He saw me, of course, and nodded gravely. I expected that he would try to involve me in his service, probably to score off me as an educated infidel and mocker, but he did not. Instead he told, very simply, of his experience with a lake sailor who was a notable blasphemer, a man whose every remark carried an insult to God’s Name. Surgeoner had been powerless to change him and had left him in defeat. One day Surgeoner had talked with an old woman, desperately poor but rich in the Spirit of Christ, who had at parting pressed into his hand a cent, the only coin she had to give. Surgeoner bought a tract with the cent and carried it absent-mindedly in his pocket for several weeks, until by chance he met the blasphemer again. On impulse he pressed the tract upon the blasphemer, who of course received it with an oath. Surgeoner thought no more of the matter until, two months later, he met the blasphemer again, this time a man transfigured. He had read the tract, he had accepted Christ, and he had begun life anew.
I fully expected that it would prove that the old woman was the blasphemer’s aged mother and that the two had been reunited in love, but Surgeoner did not go so far. Was this the self-denying chastity of the literary artist, I wondered, or had he not thought of such a dénouement yet? When the meeting had concluded with a dismal rendition of the revival hymn—
Throw out the Life Line,
Throw out the Life Line,
Someone is drifting away.
Throw out the Life Line,
Throw out the Life Line,
Someone is sinking today.
—sung with the dispirited drag of the unaccompanied, untalented religious, the little group drifted away—the bums to the sleeping quarters next door and the respectable to their homes—and I was alone with Joel Surgeoner.
“Well, sir, I knew you would come, but I didn’t expect you so soon,” said he and gestured me into a kitchen chair by the table. He frugally turned off the electricity, and we sat in the light of the lamps.
“You promised to show me what prayer had brought,” I said.
“You see it around you,” he replied, and then, seeing surprise on my face at the wretchedness of the Mission, he led me to a door into the next room—it was in fact a double door running on a track, of the kind you see in old warehouses—and slid it back. In the gloom leaking down through an overhead skylight I saw a poor dormitory in which about fifty men were lying on cots. “Prayer brings me these, and prayer and hard work and steady begging provide for them, Mr Ramsay.” I suppose he had learned my name at the school.
“I spoke to our Bursar tonight,” I said, “and your talk this morning will bring you a cheque for five hundred and forty-three dollars; from six hundred boys and a staff of about thirty, that’s not bad. What will you do with it?”
“Winter is coming; it will buy a lot of warm underclothes.” He closed the sliding door, and we sat down again in what seemed to be the chapel, common room, and business office of the Mission. “That cheque will probably be a week getting here, and our needs are daily—hourly. Here is the collection from our little meeting tonight.” He showed me thirteen cents on a cracked saucer.
I decided it was time to go at him. “Thirteen cents for a thirteen-cent talk,” I said. “Did you expect them to believe that cock-and-bull story about the cursing sailor and the widow’s mite? Don’t you underestimate them?”
He was not disconcerted. “I expect them to believe the spirit of the story,” he said, “and I know from experience what kind of story they like. You educated people, you have a craze for what you call truth, by which you mean police-court facts. These people get their noses rubbed in such facts all day and every day, and they don’t want to hear them from me.”
“So you provide romance,” I said.
“I provide something that strenghtens faith, Mr Ramsay, as well as I can. I am not a gifted speaker or a man of education, and often my stories come out thin and old, and I suppose unbelievable to a man like you. These people don’t hold me on oath, and they aren’t stupid either. They know my poor try at a parable from hard fact. And I won’t deceive you: there is something about this kind of work and the kind of lives these people live that knocks the hard edge off fact. If you think I’m a liar—and you do—you should hear some of the confessions that come out in this place on a big night. Awful whoppers, that just pop into the heads of people who have found joy in faith but haven’t got past wanting to be important in the world. So they blow up their sins like balloons. Better people than them want to seem worse than they are. We come to God in little steps, not in a leap, and that love of police-court truth you think so much of comes very late on the way, if it comes at all. What is truth? as Pilate asked; I’ve never pretended that I could have told him. I’m just glad when a boozer sobers up, or a man stops beating his woman, or a crooked lad tries to go straight. If it makes him boast a bit, that’s not the worst harm it can do. You unbelieving people apply cruel, hard standards to us who believe.”
“What makes you think I’m an unbeliever?” I said. “And what made you turn on me this morning, in front of the whole school?”
“I admit it was a trick,” he said. “When you are talking like that it’s always a good job near the end to turn on somebody and accuse them of disbelieving. Sometimes you see somebody laughing, but that isn’t needful. Best of all is to turn on somebody behind you, if you can. Makes it look as if you had eyes in the back of your head, see? There’s a certain amount of artfulness about it, of course, but a greater end has been served, and nobody has been really hurt.”
“That’s a thoroughly crooked-minded attitude,” said I.
“Perhaps it is. But you’re not the first man I’ve used like that, and I promise you won’t be the last. God has to be served, and I must use the means I know. If I’m not false to God—and I try very hard not to be—I don’t worry too much about the occasional stranger.”
“I am not quite so much a stranger as you think,” said I. Then I told him that I had recognized him. I don’t know what I expected him to do—deny it, I suppose. But he was perfectly cool.
“I don’t remember you, of course,” he said. “I don’t remember anybody from that night except the woman herself. It was her that turned me to God.”
“When you raped her?”
“I didn’t rape her, Mr Ramsay; you heard her say so herself. Not that I wouldn’t have done, the state of mind I was in. I was at the end of my rope. I was a tramp, you see. Any idea what it means to be a tramp? They’re lost men; not many people understand them. Do you know, I’ve heard and read such nonsense about how they just can’t stand the chains of civilization, and have to breathe the air of freedom, and a lot of them are educated men with a wonderful philosphy, and they laugh at the hard workers and farmers they beg off of—well, it’s all a lot of cock, as they’d put it. They’re madmen and criminals and degenerates mostly, and tramping makes them worse. It’s the open-air life does it to them. Oh, I know the open air is a great thing, when you have food and shelter to go back to, but when you haven’t it drives you mad; starvation and oxygen is a crazy mixture for anybody that isn’t born to it, like a savage. These fellows aren’t savages. Weaklings, mostly, but vicious.
“I got among them a very common way. Know-it-all lad; quarrelled with my old dad, who was hard and mean-religious; ran away, picked up odd jobs, then began to pinch stuff, and got on the drink. Know what a tramp drinks? Shoe-blacking sometimes, strained through a hunk of bread; drives you crazy. Or he gets a few prunes and lets them stand in the sun in a can till they ferment; that’s the stuff gives you the black pukes, taken on a stomach with nothing in it but maybe some raw vegetables you’ve pulled in a field. Like those sugar-beets around Deptford; fermented for a while, they’d eat a hole in a copper pot.
“And sex too. Funny how fierce it gets when the body is ill fed and ill used. Tramps are sodomites mostly. I was a young fellow, and it’s the young ones and the real old ones that get used, because they can’t fight as well. It’s not kid-glove stuff, like that Englishman went to p
rison for; it’s enough to kill you, you’d think, when a gang of tramps set on a young fellow. But it doesn’t, you know. That’s how I lost my hearing, most of it; I resisted a gang, and they beat me over the ears with my own boots till I couldn’t resist any more. Do you know what they say? “Lots o’ booze and buggery,” they say. That’s their life. Mine too, till the great mercy of that woman. I know now that God is just as near them as He is to you and me at this instant, but they defy Him, poor souls.
“That night we last met, I was crazy. I’d tumbled off the freight in that jungle by Deptford, and found a fire and seven fellows around it, and they had a stew—somebody’d got a rabbit and it was in a pail over a fire with some carrots. Ever eat that? It’s awful, but I wanted some, and after a lot of nastiness they said I could have some after they’d had what they wanted of me. My manhood just couldn’t stand it, and I left them. They laughed and said I’d be back when I got good and hungry.
“Then I met this woman, wandering by herself. I knew she was a town woman. Women tramps are very rare; too much sense, I guess. She was clean and looked like an angel to me, but I threatened her and asked her for money. She hadn’t any; then I grabbed her. She wasn’t much afraid and asked what I wanted. I told her, in tramp’s language, and I could see she didn’t understand, but when I started to push her down and grab at her clothes she said, ‘Why are you so rough?’ and then I started to cry. She held my head to her breast and talked nicely to me, and I cried worse, but the strange thing is I still wanted her. As if only that would put me right, you see? That’s what I said to her. And do you know what she said? She said, ‘You may if you promise not to be rough.’ So I did, and that was when you people came hunting her.
“When I look back now I wonder that it wasn’t all over with me that moment. But it wasn’t. No, it was glory come into my life. It was as if I had gone right down into Hell and through the worst of the fire, and come on a clear, pure pool where I could wash and be clean. I was locked in by my deafness, so I didn’t know much of what was said, but I could see it was a terrible situation for her, and there was nothing I could do.
“They turned me loose next morning, and I ran out of that town laughing and shouting like the man who was delivered from devils by Our Lord. As I had been, you see. He worked through that woman, and she is a blessed saint, for what she did for me—I mean it as I say it—was a miracle. Where is she now?”
How did I know? Mrs Dempster was often in my mind, but whenever I thought of her I put the thought aside with a sick heart, as part of a past that was utterly done. I had tried to get Deptford out of my head, just as Boy had done, and for the same reason; I wanted a new life. What Surgeoner told me made it clear that any new life must include Deptford. There was to be no release by muffling up the past.
We talked for some time, and I liked him more and more. When at last I left I laid a ten-dollar bill on the table.
“Thank you, Mr Ramsay,” said he. “This will get us the soup kettle we need, and a load of wood as well. Do you see now how prayers are answered?”
(7)
Back to Deptford, therefore, at the first chance, pretending I wanted to consult Mr Mahaffey about the deadbeat who had bought the Banner from me and was still in debt for more than half of the price. The magistrate counselled patience. But I got what I wanted, which was the address of the aunt who had taken Mrs Dempster after the death of her husband. She was not, as Milo Papple thought, a widow, but an old maid, a Miss Bertha Shanklin, and she lived in Weston. He gave me the address, without asking why I wanted it.
“A bad business, that was,” he said. “She seemed a nice little person. Then—a madwoman! Struck by a snowball. I don’t suppose you have any idea who threw it, have you? No, I didn’t imagine you did, or you would have said so earlier. There was guilt, you know; undoubtedly there was guilt. I don’t know quite what could have been done about it, but look at the consequences! McCausland says definitely she became a moral idiot—no sense at all of right and wrong—and the result was that terrible business in the pit. I remember that you were there. And the ruin of her husband’s life. Then the lad running away when he was really no more than a baby. I’ve never seen such grief as hers when she finally realized he had gone. McCausland had to give her very heavy morphia before Miss Shanklin could remove her. Yes, there was guilt, whether any kind of charge could have been laid or not. Guilt, and somebody bears it to this day!”
The old man’s vehemence, and the way he kept looking at me over and under and around his small, very dirty spectacles, left no doubt that he thought I knew more than I admitted, and might very well be the guilty party myself. But I saw no sense in telling him anything; I still had a grudge against Boy for what he had done, but I remember too that if I had not been so sly Mrs Dempster would not have been hit. I was anxious to regard the whole thing as an accident, past care and past grief.
Nevertheless this conversation reheated my strong sense of guilt and responsibility about Paul; the war and my adult life had banked down that fire but not quenched it. The consequence was that I did something very foolish. I paid a visit to Father Regan, who was still the Catholic priest in Deptford.
I had never spoken to him, but I wanted somebody I could talk to confidentially, and I had the Protestant notion that priests are very close-mouthed and see more than they say. Later in life I got over that idea, but at this moment I wanted somebody who was in Deptford but not wholly of it, and he seemed to be my man. So within fifteen minutes of leaving the magistrate I was in the priest’s house, snuffing up the smell of soap, and sitting in one of those particularly uncomfortable chairs that find refuge in priests’ parlours all over the globe.
He thought, quite rightly, that I had come fishing for something, and was very suspicious, but when he found out what it was he laughed aloud, with the creaky, short laugh of a man whose life does not afford many jokes.
“A saint, do you say? Well now, that’s a pretty tall order. I couldn’t help you at all. Finding saints isn’t any part of my job. Nor can I say what’s a miracle and what isn’t. But I don’t imagine the bishop would have much to say to your grounds; it’d be his job to think of such things, if anybody did. A tramp reformed. I’ve reformed a tramp or two myself; they get spells of repentance, like most people. This fella you tell me of, now, seems to be as extreme in his zeal as he was in his sin. I never like that. And this business of raising your brother from his deathbed, as you describe it, was pretty widely talked about when it happened. Dr McCausland says he never died at all, and I suppose he’d know. A few minutes with no signs of life. Well, that’s hardly Lazarus, now, is it? And your own experience when you were wounded—man, you were out of your head. I have to say it plainly. You’d better put this whole foolish notion away and forget it.
“You were always an imaginative young fella. It was said of you when you were a lad, and it seems you haven’t changed. You have to watch that kinda thing, you know. Now, you tell me you’re very interested in saints. Awright, I’m not fishing for converts, but if that’s the way it is you’d better take a good look at the religion saints come from. And when you’ve looked, I’ll betcha a dollar you’ll draw back like a man from a flame. You clever, imaginative fellas often want to flirt with Mother Church, but she’s no flirty lady, I’m telling you. You like the romance, but you can’t bear the yoke.
“You’re hypnotized by this idea that three miracles makes a saint, and you think you’ve got three miracles for a poor woman who is far astray in her wits and don’t know right from wrong. Aw, go on!
“Look, Mr Ramsay, I’ll tell it to you as plain as it comes: there’s a lot of very good people in the world, and a lot of queer things happen that we don’t see the explanation of, but there’s only one Church that undertakes to cut right down to the bone and say what’s a miracle and what isn’t and who’s a saint and who isn’t, and you, and this poor soul you speak of, are outside it. You can’t set up some kind of a bootleg saint, so take my advice and cut it out
. Be content with the facts you have, or think you have, and don’t push anything too far—or you might get a little bit strange yourself.
“I’m trying to be kind, you know, for I admired your parents. Fine people, and your father was a fair-minded man to every faith. But there are spiritual dangers you Protestants don’t even seem to know exist, and this monkeying with difficult, sacred things is a sure way to get yourself into a real old mess. Well I recall, when I was a seminarian, how we were warned one day about a creature called a fool-saint.
“Ever hear of a fool-saint? I thought not. As a matter of fact, it’s a Jewish idea, and the Jews are no fools, y’know. A fool-saint is somebody who seems to be full of holiness and loves everybody and does every good act he can, but because he’s a fool it all comes to nothing—to worse than nothing, because it is virtue tainted with madness, and you can’t tell where it’ll end up. Did you know that Prudence was named as one of the Virtues? There’s the trouble with your fool-saint, y’see—no Prudence. Nothing but a lotta bad luck’ll rub off on you from one of them. Did you know bad luck could be catching? There’s a theological name for it, but I misremember it right now.
“Yes, I know a lot of the saints have done strange things, but I don’t recall any of ’em traipsing through the streets with a basketful o’ wilted lettuce and wormy spuds, or bringing scandal on their town by shameless goings-on. No, no; the poor soul is a fool-saint if she’s anything, and I’d strongly advise you to keep clear of her.”
So, back to Toronto with a flea in my ear, and advice from Father Regan so obviously good and kind that I had either to take it or else hate Regan for giving it. Knowing by now what a high-stomached fellow I was, you can guess which I did. Within a week I was at Weston, talking with my fool-saint once again.
(8)
She was now forty but looked younger. An unremarkable woman really, except for great sweetness of expression; her dress was simple, and I suppose the aunt chose it, for it was a good deal longer than the fashion of the time and had a homemade air. She had no recollection of me, to begin with, but when I spoke of Paul I roused painful associations, and the aunt had to intervene, and take her away.
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