Part 2

“Good fortune is never hunch-backed.” (Same proverb in Martinique dialect, and in that of Louisiana.)[16]--[_Trinidad._]

[16] In Creole _bon temps_ most generally signifies “idleness,” and is not always used in a pleasant sense. Prov. 35 is susceptible of several different applications.

36. Bon valett ni lakhé coupé. (Le bon valet a la queue coupée.)

“The good servant’s tail is cut off.”--Reference to the condition of a dog whose tail is cut off: he can’t wag his tail, because he has no tail to wag![17]--[_Martinique._]

[17] The good servant does not fawn, does not flatter, does not affect to be pleased with everything his master does--he may emulate the dog in constant faithfulness, not in fawning.

37. * Bouche li pas ni dimanche. (Sa bouche n’a pas de dimanche.)

“His mouth never keeps Sunday”--lit: “has no Sunday”--no day of rest.--[_Mart._]

38. Boucoup disic dans cannes, més domaze marmites napas nous. (Beaucoup de sucre dans les cannes, mais par malheur nous ne sommes pas les marmites.)

“Plenty of sugar in the canes; but unfortunately we are not the boilers.”--Said when dishonesty is discovered in the management of affairs.--[_Mauritius._]

39. Boudin pas tini zoreies. (Le ventre n’a pas d’oreilles.)

“The belly has no ears.”--[_Trinidad._]

40. * Bouki fait gombo, lapin mangé li. (Le bouc fait le gombo, le lapin le mange.)

“He-goat makes the gombo; but Rabbit eats it.”[18]--[_Louisiana._]

[18] This proverb is founded upon one of the many amusing Creole animal-fables, all bearing the title: _Compè Bouki épis Compè Lapin_ (“Daddy Goat and Daddy Rabbit”.) The rabbit always comes out victorious, as in the stories of Uncle Remus.

41. Ça ou jété jòdi épis piè, ou ramassé li dimain épis lanmain. (Ce que vous rejetez aujourd’hui avec le pied, vous le ramasserez demain avec la main.)

“What you push away from you to-day with your foot, you will pick up to-morrow with your hand.”[19]--[_Martinique._]

[19] “Waste not, want not.”

42. Ça ou pédi nen fè ou va trouvé nen sann. (Ce que vous perdez dans le feu, vous le retrouverez dans la cendre.)

“What you lose in the fire, you will find in the ashes.”--Meaning that a good deed is never lost. “Cast your bread upon the waters,” etc.--[_Martinique._]

43. * Ça qui bon pou zoie, bon pou canard. (Ce qui est bon pour l’oie, est bon pour le canard.)

“What is good for the goose is good for the duck.”--[_Martinique._]

44. Ça qui boudé manze boudin. (Celui qui boude mange du boudin.)

“He who sulks eats his own belly.” That is to say, spites himself. The pun is untranslatable.[20]--[_Mauritius._]

[20] _Boudin_ in French signifies a pudding, in Creole it also signifies the belly. Thus there is a double pun in the patois.

45. Ça qui dourmi napas pensé manzé. (Qui dort ne pense pas à manger.)

“When one sleeps, one doesn’t think about eating.”[21]--[_Mauritius._]

[21] “_Qui dort, dine_,” is an old French proverb.

46. Ça qui fine goûté larac zamés perdi son goût. (Celui qui a goûté l’arac n’en oublie jamais le goût.)

“He who has once tasted arrack never forgets the taste.”--[_Mauritius._]

47. Ça qui gagné piti mil dehors, veillé laplie. (Celui qui a un peu de mil dehors veille la pluie.)

“He who has [would raise] a little millet out of doors, watches for rain.”--[_Hayti._]

48. Ça qui gagne zoli fille gagne coudeçapeau. (Celui qui a une jolie fille reçoit des coups de chapeau.)

“He who has a pretty daughter receives plenty of salutes.”--[_Mauritius._]

49. Ça qui mangé zé pas save si bonda poule fait li mal. (Ceux qui mangent des œufs ne savent pas si le derrière de la poule lui fait mal.)

“Those who eat eggs don’t know whether the chicken suffered.”[22]--[_Martinique._]

[22] A little too vulgar for literal translation. Those who profit by the misfortunes of others, never concern themselves about the suffering which they take advantage of.

50. Ça qui ni bon piè prend douvant. (Celui qui a bon pied prend le devant.)

“He who is swift of foot takes the lead.” Force of character always brings its possessor to the front.--[_Mart._]

51. Ça qui pas bon pou sac pas bon pour maconte. (Ce qui n’est pas bon pour le sac, n’est pas pour le maconte.)

“What is not fit for the bag, is not fit for the maconte.”[23]--[_Hayti._]

[23] _Waïá_ in Trinidad Creole. _Maconte_ is probably from the Spanish _macóna_, a basket without handles. The Haytian maconte is a sort of basket made of woven grass, and used for carrying all kinds of articles. It is strapped to the shoulders.

52. Ça qui prend zassocié prend maite. (Celui qui prend un associé prend (se donne) un maître.)

“He who takes a partner takes a master.”--[_Martinique._]

53. Ça qui ti bien fére, zamés ti mal fére. (Ce qui est bien fait, n’est jamais mal fait.)

“What’s rightly done is never wrongly done.”--That is to say: Never regret anything done for a good motive.--[_Mauritius._]

54. Ça qui tine poélon qui cone so prix lagresse. (C’est celui qui tient le poêlon qui connaît le prix de la graisse.)

“It’s the one who holds the skillet that knows the cost of lard.”--[_Mauritius._]

55. Ça qui touyé son lecorps travaille pour levéres. (Celui qui tue son propre corps, travaille pour les vers.)

“He who kills his own body, works for the worms.” Applicable to those who injure their health by excesses.--[_Mauritius._]

56. Ça qui vlé couvé, couvé su zè yo. (Ceux qui veulent couver, qu’elles couvent leurs propres œufs.)

“Let those who want to hatch hatch their own eggs.”--That is, let everybody mind his or her own business.--[_Martinique._]

57. * Ça va rivé dans semaine quatte zheudis. (Cela va arriver dans la semaine de quatre jeudis.)

“That will happen in the week of four Thursdays.”[24]--[_Louisiana._]

[24] Ironically said to those who make promises which there is no reason to believe will ever be fulfilled.

58. Ça ziè pas vouè khè pas fè mal. (Ce que les yeux ne voient pas, ne fait pas de mal au cœur.)

“What the eyes don’t see never hurts the heart.”[25]--[_Martinique._]

[25] _Ce que yex ne voit, cuer ne deut_, is a French proverb of the 13th century, from which was probably derived our own saying: “What the eye doesn’t see, the heart doesn’t grieve after.”

59. Cabritt[26] boué, mouton sou. (Quand la chèvre boit, c’est le mouton qui est soûl.)

“When the goat drinks, they say the sheep is drunk.”--Meaning that the innocent are made to suffer for the guilty.--[_Martinique._]

[26] _Cabri_ in French signifies a kid; in Creole it signifies either a kid or a goat--more generally the latter. The word was originally spelled with a final _t_; and the Creoles of the Antilles have generally preserved the letter, even in pronunciation. I have purposely retained the various spellings given by various authors.

60. Cabritt li ka monté roche, li descende. (Chèvre qui a monté un rocher doit en descendre.)

“The goat that climbs up the rocks must climb down again.”--[_Guyana._]

61. Cabritt pas connaitt goumé,[27] mais cui li batte la charge. (La chèvre ne sait pas le battre; mais son cuir [sa peau] bat la charge.)

“The goat does not know how to fight; but his hide beats the charge.”--[_Hayti._]

[27] _Goumé_, or in some dialects, _goumein_, is said by Turiault to be a verb of African origin--_Étude sur la langage Créole_, page 142. Still we have the French word _gourmer_, signifying to curb a horse, also, to box, to give cuffs.

62. Cabritt qui pas malin pas gras. (La chèvre qui n’est pas maligne n’est pas grasse.)

“The goat that isn’t cunning never gets fat.”--[_Martinique._]

63. Cabrite qui pas malin mangé nen pié morne. (La chèvre qui n’est pas maligne, mange au pied du morne.)

“The foolish goat eats at the foot of the hill.”--[_Hayti._]

64. Canari vlé rîe chôdier. (Le canari [le pot] veut rire de la chaudière [la marmite].)

“The clay-pot wishes to laugh at the iron pot.”[28]--[_Trinidad._]

[28] “Pot calls the kettle black.” The clay pot (_canari_) has almost disappeared from Creole kitchens in Louisiana; but the term survives in a song of which the burthen is: “_Canari cassé dans difé._”

65. Cancrelat sourti dans la farine. (Le cancrelat [ravet] sort de la farine.)

“The roach has come out of the flour-barrel.”--Said to women of color who whiten their faces with rice-powder.--[_Mauritius._]

66. Canna pa ni d’leau pou lì baingnein i lè trouvé pou lì nagé. (Le canard n’a pas de l’eau pour se laver, et il veut trouver assez pour nager.)

“The duck hasn’t enough water to wash with, and he wants enough to swim in.”--Refers to those who live beyond their means.--[_Martinique._]

67. * Capon vive longtemps. (Le capon vit longtemps.)

“The coward lives a long time.”[29]--[_Louisiana._]

[29] The word _capon_ is variously applied by Creoles as a term of reproach. It may refer rather to stinginess, hypocrisy, or untruthfulness, than to cowardice. We have in New Orleans an ancient Creole ballad of which the refrain is:

Alcée Leblanc Mo di toi, chère, _To trop capon Pou payé menage!_ C’est qui di ça,-- Ça que di toi chère, Alcée Leblanc!

In this case the word evidently refers to the niggardliness of _Alcée_, who did not relish the idea of settling $500 or perhaps $1,000 of furniture upon his favorite quadroon girl. The song itself commemorates customs of slavery days. Those who took to themselves colored mistresses frequently settled much property upon them--the arrangement being usually made by the mother of the girl. Housekeeping outfits of this character, constituting a sort of dowry, ranged in value from $500 to even $2,500; and such dowries formed the foundation of many celebrated private lodging houses in New Orleans kept by colored women. The quadroon housekeepers have now almost all disappeared.

68. * Çaquéne senti so doulére. (Chacun sent sa douleur.)

“Everybody has his own troubles.”--[_Mauritius._]

69. Çarbon zamés va done la farine. (Le charbon jamais ne donnera de farine.)

“Coal will never make flour.”--You can’t wash a negro white.--[_Mauritius._]

70. Çatte boire dilhouile enbas latabe. (Le chat boit l’huile sous la table.)

“Cat’s drinking the oil under the table.”--People are making fun at your expense, though you don’t know it.--[_Mauritius._]

71. Çatte noir apéle larzent.[30] (Un chat noir présage [appelle] de l’argent.)

“A black cat brings money (good luck.)”--[_Mauritius._]

[30] This is certainly of English origin.

72. Çatte qui éna matou fére lembarras. (La chatte qui a un matou fait ses embarras.)

“The she-cat who has a tom-cat, puts on airs.”--[_Mauritius._]

73. Çatte qui fine bourle av difé pére lacende. (Le chat qui s’est brûlé avec le feu, a peur de la cendre.)

“When a cat has been once burned by fire, it is even afraid of cinders.”--[_Mauritius._]

74. Causer cé manger zoreîes. (Causer, c’est le manger des oreilles.)

“Conversation is the food of the ears.”--[_Trinidad._]

75. C’est bon khé crâbe qui lacause li pas tini tête. (C’est à cause de son bon cœur que le crabe n’a pas de tête.)

“It is because of his good heart that the crab has no head.”[31]--[_Martinique._]

[31] Implies that excessive good nature is usually indicative of feeble reasoning-power.

76. * C’est couteau qui connaite ça qui dans cœur geomon. (C’est le couteau qui sait ce qu’il y a dans le cœur du giromon.)

“It’s the knife that knows what’s in the heart of the pumpkin.”[32]--[_Martinique._]

[32] This proverb exists in five Creole dialects. In the Guyana patois it is slightly different: _Couteau oûnso connain quior iniam_ (le couteau seul connaît le cœur de l’igname.) “It’s only the knife knows what’s in the heart of the yam.”

77. C’est cuiller qui allé lacail[33] gamelle; gamelle pas jamain allé lacail cuiller. (C’est la cuiller qui va à la maison de la gamelle; jamais la gamelle ne va à la maison de la cuiller.)

“Spoon goes to bowl’s house; bowl never goes to spoon’s house.”--[_Hayti._]

[33] _Caïe_ or _Caille_, as sometimes written, is a Creole word of Carib origin. In the cities of the Antilles _case_ is generally substituted--probably derived from the Spanish _casa_, “house.”

78. C’est douvant tambou nion connaitt Zamba. (C’est devant le tambour qu’on reconnaît Zamba.)

“It’s before the drum one learns to know Zamba.”--[_Hayti._]

79. C’est langue crapaud[34] qui ka trahî crapaud. (C’est la langue du crapaud qui le trahit.)

“It’s the frog’s own tongue that betrays him.”--[_Trinidad._]

[34] In some of the West Indies the French word _crapaud_ seems to have been adopted by the Creoles to signify either a toad or a frog, as it is much more easily pronounced by Creole lips than _grenouille_, which they make sound like “gwoonouïlle.” But in Louisiana there is a word used for frog, a delightful and absolutely perfect onomatopœia: OUAOUARON (wahwahron).

I think the prettiest collection of Creole onomatopœia made by any folklorist is that in Baissac’s _Étude sur le Patois Créole Mauricien_, pp. 92-95. The delightful little Creole nursery-narrative, in which the cries of all kinds of domestic animals are imitated by patois phrases, deserves special attention.

80. C’est lhé vent ka venté, moun ka ouer lapeau poule. (C’est quand le vent vente qu’on peut voir la peau de la poule--lit.: que le monde peut voir.)

“It’s when the wind is blowing that folks can see the skin of a fowl.”--True character is revealed under adverse circumstances.--[_Trinidad._]

81. C’est nans temps laplîe béf bisoèn lakhé lì. (C’est dans le temps de pluie que le bœuf a besoin de sa queue.)

“It’s in the rainy season that the ox needs his tail.”--(See Martinique proverb No. 20.) [_Trinidad._]

82. C’est pas toutt les-jou guiabe n’empòte you pauve nhomme. (Ce n’est pas tous les jours que le diable emporte un homme pauvre.)

“It isn’t every day that the devil carries off a poor man.”--[_Martinique._]

83. Cé souliers tout-sêl qui save si bas tinî tous. (Ce sont les souliers seuls qui savent si les bas ont des trous.)

“It’s only the shoes that know if the stockings have holes.”--[_Trinidad._]

84. Chaque bêtè-à-fè clairé pou nânme yo. (Chaque mouche-à-feu éclaire pour son âme.)

“Every fire-fly makes light for its own soul;” that is to say, “Every one for himself.”--[_Martinique._]

85. Chatt pas là, ratt ka baill[35] bal. (Absent le chat, les rats donnent un bal.)

“When the cat’s away the rats give a ball.”--[_Martinique._]

[35] _Baïll_ (to give) affords example of a quaint French verb preserved in the Creole dialect,--_bailler_. It can be found in MOLIÈRE. Formerly a Frenchman would have said, “_Bailler sa foi, bailler sa parole._” It is now little used in France, except in such colloquialisms as, “_Vous me la baillez belle!_”

86. * Chatte brilé pair di feu. (Le chat brûlé a peur du feu.)

“A burnt cat dreads the fire.”--[_Louisiana._]

87. Chien connaitt comment li fait pou manger zos. (Le chien sait comment il fait pour manger les os.)

“The dog knows how he manages to eat bones.”--[_Hayti._]

88. Chien jamain mordé petite li jusque nen zos. (La chienne ne mord jamais ses petits jusqu’à l’os.)

“The bitch never bites her pups to the bone.”--[_Hayti._]

89. * Chien jappé li pas mordé. (Le chien qui jappe ne mord pas.)

“The dog that yelps doesn’t bite.”--[_Louisiana._]

90. Chien pas mangé chien. (Les chiens ne mangent pas les chiens.)

“Dogs do not eat dogs.”--[_Louisiana._]

91. Chien qui fé caca dans chimin li blié, mais ça qui tiré pas blié. (Le chien qui fait caca sur le chemin, oublie; mais celui qui l’en ôte, n’oublie pas.)

“The dog that dungs in the road forgets all about it, but the person who has to remove it does not forget.”--[_Martinique._]

92. Chien tini guiole fòte à caïe maitè li. (Le chien a la gueule forte dans la maison de son maître.)

“The dog is loud-mouthed in the house of his master.”--[_Martinique._]

93. Chien tini quate patte, mais li pas capabe prend quate chimin. (Le chien a quatre pattes mais il ne peut pas [n’est pas capable de] prendre quatre chemins.)

“The dog has four paws but is not able to go four different ways [at one time].”--[_Martinique._]

94. Chouval rété nen zécurie, milett nen savane. (Le cheval reste dans l’écurie, le mulet dans la savane.)

“The horse remains in the stable, the mule in the field.”[36]--[_Martinique._]

[36] Each one must be content with his own station. Here the mule seems to represent the slave; the horse, the master or overseer.

95. * Cila qui rit vendredi va pleuré dimanche. (Celui qui rit le vendredi va pleurer le dimanche.)

“He who laughs on Friday will cry on Sunday.” There is an English proverb, “Sing at your breakfast and you’ll cry at your dinner.”--[_Louisiana._]

96. Ciramon[37] pas donne calabasse. (Le giraumon ne donne pas la calebasse.)

“The pumpkin doesn’t yield the calabash.”--[_Hayti._]

[37] I give the spelling _Ciramon_ as I find it in Mr. Bigelow’s contributions to _Harper’s Magazine_, 1875. (See BIBLIOGRAPHY.) Nevertheless I suspect the spelling is wrong. In Louisiana Creole we say _Giromon_. The French word is _Giraumon_.

97. * Cochon conné sir qui bois l’apé frotté. (Le cochon sait bien sur quel arbre [bois] il va se frotter.)

“The hog knows well what sort of tree to rub himself against.”[38]--[_Louisiana._]

[38] In most of the Creole dialects several different versions of a popular proverb are current. A friend gives me this one of proverb 97: _Cochon-marron conné enhaut qui bois li frotté._ (“The wild hog knows what tree to rub himself upon.”) _Marron_ is applied in all forms of the Creole patois to _wild_ things; _zhèbes marrons_ signifies “wild plants.” The term, _couri-marron_, or _nègue-marron_ formerly designated a runaway slave in Louisiana as it did in the Antilles. There is an old New Orleans saying:

“_Après yé tiré canon Nègue sans passe c’est nègue-marron._”

This referred to the old custom in New Orleans of firing a cannon at eight P.M. in winter, and nine P.M. in summer, as a warning to all slaves to retire. It was a species of modern curfew-signal. Any slave found abroad after those hours, without a pass, was liable to arrest and a whipping of twenty-five lashes. _Marron_, from which the English word “Maroon” is derived, has a Spanish origin. “It is,” says Skeats, “a clipt form of the Spanish _cimarron_, wild, unruly: literally, “living in the mountain-tops.” _Cimarron_, from Span. _Cima_, a mountain-summit. The original term for “Maroon” was _negro-cimarrón_, as it still is in some parts of Cuba.

98. Coment to tale to natte faut to dourmi. (Comment tu étends ta natte il faut que tu te couches.)

“As you spread your mat, so must you lie.”--[_Mauritius._]

99. * Compé Torti va doucement; mais li rivé coté bîte pendant Compé Chivreil apé dormi. (Compère Tortue va doucement; mais il arrive au bût pendant que Compère Chevreuil dort.)

“Daddy Tortoise goes slow; but he gets to the goal while Daddy Deer is asleep.”[39]--[_Louisiana._]

[39] Based upon the Creole fable of _Compère Tortue_ and _Comperè Chevreuil_, rather different from the primitive story of the Hare and the Tortoise.

100. Complot plis fort passé ouanga.[40] (Le complot est plus fort que l’ouanga.)

“Conspiracy is stronger than witchcraft.”--[_Hayti._]

[40]

Di moin si to gagnin nhomme! Mo va fé ouanga pou li; Mo fé li tourné fantôme Si to vlé mo to mari....

“Tell me if thou hast a man [a lover]: I will make a _ouanga_ for him--I will change him into a a ghost if thou wilt have me for thy husband.”....This word, of African origin, is applied to all things connected with the voudooism of the negroes. In the song, _Dipi mo vouè, touè Adèle_, from which the above lines are taken, the wooer threatens to get rid of a rival by _ouanga_--to “turn him into a ghost.” The victims of voudooism are said to have gradually withered away, probably through the influence of secret poison. The word _grigri_, also of African origin, simply refers to a charm, which may be used for an innocent or innocuous purpose. Thus, in a Louisiana Creole song, we find a quadroon mother promising her daughter a charm to prevent the white lover from forsaking her; _Pou tchombé li na fé grigri_--“We shall make a _grigri_ to keep him.”

101. Conseillére napas payére. (Le donneur de conseil n’est pas le payeur.)

“The adviser is not the payer.” That is to say, the one who gives advice has nothing to lose.--[_Mauritius._]

102. Coq çanté divant la porte, doumounde vini. (Quand le coq chante devant la porte quelqu’un vient.)

“When the cock crows before the door, somebody is coming.”[41]--[_Mauritius._]

[41] This is also a proverb of European origin. The character of Creole folklore is very different from European folklore in the matter of superstition.

103. Cououì pas laide, temps lafôce pas là. (Ce n’est pas laid de courir, quand on n’a pas de force.)

“It isn’t ugly to run, when one isn’t strong enough to stay.”--[_Trin._]

104. Coup de langue pis mauvais piqú sèpent. (Un coup de langue est plus mauvais qu’une piqûre de serpent.)

“A tongue-thrust is worse than a serpent’s sting.”--[_Martinique._]

105. Coudepìed napas empéçe coudecorne. (Les coups de pied n’empêchent pas les coups de corne.)

“Kicking doesn’t hinder butting.” There is more than one way to revenge oneself.--[_Mauritius._]

106. Coupé son nenez, volor so figuire. (Couper son nez, c’est voler sa figure.)

“Cutting off one’s nose is robbing one’s face.”--[_Mauritius._]

107. * Coupé zoré milet fait pas choual. (Couper les oreilles au mulet, n’en fait pas un cheval.)

“Cutting off a mule’s ears won’t make him a horse.”[42]--[_Louisiana._]

[42] This seems to me much wittier than our old proverb: “You can’t make a silk purse out of a sow’s ear.”

108. Couroupas dansé, zaco rìé. (Le couroupas [colimaçon] danse le singe rit.)

“Monkey laughs when the snail dances.”[43]--[_Mauritius._]

[43] Probably had its origin in a Creole _conte_. Same applications as Proverbs 236, 263, 315.

109. Çouval napas marce av bourique. (Le cheval ne marche pas avec l’âne.)

“The horse doesn’t walk with the ass.”--Let each keep his proper place.--[_Mauritius._]

110. Couyenade c’est pas limonade. (Couillonade n’est pas limonade.)

“Nonsense is not sugar-water” (lemonade), says Thomas. The vulgarity of the French word partly loses its grossness in the Creole.--[_Trinidad._]

111. Crabe pas mâché, li pas gras;--li mâche touop, et li tombé nans chôdiér. (Le crabe ne marche pas, il n’est pas gras; il marche trop, et il tombe dans la chaudière).

“The crab doesn’t walk, he isn’t fat; he walks too much, and falls into the pot.”--[_Trinidad._]

112. * Craché nen laire, li va tombé enhaut vou nez. (Crachez dans l’air, il vous en tombera sur le nez).

“If you spit in the air, it will fall back on your own nose.”[44]--[_Louisiana._]

[44] Like our proverb about chickens coming home to roost. If you talk scandal at random, the mischief done will sooner or later recoil upon yourself. I find the same proverb in the Mauritian dialect.

113. Crapaud pas tini chímise, ous vlé li pôte caneçon. (Le crapaud n’a pas de chemise, et vous voulez qu’il porte caleçon).

“The frog has no shirt, and you want him to wear drawers!”--[_Trinidad._]

114. Cresson content boire dileau. (Le cresson aime à boire l’eau).

“The water cress loves to drink water.” Used interrogatively, this is equivalent to the old saw: “Does a duck like water?” “Will a duck swim?”--[_Mauritius._]

115. Croquez maconte ou oueti[45] main ou ka rivé. (Accrochez votre maconte où vous pouvez l’atteindre avec la main [lit. où vôtre main peut arriver].)

“Hang up your _maconte_ where you can reach it with your hand.”--[_Hayti._]