Part 19

The Gullah’s favorite pronunciation of our first vowel is that of “a” in at, hat, bat--words that, like all others having the same “a” sound, he invariably pronounces correctly. Drawled to the double “a” as in “baa,” it does yeoman service in “paat’,” path; “paa’t,” part; “smaa’t,” smart; “cyaa’t,” cart; “h’aa’t,” heart; “shaa’p,” sharp; “baa’n,” barn; “yaa’d,” yard; “maamy,” mother; “maa’k,” mark; “staa’t,” start; and so in many other words.

In the Gullah there are many contradictions, the Negro sometimes taking surprisingly short-cuts, expressing himself succinctly and saying a great deal with but a mouthful of words; while at others he rambles interminably and wanders so far afield in his verbal intoxication that he can hardly come soberly again to his starting point.

In this tongue one word or combination of words frequently does duty for singular and plural numbers, past and present tenses, and for masculine, feminine, and neuter genders. Thus “Uh shum” may mean I saw him, I see him, I saw her, I see her, I saw it, I see it, I saw them, I see them. So “Uh tell’um” means I told or I tell him, her, or them. Oxen and bulls, as well as cows, are generally classified and denominated as “cow,” oxen as “ox,” “two ox,” “ten ox,” etc., while a single ox, if not called a “cow,” is invariably “one oxin.” “’Ooman” is both woman and women; “man” stands also for men, although “mens” is sometimes used for the plural, as “t’ree man,” or “fo’ mens.”

Many words the Gullahs pronounce correctly. These are here spelled in the normal way, as to respell them would result only in a useless mutilation of the text.

Very often the Gullah usage consists in new and peculiar applications of words, twisted to meet its own needs, and making a single vocable serve the purpose of many.

With a single “knock,” the Gullah knocks, has knocked, is knocking.

With but a “rock,” he rocks, has rocked, is rocking.

With “fight,” he fights, has fought, is fighting.

With “run,” he runs, has run, is running; and so on with many other words, used to express singular and plural numbers, or all the simple tenses of the verb.

While the Gullah usually holds fast to his favorite pronunciation, he sometimes permits himself a grotesque variation. For example, his usual pronunciation of car is “cyaa’,” which he utters as flatly as a Charlestonian of the Battery; but should he permit himself a “cyaar,” he will roll you an “r” as raucously as any Ohioan.

Of course, all Gullah Negroes pronounce certain English words correctly, while others approximate, in varying degrees, the speech of their former masters. This fact accounts for the slight variations that will be noticed in the speech of different individuals in these stories, and in the several pronunciations sometimes occurring in the Glossary. For example, the Gullah word for you, ye, your, yours, is variously pronounced “ona, oona, oonuh, unnuh,” and, among dyed-in-the-wool dialecticians, “yunnuh” and “wunnuh.” So, the Orang-utan is called by some “’Rangatang” and by the extremists “’Ranguhtang.”

Warm is “wawm;” form or inform, “fawm,” “eenfawm;” morning is “mawnin’;” corn, “cawn;” horse or horses, “hawss;” horn, “hawn;” born, “bawn;” cow is correctly pronounced, and calf is near enough to the Charleston usage to pass. Tore, torn, tears, and tearing are never used, tear taking the place of all. As: the girl tore her petticoat--“De gal tayre ’e ’coat.” That man’s shirt is torn--“Da’ man’ shu’t tayre.” This cloth tears badly--“Dis clawt’ tayre bad.” They are tearing off the boards--“Dem duh (does) tayre off de boa’d’.”

Them (“dem”) is universally used for they and their. They took off their shoes--“Dem tek off dem shoesh.” Dog and hog, while sometimes drawled, are very rarely lengthened to “dawg” and “hawg,” tho’ God is almost invariably “Gawd.” The contraction of your is “yo’;” and yet, for yours, instead of “yo’n”--the mountaineers’ “yourn”--they prefer “you’own,” as theirs or their own is always “dem’own.”

Unlike Mr. Weller, the Gullah does not affect the letter V, which he always changes to W or B--Violet modestly shrinking to Wi’let or Bi’let, while, as Benus, the amorous Aphrodite doubtless loves quite as ardently in her humble way. And the soft and teasing vex suggests, as “bex,” anger swift and passionate!

“Lukkuh,” or “same lukkuh,” a corruption of like unto or same like unto--“same lukkuh” occasionally shortened into “sukkuh” by an excited or rapid talker--express likeness, resemblance.

“Hukkuh” is, of course, how come, or how came.

“’E fat” means that the man, the woman, the pig, or the lightwood, is or was fat. “’E fat fuh true” (in truth) adds emphasis, while “’E fat fuh sowl” brooks no contradiction.

“’Puntop,” sometimes “’puntap,” or “’pantap,” on or near Edisto Island, means not only on top and on, but at. As: “De squinch owl light ’puntop de chimbly;” “Him plant’ ’puntop Cumbee ribbuh;” “W’en uh look ’puntop de ’ooman en’ see ’e yeye red, uh know him bex.” “Biggin” is equivalent to begin, began, begun, or beginning.

“Haffuh” is both have to and had to. “W’en de strain leff’um to John’ Ilun’, him haffuh tek him foot en’ gone _spang_ town,” meaning when she missed the train at John’s Island station she had to walk all the way to Charleston.

“Same fashi’n,” expressing likeness, has no sartorial significance.

“Alltwo” may mean both or each; as: “alligettuh en’ cootuh alltwo stan’ same fashi’n, alltwo hab fo’ foot en’ one tail, en’ alltwo trabble ’puntop dem belly.” So “stan’ lukkuh” and “stan’ sukkuh” mean look alike or bear a close resemblance, whether standing, sitting, crawling, lying, flying, or swimming.

“Wuffuh,” or “woffuh,” means why, or what for.

At times, “duh” and “suh” (not the “suh” for sir) have peculiar usage. “Wuffuh you duh do dat?” What for, or why are you doing that? “Him gone duh ribbuh,” he has gone to the river. “Him walk duh paat’,” he walks in the path (or the road). So, too, “’e duh sleep” for he does sleep, or he sleeps; and “duh wintuh time” for in the winter or during the winter. “Nuh” is another oddity, “me nuh him” being he and I.

Many years ago, the Reverend Kinlaw, upon hearing an educated darkey reading aloud one of the Kinlaw sermons from a newspaper, exclaimed: “Uh ’cla’ to Gawd da’ buckruh do me too bad! Dem t’ing suh him suh suh me susso, me nubbuh susso. Me t’ink’um, aw, but uh nubbuh susso, en’ how de debble him know suh me t’ink’um, w’en uh nubbuh susso?” Which, interpreted, means: “I declare that buckra did me too bad. Those things that he said I said, I never said so. I thought them, it is true, but I never said them, and how did he know that I thought them, when I never said them?” Kinlaw was an extremely uncouth creature and his Gullah was of the rankest, spoken with the hot-potato-in-the-mouth effect of the low-comedy stage Irishman, hence his use of “suh” for that as well as for said, and of “nubbuh” for never, instead of the usual “nebbuh.”

“Aw,” for true, or to be sure, is seldom used.

“Ki,” rarely “kwi,” or “kwoy,” is an exclamation.

“Nyam,” or “nyam-nyam,” means to eat.

“Bittle,” is, of course, victuals--food.

“Blan,” pronounced with the nasal resonance of the French “blanc,” but without the broad “a” sound, or as the French would pronounce “blin,” is probably a corruption of belong, and means used to or accustomed to.

“Study” means to think, ponder, plan.

The Gullah, like the Queen of Spain, has no legs, “foot” serving for the lower limbs as well as for their extremities. “Deer hab long foot, him run fas’;” “Cootuh hab shawt foot, him trabble slow.”

“Yez” is ear or ears, and “yeddy,” sometimes “yerry,” is hear, or hearing, heard; while “haa’kee” (hark ye) is also hear, and so on, whether addressed to one or to more persons, and is used not only in admonition, as “haa’kee at me good fashi’n,” but is sometimes spoken lightly, as certain modern flappers and their bifurcated companions say “listen!” “Haa’kee” also does duty interchangeably for “yeddy,” as “haa’kee att’um,” “yeddy’um”--hearken to him! hear him! And one who holds a warning as of small account, will often say in response to an admonitory “haa’kee!” “Yaas, bubbuh, uh haa’kee, but uh yent yeddy”--literally, I hearken but I don’t hear, while actually meaning I hear but I don’t heed, going in one ear and coming out of the other.

“’Nuf” means not only enough, sufficiency, but more often abundance. Thus “you hab enny mint?” “Yaas, suh, we hab ’nuf,” carries assurance of not merely enough for a few juleps, but a patch of fragrant greenery that could cover the graves of a score of old-school Virginians!

“Specify,” one of the most characteristic Gullah words, from the English “specify,” serves for most of the varied meanings of “specifications”--“making good.” If a woman proves an unsuitable mate, she “cyan’ specify.” If trousers are frail, and “de britchiz buss’,” “’e yent specify.” If a “cunnoo” proves unseaworthy--“him cyan’ specify.” And even of a Bible text, the fulfilment of whose promise seems inadequate, the Gullah says: “Buhrabbus’ wu’d, him ent specify berry well.”

“Enty,” “ent,” “yent,” sometimes “ain’,” serve for isn’t, aren’t, didn’t, don’t, doesn’t. “Ent you shum?” “enty you shum?” may mean didn’t you see? or don’t you see? him, her, it, or them.

Preceded by a soft vowel sound, “iz” and “ent” are changed to “yiz” and “yent;” as: “him iz,” “him ent,” become, by the substitution of “’e” for him, “’e yiz,” “’e yent.

“’Cep’n’” is except or excepting, and so is “’scusin’” or “excusin’.”

There is no nephew in the Gullah vocabulary, “niece” being used instead.

“Wunnuh,” “yunnuh,” “oonuh,” “unnuh,” occasionally “hoonuh,” probably from one and another, is used for you and ye, usually in addressing more than one, though sometimes also in the singular.

Except along the Georgia and Carolina seacoast and the outlying islands, the older Negroes are almost invariably addressed as “uncle” and “auntie” by the whites of all ages, and by the younger Negroes, but, wherever the Gullah dialect predominates, “daddy” and “mauma” take their places. For that reason, perhaps, white children in the low-country never call their fathers “daddy,” pa or papa frequently taking the place of the more formal “father.”

Where the name of the person addressed or spoken of is used, “mauma” is changed to “maum,” as “Maum Kate.”

The simple name of the month is seldom sufficient, but must be fortified by the addition of “munt’,” as: “Uh hab da’ gal een June munt’.”

Second, third, etc., are seldom used, the preferred forms being “two-time,” “t’ree-time,” etc. “Uh done tell oonuh fuh de two-time fuh lef’ da’ gal ’lone”--I’ve told you for the second time to leave that girl alone; and “two-time” is invariably used for twice. “Uh done call you two-time”--I’ve called you twice. The third Tuesday in August would be “De t’ree Chuesday een Augus’.”

“Onrabble ’e mout’”--unravel her mouth, for it’s always a feminine skein that’s to be unwound--is as comprehensive as it is picturesque. At times the verbal tide flows on unchecked from a full ball of yarn; again, the ravelings are pulled angrily, jerkily, from the warp of a threadbare subject. “Onrabble ’e mout’!”

“Lef’”--left--is given not only its own proper meaning, but serves for leave, leaving, as “loss” does extra duty for lose, losing, lost.

“She-she talk”--a contemptuous characterization by Gullah bucks of feminine gossip--is suggestive of the whispering _frou-frou_ of silken petticoats.

“En’ t’ing’”--and things--is a verbal grab-bag comprehensive enough to hold every etcetera, animate or inanimate, that one may lay tongue to. A woman’s “chillun en’ t’ing’” may cover her chickens as well as her children; her “husbun’ en’ t’ing’” may include also her gentlemen friends, while reference to King Solomon’s “wife en’ t’ing’” would assuredly have lumped in with his wives every petticoat on the “Proverbial” premises!

The Gullah contraction of defend, is “’fen’,” yet, if that defense be inadequate, he will invariably “refen’” himself. If he anoint, ’tis “’n’int,” yet his pastor is the Lord’s “renointed.”

As the Gullah’s tongue has no trouble with “eart’”--his correctly pronounced contraction of “earth”--he should have no difficulty with dirt or shirt, but these are invariably pronounced “du’t” and “shu’t;” and, although the “uh” sound is so easily uttered, he always “shets” a door, and tries to “shet,” but never shuts, his lady’s mouth.

Among the Negroes on Pon Pon, Stepney--a man’s name--is commonly used as a synonym for hunger, want. He who hoped to keep the wolf away would “haffuh wu’k haa’d fuh keep Stepney frum de do’,” while the fabled ant would admonish _La Cigale_, the grasshopper, “tek care, gal, you duh sing duh summuhtime, tek care Stepney don’ come een yo’ house ’fo’ wintuhtime!”

There are, of course, many variations, some Negroes using only a few Gullah words, while practically all the house servants spoke without a taint. During the Confederate War, Phyllis, a highly trained young maid who had been taught deportment under Maum Bella, a fine old family servant in Charleston, once “impeached” the language of the five-year old boy under her charge. “Mass----, you shouldn’t say path, you should say parth.” How a broad “a” got loose in Charleston one can’t imagine, unless it came in with the buxom Virginia girls who periodically descended upon “the City” to marry her most eligible young men.

The Gullah grabs his prophets, his kings, and his apostles out of the Old and New Testaments, haphazard, and uses them as they come, “to point a moral or adorn a tale”--and he believes in elaborate adornment.

Himself unlettered, he catches the names as they come to his ears from the lips of the whites, or of educated Negroes, and frequently gets his personnel inextricably mixed, the mouth-filling “Nickuhdemus” being quite as frequently turned out to graze, “bite grass,” as the esteemed “Nebuhkuhnezzuh.” The Apostle Paul is most often quoted by the class-leaders and local preachers, but they love to mouth over “Buhrabbus,” while entirely ignorant of the character.

What Old Testament book can it be that the Gullah calls “Rebus?” Perhaps some Bible student will hazard a guess. It may be a far-fetched corruption of Genesis, for, in giving assurance of his having pursued a subject or an investigation from beginning to end, he will often say: “Uh bin t’ru da’ t’ing frum Rebus _spang_ to Rebelashun!”

Edisto Island was, before the war, through the fine Sea Island cotton produced there, one of the garden spots of the earth, and has been for many generations noted for the hospitality, culture, and refinement of its families; but in old times it was also noted for an unusual provincialism and for the habitual use of Gullah dialect by many of the planters’ young sons. These were in constant association with their slaves on hunting and fishing parties, and unconsciously adopted the highly picturesque and expressive speech of their black servitors. They were accordingly subjected to many hard stories by their neighbors on the main land, who declared that, when the tardy news of Napoleon’s exile to St. Helena, one hundred years ago, reached Edisto, the young islanders, believing their neighboring island of St. Helena to be the place of safekeeping, were apprehensive of another “return from Elba,” and, fearing the great Corsican as a potential liberator of their precious slaves, held an indignation meeting and resolved that: “Ef dem buckruh’ ’pantap Sa’leenuh choose fuh hab ’Poleon come ’pantap _dem_ ilun’, berry well, but, uh sway-to-Gawd, him cyan’ come ’pantap _dis_ ilun’, ’cause dat duh dainjus buckruh, en’, fus’ t’ing wunnuh know, him set we Nigguh’ free.”

The Edisto marshes abounded in wild donkeys, and a favorite Sunday amusement used to be the chevying of these unhappy animals out of the marshes by the white and black boys who, using sections of jackvine for whips, chased them over the plantations. A story is told of a young Edisto Islander who, a few days after matriculation at the University of Virginia, was requested by his fellow students to tell them something about the favorite sports and amusements of the South Carolina coast. He enlightened them as follows: “Great King wunnuh boy! Me nuh Cudjo blan hab fun duh Sunday. Cudjo him ketch long tail’ hawss, me ketch shawt tail’ hawss; we tek dem jack-wine, run dem jackass out’uh maa’sh, run’um all obuh plantesshun; den we blan go duh crik, ketch dem _big_ pap-eye mullet!”

VOCABULARY

The following list contains some seventeen hundred words. About this vocabulary two things are to be noted:

First, the Gullah is entirely a spoken, never a written, language;

Second, these 1,700 and odd words are so extended and applied according to Gullah usage as to serve the purpose and scope of at least 5,000 English words.

A

AA’GYFY--argue, argues, argued, arguing.

AA’GYMENT--argument, arguments.

AA’M--arm, arms.

AA’MY--army, armies.

ABBUHTIZE--advertise, advertises, advertised, advertising.

AB’NUE--avenue, avenues.

ACKSIDENT--accident, accidents.

ACQUAINTUN--acquainted. (See “’quaintun”).

ADSWOCATE--advocate, advocates, advocated, advocating.

AFF’IKIN--African, Africans.

AFF’IKY--Africa.

AFO’SED--aforesaid.

AGGUHNIZE--agonize, agonizes, agonized, agonizing.

AIG--(n. and v.) egg, eggs, egged, egging; as “him aig’um on.”

AIGE--(n. and v.) edge, edges, edged, edging.

AIN’--(ain’t) is not, isn’t. (See “ent” and “yent”).

AINJUL--angel, angels.

ALLDO’--although. (See “’do’”).

ALLIGETTUH--alligator, alligators. (See “’gatuh”).

ALLIMUNNY--alimony.

ALLTIME--all the time, always.

ALLTWO--both, also each.

ALL UB UH SUDD’N/ALL UB UH SUDD’NT/ALL UB UH SUTT’N--all of a sudden, suddenly.

AMBRELLUH--umbrella, umbrellas.

ANNIMEL--animal, animals.

ANODDUH/ANUDDUH--another.

ANSUH--answer, answers, answered, answering. Also used for message, especially for one requiring an answer; as: “Uh sen’ uh ansuh to de gal fuh tell’um uh wan’ hab’um fuh wife”--I sent a message to the girl to tell her that I wanted to marry her.

AP’UN--apron, aprons.

AREY/ARUH--each, either.

ASHISH--ashes.

ATTACKTID--attacked. (See “’tack’” and “’tacktid”).

ATTUH--after.

ATTUHR’UM--after him, her, it, them.

ATTUHW’ILE--after a while.

AUGUS’--August.

AW--a queer word, sometimes used instead of “fuh true;” meaning, it is true, in truth.

AWKUHMUN--Ackerman--name of a white family.

AX--ask, asks, asked, asking.

AXIL--axle, axles.

AX’ME--ask, asks, asked, asking me.

AX’UM--ask or asked him, her, it, them.

B

BAA’BUH--barber, barbers.

BAA’K--(n. and v.) bark, barks, barked, barking.

BAA’NWELL--Barnwell. A low-country family name.

BAA’NYAA’D/BA’NYAA’D--barnyard, barnyards.

BACTIZE--baptize, baptizes, baptized, baptizing.

BAD MOUT’--bad mouth--a spell, a form of curse.

BAID--beard, beards.

BAIG--beg, begs, begged, begging.

BAIG’UM--beg, begs, begged, begging him, her, it, them.

BAIT’UM--bait, baits, baited, baiting him, her, it, them.

BAKIN--bacon.

BALMUHRAL SKU’T--Balmoral skirt--a dark worsted underskirt with red stripes above the hem, of the time of Queen Victoria and named for her castle at Balmoral.

’BANDUN--abandon, abandons, abandoned, abandoning.

BAPTIS’--Baptist, Baptists.

BARRIL--barrel, barrels.

BARRUH--barrow, a bacon hog.

BAWN--born.

BAYRE--bare, bares, bared, baring.

BEABUH--beaver, beavers.

BEAGLE--fox hound, fox hounds.

BEDOUT/BIDOUT--without, unless, except.

BEEBU’D--bee-martin, king bird or Tyrannus Tyrannus.

BEEFU’T--Beaufort.

BEEHIBE--beehive, beehives.

BEFO’--before; as: “Befo’ de wah.” (See “’fo’”).

BEFO’ DAY--before day. (See “crack-uh-day,” and “’fo’ day”).

BEHABE--behave, behaves, behaved, behaving.

BEHIME/BEHIN’/BEHINE--behind.

BEKASE/BEKASEW’Y--because, because why.

BEHOL’--behold, beholds, beheld, beholding.

BELLUH--bellow, bellows, bellowed, bellowing.

BELLUS--bellows (blacksmith’s).

BEMEAN--to be mean to any one, to slander, abuse.

BEN’--bend, bends, bent, bending.

BENUS--(sometimes “Wenus”)--Venus.

BERRY--(sometimes “werry”)--very.

BERRYWELL--very well.

BERRYWELLDEN--very well then.

BES’--best.

BETTUH--better.

BEX--vex, vexes, vexing; angry, anger, angers, angered, angering.

BIDNESS--business.

BIGGIN--begin, begins, begun, began.

BIGGUH--bigger.

BIGHOUSE--the Master’s house.

BILE--boil, boils, boiled, boiling.

BILIN’--boiling.

BILLIGE/BILLAGE--village, villages.

BIMEBYE/BUMBYE--bye and bye.

BIN--been, was.

BINNUH--been, was, was a; as: “W’en uh binnuh boy”--when I was a boy.

BITTLE--victuals, food.

BLACKBU’D--blackbird, blackbirds.

BLAN--belong, belongs, belonged, belonging; used redundantly; as: “Da’ gal him blan blonx to my Maussuh”--That girl she belonged to belong, or used to belong, to my Master.

B’LEEBE--believe, believes, believed, believing.

’BLEEGE--oblige, obliges, obliged, obliging.

BLINE--(n. and v.) blind, blinds, blinded, blinding.

BLINE GAWD--blind God--personal idol or fetish of African suggestiveness whose aid is invoked to further the desires of its owner.

B’LONG/BLONX--belong, belongs, belonged, belonging.

BLOODYNOUN--the great bullfrog of the swamps.

BOA’D--(n. and v.) board, boards, boarded, boarding.

BODDUH--bother, bothers, bothered, bothering; worry, worries, worried, worrying.

BODDUHR’UM--bother, bothers, bothered, or bothering him, her, it, them.

BOFE--both. (See “alltwo”).

BOL’--bold.

BORRUH--borrow, borrows, borrowed, borrowing.

BOUN’--bound, resolved upon.

’BOUT--about.

BOWRE--bore, bores, bored, boring.

BRAWTUS--broadus, lagniappe.

BREAS’--breast, breasts.

BREDDUH--(also brudduh) brother, brethren (formal).

BREKWUS’/BRUKWUS’--breakfast, breakfasts.

BRESH--brush, brushwood; brush, brushes, brushed, brushing.

BRESS--bless, blesses, blessed, blessing.

BRE’T’--breath.

BRIAH--briar, briars.

BRINLY--brindled.

BRITCHIN’--breeching (harness).

BRITCHIS/BRITCHIZ--breeches, trousers.

BRUK--break, breaks, broke, breaking, broken; “bruk-foot man”--a broken-legged man.

BRUK-AA’M--broken-arm.

BRUK-FOOT--broken-foot, or leg.

BRUK’UP--break up, broke up, broken up: “De meetin’ done bruk’up.”

BRURO--bureau, as “Freedmun’ bruro.”

BRUSTLE--bustle, bustles.

BUBBUH/BUDDUH--(familiar) brother.

BUCKRUH--a white person or persons; the white people.

BUCKRUH-BITTLE--white man’s food.

BUCKRUH-NIGGUH--white man’s Negro, used contemptuously.

BUCKSLEY--Berkeley (county).

BUD--bud, buds, budded, budding.

BU’D--bird, birds.

BU’DCAGE--birdcage, birdcages.

BUH--brother, as “Buh Rabbit.”

BUHHIME/BUHHINE--behind.

BUHR--burr, burrs.

BULL-YELLIN’--bull-yearling, or yearlings.

BU’N--burn, burns, burned, burning.

BURRUH--burrow, burrows, burrowed, burrowing.

BUSS’/BUS’--burst, bursts, bursting.

BUTT’N--button, buttons, buttoned, buttoning.

BUZZUM--bosom, bosoms.

BUZZUT--buzzard, buzzards; vulture, vultures.

C

’CAJUN--occasion, occasions.

CALLICRO--calico.

CANNIBEL--cannibal, cannibals.

CANTUH--canter, canters, cantered, cantering.

CATT’RACK--cataract, cataracts (eye).

’CAUSE--because. (See “bekase”).

CAW CAW SWAMP--a great low-country savanna.

’CAWCH--scorch, scorches, scorched, scorching.

CAWN--corn.

CAWNFIEL’--corn field, corn fields.

CAWNSTALK--corn stalk, corn stalks.

CAWNUH--(n. and v.) corner, corners, cornered, cornering.

CAWPRUL--corporal, corporals.

CAWPSE--corpse, corpses; coffin, coffins.

CAWPSUS--“corpus;” as: “cawpsus politicksus”--body politic.

CAWSETT--corset, corsets.

CAWSS’--(n. and v.) cost, costs, costing.

’CEEBE/’CEIBE--deceive, deceives, deceived.

’CEEBIN’/’CEIBIN’--deceiving.

’CEITFUL--deceitful.

’CEP’/’CEP’M/’CEP’N--except, excepts, excepted, excepting; accept, accepts, accepted, accepting; unless.

CHAA’GE--charge, charges, charged, charging.

CHAA’STUN--Charleston, S. C. (See “Town”).

CHANY--china, chinaware.

CHANYBERRY--Chinaberry, or Pride of India tree.