This story comes from the Journal of the Folk-Song Society. Additional versions, plus the music, online at Hathi.
This is Roud 236. It's not exactly a chain tale, but it is fun!
Looking for more stories? Click here for previous Stories-of-the-Day.
I fun' a bird's nest, says Robin-a-bob-bing,
I fun' a bird's nest, says Richard to Robin,
I fun' a bird's nest, says Billy Baloo,
I fun' a bird's nest, says every one.
What will we do wi' ut? says Robin-a-bob-bing,
What will we do wi' ut? says Richard to Robin,
What will we do wi' ut? says Billy Baloo,
What will we do wi' ut? says every one.
We'll tak' ut to keepers, says Robin-a-bob-bing,
We'll tak' ut to keepers, says Richard to Robin,
We'll tak' ut to keepers, says Billy Baloo,
We'll tak' ut to keepers, says every one.
What shall we get for it? says Robin-a-bob-bing,
What shall we get for it? says Richard to Robin,
What shall we get for it? says Billy Baloo,
What shall we get for it? says every one.
Three ha-pence a piece, says Robin-a-bob-bing,
Three ha-pence a piece, says Richard to Robin,
Three ha-pence a piece, says Billy Baloo,
Three ha-pence a piece, says every one.
What shall we do wi' ut? says Robin-a-bob-bing,
What shall we do wi' ut? says Richard to Robin,
What shall we do wi' ut? says Billy Baloo,
What shall we do wi' ut? says every one.
We'll go and get drunk, says Robin-a-bob-bing,
We'll go and get drunk, says Richard to Robin,
We'll go and get drunk, says Billy Baloo,
We'll go and get drunk, says every one.
How shall we get home? says Robin-a-bob-bing,
How shall we get home? says Richard to Robin,
How shall we get home? says Billy Baloo,
How shall we get home? says every one.
We'll hire a cab, says Robin-a-bob-bing,
We'll hire a cab, says Richard to Robin,
We'll hire a cab, says Billy Baloo,
We'll hire a cab, says every one.
How shall we get in? says Robin-a-bob-bing,
How shall we get in? says Richard to Robin,
How shall we get in? says Billy Baloo,
How shall we get in? says every one.
We'll tumble in, says Robin-a-bob-bing,
We'll tumble in, says Richard to Robin,
We'll tumble in, says Billy Baloo,
We'll tumble in, says every one.
How shall we get out? says Robin-a-bob-bing,
How shall we get out? says Richard to Robin,
How shall we get out? says Billy Baloo,
How shall we get out? says every one.
Same way we got in, says Robin-a-bob-bing,
Same way we got in, says Richard to Robin,
Same way we got in, says Billy Baloo,
Same way we got in, says every one.
NOTES
2. Sung by Mr. Walter H. Birch, who learnt it from a Yorkshireman.
The second version was given to me by my brother-in-law, who heard it sun at Downton College by a fellow-student from Yorkshire. Cecil J. Sharp
Showing posts with label audioskip. Show all posts
Showing posts with label audioskip. Show all posts
November 1. Story of the Day: Oh! come out, nanny-goat!
This comes from an old booklet by George Alexander Kohut: Some Passover rhymes and their parallels.
This is an example of ATU 2030. The Old Woman and her Pig.
Looking for more stories? Click here for previous Stories-of-the-Day.
Looking for more stories? Click here for previous Stories-of-the-Day.
Oh! come out, nanny-goat,
Oh! come out of that cabbage field!
We must go and fetch the wolf!
The wolf won't eat nanny-goat,
Nanny-goat won't come out of the cabbage field.
Oh! come out, nanny-goat,
Oh! come out of that cabbage field!
We must go and fetch the dog!
The dog won't bite the wolf,
The wolf won't eat nanny-goat,
Nanny-goat won't come out of the cabbage field.
Oh! come out, nanny-goat,
Oh! come out of that cabbage field!
We must go and fetch the stick!
The stick won't beat the dog,
The dog won't bite the wolf,
The wolf won't eat nanny-goat,
Nanny-goat won't come out of the cabbage field.
Oh! come out, nanny-goat,
Oh! come out of that cabbage field!
We must go and fetch the farmer!
The farmer takes the stick,
The stick beats the dog,
The dog bites the wolf,
The wolf eats the nanny-goat.
NOTES
There are a number of parallels to Had Gadya in Oriental and Occidental folklore. Perhaps the most striking one is the old French ballad, published in the periodical Romania, in 1872, by the late Gaston Paris, entitled "Le Chanson du Chevreau" reprinted in A. Sabatier's "Chansons hebraico-provencales," in 1874, which is held to be the prototype of our legend by certain folklorists. Besides this ancient analogue, there are two more modern nursery rhymes, still quite popular in France, one of which we herewith reproduce in English translation.
October 31. Story of the Day: Yekele
From Steve Bellovin's website: Apples Will Not Fall. See his notes below, and further information on the homepage of his site.
This is an example of ATU 2030. The Old Woman and her Pig.
Looking for more stories? Click here for previous Stories-of-the-Day.
The Most High sent down Yekele to the world,
To the world a Yekele,
For Yekele to harvest the pears,
For Yekele to harvest the pears.
Yekele will not harvest the pears;
The pears will not fall, the pears will not fall!
The Most High sent down a dog to the world,
A dog to the world,
For the dog to bite Yekele,
For the dog to bite Yekele.
The dog will not bite Yekele;
Yekele will not harvest the pears;
The pears will not fall, the pears will not fall!
The Most High sent down a stick to the world,
A stick to the world,For the stick to hit the dog,
For the stick to hit the dog.
The stick will not hit the dog;
The dog will not bite Yekele;
Yekele will not harvest the pears;
The pears will not fall, the pears will not fall!
The Most High sent down fire to the world,
Fire to the world,
For the fire to burn the stick,
For the fire to burn the stick.
The fire will not burn the stick;
The stick will not hit the dog;
The dog will not bite Yekele;
Yekele will not harvest the pears;
The pears will not fall, the pears will not fall!
The most high sent down water to the world,
Water to the world,
For the water to put out the fire,
For the water to put out the fire.
The water will not put out the fire
The fire will not burn the stick;
The stick will not hit the dog;
The dog will not bite Yekele;
Yekele will not harvest the pears;
The pears will not fall, the pears will not fall!
The Most High sent down an ox to the world,
An ox to the world,
For the ox to drink the water,
For the ox to drink the water.
The ox will not drink the water;
The water will not put out the fire
The fire will not burn the stick;
The stick will not hit the dog;
The dog will not bite Yekele;
Yekele will not harvest the pears;
The pears will not fall, the pears will not fall!
The Most High sent down a butcher to the world,
A butcher to the world,
For the butcher to slaughter the ox,
For the butcher to slaughter the ox.
The butcher will not slaughter the ox;
The ox will not drink the water;
The water will not put out the fire
The fire will not burn the stick;
The stick will not hit the dog;
The dog will not bite Yekele;
Yekele will not harvest the pears;
The pears will not fall, the pears will not fall!
The Most High sent down the Angel of Death to the world,
The Angel of Death to the world,
For the Angel of Death to take the butcher,
For the Angel of Death to take the butcher.
The butcher now will slaughter the ox,
The ox now will drink the water,
The water now will put out the fire,
The fire now will burn the stick,
The stick now will hit the dog,
The dog now will bite Yekele,
Yekele now will harvest the pears:
The pears now will fall; the pears now will fall!
Der Oybershter's hinuntergeshicht die melech hamoves auf die weld,
Die melech hamoves auf die weld
Die melech hamoves zol die shochet nemen
Die melech hamoves zol die shochet nemen
Die shochet vill shoen exele koilen
Die exele vil shoen wasser trenken
Die wasser a vill shoen die fire lushen
Die fire vil shoen shtekele brennen
Die shtekelem vill shoen hintele shmisen
Die hintele vill shoen Yekelem bisen
Yekelem vill shoen perelech risen
Perelech vil shoen fallen; perelech vil shoen fallen
NOTES
For at least fifty years and probably longer my family has sung a Yiddish variation of the Passover "Chad Gadya" song we call "Yekele". There is no goat in ours, only a small boy ("Yekele") whom God has sent to pick the pears that will not fall from the tree themselves. The boy refuses, and for encouragement God sends a dog to bite the boy, then a stick to hit the dog, a fire to burn the stick, water to quench the fire, etc.
In the last stanza the Melech Hamoves (Angel of Death) is sent and suddenly everyone turns to do his duty, but the pears, of course, have already fallen. It's a wonderful story with a moral, sung to a minor key melody very different from "Chad Gadya"
Relatives as far back as my late great-grandfather have always claimed that it is a private family song. How can this be? Doesn't anyone else, particularly of eastern European origin, know this version?
HThisere is a transliteration of the song as I remember it from seders of many years ago.
This is an example of ATU 2030. The Old Woman and her Pig.
Looking for more stories? Click here for previous Stories-of-the-Day.
The Most High sent down Yekele to the world,
To the world a Yekele,
For Yekele to harvest the pears,
For Yekele to harvest the pears.
Yekele will not harvest the pears;
The pears will not fall, the pears will not fall!
The Most High sent down a dog to the world,
A dog to the world,
For the dog to bite Yekele,
For the dog to bite Yekele.
The dog will not bite Yekele;
Yekele will not harvest the pears;
The pears will not fall, the pears will not fall!
The Most High sent down a stick to the world,
A stick to the world,For the stick to hit the dog,
For the stick to hit the dog.
The stick will not hit the dog;
The dog will not bite Yekele;
Yekele will not harvest the pears;
The pears will not fall, the pears will not fall!
The Most High sent down fire to the world,
Fire to the world,
For the fire to burn the stick,
For the fire to burn the stick.
The fire will not burn the stick;
The stick will not hit the dog;
The dog will not bite Yekele;
Yekele will not harvest the pears;
The pears will not fall, the pears will not fall!
The most high sent down water to the world,
Water to the world,
For the water to put out the fire,
For the water to put out the fire.
The water will not put out the fire
The fire will not burn the stick;
The stick will not hit the dog;
The dog will not bite Yekele;
Yekele will not harvest the pears;
The pears will not fall, the pears will not fall!
The Most High sent down an ox to the world,
An ox to the world,
For the ox to drink the water,
For the ox to drink the water.
The ox will not drink the water;
The water will not put out the fire
The fire will not burn the stick;
The stick will not hit the dog;
The dog will not bite Yekele;
Yekele will not harvest the pears;
The pears will not fall, the pears will not fall!
The Most High sent down a butcher to the world,
A butcher to the world,
For the butcher to slaughter the ox,
For the butcher to slaughter the ox.
The butcher will not slaughter the ox;
The ox will not drink the water;
The water will not put out the fire
The fire will not burn the stick;
The stick will not hit the dog;
The dog will not bite Yekele;
Yekele will not harvest the pears;
The pears will not fall, the pears will not fall!
The Most High sent down the Angel of Death to the world,
The Angel of Death to the world,
For the Angel of Death to take the butcher,
For the Angel of Death to take the butcher.
The butcher now will slaughter the ox,
The ox now will drink the water,
The water now will put out the fire,
The fire now will burn the stick,
The stick now will hit the dog,
The dog now will bite Yekele,
Yekele now will harvest the pears:
The pears now will fall; the pears now will fall!
~ ~ ~
Der Oybershter's hinuntergeshicht die melech hamoves auf die weld,
Die melech hamoves auf die weld
Die melech hamoves zol die shochet nemen
Die melech hamoves zol die shochet nemen
Die shochet vill shoen exele koilen
Die exele vil shoen wasser trenken
Die wasser a vill shoen die fire lushen
Die fire vil shoen shtekele brennen
Die shtekelem vill shoen hintele shmisen
Die hintele vill shoen Yekelem bisen
Yekelem vill shoen perelech risen
Perelech vil shoen fallen; perelech vil shoen fallen
NOTES
For at least fifty years and probably longer my family has sung a Yiddish variation of the Passover "Chad Gadya" song we call "Yekele". There is no goat in ours, only a small boy ("Yekele") whom God has sent to pick the pears that will not fall from the tree themselves. The boy refuses, and for encouragement God sends a dog to bite the boy, then a stick to hit the dog, a fire to burn the stick, water to quench the fire, etc.
In the last stanza the Melech Hamoves (Angel of Death) is sent and suddenly everyone turns to do his duty, but the pears, of course, have already fallen. It's a wonderful story with a moral, sung to a minor key melody very different from "Chad Gadya"
Relatives as far back as my late great-grandfather have always claimed that it is a private family song. How can this be? Doesn't anyone else, particularly of eastern European origin, know this version?
HThisere is a transliteration of the song as I remember it from seders of many years ago.
October 30. Story of the Day: A Man of Words
This version of the traditional rhyme comes from Negro Folk Rhymes by Thomas Talley.
This is Roud 19103: A Man of Words. You can compare a traditional British version from Lang's Nursery Rhymes, and also a children's game.
Looking for more stories? Click here for previous Stories-of-the-Day.
A man o' words an' not o' deeds,
Is lak a gyarden full o' weeds.
De weeds 'gin to grow
Lak a gyarden full o' snow.
De snow 'gin to fly
Lak a eagle in de sky.
De sky 'gin to roar
Lak a hammer on yō' door.
De door 'gin to crack
Lak a hick'ry on yō' back.
Yō' back 'gin to smart
Lak a knife in yō' heart.
Yō' heart 'gin to fail
Lak a boat widout a sail.
De boat 'gin to sink
Lak a bottle full o' ink.
Dat ink, it won't write
Neider black nor white.
Dat man o' words an' not o' deeds,
Is lak a gyarden full o' weeds.
This is Roud 19103: A Man of Words. You can compare a traditional British version from Lang's Nursery Rhymes, and also a children's game.
Looking for more stories? Click here for previous Stories-of-the-Day.
A MAN OF WORDS
A man o' words an' not o' deeds,
Is lak a gyarden full o' weeds.
De weeds 'gin to grow
Lak a gyarden full o' snow.
De snow 'gin to fly
Lak a eagle in de sky.
De sky 'gin to roar
Lak a hammer on yō' door.
De door 'gin to crack
Lak a hick'ry on yō' back.
Yō' back 'gin to smart
Lak a knife in yō' heart.
Yō' heart 'gin to fail
Lak a boat widout a sail.
De boat 'gin to sink
Lak a bottle full o' ink.
Dat ink, it won't write
Neider black nor white.
Dat man o' words an' not o' deeds,
Is lak a gyarden full o' weeds.
(photo by Mike Mozart)
October 29. Story of the Day: The Pea that made a Fortune.
This story comes from Jamaica Anansi Stories by Martha Warren Beckwith.
One day an old lady was traveling on the road and she picked up a green pea and she planted it. And after it grew, her goat ate it off.
She cried upon the goat and told it that she wanted the peas. The goat said that he didn't have anything to give her, but she could take one of his horns. She took the horn and went to the river-side to wash it. The river took it away from her.
She cried upon the river, and the river said it didn't have anything to give her but a fish. She went further. She met a man who was very hungry. She gave the man the fish.
After the man ate it, she cried upon the man. The man gave her a moreen [piece of cloth]. She went a little further and saw a cow-boy. She gave him the moreen.
After he had worn it out, she cried upon him for it. He said he didn't have anything to give her but his whip. She went a little further and saw a man driving cows. She gave the whip to the man.
After the man had lashed it out, she cried upon him, so he gave her a cow; and from the cow she made heir riches.
NOTES. Told by Etheline Samuels, Claremont, St. Ann.
CHAIN: pea - horn - fish - cloth - whip - cow
This is an example of ATU 2034C. Lending and Repaying.
Looking for more stories? Click here for previous Stories-of-the-Day.
Looking for more stories? Click here for previous Stories-of-the-Day.
THE PEA THAT MADE A FORTUNE
One day an old lady was traveling on the road and she picked up a green pea and she planted it. And after it grew, her goat ate it off.
She cried upon the goat and told it that she wanted the peas. The goat said that he didn't have anything to give her, but she could take one of his horns. She took the horn and went to the river-side to wash it. The river took it away from her.
She cried upon the river, and the river said it didn't have anything to give her but a fish. She went further. She met a man who was very hungry. She gave the man the fish.
After the man ate it, she cried upon the man. The man gave her a moreen [piece of cloth]. She went a little further and saw a cow-boy. She gave him the moreen.
After he had worn it out, she cried upon him for it. He said he didn't have anything to give her but his whip. She went a little further and saw a man driving cows. She gave the whip to the man.
After the man had lashed it out, she cried upon him, so he gave her a cow; and from the cow she made heir riches.
NOTES. Told by Etheline Samuels, Claremont, St. Ann.
CHAIN: pea - horn - fish - cloth - whip - cow
October 17. Story of the Day: The Refrigerator
I could not resist including this wonderful bit of "Internet lore" here as part of the project. Especially if you have never seen this particular elephant-in-the-refrigerator joke before, you are in for a treat. And Wikipedia even has an article about elephant jokes for more amusement, including more elephants-in-the-refrigerator.
No, it's not a chain tale. But I'm not going to anything more about its "chain-like" quality lest I give too much away.
You will find many versions online, but they all go more or less something like the paraphrase that I have provided below in my own words.
Looking for more stories? Click here for previous Stories-of-the-Day.
1. How do you put a giraffe into a refrigerator?
Correct Answer: Open the refrigerator, put in the giraffe, and then close the door. This question tests whether you tend to do simple things in an overly complicated way.
2. How do you put an elephant into a refrigerator?
Did you say, Open the refrigerator, put in the elephant, and close the refrigerator?
Wrong Answer. The refrigerator has a giraffe in it already.
Correct Answer: Open the refrigerator, take out the giraffe, put in the elephant and close the door. This tests your ability to think through the repercussions of your previous actions.
3. The lion is hosting an animal conference. All the animals attend.... except one. Which animal does not attend?
Correct Answer: The elephant. The elephant is in the refrigerator. You just put him in there. This tests your memory.
Okay, even if you did not answer the first three questions correctly, you still have one more chance to show your true abilities.
4. There is a river you must cross but it is used by crocodiles, and you do not have a boat. How do you manage it?
Correct Answer: You jump into the river and swim across. Have you not been listening? All the crocodiles are attending the Animal Meeting. This tests whether you learn quickly from your mistakes.
No, it's not a chain tale. But I'm not going to anything more about its "chain-like" quality lest I give too much away.
You will find many versions online, but they all go more or less something like the paraphrase that I have provided below in my own words.
Looking for more stories? Click here for previous Stories-of-the-Day.
THE REFRIGERATOR
1. How do you put a giraffe into a refrigerator?
Correct Answer: Open the refrigerator, put in the giraffe, and then close the door. This question tests whether you tend to do simple things in an overly complicated way.
(Playbuzz)
~ ~ ~
2. How do you put an elephant into a refrigerator?
Did you say, Open the refrigerator, put in the elephant, and close the refrigerator?
Wrong Answer. The refrigerator has a giraffe in it already.
Correct Answer: Open the refrigerator, take out the giraffe, put in the elephant and close the door. This tests your ability to think through the repercussions of your previous actions.
~ ~ ~
3. The lion is hosting an animal conference. All the animals attend.... except one. Which animal does not attend?
Correct Answer: The elephant. The elephant is in the refrigerator. You just put him in there. This tests your memory.
~ ~ ~
Okay, even if you did not answer the first three questions correctly, you still have one more chance to show your true abilities.
4. There is a river you must cross but it is used by crocodiles, and you do not have a boat. How do you manage it?
Correct Answer: You jump into the river and swim across. Have you not been listening? All the crocodiles are attending the Animal Meeting. This tests whether you learn quickly from your mistakes.
October 3. Story of the Day: Story of the Ant
This story comes from Folktales from India by M. N. Venkataswami; I have only included the English here (original here).
This is classified as ATU 2022 The Death of the Little Hen.
The author provides a note about arsailu (arisela), but no help for Paidarallu Peddamma at the end of the story. I know that Peddamma is a name for the Goddess in south India, but I do not know what to make of Paidarallu Peddamma.
Looking for more stories? Click here for previous Stories-of-the-Day.
Once upon a time a peahen reared an ant, which became so attached to her that every day she would precede here foster-mother from the fields, whither the peahen had gone to fetch the ant her daily food.
One day said the ant, "Mother dear, I am going to make some arsailu for you tomorrow morning."
"Don't make it, don't make it, darling," said the peahen. "You will fall into the pan."
But the ant paid no attention and made the arsailu, and began drawing them out of the pan: one, two, three, four, but at the fifth draw there was an accident and she fell into the pan of boiling oil.
In due time, the peahen returned as usual, but for a long while she searched in vain in every nook and corner for the ant. At least she found the poor litlte ant quite dead in the burning oil and set up a great lamentation. In her sorrow she sat down under a banyan-tree lamenting, and this made the tree say, "O peahen, peahen, you have always been joyous; what is the matter today?"
"O banyan-tree, banyan-tree, don't you know?
The ant died,
The peahen grieves,
The banyan-tree weeps."
The banyan-tree began at once to weep at every pore, and a crow that always used to perch on one of its branches began to enquire, "O banyan-tree, O banyan-tree, you were always hearty; what is the matter today?"
"O crow, crow, don't you know?
The ant died,
The peahen grieves,
The banyan-tree weeps,
The crow has lost a leg."
Immediately one of the crow's legs fell off and it began hopping on one leg miserably. An elephant saw it and said, "O crow, crow, you were always perky; what is the matter today?"
"O elephant, elephant, don't you know?
The ant died,
The peahen grieves,
The banyan-tree weeps,
The crow has lost a leg,
The elephant has lost all."
Immediately all power went out of the elephant's legs and he began to crawl cumbrously here and there. In this plight a deer saw him and said, "O elephant, elephant, you were always strong; what is the matter today?"
"O deer, deer, don't you know?
The ant died,
The peahen grieves,
The banyan-tree weeps,
The crow has lost a leg,
The elephant has lost all,
The deer broke her knees."
Instantly the deer fell on its knees by the river-side in great pain. Said the river, "O deer, deer, you were always blithe; what is the matter today?"
"O river, river, don't you know?
The ant died,
The peahen grieves,
The banyan-tree weeps,
The crow has lost a leg,
The elephant has lost all,
The deer broke her knees,
The river bubbles."
When the river began bubbling, said the millet-field alongside, "O river, river, you were always smooth; what is the matter today?"
"O millet-field, millet-field, don't you know?
The ant died,
The peahen grieves,
The banyan-tree weeps,
The crow has lost a leg,
The elephant has lost all,
The deer broke her knees,
The river bubbles,
The millet-field is blighted."
A great blight at once settled on the millet-field and the king who was there said, "O millet-field, O millet-field, you were always full of corn; what is the matter today?"
"O king, king, don't you know?
The ant died,
The peahen grieves,
The banyan-tree weeps,
The crow has lost a leg,
The elephant has lost all,
The deer broke her knees,
The river bubbles,
The millet-field is blighted,
The king has gone lame."
The king began at once to go dot-and-go-one and when the queen saw him, she said, "O king, king, you were always sturdy; what is the matter today?"
"O queen, queen, don't you know?
The ant died,
The peahen grieves,
The banyan-tree weeps,
The crow has lost a leg,
The elephant has lost all,
The deer broke her knees,
The river bubbles,
The millet-field is blighted,
The king has gone lame,
The queen stuck to her seat."
And sure enough the queen had at once to carry her seat about with her, and Paidarellu Peddamma seeing her in such a plight said, "O queen, queen, you were always sprightly, what is the matter today?"
"O Paidarellu Peddamma, don't you know?
The ant died,
The peahen grieves,
The banyan-tree weeps,
The crow has lost a leg,
The elephant has lost all,
The deer broke her knees,
The river bubbles,
The millet-field is blighted,
The king has gone lame,
The queen stuck to her seat,
And the basket has stuck to Paidarallu Peddamma."
NOTES
To make arsailu. Pound some rice to a coarse powder, mix into a cake with boiled molasses while still liquid place the cake in a pan of boiling oil, when cooked fish up with an iron ladle and serve the cake as arsailu. Arsailus are used on commercial occasions, such as betrothals, marriages, and so on.
This is classified as ATU 2022 The Death of the Little Hen.
The author provides a note about arsailu (arisela), but no help for Paidarallu Peddamma at the end of the story. I know that Peddamma is a name for the Goddess in south India, but I do not know what to make of Paidarallu Peddamma.
Looking for more stories? Click here for previous Stories-of-the-Day.
THE STORY OF THE ANT
Once upon a time a peahen reared an ant, which became so attached to her that every day she would precede here foster-mother from the fields, whither the peahen had gone to fetch the ant her daily food.
One day said the ant, "Mother dear, I am going to make some arsailu for you tomorrow morning."
"Don't make it, don't make it, darling," said the peahen. "You will fall into the pan."
But the ant paid no attention and made the arsailu, and began drawing them out of the pan: one, two, three, four, but at the fifth draw there was an accident and she fell into the pan of boiling oil.
In due time, the peahen returned as usual, but for a long while she searched in vain in every nook and corner for the ant. At least she found the poor litlte ant quite dead in the burning oil and set up a great lamentation. In her sorrow she sat down under a banyan-tree lamenting, and this made the tree say, "O peahen, peahen, you have always been joyous; what is the matter today?"
"O banyan-tree, banyan-tree, don't you know?
The ant died,
The peahen grieves,
The banyan-tree weeps."
The banyan-tree began at once to weep at every pore, and a crow that always used to perch on one of its branches began to enquire, "O banyan-tree, O banyan-tree, you were always hearty; what is the matter today?"
"O crow, crow, don't you know?
The ant died,
The peahen grieves,
The banyan-tree weeps,
The crow has lost a leg."
Immediately one of the crow's legs fell off and it began hopping on one leg miserably. An elephant saw it and said, "O crow, crow, you were always perky; what is the matter today?"
"O elephant, elephant, don't you know?
The ant died,
The peahen grieves,
The banyan-tree weeps,
The crow has lost a leg,
The elephant has lost all."
Immediately all power went out of the elephant's legs and he began to crawl cumbrously here and there. In this plight a deer saw him and said, "O elephant, elephant, you were always strong; what is the matter today?"
"O deer, deer, don't you know?
The ant died,
The peahen grieves,
The banyan-tree weeps,
The crow has lost a leg,
The elephant has lost all,
The deer broke her knees."
Instantly the deer fell on its knees by the river-side in great pain. Said the river, "O deer, deer, you were always blithe; what is the matter today?"
"O river, river, don't you know?
The ant died,
The peahen grieves,
The banyan-tree weeps,
The crow has lost a leg,
The elephant has lost all,
The deer broke her knees,
The river bubbles."
When the river began bubbling, said the millet-field alongside, "O river, river, you were always smooth; what is the matter today?"
"O millet-field, millet-field, don't you know?
The ant died,
The peahen grieves,
The banyan-tree weeps,
The crow has lost a leg,
The elephant has lost all,
The deer broke her knees,
The river bubbles,
The millet-field is blighted."
A great blight at once settled on the millet-field and the king who was there said, "O millet-field, O millet-field, you were always full of corn; what is the matter today?"
"O king, king, don't you know?
The ant died,
The peahen grieves,
The banyan-tree weeps,
The crow has lost a leg,
The elephant has lost all,
The deer broke her knees,
The river bubbles,
The millet-field is blighted,
The king has gone lame."
The king began at once to go dot-and-go-one and when the queen saw him, she said, "O king, king, you were always sturdy; what is the matter today?"
"O queen, queen, don't you know?
The ant died,
The peahen grieves,
The banyan-tree weeps,
The crow has lost a leg,
The elephant has lost all,
The deer broke her knees,
The river bubbles,
The millet-field is blighted,
The king has gone lame,
The queen stuck to her seat."
And sure enough the queen had at once to carry her seat about with her, and Paidarellu Peddamma seeing her in such a plight said, "O queen, queen, you were always sprightly, what is the matter today?"
"O Paidarellu Peddamma, don't you know?
The ant died,
The peahen grieves,
The banyan-tree weeps,
The crow has lost a leg,
The elephant has lost all,
The deer broke her knees,
The river bubbles,
The millet-field is blighted,
The king has gone lame,
The queen stuck to her seat,
And the basket has stuck to Paidarallu Peddamma."
NOTES
To make arsailu. Pound some rice to a coarse powder, mix into a cake with boiled molasses while still liquid place the cake in a pan of boiling oil, when cooked fish up with an iron ladle and serve the cake as arsailu. Arsailus are used on commercial occasions, such as betrothals, marriages, and so on.
October 2. Story of the Day: The Bird Song.
This song comes from Nursery Songs from the Appalachian Mountains by Cecil J. Sharp, with illustrations by Esther B. Mackinnon.
This is Roud 747.
Looking for more stories? Click here for previous Stories-of-the-Day.
This is Roud 747.
Looking for more stories? Click here for previous Stories-of-the-Day.
THE BIRD SONG
Hi! says the blackbird, sitting on a chair,
Once I courted a lady fair;
She proved fickle and turned her back,
And ever since then I'm dressed in black.
Hi! says the blue jay as she flew,
If I was a young man I'd have two;
If one proved fickle and chanced for to go,
I'd have a new string to my bow.
Hi! says the little leather winged bat,
I will tell you the reason that
The reason that I fly in the night
Is because I lost my heart's delight.
Hi! says the little mourning dove,
I'll tell you how to gain her love;
Court her night and court her day,
Never give her time to say “O mny.”
Hi! said the woodpecker sitting on a fence,
Once I courted a handsome wench;
She proved fickle and from me fled,
And ever since then my head's been red.
Hi! says the owl with my eyes so big,
If I had a hen I’d feed like a pig;
But here I sit on a frozen stake,
Which causes my poor heart to ache.
Hi! says the swallow, sitting in a barn,
Courting, I think, is no harm.
I pick my wings and sit up straight
And hope every young man will choose him a mate.
Hi! says the hawk unto the crow,
If you ain't black then I don't know.
Ever since old Adam was born,
You've been accused of stealing corn.
Hi! says the crow unto the hawk,
I understand your great big talk;
You'd like to pounce and catch a hen,
But I hope the farmer will shoot you then.
Hi! says the robin, with a little squirm,
I wish I had a great, big worm;
I would fly away into my nest;
I have a wife I think is the best.
September 29. Story of the Day: Red Herring.
This version of the song comes from the Journal of the Folk-Song Society. For additional versions, plus the music, online at Hathi.
This is Roud 128.
Looking for more stories? Click here for previous Stories-of-the-Day.
O what do you think I made out of my red herring's head?
I made so good oven as ever baked bread.
So it's beagles and long-dogs and a man to whip in;
And don't you think I done well with my jolly red herring?
O what do you think I made out of my red herring's tail?
I made so good ship as ever set sail.
So it's beagles and long-dogs and a man to whip in;
And don't you think I done well with my jolly red herring?
O what do you think I made out of my red herring's ribs?
Made forty new cradles and fifty new cribs.
So it's beagles and long-dogs and a man to whip in;
And don't you think I done well with my jolly red herring?
O what do you think I made out of my red herring's guts?
I made so good dreshels as ever dreshed woats.
So it's beagles and long-dogs and a man to whip in;
And don't you think I done well with my jolly red herring?
O what do you think I made out of my red herring's navel?
As good an old putt as ever drawed gravel.
So it's beagles and long-dogs and a man to whip in;
And don't you think I done well with my jolly red herring?
O what do you think I made out of my red herring's whole?
I made as good waggon as ever hauled coal.
So it's beagles and long-dogs and a man to whip in;
And don't you think I done well with my jolly red herring?
NOTES
Sung by Mrs. Louie Hooper at Hambridge, Somerset, Aug. 18th, 1904. Noted by Cecil J. Sharp.
This is Roud 128.
Looking for more stories? Click here for previous Stories-of-the-Day.
THE RED HERRING
O what do you think I made out of my red herring's head?
I made so good oven as ever baked bread.
So it's beagles and long-dogs and a man to whip in;
And don't you think I done well with my jolly red herring?
O what do you think I made out of my red herring's tail?
I made so good ship as ever set sail.
So it's beagles and long-dogs and a man to whip in;
And don't you think I done well with my jolly red herring?
O what do you think I made out of my red herring's ribs?
Made forty new cradles and fifty new cribs.
So it's beagles and long-dogs and a man to whip in;
And don't you think I done well with my jolly red herring?
O what do you think I made out of my red herring's guts?
I made so good dreshels as ever dreshed woats.
So it's beagles and long-dogs and a man to whip in;
And don't you think I done well with my jolly red herring?
O what do you think I made out of my red herring's navel?
As good an old putt as ever drawed gravel.
So it's beagles and long-dogs and a man to whip in;
And don't you think I done well with my jolly red herring?
O what do you think I made out of my red herring's whole?
I made as good waggon as ever hauled coal.
So it's beagles and long-dogs and a man to whip in;
And don't you think I done well with my jolly red herring?
NOTES
Sung by Mrs. Louie Hooper at Hambridge, Somerset, Aug. 18th, 1904. Noted by Cecil J. Sharp.
September 21. Story of the Day: The Wee Wee Goat
This story comes from Folklore of the Antilles by Elsie Clews Parsons, volume 1, number 32.
It is yet another example of ATU 2030 The old woman and her pig.
Looking for more stories? Click here for previous Stories-of-the-Day.
An old lady who had a little wee, wee house, had a little wee wee dog, fin' a little wee wee penny, buy a little wee wee goat. The wee wee goat wouldn't graze, neither would it walk fast.
Went a little further, she find a stick, she beg the stick to lick goat, stick wont lick goat, goat wont walk fast, old woman couldn' get home.
She went a little further, she find a bill (cutlass), she beg the bill to cut stick, bill wouldn' cut stick, stick wouldn' lick goat, goat wouldn' walk fast, old woman couldn' get home.
She went a little further, see fire. Begged fire to burn bill, fire wouldn' burn bill, bill wouldn' cut stick, stick wouldn' lick goat, goat wouldn' walk fast old woman couldn' get home.
Went a little further, see water. Beg water to out fire, water wouldn' out fire, fire wouldn' burn bill, bill wouldn' cut stick, stick wouldn' lick goat, goat wouldn' walk fast old woman couldn' get home.
Went little further see an ox, beg ox to drink water, ox wouldn' drink water, water wouldn' out fire, fire wouldn' burn bill, bill wouldn' cut stick, stick wouldn' lick goat, goat wouldn' walk fast old woman couldn' get home.
Went little further see a rope, beg rope to tie ox, rope wouldn' tie ox, ox wouldn' drink water, water wouldn' out fire, fire wouldn' burn bill, bill wouldn' cut stick, stick wouldn' lick goat, goat wouldn' walk fast old woman couldn' get home.
Went little further see a rat, beg rat to cut rope, rat wouldn' cut rope, rope wouldn' tie ox, ox wouldn' drink water, water wouldn' out fire, fire wouldn' burn bill, bill wouldn' cut stick, stick wouldn' lick goat, goat wouldn' walk fast old woman couldn' get home.
See a cyat, beg cyat to catch rat, cat begin to catch rat, rat begin to bite rope, rope begin to tie ox, ox begin to drink water, water begin to out fire, fire begin to burn bill, bill begin to cut stick, stick begin to lick goat, goat begin to walk fast, and old lady then get home.
NOTES
Compare Bahamas, Parsons 8: 108; Ontario, W. J . and K. H. Wintemberg, 117-119; Nova Scotia, Fauset 3: 28-32; Spanish New Mexico, Espinosa 2: 225; Mexico, Tepecano, Mason 3: 175-176; Cape Verde Islands, Parsons 17: (I), 203-205; Hottentot, Bleek, 33-36; England, Jacobs 2: 21-23; Portugal, Coelho, IV; India, Clouston 1: I, 311-313; comparative, Bolte u. Polivka, II, 100-108; comparative, Aarne, nos. 2015, 2016, 2030.
A. Saint Lucia (I, 156)
Cumulative tale, the conclusion being, “Went little further, see a cyat, beg cyat to catch rat, cyat begin to catch rat, rat begin to bite rope, rope begin to tie ox, ox begin to drink water, water begin to out fire, fire begin to burn bill, bill begin to cut stick, stick begin to lick goat, goat begin to walk fast, and old lady then get home.”
B. Dominica (I, 491-492: in French)
When she is baptized, a child’s godmother gives her a little goat. The child grows up and has children who have children, who have children, etc. Little goat has been let loose into the woods. The child goes to look for him and meets lion. He says, “Lion, can’t you beat goat to make him go down for me?” Lion says no. He meets cutlass. “Cutlass, can’t you cut lion for lion to beat goat to make him go down for me?” And so on until Dog begins to eat cat; cat eats rat; rat eats suet; suet greases rope; rope hangs judge; judge judges butcher; butcher kills steer; steer drinks water; water puts out fire; fire burns cutlass; cutlass cuts lion; lion beats goat; goat cries out, “Ma-a!” and goes down to the house of its mistress.
C. Montserrat (II, 305-306)
The stick he buys with the ha’penny he finds won’t beat goat. “Do dog catch cat, for cat won’t catch rat, rat won’t eat grease, grease won’t grease rope, rope won’t hang butcher, butcher won’t butcher bull, bull won’t drink water, water won’t out fire, fire won’t burn bill, bill won’t cut stick, stick won’t beat kid, and I won’t get home before midnight.
D. Saint Croix (II, 444-445)
The little wee wee wee old lady tells her little wee wee wee kid she wants to go home to eat her bunch o’ berry. Kid says he won’t walk. She tells stick to bang kid. Stick won’t bang kid and so on with bill, fire, water, ox, butcher, rope, grease, rat, cat. Cat says, “Yes, Granny, I am going to eat rat,” etc., and so the old lady gets home to eat her bunch of berries.
It is yet another example of ATU 2030 The old woman and her pig.
Looking for more stories? Click here for previous Stories-of-the-Day.
An old lady who had a little wee, wee house, had a little wee wee dog, fin' a little wee wee penny, buy a little wee wee goat. The wee wee goat wouldn't graze, neither would it walk fast.
Went a little further, she find a stick, she beg the stick to lick goat, stick wont lick goat, goat wont walk fast, old woman couldn' get home.
She went a little further, she find a bill (cutlass), she beg the bill to cut stick, bill wouldn' cut stick, stick wouldn' lick goat, goat wouldn' walk fast, old woman couldn' get home.
She went a little further, see fire. Begged fire to burn bill, fire wouldn' burn bill, bill wouldn' cut stick, stick wouldn' lick goat, goat wouldn' walk fast old woman couldn' get home.
Went a little further, see water. Beg water to out fire, water wouldn' out fire, fire wouldn' burn bill, bill wouldn' cut stick, stick wouldn' lick goat, goat wouldn' walk fast old woman couldn' get home.
Went little further see an ox, beg ox to drink water, ox wouldn' drink water, water wouldn' out fire, fire wouldn' burn bill, bill wouldn' cut stick, stick wouldn' lick goat, goat wouldn' walk fast old woman couldn' get home.
Went little further see a rope, beg rope to tie ox, rope wouldn' tie ox, ox wouldn' drink water, water wouldn' out fire, fire wouldn' burn bill, bill wouldn' cut stick, stick wouldn' lick goat, goat wouldn' walk fast old woman couldn' get home.
Went little further see a rat, beg rat to cut rope, rat wouldn' cut rope, rope wouldn' tie ox, ox wouldn' drink water, water wouldn' out fire, fire wouldn' burn bill, bill wouldn' cut stick, stick wouldn' lick goat, goat wouldn' walk fast old woman couldn' get home.
See a cyat, beg cyat to catch rat, cat begin to catch rat, rat begin to bite rope, rope begin to tie ox, ox begin to drink water, water begin to out fire, fire begin to burn bill, bill begin to cut stick, stick begin to lick goat, goat begin to walk fast, and old lady then get home.
NOTES
Compare Bahamas, Parsons 8: 108; Ontario, W. J . and K. H. Wintemberg, 117-119; Nova Scotia, Fauset 3: 28-32; Spanish New Mexico, Espinosa 2: 225; Mexico, Tepecano, Mason 3: 175-176; Cape Verde Islands, Parsons 17: (I), 203-205; Hottentot, Bleek, 33-36; England, Jacobs 2: 21-23; Portugal, Coelho, IV; India, Clouston 1: I, 311-313; comparative, Bolte u. Polivka, II, 100-108; comparative, Aarne, nos. 2015, 2016, 2030.
A. Saint Lucia (I, 156)
Cumulative tale, the conclusion being, “Went little further, see a cyat, beg cyat to catch rat, cyat begin to catch rat, rat begin to bite rope, rope begin to tie ox, ox begin to drink water, water begin to out fire, fire begin to burn bill, bill begin to cut stick, stick begin to lick goat, goat begin to walk fast, and old lady then get home.”
B. Dominica (I, 491-492: in French)
When she is baptized, a child’s godmother gives her a little goat. The child grows up and has children who have children, who have children, etc. Little goat has been let loose into the woods. The child goes to look for him and meets lion. He says, “Lion, can’t you beat goat to make him go down for me?” Lion says no. He meets cutlass. “Cutlass, can’t you cut lion for lion to beat goat to make him go down for me?” And so on until Dog begins to eat cat; cat eats rat; rat eats suet; suet greases rope; rope hangs judge; judge judges butcher; butcher kills steer; steer drinks water; water puts out fire; fire burns cutlass; cutlass cuts lion; lion beats goat; goat cries out, “Ma-a!” and goes down to the house of its mistress.
C. Montserrat (II, 305-306)
The stick he buys with the ha’penny he finds won’t beat goat. “Do dog catch cat, for cat won’t catch rat, rat won’t eat grease, grease won’t grease rope, rope won’t hang butcher, butcher won’t butcher bull, bull won’t drink water, water won’t out fire, fire won’t burn bill, bill won’t cut stick, stick won’t beat kid, and I won’t get home before midnight.
D. Saint Croix (II, 444-445)
The little wee wee wee old lady tells her little wee wee wee kid she wants to go home to eat her bunch o’ berry. Kid says he won’t walk. She tells stick to bang kid. Stick won’t bang kid and so on with bill, fire, water, ox, butcher, rope, grease, rat, cat. Cat says, “Yes, Granny, I am going to eat rat,” etc., and so the old lady gets home to eat her bunch of berries.
September 20. Story of the Day: Oh Brother Moon!
This story comes from an online pamplet entitled Intangible Cultural Heritage of Bhutan by Yeshi Lhendup. The author notes that this is translated from the Tshangla language.
This is ATU 2043. Where is the warehouse? which is a story type told in question-and-answer style.
Looking for more stories? Click here for previous Stories-of-the-Day.
What do you eat?
What is your curry?
Where is your leftover food?
Where is the manual grinder?
Where is fire?
Where is water?
Where is the ox?
Where is the field?
Where is the chick?
Where is the manshing?
Where is the axe?
This is ATU 2043. Where is the warehouse? which is a story type told in question-and-answer style.
Looking for more stories? Click here for previous Stories-of-the-Day.
OH BROTHER MOON!
Oh Brother Moon!
Where do you sleep?
On the bank of Kuri Chu,
What do you eat?
I eat rice.
What is your curry?
Fish from the Bongri Chu.
Where is your leftover food?
Left on the manual grinding stone.
Where is the manual grinder?
It was burnt by fire.
Where is fire?
It was put out by water.
Where is water?
It was drunk by ja tsha [a hybrid ox].
Where is the ox?
The ox was taken to the field for ploughing.
Where is the field?
It was scratched up by the chicken.
Where is the chick?
It is on the manshing tree.
Where is the manshing?
It was cut down by the axe.
Where is the axe?
The axe was thrown in the blacksmith's workshop with a clang.
September 17. Story of the Day: Milking Pails
This is one of the games reported by Alice Bertha Gomme in The Traditional Games of England, Scotland, and Ireland (volume 1).
The game-song is classified as Roud 3515.
Looking for more stories? Click here for previous Stories-of-the-Day.
Mary's gone a-milking,
Mother, mother,
Mary's gone a-milking.
Gentle sweet mother o' mine.
Take your pails and go after her,
Daughter, daughter,
Take your pails and go after her,
Gentle sweet daughter o' mine.
Buy me a pair of new milking pails,
Mother, mother,
Buy me a pair of new milking pails,
Gentle sweet mother o' mine.
Where's the money to come from,
Daughter, daughter,
Where's the money to come from,
Gentle sweet daughter o' mine?
Sell my father's feather bed,
Mother, mother,
Sell my father's feather bed,
Gentle sweet mother o' mine.
What's your father to sleep on,
Daughter, daughter,
What's your father to sleep on.
Gentle sweet daughter o' mine?
Put him in the truckle bed,
Mother, mother,
Put him in the truckle bed.
Gentle sweet mother o' mine.
What are the children to sleep on,
Daughter, daughter,
What are the children to sleep on.
Gentle sweet daughter o' mine?
Put them in the pig-sty.
Mother, mother,
Put them in the pig-sty,
Gentle sweet mother o' mine.
What are the pigs to lie in,
Daughter, daughter,
What are the pigs to he in.
Gentle sweet daughter o' mine?
Put them in the washing-tubs,
Mother, mother,
Put them in the washing-tubs,
Gentle sweet mother o' mine.
What am I to wash in,
Daughter, daughter,
What am I to wash in,
Gentle sweet daughter o' mine?
Wash in the thimble,
Mother, mother,
Wash in the thimble,
Gentle sweet mother o' mine.
Thimble won't hold your father's shirt,
Daughter, daughter,
Thimble won't hold your father's shirt,
Gentle sweet daughter o' mine.
Wash in the river,
Mother, mother,
Wash in the river,
Gentle sweet mother o' mine.
Suppose the clothes should blow away,
Daughter, daughter,
Suppose the clothes should blow away,
Gentle sweet daughter o' mine?
Set a man to watch them,
Mother, mother,
Set a man to watch them,
Gentle sweet mother o' mine.
Suppose the man should go to sleep,
Daughter, daughter,
Suppose the man should go to sleep,
Gentle sweet daughter o' mine?
Take a boat and go after them,
Mother, mother,
Take a boat and go after them,
Gentle sweet mother o' mine.
Suppose the boat should be upset,
Daughter, daughter,
Suppose the boat should be upset,
Gentle sweet daughter o' mine?
Then that would be an end of you,
Mother, mother,
Then that would be an end of you,
Gentle sweet mother o' mine.
NOTES
As sung by A. K. Goninie, London nursemaid, 1876.
[Gomme gives numerous versions and variations on these lyrics that you can read online.]
One child stands apart and personates the Mother. The other children form a line, holding hands and facing the Mother. They advance and retire singing the first, third, and alternate verses, while the Mother, in response, sings the second and alternate verses. While the last verse is being sung the children all run off; the Mother runs after them, catches them, and beats them. Either the first or last caught becomes Mother in next game.
In the Shropshire game the Mother should carry a stick.
In the Norfolk version the Mother sits on a form or bank, the other children advancing and retiring as they sing. After the last verse is sung the children try to seat themselves on the form or bank where the Mother has been sitting. If they can thus get home without the Mother catching them they are safe.
The Kentish game is played with two lines of children advancing and retiring. This was also the way in which the London version (A. B. Gomme) was played.
In the version sent by Mr. H. S. May a ring is formed by the children joining hands. One child stands in the centre — she represents the Mother. The ring of children say the first, third, and every alternate verse. The child in the centre says the second, fourth, and alternate verses, and the game is played as above, except that when the Mother has said the last verse the children call out, "Good job, too," and run off, the Mother chasing them as above. The game does not appear to be sung.
This game is somewhat of a cumulative story, having for its finish the making angry and tormenting of a mother. All the versions point to this.
One interesting point, that of milk-pails, is, it will be seen, gradually losing ground in the rhymes. Milk-pails were pails of wood suspended from a yoke worn on the milkmaid's shoulders, and these have been giving place to present-day milk-cans. Consequently we find in the rhymes only four versions in which milk-pails are used. In two versions even the sense of milking-can has been lost, and the South Shields version, sent me by little Miss Blair, has degenerated into "male-scales," a thoroughly meaningless phrase. The Cowes version (Miss Smith) has arrived at "wash-pan."
The "burden" of the Chirbury version is "a rea, a ria, a roses," and the Sheffield is also remarkable : the "I, O, OM " refers, probably, to something now forgotten, or it may be the "Hi, Ho, Ham!" familiar in many nursery rhymes.
The game seems to point to a period some time back, when milking was an important phase of the daily life, or perhaps to the time when it was customary for the maids and women of a village to go to the hilly districts with the cows (summer shealings) for a certain period of time.
The references to domestic life are interesting. The scarcity of beds, the best or feather bed, and the children's bed, seeming to be all those available. The feather bed is still a valued piece of household furniture, and is considered somewhat of the nature of a heirloom, feather beds often descending from mother to daughter for some generations. I have been told instances of this.
Gregor, in Folk-lore of East of Scotland, p. 52, describes the Scottish box-bed. The "truckle bed " and "footman's bed " probably refers to the small bed under a large one, which was only pulled out at night for use, and pushed under during the day. Illustrations of these beds and the children's bed are given in old tales.
The proximity of the pig-sty to the house is manifest.
The mention of washing-tubs calls to mind the large wooden tubs formerly always used for the family wash, Before the era of laundresses washing-tubs must have constituted an important part of the family plenishing. Washing in the rivers and streams was also a thing of frequent occurrence, hot water for the purpose of cleansing clothes not being considered necessary, or in many cases desirable.
Chambers gives a version of the game (Popular Rhymes, p. 36) and also Newell (Games, p. 166). Another version from Buckingham is given by Thomas Baker in the Midland Garner, 1st series, ii. 32, in which the mother desires the daughter to "milk in the washing-tub," and the words also appear very curiously tacked on to the "Three Dukes a-riding game from Berkshire (Antiquary, xxvii. 195), where they are very much out of place.
The game-song is classified as Roud 3515.
Looking for more stories? Click here for previous Stories-of-the-Day.
Mary's gone a-milking,
Mother, mother,
Mary's gone a-milking.
Gentle sweet mother o' mine.
Take your pails and go after her,
Daughter, daughter,
Take your pails and go after her,
Gentle sweet daughter o' mine.
Buy me a pair of new milking pails,
Mother, mother,
Buy me a pair of new milking pails,
Gentle sweet mother o' mine.
Where's the money to come from,
Daughter, daughter,
Where's the money to come from,
Gentle sweet daughter o' mine?
Sell my father's feather bed,
Mother, mother,
Sell my father's feather bed,
Gentle sweet mother o' mine.
What's your father to sleep on,
Daughter, daughter,
What's your father to sleep on.
Gentle sweet daughter o' mine?
Put him in the truckle bed,
Mother, mother,
Put him in the truckle bed.
Gentle sweet mother o' mine.
What are the children to sleep on,
Daughter, daughter,
What are the children to sleep on.
Gentle sweet daughter o' mine?
Put them in the pig-sty.
Mother, mother,
Put them in the pig-sty,
Gentle sweet mother o' mine.
What are the pigs to lie in,
Daughter, daughter,
What are the pigs to he in.
Gentle sweet daughter o' mine?
Put them in the washing-tubs,
Mother, mother,
Put them in the washing-tubs,
Gentle sweet mother o' mine.
What am I to wash in,
Daughter, daughter,
What am I to wash in,
Gentle sweet daughter o' mine?
Wash in the thimble,
Mother, mother,
Wash in the thimble,
Gentle sweet mother o' mine.
Thimble won't hold your father's shirt,
Daughter, daughter,
Thimble won't hold your father's shirt,
Gentle sweet daughter o' mine.
Wash in the river,
Mother, mother,
Wash in the river,
Gentle sweet mother o' mine.
Suppose the clothes should blow away,
Daughter, daughter,
Suppose the clothes should blow away,
Gentle sweet daughter o' mine?
Set a man to watch them,
Mother, mother,
Set a man to watch them,
Gentle sweet mother o' mine.
Suppose the man should go to sleep,
Daughter, daughter,
Suppose the man should go to sleep,
Gentle sweet daughter o' mine?
Take a boat and go after them,
Mother, mother,
Take a boat and go after them,
Gentle sweet mother o' mine.
Suppose the boat should be upset,
Daughter, daughter,
Suppose the boat should be upset,
Gentle sweet daughter o' mine?
Then that would be an end of you,
Mother, mother,
Then that would be an end of you,
Gentle sweet mother o' mine.
NOTES
As sung by A. K. Goninie, London nursemaid, 1876.
[Gomme gives numerous versions and variations on these lyrics that you can read online.]
One child stands apart and personates the Mother. The other children form a line, holding hands and facing the Mother. They advance and retire singing the first, third, and alternate verses, while the Mother, in response, sings the second and alternate verses. While the last verse is being sung the children all run off; the Mother runs after them, catches them, and beats them. Either the first or last caught becomes Mother in next game.
In the Shropshire game the Mother should carry a stick.
In the Norfolk version the Mother sits on a form or bank, the other children advancing and retiring as they sing. After the last verse is sung the children try to seat themselves on the form or bank where the Mother has been sitting. If they can thus get home without the Mother catching them they are safe.
The Kentish game is played with two lines of children advancing and retiring. This was also the way in which the London version (A. B. Gomme) was played.
In the version sent by Mr. H. S. May a ring is formed by the children joining hands. One child stands in the centre — she represents the Mother. The ring of children say the first, third, and every alternate verse. The child in the centre says the second, fourth, and alternate verses, and the game is played as above, except that when the Mother has said the last verse the children call out, "Good job, too," and run off, the Mother chasing them as above. The game does not appear to be sung.
This game is somewhat of a cumulative story, having for its finish the making angry and tormenting of a mother. All the versions point to this.
One interesting point, that of milk-pails, is, it will be seen, gradually losing ground in the rhymes. Milk-pails were pails of wood suspended from a yoke worn on the milkmaid's shoulders, and these have been giving place to present-day milk-cans. Consequently we find in the rhymes only four versions in which milk-pails are used. In two versions even the sense of milking-can has been lost, and the South Shields version, sent me by little Miss Blair, has degenerated into "male-scales," a thoroughly meaningless phrase. The Cowes version (Miss Smith) has arrived at "wash-pan."
The "burden" of the Chirbury version is "a rea, a ria, a roses," and the Sheffield is also remarkable : the "I, O, OM " refers, probably, to something now forgotten, or it may be the "Hi, Ho, Ham!" familiar in many nursery rhymes.
The game seems to point to a period some time back, when milking was an important phase of the daily life, or perhaps to the time when it was customary for the maids and women of a village to go to the hilly districts with the cows (summer shealings) for a certain period of time.
The references to domestic life are interesting. The scarcity of beds, the best or feather bed, and the children's bed, seeming to be all those available. The feather bed is still a valued piece of household furniture, and is considered somewhat of the nature of a heirloom, feather beds often descending from mother to daughter for some generations. I have been told instances of this.
Gregor, in Folk-lore of East of Scotland, p. 52, describes the Scottish box-bed. The "truckle bed " and "footman's bed " probably refers to the small bed under a large one, which was only pulled out at night for use, and pushed under during the day. Illustrations of these beds and the children's bed are given in old tales.
The proximity of the pig-sty to the house is manifest.
The mention of washing-tubs calls to mind the large wooden tubs formerly always used for the family wash, Before the era of laundresses washing-tubs must have constituted an important part of the family plenishing. Washing in the rivers and streams was also a thing of frequent occurrence, hot water for the purpose of cleansing clothes not being considered necessary, or in many cases desirable.
Chambers gives a version of the game (Popular Rhymes, p. 36) and also Newell (Games, p. 166). Another version from Buckingham is given by Thomas Baker in the Midland Garner, 1st series, ii. 32, in which the mother desires the daughter to "milk in the washing-tub," and the words also appear very curiously tacked on to the "Three Dukes a-riding game from Berkshire (Antiquary, xxvii. 195), where they are very much out of place.
September 16. Story of the Day: Aiken Drum
This sone comes from A Book of Nursery Songs and Rhymes by Sabine Baring-Gould.
This is Roud 2571. See Chalmers' Popular Rhymes of Scotland for another version and with music (online at Hathi).
Looking for more stories? Click here for previous Stories-of-the-Day.
This is Roud 2571. See Chalmers' Popular Rhymes of Scotland for another version and with music (online at Hathi).
Looking for more stories? Click here for previous Stories-of-the-Day.
There was a man lived in the moon,
And his name was Aiken Drum.
And he played upon a ladle,
And his name was Aiken Drum.
And his hat was made of good cream cheese,
And his name was Aiken Drum.
And he played upon a ladle,
And his name was Aiken Drum.
And his coat was made of good roast beef,
And his name was Aiken Drum.
And he played upon a ladle,
And his name was Aiken Drum.
And his buttons were made of penny loaves,
AAnd his name was Aiken Drum.
And he played upon a ladle,
And his name was Aiken Drum.
His waistcoat was made of crusts of pies,
And his name was Aiken Drum.
And he played upon a ladle,
And his name was Aiken Drum.
His breeches were made of haggis bags,
And his name was Aiken Drum.
And he played upon a ladle,
And his name was Aiken Drum.
There was a man in another town,
And his name was Willy Wood,
And he played upon a razor,
And his name was Willy Wood.
And he ate up all the good cream cheese,
And his name was Willy Wood,
And he played upon a razor,
And his name was Willy Wood.
And he ate up all the good roast beef,
And his name was Willy Wood,
And he played upon a razor,
And his name was Willy Wood.
And he ate up all the penny loaves,
And his name was Willy Wood,
And he played upon a razor,
And his name was Willy Wood.
And he ate up all the crusts of pies,
And his name was Willy Wood,
And he played upon a razor,
And his name was Willy Wood.
But he choked himself with the haggis bags,
And there was an end of Willy Wood.
September 15. Story of the Day: The Nail
This story comes from Household Tales by Jacob and Wilhelm Grimm, translated by Margaret Hunt.
This story is classified as ATU 2039. Horseshoe Nail.
Looking for more stories? Click here for previous Stories-of-the-Day.
A merchant had done good business at the fair; he had sold his wares, and lined his money-bags with gold and silver. Then he wanted to travel homewards, and be in his own house before nightfall. So he packed his trunk with the money on his horse, and rode away.
At noon he rested in a town, and when he wanted to go farther the stable-boy brought out his horse and said, "A nail is wanting, sir, in the shoe of its left hind foot."
"Let it be wanting," answered the merchant; "the shoe will certainly stay on for the six miles I have still to go. I am in a hurry."
In the afternoon, when he once more alighted and had his horse fed, the stable-boy went into the room to him and said, "Sir, a shoe is missing from your horse's left hind foot. Shall I take him to the blacksmith?"
"Let it still be wanting," answered the man; "the horse can very well hold out for the couple of miles which remain. I am in haste."
He rode forth, but before long the horse began to limp. It had not limped long before it began to stumble, and it had not stumbled long before it fell down and broke its leg. The merchant was forced to leave the horse where it was, and unbuckle the trunk, take it on his back, and go home on foot. And there he did not arrive until quite late at night. "And that unlucky nail," said he to himself, "has caused all this disaster."
Hasten slowly.
This story is classified as ATU 2039. Horseshoe Nail.
Looking for more stories? Click here for previous Stories-of-the-Day.
THE NAIL
At noon he rested in a town, and when he wanted to go farther the stable-boy brought out his horse and said, "A nail is wanting, sir, in the shoe of its left hind foot."
"Let it be wanting," answered the merchant; "the shoe will certainly stay on for the six miles I have still to go. I am in a hurry."
In the afternoon, when he once more alighted and had his horse fed, the stable-boy went into the room to him and said, "Sir, a shoe is missing from your horse's left hind foot. Shall I take him to the blacksmith?"
"Let it still be wanting," answered the man; "the horse can very well hold out for the couple of miles which remain. I am in haste."
He rode forth, but before long the horse began to limp. It had not limped long before it began to stumble, and it had not stumbled long before it fell down and broke its leg. The merchant was forced to leave the horse where it was, and unbuckle the trunk, take it on his back, and go home on foot. And there he did not arrive until quite late at night. "And that unlucky nail," said he to himself, "has caused all this disaster."
Hasten slowly.
(illustration by Otto Ubbelohde)
August 23. Story of the Day: The Farmer in the Dell
This famous children's song is documented in the Games and Songs of American Children by William Wells Newell. For variations from different countries, see Wikipedia.
This is Roud 6306. The "cheese stands alone" makes sense in the context of the game played with this song!
Looking for more stories? Click here for previous Stories-of-the-Day.
A single child stands in the center of the ring, which sings:
The farmer in the dell,
The farmer in the dell,
Heigh ho! for Rowley O!
The farmer in the dell.
The first child chooses and places beside himself a second, then a third, and so on, while the rest sing to the same tune:
The farmer takes the wife,
The farmer takes the wife,
Heigh ho! for Rowley O!
The farmer takes the wife.
The wife takes the child,
The wife takes the child,
The child takes the nurse,
The child takes the nurse,
Heigh ho! for Rowley O!
The child takes the nurse.
The nurse takes the dog,
The nurse takes the dog,
Heigh ho! for Rowley O!
The dog takes the cat,
Heigh ho! for Rowley O!
The dog takes the cat.
The cat takes the rat,
The cat takes the rat,
Heigh ho! for Rowley O!
The cat takes the rat.
The rat takes the cheese,
The rat takes the cheese,
Heigh ho! for Rowley O!
The rat takes the cheese.
The cheese stands alone,
The cheese stands alone,
Heigh ho! for Rowley O!
The cheese stands alone.
The "cheese" is clapped out, and must being again as the "farmer."
Streets of New York.
This is Roud 6306. The "cheese stands alone" makes sense in the context of the game played with this song!
Looking for more stories? Click here for previous Stories-of-the-Day.
THE FARMER IN THE DELL
A single child stands in the center of the ring, which sings:
The farmer in the dell,
The farmer in the dell,
Heigh ho! for Rowley O!
The farmer in the dell.
The first child chooses and places beside himself a second, then a third, and so on, while the rest sing to the same tune:
The farmer takes the wife,
The farmer takes the wife,
Heigh ho! for Rowley O!
The farmer takes the wife.
The wife takes the child,
The wife takes the child,
Heigh ho! for Rowley O!
The wife takes the child.
The child takes the nurse,
The child takes the nurse,
Heigh ho! for Rowley O!
The child takes the nurse.
The nurse takes the dog,
The nurse takes the dog,
Heigh ho! for Rowley O!
The nurse takes the dog.
The dog takes the cat,The dog takes the cat,
Heigh ho! for Rowley O!
The dog takes the cat.
The cat takes the rat,
The cat takes the rat,
Heigh ho! for Rowley O!
The cat takes the rat.
The rat takes the cheese,
The rat takes the cheese,
Heigh ho! for Rowley O!
The rat takes the cheese.
The cheese stands alone,
The cheese stands alone,
Heigh ho! for Rowley O!
The cheese stands alone.
The "cheese" is clapped out, and must being again as the "farmer."
Streets of New York.
August 10. Story of the Day: Chain of Victims
Today's story is from Jamaica Anansi Stories by Martha Warren Beckwith. You can find out more about Beckwith's remarkable career as an anthropologist at Wikipedia, which is also where you can find out more about the trickster Anansi.
The story is classified as ATU 2024. Rabbit Borrows Money.
If you trace that eat-or-be-eaten chain closely, you'll see that Anansi didn't tell the monkey to kill the dog (at least in this storyteller's version)... so maybe Brar Dog will come back around asking for his money after all!
Looking for more stories? Click here for previous Stories-of-the-Day.
Hanansi saw Brar Hog an' said, "Brar Hog, lend me a dollar, to-morrow, twelve o'clock, come fe it."
An' saw Brar Dog an' said, "Brar Dog, len' me a dollar, to-morrow, twelve o'clock, come fe it."
An' saw Brar Monkey an' say, "Brar Monkey, len' me a dollar, to-morrow, twelve o'clock, come fe it."
An' saw Brar Tiger an' said, "Brar Tiger, len' me a dollar, to-morrow, twelve o'clock, come fe it.
An saw Brar Lion an' say, "Len' me a dollar, to-morrow, twelve o'clock, come fe it."
Nex' day hear some one knock at de door. Hanansi said, "Who come deah?"
"Me, Brar Hog."
An' he say, "Come in."
He an' Hog stay dere talkin' an' hear anodder knockin'. An' say, "Who come deah?"
"Me, Brar Dog."
He say, "Brar Hog, you run go in dat room, fe Dog too bad; if him catch you him are goin' to kill you!"
Dog come in.
Him stay dere talkin' until hear anodder knock an' said, "Who come deah?"
"Me, Brar Monkey."
An' say, "Come in"; an' say, "Brar Dog, you run go in dat room dere an' when you go you see Brar Hog un'er de bed, kill him."
Him an' Monkey talk till Tiger come knock at de door, an' Hanansi say, "Who knock deah?"
"Me, Brar Tiger."
An' say, "Brar Monkey, run go in dat room hide or Tiger ketch you!"
When Brar Tiger come in, him an' Hanansi deh talkin' till he hear annodder knock. An' say, "Who come deah?"
"Brar Lion."
An' say, "Brar Tiger, you run go in dat room deh; you see Brar Monkey, kill him!"
So as Lion come in he tell Brar Lion, "Look heah! have plenty o' meat. Brar Tiger gone in dere; you gwine go kill him!"
Lion went in an' kill Tiger.
Me'while de Lion kill Tiger, Hanansi go out de kitchen door dig one deep hole an' ca' say, "Brar Lion, run come heah! We go put on little hot water fe clean up doze fellah!"
As Lion jump out of de house, feel so glad, gallop on to de kitchen, he got down in de hole an bre'k his neck.
So Hanansi said, "You brute! look how much money I borrow from you, an' I have all yo' bone to crack t'-night!"
NOTES. Told by Richard Morgan, Santa Cruz Mountains
The story is classified as ATU 2024. Rabbit Borrows Money.
If you trace that eat-or-be-eaten chain closely, you'll see that Anansi didn't tell the monkey to kill the dog (at least in this storyteller's version)... so maybe Brar Dog will come back around asking for his money after all!
Looking for more stories? Click here for previous Stories-of-the-Day.
THE CHAIN OF VICTIMS
Hanansi saw Brar Hog an' said, "Brar Hog, lend me a dollar, to-morrow, twelve o'clock, come fe it."
An' saw Brar Dog an' said, "Brar Dog, len' me a dollar, to-morrow, twelve o'clock, come fe it."
An' saw Brar Monkey an' say, "Brar Monkey, len' me a dollar, to-morrow, twelve o'clock, come fe it."
An' saw Brar Tiger an' said, "Brar Tiger, len' me a dollar, to-morrow, twelve o'clock, come fe it.
An saw Brar Lion an' say, "Len' me a dollar, to-morrow, twelve o'clock, come fe it."
Nex' day hear some one knock at de door. Hanansi said, "Who come deah?"
"Me, Brar Hog."
An' he say, "Come in."
He an' Hog stay dere talkin' an' hear anodder knockin'. An' say, "Who come deah?"
"Me, Brar Dog."
He say, "Brar Hog, you run go in dat room, fe Dog too bad; if him catch you him are goin' to kill you!"
Dog come in.
Him stay dere talkin' until hear anodder knock an' said, "Who come deah?"
"Me, Brar Monkey."
An' say, "Come in"; an' say, "Brar Dog, you run go in dat room dere an' when you go you see Brar Hog un'er de bed, kill him."
Him an' Monkey talk till Tiger come knock at de door, an' Hanansi say, "Who knock deah?"
"Me, Brar Tiger."
An' say, "Brar Monkey, run go in dat room hide or Tiger ketch you!"
When Brar Tiger come in, him an' Hanansi deh talkin' till he hear annodder knock. An' say, "Who come deah?"
"Brar Lion."
An' say, "Brar Tiger, you run go in dat room deh; you see Brar Monkey, kill him!"
So as Lion come in he tell Brar Lion, "Look heah! have plenty o' meat. Brar Tiger gone in dere; you gwine go kill him!"
Lion went in an' kill Tiger.
Me'while de Lion kill Tiger, Hanansi go out de kitchen door dig one deep hole an' ca' say, "Brar Lion, run come heah! We go put on little hot water fe clean up doze fellah!"
As Lion jump out of de house, feel so glad, gallop on to de kitchen, he got down in de hole an bre'k his neck.
So Hanansi said, "You brute! look how much money I borrow from you, an' I have all yo' bone to crack t'-night!"
NOTES. Told by Richard Morgan, Santa Cruz Mountains
August 7. Story of the Day: Timbuctoo
This is a chain-game, rather than a story, and it comes from Games, Riddles, and Rhymes by A. L. Hately.
These types of games do not have an ATU tale type, but you can see that they follow the cumulative pattern. For a similar type of memory game, with information about the kinds of "forfeits" people might demand, see The Gaping, Wide-mouthed, Waddling Frog.
Looking for more stories? Click here for previous Stories-of-the-Day.
All the players arrange themselves in a row seated except one who represents a Traveller from the great African city of Timbuctoo and, taking a stick in his hand, goes from player to player saying the following words. These must be accurately repeated by each person. Whoever laughs while repeating them or makes a mistake pays a forfeit.
The Traveller begins with the first player. He says In the city of Timbuctoo.
The first person in the row repeats these words and the Traveller then goes to the second the third the fourth and so on until everybody has had his or her turn.
He then begins at the head of the row again: In the city of Timbuctoo I saw a street.
The third time he says: In the city of Timbuctoo I saw a street and in that street I saw a house. These words have to be repeated by every player in the same manner as before and forfeits are to be strictly exacted.
The game may be continued as long as the Traveller chooses and of course with each addition to the sentence he makes up, it gets more difficult as the players forget the proper words.
Perhaps the following sentence will be found long enough:
In the city of Timbuctoo.
In the city of Timbuctoo I saw a street.
In the city of Timbuctoo I saw a street and in that street I saw a house.
In the city of Timbuctoo I saw a street and in that street I saw a house and in that house I saw a chamber.
In the city of Timbuctoo I saw a street and in that street I saw a house and in that house I saw a chamber and in that chamber I saw a gold and silver bird cage.
In the city of Timbuctoo I saw a street and in that street I saw a house and in that house I saw a chamber and in that chamber I saw a gold and silver bird cage and in that gold and silver birdcage I saw a magnificent purple and yellow Bengal cockatoo.
In the city of Timbuctoo I saw a street and in that street I saw a house and in that house I saw a chamber and in that chamber I saw a gold and silver bird cage and in that gold and silver birdcage I saw a magnificent purple and yellow Bengal cockatoo and in the beak of that magnificent purple and yellow Bengal cockatoo I saw a ring made of emeralds, pearls, diamonds, and rubies.
These types of games do not have an ATU tale type, but you can see that they follow the cumulative pattern. For a similar type of memory game, with information about the kinds of "forfeits" people might demand, see The Gaping, Wide-mouthed, Waddling Frog.
Looking for more stories? Click here for previous Stories-of-the-Day.
All the players arrange themselves in a row seated except one who represents a Traveller from the great African city of Timbuctoo and, taking a stick in his hand, goes from player to player saying the following words. These must be accurately repeated by each person. Whoever laughs while repeating them or makes a mistake pays a forfeit.
The Traveller begins with the first player. He says In the city of Timbuctoo.
The first person in the row repeats these words and the Traveller then goes to the second the third the fourth and so on until everybody has had his or her turn.
He then begins at the head of the row again: In the city of Timbuctoo I saw a street.
The third time he says: In the city of Timbuctoo I saw a street and in that street I saw a house. These words have to be repeated by every player in the same manner as before and forfeits are to be strictly exacted.
The game may be continued as long as the Traveller chooses and of course with each addition to the sentence he makes up, it gets more difficult as the players forget the proper words.
Perhaps the following sentence will be found long enough:
In the city of Timbuctoo.
In the city of Timbuctoo I saw a street.
In the city of Timbuctoo I saw a street and in that street I saw a house.
In the city of Timbuctoo I saw a street and in that street I saw a house and in that house I saw a chamber.
In the city of Timbuctoo I saw a street and in that street I saw a house and in that house I saw a chamber and in that chamber I saw a gold and silver bird cage.
In the city of Timbuctoo I saw a street and in that street I saw a house and in that house I saw a chamber and in that chamber I saw a gold and silver bird cage and in that gold and silver birdcage I saw a magnificent purple and yellow Bengal cockatoo.
In the city of Timbuctoo I saw a street and in that street I saw a house and in that house I saw a chamber and in that chamber I saw a gold and silver bird cage and in that gold and silver birdcage I saw a magnificent purple and yellow Bengal cockatoo and in the beak of that magnificent purple and yellow Bengal cockatoo I saw a ring made of emeralds, pearls, diamonds, and rubies.
July 20. Story of the Day: Ibotity
This story from Madagascar is reported in Malagasy Folktales by James Sibree, in The Folk-lore Journal, volume 2 (1884; online at Hathi Trust). You can find out more about Madagascar and the people who live there at Wikipedia.
This is an example of TMI Z42. Stronger and Strongest = ATU 2031. After fire tells about the strength of water, our author gives up ("But it would be tedious to give every detail in full"), so I took the liberty of filling in the sequence using the preceding formula.
Looking for more stories? Click here for previous Stories-of-the-Day.
Once upon a time this Ibotity went and climbed a tree; and when the wind blew hard the tree was broken; whereupon Ibotity fell and broke his leg. So he said, “The tree indeed is strong, for it can break the leg of Ibotity.”
Then said the tree, “I am not strong, for it is the wind that is strong.”
Then said Ibotity, “The wind it is which is strong! For the wind broke tree, and the tree broke the leg of Ibotity.”
“I am not strong,” said the wind, “for if I were strong should I be stopped by the hill?”
“Ah, it is the hill which is strong!" said Ibotity; “for the hill stopped wind, wind broke tree, the tree broke the leg of Ibotity.”
“Nay, I am not strong,” said the hill, “for if I were strong I should not be burrowed by the mice.”
“Ah, it is the mouse which is strong!" said Ibotity; “for mouse burrowed into hill, hill stopped wind, wind broke tree, tree broke the leg of Ibotity.”
“Nay, I am not strong,” said the mouse, “for am I strong who can be killed by the cat?”
“Ah, it is the cat which is strong!” said Ibotity; “for the cat killed mouse, mouse burrowed into hill, hill stopped wind, wind broke tree, tree broke the leg of Ibotity.”
“Nay, I am not strong,” said the cat, “for am I strong who am caught by the rope and cannot escape?”
“Ah, it is the rope which is strong,” said Ibotity, “for the rope caught the cat, cat killed mouse, mouse burrowed into hill, hill stopped wind, wind broke tree, tree broke the leg of Ibotity.”
“Nay, I am not strong,” said the rope, “for am I strong and am
cut by the iron?"
“Then it is the iron which is strong,” said Ibotity, “for the iron cut rope, rope caught cat, cat killed mouse, mouse burrowed hill, hill stopped wind, wind broke tree, tree broke the leg of Ibotity.”
“Nay, I am not strong,” said the iron, “for am I strong which am softened by the fire?”
“Ah, it is the fire which is strong,” said Ibotity.
“Nay, I am not strong,” said the fire, “for am I strong and am put out by water?"
“Ah, it is the water which is strong," said Ibotity, “for water quenched fire, fire softened iron, iron cut rope, rope caught cat, cat killed mouse, mouse burrowed hill, hill stopped wind, wind broke tree, tree broke the leg of Ibotity.”
“Nay, I am not strong,” said the water, “for am I strong and am crossed by the canoe?"
“Ah, it is the canoe which is strong," said Ibotity, “for canoe crossed water, water quenched fire, fire softened iron, iron cut rope, rope caught cat, cat killed mouse, mouse burrowed hill, hill stopped wind, wind broke tree, tree broke the leg of Ibotity.”
“Nay, I am not strong,” said the canoe, “for the rock breaks me."
“Ah, it is the rock which is strong," said Ibotity, “for rock broke canoe, canoe crossed water, water quenched fire, fire softened iron, iron cut rope, rope caught cat, cat killed mouse, mouse burrowed hill, hill stopped wind, wind broke tree, tree broke the leg of Ibotity.”
“Nay, I am not strong,” said the rock, “for the man breaks me."
“Ah, it is the man which is strong," said Ibotity, “for man broke rock, rock broke canoe, canoe crossed water, water quenched fire, fire softened iron, iron cut rope, rope caught cat, cat killed mouse, mouse burrowed hill, hill stopped wind, wind broke tree, tree broke the leg of Ibotity.”
“Nay, I am not strong,” said the man, “for the sorcerer overcomes me."
“Ah, it is the sorcerer which is strong," said Ibotity, “for sorcerer overcame man, man broke rock, rock broke canoe, canoe crossed water, water quenched fire, fire softened iron, iron cut rope, rope caught cat, cat killed mouse, mouse burrowed hill, hill stopped wind, wind broke tree, tree broke the leg of Ibotity.”
“Nay, I am not strong,” said the sorcerer, “for the poison ordeal of the tangena kills me"
“Ah, it is the tangena which is strong," said Ibotity, “for tangena killed sorcerer, sorcerer overcame man, man broke rock, rock broke canoe, canoe crossed water, water quenched fire, fire softened iron, iron cut rope, rope caught cat, cat killed mouse, mouse burrowed hill, hill stopped wind, wind broke tree, tree broke the leg of Ibotity.”
“Nay, I am not strong,” said the tangéna, “for God overcomes me.”
“Ah, it is God who is strong,” said Ibotity, “for God overcame tangéna, tangéna killed sorcerer, sorcerer overcame man, man broke rock, rock broke canoe, canoe crossed water, water quenched fire, fire softened iron, iron cut rope, rope caught cat, cat killed mouse, mouse burrowed hill, hill stopped wind, wind broke tree, tree broke the leg of Ibotity.”
So Ibotity and all things agreed that God is the strongest of all, and governs all things in the world, whether in the heaven above, or on the earth beneath, or underneath the earth, or to the verge of the sky, for God will bear rule for ever and ever.
This is an example of TMI Z42. Stronger and Strongest = ATU 2031. After fire tells about the strength of water, our author gives up ("But it would be tedious to give every detail in full"), so I took the liberty of filling in the sequence using the preceding formula.
Looking for more stories? Click here for previous Stories-of-the-Day.
Once upon a time this Ibotity went and climbed a tree; and when the wind blew hard the tree was broken; whereupon Ibotity fell and broke his leg. So he said, “The tree indeed is strong, for it can break the leg of Ibotity.”
Then said the tree, “I am not strong, for it is the wind that is strong.”
Then said Ibotity, “The wind it is which is strong! For the wind broke tree, and the tree broke the leg of Ibotity.”
“I am not strong,” said the wind, “for if I were strong should I be stopped by the hill?”
“Ah, it is the hill which is strong!" said Ibotity; “for the hill stopped wind, wind broke tree, the tree broke the leg of Ibotity.”
“Nay, I am not strong,” said the hill, “for if I were strong I should not be burrowed by the mice.”
“Ah, it is the mouse which is strong!" said Ibotity; “for mouse burrowed into hill, hill stopped wind, wind broke tree, tree broke the leg of Ibotity.”
“Nay, I am not strong,” said the mouse, “for am I strong who can be killed by the cat?”
“Ah, it is the cat which is strong!” said Ibotity; “for the cat killed mouse, mouse burrowed into hill, hill stopped wind, wind broke tree, tree broke the leg of Ibotity.”
“Nay, I am not strong,” said the cat, “for am I strong who am caught by the rope and cannot escape?”
“Ah, it is the rope which is strong,” said Ibotity, “for the rope caught the cat, cat killed mouse, mouse burrowed into hill, hill stopped wind, wind broke tree, tree broke the leg of Ibotity.”
“Nay, I am not strong,” said the rope, “for am I strong and am
cut by the iron?"
“Then it is the iron which is strong,” said Ibotity, “for the iron cut rope, rope caught cat, cat killed mouse, mouse burrowed hill, hill stopped wind, wind broke tree, tree broke the leg of Ibotity.”
“Nay, I am not strong,” said the iron, “for am I strong which am softened by the fire?”
“Ah, it is the fire which is strong,” said Ibotity.
“Nay, I am not strong,” said the fire, “for am I strong and am put out by water?"
“Ah, it is the water which is strong," said Ibotity, “for water quenched fire, fire softened iron, iron cut rope, rope caught cat, cat killed mouse, mouse burrowed hill, hill stopped wind, wind broke tree, tree broke the leg of Ibotity.”
“Nay, I am not strong,” said the water, “for am I strong and am crossed by the canoe?"
“Ah, it is the canoe which is strong," said Ibotity, “for canoe crossed water, water quenched fire, fire softened iron, iron cut rope, rope caught cat, cat killed mouse, mouse burrowed hill, hill stopped wind, wind broke tree, tree broke the leg of Ibotity.”
“Nay, I am not strong,” said the canoe, “for the rock breaks me."
“Ah, it is the rock which is strong," said Ibotity, “for rock broke canoe, canoe crossed water, water quenched fire, fire softened iron, iron cut rope, rope caught cat, cat killed mouse, mouse burrowed hill, hill stopped wind, wind broke tree, tree broke the leg of Ibotity.”
“Nay, I am not strong,” said the rock, “for the man breaks me."
“Ah, it is the man which is strong," said Ibotity, “for man broke rock, rock broke canoe, canoe crossed water, water quenched fire, fire softened iron, iron cut rope, rope caught cat, cat killed mouse, mouse burrowed hill, hill stopped wind, wind broke tree, tree broke the leg of Ibotity.”
“Nay, I am not strong,” said the man, “for the sorcerer overcomes me."
“Ah, it is the sorcerer which is strong," said Ibotity, “for sorcerer overcame man, man broke rock, rock broke canoe, canoe crossed water, water quenched fire, fire softened iron, iron cut rope, rope caught cat, cat killed mouse, mouse burrowed hill, hill stopped wind, wind broke tree, tree broke the leg of Ibotity.”
“Nay, I am not strong,” said the sorcerer, “for the poison ordeal of the tangena kills me"
“Ah, it is the tangena which is strong," said Ibotity, “for tangena killed sorcerer, sorcerer overcame man, man broke rock, rock broke canoe, canoe crossed water, water quenched fire, fire softened iron, iron cut rope, rope caught cat, cat killed mouse, mouse burrowed hill, hill stopped wind, wind broke tree, tree broke the leg of Ibotity.”
“Nay, I am not strong,” said the tangéna, “for God overcomes me.”
“Ah, it is God who is strong,” said Ibotity, “for God overcame tangéna, tangéna killed sorcerer, sorcerer overcame man, man broke rock, rock broke canoe, canoe crossed water, water quenched fire, fire softened iron, iron cut rope, rope caught cat, cat killed mouse, mouse burrowed hill, hill stopped wind, wind broke tree, tree broke the leg of Ibotity.”
So Ibotity and all things agreed that God is the strongest of all, and governs all things in the world, whether in the heaven above, or on the earth beneath, or underneath the earth, or to the verge of the sky, for God will bear rule for ever and ever.
June 11. Story of the Day: Hungry Giant
Here is another story that Suniti Namjoshi has contributed to the project: thank you, Suniti! You can find out more about Suniti Namjoshi's work here, and here are the other stories she has contributed: The Cat Shrine and The Brahmin and his Small Gods.
I am really glad to have a story about a giant; any respectable folklore project needs at least one giant! As you will see, the story is about a chain of unexpected consequences, something like the proverb for want of a nail. With her chain of consequences, the quick-witted mother makes the giant stop and think. Which is hard work for a giant, of course.
Looking for more stories? Click here for previous Stories-of-the-Day.
A giant, who was looking for something to eat, once came across three small children. He was about to snatch one of them, when their mother shrieked and explained to the giant that that particular child was destined for greatness and would bring great glory to the entire nation. Surely the giant didn’t want everyone to miss out on that? The giant wasn’t sure whether he cared about glory, but as the woman seemed certain that it was something he should care about, he shrugged and said, “Oh, all right, I’ll take this other child.”
The woman shrieked more loudly than ever. “That child,” she told the giant, “will be able to produce a sack of grain where only one grain grew before.”
This was clearly useful to a hungry giant, so he let the child go.
He seized the third child. He was determined to hang on to this one. “He looks perfectly ordinary,” the giant told the woman, “and won’t be missed much.”
“You’re right,” she agreed. “The world won’t miss him. But he will do something that will save your life.”
“He can’t save my life,” the giant roared. “He’s a puny thing.”
“That’s true,” said the woman. “But one day he’ll go fishing and catch the fish that would have been caught by the royal chef and served to the king’s only son − that is if my boy hadn’t caught it first.”
“So what?” The giant shrugged.
“Had the king’s son been served the fish, a fishbone would have got stuck in his throat and he would have choked.”
“And what’s that to me?” the giant retorted.
“Had the king’s son lived, he would have killed a boar that roams through the forest,” the woman continued.
“Who cares about boars?” the giant growled.
“You do,” the woman told him. “Had the prince not killed the boar, that boar would have gored you as you lay asleep.”
“A boar can’t kill me!” the giant scoffed.
“No, but the boar would have wounded you, and a wandering giant would have attacked instantly and slain you on the spot.”
The giant frowned. “What if I kill the boar?” he asked.
“How many boars can you kill?” replied the woman. “It has to be the boar that the prince was destined to kill.”
“What if I caught the fish?” the giant demanded. Then he went on before she could speak, “Yes, all right, how many fish can I catch? I’m getting confused. What should I do?”
“You should walk away and think things through,” the woman advised him.
And that’s what he did, so that the woman and her three children lived long happy lives, as did the giant, who was vastly relieved that none of the dreadful things that might have happened ever came true.
CHAIN: giant kills boy, so boy doesn't catch fish; prince chokes on fish, so he doesn't kill boar; boar wounds giant, so another giant kills him
I am really glad to have a story about a giant; any respectable folklore project needs at least one giant! As you will see, the story is about a chain of unexpected consequences, something like the proverb for want of a nail. With her chain of consequences, the quick-witted mother makes the giant stop and think. Which is hard work for a giant, of course.
Looking for more stories? Click here for previous Stories-of-the-Day.
THE HUNGRY GIANT
by Suniti Namjoshi
The woman shrieked more loudly than ever. “That child,” she told the giant, “will be able to produce a sack of grain where only one grain grew before.”
This was clearly useful to a hungry giant, so he let the child go.
He seized the third child. He was determined to hang on to this one. “He looks perfectly ordinary,” the giant told the woman, “and won’t be missed much.”
“You’re right,” she agreed. “The world won’t miss him. But he will do something that will save your life.”
“He can’t save my life,” the giant roared. “He’s a puny thing.”
“That’s true,” said the woman. “But one day he’ll go fishing and catch the fish that would have been caught by the royal chef and served to the king’s only son − that is if my boy hadn’t caught it first.”
“So what?” The giant shrugged.
“Had the king’s son been served the fish, a fishbone would have got stuck in his throat and he would have choked.”
“And what’s that to me?” the giant retorted.
“Had the king’s son lived, he would have killed a boar that roams through the forest,” the woman continued.
“Who cares about boars?” the giant growled.
“You do,” the woman told him. “Had the prince not killed the boar, that boar would have gored you as you lay asleep.”
“A boar can’t kill me!” the giant scoffed.
“No, but the boar would have wounded you, and a wandering giant would have attacked instantly and slain you on the spot.”
The giant frowned. “What if I kill the boar?” he asked.
“How many boars can you kill?” replied the woman. “It has to be the boar that the prince was destined to kill.”
“What if I caught the fish?” the giant demanded. Then he went on before she could speak, “Yes, all right, how many fish can I catch? I’m getting confused. What should I do?”
“You should walk away and think things through,” the woman advised him.
And that’s what he did, so that the woman and her three children lived long happy lives, as did the giant, who was vastly relieved that none of the dreadful things that might have happened ever came true.
Photo by Jan Hammershaug: The 46 feet high troll is guarding the entrance to the fairy tale grotto at Hunderfossen Familypark.
CHAIN: giant kills boy, so boy doesn't catch fish; prince chokes on fish, so he doesn't kill boar; boar wounds giant, so another giant kills him
Newell. Come and I Will Sing You
From Newell's article on The Carol of the Twelve Numbers.
This is classified with the Jewish song ATU 2010 Ehod mi yodea (One: Who Knows?).
1st voice. Come and I will sing you!
2nd voice. What will you sing me?
1st voice. I will sing you One, O!
2d voice. What is your One, O?
1st voice. One of them is God alone, and He ever shall remain so.
Come and I will sing you!
What will you sing me?
I will sing you two, O!
What is your two, O?
Two of them are lily-white babes, all clothed in green, O!
Chorus. One of them is God alone, and He ever shall remain so.
Come and I will sing you!
What will you sing me?
I will sing you three, O!
What is your three, O?
Three of them are strangers, O!
Chorus. Two of them are lily-white babes, all clothed in green;
One of them is God alone, and He ever shall remain so.
Come and I will sing you!
What will you sing me?
I will sing you four, O!
What is your four, O?
Four are the gospel preachers, O!
Chorus. Three of them are strangers;
Two of them are lily-white babes, all clothed in green;
One of them is God alone, and He ever shall remain so.
Come and I will sing you!
What will you sing me?
I will sing you five, O!
What is your five, O?
Chorus. Four are the gospel preachers;
Three of them are strangers;
Two of them are lily-white babes, all clothed in green;
One of them is God alone, and He ever shall remain so.
Come and I will sing you!
What will you sing me?
I will sing you six, O!
What is your six, O?
Six are the cheerful waiters, O!
Chorus. Five is the ferryman in the boat;
Four are the gospel preachers;
Three of them are strangers;
Two of them are lily-white babes, all clothed in green;
One of them is God alone, and He ever shall remain so.
Come and I will sing you!
What will you sing me?
I will sing you seven, O!
What is your seven, O?
Seven are seven stars in the sky, O!
Chorus. Six are the cheerful waiters;
Five is the ferryman in the boat;
Four are the gospel preachers;
Three of them are strangers;
Two of them are lily-white babes, all clothed in green;
One of them is God alone, and He ever shall remain so.
Come and I will sing you!
What will you sing me?
I will sing you eight, O!
What is your eight, O?
Eight is the Great Archangel, O!
Chorus. Seven are seven stars in the sky;
Six are the cheerful waiters;
Five is the ferryman in the boat;
Four are the gospel preachers;
Three of them are strangers;
Two of them are lily-white babes, all clothed in green;
One of them is God alone, and He ever shall remain so.
Come and I will sing you!
What will you sing me?
I will sing you nine, O!
What is your nine, O?
Nine is the moonshine, bright and clear, O!
Chorus. Eight is the Great Archangel;
Seven are seven stars in the sky;
Six are the cheerful waiters;
Five is the ferryman in the boat;
Four are the gospel preachers;
Three of them are strangers;
Two of them are lily-white babes, all clothed in green;
One of them is God alone, and He ever shall remain so.
Come and I will sing you!
What will you sing me?
I will sing you ten, O!
What is your ten, O?
Ten are the ten commandments, O!
Chorus. Nine is the moonshine, bright and clear;
Eight is the Great Archangel;
Seven are seven stars in the sky;
Six are the cheerful waiters;
Five is the ferryman in the boat;
Four are the gospel preachers;
Three of them are strangers;
Two of them are lily-white babes, all clothed in green;
One of them is God alone, and He ever shall remain so.
Come and I will sing you!
What will you sing me?
I will sing you eleven, O!
What is your eleven, O?
Eleven of them have gone to heaven, O!
Chorus. Ten are the ten commandments;
Nine is the moonshine, bright and clear;
Eight is the Great Archangel;
Seven are seven stars in the sky;
Six are the cheerful waiters;
Five is the ferryman in the boat;
Four are the gospel preachers;
Three of them are strangers;
Two of them are lily-white babes, all clothed in green;
One of them is God alone, and He ever shall remain so.
Come and I will sing you!
What will you sing me?
I will sing you twelve, O!
What is your twelve, O?
Twelve are the twelve apostles,
Chorus. Eleven of them have gone to heaven;
Ten are the ten commandments;
Nine is the moonshine, bright and clear;
Eight is the Great Archangel;
Seven are seven stars in the sky;
Six are the cheerful waiters;
Five is the ferryman in the boat;
Four are the gospel preachers;
Three of them are strangers;
Two of them are lily-white babes, all clothed in green;
One of them is God alone, and He ever shall remain so.
NOTES
From the "Bizarre Notes and Queries," Manchester, N. H., vol. vi. No. 2, 1889, p. 248, being contributed to that journal by Rev. J. H. Hopkins, from the singing of children in Essex, N. Y., who, during a residence on the southern shore of Lake Superior, had caught it by ear from Cornish miners employed in the copper mines of that region.
In reprinting, I venture to make some slight changes of punctuation. The carol is sung by two voices, alternating with successive lines, the numbers previously given being repeated in chorus.
This is classified with the Jewish song ATU 2010 Ehod mi yodea (One: Who Knows?).
COME AND I WILL SING YOU
1st voice. Come and I will sing you!
2nd voice. What will you sing me?
1st voice. I will sing you One, O!
2d voice. What is your One, O?
1st voice. One of them is God alone, and He ever shall remain so.
Come and I will sing you!
What will you sing me?
I will sing you two, O!
What is your two, O?
Two of them are lily-white babes, all clothed in green, O!
Chorus. One of them is God alone, and He ever shall remain so.
Come and I will sing you!
What will you sing me?
I will sing you three, O!
What is your three, O?
Three of them are strangers, O!
Chorus. Two of them are lily-white babes, all clothed in green;
One of them is God alone, and He ever shall remain so.
Come and I will sing you!
What will you sing me?
I will sing you four, O!
What is your four, O?
Four are the gospel preachers, O!
Chorus. Three of them are strangers;
Two of them are lily-white babes, all clothed in green;
One of them is God alone, and He ever shall remain so.
Come and I will sing you!
What will you sing me?
I will sing you five, O!
What is your five, O?
Chorus. Four are the gospel preachers;
Three of them are strangers;
Two of them are lily-white babes, all clothed in green;
One of them is God alone, and He ever shall remain so.
Come and I will sing you!
What will you sing me?
I will sing you six, O!
What is your six, O?
Six are the cheerful waiters, O!
Chorus. Five is the ferryman in the boat;
Four are the gospel preachers;
Three of them are strangers;
Two of them are lily-white babes, all clothed in green;
One of them is God alone, and He ever shall remain so.
Come and I will sing you!
What will you sing me?
I will sing you seven, O!
What is your seven, O?
Seven are seven stars in the sky, O!
Chorus. Six are the cheerful waiters;
Five is the ferryman in the boat;
Four are the gospel preachers;
Three of them are strangers;
Two of them are lily-white babes, all clothed in green;
One of them is God alone, and He ever shall remain so.
Come and I will sing you!
What will you sing me?
I will sing you eight, O!
What is your eight, O?
Eight is the Great Archangel, O!
Chorus. Seven are seven stars in the sky;
Six are the cheerful waiters;
Five is the ferryman in the boat;
Four are the gospel preachers;
Three of them are strangers;
Two of them are lily-white babes, all clothed in green;
One of them is God alone, and He ever shall remain so.
Come and I will sing you!
What will you sing me?
I will sing you nine, O!
What is your nine, O?
Nine is the moonshine, bright and clear, O!
Chorus. Eight is the Great Archangel;
Seven are seven stars in the sky;
Six are the cheerful waiters;
Five is the ferryman in the boat;
Four are the gospel preachers;
Three of them are strangers;
Two of them are lily-white babes, all clothed in green;
One of them is God alone, and He ever shall remain so.
Come and I will sing you!
What will you sing me?
I will sing you ten, O!
What is your ten, O?
Ten are the ten commandments, O!
Chorus. Nine is the moonshine, bright and clear;
Eight is the Great Archangel;
Seven are seven stars in the sky;
Six are the cheerful waiters;
Five is the ferryman in the boat;
Four are the gospel preachers;
Three of them are strangers;
Two of them are lily-white babes, all clothed in green;
One of them is God alone, and He ever shall remain so.
Come and I will sing you!
What will you sing me?
I will sing you eleven, O!
What is your eleven, O?
Eleven of them have gone to heaven, O!
Chorus. Ten are the ten commandments;
Nine is the moonshine, bright and clear;
Eight is the Great Archangel;
Seven are seven stars in the sky;
Six are the cheerful waiters;
Five is the ferryman in the boat;
Four are the gospel preachers;
Three of them are strangers;
Two of them are lily-white babes, all clothed in green;
One of them is God alone, and He ever shall remain so.
Come and I will sing you!
What will you sing me?
I will sing you twelve, O!
What is your twelve, O?
Twelve are the twelve apostles,
Chorus. Eleven of them have gone to heaven;
Ten are the ten commandments;
Nine is the moonshine, bright and clear;
Eight is the Great Archangel;
Seven are seven stars in the sky;
Six are the cheerful waiters;
Five is the ferryman in the boat;
Four are the gospel preachers;
Three of them are strangers;
Two of them are lily-white babes, all clothed in green;
One of them is God alone, and He ever shall remain so.
NOTES
From the "Bizarre Notes and Queries," Manchester, N. H., vol. vi. No. 2, 1889, p. 248, being contributed to that journal by Rev. J. H. Hopkins, from the singing of children in Essex, N. Y., who, during a residence on the southern shore of Lake Superior, had caught it by ear from Cornish miners employed in the copper mines of that region.
In reprinting, I venture to make some slight changes of punctuation. The carol is sung by two voices, alternating with successive lines, the numbers previously given being repeated in chorus.
Subscribe to:
Posts (Atom)