem fuh dance. One day eh bin gwine fuh keep eh gagement fuh play at er party. Eh hab eh fiddle een er bag. Es eh bin der walk tru er deep swamp, Buh Tiger an Buh Bear tek eh track an run um. De man skaid wus den bad, but eh wunt drap eh fiddle. Eh clime one tree an fix ehself een one crotch. Fus ting eh know, Buh Tiger biggin fuh crawl up de tree fuh ketch um. De man holler and try fuh skaid de beas, but eh wunt skaid. Eh keep on duh clime up. Den de man draw eh fiddle an eh bow outer de bag, an biggin fuh play wid all eh strenk. Buh Tiger bleege fuh stop teh listne ter um. Een er leely wile de chune sweeten Buh Tiger so bad eh forgit ter foller de man, an eh tun roun an come down de tree, an him an Buh Bear graff han, an all two set een fuh dance. De faster de fiddler play, de faster dem dance. Dem gone roun an roun, up an down, tel dem dead tired. At lenk dem all two so outdone dem bleege fuh drap der groun an try fuh ketch dem win. Dem cant dance er foot furder, an dem duh try fuh keep de time long dem head.

Wen de Fiddler notus how complete dem outdone, eh slip down de tree, an tek eh foot een eh han, an lean fuh de place way eh bin gwine. Buh Tiger an Buh Bear yent hab strenk fuh foller um: an so eh music sabe um.

LVI.

DE OLE KING AN DE NOUNG KING.

Er ole King yeddy say dem gwine pit er noung King een him place. De ting worry um an mek um bex. Eh want fuh keep eh trone: so eh gen order teh eh head man fuh mek him soldier kill all de ole people een de nation, so de noung King shant hab no wise pusson fuh help um cahr on de bidness er de kingdom. De soldier tek dem gun an dem club, an dem massacree all de ageable people een de lan.

Den de ole King sen wud teh de noung King, wuh de people bin pick out fuh rule ober dem, dat eh mus fetch um er fat hog, but eh musnt be eider er sow-hog, neider er bo-hog, but eh mus be er fat hog.

Wen de noung King git de message, eh tun dis answer: “Tell de ole King say me hab er fat barruh een de pen, an him mus come fur um; but eh musnt come een de day, ner eh musnt come fuh um een de night.” De ole King, wen eh yeddy dis message, mek up eh mine say de noung King mus hab heap er sense, er else some wise man muster help um; an eh couldnt see how dat kin be, case all de ole an de wise people een de nation done kill. Eh no bin know dat wen de order gie fuh stroy all de ole people een de kingdom, de noung King hide eh farruh een one holler tree, an so eh mek eh scape from de soldier, an bin day fuh gen eh son sense.

De noung King tun sich er smart answer, wid de help er eh farruh, dat de ole King couldnt mek out wuh time fuh gone fuh de fat hog; an so eh gib up, an de noung King, befo long, come an tun um out an tek eh office.

LVII.

BUH GOAT AN BUH WOLF.

Buh Goat berry faid tunder an lightnin an rain. One day big tunder storm rise een de wes, an eh rain, an eh lightnin, an eh hail. Buh Goat an eh wife bin er feed een de wood close by Buh Wolf house. Wen de lightnin flash, an de tunder roll, an de rain po down, dem faid fuh stay een de wood, an dem run teh Buh Wolf house, an dem bague um fuh leh dem come een tel de storm done ober. Buh Wolf tell dem yes; an eh tun Buh Goat an eh wife een de shedroom, an eh shet de do behine dem an latch um. Buh Wolf shedroom yent bin hab bode flo. Eh mek topper de neked dut. Arter Buh Wolf done shet up Buh Goat an eh wife, eh git eh fiddle an eh biggin fuh play an sing: “Tenky goolly God, tunder an lightnin done sen meat een me house. Tenky goolly God, tunder an lightnin done sen meat een me house.” Buh Goat wife yeddy wuh Buh Wolf bin er play an sing, an eh say teh eh husbun: “Enty you yeddy wuh Buh Wolf duh play an duh sing: ‘Tenky goolly God, tunder an lightnin done sen meat een me house’? Him gwine kill an eat we. Better leh we grabble out an leff.” All dis time Buh Wolf wife bin er tell eh husbun: “You better mine wuh you duh sing. You better keep you mout shet. Buh Goat an eh wife gwine yeddy wuh you duh say.” Buh Wolf wouldnt listen ter um. Eh wouldnt stop. Him say de rain duh fall so hebby Buh Goat an him wife couldnt mek out wuh him duh sing. Wile dis bin er gwine on, Buh Goat an eh wife busy duh grabble, grabble, grabble onder de sill er de shedroom tel dem mek hole big nough fuh dem fuh crawl out, an den dem slip out an gone.

Wen de rain stop, Buh Wolf heng up eh fiddle an gone git eh knife, an pit eh pot on de fire, en sharpen eh knife on de pot rim. Den eh onlatch de shedroom do an gone een fuh cut de troat er Buh Goat an eh wife. De fus ting eh fine out, Buh Goat an eh wife done gone. Eh holler back ter him wife an eh say: “Ole ooman! Buh Goat an eh wife git way.” De ole ooman--wuh bin Buh Wolf wife--mek answer: “Enty me bin tell you say Buh Goat an eh wife gwine yeddy? Duh you mek dat. Ef you bin do es me bin tell you, an keep you big mout shet, you bin hab um all two now.” Den Buh Wolf an eh wife biggin fuh quarrel an fight caze Buh Wolf skaid Buh Goat an eh wife an lem git way. Buh Wolf wife lick eh husbun tel eh holler, an eh tell um eh shant stay een de house bedout eh fine um een meat. Buh Wolf bague berry hard, an eh prommus say ef eh wife lem go him will hunt an fetch bittle right off. Den eh wife tun um loose, an Buh Wolf gone fuh git meat.

Een de arternoon er de same day, wile Buh Wolf bin er hunt bittle, eh meet up wid Buh Goat, an eh ax um: “Buh Goat, wuh sort er mean trick dat wuh you bin do me dis mornin?” Buh Goat, him bex, an him mek answer: “How you hab de face fuh talk long me an ax me sich er question? Enty you bin fix fuh kill me an me wife dis mornin arter you done gie we de freedom er you house? Enty we yeddy you sing an tenk de Lord case tunder an lightnin sen meat een you house? You hab er bad heart. You no duh frien.” Buh Wolf, him say: “You mek mistake. Me no bin gwine hot you. Me dist bin er fun.” Buh Goat answer: “Yes, you yiz bin mek up you mine fuh kill we. Haw Buck! me lub my life dist es much es you lub yourn, an me no want hab nuttne mo fuh do long you.” Wen Buh Wolf fine eh couldnt fool Buh Goat, eh change eh chune an eh say: “Go long, Boy. You git way one time, but narruh chance gwine come; an de nex time me git you een me power me yent gwine wait topper nuttne, but me gwine pick you bone right off.” Buh Goat laugh at um, an eh answer: “Now you done speak you mine, lemme tell you, you nebber gwine git narruh chance fuh ketch me. Me boun fuh watch you.” An so dem part company. Buh Goat nebber did trus Buh Wolf from dat day tel dis.

LVIII.

DENTISTRY AT THE OLD PLANTATION HOME.

The incident which we relate occurred some forty years ago at one of those beautiful plantations in the swamp-region of Georgia, where the magnolia grandiflora and the live-oak mingled their noble shadows,--where the cultivation of rice and sea-island cotton engaged the attention of the agriculturalist,--where generous hospitality and a patriarchal civilization abode,--and where, at a remove from city, all operations were conducted within the limits of the liberal domain, and through the intervention of means and servants appurtenant to the long-established and abundant home.

Prominent among the domestics on this plantation was Daddy Jack. A favorite servant, intelligent, obedient, courteous, and with the manners of the old school, he was now verging upon sixty. Among other duties devolved upon him was the general supervision of the plantation infirmary where the sick were carefully nursed and supplied with medicine and suitable food. Acquiring considerable knowledge in the treatment of ordinary diseases incident to climate and exposure, he had become, in the estimation of his fellow-servants, a famous leech; and was at all times prepared, with entire self-possession and dignity, to indulge in blood-letting, to administer purgatives, prescribe hot baths, and recommend tonics. A pint of blood to reduce the pulse, then ten grains of calomel, followed in the morning by half a teacup of castor-oil containing three or four drops of turpentine to impart additional potency to the dose, and finally snake-root tea to brace up the halting system, constituted the practice in vogue in cases of ordinary fever. If this vigorous treatment failed of the desired effect, a repetition was generally resolved upon; and so the patient, sometimes enfeebled to such a degree that he no longer afforded attractive food for disease, slowly recovered in spite of this San Grado regimen. As a supplement to his professional labors as a physician, Daddy Jack indulged, in a rude way, in the art of dentistry. He understood how to cut around an aching tooth with the same lancet which he employed in blood-letting from the arm. He knew how to annihilate an exposed and throbbing nerve with a ten-penny nail heated red-hot. With the use of an old-fashioned extractor, with which to pry out an offending molar tooth, sometimes even at the expense of a fractured jaw, he was familiar. In the absence of a suitable instrument, a strong twine string, well waxed, sufficed to pull out an incisor.

On one occasion a strolling Yankee dentist visited the neighborhood. For the first time Jack beheld sundry appliances which modern ingenuity had devised for the facile extraction of teeth. In his old methods he at once lost confidence. Application was made to his master for the immediate purchase of certain designated lancets, and for pairs of forceps, both straight and curved. His wish was gratified, and the plantation was notified that he now possessed instruments with which teeth might be extracted readily and with the least amount of pain. An era of increased practice and of enlarged professional emolument quickly dawned. It really appeared as if there was scarcely a negro upon the plantation who did not have at least one tooth which “hot um,” and which “eh wan Buh Jack fuh pull out fuh um.” The old man’s services were frequently called into requisition, and his reputation so increased that numbers from adjacent plantations sought and obtained relief at his hands.

One bright spring morning, a stalwart young carpenter, John by name, who had been suffering from a decayed jaw-tooth of huge proportions, presented himself with swollen face and most lugubrious countenance. The customary fee of a quarter of a dollar was paid in advance, and Daddy Jack made ready for the operation. Seating John in a wooden chair in the yard, and with his face turned to the sun so that the old man could “git er fair sight at de teet,” Jack proceeded with his lancet to separate the tooth, as far as practicable, from the engorged and circumjacent gum. John squirmed and indulged in heart-rending groans. As the cutting proceeded and the blood trickled from the corners of John’s mouth, Jack encouraged his demoralized patient with the injunction: “Tan ter um luk er man, me son. Eh yen gwine hot you much. Eh yen gwine tek long. Me mose done. Me soon git um out.”

This preliminary operation concluded, Jack produced his forceps. John, already appalled at the suffering which he had endured, gazed upon the instrument with eyes as big as saucers, and resolutely closed his mouth. To Jack’s command that he open it, he responded: “De teet yent duh hot me no mo. I gwine.” After much persuasion Jack prevailed upon him to open his mouth and let him “tek de ting out.” At length the old man firmly grasped the tooth with the forceps, and began to haul away at it. As he pulled, John commenced to rise from his seat. Jack endeavored, with the left hand, to keep him down, while he tugged lustily at the tooth with his right. All to no purpose. John was quickly upon his feet, and then upon tiptoe, so that Jack could no longer operate to any advantage. It seemed as if for once the sable dentist was to be baffled in his aim. Nothing daunted, however, and muttering imprecations upon his unfortunate victim, he slowly backed across the yard, drawing John after him,--who meanwhile was giving utterance to the most miserable and unearthly sounds from his bloody jaws, and attempting, with uplifted hands, to arrest the traction of the resolute old man, who refused for an instant to relax his hold,--until he reached a flight of steps which led up to the main room of the smoke-house. Here he hoped to acquire the advantage which he so much desired. Ascending backward three of the steps, and quickly placing his right foot upon John’s shoulder, so as to keep him below and thus obtain an additional purchase, with one supreme effort he succeeded in compassing his purpose. The tooth came out so suddenly that the old man, losing his balance, fell heavily against the door of the smoke-house, while John tumbled in the opposite direction, yelling with pain, and protesting that “Uncle Jack done broke eh jaw.”

Recovering himself in a trice, and holding aloft the forceps, which still infolded in its remorseless fangs the gory molar, with an indescribable air of commingled dignity, scorn, and triumph addressing the discomfited victim of his professional skill, old Jack exclaimed: “Haw, Boy! when I graff my han on er teet, eh bown fuh come, er de jaw pop,--one er tarruh.”

In after years the old man often recurred with manifest pride and satisfaction to this incident, and frequently cited this exploit in confirmation of his boast “dat no nigger teet ebber yet did git de better er me.”

LIX.

THE NEGRO AND THE ALLIGATOR.

Foremost among the reptiles which excited the curiosity and aroused the fears of the Georgia colonists, upon their first acquaintance with them, were the alligators. Francis Moore, keeper of the stores, describing them in 1736, says: “They are terrible to look at, stretching open an horrible large mouth big enough to swallow a Man, with Rows of dreadful large sharp Teeth, and Feet like Draggons, armed with great Claws, and a long Tail which they throw about with great Strength, and which seems their best Weapon, for their Claws are feebly set on, and the Stiffness of their Necks hinders them from turning nimbly to bite.” In order to dissipate the general terror which these strange saurians inspired, Mr. Oglethorpe, having wounded and caught one of them, caused it to be carried to Savannah, where he “made the boys bait it with sticks, and finally pelt and beat it to death.”

To the European, newly landed on these shores, the alligator was indeed a novelty, repulsive and provocative of dread. Not so with the negro. His ancestors were well acquainted with the African crocodile, and their descendants, dwelling in this marsh region filled with swamps and cypress ponds, and permeated with lagoons, creeks, and rivers--the habitat of this formidable reptile--were from childhood familiar with its roar, and entirely accustomed to its unsightly appearance and habits. Among these sable myth-makers it figured as an important _dramatis persona_. Of the dogs, geese, ducks, and hogs of the plantation hands it was an avowed and a voracious enemy. When skinned and thoroughly boiled, its tail was esteemed by many as a savory article of food. For the cure of rheumatism its oil was held in special repute, and the exuded musk was collected for medicinal uses. Its skin, rudely tanned, entered largely into the composition of home-made pouches and shoes. Whistles and powder-charges were fabricated from the tusks, which also served a good turn for the pickaninnies to rub their swollen gums against, and to cut their first teeth upon. A constant depredator was the alligator upon the fish-traps which guarded the mouths of the short creeks emptying into the rivers. Upon the reflux of the tide, entering the inclosure, this reptile gorged itself upon the fishes there detained, and incurred the wrath of Cuffee, whose frying-pan was thus cheated out of its anticipated evening broil. Hence it came to pass that the alligator was regarded by the negro both as an enemy and as desirable game. During the spring and summer they frequently met, and whenever the former could be taken at a disadvantage its life was forfeit to the opportunity. It was killed in rice-field ditches, in shallow ponds, and occasionally upon land. The hoe, the axe, a fence rail, and the club were the offensive weapons; and loud were the cries and great was the fun while the struggling reptile was being beaten to death. In the back-waters and in swamps where the alligators made their nests, reared their young, and dug their holes, the negroes, during their leisure hours, were fond of capturing them by means of a heavy iron hook fastened to the end of a long, stout pole. This was thrust into the hole where the reptile lay. While snapping at the hook, with its irritating prong, the alligator was in the end securely caught with the barb, and then came the tug of war. It was in no wise an easy operation to draw from its hiding-place one of these reluctant, excited, and revolving monsters. For this purpose the combined strength of several stalwart men barely sufficed. The frolic was joyous, and the exultant shouts of those engaged in the sport awakened strange echoes in the depths of the dank and moss-clad swamps.

If we may credit the text of the “Brevis Narratio” of Le Moyne de Morgues, the Florida Indians were addicted to similar sport, and Plate XXVI may well be claimed in practical illustration of the amusement to which we are now alluding.

During the period of hibernation the negroes often dug these reptiles out of their holes. Sometimes the alligator attained huge proportions, measuring, from the tip of the nose to the end of the tail, fourteen feet. It was fond of a given locality, and exercised exclusive dominion over some favorite bend in the river, some chosen part of a lake, or some attractive pool in the swamp. The patriarch, with its attendant consort and progeny, there reigned supreme, unless, after severe battle, it was driven away by one more powerful.

In ante-bellum days, when firearms were denied to the negro population, alligators were far more numerous than they are at present. The great demand for their skins which has arisen of late, the use of the rifle in the hands of the tourist, and the employment of the shot-gun by the freedmen have united in causing a frightful mortality among these reptiles. Bartram says that when he visited the River St. John the alligators at one point “were in such incredible numbers, and so close together from shore to shore, that it would have been easy to have walked across on their heads, had the animals been harmless.”

For the capture of animals drinking at the water’s edge, or swimming in lake or river, the tail was employed. A stunning blow having thus been delivered, the victim was caught in the open jaws, and thence transported to the dwelling-place of the reptile, where it was guarded until decomposition had fairly supervened. It was then eaten at leisure and with apparent relish. Sometimes days were allowed to elapse before the slain animal or bird became suitably seasoned for the feast.

While hogs, dogs, calves, sheep, geese, and ducks were often captured by alligators, they seldom attacked human beings. Of mankind they apparently entertained an inborn fear, and would quit the part of the river or lagoon in which men or even boys were swimming. Instances are rare in which human life has been sacrificed to the voracity of these monsters. The writer remembers several occasions, however, on which men and children were attacked by alligators. He will be pardoned for recalling one of them.

Sawney had a wife who resided upon a neighboring plantation. It was his habit to visit his wife every Saturday night, and remain with her until Monday morning. On these journeys he would carry a bag containing provisions and such choice morsels as he had been able, during the week, to accumulate for his better half. Near the negro quarter, where he resided on the home-plantation, was a small creek, in which the tide ebbed and flowed. A large log furnished convenient means for crossing it. On the night in question, shortly after dark, Sawney shouldered his well-filled bag and set out for his wife’s house. The tide was flowing into the creek. Instead of crossing on the log, he saw fit to descend the gentle bank and wade through the water. It was not more than half-leg deep, and the creek was only some ten yards wide. When he was in the middle of the stream his attention was attracted by a movement in the water. Instead of getting out upon the bank, which he could readily have done, he paused, and began to parley with what, in the darkness, he conceived to be a “sperit.” “Tan back, Mossa Sperit, an lemme pass. Tan back, Mossa Sperit; me do you no harm.” In this idiotic and frightened manner he stood idly talking, until what proved to be a large alligator approached and laid violent hold of his right leg. He was quickly thrown down by the reptile. In the confusion which ensued, and amid the struggles and yells of the negro, the alligator for the moment relaxed its hold, and was attracted by the fallen bag, which it tore in pieces. Sawney had so completely lost his wits, was so terrified, and was suffering so much pain, that he neglected to improve the opportunity thus afforded, and betake himself to flight. He remained rooted to the spot, howling, praying, and calling for help. Having in a little while disposed of the bag, the alligator renewed its attack upon the frightened negro, threw him down, broke his left arm, and frightfully lacerated it and one of his legs.

The negroes at the quarter hard by, hearing the noise and cries for help, armed with torches, hoes, axes, and billets, rushed to the spot just in time to save the life of the unfortunate man. The alligator was beaten to death. It measured nearly eleven feet, and was very stout. Sawney’s wounds proved well-nigh fatal. He was confined to his cabin for quite three months, and, during that time, required and received the careful attention of a competent surgeon.

The lazy way in which the negro was in the habit of fishing, perched upon a tussock, with feet and rod trailing in the water, somnolent and in utter silence, did sometimes invite and receive a flirt from the tail of the reigning alligator, defending its preserves against all poachers.

The old memories are fast drifting away into the shadows, and the modern negro and the alligator of the present are but partial types of things that were.

LX.

SPERITS.

Among the negroes of the coast region of Georgia and the Carolinas a belief in the existence of ghosts, “sperits,” and superhuman influences was very general. Especially did it obtain among the ordinary field-hands and those least educated. Comparatively few there were who could lift themselves entirely above the superstitious fears born in Africa and perpetuated by tradition in their new home. Memories of Fetichism, of Totemism, and of Anthropomorphism were strangely mingled with the teachings of Christianity, and in their religious exercises the emotional predominated over the intellectual. The potency of charms and philters was freely admitted, and it was necessary to restrain the practice of Fetichism by positive inhibition, or by labored persuasion of its utter absurdity. The fabrication of Fetiches, and their sale to those who desired to utilize the powers of the deities which they were supposed to represent, were monopolized by old women, who derived considerable gain from this calling. The idea was by such means to conjure the neighbor against whom enmity was cherished, and thus subject him or her to the malign influences of the spirit or demon whose power was supposed to inhere in the evil charm.

The ordinary Fetich consisted of a bunch of rusty nails, bits of red flannel, and pieces of brier-root tied together with a cotton string. A toad’s foot, a snake’s tooth, a rabbit’s tail, or a snail’s shell was sometimes added. In price it varied from twenty-five cents to a dollar. To insure the efficacy of the desired spell, it was necessary that the charm should be secretly deposited under the pillow of the party to be affected, placed upon the post of a gate through which he would pass, or buried beneath the doorsteps of his cabin. Once persuaded of the fact that he had been thus conjured, the patient became possessed of superstitious fears, and often complained of bodily “miseries,” which apparently defied the power of the healing art, and were wholly dissipated only when some atonement was made for the alleged wrong, or payment offered to have the spell broken through the intervention of the conjurer who had devised it.

In the conduct of plantations, difficulty and annoyance were not infrequently experienced from the interference of these old negro women,--conjurers,--who, in plying their secret trade, gave rise to disturbances and promoted strife and disquietude.

To the apprehension of the common field-hand there was no gainsaying the fact that the spirits of the departed walked the earth and revisited the scenes of their former occupancy. It was not accorded to every one to see and to commune with them. Only those “born with a caul” were capable of doing so. Such were never terrified by these ghostly visitors. By their fellows they were held in special esteem. To this favored class did July belong. I inquired, on one occasion, whether he believed in ghosts and could see spirits. “Yes, Mossa,” was his reply, “me kin shum. You know me bin born wid caul. People wuh no bin born wid caul kin yeddy sperit, but dem cant shum. Sperit kin skade um, too, but dem cant skade me. Me kin walk long um der road, talk ter um een de bush, see dem een me bed, and yeddy um een de grabe yad. Me an sperit good fren.”

How do they look? “Same luk wen dem bin libe, ceptin dem look lucker shadder, an dem walk backwuds, an dem face tun backwud, an de heel teh eh foot day way eh toe orter be. Dem dont tetch de groun wid dem foot, but dem sorter dis skim pon topper de grass. Dem so light dem cant mek track.”

What garments do they wear? “Same cloze wuh dem bury een. Way dem gwine git any mo? De cloze hab eh shape, but you kin see dey yent nuttne eenside er um.”

What do they do? “Nuttne, so fur es me know, cept walk bout, wisit dem ole home, an notus wuh duh gwine on sence dem leff.”

Do they ever trouble anybody? “No, me nebber see dem trubble nobody. Dem wunt talk ter you. Dem go een gang ob two er tree, an wander bout tel sich an sich er time, wen dem haffer go back ter dem grabe. Me see dem wuk dem mouf same luk dem bin er talk ter one anurrer, an shake dem head, an pint dem finger. Dem onderstan one anurrer. Me bin question dem mo na once, but dem nebber will mek answer. Heap er time me jine compny wid dem der big road, an try fuh gage dem een conbersation, an fine out who dem yis, an how dey mek out; but dem nebber will tell me, an, befo long, look luk dem git bex, an den dey fade way een de wood an leff me lone een de road.”

Can you recognize them? “Yes, Mossa, ef I bin know dem befo dey dead, I kin know dem now. Me kin see dem dist es plain es me kin see you now. Only tarruh night me bin comin from Barnedo plantation. Dest es I cross de causeway an rise de hill by Shannul ole buryin-groun me see Miley,--wuh bin dead de year arter freedom,--duh lean genst one oak tree sider de road. Day dis biggin fuh broke. Me gone up ter um an me try fuh pass de time er day wid um, fuh me yent bin see um sence dat rainy ebenin wen we bury um in Shannul. Miley look say eh bin want fuh ax me someting; an den, all ob a sutten, eh check isself, an eh tun roun an mek off fuh de grabe-yad. Me foller um, an wen eh come teh eh own grabe eh pit eh head down, an eh gie two er tree whul, an down eh gone. Me walk up en sarche de grabe. Me cant fine out how Miley git een. De grass yent mash. De groun yent broke; no hole day: an yet me see um, wid me own yeye, gone down, head foremose, een eh grabe.

“Las winter me en George bin er hunt possum een Jerrido bottom. We bin ketch two fat possum, an dest befo we mek up we mine fuh go back home we buil one fire fuh wam weself. De night berry cole. Wen we bin er wam we han an we foot roun de fire, yuh come ole Uncle Andrew, wuh nusen ter dribe fur ole Mossa, an ole Uncle Jupter, wuh bin de gadner, an ole Aunt Peggy. Dem walk up tarrur side de fire an look at we, but dem yent bin crack eh teet ter we. Me see dem plain, en me try fuh pint dem out to George. Him couldnt shum, cause George yent bin born wid caul. De dog nebber notus um. Bimeby George hair biggin fuh rise. George skade, an we leff fuh de nigger house.

“You member Jacob wuh dem bin heng een de Boro? Well, me an Sam meet um one moon-shiny night een de big road, wid de een er de rope tie roun eh neck. Me kin tell you bout heap er people me bin meet an see arter dem done dead an bury. Me shum mose ebry night. Me kin show you some ter-night ef you bin born wid caul. Many time dem people wuh cant see sperit come pon top dem an dunno nuttne bout um. Enty wen you duh walk long de road der night you suttenly feel hot win bresh by you cheek? Enty you sometime smell dead man finger? Enty you yeddy bush crack der wood wen de win yent der blow? Dem duh sperit, but you no know. Sperit der walk close by you, but you no shum. Me could pint dem out an tell you who dem yiz.”

Are you not afraid of these spirits? “No, Mossa; wuh me gwine fade um fuh? Dem nuttne cept de shape er people wid de sperit eenside. De bone an meat done leff um. Dem cant hot nobody. Eh breff cant pizen you; an ef eh did knock at you, eh dis same es ef win try fuh hit you.”

Why do they come out of their graves? “Me dunno, cept dem want fuh see one anurrer, an wisit dem ole home, an look pon topper dem ole fren.”

Are they all grown? “No, sir; you see dem all size, leetle an big, man an ooman, gal an boy, an leely baby. My leely Sue, wuh dead, blan come an play bout de house ebry now an den. One time me try fuh ketch um up in me arm, but me han gone clean tru um dis luk er shadder, an den eh wanish, an me so sorry.”

These notions of July may be accepted as typifying the belief on this subject entertained by the great majority of the negroes on the coast. Many went a step further, and invested these ghosts and “sperits” with the ability to intervene in mundane affairs, and to entail harm and misfortune upon those with whom they had not lived amicably while in the flesh. It was the belief of some of the African tribes that the power of a ghost bore some relation to that which the being possessed when alive, and it may be that an inherited thought affords at least a partial explanation of the ideas still entertained by their descendants upon the shores of this New World.

LXI.

DADDY JUPITER’S VISION.

Dreams are intimately associated with the lower forms of
religion.... During sleep the spirit seems to desert the
body; and as in dreams we visit other localities and even
other worlds, living as it were a separate and different
life, the two phenomena are not unnaturally regarded as the
complements of one another.--SIR JOHN LUBBOCK.

Daddy Jupiter was an old man when I first knew him. In the capacity of a body servant he had accompanied his master during the campaign of 1812-15; and this fact, apart from his excellent character, elevated him in the esteem of all. For many years prior to his death he was practically “off duty,” keeping in-doors whenever he did not feel entirely well, and in pleasant weather working in the vegetable garden. He was fond of his chickens and pigs, and cultivated on his own account a small patch where arrowroot, long collards, sugar-cane, tanniers, ground-nuts, benne, gourds, and watermelons grew in commingled luxuriance. A widower and without children, he led, in the main, a retired life; seldom visiting at the houses of the other negroes on the plantation, but always chatting pleasantly with all who came to see him. At the “Praise-House” his seat was never vacant when his health permitted him to be present, and he filled the office of a “watchman” upon the plantation. It was the duty of one occupying that station to advise in spiritual matters, to lead in the semi-weekly prayer-meetings, to set an example which others might well follow, and to counsel in all religious difficulties. Although somewhat quick-tempered, and jealous of that respect which he deemed his due from others, he was upright, honest, full of Christian sentiment, and pronounced in his condemnation of everything savoring of evil. In a word, he was a man of good reputation, enjoyed the confidence of his fellows, stood high in his church, and was supposed to be in special favor with the Lord.

During the winter preceding his death Jupiter suffered much from rheumatism. For weeks together he ventured no further than the door of his cabin, where he would sit and sun himself and smoke his clay pipe. A negro lad, Cæsar by name, had been deputed to cook for him, to wait upon him, and to minister to his needs.

I called one morning to see the old man, to inquire after his health, and to ascertain whether his wants were properly supplied. For an hour and more he entertained me, as was his wont, with tales of the olden time, and was evidently in excellent spirits. As I was about to depart, Cæsar said: “Mossa, Uncle Jupter bin hab er wision las night. Leh him tell you bout um.” My curiosity being excited, I resumed my seat, and inquired: “Daddy, is that true? Have you had a vision?” “Yes, me chile,” he answered, “me suttenly did hab er wision, an er berry good one too.” “Tell me about it,” I rejoined. “Well, yeddy me,” replied the old man, and he spoke as follows:--