shame facedness, and yet no more confidence than is becoming. 1681. The King they call by a name, that signifies somewhat Their higher than a man, and next to God. But before the Wars Language in they stiled him Dionanxi, which is a Title higher than to the King. God by the addition of Nanxi. This Title the King took before the Rebellion, but since he forbad it. When they speak to the King concerning themselves, they do not speak in the first person, and say I did so or so, but Baulagot the limb of a Dog did it or will do it. And when they speak of their Children unto the King, they call them Puppies. As if he ask them how many Children they have, they say so many Puppy-dogs, and so many Puppy-bitches. [p. 106.] By which by the way, we may conjecture at the height of the King and the slavery of the People under him. Form and Civility. They have certain words of Form and Civility, that they Words of use upon occasion. When they come to another mans house, he asks them what they come for, which is his civility, and they answer Nicamava, I come for nothing, which is their ordinary reply, tho they do come for something. And upon this they have a Fable. A God came down upon earth one day, and bad all his Creatures come before him and demand what they would have and it should be granted them. So all the beasts and other Creatures came, and one desired Strength, and another Legs, and another Wings, &c. And it was bestowed on them. Then came the White men, the God asked them, what they came for? And they said, they desired Beauty and Valour and Riches. It was granted them. At last came the Chingulays, the God required of them, what they came for. They answered, Nicamava, I come for nothing. Then replyed he again, do you come for nothing, then go away with nothing. And so they for their complement fared worse than all the rest. When one proffers something as a gift to another, altho it be a thing that he is willing to have, and would be glad to receive, yet he will say, Eeppa queinda, No, I thank you; how can I be so chargeable to you? And in the 1681. Full of words and complement. By whom they swear. Their Railery. [p. 107.] same time while the words are in his mouth, he reacheth forth his hand to receive it. Neither are they free or forward to requite them, from whom they have received a gift or good turn, otherwise than with words and windy protestations; the which shall not be wanting. But forwards they are to receive, yet very backward to part with anything. And if one neighbour asketh ought of another, or to borrow any thing, which the other is unwilling either to give or lend, they never will plainly deny by saying, I cannot or will not; but with dissembling they will excuse themselves, saying, They have it not, or is it lent abroad already, altho it be with them in the house at the same time. Their usual manner of swearing in protestations, is by their Mother, or by their Children, or by their two Eyes, oftner than by their Gods. But their protestations be they never so deep, and seem they never so serious, they are not to be regarded, as proceeding more from custom than truth. Some of their words of Reproach, or Railery are such as these. One brother will say to another, and that in presence of their Mother, Tomotowoy, go lye with your Mother, the other replyes go you and lye with your Mother. And the Mother will say to the Daughter, Jopi oppota audewind, go lye with your Father; intimating she is good for nothing. They will commend their Children, when they can use their tongues in their own defence by scolding and say, Hæri, opanna, Well said, valiantly spoken. They will say also in reproach, Creep between my legs, cut your Nose off. If you have five hundred lives, you shall be damned. The worst railery they can give a woman is to tell her, she has laid with ten sorts of inferior ranks of People, which they will rather dye than do. If any thing be stole out of their grounds or Plantations fruit or the like, they will cry out a loud, This was done by some low-cast begotten Rogue, or She was a whore to some inferior rank who dressed it; and this Language they will continue for half an hour together, tho they know not who hath done it. The worst word they use to Whites and Christians, is to call them Beaf-eating Slaves. I shall conclude this Discourse of their Language, by giving you a tast of their Proverbs, some hints of the strain of their Speech. 1681. Miris dílah, ingurah gotta. I have given Pepper, and Proverbs. got Ginger. Spoken when a man makes a bad exchange. And they use it in reference to the Dutch succeeding the Portugueze in their Island. Datta horrala Badda perind. Pick your Teeth to fill your Belly. Spoken of stingy niggardly People. Caula yonawa ruah atti. ruah atti. To eat before you go forth is handsom and convenient. Which they therefore ever do. Kiallah tiannah, Degery illand avah oppala hanguand mordy, As the saying is, if I come to beg Butter-milk, why should I hide my Pan. Which is ordinarily spoken to introduce the business that one man comes to speak to the other about. Hingonna wellendam cor cottonwat geah par wardenda netta. A Beggar and a Trader cannot be lost. Because they are never out of their way. Atting mitting delah hottarah harracurnowah. To lend to another makes him become an Enemy. For he will hate you if you ask him for it again. Annuna min yain ecka ourowaying younda eppa. Go not with a Slave in one Boat. It signifies, to have no dealing or correspondence with any ones Slave. For if any dammage should happen, it would fall upon your head, and by their Law you must make it good. Issara otting bollanowa pos cotting. First look in the hand, afterwards open the mouth. Spoken of a Judge, who first must have a Bribe before he will pronounce on their side. Take a Ploughman from the Plough, and wash off his dirt, and he is fit to rule a Kingdom. Spoken of the People of Conde Uda, where there are such eminent Persons of the Hondrewrank; and because of the Civility, Understanding, and Gravity of the poorest Men among them. |