I have been reading this morning a very pathetic and characteristic document. It is a paper that has lurked for years in an old collection of archives, a preface, sketched by a great writer, who is famous wherever the English language is spoken or read, for the second edition of a noble book. The book, on its first appearance, was savagely and cruelly attacked; and the writer of it, hurt and wounded by a mass of hateful and malevolent criticisms, piled together by an envious and narrow mind, tried, with a miserable attempt at jaunty levity, to write an answer to the vicious assailant. This answer is deeply pathetic, because, behind the desperate parade of cheerful insouciance, one seems to hear the life-blood falling, drop by drop; the life-blood of a dauntless and pure spirit, whose words had been so deftly twisted and satanically misrepresented as to seem the utterances of a sensual and cynical mind.

In deference to wise and faithful advice, the preface was withheld and suppressed; and one is thankful for that; and the episode is further a tender lesson for all who have faithfully tried to express the deepest thoughts of their heart, frankly and sincerely, never to make the least attempt to answer, or apologise, or explain. If one’s book, or poem, or picture survives, that is the best of all answers. If it does not survive, well, one has had one’s say, thought one’s thought, done one’s best to enlighten, to contribute, to console; and, like millions of other human utterances, the sound is lost upon the wind, the thought, like a rainbow radiance, has shone and vanished upon the cloud.

The book which is here presented has had its share both of good and evil report; and it fell so far short of even its own simple purpose, that I should be the last to hold that it had been blamed unduly. I have no sort of intention of answering my critics; but I would wish to make plain what the book itself perhaps fails to make plain, namely, what my purpose in writing it was. The book grew rather than was made. It was, from the first, meant as a message to the weak rather than as a challenge to the strong. There is a theory of life, wielded like a cudgel by the hands of the merry and high-hearted, that the whole duty of man is to dash into the throng, to eat and drink, to love and wed, to laugh and fight. That is a fine temper; it is the mood of the sailor-comrades of Odysseus—

Such a mood, if it be not cruel, or tyrannous, or brutal, or overbearing, is a generous and inspiriting thing. Joined, as I have seen it joined, with simplicity and unselfishness and utter tenderness, it is the finest spirit in the world—the spirit of the great and chivalrous knight of old days. But when this mood shows itself without the kindly and gracious knightly attributes, it is a vile and ugly thing, insolent, selfish, animal.

The problem, then, which I tried to present in my book, was this: I imagined a temperament of a peaceful and gentle order, a temperament without robustness and joie de vivre, but with a sense of duty, a desire to help, an anxious wish not to shirk responsibility; and then I tried to depict such a character as being suddenly thrust into the shadow, set aside, as, by their misfortune or their fault, a very large number of persons are set aside, debarred from ambition, pushed into a backwater of life, made, by some failure of vitality, into an invalid (a word which conceals many of the saddest tragedies of the world)—and I set myself to reflect how a man, with such limitations, might yet lead a life that was wholesome and contented and helpful; and then, at the last, I thought of him as confronted with a prospect of one of the deepest and sweetest blessings of life, the hope of a noble love; and then again, the tyrannous weakness that had laid him low, swept that too out of his grasp, and bade him exchange death for life, darkness for the cheerful day.

Who does not know of home after home where such things happen? of life after life, on which calamities fall, so that the best that the sufferer can do is to gather up the fragments that remain, that nothing be lost? This book, The House of Quiet, was written for all whose life, by some stroke of God, seemed dashed into fragments, and who might feel so listless, so dismayed, that they could not summon up courage even to try and save something from the desolate wreck.

To compare small things with great, it was an attempt to depict, in modern unromantic fashion, such a situation as that of Robinson Crusoe, where a man is thrown suddenly upon his own resources, shut off from sympathy and hope. In that great fiction one sees the patience, the courage, the inventiveness of the simple hero grow under the author’s hand; but the soul of my own poor hero had indeed suffered shipwreck, though he fell among less stimulating surroundings than the caverns and freshets, the wildfowl and the savages, of that green isle in the Caribbean Sea.

In the Life of William Morris, a man whose chosen motto was si je puis, and who, whatever else he was accused of, was never accused of a want of virile strength, there is an interesting and pathetic letter, which he wrote at the age of fifty-one, when he was being thrust, against his better judgment, into a prominent position in the Socialist movement.

“My habits are quiet and studious,” he said, “and, if I am too much worried with ‘politics,’ i.e., intrigue, I shall be no use to the cause as a writer. All this shows, you will say, a weak man: that is true, but I must be taken as I am, not as I am not.”

This sentence sums up, very courageously and faithfully, the difficulty in which many people, who believe in ideas, and perceive more clearly than they are able to act, are placed by honest diffidence and candid self-knowledge. We would amend life, if we could; but the impossibility lies, not in seeing what is beautiful and just and right, but in making other people desire it. It is conceivable, after all, that God knows best, and has good reasons for delay—though many men, and those not the least gallant, act as though they knew better still. But it matters very little whether we betray our own weakness, by what we say or do. What does matter is that we should have desired something ahead of us, should have pointed it out to others. We may not attain it; others may not attain it; but we have shown that we dare not acquiesce in our weakness, that we will not allow ourselves to be silent about our purer hopes, that we will not recline in a false security, that we will not try to solve the problem by overlooking its difficulties; but that we will strive to hold fast, in a tender serenity, to a belief in the strong and loving purpose of God, however dark may be the shadow that lies across the path, however sombre the mountain-barrier that lies between us and the sunlit plain.

A. C. B.

April 12, 1907.