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In the early evening, during his boyhood days, Philip delighted to sit near the camp fire where the members of his tribe were wont to gather. There he eagerly listened to the stories of adventure told by his elders, and wished that he was old enough to enter into the sports that they so interestingly described.
Although children were not expected to talk in the presence of their elders, Philip frequently showed his interest in their stories by asking many questions in regard to the places visited by the older Indians.
In those days news traveled slowly from one little village to another, for there were neither telegraphs nor telephones; no, not even railroads. In fact, there were no roads, and even the paths through the woods were so little used that it was difficult to find one’s way from one place to another. The Indians kept no animals of any kind, and always traveled from place to place on foot.
One pleasant evening in June, in the year 1620, little Philip noticed that there was less general story-telling than usual, and that the Indians seemed greatly interested in a long story which one of their number was telling. He could not understand the story, but he frequently caught the words, “Squanto” and “English.” These were new words to him.
The next evening, as Philip and his brother were sitting by the fire, they asked their father what had caused the Indians to be so serious in their talk, and what the long story was about.
“Squanto has come home,” his father replied.
“And who is Squanto?” asked Philip.
Then his father told him a story, which was too long to be repeated here. But in brief it was as follows:
Several years before—long, in fact, before Philip was born—a ship had come from across the sea. It was larger than any other vessel the Indians had ever seen.
The only boats that Philip knew anything about were quite small, and were called canoes. They were made either of birch bark fastened over a light wooden frame, or of logs that had been hollowed by burning and charring.
But the boat from across the sea was many times larger than any of theirs—so Massasoit explained to the boys—and had accommodations for a great many men. Instead of being pushed along by paddles, it was driven by the wind by means of large pieces of cloth stretched across long, strong sticks of wood.
The Indians did not go down to the shore, but watched this boat from the highlands some distance inland. Finally the vessel stopped and some of the men came ashore. The Indians looked at the strangers in astonishment. Their skin was of a pale, whitish color, very different from that of the Indians, which was of a copper or reddish clay color.
The white men, or the pale-faced men, as Massasoit called them, made signs of friendship to the Indians, and after a few minutes persuaded them to go down to the shore. There the two peoples traded with each other. The Indians gave furs and skins, and received in return beads and trinkets of various kinds.
When the vessel sailed away it carried off five Indians who had been lured on board and had not been allowed to return to shore. These Indians had not been heard from since, and that was fifteen years before.
Little Philip’s eyes increased in size, and instinctively he clenched his fists at the thought of the wrong that had been done his people by the palefaces.
His father went on with the story, and told him how the Indians then vowed vengeance on the white man; for it was a custom of the Indians to punish any person who committed a wrong act towards one of their number.
From time to time, other vessels visited their shores, but no Indian could ever be induced to go on board any of them.
Nine years later, another outrage was committed. The palefaces while trading with the Indians suddenly seized upon twenty-seven of the latter, took them to their vessel, and sailed away with them before they could be rescued. Is it any wonder that Philip felt that the whites were his natural enemies?
After that time, Massasoit said, the Indians had refused to have any dealings with the whites. Whenever a white man’s vessel came in sight, the Indians prepared to shoot anyone that came ashore. And now another white man’s vessel had arrived on the coast, and several of its crew had landed in spite of all that could be done to prevent them.
To the great surprise of Massasoit’s men, there was an Indian with these palefaces. And that Indian proved to be Squanto, one of the five who had been taken away fifteen years before.
This is but a bare outline of what Massasoit told his sons. It seemed to the lads like a fairy tale, and for days they talked of nothing but this strange story.
——-
From a soon to be published volume – “Legends and Stories from Martha’s Vineyard, Nantucket and Rhode Island”.
Massasoit had several children. The eldest son was named Wamsutta, and the second Metacomet. In later years, the English gave them the names of Alexander and Philip, which are much easier names for us to pronounce.
We do not know the exact date of Philip’s birth, for the Indians kept no account of time as we do, nor did they trouble to ask anyone his age. It is probable, however, that Philip was born before 1620, the year in which the Pilgrims settled near the Wampanoags.
Philip spent his boyhood days playing with his brothers and sisters, and with the neighbors’ children; for although he was the son of a grand sachem, he had no special privileges above those of the other children around him.
We are apt to think of a prince as a man that does very little work. We expect him to attend banquets, to be dressed in military uniform, with a beautiful sword at his side and many medals on his breast, to be surrounded by servants, and to have everybody bow down to him and stand ready to do his bidding.
It was very different with Philip. He lived in no better way than did the other members of his tribe. His home was neither better nor worse than theirs. His food was of the same quality. His daily life was the same. He wore no uniform. He never heard of medals or badges. He had no servants. His father differed from the other Indians only in being their leader in time of war and in being looked up to whenever the chiefs of the tribe held a meeting, or council.
Philip’s home was not such as American boys and girls are brought up in. There were no toys, no baby carriages, no candy. There were no romps with the parents, for the Indians were a quiet, sober people, and rarely showed any affection for their children.
Philip’s father never played any games with him. In fact, in his younger days the boy never received very much attention from his father. He was taken care of by his mother. He was never rocked in a cradle, but was strapped in a kind of bag made of broad pieces of bark and covered with soft fur. Sometimes he was carried in this on his mother’s back, as she went about her work. Sometimes he was hung up on the branch of a tree.
The little house in which he lived was called a wigwam. It was circular, or oval, in shape, and made of barks or mats laid over a framework of small poles. These poles were fixed at one end in the ground, and were fastened together at the top, forming a framework shaped somewhat like a tent.
Two low openings on opposite sides of the wigwam served as doors. These were closed with mats when necessary, thus making the place tight and warm.
The wigwam had but one room. In the middle of it were a few stones which served as a fireplace. There was no chimney, but the smoke passed out through an opening at the top of the wigwam.
On one side of the fireplace was a large couch made of rough boards raised perhaps a foot above the ground and covered with mats or skins. The couch was very wide, so that Philip and the rest of the children could lie on it side by side at night.
On one side of the fireplace was a large couch made of rough boards raised perhaps a foot above the ground and covered with mats or skins. The couch was very wide, so that Philip and the rest of the children could lie on it side by side at night.
There was no other furniture in the room. A few baskets were hung on the walls ready for use. A few mats were placed here and there as ornaments. The dishes that held Philip’s food were rude vessels made of baked clay, of pieces of bark, of bits of hollowed stone, or of wood.
There was very little desire to keep the wigwam neat and tidy. It was used for only a few months, and then given up for a new one that was built nearby. In the summer it was customary to pitch the wigwam in an open place. In the winter it was pitched in the thick woods for protection from the winds and storms.
Such was the home in which Philip was brought up. It differed but little from those of his playmates, for there was no aristocracy among the Indians. The place where Massasoit and his family generally lived was near the present site of Bristol, on a narrow neck of land projecting into Narragansett Bay. It is now called Mount Hope, and is twelve or fifteen miles southeast of Providence, Rhode Island.
Mount Hope
——————
From a soon to be published book -Legends and Stories from Martha’s Vineyard.
This is the start of a 12 part story about King Philip of the Wampanoags
NOTE: This story has been truthfully reproduced. Many of the terms used would not be acceptable by 21st C. standards, but for the next 12 Chapters we beg your indulgence.
I. PHILIP’S PEOPLE
Philip, ruler of the Wampanoags, was the only Indian in our country to whom the English colonists gave the title of king. Why no other Indian ever received this title I cannot tell, neither is it known how it happened to be given to Philip.
The Wampanoags were a tribe of Indians whose homes were in what is now southeastern Massachusetts and in Rhode Island east of Narragansett Bay. A few of them, also, lived on the large islands farther south, Nantucket and Martha’s Vineyard.
Three centuries ago Massasoit, Philip’s father, was the grand sachem, or ruler, of the Wampanoags. His people did not form one united tribe. They had no states, cities, and villages, with governors, mayors, and aldermen, as we have. Nor did they live in close relations with one another and vote for common officers.
On the other hand, they lived in very small villages. A few families pitched their wigwams together and lived in much the same way as people do now when they camp out in the summer.
Generally, among the Wampanoags, only one family lived in a wigwam. The fathers, or heads of the families in the different wigwams, came together occasionally and consulted about such matters as seemed important to them.
Every one present at the meeting had a right to express his opinion on the question under consideration, and as often as he wished. All spoke calmly, without eloquence, and without set speeches. They talked upon any subject they pleased, as long as they pleased, and when they pleased.
The most prominent person in a village was called the sagamore. His advice and opinion were generally followed, and he governed the people in a very slight manner.
The Indians of several villages were sometimes united together in a petty tribe and were ruled by a sachem, or chief.
The chief did not rule over a very large tract of country. Generally none of his subjects lived more than eight or ten miles away from him.
He ruled as he pleased, and was not subject to any constitution or court of any kind. In fact, he was a leader rather than a ruler. Nevertheless, a wise chief never did anything of great importance without first consulting the different Sagamores of his tribe.
The chief held a little higher position in the tribe than the sagamore did in his village. He settled disputes. He held a very rude form of court, where justice was given in each case according to its merits. He sent and received messengers to and from other tribes.
As several villages were united in a single petty tribe, so also several petty tribes were loosely joined together and ruled over by a grand sachem.
The different Wampanoag tribes which owed allegiance to Philip and his father, Massasoit, were five in number besides the small bands on the islands of Nantucket and Martha’s Vineyard. The village where the grand sachem lived was called by them Pokanoket.
From a soon to be published book: STORIES FROM MARTHA’S VINEYARD (Nantucket, Block Island And The Palantine)
In far bygone days, there was a widow who had three daughters. The girls lived in a tiny house in the forest.
A tiger was also in the forest and watched out for the girls, hoping to hunt them down.
One day, the mother said to the girls, Ill go out to look for food. Dont go out and dont let anyone in. Then she set off.
The tiger saw the mother leave. An hour later, the tiger went to the house and knocked on the door. One of the girls, Ma Gyi, went to the door and asked,
Who is it?
This is me, your mother, replied the tiger.
May I see your eyes? Why are your eyes so red? enquired Ma Gyi.
I was worried about you and cried on the way home, answered the tiger.
May I see your hands? Why are your hands so big and dirty?
The tiger replied, I helped with planting on a farm and so my hands became dirty.
The girls unwisely opened the door and then ran away and climbed a tree while the tiger chased them.
The tiger asked, How can I climb up?
Ma Gyi gave a tricky response, Pour oil onto the tree.
The tiger went back to the house, brought some oil and poured it onto the tree. However, it could not climb up the tree as it was so slippery.
Then Ma Gyis sister, Ma Nge shouted, Chop the tree down with an axe.
The tiger got an axe and started to chop the tree down. The girls were very fearful and cried out to the Lord of the Sky to save them.
The Lord of the Sky sent down a basket and a rope and the girls went up into the sky. The tiger made the same request and climbed into another basket going up into the sky. However, the rope was old and finally broke and the tiger fell to the ground and died.
The girls became as fairies of the Sun, Moon and Stars.
—–
From FOLKLORE and FAIRY TALES from BURMA – 21 folk and fairy tales from ancient Myanmar
ISBN 9781909302856
URL: http://abelapublishing.com/burmese
55% of the net profit from the sale of this book will be donated to the Phaung Daw Oo Monastic Education High School, Mandalay to assist with teaching materials.
Low and brown barns, thatched and repatched and tattered,
Where I had seven sons until to-day—
A little hill of hay your spur has scattered….
This is not Paris. You have lost the way.
You, staring at your sword to find it brittle,
Surprised at the surprise that was your plan,
Who shaking and breaking barriers not a little,
Find never more the death-door of Sedan.
Must I for more than carnage call you claimant,
Paying you a penny for each son you slay?
Man, the whole globe in gold were no repayment
For what you have lost. And how shall I repay?
What is the price of that red spark that caught me
From a kind farm that never had a name?
What is the price of that dead man they brought me?
For other dead men do not look the same.
How should I pay for one poor graven steeple
Whereon you shattered what you shall not know?
How should I pay you, miserable people,
How should I pay you everything you owe?
Unhappy, can I give you back your honour?
Though I forgave, would any man forget?
While all the great green land has trampled on her
The treason and terror of the night we met.
Not any more in vengeance or in pardon,
One old wife bargains for a bean that’s hers.
You have no word to break: no heart to harden.
Ride on and prosper. You have lost your spurs.
G. K. Chesterton 1917
From POEMS of the GREAT WAR raising funds for the Royal British Legion (the equivalent of the Returned Servicemen’s Association or Veterans Association)
http://abelapublishing.com/poems-of-the-great-war–1914-to-1918_p28280158.htm
Tales and Legends from the land of the ALL BLACKS…………
We’ve all watched in amazement at the ALL BLACKS (from my home country) performing the Haka at the start of a rugby match, laying down the challenge to their opponents. With eyes a-goggle and tongues extruded they perform the war dance with such passion and conviction. But what do the words (in Maori) mean? Well wonder no longer…..
Ka mate, ka mate! ka ora! ka ora! (Will I die, Will I die)
Ka mate! ka mate! ka ora! ka ora! (Will I live, Will I live)
Tēnei te tangata pūhuruhuru (This is the hairy man)
Nāna nei i tiki mai whakawhiti te rā (Who brought the sun and caused it to shine)
Ā, upane! ka upane! (A step upward, another step upward!)
Ā, upane, ka upane, whiti te ra (A step upward, another… the Sun shines!)
And here is a Maori folktale from the Land of the Long White Cloud (Aotearoa) titled:
The Legend of Poutini and Whaiapu
(The Discovery of New Zealand)
NOW pay attention to the cause of the contention which arose between Poutini and Whaiapu, which led them to emigrate to New Zealand. For a long time they both rested in the same place, and Hine-tu-a-hoanga, to whom the stone Whaiapu (green Jasper) belonged, became excessively enraged with Ngahue, and with his prized stone Poutini (Obsidian). At last she drove Ngahue out and forced him to leave the place, and Ngahue departed and went to a strange land, taking his jasper. When Hine-tu-a-hoanga saw that he was departing with his precious stone, she followed after them, and Ngahue arrived at Tuhua with his stone, and Hine-tu-a-hoanga arrived and landed there at the same time with him, and began to drive him away again. Then Ngahue went to seek a place where his jasper might remain in peace, and be found in the sea this island Aotearoa (the northern island of New Zealand), and he thought he would land there.
(Poutini chases Whaiapu in the Bay of Plenty)
Then he thought again, lest he and his enemy should be too close to one another, and should quarrel again, that it would be better for him to go farther off with his jasper, a very long way off. So he carried it off with him, and they coasted along, and at length arrived at Arahura (on the west coast of the middle island), and he made that an everlasting resting-place for his jasper; then he broke off a portion of his jasper, and took it with him and returned, and as be coasted along lie at length reached Wairere (believed to be upon the east coast of the northern island), and he visited Whangaparaoa and Tauranga, and from thence he returned direct to Hawaiki, and reported that he had discovered a new country which produced the moa and jasper in abundance. He now manufactured sharp axes from his jasper; two axes were made from it, Tutauru and Hau-hau-te-rangi. He manufactured some portions of one piece of it into images for neck ornaments, and some portions into ear ornaments; the name of one of these ear ornaments was Kaukau-matua, which was recently in the possession of Te Heuheu, and was only lost in 1846, when he was killed with so many of his tribe by a landslip. The axe Tutauru was only lately lost by Purahokura and his brother Reretai, who were descended from Tama-ihu-toroa. When Ngahue, returning, arrived again in Hawaiki, he found them all engaged in war, and when they heard his description of the beauty of this country of Aotea, some of them determined to come here.
Construction of Canoes to Emigrate to New Zealand
They then felled a totara tree in Rarotonga, which lies on the other side of Hawaiki, that they might build the Arawa from it. The tree was felled, and thus the canoe was hewn out from it and finished. The names of the men who built this canoe were, Rata, Wahie-roa, Ngahue, Parata, and some other skilful men, who helped to hew out the Arawa and to finish it.
A chief of the name of Hotu-roa, hearing that the Arawa was built, and wishing to accompany them, came to Tama-te-kapua and asked him to lend him his workmen to hew out some canoes for him too, and they went and built and finished Tainui and some other canoes.
The workmen above mentioned are those who built the canoes in which our forefathers crossed the ocean to this island, to Aotea-roa. The names of the canoes were as follows: the Arawa was first completed, then Tainui, then Matatua, and Taki-tumu, and Kura-hau-po, and Tokomaru, and Matawhaorua. These are the names of the canoes in which our forefathers departed from Hawaiki, and crossed to this island. When they had lashed the topsides on to the Tainui, Rata slew the son of Manaia, and bid his body in the chips and shavings of the canoes. The names of the axes with which they hewed out these canoes were Hauhau-te-Rangi, and Tutauru. Tutauru was the axe with which they cut off the head of Uenuku.
All these axes were made from the block of jasper brought back by Ngahue to Hawaiki, which was called ‘The fish of Ngahue’. He had previously come to these islands from Hawaiki, when he was driven out from thence by Hine-tu-a-hoanga, whose fish or stone was obsidian. From that cause Ngahue came to these islands; the canoes which afterwards arrived here came in consequence of his discovery.
ISBN: 9781907256318
An Excerpt from “Old Hendrik’s Tales” 13 South African Folk Tales
The little girl was full of excitement. Driving home with her mother from the “dorp,” she had seen Ou’ Jackalse himself—Mynheer Jackal—slinking across the veldt, and all the tales Old Hendrik had told her about him crowded her mind as she watched him. She could hardly contain herself now, as she stood before the old Hottentot pouring forth the story. There was only one regret in it—“He must have been in some trouble, Ou’ Ta’,” said she; “’cause all the time I watched him his tail was right down. I watched and I watched to see if it wouldn’t stick up, ’cause then I’d know he was thinking of a plan; but it never did.”
Old Hendrik smiled. “So his tail was a-hangin’ an’ a-slinkin’ ahter him, was it? An’ didn’t he look back at you over his shoulder as he went?”
“Yes, he did,” answered Annie, still more eager at finding how well Old Hendrik knew the ways and doings of Ou’ Jackalse. “I kept hoping he was thinking of fetching Ou’ Wolf to work for us, then I could tell Ou’ Wolf not to trust him any more, no matter what he said.”
Old Hendrik’s delight bubbled into a jeering shake of the head and a half laugh of derision over the subject as he repeated the name—“Ou’ Jackalse, hey! Ou’ Jackalse!”
“But you needn’t to be feared he’s a-gun’ to get Ou’ Wolf into much more trouble nowadays, Ainkye,” went on the old Hottentot. “He ain’t a-gun’ to get de best o’ so many more folks, not since he went to get even wid Young Tink Tinky, de littlest bird on de veldt. Little Missis Tinky got Ou’ Mammy Reyer, de Crane, to he’p her, an’ dat made all de difference. You seen how he slunk his tail along behind him?—well, dat’s why. He’s a-tinkin’ o’ what happened den, an’ he looked at you over his shoulder, wonderin’ all de time weder you’d heerd de tale or not. It happened dis while or two back, an’ since den he ain’t bin near so sa’cy as he used to was.”
“Oh, poor Old Jackalse!” cried the little girl, “what did happen? Do tell me, Ou’ Ta’.”
“Well,” began Old Hendrik, “if ever you sees Ou’ Jackalse tryin’ to fool Ou’ Wolf into trouble agen, you don’t ha’ to say on’y yust one ting. You’s on’y got to ask him how he likes eggs, an’ den see if he don’t turn round an fair slink off wid his tail draggin’. Dat’s where de trouble come in, he would go ahter eggs.
“You ’members me tellin’ you how Young Tink Tinky bested Ou’ Jackalse when de birds wantto choose a King for demselves? Well, Ou’ Jackalse he never forgot dat, an’ he was al’ays a-studyin’ how he’s a-gun’ to get even, but he couldn’t find de way nohow till at last he sees Missis Tinky a-sittin’ on de nest, an’ he knows by dat dere’s eggs dere. ‘Dat’s me,’ ses Ou’ Jackalse. ‘Eggs is de ting I does like—an’ here’s some. Watch me teach dat Young Tinky dis time.’
“Now dere was a t’orn-tree like dis,”—here Old Hendrik indicated the mimosa under which he sat,—“an’ dis t’orn-tree was a-growin close beside de river, an’ a willow-tree dat was bigger yet was a-hangin’ over de t’orn. In dat t’orn-tree Young Tinky build his nest, an ahter de eggs is all laid, an’ his missis is well an’ comfy settled into sittin’ on ’em, Young Tink he offs to look for scoff for hisse’f an’ de missis. Den’s de time when Ou’ Jackalse is a-watchin’ him, an’ as soon as he’s gone, here comes Jackalse to de bottom o’ de t’orn-tree an’ begins to scratch on de bark—scratch! scratch! scratch!
“Little Missis Tinky she look down out o de nest. ‘Who’s dere?’ ses she.
“‘Me,’ ses Ou’ Jackalse.
“‘What you want?’ ses Missis Tinky, all in a tremble.
“‘Want dem eggs you got,’ ses Ou’ Jackalse, wid his hair up. ‘You better be sharp about it too.’
“‘Well, you ain’t a-gun’ to get ’em,’ flutter Missis Tinky; but she’s yust dat frighten’ she cahnt har’ly speak.
“‘Please yourse’f,’ ses Ou’ Jackalse; ‘but if you don’t drop me down a egg dis minute, den I’s a-comin’ up, an’ if I once does come up dere, den I’s a-gun’ to eat you first as well as de eggs. Make a hurry now—drop one!’
“Little missis she get sich a scrik when Ou’ Jackalse ses he’s a-comin’ up dat she yust go all a-flitty flutty, an’ dere ain’t no two ways about it, she hatto drop him one egg to save de rest. So out she pull it an down she drop it, right into Ou’ Jackalse mouf, where he stand on his back legs wid his front feets agen de tree. An’ as soon as he feel it in his mouf he yust gullup it down, an’ off he go for dat day. ‘I’ll make dis ting last a bit,’ ses he to hisse’f.
“Well, little Missis Tinky she’s in dat terr’ble way she cahnt har’ly sit still till Young Tinky comes home, an’ as soon’s ever she sees him she burst out a-cryin’ an’ a-tellin’ him what happened.
“‘What! An’ you b’lieve sich a fool tale as dat about him climbin’ de tree,’ ses Young Tinky, fair fightin’ mad at de way he lose dat egg. ‘He cahnt climb dis tree, not if he break his neck a-tryin’.’
“But Young Tinky he sees it ain’t no use; it ain’t a-gun’ to he’p his missis for him to shout an’ talk about it. ‘Never you mind dis time, little missis,’ ses he. ‘To-morrow you can go an’ look for de scoff, an’ I stay at home an’ wait for Ou’ Jackalse. I’ll show him what’s what dis time, too,’ ses he. An’ his missis she stop cryin’, dough she cahnt stop lookin’ where dat one egg ought to be.
“Well, de nex’ day Young Tinky he stop at home an’ sit on de nest while his missis went for scoff, an’ it ain’t but a while or two ’fore along comes Ou’ Jackalse to de foot o’ de tree-scratch! scratch! scratch!
“Young Tinky he ain’t a-lettin’ Ou’ Jackalse see who’s at home to-day; he yust on’y slant half o’ one eye down at him. ‘Who’s dere?’ ses he.
“‘Me,’ ses Ou’ Jackalse.
“‘An’ what you want scratchin’ dere?’ ses Tinky.
“‘Anoder egg, an’ you best be sharp about it,’ ses Ou’ Jackalse.
“‘Well, you’s yust about got all de eggs you’s a-gun’ to get here,’ ses Tinky, stickin’ all his head an’ shoulders out for Jackalse to have a good look at him.
“‘Oh, it’s you, is it?’ ses Ou’ Jackalse, showin’ his teef. ‘Well, if you won’t drop darie egg down in one minute, den I’s a-comin’ up an’ eat you all up—bones, beak an’ feders!’
“‘Come up den,’ ses Young Tinky, hoppin’ out onto a branch. ‘Yust you come up here if you darse, you hairy skellum you,’ squeak Tinky, hoppin’ up an’ down an’ flickin’ his wings like he’s fair a-gun’ to peck de eyes out o’ de hull fam’ly o’ de Jackalses. ‘You try it on, Mister Ou’ Jackalse, an’ see what I’s do to you!’ an’ Tinky swells hisse’f into a reg’lar ole rage as he tink o’ dat egg yestiday an’ his little missis frighten’ to deaf nearly.
“Dat make Ou’ Jackalse in sich a wax dat he spurt out de word he didn’t mean to. ‘I on’y wish I could yust come up dis tree to you. I’d scoff you down in yust one gullup an’ your eggses ahter you,’ ses he, a-rampin’ an’ a-tearin’.
“‘You ses dat,’ squeak young Tinky, ‘but I knows better. It’s not you cahnt—it’s you dahnt. But I’ll teach you to frighten poor little mammickies into givin’ you deir eggses, you skellum! skellum! skellum!’
“Ou’ Jackalse he get dat mad, a-snappin’ an’ a-snarlin’ while he listen, dat he fair turn away an’ slant out o’ dat, an’ Young Tinky is yust dat conceited of hisse’f he cahnt har’ly wait till his missis comes home ’fore he begin a-tellin’ her dat’s de way she ought to done yestiday. An’ Missis Tink she listen an’ she tink she’ll do de same herse’f now, if ever Ou’ Jackalse trouble her agen.
“So de nex’ day Young Tinky he go ahter de scoff, an’ his missis she sit on de eggs, tinkin’ it’s all right now. But Ou’ Jackalse he’d bin a-watchin’, an’ he know’s who’s a-gone an who’s a-stop at home, an in about no time he’s at de foot o’ darie t’orn-tree agen, an’ de same ole scratch! scratch! scratch! at it.
“Little Missis Tink she stick her head out an’ she start to tell him to get out o’ dat, in de biggest voice she’s got. But she hadn’t more dan got out de first two words dan she see his teef where he bare ’em all round, white an’ yammerin’, an’ he look dat savage an’ murderin’ dat de rest o’ de words stuck fast in her froat, an’ she fair chattered wid fright.
“‘Down wi’ darie egg, else I’ll come an’ tear you into smitchies,’ ses Ou’ Jackalse.
“Missis Tinky nearly drop out o’ de nest wid de scrik she got; but she tink o’ what Tink Tinky say, an’ she squeak it out. ‘You cahnt come up dis tree if you try,’ ses she.
“‘Cahnt I?’ ses he, all hair an’ spiky. ‘Yust see me half try!’ an’ he gives de biggest yump he ever make in his life, an’ it scrape him a couple o’ yards up de tree stem.
“Little missis she fair gi’en one big squawk an’ tink she’s all gone—eggs, nest, an’ all. ‘Is you a-gun’ to drop me dat egg?’ shouts Ou’ Jackalse.
“‘Yes, yes. Here it is! Take it, take it!’ squeak de little missis, an’ she drop out de one egg to him.
“Ou’ Jackalse he ketch dat egg an’ he gulp it down an’ off he go agen. ‘Nex’ time I come you better drop one quicker. I ain’t a-gun’ to ax twice no more,’ ses he.
“Well, as soon as he go, little Missis Tinky she cry like her heart break, an’ she cahnt sit dere on de dest at all. Anyhow she’s feared to wait till Young Tinky comes home, ’cause she don’t know what he’ll say when he finds anoder egg gone, an’ she’s in dat misery dat she don’t know what to do. Den she tink of her Aunt, Ou’ Reyer, de Blue Crane, an’ she fly off to her where she’s a-fis’in’ in de reeds, an’ she yust up an’ tell her de hull tale of it.
“‘So darie Ou’ Jackalse’s up to his tricks agen, is he?’ ses Ou’ Reyer. ‘Well, he’s meddle wid de birds before, an’ dis time we’ll teach him to don’t do it no more. Now you yust go home an’ sit on de nest agen, an’ I’ll come in a minute or two—den well be ready for him.’
“Little missis she go back, an’ in a minute or two Ou’ Reyer follows, an’ she hide herse’f in de top o’ de willow-tree over de nest. ‘Now for Ou’ Jackalse,’ ses she.
“Well, it ain’t but a little while rill here come Ou’ Jackalse agen, wid de same ole scratch! scratch! scratch! an’ de same ole terr’fyin’ words—‘Drop me down anoder egg or I’ll come up an’ eat you,’ ses he.
“‘Make like you’s a-gun’ to drop him one,’ whispers Ou’ Reyer; an’ little Missis Tinky she make like she’s a-doin’ it.
“Ou’ Jackalse he rise up on his hine legs, an’ he put his paws agen de tree, an’ he open his mouf an’ shut his eyes, an’ he fair feel de taste o’ dat egg a’ready. An’ den, yust den, Ou’ Reyer she lean out over Missis Tinky an’ she open her big long beak, an’, swock! she drop a great big bull-frog right into Ou’ Jackalse’s froat.
And she dropped one right into Jackal’s throat
“Wow! but dere was a chokin’ an’ a squeal-in’ den. Ou’ Jackalse he yump an’ he roll, an’ he fling hisse’f along de ground a-tryin’ to cough up darie fat bull-frog, an’ darie ou’ bull-frog he puff an’ he wiggle an’ he slip down an’ down till dere he is in Ou’ Jackalse’s tummy, a-hoppin’ an’ a-floppin’ an’ a-croakin’ an’ a-gloakin’ till Ou’ Jackalse is yust dat scared dat he light out f’m dere plump across de scenery. An’ he go dat fast he yust hit de high places as he went an’ never touch’ de low. I tell you Ou’ Jackalse was scared.
ISBN: 9781909302150
As Retold By Arthur Owen Vaughan
Illustrated By J.A. Shepherd
URL http://abelapublishing.com/old-hendiks-tales–13-south-african-folk-tales_p27279516.htm
Old Hendrik’s Tales cover
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