All tribes and peoples have their folk-lore, whether embodied in tales of daring adventure, as in our own doughty Jack the Giant-killer, or in stories of genii and magic, as in the Arabian Nights, or in legends of wraiths, witches, bogles and apparitions, as among the Scotch peasantry; and these fables are so strongly tinged with the peculiarities—or rather the idiosyncrasies—of the race among whom they originate as to furnish a fair index of its mental and moral characteristics, not only at the time of their origin, but so long as the people continue to narrate them or listen to them.
The folk-lore of Africo-Americans, as appearing in our Southern States, is a medley of fables, songs, sayings, incantations, charms and superstitious traditions brought from various tribes along the West African coast, and so far condensed into one mass in their American homes that often part of a story or tradition belonging to one tribe is grafted, without much regard to consistency, upon a part belonging to another people, while they are still further complicated by the frequent infusion into them of ideas evidently derived from communication with the white race.
Any one who will take the trouble to analyze the predominant traits of negro character, and to collate them with the predominant traits of African folk-lore, will discern the fitness of each to each. On every side he will discover evidences of a passion for music and dancing, for visiting and chatting, for fishing and snaring, indeed for any pleasure requiring little exertion of either mind or body; evidences also of a gentle, pliable and easy temper—of a quick and sincere sympathy with suffering wheresoever seen—of a very low standard of morals, combined with remarkable dexterity in satisfying themselves that it is right to do as they wish. Another trait, strong enough and universal enough to atone for many a dark one, is that, as a rule, there is nothing of the fierce and cruel in their nature, and it is scarcely possible for anything of this kind to be grafted permanently upon them.
Of their American-born superstitions, by far the greater part are interwoven with so-called religious beliefs, and go far to show their native faith in dreams and visions, which they are not slow to narrate, to embellish, and even to fabricate extemporaneously, to suit the ears of a credulous listener; also showing their natural tendency to rely upon outward observances, as if possessed of some fetish-like virtue, and in certain cases a horrible debasement of some of the highest and noblest doctrines of the Christian faith. These superstitions must of course be considered apart from the real character of those who are sincerely pious, and upon which they are so many blemishes. They are, in fact, the rank and morbid outgrowth of the peculiarities of religious denominations grafted upon the prolific soil of their native character.
Of the few which may be mentioned without fear of offence, since they belong to the negro rather than to his denomination, the following are examples: Tools to be used in digging a grave must never be carried through a house which any one inhabits, else they will soon be used for digging the grave of the dweller. Tools already used for such a purpose must not be carried directly home. This would bring the family too closely for safety into contact with the dead. They must be laid reverently beside the grave, and allowed to remain there all night. A superstition in respect to posture is by some very rigorously observed. It is, that religious people must never sit with their legs crossed. The only reason given—though we cannot help suspecting that there must be another kept in concealment—is, that crossing the legs is the same as dancing, and dancing is a sin.
These are fair samples of Americanized superstitions—puerile, it is true, but harmless. It is only when we come into contact with negroes of pure African descent that we discover evidences of a once prevalent and not wholly discarded demonolatry. The native religion of the West African, except where elevated by the influence of Mohammedanism, was not—and, travellers tell us, is not yet—a worship of God as such, nor even an attempt to know and honor Him, but a constant effort at self-protection. The true God, they say, calls for no worship; for, being good in and of himself, He will do all the good He can without being asked. But there are multitudes of malignant spirits whose delight is to mislead and to destroy. These must be propitiated by gifts and acts of worship, or rendered powerless by charms and incantations.
No one knows, or has the means of ascertaining, to what extent real devil-worship is practised in America, because it is always conducted in secret; but we have reason to believe that it has almost entirely ceased, being shamed out of existence by the loveliness of a purer and better faith, and a belief in the agency of evil spirits, and consequent dread of their malign powers, although still more or less dominant with the negroes, has also greatly declined.[C] To give a sample of this last: The time was—but it has nearly passed away, or else the writer has not been for many years in the way of hearing of it, as in the days of childhood—when one of the objects of greatest dread among our seaboard negroes was the "Jack-muh-lantern." This terrible creature—who on dark, damp nights would wander with his lantern through woods and marshes, seeking to mislead people to their destruction—was described by a negro who seemed perfectly familiar with his subject as a hideous little being, somewhat human in form, though covered with hair like a dog. It had great goggle eyes, and thick, sausage-like lips that opened from ear to ear. In height it seldom exceeded four or five feet, and it was quite slender in form, but such was its power of locomotion that no one on the swiftest horse could overtake it or escape from it, for it could leap like a grasshopper to almost any distance, and its strength was beyond all human resistance. No one ever heard of its victims being bitten or torn: they were only compelled to go with it into bogs and swamps and marshes, and there left to sink and die. There was only one mode of escape for those who were so unfortunate as to be met by one of these mischievous night-walkers, and that was by a charm; but that charm was easy and within everybody's reach. Whether met by marsh or roadside, the person had only to take off his coat or outer garment and put it on again inside out, and the foul fiend was instantly deprived of all power to harm.
Multifarious, however, as are the forms and aspects of folk-lore among this remarkable and in some respects highly interesting people, the chief bulk of it lies stored away among their fables, which are as purely African as are their faces or their own plaintive melodies. Travellers and missionaries tell us that the same sweet airs which are so often heard in religious meetings in America, set to Christian hymns, are to be recognized in the boats and palm-roofed houses of Africa, set to heathen words, and that the same wild stories of Buh Rabbit, Buh Wolf, and other Buhs that are so charming to the ears of American children, are to be heard to this day in Africa, differing only in the drapery necessary to the change of scene.
Almost without exception the actors in these fables are brute animals endowed with speech and reason, in whom mingle strangely, and with ludicrous incongruity, the human and brute characteristics. The dramatis personæ are always honored with the title of Buh, which is generally supposed to be an abbreviation of the word "brother" (the br being sounded without the whir of the r), but it probably is a title of respect equivalent to our Mr. The animals which figure in the stories are chiefly Buh Rabbit, Buh Lion, Buh Wolf and Buh Deer, though sometimes we hear of Buh Elephant, Buh Fox, Buh Cooter and Buh Goose. As a rule, each Buh sustains in every fable the same general character. Buh Deer is always a simpleton; Buh Wolf always rapacious and tricky; Buh Rabbit foppish, vain, quick-witted, though at times a great fool; Buh Elephant quiet, sensible and dignified.
Of the Buh fables, that which is by all odds the greatest favorite, and which appears in the greatest variety of forms, is the "Story of Buh Rabbit and the Tar Baby." Each variation preserves the great landmarks, particularly the closing scene. According to the most thoroughly African version, it runs thus: Buh Rabbit and Buh Wolf are neighbors. In a conversation one day Buh Wolf proposes that they two shall dig a well for their joint benefit, instead of depending upon chance rainfalls or going to distant pools or branches, as they often have to do, to quench their thirst. To this Buh Rabbit, who has no fondness for labor, though willing enough to enjoy its fruits, offers various objections, and finally gives a flat refusal.