The Original Lyrics for "I Wish I Was in Dixie" (you might be surprised)

The lower half of page 29 of the Atlanta Constitution
newspaper, Sunday, July 14, 1895.

(Reprised from a 2018 entry)

I wish I was in Dixie; Hooray hooray!
In Dixie Land I'll take my stand
To live and die in Dixie
Away, away. away down south in Dixie

"Dixie" was a Confederate battlecry in the march against the Union. It had not been composed as a battle song, though.

Daniel Decatur Emmett (1815-1904) premiered this song for a minstrel show a couple of years before the American Civil War broke out. As I documented in I Went Down to St. James Infirmary, while he was not the first blackface minstrel, Dan Emmett created the minstrel show (with his Virginia Minstrels) around 1841. At that time he wrote what is probably the United States' first homegrown popular hit, "Old Dan Tucker."

 Audiences usually assumed that minstrel songs were either original "negro songs," or written in the "negro style." Really, most were probably modified Irish ballads and jigs. The lyrics were printed in a sort of vernacular, to reflect speech patterns of the slaves. For instance, "I wish I was in the land of cotton / Old times there are not forgotten ..." was written as, "I wish I was in de lan ob cotton / Ole times dar am not forgotten ..."

Emmett's Virginia Minstrels toured Europe (to great reviews) but were short-lived, and by 1859 Daniel Emmett was working with Bryant's Minstrels as songwriter and multi-instrumentalist. For a rousing close to their show the Bryant's asked him for a stirring melody, "a regular whopper that would wake things up." Emmett quickly composed "Dixie" (aka "Dixie's Land," "I Wish I Was In Dixie," etc.).

Two years after its composition, Confederate forces attacked Fort Sumter and the Civil War was underway. The song, already popular, caught on like wildfire. Confederate soldiers, inspired by the thrilling strains of the chorus, rushed into battle "to live and die in Dixie."

Much of the lyric had changed in those two years. Racial references were erased, four-line stanzas became two-line stanzas, and the song's comic patter became racially indiscriminate.  It had migrated from a "comic" minstrel stage performance into a folk song.

Regarding this, the July 14, 1895 edition of the Atlanta Constitution newspaper explained that, "the words of the song have undergone many additions and modifications during the thirty-six years of its existence, but a pencil copy in the author's own hand gives the following as the original version, as sung in New York in 1859."

And so we read, in one of the original verses, "In Dixie lan' de darkies grow / 'Ef  white fo'kes only plants der toe / Dey wet the groun' wid 'backer smoke / An' up de darkie's head will poke / I wish I was in Dixie, etc."

Incredibly (a sad comment on the times they lived in) the article praised the lyrics as having considerable value: "Those who seek for literary excellence in the homely rhymes will be disappointed, but recognition of the author's design gives the key to their merit, and one sees in them unsurpassed reproduction of negro thought and versification."

"Unsurpassed reproduction of negro thought and versification." How could anyone, reading the lyrics, have even thought that, much less published it in a newspaper??

Although Emmett could be an absurdist (as illustrated by these lines from "Old Dan Tucker:" "Old Dan Tucker was a mighty man / Washed his face in a frying pan / Combed his hair with a wagon wheel / Died with a toothache in his heel"), his lyrics were often uncommonly denigrating (again, from "Old Dan Tucker": "Tucker on de wood pile - can't count 'lebben / Put in a fedder bed - him gwine to hebben / His nose so flat, his face so full / De top of his head like a bag ob wool").

Here, as reproduced by the Atlanta Constitution newspaper in 1895, are the first verses of Dixie's original lyrics. There are many more. The full lyric can be found in my book, I Went Down to St. James Infirmary.

I wish I was in de lan’ ob cotton;

Ole times dar am not forgotten —

In Dixie lan’ where I was bawn in,

Early orn ne frosty mawin.’

I wish I was in Dixie — Away! away!

In Dixie Lan’ I’ll take my stan’,

To lib an’ die in Dixie.

Away! away! away down souph in Dixie!

Away! away! away down souph in Dixie!

In Dixie lan’ de darkies grow,

Ef white fo’kes only plants der toe;

Dey wet de groun’ wid’ ’backer smoke,

An’ up de darkey’s head will poke.

I wish I was in Dixie, etc.

_____________________________________________
Here are two contemporary (and necessarily sanitized) versions of the two songs mentioned here. First, Bob Dylan, from his film Masked and Anonymous:

And Bruce Springsteen, from a 2006 tour:



In each case, double-click to receive the full-frame video.

Evolution Mama - Carl "Deacon" Moore's strangest recording

 

In an earlier entry I wrote about Carl Moore, a fascinating personality who became a central character in my book, I Went Down to St. James Infirmary. In 1938 he made his only four records. The sound files for three of those can be found here: 3 songs by Carl “Deacon” Moore and his orchestra.

I felt that his strangest record, “Evolution Mama,” deserved its own entry. The song was written by pianist and jazz orchestra leader Terry Shand (1904-1977) . . . according to the credit on Moore’s record label, anyway. It has rarely been recorded, most notably by the short-lived but influential Even Dozen Jug Band, whose members included Maria Muldaur, John Sebastian, Peter Siegel, and Steve Katz. That was in 1964. It was credited as a traditional tune.

Referring to the controversy over evolution vs creation ("Evolution Mama, don't you make a monkey out of me"), the song was probably a response to the “Scopes monkey trial” of 1925 (sixty-six years after Darwin’s Origin of the Species was published, fifty-four years after his Descent of Man). The trial took place in Tennessee, which had made the teaching of evolution illegal. Mississippi and Moore’s home state of Arkansas had similar legislation. Although the trial ruled that banning the teaching of evolution was unconstitutional, challenges continued into the late 1960s. A timeline of the trial can be found via this link.

During the trial, held in Dayton, Tennessee, the courtroom was packed (proceedings eventually moved outdoors due both to the heat and the fear that the courtroom floor would collapse), the streets became lively with souvenir stands; some events were akin to performance art - for example, a chimpanzee dressed in a three-piece suit, fedora, and spats, and a local man, short of stature and with a sloping brow, presented as a missing link. The main concern of the Creationists, of course, was the challenge to the long-established belief that man - and, indeed, every being - was created whole, through divine intervention.

In the song, Moore chants “I ain’t half man and I ain’t half beast / But I can do you more good than this here store-bought yeast / ‘Cause Evolution Mama, sweet smellin’ mama / Don’t you make a monkey out of me.”

Many of the references would be lost today; from the perspective of the 21st century, the song wouldn’t make much sense. Regardless of the time, though, it is a peculiar piece of work. One of my contacts, trumpeter Joseph Bennett, wrote this about a 1939 performance by Moore:
“When the Deacon was building to the climax of his show, and came to the final chorus of ‘Evolution Mama,’ his voice rose as he half-spoke, half-sang the words, “I’ve got a knife / and I’ve got a gun / I’m gonna cut you / if you stand still / and shoot you if you run / Evolution Mama / don’t you make a monkey out of me!” The audience roared approval, while the band rose in an FFF ending to close with a grand flourish. It was a boffo performance.”

Moore delivers those disturbing final lines with the relaxed good humour of an Arkansas hillbilly sitting on his front porch while recounting fond childhood memories. A strange song in more ways than one.

By clicking on the song title below, you can hear Carl “Deacon” Moore and his orchestra perform "Evolution Mama" - the song is courtesy of Moore’s wife, Marjorie Moore, and was transferred to cassette tape for me by the big band historian Joseph E. Bennett.

You can find the full lyric for "Evolution Mama" by clicking here.