Religious Folk-Songs of the Southern Negroes

by Howard Washington Odum

I got a home in the Rock,
Don’t you see?
Just between the heaven an’ earth,
Well, yes, I got a home in the Rock,
Don’t you see?
Judas was a deceitful man,
Don’t you see?
Well he betrayed the innercent Lam’,
Well he lost a home in the Rock,
Don’t you see?
Well the sun refuse to shine,
Don’t you see?
The sun refuse to shine,
An’ the sun refuse to shine,
Don’t you see?
God don’t talk like a natural man,
Don’t you see?
God don’t talk like a natural man,
He talk so sinners can understan’,
Don’t you see?
Well I don’t want to stumble,
Don’t you see?
Well I don’t want to fall,
I read that writin’ on de wall,
Don’t you see?

The “Home in the Rock” and the “Rock of ages” mean little to the negroes; they are suitable terms and appeal to their sense of sound. Like other peoples, the negroes have inserted them into their religion as forceful symbols. Interesting comparisons may be made in a later chapter. The chorus of “Heaven” hummed in a monotone, with lips sometimes closed, makes a beautiful song, and one that appeals much to both old and young negroes.

You got a robe, I got a robe,
All God’s children got a robe,
Goin’ try on my robe an’ if it fits me,
Goin’ to wear it all round God’s heaven.
Heaben—heaben, ev’ybody goin’ to heaben
An’ I’m goin’ dere, too.
Gamblers dere an’ gamblers here,
I’m so glad dat God declare,
Dere ain’t no gamblers in heaven.

This version and wording is rather that of the children, who are very fond of singing it. They continue “Heaven so high you can’t go over it”, “Heaven so low you can’t go under it”, “Heaven so deep you can’t go through it”, and “Heaven so wide you can’t go round it”. The most common form of the song is a variation of the above. Sinners, gamblers, dancers, liars, drunkards are everywhere, but not in Heaven.

Well there are sinners here and sinners there,
An’ there are sinners everywhere,
But I thank God that God declare,
That there ain’t no sinners in heaven.
Heaven, Heaven,
Everybody talkin’ ’bout heaven an’ goin’ there,
Heaven, Heaven,
Goin’ to shine all ’round God’s heaven.
Well there are drunkards here an’ drunkards there,
An’ there are drunkards everywhere,
But I’m so glad that God declare,
There ain’t no drunkards in heaven.
Heaven, Heaven,
Preachers all preachin’ ’bout heaven an’ goin’ there,
Heaven, Heaven,
Goin’ to shine all ’round God’s heaven.

As has been indicated, many of the negro songs consist of single lines repeated in couplets or by fours in order to give length to the singing. The most simple sentences that could be devised may serve as a good song. The negro happens to think of an ordinary truth; he then sings it to his tune and chorus.

I’m goin’ to be a Christian if I keep a prayin’ on,
I goin’ to be a Christian if I keep a prayin’ on,
I goin’ to be a Christian, I’m goin’ to be a Christian,
I goin’ to be a Christian if I keep a prayin’ on.
An’ when I git religion, I goin’ to keep a prayin’ on.
I goin’ to see my Jesus if I keep a prayin’ on.
I goin’ to see my mother if I keep a prayin’ on.

In the same way he is “going to see” his father, brother, master, preacher, singing each line four times, altering them as he desires and putting in any chorus that appeals to his fancy. The next song shows a typical variation of a line, and the negro sometimes sings the second version with more determination than the first.

Lord, I want to go to heaven fer to stan’ my trials,
Lord, I want to go to heaven fer to stan’ my trials,
Yes, I want to go to heaven fer to stan’ my trials,
Great Judgment day.
Well, I’m goin’ to heaven fer to stan’ my trials,
An’ I’m goin’ to heaven fer to stan’ my trials,
Yes, I’m goin’ to heaven fer to stan’ my trials,
Great Judgment day.

The darkeys used to sing, “Hail, hail, hail, I’m gwine jine saints above, I’m on my journey home”. So, too, in many of their songs the “promise Lan’” was held out as the goal of future happiness. So it is to-day. “On my journey home” and “Goin’ to Heaven” represent the common conception.