Newspaper Page Text
2
THE SOUTHERN WORLD, OCTOBER 35, 1882.
PLANTATION LIFE.
Aatamn Scenes an n Georgia Farm.
The first work towards gathering the com
crop in Georgia is to strip the stalks of their
blades, i. e. “ pull the fodder, ” which is
done in August or September. This work is
done by hand, the laborer stri pping the blades
from stalk after stalk until he gets his bands
full, and then tying them together with a
few blades of the same; and this constitutes
a "band." These hands are hung on the
stalks of corn a day or two 'until they are
“ cured," after which they are tied up, three
or four together, in bundles, and these bun
dles are stacked in the fields or hauled up to
the stables and thrown into the fodder loft.
The com is thus left on the naked stalk un
til sometime in October or November, by
which time it will have become hard and
dry. If Georgians, like the western farmers,
had nothing to gather in the fail but the
corn, we might spend the whole fall gather
ing it, but, on any farm where cotton is cul
tivated to any considerable extent, most of
this season of the year must be devoted to
gatheringand preparing itfor market. King
Cotton is a great tyrant, and unless you are
a willing and ready subject, he will make
you suffer.
It will appear then that the corn must be
disposed of in the quickest possible manner.
Now if the corn were thrown in the crib
witli the shuck on it, it would probably be
eaten by vermin; and besides, the farmer
would be deprived of the nse of his shucks
which form the chief item of food for liis
cattle during the winter. If we had large
barns we might throw the corn in them and
shuck it at our leisure; but we have no
bams, at least very few, in Georgia.
Out of these conditions has sprung the
corn shucking, and it has grown into
importance, even more as a social than as an
economic feature among our farming people.
It is peculiarly suited to negro genius.
Among no other people could it flourish and
reach the perfection which it has attained.
The farmer who proposes to have a corn
shucking selects a level spot in his lot,
conveniently near the crib, rakes away all
trash and sweeps the place clean with a
brush broom. The corn is then pulled off
the stalks, thrown into wagons, hauled to
the lot, and thrown out on the spot selected,
in one pile. If it has been previously "no-
rated ” that there is to be plenty to eat and
drink at the corn shucking, and if lue night
is auspicious, there wi 11 certainly be a crowd.
Soon after dark the negroes begin to come
in, and before long the place will be alive
with them,—men women and children.
After the crowd has gathered and been mod
erately warmed up, two " gin’r’ls ” are cho
sen from among the most famous corn-
ahuckers on the ground, and these proceed
to divide the ahuckers into two parties, later
comers reporting alternately to one side or
the other, so as to keep the forces equally
divided. The next step, which is one of
great importance, is to divide the corn pile.
This is done by laying a fence rail across the
top of the corn pile so that the verti
cal plane, passing through the rail, will di
vide the pile into two equal portions. Lay
ing the rail is of great importance, since
upon this depends the accuracy of the divis
ion; it is accompanied with much argu
ment, not to say wrangling. The position
of the rail being determined, the two gen
erals mount the com pile, and the wofk
begins. The necessity for the " gin’r’ls ” to
occupy the moat conspicuous position acces
sible from which to cheer their followers, is
one reason why they they get up on top of
the corn; but there is another, equally im
portant, which is to keep the rail from being
moved, it being no uncommon thing for one
side to change the position of the rail, and
thus throw an undue proportion of the work
upon their adversaries. The position of a
"gin’r'l” in a com shucker differs from that
of a soldier in that the former is in greater
danger than any of his followers; for the
chances are that, should his side seem to be
gaining, one of their opponents will knock
the leader off the corn pile, and thus cause
a momentary panic, which is eagerly taken
advantage of. This proceeding, however, is
considered fair only in extreme cases, and
not unfrequently leads to a general row. It
it is possible, imagine a negro man standing
on a pile of com, holding in his hand an ear
of corn and shouting the words below and
you will have pictured the "corn gin’r'l.’’
It is a prime requisite that he should be
ready in his improvisations and have a good
voice, so that he may lead in the com
song. The cornaong is almost always a song
with a chorus, or, to use the language of
comshuckers, the “gin’r’ls give out" and
the ahuckers "drone." These songs are
kept up continuously during the entire time
the work is going on, and, though extremely
simple, yet, when sung by fifty pair of lusty
lungs, there are few things more stirring.
The most cpmmon form is for the generals
to improvise words, which they half sing,
half recite, all joining in the chorus. As a
specimen of this style of corn song, the fol
lowing will answer:
First Oen. “ Here le yer eorn-ehucker."
All Hands. •• Ob ho ho ho ho. '*
Second Oen. “ Here Is yer nigger ruler. ”
All Hands. " Oh ho lio ho ho.
Both Oens. “ Oh bo ho ho ho. ”
All Hands. “ Oh ho bo bo ho. "
First Oen. Don’t yer hyer me holler V
All Hands. " Oh bo ho ho ho. ”
Second Oen. ” Don’t yer hyer me lumber?"
All Hands. “ Oh bo bo ho ho," etc.
In this the generals frequently recount
their adventures, travels and experiences.
The writer know of a negro who went down
to the sea coast, and when he returned, car
ried by storm a corn shucking of which he
was general, with the words: “ I’ve bin ter
de ilund. ’’
Of course “ Brer Rabbit” must come in for
his share of the honor, as he does in the fol
lowing song, which is illustrative of the ne
gro's appreciation of rabbit cunning. It is
sung just as the other was, the generals and
shuckers alternating:
Oen. " Babbit In de gyordln."
Cho. " Rabbit hi oh.”
Oen. " Dog can't ketch um.”
Cho. Rabbit hi ob.”
Oen. ” Oun can't shoot um.”
Cho. “ Rabbit hi ob.”
Oen. “ Mon can't skin um.”
Cho. " Rabbit hi ob."
Oen. “Cook can’t cook um."
. Cho. •• Rabbit bl oh."
Oen. " Folks can’t eat um.”
Cho. “Rabbit hi oh,” etc.
Any reader who has followed so far, may
by courtesy be called a com general, and is
therefore at liberty to add indefinitely to the
verses, or repeat them as he pleases. Any
words at all may be taken and twisted into a
chorus, as is illustrated in the following:
Gen. " Slip shuck corn little while."
Cho. “Little while, little while.”
Oen. " f-llp shuck corn little while.”
Cho. “Little while, I soy.”
Oen. “I'm gwlne home In a llttlo while," etc.
The finest com song of them all is one in
which the chorus is, “ Homer Riley ho,"
The words here given were some of them
picked up in Southwest Georgia, and some in
other portions of the State. Competent
judges say there is really music in this song,
and for this reason, as well as to give readers
who have never heard the com song an idea
of the tunes to which they are sung, the
words of this song are given below. No full
knowledge of the way in which the song is
rendered can be conveyed by noteB, but it is
believed that the tune is properly reported.
HOMKR RILKY 1IO.
" Llttlo Billy Woodcock lived o'er de mountain.
Homer Riley ho.
In or mighty bulldln’ lived Billy Woodcock,'
Ho mcr Riley ho.
“Little Billy Woodcock got er mighty long bill,
Ho mer Riley ho.
He stuck It though de mountain and clinch It on
totber aide.
Ho mer Riley ho.
“ 'Possum up de gum stump, Raccoon In de holler.
Ho mer Riley ho.
Rabbit In de ole feel fat e> he kin waller.
Ho mer Riley ho.
“ Nigger In de wood-pile can’t count seb'n.
Ho mer Riley ho.
Put him In the tedder bed he thought he wus In heb'n.
Ho mer Riley ho.
" Did yer ever see er gin sling made outer brandy T
Ho mer Riley ho.
Did yer ever see er yaller gal lick 'lasses candy ?
Ho mer Riley ho.
There is one more very short song which
is Bung by all hands. The work of finishing
the shucking of the last few ears is called
“ rounding up " the corn pile, and is almost
invariably in the following words:
" Round up, dubble up, round up corn;
Round up, nubbins up, round up corn.”
These words are repeated over and over
until the last of the corn is shucked and the
work finished.
An amount of work which would astonish
the shuckers themaelvos, and which, if de
manded of them in the day time would be
declared impossible, is accomplished under
the excitement of the corn song. They shuck
the corn by band, sometimes using a sharp
stick to split open the shuck, but most com
monly tearing them open with the fingers.
As the feeling of rivalry grows more and
more intense, they work faster and faster,
stripping the shuck from the ears so fast that
they seem to fly almobt constantly from their
hands.
A staid New England farmer and his
friends, gathered in a comfortable, well-
lighted barn, quietly doing the laborious
part of his “ husking-bee," would think they
had been transferred to pandemonium if
they could be conveyed to a Georgia corn-
shucking and see how our colored farmers do
the same work; and I imagine the social
gathering, which follows the husking-bee,
and the frolic which is the after piece of the
corn-shucking, resemble each other as little
as do their methods of work.
It is no rare occurrence for a corn-shuck
ing to terminate in a row instead of a frolic.
If one side is badly beaten, there is almost
sure to be some charge of fraud; either that
the rail has been moved or part of the corn
of the successful party thrown over on the
other side " unbeknownst" to them, or some
such charge. These offenses are common
occurrences, and are aided by the dimness
of the light. If any of these charges can be
proved, a first-class row ensues, in which
ears of corn fly thick and fast, and some
times more dangerous weapons are used.
The owner of the premises can always stop
them and does do so. Negroes have great
respect for proprietorship, and yield when
ever it is asserted. It is most often the case,
however, that the race has been about an
equal one, and that good humor prevails
amid the great excitement.
The first thing in order is to express thanks
for the entertainment, which is done by
taking the host, putting him on the shoulders
of two strong men, and then marching
around, while all hands split their throats to
a tune, the chorus of which is "Walk away,
walkaway!" This honpr, though of ques
tionable comfort, or rather most unquestion
able discomfort, must be undergone, for a
refusal is considered most churlish, and a
retreat gives too much license to the guests.
The general feeling that most handsome be
havior has been shown toward the host, raises
the opinion the guests entertain for them
selves, and they are prepared to begin in
earnest the sports of the occasion. The fun
usually begins by some one who is a famous
wrestler (pronounced "rasler”) offering to
throw down anybody on the ground, accom
panying the boast by throwing aside his coat
and swaggering round, sometimes making a
ring and inviting "eny gemman ez warnts
ter git his pictur tuk on de groun ’’ to come
in. The challenge is promptly accepted,
and the spectators gather around forming a
ring, so that they may be in a position to
watch and at the same time encourage and
advise their friends. They keep up a con
tinual stream of talk during the whole time
and not unfrequently comedo blows over the
merits of the wrestlers. ...
The “ raster's” account of his performance
is as much unlike his real conduct as can
well be imagined. The fellow who swaggers
around boastfully at the shucking will make
himself out the most modest person in the
world, in recounting his adventures the next
day. There is a famous corn shucker and
wrestler who is a tenant of the writer, named
Nathan Mitchell, more commonly known in
the neighborhood as "An’ Fran’s Nath."
He loves to go over his adventures generally
in about these words: " Mars Dave, yer know
Ike Jones wharlive down Mr. Brittles? Well
sir, I went down ter Miss Marfy Moore’s
night erfore las’. Dey had er little corn
shucking down dar, en arter we got done wid
de shuckin’, Ike he kerminced cuttin’ up his
shines, 'lowed he could fling down anything
ter his inches on de groun’, en if dey did’nt
b’lieve it, all dey had ter do wuz ter toe de
mark. De boys dey all wanted me fer ter
try him, but I wouldn't do it, kase I knowed
p’intedly ef I tuk hold er dat nigger he was
bound ter get hurt. When he seed me sorter
hol'n back, he got wusser and wusser, twell
finerly I said: 'Beenst how yer so mannish,
I’ll take one fall wid yer, jest ter give yer
satisfaeshun.’ Wal, sir I flung dat nigger so
hard I got oneaay 'bout him; I wus nattally
afeared I had kilt him, and I aint here ef he
didn't get up en swor it wuz er dog fall.*
Gemini! den I got mer blood up. I sed, I
did: 'Jest buckle round me.’ En no sooner
had he tuk his holt en gin der word ter cut
mer patchin', den I took him up wid der old
h’ist, en flung him clean over mer shoulder,
right squar’ on top of his hed. De wust uv
it wuz, arter dat he wanted ter go flte An’
Kalline’s little Jim, kase he said: 'Dat
jarred de gemman.’ I tole him if he toch
dat chile, I ginim de wust whlppin’ he ever
toted. I dont like dat nigger nohow. ”
I happened to hear this same man telling
one of his companions about some corn " gin-
r’l,” " who got up on de corn pile en kep’
singin’ and gwineon twel I got tired, en
took him berhine der year wid er year er
corn en axed him downfrom which I in
ferred he had been guilty of the misconduct
of throwing at the generals, which has al
ready been mentioned, and which he was
sufficiently ashamed to try and hide from
me.
A corn shucking which is to be considered
in the light of a finished performance should
end with a dance. Of late years colored far
mers who are "members" frequently give
corn shucklngs where no dance is allowed,
but it is common for the party to have a
dance before they disperse. These dances
take place either in one of the houses, or else
out of doors on the ground. The dance of
late years is a modification of the cotillion,
the old time jig having given place to this,
just as in the cities the german and the oth
ers have ousted the old-time dances. There
is a great deal of jig dancing in these cotil
lions, and the man who cannot "cut the
pigeon-wing ” is considered a sorry dancer
indeed; but still it purports to be a cotillon.
Endurance is a strong point in the list of ac
complishments of the dancer, and, other
things being equal, that dancer who can
hold out the longest is considered the best.
The music is commonly made by a fiddler
and a straw beater, the fiddle being far more
common than the banjo, in spite of tradition
to the contrary. The fiddler Is the man of
the most importance on the ground. He
always comes late, must have an extra share
of whiskey, is the best dressed man in the
crowd and unless every honor is shown him
he will not play. He will play you a dozen
different pieces which are carefully distin
guished by names, but not by tunes. The
most skilled judge of music will be unable
to detect any difference between “ Run, nig
ger Run, ” “ Arkansaw Traveler, ’’ “Forky
Deer, ” and any other tune. He is never
offended at a mistake which you may make
as to what piece he is playing; he only feels
a trifle contemptuous toward you os a per
son utterly devoid of musical knowledge.
The straw-beater is a musician, the descrip-
• tion of whose performances the writer has
never "read or heard repeated.” No pre
liminary training is nepessary in this branch
of music; anyone can succeed, with proper
caution, the first time he tries. The per
former provides himself with a pair of straws
about eighteen inches in length, and stout
enough to stand a good smart blow. An ex
perienced straw-beater will be very careful
in selecting his straws, which he does from
the sedge-broom; this gives him an import
ance which he could not otherwise have, on
account of the commonness of his accom
plishment These straws are used after the
manner of drumsticks, that portion of the
fiddle strings between the fiddler’s bow and
his left hand serving as a drum. One of the
first sounds which you hear on approaching
the dancing is the turn te turn of the straws,
and after the dance begins, when the shuf
fling of feet destroys the other sounds of the
fiddle, this noise can still be heard.
With the cotillion a new and very im
portant office, that of “caller-out,” lias be
come a'necessity. The " caller-out, ” though
of less importance than the fiddler, Is second
to no other. He not ouly calls out the fig-
urss, but explains them at length to the ig
norant, sometimes accompanying them
through the performance. He is never at*
loss, “Gemmen tode right!” being a suffi
cient refuge in case of embarrassment since
this always calls forth a full display of the
dancers’ ability and gives much time.
The corn shucking is one of the institu
tions of the old plantations which has flour
ished and expanded since the negroes were
freed. With the larger liberty they enjoy
there has come increased social intercourse,
and this has tended to encourage social gath
erings of all kinds. Then too, the great
number of small farmers who have sprung
up in the 8outh since the war necessitates
mutual aid in larger undertakings, so that
at this time the corn shucking, as an insti
tution, is most flourishing. No doubt with
improved culture its features will be changed
and, in time, destroyed. Indeed, already it
Is becoming modified, and the great im
provement which the negro race is continu
ally manifesting indicates that in time their
simple songs and rough sports must yield to
higher demands.—Century Magazine.
David C. Barrow, Jr.
•I. e. a drawn battle, both striking the ground at
the same moment.
A correspondent of the Country Gentleman
writes concerning poisoning by ivy:—“I
have found a free use of cold water to be the
beat remedy for poison from poison vine.
On the first appearance of the poison on the
skin, no matter on what part of the body,
pour cold water on it till thoroughly chilled.
On reappearance of the fever, or redness with
itching, again douche as fully as at first, and
repeat, if necessary, several times. If the
face is poisoned lie down and shut the eyes,
letting another do the pouring. Where the
hands have touched the poisoned skin be
sure to wash them at once. No one need
suffer more than twenty-four hours who uses
cold water as above.”
Rat holes may be stopped with broken
glass and plaster of par is.