But who Becky Lawton was, and why she should or should not be wet, and whether the dryness was a reward or a penalty, none could say. I got the impression that, in either case, the event was posthumous, and that there was some tradition of grass not growing over the grave of a sinner; but even this was vague, and all else vaguer.
The other song I heard but once, on a morning when a squad of men came in from picket duty, and chanted it in the most rousing way. It had been a stormy and comfortless night, and the picket station was very exposed. It still rained in the morning when I strolled to the edge of the camp, looking out for the men, and wondering how they had stood it. Presently they came striding along the road, at a great pace, with their shining rubber blankets worn as cloaks around them, the rain streaming from these and from their equally shining faces, which were almost all upon the broad grin, as they pealed out this remarkable ditty:—
HANGMAN JOHNNY.
"O, dey call me Hangman Johnny!
O, ho! O, ho!
But I never hang nobody,
O, hang, boys, hang!
O dey, call me Hangman Johnny!
O, ho! O, ho!
But we'll all hang togedder,
O, hang, boys, hang!"
My presence apparently checked the performance of another verse, beginning, "De buckra 'list for money," apparently in reference to the controversy about the pay-question, then just beginning, and to the more mercenary aims they attributed to the white soldiers. But "Hangman Johnny" remained always a myth as inscrutable as "Becky Lawton."
As they learned all their songs by ear, they often strayed into wholly new versions, which sometimes became popular, and entirely banished the others. This was amusingly the case, for instance, with one phrase in the popular camp-song of "Marching Along," which was entirely new to them until our quartermaster taught it to them, at my request. The words, "Gird on the armor," were to them a stumbling-block, and no wonder, until some ingenious ear substituted, "Guide on de army," which was at once accepted, and became universal.
"We'll guide on de army, and be marching along"
is now the established version on the Sea Islands.
These quaint religious songs were to the men more than a source of relaxation; they were a stimulus to courage and a tie to heaven. I never overheard in camp a profane or vulgar song. With the trifling exceptions given, all had a religious motive, while the most secular melody could not have been more exciting. A few youths from Savannah, who were comparatively men of the world, had learned some of the "Ethiopian Minstrel" ditties, imported from the North. These took no hold upon the mass; and, on the other hand, they sang reluctantly, even on Sunday, the long and short metres of the hymn-books, always gladly yielding to the more potent excitement of their own "spirituals." By these they could sing themselves, as had their fathers before them, out of the contemplation of their own low estate, into the sublime scenery of the Apocalypse. I remember that this minor-keyed pathos used to seem to me almost too sad to dwell upon, while slavery seemed destined to last for generations; but now that their patience has had its perfect work, history cannot afford to lose this portion of its record. There is no parallel instance of an oppressed race thus sustained by the religious sentiment alone. These songs are but the vocal expression of the simplicity of their faith and the sublimity of their long resignation.