English Literature Part 18

The mind is its own place, and in itself Can make a Heaven of h.e.l.l, a h.e.l.l of Heaven.

What matter where, if I be still the same, And what I should be, all but less than he Whom thunder hath made greater? Here at least We shall be free; the Almighty hath not built Here for his envy, will not drive us hence: Here we may reign secure; and, in my choice, To reign is worth ambition, though in h.e.l.l: Better to reign in h.e.l.l than serve in Heaven."

In this magnificent heroism Milton has unconsciously immortalized the Puritan spirit, the same unconquerable spirit that set men to writing poems and allegories when in prison for the faith, and that sent them over the stormy sea in a c.o.c.klesh.e.l.l to found a free commonwealth in the wilds of America.

For a modern reader the understanding of _Paradise Lost_ presupposes two things,--a knowledge of the first chapters of the Scriptures, and of the general principles of Calvinistic theology; but it is a pity to use the poem, as has so often been done, to teach a literal acceptance of one or the other. Of the theology of _Paradise Lost_ the least said the better; but to the splendor of the Puritan dream and the glorious melody of its expression no words can do justice. Even a slight acquaintance will make the reader understand why it ranks with the _Divina Commedia_ of Dante, and why it is generally accepted by critics as the greatest single poem in our literature.

Soon after the completion of _Paradise Lost_, Thomas Ellwood, a friend of Milton, asked one day after reading the Paradise ma.n.u.script, "But what hast thou to say of Paradise Found?" It was in response to this suggestion that Milton wrote the second part of the great epic, known to us as _Paradise Regained_. The first tells how mankind, in the person of Adam, fell at the first temptation by Satan and became an outcast from Paradise and from divine grace; the second shows how mankind, in the person of Christ, withstands the tempter and is established once more in the divine favor.

Christ's temptation in the wilderness is the theme, and Milton follows the account in the fourth chapter of Matthew's gospel. Though _Paradise Regained_ was Milton's favorite, and though it has many pa.s.sages of n.o.ble thought and splendid imagery equal to the best of _Paradise Lost_, the poem as a whole falls below the level of the first, and is less interesting to read.

In _Samson Agonistes_ Milton turns to a more vital and personal theme, and his genius transfigures the story of Samson, the mighty champion of Israel, now blind and scorned, working as a slave among the Philistines. The poet's aim was to present in English a pure tragedy, with all the pa.s.sion and restraint which marked the old Greek dramas. That he succeeded where others failed is due to two causes: first, Milton himself suggests the hero of one of the Greek tragedies,--his sorrow and affliction give to his n.o.ble nature that touch of melancholy and calm dignity which is in perfect keeping with his subject. Second, Milton is telling his own story. Like Samson he had struggled mightily against the enemies of his race; he had taken a wife from the Philistines and had paid the penalty; he was blind, alone, scorned by his vain and thoughtless masters. To the essential action of the tragedy Milton could add, therefore, that touch of intense yet restrained personal feeling which carries more conviction than any argument. _Samson_ is in many respects the most convincing of his works. Entirely apart from the interest of its subject and treatment, one may obtain from it a better idea of what great tragedy was among the Greeks than from any other work in our language.

Nothing is here for tears, nothing to wail Or knock the breast, no weakness, no contempt, Dispraise or blame,--nothing but well and fair, And what may quiet us in a death so n.o.ble.

III. PROSE WRITERS OF THE PURITAN PERIOD

JOHN BUNYAN (1628-1688)

As there is but one poet great enough to express the Puritan spirit, so there is but one commanding prose writer, John Bunyan. Milton was the child of the Renaissance, inheritor of all its culture, and the most profoundly educated man of his age. Bunyan was a poor, uneducated tinker. From the Renaissance he inherited nothing; but from the Reformation he received an excess of that spiritual independence which had caused the Puritan struggle for liberty. These two men, representing the extremes of English life in the seventeenth century, wrote the two works that stand to-day for the mighty Puritan spirit. One gave us the only epic since _Beowulf_; the other gave us our only great allegory, which has been read more than any other book in our language save the Bible.

LIFE OF BUNYAN. Bunyan is an extraordinary figure; we must study him, as well as his books. Fortunately we have his life story in his own words, written with the same lovable modesty and sincerity that marked all his work. Reading that story now, in _Grace Abounding_, we see two great influences at work in his life. One, from within, was his own vivid imagination, which saw visions, allegories, parables, revelations, in every common event. The other, from without, was the spiritual ferment of the age, the multiplication of strange sects,--Quakers, Free-Willers, Ranters, Anabaptists, Millenarians,--and the untempered zeal of all cla.s.ses, like an engine without a balance wheel, when men were breaking away from authority and setting up their own religious standards. Bunyan's life is an epitome of that astonis.h.i.+ng religious individualism which marked the close of the English Reformation.

He was born in the little village of Elstow, near Bedford, in 1628, the son of a poor tinker. For a little while the boy was sent to school, where he learned to read and write after a fas.h.i.+on; but he was soon busy in his father's shop, where, amid the glowing pots and the fire and smoke of his little forge, he saw vivid pictures of h.e.l.l and the devils which haunted him all his life. When he was sixteen years old his father married the second time, whereupon Bunyan ran away and became a soldier in the Parliamentary army.

The religious ferment of the age made a tremendous impression on Bunyan's sensitive imagination. He went to church occasionally, only to find himself wrapped in terrors and torments by some fiery itinerant preacher; and he would rush violently away from church to forget his fears by joining in Sunday sports on the village green. As night came on the sports were forgotten, but the terrors returned, multiplied like the evil spirits of the parable. Visions of h.e.l.l and the demons swarmed in his brain. He would groan aloud in his remorse, and even years afterwards he bemoans the sins of his early life. When we look for them fearfully, expecting some shocking crimes and misdemeanors, we find that they consisted of playing ball on Sunday and swearing. The latter sin, sad to say, was begun by listening to his father cursing some obstinate kettle which refused to be tinkered, and it was perfected in the Parliamentary army. One day his terrible swearing scared a woman, "a very loose and unG.o.dly wretch," as he tells us, who reprimanded him for his profanity. The reproach of the poor woman went straight home, like the voice of a prophet. All his profanity left him; he hung down his head with shame. "I wished with all my heart," he says, "that I might be a little child again, that my father might learn me to speak without this wicked way of swearing." With characteristic vehemence Bunyan hurls himself upon a promise of Scripture, and instantly the reformation begins to work in his soul. He casts out the habit, root and branch, and finds to his astonishment that he can speak more freely and vigorously than before. Nothing is more characteristic of the man than this sudden seizing upon a text, which he had doubtless heard many times before, and being suddenly raised up or cast down by its influence.

With Bunyan's marriage to a good woman the real reformation in his life began. While still in his teens he married a girl as poor as himself. "We came together," he says, "as poor as might be, having not so much household stuff as a dish or spoon between us both." The only dowry which the girl brought to her new home was two old, threadbare books, _The Plain Man's Pathway to Heaven_, and _The Practice of Piety_[168] Bunyan read these books, which instantly gave fire to his imagination. He saw new visions and dreamed terrible new dreams of lost souls; his attendance at church grew exemplary; he began slowly and painfully to read the Bible for himself, but because of his own ignorance and the contradictory interpretations of Scripture which he heard on every side, he was tossed about like a feather by all the winds of doctrine.

The record of the next few years is like a nightmare, so terrible is Bunyan's spiritual struggle. One day he feels himself an outcast; the next the companion of angels; the third he tries experiments with the Almighty in order to put his salvation to the proof. As he goes along the road to Bedford he thinks he will work a miracle, like Gideon with his fleece. He will say to the little puddles of water in the horses' tracks, "Be ye dry"; and to all the dry tracks he will say, "Be ye puddles." As he is about to perform the miracle a thought occurs to him: "But go first under yonder hedge and pray that the Lord will make you able to perform a miracle." He goes promptly and prays. Then he is afraid of the test, and goes on his way more troubled than before.

After years of such struggle, chased about between heaven and h.e.l.l, Bunyan at last emerges into a saner atmosphere, even as Pilgrim came out of the horrible Valley of the Shadow. Soon, led by his intense feelings, he becomes an open-air preacher, and crowds of laborers gather about him on the village green. They listen in silence to his words; they end in groans and tears; scores of them amend their sinful lives. For the Anglo-Saxon people are remarkable for this, that however deeply they are engaged in business or pleasure, they are still sensitive as barometers to any true spiritual influence, whether of priest or peasant; they recognize what Emerson calls the "accent of the Holy Ghost," and in this recognition of spiritual leaders.h.i.+p lies the secret of their democracy. So this village tinker, with his strength and sincerity, is presently the acknowledged leader of an immense congregation, and his influence is felt throughout England. It is a tribute to his power that, after the return of Charles II, Bunyan was the first to be prohibited from holding public meetings.

Concerning Bunyan's imprisonment in Bedford jail, which followed his refusal to obey the law prohibiting religious meetings without the authority of the Established Church, there is a difference of opinion. That the law was unjust goes without saying; but there was no religious persecution, as we understand the term. Bunyan was allowed to wors.h.i.+p when and how he pleased; he was simply forbidden to hold public meetings, which frequently became fierce denunciations of the Established Church and government. His judges pleaded with Bunyan to conform with the law. He refused, saying that when the Spirit was upon him he must go up and down the land, calling on men everywhere to repent. In his refusal we see much heroism, a little obstinacy, and perhaps something of that desire for martyrdom which tempts every spiritual leader. That his final sentence to indefinite imprisonment was a hard blow to Bunyan is beyond question. He groaned aloud at the thought of his poor family, and especially at the thought of leaving his little blind daughter:

I found myself a man encompa.s.sed with infirmities; the parting was like pulling the flesh from my bones.... Oh, the thoughts of the hards.h.i.+p I thought my poor blind one might go under would break my heart to pieces.

Poor child, thought I, what sorrow thou art like to have for thy portion in this world; thou must be beaten, must beg, suffer hunger, cold, nakedness, and a thousand calamities, though I cannot now endure that the wind should blow upon thee.[169]

And then, because he thinks always in parables and seeks out most curious texts of Scripture, he speaks of "the two milch kine that were to carry the ark of G.o.d into another country and leave their calves behind them." Poor cows, poor Bunyan! Such is the mind of this extraordinary man.

With characteristic diligence Bunyan set to work in prison making shoe laces, and so earned a living for his family. His imprisonment lasted for nearly twelve years; but he saw his family frequently, and was for some time a regular preacher in the Baptist church in Bedford. Occasionally he even went about late at night, holding the proscribed meetings and increasing his hold upon the common people. The best result of this imprisonment was that it gave Bunyan long hours for the working of his peculiar mind and for study of his two only books, the King James Bible and Foxe's _Book of Martyrs_. The result of his study and meditation was _The Pilgrim's Progress_, which was probably written in prison, but which for some reason he did not publish till long after his release.

The years which followed are the most interesting part of Bunyan's strange career. The publication of _Pilgrim's Progress_ in 1678 made him the most popular writer, as he was already the most popular preacher, in England.

Books, tracts, sermons, nearly sixty works in all, came from his pen; and when one remembers his ignorance, his painfully slow writing, and his activity as an itinerant preacher, one can only marvel. His evangelistic journeys carried him often as far as London, and wherever he went crowds thronged to hear him. Scholars, bishops, statesmen went in secret to listen among the laborers, and came away wondering and silent. At Southwark the largest building could not contain the mult.i.tude of his hearers; and when he preached in London, thousands would gather in the cold dusk of the winter morning, before work began, and listen until he had made an end of speaking. "Bishop Bunyan" he was soon called on account of his missionary journeys and his enormous influence.

What we most admire in the midst of all this activity is his perfect mental balance, his charity and humor in the strife of many sects. He was badgered for years by petty enemies, and he arouses our enthusiasm by his tolerance, his self-control, and especially by his sincerity. To the very end he retained that simple modesty which no success could spoil. Once when he had preached with unusual power some of his friends waited after the service to congratulate him, telling him what a "sweet sermon" he had delivered.

"Aye," said Bunyan, "you need not remind me; the devil told me that before I was out of the pulpit."

For sixteen years this wonderful activity continued without interruption.

Then, one day when riding through a cold storm on a labor of love, to reconcile a stubborn man with his own stubborn son, he caught a severe cold and appeared, ill and suffering but rejoicing in his success, at the house of a friend in Reading. He died there a few days later, and was laid away in Bunhill Fields burial ground, London, which has been ever since a _campo santo_ to the faithful.

WORKS OF BUNYAN. The world's literature has three great allegories,--Spenser's _Faery Queen_, Dante's _Divina Commedia_, and Bunyan's _Pilgrim's Progress_. The first appeals to poets, the second to scholars, the third to people of every age and condition. Here is a brief outline of the famous work:

"As I walked through the wilderness of this world I lighted on a certain place where was a den [Bedford jail] and laid me down in that place to sleep; and, as I slept, I dreamed a dream." So the story begins. He sees a man called Christian setting out with a book in his hand and a great load on his back from the city of Destruction. Christian has two objects,--to get rid of his burden, which holds the sins and fears of his life, and to make his way to the Holy City. At the outset Evangelist finds him weeping because he knows not where to go, and points him to a wicket gate on a hill far away. As Christian goes forward his neighbors, friends, wife and children call to him to come back; but he puts his fingers in his ears, crying out, "Life, life, eternal life," and so rushes across the plain.

Then begins a journey in ten stages, which is a vivid picture of the difficulties and triumphs of the Christian life. Every trial, every difficulty, every experience of joy or sorrow, of peace or temptation, is put into the form and discourse of a living character. Other allegorists write in poetry and their characters are shadowy and unreal; but Bunyan speaks in terse, idiomatic prose, and his characters are living men and women. There are Mr. Worldly Wiseman, a self-satisfied and dogmatic kind of man, youthful Ignorance, sweet Piety, courteous Demas, garrulous Talkative, honest Faithful, and a score of others, who are not at all the bloodless creatures of the _Romance of the Rose_, but men real enough to stop you on the road and to hold your attention. Scene after scene follows, in which are pictured many of our own spiritual experiences. There is the Slough of Despond, into which we all have fallen, out of which Pliable scrambles on the hither side and goes back grumbling, but through which Christian struggles mightily till Helpful stretches him a hand and drags him out on solid ground and bids him go on his way. Then come Interpreter's house, the Palace Beautiful, the Lions in the way, the Valley of Humiliation, the hard fight with the demon Apollyon, the more terrible Valley of the Shadow, Vanity Fair, and the trial of Faithful. The latter is condemned to death by a jury made up of Mr. Blindman, Mr. Nogood, Mr. Heady, Mr. Liveloose, Mr.

Hatelight, and others of their kind to whom questions of justice are committed by the jury system. Most famous is Doubting Castle, where Christian and Hopeful are thrown into a dungeon by Giant Despair. And then at last the Delectable Mountains of Youth, the deep river that Christian must cross, and the city of All Delight and the glorious company of angels that come singing down the streets. At the very end, when in sight of the city and while he can hear the welcome with which Christian is greeted, Ignorance is s.n.a.t.c.hed away to go to his own place; and Bunyan quaintly observes, "Then I saw that there was a way to h.e.l.l even from the gates of heaven as well as from the city of Destruction. So I awoke, and behold it was a dream!"

Such, in brief, is the story, the great epic of a Puritan's individual experience in a rough world, just as _Paradise Lost_ was the epic of mankind as dreamed by the great Puritan who had "fallen asleep over his Bible."

The chief fact which confronts the student of literature as he pauses before this great allegory is that it has been translated into seventy-five languages and dialects, and has been read more than any other book save one in the English language.

As for the secret of its popularity, Taine says, "Next to the Bible, the book most widely read in England is the _Pilgrim's Progress_....

Protestantism is the doctrine of salvation by grace, and no writer has equaled Bunyan in making this doctrine understood." And this opinion is echoed by the majority of our literary historians. It is perhaps sufficient answer to quote the simple fact that _Pilgrim's Progress_ is not exclusively a Protestant study; it appeals to Christians of every name, and to Mohammedans and Buddhists in precisely the same way that it appeals to Christians. When it was translated into the languages of Catholic countries, like France and Portugal, only one or two incidents were omitted, and the story was almost as popular there as with English readers.

The secret of its success is probably simple. It is, first of all, not a procession of shadows repeating the author's declamations, but a real story, the first extended story in our language. Our Puritan fathers may have read the story for religious instruction; but all cla.s.ses of men have read it because they found in it a true personal experience told with strength, interest, humor,--in a word, with all the qualities that such a story should possess. Young people have read it, first, for its intrinsic worth, because the dramatic interest of the story lured them on to the very end; and second, because it was their introduction to true allegory. The child with his imaginative mind--the man also, who has preserved his simplicity--naturally personifies objects, and takes pleasure in giving them powers of thinking and speaking like himself. Bunyan was the first writer to appeal to this pleasant and natural inclination in a way that all could understand. Add to this the fact that _Pilgrim's Progress_ was the only book having any story interest in the great majority of English and American homes for a full century, and we have found the real reason for its wide reading.

_The Holy War_, published in 1665, is the first important work of Bunyan.

It is a prose _Paradise Lost_, and would undoubtedly be known as a remarkable allegory were it not overshadowed by its great rival. _Grace Abounding to the Chief of Sinners_, published in 1666, twelve years before _Pilgrim's Progress_, is the work from which we obtain the clearest insight into Bunyan's remarkable life, and to a man with historical or antiquarian tastes it is still excellent reading. In 1682 appeared _The Life and Death of Mr. Badman_, a realistic character study which is a precursor of the modern novel; and in 1684 the second part of _Pilgrim's Progress_, showing the journey of Christiana and her children to the city of All Delight.

Besides these Bunyan published a mult.i.tude of treatises and sermons, all in the same style,--direct, simple, convincing, expressing every thought and emotion perfectly in words that even a child can understand. Many of these are masterpieces, admired by workingmen and scholars alike for their thought and expression. Take, for instance, "The Heavenly Footman," put it side by side with the best work of Latimer, and the resemblance in style is startling. It is difficult to realize that one work came from an ignorant tinker and the other from a great scholar, both engaged in the same general work. As Bunyan's one book was the Bible, we have here a suggestion of its influence in all our prose literature.

MINOR PROSE WRITERS

The Puritan Period is generally regarded as one dest.i.tute of literary interest; but that was certainly not the result of any lack of books or writers. Says Burton in his _Anatomy of Melancholy:_

I have ... new books every day, pamphlets, currantoes, stories, whole catalogues of volumes of all sorts, new paradoxes, opinions, schisms, heresies, controversies in philosophy and religion. Now come tidings of weddings, maskings, entertainments, jubilees, emba.s.sies, sports, plays; then again, as in a new-s.h.i.+pped scene, treasons, cheatings, tricks, robberies, enormous villainies in all kinds, funerals, deaths, new discoveries, expeditions; now comical, then tragical matters.....

So the record continues, till one rubs his eyes and thinks he must have picked up by mistake the last literary magazine. And for all these kaleidoscopic events there were waiting a mult.i.tude of writers, ready to seize the abundant material and turn it to literary account for a tract, an article, a volume, or an encyclopedia.

If one were to recommend certain of these books as expressive of this age of outward storm and inward calm, there are three that deserve more than a pa.s.sing notice, namely, the _Religio Medici_, _Holy Living_, and _The Compleat Angler_. The first was written by a busy physician, a supposedly scientific man at that time; the second by the most learned of English churchmen; and the third by a simple merchant and fisherman. Strangely enough, these three great books--the reflections of nature, science, and revelation--all interpret human life alike and tell the same story of gentleness, charity, and n.o.ble living. If the age had produced only these three books, we could still be profoundly grateful to it for its inspiring message.

ROBERT BURTON (1577-1640). Burton is famous chiefly as the author of the _Anatomy of Melancholy_, one of the most astonis.h.i.+ng books in all literature, which appeared in 1621. Burton was a clergyman of the Established Church, an incomprehensible genius, given to broodings and melancholy and to reading of every conceivable kind of literature. Thanks to his wonderful memory, everything he read was stored up for use or ornament, till his mind resembled a huge curiosity shop. All his life he suffered from hypochondria, but curiously traced his malady to the stars rather than to his own liver. It is related of him that he used to suffer so from despondency that no help was to be found in medicine or theology; his only relief was to go down to the river and hear the bargemen swear at one another.

Burton's _Anatomy_ was begun as a medical treatise on morbidness, arranged and divided with all the exactness of the schoolmen's demonstration of doctrines; but it turned out to be an enormous hodgepodge of quotations and references to authors, known and unknown, living and dead, which seemed to prove chiefly that "much study is a weariness to the flesh." By some freak of taste it became instantly popular, and was proclaimed one of the greatest books in literature. A few scholars still explore it with delight, as a mine of cla.s.sic wealth; but the style is hopelessly involved, and to the ordinary reader most of his numerous references are now as unmeaning as a hyper-jacobian surface.

SIR THOMAS BROWNE (1605-1682). Browne was a physician who, after much study and travel, settled down to his profession in Norwich; but even then he gave far more time to the investigation of natural phenomena than to the barbarous practices which largely const.i.tuted the "art" of medicine in his day. He was known far and wide as a learned doctor and an honest man, whose scientific studies had placed him in advance of his age, and whose religious views were liberal to the point of heresy. With this in mind, it is interesting to note, as a sign of the times, that this most scientific doctor was once called to give "expert" testimony in the case of two old women who were being tried for the capital crime of witchcraft. He testified under oath that "the fits were natural, but heightened by the devil's cooperating with the witches, at whose instance he [the alleged devil] did the villainies."

Browne's great work is the _Religio Medici_, i.e. The Religion of a Physician (1642), which met with most unusual success. "Hardly ever was a book published in Britain," says Oldys, a chronicler who wrote nearly a century later, "that made more noise than the _Religio Medici_." Its success may be due largely to the fact that, among thousands of religious works, it was one of the few which saw in nature a profound revelation, and which treated purely religious subjects in a reverent, kindly, tolerant way, without ecclesiastical bias. It is still, therefore, excellent reading; but it is not so much the matter as the manner--the charm, the gentleness, the remarkable prose style--which has established the book as one of the cla.s.sics of our literature.

Two other works of Browne are _Vulgar Errors_ (1646), a curious combination of scientific and credulous research in the matter of popular superst.i.tion, and _Urn Burial_, a treatise suggested by the discovery of Roman burial urns at Walsingham. It began as an inquiry into the various methods of burial, but ended in a dissertation on the vanity of earthly hope and ambitions. From a literary point of view it is Browne's best work, but is less read than the _Religio Medici_.

THOMAS FULLER (1608-1661). Fuller was a clergyman and royalist whose lively style and witty observations would naturally place him with the gay Caroline poets. His best known works are _The Holy War, The Holy State and the Profane State, Church History of Britain_, and the _History of the Worthies of England. The Holy and Profane State_ is chiefly a biographical record, the first part consisting of numerous historical examples to be imitated, the second of examples to be avoided. The _Church History_ is not a scholarly work, notwithstanding its author's undoubted learning, but is a lively and gossipy account which has at least one virtue, that it entertains the reader. The _Worthies_, the most widely read of his works, is a racy account of the important men of England. Fuller traveled constantly for years, collecting information from out-of-the-way sources and gaining a minute knowledge of his own country. This, with his overflowing humor and numerous anecdotes and ill.u.s.trations, makes lively and interesting reading. Indeed, we hardly find a dull page in any of his numerous books.

JEREMY TAYLOR (1613-1667). Taylor was the greatest of the clergymen who made this period famous, a man who, like Milton, upheld a n.o.ble ideal in storm and calm, and himself lived it n.o.bly. He has been called "the Shakespeare of divines," and "a kind of Spenser in a ca.s.sock," and both descriptions apply to him very well. His writings, with their exuberant fancy and their n.o.ble diction, belong rather to the Elizabethan than to the Puritan age.

From the large number of his works two stand out as representative of the man himself: _The Liberty of Prophesying_ (1646), which Hallam calls the first plea for tolerance in religion, on a comprehensive basis and on deep-seated foundations; and _The Rules and Exercises of Holy Living_ (1650). To the latter might be added its companion volume, _Holy Dying_, published in the following year. _The Holy Living and Dying_, as a single volume, was for many years read in almost every English cottage. With Baxter's _Saints' Rest, Pilgrim's Progress_, and the _King James Bible_, it often const.i.tuted the entire library of mult.i.tudes of Puritan homes; and as we read its n.o.ble words and breathe its gentle spirit, we cannot help wis.h.i.+ng that our modern libraries were gathered together on the same thoughtful foundations.

RICHARD BAXTER (1615-1691). This "busiest man of his age" strongly suggests Bunyan in his life and writings. Like Bunyan, he was poor and uneducated, a nonconformist minister, exposed continually to insult and persecution; and, like Bunyan, he threw himself heart and soul into the conflicts of his age, and became by his public speech a mighty power among the common people.

Unlike Jeremy Taylor, who wrote for the learned, and whose involved sentences and cla.s.sical allusions are sometimes hard to follow, Baxter went straight to his mark, appealing directly to the judgment and feeling of his readers.