Chapter 8

“Is there a man among you who can say, I am worthy of freedom? That man shall save the world. And I say to you: Make ready your hearts for brotherhood; for the hour draws near, and it is a shameful thing when man is not worthy of his destiny. A man may serve with his body, and yet be free, but he that is a slave in his soul admires the symbols of mastery, and lusts after its fruits.

“What are the fruits of mastery? They are pride and pomp, they are luxury and wantoness and the shows of power. And who is there among you that can say to himself, these things have no roots in my heart? That man is great, and the deliverance of the world is the act of his will.”

XXXV

The speaker paused, and turned; his gaze swept the platform, and those seated on it. Said he: “You are the representatives of organized labor. I do not know your organization, therefore I ask: For what are you united? Is it to follow in the footsteps of your masters, and bind others as they have bound you?”

He waited for an answer, and the chairman, upon whom his gaze was fixed, cried, “No!” Others also cried, “No!” and the audience took it up with fervor. Carpenter turned to them. “Then I say to you: Break down in your hearts and in the hearts of your fellows the worship of those base things which mastership has brought into the world. If a man pile up food while others starve, is not this evil? If a woman deck herself with clothing to her own discomfort, is not this folly? And if it be folly, how shall it be admired by you, to whom it brings starvation and despair?

“Before me sit young women of the working class. Say to yourselves: I tear from my fingers the jewels which are the blood and tears of my fellow-men; I wash the paint from my face, and from my head and my bosom I take the silly feathers and ribbons. I dare to be what I am. I dare to speak truth in a world of lies. I dare to deal honestly with men and women.

“Before me sit young men of the working-class. I say to you: Love honest women. Do not love harlots, nor imitations of harlots. Do not admire the idle women of the ruling class, nor those who ape them, and thereby glorify them. Do not admire languid limbs and pouting lips and the signs of haughtiness and vanity, your own enslavements.

“A tree is known by the fruit it gives; and the masters are known by the lives they give to their servants. They are known by misery and unemployment, by plague and famine, by wars, and the slaughter of the people. Let judgment be pronounced upon them!

“You have heard it said: Each for himself, and the devil take the hindmost. But I say to you: Each for all, and the hindmost is your charge. I say to you: If a man will not work, let him be the one that hungers; if he will not serve, let him be your criminal. For if one man be idle, another man has been robbed; and if any man make display of wealth, that man has the flesh of his brothers in his stomach. Verily, he that lives at ease while others starve has blood-guilt upon him; and he that despises his fellows has committed the sin for which there is no pardon. He that lives for his own glory is a wolf, and vengeance will hunt him down; but he that loves justice and mercy, and labors for these things, dwells in the bosom of my Father.

“Do not think that I am come to bring you ease and comfort; I am come to bring strife and discontent to this world. For the time of martyrdom draws near, and from your Father alone can you draw the strength to endure your trials. You are hungry, but you will be starved; you are prisoned in mills and mines, but you will be walled up in dungeons; you are beaten with whips, but you will be beaten with clubs, your flesh will be torn by bullets, your skin will be burned with fire and your lungs poisoned with deadly gases--such is the dominion of this world. But I say to you, resist in your hearts, and none can conquer you, for in the hearts of men lies the past and the future, and there is no power but love.

“You say: The world is evil, and men are base; why should I die for them? Oh, ye of little faith, how many have died for you, and would you cheat mankind? If there is to be goodness in the world, some one must begin; who will begin with me?

“My brothers: I am come to lead you into the way of justice. I bid you follow; not in passion and blind excitement, but as men firm in heart and bent upon service. For the way of self-love is easy, while the way of justice is hard. But some will follow, and their numbers will grow; for the lives of men have grown ill beyond enduring, and there must be a new birth of the spirit. Think upon my message; I shall speak to you again, and the compulsion of my law will rest upon you. The powers of this world come to an end, but the power of good will is everlasting, and the body can sooner escape from its own shadow than mankind can escape from brotherhood.”

He ceased, and a strange thing happened. Half the crowd rose to its feet; and they cried, “Go, on!” Twice he tried to retire to his seat, but they cried, “Go on, go on!” Said he, “My brothers, this is not my meeting, there are other speakers--” But they cried, “We want to hear you!” He answered, “You have your policies to decide, and your leaders must have their say. But I will speak to you again to-morrow. I am told that your city permits street speaking on Western City Street on Sundays. In the morning I am going to church, to see how they worship my Father in this city of many mobs; but at noon I will hold a meeting on the corner of Fifth and Western City Streets, and if you wish, you may hear me. Now I ask you to excuse me, for I am weary.” He stood for a moment, and I saw that, although he had never raised his voice nor made a violent gesture, his eyes were dark and hollow with fatigue, and drops of sweat stood upon his forehead.

He turned and left the platform, and Old Joe and I hurried around to join him. We found him with Korwsky the little Russian tailor whose son he had healed. Korwsky claimed him to spend the night at his home; the friend with the delivery wagon was on hand, and they were ready to start. I asked Carpenter to what church he was going in the morning, and he startled me by the reply, “St. Bartholomew's.” I promised that I would surely be on hand, and then Old Joe and I set out to walk home.

“Well?” said I. “What do you think of him?”

The ex-centre-rush walked for a bit before he answered. “You know, Billy boy,” said he, “we do lead rotten useless lives.”

“Good Lord!” I thought; it was the first sign of a soul I had ever noted in Old Joe! “Why,” I argued, “you sell paper, and that's useful, isn't it?”

“I don't know whether it is or not. Look at what's printed on it--mostly advertisements and bunk.” And again we walked for a bit. “By the way,” said the ex-centre-rush, “before he got through, I saw that aura, or whatever you call it. I guess I'm getting nutty, too!”

XXXVI

The first thing I did on Sunday morning was to pick up the “Western City Times,” to see what it had done to Carpenter. I found that he had achieved the front page, triple column, with streamer head all the way across the page:

PROPHET IN TOWN, HEALS SICK, RAVES AT RICH AMERICA IS MOBLAND, ALLEGED IN RED RIOT OF TALK

There followed a half page story about Carpenter's strenuous day in Western City, beginning with a “Bolshevik stump speech” to a mob of striking tailors. It appears that the prophet had gone to the Hebrew quarter of the city, and finding a woman railing at a butcher because of “alleged extortion,” had begun a speech, inciting a mob, so that the police reserves had to be called out, and a riot was narrowly averted. From there the prophet had gone to the Labor Temple, announcing himself to the reporters as “fresh from God,” with a message to “Mobland,” his name for what he prophesied America would be under his rule. He had then healed a sick boy, the performance being carefully staged in front of moving picture cameras. The account of the “Times” did not directly charge that the performance was a “movie stunt,” but it described it in a mocking way which made it obviously that. The paper mentioned T-S in such a way as to indicate him as the originator of the scheme, and it had fun with Mary Magna, pawning her paste jewels. It published the flash-light picture, and also a picture of Carpenter walking down the street, trailed by his mob.

In another column was the climax, the “red riot of talk” at Grant Hall. James, the striking carpenter, had indulged in virulent and semi-insane abuse of the rich; after which the new prophet had stirred the mob to worse frenzies. The “Times” quoted sample sentences, such as: “Do not think that I am come to bring you ease and comfort; I am come to bring strife and disorder to this world.”

I turned to the editorial page, and there was a double-column leader, made extra impressive by leads. “AN INFAMOUS BLASPHEMY,” was the heading. Perhaps you have a “Times” in your own city; if so, you will no doubt recognize the standard style:

“For many years this newspaper has been pointing out to the people of Western City the accumulating evidence that the men who manipulate the forces of organized labor are Anarchists at heart, plotting to let loose the torch of red revolution over this fair land. We have clearly showed their nefarious purpose to overthrow the Statue of Liberty and set up in its place the Dictatorship of the Walking Delegate. But, evil as we thought them, we were naive enough to give them credit for an elemental sense of decency. Even though they had no respect for the works of man, we thought at least they would spare the works of God, the most sacred symbols of divine revelation to suffering humanity. But yesterday there occurred in this city a performance which for shameless insolence and blasphemous perversion exceeds anything but the wildest flight of a devil's imagination, and reveals the bosses of the Labor Trust as wanton defilers of everything that decent people hold precious and holy.

“What was the spectacle? A moving picture producer, moved by blind, and we trust unthinking lust for gain, produces in our midst an alleged 'prophet,' dressed in a costume elaborately contrived to imitate and suggest a Sacred Presence which our respect for religion forbids us to name; he brings this vile, perverted creature forward, announcing himself to the newspapers as 'fresh from God,' and mouthing phrases of social greed and jealousy with which for the past few years the Hun-agents and Hun-lovers in our midst have made us only too sickenly familiar. This monstrous parody of divine compassion is escorted to that headquarters of Pro-Germanism and red revolution, the Labor Temple, and there performs, in the presence of moving picture cameras, a grotesque parody upon the laying on of hands and the healing of the sick. The 'Times' presents a photograph of this incredible infamy. We apologize to our readers for thus aiding the designs of cunning publicity-seekers, but there is no other way to make clear to the public the gross affront to decency which has been perpetrated, and the further affronts which are being planned. This appears to be a scheme for making a moving picture 'star'; this 'Carpenter'--note the silly pun--is to become the latest sensation in million dollar movie dolls, and the American public is to be invited to pay money to witness a story of sacred things played by a real 'prophet' and worker of 'miracles'!”

“But the worst has yet to be told. The masters of the Labor Trust, not to be outdone in bidding for unholy notoriety, had the insolence to invite this blasphemous charlatan to their riot of revolutionary ranting called a 'protest meeting.' He and other creatures of his ilk, summoning the forces which are organizing red ruin in our city, proceed to rave at the police and the courts for denying to mobs of strikers the right to throw brickbats at honest workers looking for jobs, and to hold the pistol of the boycott at the heads of employers who dare to stand for American liberty and democracy! We have heard much mouthing of class venom and hate in this community, but never have our ears been affronted by anything so unpardonable as this disguising of the doctrine of Lenin and Trotsky in the robes of Christian revelation. This 'prophet fresh from God,' as he styles himself, is a man of peace and brotherly love--oh, yes, of course! We know these wolves in sheeps' clothing, these pacifists and lovers of man with the gold of the Red International in their pockets, and slavering from their tongues the fine phrases of idealism which conveniently protect them from the strong hand of the law! We have seen their bloody work for four years in Russia, and we tell them that if they expect to prepare the confiscation of property and the nationalization of women in this country while disguising themselves in moving picture imitations of religion, they are grossly underestimating the intelligence of the red-blooded citizens of this great republic. We shall be much mistaken if the order-loving and patriotic people of our Christian community do not find a way to stamp their heel upon this vile viper before its venom shall have poisoned the air we breathe.”

XXXVII

Then I picked up the “Examiner.” Our “Examiner” does not go in so much for moral causes; it is more interested in getting circulation, for which it relies upon sensation, and especially what it calls “heart interest,” meaning sex. It had found what it wanted in this story, as you may judge by the headlines:

MOVIE QUEEN PAWNS JEWELS FOR PROPHET OF GOD

Then followed a story of which Mary Magna was the centre, with T-S and myself for background. The reporter had hunted out the Mexican family with which Carpenter had spent the night, and he drew a touching picture of Carpenter praying over Mary in this humble home, and converting her to a better life. Would the “million dollar vamp,” as the “Examiner” called her, now take to playing only religious parts? Mary was noncommittal on the point; and pending her decision, the “Examiner” published her portraits in half a dozen of her most luxurious roles--for example, as Salome after taking off the seventh veil. Side by side with Carpenter, that had a real “punch,” you may believe!

The telephone rang, and there was the voice of T-S, fairly raving. He didn't mind the “Examiner” stuff; that was good business, but that in the “Times”--he was going to sue the “Times” for a million dollars, by God, and would I back him in his claim that he had not put Carpenter up to the healing business?

After a bit, the magnate began apologizing for his repudiation of the prophet. He was in a position, just now with these hard times, where the Wall Street crowd could ruin him if he got in bad with them. And then he told me a curious story. Last night, after the meeting, young Everett, his secretary, had come to him and asked if he could have a couple of months' leave of absence without pay. He was so much interested in Carpenter that he wanted to follow him and help him!

“Y' know, Billy,” said the voice over the phone, “y' could a' knocked me over vit a fedder! Dat young feller, he vas alvays so quiet, and such a fine business feller, I put him in charge of all my collections. I said to him, 'Vot you gonna do?' And he said, 'I gonna learn from Mr. Carpenter.' Says I, 'Vot you gonna learn?' and he says, 'I gonna learn to be a better man.' Den he vaits a minute, and he says, 'Mr. T-S, he _told_ me to foller him!' J' ever hear de like o' dat?”

“What did you say?”

“Vot could I say? I vanted to say, 'Who's givin' you de orders?' But I couldn't, somehow! I hadda tell him to go ahead, and come back before he forgot all my business.”

I dressed, and had my breakfast, and drove to St. Bartholomew's. It was a November morning, bright and sunny, as warm as summer; and it is always such a pleasure to see that goodly company of ladies and gentlemen, so perfectly groomed, so perfectly mannered, breathing a sense of peace and well being. Ah, that wonderful sense of well being! “God's in His Heaven, all's right with the world!” And what a curious contrast with the Labor Temple! For a moment I doubted Carpenter; surely these ladies with their decorative bonnets, their sweet perfumes, their gowns of rose and lilac and other pastel shades--surely they were more important life-products than women in frowsy and dowdy imitation clothes! Surely it was better to be serene and clean and pleasant, than to be terrible and bewildered, sick and quarrelsome! I was seized by a frenzy, a sort of instinctive animal lust for this life of ease and prettiness. No matter if those dirty, raucous-voiced hordes of strikers, and others of their “ilk”--as the “Times” phrased it--did have to wash my clothes and scrub my floors, just so that _I_ stayed clean and decent!

I bowed to a score or two of the elegant ladies, and to their escorts in shiny top hats and uncreased kid gloves, and went into the exquisite church with its glowing stained glass window, and looked up over the altar--and there stood Carpenter! I tell you, it gave me a queer shock. There he was, up in the window, exactly where he had always been; I thought I had suddenly wakened from a dream. There had been no “prophet fresh from God,” no mass-meeting at Grant Hall, no editorial in the “Times”! But suddenly I heard a voice at my elbow: “Billy, what is this awful thing you've been doing?” It was my Aunt Caroline, and I asked what she meant, and she answered, “That terrible prophet creature, and getting your name into the papers!”

So I knew it was true, and I walked with my dear, sweet old auntie down the aisle, and there sat Aunt Jennie, with her two lanky girls who have grown inches every time I run into them; and also Uncle Timothy. Uncle Timothy was my guardian until I came of age, so I am a little in awe of him, and now I had to listen to his whispered reproaches--it being the first principle of our family never to “get into the papers.” I told him that it wasn't my fault I had been knocked down by a mob, and surely I couldn't help it if this man Carpenter found me while I was unconscious, and made me well. Nor could I fail to be polite to my benefactor, and try to help him about. My Uncle Timothy was amazed, because he had accepted the “Times” story that it was all a “movie” hoax. Everybody will tell you in Western City that they “never believe a word they read in the 'Times'”; but of course they do--they have to believe something, and what else have they?

I was trying to think about that picture over the altar. Of course, they would naturally have replaced it! I wondered who had found old de Wiggs up there; I wondered if he knew about it, and if he had any idea who had played that prank. I looked to his pew; yes, there he sat, rosy and beaming, bland as ever! I looked for old Peter Dexter, president of the Dexter Trust company--yes, he was in his pew, wizened and hunched up, prematurely bald. And Stuyvesant Gunning, of the Fidelity National--they were all here, the masters of the city's finance and the pillars of “law and order.” Some wag had remarked if you wanted to call directors' meeting after the service, you could settle all the business of Western City in St. Bartholomew's!

The organ pealed and the white-robed choir marched in, bearing the golden crosses, and followed by the Reverend Dr. Lettuce-Spray, smooth-shaven, plump and beautiful, his eyes bent reverently on the floor. They were singing with fervor that most orthodox of hymns:

The church's one foundation Is Jesus Christ, her Lord.

It is a beautiful old service, as you may know, and I had been taught to love it and thrill to it as a little child, and we never forget those things. Peace and propriety are its keynotes; order and dignity, combined with sensuous charm. Everyone knows his part, and it moves along like a beautiful machine. I knelt and prayed, and then sat and listened, and then stood and sang--over and over for perhaps three-quarters of an hour. We came to the hymn which precedes the sermon, and turning to the number, we obediently proclaimed:

The Son of God goes forth to war A kingly crown to gain: His blood-red banner streams afar: Who follows in His train?

During the singing of the last verse, the Reverend Lettuce-Spray had moved silently into the pulpit. After the choir had sung “Amen,” he raised his hands in invocation--and at that awesome moment I saw Carpenter come striding up the aisle!

XXXVIII

He knew just where he was going, and walked so fast that before anyone had time to realize what was happening, he was on the altar steps, and facing the congregation. You could hear the gasp of amazement; he was so absolutely identical with the painted figure over his head, that if he had remained still, you could not have told which was painting and which was flesh and blood. The rector in the pulpit stood with his mouth open, staring as if seeing a ghost.

The prophet stretched out both his hands, and pointed two accusing fingers at the congregation. His voice rang out, stern and commanding: “Let this mockery cease!” Again he cried: “What do ye with my Name?” And pointing over his head: “Ye crucify me in stained glass!”

There came murmurs from the congregation, the first mutterings of a storm. “Oh! Outrageous! Blasphemy!”

“Blasphemy?” cried Carpenter. “Is it not written that God dwelleth not in temples made with hands? Ye have built a temple to Mammon, and defile the name of my Father therein!”

The storm grew louder. “This is preposterous!” exclaimed my uncle Timothy at my side. And the Reverend Lettuce-Spray managed to find his voice. “Sir, whoever you are, leave this church!”

Carpenter turned upon him. “You give orders to me--you who have brought back the moneychangers into my Father's temple?” And suddenly he faced the congregation, crying in a voice of wrath: “Algernon de Wiggs! Stand up!”

Strange as it may seem, the banker rose in his pew; whether under the spell of Carpenter's majestic presence, or preparing to rush at him and throw him out, I could not be sure. The great banker's face was vivid scarlet.

And Carpenter pointed to another part of the congregation. “Peter Dexter! Stand up!” The president of the Dexter Trust Company also arose, trembling as if with palsy, mumbling something, one could not tell whether protest or apology.

“Stuyvesant Gunning! Stand up!” And the president of the Fidelity National obeyed. Apparently Carpenter proposed to call the whole roll of financial directors; but the procedure was halted suddenly, as a tall, white-robed figure strode from its seat near the choir. Young Sidney Simpkinson, assistant to the rector, went up to Carpenter and took him by the arm.

“Leave this house of God,” he commanded.

The other faced him. “It is written, Thou shalt not take the name of the Lord thy God in vain, for the Lord will not hold him guiltless that taketh His name in vain.”

Young Simpkinson wasted no further words in parley. He was an advocate of what is known as “muscular Christianity,” and kept himself in trim playing on the parish basket-ball team. He flung his strong arms about Carpenter, and half carrying him, half walking him, took him down the steps and down the aisle. As he went, Carpenter was proclaiming: “It is written, My house shall be called a house of prayer; but ye have made it a den of thieves. He that steals little is called a pickpocket, but he that steals much is called a pillar of the church. Verily, he that deprives the laborer of the fruit of his toil is more dangerous than he that robs upon the highway; and he that steals the state and the powers of government is the father of all thieves.”