"But, my good man," I cried, "you talk as if you had seen the letter!"
"I see it in its consequences," he answered. "The friendship with Mester, the quarrel with Kennington, the sister in Bath and the brother in the Priest's Room, came from that letter, and no other letter."
"The letter, however, was in cypher; and one very hard to follow, having been invented by children. Does that strike you as paradoxical? Don't you know that the hardest signs to read are arbitrary ones? And if two children agree that 'grunk' means bedtime and 'splosh' means Uncle William, it would take an expert much longer to learn this than to expose any system of substituted letters or numbers. Consequently, though the police found the paper, of course, it took them half-way through Southby's term to make head or tail of it. Then they knew that one of Southby's sisters was guilty, that he was innocent; and by this time they had the sense to see that he would never betray the truth. The rest, as I said, was simple and logical. The only other thing they could do was to take advantage of Southby being asked to go straight to his guilty correspondent. He was given every facility for escaping and communicating as quickly as possible, so long as the police could secure the separation of the sisters, by Mester getting the other one to Bath. Given that, the sister Southby went for must be the guilty one. And when, through those awful nights, the police gathered round you thick as wolves and still as ghosts--it was not for Southby they were waiting."
"But why did they wait for anyone?" I asked suddenly, after a silence. "If they were sure, why didn't they arrest?"
He nodded and sighed:
"Perhaps you're right. Perhaps it's best to take the Kennington case here. Well, of course, he knew all about it from the inside. You yourself noticed that he had privileges in that prison. It will grieve you, as a law-abiding person, to learn that he used his power to intercept what had been decided. A good deal can be done by missing appointments. A good deal more can be done by not missing people--vulgarly known as hitting them. He used every chance, right or wrong, to delay the arrest. One of the thousand small, desperate delays was 'feigning illness.' "
"Why did Southby call him a traitor?" I said suspiciously.
"On exceedingly good grounds," said my friend. "Suppose you had broken prison in all innocence, and your friend sent his car for you and it took you back there? Suppose your friend offered to get you away in his yacht, and it took the wrong course, till overtaken by a motor-boat? Suppose Southby was trying to get to Sussex, and Kennington always headed him off towards Cornwall or Ireland or Normandy, what would you expect Southby to call him?"
"Well," I said, "what would you call him?"
"Oh," said Father Brown, "I call him a hero."
I peered at his rather featureless face through the moony twilight; and then he suddenly rose and paced the path with the impatience of a schoolboy.
"If I could put pen to paper, I would write the best adventure story ever written about this. Was there ever such a situation? Southby was kicked backwards and forwards, as unconscious as a football, between two very able and vigorous men, one of whom wanted to make the footprints point towards the guilty sister, while the other wanted to twist the feet away at every turn. And Southby thought the friend of his house was his enemy, and the destroyer of his house his friend. The two that knew must fight in silence, for Mester could not speak without warning Southby, and Kennington could not speak without denouncing Evelyn. It is clear from Southby's words, about false friends and the sea, that Kennington eventually kidnapped Southby in a yacht, but lord knows in how many tangled woods, or river islands, or lanes leading nowhere, the same fight was fought; the fugitive and detective trying to keep the trail, the traitor and true lover trying to confuse it. When Mester won, and his men gathered round this house, the captain could do no more than come here and offer his help, but Evelyn would not open the door to him."
"But why not?"
"Because she had the fine side of fear as well as the bad side," said Father Brown. " 'Not a little afraid of life,' you said, with great penetration. She was afraid to go to prison; but, to her honour, she was afraid to get married, too. It is a type produced by all this refinement. My friend, I want to tell you and all your modern world a secret. You will never get to the good in people till you have been through the bad in them."
After a moment he added that we ought to be returning to the house, and walked yet more briskly in that direction.
"Of course," he remarked, as he did so, "the packet of banknotes you took through to Southby was only to help him away and spare him Evelyn's arrest. Mester's not a bad fellow for a 'tec. But she realised her danger, and was trying to get into the Priest's Room."
I was still brooding on the queer case of Kennington.
"Was not the glove found?" I asked.
"Was not the window broken?" he asked in return. "A man's glove twisted properly and loaded with nine pounds in gold, and probably a letter as well, will break most windows if it is slung by a man who has been a bowler. Of course, there was a note. And, of course, the note was imprudent. It left money for escape, and left the proofs of what she was escaping from."
"And then what happened to her?" I asked dully.
"Something of what happened to you," he said. "You also found the secret door difficult to open from outside. You also caught up that crooked curtain-rod or window bar to beat on it. You also saw the door opening slowly from within. But you did not see what she saw."
"And what did she see?" I said at last.
"She saw the man she had wronged most," said Father Brown.
"Do you mean Southby?"
"No," he said, "Southby has shown heroic virtue, and he is happy. The man she wronged most was a man who had never had, or tried to have, more than one virtue--a kind of acrid justice. And she had made him unjust all his life--made him pamper the wicked woman and ruin the righteous man. You told me in your notes that he often hid in the Priest's Room, to discover who was faithful or unfaithful. This time he came out holding a sword left in that room in the days when men hunted my religion. He found the letter, but, of course, he destroyed it after he had done--what he did. Yes, old friend, I can feel the horror on your face without seeing it. But, indeed, you modern people do not know how many kinds of men there are in the world. I am not talking of approval, but of sympathy--the sort of sympathy I give to Evelyn Donnington. Have you no sympathy with cold, barbaric justice, or with the awful appeasements of such an intellectual appetite? Have you no sympathy with the Brutus who killed his friend? Have you no sympathy with the monarch who killed his son? Have you no sympathy with Virginius, who killed--. But I think we must go in now."
We mounted the stairs in silence, but my surging soul expected some scene surpassing all the scenes of that tower. And in a sense I had it. The room was empty, save for Wellman, who stood behind an empty chair as impassively as if there had been a thousand guests.
"They have sent for Dr. Browning, sir," he said in colourless tones.
"What do you mean?" I cried. "There was no question about the death?"
"No, sir," he said, with a slight cough; "Dr. Browning required another doctor to be sent from Chichester, and they took Sir Borrow away."
END
The Incredulity of Father Brown
The Resurrection of Father Brown
THERE was a brief period during which Father Brown enjoyed, or rather did not enjoy, something like fame. He was a nine days’ wonder in the newspapers; he was even a common topic of controversy in the weekly reviews; his exploits were narrated eagerly and inaccurately in any number of clubs and drawing-rooms, especially in America. Incongruous and indeed incredible as it may seem to any one who knew him, his adventures as a detective were even made the subject of short stories appearing in magazines.
Strangely enough, this wandering limelight struck him in the most obscure, or at least the most remote, of his many places of residence. He had been sent out to officiate, as something between a missionary and a parish priest, in one
of those sections of the northern coast of South America, where strips of country still cling insecurely to European powers, or are continually threatening to become independent republics, under the gigantic shadow of President Monroe. The population was red and brown with pink spots; that is, it was Spanish-American, and largely Spanish-American-Indian, but there was a considerable and increasing infiltration of Americans of the northern sort — Englishmen, Germans, and the rest. And the trouble seems to have begun when one of these visitors, very recently landed and very much annoyed at having lost one of his bags, approached the first building of which he came in sight — which happened to be the mission-house and chapel attached to it, in front of which ran a long veranda and a long row of stakes, up which were trained the black twisted vines, their square leaves red with autumn. Behind them, also in a row, a number of human beings sat almost as rigid as the stakes, and coloured in some fashion like the vines. For while their broad-brimmed hats were as black as their unblinking eyes, the complexions of many of them might have been made out of the dark red timber of those transatlantic forests. Many of them were smoking very long, thin black cigars; and in all that group the smoke was almost the only moving thing. The visitor would probably have described them as natives, though some of them were very proud of Spanish blood. But he was not one to draw any fine distinction between Spaniards and Red Indians, being rather disposed to dismiss people from the scene when once he had convicted them of being native to it.
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 respec
tability 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.
The Complete Father Brown Mysteries Collection Page 49
