Chapter I: Part 1

ABRAHAM LINCOLN

THE PRACTICAL MYSTIC

BY THE SAME AUTHOR

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ILLUSIONS AND REALITIES OF
THE WAR

THE INVINCIBLE ALLIANCE
AND OTHER ESSAYS

THE CELTIC TEMPERAMENT

MODERN MYSTICISM AND
OTHER ESSAYS

PARISIAN PORTRAITS

THE HUMOUR OF THE UNDERMAN

THE VALLEY OF SHADOWS

LA VIE ET LES HOMMES
(_in French_)

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ABRAHAM LINCOLN

THE PRACTICAL MYSTIC

BY FRANCIS GRIERSON

AUTHOR OF "MODERN MYSTICISM,"
"ILLUSIONS AND REALITIES OF THE WAR,"
"THE VALLEY OF SHADOWS," ETC.

NEW YORK: JOHN LANE COMPANY
LONDON: JOHN LANE, THE BODLEY HEAD
MCMXVIII

COPYRIGHT, 1918,
BY JOHN LANE COMPANY

Press of
J. J. Little & Ives Co.
New York, U. S. A.

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CONTENTS

_The Practical Mysticism of Abraham Lincoln_ 9

_The Divine Will_ 12

_The Mystical Awakening_ 13

_The Agnostic and the Mystic_ 17

_The Logic of the Supernatural_ 19

_The Mystical Mood_ 21

"_Going into the Silence_" 22

_Invisible Powers_ 24

_The Fusion of Spirit and Matter_ 26

_His Miraculous Progress_ 28

_A Prophetic Witness_ 30

_Lincoln's Simplicity_ 32

_Lincoln's Clairvoyant Wit_ 34

_A Prophetic Vision of Hades_ 37

_Shakespeare and Lincoln_ 40

_A Prophecy Fulfilled_ 42

_The Ordinances of Heaven_ 44

_Lincoln's Face_ 48

_The Great Debate_ 49

_Forecastings and Premonitions_ 52

_Illumination of the Spirit_ 54

_Tycho Brahe and Lincoln_ 56

_Herndon's Analysis and Testimony_ 58

_An Original Mind_ 60

_The Great Books_ 61

_Veneration and Truth_ 63

_The Great Puzzle_ 64

_Lincoln's Energy and Will_ 65

_Nature and Prophecy_ 67

_The Seal of Nature_ 68

_Law and Authority_ 70

_Lincoln as Critic_ 73

_His Style_ 74

_Lincoln's Serenity_ 75

_The Romance of His Character_ 77

_President by the Grace of God_ 79

_Science and the Mystical_ 80

_The Old and the New_ 81

_Destiny versus Will_ 82

_James Jacquess--Practical Mystic_ 85

_Images and Dreams_ 89

_The New Era_ 92

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ABRAHAM LINCOLN
THE PRACTICAL MYSTIC

_The Practical Mysticism of Abraham Lincoln_

A knowledge of the influences which ruled the life of Lincoln, the greatest of practical mystics, is essential now that a new form of paganism and slavery threatens humanity.

In Lincoln's time the black slaves of America had to be freed; in our time the white slaves of Europe have to be freed. We have returned to the conquest. History is being repeated, but on a far vaster scale. The whole world is groaning under the threats and deeds of tyranny that seeks to become absolute. What Abraham Lincoln stood for in the middle of the nineteenth century the English-speaking peoples must stand for at the beginning of the twentieth. Materialism produced Prussian autocracy. A spiritual power brought America safely through the ordeals of the Civil War. But the material and the spiritual cannot both rule at the same time. One must yield authority to the other. And we cannot succeed by denying the very thing which caused Lincoln to triumph over all enemies and obstacles.

In 1862 the Reverend Byron Sutherland went with some friends of the President to call upon him. On November 15th, 1872, Dr. Sutherland wrote to the Reverend J. A. Reed:--

"The President began by saying, 'The ways of God are mysterious and profound beyond all comprehension. "Who, by searching, can find Him out?" Now, judging after the manner of men, taking counsel of our sympathies and feelings, if it had been left to us to determine it, we would have had no war. And, going farther back, to the occasion of it, we would have had no evil. There is the mystery of the universe which no man can solve, and it is at that point that human understanding backs down. There is nothing left but for the heart of man to take up faith and believe where it cannot reason. Now, I believe we are all agents and instruments of Divine Providence. On both sides we are working out the will of God. Yet how strange the spectacle! Here is one half of the nation prostrated in prayer that God will help to destroy the Union and build up a government upon the corner-stone of human bondage. And here is the other half, equally earnest in their prayers and efforts to defeat a purpose which they regard as so repugnant to their ideas of human nature and the rights of society, as well as liberty and independence. They want slavery; we want freedom. They want a servile class; we want to make equality practicable as far as possible. And they are Christians and we are Christians. They and we are praying and fighting for results exactly the opposite. What must God think of such a posture of affairs? There is but one solution--self-deception. Somewhere there is a fearful heresy in our religion, and I cannot think it lies in the love of liberty and in the aspirations of the human soul. I hold myself in my present position, and with the authority invested in me, as an instrument of Providence. I have my own views and purposes. I have my convictions of duty and my ideas of what is right to be done. But I am conscious every moment that all I am, and all I have, is subject to the control of a Higher Power. Nevertheless, I am no fatalist. I believe in the supremacy of the human conscience, and that men are responsible beings; that God has a right to hold them--and will hold them--to a strict personal account for the deeds done in the body.... God alone knows the issue of this business. He has destroyed nations from the map of history for their sins. Nevertheless, my hopes prevail generally above my fears for our Republic. The times are dark. The spirits of ruin are abroad in all their power and the mercy of God alone can save us.'"

_The Divine Will_

September 30th, 1862, when everything looked dark and the future of America was uncertain, Lincoln wrote the following meditation on the Divine Will:--

"The will of God prevails. In great contests each party claims to act in accordance with the will of God. Both may be, one must be, wrong. God cannot be for and against the same thing at the same time. In the present civil war it is quite possible that God's purpose is something different from the purpose of either party; and yet the human instrumentalities, working just as they do, are of the best adaptation to affect His purpose. I am almost ready to say this is probably true: that God wills this contest, and wills that it shall not end yet. By His great power on the minds of the contestants he could have either saved or destroyed the Union without war. Yet the contest began. And, having begun, He could give the final victory to either side any day. Yet the contest proceeds."

_The Mystical Awakening_

A mystical epoch is upon us, and like all vital movements it has come without systematic propaganda and without organised effort.

The world-upheaval did not cause this new movement; it has simply advanced it by stripping materialism of its illusive trappings and showing it naked to the civilised world. It is not the work of one man or any single group, sect, or nation. Its characteristics are Anglo-American, and its development will prove the only antidote to the new pagan Kultur, which opposes not only Christian morals but everything that places the spiritual above the material.

Abraham Lincoln, the greatest practical mystic the world has known for nineteen hundred years, is the one man whose life and example ought to be clearly set before the English-speaking peoples at this supreme climax in the history of civilisation. The thoughts, incidents, manifestations, which the majority of historians glide over with a careless touch, or sidetrack because of the lack of moral courage, are the only things that count in the life of that great seer. His whole existence was controlled by influences beyond the ken of the most astute politicians of his time. His genius was superhuman. And since this world is not governed by chance, a power was at work which fore-ordained him for his unique mission.

W. H. Herndon has this to say in his biography of the immortal statesman:--

"Nature had burned into him her holy fire and stamped him with the seal of her greatness."

In other words, the seal of the practical mystic, which may be taken as the keynote to the spiritual theme of his marvellous experiences. For it is futile to continue to harp on Lincoln's political acumen, his knowledge of law, his understanding of the people, his judgment of individuals, his poverty, his disregard of the conventional, as causes of his greatness. The same may be said of thousands of others, yet there is no other Lincoln. To arrive at a just appreciation of the man and his achievements I felt it essential to read very carefully all the books written by those most intimate with the great President--a study which has required a period of thirty years. The writing of "The Valley of Shadows" was one of the results of that study, that book being, as far as I could make it, a depiction of the spiritual atmosphere of the Lincoln country in Lincoln's time--the atmosphere in which he lived and moved, thought and worked.

Too long has the materialism of weights and bushel measures dimmed the light that shines from the example of that incomparable seer. Too long have politicians used his name to fish for gudgeons in the muddy waters of sectional politics. Too long has Lincoln been held up in speeches and electioneering manoeuvres as a politician who arrived because he was honest. As if Webster, Calhoun, Clay, Sumner, and scores of others were not equally honest without ever attaining a world-influence. What caused Lincoln's honesty? His conscience. And what created his conscience? His innate mystical knowledge of the difference between good and evil, philosophers and puppets, the solemn dignity of duty and the sham dignity of ambition. His was the clear vision in the darkest hours while others were magnifying events through long-distance spectacles, or minimising them in near-sighted details.

The mystical trend now visible in England and America is not a revival but a renaissance. It has come in the natural course of events, being the only thing that responds to the spiritual aspirations and needs of the dispensation ushered in by the great war.

The renaissance of practical mysticism is now apparent both in and outside the churches; but its greatest influence is exerted on that large class which, before the war, had no religious convictions of any kind. We have arrived at a climax in history. Old methods and systems are passing, but not the old fundamental truths. Conditions, not principles, have changed, and our attitude towards things has changed with conditions. Thousands can now see clearly where once they saw through a veil of agnosticism. It required a mighty force to lift the veil, and a vast amount of machinery and metaphysics had to combine to accomplish such a miracle; but the miracle is here, alive with a vital flame unknown since the days of the Prophets and the Apostles.

The spiritual renaissance is not a drawing-room fad. It is not founded on a passing whim. Novelties and opinions shift with the wind, and people who are influenced by them are influenced by shadows. Mere notions can never take the place of ideas. Novelties possess no fundamental basis on which the spirit of man can build, and the difference between an idea and a notion is the difference between a university and a lunatic asylum.

The spiritual renaissance is not confined to any particular profession, and this is why it is making headway among people of such divers views. The war has crushed the juice out of the orange on the tree of pleasure and nothing is left but the peel over which materialism is slipping to its doom.

This stupendous movement was not sprung upon the world in a night. It has had its slow stages of development. Everything comes and goes in cycles which are graded in kind and proceed in accordance with immutable law. This spiritual movement has had its special phases of preparation. It is not true that the voices of the prophets have been inaudible. What is true is that every voice that has sounded since the dawn of historical civilisation has been heard and heeded. Emerson uttered a great mystical truth when he said: "A book written for three will gravitate to three," and, similarly, a voice intended for three will be heard and heeded by three.

_The Agnostic and the Mystic_

Herndon's agnosticism left no lasting impression on the mind of Lincoln. This is remarkable, because Herndon was a man with a powerful originality and a strong will.

Lincoln was more or less influenced by Herndon at the beginning of their acquaintance but such influence did not last long.

Another curious thing is that Mr. Herndon, in spite of his probity, his practical ability, and his talent as a lawyer, never became known beyond his own state. He never was put forward as a leader. Perhaps he entertained no particular ambition to lead, being too much of a philosopher, but the remark is in order that what was lacking in his temperament was just a spark of that mystical illumination which gave Lincoln his faith, his conviction, and his power.

No doubt Herndon was singularly fitted for the position he held with Lincoln for the space of twenty years. Had he been a leader in public affairs he could not have aided Lincoln as he did.

That the great President never had a mentor is plain to all who have studied the best biographies. He did sometimes act upon suggestions from friends in matters of minor importance in his private affairs. When, one day, after he had become President, Mrs. Lincoln informed him that the gossips declared he was being ruled by Seward, his reply was: "I may not rule myself out, certainly Seward shall not. The only ruler is my conscience--following God in it--and these men will have to learn that yet." And Seward did learn it, as well as Stanton and Chase, and every member of the Cabinet, and all others who came within the radius of his mystical circuit. Indeed, the generals all learnt it, some of them to their sorrow, long before the war ended.

Lincoln's authority became apparent to all whenever he delivered a speech on important occasions. Then, as Judge Whitney has said, he was "as terrible as an army with banners." Col. Henry Watterson, in his memorable address before the Lincoln Union, in Chicago, puts the question: "Where did Shakespeare get his genius? Where did Mozart get his music? Whose hand smote the lyre of the Scottish ploughman? God alone. And if Lincoln was not inspired of God then there is no such thing as special Providence or the interposition of Divine Power in the affairs of men."

_The Logic of the Supernatural_

Judge Henry C. Whitney has asked the following questions:--"By what magic spell was this, the greatest moral transformation in all profane history, wrought? What Genius sought out this roving child of the forest, this obscure flatboatman, and placed him on the lonely heights of immortal fame? Why was this best of men made the chief propitiation for our national sins? Was his progress causative or fortuitous; was it logical or supernatural; was the Unseen Power, or he himself, the architect of his fortune?

"The blunders that were committed by raw and reckless commanders in the field were sufficient to make angels weep, but they were all mosaics in the process of Fate to work out the Divine plan. If we could see the whole scheme of human redemption it would be quite clear to us that not only Abraham Lincoln, U. S. Grant, W. T. Sherman, but equally Jefferson Davis, Robert E. Lee, Stonewall Jackson, and Raphael Semmes were necessary instruments of the great disposer of events--that the bullet which terminated the glorious career of the President was not more surely sped by Fate to its mark than was the bullet which ended the life of Albert Sidney Johnston at Shiloh and which ultimately averted ruin to the Union forces on that blood-stained field, and that in the sublime procession of destiny all events, apparent accidents, calamities, crimes, and blunders were agents of the omnipotent will, now as cause, then as interlude or eddy, anon as effort, all working, apparently, and to human comprehension, fortuitously, but in reality all harmoniously to their Divine appointed end."

_The Mystical Mood_

"There was to me," says Henry B. Rankin, in his "Personal Recollections of Abraham Lincoln," "always an unapproachable grandeur in the man when he was in this mood of inner solitude. It isolated and--I always thought--exalted him above his ordinary life. History will discern and reverently disclose the strength in Lincoln's character and the executive foresight for which this mood gave him revealings."

And the Reverend Joseph Fort Newton adds to the sentiments of his friend Rankin these words: "Lincoln was a man whom to know was a kind of religion. His deep musings on the ways of God, on the souls of men, on the principles of justice and the laws of liberty bore fruit in exalted character and exact insight. Hence, a style of speech remarkable for its lucidity, direction, and forthright power, with no waste of words, tinged always by a temperament at once elusive and alluring, which Bryce compares to the weighty eloquence of Cromwell without its haziness."

"_Going into the Silence_"

During an important criminal trial Amzi McWilliams said: "Lincoln will pitch in heavy now for he has hid."

One who knew him declared: "He seemed never to be alone. I have frequently seen him, in the midst of a Court in session, with his mind completely withdrawn from the busy scene before his eyes, as completely abstracted as if he were in absolute solitude."

Judge Whitney wrote: "In religion, Lincoln was in essence a mystic, and all his adoration was in accordance with the tenets of that order," a judgment which agrees with that of Alexander H. Stephens, Vice President of the Southern Confederacy: "With Lincoln, the Union rose to the sublimity of a religious Mysticism."

The mystical mood cannot be likened to any other mood. People in a hurry never experience such a mental state. Personal ambition forbids it and the feeling of vainglory renders such a condition impossible. What renders the life of Lincoln so instructive is the fact that with him everything was so natural. He did not experiment; he did not practise special hours and seasons; he had no fixed times for this or that. He professed no subtle methods of inducing moods and took no stimulants. Nature and a mystical Providence arranged and provided.

His moods were between himself and his God. No one ever dared approach him as to the why or the wherefore of his silence. And it is proper here to comment on the instinctive good sense of the American people in whose midst Lincoln passed his whole life--they instinctively knew too much to presume upon the privacy of his mystical moods. In this their attitude was wholly admirable. The American people were at that time practical, democratic seers, without whom the greatest practical mystic could not have existed.

That Lincoln possessed intuition and illumination without resorting to human aid is clear and irrefutable. His words were simple and his actions were simple, like those of the Hebrew seers. He announced and he pronounced, without subtle explanations or mysterious formulas.

All which proves that practical mysticism can nourish as much under a Democracy as under any other form of government.

Men do not receive their gifts from those in power. They come into the world with them. Lincoln was opposed on all sides from the start. He had to contend with poverty, provincial ignorance, aristocratic prejudice, academical opposition, and he had against him his homely features, his awkward bearing, and the lack of influential patronage. He had no family connections that could be of assistance anywhere at any time. Never had there been a man of great intellect so absolutely alone in the intellectual world, so removed from social and political favours of time and circumstance.

_Invisible Powers_

We are compelled to look at all sides of Lincoln's political career in order to arrive at a just appreciation of his stupendous achievements, and when that is done we have to dismiss the notion that he succeeded because of his brilliant intellectual gifts. Others possessed great intellects without attaining altitudes of commanding power and enduring fame.

Why did the influence of Cæsar, Darius, Alexander, Bonaparte, and Bismarck cease as soon as they passed away? Because the influence they exerted was based on material dominion. With the collapse of the material everything collapses. The material can never go beyond or take precedence of the spiritual. Marcus Aurelius is read to-day because he placed spiritual things above all worldly possessions and privileges.

The universe was created by a Supreme Mind and the direction of affairs is in the hands of this All-Seeing Power, manifesting in all forms--sometimes personal, sometimes collective. In Lincoln's case it took a pronounced individual form, isolated and unique, as in Moses. The ease with which Lincoln overcame opposition amazed those who were near him. They judged it miraculous. Miracles are manifestations for which science has no definition, no analysis. Lincoln's intelligence was not bound by the known rules and laws of science. It requires intuition and illumination for its realisation. Such intelligence cannot be handled in detail as chemists handle the elements of matter. In the mystical world all the elements, forces, and combinations act and develop together as one manifestation at one time. No mental chemistry can separate them.

_The Fusion of Spirit and Matter_

"The existence of a great man," says Victor Cousin, the French philosopher, "is not the creation of arbitrary choice; he is not a thing that may, or may not, exist; he is not merely an individual; too much, or too little, of individuality are equally destructive to the character of a great man. On the one hand, individuality of itself is an element of what is pitiful and little, because particularity, the contingent and the finite, tends unceasingly to division, to dissolution, and to nothingness. On the other hand, every general tends to absolute unity. It possesses greatness but it is exposed to the risk of losing itself in abstractions. The great man is the harmonious combination of what is particular with what is general. This combination constitutes the standard value of his greatness, and it involves a two-fold condition: first, of representing the general spirit of his nation, because it is in his relation to that general spirit that his greatness consists; and, secondly, of representing the general spirit which confers upon his greatness in his own person, in a real form, that is, in a finite, positive, visible, and determinate form; so that what is general may not suppress what is particular; and that which is particular may not dissipate and dissolve what is general--that the infinite and the finite may be blended together in that proportion which truly constitutes human greatness."

All which applies to Lincoln.

"Conceive a great machine," wrote Guizot, the historian, "the design of which is centred in a single mind, though its various parts are entrusted to various workmen, separated from, and strangers to, each other. No one of them understands the work as a whole, nor the general result which he concerts in producing; but every one executes with intelligence and freedom, by rational and voluntary acts, the particular task assigned to him. It is thus that by the hand of man the designs of Providence are wrought out in the government of the world. It is thus that the two great facts, which are apparent in the history of civilisation, come to co-exist. On the one hand, those portions of it which may be considered as fated, or which happen without the control of human knowledge or will; on the other hand, the part played in it by the freedom and intelligence of man and what he contributes to it by means of his own knowledge and will."

_His Miraculous Progress_

One of the most searching biographers of Lincoln maintains that between the ages of fourteen and twenty-eight he displayed no sign of embryonic or assured greatness.

If this be true, it means that none of Lincoln's early friends were intuitive enough to discover his greatness. Even the best writers who have dealt with this fascinating subject have failed to see all the facts, all the influences, all the correlated powers, in connection with what looks to many like a life of miracle. Intelligence and power are not attained by any mental hocus-pocus or metaphysics. Diamonds in the rough are still diamonds, or no one would think of having them polished. The same law works in nature as in human nature. The great man is born, but he is not born with all his faculties developed, and he, like others, must pass through stages of progressive development. There is not one law for genius and another for mere talent.

A distinguished writer says:--

"Lincoln achieved greatness, but can the genesis of the mystery be analysed?"

Certainly not by the ordinary process of ordinary philosophers and scientists. What all writers up to the present have failed to see is that Lincoln's powers were a combination of the normal-practical and the practical-supernatural. His supernaturalism was positive, mathematical, and absolute. The only things which Lincoln had to learn as he went were the modes of application. He had to learn system and method, as was natural, but the principle came into the world with him. Everything that is concrete appears simple. The various qualities and elements that produce what we call mental illumination are hidden from the crowd and even from those who most profess to understand.

Jesse Dubois wrote to Judge Whitney that "after having been intimately associated with Lincoln for twenty-five years I now find that I never knew him."

The great man had unconsciously deceived his friends because of his outward simplicity. And this outward freedom was backed by his simplicity of speech and direct logic. It was all too simple. They were fooled by the outward material because the inward mystical took that form. His friends liked the man and worked to elect him principally for that reason, and this is why they were astonished later on when the practical mystic rose clear above all systems of politics and all the accepted philosophies, and accomplished the miraculous. The impossible happened. The President had to go more than half way through the Civil War before the real Lincoln became manifest to observing critics.

_A Prophetic Witness_

In his book, "Life on the Circuit with Lincoln," Judge Whitney comments:--

"As early as 1856, independent of all contemporary opinion, I conceived the idea that Mr. Lincoln was a prodigy of intellectual and moral force. Others associated with us deemed him superlatively great, but still human. I went farther; my view was definite and pronounced, that Lincoln was ordained for a greater than a merely human mission, and I avowed this belief as early as that time.

"His character as a lawyer was controlled and moulded by his character as a man. He understood human nature thoroughly and was an expert in the cross-examination of witnesses. If a witness told the truth without evasion Lincoln was respectful and patronising to him, but he would score a perjured witness unmercifully. He took no notes but remembered everything quite as well as those who did so. I remember once we all, Court and lawyers, except Lincoln, insisted that a witness had sworn so-and-so, but it turned out that Lincoln was correct and that he recollected better than the united bench and bar. But with all his candour, there was a method and shrewdness which Leonard Swett well understood and which he has thus forcibly expressed: 'As the trial progressed, where most lawyers object, he would say he "reckoned" it would be fair to admit this in, or that; and sometimes when his adversary could not quite prove what Lincoln knew to be the truth, he would say he "reckoned" it would be fair to admit the truth to be so-and-so. When he did object to the Court, when he heard his objections answered, he would often say, "Well, I reckon I must be wrong."'

"He was wise as a serpent in the trial of a case, but I have got too many scars from his blows to certify that he was harmless as a dove. When the whole thing is unravelled the adversary begins to see that what he was so blandly giving away was simply what he couldn't get and keep. By giving away six points and carrying the seventh he carried his case, and, the whole case hanging on the seventh, he traded everything which would give him the least aid in carrying that. Any one who took Lincoln for a simple-minded man would very soon wake up on his back, in a ditch."

_Lincoln's Simplicity_

There are two kinds of simplicity--one is without reason or discrimination, that believes all that is seen and heard if presented under the guise of honesty; the other is the kind that penetrates beneath manner, dress, verbiage, and meets all subterfuge, artifice, and sophistry with statements and facts at once logical and irrefutable. Lincoln was the most simple man in dress, in speech, in manners, in looks, that ever stood before the world in so great a rôle, but his intellect was anything but simple. He was never deceived by cunning devices and cunning manoeuvres. Bacon has an essay showing the difference between cunning and wisdom, and it may be said that Lincoln's knowledge took the form of wisdom as distinguished from cunning. His management of a law case was that of a seer. The points he made were not made for personal gratification but for love of truth and justice. Not only he did not want to risk being deceived, he took every precaution to insure against deception. Here is where his welding of reason and logic produced in his marvellous intellect a kind of clairvoyance which his friends at the bar felt but could not analyse. The combination was unheard of! The lawyers and the judges could only reason from their own experience, they could only cite examples in their own lives, and this man Lincoln was unlike all that had been and all that was.

Lincoln's simplicity seemed to the casual observer of a character so trusting and so naïf that it deceived all the members of his Cabinet during the first two years of the war. They were used to smart men, clever men, academical men. They called for the routine of respectability and official dignity. To their minds the President seemed pliable and willing, and they set about instructing him in the a, b, c of high politics and the first principles of statesmanship. The President was in no way frustrated. He understood them in advance, having weighed them in the balance of his own judgment. He had found them honest but inexperienced, sincere but saucy. He knew they were living in an atmosphere of low visibility. At the proper moment he would turn on the searchlights and give them their bearings. Some of them expected to act as the President's pilot, while others expected to be captain of the ship-of-state with the President as pilot.

It took them more than two years to find out that this pioneer of the West was captain, pilot, and master of charts on a political sea the like of which they little dreamed existed. In one sense, he wore out their obstinacy by his patience. In another, he awaited opportunities to attest their errors and show his judgment, but matters proceeded with such calm that they could not understand with what power he acted, with what prescience he divined.

What mystified them was the combination of the practical with the spiritual, the clear vision with the maxims of ordinary business affairs, the penetration of the future while working in seeming darkness.

_Lincoln's Clairvoyant Wit_

Lincoln was not deceived by an outward show of religion. A Southern woman begged the President to have her husband released from a Northern prison, "for," she said, "although he is a Rebel he is a very religious man." Lincoln replied: "I am glad to hear that, because any man who wants to disrupt this Union needs all the religion in sight to save him."

He treated with indifference people who commandeered. A haughty woman came to Lincoln and demanded a colonel's commission for her son. "I demand it," she said, "not as a favour but as a right. Sir, my grandfather fought at Lexington, my father fought at New Orleans, and my husband was killed at Monterey."

"I guess, Madam," was Lincoln's reply, "your family has done enough for the country. It is time to give some one else a chance."

When Hugh McCullough, Secretary of the Treasury in Lincoln's second term, presented a delegation of New York bankers at the White House, McCullough said: "These gentlemen of New York have come on to see the Secretary of the Treasury about our new loan. As bankers, they are obliged to hold our national securities. I can vouch for their patriotism and loyalty, for, as the good Book says, 'Where the treasure is there will the heart be also.'"

To which Lincoln replied: "There is another text, Mr. McCullough, I remember, that might equally apply, 'Where the carcass is there will the eagles be gathered together.'"

Lincoln condemned as tedious a certain Greek history. When a diplomat present said: "The author of that history, Mr. President, is one of the profoundest scholars of the age; no one has plunged more deeply into the sacred fount of learning."

"Yes," replied Lincoln, "or come up drier."

When in Chicago in 1860, the mayor, John Wentworth, asked Lincoln why he did not get some astute politician to _run_ him, Lincoln replied that "events and not a man's own exertions made presidents."

To Henry C. Whitney, Lincoln remarked: "Judd and Ray and those fellows think I don't see anything, but I see all around them. I see better what they want to do with me than they do themselves."

They were deceived, not by Lincoln, who never cared what individuals thought, but by Nature, which often sets a trap for people who live in a world of their own illusions. Nature, the medium through which the Divine mind manifests, is, so to speak, a mask through which egoists cannot penetrate and by which the cunning are led to destruction. Lincoln let them talk and even act, knowing that they themselves were the tools for their own undoing. While the ward politicians and others, who thought themselves far superior, laid their plans, schemed, and intrigued, the man of clear vision awaited unperturbed the events which he knew would put them all in their proper places. Little did they dream that they were mere incidents among the million of incidents that go to the making of one epoch-making event.

The practical mystic is little concerned with incidents. The multitude do not know in what direction they are going, moved and influenced as they are by the incidental, the accidental, the shifting illusions in which they live, but the man who knows why they are influenced also knows why he is influenced.

Lincoln was patient with the men who considered him a sort of political accident. He understood their point of view. He did not entertain feelings of revenge. Hundreds of men, like John Wentworth, are only mentioned to-day because of some passing incident which connected them with the man whom they regarded as a failure in politics.

_A Prophetic Vision of Hades_

That William Blake was a mystic of the practical kind there can be no question. In art and in poetry he had that illumination which Lincoln had in statesmanship.

The New York _Times_ says:--

"That a century has failed to heap the dust of oblivion over England's 'Greatest Mystic,' William Blake, is exemplified by the reproduction in a recent issue of _Country Life_ of one of Blake's engravings for Dante's _Inferno_, in which four fiends with cruel faces are torturing a soul in Hell."

The face of the chief devil, who is not actually engaged in the torture, but is an eager and interested spectator, might easily be taken for a portrait of the German Emperor. As suggested by W. F. Boudillon, the familiar, upturned moustachios must have puzzled Blake in his vision. He represented them as tusks growing from the corners of the mouth--it is to be noted that this fiend alone among the four has the tusks.

It is recorded of Blake, as a lad, that his father would have apprenticed him to Rylands, the Court Engraver--a man much liked and in great prosperity at the time--but Blake objected, saying: "Father, I do not like his face; he looks as if he would live to be hanged." Twelve years later Rylands committed forgery, and the prophecy came true.

Blake's visions, startling though they be, are not more startling than many prophecies made by Lincoln, as, for instance, his prophecy of prohibition, woman's rights, and the end of slavery, not to mention his visions concerning himself. The practical mystic sees _through_, the scientific materialist sees only, the surface. Eternity is the everlasting now. Blake drew a faithful portrait of the Kaiser Wilhelm II of Germany long before the Kaiser was born, and Tycho Brahe predicted the birth of a Swedish conqueror and what he would accomplish.

In these things there is no place for chance, nor is it true that the practical mystic is limited to poetry, or to art, or to music, or to religion, politics, and philosophy. Neither is the practical mystic confined to any particular social class or any creed.

Abraham Lincoln could not have directed affairs had he been a recluse. Before he became an adept in the direction of material affairs he had to be familiar with the practical ways of the world, and as a lawyer he passed through a school that left no place for vague theories or vain illusions. He frequently stripped others of their illusions, but being free of illusions himself he had none to lose. This made him invulnerable. His enemies were swayed by theories; nothing short of knowledge sufficed for this man, who reduced his adversaries to the position where they were kept constantly on the alert to know what manoeuvre to employ next. They moved in a region of guess-work where there was no law except that of their own confusion and discomfiture.

_Shakespeare and Lincoln_

"Lincoln," says Judge Whitney, "was one of the most heterogeneous characters that ever played a part in the great drama of history, and it was for this reason that he was so greatly misjudged and misunderstood; that he was, on the one hand, described as a mere humourist--a sort of Artemus Ward or Mark Twain--that it was thought that, by some 'irony of Fate,' a low comedian had got into the Presidential chair, and that the nation was being delivered over to conflagration, while this modern Nero fiddled upon its ruins.

"One of his peculiarities was his inequality of conduct, his dignity, interspersed with freaks of frivolity and inanity; his high aspiration and achievement, and his descent into the most primitive vales of listlessness."

In the chief drawer of his cabinet table all the current joke books of the time were in juxtaposition with official commissions, lacking only the final signature, applications for pardons from death penalties, laws awaiting executive action, and orders which, when launched, would control the fate of a million men and the destinies of unborn generations. "Hence it was that superficial persons, who expected great achievements to be ushered in with a prologue, could not understand or appreciate that this great man's administration was a succession of acts of grand and heroic statesmanship, or that he was a prodigy of intellect and moral force."

The mystic Shakespeare and the mystic Lincoln have a connecting link in their wit and humour. Had Shakespeare left us only two dramas--_Macbeth_ and _Othello_--no one would have dreamed of a creation like Falstaff emanating from the same mind, yet it is because of the union of the tragic and the humorous that Shakespeare is universally human, worldly wise as well as spiritual and metaphysical.

Shakespeare makes of the gravedigger in _Hamlet_ a sort of clown with a spade, and throughout all his dramas wit and humour, pathos and tragedy, go hand in hand. Without his humour Shakespeare would have been little more than an English Racine. With Lincoln, humour was made to serve a high, psychic purpose. By its means he created a new atmosphere and new conditions through which he could all the more freely work and act. He brought humour into play for his own good as well as that of others. He was not a theorist, or a dreamer of dreams; he was a practical mystic.

_A Prophecy Fulfilled_

In a letter written from Springfield, Illinois, August 15th, 1855, to the Hon. George Robertson, of Lexington, Kentucky, Lincoln said:--

"The Autocrat of all the Russias will proclaim his subjects free sooner than will our American Masters voluntarily give up their slaves."

On the day before Lincoln's first inauguration as President of the United States the "Autocrat of all the Russias," Alexander the Second, by Imperial decree emancipated his serfs, while six weeks after the inauguration the "American Masters," headed by Jefferson Davis, began the great war of secession to perpetuate and spread the institution of slavery. This is only one of Lincoln's prophecies which proved true. In stating them he did not pass into an abnormal state. He spoke as one would speak of the coming weather. He did not consult the stars, nor any person, before making a prophetic statement. Seeing clearly was as natural to him as eating or sleeping. He was not a psychic machine, uttering thoughts which seemed strange and enigmatical to himself, because his intellectual and spiritual powers were part of himself.

Men of genius are not instruments in the vulgar meaning of the word. They do not act in ignorance of what they are doing and saying. Lincoln, more than any other, could give deliberate reasons for what he did and said, and it is exceedingly difficult to name another in history who was under such logical and commanding control of all the moral and intellectual faculties. When he seemed to the superficial observer to be dreaming, he was reasoning, calculating, comparing, analysing, weighing, turning things upside down and inside out, until he satisfied the dictates of his conscience and his sense of moral responsibility.

He placed no reliance on halfway measures and palliatives, no faith in the workings of chance. He therefore was not, and could never have been, a passive instrument in the hands of some unknown power. When it was said of a certain musician that he composed his operas under the direct influence of Mozart, the answer was: "Then who influenced Mozart?"

Great originality belongs to the mystical unity of the Supreme Intelligence. Had Lincoln imitated Henry Clay, whom he so much admired as a statesman and thinker, what would have become of Lincoln and the country he governed?

He who originates is authoritative, and, as Carlyle said, "All authority is mystical in its origin." In no single thing of importance did Lincoln copy any one's methods or systems. His trend of thought was at variance with the prevailing trend, even of those who were supposed to know the most.

_The Ordinances of Heaven_

"Canst thou bind the sweet influence of Pleiades, or loose the bands of Orion? Canst thou bring forth Mazzaroth in his season? Or canst thou guide Arcturus with his sons? Knowest thou the ordinances of heaven?"--Job.

Phenomena that arrive with the days, months, seasons, centuries, are accompanied by events of corresponding significance in the human world, for everything is related to everything else.

In 1858 a new party came into being, headed by the prophet from the wilderness, who was as much a phenomenon in the human world as the comet of that year was in the starry heavens--an apparition first observed by the Florentine astronomer, Donati. Some scientific authorities give Donati's comet an orbit of two thousand, others three thousand years. Its advent was as unexpected as was the advent of Lincoln. Its immense orbit, the splendour of its train, its seeming close proximity to the earth, the presentiments which it inspired in millions of the people, corresponded with the sentiments and sensations inspired by the phenomenal progress of Lincoln, the avatar of democratic freedom and justice. The following description is taken from "The Valley of Shadows":--

"After a long period of cloudy weather the sky cleared, and when darkness closed in the night came with a revelation. Never had such a night been witnessed by living man, for a great comet hung suspended in the shimmering vault like an immense silver arrow dominating the world and all the constellations. An unparalleled radiance illumined the prairie, the atmosphere vibrated with a strange, mysterious glow, and as the eye looked upward it seemed as if the earth was moving slowly towards the stars.

"The sky resembled a phantasmagoria seen from the summit of some far and fabulous Eden. The Milky Way spread across the zenith like a confluence of celestial altars flecked with myriads of gleaming tapers, and countless orbs rose out of the luminous veil like fleecy spires tipped with the blaze of opal and sapphire.

"The great stellar clusters appeared as beacons on the shores of infinite worlds, and night was the window from which the soul looked out on eternity."

Such was the celestial apparition that ushered in the new party which was to support Abraham Lincoln and send him to the White House.

In all vital phenomena there is periodicity. The barometer comes to its minimum height for the day between four and five in the evening; again, it is at its maximum height between eight and ten in the morning and between eight and ten in the evening. The two first of these periods is when the electric tension is at its minimum; at its maximum during the two latter periods. The basic unit of the lunar day is twelve hours. An ordinary or solar day is two days, and an ordinary week is two weeks. This hebdomadal or heptal cycle governs, either in its multiple or submultiple, an immense number of phenomena in animal life in which the number seven has a prominent place. A Mr. Hay, of Edinburgh, writing some sixty years ago, says:

"There is harmony of numbers in all nature--in the force of gravity, in the planetary movements, in the laws of heat, light, electricity and chemical affinity, in the forms of animals and plants, in the perceptions of the mind. Indeed, the direction of natural and physical science is towards a generalisation which shall express the fundamental laws of all by one simple numerical ratio. The mysticism of Pythagoras was vague only to the unlettered. It was a system of philosophy founded on existing mathematics which comprised more of the philosophy of numbers than our present."

Philosophical students of human nature have taken note of the danger professional and business men encounter when they extend their mental activities beyond the hour of four p.m. (by the sun). Thousands fail because of their ignorance of the fundamental laws governing all things physical. The morning hours up to ten a.m. are just as dangerous for many who are highly susceptible to the electric tension which occurs up to that hour. The feeling that prevails from four to eight in the afternoon is one of mental or physical fatigue, that in the morning one of irritability.

Lincoln was not immune from natural law. On one occasion, at five p.m., he was suddenly informed of the defeat of the Northern Forces, and it was feared by those who were present that he would fall to the ground. Mr. C. C. Coffin sprang forward to assist the President, who, however, succeeded in returning to the White House unaided.

Nature creates the natural, man the unnatural. Solomon declared: "To everything there is a season, and a time to every purpose."

_Lincoln's Face_

Knowledge, conviction, and certainty gave to Lincoln's face that penetrating power which could not have been assumed on occasion even by the most versatile and gifted actor.

The two following quotations from "The Valley of Shadows" describe Lincoln's personal appearance and the emotions produced by the expression of his features:--

"'The sperrit air more in the eye than it air in the tongue,' said Elihu Gest, rising from his seat; 'if Abe Lincoln looked at the wust slave-driver long enough Satan would give up every time.'

"'I see right away the difference a-twixt Lincoln en Douglas warn't so much in Lincoln bein' a good ways over six foot en Douglas a good ways under, ez it war in their eyes. The Jedge looked like he war speakin' agin time, but Abe Lincoln looked plumb through the meetin' into the everlastin'--the way Moses must hev looked when he see Canaan ahead--en I kin tell ye I never did see a man look that a-way.'"

_The Great Debate_

The hour had struck for the supreme test between the forces of slavery, on one hand, and the forces of freedom, on the other. A vast throng gathered at Alton from every section of the country to hear the last public discussion between the two antagonists, Lincoln and Douglas, and from the surging sea of faces thousands of anxious eyes gazed upward at the group of politicians on the balcony like wrecked mariners scanning the horizon for the smallest sign of a white sail of hope.

"This final debate resembled a duel between two men-of-war, the pick of a great fleet, all but these two sunk or abandoned in other waters, facing each other in the open, Douglas, the Little Giant, hurling at his opponent from his flagship of slavery his deadliest missiles, Lincoln calmly waiting to sink his antagonist by one single broadsider.

"Regarded in the light of spiritual reality, Lincoln and Douglas were predestined to meet side by side in this discussion, and it is hardly possible to give an adequate idea of the startling difference between the two temperaments: Douglas--short, plump, and petulant; Lincoln--long, gaunt, and self-possessed; the one white-haired and florid, the other black-haired and swarthy; the one educated and polished, the other unlettered and primitive.

"Judge Douglas opened the debate in a sonorous voice plainly heard by all, and with a look of mingled defiance and confidence he marshalled his facts and deduced his arguments. To the vigour of his attack there was added the prestige of the Senate Chamber, and it looked as if he would carry the majority with him. When, after a brilliant oratorical effort, he brought his speech to a close, it was amidst the shouts and yells of thousands of admirers.

"And now, Abraham Lincoln, the man who in 1830 undertook to split for Mrs. Nancy Miller four hundred rails for every yard of jean dyed with walnut bark that would be required to make him a pair of trousers, the flat-boatman, local stump-orator, and country lawyer, rose from his seat, stretched his long bony limbs upward, as if to get them in working order, and stood like some solitary pine on a lonely summit, very tall, very dark, very gaunt, and very rugged, his swarthy features stamped with a sad serenity, and the instant he began to speak the mouth lost its heaviness, the eyes attained a wondrous illumination, and the people stood bewildered and breathless under the natural magic of the most original personality known to the English-speaking world since Robert Burns.

"Every movement of his long muscular frame denoted inflexible earnestness, and a something issued forth, elemental and mystical, that told what the man had been, what he was, and what he would do in the future. Every look of the deep-set eyes, every movement of the prominent jaw, every wave of the brawny hand produced an impression, and before he had spoken twenty minutes the conviction took possession of thousands that here was the prophetic man of the present and the political saviour of the future."

Thus we see how Lincoln influenced persons, groups, crowds, whether he was sitting or standing, arguing or talking, rendering an opinion or listening to counsel.

_Forecasting and Premonitions_