The world's poets and philosophers, artists and musicians, scientists, discoverers, warriors and statesmen, good and great characters in general—all have their work and mission under an over-ruling Providence. If some of God's children are not worthy of the fulness of Truth, and would not make a wise use of it were it sent to them, that is no reason why they should not be given as much truth as they can wisely use?
The Case of Islam
Carlyle, in splendid phrasing, presents this view most strikingly, in his vivid portrayal the coming of Mahomet to the Arabs, who were thus converted from idolatry, the worship of "sticks and stones", to the worship of one god—Allah, with Mahomet as his prophet:
"To the Arab Nation it was as a birth from darkness into light; Arabia first became alive by means of it. A poor shepherd people, roaming unnoticed in its deserts since the creation of the world: A Hero-Prophet was sent down to them with a word they could believe: see, the unnoticed becomes world-notable, the small has grown world great; within one century afterwards, Arabia is at Grenada on this hand, at Delhi on that—glancing in valor and splendor and the light of genius, Arabia shines through long ages over a great section of the world. Belief is great, life-giving. The history of a Nation becomes fruitful, soul-elevating, great, so soon as it believes. These Arabs, the man Mahomet, and that one century—is it not as if a spark had fallen, one spark, on a world of what seemed black unnoticeable sand; but lo, the sand proves explosive power, blazes heaven-high from Delhi to Grenada! I said, the Great Man was always as lightning out of Heaven; the rest of men waited for him like fuel, and then they too would flame."—Heroes and Hero Worship—Lecture II, p. 306.
President Smith's Pronouncement
President Joseph F. Smith, until recently the head of God's Church on earth, touched in a discourse the general theme here under consideration. Said he:
"Knowledge is increasing throughout the world, with reference to material things; and all this knowledge that has been restored to the world through science has been inspired of God. … The men who are led to wonderful discoveries are inspired by the spirit of understanding that cometh from God, that giveth them light and knowledge. … So, Latter-day Saints acknowledge those men who discovered how to control the lightning, how to control and utilize the power of steam that prevails so universally among men today, and all those who have discovered all the other secrets of nature, like the telegraph, the telephone, and all other means of communication—all these discoveries are by the promptings of the Spirit of God that giveth to the mind and spirit of men understanding." (Improvement Era, July, 1917)
President Smith, however, drew a distinction, as do all orthodox preachers of "Mormonism", between the light that illumines, in greater or less degree, every soul that comes into the world, and the Holy Ghost as a personage, the third in the Godhead. He also differentiated the universal divine spirit, enjoyed to some extent by all men, from the gift of the Holy Ghost, a special endowment reserved for the members of the Church of Christ.
The Poet's Mission
An American poet, Doctor J. G. Holland, has this to say of the poet and his mission: "The poets of the world are the prophets of humanity. They forever reach after and foresee the ultimate good. They are evermore building the Paradise that it is to be, painting the Millennium that is to come. When the world shall reach the poet's ideal, it will arrive at perfection, and much good will it do the world to measure itself by this ideal and struggle to lift the real to its lofty level."
In the light of such a noble utterance, how paltry the ordinary concept of the poet as a mere verse builder. His true mission is to lift up the ideal and encourage the real to advance towards it and eventually attain perfection. The poet, in this age of money worship, is often ridiculed as a "dreamer"; but the ridicule, when applied to a genuine son of song, is pointless. The poet is a dreamer; but so is the architect, and the projector of railroads. If there were no dreamers, there would be no builders; if there were no poets, there would be no progress. Poets are prophets of a lesser degree, and the prophets are the mightiest of the poets. They hold the key to the symbolism of the universe, and they alone are qualified to interpret it. There are plenty of rhymesters who are neither poets nor prophets, and there are poets and prophets who never build a verse, nor make a rhyme.
Rhyme is no essential element of poetry. Versification is an art employed by the poet to make his thought more attractive. The rhyme helps the sentiment to reach the heart. A musical instrument, say a piano or an organ is painted and gilded, not to improve its musical powers, but to make it beautiful to the eye, poetry as paint or gold leaf to the organ or piano, and no more.
The essence of poetry is in its idealism. God has built his universe upon symbols, the lesser suggesting and leading up to the greater; and the poetic faculty, possessed by the prophet in fulness, recognizes and interprets it. All creations testify of their creator. They point to something above and beyond. That is why poetry of the highest order is always prophetic, or infinitely suggestive; and that is why the poet is a prophet, and why there is such a thing as poetic prose.
A thing is poetic when it suggests something greater than itself. Man, fashioned in the divine image, suggests God, and is therefore "a symbol of God", as Carlyle affirms. But Joseph Smith goes further. He declares God to be "an exalted Man." To narrow minds this is blasphemy; but to the broad-minded it is poetry—poetry of the sublimest type.
In the sacrament of the Lord's Supper, what is there of sacred efficacy in the bread and water, taken alone? There is not water enough in the ocean, nor bread enough in all the bakeries of the world, to constitute the Lord's Supper. All that makes it effective as a sacrament is the blessing pronounced upon it by the priesthood, and the symbolism whereby those elements are made to represent something greater than themselves, namely, the body and blood of the Saviour. What is done then becomes a holy ordinance, full of force and effect, a poem in action.
The same is true of baptism. Jesus said: "Except a man be born of water and of the Spirit, he cannot enter into the Kingdom of God." He meant baptism, which symbolizes birth or begetting. The priest when baptizing performs in a mystical or spiritual way the function of fatherhood. Motherhood is symbolized by the baptismal font. "Children of my begetting", is a phrase used by the ancient apostles to characterize their converts, who are also referred to as "babes in Christ", fed upon "the milk of the word". Paul says, concerning baptism: "We are buried with Him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life". (Romans 6:4.) This shows that baptism, when properly administered, is a symbol of burial and resurrection—rebirth. But the symbolism must be perfect or the ordinance is void. To sprinkle or pour water upon the candidate for baptism, destroys the symbolism, or the poetry of the ordinance. It does not represent a birth—a burial and a resurrection. When the body is immersed, however,—and that is the meaning of the Greek term to baptize—descent into the grave is typified; and when the body is brought up out of the water, birth or coming forth from the grave is symbolized. To be baptized or resurrected is equivalent to being "born again." The soul, cleansed from sin, is typical of the soul raised to immortality. Such is the poetry of baptism and the resurrection.
Jesus Christ, the greatest of all prophets, was likewise the greatest of all poets. He comprehended the universe and its symbolism as no one else ever did, and he taught in poetic parables, taking simple things as types, and teaching lessons that lead the mind upward and onward toward the ideal, toward perfection. We must not despise poetry; it is indispensable, even in practical affairs. The Gospel of Christ is replete with poetry. None but the ignorant pass it by as a thing of naught.
What of Philosophy?
Philosophy is "the account which the human mind gives to itself of the constitution of the world". So says that great modern philosopher, Ralph Waldo Emerson. Here is a passage from Plato the Greek, as translated by Emerson the American: "Let us declare the cause which led the Supreme Ordainer to produce and compose the universe. He was good; and he who is good has no kind of envy. Exempt from envy, he wished that all things should be as much as possible like himself. Whosoever, taught by wise men, shall admit this as the prime cause of the origin and foundation of the world, will be in the truth."—Representative Men, Lecture II.
Very similar to this, is that utterance of Joseph Smith's giving the origin and purpose of the Gospel. (See paragraph "Path to Perfection"; also "The Book of Abraham" 3:22-26.) But Joseph did not get his philosophy from Plato; he had it directly from God, the source of Plato's inspiration. There is no plagiarism in this semi-paralleling of a sublime thought. Confucius taught, in a negative way, the Golden Rule, afterwards taught affirmatively and more fully by Jesus of Nazareth.
"Truth is truth, where'er 'tis found,
On Christian or on heathen ground;"
And whether uttered by an ancient sage or by a modern seer, it is worthy of all acceptance. I have mentioned Emerson. Here is a sample of that great writer's wisdom:
"Our strength grows out of our weakness. Not until we are pricked and stung and sorely shot at, awakens the indignation which arms itself with secret forces. A great man is always willing to be little. While he sits on the cushion of advantages he goes to sleep. When he is pushed, tormented, defeated, he has a chance to learn something; he has been put on his wits, on his manhood; he has gained facts; learns his ignorance; is cured of the insanity of conceit; has got moderation and real skill. Blame is safer than praise. I hate to be defended in a newspaper. As long as all that is said is said against me, I feel a certain assurance of success, but as soon as honeyed words of praise are spoken for me I feel as one that lies unprotected before his enemies. In general, every evil to which we do not succumb, is a benefactor.
"The history of persecution is a history of endeavors to cheat nature, to make water run up hill, to twist a rope of sand. The martyr cannot be dishonored. Every lash inflicted is a tongue of flame; every prison a more illustrious abode; every burned book or house enlightens the world; every suppressed or expunged word reverberates through the earth from side to side. The minds of men are at last aroused; reason looks out and justifies her own, and malice finds all her work vain. It is the whipper who is whipped and the tyrant who is undone.
"Such, also, is the natural history of calamity. The changes which break up at short intervals the prosperity of men, are advertisements of a nature whose law is growth. Evermore it is the order of nature to grow … We cannot part with our friends. We cannot let our angels go. We do not see that they only go out, that archangels may come in. We are idolaters of the old … We do not believe there is any force in to-day to rival or recreate that beautiful yesterday …
"And yet the compensations of calamity are made apparent to the understanding also, after long intervals of time. A fever, a mutilation, a cruel disappointment, a loss of wealth, a loss of friends seems at the moment unpaid loss, and unpayable. But the sure years reveal the deep remedial force that underlies all facts. The death of a dear friend, wife, brother, lover, which seemed nothing but privation, somewhat later assumes the aspect of a guide or genius; for it commonly operates revolutions in our way of life, terminates an epoch of infancy or of youth which was waiting to be closed, breaks up a wonted occupation, or a household, or style of living, and allows the formation of new ones more friendly to the growth of character. It permits or constrains the formation of new acquaintances and the reception of new influences that prove of the first importance to the next years; and the man or woman who would have remained a sunny garden flower, with no room for its roots and too much sunshine for its head, by the falling of the walls and the neglect of the gardener, is made the banyan of the forest, yielding shade and fruit to wide neighborhoods of men."—Essay III. Compensation.
Poetry and philosophy appeal to some, when the Gospel in its fulness might offend; "the meat of the word" being too strong for them. The plain blunt message of the man of God, who comes proclaiming, "Thus saith the Lord," antagonizes many. They turn from it; but will listen to the philosopher, with his clear, delightful reasoning, or to the poet, with his apt and appealing illustrations. All kinds of teachers go before the prophet, preparing his way, or come after him, confirming his testimony. And the sum of it all will be the betterment and eventual salvation of the race.
The Power of Music—Seeing for One's Self
Music softens the heart, and helps men and women to receive the Gospel. Tourists come in a constant stream, to listen to the wonderful tones of the great organ and the singing of the splendid choir in the Salt lake Tabernacle. The Gospel is not always preached to them; they do not always want the Gospel; but they are mellowed by the music, and they go away with kinder feelings toward, and a better understanding of, the people who build such instruments, who organize such choirs, and rear such structures. Their works speak for them. Grapes are not gathered from thorns, nor figs from thistles. Depraved wretches, such as the "Mormons" are falsely represented to be, do not love music, poetry and philosophy, do not cultivate the arts and sciences, do not turn deserts into gardens, nor rear Tabernacles and Temples unto God.