"Down in the River to Pray" (also known as "Down to the River to Pray," "Down in the Valley to Pray," "The Good Old Way," and "Come, Let Us All Go Down") is a traditional American song variously described as a Christian folk hymn, an African-American spiritual, an Appalachian song, and a southern gospel song. The exact origin of the song is unknown. Research suggests that it was composed by an enslaved African-American.[1]
​ https://en.wikipedia.org/wiki/Down_in_the_River_to_Pray

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DOWN TO THE RIVER TO PRAY - LYRICS

As I went down in the river to pray
Studying about that good old way
And who shall wear the robe and crown
Good lord, show me the way!
 
O brothers let's go down,
Let's go down, come on down,
Come on brothers let's go down,
Down in the river to pray.
 
As I went down in the river to pray
Studying about that good old way
And who shall wear the robe and crown
Good lord, show me the way!
 
O mothers let's go down,
Let's go down, come on down,
Come on mothers let's go down,
Down in the river to pray.
 
As i went down in the river to pray
Studying about that good old way
And who shall wear the starry crown
Good lord, show me the way!
 
O fathers let's go down,
Let's go down, come on down,
Come on fathers let's go down,
Down in the river to pray.

Source: Musixmatch

During the summer of 1884, Black veterans of the Civil War gathered on piers in Manhattan and what was then the independent city of Brooklyn. The steamboat John Lenox pulled up, towing a barge, and soldiers who served in a battalion named for abolitionist William Lloyd Garrison climbed aboard along with their families. This flotilla steamed through the New York Harbor and up the Hudson River, landing at a spot on the New Jersey banks that was called Excelsior Grove.[1] The veterans could spend the day swimming, hiking towards the Palisades rock formations that towered above, picking pimpernel flowers and wild strawberries, resting in the shade under oak and tulip trees, and listening to music.[2] Chatting with former comrades in arms and practicing military drills, Black soldiers remembered fighting in the battles that ended slavery.[3]

This was one of many “excursions” to give city people without much spare change the chance to escape for a day from their dense and crowded urban neighborhoods. Getting out of the city was more than a matter of relaxation and recreation during this era, when most believed that bad smells were what made them sick.[4] Urban sanitation systems had not caught up with the rising population and rank odors wafted from overflowing outhouses and piles of uncollected garbage that festered in the streets.[5] On the decks of steamboats and in leafy waterfront groves, city people breathed deeply, hoping that the fresh air would fortify their weary bodies. At least sixty-nine lush excursion destinations with cool breezes, refreshing shade, and gorgeous views opened within a forty-nine mile radius of lower Manhattan between 1865 and 1900.

This map shows the approximate locations of excursion groves that I have found.

Everyone who lived in the densest, most impoverished, and least sanitary parts of the city yearned for a change of air and scenery, but excursions were especially meaningful to Black New Yorkers during the tense Reconstruction Era. While people of African descent were working to transform emancipation into an opportunity to finally secure full political and social equality, white neighbors adapted white supremacy for a nation without slavery. In New York, Black people faced harassment by the police, severe economic discrimination, and violence at the polls.[6] Intimidation and threats met them in the city’s parks, where they tried to claim their equal right to public space.[7] “Sable soldiers” were “drilling (in the dark) in one of our public squares,” reported the New York Herald in 1867. It was not safe to display Black “martial glory” in the parks except under the protective cover of nightfall because many white men considered military service to be their exclusive honor.[8] But outside the city in places like Excelsior Grove, soldiers like those who served in the William Lloyd Garrison Post No. 107 could wear their uniforms with pride, in safety. On chartered steamboats and in privately rented groves, Black New Yorkers could enjoy blooming landscapes together, away from the judgmental eyes and clenched white fists that greeted them whenever they went outdoors in the city. Excursions offered Black people the chance to breathe—and not just the fresh air that was scarce in Manhattan.

New Yorkers of African descent were able to access these getaways starting in the 1870s because at least some white owners of steamboats and groves would accommodate any party with money to spend. These entrepreneurs got rich as excursionists bought cheap refreshments and pooled their pennies to rent the leafy grounds and the flotillas that carried them there. Orville Dudley was one of the businessmen whose eagerness for profit outweighed his racism when he decided whether or not to rent his grove in Hastings-on-Hudson to city people of African descent. A Black social club called the Green Horns visited Dudley’s Grove in August of 1870 and the Bethel African Church arrived the following summer. Dudley used the worst racist slur to describe these excursionists in his recordkeeping book. He called one party “a mean lot” and wrote of the other, “rough don't want them again.”[9] But Dudley loved money and Black people from the city had it, so he continued renting the grove to their excursion parties.[10] By the 1880s, Black churches, militia companies, and mutual aid associations visited destinations owned by other entrepreneurs too, like Excelsior and Riverside Groves and Iona Island.[11]

Excursions opened a previously closed window for Black New Yorkers eager to get out of doors and out of the city. During the early nineteenth century, people of African descent were not welcome to join white patrons who gazed at flowers, ate ice cream, and sipped alcohol in the shade at commercial “pleasure gardens” in what was then the outskirts of New York.[12] Black entrepreneurs tried to open their own gardens in the 1820s, but faced racism on top of the usual business risks of bad weather and fire. The police ordered the closure of one of the gardens, while three others lasted for just one summer.[13] Near mid-century, beer gardens began opening in forested spots of upper Manhattan, but German American proprietors kept people of African descent out, decorated the grounds with racist imagery, and hosted offensive minstrel shows, where white actors with darkened skin performed gross stereotypes. By excluding and ridiculing people of African descent, these immigrant entrepreneurs—who themselves faced bias and prejudice in a nativist society—shored up their own access to white privilege.[14] After the turn of the century, amusement parks like Coney Island often had segregated facilities and were full of racist games like “African Dodger” and “Kill the Coon,” which beckoned visitors to throw balls at the heads of employees who were either Black or wearing blackface.[15] But between the eras of commercial gardens and amusement parks, steamboat excursions offered Black New Yorkers a rare chance to escape from the city with safety and dignity.

In green refuges along the Hudson, Black residents of the metropolitan area strengthened social and political ties. New York’s Black community was growing at a rate more than double that of the white population in the 1870s, fueled in part by migrants fleeing white terrorism in the South.[16] But white supremacy shaped northern cities too, so Black New Yorkers who could not count on equal access to goods and services created their own institutions to care for one another, fundraising for these efforts by holding excursions. The Good Samaritan Home Association, for example, financed mutual aid work by selling fifty-cent tickets for an excursion to Dudley’s Grove. Funds raised at this grove also supported the Progressive American, an autonomous Black newspaper that offered a counter voice to the white supremacist media of the time.[17] Excursions for churches, militia companies, and social clubs stopped in New York and Brooklyn, uniting newcomers with longtime residents of both cities to build a metropolitan Black community.[18] Excursions forged connections between people of African descent at an important political turning point. Municipal leaders had rarely considered people of African descent as constituents before the Fourteenth Amendment made Black Americans citizens in 1868 and then the 1870 ratification of the Fifteenth Amendment promised all male citizens the right to vote.[19] Excursions helped consolidate the Black community as unprecedented access to the ballot box presented new opportunities to shape urban politics.

Excursions were further politicized because Black leisure was controversial in a society rooted in slavery. Myths that people of African descent were devious, sneaky, and born to work circulated widely to justify an institution that relied on surveillance, control, and forced labor. During the Reconstruction Era, Black Americans who seized chances to leisure resisted the ideology that had rationalized slavery. By going on excursions, Black residents of New York, Boston, Wilmington, and Washington, D.C. insisted that they were deserving of pleasure, relaxation, comfort, and ease.[20] Whites responded by doubling down on the trope that people of African descent were dangerous when left to their own devices.[21] Along with racist images, stories, and performances, newspaper coverage of excursions made the case against Black leisure.

Black excursions rarely made the news unless something went wrong.[22] Plenty of excursions passed peacefully, but white readers eagerly consumed sensationalized news of violence. The New York Times cast an 1887 Good Samaritan Home excursion as a scene of chaos, where “the razor went flashing through the air, the beer mug rose on high, a cane whirred overhead, and then the blood flowed.”[23] A score of other papers published their own accounts of the damage wrought by these “Implements of War” as the steamboat chugged away from Dudley’s Grove, back towards the city.[24] But this “riot lasted” for only ten minutes, admitted the Times, while the Tribune called the event “almost a riot,” rather than a full blown rebellion.[25] Newspapers exaggerated scuffles on excursions for white readers ready to believe that people of African descent had violent tendencies.[26] As Black excursionists left urban hardships behind, racist ideology followed in their wake.

Despite biased coverage, excursions offered Black residents of the metropolitan area some respite from the intense racism that they experienced in daily life. Boarding steamboats with members of their growing community, excursionists traded provocations by white neighbors and harassment by the police on dusty and filthy urban streets for verdant views, salty breezes, and the dignity of autonomous Black spaces. Excursions posed a stark contrast to Manhattan, both in terms of environment and atmosphere. For Black people navigating white supremacy in a dense, polluted, and divided city, the Hudson River was a pathway towards relief that was all too brief.