by G. K. Datlow
He was a newspaper man from Kansas City, a lean, light-haired man with what Meredith called an adventurous nose; one could almost fancy it found its way by feeling its way and moved like the proboscis of an ant-eater. His name was Snaith, and his parents, after some obscure meditation, had called him Saul, a fact which he had the good feeling to conceal as far as possible. Indeed, he had ultimately compromised by calling himself Paul, though by no means for the same reason that had affected the Apostle of the Gentiles. On the contrary, so far as he had any views on such things, the name of the persecutor would have been more appropriate; for he regarded organized religion with the conventional contempt which can be learnt more easily from Ingersoll than from Voltaire. And this was, as it happened, the not very important side of his character which he turned towards the mission-station and the groups in front of the veranda. Something in their shameless repose and indifference inflamed his own fury of efficiency; and, as he could get no particular answer to his first questions, he began to do all the talking himself.
Standing out there in the strong sunshine, a spick-and-span figure in his Panama hat and neat clothes, his grip-sack held in a steely grip, he began to shout at the people in the shadow. He began to explain to them very loudly why they were lazy and filthy, and bestially ignorant and lower than the beasts that perish, in case this problem should have previously exercised their minds. In his opinion it was the deleterious influence of priests that had made them so miserably poor and so hopelessly oppressed that they were able to sit in the shade and smoke and do nothing.
“And a mighty soft crowd you must be at that,” he said, “to be bullied by these stuck-up josses because they walk about in their mitres and their tiaras and their gold copes and other glad rags, looking down on everybody else like dirt—being bamboozled by crowns and canopies and sacred umbrellas like a kid at a pantomime; just because a pompous old High Priest of Mumbo-Jumbo looks as if he was the lord of the earth. What about you? What do you look like, you poor simps? I tell you, that’s why you’re way-back in barbarism and can’t read or write and—”
At this point the High Priest of Mumbo-Jumbo came in an undignified hurry out of the door of the mission-house, not looking very like a lord of the earth, but rather like a bundle of black second-hand clothes buttoned round a short bolster in the semblance of a guy. He was not wearing his tiara, supposing him to possess one, but a shabby broad hat not very dissimilar from those of the Spanish Indians, and it was thrust to the back of his head with a gesture of botheration. He seemed just about to speak to the motionless natives when he caught sight of the stranger and said quickly:
“Oh, can I be of any assistance? Would you like to come inside?”
Mr Paul Snaith came inside; and it was the beginning of a considerable increase of that journalist’s information on many things. Presumably his journalistic instinct was stronger than his prejudices, as, indeed, it often is in clever journalists; and he asked a good many questions, the answers to which interested and surprised him. He discovered that the Indians could read and write, for the simple reason that the priest had taught them; but that they did not read or write any more than they could help, from a natural preference for more direct communications. He learned that these strange people, who sat about in heaps on the veranda without stirring a hair, could work quite hard on their own patches of land; especially those of them who were more than half Spanish; and he learned with still more astonishment that they all had patches of land that were really their own. That much was part of a stubborn tradition that seemed quite native to natives. But in that also the priest had played a certain part, and by doing so had taken perhaps what was his first and last part in politics, if it was only local politics.
There had recently swept through that region one of those fevers of atheist and almost anarchist Radicalism which break out periodically in countries of the Latin culture, generally beginning in a secret society and generally ending in a civil war and in very little else. The local leader of the iconoclastic party was a certain Alvarez, a rather picturesque adventurer of Portuguese nationality but, as his enemies said, of partly Negro origin, the head of any number of lodges and temples of initiation of the sort that in such places clothe even atheism with something mystical. The leader on the more conservative side was a much more commonplace person, a very wealthy man named Mendoza, the owner of many factories and quite respectable, but not very exciting. It was the general opinion that the cause of law and order would have been entirely lost if it had not adopted a more popular policy of its own, in the form of securing land for the peasants; and this movement had mainly originated from the little mission-station of Father Brown.
While he was talking to the journalist, Mendoza, the Conservative leader, came in. He was a stout, dark man, with a bald head like a pear and a round body also like a pear; he was smoking a very fragrant cigar, but he threw it away, perhaps a little theatrically, when he came into the presence of the priest, as if he had been entering church; and bowed with a curve that in so corpulent a gentleman seemed quite improbable. He was always exceedingly serious in his social gestures, especially towards religious institutions. He was one of those laymen who are much more ecclesiastical than ecclesiastics. It embarrassed Father Brown a good deal, especially when carried thus into private life.
“I think I am an anti-clerical,” Father Brown would say with a faint smile; “but there wouldn’t be half so much clericalism if they would only leave things to the clerics.”
“Why Mr Mendoza,” exclaimed the journalist with a new animation, “I think we have met before. Weren’t you at the Trade Congress in Mexico last year?”
The heavy eyelids of Mr Mendoza showed a flutter of recognition, and he smiled in his slow way. “I remember.”
“Pretty big business done there in an hour or two,” said Snaith with relish. “Made a good deal of difference to you, too, I guess.”
“I have been very fortunate,” said Mendoza modestly.
“Don’t you believe it!” cried the enthusiastic Snaith. “Good fortune comes to the people who know when to catch hold; and you caught hold good and sure. But I hope I’m not interrupting your business?”
“Not at all,” said the other. “I often have the honour of calling on the padre for a little talk. Merely for a little talk.”
It seemed as if this familiarity between Father Brown and a successful and even famous man of business completed the reconciliation between the priest and the practical Mr Snaith. He felt, it might be supposed, a new respectability clothe the station and the mission, and was ready to overlook such occasional reminders of the existence of religion as a chapel and a presbytery can seldom wholly avoid. He became quite enthusiastic about the priest’s programme—at least on its secular and social side—and announced himself ready at any moment to act in the capacity of a live wire for its communication to the world at large. And it was at this point that Father Brown began to find the journalist rather more troublesome in his sympathy than in his hostility.
Mr Paul Snaith set out vigorously to feature Father Brown. He sent long and loud eulogies on him across the continent to his newspaper in the Middle West. He took snapshots of the unfortunate cleric in the most commonplace occupations, and exhibited them in gigantic photographs in the gigantic Sunday papers of the United States. He turned his sayings into slogans, and was continually presenting the world with “A message” from the reverend gentleman in South America. Any stock less strong and strenuously receptive than the American race would have become very much bored with Father Brown. As it was, he received handsome and eager offers to go on a lecturing tour in the States; and when he declined, the terms were raised with expressions of respectful wonder. A series of stories about him, like the stories of Sherlock Holmes, were, by the instrumentality of Mr Snaith, planned out and put before the hero with requests for his assistance and encouragement. As the priest found they had started, he could offer no suggestion except that they should stop. And this in turn was
taken by Mr Snaith as the text for a discussion on whether Father Brown should disappear temporarily over a cliff, in the manner of Dr Watson’s hero. To all these demands the priest had patiently to reply in writing, saying that he would consent on such terms to the temporary cessation of the stories and begging that a considerable interval might occur before they began again. The notes he wrote grew shorter and shorter; and as he wrote the last of them, he sighed.
Needless to say, this strange boom in the North reacted on the little outpost in the South where he had expected to live in so lonely an exile. The considerable English and American population already on the spot began to be proud of possessing so widely advertised a person. American tourists, of the sort who land with a loud demand for Westminster Abbey, landed on that distant coast with a loud demand for Father Brown. They were within measurable distance of running excursion trains named after him, and bringing crowds to see him as if he were a public monument. He was especially troubled by the active and ambitious new traders and shopkeepers of the place, who were perpetually pestering him to try their wares and to give them testimonials. Even if the testimonials were not forthcoming, they would prolong the correspondence for the purpose of collecting autographs. As he was a good-natured person they got a good deal of what they wanted out of him; and it was in answer to a particular request from a Frankfort wine-merchant named Eckstein that he wrote hastily a few words on a card, which were to prove a terrible turning-point in his life.
Eckstein was a fussy little man with fuzzy hair and pince-nez, who was wildly anxious that the priest should not only try some of his celebrated medicinal port, but should let him know where and when he would drink it, in acknowledging its receipt. The priest was not particularly surprised at the request, for he was long past surprise at the lunacies of advertisement. So he scribbled something down and turned to other business which seemed a little more sensible. He was again interrupted, by a note from no less a person than his political enemy Alvarez, asking him to come to a conference at which it was hoped that a compromise on an outstanding question might be reached; and suggesting an appointment that evening at a cafe just outside the walls of the little town. To this also he sent a message of acceptance by the rather florid and military messenger who was waiting for it; and then, having an hour or two before him, sat down to attempt to get through a little of his own legitimate business. At the end of the time he poured himself out a glass of Mr Eckstein’s remarkable wine and, glancing at the clock with a humorous expression, drank it and went out into the night.
Strong moonlight lay on the little Spanish town, so that when he came to the picturesque gateway, with its rather rococo arch and the fantastic fringe of palms beyond it, it looked rather like a scene in a Spanish opera. One long leaf of palm with jagged edges, black against the moon, hung down on the other side of the arch, visible through the archway, and had something of the look of the jaw of a black crocodile. The fancy would not have lingered in his imagination but for something else that caught his naturally alert eye. The air was deathly still, and there was not a stir of wind; but he distinctly saw the pendent palm-leaf move.
He looked around him and realized that he was alone. He had left behind the last houses, which were mostly closed and shuttered, and was walking between two long blank walls built of large and shapeless but flattened stones, tufted here and there with the queer prickly weeds of that region—walls which ran parallel all the way to the gateway. He could not see the lights of the cafe outside the gate; probably it was too far away. Nothing could be seen under the arch but a wider expanse of large-flagged pavement, pale in the moon, with the straggling prickly pear here and there. He had a strong sense of the smell of evil; he felt queer physical oppression; but he did not think of stopping. His courage, which was considerable, was perhaps even less strong a part of him than his curiosity. All his life he had been led by an intellectual hunger for the truth, even of trifles. He often controlled it in the name of proportion; but it was always there. He walked straight through the gateway, and on the other side a man sprang like a monkey out of the tree-top and struck at him with a knife. At the same moment another man came crawling swiftly along the wall and, whirling a cudgel round his head, brought it down. Father Brown turned, staggered, and sank in a heap, but as he sank there dawned on his round face an expression of mild and immense surprise.
There was living in the same little town at this time another young American, particularly different from Mr Paul Snaith. His name was John Adams Race, and he was an electrical engineer, employed by Mendoza to fit out the old town with all the new conveniences. He was a figure far less familiar in satire and international gossip than that of the American journalist. Yet, as a matter of fact, America contains a million men of the moral type of Race to one of the moral type of Snaith. He was exceptional in being exceptionally good at his job, but in every other way he was very simple. He had begun life as a druggist’s assistant in a Western village, and risen by sheer work and merit; but he still regarded his home town as the natural heart of the habitable world. He had been taught a very Puritan, or purely Evangelical, sort of Christianity from the Family Bible at his mother’s knee; and in so far as he had time to have any religion, that was still his religion. Amid all the dazzling lights of the latest and even wildest discoveries, when he was at the very edge and extreme of experiment, working miracles of light and sound like a god creating new stars and solar systems, he never for a moment doubted that the things “back home” were the best things in the world; his mother and the Family Bible and the quiet and quaint morality of his village. He had as serious and noble a sense of the sacredness of his mother as if he had been a frivolous Frenchman. He was quite sure the Bible religion was really the right thing; only he vaguely missed it wherever he went in the modern world. He could hardly be expected to sympathize with the religious externals of Catholic countries; and in a dislike of mitres and croziers he sympathized with Mr Snaith, though not in so cocksure a fashion. He had no liking for the public bowings and scrapings of Mendoza and certainly no temptation to the masonic mysticism of the atheist Alvarez. Perhaps all that semi-tropical life was too coloured for him, shot with Indian red and Spanish gold. Anyhow, when he said there was nothing to touch his home town, he was not boasting. He really meant that there was somewhere something plain and unpretentious and touching, which he really respected more than anything else in the world. Such being the mental attitude of John Adams Race in a South American station, there had been growing on him for some time a curious feeling, which contradicted all his prejudices and for which he could not account. For the truth was this: that the only thing he had ever met in his travels that in the least reminded him of the old wood-pile and the provincial proprieties and the Bible on his mother’s knee was (for some inscrutable reason) the round face and black clumsy umbrella of Father Brown.
He found himself insensibly watching that commonplace and even comic black figure as it went bustling about; watching it with an almost morbid fascination, as if it were a walking riddle or contradiction. He had found something he could not help liking in the heart of everything he hated; it was as if he had been horribly tormented by lesser demons and then found that the Devil was quite an ordinary person.
Thus it happened that, looking out of his window on that moonlit night, he saw the Devil go by, the demon of unaccountable blamelessness, in his broad black hat and long black coat, shuffling along the street towards the gateway, and saw it with an interest which he could not himself understand. He wondered where the priest was going, and what he was really up to; and remained gazing out into the moonlit street long after the little black figure had passed. And then he saw something else that intrigued him further. Two other men whom he recognized passed across his window as across a lighted stage. A sort of blue limelight of the moon ran in a spectral halo round the big bush of hair that stood erect on the head of little Eckstein, the wine-seller, and it outlined a taller and darker figure with an eagle profile and a
queer old-fashioned and very top-heavy black hat, which seemed to make the whole outline still more bizarre, like a shape in a shadow pantomime. Race rebuked himself for allowing the moon to play such tricks with his fancy; for on a second glance he recognized the black Spanish sidewhiskers and high-featured face of Dr Calderon, a worthy medical man of the town, whom he had once found attending professionally on Mendoza. Still, there was something in the way the men were whispering to each other and peering up the street that struck him as peculiar. On a sudden impulse he leapt over the low window-sill and himself went bareheaded up the road, following their trail. He saw them disappear under the dark archway, and a moment after there came a dreadful cry from beyond; curiously loud and piercing, and all the more blood-curdling to Race because it said something very distinctly in some tongue that he did not know.
