--- title: Opening, part 14 — Negro myths from the Georgia coast, told in the… · full text with trees description: Opening, part 14, «Negro myths from the Georgia coast, told in the vernacular» by Charles C., Jr. Jones: the whole chapter, every sentence with its dependency tree and pragmatics. It begins: How do they look? --- [Mova](https://md.mova.elamur.ai/free/en/) · [this page in HTML](https://mova.elamur.ai/free/en/corpora/tales/pg76586/14/) [home](https://md.mova.elamur.ai/free/en/) / [corpora](https://md.mova.elamur.ai/free/en/corpora/) / [tales](https://md.mova.elamur.ai/free/en/corpora/tales/) / [Negro myths from the Georgia coast, to…](https://md.mova.elamur.ai/free/en/corpora/tales/pg76586/) / Opening, part 14 # Opening, part 14 Opening, part 14 of «Negro myths from the Georgia coast, told in the vernacular» by Charles C., Jr. Jones: the whole text, 153 sentences and 2714 words. The small number after every sentence leads to its own page with its syntax tree and pragmatics, parsed by Mova itself. **1** [2](https://md.mova.elamur.ai/free/en/corpora/tales/pg76586/14/page/2/) How do they look?[1](1/ "tree and pragmatics") “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.[2](2/ "tree and pragmatics") Dem dont tetch de groun wid dem foot, but dem sorter dis skim pon topper de grass.[3](3/ "tree and pragmatics") Dem so light dem cant mek track.”[4](4/ "tree and pragmatics") What garments do they wear?[5](5/ "tree and pragmatics") “Same cloze wuh dem bury een.[6](6/ "tree and pragmatics") Way dem gwine git any mo?[7](7/ "tree and pragmatics") De cloze hab eh shape, but you kin see dey yent nuttne eenside er um.”[8](8/ "tree and pragmatics") What do they do?[9](9/ "tree and pragmatics") “Nuttne, so fur es me know, cept walk bout, wisit dem ole home, an notus wuh duh gwine on sence dem leff.”[10](10/ "tree and pragmatics") Do they ever trouble anybody?[11](11/ "tree and pragmatics") “No, me nebber see dem trubble nobody.[12](12/ "tree and pragmatics") Dem wunt talk ter you.[13](13/ "tree and pragmatics") 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.[14](14/ "tree and pragmatics") Me see dem wuk dem mouf same luk dem bin er talk ter one anurrer, an shake dem head, an pint dem finger.[15](15/ "tree and pragmatics") Dem onderstan one anurrer.[16](16/ "tree and pragmatics") Me bin question dem mo na once, but dem nebber will mek answer.[17](17/ "tree and pragmatics") 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.”[18](18/ "tree and pragmatics") Can you recognize them?[19](19/ "tree and pragmatics") “Yes, Mossa, ef I bin know dem befo dey dead, I kin know dem now.[20](20/ "tree and pragmatics") Me kin see dem dist es plain es me kin see you now.[21](21/ "tree and pragmatics") Only tarruh night me bin comin from Barnedo plantation.[22](22/ "tree and pragmatics") 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.[23](23/ "tree and pragmatics") Day dis biggin fuh broke.[24](24/ "tree and pragmatics") 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.[25](25/ "tree and pragmatics") 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.[26](26/ "tree and pragmatics") 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.[27](27/ "tree and pragmatics") Me walk up en sarche de grabe.[28](28/ "tree and pragmatics") Me cant fine out how Miley git een.[29](29/ "tree and pragmatics") De grass yent mash.[30](30/ "tree and pragmatics") De groun yent broke; no hole day: an yet me see um, wid me own yeye, gone down, head foremose, een eh grabe.[31](31/ "tree and pragmatics") “Las winter me en George bin er hunt possum een Jerrido bottom.[32](32/ "tree and pragmatics") 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.[33](33/ "tree and pragmatics") De night berry cole.[34](34/ "tree and pragmatics") 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.[35](35/ "tree and pragmatics") Dem walk up tarrur side de fire an look at we, but dem yent bin crack eh teet ter we.[36](36/ "tree and pragmatics") Me see dem plain, en me try fuh pint dem out to George.[37](37/ "tree and pragmatics") Him couldnt shum, cause George yent bin born wid caul.[38](38/ "tree and pragmatics") De dog nebber notus um.[39](39/ "tree and pragmatics") Bimeby George hair biggin fuh rise.[40](40/ "tree and pragmatics") George skade, an we leff fuh de nigger house.[41](41/ "tree and pragmatics") “You member Jacob wuh dem bin heng een de Boro?[42](42/ "tree and pragmatics") Well, me an Sam meet um one moon-shiny night een de big road, wid de een er de rope tie roun eh neck.[43](43/ "tree and pragmatics") Me kin tell you bout heap er people me bin meet an see arter dem done dead an bury.[44](44/ "tree and pragmatics") Me shum mose ebry night.[45](45/ "tree and pragmatics") Me kin show you some ter-night ef you bin born wid caul.[46](46/ "tree and pragmatics") Many time dem people wuh cant see sperit come pon top dem an dunno nuttne bout um.[47](47/ "tree and pragmatics") Enty wen you duh walk long de road der night you suttenly feel hot win bresh by you cheek?[48](48/ "tree and pragmatics") Enty you sometime smell dead man finger?[49](49/ "tree and pragmatics") Enty you yeddy bush crack der wood wen de win yent der blow?[50](50/ "tree and pragmatics") Dem duh sperit, but you no know.[51](51/ "tree and pragmatics") Sperit der walk close by you, but you no shum.[52](52/ "tree and pragmatics") Me could pint dem out an tell you who dem yiz.”[53](53/ "tree and pragmatics") Are you not afraid of these spirits?[54](54/ "tree and pragmatics") “No, Mossa; wuh me gwine fade um fuh?[55](55/ "tree and pragmatics") Dem nuttne cept de shape er people wid de sperit eenside.[56](56/ "tree and pragmatics") De bone an meat done leff um.[57](57/ "tree and pragmatics") Dem cant hot nobody.[58](58/ "tree and pragmatics") Eh breff cant pizen you; an ef eh did knock at you, eh dis same es ef win try fuh hit you.”[59](59/ "tree and pragmatics") Why do they come out of their graves?[60](60/ "tree and pragmatics") “Me dunno, cept dem want fuh see one anurrer, an wisit dem ole home, an look pon topper dem ole fren.”[61](61/ "tree and pragmatics") Are they all grown?[62](62/ "tree and pragmatics") “No, sir; you see dem all size, leetle an big, man an ooman, gal an boy, an leely baby.[63](63/ "tree and pragmatics") My leely Sue, wuh dead, blan come an play bout de house ebry now an den.[64](64/ "tree and pragmatics") 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.”[65](65/ "tree and pragmatics") 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.[66](66/ "tree and pragmatics") 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.[67](67/ "tree and pragmatics") 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.[68](68/ "tree and pragmatics") LXI.[69](69/ "tree and pragmatics") DADDY JUPITER’S VISION.[70](70/ "tree and pragmatics") Dreams are intimately associated with the lower forms of religion....[71](71/ "tree and pragmatics") 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.[72](72/ "tree and pragmatics") Daddy Jupiter was an old man when I first knew him.[73](73/ "tree and pragmatics") 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.[74](74/ "tree and pragmatics") 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.[75](75/ "tree and pragmatics") 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.[76](76/ "tree and pragmatics") 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.[77](77/ "tree and pragmatics") 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.[78](78/ "tree and pragmatics") 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.[79](79/ "tree and pragmatics") 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.[80](80/ "tree and pragmatics") 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.[81](81/ "tree and pragmatics") **1** [2](https://md.mova.elamur.ai/free/en/corpora/tales/pg76586/14/page/2/) - ← previous: [Opening, part 13](https://md.mova.elamur.ai/free/en/corpora/tales/pg76586/13/) - next →: [page 2](https://md.mova.elamur.ai/free/en/corpora/tales/pg76586/14/page/2/) - ↑ back to [Negro myths from the Georgia coast, told in the vernacular](https://md.mova.elamur.ai/free/en/corpora/tales/pg76586/)