Diddie, Dumps, and Tot (Plantation Child-Life)

Louise-Clarke Pyrnelle
Diddie, Dumps, and Tot
(Plantation Child-Life)

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Title: Diddie, Dumps, and Tot
Author: Louise-Clarke Pyrnelle
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DIDDIE, DUMPS, AND TOT
OR
PLANTATION CHILD-LIFE
by
LOUISE-CLARKE PYRNELLE
TO MY DEAR FATHER DR. RICHARD CLARKE OF SELMA,
ALABAMA MY HERO AND MY BEAU IDEAL OF A
GENTLEMAN I DEDICATE THIS BOOK WITH THE LOVE OF
HIS DAUGHTER
PREFACE
IN writing this little volume, I had for my primary object the idea of
keeping alive many of the old stories, legends, traditions, games,
hymns, and superstitions of the Southern slaves, which, with this
generation of negroes, will pass away. There are now no more dear old
"Mammies" and "Aunties" in our nurseries, no more good old "Uncles"
in the workshops, to tell the children those old tales that have been told
to our mothers and grandmothers for generations-- the stories that kept
our fathers and grandfathers quiet at night, and induced them to go
early to bed that they might hear them the sooner.
Nor does my little book pretend to be any defence of slavery. I know
not whether it was right or wrong (there are many pros and cons on the
subject); but it was the law of the land, made by statesmen from the
North as well as the South, long before my day, or my father's or
grandfather's day; and, born under that law a slave-holder, and the
descendant of slave-holders, raised in the heart of the cotton section,

surrounded by negroes from my earliest infancy, "I KNOW whereof I
do speak"; and it is to tell of the pleasant and happy relations that
existed between master and slave that I write this story of Diddie,
Dumps, and Tot.
The stories, plantation games, and Hymns are just as I heard them in
my childhood. I have learned that Mr. Harris, in Uncle Remus, has
already given the "Tar Baby"; but I have not seen his book, and, as our
versions are probably different, I shall let mine remain just as "Chris"
told it to the "chil'en."
I hope that none of my readers will be shocked at the seeming
irreverence of my book, for that intimacy with the "Lord" was
characteristic of the negroes. They believed implicitly in a Special
Providence and direct punishment or reward, and that faith they
religiously tried to impress upon their young charges, white or black;
and "heavy, heavy hung over our heads" was the DEVIL!
The least little departure from a marked-out course of morals or
manners was sure to be followed by, "Nem' min', de deb'l gwine git
yer."
And what the Lord 'lowed and what he didn't 'low was perfectly well
known to every darky. For instance, "he didn't 'low no singin' uv
week-er-day chunes uv er Sunday," nor "no singin' uv reel chunes"
(dance music) at any time; nor did he "'low no sassin' of ole pussons."
The "chu'ch membahs" had their little differences of opinion. Of course
they might differ on such minor points as "immersion" and "sprinklin',"
"open" or "close" communion; but when it came to such grave matters
as "singin' uv reel chunes," or "sassin' uv ole pussons," Baptists and
Methodists met on common ground, and stood firm.
Nor did our Mammies and Aunties neglect our manners. To say "yes"
or "no" to any person, white or black, older than ourselves was
considered very rude; it must always be "yes, mam," "no, mam"; "yes,
sir," "no, sir"; and those expressions are still, and I hope ever will be,
characteristic of Southerners.
The child-life that I have portrayed is over now;
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