Almost every day a race When the merry starting gong Rings, each chariot on the line, Every driver fit and fine With the steel-spring Roman grace.

Almost every day a dream, Almost every day a dream.

Every girl, Maid or wife, Wild with music, Eyes a-gleam With that marvel called desire: Actress, princess, fit for life, Armed with honor like a knife, Jumping thro' the hoops of fire.

(Listen to the lion roar!) Making all the children shout Clowns shall tumble all about, Painted high and full of song While the cheering rolls along, Tho' they scream, Tho' they rage, Every beast In his cage, Every beast In his den That aforetime troubled men.

V

I am the Kallyope, Kallyope, Kallyope, Tooting hope, tooting hope, tooting hope, tooting hope; Shaking window-pane and door With a crashing cosmic tune, With the war-cry of the spheres, Rhythm of the roar of noon, Rhythm of Niagara's roar, Voicing planet, star and moon, SHRIEKING of the better years.

Prophet-singers will arise, Prophets coming after me, Sing my song in softer guise With more delicate surprise; I am but the pioneer Voice of the Democracy; I am the gutter dream, I am the golden dream, Singing science, singing steam.

I will blow the proud folk down, (Listen to the lion roar!) I am the Kallyope, Kallyope, Kallyope, Tooting hope, tooting hope, tooting hope, tooting hope, w.i.l.l.y w.i.l.l.y w.i.l.l.y wah HOO!

Hoot, toot, hoot toot, hoot toot, hoot toot, Whoop whoop, whoop whoop, Whoop whoop, whoop whoop, w.i.l.l.y w.i.l.l.y w.i.l.l.y wah HOO!

Sizz.....

Fizz.....

SUNDAY MORNING, JUNE 23, 1912. I am writing on the top of a pile of creosote-soaked ties between the Santa Fe tracks and the trail that runs parallel to the tracks. Florence, Kansas, is somewhere ahead.

In the East the railroads and machinery choke the land to death and it was there I made my rule against them. But the farther West I go the more the very life of the country seems to depend upon them. I suppose, though, that some day, even out West here, the rule against the railroad will be a good rule.

Meanwhile let me say that my Ruskinian prejudices are temporarily overcome by the picturesqueness and efficiency of the Santa Fe. It is double-tracked, and every four miles is kept in order by a hand-car crew that is spinning back and forth all the time. The air seems to be full of hand-cars.

Walking in a hurry to make a certain place by nightfall I have become acquainted with these section hands, and, most delightful to relate, have ridden in their iron conveyances, putting my own back into the work. Half or three-fourths of the employees are Mexicans who are as ornamental in the actual landscape as they are in a Remington drawing.

These Mexicans are tractable serfs of the Santa Fe. If there were enough miles of railroad in Mexico to keep all the inhabitants busy on section, perhaps the internal difficulties could be ended. These peons live peacefully next to the tracks in houses built by the company from old ties. The ties are placed on end, side by side, with plaster in the cracks, on a tiny oblong two-room plan. There is a little roofed court between the rooms. A farmer told me that the company tried Greek serfs for a while, but they made trouble for outsiders and murdered each other.

The road is busy as busy can be. Almost any time one can see enormous freight-trains rolling by or mile-a-minute pa.s.senger trains. Gates are provided for each farmer's right of way. I was told by an exceptional Mexican with powers of speech that the efficient dragging of the wagon-roads, especially the "New Santa Fe Trail" that follows the railroad, is owing to the missionary work of King, the split-log drag man, who was employed to go up and down this land agitating his hobby.

When the weather is good, touring automobiles whiz past. They have pennants showing they are from Kansas City, Emporia, New York or Chicago. They have camping canvas and bedding on the back seats of the car, or strapped in the rear. They are on camping tours to Colorado Springs and the like pleasure places. Some few avow they are going to the coast. About five o'clock in the evening some man making a local trip is apt to come along alone. He it is that wants the other side of the machine weighed down. He it is that will offer me a ride and spin me along from five to twenty-five miles before supper. This delightful use that may be made of an automobile in rounding out a day's walk has had something to do with mending my prejudice against it, despite the grand airs of the tourists that whirl by at midday. I still maintain that the auto is a carnal inst.i.tution, to be shunned by the truly spiritual, but there are times when I, for one, get tired of being spiritual.

Much of the country east of Emporia is hilly and well-wooded and hedged like Missouri. But now I am getting into the range region.

Yesterday, after several miles of treeless land that had never known the plough, I said to myself: "Now I am really West." And my impression was reinforced when I reached a grand baronial establishment called "Clover Hill Ranch." It was flanked by the houses of the retainers. In the foreground and a little to the side was the great stone barn for the mules and horses. Back on the little hill, properly introduced by ceremonious trees, was the ranch house itself.

And before it was my lord on his ranching charger. The aforesaid lord created quite an atmosphere of lordliness as he refused work in the alfalfa harvest to a battered stranger who bowed too low and begged too hard, perhaps. On the porch was my lady, feeding bread and honey to the beautiful young prince of the place.

I have not yet reached the wheat belt. Since the alfalfa harvest is on here, I shall try for that a bit.

SUNDAY AFTERNOON, JUNE 30, 1912. In the spare room of a Mennonite farmer, who lives just inside the wheat belt.

This is going to be a long Sunday afternoon; so make up your minds for a long letter. I did not get work in the alfalfa. Yet there is news. I have been staying a week with this Mennonite family shocking wheat for them, though I am not anywhere near Great Bend.

Before I tell you of the harvest, I must tell you of these Mennonites.

They are a dear people. I have heard from their reverent lips the name of their founder, Menno Simonis, who was born about the time of Columbus and Luther and other such worthies. They are as opposed to carnal literature as I am to tailor-made clothes, and I hold they are perfectly correct in allowing no fashion magazines in the house. Such modern books as they read deal with practical local philanthropies and great international mission movements, and their interdenominational feelings for all Christendom are strong. Yet they hold to their ancient verities, and antiquity broods over their meditations.

For instance I found in their bookcase an endless dialogue epic called _The Wandering Soul_, in which this soul, seeking mainly for information, engages in stilted conversation with Adam, Noah, and Simon Cleophas. Thereby the Wandering Soul is informed as to the orthodox history and chronology of the world from the Creation to the destruction of Jerusalem. The wood-cuts are devotional. They are worth walking to Kansas to see. The book had its third translation into Pennsylvania English in 1840, but several American editions had existed in German before that, and several German editions in Germany.

It was originally written in the Dutch language and was popular among the Mennonites there. But it looks as if it was printed by Adam to last forever and scare bad boys.

Let us go to meeting. All the women are on their own side of the aisle. All of them have a fairly uniform Quakerish sort of dress of no prescribed color. In front are the most pious, who wear a black scoop-bonnet. Some have taken this off, and show the inevitable "prayer-covering" underneath. It is the plainest kind of a lace-cap, awfully coquettish on a pretty head. It is intended to mortify the flesh, and I suppose it _is_ unbecoming to _some_ women.

All the scoop-bonnets are not black. Toward the middle of the church, behold a cream-satin, a soft gray, a dull moon-gold. One young woman, moved, I fear, by the devil, turns and looks across the aisle at us.

An exceedingly demure bow is tied all too sweetly under the chin, in a decorous b.u.t.terfly style. Fie! fie! Is this mortifying the flesh? And I note with pain that the black bonnets grow fewer and fewer toward the rear of the meeting house.

Here come the children, with bobbing headgear of every color of the rainbow, yet the same scoop-pattern still. They have been taking little walks and runs between Sunday-school and church, and are all flushed and panting. But I would no more criticise the color of their headgear than the color in their faces. Some of them squeeze in among the black rows in front and make piety reasonable. But we noted by the door as they entered something that both the church and the world must abhor. Seated as near to the men's side as they can get, with a mixture of shame and defiance in their faces, are certain daughters of the Mennonites who insist on dressing after the fashions that come from Paris and Kansas City and Emporia. By the time the rumors of what is proper in millinery have reached this place they are a disconcerting mixture of cherries, feathers and ferns. And somehow there are too many mussy ribbons on the dresses.

We can only guess how these rebels must suffer under the concentrated silent prayers of the G.o.dly. Poor honest souls! they take to this world's vain baggage and overdo it. Why do they not make up their minds to serve the devil sideways, like that sly puss with the b.u.t.terfly bow?

On the men's side of the house the division on dress is more acute.

The Holiness movement, the doctrine of the Second Blessing that has stirred many rural Methodist groups, has attacked the Mennonites also.

Those who dispute for this new ism of sanctification leave off their neckties as a sign. Those that retain their neckties, satisfied with what Menno Simonis taught, have a hard time remaining in a state of complete calm. The temptation to argue the matter is almost more than flesh can bear.

But, so far as I could discover, there was no silent prayer over the worst lapse of these people. What remains of my Franciscan soul was hurt to discover that the buggy-shed of the meeting-house was full of automobiles. And to meet a Mennonite on the road without a necktie, his wife in the blackest of bonnets, honking along in one of those glittering brazen machines, almost shakes my confidence in the Old Jerusalem Gospel.

Yet let me not indulge in disrespect. Every spiritual warfare must abound in its little ironies. They are keeping their rule against finery as well as I am keeping mine against the railroad. And they have their own way of not being corrupted by money. Their ministry is unsalaried. Their preachers are sometimes helpers on the farms, sometimes taken care of outright, the same as I am.

As will later appear, despite some inconsistencies, the Mennonites have a piety as literal as any to be found on the earth. Since they are German there is no lack of thought in their system. I attended one of their quarterly conferences and I have never heard better discourses on the distinctions between the four gospels. The men who spoke were scholars.

The Mennonites make it a principle to ignore politics, and are non-resistants in war. I have read in the life of one of their heroes what a terrible time his people had in the Shenandoah valley in the days of Sheridan.... Three solemn tracts are here on my dresser. The first is against church organs, embodying a plea for simplicity and the spending of such money on local benevolences and world-wide missions. The tract aptly compares the church-organ to the Thibetan prayer-wheel, and later to praying by phonograph. A song is a prayer to them, and they sing hymns and nothing but hymns all week long.

The next tract is on non-conformity to this world, and insists our appearance should indicate our profession, and that fashions drive the poor away from the church. It condemns jewels and plaiting of the hair, etc., and says that such things stir up a wicked and worldly l.u.s.t in the eyes of youth. This tract goes so far as to put worldly pictures under the ban. Then comes another, headed Bible Teaching on Dress. It goes on to show that every true Christian, especially that vain bird, the female, should wear something like the Mennonite uniform to indicate the line of separation from "the World." I have a good deal of sympathy for all this, for indeed is it not briefly comprehended in my own rule: "Carry no baggage"?

These people celebrate communion every half year, and at the same time they practise the ritual of washing the feet. Since Isadora Duncan has rediscovered the human foot aesthetically, who dares object to it in ritual? It is all a question of what we are trained to expect.

Certainly these people are respecters of the human foot and not ashamed to show it. Next to the way their women have of making a dash to find their gauzy prayer-covering, which they put on for grace at table and Bible-lesson before breakfast, their most striking habit is the way both men and women go about in very clean bare feet after supper. Next to this let me note their resolve to have no profane hour whatsoever. When not actually at work they sit and sing hymns, each Christian on his own hook as he has leisure.

My first evening among these dear strangers I was sitting alone by the front door, looking out on the wheat. I was thrilled to see the fairest member of the household enter, not without grace and dignity.

Her prayer covering was on her head, her white feet were shining like those of Nicolette and her white hymn-book was in her hand. She ignored me entirely. She was rapt in trance. She sat by the window and sang through the book, looking straight at a rose in the wall-paper.

I lingered there, reading _The Wandering Soul_ just as oblivious of her presence as she was of mine. Oh, no; there was no art in the selection of her songs! I remember one which was to this effect:

"Don't let it be said: 'Too late, too late To enter that Golden Gate.'

Be ready, for soon The time will come To enter that Golden Gate."

On the whole she had as much right to plunk down and sing hymns out of season as I have to burst in and quote poetry to peaceful and unprotected households.

I would like to insert a discourse here on the pleasure and the naturalness and the humanness of testifying to one's gospel whatever that gospel may be, barefooted or golden-slippered or iron-shod. The best we may win in return may be but a kindly smile. We may never make one convert. Still the duty of testifying remains, and is enjoined by the invisible powers and makes for the health of the soul. This Mennonite was a priestess of her view of the truth and comes of endless generations of such snow-footed apostles. I presume the sect ceased to enlarge when the Quakers ceased to thrive, but I make my guess that it does not crumble as fast as the Quakers, having more German stolidity.

Let me again go forward, testifying to my particular lonely gospel in the face of such pleasant smiles and incredulous questions as may come. I wish I could start a st.u.r.dy sect like old Menno Simonis did.

They should dress as these have done, and be as stubborn and rigid in their discipline. They should farm as these have done, but on reaching the point where the Mennonite buys the automobile, that money and energy should go into the making of cross-roads palaces for the people, golden as the harvest field, and disciplined well-parked villages, good as a psalm, and cities fair as a Mennonite lady in her prayer-covering, delicate and n.o.ble as Athens the unforgotten, the divine.

The Mennonite doctrine of non-partic.i.p.ation in war or politics leads them to confine their periodic literature to religious journals exclusively, plus _The Drover's Journal_ to keep them up to date on the prices of farm-products. There is only one Mennonite political event, the coming of Christ to judge the earth. Of that no man knoweth the day or the hour. We had best be prepared and not play politics or baseball or anything. Just keep unspotted and harvest the wheat.

"Goin' wes' harvesin'?"

I have harvested, thank you. Four days and a half I have shocked wheat in these prayer-consecrated fields that I see even now from my window.

And I have good hard dollars in my pocket, which same dollars are against my rules.

I will tell you of the harvest in the next letter.

ON THE ROAD TO NOWHERE

_On the road to nowhere What wild oats did you sow When you left your father's house With your cheeks aglow?

Eyes so strained and eager To see what you might see?