Part 6

People who are not scientific in their speech often speak of the birds as being happy. My opinion is that birds are not any more happy than men--probably not as much so. Many birds, like the English sparrow and the blue jay, quarrel all day long. Come to think of it, I believe that man is happier than the birds. He has a sense of remorse, and this suggests reformation, and from the idea of reformation comes the picturing of an ideal. This exercise of the imagination is pleasure, for indeed there is a certain satisfaction in every form of exercise of the faculties. There is a certain pleasure in pain: for pain is never all pain. And sin surely is not wholly bad, if through it we pass into a higher life--the life of the spirit.

Anything is better than the Dead Sea of neutral nothingness, wherein a man merely avoids sin by doing nothing and being nothing. The stirring of the imagination by sorrow for sin, sometimes causes the soul to wing a far-reaching upward flight.

Asceticism is often only a form of sensuality: the man finds satisfaction in overcoming the flesh. And wherever you find asceticism you find potential passion--a smoldering volcano held in check by a devotion to duty; and a gratification is oft found in fidelity.

The moral and religious poems of Burns were written in a desire to work off a fit of depression, and make amends for folly. They are sincere and often very excellent. Great preachers have often been great sinners, and the sermons that have moved men most are often a direct recoil from sin on the part of the preacher. Remorse finds play in preaching repentance. When a man talks much about a virtue, be sure that he is clutching for it. Temperance fanatics are men with a taste for strong drink, trying hard to keep sober. The moral and religious poems of Robert Burns are not equal to his love-songs. The love-songs are free, natural, untrammeled and unrestrained; while his religious poems have a vein of rotten warp running through them in the way of affectation and pretense. From this I infer that sin is natural, and remorse partially so. In Burns' moral poems the author tries to win back the favor of respectable people, which he had forfeited. In them there is a violence of direction; and all violence of direction--all endeavors to please and placate certain people--is fatal to an artist. You must work to please only yourself.

Work to please yourself and you develop and strengthen the artistic conscience. Cling to that and it shall be your mentor in times of doubt: you need no other. There are writers who would scorn to write a muddy line, and would hate themselves for a year and a day should they dilute their honest thought with the platitudes of the fear-ridden. Be yourself and speak your mind today, though it contradict all you have said before. And above all, in art, work to please yourself--that Other Self that stands over and behind you, looking over your shoulder, watching your every act, word and deed--knowing your every thought. Michelangelo would not paint a picture on order. "I have a critic who is more exacting than you," said Meissonier--"it is my Other Self."

Rosa Bonheur painted pictures just to please her Other Self, and never gave a thought to any one else, nor wanted to think of any one else, and having painted to please herself, she made her appeal to the great Common Heart of humanity--the tender, the noble, the receptive, the earnest, the sympathetic, the lovable. That is why Rosa Bonheur stands first among women artists of all time: she worked to please her Other Self.

That is the reason Rembrandt, who lived at the same time Shakespeare lived, is today without a rival in portraiture. He had the courage to make an enemy. When at work he never thought of any one but his Other Self, and so he infused soul into every canvas. The limpid eyes look down into yours from the walls and tell of love, pity, earnestness and deep sincerity. Man, like Deity, creates in his own image, and when he portrays some one else, he pictures himself, too--this provided his work is Art. If it is but an imitation of something seen somewhere, or done by some one else, to please a patron with money, no breath of life has been breathed into its nostrils, and it is nothing, save possibly dead perfection--no more.

Is it easy to please your Other Self? Try it for a day. Begin tomorrow morning and say: "This day I will live as becomes a man. I will be filled with good-cheer and courage. I will do what is right; I will work for the highest; I will put soul into every hand-grasp, every smile, every expression--into all my work. I will live to satisfy my Other Self."

Do you think it is easy? Try it for a day.

Robert Burns wrote some deathless lines--lines written out of the freshness of his heart, simply to please himself, with no furtive eye on Dumfries, Edinburgh, the Kirk, or the Unco Guid of Ayrshire; and these are the lines that have given him his place in the world of letters.

The other day I was made glad by finding that John Burroughs, Poet and Prophet, says that the male thrush sings to please himself, out of pure delight; and pleasing himself, he pleases his mate. "The female," says Burroughs, "is always pleased with a male that is pleased with himself."

The various controversial poems (granting for argument's sake that controversy is poetic) were written when Burns was smarting under the sense of defeat. These show a sharp insight into the heart of things, and a lively wit, but are not sufficient foundation on which to build a reputation. Ali Baba can do as well. Considering the fact that twice as many people make pilgrimages to the grave of Burns as visit the dust of Shakespeare, and that his poems are on the shelves of every library, his name now needs no defense. The ores are very seldom found pure, and if even the work of Deity is composite, why should we be surprised that man, His creature, should express himself in a varying scale of excellence!

* * * * *

There was nothing of Jack Falstaff about Francis Schlatter, whose whitened bones were found amid the alkali dust of the desert, a few years ago--dead in an endeavor to do without meat and drink for forty days.

Schlatter purported, and believed, that he was the reincarnation of the Messiah. Letters were sent to him, addressed simply, "Jesus Christ, Denver, Colorado," and he walked up to the General-Delivery window and asked for them with a confidence, we are told, that relieved the postmaster of a grave responsibility.

Schlatter was no mere ordinary pretender, working on the superstitions of shallow-pated people. He lived up to his belief--took no money, avoided notoriety when he could; and the proof of his sincerity lies in the fact that he died a victim to it.

Herbert Spencer has said all about the Messianic Instinct that there is to say, save this--the Messianic Instinct first had its germ in the heart of a woman. Every woman dreams of the coming of the Ideal Man--the man who will give her protection, even to giving up his life for her, and vouchsafe peace to her soul. I am told by a noted Bishop of the Catholic Church that many women who become nuns are prompted to take their vows solely through the occasion of an unrequited love. They become the bride of the Church and find their highest joy in following the will of Christ. He is their only Spouse and Master.

The terms of endearment one hears at prayer-meetings, "Blessed Jesus," "Dear Jesus," "Loving Jesus," "Elder Brother," "Patient, gentle Jesus," etc., were first used by women in an ecstasy of religious transport. And the thought of Jesus as a loving, "personal Savior," would die from the face of the earth did not women keep it alive. The religious nature and the sex nature are closely akin: no psychologist can tell where the one ends and the other begins.

There may be wooden women in the world, and of these I will not speak, but every strong, pulsing, feeling, thinking woman goes through life, seeking the Ideal Man. Whether she is married or single, rich or poor, old or young, every new man she meets is interesting to her, because she feels in some mysterious way that possibly he is the One.

Of course, I know that every good man, too, seeks the Ideal Woman--but that deserves another chapter.

The only woman in whose heart there is not the live, warm, Messianic Instinct is the wooden woman, and the one who believes she has already found him. But this latter is holding an illusion that soon vanishes with possession.

That pale, low-voiced, gentle and insane man, Francis Schlatter, was followed at times by troops of women. These women believed in him and loved him--in different ways, of course, and with passion varying according to temperament and the domestic environment already existing. To love deeply is a matter of propinquity and opportunity.

One woman, whom "The Healer" had cured of a lingering disease, loved this man with a wild, mad, absorbing passion. Chance gave her the opportunity. He came to her house, cold, hungry, homeless, sick. She fed him, warmed him, looked into his liquid eyes, sat at his feet and listened to his voice. She loved him--and partook of his every mental delusion.

This woman now waits and watches in her mountain home for his return. She knows the coyotes and buzzards picked the scant flesh from his starved frame, but she says: "He promised he would come back to me, and he will. I am waiting for him here."

This woman writes me long letters from her solitude, telling me of her hopes and plans. Just why all the cranks in the United States should write me letters, I do not know, but they do--perhaps there is a sort o' fellow-feeling. This woman may write letters to others, just as she does to me. Of this I do not know, but surely I would not thus make public the heart-tragedy told me in a private letter, were it not that the woman herself has printed a pamphlet, setting forth her faith and veiling only those things into which it is not our right to pry.

This Mary Magdalene believes her lover was the Chosen Son of God, and that the Father will reclothe the Son in a new garment of flesh and send him back to his beloved. So she watches and waits, and dresses herself to receive him, and at night places a lighted lantern in the window to guide the way.

She watches and waits.

Other women wait for footsteps that will never come, and listen for a voice that will never be heard. All round the world there is a sisterhood of such. Some, being wise, lose themselves in loving service to others--in useful work. But this woman, out in the wilds of New Mexico, hugs her sorrow to her heart, and feeds her passion by recounting it, and watches away the leaden hours, crying aloud to all who will listen: "He is not dead--he is not dead! he will come back to me! He promised it--he will come back to me! This long, dreary waiting is only a test of my loyalty and love! I will be patient, for he will come back to me! He will come back to me!"

This world would be a sorry place if most men conducted their lives on the Robert Burns plan. Burns was affectionate, tender, generous and kind; but he was not wise. He never saw the future, nor did he know that life is a sequence, and that if you do this, it is pretty sure to lead to that. His loves were largely of the earth.

Excess was a part of his wayward, undisciplined nature; and that constant tendency to put an enemy in his mouth to steal away his brains, bound him at last, hand and foot. His old age could never have been frosty, but kindly--it would have been babbling, irritable, senile, sickening. Death was kind and reaped him young. Sex was the rock on which Robert Burns split. He seemed to regard pleasure-seeking as the prime end of life, and in this he was not so very far removed from the prevalent "civilized" society notion of marriage. But it is a phantasmal idea, and makes a mock of marriage, serving the satirist his excuse.

To a great degree the race is yet barbaric, and as a people we fail utterly to touch the hem of the garment of Divinity. We have been mired in the superstition that sex is unclean, and therefore honesty and free expression in love matters have been tabued.

But the day will yet dawn when we will see that it takes two to generate thought; that there is the male man and the female man, and only where these two walk together hand in hand is there a perfect sanity and a perfect physical, moral and spiritual health.

We reach infinity through the love of one, and loving this one, we are in love with all. And this condition of mutual sympathy, trust, reverence, forbearance and gentleness that can exist between a man and a woman, gives the only hint of Heaven that mortals ever know. From the love of man for woman we guess the love of God, just as the scientist from a single bone constructs the skeleton--aye! and then clothes it with a complete garment.

In their love-affairs women are seldom wise, or men just. How should we expect them to be when but yesterday woman was a chattel and man a slave-owner? Woman won by diplomacy--that is to say, by trickery and untruth, and man had his way through force, and neither is quite willing to disarm. An amalgamated personality is the rare exception, because neither Church, State nor Society yet fully recognizes the fact that spiritual comradeship and the marriage of the mind constitute the only Divine mating. Doctor Blacklock once said that Robert Burns had eyes like the Christ. Women who looked into those wide-open, generous orbs lost their hearts in the liquid depths.

In the natures of Robert Burns and Francis Schlatter there was little in common; but their experiences were alike in this: they were beloved by women. Behind him Burns left a train of weeping women--a trail of broken hearts. And I can never think of him except as a mere youth--"Bobby Burns"--one who never came into man's estate. In all his love-making he never seemed really to benefit any woman, nor did he avail himself of the many mental and spiritual excellencies of woman's nature, absorbing them into his own. He only played a devil's tattoo upon her emotions.

If Burns knew anything of the beauty and inspiration of a high and holy friendship between a thinking man and a thinking woman, with mutual aims, ideals and ambitions, he never disclosed it. The love of a man for a maid, or a maid for a man, can never last, unless these two mutually love a third something. Then, as they are traveling the same way, they may move forward hand in hand, mutually sustained. The marriage of the mind is the only compact that endures. I love you because you love the things that I love. That man alone is great who utilizes the blessings that God provides; and of these blessings no gift equals the gentle, trusting companionship of a good woman.

So, having written thus far, I find that already I have reached the limit of my allotted space.

In closing, it may not be amiss for me to state that Robert Burns was an Irish poet whose parents happened to be Scotch. He was born in Ayrshire in Seventeen Hundred Fifty-nine. He died in Seventeen Hundred Ninety-six, and was buried at Dumfries by the "gentleman volunteers," in spite of his last solemn words--"Don't let the Awkward Squad fire over my grave!"

His mother survived him thirty-eight years, passing out in Eighteen Hundred Thirty-four. Burns left four sons, each of whom was often pointed out as the son of his father--but none of them was.

This is all I think of, at present, concerning Robert Burns.

For further facts I must refer the Gentle Reader to the "Encyclopedia Britannica," a compilation that I cheerfully recommend, it having been vouched for to me by a dear friend, a clergyman of East Aurora, who, the past year, perused the entire work, from A to Z, reading five hours a day: and therefore is competent to speak.

JOHN MILTON

Thus with the year Seasons return; but not to me returns Day, or the sweet approach of even or morn, Or sight of vernal bloom, or summer's rose, Or flocks, or herds, or human face divine; But cloud instead, and ever-during dark Surrounds me; from the cheerful ways of men Cut off, and for the book of knowledge fair Presented with a universal blank Of Nature's works, to me expunged and rased, And wisdom at one entrance quite shut out. So much the rather thou, Celestial Light, Shine inward, and the mind through all her powers Irradiate; there plant eyes, all mist from thence Purge and disperse, that I may see and tell Of things invisible to mortal sight. --_Paradise Lost: Book III_

[Illustration: JOHN MILTON]

Shakespeare and Milton lived at the same time, though the difference in their ages was such that we may not speak of them as contemporaries. John Milton was eight years old when William Shakespeare died. The Miltons lived in Bread Street, and out of the back garret-window of their house could catch a glimpse of the Globe Theater.

The father of John Milton might have known Shakespeare--might have dined with him at the "Mermaid," played skittles with him on Hampstead Heath, fished with him from the same boat in the river at Richmond; and then John Milton, the lawyer, might have discreetly schemed for passes to the "Globe" and gone with his boy John, Junior, to see "As You Like It" played, with the Master himself in the role of old Adam.

Bread Street was just off Cheapside, where the Mermaid Tavern stood, and where Beaumont, Fletcher, Ben Jonson and other roysterers often lingered and made the midnight echo with their mirth. In all probability, John Milton, Senior, father of John Milton, Junior, knew Shakespeare well. But the Miltons owned their home; were rich, influential, eminently respectable; attended Saint Giles' Church, and really didn't care to cultivate the society of play-actors who kept bad hours, slept in the theater, and had meal-tickets at half a dozen taverns.

There were six children born into the Milton family, three of whom died in infancy. Of the survivors, the eldest was Anne, the second John, the third Christopher.

Anne was strong, robust and hearty; John was slender, pale, with dreamy, dark gray eyes and a head too big for his body; Christopher was so-so. And, in passing, it is well to explain, once for all, that Christopher made his way straight to the front in life, taking up his father's business and being appointed a Court Officer. Thence he was promoted to the Woolsack, became rich, cultivated a double chin, was knighted, and passed out full of honors. The chief worriment and source of shame in the life of Sir Christopher Milton came from the unseemly conduct of his brother John, who was much given to producing political and theological pamphlets. And once in desperation Sir Christopher Milton requested John Milton to change his family name, that the tribe of Milton might be saved the disgrace of having in it "a traducer of the State, an enemy of the King, and a falsifier of Truth." Sir Christopher Milton was an excellent and worthy man, and I must apologize for not giving him more attention at this time; but lack of space forbids.

Sickly boys who are wise beyond their years are ever the pets of big sisters, and the object of loving, jealous, zealous care on the part of their mothers. John Milton talked like an oracle while yet a child, and one biographer records that even as a babe he sometimes mildly reproved his parents for levity.

He was a precocious child, and have we not been told that precocity does not fulfill its promises? But this boy was an exception. He was incarnated into a family that prized music, poetry, philosophy, and yet held fast to the Christian faith. His father set psalms to music, his sister wrote madrigals, and his mother played sweet strains on a harp to waken him at morningtide. The entire household united in a devotion to poetry and art. Possibly this atmosphere of high thinking was too rarefied for real comfort--the gravity of the situation being sustained only by a stern effort.

But no matter--father, mother and sister joined hands to make the pale, handsome boy a prodigy of learning: one that would surprise the world and leave his impress on the time.

And they succeeded.

Of the three Milton children that passed away in childhood, I can not but think that they succumbed to overtraining, being crammed quite after the German custom of stuffing geese so as to produce that delicious diseased tidbit known to gourmets as pate de foies gras. John Milton stood the cramming process like a true hero. His parents set him apart for the Church--therefore he must be learned in books, familiar with languages, versed in theories. They desired that he should have knowledge, which they did not know is quite a different thing from wisdom.

So the boy had a private tutor in Greek and Latin at nine years of age, and even then began to write verse. At ten years of age his father had the lad's portrait painted by that rare and thrifty Dutchman, Cornelius Jansen. We have this picture now, and it reveals the pale, grave, winsome face with the flowing curls that we so easily recognize.

No expense or pains were spared in the boy's education. The time was divided up for him as the hours are for a soldier. One tutor after another took him in hand during the day; but the change of study and a glad respite of an hour in the morning and the same in the afternoon, for music, bore him up.

He was the pride of his parents, the delight of his tutors.

Three years were spent at Saint Paul's School; then he was sent to Cambridge. From there he wrote to his mother, "I am penetrating into the inmost recesses of the Muses; climbing high Olympus, visiting the green pastures of Parnassus, and drinking deep from Pierian Springs."

This is terrible language for a child of fourteen. A boy who should talk like that now would be regarded with anxious concern by his loving parents. The present age is incredulous of the Infant Phenomenon. And no fond parent must for a moment imagine that by following the system laid out for the education of John Milton can a John Milton be produced. The Miltonian curriculum, if used today, would be sufficient ground for action on the part of the Society for the Prevention of Cruelty to Children.