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stand in the way of those who attempt to gather them, are not included in this collection.
    It is safe to say, however, that the best and most characteristic of the legends current on the rice plantations and Sea Islands, are also current on the cotton plantations. Indeed, this has been abundantly verified in the correspondence of those who kindly consented to aid the author in his efforts to secure stories told by the negroes on the sea-coast. The great majority of legends and stories collected and forwarded by these generous collaborators had already been collected among the negroes on the cotton plantations and uplands of Georgia and other Southern States. This will account for the comparatively meagre contribution which Daddy Jack, the old African of the rice plantations, makes towards the entertainment of the little boy.
    The difficulty of verifying the legends, which came to hand from various sources, has been almost as great as the attempt to procure them at first hands. It is a difficulty hard to describe. It is sometimes amusing, and sometimes irritating, but finally comes to be recognized as the result of a very serious and impressive combination of negro characteristics. The late Professor Charles F. Hartt, of Cornell University, in his admirable monograph 2 on the folk-lore of the Amazon regions of Brazil, found the same difficulty among the Amazonian Indians. Exploring the Amazonian valley, Professor Hartt discovered that a great body of myths and legends had its existence among the Indians of that region. Being aware of the great value of these myths, he set himself to work to collect them; but for a long time he found the task an impossible one, for the whites were unacquainted with the Indian folk-lore, and neither by coaxing nor by offers of money could an Indian be persuaded to relate a myth. In most instances, Professor Hartt was met with statements to the effect that some old woman of the neighborhood was the story-teller, who could make him laugh with tales of the animals; but he never could find this old woman.
    But one night, Professor Hartt heard his Indian steersman telling the Indian boatmen a story in order to keep them awake. This Indian steersman was full of these stories, but, for a long time, Professor Hartt found it impossible to coax this steersman to tell him another. He discovered that the Indian myth is always related without mental effort, simply to pass the time away, and that all the surroundings must be congenial and familiar.
    In the introduction to the first volume of “Uncle Remus” 3 occurs this statement: “Curiously enough, I have found few negroes who will acknowledge to a stranger that they know anything of these legends; and yet to relate one is the surest road to their confidence and esteem.”
    This statement was scarcely emphatic enough. The thirty-four legends in the first volume were comparatively easy to verify, for the reason that they were the most popular among the negroes, and were easily remembered. This is also true of many stories in the present volume; but some of them appear to be known only to the negroes who have the gift of story-telling—a gift that is as rare among the blacks as among the whites. There is good reason to suppose, too, that many of the negroes born near the close of the war or since, are unfamiliar with the great body of their own folk-lore. They have heard such legends as the “Tar Baby” story and “The Moon in the Mill-Pond,” and some others equally as graphic; but, in the tumult and confusion incident to their changed condition, they have had few opportunities to become acquainted with that wonderful collection of tales which their ancestors told in the kitchens and cabins of the Old Plantation. The older negroes are as fond of the legends as ever, but the occasion, or the excuse, for telling them becomes less frequent year by year.
    With a fair knowledge of the negro character, and long familiarity with