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When man say him no mind, den him mind.
When puss belly full, den him say ratta (rat) bitter.
One tief neber like see 'noder tief carry long bag.
Play wid monkey, no play wid him tail.
Play wid puppy, puppy lick your face.
No fe want of tongue cow no talk.
No trow away dutty water before you hub clean.
If you want to lick ole woman pot, you scratch him back.
Little crab hole spoil big race horse.
Man sleep on a fowl nest, but fowl nest no him bed.
Full belly tell hungry belly "Take heart."
Goat say him hab wool, sheep say him hab hair.
Hab money hab fren.
When cotton tree fall, billy goat jump ober him.
What yie can't see, mout' can't talk.
When hand full him hab plenty company.
Tree look ever so sound, woodpecker know what will do fe him.
Trouble neber blow shell.
Two bulls can't 'tan in one pen.
When cloud come sun no set.
Spider and fly no make bargain.
Playstone kill bird.
Same knife kill goat will kill sheep.
Rockatone at ribber-bottom no feel sun hot.
Shoes alone know if 'tocking hab hole.
Sickness ride hoss come, take foot go away.
Dog run fe him character, hog run fe him life.
De tune you playing no de one I dancing.
Backra work neber done.
Cock mout kill cock.
Cockroach neber in the right before fowl.
Cotton tree neber so big but little axe cut him.
Behind dog it is Dog, before dog it is Mr. Dog.
Better fe fowl say Dog did, than fe dog say Fowl did.
Alligator lay egg, but him no fowl.
CYRIL F. GRANT.
SOME CAMBERLEY FOLKLORE.
A gardener told me that "you should plant shallots on the shortest day and gather 'em on the longest day."
A good deal of legendary matter has gathered round an old tower in the grounds of a girls' school here. The following are the chief stories told about it:
Dick Turpin used it as a hiding place.
It was once seven stories high and was used as a beacon to direct travellers along the Portsmouth road.
It was built by a gentleman who intended to make it the hall of a great mansion he was going to build. A drawbridge was to be made which could be let down to connect the house with the main road.
The girls of the school say that there is a secret passage leading from the tower to the cellars underneath the school.
E. M. RICHARDSON, The Knoll, Camberley.
COUNTRY TALES FROM CORNWALL.
I was out to help shoot the rooks of a nice old J.P. man, about ten miles from here, at his place in Cornwall. He told me that one day he met a little girl walking along a lane near Lostwithiel who asked him to eat a cake. He said that he had already breakfasted and did not particularly want a cake, but she would insist on his eating her cake, and sitting on a stone while doing so. So he finally took it to please her, and was relieved to find it was only a tiny one. The little girl ran back.
On proceeding and turning the corner of the road he came across a christening party consisting of two men, some women and a baby in arms. One of the women came up to him and said, "You are the gentleman who blessed the baby. Thank you, sir." He expostulated; said he had done no such thing,
and asked which baby. She told him it was hers, and that by sitting on a stone and eating the cake he had blessed the child. Another time he met a man in a lane who said, "What have I done to you that you should put it on me?" He thought the man rather mad and took no notice, but the man continued his questioning, and finally Mr. ...... asked him what he meant. The man replied, "Are you not the man who put the evil eye on me?" Mr. answered that he had not seen him before, didn't want to see him again, and had eye on him as he hadn't one to put. quite satisfied when ...... called him would have done if he found that he had put the evil eye on him, and was informed that the man was quite prepared to go for him. On another occasion Mr. ..... asked .............. to find out the local belief in the means generally practised in Cornwall to recall a lost lover, and found out that the magic was to burn some of the lover's clothes. On asking the effect that this drastic remedy had on the lover he was informed that he was darned angry
when he returned.
certainly not put the evil The man was going away back and asked what he
He also related various cases of witches living entirely on their reputation as such, and frightening the locals into giving them presents of fish, etc. There was also a witch in the "Admirals Hard" (a landing stage in Plymouth), who on being asked a cure for one suffering from consumption, told that the cause was that the evil eye had been put on the patient by someone who was the next hunchback that they would see. The next hunchback they saw was the worthy schoolmistress at who in consequence, and in spite of her worthiness, was boycotted. (Collected by the late CAPT. A. MOUTRAY READ, V.C.)
LETTERS FROM HEAVEN.
(Cf. vol. xxvi. p. 284).
We take the following details from communications kindly sent us by two correspondents.-ED.
Copies of the letter of our Lord to Abgarus, King of Edessa, are often found pasted on cottage walls in the south of England to preserve the house from witchcraft, and are also worn by
women to secure safety in childbirth.
See for example Folk-Lore
Record, vol. i. p. 24 (Sussex); Folk-Lore, vol. xiii. p. 418 (Berks); E. M. Leather, Folk-Lore of Herefordshire, p. 112; Henderson, Northern Counties, p. 194 (Devon); Gent. Mag., 1867, part ii. p. 786 (Lincolnshire); cf. also Hone, The Apocryphal New Testament, ff.
An American correspondent, Mr. Alfred Ela, of Salem, New Hampshire, U.S.A., writes that "Similar letters may be found from Massachusetts to the Malabar coast. They are rare in New England, and appear to be more frequent among Germans than elsewhere." He gives the following references: A. Dieterich, Kleine Schriften, 234-242, 243-251; Bittner, in Denkschriften, of the Imperial Academy of Sciences at Vienna, 1906, li. pp. 1 ; Lukach, The Fringe of the East (London, 1913), pp. 244-6; and Fogel, "The Himmelsbrief” in German American Annals, vi. 296310; and finally Father Delahaye, "Note sur la Legende de la Lettre du Christ tombée du Ciel," in Bulletin de l'Academie royale de Belgique, 1899, pp. 171-213, which traces the Letter, with many examples, from the end of the sixth century.
"In general," adds Mr. Ela, "the letter is written by Christ Himself, in letters of gold, or with His blood. It is carried to earth by the archangel Michael, or falls from Heaven, at Rome on the tomb of St. Peter, at Jerusalem, at Bethlehem, or in other celebrated places (p. 174)." See R. Priebsch in the Modern Languages Review, 1907, ii. 138-154, for an essay on such a letter at Jerusalem brought by pilgrims to Ireland. The Anglo-Saxon text is said (Delahaye, p. 189) to have been long known, but an allusion to such a letter, and especially to its magical power, was overlooked by so learned a commentator as Professor G. L. Kittredge in editing the English and Scottish Popular Ballads (Cambridge, 1904). On page 52 he says that the allusion in the following passage from the ballad of King Arthur and King Cornwall, is "probably to a book of Evangiles."
"But now is the knight left without any weapons,
And alacke! it was the more pitty;
But a surer weapon than he had one
And all was but one little booke,
He found it by the side of the sea.
"He found it by the sea-side,
Wrucked upp in a floode;
Our Lord had written with his hands,
And sealed it with his bloode."
The error of Mr. Kittredge's statement, says Mr. Ela, "is apparent."
Two NOTES ON THE SISTER'S SON AND the Duel.
(1) The frequent mention of the sister's son as an important relationship in some early literatures has not been over-emphasised in regard to Anglo-Saxon literature. In the Battle of Maldon the relationship is referred to as follows:
"Wund wearð Wulfmaer, waelraeste geceas,
Byrhtnōdes mãeg, he mid billum wearð,
his swuster sunu, swide forheawen."
These lines are curiously similar to the following in the Hunting of the Cheviot :
"The was slayne, with the dougheti Duglas,
Ser Hewe the Monggombyrry,
Ser Davy Lwdale, that worthe was
his sister's son was he."
In both these cases a warrior falls or is wounded, and the question "who is he?" is forestalled by descriptive apposition. That the relationship referred to in both cases should be that of the sister's son is interesting.
(2) The ballad of Chevy Chase refers in part to the manner of settling a dispute over hunting claims. The injured and the injurer meet each other with their followers and then there ensues a scene familiar to readers of heroic poetry, for the leaders, aware of the innocence of their men, wish the matter to be decided by single combat.
"Then sayd the doughtë Doglas,
Unto the lord Perse
To kyll alle these giltles men,
But Perse, thowe art a lord of lande
I am a yerle callyd within my contrë
and do this battell off the and of me."