them as Burns did the old popular songs of Scotland, to make them yield suggestions of songs at the highest reach of art.
II. The Poetry of Art
But another heritage of song, not so crude nor yet so precious as the Spirituals and the Folk Rhymes has the Negro of to-day. That heritage comes from enslaved and emancipated men and women who by some means or another learned to write and publish their compositions. Although the intrinsic value of this heritage of song cannot be rated high, yet, considering the circumstances of its production, the colored people of America may well take pride in it. Its incidental value can hardly be overestimated. In it is the most infallible record we have of the Negro’s inner life in bondage and in the years following emancipation. Never broken was the tradition from Jupiter Hammon and Phillis Wheatley, in the last half of the eighteenth century, to Paul Laurence Dunbar and Joseph Seamon Cotter, in the end of the nineteenth, but constantly enriched by an increasing number of men and women who sought in the form of verse a record of their sufferings and yearnings, consolations and hopes.
1. Jupiter Hammon and Phillis Wheatley
Jupiter Hammon was the first American Negro poet of whom any record exists. His first extant
