Father Damon came dangerously near to being popular. The austerity of
his life and his known self-chastening vigils contributed to this effect.
His severely formal, simple ecclesiastical dress, coarse in material but
perfect in its saintly lines, separated him from the world in which he
moved so unostentatiously and humbly, and marked him as one who went
about doing good. His life was that of self-absorption and hardship,
mortification of the body, denial of the solicitation of the senses,
struggling of the spirit for more holiness of purpose--a life of
supplication for the perishing souls about him. And yet he was so
informed with the modern spirit that he was not content, as a zealot
formerly might have been, to snatch souls out of the evil that is in the
world, but he strove to lessen the evil. He was a reformer. It was
probably this feature of his activity, and not his spiritual mission,
that attracted to him the little group of positivists on the East Side,
the demagogues of the labor lodges, the practical workers of the
working-girls' clubs, and the humanitarian agnostics like Dr. Leigh, who
were literally giving their lives without the least expectation of
reward. Even the refined ethical-culture groups had no sneer for Father
Damon. The little chapel of St. Anselm was well known. It was always
open. It was plain, but its plainness was not the barrenness of a
non-conformist chapel. There were two confessionals; a great bronze lamp
attached to one of the pillars scarcely dispelled the obscurity, but cast
an unnatural light upon the gigantic crucifix that hung from a beam in
front of the chancel. There were half a dozen rows of backless benches in
the centre of the chapel. The bronze lamp, and the candles always burning
upon the altar, rather accented than dissipated the heavy shadows in the
vaulted roof. At no hour was it empty, but at morning prayer and at
vespers the benches were apt to be filled, and groups of penitents or
spectators were kneeling or standing on the floor. At vespers there were
sure to be carriages in front of the door, and among the kneeling figures
were ladies who brought into these simple services for the poor something
of the refinement of grace as it is in the higher circles. Indeed, at the
hour set apart for confession, there were in the boxes saints from
up-town as well as sinners from the slums. Sometimes the sinners were
from up-town and the saints from the slums.
When the organ sounded, and through a low door in the chancel the priest
entered, preceded by a couple of acolytes, and advanced swiftly to the
reading-desk, there was an awed hush in the congregation. One would not
dare to say that there was a sentimental feeling for the pale face and
rapt expression of the devotee. It was more than that. He had just come
from some scene of suffering, from the bed of one dying; he was weary
with watching. He was faint with lonely vigils; he was visibly carrying
the load of the poor and the despised. Even Ruth Leigh, who had dropped
in for half an hour in one of her daily rounds--even Ruth Leigh, who had
in her stanch, practical mind a contempt for forms and rituals, and no
faith in anything that she could not touch, and who at times was
indignant at the efforts wasted over the future of souls concerning which
no one knew anything, when there were so many bodies, which had inherited
disease and poverty and shame, going to worldly wreck before so-called
Christian eyes--even she could scarcely keep herself from adoring this
self-sacrificing spirit. The woes of humanity grieved him as they
grieved her, and she used to say she did not care what he believed so
long as he gave his life for the needy.
It was when he advanced to the altar-rail to speak that the man best
appeared. His voice, which was usually low and full of melody, could be
something terrible when it rose in denunciation of sin. Those who had
traveled said that he had the manner of a preaching friar--the simple
language, so refined and yet so homely and direct, the real, the inspired
word, the occasional hastening torrent of words. When he had occasion to
address one of the societies of ladies for the promotion of something
among the poor, his style and manner were simplicity itself. One might
have said there was a shade of contempt in his familiar and not seldom
slightly humorous remarks upon society and its aims and aspirations,
about which he spoke plainly and vigorously. And this was what the
ladies liked. Especially when he referred to the pitifulness of class
distinctions, in the light of the example of our Lord, in our short
pilgrimage in this world. This unveiling and denunciation made them
somehow feel nearer to their work, and, indeed, while they sat there,
co-workers with this apostle of righteousness.
Perhaps there was something in the priestly dress that affected not only
the congregation in the chapel, but all the neighborhood in which Father
Damon lived. There was in the long robe, with its feminine lines, an
assurance to the women that he was set apart and not as others were; and,
on the other hand, the semi-feminine suggestion of the straight-falling
garment may have had for the men a sort of appeal for defense and even
protection. It is certain, at any rate, that Father Damon had the
confidence of high and low, rich and poor. The forsaken sought him out,
the hungry went to him, the dying sent for him, the criminal knocked at
the door of his little room, even the rich reprobate would have opened
his bad heart to him sooner than to any one else. It is evident,
therefore, that Father Damon was dangerously near to being popular.
Human vanity will feed on anything within its reach, and there has been
discovered yet no situation that will not minister to its growth.
Suffering perhaps it prefers, and contumely and persecution. Are not
opposition, despiteful anger, slander even, rejection of men, stripes
even, if such there could be in these days, manna to the devout soul
consciously set apart for a mission? But success, obsequiousness,
applause, the love of women, the concurrent good opinion of all
humanitarians, are these not almost as dangerous as persecution? Father
Damon, though exalted in his calling, and filled with a burning zeal,
was a sincere man, and even his eccentricities of saintly conduct
expressed to his mind only the high purpose of self-sacrifice. Yet he
saw, he could not but see, the spiritual danger in this rising tide of
adulation. He fought against its influence, he prayed against it,
he tried to humiliate himself, and his very humiliations increased the
adulation. He was perplexed, almost ashamed, and examined himself to see
how it was that he himself seemed to be thwarting his own work.
Sometimes he withdrew from it for a week together, and buried himself in
a retreat in the upper part of the island. Alas! did ever a man escape
himself in a retreat? It made him calm for the moment. But why was it,
he asked himself, that he had so many followers, his religion so few?
Why was it, he said, that all the humanitarians, the reformers, the
guilds, the ethical groups, the agnostics, the male and female knights,
sustained him, and only a few of the poor and friendless knocked, by his
solicitation, at the supernatural door of life? How was it that a woman
whom he encountered so often, a very angel of mercy, could do the things
he was doing, tramping about in the misery and squalor of the great city
day and night, her path unilluminated by a ray from the future life?
Perhaps he had been remiss in his duty. Perhaps he was letting a vague
philanthropy take the place of a personal solicitude for individual
souls. The elevation of the race! What had the land question to do with
the salvation of man? Suppose everybody on the East Side should become
as industrious, as self-denying, as unselfish as Ruth Leigh, and yet
without belief, without hope! He had accepted the humanitarian situation
with her, and never had spoken to her of the eternal life. What
unfaithfulness to his mission and to her! It should be so no longer.
It was after one of his weeks of retreat, at the close of vesper service,
that Dr. Leigh came to him. He had been saying in his little talk that
poverty is no excuse for irreligion, and that all aid in the hardship of
this world was vain and worthless unless the sinner laid hold on eternal
life. Dr. Leigh, who was laboring with a serious practical problem,
heard this coldly, and with a certain contempt for what seemed to her a
vague sort of consolation.
"Well," he said, when she came to him in the vestry, with a drop from the
rather austere manner in which he had spoken, "what can I do for you?"
"For me, nothing, Father Damon. I thought perhaps you would go round
with me to see a pretty bad case. It is in your parish."
"Ah, did they send for me? Do they want spiritual help?"
"First the natural, then the spiritual," she replied, with a slight tone
of sarcasm in her voice. "That's just like a priest," she was thinking.
"I do not know what to do, and something must be done."
"Did you report to the Associated Charities?"
"Yes. But there's a hitch somewhere. The machine doesn't take hold.
The man says he doesn't want any charity, any association, treating him
like a pauper. He's off peddling; but trade is bad, and he's been away a
week. I'm afraid he drinks a little."
"Well?"
"The mother is sick in bed. I found her trying to do some fine
stitching, but she was too weak to hold up the muslin. There are five
young children. The family never has had help before."
Father Damon put on his hat, and they went out together, and for some
time picked their way along the muddy streets in silence.