NEGRO SONG.

It seems well to supplement this collection of American Poetry, so nearly all Northern, with some specimens of almost the only poetical utterances of the South-the hymns and songs of the Slaves. Rude and unformed as they are, they come from the heart, the true source of poetic inspiration. They need no more preface. We begin with the first stanza of one, probably of Florida composition, sung by Col: Higginson's black regiment.

O, my mudder is gone! my mudder is gone!
My mudder is gone to heaven, my Lord!
I can't stay behind.
Dere's room in dar, room in dar,
Room in dar, in de heaven, my Lord!
I can't stay behind.

Can't stay behind, my dear!
I can't stay behind.

Another is called

POOR ROSY.

Poor Rosy, poor gal!
Poor Rosy, poor gal!
Rosy break my poor heart:

Heav'n shall-a be my home.
I can not stay in hell one day,
Heav'n shall-a be my home;
I'll sing and pray my soul away,
Heav'n shall-a be my home.

NEGRO SONG.

It seems well to supplement this collection of American Poetry, so nearly all Northern, with some specimens of almost the only poetical utterances of the South-the hymns and songs of the Slaves. Rude and unformed as they are, they come from the heart, the true source of poetic inspiration. They need no more preface. We begin with the first stanza of one, probabợ vă Florida composition, sung by Col: Higginson's black regtent.

O, my mudder is gone! my mudder is goe
My mudder is gone to heaven, my Lord
I can't stay behind.
Dere's room in dar, room in dar,
Room in dar, in de heaven, my Lord"
I can't stay behind.

Can't stay behind, my dear'
I can't stay behind

Another is called

P

P

"

Got hard trial in my way, (thrice)
Heav'n shall-a be my home.

O when I talk I talk wid God (twice)
Heav'n shall-a be my home.

I dunno what de people want of me, (thrice)
Heav'n shall-a be my home.

This is a very favourite hymn. The words are alterable. Poor Rosy, poor gal! may be changed for Poor Cæsar, poor boy! Talk with God may be Walk with God. De People may be De Massa. According to circumstances. Such changes and interpolations occur in all the Songs. The following was popular in the coloured schools of Charleston in 1865, and is still sung over the Sea Islands :

Nobody knows de trouble I've had,
Nobody knows but Jesus;

Nobody knows de trouble I've had:
(Sing) Glory, hallelu!

One morning I was a-walking down, O yes, Lord!
I saw some berries a-hanging down, O yes, Lord!
I pick de berry and I suck de juice, O yes, Lord!
Just as sweet as de honey in de comb, O yes, Lord!
Sometimes I'm up, sometimes I'm down, O yes, Lord!
Sometimes I'm almost on de groun', O yes, Lord!
What make ole Satan hate me so? O yes, Lord!
Because he got me once and let me go. O yes, Lord!

Of Virginian origin, probably thence spreading South, and variously modified in different localities, is this:

O'ER THE CROSSING.

Bendin' knees a-achin', body rack'd wid pain,

I wish I was a child of God, I'd git home bime-by.

Keep prayin', I do believe we're a long time waggin' o' de crossin';
Keep prayin', I do believe we'll git home bime-by.

O yonder's my ole mudder, been a-waggin' at de hill so long;
It's about time she cross over,-git home bime-by.

Keep prayin', I do believe, etc.

O hear dat lumberin' thunder, a-roll from do' to do',

A-callin' de people home to God; dey'll get home bime-by.
Little chil'n, I do believe, etc.

O see dat forked lightnin' a-jump from cloud to cloud,
A-pickin' up God's chil'n; dey'll git home bime-by.
Pray, mourner! I do believe, etc.