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 University of Illinois Library 
 
 «PS -8 1 341 
 
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 v: 
 
A Tragedy of the Christ 
 
 “ A Love-Life of the Lord ” 
 
 “Jesus of Nazareth and 
 Mary of Bethany” 
 
 “God Is” and a Treatise 
 on “Finite Conciousness” 
 
 POEMS 
 
 Mental Metempsychosis 
 and Other Poems 
 
 FRANCIS WARREN JACOBS 
 
 - Price $2.50 — ■— 
 
Copyrighted A. O. 1911 
 By FRANCIS WARREN JACOBS 
 
2>eMcatfon 
 
 ©ebicateb bg tbc author to bis 
 Oaugbter Ifrene Jacobs 
 df. dZH. Jacobs 
 
 250566 
 
By transfer 
 The White House 
 March 3rd, 19!^ 
 
INDEX 
 
 A Dream of Life 103 
 
 Along the Cimarron 158 
 
 An Afterword 243 
 
 An Unbelief 102 
 
 Antithesis of Life 129 
 
 Arrow of Arapahoe 164 
 
 A Soldier’s Dream 144 
 
 A Tear or Blood of Joy 91 
 
 Conqueror 91 
 
 Consciousness :: 205 
 
 Divinest Thing 118 
 
 Dying Memmon 162 
 
 Fate ...... 90 
 
 Foolish Rhyme 142 
 
 God is — Immortality is a Fact 188 
 
 God’s Smile 82 
 
 Goodbye, Strange World, Goodbye 151 
 
 Ideial Presence 112 
 
 Idyl of the True 155 
 
 I Know Not But of Myself 241 
 
 Introduction 11 
 
 Invasion 136 
 
 Irene 109 
 
 Iteration 86 
 
 Judas 180 
 
 Kokogee 113 
 
 Love 120 
 
 Love Life of Christ and Mary of Bethany 13 
 
 Man’s Glory 83 
 
 Mary of Bethlehem 168 
 
 Mental Metempsychosis 66 
 
 Mocking Birds 154 
 
 Moods of Mercy 106 
 
 My Dream Face 114 
 
 My Isle 95 
 
 My Own World 89 
 
 Mystic Dove 126 
 
 Night, Night 65 
 
6 
 
 INDEX 
 
 Oklahomia . 179 
 
 Old Man It's True - 125 
 
 Our Child 145 
 
 Pardon . 90 
 
 Passion . - 163 
 
 Pome 133 
 
 Preface .. ~ 5 
 
 Rhyme To All 92 
 
 Roosevelt’s Dam 150 
 
 Self Alone 134 
 
 Silence’s Dream 146 
 
 Sonigs 116 
 
 Song We Never Sing 123 
 
 Soul Questions . 93 
 
 The Apostate 175 
 
 The Dream 139 
 
 The Indian in Court 183 
 
 The Music of Santa Cruz 149 
 
 The Mystery of Woe 160 
 
 The Night . 152 
 
 Theos 85 
 
 The Song of Eighty-nine 170 
 
 The Sword at the Gate —.——l 98 
 
 To Helen Hunt Jackson 117 
 
 To Myself ... 96 
 
 To Oklahoma 88 
 
 To the Poets 143 
 
 True Irish Hearts 162 
 
 Unseen : 88 
 
 Venus 119 
 
 Vicissitudes 14*5 
 
 Voice of Kissing 128 
 
 Wold of Soul vs. Wold of the Man 100 
 
 Xmas Trenody 104 
 
PREFACE 
 
 HAVE, after careful study, been unable to discover 
 a certain or definite doctrine pervading the lit- 
 erature of my time. Pretention ? Yes — but sub- 
 stance? Ho. 
 
 Ho new matter concerning the Christ has been of- 
 fered. The story of the Magdalene and Jesus, by 
 Maeterlinck, is old. And it is not engaging the more 
 because, in the woof is sewn the story of a supposed 
 Roman method of love. “The Tale of the Christ,” by 
 Wallace, is so contradictory of modem verified sense 
 of nature, that had the time anything better, it would 
 lose vogue, The acting history of the “Passion Play” 
 of Oberammergau is no better than burlesque. I there- 
 fore offer that which has not heretofore been uncovered. 
 From the shadows of the past I bring a tragedy of the 
 Christ that is entirely unknown to literature. I herein 
 present for the first time the true story of Jesus and 
 Mary of Bethany — the Mary who was the earth friend 
 of Christ. I affirm that all the stories heretofore con- 
 cerning the “Master-Man” in relation to a Mary have 
 
8 
 
 PREFACE. 
 
 been wrong. The Mary is of Bethany and not the Mary 
 of Magdala. 
 
 I also give that which has not been offered before 
 as proof of the knowability of the Infinite in “GOD 
 IS” with a small treatise on consciousness. 
 
 The Poems here published are the embodiment oi 
 doctrine. And I attempt to ignore criticism. Por the 
 very reason that canons of criticism are grown from 
 Masters in the art. If criticism is to prevail over just 
 effort to advance, Farewell Poetry. In the past a few 
 with sense of melody held the key to fame. Not so 
 now. Poetry is expressed in an artificial language and 
 belongs to no special classification of subjects; nor to 
 a line of given stanzas. 
 
 “The Apostate” is offered as an exposition of the 
 IDEA that a man or men can not effect the death of 
 GOD : and that out of Divine Providence those per- 
 sons involved can not be supposed to be criminals. 
 
 “The Indian in Court” is but a farther conten- 
 tion for the inner Urge in its supremacy; that less 
 error is liable to occur following natural methods and 
 rules as little effected by ancient creeds that arose out 
 
PREFACE. 
 
 9 
 
 of conditions widely removed from any possible as- 
 sumption of this time. 
 
 At last it will be discovered that the Author would 
 not have the influence of the west perish. 
 
 With the very best of company I now introduce you. 
 
 THE AUTHOR. 
 
INTRODUCTION 
 
 f HE human race being both a Genus and a 
 Specie, if a greater power than the race were 
 to invade it with a variation, that act would 
 not be a miracle, but a violence and an outrage. 
 
 Celibacy was not a law nor a respected rule in J udea 
 in the time of Christ. The priests were men of fam- 
 ilies; they had to be heads of families to become mem- 
 bers of the Sanhedrim. 
 
 Christ was not born a priest. He had a putative 
 father. Therefore had no right to officiate in the 
 temple. 
 
 His associates were, of course, as always the case, 
 those of the same lowly character. 
 
 The great man, however, in a sphere — a scope, fences 
 man today. The dead hands of the past hold us back 
 from a sensible invasion of the past. The future 
 frowns on us as we would go forward. 
 
 So I find it necessary, that I a stranger to the world 
 
12 
 
 INTRODUCTION. 
 
 of letters should write a small book of questionings 
 concerning an old story — a story that has much to do 
 with the life of today. 
 
 The little book is named “Jesus and Mary.” 
 
 CONTENTS. 
 
 “The man and the woman — ” 
 
 “Outcasts of the civil law — ” 
 
 “Debased by the Sanhedrim — ” 
 
 “Love life the life of them — ” 
 
 “And ye shall know the truth — ” 
 
 “She hath done what she could — ” 
 
 “Wheresoever this gospel shall be preached through- 
 out the whole world, also that ‘she hath done* shall be 
 spoken of as a memorial of her.” 
 
 That the prophesy shall not perish on his human 
 lips, I am become the Mans* Evangelist. Because 
 Mary of Bethany stands fronting the world today with 
 blood from the feet of the Christ on~her lips. 
 
 THE AUTHOR, 
 
 F. W. JACOBS, 
 
 December, A. D. 1909. Sapulpa, Oklahoma, U. S. A. 
 
CHAPTER ONE. 
 
 THE MEETING. 
 
 J T was sundown of a summer day near two .thous- 
 and years ago in the land of the Jews, in a small 
 village called Nain (beauty) at the house of a 
 a Pharisee when a woman, who was a sinner, called 
 Mary, met a man called Jesus, since called The Lord. 
 
 This woman was a Jewess. 'She had not lived as 
 most Jew women lived; she was about twenty years 
 old and was already a sinner. That means she was 
 not a woman of a family but was a woman of the city, 
 a public character. 
 
 Mary was a visitor of Capernaum and Nain. It was 
 at Capernaum that she first saw the master man. Like 
 all of her kind, Mary was impulsive and warm hearted. 
 She was very beautiful; of dark complexion with large 
 brown eyes in whose depths was the mystery of Israel; 
 her hair, a midnight flown with storm; and cheeks 
 white as the pale moonlight that fell on her silver 
 sandals as she walked at night the streets of the city; 
 a form of eastern training; a lure of loveliness. Sin 
 
14 
 
 JESUS AND MARY. 
 
 had not yet abused her features. Her red lips were 
 full of tears and life; passionate and glorious in her 
 physical health. Such was Mary whose home was in 
 Bethany in Judea. 
 
 At this home lived an elder sister, Martha, and a 
 brother called Lazarus. Here, when tired of tramp- 
 ing the streets of the cities, asking ill of man, Mary 
 would rest. Being the fairest woman of the surround- 
 ing country, she was very successful in her way with 
 men. They liked Mary and permitted her to go about 
 the streets of the cities at all times of day and night, 
 a privilege given to no others. She always had money 
 and was a spendthrift. Nothing she desired was be- 
 yond her power to obtain. She was the best dressed 
 woman to be seen at the public gatherings. She wore 
 white sandals and a white robe laced about her lithe 
 body and hung in folds around her supple limbs, part- 
 ing at the knee, adorned with trinkets in which were 
 hidden bells; about her ankles she wore rings of beaten 
 gold; her wrists and fingers blazed, set about with gems 
 of precious stones; fallen in chaos of glory, her glossy 
 hair in-woven with purple silk, the irridescent life of 
 worms, crowned ample shoulders fair as dreams and 
 dimpled by the unseen touch of feminine desire. But 
 
JESUS AND MARY. 
 
 15 
 
 her first and most engrossing charms were her eyes. 
 Here looked out a wounded spirit, a spirit mad with 
 defeated desire. The doors of society were closed to 
 her and all respected ways of living were buried in her 
 youthful dreams, but she longed for escape. She 
 longed for love that was pure. Her weary head ached 
 for a resting place where loyal living loomed to the 
 maids of Israel, a perfect heaven. With no excuse for 
 hypocrisy, she had nothing to do but simply be natural. 
 
 With watchful eyes for times when the cities would 
 be thronged, Mary noticed a movement of many toward 
 Capernaum, and as was her custom on such occasions, 
 she prepared herself in all her apparel and appeared 
 on the streets, a very enticing figure she was. About 
 her men gathered laughing and joking with the beauti- 
 ful girl from Bethany. Hone were rude to her. That 
 would not have been tolerated, but as those dark-haired 
 men fondled her and gave her many a chuck under the 
 chin, Mary became tired of it and only followed her 
 trade because she knew of nothing else to do. So tired 
 was she of the ways of men that she had not asked the 
 cause of so many people gathered in the city. It simply 
 meant to her one more crowd of men and one more op- 
 portunity to delight herself in dress and hear the dis- 
 
16 
 
 JESUS AND MARY. 
 
 gusting pet phrases of the leering. A young Greek 
 led her farther from the street to a covert and a sitting 
 place. Here this Gentile was telling Mary of the glory 
 of the women of his country, how liberal they were of 
 their affections, that beauty was the glory of the Greek 
 form; that eyes as blue as the sky were loved by men 
 of his great city; that he liked dark eyes like she had; 
 that heT lips full of unspent passion appealed to him 
 and he pressed her cheeks to his fevered face, pulled 
 her glorious hair about his neck, then kissed her. They 
 were going to a house that Mary kept and as they 
 stepped out of the hiding, a crowd of jeering fellows 
 came up where they stood, talking about a crowd far- 
 ther down the street, and of the manner of one who 
 was talking a strange doctrine. 
 
 The young Greek wanted to go with Mary to the 
 house, but Mary when she heard of a peculiar man in 
 the city wanted to see him and had her way about it. 
 Hand in hand they walked down the street to where 
 a number of men were listening to a man seemingly 
 not a Hebrew, yet he was speaking in that tongue. 
 The stars and moon shone brightly overhead. The 
 pale light fell on the speaker’s face revealing a coun- 
 tenance at once striking in peculiar beauty ; a face that 
 
JESUS AND MARY. 
 
 17 
 
 at once fascinated Mary. She left the Greek and at 
 once pushed into the crowd up near the speaker’s side. 
 Up to this time she had not been able to hear what he 
 said, but now he was speaking louder and seemingly 
 getting more in earnest. He was saying: “And as ye 
 would that men should do to you do ye also to them 
 likewise.” “Judge not and ye shall not be judged.” 
 “Condemn not and ye shall not be condemned.” “For- 
 give and ye shall be forgiven.” “Give and it shall be 
 given unto you; good measure, pressed down and shak- 
 en together, and running over shall men give into 
 your bosom.” Such words she had never heard before. 
 How sweet were the charm of the words as they reached 
 her ears. She wondered if those words could be only 
 for the rich and the people of the temple, the priests, 
 and all who could buy an offering. Then he said, 
 “'Whosoever looketh on a woman to lust after her hath 
 committed adultery with her already in his heart.” 
 Then Mary knew that the words were for her, for only 
 that day more than one priest had said out of his eyes 
 to her that he was a sinner, if what the speaker said 
 was true. Again she heard him say, “Blessed be ye 
 poor, for yours is the kingdom of God.” At this a 
 great noise was made; the men laughed loudly at such 
 
18 
 
 JESUS AND MARY. 
 
 doctrine. The poor claiming the kingdom of God? 
 Such a thing was not to be heard by reasonable folk 
 and, jeering the speaker, the crowd dispersed. Mary 
 spoke to the stranger but he paid no heed to her, as 
 she thought he seemed to know her desire with him. 
 
 Soon Mary was alone on the streets, only the watch- 
 man hailed her. Once she wondered where the Greek 
 had gone but she sought no one, her heart had found 
 company. At last in her life had come a message pleas- 
 ing to her; it was not like the labored readings of the 
 priests she used to hear in the temple. The lights of 
 the sky shone around her and all seemed fair 
 to look upon. “That man should give full measure 
 into her bosom and that the poor shall have the king- 
 dom of God,” made the whole city seem differently 
 than she had noticed it before. Through the night she 
 wandered about, when the light of the stars went out 
 and the dew fell on her hair she took no notice of these. 
 The beaten gold on her knees and purple in her hair 
 and the rings that had the little bells to them, shown 
 in the sun that crept down the sides of the walls ot 
 the city, but somehow now, Mary was not so careful 
 of them. She sought the place where the stranger had 
 stood and -saw him come out of a publican’s house. 
 
JESUS AND MARY. 
 
 19 
 
 She wondered in her heart if he had slept there. Any- 
 way she followed after him for she had nothing else 
 to do. He was going out to Nam and here Mary had 
 friends. This village was one of her regular places of 
 resort. 
 
 Many times through the day Mary tried to talk to 
 the strange man but he was too busy, but not too busy 
 to take notice of the woman and to note her beauty; 
 her rich young life; above all, her intense young spirit. 
 How good she was in all her womanly loveliness and 
 good to look upon; a marvel of her sex. He, of course, 
 knew from her apparel that she was in the eyes of the 
 people, a jeweled woman of the city, an harlot, but this 
 indifference could not be laid to this cause for he was 
 addressing such women on the way. Mary noticed this, 
 and was not slow to reach the conclusion that this man 
 had singled her out from the other women of her sort, 
 because she had more than they of raiment and gold. 
 She could not give up, and every time she could, made 
 effort to hold conversation with him or with those who 
 were with him, for a ragged lot followed after. Some 
 on very friendly terms as it seemed to Mary. At every 
 village the man would preach. She would get as close 
 as she could for the crowds, and drink in his wonder- 
 
20 
 
 JESUS AND MARY. 
 
 ful words. It was near sundown before they reached 
 Nam. The man did not go at once into the village 
 but turned aside to camp for supper. Mary was not 
 so bold as she had been. Something within her seemed 
 to tell her that this man was so different from others; 
 that he was a master man; one not to be ensnared by 
 the ways of the people about him, so she left him and 
 his party and went into the village for her house was 
 prepared for her coming. 
 
 After supper, as was the habit of that people when 
 something of question was to be spoken, the folk gath- 
 ered on the streets. They had not long to wait. Soon 
 the looked-for evangelist appeared. About this time 
 he was thirty years old; he was not as other Hebrews 
 with dark hair and eyes; his eyes were as azure as the 
 Judean skies; his hair was auburn, his beard as soft, 
 and gentle was his countenance. A beautiful man to 
 behold and lovely to women’s eyes. He dressed very 
 plainly, so that one could very easily tell the class to 
 which he belonged. Sincerity marked lines on his hon- 
 est face. One thing about him that every one noticed 
 was the look of his eyes. He looked straight into the 
 faces of the people and made no difference of any one 
 to whom he paid address. On this occasion he was 
 
JESUS AND MARY. 
 
 21 
 
 dressed as a fisherman. A loose, rough garment that 
 fastened on the shoulder with a cord at the waist, laced 
 together in front at the knees, was, with the exception 
 of poor sandals, what he wore. He had no covering 
 for his head and his arms were bare. His hair parted 
 in the middle, hung far down his back and curled. 
 His features were regular but his forehead was high. 
 It was easily discernible that he was intense; that he 
 was of poetic temperament. He was of medium stat- 
 ure, yet he seemed to be very strong. There was that 
 about him to be found in no other man ; he was plainly 
 an individual and alive within himself. 
 
 All this day the man had been preaching the “inner 
 doctrine,” the doctrine of “spiritual dominance of 
 self,” and looking far beyond the old covenant of his 
 people, had seen the world lacking of that individual 
 expression necessary to give character and dignity to 
 the children of Jehovah, had preached a new sermon 
 to the world. He demanded the exaltation of the poor ; 
 he had gone even farther than this : He had condemned 
 the rich and those in authority. It was so hard to 
 get the poor to love and think well of themselves; to 
 think of the equality of man because all have one 
 Father, that it wearied him. He saw men in the like- 
 
22 
 
 JESUS AND MARY. 
 
 ness of God and his spiritual offspring cower before 
 their kind and cowardly submit to abuse ; yea, willingly 
 submit to distinctions those in authority made. He 
 heard those who so abused the very God they pretended 
 to represent, slander that God’s kind on earth. He saw 
 the priests look down on the lowly and the toiling ones. 
 It made the sweat of the carpenter shop stand out on 
 his face; for he had in former years worked at a trade. 
 Wow here was gathered about him a people that needed 
 him, yet they would scoff his message for them. 
 
 It was in the spirit that such an experience would 
 engender in one of us, that he stood up to speak. Al- 
 most at the beginning he told the people standing by 
 him there in the moonlight on the narrow walks and 
 leaning against the rude houses, “But Pharisees and 
 Lawyers rejected the counsel of God. ?> These were the 
 highest in authority; in doctrine, in honor. His bold- 
 ness won some of the people over to him. Then he 
 spake of himself saying, “The Son of man is come eat- 
 ing and drinking ; and ye say behold ! a gluttonous man, 
 and a wine bibber, a friend of publicans and sinners.” 
 “But wisdom is justified of all her children.” 
 
 Mary had been watching him from the beginning of 
 
JESUS AND MART. 
 
 23 
 
 his speech. A strange light shone in her eyes. New 
 thoughts were making fast a new world for her. No 
 longer did the temple seem so grand nor its worship 
 necessary. Out under the stars and the beautiful calm 
 canopy with this man was the way to the heart of life, 
 abundant life of life. Her heart was full of him. So 
 completely did his presence inhabit her that she ran 
 away from him, let loose her hair and rent her robes 
 while she danced a wild dance that she learned from 
 an Egyptian girl in the city. A friend found her thus 
 and the spirit of the new life was in them both and 
 there under the great, high sky thick with the light 
 they danced a new dance in a new life for they both 
 loved the man. When these women came back to the 
 streets the crowd was dispersed and they separated. 
 
 Mary always carried a box of ointment of sweet per- 
 fume, that she would be a sweet savor to those whom 
 she should approach. In an ivory box of rare make 
 she had on this night a supply of spiknard, a kind 
 much prized by the Hebrew women. With this box in 
 her hand she approached the man as he sat at supper 
 in a Pharisee house. Mary had no welcome in that 
 house. Well she knew it, but was not the man there 
 who preached that all were his friends. She could not 
 
24 
 
 JESUS AND MARY. 
 
 speak in the house; the women of the home were there 
 and custom forbade, but her spirit was wild with love 
 of a kind she had never felt before. So she stood be- 
 hind the man and broke the box of spiknard on his 
 
 head and feet. As she did this a wave of love swept 
 
 her beyond control and she wept on his hair and her 
 
 tears ran down on his feet, then her warm red lips 
 
 kissed them. About his limbs she flung the wealth of 
 her midnight hair; then she knelt before the man with 
 bowed head, waiting for some word from him, but he 
 spake not. When she sprang up before him and moved 
 in her rhymthic motion, musically repeating Israel's 
 song of girlhood love: “My beloved is mine and I am 
 his, he feedeth among the lillies. The watchman that 
 go about found me to whom I said, ‘Saw ye him whom 
 my soul loveth ?’ It was but a little that I passed from 
 them, but I found him whom my soul loveth; I 
 held him and would not let him go, until I had 
 brought him into my mother's house and into the 
 chamber of her that conceived me." Then the man 
 stood up and put his finger on her lips, saying, “Peace, 
 Peace." 
 
 Some present reproved the woman and the man for 
 permitting such lavish of expense and affection by the 
 
JESUS AND MARY. 
 
 25 
 
 girl, but the man stoutly defended her and said, “Let 
 her alone. She hath done a good deed on me/* Then 
 turning to Mary, Jesus said, “Go in peace/* And she 
 understood and went out and stood by the door and 
 waited until the man, she now knew, came out to her. 
 
 She was not in waiting long when the Lord joined 
 her and together they went out of the city to the hills. 
 There sitting down they recited two sad stories, of 
 living poor in caste and at home, but when he fully 
 knew that this woman gave him all her soul, rich with 
 love, he told her that “he would never forsake her nor 
 leave her alone/* 
 
 And there on the side of the hill with the moon* and 
 stars pouring over them the light of night, Mary con- 
 fessed her love for him and parted away from him 
 apace, let loose her hair, and with her sandals removed, 
 holding her gown closely about her limbs and her bos- 
 om bare, on which the light of the stars fell, with all 
 the little bells, add her beaten gjold tinkling, just 
 touching her toes to the ground, Mary danced for the 
 Lord — danced and swayed — like the tops of the cedars 
 of Lebanon. Swayed and waved in her wondrous emo- 
 tions. Now she held her right hand over her head; 
 
26 
 
 JESUS AND MARY. 
 
 then bowed as in obeisance; forward and backward she 
 gyrated until she fell at the feet of the man who found 
 her a sinner and filled her with love, woman's justifica- 
 tion. Tenderly Jesus spake to Mary of his purposes 
 and the world's great need of him. As they stood up 
 to go back to the village he laid his hand on her hair 
 and said, “If any come unto me and hate not his father 
 and mother and brethren and sisters and wife and chil- 
 dren, yea and his own life also, he cannot be my dis- 
 ciple." And she answered him, “I love thee; I love 
 thee beyond all things, my Lord." And they knew 
 each other; that owning nothing of the world they 
 yet had all things and were happy. 
 
 Mary told the Lord of her little home at Bethany 
 and together in the midnight they started to go home. 
 A walk in the night from Nain toward Bethany, “The 
 man and the woman"; he with a kingdom not of this 
 world, in his life; she with the Master Man in her 
 heart, the silver of heaven falling on their feet as 
 they moved onward, she to make known the man to 
 Martha and Lazarus; he to find his earth home and 
 friends. Glorious was this walk in the night. The 
 place of their feet is the path of the world's gospel to 
 men and women even now. 
 
CHAPTER TWO. 
 
 B 
 
 AT BETHANY. 
 
 ETHAN' Y was a small village near to Jerusalem 
 on the slope of Mount Olivet and close to 
 Bethpage and Gethsemane, hidden among olive 
 orchards. So close to the city it was that only the very 
 poor lived there. In this village Martha and Lazarus 
 kept a house; one of the rude huts. But the house 
 was really the property of Mary. At least she ruled it 
 when there 
 
 Inside the house things looked very different. The 
 things that appealed to Mary’s learned tastes were in 
 evidence. Presents that the Egyptian girl had given her 
 and fancy work picked up in the different cities, but 
 in profusion with the other ornaments were cultivated 
 lilies about the place. Little foxes played around the 
 yard and birds sang a full song in the trees. The house 
 stood apart from the other ones. So it was a quiet re- 
 treat. 
 
 To this place of seclusion and rest, Mary came with 
 the Lord from Nain across the plain. They arrived 
 
28 
 
 JESUS AND MARY. 
 
 late in the evening. It may be guessed that no little 
 surprise was created among the people of the village. 
 The folk gazed at Christ and wondered who such an 
 one could be that would be so attentive in a serious 
 fashion to Mary. Martha liked the Lord on sight and 
 the Master looked on Martha and loved her, for her 
 sister’s sake. Lazarus was not at home when they first 
 came. But when he did see the man he too was taken 
 with him. So kindly was the Lord treated, that he 
 at once became one of them. It would be hard to imag- 
 ine a more congenial family than these people made. 
 Martha did the work while Lazarus looked out for the 
 provision. Mary did littlfe else than wait on the Lord. 
 Oft Martha complained of this but it did her no good 
 for the man always defended the younger sister. Thus 
 Mary had her own way, and sitting at the feet of Jesus 
 they learned each other. 
 
 From Bethany, Christ and Mary looked out on a 
 world of need. Both knew what it meant to be out- 
 casts of society. Both had felt the sting of religious 
 rebuke. Both had felt want. Both were great in mind ; 
 were geniuses and no power could stop their mighty 
 enthusiasm. Both had the same faith. But one object 
 in life moved them; in one common suffering they were 
 
JESUS AND MARY. 
 
 29 
 
 one: A single God was their God, Infinite, personal 
 and kind to help. This God demanded service and 
 they would serve. The Lord was the master and Mary 
 would minister to his wants. Mary knew but little 
 of the doctrines of the writings of the temple service. 
 What she did know was, that none of it all was for the 
 poor and sinners such as she had been. She was not 
 in any way given to the headstrong love of her people 
 as were most of the women of the village, because one 
 of her best friends was an Egyptian, a girl of great 
 beauty, a Jeweled one of the city. The temple was 
 simply to her the place where the priests took tithes 
 and burned meats the while chanting psalms they did 
 not mean. The Lord had no trouble with her about 
 the law and the prophets, and he cared no great con- 
 sideration for them himself for they were of little force 
 for good to the people who needed to know of God. 
 
 Thus prepared they gave themselves up to each other. 
 Jesus talked and Mary sat at his feet and listened to 
 his words. Whatever she was to know of religion and 
 God it would come to her from the Lord. Whatever 
 the Lord was to teach after this, all of it was colored 
 by his stay at Bethany and his life with Mary. Their 
 habits at Bethany were very simple. Mary would wa- 
 
30 
 
 JESUS AND MARY. 
 
 ter the lilies and put the ornaments in order while 
 Jesus and her brother talked till the time came for 
 Lazarus to go about his labor, then she would take the 
 man by the hand and together they spent the day in 
 the olive orchards walking the paths at Bethpage and 
 along the brook Kidron. The trees were always full of 
 birds. Mary was fond of them for they had been her 
 sweetest companions. The foxes ran before them over 
 the sandal walks. Here on an eminence where the city 
 could be seen, oft they would sit and commune with the 
 surroundings. It was on this place that Christ stood 
 to preach his first sermon to the people of the village. 
 After which he was no longer idle for the people gath- 
 ered around him always anxious to hear of his sayings 
 to them. So Mary had to go in his ministry to be 
 with him. 
 
 It now became the habit of the Lord to go from 
 Bethany to the other places near, and return at even- 
 ing. Mary would accompany him as far as she could, 
 for the crowds that came out to hear him about this 
 time were large. About this time, too, the Lord be- 
 came more of a mystery to Mary. He no longer spoke 
 as one teaching, but as one having authority. He spoke 
 of God as the father of all men and even called men, 
 
JESUS AND MARY. 
 
 31 
 
 gods, saying that David the King so wrote in the 
 psalms. He spoke of Devils and on one occasion she 
 took Mary Magdalene, her friend who had danced on 
 the sand with her at Nam, to him, he bade the devils 
 depart from her and they obeyed him so that Mag- 
 dalene was sick no more of her evils. During this 
 time he had spoken to the Pharisees in such terms as to 
 make them flame with hate. The Scribes and lawyers 
 also he called hypocrits. He openly accused the law- 
 yers of “taking away the key of knowledge.” So strong- 
 ly did he urge his way among men that none dared 
 argue against him. 
 
 But as his ministry grew in proportion the Priests 
 became alarmed and already Mary heard threats against 
 the man. She told him of these dangers, but that only 
 seemed to encourage him all the more. “You do not 
 understand, Mary,” he said to her on one of their walks 
 home. “Then tell me,” she asked him. They came to 
 their rock where they had spent their first home com- 
 ing and sitting there, Christ said to her, “God is a 
 spirit and they that worship him, must worship him in 
 spirit and in truth,” “not in Jerusalem nor on the 
 mountains, but everywhere that man will come to God, 
 there shall he be accepted of God.” “The devils obey 
 
32 
 
 JESUS AND MARY. 
 
 me and depart from among men at my approach be- 
 cause I am the Son of God.” Mary could not under- 
 stand these deep sayings, but treasured them in her 
 heart. 
 
 Many men came to join the Lord now and they often 
 kept him late in conversation. When he did come to 
 Mary he always came with the tender solicitude for 
 her that he showed at first. With many careful speech- 
 es he tried to have her understand the kingdom of 
 Heaven. He tried to tell her that the spirit is abso- 
 lute; that it is the real person and has forever life be- 
 fore it, that it can never go to nothing; that all men 
 and women are spirits, the children of God; that the 
 bodies of those we see perish from the spirits is death; 
 that he came from the spirit world, so had she. But 
 she could not understand that the form and face she 
 so loved was not the man, but that a hidden man was 
 the Lord. 'When he told her that love was of the spirit 
 and not of the lips, it was a hard saying for a woman 
 to believe. And when he said all power came from God 
 and that God was love; that even he the Lord was not 
 good, none good but this God, Mary gave it up. 
 
 She would have left him but the earnestness of the 
 man compelled her to follow him. How hard was the 
 
JESUS AND MARY. 
 
 33 
 
 lot of them. Days and days they would scarcely have 
 rest. They were glad when Judas would buy some lit- 
 tle fare for their evening meal. Often they would sleep 
 on the bare earth. To lie down on the naked ground, 
 hungry and sore of feet, with nothing but memories of 
 threats and scoff ings, jeerings and cursings. This was 
 the lot of Mary with the Lord about this time. Yet 
 as the Egyptians were said to read the meaning of 
 their Gods of the stars, Mary was reading on the face 
 of the Lord all that she had experienced of sorrow 
 and more, she read there the story of the inner man, 
 of the spirit dominance of self; that whoever lives that 
 power within him is not moved by the dangers about 
 him nor the hardships along the way a career reaches 
 forth. But her love for him caused her pain nor did 
 she know sufficiently to see the glory that an enlight- 
 ened vision would have given her. How she pitied him. 
 Her association with the man made her know some 
 things the others of his party did not know, nor could 
 they know. The one thing she did know was that Christ 
 rebuked the Pharisees and scribes and lawyers; that 
 he spake to his Disciples always with authority, yet 
 never did he address her in other than tender terms. 
 No difference how hard the day nor sad the night he 
 
34 
 
 JESUS AND MARY. 
 
 was always the same Lord to her as he was in the vil- 
 lage of Nam, when he said he would never leave her 
 alone. 
 
 From place to place the Lord traveled preaching; 
 preaching always the same things; always telling the 
 poor that they were as good as the Priests of the Tem- 
 ple; as the Scribes who read the Sfcriptures; as the 
 lawyers who stole the sense of heaven away from the 
 words of God and placed lies there instead; that the 
 poor were blessed and should inherit the kingdom of 
 God; that the kingdom of God was not of this world. 
 That was the hard part of his gospel for Mary to un- 
 derstand. One day he said to a large gathering of peo- 
 ple that he and his father were one and defied the 
 Priests present to reason against him. From that time 
 on Mary had a new vision of the man she had been 
 with through so much suffering. Now she began to 
 think of his power while before she only thought of 
 his love for the lowly and sinners. She had seen him 
 cure Magdalene, but her love for him blinded her eyes. 
 She began to worship him as never before and though 
 she was always near to him and gave him her service 
 still a mystery concerning him took possession of her. 
 
JESUS AND MARY. 
 
 35 
 
 'Word came to her that Lazarus was sick and she 
 asked to go home to help Martha and be near her 
 brother whom she loved. The Lord being willing, Mary 
 went home and found her brother sick unto death. 
 Long days and nights she sat with Martha by the bed- 
 side of Lazurus, so lonely, so sad, for the Lord was 
 not there and her brother loved the Master Man so 
 dearly. Then the end came, they had to give up the 
 only brother, one who had always been kind. He never 
 censured her when all the world had been unkind. 
 These women sat there in their utter sorrow, but Mary 
 more than Martha, for she was more alone, now that 
 he was gone, for sometimes her sister would scold and 
 the boy would defend her. And too, a great mystery 
 was in her heart ; a great suffering was in her memory ; 
 a great man had been near her and now he was ab- 
 sent in this grief. 
 
 Mary arose in her grief and stood at the door looking 
 out over the plain, the way she used to come home with 
 the Lord when Lazarus would meet them. As she 
 leaned her hair came loose from its rings and fell over 
 her face so that her tears ran down the braids to fall 
 on her feet. She looked for the coming of the master 
 for hours, but he came not and Martha helped her to 
 
36 
 
 JESUS AND MARY. 
 
 a seat on the floor of the house. Here Mary sat, for 
 she had no one to whom she could go for pity. No 
 one but the Lord and Lazarus were kind to her in this 
 place. The people knew her and were jealous of her. 
 Besides all knew that she had been a great sorrow to 
 Lazarus ; that many times he had tried to persuade her 
 to live at home and stay away from the streets of the 
 cities but she would not. Now she could not look to 
 them for sympathy. Alone with her dead and the 
 Master not there. The Master had helped Magdalene. 
 “Oh, Lazarus, if he had been here you would not have 
 died,” she wailed. So great was her grief that some 
 of the company that came to console with Martha did 
 pity her, but all wondered why her Master had not 
 come. 
 
 Some one said to Martha that the Master was coming 
 and she ran out to meet him and told him that Lazarus 
 had died. He asked, “Where is Mary?” That he 
 wanted her to come to him. Then Martha went sil- 
 ently into the house and said to her sister, “Thy Mas- 
 ter is come and calleth secretly for thee.” When Mary 
 heard this, she rose up quickly and ran to Jesus and 
 fell at his feet crying, “Lord, if thou hadst been here 
 my brother would not have died.” When the Lord 
 
JESUS AND MARY. 
 
 37 
 
 saw her lying at his feet weeping, he groaned in his 
 sorrow and wept. His tears fell on Mary’s hair. He 
 lifted her up and said, "Mary, I am come; I am the 
 resurrection and the life. I will never forsake thee 
 nor leave thee alone.” Then he brought Lazarus up 
 out of the grave and gave him over to Martha who 
 took her brother to the house and the people followed 
 them. 
 
 The Lord and Mary went apart to themselves. He 
 sat down as was his wont. Mary stood up before him 
 and sang to him the words of Meriam, “Sing ye to the 
 Lord, for he hath triumphed gloriously; the horse and 
 the rider hath he thrown into the sea.” And as she 
 sang she danced her dance for him, drawing about the 
 simple robe of her weeping, her tangled hair laying 
 loosely on her bare shoulders she began to sway back 
 and forth and would lean her body forward toward 
 the Lord. As she so leaned, he caught her in his arms 
 and held her head in his hands against his breast, 
 pointing upward saying, “Beyond that blue veil Mary 
 is our home,” and as he so held her she put her hand 
 on his hair and kissed his cheek. A great light shone 
 in her eyes, she trembled for joy. With her head lean- 
 ing on his arm they walked to the house. 
 
38 
 
 JESUS AND MARY. 
 
 At the house Martha and Lazarus waited for them; 
 also many people gathered but the Lord dismissed them 3 
 so that he could be alone with Mary, so great had been 
 her sorrow, that she trembled as she walked. The Mas- 
 ter noticed it. As they sat in the house Lazarus so 
 lately risen, Martha thought Jesus would talk to him, 
 but not so. He was caring for Mary, for he knew she 
 was sick of so much sorrow, and he and Mary knew 
 that a greater thing than raising the dead had been 
 done; that they together had discovered the absolute, 
 the law of it was love; a law any one could understand 
 once it were given him to know; that in that country 
 is life and no fear of death for love forbade fear to 
 enter. They had by being together known what other- 
 wise is unknowable. So knowing, they sat apart and 
 communed with each other; Martha and Lazarus slept, 
 Jesus and Mary lived. # 
 
CHAPTER THREE. 
 
 IN THE VILLAGE OF EPHRAIM. 
 
 ® TJT toward Galilee in Judea is a small dwelling 
 place known as the village of Ephraim. It 
 is quite a distance from Bethany and removed 
 from the general walks, and was at the time of which 
 we write. It was one of those places that the extremely 
 poor inhabit. Here came the Lord and Mary from 
 the scenes of her late sorrow. Christ brought her here 
 for rest from the turmoil that now grew thick about 
 them over near the city. 
 
 In this retreat he expected to gather strength for the 
 coming passover. Mary’s anxiousness for him was tel- 
 ling the story of fear on her face. Lines of care were 
 showing on her young form. The Master noticed all 
 this; that his dear friend was sad for him and tried in 
 many ways to teach her that she had cast her life with 
 a Man of Destiny. 
 
 The people of the village often wondered when they 
 saw these two walking out the paths to some place of 
 seclusion, why they so often cared to be alone. Days 
 
40 
 
 JESUS AND MARY. 
 
 and days they spent out of town and coming late to the 
 village at night would retire to their house and hide 
 from the gaze of curious watchers. 
 
 At this time the Lord was preparing Mary for the 
 tragedy that should soon happen. What it would be 
 he did not at that time know. But 'that the priests 
 and all in authority were determined to rid them- 
 selves of him he was sure and he thought to have Mary 
 ready for the evil days, for well he knew that if need 
 be she would die for him. 
 
 And here it was that the Lord let Mary know that 
 they were in a world’s play and that she was playing 
 no small part of it; that she should be full of courage 
 and trust; that she should teach the disciples trust and 
 confidence, that waiting, hoping against hope, to tell 
 them to wait looking for him to the end of all the prom- 
 ises. To her he revealed himself freely; fully making 
 known the great mystery of being. Here he spoke that 
 wonderful doctrine of man; that man was the master 
 of the earth and its kingdom, “as such they were, man 
 made/’ that justice belonged of right to every one; that 
 mercy was the tenderest emotion, while the voice of 
 pity could never be denied in Court where God was re- 
 spected; that sympathy was the greatest human pas- 
 
JESUS AND MARY. 
 
 41 
 
 sion, followed by service that Jehovah would accept; 
 that to live such a life as those virtues expressed made 
 man above all law and made him a law unto himself, 
 being perfect in his generation; that each individual 
 is possessed of the spirit of God and of nature so that 
 no other being had so possessed and never could again 
 and it was a waste of God to tolerate distinctions 
 among men; that God is perfect and in so living man 
 might fully know the absolute; that her brother had 
 not died, there was no such thing, only fear of the 
 change was the real meaning of death; that he knew 
 all these things because he could discern back of all 
 that appeared, back of the blue sky and back of the 
 face on which love lighted the lamp of the soul, the 
 unseen world that was not to pass’ and perish; that into 
 this place were mansions of gl'ory for mankind. 
 
 He had to teach some one these doctrines in order 
 to leave them with man and he was constantly in dan- 
 ger now, he was exceedingly anxious for them. To 
 Mary alone could he begin to make known these secret 
 messages he bore in his heart. He knew that she loved 
 him with a woman’s great love for man and that she 
 looked on him as| greater than all other men, but this 
 was not enough for him. She must know him more 
 
42 
 
 JESUS AND MARY. 
 
 and better. The passion of Mary was for him. He 
 knew that only in this way was it possible for women to 
 love and that in this way revelations of the world and 
 the heavens could be made to her fine intuition and 
 spiritual sense. So he taught her that the true “God 
 is love,” and that when she loved him that God was 
 living in her heart; that without love, life is worth- 
 less however elegant were forms; that nature was the 
 voice of him who is Father of all; that the dust of 
 the desert is matter and void of love; that within her 
 very being moved the great spirit of Jehovah of the 
 Temple, that he was within her breast; that a rule of 
 the temple or a law of Rome preventing God to live 
 through her person out in his own world was wrong 
 and evil. He taught her that he was born of woman, 
 loved by the maid of Bethlehem and to enter again the 
 heart of woman in love was right, was God’s way of 
 revealing himself to men. That to be true to self- 
 being was the first law of life and on the flowers, in 
 the birds, everywhere on the fields, coming down in the 
 rain, waving in tresses of sun-flung gold on the green 
 tops of the Cedars of Lebanon, in her own dear eyes 
 and lips, the glory of the infinite is in His existence, 
 and must never be denied. 
 
JESUS AND MARY. 
 
 43 
 
 Mary begged for the light of the world but could 
 not understand when it came even from his lips to her. 
 He said to her, “You shall know the truth and the 
 truth shall make you free.” “When shall I be so free,” 
 she asked of him. “Mary, do you not yet understand 
 after what I have said to you,” “Ho, Lord, sometimes 
 your speech indicates to me that you are God, and then 
 again you speak of one afar off; one beyond all and 
 greater than all we know. How may I know all these 
 things, I know that I love you and love the very way 
 you live and in my heart I feel when you speak to 
 me, I know of that good God; the more I know the 
 people that are poor and needy how you love them and 
 you are good to me, Oh ! my heart breaks for you. 
 Tell me, Lord, all things you would have me know and 
 I will be to you ever true.” 
 
 Jesus saw that Mary was as the rest of the people in 
 the respect of being unable to comprehend the spirit 
 of his message. That only love was plain to her and 
 that all her love was for him. That beyond his per- 
 son it was hard for her to go, try ever as she would. 
 So he resorted to the things she loved in order to re- 
 veal the hidden souls of speech concerning eternal 
 truths which seemed plain to him. 
 
44 
 
 JESUS AND MARY. 
 
 On one of their walks he repeated the songs of Solo- 
 mon and spoke his poem of the Lilies, “consider the 
 lilies of the field how they grow; they toil not, neither 
 do they spin; and yet I say unto you that even Solo- 
 mon in all his glory was not arrayed like one of these,” 
 so when he had finished, her eyes were filled with tears. 
 She looked at his earnest face, so good and kind, and 
 said to him, “I love thee with all my mind and heart 
 and all my might. So sweet thy words to hear I won- 
 der how any one can deny thee. So beautiful thy face 
 to me and the charm of thy regard, I am unworthy 
 of thy love.” He put his hand on her lips to hush the 
 speech of her humiliation. Then with his arm about 
 her, led her to the village, to their house. 
 
 They lived apart from the rest of the persons who 
 made up the number of Christ’s following. The dis- 
 ciples did not care for Mary. She was in their way but 
 they dared not disturb her for the Lord would tolerate 
 no unkindness toward her. One of the chief men 
 among them discerned the distinction that Jesus gave 
 to the beautiful girl of Bethany and distinguished her 
 as the “Other Mary,” meaning that she was above the 
 Mary Magdalene who was very anxious to care for 
 the Master. This was Matthew, a converted publican, 
 
JESUS AND MARY. 
 
 45 
 
 and he knew Mary when he stood at the gates of the 
 city to collect tax. Now that she was loved by the 
 Lord, seemingly above the rest of the women, was one 
 of the mysteries of the wonderful life of the man whose 
 leadership he now freely conceded. 
 
 At the house this night all gathered to consult about 
 the coming passover. All knew that something of 
 great moment would be done. The followers of the 
 Lord expected of him a display of the miraculous power 
 he had expressed at other times. They also looked 
 forward to a cruel prosecution by the Hypocrites of 
 the Temple, for the High Authorities had been very 
 diligent, lately. 
 
 Peter as was his custom was for a bold stand in the 
 open, and so was bitter against John who ever solicit- 
 ous for the Lord spoke for a careful and secret visit 
 believing that only time was necessary and all would 
 see the way of his Master to be right. These two were 
 in a heated controversy with most of the disciples favor- 
 ing Peter’s side. Most of them thought that if Christ 
 was to be King, now was the time. They had hard- 
 ships sufficient for them. Judas alone was silent, seem- 
 ingly taking no notice of the debates going on about 
 him. About this time, Mary Magdalene entered the 
 
46 
 
 JESUS AND MARY. 
 
 room. She brought late news. About her the disciples 
 gathered listening as she related the purposes of the 
 authorities of the city concerning Christ. Judas for 
 the first time took interest of the matter. It soon was 
 understood by them all that a general movement against 
 the Master and them was on foot to be carried forward 
 to the end that they should be driven out and wholly 
 destroyed. 
 
 While this controversy was in heat between the men 
 of the party, Jesus and Mary went apart to themselves v 
 and looked on the men awhile until Magdalene came 
 and the conversation turned to the threatened event of 
 the passover. They went out to the hill where they 
 had a resting place made for them. Here reclining at 
 length the Lord bade Mary sit beside him, which she 
 was glad to do. He took her head in his arms, gently 
 stroked her hair, looked into her eyes and kissed her 
 lips. All the while he asked her if she indeed loved 
 him. Mary gave him a sweet, sad look that answered 
 all inquiry. “Mary/* he said, “soon we will go up to 
 the city and we may never come down again for the 
 High Priests will seek me and try to destroy me. I 
 have labored to have my disciples understand, but they 
 cannot. I have tried to make you know, but you only 
 
JESUS AND MARY. 
 
 47 
 
 love me. Mary, I am not good. There is none good 
 but my Father which is in Heaven. I would have 
 yon love him. I would not have you love me less, but 
 Mary, will you know the Father, Mary, he will desert 
 me also. Will you leave me;” Mary was overcome by 
 the sadness of the Lord, but as she pressed her soft face 
 to his lips said, “Lord, I am a woman. I love you and 
 it is not given a woman who loves to desert her Master. 
 I love you and your sorrow shall I share.” 
 
 He asked her why she loved him, and she answered 
 him so: “Thou art the loveliest man of the world. 
 Thou art comely to look upon and gentle of voice. 
 Thou art truthful, being full of pity, having mercy on 
 all but above all, thou dost love me. Thus I think I 
 know heaven because of thee. If thou and God are 
 alike as one,, I love God for thy sake,” and she kissed 
 his feet. “Mary, I would that all my disciples so 
 knew my gospel as you do, but they have not so known 
 me. How sweet is love, to know all things necessary. 
 But yet you do not know me as you shall. Thy love 
 shall lead you to the truth. I am weary. Mary, one 
 time when I raised thy brother and we were apart from 
 all others you danced a beautiful dance; it made such 
 a beautiful scene as I beheld you, that I was rested in 
 
48 
 
 JESUS AND MARY. 
 
 my spirit. Can you make your form bend so and 
 your eyes laugh the light of victory as they did then? 
 Mary, I would see you dance as you did then for I may 
 never see you in such glory of yourself again and you 
 were so beautiful to see/’ As he spoke, her head was 
 on his breast. She was looking into his eyes. She saw 
 his lips tremble. “What is it that so distresses my Lord ? 
 They shall not harm you, my love and my cherished 
 one. May I love thee as I will?” “Yes, Mary, I am 
 your Lord and you may love me all thou carest to. 'But 
 love me in your dance as you did before. For my heart 
 is sad. My disciples do not know me nor the gospel 
 I have preached to them. Thou art a smile as the lilies 
 are, eternal and true. From the false and ugly I would 
 hide me in admiration of thy form and looks and at 
 no other time are you so beautiful as when with your 
 gown drawn about you and the bells tinkle on the sil- 
 ence, your white limbs moving so swiftly in the dance.” 
 “My Lord, I have no bells and the gold is gone. The 
 silver sandals are worn and soiled, see? My hair is 
 tied with threads of hair. Judas would have them all 
 and I can no longer resist him. He sold them and put 
 the coin in his money bags.” “Mary, Mary, did Judas 
 do that?” “Yes, Lord, and more, he wanted me to get 
 
JESUS AND MARY. 
 
 49 
 
 money from the cities as I used to do, and I told him 
 I loved the Lord.” “Mary, Mary, truly thou are pure 
 as the dew that fell on Solomon’s locks and the glory 
 of Lebanon.” “Mary you have shown me that Judas 
 is a Devil.” 
 
 Mary raised on her arm, looked up in Jesus’s face 
 saying, “Lord, is this the heaven of which yon have 
 told me? I feel my heart now open to your words.” 
 She began singing a song of Solomon, “My Beloved 
 spake and said unto me, rise up my love, my fair one, 
 and come away,” I have no gems but as I am I will 
 dance for you.” Then began her swaying to and fro. 
 At a distance sat Judas unnoticed by them. Also came 
 up the rest of the party, so in this place with the dis- 
 ciples and Mary Magdalene sitting about, Mary sang 
 and danced. When it came to the Egyptian part, Mary 
 motioned to Magdalene to join her. There the women 
 joined, hands and danced as never before, for they were 
 at that time the only ones who loved the Lord, and had 
 been wholly forgiven by him. After they had danced 
 awhile the Lord bade Mary sit by him and Magdalene 
 dance on. As they sat on the ground, Mary with her 
 head on the lap of his robe, the Lord patted her cheeks 
 and asked her if she thought Magdalene pretty when 
 
50 
 
 JESUS AND MARY. 
 
 she danced. Mary said no, not so much as when she 
 did some tender labor for him. 
 
 After Magdalene had pleased them, all went to the 
 house and consulted about the passover that was but 
 six days off. Jesus did not mean to go up until the day 
 before, but Mary thought of Martha and Lazarus at 
 Bethany and how nice it would be for the Lord to rest 
 awhile before the time of going to the city. When she 
 mentioned it to him he was pleased with the promise of 
 the visit, and Mary sent word by some friends going to 
 the city that they would visit at home. 
 
 The word was sent to the friends about. A fine sup- 
 per was prepared for the two from Eiphriam. As the 
 time of their arrival drew near, Martha looked out 
 over the plain for the first glimpse of them. 
 
 In the distance a man with a woman on his arm was 
 coming. It was J esus. Martha knew him by his walk. 
 And her sister was leaning on his side. As they drew 
 near Martha ran out to meet them, while Lazarus and 
 neighbors gathered around offering welcome words. 
 Martha led the way into the house and supper being 
 ready, sat the Master and her brother to the table when 
 she took Mary aside and said something that made 
 her young sister smile. Martha returned, found others 
 
JESUS AND MARY. 
 
 51 
 
 had come to eat with them, among the number being 
 some of the apostles, one of whom was Jndas. Then 
 Mary came in haying a pound of ointment of spiknard, 
 very costly, and anointed the feet of Jesus and wiped 
 his feet with her hair (the like which she had done 
 when she first kissed him at Nain) and the house was 
 filled with the odor of the ointment. Then Judas be- 
 gan to quarrel with her and said to the Lord that Mary 
 ought to be censured by him for she would hear no one 
 else. Jesus got up from the table and took Mary in 
 his arms, shaking his hand at Judas, said to him in 
 tones never to be forgotten “let her alone; against the 
 day of my burying hath she kept this.” And Judas 
 understood from that time that Mary knew his heart. 
 Then Jesus turned his eyes on her and said, “Mary, 
 lovest thou me?” And when she had answered as she 
 always did, he led her out to the Olive grove. There 
 he spoke to her that Judas was to have no more to do 
 with the disciples. 
 
 Here he unfolded to her that God works in his kind 
 in the earth; that God will bring all things to his own 
 
 will. 
 
 When they were come to the house again, the others 
 had retired and they had peace until morning. 
 
CHAPTER POUR. 
 
 AT THE CROSS. 
 
 1ST the night Mary Magdalene came and in the mora- 
 ls' ing helped Martha prepare the morning meal for 
 the party. While the others were eating, the Lord 
 and Mary took a walk in the Olive grove, for each knew 
 that startling things were just before them. On the 
 way out Mary told the “Man” of a beautiful dream of 
 him she had during the night. She asked him if dreams 
 were anything but air with sunshine falling through. 
 As they came out of the orchard toward the house a 
 large concourse of people from the villages were gath- 
 ered to go up to the city and came forward to meet 
 them saying, “Hail, Master,” for this was the day that 
 Jesus was expected to announce his power and assume 
 the throne of David. Many who cared not for him as 
 a man, longed for him to try his power against the 
 Romans. 
 
 The many little things about a house, however, hum- 
 ble, necessary to be done were finished when Jesus and 
 his party started to go to the city to face a day of fate ; 
 
JESUS AND MARY. 
 
 53 
 
 to tempt destiny, for all had expectancy. Mary was 
 with the Lord when they came to a high place from 
 which they could see the path that ran to the door of 
 the little house. Here they stopped and took a last 
 look at the familiar places of their associations. Mary 
 was leaning on the breast of Christ, while he was say- 
 ing to her, “Mary, the foxes have holes and the birds 
 of the air have their nests, but I have no place to lay 
 my head, but my Kingdom is not of this world. This 
 day will be seen the glory of God.” “What is the 
 meaning of these strange words, my Lord?” she asked 
 him. He only said, “Look, Mary, at our home now, our 
 home no more forever. Let us go on to the city.” Mary 
 knelt at his feet and wept. While so kneeling the 
 Master was carried away by the people, so great al- 
 ready was the throng. 
 
 Mary Magdalene and the other women went up to 
 the city alone for when near the gate, Jesus rode on an 
 ass’s colt as he went into the city, was hailed King of 
 Israel. Mary walked with the men and kept as near 
 Judas as possible for the crowd. All day long she 
 watched the glory of the Lord and her heart was full 
 of sweet sad gladness as she saw many people worship 
 him. Yet from what he had said she knew that some 
 
54 
 
 JESUS AND MARY. 
 
 teorrible thing would happen, that her Master must suf- 
 fer. So while the other women were wild with delight, 
 a mystery kept eternity’s passion moving in her breast. 
 
 'When the excitement grew highest, about the middle 
 of the afternoon, Mary missed Judas and was alarmed 
 by his absence and watched for his return. When he 
 did not come she sought him out and found him in a 
 crowd of men telling them of the secrets of his Master ; 
 his face was dark with envy and hate. When she spoke 
 to him of his infidelity to the Master Man, whom he 
 had deceived, he called her a name for which she had 
 been forgiven, telling her that that day would end the 
 folly of following a beggar as a God; for that Jesus 
 was an imposter ; that the High Priest was the true 
 ruler of the Jews. Mary had been bold in the presence 
 of men and had little fear of any but the awful anger 
 of the “Apostate” abashed her. However, she appealed 
 to the men that they knew Judas and that he was a 
 liar; they knew for that he himself had been trusted 
 with the money of the Lord and had purchased of them. 
 Whereupon Judas declared that Jesus was a tramp and 
 had no home nor people, except the home of Mary 
 where shame was on the door post. The men jeered 
 her so that she could say no more. 
 
JESUS AND MARY. 
 
 55 
 
 That day had been one of great labor for Mary keep- 
 ing watch on the traitor. She had seen little of the 
 other women. Mary Magdalene had been with the 
 mother of Jesus while John cared for them. One of 
 the strange things to Mary was the absence of Peter. 
 Also the older brothers of the Lord were seldom seen. 
 The poor of the city had surrounded Christ and be- 
 came a very mob so it was impossible to get near him. 
 She wanted to tell him of the treachery of Judas but 
 was unable for the throng and could find no one to 
 bear him the word. 
 
 Late in the evening she knew that Jesus was sep- 
 arated from the people and was gone with the disciples, 
 Peter and the two sons of Zebedee, to the garden of 
 Gethsemane to pray and commune with the night as 
 was his liking. She walked out that way and was near- 
 ing the place when a mob of men armed with clubs and 
 rocks passed her. In the crowd she saw Judas and 
 heard his voice advising the men the way they should 
 go. She ran after them and when they came to the 
 garden, she saw Judas run to the Lord and kiss him, 
 and say, "Hail, Master.” At this many laid hands on 
 J esus. Then she ran to the Lord, threw her arms about 
 his neck and kissed him saying, "0, my Lord, they will 
 
56 
 
 JESUS AND MARY. 
 
 take you, may I go also? May I go with you?” The 
 Lord stood silent. The men of the party pulled her 
 away from Jesus and asked Judas of her. He told 
 them that she was that Mary, “the girl of Bethany, 
 who loved the Pretender.” When they heard that, so 
 roughly did they handle her that she lay in a swoon 
 all night. When it was day she waked and dragged 
 herself from the ground where Jesus had prayed, and 
 kneeling there prayed as he had that the suffering 
 threatened him should not fall upon him. 
 
 She came to the city looking for Judas. Late in the 
 day she found him, following him continually, accus- 
 ing him of his treason, looking on him with such sad 
 eyes that Judas could stand the memory of his offense 
 no longer and prepared in her presence to hang him- 
 self. In her presence he hanged himself and as he 
 burst asunder at her feet she stood over him saying, 
 “Go, Judas, to your own place. Go, Judas, to the 
 cursings of all future time. Go, Judas, to the hate of 
 all women. 0 ! J udas, thou dog. Thou hast betrayed 
 my Lord. Oh, Judas, broken in pieces, miserable are 
 the shreds of thy mean body. Hate on you, traitor.” 
 
 Weeping, Mary returned to the city and there found 
 
JESUS AND MARY. 
 
 57 
 
 Mary Magdalene, who told her that the Lord would be 
 crucified between two thieves. Crucified! Crucified! 
 0, how her heart melted in love and pity for him. She 
 tried to press her way to his side but was prevented 
 for Judas had warned the Priests against her and they 
 kept watch on her so that she could not help the man 
 to means to destroy himself, which they much feared. 
 When they crucified the Lord, Mary was lying on the 
 rocks on the hill out of sight of the cruel work of the 
 Romans. She scarcely knew what they did so great 
 was her grief. A cloud came over the hill and darkness 
 grew thick. A scene of terror covered the place where 
 the Master was hanging. The others were gone for 
 fear was on them. Even the Roman soldiers had run 
 before the phenomenon. Mary staggered to the top of 
 the ridge and looked toward the cross. There in the 
 dark hung her Lord. So weak the frightening scene 
 made her that she fell to the earth, when she heard him 
 cry out, “My God, My God, why hast thou forsaken 
 me?” The piteous crying in the darkness pierced her 
 heart. She could lie down as in death no more, weak, 
 her hands and feet bleeding, her hair fallen over her 
 face and wet in tears, her bare bosom torn on the rocks, 
 she crept to the cross and kneeling in the dirt whisper- 
 
58 
 
 JESUS AND MARY. 
 
 ed out of her choking grief, over and over, his name 
 and kissed his feet and blood from them was on her 
 lips. She pressed her hot face against his limbs and 
 wept aloud. Thus God forsaken, the Lord looked down 
 from the cross on Mary kneeling, kissing his bleeding 
 feet. He knew the imperishable story and said, “It is 
 finished.” She heard his words. With her Lord and 
 his cross, rent, torn, and bloody, in the unnatural dark- 
 ness of the earth, her heart broken, Mary! Mary! of 
 Bethany, alone on the hill of a skull. So they found 
 her standing there begging for the body of him that she 
 might bury it and anoint it with her ointment, for al- 
 ready she had anointed him for the last time with her 
 tears. 
 
 They, the Romans, gave her the body and a rich man 
 gave her a place for the body to lie in. Then Mary 
 took the last of her spiknard and prepared the body for 
 burial. Magdalene helped her, so did his Mother. Af- 
 ter the body was laid away Mary sat by the door of the 
 sepulchre, Magdalene sitting with her. So dark were 
 those days that Mary knew but little that was going on 
 about her. But she looked for the Lord for she sought 
 him in her spirit. She now remembered all the words 
 he had said to her concerning this time. How he 
 
JESUS AND MARY. 
 
 59 
 
 should come again and she knew he had not been 
 wounded unto death and she knew that she had been 
 careful of the body of the Master. She remembered 
 that he had said on the third day he would appear. So 
 when Magdalene told her that the morning of the third 
 day had come and that light already looked from the 
 east, she rose up hastily and ran to the tomb ; the other 
 women going with her. When they came to the sep- 
 ulchre, Magdalene was afraid, but Mary ran after a 
 man in the garden. As she approached, he turned and 
 said, “Mary,” and she fell at his feet saying, “My 
 Lord.” Jesus sent Magdalene to tell his apostles to 
 meet him in a place off toward Galilee. 
 
 Jesus and Mary went out to Bethany and there 
 Christ blessed the people who gathered about him. 
 Mary always at his side. The disciples came to see 
 him in his new manner. He gave the work of his spir- 
 itual kingdom to them and bade them do his labor. 
 For forty days he thns labored with them in order that 
 they might know the doctrine of the new gospel. And 
 then he parted from them taking Mary with him. 
 
 The parting was sad to the Apostles. They gathered 
 about the Lord and with many words of love promised 
 
60 
 
 JESUS AND MARY. 
 
 to do the work of the Kingdom and preach the gospel 
 to the poor, which is justice to them and everlasting 
 life. It was on a high place overlooking many scenes 
 and paths of former meetings. The sky was clear and 
 off in the distance the olive orchards looked beautiful. 
 The earth seemed glad. And the men saw him no more. 
 
 At Bethany the Lord and Mary of the Lord, “The 
 maid of the village,” leave the world. And the world 
 loses sight of them. 
 
 It is not said that they were ever buried. Their 
 graves are not spoken of. And here so far as the world 
 knows was the end of the greatest passion ever lived 
 between a man and a woman on this earth. 
 
 Great as has been the love of many for the Lord, 
 none ever so loved him as did this woman. Divinely 
 as the Christ loved all mankind, he never loved any 
 other one as he loved this Mary, gentle, true, and to 
 the last his own, the woman of the city, the redeemed 
 harlot of a ruined race. 
 
 Outlawed and spurned from the Temple, they yet 
 found God a spirit and worshiped him in spirit and 
 
JESUS AND MARY. 
 
 61 
 
 in truth. They made their hearts to be God’s temple 
 and the law it was love. 
 
 The Master Man said, “Verily I say unto you, where- 
 soever this gospel shall be preached through the whole 
 world, this also that she hath done shall be spoken of 
 for a memorial of her.” This is his statement of his 
 regard for the woman. And standing, fronting the 
 world with his blood on her lips, the story of her love 
 for the man is good for the world to know. 
 
 F. W. JACOBS, 
 
 December A. D., 1909. Sapulpa, Oklahoma, U. S. A. 
 
PART II 
 
 MENTAL METEMPSYCHOSIS 
 
 AND OTHER POEMS 
 
Night ! Night ! 
 
 Behold ! above the Cities fly — 
 
 Man’s flaming Meteors of the sky; 
 
 And underneath the Ocean’s endless sweep, 
 Across the wrecks, where buried Centuries sleep, 
 The winding trails of man now lie. 
 
 Amid the crash of storm at sea, 
 
 A wounded ship rolls helplessly — 
 
 From wave to wave is tossed, in wanton spent. 
 Through angry winds the signs of sense are sent — 
 To her in human sympathy. 
 
 Behold! beyond where now we stand, 
 
 Our Race is huddled in one land. 
 
 The night has come; the cold eternal night! 
 
 The time for life has gone, gone with the light. 
 See ! there we hopeless, helpless stand. 
 
 Come Poet, come, dream till your eyes — 
 
 See dawns on purple hills of skies, 
 
 Eternal, ranging on and on through night — 
 
 That fades before our inner self whose right. 
 
 This heedless, hungry ages denies. 
 
 Come, Poet, come, dream your surmise — 
 
 To purple dawns on hills of skies. 
 
 Dream till the Astral floods of evening light, 
 
 Shine on the inner urge and scatter night. 
 
 With hope of life on dying eyes. 
 
66 
 
 MENTAL METEMPSYCHOSIS. 
 
 Mental Metempsychosis; or Living 
 Backward 
 
 Yes, I would return. 
 
 And make the trip again ; 
 
 To see the campfires burn 
 Of youth, I would endure the pain 
 Of life with all its waste. 
 
 Yes, just to taste 
 
 The fruits of memory that appease 
 Allures my mind to ease; 
 
 While o’er my soul from youth to here 
 The vision pauses to appear 
 
 In Age’s loneliness. And so I turn 
 And travel backward to the sky. 
 
 Whose stars then kindled thoughts that lie 
 Within my soul and spirit eye. 
 
 From place to place, and through 
 The tangle of the wood 
 And vines that slept with dew 
 Enrobed, whose leaves a hood 
 To cover hidden fruit 
 I part, and like an urchin steal 
 
 The vine’s rich growth, and then pursuit 
 Is hot upon my heel, 
 
AND OTHER POEMS. 
 
 67 
 
 The boyhood spell is wild. 
 
 And beckons on from now to then. 
 
 I see my mother lift her first born child, 
 That on his face 
 The father’s smile 
 
 Might play her glory back. And when, 
 Divinity of earth — the while 
 Made on her breast my resting place. 
 
 I start. The years unroll 
 And, fancy led, my soul 
 Is glad of the retreat — 
 
 The passing o’er the trail 
 Impressed with joys, avail 
 My journey with quickened feet; 
 
 To speed by these first years 
 And bid me leave the night — 
 
 The griefs and tears — 
 
 To heed my fancy’s flight. 
 
 With winged joys the years 
 Unfold to me. 
 
 For of -this stuff our hope is given, 
 
 And eternity 
 
 Gives this a living heaven. 
 
 Back ! the woven tapestries, 
 
 The written creed, my life 
 In discord and in harmonies, 
 
MENTAL METEMPSYCHOSIS. 
 
 In gentleness and in strife, 
 
 Through habits manifest, 
 
 Hold into the review. 
 
 And in this quest 
 
 They hold the map and portraiture 
 Of living I give you. 
 
 So read, for ever they endure. 
 
 And this is true of all— 
 
 The sheen of soul and pall. 
 
 Back through the opening ways! 
 
 For all of that we know of earth 
 Is passing through the days, 
 
 And each is life with birth. 
 
 Back through the deadening, 
 
 Where dead ambitions stand 
 Whose branches in the moonbeans fling 
 Their shadows down. But grand 
 As monuments are they. 
 
 Of all our life they say 
 We lived a manly offering. 
 
 But look, and yonder comes 
 A pilgrim who will plan 
 Escape. A joy is peeping in 
 The tangle of the storm — 
 
 A maid is greeting me, to win — 
 
 With lovely features and goodly form, 
 
AND OTHER POEMS. 
 
 69 
 
 And shod with silver shoes, 
 
 And laughter in her voice, we begin — 
 We begin 
 Our glad return 
 
 Along the way youth’s campfires burn. 
 
 Onward in backward flight, 
 
 Our hands embrace, 
 
 We speed the spaces of the light 
 Where people interlace 
 
 Our memory with faces bright 
 In old familiar grace. 
 
 Beside an old farm well 
 Whose oaken bucket rose and fell, 
 Empolled with sweep and chain, 
 
 We pause. We pause to live again 
 Our passion. And the ministry 
 Of sex then plead in vain 
 For bliss. We could not press 
 The little lusts that love had lain 
 Within cur souls long century. 
 
 Like spots in sand, where rain 
 Had made the clouds’ footprint 
 Upon the earth. But not a hint 
 Of what could ease 
 Our panting hearts, till wild 
 The motherhood of melodies 
 Sang to our sleeping child. 
 
70 
 
 MENTAL METEMPSYCHOSIS. 
 
 And we are young and free 
 To move along, with pride, 
 
 The course we tremblingly 
 Had wandered side by side. 
 
 We nurse this, &weet, that preset 
 Her face up through our love, 
 
 To find on your white breast 
 A home of heart, and move 
 You, dear, to choose the best 
 For me. Divine 
 In love’s embrace 
 This child of mine 
 With your pure face, 
 
 Its holy shrine — 
 
 My praying place. 
 
 Mother, dear, we bend above 
 The symbol of the earth’s best love. 
 
 Stay here with me 
 There lies a smile of thee. 
 
 That song you hear the mother sing, 
 Yourself to free 
 
 Your heart, with ease 1 , 
 
 The sweetest melodies 
 Of all the raptures wild 
 In woman’s mystery 
 'As sung to her own child. 
 
 You sang to me. 
 
AND OTHER POEMS. 
 
 71 
 
 My sister sweet, you hold 
 My roving fancy here, 
 
 To robe you in the fold 
 Of light, of love. My dear, 
 
 You laugh and make me dream 
 Of one whose tenderness 
 
 Came to my life with moonbeam 
 0‘er her sweet face, and your gentleness. 
 
 0, childhood; wonderment 
 Of all our life; and ever seen 
 
 The sister’s love; God’s instrument, 
 
 And boyhood’s queen. 
 
 And he who spoke 
 The orders of the day; 
 
 Whose every hope awoke 
 And led the way. 
 
 I hear him now, “My boys, get up! 
 
 It’s time to feed.” 
 
 Here father comes. The morning cup 
 Of water in our face, 
 
 And by our ears were led 
 Into the room for grace — 
 
 The horses to the plow — 
 
 0, this is living now. 
 
 Back and ever back through scenes like these 
 ’Till memory scarce can bring 
 
72 
 
 MENTAL METEMPSYCHOSIS. 
 
 The glories up. Yet on my brow 
 My mother's mother kiss 
 And breath still cling, 
 
 To live in consciousness ; 
 
 Dividing being from the nothingness 
 That stalwart souls alarms; 
 
 When I awoke to life, a relevant 
 In tender arms; 
 
 And God's true covenant; 
 
 And man's true vow. 
 
 And this is all — 
 jSTor shield nor paling pall 
 Of all the past 
 We will relate, 
 
 But living now the old life o’er 
 And free from fate — 
 
 A heaven fronts the door. 
 
 Thus fitly crowned, 
 
 We rove the circle through 
 The rainbow to the ground, 
 
 Whose blush hangs on the dew, 
 
 And pictures in its colors bright 
 The mystery of shade and light. 
 
 As parachutes bring back to earth. 
 The men with their ambitions birth, 
 
 So now I make descent; 
 
AND OTHER POEMS. 
 
 73 
 
 And this, so hard to do, 
 
 I ask before my powers are spent, 
 Yon lend, to help me through, 
 
 Your fancies, while I retreat 
 Along the beach 
 
 Where life’s wild tides forever beat. 
 The things beyond my reach 
 You’ll have to wade and get 
 Yourself. The psychic streams descend 
 For you in ways that never yet 
 Have made a bend 
 To near my sea 
 
 That breaks in moaning undertone. 
 
 I sail alone — 
 
 Just life and me. 
 
 I like this moonlit place; 
 
 For here I see 
 
 The shadows as they chase 
 Into eternity. 
 
 And as I try to gather rain 
 Of beings free from pain, 
 
 I find they aid 
 Me as I travel in the mind, 
 
 A way the feet have never made. 
 
 Nor others tried to find. 
 
 There shines a sun 
 Upon this wonderland, 
 
74 
 
 MENTAL METEMPSYCHOSIS. 
 
 But whose ways never run 
 The deep recess 
 
 Of its great wilderness. 
 
 And hard to understand 
 Is glory of this kind — 
 
 The psychic plan 
 •Of living back again 
 Is new to man 
 
 As life that’s free from pain. 
 But this, however well 
 We try to do our best, 
 
 Now shadows lengthen into light 
 While glory fills the west. 
 
 The race is free from hell. 
 
 So man may see 
 The future bright— 
 
 The house of eternity 
 For each and all. 
 
 For if we find 
 It possible to think, 
 
 That life can rest, 
 
 At last in memory. 
 
 And free of every kind 
 Of pain, the dream, the best 
 Of all the age is true. 
 
 And when I find 
 A place for you 
 
AND OTHER POEMS. 
 
 75 
 
 Of sweet content 
 
 And hopes high wonderment. 
 This, then, the fairest dream 
 The mind of man may know 
 Is at the end of life’s long stream 
 To which I backward row. 
 
 However short it seems 
 The time is long; 
 
 This life is not of dreams 
 That rhyme is song; 
 
 But is the soul 
 That does escape the wrong, 
 Whose tides but over roll 
 And do impress' — 
 
 The peace and good 
 Of virtue’s joyousness 
 ' In triumphant brotherhood. 
 We only tell of heaven — 
 
 Of heaven and its bliss; 
 
 We leave the hell 
 Where life like this, 
 
 When hope’s high flame 
 Is in the conqueror’s mood, 
 Leave the ashes of the wood 
 To winds and in the fame 
 Of life we live the good. 
 
76 
 
 MENTAL METEMPSYCHOSIS. 
 
 This recessional 
 Is not so hard to do, 
 
 Like stooping down to kiss a child — 
 The gray in mixed with all 
 The morning wild — 
 
 Delight to yon; 
 
 Its glory weaves in gold, 
 
 And places in the skein 
 These beauties ere they’re told — 
 
 Of life apart from pain. 
 
 ’Tis process, and beyond the vain 
 Attempts of man to move 
 The lines of thought, 
 
 We love and prove 
 What ere is brought 
 By alien ministers of light, 
 
 To flood with dawn 
 The shadows and the bright 
 We, living, look upon. 
 
 ASCENSION. 
 
 Ascension! spirit, rise on thine 
 Own scarlet wing 
 To your arcane. 
 
 There search in ways divine 
 For everything 
 To mortal vision vain. 
 
AND OTHER POEMS. 
 
 77 
 
 The canopy enfleck 
 With stars that beam, 
 
 With silver strands the creek 
 That courses down my dream 
 Is ringing echoes down 
 Prom footfalls sounding there — 
 The dance whose merriment 
 Is glory everywhere; 
 
 Whose glory has no noun, 
 
 But lives in wonderment. 
 
 METEMPSYCHOSIS. 
 
 My soul, in passing through 
 The changing of its frame 
 Has never yet, the sublimely true, 
 Had power to give a name. 
 
 The sweetest kiss is not from lips 
 Of mud refined by life, 
 
 But felt and known when spirit tips 
 Our feeling out of strife. 
 
 To hold ourself repose 
 With something, changeless, sweet. 
 
 In eternity’s enclose — 
 
 In hope’s retreat — 
 
 We to ourselves confess 
 This holds us back from nothingness. 
 
78 
 
 MENTAL METEMPSYCHOSIS. 
 
 How sweet must be 
 The velvet lips that form no sound; 
 
 The taste of infancy; 
 
 And smile that plays around 
 A thoughtless face. 
 
 This dearest* best, from Eden’s gate — 
 A thing unnamed — 
 
 Had moved beyond a wrecked estate 
 Where vengeance flamed; 
 
 For after that Jehovah smiled, 
 
 And under grace 
 Was born the child. 
 
 The beauty of the place, 
 
 Its fruit and flower. 
 
 Then perished in that hour; 
 
 But beauty formed in childhood’s face. 
 
 This high and holy fane, 
 
 Where love’s long feast 
 Forever in its reign 
 Has had no priest. 
 
 The reason is the mind 
 Of spirit. And the kind 
 Of mind that beasts possess, 
 
 Man also knows. 
 
 For all the things that press 
 To good, instincts oppose — 
 
 Within his soul. 
 
AND OTHER POEMS. 
 
 79 
 
 And when the spirit finds 
 A way to victory; 
 
 *Tis over life, ’tis over all. 
 
 This is the recessional: 
 
 Back to eternity— 
 
 From time and tides that roll 
 Before the angry winds 
 That whip the soul. 
 
 Condition makes the place. 
 
 And habits make the sum 
 Of life defined. But trace 
 The living back. To overcome 
 What man has made, 
 
 Just note whatever he knows. 
 
 For on beyond pervade 
 The truths that will disclose 
 That being is. And in repose, 
 While o’er the senses passions creep. 
 In everlasting bliss 
 The spirits sweep 
 From life like this. 
 
 In nothing less than pain. 
 
 All beauties, loves, and peace, 
 
 In course again — 
 
 Back to Aidenn — and surcease 
 Is being, living life again. 
 
80 
 
 MENTAL METEMPSYCHOSIS. 
 
 In a garden when the dawn 
 Of real life begun, 
 
 While radiance came on 
 From the sun, 
 
 Standing all alone 
 Came to me in undertone 
 Voices rare in friendliness. 
 
 But the words were new. 
 
 Their meaning only I could guess. 
 Yet I felt I knew 
 What such beings would express — 
 “ Goodness and its joyousness.” 
 
 Once I loved a maiden fair, 
 
 Love had made us one. 
 
 But a doubt made shadows flare 
 On the face of my paragon. 
 
 Now I feel her breath, 
 
 Sweet as orchard’s bloom, 
 
 Come from cerements of death 
 And the terror of the tomb. 
 
 What a gloriance; 
 
 I can see within her eyes 
 Heaven’s radiance. 
 
 And there look in her surprise, 
 
 What all women must surmise : 
 
 For the sweets they taste; 
 
AND OTHER POEMS. 
 
 81 
 
 And the tenderness, 
 
 Can never go to waste 
 Or nothingness. 
 
 Here I make for all a frame. 
 
 MY FRAME. 
 
 “I live, I will not die. 
 
 And this is all the story; 
 
 Not here below nor in the sky 
 Shall change my living glory !” 
 
 In this world the words are few. 
 
 All that people have to do 
 Is to think and give it name. 
 
 Just to think, and think again. 
 
 Live and love, forget the pain. 
 
 Thus you see 
 I tried to vault all time. 
 
 Eternity 
 
 Defies my power to rhyme. 
 
 Yet, just as we would close 
 Opens here again — 
 
 The dream — the birth of my repose 
 Looks out on pain. 
 
 J 6 
 
82 
 
 MENTAL METEMPSYCHOSIS. 
 
 A Smile of God 
 
 God’s smile out there where Cities stand, 
 First seen by one like you or me, 
 
 Was but a purple dawn, the land — 
 
 Had caught and held of mystery. 
 
 The habits grown were first of Myth. 
 
 And born of toil — The parentage — 
 
 'The Spirit that had dalliance with — 
 
 A world to give, Man’s heritage. 
 
 The trouble is the Eace is led. 
 
 And will not walk the way alone — 
 
 To eminence, where dawn are red, 
 
 But wait the Genius to atone. 
 
 He comes and then, there is a change. 
 
 A startled world of men behold, 
 Addition only that is strange. 
 
 The principal was known of old. 
 
AND OTHER POEMS. 
 
 83 
 
 Man’s Glory 
 
 I fell flat-faced against the sky. 
 
 0, Christ, what awful plunging! 
 
 My God help me; am I dead? 
 
 Or am I only dreaming? 
 
 I often said, while my heart bled, 
 
 Man’s glory is his sinning. 
 
 It makes him differ from his God. 
 
 And angels’ state declining. 
 
 ’Tis contrast makes the mind expand. 
 
 Now hear the Savior calling: 
 
 “Come unto Me, I’ll make you free,” 
 
 All piteous tears are falling. 
 
 Why babies die that mothers cry, 
 
 The joy so lately given ! 
 
 0, see the gate where mothers wait 
 To welcome them to heaven! 
 
 If man had never thought to sin, 
 
 What altar fires were burning! 
 
 What thought of God in man ordained. 
 In flame of passion burning! 
 
 I do not mean to say that man must sin, 
 But that he will well knowing 
 
84 
 
 MENTAL METEMPSYCHOSIS. 
 
 That what he . sows he sure will reap, 
 
 He keeps on sowing, sowing. 
 
 Yet when those fields are worn away, 
 For wear away they will, 
 
 The hands will heal from thorns and toil 
 Where they no longer till. 
 
 Then clean and pure as infant’s dream 
 From earthly strife and jars, 
 
 And trails that his own God blazed out, 
 He’ll lose among the stars. 
 
 The Christ has died yet is the life; 
 
 And those who read His story, 
 
 Will hear the sobs of mercy break 
 Around His throne of glory. 
 
 Some day divine our tears will shine 
 To shame the church-man’s story; 
 
 Our pains surcease on thrones of peace, 
 Man’s sinning is his glory. 
 
and other poems. 
 
 Theos 
 
 The day will sound in shouts of glee, 
 And all because a mystery — 
 
 Has sent a Theos as a child, 
 
 To make our very hearts run wild — 
 
 In loving Him. 
 
 The night has lost its fearful fame, 
 
 And in its lurid hours has run 
 The golden arrow of a sun, 
 
 That lights a living flame. 
 
 This Theos came a living light, 
 
 And broke the sable face of night, 
 
 With charm of word and speech, 
 
 That cause the souls of men to reach — 
 The throne of God. 
 
 A life beyond the mists came through, 
 And searching found the humble place — 
 Where Theos lay and kissed His face — 
 As star-light does the dew. 
 
 To know the person is the plan : 
 
 To make all others know the last, 
 Impersonal — . 
 
 He emptied out His Soul and passed 
 Before the startled gaze of man — 
 
86 
 
 MENTAL METEMPSYCHOSIS. 
 
 And after that He came and stood — 
 Before His fellow men and said, 
 
 “We are but one great brotherhood, 
 
 All live there are none dead.” 
 
 The cross the emblem of all shame: 
 The grave the end of earthly strife, 
 
 Are only forum grounds of fame, 
 
 And cradle couches of new life — 
 
 And Christmas Gift. 
 
 Iteration 
 
 The decades come and go: 
 
 The centuries retreat ; 
 
 And like the Ocean’s ebb and flow, 
 Our stories, we repeat. 
 
 Our stories, we repeat. 
 
 And that is all the Kace may know — 
 “The Human-Ocean’s ebb and flow.” 
 
 A few on eminence, 
 
 In light of day and night, 
 
 Expose the range and prominence — 
 Of Genius in flight : 
 
AND OTHER POEMS. 
 
 87 
 
 Of Genius in flight, 
 
 Through agony and pain to rise, 
 Vicarious, in its sacrifice. 
 
 There azure figures roam 
 In perfect liberty. 
 
 And peeping through the Ocean’s foam 
 A child of sun and sea 
 Looks back on Genius at home 
 Prefixed with glory yet to be. 
 
 Beholding from afar, 
 
 A dream of peace unfold. 
 
 As night unfolds the silvery star, 
 
 The lines of truth grow bold — 
 
 (No Genius yet has gone to war 
 Nor stayed where bloody orgies are.) 
 
 So Genius sees a world afar 
 In love with joy and free from war. 
 
 But we poor mortals, yes, 
 
 We of the lower plain 
 
 May plod our weary way and guess 
 
 That Life repeats again. 
 
 That Life repeats again. 
 
 Its weary feet again must press 
 Our darkened paths of loneliness. 
 
88 
 
 MENTAL METEMPSYCHOSIS. 
 
 The Unseen (?) Seen 
 
 Now, while we look not at the things, 
 The naked eyes behold; 
 
 We see the forms, the spirit brings, 
 From every-lasting vanishings, 
 
 Of all, to that the sense still clings, 
 The world's, eternal, and illume 
 Our life with glories that consume 
 The sorrows of the Soul 
 
 To Oklahoma 
 
 0‘er airy azure autumn haze, 
 
 To wandering vision, there unfold 
 The flags of flame on fields ablaze 
 With going summer's kiss of gold. 
 
 And of the wind we ask it whence — 
 And so the silvery purple dews — 
 And then the answer — Providence — 
 At work on magic Avenues. 
 
AND OTHER POEMS. 
 
 89 
 
 My Own World 
 
 There is a world and it is mine. 
 Though poor and penniless, 
 
 In its democracy divine — 
 
 I feel unfretted happiness. 
 
 It is the world of dreamless sleep, 
 And void of every care — 
 
 Nor whether on the land or deep, 
 Its throne is even there. 
 
 It is not death — the border line 
 Of this fair land is life — 
 
 Is life, and room, and no repine, 
 Nor lust, nor grief, nor strife. 
 
 I come again from rest sublime, 
 
 An exile for a day, 
 
 But know I will return some time 
 And never come away. 
 
 But when I go to come no more, 
 Across the mystic deep, 
 
 I hope to have for evermore 
 The rest I have in sleep. 
 
 Yea, that within that life will be — 
 The rest of sleep, with bliss, 
 
 And human good and liberty 
 We partly have in this. 
 
90 
 
 MENTAL METEMPSYCHOSIS. 
 
 Fate 
 
 Masters of fate are they, 
 
 Who know their fate and feel 
 A comradeship with life. The day 
 Will never come to those who kneel 
 And prostrate form divinely made 
 Before an idol of a fear. 
 
 That high and buoyant spell, 
 
 Which fills the heart with God 
 Come not to those whose birth was hell, 
 But those whose silver sandals trod 
 Divine highways of higher birth. 
 
 Thus were they masters true 
 Of life and love and earth 
 With fate. And so to you 
 Who travel onward now, 
 
 It is a law of life 
 And not of faith and vow — 
 
 Nor envy nor in strife, 
 
 But love of love and life. 
 
 Pardon 
 
 Against the rock, amid the gloom, 
 
 The sigh for freedom breaks; 
 
 And, arising from the death-wet tomb, 
 Immortal, man awakes. 
 
 Awakes from frightened reverie 
 In God’s own gift — ’tis liberty. 
 
AND OTHER POEMS. 
 
 91 
 
 Conqueror 
 
 There is in mind a conqueror, 
 
 That brings about fruition, 
 
 And dominates all error — 
 
 His name is Intuition. 
 
 The habits of all insect and instinctive life 
 Are under his control; 
 
 About his throne are set the streams of strife, 
 His sanctuary is the soul. 
 
 A Tear or Blood of Joy 
 
 I would much rather drink— 
 
 A tear from child-hood’s eyes, 
 
 If only one could think — 
 
 To fill with glad surprise. 
 
 Where pain was in control; 
 
 Than drink the joyous blood— 
 Of all the grapes, that sink — 
 A thoughtless brotherhood 
 In fancy’s levious drink 
 To slake the thirst of soul. 
 
92 
 
 MENTAL METEMPSYCHOSIS. 
 
 The Rhyme to All 
 
 The world with pain and anguish. 
 Like vapor’s forms recede, 
 
 And the heart is held to glory 
 
 Thro’ words which weep and bleed. 
 
 Who through the days of travail, 
 Have longed for hours of ease, 
 
 May listen to the music — 
 
 Of Christmas melodies. 
 
 The songs tho’ learned in Heaven, 
 Are rhymed for all relief, 
 
 And like the thoughts of fortune 
 Shall silence cries of grief. 
 
 Though for a day of glory. 
 
 May Christians lift the head, 
 
 That fell on love’s heart broken, 
 
 And praise their princely dead. 
 
 Who gave Himself for sorrow, 
 
 A priest of sympathy. 
 
 The song of His Heart is breaking 
 In Christmas melody. 
 
 Listen ! the walls of silence 
 Echo the swelling rhyme, 
 
 From the tongue of His glory — 
 
 The God of Christmas time. 
 
AND OTHER POEMS. 
 
 93 
 
 Soul Questions 
 
 Once upon a time — 
 
 In a midnight call to answer, 
 
 Questions put by my own soul, 
 
 Such as these then pressed for answer; 
 
 What is soul? 
 
 Is it what we see at night, 
 
 Moving shadows on the light, 
 
 Like elusive thyme? 
 
 Only is it breath? 
 
 Of what things in it’s communion, 
 
 Does the soul with strength possessed 
 Hold in grasp of living union — 
 
 In its breast? 
 
 Is it worship or a song? 
 
 Is it knowing right and wrong? 
 
 Is it fear of death? 
 
 And what are its powers? 
 
 Then a spirit of persuasion, 
 
 Of the silence came to teach. 
 
 That the questions make occasion 
 For the speech; 
 
 Of the soul in ecstacy, 
 
 In its breast of melody, 
 
 Vespering the hours. 
 
MENTAL METEMPSYCHOSIS. 
 
 .Running ever free, 
 
 In the soul's own world opinion, 
 There is music everywhere. 
 
 Rhyme and rythm hold dominion 
 In the air. 
 
 And the voices of the streams, 
 
 Through the riffles of our dreams, 
 Make a melody. 
 
 Hear the story roll! 
 
 In emotions undulations — 
 
 Beat all accents of our time. 
 
 And on beauties face creations, 
 
 Write the rhyme. 
 
 When you feel you'r being pressed — 
 'Gainst an offered love caress — 
 
 This is living soul. 
 
 Transfiguration 
 
 Is the spirit's thought dominion, 
 
 And things felt are never wrong — 
 
 In this world!, but on the pinion — 
 Of a song — 
 
 Motion is the music's tune — 
 
 And a soul is being's rune — 
 
 Being's creation. 
 
AND OTHER POEMS. 
 
 95 
 
 My Isle 
 
 There is a place, a beauty place, 
 
 An Isle out in the soul. 
 
 And this alway has been, 
 
 We move right, while to our sight — 
 
 The light on the Isle is seen — 
 
 The light of future soul. 
 
 This beauty Isle, of joy and smile — 
 This Isle out in the soul, 
 
 Is mine I often ween. 
 
 For on my sight, when I move aright, 
 The light on the Isle Fve seen — 
 
 The light of future soul. 
 
 But 0 the goal, in sorrow’s soul ! 
 
 No light! No joy! No smile — 
 
 In life that’s staggering. 
 
 It’s ashes blown; it’s mocking moan, 
 
 In seas about the Isle — 
 
 That weep, it’s muttering. 
 
MENTAL METEMPSYCHOSIS. 
 
 To Myself 
 
 While greeting self on life’s high-way, 
 Where naught intrudes. 
 
 The Soul will ever stray 
 In solitudes. 
 
 There seeming sit while wonders knit, 
 Before the vision’s inner gaze, 
 
 The scenes on distant tapestries, 
 
 As weird of weft as autumn’s haze. 
 
 And thus we make our mysteries. 
 
 Belated, man is bold and wise; 
 
 In his conceit, 
 
 Invades the depths and domed skies. 
 
 But in retreat — 
 
 He cowering clings to all the things, 
 That anchor were a calm is o’er — 
 
 The cove wherein his life began, 
 
 A long a beach; upon a shore, 
 
 Where ways he walks for ages ran. 
 
 And so I think that all of death 
 Is nothing more 
 
 Than feeling on our brow the breath 
 An alien shore. 
 
 In strangeness blows, and he who knows. 
 The lonely moods where self reclines 
 
AND OTHER POEMS. 
 
 97 
 
 Within the soul's divine repose, 
 
 Is master of what hope divines 
 And all the ages can disclose. 
 
 But fears — the brood of monstrous birth — 
 Cold handed foes, 
 
 That tangle all the paths of earth 
 With human woes, ♦ 
 
 And on our tears the passing years 
 Reflect in life's blue rolling stream, 
 
 The stars that shine a pale grey light 
 Against the canopy, a dream 
 Draws out upon a range of night. 
 
 Yea, fear, the sickness life endures; 
 
 That every smile 
 Is broken with and ever yours 
 To battle, while 
 You seek relief from any grief. 
 
 The day in dawn begins to reign 
 And sits about these forms in light 
 The mystery of dread and pain. 
 
 Then pleasure sighing hides in flight. 
 
 Envoy. 
 
 Religion : Man’s best friend, for there 
 Ascends the Soul 
 Above the flowing tears that flare. 
 
 And storms that roll 
 
 J 7 
 
98 
 
 MENTAL METEMPSYCHOSIS. 
 
 Against the upturned face 
 Of man in prayer. 
 
 And man in prayer with words for grace 
 Addressed to God, askes not in vain, 
 
 For over every stony place 
 
 He will proceed and laugh at pain. 
 
 The Sword at the Gate 
 
 Thorns are hanging every-where 
 To hurt the tender hand 
 That plucks the flower, there, 
 
 Where mingled stand, 
 
 The thorn tree and the stem 
 That wears dear beauty’s diadem. 
 
 Paths, uneven, leading where. 
 
 The cross of cruel shame, 
 
 Has held the world’s sad care, 
 
 And led to fame, 
 
 Are Traveled o’er as when 
 
 They first were worn by manly men. 
 
 Scaling high to place a name 
 Upon the ages stone. 
 
 Has caused a man, for fame, 
 
 To stand alone, 
 
 And in his madness seem — 
 
 A searcher in a hidden dream. 
 
AND OTHER POEMS. 
 
 99 
 
 Toiling ones and artists who, 
 
 Amid the thorns and bloom, 
 
 Are looking ages through, 
 
 See to the tomb. 
 
 For there, all there, retreat 
 Beyond where pain and glory meet. 
 
 Love yea, love is heaven’s name 
 Upon the lips of men. 
 
 The emptiness of fame 
 
 They know, and when 
 
 The heart has ceased to lend 
 
 IFs charm, they go beyond the end. 
 
 Man and Woman hold the pass 
 To Eden and the gate, 
 
 Where flames the sword, alas, 
 Relentless fate, 
 
 That watcher of the sky, 
 
 Will let no single person by. 
 
 Secret are the words that fate 
 Will hear; to only three. 
 
 Their messages relate. 
 
 Eternity — 
 
 Itself can never trace. 
 
 With their true tale, another face. 
 
100 
 
 . MENTAL METEMPSYCHOSIS. 
 
 But men, true men, watching while 
 The dolts and sluggards sleep 
 See, like the dawn, a smile 
 Through darkness peep. 
 
 To them the smile is light — 
 
 Upon the pass and gates of night. 
 
 Sweet, how sweet, when all is o’er 
 Of each days heavy task, 
 
 To such behind the door 
 Of home, there ask 
 And get her/ her part — 
 
 “The pass-word” to the world of heart. 
 
 The Wold of Soul vs. the Wold of Man 
 
 Within two worlds we live, 
 
 With life insured to each — 
 
 The one upon the surface lies ; 
 
 The other’s upward reach— 
 
 Is hidden from surprise. 
 
 That only feelings give. 
 
 The inner life is all our own. 
 
 Its course is reason’s way. 
 
 Around it in the night 
 A radiance turns the dark to day, 
 
AND OTHER POEMS. 
 
 101 
 
 And pours refulgent light 
 Upon its single throne. 
 
 Within this inner life, whose secrets hold, 
 The self-things of our care, 
 
 No one can enter there. 
 
 No one may come to see 
 This world, where all is free, 
 
 In reason’s individual wold. 
 
 The surface life is open wide. 
 
 Upon its rusting hinges swing, 
 
 The instincts that arouse, 
 
 The passions to the wing ; 
 
 And bacchus to carouse, 
 
 With sirens on a swollen tide. 
 
 Its secrets are revolt and pain. 
 
 Between the nights and days. — 
 
 Are periods of its restless sleeps; 
 
 Along dark devious ways. 
 
 Its bleeding heart forever weeps; 
 
 And weeps and weeps in vain. 
 
 The master ruler of the earth — 
 
 Is man — the man in full control, 
 
 Who knows the laws of life within ; 
 
 Who knows the instincts of the soul : 
 Who knows that living is not sin; 
 
 That living is the child of birth. 
 
102 
 
 MENTAL METEMPSYCHOSIS. 
 
 He and he alone is master still. 
 Where chaos seems to chide 
 The Euler over all, 
 
 This man turns chance aside; 
 In mystery’s confessional. 
 Absolves the human will. 
 
 An Unbelief 
 
 Away on the winds are the soul of flowers. 
 They are breathing their breath of air ; 
 
 They’re in the whirl of the storm’s wild powers 
 They are leaving their death in all the hours 
 That their living once made so fair. 
 
 Away on the wings of our fleeing hours 
 We are sending our love that brings, . 
 
 Where we stand on the peak that towers, 
 
 All the summit of time that life makes ours, 
 In the moments'that die, the souls of things. 
 
 So then of the day in the moments that fly, 
 With their story of joy and grief, 
 
 We are, if we know, whatever we try, 
 Immortal in love, and those who sigh — 
 
 Are sighing, alas, for unbelief. 
 
AND OTHER POEMS. 
 
 103 
 
 The mornings are here and living is wooed, 
 Of all who will open their eyes, 
 
 And see for themselves that a solitude — 
 
 Is a myth of the mind and a brotherhood. 
 In all things is, more than a mere surmise. 
 
 A Dream of Life 
 
 I stand upon these rugged coasts, 
 
 And see the sails afar. 
 
 Which carry out the hopeful hosts. 
 
 To that lone star. 
 
 That rose with healing in the wing, 
 
 Amid mysterious might — 
 
 Amid the songs the angels sing. 
 
 And flung his light. 
 
 Across the tideless, Stygian stream, 
 Whose shores of death shone red. 
 
 With age’s tangled hope and dream, 
 There lying dead. 
 
 And stirred the dead with future life — 
 That future life began. 
 
 When earth rolled from chaotic strife-, 
 
 A home for man. 
 
i 
 
 104 : MENTAL METEMPSYCHOSIS. 
 
 I see the way those sails have run, 
 
 That carried all those hosts, 
 
 Who stirred to life beneath the sun 
 That lights these coasts. 
 
 I see some tired, who wish to sail; 
 
 They wait the homeward trip ; 
 
 And murmur at each shore blown gale 
 Against the ship. 
 
 To these the star, a sun becomes, 
 
 And in the golden light 
 There rises palaces for homes, 
 
 Out of the night. 
 
 They see in all those trails of light, 
 
 That lay across the streams — 
 
 Of change, that fills the heart with fright — 
 Kebuilded dreams. 
 
 A Xmas Trenody 
 
 0, Jesus, are thou still the Christ? 
 
 The centuries are fled — 
 
 So long 0 Lord, since in your tryst 
 The living and the dead — 
 
 Were met with you in life’s immortality, 
 Beholding in your face Eternity. 
 
AND OTHER POEMS. 
 
 105 
 
 The lonely years without a Lord, 
 
 Save that one in a frame 
 
 And under writ “He is the sacred Word,” 
 
 Come fall upon his name; 
 
 0 Lord as Mary leaned against thy breast, 
 
 We too, would lean and there find Christmas rest. 
 
 The sweep of time and play of years 
 Are o’er the voiceless tomb, 
 
 For only thou looked through our fears, 
 
 To see beyond the gloom — 
 
 What never yet our mortal eyes fell on— 
 
 The purple east of everlasting dawn. 
 
 A baby sleeps beneath the snow, 
 
 And there a mother weeps. 
 
 And only given her to know 
 How through our sorrow creeps, 
 
 To see through faith thy face dear Lord, 
 
 A vision that is faltered in the barren word. 
 
 Two thousand years have wasted since, 
 
 Above the desert’s dust, 
 
 Amid the mystics came a prince 
 And held the futures trust. 
 
 Upon a cross where perished sin and shame 
 He struck a new and kindlier altar flame 
 
106 
 
 MENTAL METEMPSYCHOSIS. 
 
 And this is all ! Yes all of Him. 
 
 The long, long, weary years, 
 
 Have made his holy face grow dim, 
 
 Dim like remembered tears. 
 
 The Season yet is here and childhood’s glee 
 Is one resounding echo of Eternity. 
 
 The Moods of Mercy 
 
 A gentle spirit and divine revenge 
 Are brooding, like a mother’s love above 
 Her burying place; o’er all the world. The winds, 
 That wail the tempest’s voice from yonder home 
 Where thunder keeps a place and makes his fire 
 In tongues of flame, re-echo pleadings tones 
 Of man in tears. (The voice of mercy drown’d 
 Beneath tumult of harpies of the clouds.) 
 
 But Hope o’er these is capable, and man 
 May rise in faith and build again his house. 
 
 When human hate is spent, a scar of fate, 
 
 In just one flash is burned upon the soul — 
 
 A fellow man is hurt — the earth nor hell 
 
 Can dim the sign, “This wrong was done by Man.” 
 
 However done, 
 
 In hate, in carelessness, unholy pride 
 Can never stay, whenever tried, the flail 
 
AND OTHER POEMS. 
 
 107 
 
 Of just revenge. Whoever makes his mooch 
 In Mercy’s holy realm, to fix his fame 
 On fallen men, will fail. His feet will slip. 
 
 Wherever falls a man — there, too, hope fails. 
 
 And faith, defeated, lies prostrate; her face 
 Against the clouds. Omnipotence will hear; 
 
 And punish fratricides exalted so. 
 
 Hope in the broken breast, 
 
 With faith, bends mournfully above the tomh 
 Where sleep ambition’s cherished dreams; and seeks 
 With vision’s inner eye to find a star. 
 
 Whose light is falling gently on the dead — 
 
 The dead — those happy dreams — the comrades of 
 A lonely perished hour, when fate began 
 To be to man a more than silent friend. 
 
 Who would be coward strike a blow and make 
 The blood to run with tears; but know you strike 
 The pale pure face of Mercy, too. 
 
 How shameful of man, 
 
 Whom fate has favored with a spell of pow’r, 
 
 To sit above his fellow men and blast 
 Their best desires. The wives who ever keep, 
 
 As souvenirs of love, the bonds of faith, 
 
 Shall hold their aprons up to weeping eyes : 
 
 Their fevered hearts will know that man supreme 
 Can drive delight behind the frowning clouds 
 
108 
 
 MENTAL METEMPSYCHOSIS. 
 
 Of high authority. And children who 
 
 May climb the knee, the parent’s kiss to have, 
 
 Shall look upon the faces drawn in woe. 
 
 Then from their own young lips the song will cease. 
 And die away like distant music on 
 Eolian harps by evening strung. 
 
 Hark ! Nemesis now speaks : 
 
 She is a friend of Mercy and is true. 
 
 The man who in the service of his kind, 
 
 Can after time has done with him, look back, 
 
 And see the face of friendship beaming where 
 It was his lot to work, will surely know 
 That Nemesis and Mercy were but one, 
 
 The blood of Him who over all prevails. 
 
 Then calling him to destiny, he can 
 Face God, and go away from labor till, 
 
 Like scented flower hid amid the winds, 
 
 In dying that isn’t death, he reaches home. 
 
AND OTHER POEMS. 
 
 109 
 
 Irene 
 
 I was standing in the sunlight 
 As he threw his evening fuse 
 
 Cross the rolling, playing waters 
 To the city, Santa Cruz. 
 
 At my feet the ocean thundered, 
 
 High the voice rose here and there, 
 
 And the lips that love the mountains 
 Answered in the echo’s blare. 
 
 On the winds the soul of flowers 
 Passed with free and pleasing grace, 
 
 With the ocean’s pealing thunder 
 To a glorious sylvan place. 
 
 Sun’s-fane fell and stars unnumbered, 
 O’er the City by the sea, 
 
 Hung their lamps to watch the slumber 
 Of the nodding pines and me. 
 
 In an old skiff by the landing, 
 
 I took my vigil stand ; 
 
 Saw the moon’s blood stain the water, 
 And the tide’s path the sand. 
 
 Here I sat till midnight’s order, 
 
 Bade the water’s ranks retreat; 
 
110 
 
 MENTAL METEMPSYCHOSIS. 
 
 Then I rose to seek the city. 
 
 And in dreams my thoughts complete. 
 
 When a vision rose before us — 
 
 A rare exhalation free, 
 
 Eose and came and laughed a presciene, 
 
 Of a joy to come to me. 
 
 All the night I walked on wonder, 
 
 Up and down the vale of strife, 
 
 Just as stars fell dim and dying 
 And the day stood up in life. 
 
 While the mountains seemed as eyebrows 
 On the forehead of a dream, 
 
 And the bay as racy fancy ruffles 
 Tides to make its stream. 
 
 Yet the city lay in slumber, 
 
 With her head against the hill ; 
 
 And the noisy voice of nature, 
 
 Drunk with dew, was hushed and still. 
 
 Saw the maiden of this vision, 
 
 Bright as stars that run the skies, 
 
 And she brought the joy of morning 
 Peeping through her glorious eyes. 
 
 Irene (the morning vow.) 
 
 Fair as May in rosy setting 
 
AND OTHER POEMS. 
 
 Ill 
 
 Was the face of my Irene. 
 
 Standing in the early morning 
 By the sunlight's golden stream, 
 Gathered up the dark and tangled 
 Passing night; 
 
 And our dreaming that so bound us, 
 Hid them in her smile of light. 
 
 While the shimmer on her tresses, 
 
 Fallen from the youthful sun, 
 
 Looked like woven dark of mid-night 
 With some seams of gold-light run 
 In the fabric of the gloom. 
 
 Every air, 
 
 Playing there in whispers 
 Sung that my true love is fair. 
 
 Thus she came to me while passion 
 Quickened life's uplifting glame, 
 
 And the gladness on her features 
 Shown like clouds with sun aflame. 
 Hope's high dream our soul's enraptured 
 With a breath, 
 
 And our lips held loving congress 
 While we whispered, “until death." 
 
 Soft as dew falls on the water, 
 
 Or the mist on dale and chine, 
 
 Gentle as a bud's unfolding. 
 
112 
 
 MENTAL METEMPSYCHOSIS. 
 
 Sweet to me as sun made wine — 
 
 Is the myth the morning found me, 
 By the sunlit stream, 
 
 Robed in tangled fancy’s velvet, 
 And the mystery of dream. 
 
 Ideal Presence 
 
 PERSONIFICATION- 
 
 She brought a frame of Ideal Presence, 
 
 Out of the viewless space, 
 
 And through it looked emotion 
 With its halo veiling her face. 
 
 And Oh I thought of the world behind her, 
 The place of her sweet retreat 
 Where tides of passion forever. 
 
 Break on a beach at her feet. 
 
 “Can you see?” was a Godess speaking? 
 
 “This beautiful, beautiful place? 
 
 Here Burns and Mary are crooning, 
 
 On the azure stairs of space.” 
 
 0 now I know the unwritten story — 
 
 Of the world that ever seems. 
 
 To come in her smile with its glory. 
 
 And creep in my heart in dreams. 
 
AND OTHER POEMS. 
 
 113 
 
 Sweet, Sweet, tender notes. 
 
 O’er the swells of welcome rime, 
 
 From her voice that fleeingly floats 
 On the torn out pieces of time, 
 
 Is music, whose thralling tone, 
 
 In her lips as I press, 
 
 Imprison my own * * * 
 
 In holy joyousness. 
 
 Sweet singer sing me to heaven. 
 
 Back on your glory trace, 
 
 Woman, Woman! This way from Eden; 
 And ever press your face, 
 
 To the door of templed air, 
 
 So I will come up to you, 
 
 On the steps of the azure stair — 
 
 That rests on the Opals in dew. 
 
 Kokogee 
 
 I see afar 
 A fairy star 
 
 And in the light that streams 
 Across the space, 
 
 I frame my hopes and dreams 
 On her red face. 
 
 J 8 
 
114 
 
 MENTAL METEMPSYCHOSIS. 
 
 Along the trail. 
 
 At every camp, 
 
 This red maid came to me, 
 When stars grew pale 
 Her weary tramp 
 Would end to her triumphantly. 
 
 And Kokogee, 
 
 My own red heart, 
 
 Has crossed the trail to see 
 The vales that part, 
 
 Our own dear fen, 
 
 And watching asks us when? 
 
 My Dream Face — The Form of Love 
 
 Dream, 0 Dream ! For Earthly pleasures 
 When the form of love eludes, 
 
 Fall, as fall the ghostly shadows, 
 
 On the forests solitudes. 
 
 Hear an anguish unrelenting, 
 
 Turns to joy and learns to know. 
 
 One, unseen, Yet who is living, 
 
 In my life of cherished woe. 
 
 Years, long years, a sleeping beauty. 
 
 Lay before my anxious gaze; 
 
AND OTHER POEMS. 
 
 115 
 
 All this time I have been looking, 
 Through an irridescent haze; 
 
 Looking for her perfect features, 
 
 By the light my passions threw — 
 
 On her hidden blush of glory. 
 
 That my intuition knew. 
 
 Longing, longing, while I treasure, 
 
 All I know, within my breast; 
 
 And her dim defined picture, 
 
 To my hungry lips is pressed. 
 
 Looking for a face as tender, 
 
 As the lily’s in the light, 
 
 When the Moon displays her splendor, 
 On its lips that kiss the night. 
 
 Woman’s? No, a face of girl-hood. 
 
 She I missed amid a throng. 
 
 As I stood entranced with rapture, 
 'While a Siren sung a song. 
 
 She was there, I felt her presence, 
 
 Soft as velvet of the flowers, 
 
 Wooing, though unseen, I passed her. 
 And the life that should be ours. 
 
 As I seek, I often ponder, 
 
 If her beauty and her grace, 
 
 May not come in living splendor — 
 
 On some other maiden’s face. 
 
116 
 
 MENTAL METEMPSYCHOSIS. 
 
 Yet, I know the wish must vanish; 
 For that face her youth refined, 
 
 Left me as the day leaves darkness, 
 And my boy-hood eyes are blind. 
 
 Gentle as a bud’s unfolding, 
 
 To the Morning’s virgin light, 
 
 On my lonely hours and longing— 
 Comes a dream of her to night. 
 
 In the lamp flare features gather, 
 Dimly, shadow forth, in Norm, 
 
 And I seem, at last to hold her 
 In my heart’s endowed form. 
 
 Songs 
 
 The birds have come with their songs of the South, 
 To hold their jubilees; 
 
 And join the wind in filling its mouth 
 With musical mysteries. 
 
 We hear their songs and make up our own, 
 
 Our sad, sad trenodies. 
 
 That cry of pain and died in a moan. 
 
 And love’s sweet melodies. 
 
AND OTHER POEMS. 
 
 Where are these tones before they are sent, 
 To lips that sing of pain? 
 
 Are they the echoes of a lament, 
 
 Of some who lived in vain? 
 
 Are melodies that thrill us to peace, 
 
 The music others bring. 
 
 When life is lived that finds a release, 
 
 In harmony we sing? 
 
 I reach my hands to her through a song, 
 She used to sing to me; 
 
 And beg her soul to save me from wrong, 
 To love’s sweet melody. 
 
 * 
 
 To Helen Hunt Jackson 
 
 Where a vigil, kept by them, 
 
 Who have made a diadem, 
 
 For a woman fair and free — 
 
 As the soul of melody; 
 
 Mountains bend a shadow bow 
 On the ev’ning’s purple glow, 
 
 As the sun’s relucent light 
 Throws a glory over night. 
 
118 
 
 MENTAL METEMPSYCHOSIS. 
 
 On a jag’ed range where snow 
 Starts the rivers on their flow, 
 Linger last the golden beams, 
 
 Soft as when a baby dreams. 
 
 And as moon-light o’er the crest, 
 Like a silver blanket prest, 
 
 On the mountain’s fastness creeps, 
 Helen goes up there and weeps. 
 
 But her song the west will own — 
 Sing it where she made her throne; 
 Tame the echoes of the range. 
 
 To her words so rare and strange. 
 
 Words that wove the west in lore. 
 Fair as faces gloated o’er. 
 
 There where mountain spirits roam, 
 Helen Hunt is now at home. 
 
 The Divinest Thing 
 
 Oh, sing me no song of heaven, 
 
 Nor passion of lovers who weep; 
 But trill me a lullaby given 
 By mothers to baby asleep. 
 
 ’Tis good to see lovers wooing. 
 
AND OTHER POEMS. 
 
 119 
 
 And kissing the lips of life’s morn; 
 
 But grander, diviner the cooing, 
 
 Of a mother to her first new-born. 
 
 0, glorious God bom rapture ! 
 
 Here nature blooms its sweetest and best, 
 And joys high wines colature 
 
 Are brewed in a young mother’s breast. 
 
 Why sing of lovers and passion; 
 
 Of love’s gay laughter and kiss? 
 
 The song has grown old in fashion, 
 
 While mother’s love is still true bliss. 
 
 * 
 
 Venus 
 
 Yonder in the heavens, 
 
 By the raging flame of Mars, 
 Stays a royal maiden, 
 
 And her robe is golden, 
 
 Ruffled with the stars. 
 
 And the falling of her tresses 
 In the shimmer of the light, 
 
 Lays the features of the morning 
 On the dying face of night. 
 
120 
 
 MENTAL METEMPSYCHOSIS. 
 
 In a world of loving, 
 
 By the hearth of every home, 
 Smiles this royal maiden, 
 
 As in times of olden, 
 
 On the soul’s eternal Borne. 
 
 And the gladness in her features 
 Fills the life with wild delight, 
 Giving Earth its highest pleasure, 
 Queen of love and smile of night. 
 
 Love 
 
 This is a happy, happy time: 
 
 This is a healthy, healthy clime : 
 
 This is a merry, merry rime: 
 
 And this fair state 
 
 Belongs to man to make sublime, 
 
 And penetrate. 
 
 Beyond the ways that lie along — 
 
 The paths where only in our song — 
 
 We’ve found the past has wandered wrong — 
 In seeking wealth. 
 
 We go for man is rich and strong 
 With love and health. 
 
AND OTHER POEMS. 
 
 121 
 
 An idle King in robes of state, 
 
 May sit a throne and oft relate. 
 
 The stories of the ancient great, 
 
 Of crime refined. 
 
 But see amid the clouds they aviate — 
 The Kings of mind. 
 
 How long can man respect a King, 
 Who is the shame the ages fling — 
 Upon the present? WTio will sing 
 The King’s great name. 
 
 While soaring yonder on the wing 
 Is better fame, 
 
 How long can justice stay the hand, 
 That comes to write for every land, 
 Anew the laws as rights expand 
 Before the mind? 
 
 Will not the future nobly stand 
 For all mankind? 
 
 The miles of space above the earth 
 Are full of voice today, The birth 
 Of modern mind in its own worth 
 On time and space. 
 
 Has made a larger world. Its girth — 
 The human race. 
 
1 22 
 
 MENTAL METEMPSYCHOSIS. 
 
 Amid the clouds that bring the night, 
 The cities stand in flaring light. 
 Against the skies, a rhetoric bright 
 Of man’s disdain — 
 
 To every challenge of his might, 
 
 He would obtain. 
 
 Yet, across the dim life line. 
 
 The threading ways objectives line, 
 Man seeks in vain. His race repine 
 Is spirit still — 
 
 The voice of heart — the voice divine, 
 And not the will. 
 
 Within is love — the mystic tie. 
 
 The pictures in the heart that lie. 
 
 Of all the lengths of earth and sky 
 That we invade. 
 
 Are faces seen as we go by — 
 
 They never fade. 
 
 So you again have only said, 
 
 In words of love to h — — h’s dead. 
 But in the world above your head 
 “I love thee still” 
 
 Is being of the heart, not dead. 
 
 Death is of will. 
 
AND OTHER POEMS. 
 
 123 
 
 Of all man’s fame how idle all, 
 
 To give him happiness? The pall 
 Must cover, like the snows that fall 
 Upon the flowTs, 
 
 The best he does. His farthest call — 
 
 To hidden pow’rs. 
 
 The providence of forms to meet: 
 
 The providence of their retreat: 
 
 The providence where Spirit greet, 
 
 Unseen to cling, 
 
 In love and passions strange grown sweet; 
 Of these I sing. 
 
 
 The Song We Never Sing 
 
 There is a song we never sing. 
 
 Yet music is its voice. 
 
 It is the Genus over everything. 
 
 That makes the soul rejoice. 
 
 The house-wife sings a single verse. 
 
 She knows no other part, 
 
 With all there is to her she holds commerce 
 And hums a rhythm of the heart. 
 
124 
 
 MENTAL METEMPSYCHOSIS. 
 
 The plowman on his way afield. 
 
 His burden lighter grows, 
 
 Because he too in joy has learned to yield, 
 
 This minstrel of repose. 
 
 The laborer and the milk maid meet, 
 
 Behind the great red barn, 
 
 And there they tell of hopes and dreams so sweet — 
 That music chants their yarn. 
 
 While passing I heard a woman sing, 
 
 A lay of this great tune, 
 
 (As rocking to and fro) to her offspring 
 Her words of joy “croon, croon.” 
 
 So every where in mart and hall, 
 
 In victory and reverse — - 
 
 Who stands above the storms or ever fall, 
 
 Will feel to sing a verse. 
 
 Above all other moods, and free 
 Ffom everything that’s vain, 
 
 In every heart, weeps out this ministry 
 To anguish and to pain. 
 
 Above all other moods and free 
 When soul to soul ahoy. 
 
 We run to greet this singer on the sea, 
 
 And land with faith and joy. 
 
AND OTHER POEMS. 
 
 125 
 
 Old Man, It’s True 
 
 Every man has absent loves, 
 
 He never will relate, 
 
 The sweets he drinks when e’er he moves 
 Amid the past all passionate. 
 
 /When o’er his face, it may be gray. 
 
 Some pleasure in a smile will creep, 
 Remember this, he sees another day, 
 
 And bends to kiss the other love to sleep. 
 
 Woman — she is free; she loves but one, 
 The present only touches her. 
 
 When once she loves, her all is done. 
 
 At once and all, she is a worshipper. 
 Those smiles that seem to chase 
 Each other like the poet’s rhyme, 
 Across her little wifey face, 
 
 Are children of “one only time.” 
 
126 
 
 MENTAL METEMPSYCHOSIS. 
 
 Mystic Love 
 
 You can make the future bring, 
 
 All the hope has made for me, 
 
 Then upon the offering, 
 
 Let me hold my love to thee. 
 
 0, Great God, let me caress; 
 
 Me caress. 
 
 In her form all loveliness; 
 Loveliness. 
 
 While with you a wonderment. 
 
 Like a heaven overhead, 
 
 Flecked with stars and perfect bent 
 Over all my life is spread. 
 
 0, the mystic spell you throw, 
 
 Spell you throw, 
 
 On my heart/ s life do you know? 
 Do you know? 
 
 Close, 0 close, your person press, 
 And my very being hold; 
 
 In a lover’s love caress ; 
 
 With a lover’s love be bold. 
 
 Love is being’s upward flight — 
 Upward flight, 
 
 In the radiance of light; 
 
 In the light. 
 
AND OTHER POEMS. 
 
 127 
 
 May I feel your spirit cling, 
 
 To my soul in joyousness, 
 
 While your lips are muttering 
 Passion’s playful carlessness? 
 
 0, the glory of the soul ; 
 
 Of the soul. 
 
 When emotion’s tides o’er roll — 
 All the soul. 
 
 iLet me see into your eyes — 
 
 For a picture of myself — 
 
 Drawn in that supreme surprise — 
 When your soul became myself — 
 And the picture draw anew — 
 Draw anew — 
 
 Picture of myself in you; 
 
 Draw anew. 
 
 Give, 0 give, your lips to mine ; 
 
 Lips that sweetly taught me love; 
 Press them hard for passion’s wine, 
 To intoxicate my love. 
 
 Come, my lovely one, again, 
 
 Once again. 
 
 Lest you come, my life is vain; 
 
 Life is vain. 
 
 But my love to life is dead. 
 
 To my spirit home she’ll bring, 
 
128 MENTAL METEMPSYCHOSIS. 
 
 When to earthly joys I’m dead. 
 
 Hex great heart and everything. 
 
 I can feel her wooing me; 
 
 Wooing me; 
 
 Through the mists of mystery, 
 Wooing me. 
 
 The Voice of Kissing 
 
 The smack of a kiss. 
 
 Of sweetened bliss 
 
 Is the voice of holy passion; 
 
 The word of a creed 
 Whose loving seed 
 Is sown in olden fashion. 
 
 And sowers may weep, 
 
 A wild love to sleep, 
 
 Yet hear the echo of passion. 
 
 At pleasure and you, 
 
 What memories look through, 
 
 The lips as they speak in meeting; 
 
 The woes that perplex 
 In thrill of sex 
 
 Are rent like the clouds and as feeling, 
 On all things calling — 
 
 To death from youth’s early greeting. 
 
AND OTHER POEMS. 
 
 129 
 
 Old nature will pout, 
 
 When feeling wears out, 
 
 And ask “Does love kill faith living?” 
 But who will not cling, 
 
 To joys that spring, 
 
 When sex stood lovely, inviting? 
 
 And seek for the eyes 
 That look out of skies 
 Where Jehovah is relenting: 
 
 0 joy of the thought. 
 
 When our loving wrought, 
 
 The spell of birth and of feeling; 
 
 And opened to view, 
 
 To me and you, 
 
 A world for hearts own creating. 
 
 A sweep and a birth 
 And the best of earth 
 Is felt in passions unfolding. 
 
 An Antithesis of Life 
 
 Twas in the Night and all around, 
 
 A silence seemed to close — 
 
 About the time, without a sound, 
 
 The day with sweet repose. 
 
 J 9 
 
130 
 
 MENTAL METEMPSYCHOSIS. 
 
 And when the Moon in silvery sheen, 
 Illumed the darkened skies — 
 
 My soul passed thro’ the dreamer’s ken. 
 And gave of his surmise. 
 
 Before my eyes two men appeared: 
 
 They came as tho’ they sought, 
 
 My pen to write ‘how they appeared 
 In life as they had wrought.’ 
 
 While one bore marks of storms in life : 
 
 He did not hesitate, 
 
 But told his tale of living strife, 
 
 “A fearful fight with fate.” 
 
 His childhood heard wars wild aclaim, 
 Strike terror to the soul : 
 
 And list’ning to the tramp of fame, 
 
 Like thunder’s mighty roll, 
 
 He felt the fall of mother’s tears — 
 
 Hpon his infant face; 
 
 So that in all the after years, 
 
 His destiny would trace — 
 
 Across the fields where heaps of dead, 
 Were piled as ricks of wood, 
 
 Until he leaned where Father’s bled, 
 
 And then he understood. 
 
AND OTHER POEMS. 
 
 131 
 
 His heart was right; his labor fair, 
 
 But all he touched would turn, 
 
 To ashes and his honest care. 
 
 Would haunt and hurt and bum. 
 
 His every fault — a child could trace; 
 
 No cunning could he hide, 
 
 But wore his worth upon his face: 
 
 His weakness ne’r denied. 
 
 A stranger found his humble board, 
 
 A royal place to feed: 
 
 This son of birth beneath the sword, 
 Was friend to them in need. 
 
 The other man was white with age; 
 
 His words he measured quite, 
 
 As tho’ he feared that to engage, 
 
 My pen was hardly right. 
 
 His was a life amid the best* 
 
 The social class can give: 
 
 And as he walked the way out west 
 His charities would live. 
 
 To brighten gifts that come from pelf; 
 
 Like fountains of the plains, 
 
 That gush and run, he hid himself — 
 Beneath some borrowed rains. 
 
132 
 
 MENTAL METEMPSYCHOSIS. 
 
 His speech to me was but pretense ; 
 
 His life was mockery. 
 
 And crouching in the recompense. 
 
 He plead his treachery. 
 
 Then standing by the monument, 
 Erected as his stone, 
 
 I read on it the testament. 
 
 His dupes gave to atone. 
 
 Atone to him for what he stole ; 
 
 They thought they did him wrong. 
 And had he reached ambition’s goal, 
 
 His fame had rolled in song. 
 
 Unmarked the grave of him, whom birth, 
 Had hobbled when a child ; 
 
 He slept beneath a patch of earth 
 Where briers growing wild — 
 
 Made monument that fitted well, 
 
 With what his life had been. 
 
 He knew of pain ; of earthly hell : 
 
 No glory had he seen. 
 
 Hypocracy ! How often you pay. 
 
 When honety must fail, 
 
 Because of what some others say* — 
 Makes fame or slander’s tale. 
 
AND OTHER POEMS. 
 
 133 
 
 0, some may live and hide their shame ; 
 
 Succeed and live in ease; 
 
 Hypoeracy give them a name, 
 
 And coin that wants appease. 
 
 While others toil as best they may — 
 Their faces ever wet. 
 
 With tears unspent of yesterday. 
 
 The ages won’t forget. 
 
 0 MYSTERY! How stern in life? 
 
 How partial when you will? 
 
 You give to some a field of strife; 
 
 With pleasures, others fill. 
 
 Pome 
 
 The harness man has on nature, 
 
 Is not on right. 
 
 The collar chokes on the hill we climb, 
 So that no where in all the time 
 Are burdens light. 
 
 The notion old, if low and false, why? 
 “Its age is test,” 
 
 The lie we quote is the treason wrote, 
 Against the sense of them who wrote — 
 For man the best. 
 
134 
 
 MENTAL METEMPSYCHOSIS. 
 
 The workmen on the highway toiling. 
 Their hods for good, 
 
 Are running o’er in the lap of greed. 
 
 Beneath the hods the shoulders bleed 
 For brotherhood. 
 
 Ye toilers in this heavy going, 
 
 Who give your form — 
 
 To bearing all that the schemes impart 
 
 To time that robs the human heart 
 Of God-like NORM— 
 
 Awake and find a way that’s better, 
 
 The races right; 
 
 Fit harness so that the wounds will heal! 
 
 That needless burdens fall, and feel 
 The load is light. 
 
 Self Alone 
 
 Did you ever sit upon the shore 
 And contemplate the sea; 
 
 Listen, to the breakers roar; 
 
 Watch the creation of the moonlight in the foam, 
 Breaking on the sand when dreams come home? 
 
AND OmER POEMS. 
 
 Have you been alone upon the plain, 
 
 And wondered at the mystery — 
 
 Of expanse where sky makes vision vain : 
 
 Watching as you rode, the minstrelsy 
 Nature puts upon her naked breast, 
 
 In her vast silence — her world of rest? 
 
 Upon mountain ranges have you stood, 
 
 Lone as a single foam at sea, 
 
 And felt the soul of their great solitude — 
 'The dreamless sleep of eternity? 
 
 Yea, have you been alone, at all alone — 
 
 To know that separation is in undertone? 
 
 Eace life we live, yes all of us, Not all 
 May hear the higher, sweeter strains 
 Where waves on waves in music fall 
 
 Against a rocky beach. The lonely plains 
 Are peopled for the lords of mind, 
 
 And music hangs a harp on every wind. 
 
 135 
 
136 
 
 MENTAL METEMPSYCHOSIS. 
 
 Invasion 
 
 Beyond this place, familiar to our hand, 
 
 This place where every touch we understand, 
 
 Out there, whereon forever rests our land; 
 
 Invisible to eyes that see 
 Alone the plains where visual things expand, 
 
 Invasion seeks eternity. 
 
 : No more the sunset purple, like a dress, 
 
 Is folded up amid a wilderness — 
 
 Of stars that wait through night, the dawn’s caress 
 Upon the gray-lipped mouth of morn : 
 
 Today we know, though darkness here, no less 
 Is gold on other fields of com. 
 
 Though words, half dreams and half the recompense, 
 Of labor that we give to things of sense, 
 
 Hold ever, with a grip of fate, suspense 
 In figures formed in fancy’s name — 
 
 How over them, nor reck the consequence, 
 
 We shape our lonely course to fame. 
 
 Hot only words, but ways to please in rhyme, 
 
 By forms of stanzas ’round the tone and time, 
 
 Of ancient people and an alien clime, 
 
 Retard our upward, outward reach, 
 
 While daring scorn to know the new sublime, 
 
 And from a new and better speech. 
 
AND OTHER POEMS. 
 
 137 
 
 Today no continent invites the bTave 
 To find a pagan people he may save. 
 
 The shadow/' of the cross falls on a slave, 
 Whose bleeding feet are set apart 
 To cross the nations lying in the grave — 
 
 Made in the racers open heart. 
 
 At Valley Forge, amid the tents of snow 
 A spirit wept within the soldieFs woe; 
 
 And in the heart of him who faced his foe 
 Began a dream — a new content — 
 
 The hero held a home in every blow, 
 
 He made his home the continent. 
 
 All this is past, no more can ever be, 
 
 A battlefield, where weeping liberty — 
 
 Shall call her sons to arms to fight to free 
 The underlings of tribe and clan: 
 
 A meaning wrote our page, a history. 
 
 And eloquent “the rights of man.” 
 
 Yet workmen in the fields and marts of trade, 
 Beneath the burdens of the world are made 
 To turn aside, nor seek where rights pervade. 
 That but the favored few shall find. 
 
 And only in the world of art, invade — 
 
 The rebels of the heart and mind. 
 
138 
 
 MENTAL METEMPSYCHOSIS. 
 
 Beholding things the stone age man fought for 
 We laugh, we laugh and wonder at his war. 
 His caves show woman’s bones behind his, far, 
 About that deep and good impress, 
 
 As night that gathers close about a star, 
 
 Has hung a human wilderness. 
 
 Upon a throne exalted sits a thing, 
 
 And wears a robe and crown, we call him king; 
 All speech for him; for him the poets sing — - 
 The poets (pity them) enroll 
 Their lines among imperial bickering, 
 
 To give the monstrous state a soul. 
 
 Above the mountains rise — 
 
 Empurpled range — 
 
 On range, of clouded skies — 
 
 Before our waiting eyes, 
 
 Again for our surprise — 
 
 Behold the change. 
 
 Within the souPs retreat — 
 
 Ho words are said: 
 
 Forever words repeat — 
 
 How life and death will meet; 
 
 And Poets only greet — 
 
 The past — the dead. 
 
AND OTHER POEMS. 
 
 139 
 
 But over the world a Prophet is weeping, 
 A weird, wild trenody; 
 
 In the heart of the Race a spirit is keeping. 
 Love, and the heart of the race is weeping. 
 For all, the poor and small 
 And the pitying melody 
 Is crying at last, at last, to all. 
 
 The Dream 
 
 The archers o'er night's ramparts had begun 
 To shoot the golden arrows of the sun; 
 
 A dreamer slowly waking found that he 
 Had wandered to some future century. 
 
 He dreamed he saw a maiden fair, * 
 
 With eyes of sky and softest sun-kissed hair, 
 Come down full armed from out the rising sun 
 And smiling thus a poem sung: 
 
 “To touch with labor's hand 
 The earth's rich soil. 
 
 Gives rogues a reprimand 
 And fame to toil. 
 
 For who would beggar be. 
 
 Ask ought of clan; 
 
 Or seek in misery 
 To hide the man. 
 
140 
 
 MENTAL METEMPSYCHOSIS. 
 
 For man the Savior died, 
 
 The weary worn 
 
 For whom the angels vied, 
 
 Base tyrants scorn. 
 
 For man were heroes torn. 
 
 From his sweat brow, 
 
 To lift the crown of thorn, 
 
 And freedom grow. 
 
 Then who would better feel 
 When mothers cry! 
 
 For helpless offspring’s weal, 
 And babies die. 
 
 Fgr bread and homely fare, 
 
 God meant them wealth; 
 
 But greed will have its share, 
 Greed loves their death. 
 
 But Him who gave his life 
 For all mankind, 
 
 ©raws forth the sword of strife 
 To free the mind/ 5 
 
 Then pointing ot our histry’s fame, 
 
 She laid her head on a holy name; 
 
 She pressed it close with sky-born lips, 
 And touched his heart with finger tips, 
 That never tyrant’s hands laid on, 
 
AND OTHER POEMS. 
 
 141 
 
 She breathed the name of Jefferson, 
 
 •Who bade the kneeling serf to stand, 
 
 A regal soul in a regal land. 
 
 She lingered long at Lincoln’s name, 
 
 She kissed again, again his lofty fame, 
 
 And pointed to the noble track 
 Of him who dared to free the black. 
 
 Then coming to a group of fiercer men, 
 
 We thought she’d pale and frown, but when 
 She smiled and threw from her rosy lips, 
 
 A burning fame on her finger tips — - 
 
 The features of a divine and Christian soul. 
 
 We standing mute and fame beheld 
 A sitting down on Bryan, Tillman, and Altgeld ; 
 The man who dares to dream of freedom’s fall, 
 As sovereign right on great and small. 
 
 She wrapped in her shimmering skein 
 The hero’s soul, patriot’s fame, 
 
 And hung them on the horns of time, 
 
 And placed these men on their country’s shrine, 
 Above the Tyrant’s hateful fling, 
 
 From whence their truth speeches ring 
 Chimes of Liberty. 
 
 The maid has gone but the golden way, 
 
 Through which she went will ope’ some day, 
 
 And on its fame and justice name, 
 
 The poor will walk and hold commerce 
 With the maiden’s love and holy verse. 
 
142 
 
 MENTAL METEMPSYCHOSIS. 
 
 A Foolish Rhyme 
 
 The present age is lost in lust; 
 
 Our glory hides within a name; 
 
 A revel feeds a, lords’ distrust; 
 
 The poet asks for Knight’s-hood fame. 
 The messengers who bring the fire — 
 
 To kindle man with high desire, 
 
 Return, retake the sacred flame, 
 
 While here we fuss about a name. 
 
 0, listen to old songs sublime ; 
 
 See Pegasus with bleeding side; 
 
 A slander hunting peevish rhyme 
 A dirty spur of royal pride. 
 
 “The woman with a serpents’ tongue 
 Who is not old, who is not young, 
 
 The coward with the coward pen.” 
 
 Is this the best estate of men? 
 
 There is no merit in the pen 
 That wrote a woman’s “serpent-tongue,” 
 Nor in the pencils of men 
 
 Who call her “slander’d” when she’s sung 
 The Poet’s thrilling, trailing art 
 Sends Pity’s beauty to the heart — 
 
 And clinging there in sweet embrace 
 Peeps through a smile on our own face. 
 
AND OTHER POEMS. 
 
 143 
 
 To the Poets 
 
 Who wakes the world with song, 
 
 By genius interlaced. 
 
 Helps God to move along 
 
 The way that destiny is traced. 
 
 Nor need he think of play, 
 
 With Christ he must be classed. 
 
 Nor joy nor peace nor light of day, 
 
 Till duty in his life is passed. 
 
 Man is a God-child, with Deity 
 Must stand the stress of earth ; 
 
 For in his breast eternity 
 In finite form has birth; 
 
 His very modes of thought 
 In which he wars with plan, 
 
 Are but the sentiments enwrought 
 Of God alive in man. 
 
 But in these modes eternity is known. 
 
 The future bends to kiss the brow 
 Of princes born to endless throne, 
 
 That with the world's great grief is aching now. 
 A light that only God can give, 
 
 A joy and peace, unsullied bliss, 
 
 Are all the heritage of those who live 
 And feel Jehovah's . only kiss. 
 
144 
 
 MENTAL METEMPSYCHOSIS. 
 
 Weep on, ye singers of the earth; 
 
 Who bear the burdens of the world; 
 The secrets of your life, your birth, 
 From God’s own joy is hurled — 
 
 To open on your hearts at last. 
 
 In all that mystery inspires. 
 
 Into your melody, when jou have passed, 
 A heaven of your mad desires. 
 
 & 
 
 A Soldier’s Dream 
 
 Take me back to loyal Kansas, 
 
 Boys, the state will make it right; 
 Lay me where the winds make dirges 
 O’er the soldier’s grave at night. 
 
 Where the fields are undulated 
 With waves of golden grain; 
 
 And the foam of native flowers 
 Makes a serf along the plain. 
 
 Where, along the winding streamlets, 
 Sun-flame Orioles will nest, 
 
 Singing sweetly with the waters; 
 
 There my comrades let me rest. 
 
AND OTHER POEMS. 
 
 145 
 
 Our Child 
 
 On the pretty face 
 
 Of this child idol had grown, 
 
 Sweet and fair a grace 
 As ever an angel has sown. 
 
 On her pretty hair 
 
 The sun hung his burnished skein. 
 
 And the tangle there 
 
 Shown like the evening sky’s soft flame. 
 
 Vicissitudes 
 
 ’Tis sad that after sailing storms of life, 
 
 Then reach a rugged, lonely coast. 
 
 What ’vails the victories of your strife? 
 
 What FATE assails you most? 
 
 Ah! (’tis self cast in angry, ugly tone) — 
 
 Where songs of mother-hood were but a groan, 
 The thunderings of war re-echoed from the womb. 
 Yea, more than singing messengers of love 
 Will DEMONS tug you ever to the tomb. 
 
 Despite the movings from above. 
 
 J 10 
 
146 
 
 MENTAL METEMPSYCHOSIS. 
 
 I would I knew that God were just. Then pride 
 That waits for victory would love the time I died, 
 How void is life, when hope is dead? 
 
 Then fill it full of pain and find, 
 
 The truth of what within these lines Fve said. 
 
 The misery and woe that wounds your kind. 
 "Some time we’ll know” you make me smile. 
 Forsooth, “tis now the blind to blind; 
 
 That Phantom lilt that may beguile” 
 
 Begs aid to light the mind. 
 
 Silence’s Dream 
 
 Where silence dreams as one who sleeps, 
 Abated care, 
 
 That o’er us ever sweeps — 
 
 Was banished there, 
 
 I lay me down beside a stream — 
 
 And soon passed in the silence’s dream. 
 
 And there I lived where not a breath, 
 
 Of air awoke — 
 
 The stillness, still as death. 
 
 Until I spoke: 
 
 I spoke, ’twas but a mocking moan; 
 
 For fame was dead. I was alone. 
 
AND OTHER POEMS. 
 
 147 
 
 Into my dream there always came, 
 From out the skies, 
 
 A purple floating flame — 
 
 That changed my eyes; 
 
 So that I saw within the flame. 
 
 The scarlet form of fancy’s fame. 
 
 The lure she long had cast on me, 
 
 Was embers where — 
 
 Once bold emblazenry 
 Had made me dare — 
 
 To empty life of it’s rich store; 
 
 So love could lust for her no more. 
 
 Within the vision one withstood. 
 
 With gentle hand, 
 
 The dying of the solitude. 
 
 To her command — 
 
 A bow of life shone out to me — 
 
 A smile on living revelry. 
 
 From rest and dream and pulseless ease. 
 With hope for strife — 
 
 And passions melodies — 
 
 I woke to life, 
 
 I joined her song and then we sang. 
 
 So that the throat of Echo rang. 
 
148 
 
 MENTAL METEMPSYCHOSIS. 
 
 Thus face to face with every fate, 
 
 Nor would I bend — 
 
 My course nor hesitate. 
 
 For self to lend, 
 
 Though it were steel and red with blood, 
 
 The means for change. Nor wrong for good. 
 
 Around me are the symphonies, 
 
 That feed the heart — 
 
 And wake the mind from ease. 
 
 To rythmic art, 
 
 Wherein the soul new worlds intrude 
 And wakes the sleeping solitude. 
 
 The man who will defy his race, 
 
 And destiny. 
 
 For somewhere is the face. 
 
 That does portray — 
 
 The gift none other e’re can own — 
 
 His birth en-role, will reach his throne. 
 
 So here I end Olympic’s clime. 
 
 The mountain side — 
 
 Is still of every rhyme 
 And every pride — 
 
 Lies broken on the rugged steep — 
 
 Left where the poor invaders sleep. 
 
AND OTHER POEMS. 
 
 149 
 
 The lines of Fate’s relentless dare, 
 
 That threat and call. 
 
 Of madness and despair — 
 
 A living thrall, 
 
 Shall give and write for me above — 
 Them all — a deathless name — man — love. 
 
 The Muse of Santa Cruz 
 
 Walk the streets of Santa Cruz, 
 Hear the roses whispering 
 Echoes of the Niad’s muse — 
 Perfumed lips a holding them. 
 
 Then — come flat-faced to the shore, 
 See the storm child ride each wave; 
 See the child of sun and sea — 
 
 In iridescent lave, 
 
 It’s grand enough for me. 
 
 Sit there just to hold and when 
 Each wave comes a tuggin’ in 
 Like ’twould break the very shore. 
 Then fall back murmuring 
 As a chided petted child, 
 
 Then there comes an arrow bright, 
 Prom the sun set free; 
 
 In the wound a rain-bow bleeds — 
 
 My soul laughs and feeds. 
 
 It’s grand enough for me. 
 
150 
 
 MENTAL METEMPSYCHOSIS. 
 
 The Roosevelt Dam 
 
 The Prophet's eye beheld afar arise. 
 
 From dust and burning sand and clouds of smoke; 
 And rivers of the fevered mind's disguise, 
 
 New homes upon the plains where rivers broke. 
 
 He heard a murmur of the restless deep — 
 
 Across the desert's waste and fiery plain; 
 
 And voices of the winds that would not sleep, 
 Till waters flowed across those plains again. 
 
 At his command the mountain floods are kept, 
 
 So from the fields below the harvest springs: 
 
 The Ages where potential joys have slept, 
 
 Resound, refrains from new eolic strings. 
 
 The Prophet saw this glory yet to be; 
 
 And Roosevelt heard the Urim, Thummim, last — 
 These from the silence of eternity — 
 
 Are lifting homes to view from the desert's fast. 
 
AND OTHER POEMS. 
 
 151 
 
 Goodbye, Strange World, Goodbye 
 
 I speak to you as manly men : 
 
 A human name I conjure in; 
 
 Now look upon this wasted form, 
 
 A broken column of your sin. 
 
 Behold, how white I am, 
 
 No more a breath can stain 
 My person as I sweep along 
 Your world of greed and pain. 
 
 From death I speak to you, 
 
 A place where I enlarge, 
 
 I ask you now behold the waste 
 For which you made your charge. 
 
 You had me sin and pay: 
 
 For pay you winked at wrong, 
 
 And when you came to see me die, 
 
 But not to weep — to sing a song. 
 
 Just keep the silver that I gave, 
 
 As license of my trade. 
 
 When eYe I wronged a man, 
 
 Your money Ywas I made. 
 
152 
 
 MENTAL METEMPSYCHOSIS. 
 
 And while I sleep, 0 pity God! 
 
 So far my feet have carried me 
 From where my childhood learned 
 A human, Holy melody — 
 
 And while I sleep you look, 
 
 To find and hunt her down, 
 Another girl like me with coin, 
 
 And earned upon the town. 
 
 But in the silence .think of this — 
 Just as the sun arose one time 
 A girl’s small life went out 
 In your own City’s crime. 
 
 The Night 
 
 The way-ward watch the fading grey, 
 That looses in the west: 
 
 The closing eye, the weary day, 
 
 Turns on a naked breast. 
 
 There keeps the fire of passions fane; 
 With lust in love’s disguise. 
 
 Men there their first admission gain — 
 And look into her eyes — 
 
AND OTHER POEMS. 
 
 153 
 
 Who is the Nymph and spirit elf. 
 
 That hides in smiles of light — 
 
 Who fawns upon the better self — 
 
 The Queen of sin — the Night. 
 
 The day is done and on the world, 
 
 Fate throws the curtains down. 
 
 Behind them now, the palls unfurl’d — 
 Bed bannered o’er the town. 
 
 The Harlot’s yell amid the spell — 
 
 Of drunken orgies 
 
 Is her wild word above the spell 
 
 Of man’s debaucheries. 
 
 The sale of flesh where Demons rush — 
 To bid the victims in 
 Is on this night with Hell’s red blush— 
 On gluttony of sin. 
 
 0 man! 0 maid! hear thou this rhyme 
 Which calls to you in shame. 
 
 It is the voice relentless time 
 Is calling out your name. 
 
154 
 
 MENTAL METEMPSYCHOSIS. 
 
 The Mocking Birds 
 
 Hear those liquid, mellow notes 
 Sung by rebels from the south. 
 And the running tone that floats 
 Makes a treason in the mouth. 
 Listen, to the revel and the raving 
 In the riot of their song. 
 
 See their spotted wings go waving, 
 Notes of music borne along. 
 
 'There is one that has been singing — 
 Day and night and night and day, 
 Passions of the south are ringing, 
 
 Of the people’s toil and play. 
 Listen ! now he tells you in a tone 
 Of a widow’s wrong 
 And he makes you hear her moan, 
 In his sorrow song. 
 
 Now he’s tender in emotion, 
 
 For his little throat is lent 
 To the words of love’s devotion — 
 He is but the instrument. 
 
 Listen! love is lingering, 
 
 Words of promise seal the bliss 
 You can hear the offering. 
 
 Passion’s language is the kiss. 
 
AND OTHER POEMS. 
 
 155 
 
 Gone to join the other birds; 
 Broke his song amid the notes. 
 But I can understand the words 
 Waving in the tone that floats; 
 “We are from the Sunny South 
 “And we sing our songs as free 
 “As the winds great mouth 
 “Moans its melody. 
 
 ♦ 
 
 An Idyl of the True 
 
 Tell me not your mournful number, 
 Sage! that sees all Idyls vain; 
 
 And believes the soul is dead in slumber; 
 That all loving leads to pain. 
 
 Hush ! look through the purple ending 
 Of the sun with drippling light 
 On the day, that slowly bending 
 Lays its length along the night. 
 
 There it lays its length along the night. 
 Where the light is turned to gold. 
 
 And the beauty held in sight. 
 
 Formed the features we behold. 
 
 Sinks in Radiunds pink and blue— 
 
 In a smile returns to view. 
 
156 MENTAL METEMPSYCHOSIS. 
 
 Sage, your speech is only spoken, 
 
 Idle words of discontent, 
 
 For my being bends as bonds are broken 
 Of a friendship that has spent. 
 
 That has spent its force like moonbeam 
 Falling on the desert's dusty face. 
 
 Ah ! like coaxing fairies of a boy's dream, 
 That escape the fanes his fancies trace. 
 You deny me all the pleasure, 
 
 Others seem to hold, caressed 
 By the heart's whole treasure 
 While the creeds of old are pressed 
 On my soul; you call it fate. 
 
 'Tis a lie I loathe and hate. 
 
 Softly strains of distant music, 
 
 Liquid as the water's echoed hours, 
 
 Falling in the hush and silence — 
 
 Of the night on flowers. 
 
 Break across the wide abyss, 
 
 She is singing rythmed music 
 Of her world to this. 
 
 Sage, of old, I would seek 
 That one born to be with me. 
 
 Let the way be e're so bleak. 
 
 She alone can solve this mystery. 
 
 She is like a perfume rare 
 On a lip of breathing air. 
 
AND OTHER POEMS. 
 
 157 
 
 Or as fancy makes her seem 
 Kadiant creature of my dream. 
 
 And this widowed maiden — 
 
 Widowed but for me, is singing 
 “In the distant Aidenn 
 Down the star-way flinging 
 Beauty’s soul to me — 
 
 Beauty down to me. 
 
 No Lenore is fading on my sight; 
 
 No raven croaking never more; 
 
 No day of promise turned to night; 
 
 No ominous thing do I implore. 
 
 But a rare and radiant maiden 
 That loves me where I go 
 Who from her distant Aidenn 
 Leaves me not, as she left Poe 
 Walking here alone. 
 
 By his dark tarns in a world of moan. 
 God is God and He has said, 
 
 That He will conquer wrong, 
 
 And I see above the dead. 
 
 Her who sings and makes me strong. 
 
158 
 
 MENTAL METEMPSYCHOSIS. 
 
 Along the Cimarron 
 
 So soon forgot those days of old? 
 
 Yes, old they seem, 
 
 A passing dream and never told. 
 
 The sinking sun; the evening blaze, 
 The water’s gurgled tone, 
 
 And star-lit shimmer on the haze — 
 Along the Cimarron. 
 
 The spreading plain and winding trail, 
 I see them still — - 
 Beyond the hill and down the vale. 
 The camp-fire smoke above the scene. 
 Of my last rest alone, 
 
 [Has melted in the purple sheen — 
 Along the Cimarron. 
 
 At that last camp, up from the brush. 
 Wild west wind came 
 And offered game, then in the hush 
 That sorrow brings to parting friends, 
 The red girl, sobbing ’lone, 
 
 Hid in the dusk the darkness sends. 
 Along the Cimarron. 
 
AND OTHER POEMS. 
 
 159 
 
 In memory I reach my hand 
 To her and see, 
 
 What used to be when this plow’d land, 
 Enslaved and torn by toil for man; 
 
 And to the alien sown, 
 
 Was hunting ground and cow- trails ran — 
 Along the Cimarron. 
 
 Unroll my blankets for a sleep. 
 
 In their enclose, 
 
 The west’s repose is rich and deep ; 
 
 The Oratorios — the Orient 
 Sings sorrow to atone. 
 
 But there was singing, innocent, 
 
 Along the Cimarron, 
 
 The spirit of the open west, 
 
 Her gladsome lay 
 
 Was to the day upon her breast, 
 
 And in the night she sang to rest, 
 
 In crooning, tender tone, 
 
 The cow-boy whom the wild caress’t — 
 Along the Cimarron. 
 
160 
 
 MENTAL METEMPSYCHOSIS. 
 
 The Mystery of Woe 
 
 The Demon comes with his caress, 
 Man loaned him in retreat. 
 
 And our own frenzies of distress — 
 
 We fancy, is divine defeat. 
 
 Yet make believe, our heart will heal — 
 And leave no after scar; 
 
 That distance lends to all we feel, 
 
 As what we see, as looks a star. 
 
 But this is right, if other wise — 
 
 Our sense of things disclosed, 
 
 The most we live we should despise 
 And curse the fallacies imposed. 
 
 But what is this, this living so — 
 
 That out of death we find. 
 
 What ever joy we know — 
 
 Is of the woe we have refined? 
 
 *Tis this, that like warm ashes blown, 
 
 A flame again will glow. 
 
 And in the flare what once was known 
 Is joy, the body burned was woe. 
 
AND OTHER POEMS. 
 
 161 
 
 Across the* desert’s fevered face — 
 
 A fellow’s shadow fell; 
 
 A smile was playing on his face, 
 
 While walking Gilla’s horrid Hell. 
 
 And one went out amid a storm; 
 
 Within the blizzard groped; 
 
 There battled with the blasts — his form 
 Was bent with woe, and yet he hoped. 
 
 The hope that does retrace the past; 
 
 And faith to stand the pain, 
 
 Forever bolts the blizzard’s blast, 
 
 The desert’s flame and fiery rain. 
 
 Yes, every source of joy is woe — 
 
 And all of life so mixed, 
 
 That sorrow dies that we may know — 
 Beneath its form, our peace is fixed. 
 
 Think not this a little round. 
 
 That we are weak and small; 
 
 Love breaks the silence and the sound. 
 Becomes a Vesper and a call. 
 
 J 11 
 
162 
 
 MENTAL METEMPSYCHOSIS. 
 
 Dying Memmon 
 
 You stand and sing while souls are dying — 
 iSee ! brigandage rob the life 
 Of hope and joy, whose banners, waving, 
 Where heroes stand in strife. 
 
 What is the thing you most desire 
 Away from war lines leaping fire? 
 
 Ah ! smitten lips of Memnon, Egypt crying — 
 To innocence unborn, 
 
 While in the Nile our babes are dying. 
 
 To monsters, see! their flesh is sworn! 
 
 What is the thing you most desire 
 Away from war lines leaping fire? 
 
 * 
 
 True Irish Hearts 
 
 Fll stand no slur of the Pope, 
 
 No orange will I smell; 
 
 But perfume from old Ireland's bogs 
 And shamrocks I love well. 
 
 We walked up and down the street. 
 
 We walked down again; 
 
 His name was Pat Maloney, sir, 
 
 And mine was only Tim, 
 
AND OTHER POEMS. 
 
 163 
 
 We stepped into a liquor place 
 To wash the slobbers down; 
 
 And then went out with sleeves rolled up 
 To take the little town. 
 
 0, Pat was at his best, 
 
 With fourteen drinks within; 
 
 But Pm a short built man, 
 
 And that’s too much for Tim. 
 
 For now I’m in the county jail; 
 
 My eyes are both shut down. 
 
 For ’twas me that Pat was takin’ in, 
 
 And not the little town. 
 
 Passion 
 
 Have you emotion? Feeling? 
 
 A spell of glee? 
 
 A pulse in your soul that is raging, 
 So joyously. 
 
 You are unable to express 
 More than a smile of its beingness ? 
 
 If so, look out on being; 
 
 Out upon me. 
 
 I’m ready to share your loving 
 
164 
 
 MENTAL METEMPSYCHOSIS. 
 
 Sweet charity. 
 
 For passion unspent is a mood, 
 
 Of wasting of being in self solitude. 
 
 The only good of living, 
 
 Is to live free— 
 
 In sending out self through the feeling 
 Of sympathy. 
 
 This is the brooding we would express. 
 
 And is heard in the songs when souls confess. 
 
 Arrow of Arapahoe 
 
 The night had lost its frighted glame 
 And o’er its ramparts had begun — 
 
 The golden arrows of the sun 
 To fall, and falling, flame. 
 
 A warrior in his blankets lay, 
 
 He, dreaming, saw a brilliant star 
 Ablaze from heaven’s camp afar. 
 
 Where valiant warriors are, 
 
 And in its light an arrow play. 
 
 He thought he saw the white man come 
 With thunder on his battle flame. 
 
 To fright the red man from his home, 
 And drive away his children’s game. 
 
AND OTHER POEMS. 
 
 165 
 
 Then loud-alarm the warwhoop rung. 
 
 Mad Wolf his trusty bow has strung. 
 
 And mounting horse, as he was young, 
 
 The battle-song he loudly sung. 
 
 The other braves to urge along. 
 
 The white man’s blood run in his song. 
 
 Now down the plain they madly go; 
 
 The chief is anxious for the foe — 
 
 To meet the chief of golden hair, 
 
 In battle bold and even fair. 
 
 Lo, yonder rides that chieftain down; 
 
 And in the sun-like golden crown, 
 
 His yellow hair his forehead bound; 
 
 The thunder of his troopers’ feet. 
 
 Made battle-music on the ground, 
 
 And crash on crash they meet 
 On the Washita 
 
 The fury of the battle host, 
 
 Like Hell’s own inspiration spread — 
 
 Of all the soldiers, he wrought most — 
 
 And raged till half of Mad Wolf’s braves lay dead. 
 The glory of the plains fell on him there, 
 
 The white man’s chief of golden hair. 
 
 The sun, behind the cLoud, shone through, 
 
 And kissed the grass which, wet with purple dew 
 ^Reflected back a scarlet bow, 
 
166 
 
 MENTAL METEMPSYCHOSIS. 
 
 And from that bow, like vengeance came 
 The arrow of Arapahoe 
 And pierced through Custer’s battle Fame. 
 The warrior felt his squaw’s red hand 
 Unloose the blood-stained battle band. 
 
 His brow is cool and free from pain, 
 
 His muscles hard with sturdy strain; 
 
 With hatred in his upturned eye. 
 
 He sees the bow bent in the sky; 
 
 And yonder stays the beaming star, 
 
 How burning on a northern war. 
 
 And sitting at his wigwam door, 
 
 He tells his little braves to share 
 The mother’s place and Indian fare; 
 
 He’s going north to seek the foe — 
 
 The warrior chief with the golden hair — 
 Who’s fighting now ’neath the scarlet bow. 
 
 The march is o’er, the moon is full, 
 
 He hears the Little Big Horn flow; 
 
 Across the sky sprung scarlet bow; 
 
 The arrow of Arapahoe, 
 
 Is quivering on the frighted stream, 
 
 For yonder see the camp fires gleam, 
 
 And hear the song of Sitting Bull. 
 
 The wolf now feels his heart grow strong. 
 And in the night sings a battle song. 
 
AND OTHER POEMS. 
 
 167 . 
 
 His limbs are tirecl, he fain would rest, 
 
 And while he sleeps, nemesis hunts his Indian breast. 
 
 He wakes amid the battle strain 
 
 And sees the white chief strike in vain; 
 
 Around the noble soldier fall 
 
 His troopers, one by one, he last of all. 
 
 And Mad Wolf looks with prophet eye 
 To see the bow that on the sky. 
 
 Which made when his own warriors stood 
 In battle ’gainst the yellow hair 
 And gave it color from their blood, 
 
 But now it stays no longer there. 
 
 The warriors from the field have gone — 
 
 The South winds kept this Indian there — 
 
 The North winds in low requiem moans, 
 
 Bade Aeolus to string with his golden hair 
 The evening harps for burial tones. 
 
 The Arapahoe as he went along 
 Found Custer mid his troopers slain. 
 
 And put his foot on the soldier’s breast; 
 
 Then kneeling down in Indian grace — • 
 
 “Great Spirit, our fight was not in vain.” 
 
 The night’s red campfire flamed the west; 
 
 The darkness fell on the upturned face — 
 
 Of the Indian’s foe, the white man’s friend. 
 
 Thus Mad Wolf’s dream found mystic end. 
 
168 
 
 MENTAL METEMPSYCHOSIS. 
 
 Mary of Bethlehem 
 
 A Ruby ambient round the scene 
 Is giving Autumn phase, 
 
 A scarlet purple in the scene 
 Of rifted Indian summer haze; 
 
 While over all the echoes hold 
 The silent voices that foretold 
 In Ancient story, 
 
 That present pleasure and this sheen 
 Were figures of the love between 
 Our passion’s glory, 
 
 For in the play where passion keeps, 
 
 A court and throne. 
 
 She moves and through the purple peeps 
 A face — our own. 
 
 She has a dream of motherhood 
 With sarcedotal power, 
 
 To be expressed in brother-hood. 
 
 In one great tragic hour. 
 
 The azure beauty of the skies — 
 
 Is looking in the maiden’s eyes, 
 
 With prescient light; 
 
 And as she moves amid the scene, 
 
 She smiles the world’s great faith and dream — 
 
AND OTHER POEMS. 
 
 169 
 
 In hopes delight : 
 
 For unto her a voice has broke — 
 
 The silence — vast. 
 
 Whose Prophet’s trenodies provoke. 
 
 The sorrow past. 
 
 The little path she travels o’er 
 Is writ, with sandaled feet. 
 
 The story that forever more 
 The centuries repeat. 
 
 The beauty of this scene of earth 
 
 Is ’round sweet girlhood, promised birth. 
 
 The purple dawn 
 
 Of everlasting light, behold; 
 
 Is skimmering the autumn gold 
 We’re looking on, 
 
 This girl is walking there today 
 Around her form, 
 
 The purple bows of passion lay 
 Against the storm. 
 
MENTAL METEMPSYCHOSIS. 
 
 170 
 
 Oklahoma 
 
 Out here in Oklahoma, 
 
 Where the cotton pickers sing, 
 
 As they pluck the bulbs of snow, the summer gave, 
 From the prophecies of spring — 
 
 The autumn gold is drifting 
 In the simmer of the leaves. 
 
 And an Indian haze is lifting 
 ’Mong the branches of the trees, 
 
 The purple painting Oklahoma breathes upon — 
 The landscape on her breast. 
 
 She is her lover’s paragon, 
 
 Star-Goddess of the West. 
 
 # 
 
 The Song of Eighty-nine 
 
 “A home in Oklahoma,” 
 
 How loudly rang that line, 
 
 The boomers sang it, “Oklahoma,” 
 
 ’Way back in eighty-nine. 
 
 The plains of Oklahoma, 
 
 Upon their virgin breast, 
 
 Made silence sing, in Oklahoma — 
 
 The glory of the west. 
 
AND OTHER POEMS. 
 
 171 
 
 A home in Oklahoma 
 In your old home and mine, 
 
 Became our hope; to Oklahoma 
 We moved in eighty-nine. 
 
 The land of Oklahoma, 
 
 Where every race and clan 
 
 May speak one tongue, for Oklahoma 
 
 Is known to every man. 
 
 A home in Oklahoma, 
 
 A sentiment divine, 
 
 The nations sing it, “Oklahoma,” 
 
 The song of eighty-nine. 
 
PART III 
 
 THE APOSTATE 
 THE INDIAN IN COURT 
 GOD IS— IMMORTALITY IS A FACT 
 CONSCIOUSNESS 
 

THE APOSTATE 
 
 There is but one world eminence. To it expectant 
 hope looked in phophecy for ages. Back to it look the 
 ages through history. 
 
 On that eminence, made memorable by the sacrifice 
 of the Divine Man, a symbol of shame became the 
 symbol of the earth’s greatest glory. 
 
 On that hill of a Skull, where alone, the Man and a 
 Woman, Mary of Bethany, wept in the dark for a 
 world of sin. Sin found a conquerer. 
 
 There every Law known to man was broken or ful- 
 filled. There every need of the Race found new doc- 
 trine on which to base a juster law. 
 
 In a world of war a prince of peace was lifted up 
 and paid in full the penalty truth offered as the price 
 of blood — there Mary kissing the blood from his 
 wounded feet as the sun went out, midday, redemption 
 came to mankind. 
 
 How beautiful were his words, words of gentleness 
 and love. What wonderful sympathy found terms in 
 
176 
 
 THE APOSTATE. 
 
 justice. Bach way from the cross runs a stream of 
 promise. And all that is good starts to live. 
 
 He called the moonlight on the sea; 
 
 And hade the water lily dream. 
 
 He brought the heart of sympathy, 
 
 In love’s up-looking beam. 
 
 Just why every act that inherently causes man to 
 look and honor, should have the strain of treachery on 
 it is cause for serious speculations. 
 
 We shall find that every world act that achieved 
 and achieves immortality and lifts its heroes forever 
 up in the thrall is a God act. And that standing close 
 to the chief actor on the side of right, stands the 
 Apostate. 
 
 It was around an Altar, whereon dripping flesh was 
 offered to God as sacrifice, that man’s first blood was 
 shed in crime. There it was that Cain, the Apostate 
 to home and brother-love, heard first the Irrevocable 
 law of banishment (for in the heart it is written — this 
 condemnation against Apostacy). 
 
 Prom Moses to the silence that brooded over ex- 
 
THE APOSTATE. 
 
 177 
 
 pectancy after Malachi, Apostacy was the rule of the 
 world’s Theocracy. 
 
 Judas the Apostate to Christ was near the Lord and 
 kissed Him that others might know the one whom they 
 sought. 
 
 The meeting of Jesus and Judas ... the Savior 
 and the Apostate. 
 
 Yet the “Sop” that Christ gave Judas did the treach- 
 ery. Why ? 
 
 Without the Apostate the Savior would not have 
 died and the tragedy of the cross on the hill of a Skull 
 would not have occurred. 
 
 Judas had felt Divine power; had driven unclean 
 things and Devils out of others; he had felt the charm 
 of the wonderful personality of Jesus. . . . Why did 
 Judas — the trusted treasurer of Christ/s meager ex- 
 chequer — fail ? 
 
 Without Judas, what? 
 
 It takes a greater character to be the true Apostate 
 
 than it does to be a follower in the worn paths of 
 J 12 
 
178 
 
 THE APOSTATE. 
 
 the familiar. Maybe the character will be evil but 
 great nevertheless. Judas was great, the greatest in- 
 dividual of the race however evil we may consider him. 
 This position is quite necessary in any view of the 
 story. 
 
 If Christ was God, indeed then was Judas great, for 
 he sold God and knew it, else it were not knowable. 
 If Christ was an impostor, Judas followed him and 
 was his friend and had therefore lost caste with all 
 other forms of society. To sell his Master was then 
 an act of self-exile. What could this demand of an 
 individual? Remember the pretense was that of a God 
 with man in the ACT. The world of that Theocracy 
 of which Judas was a part, expected a wonderful 
 Prophet, or The Christ. It means that a universe 
 crashed before the eyes of a man and he alone felt the 
 weight of his deed. He stood alone without class and 
 knew he stood in a world act. He did what he did 
 deliberately. His was the Victory of Evil. At the head 
 of his class he stands today. 
 
 And as every prayer exalts Christ, so every prayer ex- 
 alts Judas. For the exaltation of Jesus exalts the 
 Apostate. 
 
THE APOSTATE. 
 
 179 
 
 Judas knew all the time that Jesus was an extraor- 
 dinary man — to Judas a Divine Man. To Judas the 
 test had to come, for he saw evasion after evasion. He 
 resolved therefore to lose himself and establish the 
 Lord. 
 
 Again it must be remembered that to this time 
 Judas has had no fair defense. The words of his enemies 
 have been taken as conclusive of his guilt. And the 
 fact of the object of prayer being opposed, shuts the 
 door for trial. 
 
 Not once have men reasoned that for a man to kill a 
 God can be no crime. If done, why done during a 
 Providence? Then what? Answer this question and 
 Judas is redeemed from calumny. NOTE the Answer. 
 
 By contrast man knows the objective about him. He 
 knows this way by virtue of the fact that within him is 
 twofold life. Experience is the under fact of contrast. 
 The potential here invoked of inherent Nature. There 
 is contrast, by nature, in man. 
 
 This is true and can be verified by all. Experi- 
 mental philosophy leads us here. 
 
 To the believer I offer the word of God. 
 
180 
 
 THE APOSTATE. 
 
 The text, Isiah, 45 : 7 : “I form the light and create 
 darkness. I make peace and create EYIL. I the Lord 
 do all these.” Here is the answer. 
 
 The first thought that will occur to any one is, what 
 is the relation exposed here as to man? 
 
 Man, of necessity, being finite, is subject to law, 
 the law within him. 
 
 Judas in sorrow killed himself. The greatest Apostle 
 of Christ turned APOSTATE, kissed his Lord to 
 death, took upon his own name, infamy, and died. 
 
 , Some day the sufferings of Judas will sweeten the 
 world as do the kisses of Mary of Bethany. 
 
 Judas 
 
 . . . Within me is an inner self, 
 
 That looks beyond the range of Earth and time — 
 For things invisible. The way is closed: 
 
 And toiling in the dark, I falter, fall; 
 
 But rise and wander on. The inner URGE 
 Uplifts my failing strength, and on and on 
 I stagger up the hill, for hope inspires. 
 
 And rest invites my weary limbs. 
 
THE APOSTATE. 
 
 181 
 
 The ways of other men are strange to me; 
 Their Loves and Friendships all, I must eschew; 
 They hear the shouts of victory for them; 
 
 And wild applause from fellow of their kind. 
 
 Behold a Hero home from war. . . . 
 
 Where blood was let for him, and what he is. 
 
 And Nations, rise, amid the Earth's butcheries. 
 
 The flags are red’ with blood. The world's a floor, 
 
 Of human bones, wept o'er and wet with tears. 
 
 Behold the Hero now, his throne is built; 
 
 And on it hangs a crown to show his power. 
 
 And gathered there, his marshaled hosts are bowed. 
 To give him praise. Amid the throng is merged, 
 The widows lately grieved by him. And some — 
 
 So tender that their speech has never formed. 
 And this is glory made of Man. 
 
 ... So beautiful is life . . . 
 
 The fields are golden. All the plains are green. 
 
 The “Harvest Home" is come and blest is man — - 
 The grapes hang purple at his door. The sun 
 Makes wine for him. The Courts of joy are full. 
 Indeed ! The poor, pale lip't and sad are come, 
 
 A portion, in a world so great, to beg. 
 
182 
 
 THE APOSTATE. 
 
 I, Judas, by a kiss gave more than this. 
 
 I gave you God and filled your mouth with song. 
 
 I gave the world a kiss and in it bliss. 
 
 I loved the Lord and I loved, the world of wrong. 
 While in Apostacy I fall, you rise — 
 
 And curse the sacrifice. 
 
THE INDIAN IN COURT 
 
 There occurs to me a scene in a court room in 
 Oklahoma. An aged lawyer, with gray locks falling 
 over a massive brow, is busy with papers; he looks 
 at the by-standers, selecting a next witness. “Mrs. 
 Soaring Bull, please take Ithe stand/* he saidi. A 
 short, thick, greasy-faced Indian woman appeared in 
 the court room and took the stand. The formal ques- 
 tions were asked and brokenly answered. 
 
 Q. “What time was this baby born?” questioned 
 J. T. Bradley (that is the attorney’s name.) 
 
 A. ‘No sabe. No, no what you say,” came the an- 
 swer. 
 
 Q. “Can’t you tell us the time of the year this took 
 place?” The woman shook her head. 
 
 Q. “Was it November, or October?” 
 
 A. “Me no know October, no know what you say,” 
 said Mrs. Boaring Bull. 
 
 Then followed the only piece of brilliance I ever 
 detected, not caught from childhood, I have ever wit- 
 
184 
 
 THE INDIAN IN COURT. 
 
 nessed in that peculiarly good town after five years* 
 residence. 
 
 The old lawyer looked straight in the Indian’s eyes 
 and in a soft, low voice began an examination the like 
 of which never was and never can be transcended. 
 
 “Do you listen to the birds singing in the trees 
 when — (here he worked his fingers) the leaves move, 
 the leaves live?” “Yes,” she answered. “When the 
 birds sing so in the leaves then did this take place, was 
 this Indian baby born.” 
 
 “ISTo — 0 yes, some — some go” — here she motioned 
 her hand southward. “Do you look at the leaves on 
 the trees, the grass on the ground, the com in the 
 fields?” A. “0 yes, all time.” Then, holding up a 
 piece of gold money, the able lawyer asked, “Were the 
 leaves like this; did they look like this gold?” A. 
 “No, just some — look little.” He asked again, “Just 
 * (moving on a piece of paper with his finger) i the 
 edges looked like gold, and some of the birds had gone 
 south to sing and soon snow would fall on the com fields 
 and on the hay and at the tepee door the ground would 
 look white?” 
 
THE INDIAN IN COURT. 
 
 185 
 
 A. “Yes — me like that — me understand now.” 
 
 She took a piece of paper and pointed where and 
 how far the sun worked gold on the leaves and said, 
 “Pretty quick all like gold.” 
 
 “Then,” said the lawyer, “is when the child was 
 bom in the tepee was it when the gold was gathering 
 in the leavesr — when the song of the south birds had 
 ceased — then the little papoose cried in the tent?” 
 
 “Yes,” answered the squaw, whose face now was 
 alive with quivering evidence of emotion. 
 
 “May it please the court, (Bradley.) I submit that 
 the time has been fixed — nature never lies. The leaves 
 had gathered gold, the south birds had ceased to sing 
 in the trees, then this Indian child cried in the tepee. 
 The Indian baby’s cry speaks to you, speaks to you out 
 of the gold on the leaves, speaks to you in the silence 
 of the south birds that sang their summer song to the 
 Indian woman’s heart. She remembers and has sworn; 
 nature speaks to your judicial conscience, speaks the 
 truth and, sir, there is no mental mode to evade the 
 force of this evidence. I submit the point of time has 
 been established.” 
 
186 THE INDIAN IN COURT. 
 
 From the fences of environment this old lawyer 
 took down the curtain from behind which the truth 
 looked out on an Indian child and owned it as legiti- 
 mate, claiming for it a right to land. 
 
 I say to you, that you may hunt legal history through 
 and you will not find anything superior to this search 
 and find of truth — found by primitive method under 
 the utmost difficulty. 
 
 Brilliant and forceful always are the simple modes 
 by which glory and truth show themselves. This, I 
 know, argues against adjectives that cover the beauti- 
 ful in forms and often misleads in our conclusions of 
 fact. 
 
 Truth today weeps behind the objectives of human 
 scorn while justice is whipped from the forum because 
 of complex methods that hide the leer and deformity 
 on the faces of fallacies, fallacies that bind the chil- 
 dren uf this age to rule of a perished time — the ashes 
 of roses blown in the faces of the living Prophets. 
 
 Summer now is dying, 
 
 With it’s passion and its pain; 
 
 Autumn’s gold is flying. 
 
 On the fields of flame — 
 
THE INDIAN IN COUBT. 
 
 187 
 
 Where the blood of life is falling — 
 Falling back to come again, 
 
 Back through resurrection— 
 
 Back to passion and to pain. 
 
GOD IS— IMMORTALITY IS A 
 FACT 
 
 The Syzygy of Abiding Places Open to View. 
 
 However we plan life, our plans are subjunctive. 
 There is that about all we think of ourselves which we 
 call mystery— the shroud and pall cover our laughter 
 and our dreams. 
 
 Yet something can be known, we may know that 
 God is. 
 
 If you would know the highest right, then you must 
 drill the mind to metaphysical thinking and restrain 
 the passion of fear and supplant evasions with positive 
 hope. In such manner, you pave the way for the 
 dimpled feet of peace to bear you the glory of joy — this 
 is the true estate of man. 
 
 All the efforts of the past about which cluster the glory 
 deeds of man are illumined with the God idea. To- 
 day the God idea is over the arch of all that is build- 
 ing. 
 
IMMORTALITY IS A FACT. 
 
 189 
 
 It is our purpose to give that proof which will sat- 
 isfy the mind of the existence of deity. 
 
 First, that GOD is as a question of fact for the mind 
 to solve demands peculiar proof. Hone will say how- 
 ever that this relieves the question of detail argument. 
 
 The argument is a posteriori, that is, from effect to 
 cause. This is only the mode of argument. In sub- 
 stance we shall find that AXIOMS or first truths lay 
 at the foundation. 
 
 This much for apology. 
 
 The first axiom that lays at the base of the discus- 
 sion is the truth of the fact of self existence. That I 
 exist is known to me. To deny this is to deny the 
 denier, a thing absurd and the fact or act of denial 
 would be an act of mind affirmative of self existence. 
 Therefore I know that I am — that something is. 
 
 The second axiom we push in line for consideration 
 is the truth of the fact, that I did not always exist. 
 This is an axiom alright, first because it is and because 
 it is in the conscience as a fact that conscience had a 
 
 beginning. 
 
190 
 
 GOD IS 
 
 The third axiom we wish to use is the truth of the 
 fact that the finite mind can not think of something 
 having been gotten out of nothing. Consequently I 
 realize that I came from something I being something. 
 
 The fourth axiom in line is the truth of the fact 
 that there can not be an endless chain of DEPEND- 
 ENT causes. There must of necessity be that upon 
 which the first DEPENDENT cause depended, viz.: 
 The Independent. This axiom seems to bother some 
 but try it and the evident truth will appear. All 
 mathematics uphold it. A base for every demonstra- 
 tion is necessary, the circle will not do, will answer no 
 demand. This intuition of the mind rescues the 
 human from the beast and saves the race from invid- 
 ious classification. 
 
 The fifth axiom we offer here is the truth of the 
 fact that it can not be thought that something can 
 be gotten out of a thing not in the thing, or you can’t 
 get more out of a thing than the thing holds or 
 contains. This were to get something out of nothing 
 and is not in reason. 
 
 The sixth axiom is, the mind, knows the fact of 
 necessary being — that the dependent depends on the 
 
IMMORTALITY IS A FACT. 
 
 191 
 
 independent as the cause of the existence of the de- 
 pendent. This is an idea of reason as pure as any 
 first truth not so familiar but just as staple, try it 
 and see. If this is not true then there is a chain of 
 endless, dependent causes, there is power in the finite 
 mind to think of getting something out of nothing, 
 there is no such thing as demonstration. Change by 
 which we differentiate conscience would lack certainty, 
 but we know that we exist and know, it an act of 
 mind — conscience, so the axiom. 
 
 The seventh axiom I call to aid is the fact that the 
 truths which are first and in their nature self evident, 
 combined give off an apparent truth as first and as 
 evident as though a single axiom were apprehended. 
 This must be so because the cause is of a kind. 
 
 That these axioms invincibly dispose to one con- 
 clusion, that God is. 
 
 I suppose that were Sir William Hamilton living 
 we would be treated to a few definitions as to what an 
 axiom is and that we can not argue to support an 
 axiom. But I answer first that to define an axiom puts 
 the matter at large for argument yet I know that the 
 test is the weight in the mind of the statements made. 
 
192 
 
 GOD IS 
 
 I believe the skeptic will experience some trouble in 
 avoiding the convincing power of these self evident 
 truths run to one end, and that end the mind’s con- 
 clusion that God is and is to be known. 
 
 We hold that that which enters the mind through 
 the realm of demonstrative reasoning enters the mind 
 as conscience holds first truth. 
 
 Then these axioms make out the case that God is. 
 
 (If a process (were discovered tomorrow by which 
 life could be generated and mind propelled the argu- 
 ment above would not be moved. Dependent causation 
 in its line settles nothing, no question ultimately, and 
 can not nor would the relation then answer the 
 absolute now of any supposition. 
 
 Change as you may, change can not empty some- 
 thing into nothing and we are as individuals — some- 
 things. 
 
IMMORTALITY IS A FACT. 
 
 193 
 
 IMlM OETALIT Y AS A FACT LOOKS OUT OF 
 THE DEMONSTRATION. 
 
 Against the inevitable orthodoxy of the foregoing 
 outline of reason for faith in the perpetuity of being 
 because God is, the skeptic spirit of this age lifts itself 
 in a profane hypothesis, viz. : Evolution. 
 
 By this view naturalists (some of them) insist that 
 we can make no statement of faith that is more than 
 a mere aberration of mind (and alienists of the mod- 
 ern school declare all religion is without foundation in 
 fact and so far delusion) this however is only a change 
 of attitude. 
 
 We here propose to answer the hypothesis and clean 
 the sky of dust kicked up from the corpses of dead 
 hopes. And by facts show that the conclusions of faith 
 are inevitable. That immortality of sentient being 
 forever finite can not be denied to the mind as its 
 most certain conclusion. 
 
 Let me suggest that fact always has mental char- 
 acter. A thing beyond observation could remain for- 
 J 13 
 
194 
 
 GOD IS 
 
 ever yet not be a fact. A fact is something that is 
 and is known else we could not treat of it. 
 
 We confine ourselves to one fact in this inquiry, 
 viz. : What is identity ? and begin our argument in- 
 ductively from environment of self, finding in mind 
 that manifests, elements, probative. 
 
 There are three primary laws of thought. First, 
 the law of identity. Second, the law of excluded 
 middle. Third, the law of contradictories. These are 
 inherent in mind as laws and warrant for all infer- 
 ence. 
 
 Identity marks the line that secures individuality, 
 it is the ultimate that we know about the fact of self 
 existence, that we are and not something else. Of this 
 we are just as conscious as that we are in esse, for it 
 is the ego that takes cognition of the fact that thought 
 is. And of course is single, impassable, not multiple 
 nor definable in the ordinary, because it must be con- 
 sidered indivisible, can therefore be only nominally 
 known in language. It is not composed, that which 
 is composed can not have identity in any proper sense 
 for it is subject to change and change makes predi- 
 cation of identity impossible. 
 
IMMORTALITY IS A FACT. 
 
 195 
 
 Then we say identity can not be derived from mass, 
 nor complex combination, that it can only come from 
 a cause like itself. 
 
 So then a single line denoted by Atavism (that lav/ 
 that calls everything into line of its own kind) is 
 the line of identity’s dependent causation and this is 
 being; being that is ultimate, single, indivisible, im- 
 perishable. 
 
 This identity of individuality manifests intellectual 
 quality in\ man that can not djivest — the power of 
 which cannot be derived but passed. 
 
 Now look, if identity could be derived, what would 
 be the first tendency? Then would not that be the 
 identity? At least any thinker must see that a com- 
 plex whole is not identity, but a mass representing 
 many single identities that can never be known pre- 
 cisely as a THING, but things of thought (Nominal- 
 ism). 
 
 So body or form is not identity. Form is relative 
 to identity. Anyone ought to see that body composed 
 cannot afford ideas as a whole of ultimates at the end 
 of analysis and synthesis builds of singlers. 
 
196 
 
 GOD IS 
 
 Force connot be said to be the cause of a singular 
 identity because force is diffused and does not con- 
 strain and matter is en masse. 
 
 Let us to the proof. Time is an abstract we make by 
 use of occurrence in duration, but time is a measure, 
 nominally at least. Now that which is of universal 
 occurrence, single, same, and impassable in thought, 
 yet is persistent by presence or manifestation through 
 long laps and lapses of time, must be accepted by the 
 mind as an entitive identity. Such as that that mani- 
 fests in directed movement of activity, intellectual, 
 emotional qualities, mind. This is identity of indi- 
 viduality. 
 
 We know this by a mental mode, for we can not 
 think of two without first thinking one.. Analysis is 
 the manner and the mind power to grasp the neces- 
 sary singular and one as the law of composite think- 
 ing and leads us back to the first law of mental nature, 
 identity. This is the possible and no system of thought 
 is possible otherwise. 
 
 What then is the fact we know by this mode? We 
 answer oneness of necessity inhering in things indi- 
 visible, indestructible, manifesting in attributes but 
 
IMMORTALITY IS A FACT. 
 
 197 
 
 not complex. We know this then that identity can not 
 be derived. We know that identity is and what we 
 know of it is the fact element. 
 
 Change takes place in wholes, in composed objects 
 not defined to us, change is manifest in decay (a slip- 
 ping of adhesion), process does not work in ultimates, 
 can not be thought so. The proof of ultimates is that 
 we must think of objects and these rest on the law of 
 identity in thought and at base must be thought inde- 
 structible as the basic idea for system of thinking 
 itself. We can not think otherwise, we must think this 
 wise. 
 
 Now the very truth that we know is absolute proof 
 pf consciousness. Consciousness 'were impossible by 
 process for process is manifest in change. 
 
 The integrity of psychic datum is maintained be- 
 cause identity is the first law of mental being. 
 
 Memory is true to the idea of this integrity and stand- 
 ing amidst the mystery of change of body it speaks 
 of the perpetuity of being as one. 
 
 So then it can not be thought of as that by the 
 law of variation in wholes manifest in decay the ever 
 
198 
 
 GOD IS 
 
 persistent singular and necessary one — Identity is pro- 
 duced or that by such law identity is derived. 
 
 The doctrine of evolution can not maintain law as 
 a creative cause of that out of which it emanates, nor 
 can it be said that we find ones in wholes. One is the 
 first law of mind as it seeks to first know. 
 
 MYSTICISM IS THE LIFE OF MATERIALISM. 
 
 Modern Materialism deals with the seen so its 
 apostles say but we doubt it. Continually materialists 
 mock at the worshipful in man and deal blow after 
 blow at what they are pleased to call orthodoxy. Amid 
 the wreck of form the shouts of skepticism are heard 
 today as though a victory over the dead were a glorious 
 thing. 
 
 We admit the wreck of form and say that it con- 
 duces to our argument. 
 
 We apprehend the breaking up of form and form 
 judgments of the process. But judgment is not ulti- 
 mate here, if that judgment is based on mere appear- 
 
 ance. 
 
IMMORTALITY IS A FACT. 
 
 199 
 
 To quote from Sir Wm. Hamilton, “In short it is 
 impossible for the human mind to think what it thinks 
 existent, lapsing into non-existence,” and as we have 
 seen that identical individuality is of necessity single 
 and inadvisable, it follows that something must remain 
 forever. That the wreck of that which is only related 
 to the substantial and one is no proof of the end of 
 the unit of being. But clears the one by process to 
 its ultimate state. 
 
 (Here is reason to the rescue. The finite mind in its 
 intuitive power being conscious of the independent — • 
 the infinite as cause, knows that there is no equation 
 between the two as to the power to know and that acts 
 of the infinite are beyond the power of judgment in 
 the finite mind, and infers that the laws of Sponta- 
 neity, and instantaneity in the infinite hold the process 
 by which the entative individual man escapes the wreck 
 of the form. 
 
 This escape is necessary in thought and may be 
 called the proof _ of immortality, for the finite mind 
 knows that instantaneous production and instantaneous 
 change must co-ordinate and would make creation im- 
 possible. That therefore perpetuity is a law of and in 
 
200 
 
 GOD IS 
 
 creation, that law of the infinite — the changeless, the 
 absolute, and that relative change can not effect the 
 law, but must accommodate it to the end, to its ulti- 
 mate, viz. : the affinity in the absolute. 
 
 The finite mind is conscious of self existence; some- 
 thing is. 
 
 The human mind can not think of something being 
 gotten out of nothing but thinks of it as having come 
 from something as its cause. 
 
 The mind of man can not think of something exist- 
 ent lapsing into non-existence, but must think of it as 
 everlasting and perpetual. 
 
 And the mind must infer that at the ultimate change 
 the identity, the existing being is in harmony with 
 environment. 
 
 Therefore is not in a state of change but in a state 
 of being. 
 
 Because affinity in the absolute is reached. This 
 is immortality — proof of the substance of the issue is 
 sufficient. 
 
IMMORTALITY IS A FACT. 
 
 201 
 
 As to the sentient state of being we now offer the 
 only conclusion which to our mind seems reasonable. 
 
 A SYZYGY. 
 
 If we take up a term for use in this instance we will 
 accommodate the issue. However, I do not build on the 
 advantage of the old Nominalist. The term desired 
 is correlation. That I possess power to know is that I 
 term intellect. I am conscious that I exist and I am 
 equally conscious the non-ego exists apart from the me 
 or ego, and I am also aware that this ego is limited, 
 so is the non-ego that touches my senses through which 
 I take cognizance of the immediate non-ego. This 
 consciousness is my ultimate mental effort, the high- 
 est reach of my thinking power. Of a same kind of 
 mental effort I am conscious that I can not think of an 
 endless chain of DEPENDENT causes. I must think 
 positively of identity, of something for nothing, is un- 
 thinkable. Limitation and finite are convertable terms 
 in this instance. Here by the inherent laws of mind not 
 in contrast but in correlation, the infinite and finite 
 are necessary terms to speak my ultimate mental state. 
 
202 
 
 GOD IS 
 
 We therefore conclude that this ultimate mental 
 state inheres in the identical entative being because this 
 mental effort could come not from the impulse of many 
 working causes but from the ultimate singular cause 
 for the effort is the last strain and single impulse of 
 the being on the last conceivable object of thought. 
 
 The mental power is therefore as single as the 
 identity of being itself and is of its essence. 
 
 The mental power thus observed fixes the sentient 
 state of being so far as man can think and man can 
 think no otherwise if he will think ultimately. 
 
 To return to change, the perplexing thing of thought, 
 we take up our term at the head of this essential par- 
 agraph, a Syzygy. The intuitive power of the mind sees 
 in every relative entity or dependent being the extreme 
 term of correspondence and here is where our syzygy 
 appears to view. Tomorrow we expect and experience 
 no difficulty in our mental state, but we are located in 
 today and at this place, these terms are relative to the 
 last degree, yet location is the very gist of this 
 issue. For as we take it habit is the accident of related 
 location. Through three worlds the man of twenty- 
 one years has come to his estate. His being, his present 
 
IMMORTALITY IS A FACT. 
 
 203 
 
 estate, his past environment, are parts of the induction 
 we are to consider under this head. 
 
 If there be one universe there can be no more and 
 only one infinite entity can be in this universe. So then 
 finite spheres are necessary and true terms of a just 
 coneeptionalism. It is immaterial if the sphere is a 
 globe of matter or a spiritual scope, if so that beings 
 exist therein. 
 
 Thus we reach the idea of tomorrow as it reaches 
 out of the today into another tomorrow, also we take 
 hold of the present state of the man of twenty-one. 
 The identity of being, perpetual, sentient, necessitates 
 the syzygy of the sphere through which he moves to 
 his ultimate environment. There are three states of 
 man. First the inpotential, in esse or being, the neces- 
 sary final free from modification by the relative to 
 affinity in the absolute. The location is of no conse- 
 quence to ultimate and singular being. 
 
 The line of syzygy of these worlds or spheres is the 
 inherent law of progress that we have seen carry the 
 individual through three material worlds to the estate 
 of 21. 
 
204 
 
 GOD IS 
 
 DO WE KNOW THE ABSOLUTE? 
 
 When we are conscious of self we know the relative 
 absolute, and when we know that there can not be an 
 endless chain of dependent causes, that of necessity 
 there must be that npon which the first dependent 
 canse depended viz. : the independent, we know the ab- 
 solute. Not in the definative sense but we know that 
 He is. As Spencer says “It is the warrant for all our 
 sther knowledge.” A mental datum. 
 
 If we take any other view we make the relative of 
 necessity absolute. The idea of the relative necessi- 
 tates the idea of the relative related to the absolute. 
 And the related relates to the absolute. Through the 
 syzygy we have outlined here, relative environment can- 
 not be thought of as defeating affinity in the absolute. 
 
 We conclude that God is and that immortality is a 
 fact and that the syzygy of abiding places is open to 
 view. 
 
 This only request we would make that the writers 
 of the future be bold and distinguish the great mental 
 datum as the greatest knowledge man possesses and is 
 the warrant of all He knows in the definative scope. 
 
CONSCIOUSNESS 
 
 I hereby undertake to advance the line of relative 
 thought. 
 
 In this undertaking my purpose is to make the ab- 
 solute a reality. 
 
 And I furthermore mean to construe to the human 
 understanding the consciousness of the infinite. 
 
 This done, I hope to take my place among the philos- 
 ophers of the world and in this instance to impress 
 upon the time in which I live the significance of this 
 ages philosophic thought. 
 
 That history may repeat ; “That every age gave to the 
 race in its philosophy the proper emphasis and meaning 
 of the certain epoch’s tone of intellectual energy. 
 
 In the first place I give definitions that have gone 
 before: Whatever they may signify. 
 
 Whatever these definitions did signify to the thinkers 
 of those times in which they were given forth, little 
 else do they afford us, than a mere nominalism. 
 
206 
 
 CONSCIOUSNESS. 
 
 For the very cogent reason, that advance in invention 
 and discovery has completed an invincible induction 
 which is in present consciousness a reality. 
 
 For the purpose, I cite first the apt and intensive in- 
 terrogative residuum of St. Paul in I Cor. 2 : II. “For 
 what man knoweth the things of a man, save the spirit 
 of man which is in man” Paul was a triunist. He 
 saw a man as a spirit served by body. The body made, 
 maintained, and moved by vital force, life or soul. Body, 
 soul and spirit. 
 
 And thus Paul said in his question, a man in his self 
 knows himself, consciousness, self knowledge. 
 
 The foregoing definition will be found nominally to 
 be extensive sufficiently and to the self thinker intensive 
 for realization. 
 
 Sir William Hamilton defined consciousness to be as 
 follows : 
 
 “Consciousness is thus on the one hand, the recogni- 
 tion by the mind or ego of its own affections. In other 
 words, the self affirmation that certain modifications 
 are known by me and that these modifications are 
 mine.” Again he says: “Annihilate the consciousness 
 
CONSCIOUSNESS. 
 
 207 
 
 of the object you annihilate the consciousness of the 
 operation.” 
 
 Thus Hamilton is seen to be a Relativist and poses a 
 “Mine” for self knowing itself. 
 
 The argument we shall adduce will, we believe, expose 
 the sophism of Hamilton's doctrine. 
 
 Cousin the Great French Eclectic and absolutist, 
 wrote of consciousness as thus seen: “This Me that we 
 are is Finite; the not Me which limits it is Finite; they 
 are so in different degrees, but they are equally so; we 
 are then still in the sphere of the finite. Is there noth- 
 ing else in consciousness? 
 
 Yes, at the same time that consciousness seizes the 
 Me as finite, in opposition to the not me, finite itself, 
 it stops neither at the one nor at the other; it sets out 
 thence to conceive a being that has all the characters 
 opposed to those which the Me finds in itself and in the 
 not Me which is analogous to it. This being is absolute 
 as the Me and the not Me are relative ; it is a necessary 
 substance as the Me and the not Me are contingent sub- 
 stances. And is also a cause.” 
 
208 
 
 CONSCIOUSNESS. 
 
 Thus it may be seen that Cousin is opposed to Hamil- 
 ton and is in accord with St. Paul in his version. 
 
 Herbert Spencer being more of a nominalist than 
 possessing any other character as a thinker undertook 
 to synthet the opposed views of Hamilton and Cousin 
 and at the same time to make a minor premise of Data 
 furnished by a modern school of scientists (Evolution- 
 ists) placed Cousin's philosophy as a general necessary 
 “mental datum” and Hamilton's relative philosophy as 
 construed and known knowledge treating phenomena, 
 as alone capable of being known and the absolute as 
 unknowable. 
 
 It is within the utmost respect I use the definitions 
 afforded us by those master men. The race is indebted 
 to them so deeply, I fear, that mankind will never pay. 
 Imperishable marble to their names will not suffice, nor 
 will the love of man. A courageous adventure forward 
 is the only appreciable mode; they were workers for 
 mankind. 
 
 So feeling somewhat the weight of them but more of 
 the theme, without apology. I essay a different and 
 more sufficient method of construing the knowable to 
 the mind and the knowable to me means without dis- 
 
CONSCIOUSNESS. 
 
 209 
 
 tinction, all. For distinction on difference is only when 
 in thought the mind takes cognition of its own opera- 
 tions; emphasized by the objective of thought itself. 
 
 It is well in the first instance to observe that here 
 nominalism as philosophy all sufficient is denied and 
 that the conceptionalism of a period is not the true 
 mentor of a following racial period of thought-ference. 
 The real or substantial is thought of and of it this time 
 has its own thorough going conceptionalism, or should 
 have, and nominalism must adjust itself to express the 
 time’s true sense of things. 
 
 Then following this introduction, I define Conscious- 
 ness to be. To Think, the first operation of self in feel- 
 ing the weight of an objective. Weight of course is 
 used not to express the gross sense of heavy and self is 
 used as mind is used. 
 
 To think is to be conscious and the thought, of a 
 thing, complete in the mind’s operation, is conscious- 
 ness. Whatever the amount of the thought, is the sum 
 of the consciousness of the objective thought of and 
 to the extent of its completeness is of the essence of 
 Consciousness as is the extent of the consciousness of 
 
 that that is of the utmost relative and phenomenal. 
 
 14 J 
 
210 
 
 CONSCIOUSNESS. 
 
 Because that which is conceived of as the relative 
 affects the mind through the same mental operation as 
 does the cognition of the absolute. It is cognition sim- 
 ply, simply, impassable, but persistent in thought and 
 is its essence or quality. (The best words we possess.) 
 
 DISCUSSION": It is now too clearly known that 
 the mind to think must possess at least a potential ob- 
 ject to afford thought; that therefore nothing as a 
 term has no objective and is simply a privative term 
 denoting to the extent, lack of characters possessed by 
 things observed to possess them and not adhering in 
 others. 
 
 Potential, power to be, cannot be said, when it per- 
 sists as against process, not to have back of it, some- 
 thing in esse or being. 
 
 For a fact, Potential, demands just this conception- 
 alism. 
 
 This then disposes of Sir Wm. Hamilton’s theory, viz.. 
 That contradictories afford the only manner of constru- 
 ing to the understanding the consciousness of that, that 
 is thought of. 
 
 For if one contradictory persists to construe to the 
 
CONSCIOUSNESS. 
 
 211 
 
 mind the reality of its opposed term, then these contra- 
 dictories are equally so and are interchangeable and if 
 one contradictory is impossible of being mentally con- 
 strued^ the other must be equally so. 
 
 This brings the argument to open absurdity. For it 
 is seen that if the position is taken the real becomes by 
 reversing the terms the unreal and thought all thought 
 as thought ceases. 
 
 But the contrary is true ; IDENTITY is the first law 
 of the mind, no thought is possible as thought without 
 Sts corresponding object. Whjich is realized in the 
 operation of mind or thinking. Thought is af- 
 firmation not negation and negation as exclusion from 
 that that is, as no entity is not in mental datum. The 
 mind thinks of entities. 
 
 The mind perceives, apprehends, the objective, (And 
 since Bead’s time IDEALISM has had no place in 
 philosophy.) forms concept of it and names the con- 
 cept to signify the objective that afforded the thought. 
 
 Now that that is, is an object of thought. To think 
 of it is to be conscious of it and this is consciousness, 
 
212 
 
 CONSCIOUSNESS. 
 
 no more and no less and whether the objective, the 
 thought of, in the concept is finite or infinite. 
 
 This form of the argument places the substantive of 
 the question as I would have it placed. 
 
 And this brings us in the discussion to the very sim- 
 ple element of procedure or nominalism, the element on 
 which Sir William Hamilton placed so much stress; so 
 much indeed as to be the foundation on which he raised 
 the superstructure of his whole philosophy, that philos- 
 ophy which gave to the Agnostic of modern times a 
 seeming right to fashion anew an old scepticism. The 
 element of which we speak is thus stated by Hamilton 
 “But how can there be remembrance, of the absolute and 
 its intuitions ? As out of time, and space, and relation, 
 and difference? But as remembrance is only possible 
 under these conditions of the understanding it is con- 
 sequently impossible." He says: he defies solution of 
 this objection. 
 
 Of course to grant him his assumed position that “to 
 think is to condition" it follows that all thought is con- 
 ditional, the Infinite being unconditioned is unknowable. 
 This doctrine of the conditional is his and so far as I 
 
 am concerned he is welcome to it with all its glory. But 
 
CONSCIOUSNESS. 
 
 213 
 
 it is seen that Hamilton begs the question under the 
 smoke of his own artilery. His nominalism led him 
 estray, hear him. He says, “to think is to condition.” 
 After this it is easy sailing. For of course we cannot 
 limit the unlimited so we may be able to think of it. 
 But a question. Are we not now thinking of it ? 
 
 Wonderful indeed it is that such a doctrine should 
 ever have been a vogue with any number of philosoph- 
 ers and that its author should have been accredited as 
 the most profound philosopher of his time and ever of 
 his country (Scotland). 
 
 It occurs to me that time, place, relation, and differ- 
 ence as objectives of thought are in the same place of 
 difficulty in the first instance as does the Infinite occur. 
 
 How do we know of time, place, difference and re- 
 lation? Here we come face to face with the difficult 
 question of it all. How do we know? The position of 
 Hamilton avoids no difficulty nor posits the ultimate. 
 It is seen that only his position and doctrine, unaoie to 
 account to the understanding fails in its own weakness 
 and the conclusion Hamilton reaches is the conclusion 
 of his own incapable system. (Nominalism.) 
 
214 
 
 CONSCIOUSNESS. 
 
 If as Hamilton suggests that we know by condition, 
 that to think is to condition the thing thought of to the 
 mind, this outrages the doctrine of the conditional it- 
 self. For its last assumption is under the hypothesis, 
 that the mind itself so works under innate limitations, 
 and the assumption that this of necessity limits the 
 thing thought of, is out of and beyond the hypothesis 
 for it is an assumption based on the supposed limits of 
 the understanding to this finality. 
 
 If in this way only, a thing real can be construed to 
 the understanding, then at last the law of contradic- 
 tories is primary; one of which is true of a things the 
 other false. This is the the reductio ad absurdum of 
 philosophy as we have seen. 
 
 But this is not the case. We condition no thing 
 when we think of it. The mind possesses the power or 
 faculty to think of an object. And this faculty is not 
 a condition but an energy (force). Hamilton sought a 
 name (condition) then assumed to think is to condition 
 and the absolute is unconditional, and cannot be 
 thought. 
 
 The difficulty is not thereby solved. How do we 
 think? (Persists.) 
 
CONSCIOUSNESS. 
 
 215 
 
 That we do think is questioned by none and to think 
 is the ultimate consideration. To say consciousness is 
 the ultimate term then bring the term this side of to 
 think itself does not obviate the difficulty but only ex- 
 poses the sophism of the nominalistic school. 
 
 Nor do the materialists afford a better doctrine for 
 the purpose. For blood and nerves and purposeless 
 force no more make a man than brick and mortar and 
 trowel make a house. 
 
 There are two energies in man.. One atavistic; the 
 other possessing spontaneity; the one subject to in- 
 variably material law, the other acting ever over ma- 
 terial law making progress; the one instinct to appease 
 demands purely structural; the other without demand 
 spontaneously acting out of, over and beyond material 
 environments. 
 
 The best material hypothesis affords no solution. For 
 matter without semblance of thought to so act as to as- 
 sume form and look back at itself and apprehend itself 
 and afford a psychology is the ridiculous, fathered by 
 philosophy. 
 
 This is the ultimate of materialism, at least the mod- 
 
216 
 
 CONSCIOUSNESS. 
 
 ern mind will hardly take it seriously that the great 
 thought of the world traveled up a nerve tract and 
 found a home where all nerves end. 
 
 However it is not with materialism we directly con- 
 tend, time will throw away all of its own rubbish. If 
 you will turn to your Webster’s Unabridged Dictionary, 
 you will read consciousness defined by Hamilton not 
 Cousin nor Paul. And this is the obstacle against which 
 we hurl our strength, the definition is not true, we 
 know it to be false to the fact of consciousness. 
 
 We know this by the very things of like kind, pos- 
 sessed by Hamilton and others, only they possessed not 
 so many and things known today, known to be real were 
 unknowable to them. This invasion of what was the 
 unknowable to the old nominalist takes the feet from 
 under the doctrine of the conditional. 
 
 For instance, the quality of the voice kept by the 
 phonograph and the sense that passes the scheme of the 
 wireless telegraphy and even the telephone. 
 
 The wire does not change to accommodate the differ- 
 ent qualities of voice. Where is the answering condi- 
 tion? 
 
CONSCIOUSNESS. 
 
 217 
 
 Yet we realize in consciousness, the tones. You say 
 the tones are based on difference. Not at all, they sur- 
 vive in recognition, the tone giver may be miles away, 
 you may not know the place and space is unlimited ; the 
 tone may be unknown to you and so the relation and 
 yet without comparison or contrast instantly the quality 
 of the voice, reaches and seizes consciousness. 
 
 This is no longer the phenomenal; it is the real. 
 
 The simple wire will not answer. The wave of the 
 wireless is silent, yet pregnant with sense impulse. The 
 material of the phonograph holding, as in echo, voices 
 and their very qualities starts them into reverberations 
 mechanically, and the sleep of a tomb is awakened by 
 the mystery of the voice of life. 
 
 These you say come out of conditions with which we 
 are familiar and are part of the common knowledge. 
 So say I, but this does not answer how we take hold 
 of them in consciousness now after their starting condi- 
 tions have ceased and no adequate conditions are extant. 
 There is a residuum, not within present conditions. Of 
 it we inquire. 
 
218 
 
 CONSCIOUSNESS. 
 
 I answer you, this is the induction of which we speak. 
 The induction that moves into demonstration. 
 
 That which enters the mind through the realm of 
 demonstrative reasoning enters the mind as conscious 
 knowledge. The mind has no power to oppose 
 the certainty. And yet such persist in the mind as 
 a positive psychic posit. 
 
 The very uncertainty of the Relative Doctrine defeats 
 it as an answering and satisfying philosophy. 
 
 The spontaneity and instantaneity of the mind that 
 contradict Materialism and defeat the old definitions of 
 Hamilton and Spencer of Consciousness, that make pro- 
 gress and are the development of psychic energy into 
 mental status so to he able to accept the general familiar 
 knowable and grapple with things certain without com- 
 plex mental process, make this invasion. 
 
 In fact let us ask the last question of the conditional, 
 viz.. What is condition itself ? To answer, that condi- 
 tion is the thing or environment or circumstance or 
 time or place or relation or difference or all of these, of 
 which the thing identified in thought arose or becomes 
 possible in thought will not solve the question. What are 
 
CONSCIOUSNESS. 
 
 219 
 
 all these ? They as objects of thought still persist as 
 much so as the Infinite or absolute persists. Behold the 
 pale face of Hamilton looking out of his doctrine ! 
 
 Again what do we mean by construing the thought 
 or thoughts of a thing to the understanding? In fact 
 there is no such thing. This is simply the mind of 
 some ingenious philosopher naming certain mental pro- 
 cesses or as he assumes processes and classifying the 
 names of them, then calling his classification philoso- 
 phy; The dictionarian publishing the philosophic ex- 
 pressions, this is all. 
 
 The things of thought are in the Universe, the mind 
 apprehends them and this is consciousness of them. 
 
 The known to be necessary are real for the mind has 
 no power to deny them, but this is not it of which we 
 inquire. The understanding posits them. 
 
 So at last we arrive at the conclusion, in argument, 
 that to think is consciousness and the what we call con- 
 dition is as much an objective of thought, as the thing 
 Sir William Hamilton would have it accommodate. 
 And thus we get a glimpse of the mental mode of 
 synthesis and may understand that when carried to its 
 
220 
 
 CONSCIOUSNESS. 
 
 legitimate end it is of the same force as that other 
 mental mode known as analysis, because it like analysis 
 shows the impossibility of the ratinocination of the lim- 
 ited by cogently forcing upon the mind a breaking 
 through analytical lines, the mental realization, being 
 the same. 
 
 How then may we know the absolute; the infinite; the 
 unlimited; the unconditional? 
 
 I answer by the same mental mode we know at all, 
 that is to think about and of the being necessitated by 
 all other thinking, the being that forever persists as a 
 theme of thought. Name the being what we may. It is 
 being and what we think of it does not limit it. This 
 being persists and no thing of thought does more nor 
 have we any more psychic posit of anything of which 
 we think than we posit of this being. This persistent if 
 we may use the term is the construing or making pos- 
 sible thought or something known in Consciousness. 
 
 The familiar and classified and used impress upon us 
 through familiarity more of eventful persistence but not 
 more continuous persistence and by eventful persistence 
 names are in vogue and superficial thinkers and nom- 
 inalist deal with the eventful, hence their sophisms. 
 
CONSCIOUSNESS. 
 
 221 
 
 These simple impassible thoughts occur, I think, back 
 of this no thinker can go but does go to this extent. 
 Even the Infinite cannot be supposed to go back of his 
 thought of self, that would necessitate going back of the 
 thinker, a thing absurd. To think is consciousness, if 
 consciousness is to express ultimate psychic operation, 
 otherwise ultimate is not ultimate. A thing absurd. The 
 mind possesses the power to think; the objective affords 
 and excites mental operation or act to the end that con- 
 cept is formed, this is real and all of it real and know- 
 able. Otherwise all thought is idealism. The real under 
 this view becomes false as a realty, so the idealism based 
 thereon is false as a reality of any objective and cannot 
 be a psychic posit concerning .^anything. Thus the argu- 
 ment ends in ruin. But it is absurd. 
 
 I think, but how can never be expressed as we are 
 speaking of knowing now, for that would necessitate the 
 know how back of to think, absurd to mention. A man 
 knows himself. 
 
 I am contending for the doctrine that to think is 
 ultimate, ultimate to materialism. Ultimate to the rel- 
 ative doctrine of to think condition necessary to thought 
 itself. Ultimate to the thought of death for thought is 
 
222 
 
 CONSCIOUSNESS. 
 
 ultimate to psychic cessation as a thinkable. And end 
 of anything as ceasing to be cannot he thought of ; 
 nothingness as a positive mental datum cannot be sup- 
 posed. I am contending for the doctrine of the abso- 
 lute as announced by Cousin, finished to the end that 
 to think of the me finite and the not me as infinite 
 whether the idea of limitation occurs in the thought or 
 not are alike consciousness. 
 
 This doctrine of the absolute is of interest to the hu- 
 man understanding for it is unsupposable to 
 think of death without thinking of life and life 
 gives the ability to think what we think of death and is 
 therefor ultimate to death. Life, vvhat I mean by it is 
 capability of thinking and is the law of the Universe. 
 The unlimited consciousness of the Infinite is no more 
 a speculation than is the so called law of nature for in 
 the different phases that can be thought they are the 
 very same; 
 
 Thought therefore is of the absolute. I challenge any 
 possible denial of this position. 
 
 Nor is this Pantheism. The individual who gives the 
 absolute a name and psychic habitation cannot be 
 thought to lapse from being into no being but thinks of 
 
CONSCIOUSNESS. 
 
 223 
 
 being as is and this does not necessitate difference, but 
 the is, necessitates the idea of difference. 
 
 Into the great universe we are, of it, part of its in- 
 stincts, instinct with consciousness of it because con- 
 scious of self in the mode we call to think. 
 
 I conceive it to be impossible to put in a system of 
 psychology the doctrine of man possessing consciousness 
 as an ultimate of all psychic operation and not at the 
 same instance of necessity know that if consciousness is 
 ultimate (if the term ultimate have meaning) is abso- 
 lute. 
 
 The dying man in death thinking of life is a peculiar 
 phase of scepticism of life as an ultimate of thought, 
 to me. 
 
 To the extent I think of a thing I am conscious of a 
 thing however I am affected by it. This may be what 
 shall be classed as bad, as incoherent, but it is not noth- 
 ingness, it cannot be said to be unreal. The unlimited 
 goes away from us ; we think out in if; what is therein 
 contained we identify when in apprehension the objec- 
 tive is seized by consciousness is ultimate ; what is con- 
 tained therein we do not say, for a discovery may prove 
 
22 4 
 
 CONSCIOUSNESS. 
 
 that our affirmation was conjectural and false if we 
 think limitation. In fact let us at least suggest that to 
 think of the limited, ultimately reaches the same end 
 as we reach here toward the unlimited so that we fall 
 back in consciousness, sentient, and this is the abso- 
 lute. The relative and phenomenal are of appearance 
 and eventful. 
 
 I will build my all and my philosophy in the new in- 
 duction, psychically enlarging in time and correlated 
 with it in mental datum. I will hold in consciousness 
 the awakened soul of the echo that touches the tomb 
 with the mystery of life ; I will wait on the wave of the 
 silent, that whispers the sense sent on its wings to the 
 receptive soul for realization ; I will wait on the quality 
 of tones started by life, kept through time, for is space 
 is conquered by the instinct of the life and time in its 
 changes is overcome by the melody of energy alive with 
 sentiment I know that life, the sentient energy known 
 as person is absolute. That the voices of these living per- 
 sons belong to the world of melody and that at all times 
 the universe is a receptive where life abides and life is 
 the ultimate of all we desire. 
 
 The absolute is, to think is to realize it. 
 
CONSCIOUSNESS. 
 
 225 
 
 Not a smile can perish, not a tone go out of the world 
 of sound; not a joy shall depart from the house of bliss, 
 but every where is the absolute and time is what we call 
 a part of it. 
 
 Think for once, think of all that man has done and 
 made, homes, cities, nations, civilization; the songs he 
 sings; the tone of his thought; his emotions; all, all, 
 to cease at once. This of all time, think of it? Then 
 you will have no idea of Universe, no knowledge of 
 Universe? Why, yes, you have, these are only aids. 
 Your idea of the Universe includes all these. Behold 
 how large you are in your thoughts. This is the indue.-* 
 tion into the absolute and the psychic posit of it. 
 
 15 J 
 
226 
 
 CONSCIOUSNESS. 
 
 CHAPTER 2. 
 
 M. Cousin > and Hamilton and Hubert Spencer . 
 
 M. Cousin; the light of the old France; the Protag- 
 onist of the philosophic world; the first Absolutist, be- 
 cause the propounder of the eclectic, is now ready for 
 honor and times tardy fame. 
 
 M. Cousin was unfortunate in that he expressed him- 
 self in a declentional language. However his vision 
 was true. The position of him and his doctrine are at 
 variance. And to his place in the world of thought, 
 I now turn my attention. 
 
 Cousin by his very expression of his doctrine, gave 
 Hamilton the doctrine of the Conditional. In the state- 
 ment of the eclectic. 
 
 Cousin says : “This me that we are is Finite, the not 
 me which limits it is Finite; they are equally so in 
 different degrees ; we are still in the sphere of the finite. 
 Is there nothing else in consciousness? 
 
 Yes, at the same time that consciousness seizes the 
 me in opposition to the not me finite itself, it stops 
 
CONSCIOUSNESS. 
 
 227 
 
 neither at the one nor at the other. It starts out 
 thence to conceive a being that has all the characters 
 Opposed to those which the me finds in itself and the 
 not me which is analogous to it.” And he concludes 
 this being is absolute and is a cause. Is substance. 
 
 Hamilton simply accepted Cousin’s terms of time and 
 degree and of difference and opposition, to place his no- 
 tion of contradictories to construe to the mind reality. 
 For had not Cousin placed the possibility of his great 
 conclusion at the end of contrast? Certainly. 
 
 Cousin left the Law of Identity as primary and made 
 opposition or negation the soul ground of his inference 
 by observing characters opposed, forgetting that the first 
 member of the opposed in the relation must be seized 
 in consciousness as the first act of the understanding. 
 Thus he became a Nominalist himself, aiding and abet- 
 ting in the great crime of intellectual assassination 
 which effects us today to the extent of giving over to 
 Subsidiary thought a large portion of the Psychic field. 
 
 The “This me that we are is Finite,” says Cousin. 
 This is assumption as much so as Hamilton’s. “To 
 think is to condition” is assumption. And at this place 
 Cousin deserted the Absolute. All that may be said of 
 
228 
 
 CONSCIOUSNESS. 
 
 the fact of consciousness has its subjection, in the state- 
 ment. To seek to know more out of relation perceived 
 as existing between opposed, things of thought, comes 
 this way from the prime psychic act and moves in the 
 sphere of the conditional. This of course, is on ground 
 so well defined by Hamilton as to conclude inquiry once 
 the assumption is accepted. 
 
 This whole controversy that ended in our present de- 
 finition of consciousness as per Hamilton, because he 
 refined it most thoroughly, is of the subsidiary, but 
 that Cousin furnished the terms of the doctrine of the 
 conditional may not now be doubted. 
 
 The reason to me is apparent, Cousin approached the 
 “Me as finite / 5 or as I prefer to Posit it, “I exist 55 as a 
 mental assumption instead of act and suspected that 
 definition was necessary to all thought. So he became 
 the father of this insistence. 
 
 Herbert Spencer undertook to relieve the position 
 and far led the way but like Cousin failed to fulfill the 
 last requirement of intellectual ability and subsided into 
 the subsidiary. Ending in nominalism of the sort we 
 known well. 
 
CONSCIOUSNESS. 
 
 229 
 
 This quiting of the Residuum for the subsidiary of 
 thought or the first act of the understanding by think- 
 ers, has been and will be fatal to true philosophy. The 
 very fact that Definition is undertaken yields the 
 ground to Hamilton. 
 
 What Cousin should have done I now do for him, 
 that is answer Hamilton on his own ground and at once 
 answer the requirement of Psychic ability as to the ut- 
 most thought posit. 
 
 The Residuum of thought in its prime aspect is my 
 consideration. Let us not be mistaken in this. The 
 subsidiary is fully exemplified by Hamilton and Spen- 
 cer. The exclusion I here undertake is the subsidiary 
 from the consideration of the Residuum of the think- 
 ing power of the human understanding. 
 
 It may not now be questioned that the doctrine of the 
 conditional is subsidiary. Spencer so admits, in fact it 
 is its prime assumption. 
 
 If mental operation is nothing else than contrast. 
 This requires two objects of thought; if they can not 
 be seized in consciousness then there is no warrant of 
 psychic kind to assume to know the phenomenal or ap- 
 
230 
 
 CONSCIOUSNESS. 
 
 parent. For the apparent depends in its reality in 
 psychic datum on the first act of the understanding, iden- 
 tity, to think. If no certainty exists, what is the use of 
 Hamilton's doctrine? Unless we say we know nothing, 
 not and until two appears, This is assumption. 
 
 Nothingness as a term can signify no more than pri- 
 vation, that certain characters observed in one thing of 
 thought do not belong to another thing of thought but 
 this operation is not in the mind until a third thing of 
 thought with likeness to one or the other of the identi- 
 fied things is excluded by the law of excluded middle. 
 This is mental process and is not primary. Is sub- 
 sidiary. 
 
 Nothingness as absolute exclusion is not in psychic 
 datum. To think is to think of something and this is 
 primary. 
 
 If as Hamilton contends, contradictories construe the s 
 reality of phenomena to the mind and only in this man- 
 ner can the understanding be seized or be conscious of 
 reality, his doctrine is an expose of a sophism. It fol- 
 lows that opposition is the first concept. Simple dif- 
 ference is the first posit of thought. Now difference is 
 
CONSCIOUSNESS. 
 
 231 
 
 something to be thought. Wherein is the difficulty re- 
 moved ? 
 
 But let us consider farther, the members of the con- 
 tradictories must be in the mind if the understanding 
 affirms its operation. 
 
 It can not be conceived to be more difficult to con- 
 ceive the members individually than to conceive their 
 difference. It is a first posit of thought we seek. 
 
 Again if this be not so the first concept of difference 
 must be assumed. For it stands without differentation. 
 Otherwise it is inate power, in the express of energy. If 
 this last is true. Then the conditional is false and 
 identity is primary. 
 
 Difference is the basis. Exclusion can be thought only 
 to be in privation, unless the mind can positively think 
 of nothing. This then demands identified objects (treat- 
 ing appearances as objects) of thought. 
 
 If the single members in the contradictories are im- 
 possible of being known, the difference is, or knowledge 
 is impossible of any kind. If the members are con- 
 ceived because of the difference what power of mind 
 
232 
 
 CONSCIOUSNESS. 
 
 makes this assumption. That it is the difference and 
 not the thing that possesses the quality, we know? 
 
 Let us analyze some more, difference is conceived of 
 what? Of appearance? says Hamilton. But this is sup- 
 posed to reside in things opposed. The real things can 
 not be themselves known. This is Hamilton as he is 
 stripped of his robe of woven words. 
 
 The difference spoken of is only of appearance it fol- 
 lows that the difference is only appearance. What is ap- 
 pearance? Whatever it is Hamilton concedes we are 
 conscious of it. Attenuate appearance it still is some- 
 thing. This is affirmation and without condition. 
 
 Now let us start out with this position. The mem- 
 bers of the contradictories in the first act of mind are 
 not construed and if the members of the supposed op- 
 position can, not be seized in consciousness at one and 
 the same effort, contradictories are not in mental datum. 
 Prom the first posit of thought there can be no beyond 
 of it, no opposition, for privation is not conceivable. 
 But thought is. This is the farthermost reach of 
 psychic energy and is positive. 
 
 At last it becomes necessary to give up the conditional. 
 And with it the doctrine of contradiction by Hamilton. 
 
CONSCIOUSNESS. 
 
 233 
 
 This is on his own ground. 
 
 Difference is more than a concept it is the understand- 
 ing seizing the certainty of a thing. The mind rests 
 upon i^ the physic emotive wave of sentient force per- 
 sist against it and this is what we mean by conscious- 
 ness. And the most elaborate and conclusive term we 
 have can not express it. Yet we are certain of it for it is 
 life. To say it is relative assumes going back of self 
 and its modes of being to find a deeper reality. Reality 
 is reality. We are real and can have no other notion of 
 ourselves. 
 
 The Residuum of self is absolute and is Infinite so 
 far as we are able to affirm; we are unable to think 
 otherwise. The infinite is indefinable; so are we. Yet 
 we know we are. 
 
 We have no warrant to say that we are finite but only 
 that we appear so, under the doctrine of the conditional 
 and science is without authority. And right here I 
 posit for Cousin that; I exist. This is a reality. Thought 
 can only be thought. Thought is absolute. Existence 
 is absolute. The absolute is infinite; appearances do 
 not limit; they only appear so. Personality does not 
 
234 
 
 CONSCIOUSNESS. 
 
 interfere with this notion. As it is, it is infinite. All 
 reasoning to the contrary is futile. 
 
 Hamilton’s doctrine is of the appearance and is this 
 way from the residuum he could not put in terms. The 
 great mental datum of Spencer as the warrant for all 
 our other knowledge IS knowledge itself. And the mind 
 is possessed of this knowledge. All knowledge is of this 
 kind and is absolute. It is only arrangement of reflexes 
 of thought this side of the first mental, posit, that af- 
 fords the conditional. 
 
 For if the mind possesses such consciousness as Spen- 
 cer claims, and it is true, it can not be contradicted and 
 displaced by a lesser and an inferior kind of knowledge. 
 That supposes the inferior kind to be superior and is 
 not mental in its nature. 
 
 That to think is, to be. This is, there is no beyond 
 to think of. For privation can not be supposed. We 
 do think of being. This is inate. 
 
 The Universe is all of thought. Positive exclusion is 
 not within it. 
 
 Therefore The Me that we are is and the idea of 
 Finiteness is as much a definition as to say the me is 
 
CONSCIOUSNESS. 
 
 235 
 
 absolute and no more. When we conceive or emotively 
 energize, we need a term to express the last or first ex- 
 perience as sentience and this is consciousness. 
 
 I think. This is ultimate to every thing else. 
 
 At the end ; if the first appearance to the mind is by 
 contradictories why not call this the minds true way of 
 knowing positively the reality of the members? And is 
 it not a mere nominalism with inferential definition to 
 say that it is of the phenomena we are seized ? 
 
 Why not say that we are seized of the realty of the 
 opposed things and that the mental power of identity 
 holds the persist of it and it opposed ? That the differ- 
 ence is inferential? It is so. 
 
 This is the doctrine of the Absolute. 
 
 In the consciousness of existence I posit. “I Exist.” 
 This is nominal definition I know but this is all that can 
 be said. 
 
 To stand upon this side of the controversy is to be an 
 absolutist, to stand on the side of the appearance of a 
 thing as only a phantom of the real as the only know- 
 able is to be a relativist. 
 
236 
 
 CONSCIOUSNESS, 
 
 The changes that take place make what I have called 
 the eventful in contradistinction to the perpetual. I 
 admit that this is the field of my greatest mental strug- 
 gle it is my greatest living. I can not think nothing, 
 but I do think and thought is of Universe. I realize it in 
 my living energy. I Exist and this is the ultimate of all. 
 If one can think beyond this to contradict it He can 
 think beyond the Universe and that is not in psychic 
 order. 
 
 I am an absolutist because I am. 
 
 Now I can not think that I can not be this am, this 
 does not make me know that I am but that I know that 
 I am forbids the supposition of the contrary, this is 
 deduction. The first posit Is, I am. 
 
 Get on this side of the philosophical question and 
 think on forward not backward and you are an absolutist. 
 
 And I have seen no rematerialized spirits either dur- 
 ing this mental labor. 
 
 But the reality of all the universe is about me and it 
 does not seem strange. 
 
CONSCIOUSNESS. 
 
 2l\7 
 
 CONCLUSION. 
 
 To attempt to bring the first posit of thought within 
 the sphere of thought related and define the relation 
 in terms to comprehend the prime thought, is to condi- 
 tion. This is precisely what Hamilton did do. 
 
 The operation is in concepts, subsidiary to the Re- 
 siduum. This effort to bring the first posit in the en- 
 ergy of a second, is reflex thought and leaves the pri- 
 mary out of consideration. 
 
 lit is not cause and effect. There is no such thing in 
 pure mental nature. The mind acts so, that is all that 
 can be said of it. 
 
 So definition of a thing by the position it sustains to 
 others is aloof from the prime thing itself. 
 
 Now definition is simply the noting or denoting of 
 just these concepts and no more, as standing in time 
 and space, a posit of the thinking self. The concept of 
 opposition is because the said posit in the time and place 
 is posited; identity excludes every other notion but is 
 posited first to exclude. Relation, the idea of it, is of 
 this subsistency of subsidiary thought. 
 
238 
 
 CONSCIOUSNESS. 
 
 Yet identity of the material human yields. Within it 
 there are many identities (Anamaliculea) Kadium re- 
 veals something to preceptive energy, that space is in- 
 vaded, yet seen in the attenuation of material to vision. 
 That matter is phenominal, appearance, and really ad- 
 vances what appearance is. 
 
 This, all this does not define or approach the reality 
 of the Besiduum of self. 
 
 The infinitely small can not persist in mental datum 
 beyond the conceiving energy of privation, to know. 
 Noting beyond this is not in mental nature. 
 
 So it is the Besiduum that is posited in time, space, 
 difference, relation, and opposition, the denotes, ideas 
 of time, of space, of difference, of relation, of opposi- 
 tion stated make definition. This is conceptionalism and 
 subsidiary. The residuum is farther on, is positive, is 
 really the known. It is the really knowable and only is. 
 The relative or conditional is known by the mental power 
 that knows the absolute and is inferential but because of 
 the really knowable, the absolute, it is known. 
 
 This of course will not be to the liking of the thinkers 
 who prefer to assume the material as the summit of the 
 
CONSCIOUSNESS. 
 
 239 
 
 range of thought and delight in concepts and terms to 
 grow wise in terminology. 
 
 However we are glad to get back to where nature as- 
 serts the persists of thought Foi we do develop force- 
 ful energy of self and think. 
 
 This is the philosophy ihe world needs. There is no 
 strength in straining after evasion of self knowledge. 
 It is a wrong notion that the race is advanced in psychic 
 energy by scepticism. It is the positive effort that de- 
 velops the power to realize the posit of self. 
 
 The repetition that seems to be in this exposition is 
 of the theme and is not repetition but repeated effort to 
 farther realize self. In this exercise I have grown and 
 feel my emotive power increased. I at once feel doubt 
 weakened. 
 
 I am wholly orthodox, I love the smile of a babe, the 
 real smile. I recognize love not as vapor nor again as 
 a manifestation. What you may call manifestation I 
 call it. And every day it persists in me, I in it. This 
 is my experience. It is yours but maybe you permit 
 sound which is no more real to confuse you. 
 
240 
 
 CONSCIOUSNESS. 
 
 I know that this argument will never be confuted, 
 that is impossible. But have I placed the way to real- 
 ization so others can seize the self in mind to the full? 
 This is my concern. 
 
 If it be complained that my treatise is loosely written 
 and lacks the marks of scientific language. My answer 
 is, I hold myself bound to no nominalism, whether it be 
 considered scientific or no. 
 
 I utterly abhor restraint and know that a healthy 
 brain can stand (bear) the stress of psychic liberty. 
 
 Prescribed rules prescribe the possible thinking to 
 him who adheres to them. 
 
 Invention and discovery set out from prescription 
 into the open Ultima Thule of thought. Mental spon- 
 taneity is without law. And free psychic energy is 
 genius. 
 
 This is my full answer for these words that are in- 
 tended to cumulate and make an effect, viz. : dispel all 
 doubt. That self assurance becomes the experience. 
 
I KNOW NOT BUT OF MYSELF 
 
 (“For what man knoweth the things of a man save 
 the spirit of man which is in him.” — St. Paul.) 
 
 0 God, how good thou art to me! 
 
 These pretty eyes 
 
 1 have Thy glories all to see, 
 
 And lips to murmur — Heavenly ! 
 
 Are just a little of Thy lease — 
 
 Of joy. I trace 
 
 All beauty, and Thy love and peace, 
 
 Upon my face. 
 
 Within the holy human race, 
 
 I am the best. 
 
 Man loves and kisses this pure face; 
 
 And calles his bliss an heavenly grace. 
 
 I build a throne for joy. And all — 
 
 That may man bless, 
 
 In passion’s sweet confessional — 
 
 My heart — confess. 
 
 0 God, how good thou art to me ! 
 
 EternPy- - 
 
 Alone may fill my soul with Thee. 
 
242 
 
 I KNOW NOT BUT OF MYSELF 
 
 I am the form of mystery. 
 
 And I am free — 
 
 A Woman; glory in her eyes. 
 
 To lure and keep, 
 
 The World of love, whose sacrifice, 
 Her babes repeat. 
 
AN AFTER WORD 
 
 I have seen this plain Country develop; I came west 
 at the age of twelve years — to Nebraska and on a cat- 
 tle ranch; the Cities have grown under my observation 
 and States have been hewed from the frontier — I have 
 helped to hew. 
 
 I have not slept all this time. I have been a close 
 friend to progress. I have watched the great romance 
 of society unfold from the inborn plot until I. am be- 
 come a part of it. 
 
 As a boy sitting on my horse on night herd, listening 
 to evening’s Eolian harps strung in the' blue-stem grass 
 I heard songs from God. And Love had songs re- 
 peated them. 
 
 When families came from the east — boys and girls — 
 I turned to meet them; lonely had been the west to 
 the orphan till that time when they came, but I am 
 glad of it — for now I know; alone on the naked bosom 
 of nature I learned to know. 
 
 I am going to leave you for a little now but I will 
 come again — with that Nature involved as Nature be- 
 came the vestitura, tinseled, of man.