"'Oonah take dah leelee sharp t'ing nah bush, 'plit um.'
"Dey fling um agin, but de bird come back agin en sing de same sing. Dah tem wey make t'ree, dem people say:
"'Make we try ef de t'ing true wey de bird bin talk; ef so, we go make um fine present.'
"Den dey go take de sharp t'ing. W'en dey jus' touch de debble heen body so, he 'plit. Wen he 'plit, all den people come out; dey no bin die, dey bin make fa'm inside de debble; dey bin bu'n fa'm, make ho'se, dey duh cook, dey duh yeat. W'en he done 'plit, all man come out, plenty people come out."
Neither story-teller nor listeners realized that there was anything preposterous in such a being as the one here described. On the other hand, the gasps and groans that greeted each startling revelation, contained not a tinge of incredulity, but only a kind of reverence for this supernatural capacity so in accord with their conception of spirits and devils.
The several steps leading up to the climax, were rolled off in rapid succession; "W'en dey touch heen body so, he 'plit, w'en he 'plit all dem people come out, dey no bin die, dey bin make fa'm inside de debble, dey bin bu'n fa'm, buil' ho'se, dey duh cook en yeat; plenty people come out," yet each was rounded off with such peculiar emphasis of tone and gesture, that it came with a distinct impression of its own, only heightened by the cumulative effect of succeeding revelations.
A pause of several minutes was necessary before the story could proceed.
"Well, one ole granny, w'en he come out, he say:
"'I fo'get me leelee pot, en me pickin, en me med'cin'.'