The John Burrison Georgia Folklore Archive recordings contains unedited versions of all interviews. Some material may contain descriptions of violence, offensive language, or negative stereotypes reflecting the culture or language of a particular period or place. There are instances of racist language and description, particularly in regards to African Americans. These items are presented as part of the historical record. This project is a repository for the stories, accounts, and memories of those who chose to share their experiences for educational purposes. The viewpoints expressed in this project do not necessarily represent the viewpoints of the Atlanta History Center or any of its officers, agents, employees, or volunteers. The Atlanta History Center makes no warranty as to the accuracy or completeness of any information contained in the interviews and expressly disclaims any liability therefore. If you believe you are the copyright holder of any of the content published in this collection and do not want it publicly available, please contact the Kenan Research Center at the Atlanta History Center at 404-814-4040 or reference@atlantahistorycenter.com.  Please note that this recording contains racist language. This is the second of a two part recording that picks up where the first ended, with Robert Clack remembering an early 1920s boll weevil infestation that destroyed his brother in laws cotton crop. Because there was no need for labor after the boll weevils ate the crops, he left the farm to work in Calhoun, Georgia, on a cotton mill. Shortly after, Clack moved to Chamblee to work as a sharecropper; then to Fort Lauderdale, Florida, to work as a carpenter. Next, at minute 6:36, Clack tells a series of humorous stories about Methodist preachers, using racist language in his storytelling. The first is about a preacher who prayed for rain after a dry season. The next is about a preacher asked to speak at a funeral for a man he did not know. And the last is about a preachers first time marrying a couple.  Robert Sanford Uncle Sam Clack (1885-1976) was born in Auburn, Georgia, to George Washington Clack (1839-1895) and Martha Caroline Greeson (1843-1912); he later moved to Bethlehem, Georgia, to work on a family members farm. In 1909 he married Rosa Alma Smith (1891-1957), and they had two children: Winnie Bell (1910-1991), and Aubrey Lewis (1912-1992). In 1938, the Clacks moved to Atlanta, Georgia, where he worked as a carpenter, building houses. Ethel Gilbert (1902-1978) was born in Atlanta, Georgia, to Arthur Jester (1875-1954) and Lavada Dunn (1877-1952). In 1920, she married William Gilbert (1899-1972), and they had four children: Billie Anne (1924-2008), Eduardo (1925-1999), Lydia (1930-2011), and Robert (1935-2011). Additional biographical information has not been determined.     WHAT CAN YOU SAY TO MR. BOLL WEEVIL? One man's experiences with the destruction of his traditional lifestyle  JOY CARTER FOLKLORE 401 FALL 1973    TABLE OF CONTENTS Introduction (1) Early Years (2) Mr. Boll Weevil Visits (3) The Adjustment During the Depression Years (4) Present Life Appendix 1: Stories Appendix 2: Persimmon Beer Map(on inside back cover) Release    I first heard of Uncle Sam Clack in August, .1973 at a family reunion in Grant Park, My fifth cousin, Mrs, Ethel Gilbert, learning that I was interested in folklore:, told me she had a neighbor who planted by the signs and could remove warts. It was not until this fall, however, that I could again establish contact with my cousin and arrange to meet Uncle Sam, Uncle Sam is a tall, skinny, spritely man who doesn't really look eighty-eig.ht, He lives alone, cooks for himself, and keeps his house neat as a pin. He prides himself on being a lady-killer; it seems all the women he knows always want to cook and take care of him. Uncle Sam finds this all very funny, but he loves it and would feel lonesome if the phone quit ringing or those widows stopped bringing him fresh-cooked turnips or Florida persimmons. I found no trouble in getting Uncle Sam to talk, but having my cousin Ethel there helped. However, they tended to get off the subject and start gossiping unless;I set a definite direction for the conversation. The only time I was unable to use the tape recorder was when Uncle Sam talked about the deathsof his father and other members of his family. Why this was taboo, while his secrets of curing various ailments were alright to tape, seems irrational to me, but I'm sure Uncle Sam had a reason. The area in which Uncle Sam and Cousin Ethel live is an older section right off Dresden Avenue in Atlanta. I assume that this section was not originally part of Atlanta, but an outlying rural city, Uncle Sam lives at the dead, end of Caldwell Road, and has five lots on which to raise his vegetables and flowers. He has been living there thirty-five years; part of the time he was a carpenter and helped build a lot of the houses in the neighborhood around him, and he has    been retired for about fifteen years  During the latter time he devoted himself to gardening. Uncle Sam's wife, Rosa, died sixteen years ago, after being married for forty-eight years. My paper consists of the things that Uncle Sam learned about farming and curing, the things that happened to him in the twenties and thirties and:;orre of the stories he tells, along with a lot of other things I thought were just plain interesting  \ 2    3 Robert Sanford 11Uncle Sam11 Clack was born 19 July, 1885, in Auburn, Georgia, which is five miles this side of Winder, He was the youngest of six children1 having three brothers and two sisters. On the death of his father, at the age of seven, Uncle Sam's family moved to his brother's farm down below Winder, There, he went through the fifth class in the school in Bethlehem, after which he quit and went to work on his brother's farm. Uncle Sam's mother was a 11 granny-doctor 11 who used herbal medicine in her curing: 11I said my mother was an old grannydoctor, but I never have fooled with the medicine business, She had, oh honey, out there, through her old garden, rows through thar, and she had one row of--serban wood, Now, I don't know what it's fur, I just know the name of it, One row of rue, one row of ba[l]m, and alacompone [elecampane], and all these here ole herbs, Sister's got em and, I don't know, I guess sister died, and my niece, she's living thar now, and she's bout as old as I am - I guess she I s let it all go, You know, th_e rest of em is old and I ain 1t. I 1m still young, 11 ,,,,,, 11Me and my nephew went down, we wu~ fishing last summer or fall, and around the pond down there, there's what mother, she'd make me go out to the swamp and gather armfuls of the stuff, She called it boneset,11,,,,. 11Mother had a bed of calamus, You had a sore throat or something, just chew a little bit of it, and it'd - it had a pretty good taste, and a good strong taste, but it'd move that soreness. Used to grow down in the swamps down at home. Between Bethlehem and where we lived, there's an acre or two of it. Just in the swamps down there. Just go in there, and maybe have to wade around in the water to get it out; you could get it up better outa that mud than you could to dig it up." Uncle Sam began farming at an early age: 11I learned how from my brother-in-law. My daddy died when I was seven year    old, and me and my mother moved up on my brother-in-law and his farm, and he learnt me how to farm, He told me, I was spozed to do something one day, and I said, 'I can 1t 1  Said, 'Don't never say you can't, say, 11 I 1ll try"' That was a pretty good - pretty good-- 11 , One of the things Uncle Sam learned about farming was how to plant by the signs, The following,conversation took )j place on 13 November, 1973 between myself, Uncle,Sam, and his neighbor, Mrs, Ethel Gilbert, :!: Do you plant by the moon? _: ;!: _: .: l: _: Yeh, plant by the signs and the almanac, See, the signs gets in your head, and goes down through your arms and into your chest, and bowels, and on down the legs and the feet and goes back to the head again, I don't know whether you ever seen ole Grier's Almanac or not, d:i:d you? Qrier 1 s Almanac, I think I may have; I'm not sure, though, Well, you can see I em gettin I em at the drugstore in the beginning of the year, Yeh. I think I have one -- Picture of a person, you know, and all the signs on each side of em all the way down, And when if you plant by the signs in the head or shoulders for beans or such as that, -- _: Now there I s your po'ints - when different things are planted. :!: Right, Why do you plant beans with your shoulder? _: Your arms or shoulders or head, anywhere down - _: Upper part. _: Then when they ever git into the thighs and feet, they're better for turnip salad and collards, and such as that, Things won't get no bugs or nothing on em old lice we call em - on collards. :!: Do you mean when the moon is in that house - in that sign - in the sky, right?    _: Uh-huh. I see . I don 1t know. I redtm there is something in that sign business. l= Do you find that that works? Do you think it works? I think it works, I don't know. Last year I couldn't get no collards. I planted collard seeds out here, and I planted two of them (?) packs, and J; didn 1t get but about - I think eight come up. Well, they come up, they just died down, eight lived. And when they had my little ole birthday dinner up here last summer, I told my sister's boy, Bob, lives ,down at Auburn, Georgia, five miles this side of Winder. Talking him about collards, I said, 1 I don't know what I 1m gonna do, Halcomb 1s (?) got no collard plants, Cottonjim ain't got no collard plants,' said, 1I can 1t find none nowhere. 'Uncle, you ain't got no collard plants?' I said, No. t 1Gosh, I've got ten thousand, I'm just digging em up out in the middle, fillin it up t  Says, When you gonna come git em? t T said, 1Well, can I go Tuesday?' Said, 1Yeh. 1 So I went up yonder and he had four or five rows along thos~bushes of em(?) just thick as they could stand that way. And Bob was a-cutting em down about that fur apart. Just diggin em out in the middle, and I got five or six hunnerd, I think; put out bout six hunnerd them thar. And they had worms and bugs and everything else on em. And those what come up out here - I planted em along the signs - the sign of the knees. And me and Mildred Halcomb went out there and they were the prettiest green collards you ever say, and there never was a bug or nothing on em. And the neighbors up here was just eaten up. l= So you sowed em with the knees, right? And the others you just weren't planted, right? _: Knees down to the feet, anytime that, uh, plant collards and turnips . Things that go in the ground. What I mean, grow. Well, other things do, too.  L: What about, like, radishes? 2: They're alright. L: You grow waist down? 2: Yeh. Sow em in the turnip patch low down(?) and they'll keep the lice out of the turnips, they claim. L: I see. So things where the part of the plant you eat is above the ground, you plant things from the waist up, right? 2: Uh-huh. L: The signs and things that grow under the ground - 2: It don't matter whether it be on top of the ground or under the ground. L: Oh, it doesn't make any difference? 2: ... just so it I s down in your legs or from out of the bowels down in the legs. ~: Well, what she means, you know, you grow turnip salad; why  naturally, you I r,:,.thinking in terms of turnips, and that grows in  you know, the ground. 2: Uh-huh. It don 1t make no difference  ~: Carrots. 2: ... carrots, anything, just so the sign is in the thighs, the knees, the legs or the feet. That's about four places, about two days to each one of em. L= 2: r= 2: L= 2: L= Uh-huh. And from the head. I got an almanac in there to show the picture of all that stuff. Okay, I 1d appreciate that.* It 111 show you everything  , Now see, here's the arms - two little things. Yonder 1 s the head and two little arms(?). Let 1s see, the head? See what shape it is? Looks like a T. Uh-huh. Oh - there it is. * At this point, an almanac was produced.    .: l= .: :I_: .: :I.: .: :I.: .: :I.: .: :I.: .: :I.: .: ..: .: Uh-huh, At the very top, So you can plant from March 20, to April 18? Anytime. And that's the nape, see thar. Uh-huh. I don't know what's that un, That's Cancer. Here's the arms, I think, right here, Uh-huh, See that ole cut up open? Yeh, You come on down here - that's secrets, and, let's see, what that is - thar 1s arrows and it tells then what it is and on down unto the fish are the feet, So if you wanted to plant, say, collards, you could plant them . From here down, Uh-huh, Any of these times that they say, right? Uh-huh. With the moon . Up here you can plant on down to whar that crab is - that's the breast - on here. Don't plant nothing in this part right here, nor this part right here - the - ._: Midsection.  _: Midsection. :I_: Don't plant it in the midsection? _: Un-un,. :_: Hn-un. :I_: That's August 23 to September 21? ._: Here, it I s too dry to plant then," _: That's for this year, but then there's no telling what it'll be next year. The dates for another year :I_: I see. So you pretty much don 1t plant this year in the fall. Uh-huh . I see. Okay, and what about tomatoes? tomatoes? When do you plant 1    _: :!_: _: i!.: _: Well, anytime up here or anytime down here, it - plant most anything outside of right in the middle part of the section, here. Uh-huh. Anytime you want to, outside of that. I see. And that's a Grier's Almanac? Git ye a Grier's Almanac for another year to study em there." The reason I originally went to talk with Uncle Sam was because I was told he had certain abilities in the area of folk medicine. This is what he told me. :!_: So - people think you have this ability, right? To blow fire out? _: Yeh. :!_: Where did you learn how to do that? My mother and them learnt it to me, way back when I was a kid. ! They knowed about blowing and things, and talking out fiar. And I learned i~ from ole folks - fifty or seventy-five or eighty years old. "~ :!_: How do you do it? Would you tell me again? S: Yeh. Just say, if that's a burn on your finger, say, Father, I - Son, and Holy Ghost; Father, Son, and Holy Ghost; Father, Son, and Holy Ghost, blow low down again and saying that and get and get your breath and blow it your breath and tjlow it again - three times. is to it, You done said it three times and.that's all there :!_: So you say, Father, Son, and Holy Ghost nine times in all? _: Uh-huh. :!_: I see. What other sort of things can you do? _: Oh, I can take off warts, :!_: How? If you don't want to tell me, that's okay, f I'm not sure as to how planting by the moon goes, but I think some""things got mixed up in this conversation.    .: ~: .: E'..: .: :I_: .: .:I_: .: :I.: .: :I.: .: :I.: .: l= .: I can't tell you that and Ms. Gilbert here that  Well, I 1ll just go out. No, that's alright. 9 No, I want you - she wants t,o get c1ll of thoset"hings and I 1m just going out - I 111 just go into the kitchen. You gonna sit down and run that on this thing? You don't want me to tape it? You can if you want to, though. Well, if you don't want me to, tell me. If you don't want me to tape it, tell me. No, I'll tell you. Oh. Okay. Well, see that. If I got a wart on my finger here, you say, "Our Father who art in Heaven, hallowed by Thy name. Thy kingdom come, and with thy power take that wart off-a Sam Clack 1s finger. I say it three times, and let it go, and that's all there is to it  And that 1s how it 111 go? That's how it 111 go. Why do you say everything three times? I don't know what makes you have to say it three times. Just - I can tell any woman person ain 1t no kin to me, and now you can tell any man person that ain 1t no kin to you. But you can't - if you tell a woman person, can't get none off. If you don't that wart don't go off. I read if you'd cut your finger, get it bleeding pretty bad, say, 11Our Father who art in Heaven, hallowed bf thy name, thy kingdom come, and with thy power stop that flow of blood from Sam Clack 1s finger." Say it three times. :I_: Let's see - you can blow fire out, and stop bleeding, and take off warts     Uh-huh, They call up here from Winder ea~h time some young 1uns got the thrash, kid's got the thrash. Say the same thing - "take that flow of thrash off his mouth11 , same as you said on take off warts, stop blood, and stop the flow of thrash on whatever the name of the kid. You have to know the - everybody's name. I: Do you have to be right there with a person to do it? No, you don 1t have to see em, You can do it from you know who they are if it's from here to Winder. I: They'll call you up on the phone, right? Uh-huh. Or write me a letter, something like that. I: Does it work? just so They say it do; I don 1t know. mulel Even took off warts off a ole Uncle Sam then told me about his life - the coming of the boll weevil and how it changed his lifestyle. The following is a collection of separate pieces of conversation, We [Uncle Sam and his mother] stayed with him [Uncle Sam's brother-in-law] until I was up about grown and then we moved off. We were gone two year, I believe it was . I moved back in the house, back in the old house, the old log house up on the farm, I: Uh-huh. This was whose farm? His farm l His brother li. Oh. On his farm. Uh-huh, I raised cotton and corn. Stayed there till I was 20 - about twenty-four year old. I: Uh-huh. _: And I rented his sister's place out from him. Me and my mother, we moved out up/there then, and then, in about a year I got married, and mother, she stayed with us about a year longer, and then she went down to her daughter's - my sister's, She was living with my sister when she died, She died sudden. She cooked dinner Saturday and was going to Church and have a big    II dinner in Winder on Sunday. And she went to bed about 8 o'clock and they heard her make a noise and they went in and she'd done passed away. . .J.,_. _: l= 2.: l= .: l= .: :!_: .: So. You rented land on your brother-in-law's farm? Yeh. And you raised cotton and wheat and corn? Corn and oats. Oats, uh-huh. And vegetables? Yeh. We just worked vegetables and had them and what we ate in the garden and we had watermelons and cantelopes. Sounds good. And then, what? You sold the cotton? Yeh. Did you sell the other crops? No, we just raised enough corn and such as that to feed the stock on and eat it - take it to the mill and have it ground. And we'd have a bushel of corn ground at a time. And that's - uh- all we 1d do was, just rabbit hunting and squirrel hunting for animals this time of year and all. Everything 1s done dead down, you know. About this time of year we'd get out and sow our wheat and oats . It 1d come up - live thru the winter and then next spring it'd come on up and get ripe and we 1d have to cut it. l= So, you should plant wheat and oats now. _: Yeh. E:_: Yeh. _: Now 1 s a good time to plant em. Sow the wheat broadcast - that's scattered. And some oats are sowed that way, and some 1d take a gana distributor and plant em in rows about eight inches apart. l= What kind of distributor? _: Guano distributor. Stuff you put fertilizer in. l= Oh - I know. Guarno, Guarno  G-U-A-M-O. Oh, I know what you're talking about.    We'd have in the cotton fields, where we didn't want to plow up our cotton, we'd wanna plant-oats,-we put oats in that gana distributor and on a small plow make about three rows, four rows, in every cotton middle. And after the cotton died down and stalks were dead and got to freezing we'd take a stick and we 1d a-weed them ale cotton stalks out and thenwe 1d cut it with the side cradle. know you hadn 1t, , - ~--. And you never see 1 d 1a side cradle, I  :I_: Then you got married and you were living on your brother-inlaw's farm? f: No, I was living at his sister's farm. l: His sister's farm. And you got married in 1909. f: We stayed there two year, and then we moved in the house with my daddy-in-law and stayed a y.ear. And then I moved up close to Whisten ( ? )  Lived up there with my brother up there on a farm. My wife, she had - nobody knowed what it was, I always thought it was infantile paralysis - it just one morning fell down by the side of her and never more hurt nor - -  See her combing her head, and never was able to raise it up no more. ~: It was a stroke. f: And it passed away up in her shoulder, it 1d pass away. You could take hold of her arm_and put the stick in that~1 ~: It affected a little bit down into her foot, too, f: She could move around here and get hold of her arm, though, and put it up. She had good strength in her arm, and she'd 12 comb that long hair. Her arm 1d fall down and she 1d reach down and get it. This arm - she just used that arm so much, she had a pretty good arm on her. My wife was a pretty good sized woman, but her leg passed away and her ankle turned and she wouldn't go off much on account of she 1d step on a little rock or something and that ankle 1d turn and she'd fall, and that 1d embarrass her, Her arm hung down by her side, and her ankle, her leg was passed down. As far as outside a that, she had good health.      .: Before they [the boll weevil] come in there, I had five bales of cotton and I didn 1t want 1a sell. I had one bale weighed five hunnerd and something pounds. And I put it on the wagon out here on the side of the barn and I kept it a year or two. And it got wet; some of it did, some of it rotted. I was offered sixty-one cents a pound for it, bout five hunnerd pound bale. When I did, when I had to sell it, and give in(?), and I had to get up and pull that ole rotten cotton off and go back, I took twelve and a half cents a pount for it; when I was offered sixty-one cents. ~: Well, why in this world didn't you sell it when it was sixtyone cents? 2.: I was hoping I was gonna get seventy. I: And why did the market drop? ~: Why does it always? I: It just did? ~: Yes, it just - that's the history of economics. "'It goes to the top and then it comes down. I: Was this after the boll weevil had hit? 2.: No. ~: Bout the time. I: Oh, right before it, then. 2.: Yes, before. After they hit, wan 1t nobody had no cotton, r: Right. ~hat's what I was wondering. 2.: I lost about - Mr. Bob Magnun (?), he owned a big farm, run a gin down there, and he told me, 1Sam, I 111 give you thirty-one cents a pound for that bale a cotton. I wouldn't give it to him. He said, Maybe you 111 git more later 1  Said 1I gotta sell some and pay for some fertilizer. He said, ) 1DonJt let it go for a while'. And when I did sell it, I was barely to have enough fertilizer to - bought with the cotton - to pay for the fertilizer and everything else       i!= _: i!= .: i!= _: When did the boll weevil come along? Who? The boll weevil. When did it come along? It was in twenty-one and twenty-two. And did it destroy all your cotton? /4 Yes, bout nigl:1 all of it. The ole boll weevil. now, it wouldn 1t eat em, it 1d puncture it and put a little ole white worm in it. And that worm ud eat up your cotton and it wouldn't even open. Just go round and puncture a hole in all of em. ;!: Did it effect any of your other crops? _: No, it never did bother none of the corn, only the cotton. ;!: Jnst your cotton. And so then you had to leave your farm? _: Yeh. I had to move the farm . I just went broke on it  _: i!=         I quit and went to Calhoun to the cotton mill - that was when they destroyed it, I quit, I sold my mules out, and my cows, and went to Calhoun, but you done got that on that thing. No, I don it: No she didn't; ;!: I wasn't taping. So you went to Calhoun. Tell me about a cotton mill so I can get it on tape. _: Well, I went to that ole cotton mill. I never been in one before 1 I went in there and they had a little ole wagon that'd dump that cotton off in that thing. They had wooden spools about eight inches long. And they 1d put that thread on there, and then when they'd get that off, they'd run it through another un and dump it down. And I I d have - they put it over in that wagon and I'd have to pick up about - I 1d go over and pick up four; two on each hand, and lay em up. And that lint just a-flying, and got all in my mouth and up my nose. My arm hair - all of it - just covered in that stuff. And ole limestone water - I just couldn't drink that stuff. saw, and it'd just make me sick. Prettiest clear water I ever    2_: 2.: 2_: .: _: _: l= _: 2_: _: :I_: _: 2_: _: E:_: 2_: _: 2: _: 2_: _: Why? I don't - that ole lime water some or other - oes it not taste good? No, it tasted pretty well, and when they quit drinking, it'd just come back on me. You hadn 1t become acclimated to it. I had those little pack of sal in my pocket, and I 1d drink that stuff, and eat some sal~, and then I 1d make to the bathroom - the restroom - and throw it up. I fell off, I think twenty-three pounds, in about thirty-one days. I told that boss man, I said, 1 I 1m a-gonna leave; I 1m goin back to Winder'. 1You couldn't do that, I 111 shut the cotton mill down 1  How long did you stay in the cotton mills? Thirty-one days. Just couldn't take that, huh? It was bad? That 1s the awfullest place I ever got in to. Then you went back to Winder? I went back to Winder. And what did you do? Then I farmed one year, and On shares - sharecropper. I You were a sharecropper for a year? On have crop. On hay crop? Have on - sharecrop. Sharecrop. The.n I came up over to Chamblee. To ole Camp Gordon down there, and I went. I farmed two year up there in ole Camp Gordon. Just raised corn ad peas along there. :!_: Why did you leave Winder for the second time? _: What'd I leave Winder fer? :!_: When you were sharecropping?    16 _: I'just - cause the boll weevils eat me out - and there wan 1t no - :!_: _: .: _: :!. : g: :!. : .: :!. : ~: :!. : .: l= .: :!. : g_: _: :!. : .: :!. : S: They came back? And there wan 1t no labor down there to hire you. left. So, I just So what could you do at Fort Gordon? Why did - why Camp Gordon? I plowed mules on a farm~ raised corn and peas, On shares, For two years I raised them on shares, Uh-huh, Then I quit and went to Florida, What 1d you do in Florida? Camp - carpentry down there. What? Army camp, Oh, Done carpentry down there, Oh, I was down in Fort Pierce, You were in the Army? No, he was a carpenter - building, Building down there, You were building Fort Pierce? we wuz. Oh, they had a big bargo - a big building, an embafgo - and they went broke and nothing to do, Where did you learn carpentry? I don't know - I worked for some fellow from New York, I don 1t know what his name was now, We built some houses, :!_: Down in Florida? _: Yes, in Fort Pierce, And Fort Lauderdale and we wuz about sev,en miles below Palm Beach, months, Stayed down there, oh, seven or eigtt Uh-huh, And where was your wife during that time? _: She was staying at-rented a barracks from a Mr, Cole - a fellow    I moved up there with. ren up here  At Camp Gordon. She stayed - I left her and the child- / 2: Then I come back and,I just went to carpenting, and wasn't finding a job. I fo1lowed it twenty-three year. So, I reckon I got too old, I don 1t know, and just quit. ~: Now how old were you? You were in your 70's werett you? Carpenter til he was 70 odd. 2: Rosa 1s been dead 16 years and I worked on a year or two after she died. .: 2: l= 2: l: 2: ._: 2: _: 2: 2: l= Yes. So I Okay. Oh, uh, how. I 111 be 89 my next btday. When 1d you move here? I don 1t know. It must have been thirty-five year any- You moved here yourself. Did your family move here? Just me and my wife moved here, and we stayed here. My wife's been dead sixteen year. You had those two children, didn 1t you? Aubrey and Winnibelle, but they 1d done married. No, sir. Aubrey married after - That 1s right. I had one kid moved in with us. My daughter's done married. I been around here, I think thirty-five years. This, us, I guess, wasn 1t developed when you moved here. There weren't all these houses around, were there?  2: These all woods. I used to take my dog and go out thru there bird hunting. Bird huntin was here plumb all out to where the lake is back in there. l= It 1s changed a lot, then. 2: Wasn't no streets or nothing out there, This was a little ole dirt street and it was so narrow, couldn '1t hardly pass one another out there in it. There's been a big change since then.    I didn't think they'd ever be all these big homes around here  I don't know what they're gonna do with me; run me out sometime or the other. I: I hope not. They're trying to buy it. Some of em, they are; and I asked em if they'd live on it, if they 1re gonna git it(?). And I told them if they don't give forty thousand for it, I 1d just keep it; gotta live somewhere. L: That's right. 2: A fellow come here last year about this time, bought some collards out thar. He got his collards in the car and the door open, he said, 'Anybody been trying to buy your land here?' I said, , Yes, I said, 1Mr. and Mrs. Stokefield around these parts ever since the coming of the railroads, they been down here 1  And Bob Campbell, he 1s been down here. 1What you asking?' 1Thirty thousand 1  Said, 1That still standing?' I sai~ 1No' He says, I 1 I 1ll try to give you the money next week, if that still stands.' I said, 1No, that was about two year ago'. Some of em said I oughta get fifty, but if I can get forty-five, I 111 be doing pretty well. I been offered thirty thousand by two of em. Mildred Halcom(?) offered me thirty thousand. That's a pretty good price for it, but then I gotta live somewhere. I: How much land do you have? 2: I got five lots. That 1s two hunnerd feet that way and two hunnerd and forty in back, two hunnerd and forty-five in the front. Two hunnerd feet deep, both ends of it.          I: What did you do after you quit carpentry? S: Nothing. gardening. I worked in the garden around here - fooled around, I: And you grew enough to sell it, right? Yeh. Mr. Caine wanted to know last year, 1How old are you? 1 I said, 1Eighty-seven. I got thirteen more year and I 1m go~na be a hunnerd.' 'What you gonna do then?' 'I'm gonna get married.'    They laugh at me over to the church about being a boy and - that's about the rigamarole of it, I guess  /9    20 Appendix 1: Stories From Preacher Matt Long. 11Used to get that ole paper we got from the, church over there, and that preacher, Matt Long, he always had a t'ale to tell, every time in there. ' He told one about an ole nigger preacher got dry weather. And he went out under the big walnut tree and said, 1 I 1m gonna pray for it to rain 1 ~ Says, 1if it's wrong for me to pray for it to rain', said, 'just knock me in the head 1  An' d about that time a big ole green walnut come down and hit him on top of the head and knocked him to his knees. So he got up and said, 1Lord, can't you take a joke?' 11 11He said he gonna tell something on the young preacher, Methodist preacher,. He 1s an ole Methodist preacher hisself. Said: This young Methodist preacher went up(?) north Georgia, moved to a little town up there. And somecolored folks lived there that didn't have no preacher, and said one of the neighbors died, and three or four of them coloured folks went over there to that other(?) young preacher and wanted to know if he would preach that nigger's funeral, Said, 1I don 1t know that man; never did see him. 1 Well, they t~ld him a whole rigamarole about John, he said, Well, I 111 do the best I can, tHen 1 ., ' ' Said he went over there and he got up in the pulpit and he,told about John - what he done, and how he lived, bout his folks. And then they opened up the coffiin, and folks come around an~ looked at him and one big, ole fat nigger come along and looked at him and went over and sat down on the short benches in the amen corner. And(?) said, when they all got through looking at him, said, John's wife come down yonder and said she just busted otu crying and said, 1John, speak to me, just one more time. And that ole fat nigger woman says, 1If he do, he 1s ! my man 1  11 "Matt said, On,e young !nan went up to north Georgia and he was a preacher, It was the first year,he 1d ever preached any. Said a young couple wanted to get married, and he never had    :ii married nobody and he was scared to death. And this girl's name was Leg, Well, said, he got about the boy, he told that boy to take a hold of her ha~, 1And now this young person, which you now hold by the leg. 1 Said it like to broke up. the church."              l: And where did you learn these stories? ~: One of the preachers of the Methodist church. ! We got a little ole magazine, cost three dollars a year, and it comes through the mail. quit taking it, Of His Own, I forget what the name of it is. 11I told her [Sue Ann Williams], I said, "Well, one time I there was an ole hainted haouse, Nobody wouldn 1t stay in Q.. He went up there about dark with his ole kerosine lamp, Sat down to the table,~pread out his supper, Bout that time a cat jumped up on the other side of the table, and said, 1There 1s two of us tonight. He said, 'Well, won't be but one of us for (?) long'. He said he run out the door and run down the road a piece and sat down on a log to rest, Old cat sat down beside him and said, 1You' re a good runner, .ain 1t ye? 1 Said, 1You ain't saw me run yet! 111 From Mr, Smith, his dad-in-law, 11Mr,  Smith, my dad-in-law, he could tell em, He said, one time there's an ole bachler lived all by hisself, He died and two men went over there, stayed up sat up- that night, They got some potatoes and put em, raked up(?), mashed em and put potatoes under the wood and roasted em, so they'd have some in to eat. Along before day, he got sleepy and went to sJ,eep, ' The other one, he took a sweet potato and raised the man up, put a chair behind his back and stuck a tater in his mouth, Went over and shook the ole man in his sleep and said, 1L_ook he's done come to and I give him a tater, 1 Said that, and both    of em run off and left the ole fellow sittin that. 11 11Mr. Smith said, One time there w~z two men, way back years ago, that'd steal sheep, dress em, you know, and sell em. And they'd take em to the graveyard, They had a little house built in the cemetery years ?go he:ng_about; smart little house over some graves, Raining one night, and one fellow went out huntin sheep and he didn 1t fid none, He went and crawled in one of em - the house, waiting for his partner to come in, Said his partner stoped at a house, talking abo~t haints. down in the graveyard, And the old man couldn't walk - hadn't walked none in a year or two, Said, 'I'll go down and stay in that house all night, they ain't nothing to it, 1 Said, this fellow who 1ud been huntin sheep, he got the ole man up, and carried him down there and the man that 1ud done went in, waitin for his buddy to come, he saw the man comin with that ole cripple mari on his back, Said he stepped out of the house and said, 1Is he fat or lean?' He thought he had a sheep, The other throwed that ole cripple down and said, 1fat or lean, take him! 1 Said that ole cripple man got up and beat him back to the house, 11 l: Where did you learn these stories? : Oh, just folks - one here and the other tellin em, l: Did your parents used to tell stories? : My daddy died when I was seven year old, and my mother, she never - ~: She didn't have time for stories, : she didn't have time for us boys. Biblical and Etymological Stories, "Noah built the Ark, and when he went in the Ark it rained forty days and nights, And that's what Dog Days is for, they say. 11    11 I tm here to tell- you about, one time this ole fellow, after the flood come and covered up the land everywhere, he swum up to Noah 1 s Ark and knocked on the window and told him to open the window, Noah said, he wantt gonn do it, and he said, 1Well, just go ahead, It ain't gonn be much of a shower no how'. The earth was all covered in water, 11 Appendix II - Persimmon Beer _: Take locuses and simmons, and baked potatoes, and put it all up in a barrel, and let it - I 1ve made many a can of it, I: Oh, you 1ve made persimmon beer? Now how do you do it? You put persimmons - _: Persimmons, and sweet potatoes - bake the sweet potatoes - and put em in it, and locuses,,,,Take locuses and break em up, and put your persimmons in em, l: E_: _: Where do you put them? A crock, , , and then you add water to it, Put em in a pot or a barrel or some 1ing another,,We had a twenty gallon wooden barrel and had a faucet to it, Just put em in it - ~: You let it ferment, I: For how long? Just let it wo.rk that aways, and then drink it out. out and fix you up another tun, Pour it l= Was it good? S: It drunk pretty well, It wouldn't make you drunk, It might make you sick if you drunk too much of it, But it was something between orange juice, and, oh - and I'm sure it was full of vitamins, _: I have put maypops in it, Take right good ripe maypops, They smell good, you know, put a few in there,    -RELEASEDy 1ettin3 us collect your traditions--stories9 sonr.s~ music9 rememberences, or beliefs of earlier days--you have ~ade a valuable contribution to preserving and understanding Southern history, and especially the way of life of your cornmunityo Because you have given unselfishly of your time to do this, the Georgia Folklore Archives, whose representatives are dedicated to preservinr, these traditions, wants to protect your ric;hts to this material by guaranteeing that it will not be used for unscrupulous commercial profitso By signing this sheet, you are giving us permission to use this material for educational purposes so that people who are interested can understand how life was in the old dayso If you don't want your name to be used, say so--we respect your right to privacyo Thank you for the time you have given to help us record a heritap:e that is an important part of American lifeo nin consideration of my intent in helpine to preserve r.,y folk heritar,e, I hereby grant permission to the Georgia Folk Archives and its Director, John Burrison, to publish, ot otherwise mal:e use of, the material recorded from me by the agent of the Georgia Folklore Archives whose name appears on this sheeto Sigr;ed Address Agent of Georsia Folklore Archives,_-IJo--~-_,,Ul-r_,4?=( _________ _ Additional Witness. __________________________ _ Georr:ia Folklore Archives c/o Professor John Burrison Georgia State University 33 Gilmer Street Southeast Atlanta, Georgia 30303       C , 4/:); i ., ,l,;.'c~,, I:.) THE SINGING TRADITION AMONG THE BEECH MENNONITES OF MACON COUNTY, GEORGIA, JOY CARTER FOLKLORE 300 FALL 1973    TABLE OF CONTENTS Introduction (1) Historical Background (2) Contacts (3) Use of Singing by the Mennonites (4) Developement of Singing Skills Among Mennonite Children (5) Performance of Songs in Church (6) Mrs, Yoder's Ballad Book (7) Importance of Singimg Among the Mennonites Appendix: Xeroxed pages from the Church and Sunday School Hymnal Release Map(on the inside back,)    I have known there were Mennonites in Georgia all my life because they are often seen in the stores of Macon, It was not until two years ago, however, thati I came in to close contact with the community, At that time I went down to Montezuma with Dr. Alpha Bond of Mercer's Sociology Department and some of his students to visit the Mennonite dairy farms in that area. At our first stop, the home of Melvin L. Yoder, I became friendly with two of the women, and wound up taking a kitten home, I also arranged to come back the next Sunday night to go to one of their singing church services, Since then, I have visited the Yoderswhene;ver possible and attended Sunday night sings, I find the Mennonites interesting because of my inability to understand why they accept some modern conveniences instead of others; I have been unable to find any kind of pattern in this, For example, it has not been possible for me to tape any of my interviews, but I think I saw an inter-house intercom in the Yoders' pantry, Pictures are not allowed either, but most young couples have pictures taken of their babies which are then kept by a non-Mennonite couple in town, The area in which the Mennonites live is east of Montezuma, between the town and I-7 5, . '.l'here are only afaew homes and farms that front on the highway; most of them are on back roads on either side of the highway, The community operates its own school, which goes through the eighth grade, after which the boys begin full-time farmwork and the girls begin learning how to efficiently run a household, Dating is not allowed until the age of sixteen, and then it consists of group social activitiesvolleyball games, parties, trips to nursing homes, family gatherings, etc, Marriage usually comes in the late teens or early twenties, Men then allow their beards to grow, but it is not possible to distinguish the married women from the unmarried. Occasionally, a man who is in his    late twenties, but unmarried, will grow a beard. Family groups are the most important, and farms are usually run by a man and his sons. I have had contact with another Mennonite who is related to the people in Montezuma bu"!, is not a member of the community, Originally from Indiana, Karen Yoder is a nurse who just recieved her Master's degree in nursing from Emory, Karen is a liberal Mennonite and she has been invaluable to me- I can ask Karen how I should approach the Yoders about certain things and she will tell me honestly. I have had some problems with the Yoders because they will not tell me no, but instead avoid the topic, and Karen has often enlightened me as to why these things happened,    The Mennonites of middle Georgia originally came from Virginia Beach, Virginia; the encroaching city made some of the men begin looking for another place to settle. They discovered the area around Montezuma while on a trip and decided that land was plentiful enough to allow them to settle there. They were able to offer farmers in the area a good price for their land because they had sold their farms in Virginia at city prices. The settlement was started in 1954 by five brothers named Yoder who moved to Georgia with their families and their children's families. Because of this, the most common name in the Montezuma phone book is Yoder, but there are also Hirshbergers, Kaufmans, Wingers, and Wangers. The community now consists of sixty-five families; most of them are related, 3 The "locals" in Macon county have accepted the Mennonites for several reasons. Foremost is that the early Mennonites offered the farmers approximately two hundred dollars an acre, which, in 1954, was more than anybody in Montezuma had thought of asking, And the Mennonites are well off and increase the tax revenue of the county. The middle Georgia area is strongly religious, and the people appreciate the strict religious beliefs of the Mennonites and the good works done by the young people for the entire community. Also, there is an honesty and general neatness exhibited by the Mennonites that is admired by the local people, All in all, the Mennonites are an asset to the community- and its nice to find a good old-fashioned German chocolate cake at a bake sale in Montezuma, Georgia, As I have previously stated, my contacts were the Yoders, some of the original settlers; Mr. Yoder's father was one of the five Yoder brothers. They own a large dairy farm called Myrtle Creek Farm, with an enormous house and about five farm buildings. The Yoders are one of the most open families in the community and have a good bit of contact    with non-Mennonites. Mrs. Yoder is from Ohio, and was formerly Old Order Amish; Mr. Yoder is from Virginia. Their oldest living son, Allen, lives with his wife Emma and their daughter Connie in a trailer outside of the big house, and he helps in the dairy. Olen is the oldest unmarried son who lives at home and helps in the dairy. Also, he tends to be something of a non-conformist; he is one of the few unmarried men in the community who has a beard. Harley is seventeen, living at home, and working in the dairy. The only other member of the family who lives at home is Carol, who, at sixteen, i~lhe only unmarried daughter, She manages the house and sells Amway products in her spare time, There are two other daughters, Verna and Linda, who are both married. I have met Verna once or twice, but I have never seen Linda, Three members of the family worked with me on this project: Olen lent me his music books and answered many of my questions about Mennonite beliefs; Mrs. Yoder, while not a singer herself, encouraged me and allowed me to see her ballad book, and Carol, who was my chief informant. Carol is very friendly and ready to help in any way possible, She is an excellent singer and songwriter, and is able to sing a song after hearing it only once or twice. The community seems to recognize this ability, for she has been asked to compose a song for the young people's Thanksgiving service, and she often leads several hymns during the singing on Sunday night. There are no instruments used in church, and the only one allowed in the home is the harmonica. I could not determine a reason for Karen suggestfct that it the acceptance of the harmonica; is small and unobtrusive. During a church service there are short singing intervals; and there is a singing session every other Sunday night. In    the home, there are no work songs as such, but hy"mns are sung while working. There are some secular songs sung, but they are not spontaneous to my knowledge; I have only heard them sung while referring to the ballad book. I have been told that the men often sing hymns while. working in the fields or in the dairy. There are two songbooks used in church; a German hymnal which contains no m~sic, and The Mennonite Hymnal, printed in English with shape-note music. There is also a Church and Sunday Sunday School Hymnal which is ,kept at home and contains both English and German hymns. Since there is no music for most of the German songs, different tunes can be used if they fit the words. In one instance, a German ~ymn is sung to the tune of 11The Death of Floyd Collins 11  Pre-school children are taught German only although they can usually understand English but not speak it. They attend church with their parents; there is no nursery. In school, English is used and the children begin learning the basics of singing and" reading mu1=;ic, In the sixth, seventh, and eighth grades they learn to sing in four-part harmony, I have never attended any of the regular services beyond the sings, but the following is what I have been told about them in relation to music. Songs sung during Sunday morning church, which is held every second Sunday, are sung in German in unison, I was told there were two reasons for unison singing: (1) it enables one to concentrate on the words instead of the music, and (2) no one will be noticeable for singing a harmony part, The first reason is important because the songs are in High German while the Mennonites speak Pennsylvania Dutch and it requires some effort to be aware of the meanings of the words. Sunday School is held on the Sundays when church is not, and there is approximately thirty minutes of hymn singing at the end of a short    sermon. These songs are usually sung in German, in unison, On Sunday nights when Sunday School has been held, a "topic meeting" is held and there is some hymn singing, partly German unison and then 15 to 30 minutes of English harmony singing. The most important singing event is the Sunday night s-ing held on Church Sundays. There are two distinct groups who attend: the elderly (usually more men) who enjoy hearing the singing, and a large number of young people who gather to sing and socialize. The seating arrangement is more loose at the sings; usually there is one row of boys alternating with one row of.girls. However, some young married couples sit together, and if there is a group of students from Mercer there, there is a mixing of sexes on a row, both among the students and the Mennonites. If the sing is held in the church, it begins at 7:45, but if it is held in a home it begins at 8:00, giving the host family a little more time to prepare  The sing usually lasts one hour to an hour and fifteen minutes, and sometimes an elder or a special visitor gives a short speech at the end. For the first thirty minutes, German hymns are sung, and English hymns for the last. If there are non-M:llnnonite visitors, the German hymns are sung for a shorter time so that the visitors can participate in the E~glish songs. Both types of hymns are sung in four-part harm8ny with the use of parallel fifths. There seems to be a preference for hymns which have a chorus where the men sing a part counter to the melody. Good examples of this ;are two hymns I have heard sung on these Sunday night sings: 11 0h, Why Not Tonight" and "Tis the Harvest Time". The hymns are chosen by any member of the group who will call out ' the number of the hymn. That person will then begin the hymn, singing the first few words of each verse,and chorus alone until the congregation joins in after him. The sing is well attended by the young people because it is an acceptable social gathering. After the sing is over, the   j boys gather outside the church and talk about tractors and the girls talk house in their cloakroom, From there,. some groups of friends will go over to a house for a party, Usually at these parties there are refreshments and games, and sometimes some entertainment. One of the times I was present I brought my guitar and played; two girls then played hymns on harmonicas which the boys produced from their cars, The games were what I would classify as Victorian parlour games;~ one was a dialogue between Johnny and his teacher with Johnny getting the better I of the conversation without being actually rude. This was done by Carol and Har~ using a written script in a book of Carol's. The other game - it was really an optical illusion - was done by Olen using a dresser mirror, I don't know exactly how it I was done, but it made him look as if he had five arms. These parties were very uptight by my standards, but they are the main dating times in the Mennonite communities. Dating also apparently has a different meaning as most of the boys sat together on one side of the room with the girls on the other. One of the exciting things I discovered was the existence of secular songs among the Mennonites. Mrs. Yoder has a handwritten ballad book that was given to her about twenty years ago by her cousin, This book is well protected and cherished by Mrs. Yoder and by Carol. I think it is special to Mrs. Yoder because it was given to her by her cousin, but Carol likes the songs in it. I have not yet been able to get the words and music to the songs, but Carol has promised to help me next quarter. The following is a list of the contents: 1. Prisoner's Song (two different versions) 2. Bells of the Sea 3, Red Wing \; 4. s. A Soldier's Poor Little Boy Santa Lucia  6. Long, Long Trail    7, Mother's Prayers 8. Horne Sweet Horne 9, Don 1t Forget the Old Folks J 10. Dakota Song 11. No Horne 12. The Death of Floyd Collins 13. Horne, Horne 14. Lord, I'm Corning Horne 15, Cowboy Lover Song 16, Where Is My Boy Tonight? 17. Rosewood Casket 18. Bury Me Not On the Lone Prarie 19. Bad Companion 20, Beulah Land 21, Twill Be All Smiles Tonight 22. Little Marion Parker 23, Put My Little Shoes Away 24, Barbara Allen 25, Young Charlotte '1 26. The Skeptic I s Daughter 27. Smile , ' 2 8. I 'rn from Ohio 29. Wreck of the Old 99 30, Rock Me to Sleep 31, When the Work's All Done This Fall 32. Mollie 3 3. Lexington 34, Stern Old Bachelor 35, Cold Winter's Eve 36, Just As the Sun Went Down 37. Hello Central 38. Wicked Polly 39. Blind Girl 40, Silver Dagger  I   41. Goat Song 42. Blue-Eyed Boy 43. Silver Threads Among the Gold 44. My Willie 45. Where the River Shannon Flows 46. Oh, Susannah 47. Let the Rest of the World Go By 48. By and By 49. Birmingham Jail 50, Butcher's Boy 51. Twilight 52. Farewell 53. Mountain Railroad [Life Is Like] 54. Somebody Loves You 55, Once I had A Sweetheart 56. Beautiful Isle 0 1re the Sea 57. The Baggage Coach Ahead 58. Row Us Over the Tide 59, No Home 60. When the Roses Bloom Again ' 61. Palse Lover 62. Two Brothers 63. Don't Count Your Chickens 64, Drunker 1s Child 65. Love Is Fair 66, Wreck of the Old 97 67. May I sleep In your Barn? 68. Silvery Bells 69. A Picture of Life's Other Side 70. Mary Had A Lamb 71. The Gangster 72, Green Laurel 73, Those Wedding Bells 74, Dolly Grey    75  76. 'c 77  78. 79. V 80, 81, 82. 83. 84. 85. V 86. 87, Silver Haired Daddy of Mine Letter Edged In Black Bury Me Out On the Prarie Cowboy Jack Answer to Twenty-One Years Give My Love to Nell Lamplighting Time In the Valley Twenty-One Years Beautiful Isle of Somewhere Moonlight On the Colorado Broken Engagement Beulah Lula Wa Home On the Range , 88. Roaming Gambler /6 The young people tend to have more contact with the outside world than their parents. They often visit nursing homes in the area to sing and visit with the patients. They have a tradition of Christmas caroling for the three nights before Christmas. (The last night is usually Christmas Eve, but there seems to be some difference depending on which days of the week the caroling fall on,) The first two nights are spent going in cars to the nursing homes within a wide radius of Montezuma, On the third night, a bus is rented, and the young people go around Montezuma singing for all the widows and widowers and people who are bed-ridden or unable to get about. Before returning to their homes they go by and sing at the homes of the Mennonite ministers, I can think of three main reasons that singing plays such an important part in the Mennonite life-style, The first is that the German singing keeps them in touch with their ethnic identity and helps to make them feel even mo,re different from ' their non,-Mennonite neighbors. Also it helps continue their tradition of speaking German which could easily become obsolete    II if it was spoken only to children, Another reason is the social value of singin~, in groups, Sunday night sings are a church sanctioned meeting where young people can get together and be with each other in a less strained situation than at parties and church. It is also a chance to display singing talents. And a third reason is that the hymns the Mennonites sing are ones of religious conviction. They enjoy singing-of their beliefs to non-Mennonites and to each other as an expression of solidarity,    Dy letting us collect your traditions--stories, songs, music, sayings, riddles, or beliefs ~f earlier days--you have made a valuable contribution to preserving an.d understanding Southern history, and especially the history and way of life of your community. Because you have given unselfishly of your time to do this, the Georgia Folklore Archives, whose representatives are dedicated to preserving these traditions, wants to protect your rights to this material by guaranteeing that it will not be used for unscrupulous commercial profits. By signing this sheet, you are giving us permission to use this mater~ ial for educational purposes so that people who are interested can understand how life was in the old-timey days. Your material will probably not be printed or issued on a record, but if it is, and you don't want your name to be used, say so--we respect your right to privacy. Thank you for the time you have an important part of American life. that you want to send along to us so given to help us record a heritage that is If you remember any more old-timey things that it will always be preserved, write to: Signed I Tb For Ga. Fl, Archives: Witness Georgia Folklore Archives c/o Prof. John Burrison Georgia State University 33 Gilmer Street South East Atlanta, Georgia 30303 Address l/odor \ V    !"'~)- - --- . - - / nb $unba~ $cbool )2tttnal dl CoUecfion of Hymns and Sacred Songs, appropriate for Church Ser'Vices, Sunday Schools, and General De'Tlolionar Exercises COMPILED AND PUBLISHED- UNDER THE DIRECTION OF A COMMITTEE APPOINTED BY MENNONITE CONFERENCES J. D. BRUNK, MusrcAL EorToR ~ "O come, let us sing unto tke Lord; let us make a .Joyful noise to the Rock of our Salvation. Serve the Lord witk gladness: come before his presence witk .ringing." Mennonite Publishing House SCOTTDALE PENNA f\'.~;,_..,.,. __   COPYRIGHT, 1902 By J. s. SHOEMAKER, FREEPORT, ILL. ALL RIGHTS RESERVED 'Printed in the United States of America  I     PREFACE THE service of song claims a very important place in all our devotional exercises.!' The Lord has in aU ages encouraged His people to rejoice and sing praises to His holy name. In singing the soul gives expression of its devotion to God, and_ makes known I its deep struggles and great needs. The service of song also leads to spiritual. develop-!,. ment and unity among the believers. Among the pleasures and j.oys o.f heaven will be the glorious song service of the redeemed: "And they sang a new song-saying with', a loud voice, Worthy is the Lamb that was slain to receive power and riches and wis-' dom and strength and honor and glory and blessing." In order to be prepared to join in the songs of the redeemed, our hearts and souls need to be set in tune by the hand: that sets in tune every vocal and spiritual chord in all the universe. This is effected by following the divine instruction to "teach and admonish orle another in psalms and hymns and spiritual songs, singing with grace in our hearts.' unto the Lord." In compiling the "Church and Sunday SChool Hymnal," ;the committees have, endeavored to select and adopt only such hymns as tend to prol}'lote true devotion and' a deeper work of grace in the hearts of all who engage in the service of song. The hymns and songs selected cover a wide range of subject matt-er suitable for; all occasions in religious worship,. both in the . church and home. All the best old hymns and tunes sung by our sainted fathers and mothers, and which have left their sacred memories and influence upon the present g-eneration, have been retained; many newer hymns of unquestionable worth secur~d at considerable cost, also a number of, valuable new hymns written especially for .this work, constitute a collection.of hymns', and tunes peculiarly adapted to the needs of the various lines of .church work. Great care has been taken in selecting tunes to express. the sentiment of the words, and such as are best suited to congregational singing. Care has also been exercised in, classifying the hymns under heads appropriate for the various occasions of worship,!, and any class can be readily found by referring to the topical index. The committees appointed to arrange and compile the new hymnal now submit ! to the church the result of their labors. The same is sent out with the fond hope that it will meet with the approval and- acceptance of our beloved Brntherhood, and that it may unify our song service, young and old u_niting their voices in song and prayer~: worshipping the Lord our God "with the spirit 3:nd with t:J:iehundei"standing also,"thus bringing us nearer to God, and preparing us_ all to Sing the songs of Moses and 1 the Lamb over Yonder. C.H. BRUNK J, D, BRUNK SAMUEL. BRUNK Eu BRUNK NOAH BLosSER F. B. SHOW,4Tmi MARTIN A. LAYMAN GABRIEL D. RHODES A. B. Kou, _ C. Z. YODER NoAH STAUFFER } Advisory C ommitt_elf, .,,, ]OHN M. SHENK} . .  .. M._ :,.S. _ STEIN:ER - ,_. . Ohio- Cominit~ee~ N. 0. BLOSSER  . ELI S. HAt.LMAN l _ D. D. -.Mn.tER . _ } Compiling Committee~ ,. s. SHOEMAXER l . I    217 11Nou, Uthd accepted time. Behold, nou, U tM day of 1alvation.'' Rev.- H. BONAR, D.D. _ __..,_ 1. Oh, 2. To - 8. Our 4. Our do not mor - row's Lord in bless - ed let the word de - part, And close thine sun may nev - er rise To bless thy pit - y lin - gers still, And wilt thou Lord re - fus - es none Who would to eyes a-gainst the t:J:,.' long de - lud- ed .,. .v thus his love re - i.-c>' him their souls u . ,.,f'",'-i@_; - light; Poor sin - ner,  sight ; This is the -quite; Re - nounce at nite. Be - lieve, o - hard - en not your heart, time, oh, then be wise, once thy stub - born will, bey, the work is done, _,,,_ ! Be Be Be Be saved, saved, saved, saved, oh, oh, oh, oh, I . ! to - night. _: - to - night. to ~ night . . t to - night. ~~=s FI ~t .t._ i~a=-t--"'-A ~r tt~- fNu==" '- peaffl REFRAL."{, Oh, why ~~q3g f.I not to - night ? Oh, why I ! J.1- I. .ij_". ~ i -c- ~- -r- ~ I.., ~    i::: I not to why riot t0-night? Why not to-night? Why not to-night? _,_,., light? wnt thou saved? en why not Why not to~ntght. 'l Wilt thou be sav'd, Wnt _ , thou be Sav'd hen,Whj- not, oh, why ~ot .J-  Re-entered and copyright, 1895., b J. H, HA.LL    J. H.HA.LL -~ ~-'~ I I I ("  ~ J ,.,Q:~- ~ C 4--::f"~_ggb-=-=1=~='--~ -Jr.. :j ~:...... . ""I_ ......_... .~ _ I~ -),fP -  1. 'Tis the har-_ v~st time, 1tis the har-vest time, To the fields I must a - way ;  2. 'Tis the har-ves_t time,'tis the bar-vest time, Oh I who will go a - long? 3. 'Tis the bar-vest time,'tis the bar-vest time,There is ivork for all to - day i "" ~ ~-.   ~ ~~t=f"   ..,..-,-_. .. ~ 4~ " .'.:iftI:B. ri - r ~ .B - p1=r=Fi==::ih1==t.P-=~ ~:::l::fli':f.i:i,= ==i>P=r=~=+""=" ~~qrl-d~=J--W---4- d=d-3-d-:--f~: ~ 1 \ For the Mas- ter now is  call - ing me, To go and work to - day . See the fields for har-vest now are white; I hear the reap - er's song. If you can- not be  a reap - er, You can bear the sheaves a -way, .. I 1-4 I  Glean Glean-ing on ing on the hill - side, Glean ing on th the plain, the hill-side,hill-side,Gleauing on ...... 1_.J__.J . _ I --r ' - ~a'. ~\7  = ..... = ____J~ . =.. : iF-. ift .1 :. . . ...... . ..... = .-,i:== c:rrn Work - irig for the Mas - ter,, -' 'Mong . . , the gold-en grain. ""- -_. ~;] -- ,_~ Working,work - :Ing for the Master,'Mong the gold rt grain, 'l'o!"ong the golden grain/ ~~-..,.... ..... By per. THE RUEBUSHKl&Fll'EII. Co. owners of copyright    ::tleutfdj~r 1Uulj1t1tg. 7 C!llauben f)eitt bie @nab etlennen mie ~en 6iinber f efig mad)t ; . ;jefum/meinen S,,eifanb nennen, mer <iud) mir bai3 Sjei( .gebrad)t.  IDl:er. ; '' Nettleton." 30 8, 7, 8, 7. 1 .reinber, ei!t eud) ;u &e!ef)ren; ;jefuil ftel)et nor ber '.,;f)iir. l;ieine 6timme latt er f)iiren: @i&, mein 6ol)n, bein S,,er;e mir. 2 ;sl)m mutt il)r bail ;satnort ge&en, ma er eud) fo freunbfid) foc!t ; fillal)rfid), flinger roiberflre&en Wlad)t eud) enbfid) gan, nerfloc!t. 3 ;sf! nidit bail fcfion groter 6d)abe,. mat il)r fo, .bie ;sugenb3eit, Ol)ne @ott unb feine nabe Suge&racfil in 6icfierf)eit? 4 Thm, bie il)r nocfi tobt in 6ilnben Unb entfernt non ;sefu f eib, Sjiirt, if)r liinnt nod) nabe finben. reommet, al!eil ift &ereit. 5 ~efu S,,er; ift norr @r6armen ;'sett nod) !vie eil immer Illar; . m:dj, et reicfiet 3u eudj m:rmen 6eine &eiben s;;anbe bar! 6 .reinber, ge&et mir bie Sjer;en ; 6agt, Illas f)a&' idi eucfi gell)an? 6ef)t idj. fudje eudj mit 6djmer3en; @ure Wettung fiegt mir an.  7 .reinber, fcfiauet meine fillunben, mie if)r mir gefdjfagen l)a&t! men!et, Illa idj f)ab empfunben, fillegen eutet Wlifjetl)at I Thtn &egel)r idj nicfits 3u l)a&en m:rs bat euer Sjer, mid) !ie&t, Unb idj geb eucfi &efj're aben, m:Is eudj biefe fille!t je gi&t. 9 ;sdj will alle 6cfiulb nerge&en, Wleinen B'rieben fcfienf idj eud), Jtraft unb B'reube, '.,;roft unb 2eben, Unb ein elllig Sjimmelreicfi. 10 .reinber, feib bocfi nidjt fo trage I 6el)t bod) ;sefu 2iebe an ! fillirb ba&ei bail Sjer, nidit rege. fillail if! benn, bas riil)ren fann? S?ommt, !Briiber. 31 9?iim. 12, 11: 6eib nid}t tritg-e wai iijr t~un follt. ii " ber, b 11:lirb _,._ ~ 1:.; ~ nicfJt ~ill , r,, u_,m._ ,, fan " g..e,.n_ D mer e~t n.ur; _ rote~ - un "' fer .\?e ,, 6en @:So S!)'rum ltl!il'~. ttodJ_ ;,.i;,eu "' te" ijet "' fiet, - ~t - fofit unB &r " be ro~ , loB gretft bm bor" rollrt~ ~ieij'n,  bun ~ ffeiJ @rab, - .flL .flL -12-.      ~eutflf)ct !UnljanlJ, 13  3n bem s;iim  me! !~ 1Jluij', in bem s;iim  me! i~ 1Jlu9', in bem ~%tF--hffttr~-ftffpsf~fffsf-8. it@-d_j'--J' I d j ~im " mel, in bem ,eiim ,. met, i-~ -t-9 2 l!:idion finb biel unf'm ieben ~m .ober'n (Fanaan; 32 @:iie lja6en iiberltJunben Unb ruljen nun forlan. fillir Jiaben nodi ,u lampfen, fillie'i:l uns berorbnel ifl; '.llodi ltlerben ltlir audi fiegen fillie fie burdi ;'lefum Calitift. ~or. file(. : "Marlow." C. M. 8,-_ 6, 81_ 6. l filler ltlill mil uns nadi Sion geJin, fillo <aljriftus fel6ft . un;; ltleib'l, _. fillo ltlir um f einen Zljron J)er fleljn ;'ln liiidifl ber!!arter B'reub ? ..  - 2 fillo ber . '!Jliirt~rer grojie Salil  ;'ln fouler ~rangelt geJin, Unb bie ~ropljelen all,umal,, , _ filudi bie filpofl!ln fteljn. .  .. _ 3 fillo ltlir fo mandie fdiilne <"iil-.aar '.llorl. !verb en lreffert an ; .. ~  fillo fie er;alj!en ltJunberbar, fill ail @ott . fiir fie getJian. 4 fildi @ott, ltlail ltlirb fiir B'reube fein ;'ln jenem Slanb unb Ort,  3 '.lier grojie ,l)err unb !tonig @eljl uns boran itri @:itreil !Er fiilirt bur di' Jtreu; ;ur Jtrone, '.llurdi ry/adil ;ur ,l)errlidi!eit. 0 laji uno auf ;'llin felien  '!Jlil filladifamleit unb 3'lelj'n mi;; ltlir als Ue6erltlinber ;'ln Sion audi eingefn. Calior, 5 '.llorl ltlirb bie Heine Sionsfdiaar, '.llie Jiiet nidit ltldr erlannt, @ott fiir fidi fefbften ftellen bar ;'ln iljrem malerlanb. n 6 fildi @ott ! ltlann ltJirb l>as frolje ;ialir . . .- '.llodi  enblid) .bredien ein,   '.Uji Sionil bltlgeliebte l!:idiaar  ;im Zrh.tmvli 0ieljet Jieim 1  33 -. c menl)maljl. .. IDZ:il.: ''Webb.'_'~: 1~ a,:i, a? 1, 6, 1, o. '1. fillir' ltletfen unil banieber IDa ltlo !ein Zob, nodi l!:idimadi, nodi ~ein !lllirb limf dien fort unb fort.  )l:lor bit, ,l)err Sebaotli ! Unb jlngen IDanleslieber, Unb feiem ;'lefu Zob ; /     337 "Put ye in thuickle,/or theha"'ed i1 ripe." Joel 3: 13 Mrs. E. W. CHAl'HAN FRANK M.  DAVI! 1. Go 2. Go 3. Go field; play; brown, -,,,.. I,, ~ -out and gath- er the gold - en grain, The world is your h~ - vest lift the soul from the haunts of sin, The treas-ures of grace disfind some pearl on the O - cean s~and, The shell may be rough and ... - Your Your But _,. I,, I,, toil for Je - sus will not be vain For he ~ill the in-crease yield. mis - sion here is to work and win, Go show tG the lost the way. pol - ished by the dear Master's hand, 'Twill shine in his jew - el'd crown, --- REFRAIN. --... I,, I,, Gath er 7 gath er, Gath - er iu -t9-e gold - en grain ;. Gath-er, gath- er, gath-er,_ gath-er, t;,=\.,-1,1 I . I I Gath er, :'1Ah er; Gath- er the .gold: - en. grain. Gath - er, gath - er, gath - er, _gath - er,    218 "The Son of man ii come to ,all'e!' Matt.18: 11 F. J. CROSBY ----- -i 1. Trou - bled  2. Come, the 3. Art thou heart, thy Spir .. it wait - ing 4. ,Let the gels ver y near; Do meek and mild;_ He see its light; Come courts of heav'n ! Let - .,,, .. God still till bear not is at them --- is is the the hide wait once t sing, -A i call - ing, plead - ing, mor - row? ti - dings He is Come to Thou may'st Up - ward .0. s. J. VAIL draw -: ing him, the nev er to the ---=, ! - thy ing ao - with deep now cept ho e/- mo - tion, to save you, his mer-- cy; ly rapt - ure, '1,- - -.- Do Wilt He O'er Oh, not check that fall - ing tear. thou not be rec ., on - oiled? is wait - ing-come to - night. an - oth - er soul for- giv'n I - REFRAIN. Oh, be: saved, . hi,s grace is free I .,~- be. saved,  he died for th0E1 _l 0h. be. slived, . he died for thEle 1 I B Der. TBB BIGLOW" & M.&.Ilf co.. 01t'nenl o[ tlw copyr.lgbt l  A PDF transcript exists for this recording. Please contact an archivist for access.  Professor John Burrison founded the Atlanta Folklore Archive Project in 1967 at Georgia State University. He trained undergraduates and graduate students enrolled in his folklore curriculum to conduct oral history interviews. Students interviewed men, women, and children of various demographics in Georgia and across the southeast on crafts, storytelling, music, religion, rural life, and traditions.  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