COMMENTARY.
PITI BONHOMME GODRON.

This tale was written in 1884 by MR. ZÉNON DE MORUELLE, of Waterloo, La., and communicated to me by my friend, DR. ALFRED MERCIER. It is a genuine negro story, and illustrates admirably the peculiarities of speech and the quaint and sometimes witty ideas of our Louisiana negroes. With the author's permission, I now reproduce it from the manuscript, slightly modifiying some expressions which appeared to me alittle too realistic, and changing the orthography to make it accord with my own ideas of the phonetics of the Creole patois, cf. TRANSACTIONS of the MOD. LANG. ASSO., 1884-5., page 103.

  1. Piti Bonhomme Gordon. In French, this expression might be translated: "la Petite Sentinelle de Goudron," as the little black fellow placed by the well is really a sentinel, being left alone to guard the precious water.

    This tale is exceedingly popular among our negroes, and is related with many variants. In one of them Compair Lapin is caught while stealing vegetables, and in Mélusine for 1877 is another short variant taken from a Louisiana newspaper. In neither story, however, is the proverbial cunning of Brer Rabbit as well exemplified as in Mr. De Moruelle's, tale. Here also, we see a real intrigue, naive and rude, but interesting, and such as an uncultured narrator, with a vivid imagination, may have invented.

    Piti.-Note here how the mute e is rarely kept in Creole: it is either changed into i, as from petit to piti; or more generally it takes the sound of e fermé as for que, for le, thus losing one of the chief characteristics of the French language, the mute e, and rendering our Louisiana patois more akin to the other Romance languages, in this respect, than to French. This pronunciation of the e as é reminds us of the Gascon dialect.

    The e mute of the French, in words ending in -ne sometimes becomes nasal in Creole; as donnin, boucanin, from donne, boucane. The nouns, however, ending in -ne keep the French souand; as plaine, savane, laine. The negroes always dropping as many syllables as possible, the word piti is generally pronounced ti.
  2. Bonnefoi, Bonnefoi; Lapin, Lapin! The negro narrator begins his story with the words: "bonne foi, bonne foi!" good faith, good faith! which signify that what is going to be said is strictly true, and no one must doubt it. The auditors, in their turn, reply: Lapin, Lapin! implying that they are not dupes, and are like the rabbit, which is the emblem of cunning, while compair Bouki, (the goat), is the incarnation of stupidity and credulity.

    Often also, the narrator says; "Tim, tim," and all reply "bois sec, baton cassé dan .....macaque."
  3. Mo va or mo alé, the future in patois, contracted into m. and malé, viz:



    In his article on "the Creole Slave Dances " in the Century for I886, Mr. Cable quotes Gottschalk's celebrated "Quand patate la cuite na va mangé li!" and says: "still the dance rages on, all to that one nonsense line meaning only, 'When that 'tater's cooked don't you eat it up!'" This is an entire misconstruction of the word na in the patois. It does not mean 'not' but is the future. The line is, therefore, far from being nonsensical.

- N. 4 :- Vouzote-Vous autres, pronounced as one word, with the r omitted. The process of agglutination is exceedingly common in the patois of the negroes; lari, dezef, dera, dolo.

- N. 5:-ein kichoge-peculiar expression for une (qzueque) chose.

-N. 6:- ben drolle.-Adverbs of manner not formed by suffix -ment, but by ben or /ri; Ir? is very rare.

- N. 7 :-Ki t rive yen a Iontan-qui etait arrive ii y a longlemps. The past tenses of the Indicative are always formed by l from eUe; except the imperfect which takes e apf, He apr?s, to indicate progressive action. For the sake of concision, the / of the Preterit, etc., is often omitted, viz: mo te rive, contracted into mo rive; mo te ape rive, contracted into mo tape rive etc., yen a. The verb avoir is rare in the patois; gagnin from gagner being used instead of avoir, verb transitive; avoir, auxiliary, disappears.

- N. 8 :-moune-monde.-The word moune always used for personne, substantive: gran moune, piti moune. Personne, pronoun, remains: personne pa vini.

-N. 9 :-Corn fa.-While relating a story, the negro continually repeats this expression, stopping a moment, as if to recollect what he had to say: li di com ca, li fe com ca.

P. 102, N. Io:-tchue.-The French / becomes tch: tchue (tue), tchui, (cui), tchombo (tenu); or k: to kenne (le tien). Ye sre manzesre and sra used for conditional and future anterior. Ye. Observe the use of ye as personal pronoun, subject, and direct and indirect object; indefinite pronoun; definite article.

- N. ii:-Manze-the g often softened into z.

- N. I2:-la si'cheresse pou pini ye.-It is very curious to contrast the theogony of the negroes with ours. As the drouth was often so severe in Africa, the natives thought that the end of the world would come in that way, by the want of water. They do not seem to have any tradition of the Deluge.

- N. I3:-Lair te boucanin.-The word boucane for futnmee used in Louisiana to designate principally the smoke from the chimneys of the sugar-houses: la sucrerie boucane means that the grinding season (la roulaison) has begun. The description of the drouth is quite pretty: keke netoile te tombe en ho la terre. A few stars fell on the earth-netoile, the n belongs to the word, de netoile, troi netoile (deux etoiles, trois etoiles) en ho la terre.-A funny expression is, fombte en haut Za terre; we might have expected tortbe en bas.

- N. I4:-bo matin-De bonne heure-early.

- N. I5:-navigue-for running about, a word used also in French by the common people, and here most picturesque, to navigate during a dreadful drouth, when the water had turned into vapor.

- N. I6:-Michie Maca que, ii te batar sorcier, batar voudou. Dr. Monkey is the Tartuffe of the story, and we are as well pleased to see his hypocrisy punished, as when Moli&re's false bigot is arrested by order of the king. The word batar here does not mean bastard, but half wizard, half voudou. The words sorcier and voudou are not synonymous. The sorcier or zombi is invested with supernatural powers, that is to say, he can predict the future, but he is not, like the voudou, a kind of high priest of an occult and wicked religion.

P. 103, N. 17 -grand parlair, ti faisair.-A French proverb adopted by the negroes. We shall see later on that they have many proverbs, which might well be adopted by the French.

- N. I8 :-so priére 2 li-His prayer. An example of the dative said to be imported from San Domingo, and I believe, quite rare in Louisiana. Here is a stanza of a celebrated San Domingo song, in which we see three examples of the dative:

Lisett to quitte la plaine, Mo perdi bonheur h moue; Zils a moue semble fontaine, D#pi mo pas mire toue. Jour-l quand mo coupe canne, Mo song6 zamour a moud; La nuit quand mo dans cabane, Dans droumi mo tchombo toue.

P. O103, N. I9 :-MichiCe Renard-The part which Mr. Fox plays in this story is quite interesting. He shares with Brer Rabbit the honor of being the great trickster, and seems here to have recovered the cunning and rascality of the Renart of the thirteenth century. In our Louisiana tales, compair Lapin, as in Uncle Remus, is the great deceiver, while compair Bouki is always imposed upon, as was poor Isengrin, the wolf. Sometimes, we see compair Torti, the tortoise, take the place of compair Lapin as the smart fellow, cf. DR. MERCIER'S tale, Athen&e Louisianais, Vol. I.

The Mr. Fox of this story is something of a fibre penseur, and had he lived in the Middle Ages, would not have had the honor of being represented in stone among the ornaments of the great cathedrals. He deserves to live in the nineteenth century, he is such a shrewd and practical lawyer.

- N. 20:- Tape vini ft to vantor ici.-You are coming to play your braggart here-The negroes are, very keen in perceiving the ridicules of men and satirize very sharply the braggadocio and the rodomont. They call the latter: ti coq jinga, a young rooster always crowing and ready to fight, but which flees at the first blow.

- N. 21:-cocodri-the crocodile, a favorite of the negroes, who eat his tail with great relish. Sometimes, a negro will lie on his back in the sun for hours, and when asked what he is doing there, he will say: Mape chauffe dans soleil com cocodri.

- N. 22 :-Ifo mo di vouzote.-The paragraph beginning with these words is curious, as showing the great difference between men and beasts. When all men came together to build the tower of Babel, they could accomplish nothing, owing to the confusion of tongues. Here, all animals understood each other and succeeded in their undertaking. Hence, Boileau was right, when he said:

Dc tous les animaux qui s' .vent dans l'air, Qui marchent sur la terre, ou nagent dans la mer, De Paris au Perou, du Japon jusqi A Rome Le plus sot animal, a mon avis, c'est l'homme.

P. 104, N. 23 :-Lion ki t U roi.-Lion the king is quite un pi?tre sire and may be compared to many a king in the chansons de geste of Charlemagne's cycle, when the great barons began to despise the feeble successors of the great emperor, and the trouveres gave a finer part in their works to the lords than to the king.

- N. 24:-ein gros popa tambour.-An amusing and very common superlative among tne negroes, and used with any word: ein gros popa nabe, ein gros popa recolte. Observe the a changed into o in popa and moman.

- N. 25:-c? ein vail/ant ti bougre.-A fine little fellow. The word bougre although not elegant is energetic, and is generally used by the negroes instead of the milder word nomme.

P. 104, N. 26 .-ta vini drHt-you will come right off. A good example of the laconism of the patois; three short words used, and the meaning is complete.

- N. 27:-Bourrique-the donkey, takes the place here of Compair Bouki for stupidity. He and Dr. Monkey are a fine pair. His joy on being considered an important personage is comical, and his way of saluting the company is amusing, and the comparison about tearing la colonnade, (home-made nankeen) has a strong couleur locale.

- N. 28 --Mo foul pa mal toi ave l roi-The wordfol, although far from elegant, is so often used by the negroes that I see no harm in leaving it here. It is as if we wanted to omit damn from the vocabulary of the English speaking negro.

-N. 29:-Lapin pa jamin fe piti sans zoreille.-A proverb, corresponding to lelp?re, lelfils.-Compair Lapin in this reply to Bourriquet speaks like a hero, he is not afraid, he is not one of La Foutaine's rabbits, he will make king Lion and all his court trot under his whip.

P. I105, N. 30:-pmu sire-It is quite strange how the negro patois, formed from the French, has abandoned the sound of the French u. This peculiar sound was probably too difficult to them, as it is to many of our pupils, and they changed our u to i or to ou; svr became sire, la nuil became la nonile.

- N. 31:-li pa gagnin maile, jis Bon Djie. To understand the boldness of Compair Lapin in daring to say that he has no other master than God, we must remember that the story is supposed to be related during the time of slavery; hence the horror of Bourriquet and the anger of the King.

- N. 32 :-Bon Djie.-Like the little children, the negroes always say Bon Djie, the Good God, using the adjective where we would merely say: Dieu.,

-N. 33:- ma monlre vouzole coman cabri porle la lchie. - A proverb-I shall show you who I am-" Je vous ferai voir de quel boisje me chauffe." The proverb in the patois is quite characteristic : the goat carrying his tail high in the air indicates a proud and independent nature. Such a dreadful threat was not out of place in order to prevent the tiger and the bear from eating Compair Lapin. King Lion never ate another animal, he was too kind a sovereign, but he knew the voracious habits of his great lords and wanted to punish his subjects himself; remember Louis XI at Plessis-lez-Tours.

-N. 34 :-ye vini bitM en ho Compair Lapin.-They stumbled upon Compair Lapin who was eating a root. The picture is here a real paslorale: Tiger and bear roaming over hills and valleys and suddenly falling upon their victim, who is innocently engaged at his meal, and drinking from the root of a cockle bur, which proved that he did not need the well of the King. We take an interest in him here as being persecuted.

P. 105, N. 35:-Zerbe coquin-a most unpleasant weed which grows but too luxuriantly in Louisiana and stops not only thieves, but honest men also, as I have often found out, to my great discomfort.

-N. 36:-ein ti chanson ii te ft en ho U roi.-Compair Lapin's sarcastic nature shows itself in the little song which he sings here about the king. Lion is nothing but a George Dandin, a fool who is making other fools work for him, but the Rabbit, he does not care any more for the king than a dog cares for Sunday, and that surely is the climax to his contempt.-Mo fout ben l roi corn chien fout ben dirnanche, a negro proverb which is quite expressive.

P. Io6, N. 37:-Ravepasgagnin raison divan poule. La raison du plus fort est toujours la meilleure. A proverb which I have heard hundreds of times, and which it would be very appropriate to place at the end of La Fontaine's fable " le Loup et 1'Agneau ;" it illustrates admirably the helplessness of the weak in presence of the strong.

-N. 38:-vou gagnin la bouche doux. Your mouth is sweet. It is not by his eloquence, by his golden words that Compair Lapin will win his case, he is not a St Jean Bouche-d'or, but his hypocritical words will catch his hearers, as honey catches flies:

-N. 39:-Bef dan poto pas pair couto-I am resigned to my fate. This proverb is very true. While tied to be killed, the ox seems the emblem of resignation, and only shows his agony by his great rolling eyes. In his reply to Dr. Monkey's taunts, Brer Rabbit proves himself to be another Sancho Panza. He always has a proverb applicable to his situation. Here are three more of them:

-N. 40:-Mo pencore rendi au boute quaranle narpent." ' Je ne suis pas encore A bout de force." This expression comes from the fact that it is impossible to attempt to run a race of forty arpents without being worn out long before reaching the goal. Lapin means by that that he has not given up all hope, in spite of his feigned resignation.

- N.41 :-pet ete to minme avan lonlan (a bake les laons-A very strange proverb which may be translated: Perhaps, before long, you yourself will be in misery, that is to say, will have nothing to do but to chase away bugs and insects. The French expression etre le dindon de la farce is curiously rendered by the negro: la farce a rest pou toi.

- N. 42 :- Chaque chien gagnin so jou. Every dog has his day. Dr. Monkey need not fear, he will be caught one day. Our friend Rabbit is surely a great philosopher and could have governed an island as well as Don Quijote's celebrated esquireu,

-N. 43:-ein gros diboi-A large tree. Observe how very dEbonnaire King Lion is; his throne is not of gold, but an uprooted tree is a good seat for him. We might imagine seeing St.

I20 Alcke Fortier, [Vol. III.

Louis under his oak at Vincennes, were it not for the bribe which Lion receives most unblushingly from compair Lapin.

P. Io6, N. 44:-Ala gaillard la.-There is the fellow, ala from voil&.

-N. 45:-Cofer-an example of agglutination from Pourquoi faire.

- N. 46:-ft ii bande compliinen ave kéke piti cado.-Compliment him as highly as you can, and add a few presents. The expression bande complimnent has struck me as being well chosen: an armed band of compliments taking the king by storm.

- N. 47:-t^ gagnin doutance-I have heard this word doutance for doute, not only among the negroes, but also among the Acadians. Also, the word pars for prEt.

P. 107, N. 48:-cé la plime ki ft zozo-A proverb. One goes everywhere with fine clothes. The contrary of the English saying: "all is not gold that glitters" and of the French proverb: " l'habit ne fait pas le moine." I fear that in our days "ce la plime ki fe zozo" is too often correct. I like that word zozo very much, it is childlike and simple, like the former slaves.

- N. 49:-to trop connin batte to la djole en ho moin.-You know too well how to beat your jaw about me. Observe the term en ho, universally used for sur, and often contracted into the simple word on: "/i tombi on snoin," etc. The whole discourse of the King is full of idioms. The reference to the

-N. 50:-hound (chien taiaut), and especially the comparison " ma crass toi coin ein plaquemine ki ben mir," I shall mash you like a very ripe persimmon, have a real country air and prove that our narrator was no city man.

- N. 51 :-cWH ein gros divent ki pa menin Ia pli ni tonnair.- Another genuine negro comparison. King Lion was nothing but a bag of wind, but while speaking to him, Compair Lapin raises him to the skies. It is always the story of Celimene and Arsinoe in "le Misanthrope," Act III, scenes 3 and 4.

- N. 52:-vou ki brave passt nouzote.-The word passe for more is often used in the patois. In the proverb "prend gar vo mid passe pardon," and in the song "Tafia donx passe siro," whiskey is sweeter than syrup.

- N. 53:-ma gagg quarante donze lote zanimo.-I shall engage forty twelve other animals. A strange way of counting of the negroes, but very common. The English speaking pupils find our French sixty ten just as strange. The quatre-vingts and quinze-vingts, borrowed from the Gauls, may also be compared to the quarante douze of the negroes.

- N. 54:-si to t donnin li ein la manne mai.-What could Bourriquet have done with a gold chain ? Corn or hay was much better for him:

" Mais Ie moindre grain de mil Serait bien mieux mon affaire."

- N. 55:-Btf ki divan t{njou boi dolo clair.-" Le premier arniveest le mieux servi:" indeed, the ox which arrives the first at the brook will drink clear water, whilst the others will find it muddy. These negro proverbs deserve really to be kept and explained, they are certainly very expressive.

P. Io8, N. 56:-mo le from mo oule-I wish-je veux.

- N. 57:-la tende pareil corn Fa mo sorti di li-He will hear the same thing which I have just told him. la tende; future of tende (entendre)-pareil corn fa a peculiar expression, borrowed from bad French, just as mo sorti for je viens de.

- 58:-Dan Rice-Never was a man more popular with the negroes and the children than DAN RICE, and allusions to his circus are frequent in Louisiana, where BARNUM is hardly known.

- 59:-li pape recommnence ein pareil job-pap6 contracted from pa ape (pas apres recommencer) job, an English word used by every one in Louisiana and adopted as French: il a un bon job; c'est un jobber.

- N. 60o:-pasque-parce que-because.

- N. 6I:-vini menti en ho vous.-A favorite negro expression; observe the various uses of en ho. Kape' gouvernin- kap6 from qui est apres; another example of the laconism of the patois.

- N. 62 :-Ouchon-A word created to represent the noise made by Dr. Monkey and Bourriquet when they ran off; an onomatopoeia.

- N. 63:-ye foul ye can raide.-They vanished, they disappeared. The energy of the expression cannot be rendered in English nor in French. I suppose that can means here le camp, a local word for quarters, and that foul can signifies to run away from the quarters, probably an allusion to the n?gres marrons.

- N. 64:-maite d'4quipage.-The word 4quipage does not not refer here to the crew of a ship, but to the place in the sugar-house where are the kettles, the names of which are: la grande, Za propre, le flambeau, le sitrop, and la batlerie, where the syrup becomes la cuile, which, when cool turns to sugar. Maitre d'equipage is, therefore, the man who superintends the work done at l'equipage.

P. IO9, N. 65 :-Ce'pd la peine nou couri cherche lou vie papier laye- It is useless to look for all these old papers, let by gones be bygones. A good proverb in the mouth of the hypocritical Dr. Monkey, who with his foolish friend Bourriquet, was trying already to catch Compair Lapin at fault.

-N. 66 :-palt cre-pas ale cre, the future. You will not believe. Here, we are told that rabbits never drink; but it is still the story of the forbidden fruit, Compair Lapin will drink because it is forbidden to him; there must have been also an Adam among his ancestors.

- N. 67 :-la viande sale ki ie ben pimente.-Well peppered salt meat. The negroes in Louisiana are very fond of pepper, and salt meat being given them as rations, the above comparison is very natural. I have often heard negro mothers say to their children: Toi, c pirnent, to fronte corn di pice. You are as bad as red pepper, you are as insolent as fleas.

P. Tg09N, . 68:-protection fie Ie roi.-A true genitive, as in Old French.

P. IIo, N, 69:-Tou fa ye ki U viU t ape vini jeine encor. ca ysdemonstrative pronoun, the forms of which are: cila, cila la, cila ye, cila laye, ca and ca ye. All who drank from the well became young again; we see by this how the negroes adapt history and legend to their tales. Here is the famous well that PONCE DE LEON searched in vain, and which was to make him once more a young and elegant knight. Observe, however, what has been added by the narrator of our story: vegetables cut the day before would grow again if sprinkled with the marvellous water. This imagination of the people is what renders popular tales interesting, it is to see what changes are made in different countries in tales, which are probably everywhere the same in the main plot.

- N. 70.-sopiti calebasse.-The calebasse, the gourd, when filled with dry peas was called chichicois, and was one of the many strange musical instruments of the negroes.

- N. 7I:-li soucouye so la tete.-Soucouye represents more forcibly than secouer what Compair Lapin did on seeing the black fellow by the well, we almost think that we hear the noise of Rabbit's big ears flapping against his head, in his surprise and embarrassment.

- N. 72 :-so la tete.-It is strange that the Creole patois has kept the article with the possessive adjective, when it is not done in modern French and rarely in Old French.

- N. 73 :-grounouille.-A frog; often pronunced by metathesis gournouille. The bull-frog is called ouararon on account of its peculiar cry. When it is about to rain the negroes sing: "Crapo dans6, grounouille chante,moman Miranda dan bayou.'

- N. 74:-Tchoappe-a word like Onchon used as an onomatopoeia.

P. iII, N. 75 :-la restan.-It is curious to observe how the gender of a French word changes in its passage into the patois.

- N. 76 -gran zeronce.-A word to be seen frequently in our tales, and referring principally to the blackberry bushes with which our Louisiana forests are so extensively covered. The zeronce are not to be invaded with impunity, as many a hunter has found out, on coming out of them with his clothes torn and his hands bleeding. We must remember, however, that they are the home of our friend Rabbit, who seems invulnerable to their thorns.

- N. 77: -li lainmin moin corn cochon ldinmin la boue. - He loves me as the hog loves mud, a comparison not elegant, but very correct and exceedingly popular.

- N. 78:-Chevrefeille te boome Idir.--The description of this spring evening is quite poetical, but the couleur tocale is well kept, especially in this passage:

P. liI, N. 79.:-chien ki tape jape apre gro nttiage ki te ape gape divan divent..-The dogs which were barking at the targe clouds which were running ahead of the wind.

-N. 8 0:-mo0 I baingnin asoir.-I want to take a bath this evening. The address of Compair Lapin to Ti Bonhomme Godron is amusing. He pretends at first that he does not want tc drink the water, but only comes to bathe in the well, then he gets angry, loses his usual cunning and gets caught.

P. I112, N. 81 :-li te sali so repitation hors service.-A good expression, her reputation was soiled out of service, as Compair Lapin had spread everywhere paille (eparpill) that he was Miss Leonine's lover.

- N. 82:-can di boi tcmbe, catri zoutet-Proverb-QOuand on est ruine, chacun vous tourne le dos. When the tree is down, be it the tallest oak tree, the goat can despise It and climb on it; it is always the famous coup depiedde l'dne to the dying lion.

- N. 83:-Cochon marron connin oi? ye frotte.- Another form of this proverb is: cochon marron pa frotte ape gorofie, The word gorofi4, says MR. DE MORUELLE, comes by corruption from gare-naux-pieds. It is a tree witll long and hard thorns, which the wild hog takes good care not to touch. The proverb might be translated thus: " le liche ne s'attaque jamais au brave," the coward never attacks the brave man. Dr. Monkey and Bourriquet would never have dared to insult our brave Compair Lapin, when he was in liberty.

- N. 84:-fa mo di, li ben di-What I have said is well said. A sentence of great concision and force. Lapin is quite sure that he is right: Magister dixit.

- N. 85 :-einfie ki t1 mince corn ein dicanne e ki tournin gros corn ein barifarine.-A most singular and amusing comparison, a little coarse, but characteristic and expressive.

- N. 86:-ce pa baptrme catin.-A proverb. That is very serious, it is not the baptism of a doll-catin for poupee is very common. P. 113, N. 87:-drorni-for dormi.-There is a pretty negro dicton beginning with this word: dromni trompe moin, sleep has deceived me, I awoke too late.

- N. 88:-A la barre jou-At dawn, that is to say, when the first streak of day is seen.

- N. 89:-Oh! rn li t be5e.-The description of Miss Leonine's toilette is admirable, it shows the good taste of the negroes; a dress of white muslin, with a blue ribbon, and a wreath of roses on her head, in the hottest sun, at noon, and yet all eyes were riveted on her, braque enho li.

- N. go:-Oui, oua !-an exclamation. Yes, indeed!

-N. 91:-ki U ape tremble cor ein feille Hiard.-Poor Compair

P. 113, N. 92:-Lapin, his bravery has abandoned him. How is he to get out of this bad scrape ?

- N. 93:-donnin li so choix pou choisi so la mort.-Gave him his choice to choose his death. A funny pleonasm, which reminds us of our French monter en haut and descendre en has.

-N. 94:-tou fa ensemb.-All these at the same time. Compair Lapin chooses to be killed in three different ways at the same time, rather than be thrown in the thorns (grand zeronce).

P. 114, N. 95:- (a faye.-A very concise expression. " What is the matter ?

-N. 96:-Mamzelle Leonine vance.-Miss Ldonine plays here an interesting part; she pretends to hate Compair Lapin, and begs that he be thrown in the thorns. It is, of course, to save him.

- N. 97:-ce la minme mo mornan t fe moin-A common dictou in the Creole patois. " I am at home here, that is my country." In French, we sometimes say: "Je suis sur mon fumier." Compair Lapin was indeed at home and saved.

-N. 98:-Nirnporle kichoge ein fame oulz, Bon Dji6 aussite. An interesting translation of the famous saying: "ce que femme veut, Dieu le veut."

P. 115, N. 99:-Corn mo te la can tou ca rive.-Of course, the narrator was always an eye witness of all he relates; is not his motto, Bonne foi, Bonne foi.?

- N. IOO:-Mofini.-The end-" Finis coronat opus."