I would not endow the young workman while he is learning his trade or art; but I would have the State intensely watchful of him, and impassioned with parental conviction that her greatness is inseparable with his possibilities of achievement. I would not make his ways short, but despise and crush all evidences of facility. I would keep him plain and lean and fit, and make him earn his peace. All fine work comes from the cultivation of the self, not from cultivated environment.... I dreamed for twenty years of a silent room and an open wood fire. I shall never cease to wonder at the marvel of it, now that it has come. It is so to-night alone in the stillness. The years of struggle to produce in the midst of din and distraction, while they wore as much as the work itself, were helpful to bring the concentration which every decent task demands; and in the thrill of which a man grows in reality, and not otherwise.



7

THE LITTLE GIRL

It was determined that the children should try the country-town school that Spring from April to June. This school was said to be of exceptional quality, and I talked with the master, a good man. In fact, there was none but the general causes for criticism in this establishment—the same things I found amiss in city schools. The children accepted the situation with a philosophy of obedience which should have taught the race many things it does not yet know. The journey was considerable for them twice daily in warming weather; and from little things I heard from time to time, words dropped with no idea of rebellion, I was reminded of the dark drama of my own "Education," written explicitly enough elsewhere and which I am glad to forget.

The schools of to-day are better, no doubt about that, but the improvement is much in the way of facility and convenience; the systems are not structurally changed—facility and convenience, speed of transit, mental short-cuts, the science of making things not more plain, but more obvious, the science of covering ground....

I read a book recently written by a woman who mothered an intellectual child of cormorant appetite. That child learned everything in sight from fairies to grease-traps. What was difficult to manage in that mass of whipcord mental fibre, was put into verse and sung. The book told how the child was nourished on all things that only specialists among men cared to litter their minds with. Then there was a supplement of additional assimilations, and how to get them in. With all this, the child had been taught to dance; and there was a greed of learning about it (the book being designed to show the way to others) that struck me as avarice of the most violent and perverse form; the avarice of men for money and baronial holdings being innocent compared, as sins of the flesh are innocent compared to the sins of mind. This book and the tragic child form to my idea one of the final eruptions of the ancient and the obscene.

The word education as applied in this woman's book, and through the long past of the race, represents a diagram of action with three items:

One, the teacher; 2, the book; 3, the child. Teacher extracting fact from book and inserting same in child's brain equals education.

I suffered ten years of this, entering aged six, and leaving the passage aged sixteen, a cruel young monster filled with rebellion and immorality, not educated at all, but full of the sense of vague failures, having in common with those of my years, all the levels of puerile understanding, stung with patronage and competitive strife, designed to smother that which was real in the heart.

Very securely the prison-house had closed upon me, but please be very sure that I am not blaming teachers. Many of them met life as it appeared, and made the best of conditions. There were true teachers among them, women especially who would have ascended to genius in their calling, had they been born free and in a brighter age. They were called upon, as now, to dissipate their values in large classes of children, having time to see none clearly, and the powers above dealt them out the loaf that was to be cut. The good teacher in my day was the one who cut the loaf evenly—to every one his equal part. The first crime was favoritism....

I sat here recently with a little class of six young people ranging in age from eleven to twenty. Side by side were a girl of seventeen and a boy of fourteen, who required from me handling of a nature diametrically opposite. The approaches to their hearts were on opposite sides of the mountain. Yet they had been coming for three months before I acutely sensed this. The girl had done very well in school. She was known to be bright; and yet, I found her all caught in rigidities of the brain, tightly corseted in mental forms of the accepted order. Her production was painfully designed to meet the requirements of her time and place; the true production of her nature was not only incapable of finding expression, but it was not even in a state of healthful quiescence. It was pent, it was dying of confinement, it was breathing with only a tithe of its tissue.

The wonderful thing about youth is that it answers.

The boy next had not done well in school. The word dreamer was designated to the very thought of him. Yet this boy had awed me—the mute might of him. One day I talked for fifteen minutes and abruptly told him to bring in the next day, written, what had struck him, if anything, in what I had said. He brought me in two thousand words of almost phenomenal reproduction—and yet he had listened sleepily. Of course, I did not care to develop his reportorial instinct after this display. My work was to develop his brain to express the splendid inner voltage of the boy, just as certainly as I had found it necessary to repress the brain and endeavour to free the spirit of the girl. I will come to this individual study again. It is my point here merely to show how helpless even great vision must be to the needs of the individual, in classes of youths and children ranging as they do in crowded schools.

I had been one who thought my own work most important—to the exclusion even of the rights of others. For instance when the Old Man (as he is affectionately designated) went to the Study, he was not to be disturbed. All matters of domestic order or otherwise must be carried on without him in these possessed and initialed hours. After dinner the Old Man had to read and rest; later in the afternoon, there was the Ride and the Garden, and in the evening, letters and possibly more production. At meal-time he was available, but frequently in the tension of food and things to do.... As I see it now, there was a tension everywhere—tension wherever the Old Man appeared, straining and torturing his own tasks, had he only known it.

The little girl dared to tread where the older ones had been so well-taught to hold back. One of the first vacation mornings she joined him on the path to the Study and lured him down to the beach. It was the time of day for the first smoke, the smoke of all. Now the Old Man was accustomed to enter the Study, sweep the hearth with his own hands, regard the bow of shore-line from the East window—the Other Shore—for a moment; scrutinise the copy of the day or night before, for the continuity of the present day, light the pipe and await the impulse of production. Many years of work had ordained this order; many hard lessons resulting from breaking the point of the day's work before sitting down to it; many days that had been spoiled by a bite too much breakfast, or by a distraction at the critical moment.

However, the Old Man was down on the beach with a little girl of ten who wanted to talk. She wanted to know about the shells and waves, what ridged the sand, and what the deep part of the Lake was paved with. The answers were judicious. Presently he was talking about things nearer the front of mind, about the moon and tides, the tides of the sea, in this Lake, in teacups, in the veins of plants and human blood—the backward and forward movement of everything, the ebb and flow everywhere—in short, the Old Man was discussing the very biggest morsel of all life—vibration. He arose and started up the bank.

"Don't go yet," the little girl called.

"Wait," said he. "I'm coming back. I want to get my pipe."

There was a mist in the morning, and the big stone where she sat was still cool from the night before. The South Wind which has a sweetness of its own was just ruffling the Lake; there had been rain, and it was Summer. The smell of the land was there—the perfume of the Old Mother herself which is the perfume of the tea-rose—the blend of all that springs into being.

"Sometimes you catch her as she is," the Old Man said. "Now to-day she smells like a tea-rose. I don't mean the smell of any particular plant, but the breath of all—as if old Mother Nature were to pass, and you winded the beauty of her garments. At night, sometimes she smells like mignonette—not like mignonette when you hold it close to your face, but when the wind brings it."

He found this very interesting to himself, because he had not thought about it just so. He found also that a man is dependent for the quality of his product upon the nature of his listener, just as much as the seed is dependent upon the soil. It is true a man can go on producing for years in the quiet without talking to any one, but he doubles on his faults, and loses more and more the wide freedom of his passages. Here was a wrinkled forehead to warn one that the expression wasn't coming clearly, or when the tension returned. The Other Shore was faintly glorified in her morning veil.

"We'll go back to the Study and write some of these things we've seen and talked about," the Old Man said at length. "You see they're not yours until you express them. And the things you express, as I expressed them, are not yours either. What you want to express is the things you get from all this. The value of that is that no one else can do it."

She went willingly, sat in a corner of the Study.

The Old Man forgot her in a moment.

That was the real beginning.

Presently she came every morning.... I (to return to first person again) had been led to believe that any outside influence in a man's Study is a distraction; not alone the necessary noise and movement of the other, but the counter system of thinking. I perceived little difference, however. I had no fewer good mornings than formerly; and yet, any heavy or critical attitudes of mind would have been a steady and intolerable burden. In fact, I believe that there was a lift in her happiness and naturalness. It came to me so often that she belonged there.

She remained herself absolutely. She had never been patronised. Recently with six young people in the Study, I suddenly thought of the relation of teacher to student in a finer light. I was impelled to say to them:

"I do not regard you from any height. You are not to think of yourselves as below. It might happen that in a few years—this relation might be changed entirely even by the youngest of you. The difference between us now is merely a matter of a decade or two. You have more recently come in; things are strange to you. Intrinsically you may be far greater than I, but we do not deal with comparisons. We are friends; we are all one. I sit in the midst of you—telling you from day to day of the things I have learned about this place, having come here with an earlier caravan. My first years here were of rapid learning, as yours will be. Presently the doors will shut upon my new impressions, but you will go on. When you reach your best, you may smile at your childish fancies of how much I knew. You will always be kind in your thoughts of these early days, for that is the deep law of good men and women; indeed one must reverence one's teacher, for the teacher is the symbol of Nature, of Mother, of Giving. But there must be equality first. My brain is somehow filled now; the time will come when yours is more filled than mine with the immediate matters of our life. For children become old, and the old become children, if their days are happy. After all, the immediate matters of our present life are of astonishingly small account, in relation to the long life—the importance only of one bead on the endless string. So I would have you know that the differences between us that have to do with this single life-adventure are of very slight moment—that we really are the sum of innumerable adventures, the lessons of which form us, and only a little of which we have yet learned to tell."

I had something of this attitude when the little girl came alone, and I believe it to be important. A sense of it in the teacher's mind (and the more one thinks of it, the less it appears an affectation) will help to bring about that equality between the young and the old which the recent generations did not possess, and from the absence of which much deformity and sorrow has come to be.

The little girl could quickly understand from the rapt moments of her own production, how disordering a thing it is to bring foreign matter to one's mental solution in an abrupt fashion. She saw that the organisation of ideas for expression is a delicate process; that it never occurs twice the same, and that the genuine coherence is apt to be at its best in the first trial, for one of the essences of the rapture of production is the novelty of the new relation. There were times in the forenoons when I met halting stages and was ready possibly to banter a moment. I very quickly encountered a repulse, if she were in the thrall. She would wave her hand palm outward before her face—a mistake of meaning impossible.

Now she had only learned to write two years before, this detail purposely postponed. I did not undertake to correct spelling, permitting her to spell phonetically, and to use a word she was in doubt of. What I wanted her to do was to say the things in her soul—if the expression can be forgiven.

I believe (and those who do not believe something of the kind will not find the forthcoming ideas of education of any interest) that there is a sleeping giant within every one of us; a power as great in relation to our immediate brain faculties, as the endless string is great in relation to one bead. I believe that every great moment of expression in poetry and invention and in every craft and bit of memorable human conduct, is significant of the momentary arousing of this sleeping giant within. I believe that modern life and modern education of the faculties of brain and memory are unerringly designed to deepen the sleep of this giant. I believe, under the influence of modern life on a self-basis, and modern education on a competitive basis, that the prison-house closes upon the growing child—that more and more as the years draw on, the arousing of the sleeping giant becomes impossible; that the lives of men are common on account of this, because the one perfect thing we are given to utter remains unexpressed.

I believe by true life and true education that the prison-house can be prevented from closing upon the growing child; that the giant is eager to awake; that, awakened, he makes the thoughts, the actions, the smiles and the words of even a child significant.

I believe that an ordinary child thus awakened within, not only can but must become an extraordinary man or woman. This has already been proved for me in the room in which I write. I believe that this very awakening genius is the thing that has made immortal—shoemakers, blacksmiths and the humblest men who have brought truth and beauty to our lives from the past. Moreover the way, although it reverses almost every process of life and education that now occupies our life and race, is not hard, but a way of beauty and joyousness, and the way is no secret.



8

THE ABBOT

He was a still boy—the boy who had first shown us the two cottages on the shore the afternoon his father was ill. You would have thought him without temperament. I often recalled how little he knew about the affairs of prospective tenants that afternoon; and how Penelope rescued me from his silences.... We saw him often, coming down to bathe with another lad during the afternoons throughout that first summer, but drew no nearer to acquaintance. Sometimes as I rode to town for mail in the evening I would see him watching me from his walk or porch; and the sense that his regard was somehow different, I believe, did impress me vaguely. It all happened in a leisurely sort of ordained fashion. I remember his "hello," cheerful but contained, as I would ride by. He was always still as a gull, and seemed natural with the dusk upon him.... One day his father said to me:

"I have to buy everything you write for him."

"Well, well," said I.

I had not looked for market in the little town, and The Abbot was only fourteen. (One of the older boys christened him The Abbot afterward, because he seemed so freshly come from monastic training.) ... Finally I heard he was interested in the stars and owned a telescope. I called him over to the Study one day, and we talked star-stuff. He had done all that I had and more. It appears that in his Sunday School paper when he was seven or eight, there had been an astronomical clipping of some sort that awakened him. He had it read to him several times, but his own reading picked up at that time with an extraordinary leap, as any study does under driving interest. Presently he was out after the star books on his own hook. He suggested bringing his telescope to the Study, and that night I got my first look at the ineffable isolation of Saturn. It was like some magnetic hand upon my breast. I could not speak. Every time I shut my eyes afterward I saw that bright gold jewel afar in the dark. We talked.... Presently I heard that he hated school, but this did not come from him. The fact is, I heard little or nothing from him.

This generation behind us—at least, the few I have met and loved—is not made up of explainers. They let you find out. They seem able to wait. It is most convincing, to have events clean up a fact which you misunderstood; to have your doubts moved aside, not by words, nor any glibness, but leisurely afterward by the landmarks of solid matter. He did not come to the Study unless called for. The little girl brought in word from him from time to time, and the little girl's mother, and the boy's father—a very worthy man. I heard again that he was not doing well in school. I knew he was significant, very much so, having met the real boy on star-matters. I knew that the trouble was they were making him look down at school, when he wanted to look up. His parents came over to dinner one day, and I said:

"You'd better let the boy come to me every day."

It was an impulse. I don't know to this hour why I said it, because at that time I wasn't altogether sure that I was conducting the little girl's education on the best possible basis. Moreover, it seemed to me even then that my own time was rather well filled. Neither his father nor mother enthused, and I heard no more from the subject for many days. Meeting The Abbot finally, I asked him what of school.

"It's bad. I'm not doing anything. I hate it."

"Did your father think I didn't mean what I said—about you coming to me for a time?"

"I don't think he quite thought you meant it. And then he doesn't know what it would cost."

I told him it wouldn't cost anything. There was a chance to talk with his father again, but nothing came of that, and The Abbot was still suffering weeks afterward. Finally his father and uncle came over to the Study. It seemed impossible for them to open the subject. I had to do it after an hour's conversation about immediate and interesting matters of weather and country.

"I would like to try him," I said. "He can come an hour after dinner each day. He is different. They can't bring him out, when they have to deal with so many."

"He's a dreamer," they said, as if confessing a curse.

It appears that there had been a dreamer in this family, a well-read man whose acres and interests had got away from him, long ago.

"That's why I want him," said I.

"But the thing is, we don't want him—a——"

"I know, you don't want an ineffectual. You want some dreams to come true—even if they are little ones——"

"Yes."

I had my own opinion of a boy who could chart his own constellations, without meeting for years any one who cared enough about the stars to follow his processes, but one can't say too much about a boy to his relatives. Then I had to remember that the little Lake town had only touched me on terms of trade. They did not know what sort of devil lived in my heart, and those who were searching my books to find out were in the main only the more doubtful. Especially, I bewildered these men by not asking for anything in the way of money.

However, the thing came to be.

My first idea was to take him alone—the little girl coming in the morning with me, and the boy after dinner, during an hour that I had been accustomed to read and doze. The first days were hard for us both. I sat down in a big chair before the fire and talked with him, but there was no sign. He stared at the stones and stared out of the window, his eyes sometimes filmy, his body sometimes tense. I seemed to require at first some sort of recognition that I was talking—but none came, neither nod of acquiescence, look of mystification nor denial.... They said as he passed the house farther along the Shore after leaving the Study, that his head was bowed and that he walked like a man heavy with years.

I tried afresh each day—feared that I was not reaching him. I told him the things that had helped me through the darker early years, and some of the things I had learned afterward that would have helped me had I known enough. I tried different leads, returning often to the stars, but couldn't get a visible result. He was writing little things for me at this time and, though I detected something in the work more than he showed me, sitting opposite in the Study, his writing was turgid and unlit—like one playing on an instrument he did not understand; indeed, it was like a man talking in his sleep. At the end of one of the talks within the first week, at wit's end as to what I was accomplishing, I said:

"Write me what you remember of what I said to-day."

I touched upon this earlier. The result shocked me—it came back like a phonograph, but the thoughts were securely bound by his own understanding. I once listened to a series of speeches of welcome from members of the Japanese Imperial court to a group of foreigners in Tokyo. The interpreter would listen for several minutes and then in the pause of the speaker put the fragment into English for us, without a colour of his own, without disturbing even a gesture or an intonation of the source of eloquence and ideation. Something of the same returned to me from the boy's work. I tried him again on the plan a few days later—just to be sure. The result was the same.

I have not done that since, because I do not wish to encourage physical memory, an impermanent and characterless faculty, developed to excess in every current theory of education. You cannot lift or assist another, if your hands are full of objects of your own. One puts aside his belongings, when called upon to do something with his hands for another. Free-handed, he may succeed. It is the same with the mind. One's faculties are not open to revelations from the true origin of all values, if one's brain is clutching, with all its force, objects that the volition calls upon to be remembered. The memory is temporal; if this were not so, we would know the deeps of that great bourne from which we come. No man is significant in any kind of expression when he is using merely his temporal faculties. Time ruptures the products of these faculties as it does the very body and instrument that produces them.

However, I realised that I had an almost supernatural attention from the lad who did not deign to grant me even a nod of acquiescence. I began to tell him a few things about the technical end of writing for others to read. I encountered resistance here. Until I pressed upon them a little, the same mistakes were repeated. This should have shown me before it did that the boy's nature was averse to actual fact-striving—that he could grasp a concept off the ground far easier than to watch his steps on the ground—that he could follow the flight of a bird, so to speak, with far more pleasure than he could pick up pins from the earth, even if permitted to keep the pins. I was so delighted to awaken the giant, however, that I was inclined to let pass, for the present, the matters of fact and technicality.

Finding that he listened so well—that it was merely one of the inexplicable surfaces of the new generation that dismayed me—I, of course, learned to give to him more and more freely. I allowed myself to overlap somewhat each day, gave little or no thought as to what I should say to him until the hour came. I was sleepy from old habit at first, but that passed. Presently it occurred to me that things were happening in the Study with the boy, that the little girl could ill afford to miss; and also that he would feel more at ease if I could divide my attention upon him with another, so I rearranged her plans somewhat, and there were two.

As I recall, The Abbot had been coming about three weeks, when I related certain occult teachings in regard to the stars; matters very far from scientific astronomy which conducts its investigations almost entirely from a physical standpoint. You may be sure I did not speak authoritatively, merely as one adding certain phases I had found interesting of an illimitable subject. The next day he slipped in alone and a bit early, his "hello" hushed. I looked up and he said, almost trembling:

"I had a wonderful night."

The saying was so emotional for him that I was excited as in the midst of great happenings.

"Tell me," I said, drawing nearer.

"It's all here," he replied, clearing his voice.

His own work follows, with scarcely a touch of editing. The Abbot called his paper—

A VOICE THROUGH A LENS

Some people say that by thinking hard of a thing in the day-time, you may dream about it. Perhaps this that I had last night was a dream, but it was more than a stomach dream. I like to think it was a true vision. Before bedtime I was reading out of two books; a little pamphlet on astronomy containing the nebular theory, and another that told about the planetary chain.

The planetary chain was a continuation of the nebular theory, but in the spiritual form. It was that which threw me into the vision. I was away from the world; not in the physical form but in another—the first time I have ever lost my physical body. When I awoke from the vision, I had my clothes still on.

As I drifted off into that mighty sleep, the last thing I heard on earth was my mother playing and singing, "The Shepherd's Flute." It dulled my worldly senses and I slowly drifted away into the pleasant spiritual valley. Who could drift off in a more beautiful way than that?...

I was gradually walking up the side of a large mountain to an observatory of splendour. The turret was crowned with gold. As I opened the door and stepped inside, I saw a large telescope and a few chairs. The observer's chair was upholstered with velvet. It was not a complicated observatory like the worldly ones.... I removed the cap of the great telescope, covering the object-glass, and then uncovered the eye-piece. As I looked around the heavens to find the great spiral of planets (the planetary chain told about) I heard a voice from the lens of the telescope saying: "This is the way. Follow me."

I looked through the lens and there I saw a long spiral of planets leading heavenwards. The spiral gradually arose, not making any indication of steps, but the close connection of the rise was like the winding around of the threads of a screw. Towards the top, the spiral began to get larger until it was beyond sight. Presently I heard the voice again: "This no doubt is a complicated affair to you."

"Yes."

"Focus your telescope and then look and see if it is any clearer."

I did so, and upon looking through the glass, I saw a large globe. It was cold and blank-looking. It seemed to be all rocks and upon close examination I found that it was mostly mineral rocks. That globe drifted away and left a small trail of light until another came in sight. On this globe, there was a green over-tone, luxuriant vegetation. Everywhere there were trees and vegetable growths of all kinds. This one gradually drifted away like the preceding. The third was covered with animals of every description—a mass, a chaos of animals. The fourth was similarly crowded with hairy men in battle, the next two showed the development of these men—gradual refinement and civilisation. The seventh I did not see.

I was staring into the dark abyss of the heavens, when I heard the voice again:

"I suppose you are still amazed."

"Yes."

"Well, then, listen to me and I'll try to explain it all. The great spiral of planets represents the way man progresses in the life eternal. Man's life on this earth is the life of a second, compared with the long evolution. In these six globes you saw when the telescope was focussed, is represented the evolution of man. The rocks were first. As they broke up and melted into earth, vegetable life formed, crawling things emerged from vegetable life and animals from them. Man grew and lifted out from the form of lower animals. The lower globes represented the development of man. In the long cycle of evolution, man continues in this way. After he finishes life on the seven globes, he starts over again on another seven, only the next group he lives on, his life keeps progressing. It is not the same life over again. Now you may look at the Seventh, the planet of Spirituality."

When I looked through the telescope again, I saw a beautiful globe. It was one great garden. In it there was a monastery of Nature. Overhead the trees had grown together and formed a roof. Far off to the north stretched a low range of hills, also to the east and west, but at the south was a small brook which ran along close to the altar of the monastery. It seemed to be happy in its course to the lake as it leaped over rocky shelves and formed small cascades while the sunbeams shone through the matted branches of the trees whose limbs stretched far out over the brook, and made it appear like a river of silver. I was admiring the scenery when I heard the voice again:

"You must go now, tell the people what you saw, and some other night you will see the globe of spirituality more closely."

I awoke and found myself sitting in the big arm-chair of my room. "Can it be true, am I mistaken?" I pinched myself to see if I were awake; walked over to the window and looked out. There the world was just the same. I was so taken with the wonderful vision that at the hour of midnight I sit here and scratch these lines off. I have done as the great mystic voice commanded me, although it is roughly done, I hope to be able to tell you about the rest of the vision and more about the seventh globe some time again.



9

THE VALLEY-ROAD GIRL

The Abbot had been with me about three months when he said:

"We were out to dinner yesterday to a house on the Valley Road, and the girl there is interested in your work. She asked many things about it. She's the noblest girl I know."

That last is a literal quotation. I remember it because it appealed to me at the time and set me to thinking.

"How old is she?"

"Seventeen."

"What is she interested in?"

"Writing, I think. She was the best around here in the essays."

"You might ask her to come."

I heard no more for a time. The Abbot does not rush at things. At the end of a week he remarked:

"She is coming."

It was two or three days after that before I saw them walking down the lane together.... She took a seat by the door—she takes it still, the same seat. It was an ordeal for her; also for The Abbot who felt in a sense responsible; also for me.... I could not begin all over again, in justice to him. We would have to continue his work and the little girl's and gradually draw the new one into an accelerating current. We called her The Valley-Road Girl. She suffered. It was very strange to her. She had been at school eleven years. I did not talk stars; in fact, I fell back upon the theme of all themes to me—a man's work, the meaning of it; what he gets and what the world gets out of it; intimating that this was not a place to learn how to reach the book and story markets. I said something the first day, which a few years ago I should have considered the ultimate heresy—that the pursuit of literature for itself, or for the so-called art of it, is a vain and tainted undertaking that cannot long hold a real man; that the real man has but one business: To awaken his potentialities, which are different from the potentialities of any other man; to express them in terms of matter the best he can, the straightest, simplest way he can. I said that there is joy and blessedness in doing this and in no other activity under the sun; that it is the key to all good; the door to a man's religion; that work and religion are the same at the top; that the nearer one reaches the top, the more tremendous and gripping becomes the conception that they are one; finally that a man doing his own work for others, losing the sense of self in his work, is touching the very vitalities of religion and integrating the life that lasts.

I have said this before in this book—in other books. I may say it again. It is the truth to me—truth that the world is in need of. I am sorry for the man who has not his work. A man's work, such as I mean, is production. Handling the production of others in some cases is production. There are natural orderers and organisers, natural synthesisers, shippers, assemblers, and traffic masters. A truth is true in all its parts; there are workmen for all the tasks.

The Valley-Road Girl's work, in the first days, reminded me of my own early essay classes. Old friends were here again—Introduction, Discussion, Conclusion. Her things were rigid, mental. I could see where they would make very good in a school-room, such as I had known. Her work was spelled and periodic, phrased and paragraphed. The eyes of the teachers, that had been upon her these many years, had turned back for their ideas to authors who, if writing to-day, would be forced to change the entire order and impulse of their craft.

She was suffused with shyness. Even the little girl so far had not penetrated it. I was afraid to open the throttle anywhere, lest she break and drop away. At the end of a week, The Abbot remained a moment after she was gone, and looked at me with understanding and sorrow.

"I'm afraid I made a mistake in asking her to come," he said.

Just then I was impelled to try harder, because he saw the difficulty. We had missed for days the joy from the session, that we had come to expect and delight in. Yet, because he expressed it, I saw the shortness and impatience of the point of view which had been mine, until he returned it to me.

"We won't give up," I said. "It didn't happen for nothing."

When he went away I felt better; also I saw that there was a personal impatience in my case that was not worthy of one who undertook to awaken the young. I introduced The Valley-Road Girl to Addison's "Sir Roger." There is an emptiness to me about Addison which I am not sure but partakes of a bit of prejudice, since I am primarily imbued with the principle that a writer must be a man before he is fit to be read. If I could read Addison now for the first time, I should know. The Valley-Road Girl's discussion of Addison was scholarly in the youthful sense.

The day that she brought in this paper we got somehow talking about Fichte. The old German is greatly loved and revered in this Study. He set us free a bit as we discussed him, and I gave to the newcomer a portion of one of his essays having to do with the "Excellence of the Universe." The next day I read her paper—and there was a beam in it.

I shut my eyes in gratitude that I had not allowed my stupidity to get away. I thanked The Abbot inwardly, too, for saying the words that set me clearer. The contrast between Addison and Fichte in life, in their work, in the talk they inspired here, and in The Valley-Road Girl's two papers—held the substance of the whole matter—stumbled upon as usual. We had a grand time that afternoon. I told them about Fichte losing his positions, writing to his countrymen—a wanderer, an awakened soul. And this brought us the hosts of great ones—the Burned Ones and their exaltations—George Fox and the Maid of Domremy—the everlasting spirit behind and above mortal affairs—the poor impotency of wood-fire to quench such immortality. Her eyes gleamed—and all our hearts burned.

"We do not want to do possible things," I said. "The big gun that is to deposit a missile twelve miles away does not aim at the mark, but at the skies. All things that are done—let them alone. The undone things challenge us. The spiritual plan of all the great actions and devotions which have not yet found substance—is already prepared for the workmen of to-day to bring into matter—all great poems and inventions for the good of the world. They must gleam into being through our minds. The mind of some workman is being prepared for each. Our minds are darkened as yet; the sleeping giant awaits the day. He is not loathe to awake. Inertia is always of matter; never of spirit. He merely awaits the light. When the shutters of the mind are opened and the grey appears, he will arise and, looking forth, will discover his work.

"Nothing common awaits the youngest or the oldest. You are called to the great, the impossible tasks. But the mind must be entered by the Light—the heavy curtains of the self drawn apart...."

That was the day I found the new, sweet influence in the room. It was not an accident that the boy had gone to dinner at her house. I saw that my task with The Valley-Road Girl was exactly opposite to the work with The Abbot—that he was dynamic within and required only the developed instrument for his utterances, and that she had been mentalised with obscuring educational matters and required a re-awakening of a naturally splendid and significant power; that I must seek to diffuse her real self through her expression. The time came that when she was absent, we all deeply missed her presence from the Study.

Months afterward, on a day that I did not give her a special task, she brought me the following which told the story in her own words of something she had met:

WHAT THE SCHOOLS DO FOR CHILDREN

Try to remember some of your early ideas and impressions. Can you recall the childish thoughts that came when a new thing made its first impress on your mind? If so, try to feel with me the things I am struggling to explain.

I like to look back at those times when everything to me was new; when every happening brought to me thoughts of my very own. Just now I recall the time I first noticed a tiny chick raise its head after drinking from a basin of water. To me that slow raising of the head after drinking seemed to indicate the chick's silent thanks to God. It meant that for each swallow it offered thanks. This was before I went to school.

There I learned the plain truth that the chick must raise its head to swallow. School had grasped the door-knob of my soul. The many children taught me the world's lesson that each man must look out for himself. If the simpler children did not keep up, that was their look-out. There was no time to stop and help the less fortunate. Push ahead! This is what I came to learn.

At school I met for the first time with distrust. At home I had always been trusted; my word never doubted. Once I was accused of copying; that was the first wound. How I would have those all-powerful teachers make the child know he is trusted.

At school there were many other lessons for me to learn. One of the chief was competition. I learned it early. To have some of the class-stars shine brighter than I was intolerable. To shine as bright, was sufficient compensation for any amount of labour. The teachers encouraged competition. It lent life to labour; made the children more studious. Our motto was not to do our best, but to do as well as the best. Competition often grew so keen among my school friends that rivalry, jealousy and dislike entered our hearts. I am afraid we sometimes rejoiced at one another's misfortunes. Yet these competitors were my school friends. Out of school we were all fond of one another, but in school we grew further apart. My sister would compete with no one. I have often since wondered if that is why she, of all my school companions, has ever been my closest friend. The child filled with the competitive spirit from his entrance to his egress from school, enters the world a competitive man. It is hard for such a one to love his neighbour.

The one thing I consider of great benefit from school life is the taste of the world it gave me. For school is the miniature world. A man is said to benefit from a past evil.

The school did not teach me to express myself; it taught me how to echo the books I read. I did not look through my own eyes, but used the teacher's. I tried to keep from my work all trace of myself, reflecting only my instruction, knowing well that the teacher would praise his perfect reflection. Sometimes I feel that the door of my soul has so far shut that I can but get a glimpse of the real Me within.

Unless the school can trust children, show them that they should also be interested in their less fortunate school-mates, try to do always their best at the particular work to which they are best adapted, it must go on failing. A child had much better remain at home, a simple but whole-souled creature, learning what he can from Nature and wise books.

* * * * *

... I had talked to them long on making the most of their misfortunes. This also which came from The Valley-Road Girl, I thought very tender and wise:

MAY EVENING

A spirit of restlessness ruled me. Each night I retired with the hope that the morning would find it gone. It disturbed my sleep. It was not the constant discontent I had hitherto felt with the world. This was a new disquietude.

One May evening I followed our little river down to the place it flows into the Lake. Slowly the light of day faded. From my seat upon the green bank of a stream, a wonderful picture stretched before me. The small stream and the surrounding country were walled in by dense green trees. To the west the cool, dark depths parted only wide enough for the creek to disappear through a narrow portal. Through small openings in the southern wall, I caught glimpses of the summer cottages on the sandy shore. To the north stretched the pasture-lands with shade-trees happy to hide their nakedness with thick foliage. Here, too, a large elm displayed all its grace. To the east was a bridge and a long lane. From behind a misty outline of trees, the sun's crimson reflections suffused the western sky. Two men paddled a boat out into the light and disappeared under the bridge. Nothing disturbed the peace of the stream save the dip of the paddles, and the fish rising to the surface for food. A circle on the surface meant that an insect had lain at its centre; a fish had risen and devoured it. Circles of this kind were continually being cut by the circumferences of other circles.... A dark speck moved down the stream. A turtle was voyaging.

Now, far in the shadows, I saw a man sitting on the bank fishing. His patience and persistence were remarkable, for he had been there all the time. But the fish were at play. The occasional splash of the carp, mingling with the perpetual song of the birds and the distant roar of the waves breaking on the shore to the south, formed one grand over-tone.

A feeling of awe came over me. I felt my insignificance. I saw the hand of God. My relation to my surroundings was very clear. My soul bowed to the God-ness in all things natural. The God-ness in me was calling to be released. It was useless to struggle against it, and deafen my ears to the cry. It must be given voice. I felt my soul condemning me as an echoer and imitator of men, as one whose every thought becomes coloured with others' views. Like a sponge I was readily receptive. Let a little mental pressure be applied and I gave back the identical thoughts hardly shaded by inward feelings. This was my soul's complaint.

No tree was exactly like one of its neighbours. Each fulfilled its purpose in its particular way. Yet all proclaimed the One Source. Performing its function, it was fit to censure me and I took the cup.

... The sun had set. Darkness was wrapping the basin of the little stream; heavy dew was falling. Mother Nature was weeping tears of sympathy for one so short-sighted and drawn to failure.



10

COMPASSION

I was struck early in the progress of the class of three with the difference between the little girl, now turned eleven, and the other two of fourteen and seventeen, in the one particular of daring to be herself. She has never been patronised; and in the last year or more has been actively encouraged to express the lovely and the elusive. Also, as stated, she has no particular talent for writing. She is the one who wants to be a mother. Not in the least precocious, her charm is quite equal for little girls or her elders. Her favourite companions until recently were those of her own age.

On the contrary, the other two were called to the work here because they want to write, and although this very tendency should keep open the passages between the zone of dreams and the more temperate zones of matter, the fashions and mannerisms of the hour, artfulness of speech and reading, the countless little reserves and covers for neglected thinking, the endless misunderstandings of life and the realities of existence—had already begun to clog the ways which, to every old artist, are the very passages of power.

"... Except that ye become as little children——" that is the beginning of significant workmanship, as it is the essential of faith in religion. The great workmen have all put away the illusions of the world, or most of them, and all have told the same story—look to Rodin, Puvis de Chavannes, Balzac, Tolstoi, only to mention a little group of the nearer names. In their mid-years they served men, as they fancied men wanted to be served; and then they met the lie of this exterior purpose, confronted the lie with the realities of their own nature, and fought the fight for the cosmic simplicity which is so often the unconscious flowering of the child-mind. All of them wrenched open, as they could, the doors of the prison-house, and became more and more like little children at the end.

The quality I mean is difficult to express in straight terms. One must have the settings to see and delight in them. But it is also the quality of the modern verse. The new generation has it as no other generation, because the old shames and conventions are losing their weight in our hearts.... I was promising an untold something for a future lesson to the little girl yesterday, just as she was getting to work. The anticipation disturbed the present moment, and she said:

"Don't have secrets. When there are secrets, I always want to peek——"

Yesterday, a little later, we both looked up from work at the notes of a song-sparrow in the nearest elm. The song was more elaborate for the perfect morning. It was so joyous that it choked me—in the sunlight and elm-leaves. It stood out from all the songs of the morning because it was so near—every note so finished and perfect, and we were each in the pleasantness of our tasks. The little girl leaned over to the window. I was already watching. We heard the answer from the distance. The song was repeated, and again. In the hushes, we sipped the ecstasy from the Old Mother—that the sparrow knew and expressed. Like a flicker, he was gone—a leaning forward on the branch and then a blur,... presently this sentence in the room:

"... sang four songs and flew away."

It was a word-portrait. It told me so much that I wanted; the number of course was not mental, but an obvious part of the inner impression. However, no after explanations will help—if the art of the thing is not apparent. I told it later in the day to another class, and a woman said—"Why, those six words make a Japanese poem."

And yesterday again, as we walked over to dinner, she said: "I see a Chinese city. It is dim and low and smoky. It is night and the lights are at half-mast."

She had been making a picture of her own of China. It throws the child in on herself to imagine thus. She has never been to China, and her reading on the subject was not recent. I always say to them: "It is all within. If you can listen deeply enough and see far enough, you can get it all. When a man wishes to write about a country, he is hindered as much as helped if he knows much about it. He feels called upon to express that which he has seen—which is so small compared to the big colour and atmosphere."

I had been to China but would have required a page to make such a picture.

A little while before she had been to Holland in fancy. She had told a story of a child there and "the little house in which she lived looked as if it had been made of old paving-blocks ripped up from the street."

Often she falls back upon the actual physical environment to get started, as this recent introduction: "To-day I am sitting on the end of a breakwater, listening to the peaceful noise the Lake makes as it slaps up against the heavy old rocks. The sun is pouring down hot rays upon my arms, bare feet and legs, turning them from winter's faded white——"

Or:

"Once I had my back up against an old Beech tree on a carpet of spring beauties and violet plants. Spiders, crickets and all sorts of little woodland bugs went crawling on me and around, but instead of shuddering at their little legs, I felt a part——"

I said to her about the China picture: "Put it down, and be careful to write it just as you see it, not trying to say what you have heard,—at least, until after your first picture is made...." I had a conviction that something prompted that "half-mast" matter, and that if we could get just at that process in the child's mind, we should have something very valuable for all concerned. But we can only approximate the inner pictures. The quality of impressionism in artistry endeavours to do that—to hurl the fleeting things into some kind of lasting expression. The greatest expressionist can only approximate, even after he has emerged from the prison-house and perfected his instrument through a life of struggle. His highest moments of production are those of his deepest inner listening—in which the trained mind-instrument is quiescent and receptive, its will entirely given over to the greater source within.

The forenoons with the little girl before the others came, showed me, among many things, that education should be mainly a happy process. If I find her getting too dreamy with the things she loves (that her expression is becoming "wumbled," as Algernon Blackwood says), I administer a bit of stiff reading for the pure purpose of straightening out the brain. The best and dryest of the human solids is John Stuart Mill. Weights, measures and intellectual balances are all honest in his work—honest to madness. He is the perfect antidote for dreams. Burke's ancient essay "On the Sublime" is hard reading, but has its rewards. You will laugh at a child of ten or eleven reading these things. I once kept the little girl for three days on the latter, and when I opened the doors of her refrigerating plant, and gave her Thoreau's "Walking"—there was something memorable in the liberation. She took to Thoreau, as one held in after a week of storm emerges into full summer. The release from any struggle leaves the mind with a new receptivity. It was not that I wanted her to get Mill or Burke, but that the mental exercise which comes from grappling with these slaves of logic, or masters, as you like, is a development of tissue, upon which the dreams, playing forth again from within, find a fresh strength for expression.

Dreaming without action is a deadly dissipation. The mind of a child becomes fogged and ineffective when the dreams are not brought forth. Again, the dreams may be the brooding of a divine one, and yet if the mind does not furnish the power for transmuting them into matter, they are without value, and remain hid treasures. It is the same as faith without works. While I hold the conviction that the brain itself is best developed by the egress of the individual, rather than by any processes from without, yet I would not keep the exterior senses closed.

In fact, just here is an important point of this whole study. In the case of The Abbot it was the intellect which required development, even to begin upon the expression of that within which was mainly inarticulate, but mightily impressive, at least, to me. The Valley-Road Girl's mind was trained. She had obeyed scrupulously. In her case, the first business was to re-awaken her within, and her own words have related something of the process.

The point is this: If I have seemed at any time to make light of intellectual development, subserving it to intuitional expression, it is only because nineteen-twentieths of the effort of current educational systems is toward mental training to the neglect of those individual potencies which are the first value of each life, and the expression of which is the first purpose of life itself. My zeal for expression from within-outward amounts to an enthusiasm, and is stated rushingly as an heroic measure is brought, only because it is so pitifully overlooked in the present scheme of things.

Latin, mathematics, the great fact-world, above all that endlessly various plane of fruition which Nature and her infinite processes amount to, are all splendid tissue-builders; and of this tissue is formed the calibre of the individual by which his service is made effective to the world. As I have already written, one cannot shoot a forty-five consciousness through a twenty-two brain. The stirring concept cannot get through to the world except through the brain.

In the last sentence I see a difficulty for the many who still believe that the brain contains the full consciousness. Holding that, most of the views stated here fall away into nothing. Perhaps one is naive, not to have explained before, that from the view these things are written the brain is but a temporary instrument of expression—most superb and admirable at its best, but death is at work upon it; at its best, a listener, an interpreter, without creativeness; an instrument, like the machine which my fingers touch, but played upon not only from without but within.

If you look at the men who have become great in solitude, in prison, having been forced to turn their eyes within—you will find a hint to the possibilities. Yet they are rare compared to the many upon whom solitude has been thrust as the most terrible punitive process. By the time most men reach mid-life they are entirely dependent upon exterior promptings for their mental activity—the passage entirely closed between their intrinsic content and the brain that interprets. Solitary confinement makes madmen of such—if the door cannot be wrenched ajar.

The human brain is like a sieve, every brain differently meshed. If the current flows continually in one direction either from within-outward, or from the world-inward, the meshes become clogged, and can be cleansed only, as a sieve is flushed, by reversing the current. The ideal is to be powerful mentally and spiritually, of course. "I would have you powerful in two worlds," a modern Persian mystic said to one of his disciples.... Still I would not hold the two methods of development of equal importance. The world is crowded with strongly developed intellects that are without enduring significance, because they are not ignited by that inner individual force which would make them inimitable.

A man must achieve that individuality which is not a threescore-ten proposition, and must begin to express it in his work before he can take his place in the big cosmic orchestra. In fact, he must achieve his own individuality before he has a decent instrument to play upon, or any sense of interpretation of the splendid scores of life. In fact again, a man must achieve his own individuality before he can realise that the sense of his separateness which he has laboured under so long is a sham and a delusion.

Until a man has entered with passion upon the great conception of the Unity of all Existing Things (which is literally brooding upon this planet in these harrowing but high days of history), he is still out of the law, and the greater his intellect, the more destructive his energy. Time has made the greatest of the sheer intellects of the past appear apish and inane; and has brought closer and closer to us with each racial crisis (sometimes the clearer according to their centuries of remoteness) those spiritual intelligences who were first to bring us the conception of the Oneness of All Life, and the immortal fire, Compassion, which is to be the art of the future.

Finally, a man must achieve his own individuality before he has anything fit to give the world. He achieves this by the awakening of the giant within, whom many have reason to believe is immortal. Inevitably this awakening is an illumination of the life itself; and in the very dawn of this greater day, in the first touch of that white fire of Compassion, the Unity of All Things is descried.



11

THE LITTLE GIRL'S WORK

"We will do a book of travels," I said to the little girl. "You have done Holland; you are on China. After you have made your picture of China, I'll tell you what I saw there in part, and give you a book to read."

So often her own progress has given me a cue like this for the future work. I put The Abbot on this travel-work for a few days, starting him with Peru. He found a monastery there. In India he found monasteries, even in the northern woods of Ontario. He would shut his eyes; the setting would form, and after his period of imaginative wandering, the monastery would be the reward. I will not attempt to suggest the psychology of this, but to many there may be a link in it. In any event, the imagination is developed, and its products expressed.

The little girl was asked to write an essay on a morning she had spent along the Shore. She sat in the Study with a pencil and paper on her lap—and long afterward, perhaps ten minutes, exclaimed:

"Why, I began at the beginning and told the whole story to myself, and now I've got to begin all over and write it, and it won't be half so good."

"Yes, that's the hard part, to put it down," I said. "Write and write until you begin to dream as you write—until you forget hand and paper and place, and instead of dreaming simply make the hand and brain interpret the dream as it comes. That is the perfect way."

In these small things which I am printing of the little girl's, you will get a glimpse of her reading and her rambles. Perhaps you will get an idea, more clearly than I can tell it, of the nature of the philosophy back of the work here, but there can be no good in hiding that. All who come express themselves somehow each day. I have merely plucked these papers from the nearest of scores of her offerings. There seems to be a ray in everything she does, at least one in a paper. What is more cheerfully disclosed than anything else, from my viewpoint, is the quickening imagination. Apparently she did not title this one:

Nature is most at home where man has not yet started to build his civilisation. Of course, she is everywhere—in Germany, in Canada and California, but the Father is more to be seen with her in the wild places.

In the beginning everything belonged to Nature. She is the Mother. Flowers, then, could grow where and when they wanted to, without being placed in all kinds of star and round and square shapes. Some of their leaves could be longer than others if Nature liked, without being cut. The great trees, such as beeches, elms, oaks and cedars, could coil and curve their branches without the thought of being cut down for a sidewalk, or trimmed until they were frivolous nothings. Small stones and shells could lie down on a bed of moss at the feet of these trees and ask questions that disgraced Mr. Beech. (But of course they were young.) The flower fairies could sit in the sunlight and laugh at the simple little stones.

Oh! dear, I just read this through and it's silly. It sounds like some kind of a myth, written in the Fifteenth Century instead of the Twentieth, but I am not going to tear it up. The thing I really wanted to write about this morning was the goodness of being alive here in winter.

After a long, lovely sleep at night, in a room with wide-open windows and plenty of covers, you wake up fresh and happy. From the East comes up over the frozen Lake, the sun sending streaks of orange, red, yellow, all through the sky.

Here and there are little clouds of soft greys and pinks, which look like the fluffy heads of young lettuce.

Venus in the south, big and wonderful, fades out of sight when the last shades of night pass out of the sky.

Dress, every minute the sky growing more brilliant, until you cannot look at it. A breakfast of toast and jam—just enough to make you feel like work.

A short walk to the Study with the sweet smell of wood-smoke sharpening the air. Then in the Study, reading essays by great men, especially of our favourite four Americans, Thoreau, Emerson, Whitman, and Lincoln. A wonderful Nature essay from Thoreau!

* * * * *

So many things of Nature are spoiled to make more money for men; so many lambs and horses and birds are killed to make coats and hats. Horses are killed and sold as beef, and the animals are slaughtered in such hideous and vulgar ways—maddened with fear in butchers' pens before the end. Wise people know that fears are poison. Day by day and year by year these poisons are being worked into our bodies until we get used to them and then we find it hard to stop eating meat. A person in this condition is never able to associate with the mysteries of earth, such as fairies and nymphs of flowers, water and fire, nor with the real truths of higher Nature, which men should know.

In among the rocks and mountains I can imagine cross, ugly little gnomes going about their work—I mean their own work and affairs. To me it seems that gnomes are not willing to associate with people; they haven't got the time to bother with us. They go grumbling about, muttering: "Somebody sat on my rock; somebody sat on my rock."

I would like to see them and find out what they are so busy about; see the patterns of their leathery little clothes; their high hats, leathery capes and aprons. Some time I will see them. I am not familiar with all this, but I imagine very thick leather belts and buckles. Their feet are small, but too big for them, and make a little clatter as they go over the rocks. Their hands I cannot see; they must be under the cape or somewhere that I do not know of.

The Spring, I think, is the best time for the little green woodsmen. The trees are beginning to get pale-green buds, and the ground is all damp from being frozen so long. The woodsmen sing a great deal then and laugh and talk. They come to the edge of the river when a boat comes in, but if one moves quickly they all run away.

I think there must have been many happy little fairies and cross old gnomes in the northern woods where I stayed a week last summer. There were so many great rocks, so many trees and all. Many mysteries must have floated around me wanting me to play with them, but I wasn't ready. Fairies were only a dream to me then. But some time I must have been a friend of the fairies, for it seems to me that I have seen them, and spent a good deal of time with them, because the memories are still with me. I will spend most of my spare time with them next summer and learn much more about them.

* * * * *

... She could get no further on the Chinese picture, except that the low street lamps were shaped like question-marks. I told her there was something in that street if she could find it, suggesting that she might think hard about it the last thing at night before she went to sleep, but I have heard nothing further. On occasions I have been stopped short. For instance, yesterday the little girl began to tell me something with great care, and I was away until she was in the middle of the story, and the intimate gripping thing about it aroused me. I told her to write the thing down just as she had told it, with this result:

"... Every little while, when I am not thinking of any one thing, there is a voice inside. It seems to be telling me something, but I never know what it says. I never wanted or tried to know until a month ago, but it stops before I can get the sense of it. It is three things, I am sure, because after the voice stops these three things run through my mind, just as quick as the voice came and went away: A thought which is full of mystery; another one that is terrible; and the third which is strange but very funny. The third seems to be connected with Mother in some way; something she said many, many years ago.... I asked Mother to talk that way, and she talked like old country women, but it was not the voice I asked for."

I have read this many times, unable to interpret. One of the loveliest things about the child-mind is its expectancy for answers, for fulfilments at once.

"I do not know what it means," I said. "If some answer came, I could not be sure that it was the perfect one, but I am thinking about it every day, and perhaps something will come."

These are serious things.... Here is one of her more recent products on Roses:

If one wants to have perfect beauty and the odour of the Old Mother herself in his yard, he will plant roses. I cannot express in words what roses bring to me when I look down at them or sniff their magnificently shaded petals. They seem to pull me right out of the body and out into another world where everything is beautiful, and where people do not choose the red ramblers for their garden favourites, but the real tea roses.

I took three roses into a house—a red one, a white one, very much finer than the first, and the third a dream-rose that takes me into the other world—the kind of yellow rose that sits in a jet bowl leaning on the cross in the Chapel room every day.

A girl that was in that house looked at the roses.

"Oh," she shouted, after a moment, "what a grand red one that is!"

"Which one do you like best?" I asked.

"The red one, of course," the girl answered.

"Why, the other two are much——" I began.

"No, they ain't," said the girl. "Don't you know every one likes them red ones best?"

I walked away. I believe that city people who never see Nature, know her better from their reading than country people who are closer to her brown body (than those who walk on pavements) but never look any higher. And I think country people like red roses because they are like them. The red roses do not know they are not so beautiful as the yellow teas; they bloom just as long and often, and often grow bigger. They are not ashamed.

A mystery to me: A tiny piece of exquisite foliage is put into the ground. After a while its leaves all fall off and it is bare and brown, like a little stick in the snow. Yet down under the snow at the roots of the brown stick, fairy rose spirits are being worked up into the small stalks. They have been waiting for a rose to be put into the ground that is fine enough for them, and it has come—and others. Months afterward, a dozen or more of pinkish yellow-golden roses come out, loosening as many fairy spirits again. Isn't it all wonderful?

I enjoyed the first reading of this which the little girl called A Grey Day:

Small, cold, happy waves constantly rolling up on the tan shore. The air is crisp and cool, but there is very little wind. Everything is looking fresh and green. The train on the crossing makes enough noise for six, with a screeching of wheels and puffing of steam. The tug and dredge on the harbour are doing their share, too. All is a happy workday scene. I started in this morning to finish an essay I had begun the day before. After a little while, I opened the window, and the happy working sounds came into the room. I could not finish that essay; I had to write something about the grey happy day.

On a grey day I delight in studying the sky, for it is always so brimming full of pictures. Pictures of every kind. It was on a grey day like this in the early Spring that "Cliff" made us see the great snow giants on the other side of the water, cleaning away all the snow and ice with great shovels and pick-axes. It was on a grey day that a Beech tree made me see that all the rocks, bugs, flowers, trees, and people are only one. These grey days that people find so much fault with, if they are not so important as the days when the sun cooks you, they are far more wonderful! One's imagination can wander through the whole universe on grey days. The pictures in the sky give one hints of other worlds, for there are so many different faces, different and strange lands and people. Far-off houses, kingdoms, castles, birds, beasts and everything else. Such wonderful things. Sometimes I see huge dragons, and then the cloud passes and the dragons go away. The sky is always changing. The pictures never last, but new ones come.

A TALK

What wonderful things come of little talks. I mean the right kind. Whole lives changed, perhaps by a half-hour's talk, or the same amount of time spent in reading. Man comes to a point in life, the half-way house, I have heard it called, when he either takes the right path which leads to the work that was made for him or he goes the wrong. Oftentimes a short talk from one who knows will set a man on the right track. One man goes the wrong way through many a danger and pain and suffering, and finally wakes up to the right, goes back, tells the others, and saves many from going the wrong way and passing through the same pain and suffering.

At breakfast this morning we were talking about the universe from the angels around the throne to the little brown gnomes that work so hard, flower fairies, and wood and water nymphs and nixies. Such a strange, wild, delightful feeling comes over me when I hear about the little brown and green gnomes or think of them. One who does not know the fairies well would think they were all brothers, but it doesn't seem so to me. When I think of the green gnomes, a picture always comes of a whole lot of beautiful springy-looking bushes. I can always see the green gnomes through the bushes. They pay no attention to me, but just go right on laughing and talking by themselves. But when I think of brown gnomes a very different picture comes. It is Fall then, and leaves are on the ground and brown men are working so hard and so fast their hands and feet are just a blur. They give you a smile if you truly love them. But that is all, for they are working hard.

If one were well and could master his body in every way, he would be able to see plainly the white lines which connect everything together, and the crowns that are on the heads of the ones who deserve them. And one could see the history of a stone, a tree, or any old thing.

What wonderful stories there would be in an old Beech tree that has stood in the same place for more than a hundred years, and has seen all the wonders that came that way. Their upper branches are always looking up, and so at night they would see all the Sleep-bodies that pass that woods. The beech trees would make the old witches feel so good and happy by fanning them with their leaves and shading them that the witches would undo all the evil spells they had cast on people, and so many other wonderful stories would there be in a Beech tree's history.



12

TEARING-DOWN SENTIMENT

It was mid-fall. Now, with the tiling, planting, stone study and stable, the installation of water and trees and payments on the land, I concluded that I might begin on that winter and summer dream of a house—in about Nineteen Hundred and Twenty-three.... But I had been seeing it too clearly. So clear a thought literally draws the particles of matter together. A stranger happened along and said:

"When I get tired and discouraged again, I'm coming out here and take another look at your little stone study."

I asked him in. He was eager to know who designed the shop. I told him that the different city attics I had worked in were responsible. He found this interesting. Finally I told him about the dream that I hoped some time to come true out yonder among the baby elms—the old father fireplace and all its young relations, the broad porches and the nine stone piers, the bedrooms strung on a balcony under a roof of glass, the brick-paved patio below and the fountain in the centre.... As he was a very good listener, I took another breath and finished the picture—to the sleeping porch that would overhang the bluff, casement-windows, red tiles that would dip down over the stone-work, even to the bins for potatoes and apples in the basement.

"That's very good," he said. "I'm an architect of Chicago. I believe I can frame it up for you."

When a thing happens like that, I invariably draw the suspicion that it was intended to be so. Anyway, I had to have plans.... When they came from Chicago, I shoved the date of building ahead to Nineteen-Thirty, and turned with a sigh to the typewriter.... Several days afterward there was a tap at the study door in the drowsiest part of the afternoon. A contractor and his friend, the lumberman, were interested to know if I contemplated building. Very positively I said not—so positively that the subject was changed. The next day I met the contractor, who said he was sorry to hear of my decision, since the lumberman had come with the idea of financing the stone house, but was a bit delicate about it, the way I spoke.

This was information of the most obtruding sort.... One of my well-trusted friends once said to me, looking up from a work-bench in his own cellar:

"When I started to build I went in debt just as far as they would let me."

He had one of the prettiest places I ever saw—of a poor man's kind, and spent all the best hours of his life making it lovelier.

"And it's all paid for?" I asked.

He smiled. "No—not by a good deal less than half."

"But suppose something should happen that you couldn't finish paying for it?"

"Well, then I've had a mighty good time doing it for the other fellow."

That was not to be forgotten.

So I went down the shore with the lumberman, and we sat on the sand under a pine tree.... On the way home I arranged for excavation and the foundation masonry.... I'm not going to tell you how to build a house, because I don't know. I doubt if ever a house was built with a completer sense of detachment on the part of the nominal owner—at times.... When they consulted me, I referred to the dream which the architect had pinned to matter in the form of many blue-prints—for a time.

As the next Spring and the actual building advanced, chaos came down upon me like the slow effects of a maddening drug. For two years I had ridden through the little town once or twice a day for mail; and had learned the pleasure of nodding to the villagers—bankers, doctors, merchants, artisans, labourers and children. I had seldom entered stores or houses and as gently as possible refrained from touching the social system of the place. Our lives were very full on the Shore.

There was a real pleasure to me in the village. Many great ones have fallen before the illusion of it.... There is a real pleasure to me in the village still, but different.

Long ago, I went up into the north country and lived a while near a small Indian party on the shore of a pine-shadowed river. I watched their life a little. They knew fires and enjoyed tobacco. They feasted upon the hard, gamey bass, and sent members of their party to the fields for grains. Their children lived in the sun—a strange kind of enchantment over it all. I stood high on a rock above the river one evening across from the Indian camp, with a Canadian official who was a kind of white father to the remnant of the Indian tribes in that part of the province. We talked together, and as we talked the sun went down. An old Indian arose on the bank opposite. In the stillness we heard him tap out the ashes of his pipe upon a stone. Then he came down like a dusky patriarch to the edge of the stream, stepped into his canoe and lifted the paddle.

There was no sound from that, and the stream was in the hush of evening and summer. He had seen us and was coming across to pay his respects to my companion. When he was half-way across, a dog detached himself from the outer circle of the fire and began to swim after the canoe. We saw the current swing him forward, and the little beast's adjustment to it. The canoe had come straight. It was now in the still water beneath, and the dog in the centre of the stream—the point of a rippling wedge.

The Indian drew up his craft, and started to climb to us. The dog made the bank, shook himself and followed upward, but not with a scamper like a white man's dog, rather a silent keeping of distance. Just below us the Indian halted, turned, picked up with both hands a rock the size of a winter turnip and heaved it straight down at the beast's head. No word.

The dog lurched sideways on the trail, so that the missile merely grazed him. We heard a subdued protest of one syllable, as he turned and went back. It was all uninteresting night to me now—beauty, picturesqueness, enchantment gone, with that repressed yelp. I didn't even rise from my seat on the rock. I had looked too close. That night the Canadian said:

"The Indian race is passing out. They do not resist. I go from camp to camp in the Spring, and ask about the missing friends—young and old, even the young married people. They point—back and upward—as if one pointed over his shoulder toward a hill just descended.... It's tuberculosis mainly. You see them here living a life designed to bring anything but a corpse back to health. When the winter comes they go to the houses, batten the windows, heap up the fires, and sit beside them, sleep and have their food beside them, twenty in a room. Before Spring, the touched ones cough, and are carried out. They seem to know that the race is passing. They do not resist—they do not care to live differently."

Had it not been for that hurled rock which broke open the old Indian's nature for me, I should have preserved a fine picture perhaps, but it would not have been grounded upon wisdom, and therefore would have amounted to a mere sentiment. It was the same with the country town, when the house-building forced me to look closely at the separate groups of workmen that detached themselves from the whole, and came to build the house. I think I can bring the meaning even clearer through another incident:

... One of the young men here loved the sunlight on his shoulders so well—had such a natural love for the feel of light and air upon his bare flesh—that he almost attained that high charm of forgetting how well he looked.... The country people occasionally come down to the water on the Sabbath (from their homes back on the automobile routes and the interurban lines), and for what they do not get of the natural beauty of shore and bluff, I have a fine respect. However, they didn't miss the Temporary Mr. Pan.

They complained that he was exposing himself, even that he was shameless.

Now I am no worshipper of nudity. I'd like to be, but it disappoints in most cases. There is always a strain about an object that is conscious of itself—and that nudity which is unconscious of itself is either shameless, an inevitable point of its imperfection anatomically for the trained eye; or else it is touched with divinity and does not frequent these shores.

The human body has suffered the fate of all flesh and plant-fibre that is denied light. A certain vision must direct all growth—and vision requires light. The covered things are white-lidded and abortive, scrawny from struggle or bulbous from the feeding dream into which they are prone to sink.

It will require centuries for the human race to outgrow the shames which have come to adhere to our character-structure from recent generations. We have brutalised our bodies with these thoughts. We associate women with veils and secrecy, but the trouble is not with them, and has not come from women, but from the male-ordering of women's affairs to satisfy his own ideas of possession and conservation. The whole cycle of human reproduction is a man-arrangement according to present standards, and every process is destructively bungled. However, that's a life-work, that subject.

In colour, texture and contour, the thoughts of our ancestors have debased our bodies, organically and as they are seen. Nudity is not beautiful, and does not play sweetly upon our minds because of this heritage. The human body is associated with darkness, and the place of this association in our minds is of corresponding darkness.

The young man and I talked it over. We decided that it would be a thankless task for him to spend the summers in ardent endeavour to educate the countryside by browning his back in public. That did not appeal to us as a fitting life-task; moreover, his project would frequently be interrupted by the town marshal. As a matter of truth, one may draw most of the values of the actinic rays of the sun through thin white clothing; and if one has not crushed his feet into a revolting mass in pursuit of the tradesmen, he may go barefooted a little while each day on his own grass-plot without shocking the natives or losing his credit at the bank. The real reason for opening this subject is to express (and be very sure to express without hatred) certain facts in the case of the countryside which complained.

They are villagers and farm-people who live with Mother Nature without knowing her. They look into the body of Nature, but never see her face to face. The play of light and the drive of intelligence in her eyes is above the level of their gaze, or too bright. Potentially they have all the living lights—the flame immortal, but it is turned low. It does not glorify them, as men or parents or workmen. It does not inspire them to Questing—man's real and most significant business. They do not know that which is good or evil in food, in music, colour, fabric, books, in houses, lands or faith. They live in a low, lazy rhythm and attract unto themselves inevitably objects of corresponding vibration. One observes this in their children, in their schools and most pathetically in their churches. They abide dimly in the midst of their imperfections, but with tragic peace. When their children revolt, they meet on every hand the hideous weight of matter, the pressure of low established forces, and only the more splendid of these young people have the integrity of spirit to rise above the resistance.

As for the clothing that is worn, they would do better if left suddenly naked as a people, and without preconceptions, were commanded to find some covering for themselves. As herds, they have fallen into a descending arc of usage, under the inevitable down-pull of trade. Where the vibrations of matter are low, its responsive movement is gregarian rather than individual. The year around, these people wear clothing,—woollen pants and skirts, which if touched with an iron, touched with sunlight, rain or any medium that arouses the slumbering quantities, the adjacent nostril is offended.

They are heavy eaters of meat the year round. They slay their pets with as little concern as they gather strawberries. Their ideas of virtue and legitimacy have to do with an ecclesiastical form, as ancient as Nineveh and as effaced in meaning. They accept their children, as one pays a price for pleasure; and those children which come from their stolen pleasures are either murdered or marked with shame. Their idea of love is made indefinite by desire, and their love of children has to do with the sense of possession.

They are not significant men in their own fields; rarely a good mason, a good carpenter, a good farmer. The many have not even found the secret of order and unfolding from the simplest task. The primary meaning of the day's work in its relation to life and blessedness is not to be conceived by them. They are taught from childhood that first of all work is for bread; that bread perishes; therefore one must pile up as he may the where-with to purchase the passing bread; that bread is bread and the rest a gamble.... They answer to the slow loop waves which enfold the many in amusement and opinion, in suspicion and cruelty and half-truth. To all above, they are as if they were not; mediocre men, static in spiritual affairs, a little pilot-burner of vision flickering from childhood, but never igniting their true being, nor opening to them the one true way which each man must go alone, before he begins to be erect in other than bone and sinew.

They cover their bodies—but they do not cover their faces nor their minds nor their souls. And this is the marvel, they are not ashamed! They reveal the emptiness of their faces and the darkness of their minds without complaining to each other or to the police. From any standpoint of reality, the points of view of the many need only to be expressed to reveal their abandonment.... But this applies to crowds anywhere, to the world-crowd, whose gods to-day are trade and patriotism and motion-photography.

The point is, we cannot look back into the centres of the many for our ideals. There is no variation to the law that all beauty and progress is ahead. Moreover, a man riding through a village encounters but the mask of its people. We have much practice through life in bowing to each other. There is a psychology about greetings among human kind that is deep as the pit. When the thing known as Ignorance is established in a community, one is foolish to rush to the conclusion that the trouble is merely an unlettered thing.

No one has idealised the uneducated mind with more ardour than the one who is expressing these studies of life. But I have found that the mind that has no quest, that does not begin its search among the world's treasures from a child, is a mind that is just as apt to be aggressive in its small conceptions as the most capacious and sumptuously furnished, and more rigorous in its treatment of dependents. I have found that the untrained mind is untrained in the qualities of appreciation, is not cleanly, nor workmanlike, nor spiritual, nor generous, nor tolerant; that the very fundamentals of its integrity will hurt you; that it talks much and is not ashamed.

All literature has overdone the dog-like fidelity of simple minds. The essence of loyalty of man to man is made of love-capacity and understanding—and these are qualities that come from evolution of the soul just as every other fine thing comes.

We perceive the old farmer on his door-step in the evening—love and life-lines of labour upon him; we enjoy his haleness and laughter.... But that is the mask. His mind and its every attribute of consciousness is designed to smother an awakened soul. You have to bring God to him in his own terminology, or he will fight you, and believe in his heart that he is serving his God. His generation is moving slowly now, yet if his sons and daughters quicken their pace, he is filled with torments of fear or curses them for straying.

I would not seem ill-tempered. I have long since healed from the chaos and revelations of building. It brought me a not too swift review of life as I had met it afield and in the cities for many years. The fact that one little contract for certain interior installations was strung over five months, and surprised me with the possibilities of inefficiency and untruth, is long since forgotten. The water runs. Ten days after peace was established here, all my wounds were healing by first intention; and when I saw the carpenters at work on a new contract the day after they left me, the pity that surged through my breast was strangely poignant, and it was for them. The conduct of their days was a drive through the heaviest and most stubborn of materials, an arriving at something like order against the grittiest odds, and they must do it again and again. There is none to whom I cannot bow in the evening—but the idealisation of the village lives is changed and there is knowledge.

I had been getting too comfortable. One cannot do his service in the world and forget its fundamentals. We have to love before we can serve, but it is fatuous to love blindly. The things that we want are ahead. The paths behind do not contain them; the simplicity of peasants and lowly communities is not merely unlettered. One does not need to deal with one small town; it is everywhere. The ways of the crowds are small ways. We wrong ourselves and bring imperfection to our tasks when we forget that. We love the Indian crossing the stream in the great and gracious night—but God pity the Indian's dog. We must look close at life, and not lie to ourselves, because our ways are cushioning a little.

All idealism that turns back must suffer the fate of mere sentiments. We must know the stuff the crowds are made of, if we have a hand in bringing in the order and beauty. You have heard men exclaim:

"How noble are the simple-minded—how sweet the people of the Countryside—how inevitable and unerring is the voice of the people!" As a matter of truth, unless directed by some strong man's vision, the voice of the people has never yet given utterance to constructive truth; and the same may be said of those who cater to the public taste in politics or the so-called arts. The man who undertakes to give the people what the people want is not an artist or a true leader of any dimension. He is a tradesman and finds his place in his generation.

The rising workman in any art or craft learns by suffering that all good is ahead and not elsewhere; that he must dare to be himself even if forced to go hungry for that honour; that he must not lose his love for men, though he must lose his illusions. Sooner or later, when he is ready, one brilliant little fact rises in his consciousness—one that comes to stay, and around which all future thinking must build itself. It is this:

When one lifts the mask from any crowd, commonness is disclosed in every change and movement of personality. At the same time, the crowds of common people are the soil of the future, a splendid mass potentially, the womb of every heroism and masterpiece to be.

All great things must come from the people, because great leaders of the people turn their passionate impregnation of idealism upon them. First the dreamer dreams—and then the people make it action....

What we see that hurts us so as workmen is but the unfinished picture, the back of the tapestry.

To be worth his spiritual salt, the artist, any artist, must turn every force of his conceiving into that great restless Abstraction, the many; he must plunge whole-heartedly in the doing, but cut himself loose from the thing done; at least, he must realise that what he is willing to give could not be bought.... When he is quite ready, there shall arise for him, out of the Abstraction, something finished; something as absolutely his own as the other half of his circle.

The one relentless and continual realisation which drives home to a man who has any vision of the betterment of the whole, is the low-grade intelligence of the average human being. Every man who has ever worked for a day out of himself has met this fierce and flogging truth. The personal answer to this, which the workman finally makes, may be of three kinds: He may desert his vision entirely and return to operate among the infinite small doors of the many—which is cowardice and the grimmest failure. He may abandon the many and devote himself to the few who understand; and this opens the way to the subtler and more powerful devils which beset and betray human understanding, for we are not heroically moulded by those who love us but by the grinding of those who revile. If a key does not fit, it must be ground; and to be ground, its wards made true and sharp, it must be held somehow in a vise. The grinding from above will not bite otherwise. So it is with the workman. He must fix himself first in the knowledge of the world....

The workman of the true way abandons neither his vision nor the world. Somehow to impregnate the world with his particular vision—all good comes from that. In a word, the workman either plays to world entirely, which is failure; to his elect entirely, which is apt to be a greater failure; or, intrenched in the world and thrilling with aspiration, he may exert a levitating influence upon the whole, just as surely as wings beat upward. There are days of blindness, and the years are long, but in this latest struggle a man forgets himself, which is the primary victory.

The real workman then—vibrating between compassion and contempt—his body vised in the world, his spirit struggling upward, performs his task. When suddenly freed, he finds that he has done well. If one is to have wings, and by that I don't mean feathers but the intrinsic levitating force of the spiritual life, be very sure they must be grown here, and gain their power of pinion in the struggle to lift matter.



13

NATURAL CRUELTY

In dealing with the young, especially with little boys, one of the first things to establish is gentleness to animals. Between the little boy and the grown man all the states of evolution are vaguely reviewed, as they are, in fact, in that more rapid and mysterious passage between conception and birth. Young nations pass through the same phases, and some of them are abominable. The sense of power is a dangerous thing. The child feels it in his hands, and the nation feels it in its first victory.... In the Chapel during a period of several days we talked about the wonder of animals (the little boys of the house present) and the results were so interesting that I put together some of the things discussed in the following form, calling the paper Adventures in Cruelty:

As a whole, the styles in cruelty are changing. Certain matters of charity as we used to regard them are vulgar now. I remember when a great sign, THE HOME OF THE FRIENDLESS, used to stare obscenely at thousands of city school children, as we passed daily through a certain street. Though it is gone now, something of the curse of it is still upon the premises. I always think of what a certain observer said:

"You would not think the Christ had ever come to a world, where men could give such a name to a house of love-babies."

I remember, too, when there formerly appeared from time to time on the streets, during the long summers, different green-blue wagons. The drivers were different, too—I recall one was a hunchback. These outfits formed one of the fascinating horrors of our bringing-up—the fork, the noose, the stray dog tossed into a maddened pulp of stray dogs, the door slammed, and no word at all from the driver—nothing we could build on, or learn his character by. He was a part of the law, and we were taught then that the law was everlastingly right, that we must grind our characters against it.... But the green-blue wagons are gone, and the Law has come to conform a bit with the character of youth.

The time is not long since when we met our adventures in cruelty alone—no concert of enlightened citizens on these subjects—and only the very few had found the flaw in the gospel that God had made the animals, and all the little animals, for delectation and service of man. Possibly there is a bit of galvanic life still in the teaching, but it cannot be said to belong to the New Age.

Economic efficiency has altered many styles for the better. Formerly western drovers used to drive their herds into the brush for the winters. The few that the winter and the wolves didn't get were supposed to be hardy enough to demand a price. It was found, however, that wintering-out cost the beasts more in vitality than they would spend in seven years of labour; that the result was decrepit colts and stringy dwarfs for the beef market. Also there was agitation on the subject, and the custom passed. City men who owned horses in large numbers found their efficiency brought to a higher notch at the sacrifice of a little more air and food, warmth and rest. There is a far-drive to this appeal, and there are those who believe that it will see us through to the millennium.

A woman told this story: "When I was a child in the country there was an old cow that we all knew and loved. She was red and white like Stevenson's cow that ate the meadow flowers. Her name was Mary—Mr. Devlin's Mary. The Devlin children played with us, and they were like other children in every way, only a little fatter and ruddier perhaps. The calves disappeared annually (one of the mysteries) and the Devlin children were brought up on Mary's milk. It wasn't milk, they said, but pure cream. We came to know Mary, because she was always on the roadside—no remote back-pastures for her. She loved the children and had to know what passed. We used to deck her with dandelions, and often just as we were getting the last circlet fastened, old Mary would tire of the game and walk sedately out of the ring—just as she would when a baby calf had enough or some novice had been milking too long. I have been able to understand how much the Hindus think of their cattle just by thinking of Mary. For years we passed her—to and from school. It was said that she could negotiate any gate or lock.