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r\ I 
 
 i^^i 
 
 uthfulness 
 
 in Expression 
 
 U ^r^ti$r^ 
 
 BY 
 
 A. C. MOIJKTEER, B.E. 
 
 Ltctnrf.r in Elorntion in Knox Colhye and Ontario School 
 of Pc'hujogijy Toronto. 
 
 ALSO 
 
 SELECTIONS FOR PRACTICE 
 
 Dofliiitrned EHpocially for the Use of Si'.<(lei.<ti« who Seek to Develop 
 
 Greater EfTectiveness In the I'xpresafon of Good 
 
 Literature. 
 
 WILLIAM BRIGGS, 
 
 WESLEY BUILDINGS, 29 to 33 RICHMOND ST. WEST, 
 
 TORONTO, ONT. 
 
Truthfulness in Expression 
 
 U Hf ettiurr 
 
 BY 
 
 A. a MOIJNTEEK, li.E. 
 
 Lecturer in Elomlioii in Kvox Colhijv am/ Oiilnrid Slrhna/ 
 of Pi'<l(i<jo(]u, Toroiilo. 
 
 Also 
 
 SELECTIONS FOR PRACTICE 
 
 DeNlg^ned ENpecially for the Use of Sliuiciits wlio Sock to Develop 
 
 Greater KfTcftivoiieMN in Mio KAprcKKioii of Oood 
 
 Ijltcratnrc. 
 
 WILLIAM BRKIGS, 
 
 WESLEY BUIIDINC.S, 29 to 33 RrCHMONO ST. WEST, 
 
 TORONTO, ONT. 
 

 WNEX 
 STACK 
 
 (.■ 
 
 APR 10 1551 
 
 1 
 
 
i\ 
 
 i 
 
 riTRODUCTION. 
 
 This little pamphlet is intendod ospocially for the use of my 
 Btudenis in Knox College, Ontario School of Pedagogy, and 
 Victoria University. I have been assured by many clergymen 
 and others who have heard the lecture on " Truthfulness in 
 Expression," that the lesson therein taught has come to them 
 with much force, enabling them to detect formality in por- 
 tions of public religious service in which, previously, they had no 
 suspicion of its existence. At the request of several ministers, 
 the lecture has already appeared in the Methodist Review for 
 November, 1894. The inherent force and sugges^iveness of 
 the fundamental truth, which has been so fully p'esented in 
 this lecture, will, I trust, lead many earnest and thoughtful 
 readers to experience the benefits which obedience to a natural 
 law ensures. 
 
 The accompanying selections have been chosen tvith a view to 
 providing variety in the expression of good literature. Scarcely 
 more than one selection has been taken from any one book, and 
 at least some of them have not been easily obtained. I believe 
 each selection to be a gem of its kind, the assimilation of which 
 must greatly develop the reader's powers of expression. 
 
 A. C. M. 
 
 €a 
 
CONTENTS. 
 
 PART I. 
 
 TiiLTiiKrLNESH IN ExpiiKssioN -A Lccturo of piirticular viilue to Ministers 
 and all who are inturostod in the Public Worship of Ood. 
 
 PART II. 
 Selections to Aasimilate, 
 
 1. The Battle of Inkehman - McKay 
 
 2. Mont Blanc Before Sunrise Culeridne 
 
 3. SoNo OF THE Mystic Father Ryan 
 
 4. A Man'h a Man for a' That Burns 
 
 5. The Bells p^^ 
 
 6. Charge of the Light Brigade Tennyson 
 
 7. This Canada of Ours Edgar 
 
TRUTHFULNESS IN EXPRESSION. 
 
 PART I. 
 
 Personality Revealed Through Art. 
 
 It is Browning who has said that " Art remains the one way 
 poH.sihle of telling the truth." By this, I presume, the author 
 means, when a man is most true to himself he is most con- 
 sistent with the fundamental principles of art. He cannot bo 
 inconsistent with these principles and remain true to himself. 
 
 All art is hut the unfolding of personality ; a revealing to 
 others what the artist is, or has assimilated. 
 
 Expression the Most Personal o* Arts. 
 
 If this is true of art in general it is, in a very particular 
 sense, true of the art of expression. " The tongue of the sin- 
 cere is rooted in his heart," said an East Indian philosopher 
 many centuries ago. In this beautiful and suggestive figure 
 is contained a truth which has served as the foundation-stone 
 of the art of expression during all the ages of its evolution, and 
 will be the key-note of effective delivery in all future time. 
 
 Man a Trinity. 
 
 Subjectively considered, man is a trinity : i.e., an intellectual, 
 emotional and volitional being ; in other words, man subjec- 
 tively thinks, feels and wills. 
 
 Powers Interdependent. 
 
 These powers are interdependent ; there cannot be any per- 
 fect action of one without the co-operation of the other two. 
 Hence, in becoming completely possessed of a thought, all of 
 these powers are inevitably exercised. 
 
 1 
 
 A-¥^^<t 
 
Means of Expiiession a Tkinitv. 
 Nature. alwuyH consistent, has provided for this three-foM 
 sultjective notuie a correspondin;,' frii'itij of mmtiH for unfold- 
 ing' or nianifo.stin;,' that nature. Thus, wo have the three 
 lanj^uai^es or means of expression common to all mtin, viz.: The 
 rri'lud, lUHud and pantomimic Liviftttu/cH. The verbal is the 
 mord langua^je, or expression hy nieans of words ; the vocal is 
 tho voier lan^'uajjo, or expression hy means of vo'iw, i.e., nig niji- 
 vimt voice modulatims ; the pantomimic is the viHihU lan^'uage, 
 or expression by means of gesture or pantomime. The panto- 
 mimic lanL'Uttiro includes all that part of expression which is 
 Hecii, while the vocal includes all that is heard. 
 
 LANliUAOKS InTEKUEI'ENDENT. 
 
 As the three subjective powers are interdependent, so also 
 
 are the three languages. Hcmce, there cannot bo any adequate 
 
 unfolding of personality, or expression of thought, without 
 
 the harmonious exercise of all three factors in this trinity of 
 
 means. 
 
 Functions of the Lanouaoes. 
 
 Upon a closer study of these languages in their relations to 
 man's subjective nature we find that the verbal is primarily 
 the language of the intellect, the activities of which are con- 
 scious and consciously expressed. Also that the vocal and 
 pantomimic are more closely allied to the emotional and voli- 
 tional natures, the activities of which are, in a large measure, 
 unconscious and unconsciously expressed. In other words, 
 their office is primarily to reveal the feelings and impulses of 
 the man. They are the languages of experience, by means of 
 which every normal being unconsciously reveals himself. They 
 are the natarai languages which are in no sense accjuired, the 
 infant of days being quite as effective in their use as the 
 ripest scholar. Whereas the verbal is an acquired language. 
 Other things being equal, he is most skilful in its use who.se 
 intellectual nature is most highly developed. 
 
 Languages Expuessive, Not Decorative. 
 
 We should, however, not forget that all of these languages 
 are means of expression. Hence they are primarily expressive, 
 
not <loconitl«'o. Kach of these is languajjo only ho far an it 
 performs tlm funutioii of a lanj^ua^jfc ; i.e., only ho far as it 
 rcfvoals that which is its Huhjcctivo cause. That cannot ho 
 calk'tl a lan;,Miaj^'u wliic'n consists merely in verbal, vocal or 
 pantuniiinic display. There may ho niarvillous fluency of 
 words and heauty of rhetoric, grandeur of voice, and j^raco of 
 movement; hut if the present thoui^dit, feeling and volition of 
 the npeaker are not therehy revealed, he han employed none of 
 those ianj^uaj,'es ; and that which we hear or .see, though per- 
 haps producing more a<^reeal)le Hcns'itlinm, is as meaningless 
 as the clatter of a woollen mill which deafens us with its din. 
 
 Unan'mity Exi'Ecteo. 
 
 Havinj;, therefore, this tlu.'e-fold suhjectivo nature and these 
 three Janj^uajifes, or means of revealini^ that nature, and rccog- 
 nizin'jT, as we intuitively do, the int< rdependence which c.Kists, 
 not otdy amon;^ the suhjective power><, hut also their ohjective 
 means of expression, it is not stran<je that wo naturally look 
 for evidences of the co-operation of all three suhjective powers 
 a revealed throuj^h the three corresponding lans^uages. In 
 other words, there is implanted within every one of us a convic- 
 tion, more or le.ss definite, that if the person speaking does not 
 unanimously adopt his own statements by giving th-^m the 
 active support of all parts of his being, he does not mean what 
 he says, and conse(|uently he is untruthful. On the other 
 hand, if every part of the man unmistakably endorses the 
 statements made, we are then and there convinced of his 
 truthfulness. We are not wholly satisfied with even a 
 majority vote on the part of the speaker. Nothing short 
 of unanimity, or the wdiole man speaking, can awaken perfect 
 confidence in him. 
 
 Neutrality Impossible. 
 
 So fundamental are these truths that in every-day life the 
 emph)yment of the verbal language alone leads others, not 
 merely to question the statements of the speaker, but in many 
 cases to ttatly contradict them. Indeed, the man has contra- 
 dicted himself ; for no matter how consistent in his verbal 
 statements he has not been con.«istent with himself. He has 
 
8 
 
 friven only a minority vote in favor of those statements ; for the 
 two unused factors in man's subjective nature, as well as the 
 two corresponding inactive languages, do not remain neutral. 
 They must either endorse or dispute the intellectual nature and 
 •verbal language. There are no " nominal " oi' " honorary " 
 members in man's subjective or objective make-up. All are 
 ordained by their unerring organizer to be active. The verbal 
 language cannot say to the vocal : " I have no need of you ; " 
 nor the verbal and the vocal together to the pantomimic, 
 ^' We have no need of you." But rather must the verbal 
 «ay to the other languages : " Your silence, instead of giving 
 <jonsent, furnishes the most conclusive refutation of my testi- 
 mony." The vocal and pantomimic languages are, by a funda- 
 tnental law of our being, the direct means of revealing the 
 subtle e :periences of the soul. These experiences, when revealed, 
 will either substantiate or contradict that which is verbally 
 stated. If no experience is revealed — i.e., if tiiese natural 
 languages are not employed — we have a perfect right to con- 
 clude that there is no experience to reveal. Htnce the mnn is 
 insincere. He has given only a minority vote in favor of those 
 statements ; and what right has he to expect others to believe 
 him when he has failed to endorse himself? Who does not 
 question that man's honesty who furnishes no other evidences 
 of this than his own verbal statements to that effect ? Who 
 has confidence in the virtue of a woman if she but verbally 
 proclaims it ? The divinely-endorsed verdict of all mankind is : 
 He who would be thought honest by his fellows must be honest ; 
 •she who would be reputed virtuous must be virtuous. And 
 never have these qualities or any other admirable qualities 
 been truly possessed by a person who has failed to convince 
 others that he possesses them. So long as we are what we 
 would seem to be, so long will we give unmistakable and 
 irrefutable evidences of this thr^^ugh the uncon^cious revelations 
 of the natural languages which God has ordained should reveal 
 the soul. 
 
 Testimony of Natural Languages Believed. 
 Moreover, in this contradiction or non-end orsation of the 
 verbal language by the natural languages, it is not a question 
 
 a:4 
 
 
 m 
 
 Si 
 
9 
 
 of which hmsfuage shall '."*» believe ? As much credence being 
 given to the testimony of the verbal as to that of either of the 
 others. By a fundamental law of our being we are compelled 
 to believe those languages which directly reveal experience, 
 and only those. This we invariably do in every-day life; and 
 the right understanding of the source of these languages but 
 leads us to still more unhesitatingly accept their spontaneous 
 revelations. Where is there a judge who does not study the 
 "manner" of the witness in court, as well as consider his 
 verbal statements ? If the latter is contradicted by the former, 
 which testimony will he in his inmost soul accept ? Has he 
 any choice in the matter ? As a creature, governed by mental, 
 moral and physical laws which are inherent in himself, and 
 which are certainly more authoritative and inexorable than 
 any man-made civil law he seeks to enforce, he is compelled to 
 believe the manner of the witness and his verbal statements 
 only so far as they are consistent therewith. To be sure, he 
 may outwardly accept the latter and reject the former; but so 
 long as he retains possession of his intuitive nature, so long 
 will he have the inevitable conviction l,hat the revelations of 
 the former were true and the testimony of the latte; false. We 
 have an absolute right to disbelieve and no right ^vhatever to 
 believe any verbal statements which the languages of experience 
 do not substantiate. That man whose verbal statements are 
 unmistakably endorsed by these languages, has not only a 
 moral but a divine right to he believed. Such a man is believed, 
 for he has clone that which consistent nature demands — he has 
 given those statements the unanimous support of all parts of 
 his being ; he has been in the highest, fullest, and only true 
 sense, truthful. 
 
 Questions Asked and Answered. 
 
 In ffivins the substance of this article from the platform I 
 have almost invariably been asked questions like the follow- 
 ing: "Is it not a fact that these natural languages, or lan- 
 guages of experience, as you call them, are employed by the 
 cleverest rogues in the country for the perpetration of all kinds 
 of fraud ? If so, of what practical value is your teaching ? 
 
10 
 
 How snail we know the true when almost every day we hear 
 and see so much that is false ? " Let me answer your ques- 
 tions, partially at least, by askinrj others. " Does the counter- 
 feiting of specie furnish any denial of the value of the genuine ? 
 Is it not rather the rojxue's endorsation of such value ? Does 
 the fact that there are hypocrites in the church, or out of it, 
 contradict the value of genuine piety or honesty ? Is not 
 hypocrisy, rather, wherever found, an endorsation of the value 
 of such things ? " It is because there is this universal belief ia 
 the testimony of the natural languages, and universal doubt in 
 that of the verbal when used alone, that so many counterfeits 
 of the former have been attenipted. Again, " Is not the 'false 
 ring ' of the cou-iterfeit coin most easily detected by those best 
 acquainted with the 'true ring' of the genuine?" You 
 learned to read the verbal language by studying it. Shall you 
 expect to read the subtle, unrecordable phenomena of these 
 languages of experience without studying them ? How can 
 you hope to detect the "false ring" in the vocal and panto- 
 mimic gush of our most plausible rogues unless you have 
 already acquainted yourself with the " true ring " of the 
 genuine vocal and pantomimic languages ? So long as the 
 Scripture — " By their fruits ye shall know them " — remains 
 true, so long shall we have the power, active or inert, developed 
 or undeveloped, to intelligently read the infallible phenomena 
 of these languages of experience. 
 
 Kvy. 
 
 
 Nature's Safeguard Against Fraud. 
 
 What a wise provision this is on the part of the great 
 Omniscient Author of our being ! For how easy would be the 
 practice of deception and fraud if in nature there were but one 
 language, and that the language of the intellect ! Thank God r 
 the soul, or nian as he is, has not been left without any means 
 ol manifestation ! And no matter how cunningly contrived 
 and apparently consistent any series of false verbal statements 
 may be, some time or other, in an unguarded moment, through 
 the unconscious contradiction of the verbal language by the 
 natural languages, the exposure of their falseness is inevitable. 
 
11 
 
 The Universal Test. 
 
 If this is true of man in his common-place, every-day rela- 
 tions with his fellows, if this is the infallible criterion by 
 which we consciously or unconsciously test the veracity of 
 other men whom we meet in a business or social way, shall we 
 apply, or expect others to apply to us, any other standard by 
 which our truthfulness in the pulpit, on the platform or the 
 stage may be measured ? To do so would be to demand a 
 paradox, requiring nature to be inconsistent with herself. And 
 yet how many public readers, speakers, actors, vocalists, and, 
 alas, even preachers there are whose vocal and pantomimic 
 languages, either actively or silently, contradict their verbal 
 utterances of some of God's most sacred truths! Notwith- 
 standing this, many, especially among our ministers, are so 
 irrational as to express the profoundest surpri^;o and regret at 
 the coldness and indifference of their audiences. It was one 
 such preacher who anxiously inquired of the great Garrick 
 why he could so profoundly impress his audiences with the 
 thoughts of fiction, while he, the ordained minister in holy 
 things, in giving utterance to the sublimest passages of God's 
 own truth, so completely failed in impressing tliem with that 
 truth. Garrick's answer was more significant than verbally 
 •correct. " I speak the language of fiction as if it were truth, 
 while you thoughtlessly utter truth as i!E it were fiction." If 
 we do not allow the faultiness of the language to ob.scure the 
 great truth contained in this answer we shall recognize the 
 followirg as a fair interpretation of the rebuke intended: "I, 
 with all the earnestness of my soul, give expression to imagined 
 •conditions relating to man's joys or sorrows as a mortal being; 
 while you, with all the indifference of a stoic, verbally state 
 the real conditions relating to the infinitely more transporting 
 joys and profounder sorrows which man as an immortal being 
 experiences. Or, to put it more briefly : ' I truthfully speak 
 the thoughts of fiction ; while you untruthfully utter the 
 thoughts contained in the Word of Truth ' " Show me a 
 minister who is not rebuked by this answer of that great 
 master of histrionic art and I will show you a man who, 
 
12 
 
 because of his truthfulness in renderin^^f divinely inspired 
 truths, never fails to impress those truths upon his congre- 
 gation. 
 
 Staginess in the Pulpit. 
 
 But now I am confronted with another question, to which I 
 shall hope to give a satisfactory answer. "Do you, then, recom- 
 mend ministers to be stagey in their reading of Scripture from 
 the pulpit ? " By no means ; and wlien we understand each 
 other on this point you will see that I would have you take no 
 such inference from the foregoing narrative, " Staginess " is a 
 name givet) to c rtain forms of affectation which, in my opin- 
 ion, are nearly, if not quite, as contemptable upon the stage 
 itself as in the pulpit. No great actur was ever "stagey;" 
 though, because of its fashionableness, many people now regard 
 it as a necessary part of the actor's profession. It is no ujore 
 this than the assuming of a certain sanctimonious pulpit tone 
 is a necessary part of the minister's profession. Both are 
 abominable, because both result priuiarily from straining for 
 certain objective effects in voice or gesture. Actors who are 
 stagey do not employ the vocal and pantomimic languages at 
 all ; for the primary and almost sole function of these is to 
 reveal the present experience of the speaker. Their souls are 
 as empty of any ennobling present experience as were the 
 granaries of Canaan when Joseph's brethren came into Egypt 
 to buy corn. They cannot give us corn for tliey haven't it; so 
 instead, we, like the prodigal, accept their empty husks. They 
 cannot reveal to us the experiences which belong to the pass- 
 ages they render, for they have no such experiences to reveal ; 
 so we, more patiently than wisely, allow them to taunt us with 
 the most hollow and unsatisfying of all things abstract or 
 concrete, viz., vocal and pantomimic display. Out upon such 
 " ahtistic pehfohmances ! They are the worst counterfeits we 
 know of in this world ; and I should think it would be difficult 
 for even DanU to conceive anything worse in that lower ref»ion 
 •which he so graphically describes. 
 
 Present Experience the Source of all Art. 
 
 The first duty and aim of the great actor, as well as the great 
 preacher, is to himself experience that to which he is giving 
 
MM 
 
 18 
 
 public expression. With such genuine experience present 
 during delivery he can no more fail in being effective in his 
 unconscious employment of the languages of experience than 
 the little child whose merriment sparkles in rippling laughter, 
 or whose grief crimsons the baby's cheeks and moistens its 
 weeping eyes and dainty fingers. The best in all literature^ 
 whether that of Holy Writ or any other book, has been horn 
 of experience ; and, hence, Ttiuat he experienced before it can be 
 effectively reproduced. 
 
 Truthfulness on the Stage. 
 
 The truth expressed in Garrick's answer to the minister 
 furnishes material for profitable reflection to all of us ; for 
 therein is found the secret of the attractiveness of that which 
 many of us feel it our duty to indiscriminately denounce — the 
 modern theatre. Let us, who prize religion and religious 
 worship above everything else, no longer deceive ourselves. It 
 is not the gorgeousness of dress, the elaborateness of stage 
 fittings, or the splendor of realistic scenery ; it is not the 
 graceful attitudes or finished enunciation, that attract thinking 
 men and women to our best theatres. These are mere out'vard 
 embellishments which, of themselves, contain nothing to satisfy 
 a cultivated mind. It surely canaot be to gratify eny sensuous 
 desire that some of our best people occasionally visit the theatre, 
 for the masters they go to hear present nothing v;hich, in the 
 remotest way, ministers to that. T et us no longer try to cover 
 up our own laziness in failing to assimilate and experience 
 over again while rendering the sublimest thoughts of God's 
 truth, comforting ourselves with such absurd reasoning as the 
 foregoing. Such things are doubtless among the chief attrac- 
 tions in at least nine-tenths of the theatrical performances 
 given in Toronto or any other city ; and, for the most part, they 
 attract only those who crave and are satisfied w^ith such things. 
 The fact that a large majority of the theatres and theatre-goers 
 are of this class is one which all lovers of morality, as well as of 
 Christianity, must deplore. But, because we have solved one 
 problem — i.e., ascertained the secret of the influence of sensuous 
 actors upon their sensuous auditors — it by no means follows that 
 
14 
 
 we have solved the no less important problem relating to such 
 masters as Irvinj,' or Willard, the influence of whose acting is 
 to increase our admiration for the true, the beautiful, and the 
 good, and intensify our hatred for that which is false and 
 impure. The secret of their power to do this is in none of the 
 things I have mentioned. If we are honest and have heard 
 them, we must acknowletlge they have this power solely because 
 they have prepared themselves to express truthfully the 
 grandest thoughts o!! some of the grandest minds. Who ever 
 thought of calling such actors as these "stagey?" None but 
 those who would also accuse such preachers as Spurgeon and 
 Beecher of having the " ministerial tone.'' 
 
 The Preacher and Actor. 
 
 One evening while Beecher was in London he attended Mr. 
 Irving's theatre. The great actor was much gratified to learn 
 of Mr. Beecher's presence in his audience ; and on the following 
 Sunday he, in company with Ellen Terry, went to hear the 
 distinguished preacher. While, with matchless eloquence and 
 fearless earnestness, Mr. Beecher thrilled that great mass of 
 people, inspiring them God-ward with his most loving presenta- 
 tion of the Gospel of an infinitely loving Saviour, Mr. Irving 
 and his star colleague were spell-bound. They had heard him 
 as a preacher without a peer. But wnen, with that vividness of 
 description and intense sympathy which could only arise from 
 present realization of the scene described and the most endear- 
 ing personal attachment to the Divine Hero, this greatest of all 
 pulpit orators showed our Saviour, in a moment, transforming 
 the angry surface of a heaving, turbulent sea into a calm, 
 majestic mirror, even Mr. Irving had to acknowledge himself 
 his inferior as an actor ; for when Mr. Beecher had completed 
 his climax with the Saviour's imperishable words, " Peace, be 
 still ! " he turned to Ellen Terry and exclaimed : " I would give 
 all I am worth to be able to produce a scene equal to that." 
 At the close of the service he went forward and introduced 
 Miss Terry and himself to the preacher, at the same time com- 
 plimenting the latter with the remark, " That was the best 
 acting I ever heard in the pulpit." Mr. Beecher, in thanking 
 
16 
 
 him, replied, " Well, Mr. Irvirifj, yours was the best preaching I 
 ever heard on the .stage." 
 
 None but a preacher can be a great actor, and none but an 
 actor can be a great preacher. That is to say, the motive of 
 the preacher is indisponsible to the actor, and the instinct of 
 the actor is essential to the preacher. 
 
 Truthfulness on the Platform and in the Pulpit. 
 
 But we do not have to look to the stage alone for examples 
 of truthfulness in expression. Was it ingenuity of oratorical 
 plan, magniticence of ])resence, perfection of rhetoric, or 
 unanswerable logic which gave such potency to the oratory of 
 a Cicero, a Cromwell, or a Gladstone ? Atld to all these and 
 many more eciually desirable qualities the superlative import- 
 ance of their theme, and have we accounted for the ennobling, 
 inspiring influence of a Whittield, a Knox, a Brooks, a Spur- 
 geon, or a Beecher ? By no means. Their oratory was made 
 to influence temporally or eternally the destiny of multitudes 
 and even of nations, because that which they spoke came from 
 the profoundest depths of present, personal experience. It was 
 but the unfolding of themselves, intellectually, emotionally and 
 volitionally, through the three corresponding languages or 
 means of expression. Each orator gave an enthusiastic and 
 unanimous vote in favor of his own statements ; or, in other 
 and more concise language, he spoke what he believed to be 
 true, truthfully. 
 
 Truthfulness in Bible and Hymn Reading, Etc. 
 
 But it is the application of these truths to Bible and hymn 
 reading, congregational singing and the reading and reponses 
 in our church services that I wish especially to emphasize in 
 this article. We who form a part of the great dissenting, non- 
 ritualistic Church sometimes flatter ourselves on our freedom 
 from formality — vvh'ch is another name for untruthfulness 
 — in religious service. Before arrogating to ourselves any 
 such superiority over the ritualists it would be well for us to 
 consider the question, " In what does formality consist ? " 
 for there is great danger, I believe, in our confounding uni- 
 
16 
 
 formity with formaUty. The terms are by no means synony- 
 inou8 or even Himilar in ineaninjr. There may be perfect 
 •uniformity in every service; the con;?rej?ation may rigidly 
 follow a regularly prescribed course of services year in and 
 year out ; the very words in the prayers and responses to be 
 used in the services of December 30th, being quite familiar to 
 pastor and congregation on the first day of the preceding Janu- 
 ary ; and yet, if each member of that company invariably 
 expresses those thoughts truthfully — i.e., as his present living 
 experience — there will be absolutely no formality. On the 
 other hand, there may be an utter absence of uniformity or 
 •even regularity in the service ; the pastor himself may follow 
 no particular plan; and everything done throughout may be 
 a surprise to the congregation because of its novelty ; but if 
 the pastor and congregation are not truthfully singing, truth- 
 fully speaking, and truthfully reading those thoughts, they are 
 at best formal, which is a mild way of saying they are hypo- 
 critical in their service. There is, no doubt, a tendency to 
 formality in too great uniformity or regularity in our forms of 
 worship ; but, to my mind, it is less an evil than too much 
 •dissipation for the sake of novelty. 
 
 A False Adage. 
 
 The old adage, " Familiarity breeds contempt," is very mis- 
 leading. It is not even a half-truth ; and so far as our fami- 
 liarity with ennobling thought is concerned, it is ridiculously 
 false. We cannot become too familiar with thoughts that are 
 worthy of our assiuiilation. On the contrary, the more inti- 
 mately we become acquainted with them and experience their 
 full meaning the more thoroughly they are appreciated by us. 
 As applied to these, fiimiliarity begets love, is infinitely more 
 true of experience. And so far as the expression of ennobling 
 thought is concerned, there is absolutely no other way by 
 which we can become truthful or effective. 
 
 Nature's Law of Unity Obeyed on the Stage, Disobeyed 
 IN Many Religious Services. 
 
 Consistent nature abhors nothing more than inconsistency, 
 and invariably punishes it no matter where found. It is the 
 
17 
 
 recoj^nition of this inscrutable law which leads the true drama- 
 tic artist to insist upon consistenc}' in everything pertaining 
 to the stage us well as in the acting of those who support him. 
 His is the grand controlling purposti which domiruites the 
 performance throughout. Everything is made subservient to 
 the accomplishment of this purpose. Hence, when the play is 
 over and the impression uprm the audience is what he willed it 
 should be, he has but demonstrated the truth of another natural 
 law, the counterpart of the one already given, that vuture 
 invariably rewards conaintency. This law of unity, which 
 requires each part to be consistent and co-operative with all 
 other parts, is so apparent in nature that it would be superfluous 
 to verbally record it upon any tables of ftone. It is woven into 
 the fibre of every leaf and is an integral principle in the consti- 
 tution of the universe. It governs all nature and controls all 
 art. Shall the ministers of the Gospel, who may be an«l should 
 be artists in the highest sense.shall these, by the sublime influence 
 of whose art the eternal destiny of the race is .so largely deter- 
 mined, shall they who have received their commiusion and 
 message from the very God who established this law, be less 
 wise — yes, leas ohndient — than their brother artists, whose 
 primary aim is but to minister to man's enjoyment in time ? 
 And yet, are we not forced to admit that many, perhaps the 
 majority, of our ministers, even of those who speak truthfully 
 throughout their sermons, almost invariably contradict them- 
 selves in the reading of the hymns and Scripture lessons? It 
 would certainly be too much to expect the members of the 
 congregation to be in advance of their leaders in this matter ; 
 and with shame we have to confess there are few congrega- 
 tions, indeed, few individuals among us, who are noi; formal, 
 and consequently hypocritical, in our singing and responsive 
 reading of those inspiring psalms and hymns. Thus incon- 
 sistent elements are introduced ; the law of unity or consistency 
 has been broken; and the whole service is materially marred; 
 if, indeed, the good influence of the truthful parts has not been 
 wholly nullified. Oh, with what deep contrition and earnestness 
 of soul we should cry out in the language of the Prayer Book, 
 " * Lord, have mercy upon us, and incline our hearts to keep this 
 
18 
 
 law ' of consistency, especially while we tlius outwardly worship 
 
 thee 1 " 
 
 No Neuthamty. 
 
 Here ajjain there can he no neutrality. Each part of tli,^ 
 service is either positivo or n<'^ativ(> in its influence upon the 
 whole. That which does not suhstantiate or enforce the 
 central purpose in the service inevitably contradicts or 
 weakens it. 
 
 FaSIUONAIU.KNKSS of KoilMAI.lTY. 
 
 The most alarnnn;,' fact which promoters of spirituality in 
 reli<j;ioUH service have to face is the present fashionableness of 
 f.)rmality in puhlic worship. The very extent of the evil we 
 HO fuehly deplore has a tnost hlindinij influence upon us. We 
 do not, wo cannot, realize the extreme dreadfulness of this 
 widespread formality so lon*^ as it is so widespread that we are, 
 all of us, in a measure, its victims. So awfully true is this 
 that some of the most truthful speakers I know of among our 
 ministers have confessed to me that they 
 
 I 
 
 Haven't Time to Become Truthful 
 
 in their public readinf]f of God's word. So much is expected of 
 them in the pulpit and out of it that they cannot give sufficient 
 preparation to the hymns, the Scripture lesson, or the Litany 
 to enable them to read these truthfully. What a lamentable 
 condition of things when even ministers of the Gospel, not only 
 thus excuse, but justify themselves in inconsistency, claiming 
 that the extent of their work prevents thoroughness, and the 
 demand for variety prevents truthfulness. If any of us are 
 thus tempted or have yielded to such temptations, let us now 
 ask ourselves the following questions: "Whom do we pri- 
 marily serve — man, or God ? Does our Master require us to 
 sacritice thoroughness to extent of work, or truthfulness to 
 variety in public worship ? " " That which is worth doing, is 
 worth doing well," should come to us with superlative force 
 here because the work to be done is of such superlative import- 
 ance. Better no reading of the hymn or Scripture lesson ; 
 better no singing, confession or responses by the congregation ; 
 
 I 
 
10 
 
 
 I 
 I 
 
 better no invocation, oxhortution or intercossion by the clergy- 
 man, than that wliicli is t'oniial or uiitnithl'ul. 
 
 OUH IlKHI'ONSIHir.lTV. 
 
 Is it not nn ovt'rwlu'lminj,' tliDHt^lit that thoao of us who 
 participate in puMic worsiiip, vv'hotlu!r as pastor or individuals 
 in the con<rn'^'ation, aro in»'vital»ly iK'ooinini,', and loadinj^ 
 others to become, more familiar, either with the letter of truth 
 merely, or witl\ its spirit ? We are either hreetlin^' in ourselves 
 antl others a contempt for that truth or b<>s.'ettinj( in them and 
 us a profoundei l"ve for it. Wo are either hecominjj more 
 estal)lished in formalism and hypocrisy or developing; j»reator 
 truthfulness and sincerity. What a responsibility ! Let us 
 meet it like brave and honest men and women who possess a 
 God-given adniiration for trnthfulness ano sincerity, and a 
 divine contempt for all that is hypocritical and false. V, in 
 the past, we havii sacriticed truhfulness to variety, let us in the 
 future, if necessary, sacriHce variety to truthfulness, remember- 
 ing that the Great Author of the law of consistency never 
 excuses inconsistency, the doing of any evil, or the neglecting 
 of any duty in order that some fancied good irmy come. 
 
 Servants of God and Fishers of Men. 
 
 "But," you will say, "while it is true we are servants of 
 God, it is equally true we are tishers of men. And, if we are 
 to attract men to the Gospel, we must make our services 
 attractive to them. This cannot be done without considerable 
 variety in these services." I grant this. The craving for 
 novelty is becoming more and more abnormal amongst us. A 
 gratified taste develops keener appetite ; and this general 
 craving for novelty in religious exercises is prima facie 
 evidence that ministers, choir-leaders, and others have been 
 dispensing novelties. 
 
 Truthfulness Attractive. 
 
 But are we sure that men, even to-day, are btracted more 
 by variety than by truthfulness ? On the contrary, is it not 
 undeniably true that everywhere and in all ages men have 
 
20 
 
 loved wliat tlioy liolicvod to lio tnin nuA luiv«! h»»on attracted 
 by trutlifulnoHs / Show mo a .s|itaki!r who is truthful, nv«n in 
 proclaimin},' ialso doctiitics, ami 1 will show you a spoaker who 
 is more attractive to tho masses thati one who, thotij^h teaching 
 the j^'randest truths, does mo in an indlHeront or purely intel- 
 lectual way. The speaker inevitably nsveals his prenimt eMi- 
 maUi oi the value of that which he is conununicating. And 
 thus it is that some of the most tdiective speakers in the world 
 to-day are men who are proclaiminj^ what we boliovo to be 
 false. So far as our influence wliilo speaking is concerned, 
 iruthfulncsH in of more im|)ortanco than truth. Alas! how 
 often has the truth been ol)scured or made repulsive to others 
 by untruthful expression ! No matter how clear our under- 
 standing ot complete our intellectual possession of a truth, 
 unless wo have exixiriejicd it, and do now experience while 
 teltinfj it, our pre.Hent edimate of its value is altogether too 
 low to render it attractive to others. 
 
 f 
 
 TttUTHFULNESS BeGETS VaKIETY. 
 
 There is, as Emerson says, a natural and unnatural way of 
 doing everything. Then, if variety in religious service is what 
 we seek, there is only one natural way of getting it — get its 
 cause, which is truthfulness. There never was and never can 
 be monotony in truthful expression of thought. With truth- 
 fulness present there may be as much variety in the expression 
 of a single sentence as in a chapter that is read for the sake of 
 variety. When truthful, the whole being is thorougly alive to 
 the ever varying thoughts, feelings and purposes to be expressed. 
 These are the causes of expression. How could there be mono- 
 tony in effects with so much variety in causes ? 
 
 The Untruthful Reader. 
 
 That was a great teacher who .said, " You must enjoin the 
 truth upon your.self and upon other men." Whenever the 
 Scriptures are read without being first enjoined upon the 
 reader, whenever they are read as an intellectual lesson 
 merely, or as a necessary part of the formal programme of service, 
 they at best result in familiarity with the letter only, and such 
 
SI 
 
 familiarity broetls contempt. This contempt in fn^piuntiy 
 exproHH(Ml in Huch coiiiinunts aH tlio following: "The ininiNter 
 tallcN very oloi|Ut!ntly un<i NoniutimuN very earnestly about the 
 truth ; but when ho conieH to jjivo us the truth itself l>o doesn't 
 «eem to mean it" — which in another way of xayin^;, he lien. 
 
 
 Thk TiiUTMi'ii, Rkadeii. 
 
 On the other hand, when the minister, rightly n.'garding the 
 Bible reading aH the most important part of the (/hurch .service, 
 atlbrding, as it doeH, the most (Ured nieAinH of enjoining thab 
 truth upon hi.s congregation, unmistakably reveals that it lias 
 already bten and is now being enjoined upon himself; that he 
 is even now counnuning with Ood and feasting upon h's truth; 
 then he must impart the spirit of that truth to others, their 
 familiarity with which will surely beget in them a greater love 
 for that truth, resulting in such comments as the following : 
 " Our minister may not be as eloquent or scholarly as some in 
 his sermons; but, I tell you, [ would rather hear him read that 
 chapter than twenty common sermons. Every verse contained 
 a sermon for me ; and beside that, the minister, when he read 
 it, seemed to know just what he was talking about. Ho had 
 tried the whole thing himself and was recommending us to do 
 the same. There must bo something in that truth for me 
 when it can produce such good results in him." Is there a 
 man so ignorant, or with his emotional nature so dwarfed, who, 
 because the minister in such a truthful reading employs the 
 natural languages of experience, would call such reading 
 "stagey?" In such readings and comments as the foregoing 
 we have but verifications of the truth contained in the inspired 
 word itself — " The letter killeth, but the spirit giveth life. 
 
 And now, dear reader, I have given you that which is the 
 outgrowth of many blundering experiences while attempting 
 to teach Bible and hymn reading. If these experiences have 
 led me to more clearly understand and firmly grasp certain 
 fundamental truths relating to delivery, thereby enabling me 
 to so state them that they are more definitely recognized and 
 .appreciated by you, I shall be devoutly thankful to the Great 
 
22 
 
 Source from whom I have obtained all that is most valuable ia 
 this article In my treatment of this important subject I 
 rejoice that I have not exhausted it ; indeed, almost every 
 topic presented contains sufficient material for an extended 
 chapter. However, I trust that in this article you will get a 
 glimmer of a great truth that you had not before, and that 
 very much more may be suggested to you than I have had 
 time or space to write. 
 
 Ma; He who is the author of al! truth, and who, as our 
 Saviour, is the embodiment of truthfulness; may He wha 
 "cannot look upon sin," but frowns upon inconsistency,, 
 whether in the criminal at the bar, the orator upon the 
 platform, the actor upon the stage, the soloist in the choir, 
 or the minister in the pulpit, so impress these vital principles 
 upon our minds and consciences that we, realizing the responsi- 
 bilities under which we are individually placed, may now 
 resolve that hereafter we will be truthful— truthful in social 
 life, truthful in business life, truthful upon the platform, truth- 
 ful in speaking, truthful in singing; and, above all, truthful in 
 reading the " Truth." 
 
 ^ 
 
 I 
 
23 
 
 PART II. 
 
 BATTLE OF INKERMAN. 
 
 Sbbastopol lay clouded in thick November gloom ; 
 
 And thro' the midnight silence the guns h id ceased to boom. 
 
 The sentinel, outworn, in watching for the morn, 
 
 From Balaclava's heights beheld the Russian lights 
 
 In the close beleagruered fortress far adown ; 
 And heard a sound of bells wafted upward thro' the dells, 
 
 And a noise of mingling voices and of anthems from the town. 
 
 They prayed the God of Justice to aid them in the wrong. 
 They consecrated murder with jubilee and song. 
 To the slain the joys of Heaven ; to the living sins forgiven, — 
 Were the promises divine that were passed along the line, , 
 
 As they gathered in their myriads ere the dawn : 
 While their priests in full accord chanted glory to the Lord, 
 
 And blessed the Russian banner and the sword for battle drawn. 
 
 Stealthily and darkly, amid the rain and sleet, 
 No trumpet call resounding, nor drum's tempestuous beat ; 
 But shadow-like and slow came the legions of the foe. 
 Moving dimly up the steep where the British camp, asleep, 
 
 Lay unconscious of the danger lurking near ; 
 And the soldiers breathing hard on the cold and sodden sward, 
 
 Dreamed of victory and glory, or of home and England dear. 
 
 Hark ! Heard ye not the rumbling on the misty, morning air. 
 Like the rush of rising tempests when they shake the forest bare ? 
 The outposts on the hill hear it close and closer still. 
 'Tis the tramp of iron heels ; 'tis the crash of cannon wheels : 
 
 And " To arms ! To arms ! To arms !" is the cry. 
 *' 'Tis the Russians on our flank ! Up and arm each British rank ! 
 
 And meet them, gallant guardsmen, to conquer or to die." 
 
 Then rose the loud alarm with a hurricane of sound. 
 
 And from short, uneasy slumber sprang each hero from the ground ; 
 
 Sprang each horseman to his steed, ready saddled for his need ; 
 
24 
 
 Sprang ench soldier to his place, with a stern, determined face ; 
 
 While the rousing drum and bugle echoed far. 
 And the crack of eitles rung, and the cannon found a tongue, 
 
 And down upon thoni bursting came the avalanche of war. 
 
 Thro' the cold and foggy darkness spread the rocket's fiery breath, 
 And the light of rapid volleys in a haze of living death. 
 But each English heart that day throbbed impetuous for the fray ; 
 And our hosts, undaunted, stood beating back the raging flood 
 
 That came pouring from the valley like a sea ; 
 Casting havoc on the shore with a dull and sullen roar. 
 
 The thunder-cloud above it, and the lightning flashing free. 
 
 On the darkness grew the daylight, 'mid the loud, incessant peal ; 
 On the daylight followed noon-tide, and they struggled steel to steel. 
 O ye gallant souls and true ! O ye great immortal few ! 
 On your banner bright, unfurled, shone the freedom of the world ; 
 
 In your keeping lay the safety of the lands ; 
 Lay the splendor of our name ; lay our glory and our fame : 
 
 And ye held and raised them all in your dauntless hearts and hands! 
 
 For a moment, and one only, seemed the Russians to prevail. 
 O brave eight thousand heroes ! Ye shall conquer ! They shall fail ! 
 They can face you if they must, but they fly your bayonet thrust. 
 And, hark ! tlie ringin^j cheer that proclaims the French are near, 
 
 Ir heard above the raging battle din ! 
 Giving courage to the brave — striking terror to the slave, — 
 
 A signal and an omen of the victory to win. 
 
 Break forth, thou storm of battle, with a new and wild uproar ! 
 Beam out, thou flag of England, with thy sister tri-color ; 
 For, fighting side by side, one in spirit, heart allied — 
 In the cause of truth combined for the freedom of mankind — 
 
 France and England show the world what may be done. 
 And their star of glory burns, and the tide of battle turns ; 
 
 And the beaten Russians fly, and. the victory is won. 
 
 And as long as France and England shall give l»irth to manlike men, 
 Their deeds shall be remembered should the battle burst again. 
 And to actions as sublime shall inspire each future time. 
 And when war's alarm shall cease, and the nations live in peace, 
 
 Safe from tyranny, its murder and its ban. 
 Let us tell with generous pride, how our heroes fought and died, 
 
 And saved a threatened world o:j the heights of Inkerman. 
 
 — Ohas. McKay, LL.D. 
 
26 
 
 MONT BLANC BEFORE SUNRISE. 
 
 Hast thou a charm to stay the morning-star 
 In his steep course ? So long he seems to pause 
 On thy bald awful head, O sovereign BlancJ. 
 The Arve and Arveiron at thy base 
 Rave ceaselessly ; but thou, most awful Form ! 
 Risest from forth thy silent sea of pines, 
 How silently ! Around thee and above. 
 Deep is the air and dark, substantial, black. 
 An ebon mass : methinks thou piercest it, 
 As with n wedge ! But when I look again. 
 It is thine own calm home, thy crystal shrine, 
 Thy habitation from eternity. 
 
 II. 
 
 O dread and silent Mount ! I gazed upon thee, 
 Till thou, still present to the bodily sense, 
 Didst vanish from my thought : entranced in prayer 
 I worshipped the Invisible alone. 
 Yet, I'ke some sweet beguiling melody. 
 So sweet, we know not we are listening to it, 
 Thou, the meanwhile, wast blending with my thought, 
 Yea, with my life and life's own secret joy ; 
 Till the dilating Soul, enrapt, transfused. 
 Into the mighty vision passing — there 
 As in her natural form, swelled vast to Heaven. 
 
 III. 
 
 Awake, my soul ! not only passive praise 
 Thou owest ! not alone these swelling tears, 
 Mute thanks and secret ecstasy. Awake, 
 Voice of sweet song ! Awake, my heart, awake ; 
 Green vales and icy cliffs, all join my Hymn ! 
 
 IV. 
 
 Thou tir^t and chief, sole sovereign of the Vale ! 
 O 8trug!|ling with the darkness all the night. 
 And visited all night by trocps of stara. 
 Or when they climb the sky, or when they sink : 
 Companion of the morning-sttir at dawn. 
 Thyself Earth's rosy star, and of the dawn 
 Co-herald : wake, O wake, and utter praise ! 
 Who sank thy sunless pillars deep in Earth ? 
 Who filled thy countenance with rosy light ? 
 Who made thee parent of perpetual streams ? 
 
2G 
 
 V. 
 
 And you, ye five wild tuirents fiercely glad I 
 Who called you fortl. from night and utter death, 
 From dark and icy caverns called you forth, 
 Down those precipitous, black, jagged Rocks 
 Forever shattered and the same forever ? 
 Who gave you your invulnerable life, 
 Your strength, your speed, your fury, and your joy, 
 Unceasing thunder and eternal foam ? 
 And who commanded— and the silence came— 
 ♦' Here let tl e billows stiffen, and have rest V 
 
 VI. 
 
 Ye ice-falls ! ye that from the mountain's brow 
 Adown enormous ravines slope amain — 
 Torrents, methinks, that hoard a mighty voice. 
 And stopped at once amid their maddest plunge ! 
 Motionless torrents ! silent cataracts ! 
 Who made you glorious as the gates of Heaven 
 Beneath the keen full moon ? Who bade the sun 
 Cl( *ue you with rainbows? Who, with living flowers 
 Of loveliest blue, spread garlands at your feet i — 
 
 VII. 
 
 "God ! " let the torrents, like a shout of nations, 
 Answer ! and let the ice-plains echo, " God ! " 
 "God ! " sing ye meadow -streams, with gladsome voice ! 
 Ye pine-groves, with your soft and soul-like sounds ! 
 And they, too, have a voice, yon piles of snow, 
 And in their perilous fall shall thunder, " God ! " 
 
 VIII. 
 
 Ye living flowers that skirt the eternal frost 1 
 Ye wild goats sporting round the eagle's nest ! 
 Ye eagles, play-mates of the mountain-storm ! 
 Ye lightnings, the dread arrows of the clouds ! 
 Ye signs and wonders of the elen.cnts ! 
 Utter forth "God," and fill the hills with praise ! 
 
 IX. 
 
 ThokJ too, hoar Mount ! with thy sky-pointing peaks, 
 Oft from whose feet the avalanche, unheard, 
 Shoots downward, glittering through the pure serene 
 Into the depth of clouds that veil thy breast — 
 Thou too again, stupendous Mountain ! thou 
 That as I raise my head, awhile bowed low 
 In adoration, upward from thy base 
 Slow travelling with dim eyes suffused wiih tears. 
 
27 
 
 Solemnly aoemest, like a vapory cloud, 
 T«» rise before ine,— Rice, oh, over rise, 
 Rise like a cloud of incense, from the Eartli ! 
 Thou kindly Spirit, throned unions the hiWs, 
 Thou dread ainhassador from Earth to Hewven, 
 Great Hierarch '. tell thou the silent sky. 
 And tell Iho stars, and tell y<m risiui,' sun, 
 Earth, with her thousand voices, praises God. 
 
 — S. T. COLKRIDOE.. 
 
 SONG OF THE MYSTIC. 
 
 I WALK down the valley of silence — 
 D .wn the dim, voiceless valley— alone ; 
 
 And I heir not the fall of a footstep 
 Around me, sive Gitd's and my own ; 
 
 And the hush of my heut is as holy 
 As hours when angels have flown. 
 
 II. 
 Lon;; ago was T weary of voices, 
 
 Whose music my heart ctmld not win ; 
 Long ago, was I w ary of noises. 
 
 That fretted my soul with their din ; 
 Long ago was I weary of places 
 
 Where I met but the human,— and sin. 
 
 in. 
 I w liked throush the world with the worldly,. 
 
 I craved what the world never gave. 
 And 1 said, "In the world each ideal, 
 
 That shines like a star on life's wave, 
 Is toss d »m the shore <>f the real, 
 
 And sleeps like a dream in the grave. " 
 
 IV. 
 
 And still did I pine for the perfect. 
 
 And still found the false with the true j 
 
 I sou'^^ht not the human for heaven. 
 
 But caui?ht a mere glimpse of the blue ; 
 
 And I wept when the clouds of the mortal 
 Veiled even that glimpse from my view. 
 
28 
 
 V. 
 
 And I toiled on, heart-tired of the human, 
 And 1 mournud not the mazea of men, 
 
 Till I knult long a^u at an altar, 
 
 And heard a voice call me ; since then 
 
 I walk down the vallt^y in silence 
 That lies far beyond mortal ken. 
 
 VI. 
 
 Do you ask what I fi>unil in the valley ? 
 
 'Tis my trysting-place with the Divine ; 
 And I fell at the feyt of the Holy, 
 
 And above mo a voice said, " Be mine." 
 Then rose from the depths of my spirit 
 
 An echo, " My heart shall be thine." 
 
 VII. 
 
 Do you ask how I live in the valley ? 
 
 I weep, and I droam and I pray ; 
 But my tears are as sweet as the dewdrops 
 
 That fall on the roses of May ; 
 And my prayer, like a perfume from censers, 
 
 Ascendeth to God night and day. 
 
 vm. 
 
 In the hush of the valley of silence, 
 I dream all the songs that I sing ; 
 
 And the music floats down the dim valley, 
 Till each finds a word for a wins. 
 
 That to men, like the dove of the deluge, 
 The message of peace they may bring. 
 
 IX. 
 
 But far on the deep there are billows 
 That never shall break on the i)oaoh. 
 
 And I have heard 8<mi,'8 in the silence 
 That never shall float into speech, 
 
 And I have had dreams in the valley 
 Too lofty for lan-^'uage to reach. 
 
 X. 
 
 And I have seen thoughts in the valley, — 
 Ah. me ! how my spirit was stirred ! 
 
 And they wore holy veils on their faces, 
 Their footsteps can scarcely be heard ; 
 
 They pass through the valley like virgins, 
 Too pure for the touch of a word. 
 
 -:)l!li'iiiltilll»JHiliiitiini'rr 
 
29 
 
 XI. 
 
 Do you ask me the place of the valley, 
 
 Ye hearts that are harrowed by care ? 
 It lioth afar between mountaiiis, 
 
 And God and His angels are there ; 
 And me is the dark mount of sorrow, 
 
 And one the bright mountain of prayer. 
 
 -Father A. J. Ryak. 
 
 THE BELLS. 
 
 I. 
 
 Hear the sledges with the bells- 
 Silver bells ! 
 What a world of merriment their melody foretells ! 
 How they tinkle, tinkle, tinkle, 
 
 In the icy air of night ! 
 While the stars that oversprinkle 
 All the heavens, seem to twinkle 
 With a crystalline delight ; 
 Keeping time, time, time. 
 In a sort of Runic rhyme. 
 To the tintinnabulation that so musically wells 
 From the bells, bells, bells, bells. 
 Bells, bells, bells— 
 From the jingling and the tinkling of the bells. 
 
 n. 
 Hear the mellow wedding bells- 
 Golden bells : 
 -What a world of happiness their harmony foretells 1 
 Through the balmy air of night 
 How they ring out their delight ! 
 From the molten-golden notes. 
 
 And all in tune. 
 What li liquid ditty floats 
 To the turtle-dove that listens, while she gloats 
 On '■^c uioon ! 
 Oh, from out the sounding colls. 
 What a gush of euphony voluminously wells I 
 How it swells ! 
 How it dwells 
 
30 
 
 On tho future ! how it tells 
 Of the rapture that iiiipulH 
 To tho swinging and the ringing 
 Of the bullH, bellH, hells, 
 Of tho hellH, hellH, hells, bolls, 
 IJells, bellH, bells— 
 To tho rliyming and the chiming of tho bells 
 
 III. 
 
 Hear tho loud alariuu bells- 
 Brazen ))ells ! 
 What a tale of terror, now. tlioir turbulency tells I 
 In the startled ear of night 
 How they Bcreniu out their affright ! 
 Too much horriKed to speak, 
 Thoy can only HJiriek, shriek. 
 Out of tune, 
 In a clamorous appealing to the mercy of the fire 
 In a mad expostulation with a deaf and frantic tire 
 Leaping higher, higher, higher, 
 With a desperate desire. 
 And a resolute endeavor 
 Now— now to sit or never, 
 By the side of the pale-faced moon. 
 Oh, the bells, bells, bells ! 
 What a tale their terror tells 
 Of despair ! 
 How they clang, and clash, and roar ! 
 What a horror they outpour 
 On the bosom of the palpitating air ! 
 Yet the ear it fully k lows, 
 By the twanging, 
 And the clanging, 
 How the danger ebbs and flows : 
 Yet the ear distinctly tells, 
 In the jangling, 
 And the wrangling. 
 How the danger sinks and swells, 
 By the sinking or the swelling in the anger of the bells- 
 Of the bells— 
 Of the bells, bells, bells, bells, 
 Bells, bells, bells— 
 In the clamor and the clangor of the bells ! 
 
31 
 
 IV. 
 
 Hwar tho tolling of tho bellH'— 
 Iron bells ! 
 What a world of solemn thought their monody compels 
 In the Hilenco of the night, 
 How we shiver with nlfright, 
 At the melancholy menace of their tone I 
 For every sound that floats 
 From the rust within their throats 
 
 Is a groan. 
 And the people— ah, the people — 
 They that dwell up in the steeple, 
 
 All alone. 
 And who tolling, tolling, tolling, 
 
 In that muffled monotone. 
 Feel a glcry in so rolling 
 On the human heart a sttme. 
 They are neither man nor woman— 
 They are neither brute nor human — 
 They are Ghouls : 
 And their king it is who tolls ; 
 And he rolls, rolls, rolls. 
 Rolls, 
 A ptean from the bells ! 
 And his merry bosom swells 
 
 With the ptean of the bells 
 And he dances, and he yells ; 
 Keeping time, time, time, 
 In a sort of Runic rhyme, 
 To the pman oi the bells — 
 Of the bells : 
 Keeping time, time, time, 
 In li short of Runic rhyme, 
 
 To the throbbing of the bells — 
 Of the bells, bells, bells, bells. 
 To the sobbing of tho bells ; 
 Keeping time, time, time. 
 
 As he knells, knells, knells. 
 In a happy Runic rhyme. 
 
 To the rolling of the bells — 
 Of the bells, bells, bells — 
 To the tolling of the bells, 
 Of the bells, bells, bells, bells — 
 Bells, bells, bells — 
 To the moaning and the groaning of the bells. 
 
 -Edqar a. Pob. 
 
32 
 
 A MAN'S A MAN FOR A' THAT. 
 
 I. 
 
 Is thero, fur lionoRt poverty, 
 
 That liiingH Iuh huiul, iind n' tlmt / 
 Tliu cowui'd sldvu, wu paH8 him ))y, 
 
 And diiru l)u poor for a' that ! 
 For a' tlmt, and n' tliat, 
 
 Out- toils ohHunru, and a' that ; 
 The rank is but the guinoa-Htanip, 
 
 The man's the guwd fur a' that ! 
 
 II. 
 
 What though on hnmuly faro we dine, 
 
 Wear liod<len gray, and a' tliat ; 
 Gie fools their silks, and knaves their wine^ 
 
 A man's ii man for a' chat ! 
 For a' that, and a' that. 
 
 Their tinsel show, and a' that ; 
 The honest man, though ne'er Hao puir, 
 
 Ih king o* men for a' that. 
 
 III. 
 
 Ye see yon birkio, ca'd a lord, 
 
 Wha struts, and stares, and a' that ; 
 Though hundreds worship at his word, 
 
 He's but a coof for a' that : 
 For a' that, and a' that. 
 
 His riband, star, and a' that ; 
 The man of independent mind, 
 
 He looks and laughs at a' that. 
 
 IV. 
 
 A king can mak a belted knight, 
 
 A marqiMs, duke, and a' that; 
 But an horj'St man's aboon his might, 
 
 Guid faith he mauna fa' that ! j 
 For a' that, and a' that. 
 
 Their dignities, and a' that. 
 The pith o' sense, and jwide o' worth, 
 
 Are higher rank than a' that. 
 
33 
 
 V. 
 
 Then lot iw prny that coriio it nmy— 
 
 Ah cnino it will fur h' tliut — 
 That ■t'lmo and worth, o'or a' tho oiirth, 
 
 May huar thu uruis aiitl a' that ; 
 For a' that, aiul a' that, 
 
 It's coming yut for a' that, 
 Whon man t(» man, tho warlil o'er, 
 
 Shall hri thorn ho for a' that I 
 
 — UOIIEKT UUUNH. 
 
 THE CHARQE OF THE LIGHT BRIGADE. 
 
 Halk a league, half a league, 
 
 Half a league onward, 
 All in tho valley of Death 
 lloilo the itix hundred. 
 " Forward, the Light Brigade I 
 Charge for the guns ! " he said 
 Into tho valley of Death 
 Rode the six hundred. 
 
 II. 
 
 •• Forward, tho Light Brigade !'• 
 Was there a man diHinay'd ? 
 Not tho' the soldier knew 
 
 Some one had hlunder'd : 
 Thoir's not to make reply, 
 Their's not to reason why, 
 Thoir's hut to do and die : 
 Into tho valley of Death 
 
 Rode the six hundred. 
 
 ni. 
 
 Cannon to right of them, 
 Cannon to left of them. 
 Cannon in front of thorn 
 
 Volley'd and thunder'd, 
 Storm'd at with shot and shell. 
 Boldly they rode and well, 
 Into the jawH of Death, 
 Into the mouth of Hell 
 
 Rode the six hundred. 
 
84 
 
 Kluiiir<l nil tlx'ir naltroH Imi-u, 
 KliiHli'd tin I hoy turn'd in iiir 
 HnliriiiK tliti ^iiiiiiL-rn tlitirn, 
 ('luirKHiK Hii iiriiiy, whilu 
 
 All tlio world wiindurM : 
 I'liiiiucod ill tlio Imtturymiinku, 
 Ki^lit thru' thv linu thuy broke 
 CuHHHck Hiid lltiHniHil 
 Ituol'd from thu Hiiliro-Ntroku, 
 
 Hhnitur'd and Hiiiidur'd. 
 Then thoy rodu buck, but not — 
 
 Nut thu Hix hiindrud. 
 
 V. 
 
 Cannon to ritjht of them, 
 Cniinon to left of thuiu, 
 Ciinnon buliind thuiii 
 
 VolU-y'd luid thundor'd ; 
 Ktorni'd at u ith shot and iiiioll, 
 While hoiHo and ht-ri) foil, 
 They tliiit hud fought no well 
 Came thro' the javs of Death, 
 Back from the mouth of Hell, 
 All tliat ua8 left of them — 
 
 Left uf six hundred. 
 
 ■t»' 
 
 ^' 
 
 ▼I. 
 
 When can their glory fudo 'I 
 O thu wild charge they made ! 
 
 All the world wondor'd. 
 Honor the charge thoy made ! 
 Honor the Light Brigade, 
 
 Noble six hundred ! 
 
 -Tennyson. 
 
86 
 
 THIS CANADA OK OUHH. 
 
 A NATIONAL HONO. 
 
 ( H>l kinil pfiiniMlnit,/ 
 
 f 
 
 Lkt <»tlu>r tonxuoR in <>W«r li^'i'^"* 
 
 Loud vivunt Mioir cliiimi to «loiy. 
 Ami chant in triumph of tins paat, 
 
 Content to live in story. 
 Tho' hoftnting no Imronial hriiU, 
 
 Nor ivy-croHtetl towerH. 
 What paHt can match hor ^lorioUB youth, 
 
 This (.'anada of ours > 
 
 Wo lovu those far Dtt" ocean Islos, 
 
 Whore BritfiiuH monarch reigns ; 
 We'll no'er forgot tho good old l)h.od 
 
 That courses thn.ugh our veins ; 
 Pn.ud Scotia's fame, ..Id Erin's name, 
 
 And haughty Albion's powers, 
 Kefloct that matchless luHtro on 
 
 This Canada of ours. 
 
 May our Dominion Hourish then, 
 
 A goodly laud and free. 
 Where (kdt and Saxon, hand in hand, 
 
 Hold sway from sea to sea ; 
 Strong arn.s shall guard our chor.shod homes, 
 
 When darkest danger lowers. 
 And with .mr life-blood we'll defend 
 
 This Canada of ours.