INTRODUCTION

For eight years or more, since I first became acquainted with the novels and tales of John Trevena it has been my firm conviction that only Thomas Hardy and George Moore among contemporary novelists rival his art at its best. Like Meredith, he has written for twenty years in obscurity, and like Meredith also he has been content with a small discriminating audience. I suppose that in 1950 our grandchildren will be electing college courses on his literary method, but meanwhile it would be more gratifying if there were even a slight public response to the quality of his individual talent.

Trevena's novels are the expression of a passionate feeling for Nature, regarded as the sum of human personality and experience, in all its moods, – benign and malign, as man is benign and malign, and faithful to life in the stone as well as the flower. What a gallery of memorable characters they are, Mary and Peter Tavy, Brightly, Cuthbert Orton, Jasper Ramrige, Anthonie and Petronel, William and Yellow Leaf, Captain Drake and dark Pendoggat, Ann Code, Cyril Rossingall, and a hundred others, passionate and gentle, with wind and water and earth and sky for a chorus, and the shifting pageantry of Nature as a stage.

His fourteen volumes reveal a gift for characterization equalled by none of the contemporary English realists, and a Shakespearian humor elsewhere gone from our day. In Furze the Cruel, Bracken, Wintering Hay, and Sleeping Waters, to name no others, John Trevena has written novels of Dartmoor that will take their rightful place in the great English line, when the honest carpentering of Phillpotts that now overshadows them is totally forgotten.

The feeling has spread among Trevena's few critical American admirers who have written about him, that he is fundamentally morbid and one-sided. On the contrary, I know of few novelists who are more recklessly and irresistibly gay, in whom sheer fun bubbles over so spontaneously and wholeheartedly. To ignore life's harshness is simply to ignore life. Trevena's many-sidedness will be apparent only when there is a definitive edition of his work. His habit of confining a novel to a single mood or passion of nature, together with the fact that Americans have only had an opportunity to read those novels by him which deal with nature's most cruel moods, have done the reputation of Trevena a grave injustice.

By Violence and Matrimony are Trevena's most beautiful short tales, and I hardly know which is the finer revelation of poetic grace and gentle vision. Their message is conveyed so quietly that they may be read for their sensuous beauty only, and yet convey a rare pleasure. If their feeling is veiled and somewhat aloof from the common ways of men, there is none the less a fine human sympathy concealed in them, and a golden radiance indissolubly woven into their pages.

If Nature's power is inevitable in these stories, it is also kind, and I like to think that from By Violence as a text a new reading of earth may be deciphered. Trevena has written the books of furze and heather and granite and bracken, which outlast time on the hills of Dartmoor. But this tale hints at a fifth force which survives all the others. Some day, when the wind is strong, John Trevena will write the book of "The Rain-drop," which is the gentlest of all elements, and yet outlasts the stone.

Edward J. O'Brien

South Yarmouth, Mass.

February 26, 1918

BY VIOLENCE

"Dear Sir, —

"The wooden enemies are out.

"Yours obediently,

"Oliver Vorse."

Simon Searell read this short message as he tramped the streets of Stonehouse, which were full of fog, from the sea on one side and the river on the other. Vorse was an uneducated man; the mysticism of flowers was nothing to him, the time of spring was merely a change of season, and the most spiritual of blooms were only "wooden enemies." Searell frowned a little, not at the lack of education, which was rather a peace to be desired, but at the harshness of the words, and went on, wondering if the wood-anemones were to be his friends, or little cups of poison.

He climbed streets of poor houses, their unhappy windows curtained with mist, and came out near a small church made of iron, a cheap and gaudy thing, almost as squalid on the outside as the houses. The backslider looked at it with a shudder. It was his no longer; he had given it up; he was forgetting those toy-like altars, the cheap brass candlesticks, the artificial flowers, and all the images. They were wooden and stone enemies to him now. He was going deeper to find the throbbing heart of religion, putting aside dolls and tapers and the sham of sentimentality. Solitude and mysticism were to be his stars through the night, and he trusted, with their aid, to reach the dawn. He turned from the church, stopped at a house, and that was squalid too, knocked, then wiped his boots, as if certain of being admitted.

"Father Damon?" he asked shortly. Searell's voice was sweet; he had helped people "home," as they called it, with his tongue, not with his soul, just as a sweet-toned organ calls for tears with the beauty of its sounds, though the instrument itself is dead.

"Yes, your reverence," the housekeeper answered, as shortly; and Searell walked up the foggy stairs murmuring to himself, "The wind-flowers are out, and I am free."

Father Damon stood in a little square room hideously papered. He was small, dark, heavy-featured, peasant-like; and Searell saw at a glance that his successor was as dull in many ways as Oliver Vorse. All that he knew had been forced upon him almost violently; he had not gone forth gathering for himself, he dared not, his mind had been tilled by careful teachers, kept under restraint, all his side-growths pruned away, in order that orthodoxy might develop in one large unlovely head. When the order went forth to kneel, he knelt, and when it was time to lift his eyes to Heaven, he lifted them. It was a life of prison, and he could never smell the woodland through the fog of incense.

"He knows nothing," muttered Searell. "He thinks it is daylight where he stands."

"I come to give you information about the mission," he said aloud, and then began; but the telling took some time. How troublesome, how paltry, the details; and Father Damon was so dull. Everything had to be repeated, explained so carefully; and was it worth the words? The successor was very earnest, but not enthusiastic, that had been crushed out of him; and Searell grew impatient at the wooden figure, with its simple face and child-like questions. He spoke faster, almost angrily, desiring to get away and smell the earth; and his eyes wandered about the room, which was so unlovely, not bare, but filled with those things that make for the nakedness of life. There was wanting something to galvanise that sluggish Damon into passion, to destroy the machinery, turn him into a strong animal with dilating nostrils. One little touch would have done it. A portrait of a pretty woman upon the mantelshelf would have gone far; but there was nothing except pictures of mythical saints.

"You are retiring. You seem strong and well," said Damon, when he had obtained all the information that was required.

Searell was in a hurry to be gone, as the sleeper struggles to awake from a bad dream; but that voice and its stagnant repose aroused him.

"I am old, I am sixty," he said. "I am beginning again, trying to find what the Church has not shown me."

"What is that?"

"Light."

Damon stared with the eyes of horror, and put out his peasant-like hands as if to force away some weight that pressed against him; but he said nothing.

"I will not depart in the odour of hypocrisy. Listen," said Searell. "I am far from saying that the Church does not lead towards a kind of light; but it has not led me. And this do I say, that in the world at large all religion is a failure; and I am going to find mine in the solitudes."

"The truth is in the Church. It is your fault if you have missed it," said Damon, in a hollow voice, hoping that the other, for the sake of his soul, was mad.

"It is there for some, the minority. You will never realize how small that minority is. We cannot hasten the dawn with juggling. True religion is a thing of innocence, not a matter of spells and charms; and it is in the innocence of Nature that I will search for it. I believe it exists there, underneath the outward cruelty, and I shall find it among the flowers. The flower alone does not struggle with violence, it sheds no blood; the weed smothers, and the bindweed chokes; but without some fault upon the surface, perfection might be obtained, which cannot be. Look into the flower, and you will find a condition which is not approached by man or other animals. There is a purity which brings tears into your eyes. Eliminate violence, and you have innocence; obtain innocence, and you see the light. At the beginning of things we are told that the world was destroyed by water because the earth was filled with violence. At the beginning of the new era we learn that the Kingdom of Heaven suffereth violence. Will you say the Church does not rule by violence, by threats, suppressions, rubrics, and by vows?"

"I cannot understand you," said Damon.

"Will you understand when I say that the God of life is to be found among the flowers?"

The other shook his head and looked frightened. Free speech was not allowed, and, if it had been, he would not have known how to use it. He walked between rubrics, turning neither to the right hand nor to the left; and the living lily was a thing for funeral wreaths. For the altars, artificial flowers were good enough, as they did not require renewing, and they looked real to the congregation, and how they were regarded elsewhere did not concern him; and whether they had been made by sweated labour did not concern him, because he was not allowed to think, and he himself was artificial, neither man nor animal, but a side-growth of supernaturalism.

"Let me go on now I have begun," said Searell. "I am leaving here, and my words will not live after me. I am a man who has tested life, who has been through every experience, and I have discovered that what morality calls bad is often good, and that which we call virtue sometimes springs from vice. The purest water runs upon mud, only you must not rake it up. In my youth I served as a soldier, and upon leaving the army I sought the Church, partly to find a rest, chiefly, perhaps, because my mind was mystical. But nothing was revealed, and nothing could be, for the mystic must be free; and the priest is a soul in prison, and the book of his captivity is always before him. Here he must join his hands; there he must lift his eyes to Heaven, prostrate himself, kiss the altar, until the time comes when he feels alone, cut off from the Creator of his dreams by these mechanics, horribly alone among images; and he seems to hear a voice asking sorrowfully, 'What is this rule you are following? Who told you to do this? Go out upon the hills and into the woods, for I am there.' But he cannot move, for the time has come to join his hands again, and the revelation passes unseen, because he has to keep his eyes shut. It is written so, and he must obey."

"I cannot answer you," muttered Damon; and it was true, for these words took him outside the well-worn groove and dropped him useless.

"If I found the man who could, I would follow him," came the answer, and the white-headed priest passed a hand across his eyes, as if trying to brush the fog away. "I have been longing to escape for years. The iron of the little mission-church has eaten into my soul. I ought to have resigned? Why so, when I performed all my duties? Without means I could not have faced the world, for the mystic is not a practical man, and these hands," he said, frowning, "they are hands to be despised, for they have done nothing. No, do not answer me, you cannot, you are bound. I am free. A year ago I was left money – "

"A curse."

"If you will, a curse to buy a pathway to my Heaven. There was a place I pined for, up on the heights of Dartmoor, a valley among mountains. I have bought it. They call it Pixyland."

"Paganism," cried the peasant-priest hoarsely, and crossed himself.

"Purity," said Searell, in his sweet voice. "Pure air, pure hills, pure loneliness. It is a place of rocks, of heather and large-rooted ferns, and it is very steep, terrace rising upon terrace to the heights. At the bottom of the valley are trees; here also is a wild path and a wild stream broken upon the rocks, and becoming whole again at the foot of a glen. For centuries the place has been haunted in men's imagination, and they have avoided it because it is a garden of – angels. I am going now to make it bloom, I am going to grasp that solitude and weave with it a mantle of light. I am going to walk on my pixy-path and watch the shadows creeping up and down my pixy-glen; and the growth will come, the growth of knowledge, and of consciousness; and there I may meet my Gardener, driven out of the world by violence, out of the Church by violence, revealing Himself, not tortured, cross-laden, and frowning, and not awful, but as the smiling Guardian of the flowers."

There was hardly a sound in the cold room, stiff with the antique pictures of quaint saints, dark with that dull peasant born to be ruled; and yet Searell was going out with a haunted face, passing like a phantom from the house of poverty, and the wet board with Mass notices, and the waste of ground heaped up with rubbish. There was a pear-tree leaning from the waste, a tree which the builders had forgotten, and from the tree hung a broken branch, and at the end of that branch, beneath the buds of spring, were two black leaves neglected by the winter, side by side, struggling with one another; for there was wind down the street which made them struggle; but neither dropped, and they fought on silently while the wind lasted.

"Violence even in dead things," Searell murmured; and, reaching up his hand, he quieted those two restless leaves for ever.