[3] Uncle Remus: His Songs and His Sayings, p. 70 (New York: D. Appleton & Co.).

[4] Disease.

[5] Or Wull-er-de-Wuts. Probably a fantastic corruption of "will-o'-the-wisp," though this is not by any means certain.

[6] Preserves.

[7] In the South, a rain is called a "season," not only by the negroes, but by many white farmers.

[8] It is a far-away sound that might be identified with one of the various undertones of silence, but it is palpable enough (if the word may be used) to have attracted the attention of the humble philosophers of the old plantation.

[9] Measuring.

[10] Compliments.

[11] That is, from the foundation, or beginning.

[12] To pine or long for anything. This is a good old English word, which has been retained in the plantation vocabulary.

[13] A corruption of "aye, aye." It is used as an expression of triumph and its employment in this connection is both droll and picturesque.

[14] Southern readers will recognize this and "han'-roomance" as terms used by negroes in playing marbles,—a favorite game on the plantations Sunday afternoons. These terms were curt and expressive enough to gain currency among the whites.

[15] Levy.

[16] The veritable Pan's pipes. A simple but very effective musical instrument made of reeds, and in great favor on the plantations.

[17] A species of sweet-shrub growing wild in the South.

[18] Triangle.

[19] That is to say, Brother Rabbit sang the air and Brother Fox the refrain.

[20] An allusion to the primitive mode of cleaning hogs by heating rocks, and placing them in a barrel or tank of water.

[21] This word "lonesome," as used by the negroes, is the equivalent of "thrilling," "romantic," etc., and in that sense is very expressive.

[22] An inquiry after his health. Another form is: "How does yo' corporosity seem ter segashuate?"

[23] Exercise himself.

[24] Tear the earth.

[25] Acquaintance.

[26] Sissy Ann.

[27] Disease.

[28] If, as some ethnologists claim, the animal myths are relics of zoÖtheism, there can scarcely be a doubt that the practice here described by Uncle Remus is the survival of some sort of obeisance or genuflexion by which the negroes recognized the presence of the Rabbit, the great central figure and wonder-worker of African mythology.

[29] Never mind.

[30] Sometime, any time, no time. Thus: "Run fetch me de ax, en I'll wait on you one er deze odd-come-shorts."

[31] Assurance.

[32] Forehead.

[33] During slavery, the ringing of the nine-o'clock bell in the towns and villages at night was the signal for all negroes to retire to their quarters.

[34] A mixture of "complacent" and "placid." Accent on the second syllable.

[35] A version of this story makes Brother Rabbit capture a swarm of bees. Mr. W. O. Tuggle, of Georgia, who has made an exhaustive study of the Creek Indians, has discovered a variant of the legend. The Rabbit (Chufee) becomes alarmed because he has nothing but the nimbleness of his feet to take him out of harm's way. He goes to his Creator and begs that greater intelligence be bestowed upon him. Thereupon the snake test is applied, as in the negro story, and the Rabbit also catches a swarm of gnats. He is then told that he has as much intelligence as there is any need for, and he goes away satisfied.

[36] Let us; let's; less.

[37] G hard.

[38] Feeble.

[39] Say so.

[40] Proper and particular.

[41] In these latter days a man with the whimzies, or whimsies, is known simply as a crank.

[42] The information in parentheses is imparted in a low, impressive, confidential tone.

[43] Is it necessary to say that the wiggletail is the embryo mosquito?

[44] Galloping.

[45] G hard as in give.

[46] This story, the funniest and most characteristic of all the negro legends, cannot be satisfactorily told on paper. It is full of action, and all the interest centres in the gestures and grimaces that must accompany an explanation of Brother Rabbit's method of disposing of the mosquitoes. The story was first called to my attention by Mr. Marion Erwin, of Savannah, and it is properly a coast legend, but I have heard it told by three Middle Georgia negroes.

[47] Point-blank.

[48] In another version of this story current among the negroes the sweet-gum tree takes the place of the sycamore.

[49] A species of hickory-nut. The tree sheds its bark every year, hence the name, which is applied to both tree and fruit.

[50] The king-bird.

[51] See Uncle Remus: His Songs and his Sayings, p. 79.

[52] "'E mek up one sing." She composed a song and taught the child the refrain.

[53] Move; he ain't move he tail; he hasn't even moved his tail.

[54] Before he see um.

[55] Squeeze.

[56] Earth. Uncle Remus would say "Yeth."

[57] Gnaws the bark from the trees.

[58] Drain or ditch.

[59] Distribute.

[60] Allowance; ration.

[61] Based on a characteristic negro saying. For instance: "Where's Jim?" "You can't keep up wid dat nigger. Des let night come, en he's runnin' fum hen-roost to river-bank." In other words, stealing chickens and robbing fish baskets.

[62] Hither and yon.

[63] As if.

[64] No doubt this means that Brother Rabbit's proposition was pleasant and plausible.

[65] Wild; fierce; dangerous; courageous. The accent is on the second syllable, ser-vi-gous; or, ser-vi-gus, and the g is hard. Aunt Tempy would have said "vigrous."

[66] A plantation saying. It means if hard times get harder. A briefer form is "w'en shove 'come push"—when the worst comes to the worst.

[67] That is to say, put him on the block, and sell him.

[68] Victuals.

[69] That is, could do no more than half the work of a man.

[70] Killdeers—a species of plover.

[71] This is simply "gullah" negro talk intended to be unintelligible, and therefore impressive. It means "One or the other is as good as t'other."

[72] An expression used to give emphasis and to attract attention; used in the sense that Uncle Remus uses "Gentermens!"

[73] Hickory withe.

[74] One gun two times is a double-barrelled gun.

[75] Sissy.

[76] Here is one, here's another; here are two on top of t'other; here are three piled up together.

[77] Speculator's wagon.

[78] A bar of iron across the fireplace, with hooks to hold the pots and kettles. The original form of the crane.

[79] See Uncle Remus: His Songs and his Sayings, p. 60.

[80] Another name for muscadines.

[81] That is to say, threw sticks at Mr. Hawk.

[82] Mrs. H. S. Barclay, of Darien, who sends this story, says it was told by a native African woman, of good intelligence, who claimed to be a princess. She had an eagle tattoed on her bosom—a sign of royalty.

[83] Assuaged their thirst.

[84] Cupboard.

[85] Interest.

[86] Dragon-flies.

[87] Dorcas.