Obrázky stránek
PDF
ePub

And, sure enough, from its branches fell a large box. As it struck the ground, it broke open from the force of its own weight, and the bright gold pieces which Jauw had seen in his dream scattered and rolled over the ground. The two friends, in their joy, embraced each other, and declared that the mouse which had come out of Jauw's nose must have been his good spirit. "Ka!" exclaimed Kwakoe, “it was a good thing for you that I did not catch the mouse when I tried, or you would be a dead man now.”

Kwakoe and Jauw gathered up their treasure and carried it safely home. They celebrated by giving a great feast, to which everybody in the village was invited. At the feast they made it known how they came into possession of the golden treasure. They spent their money so freely, that the gold coins soon spread over the whole world and became known to every one; for I must tell you that before Kwakoe and Jauw found their treasure, gold coins were not known to any one on earth.

4. SNAKE AND HUNTER.

Er tin tin, there was a big fire in the wood. All the trees were in flames, and nearly all the animals were burned to death. To escape the terrible heat, Snake lowered himself into a deep hole. The fire raged fiercely for a long time, but was at last extinguished by a heavy rain. When all the danger was past, Snake attempted to climb out of the hole, but, try as he would, he could not scale the steep sides. He begged every one who passed to help him; but nobody dared to give him assistance, for fear of his deadly bite.

Well, at last Hunter came along. He took pity on Snake and pulled him out. But as soon as Snake was free, he turned upon Hunter with the intention of biting him. "You must not bite me after my kind act," said Hunter, warding him off. "And why shouldn't I bite you?" asked Snake. "Because," explained Hunter, "you should not do harm to him who has shown you an act of kindness." "But

I am sure that everyobdy does," hissed Snake. "You know the saying, 'Boen no habi tangi."""Very well," proposed Hunter, "let us put the case before a competent judge!" Snake agreed, so together they started for the city.

On the way they met first Horse, next Ass, then Cow. To each of these Hunter and Snake told their story, and to each they put the question, "Ought any one to return Evil for Good?" Horse neighed, saying that he was usually whipped for his good services to man. Ass hee-hawed, saying that he was beaten with a stick for his good services to man. Cow bellowed that she expected to be slaughtered for her good services to man. Snake then claimed that he had won 1 A common proverb; literally, "Good has no thanks."

the case, and lifted his head to strike Hunter; but Hunter said, "I don't agree yet; let us put the case before Anansi, who is very wise!" Snake agreed, and so they continued on their way.

Well, they came to the city where Anansi dwelled, and it so happened that they found him at home. They told Anansi how Snake had let himself down into a deep hole to escape the terrible fire that was raging in the wood; how he had begged everybody who passed for assistance; how Hunter had helped him out of the hole; and how Snake had then tried to bite Hunter. They also told Anansi how they had met Horse, Ass, and Cow, and how each of them had told them that "Tangi foe boen na kodja." And so they had come to Anansi, who was very wise, that he might settle the dispute fairly.

1

Anansi looked thoughtful, and, shaking his head, said, "My friends, I cannot say who is right until I have seen with my own eyes how everything happened. Let us go back to the exact spot."

Well, then all three walked back to the hole in the wood out of which Hunter had helped Snake, and Anansi asked them to act out everything just exactly as it had happened. So Snake slid down. into the hole and began calling for assistance. Hunter pretended to be passing, and, turning to the hole, was about to help Snake out again, when Anansi stopped him, saying, "Wait, I will settle the dispute now. Hunter must not help Snake this time. Snake must try to get out without any assistance, so that he may learn to appreciate a kind act." Snake was obliged to remain in the hole, and he suffered much from hunger. At last, after many unsuccessful attempts, he managed to get out. But experience had been a good master, and Snake had learned his lesson well.

Well, it came to pass that some time later Hunter was caught poaching in the king's woods and was thrown into prison. Snake heard of it and made up his mind to help Hunter, so he hastened to the king's palace. Unobserved he approached the king. When he saw a good chance, he suddenly bit the king, and succeeded in making his escape before any one could catch him.

Then he made his way to the prison in which Hunter was confined, and found a way to enter it. He calmed Hunter's fears, and said, "A while ago you did me a favor, and now by experience I have learned to appreciate it. I come to aid you. Listen! I have just bitten the king, and he is very sick from the effects of the poison; in fact, he is on the point of dying. I bring you the only remedy for my deadly bite. It is known to me alone. Send word to the king that you can cure him, but that you will not do so unless he promises to give you his only daughter in marriage." So saying, Snake gave Hunter the remedy, consisting of three different kinds of leaves, and then he departed.

1 A common proverb; literally, "Thanks for good is the cudgel."

Hunter did as Snake advised him. He sent word saying that he could cure the king, and asked as reward his release from prison and the king's daughter in marriage. Fearing death, the king consented, and allowed Hunter to try the remedy. The king was quickly restored to health. Hunter married the princess, and the teller of this tale was present at the wedding.

ARLINGTON, MASS.,

March 14, 1916.

POPULAR NOTIONS PERTAINING TO PRIMITIVE STONE ARTIFACTS IN SURINAM.

BY A. P. AND T. E. PENARD.

PRIMITIVE stone implements have been found in various parts of Surinam from the Boven Marowyne (Upper Maroni) to Nickerie, but they are not very common; and, so far as the writers know, probably not more than two hundred axes and adzes from this region have found their way into the museums and private collections of the world. The writers have made a large collection of these implements from this locality, and in so doing have had many opportunities of noting the superstitions and notions the natives have regarding them.

The stone "axes" herein referred to are generally of three distinct types: viz.,

(1) Simple celts, large or small unnotched specimens. In most cases the butts are more or less battered. They were probably used as adzes, wedges, chisels, scrapers, etc. Formerly the heavy club (aputu) was provided with one of these celts on the under side near one of the ends. A few specimens are double-edged.

(2) Unnotched specimens of the so-called "winged" type, in which the butts are comparatively large, having generally prominent, though sometimes very slight, protuberances. The edge is at the small end. They may have been hafted; but it is also possible that they were intended for use as hand-tools, for which purpose they seem well adapted. Some specimens of this type are very symmetrical, and the workmanship is excellent.

(3) Specimens with notches at the sides, evidently for the purpose of hafting. Sometimes these lateral notches extend as grooves over the faces for a short distance, rarely completely encircling the axe. In some cases the notches are ill-defined, forming large, shallow depressions. The specimens vary in size from very small to enormous affairs weighing more than fifteen hundred grams. Occasionally they possess features which are apparently ornamental, such as gracefully curved sides or a coating of pigment. This type comprises the finest specimens found in Guiana.

We have also heard of other types of stone objects: viz.,

(4) A stone having the form of a multi-pointed star, herein referred to as the "thunder-stone mother."

(5) A stone of pyramidal shape with sharp edges.

(6) A stone with serrated edge, supposed to be a saw.

The well-known cassava graters, and the large flat stones upon which the cassava bread was baked, have not as yet been clothed with curious popular notions.

Previous to the advent of the Europeans, stone axes were undoubtedly in common use by the Indians; but the white man's appearance sealed their fate. The Indians were quick to recognize the superior qualities of the steel blades of European make, and did everything in their power to obtain them. In the year 1604 Capt. Charles Leig1 made a voyage to Guiana, and in the narrative of this voyage we find the following passage, showing how highly the Indians prized the steel axe, and the great amount of labor they were willing to perform for the sake of obtaining a single specimen:

"Upon our return to Wiapoco, we gave the Indians for their trouble, and for providing us with food, an axe, for which all of them would have cruised with us for two or three months had the opportunity offered; and for another axe they brought us provisions for two months, consisting of bread, drink, crabs, fish, and such meat as they procured for themselves."

But the manufacture of stone axes did not cease entirely, and it is not unlikely that many were made after the arrival of the Europeans. In fact, a few specimens have been found which so closely resemble the European type with its wide bit, that we wonder if they were not made in imitation of the European shape. Barrère pictures 2 an hache de pierre of this shape. Im Thurn3 describes a specimen of this type, and mentions this fact; and the writers are in possession of a similar specimen bearing evidence of the same nature, though less pronounced.

As the Indians gained possession of the coveted steel axes, their own stone blades gradually fell into disfavor. In time they became relics of a forgotten past, around which clung vague memories of their former use. But at last even these memories faded, and to-day there are few Guiana Indians who know the origin and functions of the stone objects which played so important a rôle in the life-history of their forefathers.

In the years from 1772 to 1777 Capt. John G. Stedman conducted an expedition against the revolted Negroes in Surinam. His elaborate work describing this expedition, and containing general information

1 Zeetogt van Kapiteyn Charles Leig gedaan na Gujana. . . in het jaar 1604 (Leyden, 1706).

2 Pierre Barrère, Nouvelle Relation de la France Equinoxiale (Paris, 1734). See illustration opposite p. 168.

E. F. Im Thurn, Among the Indians of Guiana (London, 1883).

J. G. Stedman, Narrative of a five years' expedition against the revolted Negroes

of Surinam, on the Wild Coast of South America (London, 1796).

« PředchozíPokračovat »