honor of its founder. His father took him out of the asylum, but shortly afterwards went to Mexico and died there. His early life was a struggle against poverty; his youth and manhood was a struggle for Cuban independence. His death placed him in the list of Cuban martyrs. On the 27th of June, 1844, he was lined up against a wall with ten others and shot by order of the Spanish authorities on a charge of conspiracy. In his short but eventful life he turned out work which bulks more than six hundred pages. During the few hours preceding his execution he wrote three of his best known poems, among them his famous sonnet, "Mother, Farewell!"

Plácido's sonnet to his mother has been translated into every important language; William Cullen Bryant did it in English; but in spite of its wide popularity, it is, perhaps, outside of Cuba the least understood of all Plácido's poems. It is curious to note how Bryant's translation totally misses the intimate sense of the delicate subtility of the poem. The American poet makes it a tender and loving farewell of a son who is about to die to a heart-broken mother; but that is not the kind of a farewell that Plácido intended to write or did write.

The key to the poem is in the first word, and the first word is the Spanish conjunction Si (if). The central idea, then, of the sonnet is, "If the sad fate which now overwhelms me should bring a pang to your heart, do not weep, for I die a glorious death and sound the last note of my lyre to you." Bryant either failed to understand or ignored the opening word, "If," because he was not familiar with the poet's history.

While Plácido's father was a Negro, his mother was a Spanish white woman, a dancer in one of the Habana theatres. At his birth she abandoned him to a foundling asylum, and perhaps never saw him again, although it is known that she outlived her son. When the poet came down to his last hours he remembered that somewhere there lived a woman who was his mother; that although she had heartlessly abandoned him; that although he owed her no filial duty, still she might, perhaps, on hearing of his sad end feel some pang of grief or sadness; so he tells her in his last words that he dies happy and bids her not to weep. This he does with nobility and dignity, but absolutely without affection. Taking into account these facts, and especially their humiliating and embittering effect upon a soul so sensitive as Plácido's, this sonnet, in spite of the obvious weakness of the sestet as compared with the octave, is a remarkable piece of work.[1]

[Footnote 1: Plácido's sonnet and two English versions will be found in the Appendix.]

In considering the Aframerican poets of the Latin languages I am impelled to think that, as up to this time the colored poets of greater universality have come out of the Latin-American countries rather than out of the United States, they will continue to do so for a good many years. The reason for this I hinted at in the first part of this preface. The colored poet in the United States labors within limitations which he cannot easily pass over. He is always on the defensive or the offensive. The pressure upon him to be propagandic is well nigh irresistible. These conditions are suffocating to breadth and to real art in poetry. In addition he labors under the handicap of finding culture not entirely colorless in the United States. On the other hand, the colored poet of Latin-America can voice the national spirit without any reservations. And he will be rewarded without any reservations, whether it be to place him among the great or declare him the greatest.

So I think it probable that the first world-acknowledged Aframerican poet will come out of Latin-America. Over against this probability, of course, is the great advantage possessed by the colored poet in the United States of writing in the world-conquering English language.

This preface has gone far beyond what I had in mind when I started. It was my intention to gather together the best verses I could find by Negro poets and present them with a bare word of introduction. It was not my plan to make this collection inclusive nor to make the book in any sense a book of criticism. I planned to present only verses by contemporary writers; but, perhaps, because this is the first collection of its kind, I realized the absence of a starting-point and was led to provide one and to fill in with historical data what I felt to be a gap.

It may be surprising to many to see how little of the poetry being written by Negro poets to-day is being written in Negro dialect. The newer Negro poets show a tendency to discard dialect; much of the subject-matter which went into the making of traditional dialect poetry, 'possums, watermelons, etc., they have discarded altogether, at least, as poetic material. This tendency will, no doubt, be regretted by the majority of white readers; and, indeed, it would be a distinct loss if the American Negro poets threw away this quaint and musical folk-speech as a medium of expression. And yet, after all, these poets are working through a problem not realized by the reader, and, perhaps, by many of these poets themselves not realized consciously. They are trying to break away from, not Negro dialect itself, but the limitations on Negro dialect imposed by the fixing effects of long convention.

The Negro in the United States has achieved or been placed in a certain artistic niche. When he is thought of artistically, it is as a happy-go-lucky, singing, shuffling, banjo-picking being or as a more or less pathetic figure. The picture of him is in a log cabin amid fields of cotton or along the levees. Negro dialect is naturally and by long association the exact instrument for voicing this phase of Negro life; and by that very exactness it is an instrument with but two full stops, humor and pathos. So even when he confines himself to purely racial themes, the Aframerican poet realizes that there are phases of Negro life in the United States which cannot be treated in the dialect either adequately or artistically. Take, for example, the phases rising out of life in Harlem, that most wonderful Negro city in the world. I do not deny that a Negro in a log cabin is more picturesque than a Negro in a Harlem flat, but the Negro in the Harlem flat is here, and he is but part of a group growing everywhere in the country, a group whose ideals are becoming increasingly more vital than those of the traditionally artistic group, even if its members are less picturesque.

What the colored poet in the United States needs to do is something like what Synge did for the Irish; he needs to find a form that will express the racial spirit by symbols from within rather than by symbols from without, such as the mere mutilation of English spelling and pronunciation. He needs a form that is freer and larger than dialect, but which will still hold the racial flavor; a form expressing the imagery, the idioms, the peculiar turns of thought, and the distinctive humor and pathos, too, of the Negro, but which will also be capable of voicing the deepest and highest emotions and aspirations, and allow of the widest range of subjects and the widest scope of treatment.

Negro dialect is at present a medium that is not capable of giving expression to the varied conditions of Negro life in America, and much less is it capable of giving the fullest interpretation of Negro character and psychology. This is no indictment against the dialect as dialect, but against the mould of convention in which Negro dialect in the United States has been set. In time these conventions may become lost, and the colored poet in the United States may sit down to write in dialect without feeling that his first line will put the general reader in a frame of mind which demands that the poem be humorous or pathetic. In the meantime, there is no reason why these poets should not continue to do the