The Guardian Angel. Oliver Wendell Holmes

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      “A new Preface” is, I find, promised with my story. If there are any among my readers who loved Aesop's Fables chiefly on account of the Moral appended, they will perhaps be pleased to turn backward and learn what I have to say here.

      This tale forms a natural sequence to a former one, which some may remember, entitled “Elsie Venner.” Like that—it is intended for two classes of readers, of which the smaller one includes the readers of the “Morals” in Aesop and of this Preface.

      The first of the two stories based itself upon an experiment which some thought cruel, even on paper. It imagined an alien element introduced into the blood of a human being before that being saw the light. It showed a human nature developing itself in conflict with the ophidian characteristics and instincts impressed upon it during the pre-natal period. Whether anything like this ever happened, or was possible, mattered little: it enabled me, at any rate, to suggest the limitations of human responsibility in a simple and effective way.

      The story which follows comes more nearly within the range of common experience. The successive development of inherited bodily aspects and habitudes is well known to all who have lived long enough to see families grow up under their own eyes. The same thing happens, but less obviously to common observation, in the mental and moral nature. There is something frightful in the way in which not only characteristic qualities, but particular manifestations of them, are repeated from generation to generation. Jonathan Edwards the younger tells the story of a brutal wretch in New Haven who was abusing his father, when the old man cried out, “Don't drag me any further, for I did n't drag my father beyond this tree.” [The original version of this often-repeated story may be found in Aristotle's Ethics, Book 7th, Chapter 7th.] I have attempted to show the successive evolution of some inherited qualities in the character of Myrtle Hazard, not so obtrusively as to disturb the narrative, but plainly enough to be kept in sight by the small class of preface-readers.

      If I called these two stories Studies of the Reflex Function in its higher sphere, I should frighten away all but the professors and the learned ladies. If I should proclaim that they were protests against the scholastic tendency to shift the total responsibility of all human action from the Infinite to the finite, I might alarm the jealousy of the cabinet-keepers of our doctrinal museums. By saying nothing about it, the large majority of those whom my book reaches, not being preface-readers, will never suspect anything to harm them beyond the simple facts of the narrative.

      Should any professional alarmist choose to confound the doctrine of limited responsibility with that which denies the existence of any self-determining power, he may be presumed to belong to the class of intellectual half-breeds, of which we have many representatives in our new country, wearing the garb of civilization, and even the gown of scholarship. If we cannot follow the automatic machinery of nature into the mental and moral world, where it plays its part as much as in the bodily functions, without being accused of laying “all that we are evil in to a divine thrusting on,” we had better return at once to our old demonology, and reinstate the Leader of the Lower House in his time-honored prerogatives.

      As fiction sometimes seems stranger than truth, a few words may be needed here to make some of my characters and statements appear probable. The long-pending question involving a property which had become in the mean time of immense value finds its parallel in the great De Haro land-case, decided in the Supreme Court while this story was in progress (May 14th, 1867). The experiment of breaking the child's will by imprisonment and fasting is borrowed from a famous incident, happening long before the case lately before one of the courts of a neighboring Commonwealth, where a little girl was beaten to death because she would not say her prayers. The mental state involving utter confusion of different generations in a person yet capable of forming a correct judgment on other matters, is almost a direct transcript from nature. I should not have ventured to repeat the questions of the daughters of the millionaires to Myrtle Hazard about her family conditions, and their comments, had not a lady of fortune and position mentioned to me a similar circumstance in the school history of one of her own children. Perhaps I should have hesitated in reproducing Myrtle Hazard's “Vision,” but for a singular experience of his own related to me by the late Mr. Forceythe Willson.

      Gifted Hopkins (under various alliasis) has been a frequent correspondent of mine. I have also received a good many communications, signed with various names, which must have been from near female relatives of that young gentleman. I once sent a kind of encyclical letter to the whole family connection; but as the delusion under which they labor is still common, and often leads to the wasting of time, the contempt of honest study or humble labor, and the misapplication of intelligence not so far below mediocrity as to be incapable of affording a respectable return when employed in the proper direction, I thought this picture from life might also be of service. When I say that no genuine young poet will apply it to himself, I think I have so far removed the sting that few or none will complain of being wounded.

      It is lamentable to be forced to add that the Reverend Joseph Bellamy Stoker is only a softened copy of too many originals to whom, as a regular attendant upon divine worship from my childhood to the present time, I have respectfully listened, while they dealt with me and mine and the bulk of their fellow-creatures after the manner of their sect. If, in the interval between his first showing himself in my story and its publication in a separate volume, anything had occurred to make me question the justice or expediency of drawing and exhibiting such a portrait, I should have reconsidered it, with the view of retouching its sharper features. But its essential truthfulness has been illustrated every month or two, since my story has been in the course of publication, by a fresh example from real life, stamped in darker colors than any with which I should have thought of staining my pages.

      There are a great many good clergymen to one bad one, but a writer finds it hard to keep to the true proportion of good and bad persons in telling a story. The three or four good ministers I have introduced in this narrative must stand for many whom I have known and loved, and some of whom I count to-day among my most valued friends. I hope the best and wisest of them will like this story and approve it. If they cannot all do this, I know they will recognize it as having been written with a right and honest purpose.

      BOSTON, 1867.

PREFACE TO THE NEW EDITION.

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      It is a quarter of a century since the foregoing Preface was written, and that is long enough to allow a story to be forgotten by the public, and very possibly by the writer of it also. I will not pretend that I have forgotten all about “The Guardian Angel,” but it is long since I have read it, and many of its characters and incidents are far from being distinct in my memory. There are, however, a few points which hold their place among my recollections. The revolt of Myrtle Hazard from the tyranny of that dogmatic dynasty now breaking up in all directions has found new illustrations since this tale was written. I need only refer to two instances of many. The first is from real life. Mr. Robert C. Adams's work, “Travels in Faith from Tradition to Reason,” is the outcome of the teachings of one of the most intransigeant of our New England Calvinists, the late Reverend Nehemiah Adams. For an example in fiction—fiction which bears all the marks of being copied from real life—I will refer to “The Story of an African Farm.” The boy's honest, but terrible outburst, “I hate God,” was, I doubt not, more acceptable in the view of his Maker than the lying praise of many a hypocrite who, having enthroned a demon as Lord of the Universe, thinks to conciliate his favor by using the phrases which the slaves of Eastern despots are in the habit of addressing to their masters. I have had many private letters showing the same revolt of reasoning natures against doctrines which shock the more highly civilized part of mankind in this nineteenth century and are leading to those dissensions СКАЧАТЬ